Old Testament Quotations in the New Testament

OLD IN TESTAMENT THE N E W QUOTATIONS TESTAMENT b y GLEASON L . ARCHER a n d GREGORY CHIRICHIGNO M O O D Y PRESS ...

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OLD IN

TESTAMENT THE N E W

QUOTATIONS TESTAMENT

b y

GLEASON L . ARCHER a n d

GREGORY CHIRICHIGNO

M O O D Y

PRESS

CHICAGO

CONTENTS SECTION PAGE To

my gifted instructor, Bruce M . Metzger (Gleason L . Archer)

To my family, who has given me loving support, To Dr. Thomas McComiskey, who has given me sound counsel, To D r . Archer, who has generously made me his co-worker, And especially to Diane (Gregory Chirichigno)

© 1983 by The Moody Bible Institute of Chicago All rights reserved. No part of this book may be reproduced in any form without permission in writing from the publisher, except in the case of brief quotations embodied in critical articles or reviews. Old Testament and New Testament quotations cited in the quotation tool of this work are from the Biblia Hebraka Stuttgartensia, (© 1969 and 1977), Septuaginta, 2 vols., (© 1935), and Novum Testamentum Graece (26th ed., ® 1979). These works are published by arrangement with the German Bible Society, Stuttgart, and are used by permission. ISBN: 0-8024-0236-4

v

'

1 2 3 4 5 6 7 Printing/BC /Year 88 87 86 85 84 83 Printed in the United States of America

27. W . « S 1

Preface Introduction Introduction to the Commentary Commentary Numerical Parsing System Commentary Bibliography , Quotation Tool Contents—Old Testament Order '. '. Quotation Tool Contents—New Testament Order . . How to Use This Tool '.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.['.'. Summary and Conclusions Quotation Tool

' '

x J

xiii v vii X

. . . . '. [ [ '. [ '. [ [ " .* .' .' • • • ••

X

xxiii xv j X

PREFACE This study was conceived for the thirty-third annual meeting of the Evangelical Theological Society, which met in Toronto, Canada on Dec. 28-30, 1981. The theme for the conference centered on the "Relationships between the Testaments." The purpose of this study is to explore the relationships that exist among the various Old Testament quotations that are found in the New Testament. It became apparent that in order to effectively examine the use of the Old Testament in the New Testament a tool would have to be created to bring together all of the New Testament verses that quote the Old Testament along with the parallel Old Testament and Septuagint citations. What is presented in this book is both a commentary and a tool to help students and scholars alike examine the lexical and syntactical relationships of the Old Testament quotations used in the New Testament. The discussions that follow will explain how to use the quotation tool and also serve as an introduction to the commentary.

INTRODUCTION It has often been observed by careful students of the Bible that a certain number of Old Testament passages used in the New Testament are not quoted with literal exactness. Often that is accounted for by the fact that a completely literal translation of Hebrew does not make clear sense in Greek, and therefore some minor adjustments must be made for the sake of good communication. But there are a few cases where the rewording amounts to a sort of loose paraphrase. That is particularly true with quotations from the L X X (the translation of the entire Old Testament into Greek by Jewish scholars in Alexandria, Egypt during the third and second centuries B.C.). For the most part, the L X X is quite faithful to the Hebrew wording in the Old Testament, but in a small number of instances there are noticeable deviations in the mode of expressing the thought, even though there may be no essential difference in the thought itself. Some scholars have drawn the conclusion from such deviations that the New Testament authors could not have held to the theory of verbal inspiration; otherwise they would have gone back to the Hebrew text and done a meticulous, exact translation of their own as they rendered that text into Greek. It has even been argued that the occasional use of an inexact L X X rendering in a New Testament quotation demonstrates a rejection of inerrancy on the part of the apostolic authors themselves. Their inclusion of the L X X quotations that contain elements of inexactitude would seem to indicate a cavalier attitude toward the whole matter of inerrancy. On the basis of inference from the p h e - ^ nomena of Scripture itself, it is therefore argued that > the Bible makes no claim to inerrancy. To that line of reasoning we make the following reply. The very reason for using the L X X was rooted in the missionary outreach of the evangelists and apostles of the early church. The L X X translation of the Old Testament had already found its way into every city of the Roman Empire to which the Jews of the Dispersion had gone. It was virtually the only form of the Old Testament in the hands of Jewish believers outside Palestine, and it was certainly the only available form for Gentile converts to the Jewish or Christian faiths. The apostles were propagating a gospel that presented Jesus Christ as the fulfillment

of the Messianic promises of the Old Testament. Their audiences throughout the Near East and Mediterranean world were told that they had only to consult their Old Testament to verify the truth of the apostolic claims that Jesus in His person and by His work had fulfilled the promises of God. Had the New Testament authors quoted those promises in any other form than in the wording of the L X X , they would have engendered uncertainty and doubt in the minds of their readers, for as they checked their Old Testament, the readers would have noticed the discrepancies at once—and would have objected, "But that isn't the way 1 read it in my Bible!" The apostles and their Jewish co-workers from Palestine may have been well-equipped to do their own translation from the Hebrew original, but they would have been ill-advised to substitute their own more literal rendering for that form of the Old Testament that was already in the hands of their public. They really had little choice but to keep to the L X X in all of their quotations of the Old Testament. On the other hand, the special Hebrew-Christian audience to which the evangelist Matthew addressed himself—and even more notably the recipients of the epistle to the Hebrews—did not require the constant adherence to the L X X that was necessary for Gentile readers. Hence Matthew and Hebrews often quote from the Old Testament in a non-LXX form, normally in a form somewhat closer to the wording of the Hebrew original. And it should also be observed that, at least in some cases, those Greek renderings (whether L X X or not) point to a variant reading in the original form of the text that is better than the one that has come down to us in the standard Hebrew Bible. I t should be carefully noted that none of this yields any evidence whatever of carelessness or disregard on the part of the apostles with respect to the exact wording of the original Hebrew; in fact, far from it. I n some instances Christ Himself based His teaching on a careful exegesis of the exact reading in the Torah. For example, in Matthew 22:32 He pointed out the implications of Exodus 3:6 ("I am the God of Abraham, and the God of Isaac, and the God of Jacob") on the basis of the present tense implied by the verbless clause in Hebrew. He declared that God would not have spoken of Himself as the God of mere corpses moldering in the grave ix

("God is not the God of the dead, but of the living"). Therefore Abraham, Isaac, and Jacob must have been alive and well in the life beyond at the time God addressed Moses at the burning bush four or five centuries after their deaths. Similarly, Christ's discussion with the Pharisees concerning the identity of the one referred to as "my lord" in Psalm 110:1 really turned on the exact terms used i n that clause or sentence. He therefore asked them, " I f David then calls H i m Lord, how is He his son?" (Mt. 22:45). In other words, the Messiah must not only be David's lineal descendant, but He must also be his divine Lord (kyrios)l Returning then to the apostolic use of the L X X , we find that this line of reasoning (that inexact quotations imply a low view of the Bible) is really without foundation. A l l of us employ standard translations of the Bible in our own teaching and preach-

ing, even those of us who are conversant with the Greek and Hebrew originals of Scripture. But our use of any translation in English, French, or any other modern language by no means implies that we have abandoned a belief in Scriptural inerrancy, even though some errors of translation appear i n every one of those modern versions. We use those standard translations to teach our listeners i n terms they can verify from the Bibles they have in their own homes. But most of us are also careful to point out that the only final authority as to the meaning of Scripture is the wording of the original languages themselves. There is no infallible translation, but that fact involves no surrender of the conviction that the original manuscripts of Scripture were free from all error. We must therefore conclude that the New Testament use of the L X X implies nothing against verbal inspiration or Scriptural inerrancy.

INTRODUCTION T O THE COMMENTARY As we approached this project we realized that some useful ends might be achieved by those concerned with a more thorough examination of this relationship between the Testaments if a listing of all such passages, with each text in Hebrew and Greek fully reproduced in parallel columns, was available. That is, if we deal with each Old Testament quotation printed in bold type in Nestle's twenty-sixth edition or the American Bible Society's third edition of the New Testament, and line up beside it the same verses in the L X X Version and Masoretic Text of the Hebrew Bible, then we can handle a variety of questions in a far more systematic and expeditious manner than is possible by laying out three different Bibles and searching out all parallel passages that may have contributed to a single conflate quotation in the New Testament. We have therefore undertaken a complete survey of such quotations in three parallel columns, beginning with the first relevant passage in the Old Testament (there may be two or three other verses from later books that have a bearing on the New Testament quotations; such verses are printed below the main entry) and the corresponding translations in the L X X . Our primary purpose in this parallel column system is to classify each type of quotation in relationship to the Old Testament original, to see if we can regard it as virtually equivalent in meaning and therefore free from problems (category A). Those passages where minor deviation from the Masoretic Text is to be found in the New Testament quotation (analyzing the exact nature of each variation in each case) are placed in category B. Then there is that class of quotations in which the New Testament wording is actually closer to the Hebrew of the Masoretic Text than is true of the L X X itself. Those are included in category C. Still another type approximates the L X X in general, but shows minor deviations that need to be analyzed and accounted for. Those we have designated as category D. A more difficult category is those passages (relatively few in number) that seem to take questionable liberties with the Old Testament original, whether in wording or in application. Those are designated as category £. Finally, there is that group of passages that do not really purport to be quotations at all, but which pick up a good deal of their phraseology from

definitely identifiable passages in the Hebrew. Most of these merely allusive passages are left without treatment because they have no direct bearing on questions of the trustworthiness or inerrancy of the Holy Scriptures. But those that contain interesting insights or implications for doctrine or interpretation are occasionally included, and make up category F. (See the "Summary and Conclusion" for a full treatment of these categories.) After sorting through the entire corpus of New Testament quotations from the Hebrew Bible we are in a position to set up comparative statistics for the various categories described above, to ascertain what proportion of the entire corpus shows a deviation of any significance. We may also discover which of the New Testament authors show a non-LXX type of quotation, and thus go beyond the usual generalities concerning the special nature of Matthew and Hebrews in that regard. Those who wish to do special research in Field's Hexapla to explore possible relationships with "Proto-Theodotion" will be greatly facilitated in that search by means of this tool. This is, of course, somewhat speculative, since all of the non-Septuagintal columns in Origen's Hexapla were actually composed during the second century a.d. But there may be some interesting possibilities opened up with clues to other Greek translations that may have been current prior to the apostolic age but which have been subsequently lost. 1

Another useful product of this study is the implications it affords for textual criticism. In a few notable instances we have become convinced that the L X X or New Testament furnish important evidence for emendation of the vowel points of the Masoretic Text, and in some cases even a revision of the vowel 'Because of the nature of the commentary, the statistics based on the amount of categorized entries per category can be misleading. The number of entries is about 410; however, those do not correspond exactly to the number of New Testament quotations in the tool. Depending on the complexity of the New Testament quotation and the number of Old Testament quotations that support it, the number of entries varies. Thus a particular New Testament verse may be assigned to more than one category. Despite that fact, percentages for each category were determined, based on the number of entries (410); category A—268 entries, or 64.4%; category B—50 entries, or 11.2%; category C—33 entries, or 7%; category D—22 entries, or 6%; category E—13 entries, or 3%; category F—32 entries, or 8%. xi

x

letters (as, for example, in the case of Amos 9:12; see # 297 in the tool). That is particularly the case where no viable reconciliation seems available in the solution of substantial discrepancies. Such examples are very few in number, but they are of special significance for the proper interpretation of the Old Testament passag;. Our underlying presupposition is the operation of the Holy Spirit as He, through the apostles, has furnished a uniquely valid and insightful commentary on the Hebrew Scriptures. That means that Ihe New Testament authors were guided into interpretive techniques that Bible scholars today could hardly find justification for i n their own treatment of Scripture. A t the same time we should understand that authorized apostolic authors enjoyed a latitude i n this regard that would be nothing short of presumptuous for us to arrogate to ourselves. In other words, there is a certain sense i n which Christ's chosen spokesmen were like H i m guided to expound the Old Testament Scriptures "with authority, and not as the scribes." I n the exercise of that prerogative,

they did not hesitate to bring out the implications of the Hebrew text rather than limiting themselves to its exact wording as they translated it. Very frequently they found i t useful to combine within one quotation sundry portions from Old Testament sources other than the principle passage that they were citing. We will refer to those as "conflate" quotations and appraise them on that basis. And of course we will also bear i n mind that in all literature i t is permissible and perfectly proper to omit a word or two here and there in the process of quoting—provided, of course, that such omission does not in any way distort the meaning intended by the original author. With those guiding principles in mind the reader will be able to make good and profitable use of this study, and we pray that he will be thereby assisted quite measurably in his textual and hermeneutical endeavors. Whatever proves helpful is of the gracious guidance of the Lord; whatever is disappointing or deficient is the fault of the authors. Soli Deo gratia!

COMMENTARY NUMERICAL PARSING SYSTEM* Conjugation

Pers.

Per/.

Impf.

G Gp D Dp

3ms 3fs 2ms 2fs les

10 11 12 13 14

20 21 22 23 24

3mp 3fp 2mp 2fp lep

15 16 17 18 19

25 26 27 28 29

- Qal - Qal psv - Pi el - Pu al c

c

c

H t D - Hithpa el H - Hiph el Hp - H o p h a l N - Niph al c

c

c

Impv.

Juss.Cohort.

Ptcp.

lnfin.

pron. Suffix

Pers.

32 33 —

40 41 42 43 44

50msa 51fsa 52msc 53fsc

60abs --

sO si s2 3 s4

3ms 3fs 2ms 2fs les

37 38 —

45 46 47 48 49

55mpa 56fpa 57mpc 58fpc

65cst -

s5 s6 s7 s8 s9

3mp 3fp 2mp 2fp lep

S

T h e symbol c before a number designates Waw Conversive-Consecutive.

xii

xiii

COMMENTARY BIBLIOGRAPHY Baumgartner, Walter, and Koehler, Ludwig Hugo. Lexicon in Veteris Tesiamenti Libros. Leiden: E. J. Brill, 1953. Bootium Anim.Sact., cited in Schleusner, p. 368o, Brown, Francis, Driver, S.R., and Briggs, Charles A. A Hebrew and Engüsh Lexicon of the Old Testament. Oxford: Clarendon Press, 1907. Gesenius, Friedrich Heinrich Wilhelm. Hebräisches und aramäisches Handwörterbuch über das Alte Testament, in Verbindung mit H . H . Z i m mern, W. M a x Müller, O. Weber; bearb. von Frants Buhl. Unveränderter Neudruck der 1915 erschienenen 17. Aufl. Berlin: Springer-Verlag, 1962.

Jastrow, Marcus. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature; with an index of Scriptural quotations, 2 vols. New York: Pardes Publishing House, 1950. Liddell, Henry George, and Scott, Robert. A GreekEnglish Lexicon. Oxford: Clarendon Press, 1940. Schleusner, Joh. Fried. Novos Thesaurus PhilologicoCriticus: sive Lexicon in LXX et Religuos Interpetes Graecos ac Scrip tores Apocryphas Veteris Testamenti. 2 vols. London: Duncan Publishers, 1829. Zorell, Franciscus, ed. Lexicon Hebraicum et Aramaicum Veteris Testamenti. Roma: Pontificii Institut! Biblici, 1947.

xv

QUOTATION T O O L CONTENTS O L D TESTAMENT ORDER OT Book Genesis Exodus Leviticus Numbers Deuteronomy Joshua 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Job Psalms Proverbs

Entry 1-30 31-62 63-71 72-76 77-115 116 117-118 119-123 124-125 126 127 128 129-131 132-198 199-204

OT Book Isaiah Jeremiah Ezekiel Daniel Hosea Joel Amos Jonah Micah Nahum Habakkuk Haggai Zechariah Malachi

Entry 205- -267 268- -277 278- -282 283- -287 288- -293 294 295- -297 298 299- -300 301 302- -303 304 305- -309 310- -312

xvii

QUOTATION T O O L CONTENTS NEW TESTAMENT ORDER NT Book Matthew 1:23 2:6 2:15 2:18 3:3 4:4 4:6 4:7 4:10 4:15-16 5:21 5:27 5:31 5:33 5:38 5:43 7:23 8:17 9:13 9:36 10:35-36 11:5 11:10 12:7 12:18-21 12:40 13:14-15 13:32 13:35 13:42,50 15:4 15:8-9 16:27 17:10-11 18:16 19:4 19:5 19:7 19:18-19 19:19 21:5

Entry 207a 299a 292a 276a 231a 90a 175a 89a 88a 211a 49a 51a 103a 67a 54a, 70a 68c 137a 248a 290a 75a 300a 219a 311a 290è 234a 298a 206a 182a 170a 283a 48c?, 53a 225a 164a 312a 97a la 4a 103è 48a, 686? 68c? 262a

Entry NT Book Matthew (continued) 21:9 193a 21:13 256a 21:16 138a 21:42 192a 22:24 107a 22:32 36a 22:37 68/ 22:39 68e 22:44 185a 23:39 193^ 24:15 285,286,287a 24:29 215a 24:30 284/ 26:31 309a 26:38 158, 159a 26:64 284s 27:9-10 307a 27:35 146è 27:46 145a Mark 1:2 1:3 4:12 4:32 6:34 7:6-7 7:10 8:18 10:4 10:6 10:7-8 10:19 11:9-10 11:10 11:17 12:10-11 12:19 12:26 12:29-30 12:31

311è 231è 206è 182è 75b 225è 48 e, 53b 268a 103c \b 4b 48 b 193 b 130a 256è 192Z? 107è 36b 86a 68/

NT

Book

Entry

Mark (continued) 78 a 12:32 68a 12:33 1856 12:36 285, 286, 287Z> 13:14 2156 13:24-25 2846 13:26 3096 14:27 158, 1596 14:34 14:62 284/ 146c 15:24 1456 15:34 Luke 1:15 2:23 2:24 4:4 4:8 4:10-11 4:12 4:18-19 7:22 7:27 8:10 9:54 10:27 13:19 13:27 13:35 18:20 19:38 19:46 20:17 20:28 20:37 20:42-43 21:26 21:27 22:37 22:69 23:24 23:30 23:46 John 1:23 2:17 6:31 6:45 10:34 12:13 12:15 xx

63a 42, 43 , 44a 64a 906 886 1756 896 260a 2196 311c 206c? 126a 686 182c 1376 193e 48 c 193/ 256c 192c 107c 36c? 185c 215c 284/ 251a 284Â: 146c? 291a 149a

231c 167a 171a 253a 172a 193c 2626

NT

Book

Entry

John (continued) 247a 12:38 206e 12:40 157a 13:18 15:25 154a 146« 19:24 41a 19:36 308a 19:37 Acts 1:20 2:17-21 2:25-28 2:30 2:31 2:34-35 3:13 3:22 3:23 3:25 4:11 4:25-26 7:3 7:5 7:6-7 7:18 7:27-28 7:30 7:32 7:33-34 7:35 7:37 7:40 7:42-43 7:49-50 8:32-33 13:22 13:33 13:34 13:35 13:41 13:47 15:16-17 23:5 28:26-27 Romans 1:17 2:6 2:24 3:4 3:10-12 3:13

169a 294a 142a 194a 1426 185 c? 36c 956 69a 24a 192c? 132a la 9, 10a, 17a 14a 31a 32a 34a 36e 35a 326 95a 59a 296a 266a 249a 118a 133a 254a 142c 302a 240a 297a 55a 206 c

2206 1646 243a 162a 141a 136a

NT Book

Entry

Romans (continued) 140a 3:14 3:15-17 258a 155a 3:18 13a 4:3 150a 4:7-8 136 4:9 4:17 126 12a 4:18 4:22 13c 7:7 52a 160a 8:36 9:7 22a 9:9 18, 19a 9:12 26a 9:13 310a 9:15 62a 9:17 40a 9:20 227a 9:25-28 288, 289a 9:29 205a 9:33 209a 10:5 65a 10:6-8 92a-6 10:11 2096 10:13 2946 10:15 244a 10:16 2476 10:18 144a 10:19 113a 10:20-21 264a 11:2 117a 11:3 124a 11:4 125a 11:8 109a 11:9-10 168a 11:26-27 259a 11:34 233a 11:35 131a 12:19 114a 12:20 203a 13:9 50a 14:11 239a 15:3 1676 15:9 123a 15:10 115a 15:11 190a 15:12 213a 15:21 246a Corinthians 1:19 1:31

226a 270a

NT

Book

Entry

Corinthians (continued) 2:9 263a 2:16 2336 3:19 129a 3:20 176a 5:13 94a 6:16 4c 9:9 106a 10:7 60a 10:26 148a 14:21 222a 15:27 1396 15:32 216a 15:45 3a 15:54 217a 15:55 293 a 2 Corinthians 4:13 6:2 6:16 6:17 6:18 8:15 9:9 9:10 10:17 13:1

189a 241a 71a 245a 120, 121a 45a 188a 255a 2706 976

Galatians 3:6 3:8 3:10 3:11 3:12 3:13 3:16 4:27 4:30 5:14

\3d 8a 108a 220c 656 100a 9, 106, 16a 252a 21a 68g

Ephesians 4:8 4:25 4:26 5:31 6:2-3

165a 305a 135a Ad 48/

1 Timothy 5:18

1066

2 Timothy 2:19

74a

NT

Book

Hebrews 1:5 1:6 1:7 1:8-9 1:10-12 1:13 2:6-8 2:12 2:13 3:7-11 3:15 4:3 4:4 4:5 4:7 5:5 5:6-10 6:13-14 7:1-2 7:17,21 8:5 8:8-12 9:20 10:5-7 10:16-17 10:30 10:37-38 11:5 11:18 11:21 12:5-6 12:20 12:21 12:26 12:29

Entry 120, 1216,133* 1156 181a 161a 180a 185e 139a 147a 210a 178a 1786 1786? 2a 178d 178c 133c 186a 23a 11a 1866 58a 277a 57a 156a 2776 1146 220a 6a 226 29a 199a 47a 93a 304a 77a

NT

Book

Entry

Hebrews (continued) 111a 13:5 191a 13:6 James 2:8 2:11 2:23 4:6 Peter 1:16 1:24-25 2:3 2:6 2:7 2:9 2:22 3:10-12 3:14-15 4:18 5:5

68/j 496, 516 13e 200a

66a 232a 151a 209c 192e 46a 250a 152a 208a 201a 2006

2 Peter 2:22 3:13

204a 265a

Revelation 226-27 6:16 7:17 11:11 15:3 15:4 20:9 21:7

134a 2916 2176 281a 187a 173a, 187a 1266 120, 121c, 279a

HOW

T O U S E THIS T O O L

A number of the features of the layout created for the quotation tool need to be briefly explained so that the reader will gain the full benefit from the work. Before beginning that explanation, we should advise the reader that the Old Testament quotation lists from the 3d edition of the UBS and 26th edition of the Nestle Greek texts were consulted in the process of cataloging the citations used in this tool. The tool itself consists of four parallel columns that contain (moving from left to right) the Masoretic Hebrew text, the Septuagint ( L X X ) , the Greek New Testament, and appropriate textual commentary (consult the copyright page for the texts used in each case). After much deliberation we decided to arrange the tool in Old Testament order, but a complete listing of New Testament passages in New Testament order has been arranged in the special table of contents section of the book. In the example below, the Arabic numeral (55) accompanying the Old Testament text refers to that text in its Old Testament order (the total number of entries is 312). The reference marked off i n parentheses (22:28) alerts the reader to the verse number of the English text where that number differs from the M T versification.

New Testament citations will appear in New Testament order and will be lettered accordingly (the lettering system will facilitate cross-referencing among the New Testament citations that appear more than once in the tool). The example below contains the second reference to M t . 15:4; the material following the reference, [see also 48a"], directs the reader to an earlier occurrence of M t . 15:4 (at entry 48). Of course, in this example the same is true for M k . 7:10. The same type of cross-referencing is also used for Old Testament citations; the cross-reference will appear next to the citation, similar to the manner illustrated below (see entry #15 for an example). " M t 15:4 *(see also [48],d) r

r

r

4 ô yàp 8eôç e l n è v ripa töv naTépa Kair^vptjTépa ; Kai • ô KOKoloyûv naiépa >] ptjTtpa Savârtp «jUurdTco. *Mk

7:10 *(see also [48],e)

10 Mcoûfjftç y&p zlmv*Tf(ia rôv nmipa aoo xal v)v nrjtépa aoo, Koi • ô KBKoXoytüv narépa rj prjrépa Bavdrtp

In the portion of the tool reproduced below (entry 53), the heading on the second column (Ex. 21:16), refers to the versification of the L X X where that differs from the M T . Thus, any inconsistency in the versifications of the M T , L X X , and English texts of the Old Testament will be noted at the appropriate place in the tool. The New Testament column of the same entry illustrates the features of that portion of the tool. A l l

One final word of explanation is needed. Because i n any given entry there may be additional Old Testament citations, there will be cases in which the accompanying New Testament reference(s) will apply to only a portion of the Old Testament citations in the left column of the quotation tool. In such cases the pertinent Old Testament reference will be given immediately to the right of the New Testament citation (see entry #12, right column, for an example). In those cases where the Old Testament citation may involve more than one New Testament passage, the Old Testament reference will be found to the left of the New Testament passages and their relationship will be indicated by a series of lines (see entry #192, Psalm 118:22, for an example). A similar procedure is used for any Old Testament citations that need this type of treatment.

53: Ex 21:17

(Ex 21:16)

55: Ex 22:27 (22:28) :-ixn tib T | p 3

tfto

bVpip

tf?

n^b$"

16

tnia-v rrto l a w "ras bhoisi »

ô KOKoXofûiv mnipo aÙTOû f| urjîépa aÙTOÛ teAcutiîctei 8avÛTw. XXlll

xxii

SUMMARY A N D C O N C L U S I O N S 2

Note: Some entries (e.g., I ) may have more than one New Testament verse listed. Those are designated by superscript numerals. In addition, some entries can be listed under two different categories (e.g., entry #117 is either A or F, and is listed under both)—eds. Category

A

(which supports "corruption" as the proper rendering of nntf), 147, 152, 154, 165, 167, 168, 169, 176, 189, 190, 203, 206, 208, 210, 217, 231 \ 232, 234, 245, 249, 250, 253, 254, 256, 262, 268, 277 (indicating that 'Rpya comes from V»3, meaning "abhor" rather than "be married to"), 291. Those come to a total of 50 citations. The total for the three classes of category A {A, A-, and A ) is 268 citations. d

These quotations consist of reasonably or completely accurate renderings from the Hebrew of the Masoretic Text ( M T ) into the Greek of the Septuagint ( L X X ) , and from there (apart from word order, which sometimes deviates slightly) into the New Testament passage i n which the Old Testament text is cited. This category has been further divided into three classes: A, A-, and A . The class A quotations are (noted by entry): 1 , 2, 3, 4 , 5, 7, 8, 9, 12 , 13 , 14, 16, 17, 21, 22 , 23, 24, 26, 31, 32 , 34, 35, 36 , 45, 46, 48 , 49 , 50, 5 1 , 52, 53 , 54, 55, 58, 60, 62, 63, 66, 68 , 69, 70, 74, 77, 78, 89 , 90 , 92 , 93, 94, 95 , 106 , 109, 111, 114, 115 , 117, 118, 120 , 123, 124, 125, 130, 132, 133 , 134, 135, 136, 137 , 138, 139 , 141, 142 , 144, 146 , 148, 149, 150, 151, 152, 155, 156, 160, 161, 167, 168, 171, 172, 175 , 178 , 180, 185 , 186 , 192 , 193 , 207, 209, 210, 215, 216, 220, 240, 241, 246, 247 , 248, 251, 252, 254, 256 , 258, 260, 262 , 264, 265, 266, 267, 270 , 277, 279, 285 , 288, 290 , 291, 294, 298, 300, 304, 305, 310. There are 201 quotations that belong to class A, 6

2

4

2

2

5

2

s

6

2

2

2

2

7

2

2

2

2

2

3

3

2

2

2

4

4

s

2

4

s

6

2

3

2

2

2

2

Next we come to class A-, those quotations that have a slight deviation of one or two words in the L X X (consisting of a synonym of some sort or a different compounding element of the same verb) without any real change in meaning. The A- citations are: 14 (LXX's yrj oinc ibiq is yfl &M.oxpia i n Acts 7:6), 23, 36, 46, 95, 106, 109, 113, 114, 134 (which supports a rendition of "govern" for Djnn rather than "shatter"), 137, 139 (which supports a rendering of "angels" for D'rfrx), 150, 162, 186, 258. Those total 16 entries for class A-. Finally, class A includes those quotations that differ in one or two places from the L X X wording, but without any appreciable effect on the sense of the passage. Those citations include: 11, 14, 18, 29, 40, 47, 59, 64, 74, 86, 95 , 97 , 100, 103 , 109, 141, 142 6

2

2

2

Category

B

This category includes instances where the New Testament quotation quite closely adheres to the wording of the L X X , even where the L X X deviates somewhat (though not so seriously as to distort the real meaning of the Old Testament passage as given in the M T ) from the received text in the Hebrew Bible. This category also needs to be subdivided. The first class (B) comprises cases of complete or near-complete agreement between the New Testament and L X X . Those citations include: 5, 108, 144 (where both use (pOdyYO^ airccov for Dig, either understanding the lj? as a cord in a harp or reading it as DVip). 145, 178, 180, 191, 199, 200, 201, 205, 206 (where both read as hophal perfects the MT's hiphil imperatives), 213, 233, 243, 259, 260 (in which both treat the MT's D'TiDX ? as those imprisoned by blindness), 294. The second class (5°) consists of those passages in which the L X X is somewhat closer to the M T than the New Testament is. Those citations are: 18 and 19 (Rom. 9:9 has fcXeuooucii instead of the LXX's ctvacr^yco for aitfx), 41, 42 (in which L k . 2:23 gives the basic sense of Ex. 13:12 rather than following the literalism of the L X X here), 57, 65 (where Rom. 10:5 slightly adjusts to harmonize with its own context), 68 (where Lk. 10:27 adds Siavoiqt to Kap5iQt), 69 (where Acts 3:23 inserts the antecedent for needful clarification), 78, 88 (where the New Testament authors add uovcp after ctutq) for emphasis), 115 (Rom. 15:10 either inserts a clause not found in the M T of Deut. 32:43 [though it is present in the 4 Q D t fragment of this passage] or inserts it from Ps. 97:7, which does contain those words in the M T ) , 124, 142 (where both render ninoip 37V by jiXriprooeii;), 178 (where the LXX's £8oKiuaoav is 1

q

xxv

closer to the MT's 'tfjna than is Heb. 3:9, ev SoKiuaoitx), 180 (where the original reading of Heb. 1:12 is in doubt; d U d ^ e t ; conforms to the L X X and M T , but Nestle reads feXi^si; for the passage), 181, 210,258 (where 6|si as the LXX's eveksv Zicbv, but both render '3tt>> as dTOOxpgyEt, as i f reading it as Tpl with as transitive), 264 (where the L X X follows the word order of the M T a little better than the New Testament does), 288 (where Rom. 9:25 implies KdUoco—God speaking—from the command He gave His prophets to address to His people). d

Including S , which contains 4 citations (140, 222, 225, 226), there are a total of 50 citations i n category B. Category

C

These are the citations in which the New Testament adheres more closely to the M T than the L X X does, indicating that the apostolic author may have consulted his Hebrew Bible directly in the preparation of his own account or letter. I n at least a few cases there may be an affinity for the ProtoTheodotion Greek translation, as some modern scholars have suggested. The existence of such a preapostolic translation may be inferred from the occurrence of some terms that were preserved in the second-century a.d. translation of Theodotion himself, as distinct from the L X X . The readings i n Category C are: 40 (Rom. 9:17 is much closer to I'ljnajjn with its g ^ y s i p d oe than is the L X X with 8i£xr|pri9tj | i n ^ x n n i x 'jpans xnsVx xnfsip xn'atf .Oxen

1

'is ?

201. The M T of Prov. 11:31a seems to mean: "Behold (JO) the righteous i n the land (HX3) meets with retribution ( D ^ ) . " T h e L X X (followed by Peter in 1 Pet. 4:18) deviates as follows: (1) jn is taken as a .conditional particle (as in ten other instances throughout the Hebrew Bible, and usually so in the Aramaic) rather than as an interjection, (2) " i n the land" is replaced by \i6kic, ("scarcely"), or we can take it that fnxs has simply been left out and that \x6\xc, is injected to sharpen the idea of judgment visited even on believers when they fail to obey God, and (3) the intensive stem of d W is taken by L X X translators to mean "bring into safety" (as in Job 8:6), even though it is less likely to be the intended meaning here. Nevertheless, though Peter chose to follow the L X X without deviation as he wrote to the Jews of the Diaspora and their fellow-believers from among the Gentiles, he did not depart from the basic thrust of the Hebrew passage. Both the M T and the L X X present the a minori principle—if God does not allow His children to escape punishment when they deserve it, how much severer will be His judgment on the unbelieving and the ungodly in the final day? The essential teaching of Prov. 11:31 is thus dramatically set forth. As for Prov. 11:3 lb, the force of '3"f]X ("how much more") is simply intensified by the paraphrastic nov (pavEitai ("where shall he [the ungodly man] appear?"). The concept is faithfully preserved by that rendering in the L X X and the New Testament. 220. Hab. 2:4 is well known. It appears three times in the New Testament as a proof-text for justification by faith. The M T of that verse uses a hapax legomenon that is of uncertain interpretation. It is usually construed to mean: "Behold, it [the soul of the proud sinner] has become puffed up; his soul is not upright within h i m . " The phrase could also be taken as a virtual relative clause after an indefinite antecedent (in which case the relative ItfX may be left out): "Behold one in whom his soul has been puffed up is not upright." But it is by no means certain that the intensive verb n^SV is related to bp ("hill, a round eminence"). I t may rather be related to the Arabic 'Jic ("be heedless, neglectful"), which in the causative second measure means "show heedlessness, neglect." That is a completely tenable etymology,

which was apparently followed by the L X X as it rendered the clause: " I f (jn) one is heedless/neglectful, M y [reading >Bte_3 instead of the MT's 1tt>S3] soul is not well disposed [13 rni2£ x' ?; cf. Zorefl, Lexicon, p. 339a) toward h i m . " Here rnu£ is construed to mean euSokei ("take pleasure in," approve of"). The objective data for that rendering seems to be better than the common interpretation of "be puffed up," and in view of the frequent confusion between waw and yod during the second century b.c. an alteration of 1tf?3 to "»X2?p3 seems altogether justified. In addition, the Vorlage of the L X X reads that way. The remainder of Hab. 2:4 is well rendered by the L X X and the New Testament. The only question is whether it was proper for the "his" of ln}10X3 to be construed as £K niaxsac, without any aCroO. But i f we understand "by faith" to refer to the personal faith of the individual believer, and i f we recognize that H310X may mean not simply "trustworthiness" but also "faithfulness towards God i n believing and trusting" (Zorell, Lexicon, p. 63a), then we have no discrepancy in meaning between the M T and the New Testament in the treatment of the clause. And it should be recognized that there was no other word for faith in the vocabulary of the Old Testament except H310X, (cf. Gesenius-Buhl, Lexicon, p. 962). 1

249. As rendered in Acts 8:33, the L X X version of Isa. 53:8 (which the Ethiopian eunuch was studying when Philip met him) contained clearly erroneous renderings of 1X170 (as iv if) tcoteivcoo-ei) and loV l?J3 (as fixOn. eiq Odvaxov). Moreover, it misconstrued OSfOO as the subject of nj?V (ffpOri), and made yEvsdv auxoO the object of nnltt;' (poorly construed as SinyrioETai). Again, it erred in interpreting D"n, a nomen recti after f i x , as i f it were the subject of "VTJ3 (ctipexcti). There is no hope of bringing the L X X translation of the verse into conformity with the true intent of the M T original. But there is no need to do so in this particular case, for no doctrinal teaching is based on its erroneous rendition. The Acts 8 account simply relates that the eunuch was reading the L X X of the passage and that he was puzzled by it. It then says that Philip began to unfold the messianic teaching of Isa. 53 as a whole—and that emerges very clearly even in the defective form of the L X X rendering—and that Philip showed the eunuch how Jesus of Nazareth had fulfilled the predictions of Isa. 53. A l l that Acts 8 contains is historically factual and completely accurate. 263. First Cor. 2:9 presents a paraphrastic summary of several different texts in the Old Testament. From Isa. 64:4 ( M T v. 3) it adapts 13'Txn x ? and 1

xxix

nriXT x'^ ]'2? as "That which the eye has not seen and the' ear has not heard." The Hebrew passage states that God's people have never heard of, listened to, or seen with their eyes any other god than Yahweh himself—but that is surely consonant with the hope of heaven set forth in 1 Cor. 2. There is apparently no Old Testament basis for Kcti bni KapSíav dvOptóTiou ouk ávépr) except for a reading peculiar to the L X X as the final clause of Isa. 65:16: KCit ouk á v a P ^ o e t a i aúrrov e n r n v Kap8íav, for which the M T has T5?» TWO? '?! ("and surely they [my earlier afflictions] have'been hidden from my eyes"). The source for that L X X reading can only be conjectured, and yet we must appreciate the poetic and beautiful wording of the sentiment itself, as woven into the tapestry of 1 Cor. 2:9. The final clause of the verse, & f)Toíuac£V ó 8eói; tole, dyará&oiv a u t ó v , may be construed as an inference from passages like Ex. 20:6, which ends (in the L X X ) : KCti noi&v slzoc, ziq XikváSat; t o í ? dyarccoo-ív ue. T o sum up, 1 Cor. 2:9 is a noteworthy example of a conflate quotation from various passages written in a paraphrastic manner, and yet in a manner that accurately brings out the teaching of each of the sources involved. 292. M t . 2:15 presents no problem at all so far as the translation of Hos. 11:1 is concerned. Both the L X X and the New Testament renderings are quite accurate for the M T original. But the context of Hos. 11 clearly refers to the Exodus experience of Israel under the leadership of Moses, whereas Matthew refers to the return of the holy family from Egypt after the death of Herod the Great. How can the verse be justified as a fulfilled prediction pertaining to the infancy of Jesus of Nazareth? The answer is to be found in the pattern of type-antitype that is often observable in biblical prophecy. As the Messiah, Jesus occupied the status of antitype to national Israel under the Old Testament economy. That is clearly brought out by the so-called Servant Songs of Isa. 41-53. Both the covenant nation of Israel and the suffering servant who furnishes a vicarious atonement for sinners are referred to by the title "Servant of Yahweh." Apart from the Messiah there would be no foundation for a covenant of redemption between God the Father and God the Son. And apart from a covenant of redemption there could be no covenant of grace with Abraham and his descendants. Therefore, in a very real sense Jesus, the incarnate Son of God, was Israel represented and personified. As such it was essential for H i m to recapitulate, as it were, the career of His nation as it experienced God's deliverance from centuries of

XXX

bondage under Egyptian power. From that perspective, the correlation between the Exodus of Israel and the return of Christ from Egypt is completely justified. 296. Acts 7:42-43 seem to deviate markedly from the M T of Amos 5:25-27. The discrepancies are as follows: (1) the plural Qvciaq is used for the singular nraa; (2) oKnvrjv appears for the hapax niso (apparently reading it as npo, whereas it may have been intended as the name of a heathen god, Sakkut); (3) the deity-name M o l o k h is used for the MT's OM'pa ("your king"); (4) fiaxpov is used for fi'3, which is more probably to be regarded as the name of a planetary god, Kaiwan. Yet in Acts 7:26 that name is spelled entirely differently: Raiphan. How can all of those deviations be reconciled with biblical inerrancy? First, it should be remembered that Stephen is closely following the wording of the L X X here, for the simple reason that he is addressing an audience composed both of Palestinian Jews (who would have access to the Proto-masoretic Hebrew text) and of Diaspora Jews, whose knowledge of Amos would be largely confined to the L X X . I t would have been inappropriate for him at that point to explain to his hearers that the L X X had used the wrong spelling of the name of the idol; it was only important to emphasize that even in the days of the Exodus their forefathers had already fallen into a clandestine idolatry. Second, we can come to terms with each of the deviations on the basis of textual criticism: (1) the L X X may have used the plural 6uoiaco in Acts 15:16 ( " I shall rebuild") is really not a discrepancy at all. The corresponding Hebrew verb nj3 can mean either "build" or "rebuild," depending on the context; (4) Amos 9:12 reads, " I n order that they may take possession (Itth") of the remnant of Edom, and all the Gentiles upon whom M y name is called" (italics added). Here the reference to Edom is rather puzzling, and seems to have no particular fulfillment in subsequent history. Probably it is best to take the "fix before nnx&> as a subsequent insertion, resulting from a desire to make all of the "remnant" prophecy apply to a hoped-for conquest of Edom; hence the insertion of TiX as the sign of a direct definite object

(presumably lacking in the Sopherim text back in L X X times). Also, i f "Edom" is a mistaken pointing, then we should take the word to be pointed D"7X ("mankind"), in conformity with LXX's "the remainder of mankind," to which "even (Kai) the Gentiles" is epexegetic. As for the leading verb, the L X X points to itthT? ("that they might seek") rather than to ntf"!" ("that they might possess"). The confusion of similar letters {yod being read for daleth) could easily have occurred in the Qumran period, when an oversized yod resembled a daleth (except for the more pointed angle of the latter). Thus we may reconstruct the original text of Amos 9:12o as follows: 'ou> xnp: iipx D'lan-bpi nnx&j W I T .mrr DXj DrrVg On that basis we can see that James was perfectly justified in applying the passage to God's plan for the conversion of Gentiles and their inclusion in the holy people of God, even without first becoming circumcised as Jews. 299. Micah 5:1(2) and M t . 2:6. The deviations are as follows: (1) yfj TouSa replaces tou 'EtppaOa, since that designation in the M T and L X X simply distinguished it from Bethlehem of Zebulon (Josh. 19:15); (2) oi>5auc5i; gkaxicrtr) interprets the implication of t j ; x ( L X X 6Jiiyoox6q), for i f the Messiah was to come from that town, then regardless of its size it would become a place of major importance. Hence the litotes: "by no means the least"; (3) iv tolq rtyEudow Tou8a interprets the MT's 'S?x as 'Bl^>x from l l V x ("chieftain"), therefore fjyEutov. The L X X uses n.YEuc6v for f)iVx in Gen. 36:15; Ex. 15:1; 1 Chron. 1:50; Psalm 54:14. In the eighth century B.C. the word would have been spelled '?Vx without the waw, so there was a possibility of confusion with 'sVx from l ^ x . On the basis of Matthew's interpreta tion under divine inspiration, it is plausible to argue for correcting the M T vocalization to 'S^X. On the other hand, it may simply have been that Matthew recorded accurately the interpretation given to the passage by King Herod's advisors. It may well have been that they were uninfluenced by the interpretation of "thousands" put on the word by the Alexandrian Jews, and that they maintained an oral tradition of their own that was much older than that of the L X X . Be that as it may, the Masoretes themselves clearly favored the Alexandrian interpretation at that point. It should also be mentioned, however, that the rendering ftyeucov might have derived from the same vocalization as that adopted by the Masoretes. I f the term "thousand" had by Micah's time acquired a special connotation as denoting a community consisting of one thousand inhabitants or more (or even

xxxi

one that was large enough to furnish a contingent of one thousand troops or more for the national militia), then the commander of the contingent might well have been referred to as a ^ x tt>X1, or simply as an 'jVx for short. (Undoubtedly that was the ultimate origin of inVx itself as a term for chieftain or leader— unless, of course, it was a figure derived from the symbol of a bull who dominated his own herd.) 307. Zech. 11:12-13. There are two basic problems connected with this passage: (1) M t . 27:9 refers the quotation to Jeremiah rather than Zechariah because of the importance of the potter's field in the actual fulfillment of the prediction. Though most of the wording of the quotation is taken from the Zechariah passage, it is only in Jer. 18:2-3 and 19:2 that a potter is prominently mentioned as employed by the temple authorities and having a workshop in the Valley of Hinnom. The prophet was directed by God to observe carefully how the potter molded the clay on his wheel, then pushed it back into a formless lump when his first attempt was marred. Of course, that furnished a parallel to Yahweh's dealings with apostate Israel and illustrated His plan to begin a new commonwealth of monotheistic believers after the Babylonian captivity was over. Here then we have a combination of elements from both Zechariah and Jeremiah. Because it was customary to refer only to the more prominent prophet when he was linked with a less prominent fellow-prophet, through a conflate quotation, Matthew was simply conforming to the usual practice in his reference to Jeremiah alone. ( M k . 1:2 does the same thing in regard to a conflate citation from both Malachi and Isaiah; only Isaiah is referred to as its author.); (2) in M t . 27:9 an ironic parenthesis is inserted ("that fine price at which 1 was valued") after r n v nu-riv. A p parently the insertion was intended to bring out

xxxii

dramatically the pathos of Judas Iscariot's disillusionment with Jesus' trial and the utterly callous attitude of the high priestly party in regard to the judicial murder of Jesus. The implication seems to be that Judas had learned too late what a poor bargain it was for a man to gain the prizes o f this world but to lose his own soul; (3) on a purely allusive basis K<x9& auvETCtêv Kupios is picked up from Ex. 9:12, though from a somewhat different context. As we have studied the 13 passages belonging to category E, in no instance have we found an insoluble contradiction or discrepancy, though many cases involved bringing out the inner meaning or prophetic implication of the Old Testament verse by some kind of paraphrase.

Category

F

In this class of quotations we have found many cases of close resemblance or complete identity between the Old Testament source and the New Testament application. But because they are not adduced by the New Testament writers as quotations from the authoritative Hebrew Scriptures, they pose no problem whatever in regard to the inerrancy* of those Scriptures in the eyes of the New Testament writers. The entries for category Fare: 9, 11, 42, 63, 67, (see 63), 75 ( M t . 9:36), 103, 117, 126, 137, 149, 158, 164, 173, 182, 187, 194, 203, 219, 255, 281, 283, 291, 298, 300, 305, 312. The total entries for this category is 32. There may be a large number of other examples of allusive language or incidentally adopted terminology in the New Testament text, but those included here are particularly interesting or noteworthy.

QUOTATION T O O L

New Testament

SirniACiNT

Masoritic TiXT

Commentary

a M t 19:4

1; Gen 1:27

T

bairns i d^"^?!! :onfc ana nzpsi ~gi ins sna mfa

2 7

d ^ F ? "ia^sa

4 0 8£ dnoKpiOEt? El7êv •

^kch iirointrev 6 9e&S t6v SvBpumov, k«t' eixovu OtoO eroinoev auTiiv, Spoev xai OflXu Inolriotv ai'irofig,

Gen 1:27 & Gen 5:2.

(A)

inohiffcv ai'noix;-;

* M k 10:6

Gen 5:2 b#-n$

afriTftKi

2

n j n ? nap?

-yi

6 6ji6 Ss dpxfje Kiiascoq spercv ksi

a

dp(TEV Kd'l GfiXu iTTOinaev atiToiig xai EiXo-pioev afiTOii?. Kai emuv6|ita(TEV t6 {Svojja a6tuiv Abaji, f\ rjjiipu inoiriatv aurous.

inofyoev

«Heb 4:4

2: Gen 2:2

4 eipr|KEv ° y d p tou rapi Tf|? £|366uTie oOtco?- Kai tcarenavcev 6 OEOQ &V rff fiêpa ttj f-PSomj and nuvrcov twv epyav ainov,

3

xal cweTeXeaev 6 Bib; iv tQ i'in£pa tQ 2ktt) to Ipxa afirou, EiroiTicev, xai Kaiimvatv -rf) fintpo Tfl ipi)6Mri dTtb irdvtiuv tuiv ipfiuv aiiTOu, iliv inoiiifftv.

Gen 2:2; L X X uses plural femine suffix. {A)

«1 Cor 15:45

3: Gen 2:7

1

D

:nô c$s> =1?" T " "'o

W

45 ouxcoq Kai yEypantai •

?xai frrXaaev 6 066? t6v dvOpU ' JTTOV XOUVOTl6T115 "PIS KOI £VEx TlupicTKETO 8i6ti u£te8tik£v ootov 6 Oeo?. np6 ydp zf\ipiov xupiiy Till dcpeeVn auTip.

5 Kai oi)K SScokev a£iT$ KX,T)povouiav tv airrfj ouSe pfjua jro86s Kai £jiT|YYEftaTO dovvai airc& e/? Kamaxeoiv avv;v Kai r@ anspfian avroo psr' abiov, oi)K 6vto? aiiTfl) t6kvou. s

Gen 12:7; Acts 7:5 inserts eiq Kardoxsoiv aurqv ( L X X = M T i n v yfjv Taurriv). (F) Gal 3 : 1 6 (A)

x

^Gal 3:16 *(see also [16],a) 10: Gen 13:15 1

J] ? n s i nns-"ws r^sn-ba-ns p « !

:Djj>iiri» ?i»"il pi n y n s

'5 6ti Trdaav ti'iv Y']v, nv oil opifs, aoi biuauj aun'iv xai Til) OTTtpu.ari ffou tun? toO aiuivog.

16 t $ 8£ 'APpadji ippgOriaav al £3taYYEX.iai Kai t $ tsntpjioti autoO. oh \iyz\- Kai toT? ancpuaaiv, tbq tni tcoA.^ v dXX,' d)? £ip' gv6?" Kai T0 aneppari aoo, 6ixr)v aîwviov EÎvai o*ou 8e6ç xai TOÛCTTTÉpJiaTOÇffOUp.£Tà 0"É.

16 tô> 8è 'APpaùu èppéeTiaav al èTca7YEX.iai kuI tû> oiiépnaTi aÛToO. où A.éyEr Kai toTç crcépuaoïv, û ç èrtl noX~ Xôv àTJk' tbç è(p' êvôç' KCÙ T& anép/tarî aov, ô ç èotiv XplOTÔÇ. r

Gen 24:7

s i >*n-£ia r i f p ^

17: Gen

1

»T3»" "anp ?

'xûpioç ô 6e6ç toO oùpavoO xai ô 8e6ç Ttiç TîÇ. ÔÇ iXagÉv HE £x toû oïxou toO TtaTpdç uxv xai tx thç TnÇ. fa èT£vt\eriv, Bç £XdXnaev noi xai ujuocrêv moi Xîywv l o i bwow tî)v rnv_ toutiiv xai tùj CTrÉpMaTi aou, aùîoç drcoaTeXeî t6v drreXov oùtoû êu-irpoa8Év aou, xai Xr|HM»,l YuvaîKa tùj uîùj u.ou laaax ekeîOev.

~m

It is sufficient to observe that the term orcépua in the singular is used in both Gen 17:7 and 24:7, and this is really the main point of Paul's citation showing that while the descendants of Abraham are perhaps indicated by this language, this reference to SIT as a collective is from the prophetic standpoint significantly a singular and i t was the Messiah, Christ, who was preeminently the o-rcépua or the "seed" of Abraham; so it is simply the question of its being a singular rather than a plural that is important here. (A)

«Acts 7:5 *(see also [9],a)

17:8 s 1

pip'rarV' *

n»

1

n

£ Tins V i f r

i ?

xai bùjffiu aoi xai tiS airépu-aTÎ crou H£Td ai ti'iv -plv, fiv napoixEÎç, Tràaav Tf|v Tiiv Xavaav, riç xœrdaxEtnv aiuiviov xai 2aouai oùtoîç 8EÔÇ. —

8

^

5 koI oi)K £8iOKEv ai>r$ jcXripovouiav èv aôrrj oùSè fJfïua noôôç Kai ETfTryy£iA.aTO ôovvou aîrt(p eiç Karaaxso-iv aùviv Kai T(j>*anépfiaTi aùrov per' aÙTÔv, oî>k ôvtoç auro!» TEKVOU. s

x

Acts 7:5 includes portions of Gen 48:4 (none of which is distinctive for Gen 17:8 alone), converting direct address (2nd pers. sing.) into 3rd pers. sing, in a matter appropriate to the context of Stephen's speech. {A)

Gen 48:4 «xai EÎirév uxn 'Iboù è-fùj aùSavûi ae xai ttXtiOuvùj (TE xai Tion'iauj at Eiç auvaïwràç èQvûiv xai bujCTtu aoi TÎ|V Y'iv TaÛTnv xai Tip ottéphotî aou u.«à ai eiç xaTdaxEaiv avûiviov.

:obii? n-tns TjnqN ^ynï*p niwn H a r r n N -ijinïj d-sh

18: Gen

flRom

18:10 1

s

10

mi!? ? p-nam n n ns;a ^ "is^'î JtT i |\" "• î T- J" T 1 V ** < T J : r n q s "Kirn 'pn&n nos naaii nnÇrj ^nçto

'"eîttev bé 'EnavaaTpétpujv fifuj iTpôç ai Kara tôv xaipôv toûtov eiç ùjpaç, xai ïln uiôv lappa î] fuvr'i aou. Zappa bè iixouOEV upôç tQ 8ùpa tiîç axr)vf)ç, oùaa ÔTiia8£v aÔTOû.

9:9

9 EJtaYYEMaç yap ô Xôyoç oûtoç • fcarà tov Kaipôv toûtov èkevaopai Kai saxai tjj Lappa vioç.

Rom 9:9o (or b, really) quotes from Gen 18:10 the temporal phrase "at about this time"; from Gen 18:14 it picks up " I shall come, and Sarah will have a son." But ¿^.£1300^01 differs a bit from dvaaxpEyu) in the L X X (which is a literal rendering of MT's 31#X. (A ) d

19: Gen

18:14 I4

naa

20: Gen

18:18

21: Gen

21:10

a f s l â i a b na^ rnnp x ^ q M?nj^n;q

1

4

Hf| àbuvaTEî iTapà tlîi Ôeîp p%ia; eiç tov xaipôv toûtov àvaoTpÉuiuj TTpôç ai eiç ùjpaç, xai hïtwi Tf) Sa|ipâ ulùç.

see Gen 12:3 [8]

fl

Gal

1

-nw n & n nasn »2>na nrnas ? n a x h v ° tprjarov "•aa-DV nstn nasn-]a wy.

xb p

naa

10

xai eÎTtEV Till Appaan 'ExgaXe tî|v iraibiaxriv toûtiiv xai tôv ulôv aÛTijç- où rdp xXnpovoniiaei ô uïôç Tfiç naibiaxnç toûttiç uctù toû uîoû hou laaax.

4:30

30 d U à t î Xfcf&i f| Ypatpfj; ixfiaXe rrjv naiôicKrjv xai zàv oîôv aùrffç- où yàp Ph Kktipovopijaei ô vioç rfjç naiôioKtiç perà xoS oioô Tftç èXsu9épaç\

Gen 21:10. {A), except that Gal 4:30 omits TMjrriç after TfjÇ TCaiÔÎOKT]Ç.

r

r

8

9

Septuagint

New Testament

Commentary

flRom 9:7

22: Gen 21:12 13

syrbs toil

orj-ias

D'r^patfh"

pn?:a p n^pa s 0 nni?

^

eittev be 6 8ebs tuj APpaau Mf) axXripov ?5' 6 T i eI-

i

*Heb 11:18

I

18 Trpo? 6v eA.aA.i)GT) 6ti £v 'JaaiiK KfoiOi)oetai 001 ancppa,

u

«Heb 6:13-14

I

13 T® yap 'Appadu gTcayyEiXduEvo? 6 8e6;, tnsi Kar* o68ev6; eIxev usiôvo? 6u6aai, fimooEV xa6' tamoZ 14 A.EYCOV' ci n>)v^ EuXoytbv wXoyr}ato ae ml nXtjOuviov nXqOvvtb oe-

c

rnator; tib) nfn naquTia n % i f s 1

?]iJnrni$na-isna-in !Tjanas?pa-p

npfosa'T??^ 17

3

n

^Tjjorni?!l- " ?

'XeTU)v Kar' iu.auTou tiiuoo-a, Xetei xupiog, ou t'ivexev iTroii]aas to piiua toOto ko'i ouk itpeiauu tou uioO aou tou &Ya7rr|ToO bi" eue, '?fi u.?|v edXoYiuv EuXoTnOiu ae xa'i hXviOuvujv TrXnOuvtu to aitep.ua aou ujg Toiig daTepag toO oOpavou xai dig ti'iv d.uuov ti'iv irapu to x '^°S flS SaXdaaog, Kai KXripovoiifiaei to OTtepua aou Tdg ttoXei? tujv inTEvavTiuuv £

_i

"istf ns TijnT'tf'Ti Q»n nsiff ?y ntfx îffai opitfrr p a i a a -|- v )-: i - J": at- J" : v.- ; i ^ j- . • tva'a it i -

a p t y-ixn j % bp

p-anr?) "*

{A)

Gen 22:16-17. {A); note that Tjia-p is r) ut^v in L X X and Ei ur)v in N T . (A-)

1: 1

:"$>a ni??$

21:12.

r

T

24: Gen 22:18

Gen

civ OJt^pua 'APpadji Ttavreq ttKva, dXX'- ev 'Icraaic KAtjOiffferal 001 onepjia.

18

xai EVEuXo-rn6iiffovTai ev Tip anepuaTi ffou ndvTa to S9vr) Tns tmS. dv8' ujv im'ixouffas Til? iu-'l? vfis,

«Acts 3:25 25 oueTq itsiz oi uloi tc&v Tipotp-nT&v icai tflc 8ia0iiK!K tjs JSieOeto 6 0e6?^ t c 6 tou? natipag £)u65vX.6rtov 7tp6? 'Appadu- /co/ ev tiptZaiujv xai TEpYEaaiiuv xai Euaiujv xai ItPouaaiuiv. 'xai vuv ibou xpauYfl tujv uiiSv lapaiiX fixEi Trpog u.e, xdYii) Euipaxa tov 8Xiuudv, ov oi Aiyutctioi OXipouatv auTOug. xai vvv btupo diroaTEiXuj aE Tipbg tt>apau) paaiXsa AiYurrTou, xai dHdfcig tov Xauv uou Toiig uioug lapanX £x Trig AiYUTtTOu. — -

33 'Eirtev it o0t«> 6 Kupi- o&' XSaov id bnoSwa rd>y TtoS&v (TOO, 6 yap xonos if' tj> I- srrjKaq yfj iyiu iariv. 34 idwv eliov rf}v KOKCOOIV XOS XaoO poo TOV iv Aiyimrtp xai roS orcmypoD ourd>v rjKouoa, xai xarifav i&teoBut ainob\' xai vSv dtSpo -anoorttXu) at c/f AU yomov. r

f

rs

8

1

Ex 3 : 2 ; M T = L X X , but (1) N T Acts 7 : 3 0 omits Kupiou after fiyyEXoq, and ( 2 ) it defers fiyyEôc; seven words after its verb racpOr]. (Note that 3 = ¿v both in L X X and NT.) 04) and (D)

«Acts 7:33-34

35: E x 3:5-10

»?p3K vfcx pax " i o x V

Commentary

s

D

n

:on'x o^q' ? Dyjsra i a i x y - n ' k r n x n%T" 31 n

bx-iB^-'?? ' p i r n x •xsirn nyn?"^>x j i q ^ l

$

a

y

"t'V i? V° sail?'??

Ex 3:5-10; bp (G32bm = t o i)Tc68r|pa (sing.!); £k tkiv rcoSrav L X X and N T , neither of which has aou after i>Tt68r]ua. Ex 3 : 7 ; Dnj7SS"nx"! = L X X rr\q Kpauyf)q auTtov, N T toO OT£vayuoi5 auxcov; either is fine for Dj?»S. Ex 3 : 8 ; ib'XTlb = L X X EâyayEiv amove,, N T £Ê^.Eo0ai auTou^; either verb is fine for V'SnV; M P s iV'SnV refers to ay, which is singular; however, as is usual in the L X X the plural is used in referring to 037. {A) and (D)

I0

a

36: Ex 3:6

,

i

,,

xai eittev auTiJ) 'Etuj eiut 6 6e6g tou uaTp6g aou, 9e6g Appuau xai 9eos laaaic xai 9s6g laxujp. dneaTpEijJEV be Muiufffig to Trp6aumov auToO EOXaPEiTO fdp xaTEupXiij;ai evujTtiov tou 6eou.

b

Mk

Ex 3:15 xai eirtev 6 Oei>g ndXiv trpog Mujuafiv Outuj; ipeTg Toig uio'ig IffpmiX Kiipiog 6 Oeog tujv uaTepuiv uuujv, Oeog Appaa^s xai ftiig laaax xai Otog laxiup, dîaTaXxtv ue -rtpog iiudg toOto Uou taTiv uvoua aiibviov xai uviiuoauvov YEveuiv -fevEaig. -

p ^ - n j ca-bx

a ,

D

i?

a'ps: ' p ' ^ l p]?T- P ' ^ v'"!? : n i ni'? "naj nti

3:6

= Mt

22:32

= L X X and M T as far as it goes. (A)

12:26

26 JtEpi Sfe Tffiv vEKpfflv 6 t i EYEipovTCti oi)K av¿yvanE tv Tfl ptpXtp Mco0a¿tí)? &ni toO Pdxou tcGk; eItcev ai)T6) 6 8E6? Xeyojv • eytb ° o Bedg 'Afipaap xai [ 6 ] Oeog 'laaax xai [6) Bedg 'laxtbfi; 0 1

01

f

A c t s 3:13

,13 (> Owg 'APpaap xai [6 Oeog/ 'laaax xai [d Oeog7 'laxwjS, 6 Oeog twv nareptov tjptbv, £56!;aa£V t6v naTSa ai)ToO 'IriooOv 6v ujieTi; o fe 7tapE86KaTE Kai fipvf)oao8£ Kaxd irpbaujTtov riiXdrou, Kpivavrog gKBivou d7roA,uEiv a

N

u

N

T

u

v

r

14

Ex

f

-

15

22:32

32 tyd> eipi 6 Beds 'Afipaap xai °6 Peoc 'laabx xai °6 Beds 'laxthfi; o6k Icttiv [ 6 ] bzb& verpiav d X M ?d>vt©v.

6

| • t j • t v x t p V3S hiib nricn 3'p^: ti'Vxi p r j ^ "ribs onnax p'bx :D n'bxn- 7XB 3nQ r v: t v v ~ "

Mt

Ex 3 : 1 5 = M k 1 2 : 2 6 , which quotes more fully, adding 6 Qzoq 'IaKcoP = M T . Ex 3 : 1 5 ( L X X ) 6 Oeo; t S v rcaxEpcov uucov = oaTJIag Tj'^S. L k 2 0 : 3 7 comments on this verse, so an accusative is used after X.Ey£i ("He calls [ H i m ] the Lord God of Abraham"), thus Kupiov instead of Kupioq of M t and M k . Acts 7 : 3 2 = M t & M k . Acts 3 : 1 3 quotes from Ex 3 : 1 5 the phrase "the God o f Abraham, the God of Isaac, the God of Jacob, the God of your fathers," so this too is identical with M t 1 2 : 2 6 and its quotation of the same passage. Actually, both passages (Ex 3 : 6 and 3 : 1 5 ) have substantially the same wording. There is a textual question, though, whether "the G o d " is repeated before Isaac and Jacob in connection with Acts 3 : 1 3 .

15

New Testament

Septuagint

Masoretic Text

Commentary

dLk 20:37

Ex 3:6 (continued)

37 ôxi 6è eyeîpovrai o l vsKpoi, Kai Mrouoflç èufivuoev èrcl Tf)ç parou, tbç Aivsi Kûpiov xôv Beàv 'A/ipaàp Kai 8sôv Vo-aà/c °/<cu' t Beôv 'JaKd>ff\ r

T

only Ex 3:6

eAets

7:32

32 èytb o Sedç tcov nazépwv aoo, ô Beôç 'Ajipaap Kai 'JoaÙK Kui 'lambfi. êvtpouoç 5è ybvôuevoç Mwttcrfiç oùk èTôX.ua Kaxavofioai. T

see Gen 15:13-14 [14]

37: Ex 3:12

38: Ex

3:15

see Ex 3:6 [36]

39: Ex

9:12

see Zech 11:12-13 [307]

40: Ex

9:16

I «Rom

1 Kaî ïvfKev toùtou biETr)pr!6riç, îvct ev&cîEujucu ÈvCToiTr)v icrx^v juou, xai ôttuiç Sia-fTEXi) tô ovoud ]U0u EV TtdCTil Tr) Tri-

,6

w

T

130 ]unh^ "ns'niji jiniqr! -naya ^ - n o y n nxr i i a s a tTnxrr'raa | V IT T 11

9:17

17 Xeyci yàp f) ypaof) zS> Oapatb ô t i ciç aùrà TODTO è£ijycipâ ce ënwç tvôei^wpai iv 001 rfjv Svvapiv pon Kai ôntoç ôiayyxkf} to ôvo/tâ pov èv néon zfi yg.

n

x

T

R

Ex 9:16; T ^ M ? "^JP = ° m 9:17 etc; amd t o u t o E ^ y e i p a oe, whereas L X X reads evekev t o u t o d 5i£TTipri6T)q, which implies (?) rnyn (a passive hophal). Here is a case where N T - M T as against L X X . ( Q Note that M P s ^ris-in Tnsa means: " i n order to show y o u , " followed by TtSTlX. L X X reads rr)v io%uv uou, approximately equal to 5i3vauiv uou in NT. (A or D) a

41: Ex

°Jn

12:46 6

Vax?, i r i x rraa « tia-natfn

Num

1

x ? asm

nam

-warrp rrarna

1

"Xîrrx ?

9:12 1

n p / i n t f liar? n ^ r x ? 1

-

:irix f r . nosrj n ^ - ? ? ? i a " ? ^ - ^

1 2

°*S1

,3

où kotoXeîtjjouaiv dn' aÙToO eîç tô Ttpurt xai ôotoûv où auVTptyouoiv du' aÙToO' xarà tôv vôuov toû Ttacx" Ttounaoucriv aÙTÔ.

36 èyévsTO yàp TaBta ïvo fj ypaipr) nXriptoBfj' àtrroUv où avvzpiôexai aùroS.

1

Ex 12:46; nautt) X ? DSJH; L X X auvipi\)/£TE vs. Jn 19:36 ôoioCv où ouvTpiPr)9rio£Tai, as i f from nafri (N21). Here N T deviates from both. ( B " ) Note that Num 9:12 gives similar instructions: la n a s r = L X X ôotoùv ou CTuvtpi\(/oi)oiv. Ps 34:21(20) reads: 'èv è£ auicov où OUVTplPT)0£Tai.

(Psalm 33:21)

Psalm 34:21 (34:20) 1

_i

: rnaS) X ? nana' nnx r n l o s y ? a nats' T IT ! * J T " " / ~ AT a T /

16

< ev oWa ,ui8 ppuje^CfeTctt, xaî OÙX èÎOÎCTtTE èx Tfjç oixiaç tùjv icptitiv ?iw rai ôotoOv où auvTpiy)ETe dît' aÙToO.

19:36

21

w

21 KÛpiOÇ Cpu\dû"0"El TtdVTa TÙ ÔOTâ aÙTÙJV, Sv 45 aÙTÙJV OÙ auVTplpliCTETOl.

17

42:

Ex

New Testament

Sepiuacint

Masoretic Text

«Lk

13:2 _I

-123 "il2a ?D ^"^"ip. ' :sin *b npnaai ansa

J

1

yaa b n V ^ a

'Afiacov uoi ttuv rrpui.,_ totoxov irpujTOTfVES biavovrov Traffctv u.r)Tpav ev toT? uioi? lapariX > duo dv8pumou £wjrpav ftyiov Tip Kvpico KkrjBrjaexai,

Ex 13:2; 1UD "na3"'?3 = L X X nav rcpcoxoxoKov Tcpraxoyevsq 8iavoiyov. (5") The original may have been TcpcoxoxoKov f] TcptoxoyevEq, which is almost synonymous. Drrrba 1??S = L X X 8ictvoiyov naaav pr)tpav. Lk 2:23 seems to be a quotation according to the basic sense rather than a meticulous word-for-word type of quote, or it may draw upon Ex 13:12: crn. "iDD'â n i 3 » r n D'-iatrj . . . mm ? = tcSv dvoiyov t d dpoevtKd to) Kupitp: M T : " Y o u shall give over to Yahweh . . . And you shall take away all that opens the womb, the male [offspring— Hebrew does mention gender of the offspring]." L k 2:23: "every male that opens the womb." ( 5 ) 1

a

43:

Ex

13:12

~bo r n a i m ^ T it ! - -s - ; "••naffj jlV nrr. t | x nan? -n# I -ibs ??1 n i n ^ o n n - i a s -!

Ex 13:12; Drn TDS'â "and you shall give over to Yahweh all that opens up the womb"; L X X rtav 8iavoiyov, xd dpcsviKd, xro Kupicp "and you shall take away all that opens up the womb, the male [offspring]." Lk 2:23 (see above).

n

xai dipeXa; irdv biavoirov urjTpav, tu dpcrevixu, tw xupiur mtv bmvoirov uf)Tpav k tujv pouKoXiiuv i"i tv Toi; xTrjveaiv aou, iiaa tuv r]0"fcO"l!t.

19:12-13

flHeb 1 2 : 2 0 13

1

1 2

natfn "Tax ? a'ao »ban-nx n b a m /:t " j* t tt "i>d;jç, ktívni rivaßiiaovTai im to ôpoç.

2 0 oùk ëipEpov YÙP TÔ 8l(l(TTEÄ.Ä.0)lEVOV KÖV Oiipiov 0ÍYT1 TOÖ ôpouç, X\0o[3o^r|9iô-ETuı • T

Ex 19:12-13: (1) VpD' VipD-p = L X X kv yap XiQoiq XiQoßoXrier)OETai = the final word, kiBoßo^-nOrioETCii., in Heb 12:20 (2) ( T T xV) nana-DX = L X X "Beware of going up to the mountain and touching it"—OiyEiv t i a ü t o ß . . . käv is KTfjvoc; (Heb 12:20 köv Oripiov 6iyr\). Actually the Heb 12:20 verse seems to be a summary rather than a word-for-word quote. {A ) or ( D ) ä

48:

Ex

fl

20:12-16

-nx n a a _

12

b

njr n?;x n?inxn ba, t ô ; i p n x : *]tiab âx-nx] T a x 0

:»npg ní? ^s~a

rasü'^b^

o

:3;p°x5?

TÍua tôv iraTépa aou xai Tiïv MITÉpa, "va eö coi TÉvr|Tai, xai ïva uaxpoxpôvioç •fi-vrj im Tilç rfiç Tr]ç dTaGfiç, fjç xùpioç ó 9eôç crou bíbaiaív öoi. — oú |aoixtùaEiç. — OÙ KXti4J6!Ç. — où cpov£ÙO"£iç. — où ipeubouapTupr|o"Eiç xaTà toû nXtiffiov crou uapmpiav ipeubf). —

19:18-19 *(see also [68],d)

l3

M

15

10

r

1 8 ^ é y e t auruV Tcoiaçp 6 8è 'ItictoOç ElrtEV tô où tpoveôasiç, où poixevoeiç, où KÀéipetç, où y/cvSopapTDptf' UEIÇ, 1 9 ripa rôv narépa Kai rrjv prjrèpa, Knl*àyo7t^(raç tôv nh\oiov aou dbç aeaorôv,

Ex 20:12-16 uses the same words, but M t 19:18-19 uses a different order of commandments from the order in the Decalogue.

15

b

Deut

Mt

I3

Mk

10:19

5:16-20 f

_

T[ax'nxi V]px nx ,

i

bv, y\b ao"; p a b i t í í ; ]a;nx j]ra p rprfcx t t o

insniVx'p,"

o

naa"

5

fjis n#xa

:r\b ]ni T r 6 x n r r n E / x n á n x n

'°TÍMa tíiv TruTÍpu (fou xai ti'iv piiTíjia rjou, öv Tpónov tvETEÍXaió ooi KÙpioç ó Otrjç aou, 'iva eù aoi fÉvriTai, xai ïva uaxpoxpôvioç ïévrç im Tf|ç Tfiç, f)ç KÙpioç è 8eôç Oou bíbujoív aoi. — où uoiXEVffiiç. — '"où rpovEÙcftiç. — où itXtipeiç. — où ijieubouapTUpi'lffEiç itaTà toO TtXrioiov cou uapTUpiav ipEubfj. —

o

taiiñ''X^,

e

D

,

: ]X3fi°"X^ ¡ '» :"XiEfn2J :ti i"

n

¡ti] poixEÔogç*, pi] KMyyç, pfj ipevöopapwpiio-fä, prj arep))arjç,^ ripa rôv narépa aoo Kai rijv pr]répa .

so

ak

18:20 f

2 0 Tàç èvroXàç oïôaç* pf¡ poixevorj;, pt¡ (poveúogc, pr¡ KkéipiK, Pñ y/BoôopaprDpTjo-yi;' , ripa rôv na répa ooo Kai rr¡v pr¡rúpa . 1

r

20

àno-

T

17

15

Tjjna n w r i - " ^ •»

19 Tàç èvroXàç oîBaç* pi¡ yovevoyq, Deut 5:16-20 = Ex 20:12-16. M k 10:19 inserts uri, &7tooT£priaTicj (which suggests a double-up of uf| kA,£\|/t| XoXûtpui yivcoOi: KuOtbç tivcç uùtc&v, éanep ycypanrar ÈKÛOiaEv ô Xaôç tpayclv Kai TIEÎV Kai àvéartjaav nni&iv.

fl

33:19 1 9

T.» Snsrn rçié? n y r "DDa -nxnp-i ^farbs

•>»?» n a ^ ' i p i i r » Tâax 1

10:7 Ex 32:6. (A)

S .ï

see Ex 32:1 [59]

61: Ex 32:23

62: Ex

«1 Cor

"xai EÏirev 'Eyùj TrapeXEÛcfouai -rrpâTepôç GOV Tf) bôHii nov xai xaXéffuj im tüj ôvôpaTÎ uou Kûpioç èvavtiov aou xai éXEi'irjuj bv âv eXeùj, xai oixfipr|0"uj Sv âv oixTÎpiu. -

Rom

9:15

15 tô> MraüoEt yàp aeyei• èXsrjao) ôv âv iXeö mi o'iKripr)' oto ôv âv omripa>. 16 Spa oßv oö roß OéXovroç oi>6è t o ö Tpéxovroç àXXà t o ö èXEûjvTOç 6so0.

Ex 33:19. (^4)

r

: o r n s nöK"n» ' n a r n i ]m n f a

26

27

New Testament

Septuagint

Masoretic Text

«Lk

63: Lev 10:9

Dj?to npn man

tfft

»nala bftrbç

qsâa

' Oîvov xai mxEpa oû tiîeo"8e, aii xal oi uioi.crou u.ETà aoO, f]vixa av Eio-TropEÛr]Cj8E etç t?|v cxrivfiv toO uap-rupiou, f| TrpoanopEuouivuiv uuùjv rrpôç t6 8uo"iao"Tr|piov, xal oû uf) àno8dvn,TE (vôuiuov aîwviov Eiç Tàç revéoç ùuùjv)

^ps'TO ,

:D3 nnn'? IV » I

Num

Commentary

1:15 f

1

15 £errai yàp uéyaç èvdwuov [roO] Kuplou" , xoi oîvov xai oixspa où pr) niy, xal rrvsûnaToç àylou nX,Tio6ficsTai Sri è< KOiXiaç^ ut)tpôç abroO,

Lk 1:15, referring to John the Baptist, picks up allusive language from Lev 10:9 ordaining a prohibition against wine for all officiating priests. In so doing it converts MT's 2nd pers. sing, (addressed to Aaron) into 3rd pers. sing. {A) or (F)

f

•é.

6:3 -bo] nner. *b "oci farn 1?;. r » n

: ^ p > *b vtfn

Num 6:3 gives the ordinance for the order of the Nazarite and indicates that a Nazarite, like the priest, must abstain from wine and strong drink. But in the case of the Nazarite, it is made clear that he has to observe this abstinence only during the duration of his vow. The language of course is a little bit different in Num 6:3 in that i t says he shall be sanctified from, that is, so as to abstain from, liquor and strong drink, but the sense is the same.

'àuô oïvou xoi mxEpa, àïvio"8rïo-eTm dTrô oïvou xal SEoç èE oïvou xcti ôiloç êx mxEpa où TtiETai xal offa xaTEpYd&Tai èx cnaipuXiiç où ttîetoi xal oraq>uXfï,v •. npôu'ipaTov xal ataopiba aù cpàTETai. f

1"P'

1

n'p ? ffajjfi nèsr. xb b-ajjf *nn_ja

«Lk 2:24

64: Lev 12:8 8

jrt | : t : v J" t: jt : • *î rrèw nsai nNanVhjixf nbivb nnx ràr :?a ix a n h - n ^ :nnnai]nan

èdv bè uti Eùpio-xr] f| xsîp KÙxfiç tô ixavôv eiç àuvôv, xal XrjuiuETai bûo Tpurôvaç f\ bûo veoctctoùç | TT6p\CTT€pùjv, uiav Eiç ôXoxaûiujua xai uiav TtEpi àuapTÎaç, xai ¿£1- j XdffETai Ttepi aÙTfîç ô iepeùç, xai xa6apia8>'io"ETai. ™

24 Kai toO SoOvai Buotav kotù t ô EipT)uévov èv t $ vôuop Kupioo, Çcûyoç rpuyôvwv rj ôûo vooaobç nepiertEpojv,

fl

Rom

65: Lev 18:5

:"mn"' Dna «m Dnxn nnk nfcw nè'a -ôsttfa'rwr! V p n 11 : v a v T j - T vit t vt iv -: - v . i. • • i •.

5xa\ cpuXû££ff8E TràvTa tô Ttpoo"Ttrn.iaTà uou xai TtdvTa tô xpiumà uou xai ttouîctete aùid, fi Ttoniaaç dvUpujTtoç ftiCETai èv aÛToîç- è-fuj xûptoç ô 8e6ç ùuujv.

r

1

0 1

r

G a l 3:12

12 ô 6è vôpoç oùk ëotiv èK tcîctteujç, àXV ô noirjaaç aùrà t Qj. asrai èv UÙTOÎÇ.

a

66: Lev 19:2 -â " n n i r b a ^ x n a n r

;T

,

:D3'nV P, ,° v*

28

? ^

D

1"P

D

?

! ? x

oriç yùp ypûtpci Tiîv ôiKuioouvriv ti'iv èK [toO] vôpou ô t i Ô noujaaç °aùrà âvOpionoç Qiacmi èv UÎ)TOÎÇ. è

Lev 12:8; M T D n î T ' Î l ^ = L X X Sûo Tpuyovaç (Luke 2:24: ÇEùyoç xpuyovrov). (A )

Lev 18:5; D"]Kn Dfl'S W 3 £ ItfX 'CEWB-nXI = L X X (jipooxctypatd p.ou Kai Ttdvxa t à ) Kpiuatd pou Kai TtoifjO'ETE a ù t d , fi Jioir)oaç âvOpioTtoç ÇricEtai èv aùroïç. (B") Rom 10:5 ô t i ô TcoiT)oaç aiià SvOptuTtoç ÇrioETai èv aÛToîç. Gai 3:12 reads virtually the same. Note that the reason for the slight deviation in Rom 10:5 is the stream of the context, which precluded opening with S Tcoiriaaç; yet S is really picked up by the following atnrd (which is not needed and is therefore not found in the LXX).

1:16

16 ' 5 t ô t i yéypaTtTai' °[ôti] àyioi ëazoBs, ôzi èyà âywq T

f

Lev 19:2. {A) 01

[eipi],

29

Masoretic Text 67: Lev

fipn Testament

SePTUAGINT

flMt

19:12

Commentary

5:33 N

,

I

1

,

,

z»np) "jk »T]ri ?K DErnx » i ^ k n "ipl ? o 3 T

"xal oux djwioBE tuj dvduaTi u.ou ejt' dblxui xal oi ßeßr)- • •« XUJO"£T£ TÖfiV0f»aTOO 9EOÖ üuujv ETIU elui KupiO; ö 8tös iiuiuv. ''\

watfn-x^j»

N u m 30:3 (30:2)

33 üäXiv f|KOÖoaT8 ö t i Sppi8T| OtoTg 4 p x a l o i ? ' o6k imopKiioEi?, anoSojaeu; 5e tö) xupkp TOüq öpKou? cou.

m

hj/30 *j?3fn~ix rrp-h b

1

1

t$ 1

-ny?

:n!MP r s o X3»rrâa " h a i ^fr tf ? Idter ?» h e x IV -; • V * I" " T ! AT t V* ~ / I*

'f^x

3

ib*6 T * «IV

> dv9pumo; dvBpwiToi, B? fiv EÖEriTai EÜxf|v xupiui f) öuöffr) Spxov t) öpiaryrai öpiffuü) ' Trepi Tf)s yuxn; auToO, ou ßtßr]Xujff£i tö Mpa coitoü' TtdvTa, 8aa I idv EiiXBrj ex toö ordnaTOs aÜToO, iroir)ff£i.

i

«Mk

68: Lev 19:18 (compare with [51]) ,8

,

:mrp jx IT J T-l

xai oux IxbixöTai aou f) xsiPi xol ou uiivietq to?s uloiq toO Xaoö aou xal dTCt- | wnOEiq töv nXrioiov aou üj; ceoutöv eyw e!u» xupioq. 5;

M Deut 6:5 Tjâr^

7133^33 Trfrx

rTjn?n$$33jfl»

'5 xal dfaf niiaEi; xüpiov töv 0eöv aou iE 8Xtis Tf|? xapbia; aou xal si öXti; •', Tiis ipuxn; aou xal il SXns Tn? buvduEuj? aou. i 1

M t 5:33 uses the introductory formula spp£0r) toiq dpxaioiq ("it was said to the ancients," or possibly— since the dative of agent was often used with the aorist passive in Classical Greek—"it was said by the ancients." This may not be intended as a quotation from the Torah itself, but rather a summation of the law pertaining to the obligatory fulfillment of oaths. The effect of the two passages cited, Lev 19:12 and Num 30:3(2) is certainly a stern prohibition against perjury, or against the failure to fulfill what has been assumed as an obligation under oath. This summary of the teaching sounds like a pronouncement by a doctor of the Law rather than a quotation from the Mosaic text itself. This was unquestionably the case with M t 5:43: "You have heard that it was said, 'You shall love your neighbor and hate your enemy.'" Nowhere in the Torah was it ever stated that a true believer was to hate his 3?iX or 1?. This could only be a casuistic interpretation by later "lawyers" perhaps those belonging to the Pharisaic school.

12:33

33 Kerf t o äyanüv abrdv l£ öbjq ° t # c Kap> Slag Kai if SXris rfc ovviowg xai i£ öktK rffg 'iaxvog xal to äyanäv TÖV nkrjaiov t&? iatrrdv nepiaoorepov Sotiv rcdvtojv t ö v 6X.oicauTC>udTC0v xal öuoiöv. T

Lev 19:186 (cf. 50); M T = L X X = M k 12:336 = M t 5:43 = M t 19:19 = M t 22:39. [A)

T

^Lk

10:27

27 ö St drcoKpiOgis elrtev iyanâeig xvpwv TÖV Beov °ooo 2{ dXtjg frfjgj KapSiag^ oox> o^Kai *iv Sky Tjjf woxif coo Kai iv öktj rjj iaxvt «reo» f*Kai iv öXg TS Siavoia oov^, xai Tdv nXrjaiov aoo c&c oeairtov. 1

n

c

Mt

Deut 6:5o; M t = L X X = M k 12:33 = Lk 10:27 = M t 22:37.

1

5:43

Compare M T n ' x a - V a a i ^ s . r V a a i ^ssV-Vaa with L X X KctpSitxc; . . . \]/u%f|c] . . . 8uvdpEd)c;; L k 10:27 ¿^ . , . KapSiaq, iv t|/uxfj aou . . . rfj 8iavoia oou. L X X often translates 33^? as 8idvoia as well as Kap5ia. ( 5 ) s

I

43 'Hkoüo-ote ö t i ¿pp¿8Tl j ayanfasv; rdv nbialoy aoo xal UWflOEl? TÖV EXÖpÖV COU. ^ M t 19:19 *(see also [48],a)

only Lev

19:18

19*ripa töv natipa Kai rr)v ptrxipa, xol äyanrjaeig rdv nlrjaiov aoo c&c ceauzov. e

Josh 22:5

M t 22:39 f

ffl&j^n&o

via?;! pp.*

1

nanx / h ; n f naj/ntfabanx nja n »x nn1no*"nxi rrjsaoTix -npan'p')

i b ^ i i p i f *Da'n?J?fr a?m>x n p r n x 1

5

t a a t f s r ^ a a i aaaab-bas ins» ? ) 13 Ii! I T 1 W I- I T I 1 T 1 A 3

30

»dXXd " âyantjaeıç zöv nhjciov 000 tbç ceaoröv.

1 9 : 1 8 ^ ^ ^ ^ ^ ^ ^ ^

r

)

^Jas

2:8 1

1

I Deut 6:5

only Deut 6:5 JT I \" T J -JT 1 :Tfisa- ?33 i f ] ö a r ? ? 3 ı fjzn'p-'paa t ] t 6 x ; I

!

I

î

f

8 EI UEVTOl «"VÖUOV TEÂ.EÎTE ßaOl^lKÖV' KaTÜ Tf|V ypatpriv' " âyanıjceıç rov nkrjaiov aoo cbç ceaoröv, KOX&C, 7I01EÎTE' mt

5 xai draunatv; xupiov tov 8eov aou eI oXris Tf); xapbiag aou xai e£ 8Xtis Tfje Muxns o"ou xai £E 6Xns Tfjg buvduEujg aou.

22:37 f

37 ö 8e EipT) aÛTtp • ayanrjaeıç KÛpıov röv Oeov coo ev öXr\ °rrj ıcapSia aoo Kai EV öh] oiTy ipoxfi aoo Kai ev ökt] rıj âıavoia aoo'

j

r

69: Lev 23:29 fl

r O ' p a nnnaj| nrn Qi'O d s » 3

"uaaa i}>uxr), fl-ris jut) TaiTEivujBrii aETOi ev auTf) Tfi riMEpa touti,!, E£oXE9peu0i)a£Tai ix tou XaoO auTrjs. "

Acts

3:23

2 3 eotöj Se näaa y/oy.r) )'jrıç sav pr) ÜKOûarj roû npoiptjxoo rai EK roû kaoû.

EKEÎVOO

eç"oXe6peoQrjoE'

Lev 23:29 contributes n'SÔ nrnaji = Acts 3:236 = L X X EôÊ9pEu9T)OExai ¿K t o u Xaov amf]c, (except that Acts 3:236 omits auTfjq).

Deut 18:19 pas pa/3 n s T , nafc ^ n a f •?« fcöfrrtV -gfö fchntrj " f t !

1 9

: i a ş a c^-ış

"xai 6 dvtlpujTfos, 65 edv ur) dxouar, 6aa lav XaXiiag 6 TrpocpvjT11S ¿711 Til) dvOUUTl fXOU, Ifd, EKblXliOUJ il aUTOU.

Deut 18:19 contributes T 3 7 ! " ' V13fy^f 1U?X U?'8n n?T n^X toward Acts 3:23a: Eoxai 8e rcaoa ^v%r\ ffxig kav uf| dxouar) xoO Ttpo(pr)Tou §KEivou. Those two passages are combined into a conflate. (A) and (2? ) ,

J J

70: Lev 24:20

a

a

i f ş a ] $ nop $ ]ij> nop p n a f nop nag,

20

:i3pipanş3map

"auvrpiuua dvTi auvTpiu.uaTOs, 6X ]XS3 = L X X o i ; ouk e o t i v rcoiuriv; M t 9:36 (TtpoPaxa) \xr] exovxo rcoipiva.

6:34

3 4 K a i e4ea8ouv sISev jtoaov 6%Xov x a i SoitAXtyxvioOTi 8Tt' aorofiq , 5 t i fjoav Ot6c npdfiaxa'* pit §xovta noipiva, x a i fjpÔTO SiSdaxsiv aototxj tcoaao. f

1

2 Chron 18:16; Hlh ]T}YV^ I ^ X JXS3, L X X cbc] xcpoPaxa olc, ouk eoxiv rcoipriv. (F) M k 6:34 is simply the synoptic parallel to M t 9:36 and includes the phrase "as sheep not having a shepherd" which verbally differs from the Septuagint rendering but is really quite identical in meaning.

see Lev 19:12 [67]

a

77: Deut 4:24

H e b 12:29 r

1

-.nap bx x i n r 6 a x tfx *Trfrx rnn ; irl" V A W 1 /" J V V! JT I '
2 Cor

13:1

à

r

1 O Tpixov TOÜTO spxo)iai Tcpög i>näq- im oxöpawg 1 D Svo papwpajv Kai xpicbv omdr\oExa\ näv fiijpa.

98: Deut 19:19

see Deut 17:7 [94]

99: Deut 19:21

see Ex 21:24 [54]

ö

100: Deut 21:23 ~ba inba? r S r r x ^ 1

b

w,

X ? ! ""tën BTibx rbbp - 3 1

tnbrtj. TJ ? p

2 3

,

xinn Dl»a i n s p n -ri3p~ a - v i n T J ^ X n j r p t f x ^nanxTix 'xaan

2

Î0ÙX ÈTtlKOlUllDl'lCtTai TO imiüu UÙTOO êrti TOÖ ÏÙXOU, dXXà Tarpfi OdiptTS mVröv tv ri) I*I».IÎj>ft ÎKCÎVI), lÎTl KlXUTl)pllHl' V0Ç ÙTl6 l)£UÛ TIUÇ K|lt,Ulijlt VOÇ lll'l EùXou • xu\ où uiavEÎTE Triv Tfiv, TÎV xùpioç ô BEÔÇ OOU Mbiuaiv 001 iv xXi'ipuj. _^

101: Deut 22:21

see Deut 17:7 [94]

102: Deut 22:24

see Deut 17:7 [94]

GaI

Deut 1 9 : 1 5 : ( 1 ) M T has 'B'Vj? also before nfbp (as well as before ">lp). Otherwise, L X X = M T , repeating ETCI OTÔpatoç; M t 1 8 : 1 6 omits the second êrci oTÔparoç; ( 2 ) M T has no Va before the final 131; L X X and M t 1 8 : 1 6 have rtfiv before pf\\xa. (A ) Note that 2 Cor 13:1 also contains the phrase " A t the mouth of two or three witnesses, every word shall be established." The difference in the Greek wording is minimal. Both the crraSfj of M t 1 8 : 1 6 and the araSt)aEtai of 2 Cor 13:1 are equally legitimate translations of O^p^, the second-to-last word in Deut 1 9 : 1 5 .

3:13

1 3 XpiaTÖ«; fipü? i^ryyöpao'EV ¿K: rf\q icaTdpa? TOÖ vöuou YEVÖUEVO? í)TC¿p f|u£öv KüTdpa, ÖTI YEypajrrai' eniKaräparog nag b Kpspupsvog ini £VAOD,

Deut 2 1 : 2 3 ; M T = L X X with D'rrVx after nVpp and ÛTCÔ 9eo0 after KEKariipausvoc;, Gal 3 : 1 3 omits (ÛTCÔ) Q E O C . It also has èTciKaTdpatoç instead of L X X KEKam.pauévoç, {A ) à

43

« M t 5:31

103: Deut 24:1, 3 _ ,

, _ ,

1

a T r i » in-xsfin x V e x rvrn nbi-'ai »na'x : r x n p a 24 t •• ! Jj" t : • s TT : at -i : \i • •/• }>-•>• nrhv; "prra h v n a nso r\b s n à i - , à - nni? na xsa \t s • ! tt: Jj-t! -., • ; ;• • TÎ ODV Mroüafiç èvsTEiXaTO SoOvai ßißWov arcotTTaaiou xai ànoXCoai [aÙTf)v]; 0

6

a

6

a

c M k 10:4

iiTaa nnboi »rrra irai r v n a nsc n ^ zr.ii 'iinnxn 2rxn A •• • \T : • ! tt : |j- t ! \ • : -.- B E S K O T Ù TOC *IopafiX ;

(Psalm 93:14) : aï??: üb iñ^roí »ia» mrr sfär

118: 1 Sam

Psalm 95:7 contributes the wording of Heb 1:6, "Worship him all you his angels." Although it is a slight ifference in that Heb 1:6 says "Let all the angels of God worship h i m , " essentially it is the same thing. The inserted material of Deut 32:43 is not needed to serve as a basis for the quote in Heb 1:6, because it is there even in Psalm 95:7.

« R o m 11:2

:osb ib aanx rñvsb rrèr ' r â i n s Vhan iatf -wasa I

6 ÔTCIV 8è TcáXiv Elcayâyn. TÔV TtpanÓTOKOV clç TT)V OÎKOUuivnv, A.ÉYEI • Kai jcpocxKüvtjamuifTav umû> nàvrcç ûyycXoi duoû.

see Lev 19:18 [68]

22

IT

TXUTTTOÎÇ

The opening clause in 1 Sam 12:22 is accurately rendered in the Septuagintal form as the first clause of Rom 11:2, though it is not technically a quotation as such. Yet it faithfully reproduces the Samuel passage, and is therefore (F) or {A). Note that Psalm 94:14 also has the same expression as 1 Sam 12:22, "The Lord will not reject His people," which is the part quoted in Rom 11:2.

«Acts 13:22 1

1

Vaj ? rnrr inisn iaä ?? arx # nrrfstfpa aipn-tf ? îjnaâa 1

:nirp îjwnitfK nx m a t f üb s ubjr ?» : tiï • iv /•• tJ *< »T

T

•*Kal vûv f) gamXeia trou où O"TÎ|O*ETai, xu\ ZnT'io"Ei xûpioç lauTip dvOpumov Kaid Tfjv xapbiav aÙToû, } xai èvTeXEÎTai xûpioç aÙTiIi E!Ç apxovTa è-rrî T6V Xaóv aÛToO, ÔTI oûx ètpûXaïaç 6aa èvETEiXaTÔ croi xûpioç. ;

T

Psalm 89:21

22 x a i usTaaxfioaç aircóv fiysipsv •ÎTÔV Aauiô aùToîç" siç ßacfiXsa $ xai BÏJIEV uapTupfïcaçEupov AaulS TÔV TOÖ "IEOCTOÍ, ° ä v S p a K O T Ù Tfjv xapôiav uou, ôç jrotf)CEt TtávTa Tà 8sX.í|uaTá pou. 1

1 Sam 13:14; M T iaa>? ffi^S Ü n w tf¡?3 = L X X Kai Çr)tr)OEi KÙpioç èauicp âvBptûTtov Kaxà TT^V xap5iav aÜToß = N T Acts 13:22 Eupov Aauiô TÔV TOÎ) ' l E o o a i , âvSpa x a x à xf\v Kapôiav uou. {A)

(Psalm 88:21) : TTintfa "tf-jp, ] a | a

-nay Tjn

TJKS^

2

ai EÖpov Aauib TÔV boûXôv u,ou, lv tXaiiu à-ffuj fiou èxpiaa aÛTÔv.

Psalm 89:21; L X X (88:21) Eupov AauiS TÔV ôoOXôv pou + "anointed him with o i l . " (A)

Isa 44:28 D ^ ' I "asirla") "•'iíñ ahia*? naxn » « i - v :v

T

: nom « t e ' m tf I" T *

"

Í

i

•

v

:

. EITTU

T6VU TU)>

«Lk in^x -!

n;sn_H>

,

bp'bxVx 'Dxyb #Bnn njr^'HSTn.

~nxi inx ôxni D $ # r p ^ 8

TTJI

1

?jf on-n^

fjnx ^ P * !

"xal dnEKplBr) HXiou xol elnev Tip6s T6V TtevTrixdvTapxov Kal el dvBpiuTto? TOO 8EO0 ITII», xaTaBrÔEToi rrOp EX TOO oupavoO xal xoTacpdreTai at xal Toii; TfEVTTixovTd o*ou • xoA xaTiBri rrOp fx TOO oupavoO xal xarEipaTEV auTbv xo\ Toii; TrevrfixovTa auToO. a

TIKI

,

,

,

1 Kings 19:18 = Rom 11:4. (/I)

fi

jx°b n' ?} flffva and rod obpavov" xal &vak&oai afrso(x;~ ;

2 Kings 1:10, 12—Lk 9:54. ( F )

F

bRev 20:9

re • -i

tekm o ^ n - i a t e x ™

4 dXka t l ktyex afrrtb 6 xprjucrricud?; OrariAnrov feuaurfi fataKioxiMooQ SvSpag, ohiveq OVK exafiy/av yovv T?/ Baak.

1

126: 2 Kings 1:10, 12

D^torpbx inn

COMMENTARY

NEW TESTAMENT

SEPTUACINT

MASORETIC TEXT

xtA dnexpiBri HXJOU xal iXaXricrev irpbs OUT&V Kal ekev Ei dvBpumo? TOO BeoO ETUJ elm, xaTaBiiaexai irOp itc TOO oupavoO xal xaTa(pdTETai ffe xal TOU; TTevnixovid aou • xal xaTiBri m)p ix TOU oupavoO xal xaritparEV auibv xal TOU? TtEvrVixovTa OUTOO.

:r#an

127: 1 Chron 17:13

see 2 Sam 7:14 [121]

128: 2 Chron 18:16

see N u m 27:17 [75]

^

9 KOl ^ p T ) O O V ¿511 Td TCAdTO? Tt)S Yfl5 KOi ¿ K 6 KASoaav tf|v napsupoX.f)v rStv dryicov K O I TT)V JI6A.IV tfiv TYyaTrnufivnv, mi mri^ nbp Hit toO o6pavob"> ml Koxitpaytv ainobg. T

Note that Rev 20:9 has essentially the same wording as Lk 9:54 i n that it says "that fire came down from heaven and devoured them" which is very close to L k 9:54 " D o you want fire to come down from heaven and destroy them?" However, these are not really quotations but allusions. (F)

«1 Cor 3:19

129: Job 5:13 : nnhaj a-bnsi nam T IT I

J- T I •

aani?a a-raan l i b

V -1 -

AT ! T :

1 3

—

J' T ! J"

13 6 xaTaXapBdviuvffotpou?iv Tfj x

EÎÇTÔ TÉAOÇ' ipaXuôç TI& àwib. Stppiuv iv xapbfa aÙTOÛ Oûx IOTIV 8edç • btèqrôeipav xal ègbeXix0r](Tctv èv èmTn&euMaffiv, OÜX E0TIV 1TO1ÛJV XpT10"TÖTtlTa, OÛX ÉOTW ?U)Ç èvôç. 2 xûpioç èx TOO oùpavoû biéxuiyEv im TOÙÇ uloùç TÛJV dvSpumujv TOÛ Ibeîv eî Itmv auviwv f| èx&rnflv TÔV 6EÔV. 3 TràvTEç èièxXivav, &iia T^xpEUj9tiffav, oùx Ëcmv TTOIIÎIV xpri^TÔTriTa, oûx ïcrnv &UÇ èvôç, [Tdtpoç dveijrrjiÉvoç ô XdpirrS aûTiîiv, Taîç TXtiiaffaiç aÛTûjv èboXioûffav • îôç danibwv ùirè Tà xtiXri aÙTwv, IIJV T6 OTÔ]UQ dpâç xai mxpiaç Yèpei ' ÔÏEÎÇ oi TtôbEÇ aÛTiîiv èxxém aî]ua • aûvTpip.p.a xai TaXniTfujpia èv Taîç ôboîç aûTÙJv, xai ôbbv eiprjvriç oûx Irvwaav • oûx ïoTiv qiôpoç 8EOÛ dnèvavn TÛJV ôq)9aXjaCùv aûTiûv.] 1

3

Psalm 53:1(Psalm 52:1-3) a

rnin*? ^sfca n$oa-^? naja'? a^bxfx aiçrnfri?

1

iabaâjnax*

b^tf «la-ânni i n ^ n

anx •»ja-^j; e ^ n b a r ö avftx 3 : a ^ x - n x a;'nn

^ a ^ a ^ n nixn^

1

Ei

S TÔ TéXoç, ùnèp HOEXEO •ffuvèffEiuçTI£ Aauib. EiTiev dippwv èv xapbia aÛTOÛ Oûx ÎOTIV èeôç. biEipBdpriffav xal ègb£Xûx8r|ffav èv dvoMiaiç, OÛX EffTIV TTOIIÛV dYa86v. 3 ô 6eôç èx TOÛ oûpavoû btèxuyEV irrt TOÙÇ uloùç TIBV âv6pWTtU)V TOÛ îbEîv ei èoTiv auviaiv fi èxtr)Ttîiv TÔV 8E6V. 3

« R o m 3:10-12 10 xaScbç YEYparcTai ÖTI oi')K EOTiv ôiKaioç oùôÈ slç, 11 OÙK ëoTiv °ô amkov, OI'JK ëaxiv ô ÈKÇr}ràv TÔV 6EÔV. 12 nâvTcç èÇéKkivav äpa tjxpstbdrjoav' OÙK ÉOT1V °Ô 7X01&V XPtfOTÖTTJTa, °[OÙK £ C T J V 7 ëœç êvôç. 0 1

r

N

Psalm 14:1-3; 14:16: B'n'Vx f x ia?3 Vai l a x = nothing in L X X or N T . Psalm 14:2; M T ("Yahweh looked down from heaven upon the sons of men, to see i f there was anyone of understanding/who understands (V'aipa tf.'n n i x i ? ) , one seeking God ( D ' n ^ X - n x tf*n)." Compare Rom 3:11: "There is no one who understands," and Rom 3:116: O U K E O T I V 6 £K£T)TC5V T O V Oeov. N T draws the inference and question from M T . (A ) d

Psalm 14:3; inVxj yvyi no ban = L X X TCCIVTE^ ctpa TixpEd)6rioav = N T . {A)

£ÊKXIVOV,

M T nnx-aa T'X 3iB-nB?V J'X = L X X O U K ^ O T I V TCOIC&V XprjOTOTriTa, O 6 K S O T I V ECOC] kvdq. Compare with NT: . . . 8iKaioe . . . O U 8 E . . . slq (A*) or (C). Note that this is an independent translation in Rom 3:10, in some ways closer to the M T but for the most part more idiomatic and simpler Greek; equivalent in meaning though not in literalness. In the Psalm 53 ( L X X 52:26) parallel, dyctOov is used instead of xptlotoTTiTa (but L X X does not use the 8iKaio^ of Rom 3:10).

60 61

MASORFXIC TEXT

SEPTUAGINT

142: Psalm 16:8-11 : ö i a ş - ' j ş »TÛ'Ö' p

: naab

-ran ^nb

n|;a'-*]s wriaa ^ » i

: nş3 j[r?ra m'aw

NEW TESTAMENT

(Psalm 15:8-11) nyp ^ $

»nâ|> ı

»

»

^.Jsrnx n1rîaŞ| »saS?

8 Trpoıupûj|ur|v TÔV xûpiov êvtûmôv uou bid uavToç, 6TI èx beîııûv ııoû èarw, ïva jif| o-aXeu80&. 9 bid TOOTO T)ôtppdver) *1 xapbia >iou, xal ifraXXidaaTO f\ TAiîwd ııov, ÏTI bè xal rj adp£ jiou xaTaaxr)vil)0Ei ÈV èXitibi, 10 OTi ofa £TxaTaXeii|jeiç T^V yuxrjv jıou eiç cibrjv oibï béaa% TÖV ôaiôv cou îbeîv biaçSopdv. n èTVilpiadç yoi ôboùç eiufjç • TrXripiljffeiç ne eûv èXâXricTEV TCSpi tfjÇ àvaOTÔ0£ÛjÇ TOÖ XplCTOÖ ÖTI OÖTE EYKaTEXEÜpür) T eîç PfiSriv oÜTE fi odpÇ cuVroö EI8EV SiatpOopdv, ri

CActs 13:35

only Psalm 16:10 f

1

35 ' etachjaiaq btivtjma ae,

148: Psalm 24:1 TiöTB'nTlb i / t •

(Psalm 23:1)

n

i

26 roii Kvpioo yup i; yi} mi rd nhjptopa

* TI

:na « a s h ban' nxib'ai ynxn mrpb.

149: Psalm 31:6 (31:5) : nax bx nirr "riix n r n s I. ..

J

* * *

"«mn

T VT

/•

TPSX |v: *

Vra « J IT!

COMMENTARY

VaXjuöi Tip Aauib • rf]g u.ifis ffaßßdTiuv. ToO xupiou f) fi) xai TÖ nXripujna cuMs, #| OlKOUjUEVT] m\ TfdVTES Oi XaTOlKOOVTE; iv aÖTiJ

Psalm 22:23(22); M T = L X X = Heb 2:12 except L X X renders rnsox as 8ir]yrio-opcti and Heb 2:12 as dTcayyeXco. {A ) d

Cor 10:26 OUT//?.

1

(Psalm 30:6)

«Lk 23:46

6 eiq XE'P"? CTOU •napaSf\aoiim TÖ nveOiud u.ou • IXuTpuiau) ue, xüpie ö 8eö$ T^S dXriSeiag.

46 xai (pcovf)oag cpcovfj usydXT) 6 'IriaoOc; elnev rcdTEp, £j'c yeip&g aov naparl6epai rd nvedpd poo. TOÖTO 6E E I UWV £ÊTCVEUO£V. r

T

Psalm 24:1; M T = L X X (except that Tcdvrscj is inserted before o i xaxoiKoCvTec;, That is not the part quoted in 1 Cor 10:26). (A)

Psalm 31:6 is not really quoted to prove a point, but there is a simple borrowing of traditional language: M T •>rrn T | ? S X ^ppa L X X E l ; XEipd; oou xtapaOrioopat T O TtvEOpd pou = L k 23:46 except TiapaxiBEpai (present instead of future). (A) or ( F )

5*3

150: Psalm 32:1-2

(Psalm 31:1-2) b-aiba n i n b : nxan naa n

*:

T

sUsr*^

J:

fis ib m r r

- •.*

2$rv

1

nato ii

I":

-

anx "n&x

2

i

1

Tip Aautb • ovvimuiz. Mnxdpioi iliv de8rjaav ai ävopiai Kai c&v ineKaAvipßrjaav ai apapriai' 8 pampwg avr)p o5 ob pi) koyiatjrai Kbpiog apapriav. r

Psalm 32:1-2; M T = L X X = Rom 4:7-8 except that VpB (singular) ^Wl = c&v (plural) dcp60r)oav a i dvopiai (plural for singular: similarly t&v ETCEKCXXUCPOT) Ociv a i dpapxiai) = Rom 4:8. (A/A-)

rn'anMnrarw T• 1

J

j J V- I

151: Psalm 34:9 (34:8) n j r 3ia- a w)\ ,

: i3"noo*. nasri n t f x

IBSB»

w

152: Psalm 34:13-17 (34:12-16) : 3ia nixnb B'p; 3nx

a « n iahn i ^ x r n B » ( ) 0

:nana nana ^nastf : msnni aibttf

a

(Psalm 33:9)

tfp

: onüiö-bx rjfxf

» n a fj3i$b n s j " CD

aia-nfrsp. j?na nio » ( ) 0

a w s - b x mrr T » » «3X TjiVa nKJp">3 = L X X 6*xi 6 £fjA.og xoC O I K O U oou xaiEipayEV ps (aorist!).

^Rom

John 2:17 = L X X except xaxatpdyETai "consumes/will consume me" (?), which could be an interpretation of n^3S as a prophetic perfect. {A )

T

15:3

3 xai ydp 6 XpıaTÖç ou% feaoTfi tipEOEV, a\\a KaStbç YĞYpaTrrai" oi öveıöıapoi TCOV âveıâıÇövTiov at ineneaav en' epe.

168: Psalm 69:23-24 (69:22-23)

(Psalm 68:23-24) 1

: piab •o-'oi^bi nsb an-sa ? a j n b a r ' r v « : naan -rari on-jnai' rrixna D H T J ; raatfnn'

«3 YEVTI0>ÎTU) f| Tpdıreîa aÛTiüv evdmıov aüTûıv EÎÇ Ttarlba xai Eİç dvTanöbomv xai EÎÇ axdvbaXov • 24 axoTiaOriTiucTav ol öq>0a\jıoi aüTûıv TOO pf) BXETTEIV, xai TÖV VÛITOV aÛTiüv bid TTOVTÖÇ auYXapijJOv •

A

69:106; M T ^33 1 ' ? 1 (gjieaav) = Rom 15:36. {A)

1n

nl9"im = L X X exactly

« R o m 11:9-10 9 xai AauiS A-EYEI • yev)]8t]Tw t) TpâneÇa aintöv eiç nayiöa xai EÎÇ 8r|pav Kai eiç GK&vSakov Kai eiç âvmnâöopa aınoıç, 10 OKorıoOrjztooav oi öıpOakpoi amtöv TOO pr\ fikeneıv Kai TÖV VCSTOV aortöv öıâ navröç ovyKapıpov.

Psalm 69:23-24(22-23); v. 23a M T rtD> . . . ' m = L X X (68:23a) exactly, including EVOOTIOV auxtov = DrTCD?. Rom 11:9« = L X X (68:23) except (1) EVCOTCIOV auxtov (actually superfluous) is omitted, and (2) after Eic; Tcayi8a is added x a i EIC; Oripav (not italicized); or else it

72 73

SiPTUACINT

MASORETIC TEXT

COMMENTARY

NEW TESTAMENT

168 (continued) paraphrases M T ' s P^lfr D ' a i ^ ? ' ] , a phrase supported by ' A , E, 0 , and Jerome's Hebrew Psalter, but by the Peshitta pointed as DniVÎ, which is really much more appropriate to the context: "for their retribution and their share" = Grjpav. But since that is equivalent to x a i 0 before B ' a i t y ) and Or] pa = tfpD, that cannot really be classed as a deviation. (A*) v. 24 M T t y a n (Hiphil imper. from n » a "slip"; H "cause to shake/totter") = L X X oKOtiaeiiTtooav . . . ouyicap\|/ov = R o m 11:10 exactly. (A)

169: Psalm 69:26 (69:25)

(Psalm 68:26) a6 YEvnSiiTU) f| InauXis auTtDv fjpr]u.u)nlvri, Kai iv TOTS cTKr)viunamv afrriuv jir) larw 6

«Acts 1:20 KKTOIKIBV*

'4 i

20 ysYparcTcu yap EV ßißXcp yaXutov ysvTiBtfito r) inaokig avtoS eprjpog r

•5 J

Kai pr) EGTCO 6 KOTOIK&V

EV

ami),

xai • rr)v aiioKonijv aircou kaß&TU) EXEpog.

Psalm 109:8

Psalm 69:26(25); M T = L X X (68:26) exactly, with TipriptopEVT] (perfect passive participle), which Acts 1:20 gives as an adjective (gpripo?), and aoxcov (plural) i n stead of Acts 1:20 autoO. Here Peter is applying the general malediction upon the enemies of God and of the psalmist to Judas Iscariot as an individual (afrtou). (A*) or {A) Also, L X X = M T i n ev TOIQ 0KT)vcbpaoiv auTffiv (Drrirwa), whereas Acts 1:206 shortens it to fev auxfj after 6 KaToiKtov ( = L X X ; M T singular 312?') referring to r) ETtauXi? auxc&v as an antecedent. That shortening or simplification flows better with the context of Peter's remarks, and constitutes no alteration of sense whatever {A ). Psalm 109:8 is the source of the last part of Acts 1:20, which is a perfectly accurate translation, "let another take his bishopric (office)."

(Psalm 108:8) 8 TEVti8^TU)ffav ai fipipai aiVroü öXifai, Kai Tf|V emoKOTtfiv OÖTOO Xdßoi STSpo$ •

T

6

170: Psalm 78:2

(Psalm 77:2) VjlV • "

•

T /• -

rt

JT I I

JT I I V

2 dvoigtu iv irapaßoXat; TÖ ordjua jiou, qj9er£onai TrpoßXr}naTa an' dpxrfc.

fl

Mt

13:35

35 6TCC0? TcXTiptoBtj T

TO pvfitv 8td TOÖ TtpotpfiTOU Uyovros* &voig~to iv napaßokaig rd mopa poo, ipsuiopai KEKpvppiva and mTaßoMjg °[K6CUOÜ3.

Psalm 78:2a; M T '9 . . . nrwsx = L X X (77:2) = M t 13:356 (which perfectly renders dvoi^co . . . ox6pa pou), but 78:26 JTiTn is poorly rendered i n L X X as rcpopXiipata, (though Schleusner [p. 859] interprets rtpopXrjpa as capable of meaning obscurior questio quae ad sohendum proponitur "a rather obscure question which is set forth to be solved"). M t 13:35c is much closer to rilT»n w i t h KEKpuppsva, which is closer also to Theodotion. ( C ) 8

171: Psalm 78:24 :iab p j D i a ^ - ^

s

2

»baxb ] a arpîj näa .i *

(Psalm 77:24)

« J n 6:31

24 Kai ißpeüev OÖTOTS uawa qja-feiv Kai dpTOV oupavou IÖUIKEV aÜToTs •

31 ot JtctTEpscj f|pßv TÖ

Psalm 78:24; M T = L X X (77:24) = John 6:31 except that cpcxyEiv is at the end rather than the beginning. (A)

pdvva gtpuyov E V Tfj cpfipcp, xaBcbq C O T I V yEypapp¿vov• r

öprov in w8 obpavoB i5toKev afooTg tpayciv.

74

75

í MASORITIC TEXT SEPTUACINT

172: Psalm 82:6

(Psalm 81:6) :

D

.?V?

Vf?fw

opsVn'bx

'

6

173: Psalm 86:9

Iftli eha 0EO¡ lore. xeti uiol utpiOTOU TtávTE? •

TESTAMENT

fljn

10:34

COMMENTARY

f

34 ansKpiOTi a6roI? [6] ' i T j c o r V OOK & r n v •yeypauuevov év T6> voptp °6utov 6TI éyto elna' Geol éate;

(Psalm 85:9)

«Rev 15:4

9 TtávTB Td iBvx), öaa ¿Ttoitiaas, fjEoumv xal Tfpocncuv^ffoumv éviúmóv crou, xúpu, xal boHdtJouorv T6 övojud aou,

Psalm 82:6; M T = L X X (81:6) = John 10:34. {A)

(see also [187])

T

4 T £ ob °nfi fofiiM, Kipte, Koi doZáosi TO óvofiá ami fin póvo? 6010c,, fin '*dvra T& l&Vrj^ ifcowm tcoi xpeoKvvtjaovciv ivtbmóv ooo, fin t a Sixaufouard T aou ¿pavspdbérioay.

This song of the angels and saints as set forth in Rev 15:4 is not presented as a quotation, but it alludes to portions of Psalm 86:9 and Jer 10:6-7. That is to say, it starts off with the first clause of Jer 6:7 flST s"? 'a, "Who will not fear Thee?") then follows with the last clause of Psalm 86:9 (i|Dtf? n a n '318 "O Lord, and they will glorify Thy name"). Then come the first two clauses of Psalm 86:9 in reverse order. That is, "and they shall glorify Thy name" comes before "all the nations will come," followed by "and they shall worship before Thee." (F)

T

?

Jer 10:6-7

: ?]iaa "ffß • a n o ' p í r baai o;ian p a t r i a

NEW

9

174: Psalm 89:21 see 1 Sam 13:14 [118] 175: Psalm 91:11-12 :

(Psalm 90:11-12) 7

T,?")T^?? t W r ? " t é ™ r a x b a ápobaív ae, ptpxore npoaxó\pr¡z npdq AiBov róv nóSa aoo.

T

KU-

Psalm 91:11-12; M T = L X X (90:11-12) = M t 4:6 except that it omits the second colon of v. 11. (A)

v

¿ L k 4:10-11 10 YEYpcwrrai ydp 6TI roí? áyyéXoiQ ainoS tvrcXchai ncpi aob rob diufpoAáiZai ae 11 xal

O^TI

iiti xeipcbv ápoooív ae, ptjnore npcoKóipr¡ Dra^rj-*]^ a r r t e ^

» eV aÛTÙ TO TfETtivà TOO oôpavoO xaramoiviii èx uéaou TIÎIV ixETpiSv biûaouotv (pwvtiv.

« M t 13:32 32 5 pvxpôTepov pév èoTiv TtdvTtov xGfv GJiEppdxcov, ôrav 8è aô^Ti9rj UBÏÇOV T © V Xaxavrav èoxiv x a i ylvsxai Bévôpov, Ô C T E èXOEIV TÙ neravà w5 obpavoû mi mxaaK7jvoBv èv rofç /ddôoiç abxob, r

b

Mk

Psalm 104:12-Mt 13:32; M k 4:32; L k 13:19; L X X ' s (103:12) TCETpSv is wrong for D?XSij, but N T correctly renders it as xX.d8ouc;. {F/ C)

4:32

32

xai

ÔTOV

onapt}, dvaßaivsi xai yivstm 'ueïÇov nàvttov Tfflv ka%àvtov xai noisl xXàôouç uEyàXouç, COOTS Sûvaoflai imà Tf|V cxiàv aûxoô Tà nexsivà TOO obpavoS KaxaoKrjvobv, -1

c

Lk

13:19

19 ôpoia ècniv xôKxqp aivdrisax; öv £aßd>v ûv8pawioç EßoXsv EIÇ xfljrav rèauroô, xai TV&. fy\azv xai èyèvETO Biç Sévôpov^, K O ! r à nexeivà xoB obpa, voB KaxsoKJjvcaoBV èv TOÎÇ KÀàâOK abxoS. t

183; Psalm 107:26

184: Psalm 109:8

see Deut 9:4 [92]

see Psalm 69:26 [169]

80 81

MASORETIC TEXT

185: Psalm 110:1

(see also D a n 7:13 [284],f-k)

COMMENTARY

SEPTUACINT

NEW TESTAMENT

(Psalm 109:1)

«Mt 22:44

I

44 elnev xbpiog T& xvpkp pov x&Boo ex öefyäv pov, £ag av Bco wog exdpo&g aoo fbnoxäTco Tt5v noößv aoo ;

T

Tip Aauib AaulS Xeyei tv rßißXtp yctXpöv * eJnev xbpiog T0 xopiqi pov K&BOO ix Seîtov poo, 43 Stag äv ßß> wbg ixBpobg aoo bnonööiov TCOV itoövbv aoo. r

T

r

"Acts 2:34-35

i

34ot> yap AaulS dveßrj tig touq oupavouq, ktyzi 86 aöTtx;* elnev °[6J xbpiog 70 xopitp poo• xäBoo ix öe£iäv poo, 35 iag äv Bco wbg iyßpobq aoo imonööiov n5v noööv aoo. e

Heb

1:13

13 repds Tiva 86 Tffiv ayy6Ä,cov eTpTlx¿v TCOTB* xaOoo ix Seiitbv poo, ewg äv Beb wbg sxBpobg aoo bnonöowv rdJv noövbv aoo;

186: Psalm 110:4

(Psalm 109:4) 4 üJpoo-ev xüpio? xai ou uETauEXii8r|0-eTat I i i ei ispeiig ei; TÖV aiuiva xaTd TT|V Tdliv MeXxicrebex.

« H e b 5 : 6 , 10 6 KaB&g xui £v £TEpto XiyEt * ab iepebg elg TÖV aicbva xaxh T^V rdfjv Me).xiae6ex, T

icpoonyopEUOElc,

10 £iv

OTCÖ TOO 8 E O 0

dpxiEpsu? xaTd Tfiv Td-

Psalm 110:4G; M T = L X X (109:4a) = Heb 7:21 (A). Note that r n s i = (1) cause, reason, (2) manner = r d ^ i v , which is reasonably equivalent and meaningful. (A-) Psalm 110:46; M T = L X X = Heb 5:6 = Heb 7:17. {A)

MEX-XIOESEK.

*Heb 7:17, 21 r

17 uupTOpElTai yup ÖTI ab

T

iepebg eig TÖV uitiiva Kara r>)v rdij/v MeXxiaeSex.

2 1 ö 8 E PETÖ

öpKtopooiaq 8id TOÖ Xiyovxog npög ainöv • tbpoaev xbpiog xai ob pempehjBijaeTai • ab iepebg eig TÖV a/cövn . T

82

T

83

COMMENTARY

MASORETIC TEXT

SEPTUAGINT

NEW TESTAMENT

187: Psalm 111:2

(Psalm 110:2)

«Rev 15:3-4

« uetaXa Tà epta xupiou, èEEÎrrmuèva eiç irávTa Tà 8eXn perra aÚTOÜ'

3 Kai #5oucuv tf]v (p8fiv Mojûaéwç °TOU 80ÚX.OU TOO 6eou Kai TTIV 4>8fiv TOO àpviou XirovreçpsyáAa xal Oaouaorà rà spya oov, KÓpie ô 9sôç ó nanoKpáitap' ôÎKaïai Km àhjOivai ai ôôoi 000, ô ßatnXeix;* TCÛV È0VC5V 4 T/Ç où °pr) yoßridfi, Kopie, Kai ôo£àoei TO ôvopà oov; 5TI uovoç ^ôoioç, ÖT1 návta Tà ëOvrj^ rßovoiv Kai npooKvvrjoovoiv évámóv oov, ÖTI Tà SiKaiíbuaTá crou è(pav£pài8Ticav.

i

AT

j"

-

• «t

(see also [173])

r

Deut 32:4

(

astfa AT

I *

: Jer

fcuB B'an ñ i k n *

T O T T I S •© VT 7 i T F

T I T

J * T

nsh p*5ï

r#i

raa*/^

4

8eôç, áXti8ivá Tà Èp-ra aÛToO, xa; rrfiffai al óbol auToö xplo"Eiç • 8eôç mCTTÔç, xai oix Icmv àbixia, bkoioç xai ôcnoç xùpioç.

1

F

T

r

(

10:6

T

nnxbfta

mrr fries

8

w

Psalm 145:17

Psalm 111:2 contributes to Rev 15:3 UEyáXa t a gpya aou.

Jer 10:6 contributes ó ßaaiXeu; in). (F)

TC&V

èOvc&v ( M T : ?[?a

(Psalm 144:17)

i T t o a - » » ? T ó n í r a - n - t e a mrr p n s » ta) 1

T I

AT

B

3

T

T I

T

IV

K J "*

Psalm 145:17 contributes Sixmoç èv (Síxaiai o í ó5oí aou);

17 bixaioç xùpioç èv Tràaaiç TOÎÇ ôboîç aÙTOÛ xai ôcnoç èv irâmv TOÎÇ IpToiç aÛToO.

Amos 3:13

(Amos 4:13)

^ n i N a s n ^ N r n n f ^ i ^ B N ? » apirrrjas r v ç n i w a p "

,3

a

2

(Psalm 111:9) B ^ a x b ]fj3 injs » (o) nab rnav i n p i s A"

T

VJV

|T

es)

i - \

niaaaoinnij-ip'

9 èffxôp7rto'ev, ïbumev TOÎÇ TTévr)cnv • f) bixaioaúvri aÙToO UÉVEI eiç TÔV aiûva TÖ xépaç auTOÛ ùi)JU)8r)0"ETai èv bob).

TOÖ

(p)

189: Psalm 116:10

(Psalm 115:1) c,

: -ixa

n a n « a "raaxn;

1,1

i

AXXrjXouia. 'EiriffTEUffa, biô èXaXtiCTa • èTiù bè éTa7T£tviú8iiv atpóbpa.

aîiûvoç,

aùtoù

Amos 3:13 contributes the phrase "The Lord God, the Almighty," which begins the second line in Rev 15:3, expressed as a vocative: "O Lord, God, the Almighty."

biÔTi Jboi) èrùi orepEiîiv ßpovrriv xai XTÍ&JUV irveOua xal àna-fTeXXiuv eiç àvSpiimouç TÔV P»0"T5V aÛToO, TTOIIÎIV ipSpov xal óuixXtiv xal Inißatvwv èni Tà ö^rj Tf)ç *rflÇ" xùpioç 6 8EQÇ 6 TtavTOKpÓTiup Svoua aÙTûi. X

188: Psalm 112:9

TOÎÇ Ô5OÎÇ

Cor 9:9

9 KaBtbç YEYpartTai" soKÓpmoev, ÈÔWKSV TOÎÇ névtjoiv, f} ôiKaiooôvrj aùrov pévei eiç TÔV a/c3va .

Psalm 112:9; M T = L X X (111:9, with the addition of TOU aitovoc;) = 2 Cor 9:9 (without TOÜ a i ö v o ; ) . (C)

T

a

2

Cor

4:13

13 " E X O V T E Ç 5è TO aÙTÔ nvEßpa Tf)ç TCÎOTSCÔÇ xaTà TÔ ysYpappÉvov àtioTEVoa, ôià è?.âXr]oa, xai fjpEïç mOTEÚopEV, 5iô xai XaXoOpsv, T

Psalm 116:10; M T (with ' 3 before 1 3 1 X ) = L X X (115:1) C»a - 8 1 6 ) = 2 Cor 4:13 (also 8 1 6 ; in this case ' 3 must be asseverative "Surely . . . . " But it is reasonable for the L X X to pick up a causal equivalent here, since the speaking surely ensues from the believing). (A ) A

190: Psalm 117:1 : "D'Bxrrte i r n r W

1

anr ?? m r r n x i ^ n » >

191: Psalm 118:6 ,!

: D I X 7 nü?s»~na IT T

84

J-

v.' -: -

-

h

X T K üb "b mm » AT

•

J

-\

JT

(

(Psalm 116:1)

«Rom

i

11 xai j i á X i v ' o/'v£ír£, navra ra ë8vrj, TÔV Kvpiov Kai enaiveaáraioav aùrôv nâvreç oi Xaoi.

AXXrçXouia. AîveÎTE TÔV xúpiov, irávTa Tà ?8vr), èrraivéffaTE OUTÓV, Travreç oi Xaoi,

15:11 T

?

(Psalm 117:6)

« H e b 13:6

6 xùpioç èpoi PonBôç, où tpoßn8iicro,uai TÍ TTOtfiffEi uoi àv8puunoç.

6 OJOTE

8ap-

poôvraç f)pQç ?LÉYEIV ' A-ííp;oc èpoi fioqBôç, °[Kai] ob poßrjBrjoopat, TÍ noitjoei poi àvBpvonoç;

Psalm 117:1; M T = L X X (116:1) = Rom 15:11 except that the third plural imperative ETcaivEaáTtooav is used instead of second plural imperative aivEvtE. (A ) d

Psalm 118:6; M T has merely 'V m m ("Yahweh is for me"). L X X (117:6) brings out a more specific role for God: fepoi ßoT)6ö(; ("a Helper to me"). Heb 13:6 follows L X X i n this ßoT)9ö5. BH notes that the Peshitta also implies '"nsa. {B) 85

MASORETIC TEXT

SEPTUAGINT

192: Psalm 118:22-23

(Psalm

: y ^ a ' - n a t e ; -wrj reft n n ^ i np;n$?a 23

COMMENTARY

NEW TESTAMENT

117:22-23)

am

22 Xi0ov, öv dTteboKiuatTav oi okobouoOvTes, OÜTOS ETevr)0ri eig «(paXi'iv evicts • 23 TM|)ä Kl'piou ifEVETO aujt] KO\ fCTTiv Oauuaatn ev 6q)9aXuois fiuixiv.

21:42

4 2 Aeyei af/roT? 6 'ITJOOC? * ooSenore dvsyvrjorE £v Tal? ypaipal?* kiBov öv aneöoKipaaav oi oimSopoSneg, obroq eyevt)Bij eiq Keyakiiv ycovfaq' napa Kvpioo iyevero abr>] mi earn Oaopaorr) ev btpßakpoic tjpcov'.

Psalm 118:22-23; M T = L X X (117:22-23) = (1) M t 21:42, (2) M k 12:10-11, (3) L k 20:17 (quotes only 118:22 but is identical in wording), (4) Acts 4:11 (likewise), and (5) 1 Pet 2:7 (likewise), {A)

r

% k

12:10-11

10 0Ö86 Tfjv ypa) KÙpioç oaßawd symrékmsv t)pïv anéppa, (bç Eôôopa &v ÈycvijBiipEV Kai tbç röpoppa äv tbpoicbdtipsv.

Isa 1:9; M T = L X X = Rom 9:29 except that: (1) Tnto "escaped remnant" is represented by orcEppa only here in the entire L X X , although HB'^S "preserved remnant" does appear as OTtsppa in Isa 15:9; (2) ova? is omitted altogether in L X X & N T , unless perhaps "seed" is intended to convey the idea of a very small remainder (li»83 T"lfo). ( 5 )

206: Isa 6:9-10 ß

»KOi ElTfEV TTopEÛBpTI

Mt

13:14-15 r

if?]

«Tfe o?n-2b "ptfn «

14 x a i à v a 7tAT)poöTCtt aôroïç f| TtpoçTiTEio 'Hcaîou tf| Xéyouctr àicog àKoèaere xai où pt) oovifte, xai fiÀénovreç ßXitpere xai où pt) ïStjre. 15 ènaxôvôrj yàp t) xapÔia roô XaoS roùtoo, xai TOTÇ dtaiv fiapétoç tjxowav xai TOÙÇ ôtpOaApovç aùrtbv èxàppjooav, ptjnois îôamv roîç ôipOaipoiç xai TOIÇ éaiv âxoùoojmv xai rfi xapôia avvvomv xai èmowéywmv xai iâoopai aùroôç. T

T

Isa 6:9-10; v. 9b M T = L X X = M t 13:14 except: (1) the last word oö pf} i8r|T£ for l y i i l ' ^ X should be pf| yvcoxfi/ Ei5fiTE subj.). Also M k 4:12 = Acts 28:26 (but neither Lk 8:10 nor John 12:40 have v. 9, only v. 10). v. 10«: (1) MT's jaitfn — sna%f>vQr\ (as i f vocalized HplO ]a_>rj), L X X '= M t 13:15a and Acts 28:27a; (2) nssn = ßaperac, fjxouoEv (i.e., I33n H10), L X X = M t 13:15* and Acts 28:27*; (3) J?U>n = EKäppuoav (i.e., H10 rather than impv.), L X X = M t 13:15c and Acts 28:27c; (4) Ü KBIT is an impersonal idiomatic

92 93

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

206 (continued)

buk

4:12

12 iva ßXinovxeg ßkemaatv xai pt) TSoxnv, Kai äxovovxeg äxobatmv xai pt) omivooiv, ptjnoxe emoxpEipcooiv xai 6g>s9g abxofg , r

T

fActs 28:26-27 26 Xeycov nopEv0ip:i npöq xdv Xaov xovxov xai einöv äxoj} axobasxE xai ob pt) ovvtjxE xai ßXinovxeg ßXey/Exe xai ob pt) ISt}XE' 27 Enaxbv8tj yäp t) xapöia roö XaoS xobxov xai xoig dbaiv ßapeox; fjxooerav xai xobg ötpOaXpobg abx&v exdppvoav pijnoxe ISwmv xoig öiöt rapaxOrjxE^, 15 xvpiov 86 TÖV XptCTTÖv avidtraTE 6v Taiq xap8iai "aiTOßvTi üpfig Xöyov Ttspi Tf|5 6v upTv 6X71(805, 1

a

r

Isa 8:12-13; v. 12 M T ijmstfi x ^ i isTn-sV lxnl»-nsT = L X X t o v 56 cpoPov a m o u ov \ir) (popT)0fjTE ou86 \ir) TapaxOfjxE = 1 Pet 3:14 T6V 86 (popov autrov, etc. since the antecedent of i x n » is plural in sense—rnn D»n. (/4 ) d

v. 13 M T itf'njpn in'x mxas mm-nx = L X X xuptov ainov dyidoaTE = 1 Pet 3:15 xupiov 86 TOV Xpioxov (instead of aurov or Mxa^) dyidaaxE. [A ) A

94

95

MASORETIC TEXT

209: Isa

öRom

: C'TEIT'

Isa

- ı

8:14 bii'pış nûbı

nîi'ps'pı 'tripa*? rrjnı

*2ürb vpinbı nşb

'bir^.

T :

•

T O 's aunrjpiav. e

1

Isa 12:2; M T i n s x x ?] no3x 'nsnu^ *?x nan; L X X Eoopaı ân* auxco Kal aio9TÎaopaı E V aûtcp; Heb 2:13a feycb Soopai TIETCOIGCÛÇ ¿71' aûtcp. Since ETC' aÛTtp does not find a basis in the M T , it is much more likely that Heb 2 had only Isa 8:17 in mind—especially if it ties in directly with the next verse (Isa 8:18) in the Heb 2:13 quotation of it. (A )

TCETCOIOCÛÇ

6

Apart from word order, 2 Sam 22:3 has the same text as Isa 8:17; these both furnish the basis for the quota tion in Heb 2:13a. Isa 12:2 also contains the identical expression.

96

97

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

2) «Mt 1

»h ? pjsia ^ s ^ g i a »N^ -a ^ ''•?pn

^nnnga

joian*?^? ]Y]!n-i35? i s I S T rjajna "D'o'pnrj b g n 9

K«i 0ÙX dTropriBricTCTai ô èv aTtvoxuipin i»v 2wç xaipoO. TOÛTO TrpujTov TTofct, Taxù TToift, xûpa ZaßouXujv, f| tr) NEqrôaXtu. ôbôv OaXdffcniç xai oi Xomoi oi TI'IV TrapaXiav xaToixoôvTeç xal Tispuv TOÛ lopbdvou, TaXiXotia TIBV ÉSVIÎIV, Tà itépti rf\ç loubaiaç. 'ô Xa6ç ô nopEuôjievoç èv crxÔTei, ïbeiE optùç iitra- oi XOTOIXOÛVTEÇ èv xiipa xal axiû BavdTOU, tpûiç Xdp.yei étp* ûuâç.

1 5 yi} Zaßook&v x a l yfi NetpBaMp, ôêôv Bakàatnjç', népav TOO 'lopôâvoo, Fafokaia r&v èBv&v, i 1 6 ô Xaôç ô mBifpevoç èv oK&m ÇHSÇ eiôev péya, ;

r

1

J

. g njj n i x

4:15-16

aJ

nia'?? p , s a

i

Isa 8:23-9:1 (9:1-2); M T = L X X = M t 4:15-16, except that: (1) nxnx = L X X %6pa = M t 4:15 yfj before ZctpouXrov (both have yfj before NeipBaJuu = MT's nX")X); (2) both L X X and N T omit entirely the phrase Tlnnxrn T33n coming before D^n ?|T? (686v GaXdaor)^); (3) Isa 9:1 has a'p^nn B1H = L X X 6 Xadq 6 TtopEuopEvoc;, but M t 4:16 has 6 Xcto; 6 xaOrjpEvoc; ( £ ) ; (4) Isa 9:1 has V m "fix 1X"1, which L X X makes G37 I'SETE tp&q \xeya but M t 4:16 correctly has tpcoc; E I S E V psya. Note that L X X carries through with second person plural in the final words: ipcoc; A.dp\|/£i Sip * i\iaq, which is not included in the N T quote, but the M T has QWbs rU3 H x . (C)

«Rom 1 5 : 1 2 2i? -ittfx

wyp

'aa irrer: nnvn

sinn D i p b r n >° H Ö H T D-IS

rhu

10

Kai tarai èv if\ f\idpq. èxeivri ii ßira TOO lecKJai xal ô dviordptvoç cîpxeiv éuviSv, iri aitiîi êQvri iXTtioOffiv, xai ïorai f) dvdTtauffiç aÙTOÛ Tijnr).

1 2 xai TtdXtv 'Hoaîaç XéyEicar ai ij piÇa TOI* 'lcaoai Kai ô àviorâpsvoç äpxuv èBvtàv, èn' aùr0 cBvt] èXnwûmv.

Isa 11:10; M T B'ag 03'? la'S? ItfX Bhltf . . . n v i l ; L X X K a i 'iazai . . . r\ p"i£,a t o u ' I s o a a i x a i 6 aviOTdpEVOc; dp%Eiv E0vtov = Rom 15:12. (S) Note that: (1) M T gives no real support for either x a i or 6 before dvioxdpEvog, although no definite article is required in Hebrew poetic style. M T probably means: "The root of Jesse will be standing/rising up" as a standard for the Gentiles; (2) 03b> is wrongly rendered as dp%Eiv. Schl. (368A) suggests Vexillum superioritatis et dominii signum est ("a banner is a symbol of superiority and sovereignty"). Bootius, however, suggested that the L X X may have read 0,3^ as X'BTC? (very unlikely). But the reason for getting fip%£iv out of 03? remains obscure). A regimental or imperial banner can hardly be rendered "to rule over." 1

see

Isa

8:17-18

[210]

a

; üb

D r a p a i bfatfn " a a i a ' p »

" o i Tdp dorépEÇ TOÛ oûpovoO xai ô 'Spiiuv xal nfiç ô xôo-poç TOO oùpavoô TÔ (piûç où buicoumv, xai cxoTicTSrj orrai TOO f)X!ou dvaTlXXovToç, xai f) atXVjvTi où biiiffEi TÔ tpiùç aÛTi|ç.

Mt

24:29

2 9 EBÔécoç Sè petd Tf|v SWvyxv TÖV fipEpfflv eiceivcov ô rjXwç oKoriaBtjacrai, Kai t) o-sXrjvij où ôcboctTOtpêyyoç aùrijç, xai oi àtrrépeç neaovvrai ànà TOO oùpctvoô, mi ai ôvvâpr.iç rûv obpav&v oaXr.vBr'iaovrai. r

Isa 13:10; It is not clear that the second half of this verse is a true quotation; it merely picks up allusions, v. 106 M T 1Hx . . . T|#rj = L X X x a i OKOTioOrjoETai xou r'lA.iou dvcuEXXovTOc;, x a i r) OEA.T)VTI OU bacsi T O tpcoc; auT-ne; M t 24:29 has 6 fjXioc; oxoTio0r)OETai (= ypn ^ a ^ n ) ; (C), more accurate than the L X X and independent of i t ; x a i f| ceXr\vr\ ov 8tbaEi TO cp6yyoc; ( L X X has iptoc;) aiVrfjc; (ipEyyog is equally good for UN). {A)

99

MASORETIC TEXT SEPTUACINT

COMMENTARY

NEW TESTAMENT

211: Isa 8:23-9:1 (9:1-2)

« M t 4:15-16 1

"ft ? p p j n f X ^ & a "X^ «Î a

Xai OÙK CtiropiiBi'iatTui ô èv ffTtvoxuipia lïjv iujç KaipoO. TOOTO TTpiÛTOV iroiei, Tcrçù noiet, wpa Za3ouXujv, i| TÎ) Neqj8aXiu ôbôv ÔaXacfariç xai oi Xomoi oi TI'IV irapaXiav KCITOIKOOVTEÇ xal rcpav TOÛ lopbdvou, TaXiXaia TÛ)V E8VG>V, Tà pipt] Tfjç loubaiaç 'ô Xaôç ô nopeuÔMEvoç èv OTCÔTÏI, ïbe e tpujç pê-fa • oi XOTOIXOOVTEC EV xuJpa xai ffxiû BavdTOu, jpdùç XdiupEi è :1->1x vrfpg?

D ^ K » b?b#n ^ a t o - s » r{T i inxsa'Wa^rj T

ifa

"o\ Tap dOTépEç TOO oupavoO xai ô 'Qpiujv xai mîç ô xôcrpoç TOO oûpavoû TÔ d-

l

Cor

15:32

32 E I KaTd dvBpcortov 69r)pıopdxT|oa i\ 'Eıpâocp, TI poı TÖ ÖŞEA-OÇ; E İ VEKpol oi>K EyEİpovTOi, çâyapEv yai nkopEv, avpıov yap ânoOvıjoKopEv.

Isa 22:13; M T = L X X = 1 Cor 15:32. (A)

217: Isa 25:8 a

\

Cor

15:54

a

nşfornan » ^ 3 a'iş-bz bvn ny?jn nrr; ;3hx nn'bı : n ş n nyr; -a f n ^ r r ^ a *?j?a V o ; i L na-îoı

8

xa £7ri£v 6 6dvaTOç icrçcucraç, xai TtdXw âq>EÎXv 6 Otöç Ttâv bıkpuov önü TTUVTÖÇ npocnuTtou • TÖ ov«boç ToO Xuoö «»ıtıAcv •.•m mmııç TÎ]Ç Tflç, TÖ Tüp CfTOJItt xnpiou £XâXr]0-EV. T

E

r

54 firav hi x ö tpSaptöv TOÖTO evSuorııat dp8apo(av K a l ı ö 8VT)T6V TOÖTO âv8ûoT)Taı d9avaalav'>, TÖTE yEVT)GETaı ö Xoyo

11:5

5 mpkoi ävaßXenovaiv Kcti xcoXoi TceputaTOUoiv , XsJtpol xaöapiCovTai Kai Ktoq>oi äKovovatv, Kai vsKpoi eysipovtai Kai JiTtoxoi EÜayyEMSovrai* • f

1

f

b

Lk

7:22

T

Isa 42:18

f

22 Kai dnoKpiBfilc, sfasv aurolc;- nopBu86vTEXoi ävaßXenovmv, T %coXoi TtEpiTtaToOoiv, XsTtpoi KaSaplCovrai, °Kal Ktotpoi dttotiovtrtv, vsKpoi iyeipovrai, mtoxoi EuayyEMCovTar 1

T

1

iniX-) ? « 9 ? 9 eniTOl « f r D f i n n »

*Oi xmcpoi, dxooaaTE, xal I TucpXoi, dvaßX a ibsrv. 0

£V

Te

Isa 61:1 mviOMa ipjptou te'î o5 dvEXEV ixpjaiv „«• rtarfUmmOm m m diriaroAxiv pe, {droolta TOÖJ auvrerpiMiilvo«? rt xapbta, Mipuiai olXMaXiirroJsdlqietnvKalTuipXolsdvdßXEipiv *

!

, ^ ,

Isa 26:19: M T 13311 Wi??? l ^ p ? TC° ' ")B27; L X X dvaoTiiaovTai o i VEKpoi, Kai 6y£p9riaovTai o i iv tolq pvTipfiioic] Kai £u(ppav0r)oovrai o i iv rfj yfj. This is not presented as a quotation, but only as a series of miracles given in the OT to certify the Messiah: M t 11:5 and L k 7:22 VEKpoi SyEipovxai ( F ) . Note that M T makes those resurrected or resuscitated dead specifically those who will be the Lord's people: "Thy dead ones, M y corpses." L X X generalizes to the dead, "those in the graves." Isa 35:5-6 refers to the opening of the eyes of the blind (ocpBaXpoi TutpXSv), but isa 42:18 is closer (see below); at least it has o i tucpXoi as the subject, and the same verb in the imperative aorist (dvapXEiyatE) that occurs as a present dvapXEJtouotv in M t f\:5 and L k 7:22. M T for this is likewise imperative: onvirf] 1J?p^ D'ljnnn rnx"!7 lO'sn, a verse that also supplies the basis for xu(pXoi dvapXlTtouotv (lyjJU* is a pausal form of the imperative plural). But for M t 11:5's xtoXol TCEpiTcaxouatv Isa 35:6 comes the closest: dXEvrai cbc, EXatpoi; 6 XtoX.6c, ("the lame will leap like a deer"). As for Mt's Ktoipoi dKououaiv Isa 35:6 comes close with &ia Ktotptov aKouoovtai, but Isa 42:18 is closer yet with O i Ktotpoi, dKouoaxE (ISOU? D'fihnn). Mt's Ttttoxoi EuayyEXitôvTai clearly points'to Isa 61:1: 0*133; "WSb ( L X X EuayyfiXioaoOax 7tTto%otc;).

102 103

MASORETIC TEXT

SEPTUAGIMT

COMMENTARY

NEW TESTAMENT

220: Isa 26:20

«Heb 10:37-38 "TOVi i ? !

T l l ö 3 to 'as? rjb s»

M

ßdbtfe, Xaôç pou, EÏcreXee EIÇ TÙ TapiEid aou, ànôxXEiaov Tfiv eùpov trou, dTtOKpûSriei juiKpùv Ö0OV öaov, ïuiç âv TtapÉX9r) f| ôp-fi'i xupiou •

37 t>Ti ° y ù p fiiKpôv öaov öaov, ô èpxôpBvoi; ijÇei xai où xpovher 38 ô ôè ôiKawç poo ÈK nioievoç^ Ct'ioerai, KCÙ èàv imootsiktjiai, OÙK EÙÔOKEÏ r) \pox>) pov èv aùnp. r

s

Hab

Isa 26:20; the phrase pixpov oaov ooov is not being quoted from in Heb 10:37, but Isa 26:20 happens to use it in a totally different connection. 1

2:3-4 =jp* Î Ô I fjtb »nsn : nn^

1

sa; N ; - ?

laia*? ]itn Tis -a 3 6 - n a n h a n a r r ox

3

biÔTi ÊTI ôpaoïç EÎÇ xaipôv KOÎ dvaTEXEÎ EÎÇ népaç Kal OÛK EÎÇ XEVÔV èàv ooTEpyjcrri, ÙTOpeivov OÙTÔV, ÖTI êpxÔMevoç f]ÏEi xaî où jifj Xpoviar). •'éàv imooTEiXrvrm, OÙK EÙbOKEÎ f) îpuxn fiou èv ctÙTûr ô bè bkaioç in uiaTEWç pou Zi'iffETai. b

only Hab

2:4

Rom

1:17

17 8ixaiooi)VT) yàp Beoö èv aÙT6> ànoxaXûrcTETcn èx TCIOTECOÇ eiç TCÎOTIV, xaOtoç yéypartTat • ô Sè SÎKaioç èic nioTEioç (.tjaErai. T

c

Ga\

3:11

11 ÖTI' 8è èv vôutp OÙSEÎÇ SixaiouTai rtapà T$ 8E£]> SfjXov, ÖTI ô Sixaioç èx m'oTEioç ÇtjocTar

Hab 2:3; M T "\m] xi HT Jta"*? = L X X epxopevoq fjf;Ei x a i oi) pf| xpoviorj, which = Heb 10:37 except for the 6 in front of EpôpEVoc;. {A) U^bT2Ak MT nan becomes in L X X £av UTCOoTEtATTxai, which is a dubious rendering of Tiisv, a hapax probably meaning "has been puffed up (with pride)" from the root 73», connoting "a swelling, tumor, or mound." Another good possibility is that the correct derivation is from another 73», = 'JAc, "be heedless, be neglectful." The Hiphil characteristic from this root (appearing only in Num 14:44) would then mean "show heedlessness," which is not too remote from UTCOCTEX.X.£o9ai "draw back from, shrink from, avoid." This suggests that the proper rendering of Hab 2:4 is: "Behold it (the soul) has become heedless/neglectful." Or i f we amend the vocalization to n*?SS??n (a deponent Niphal participle feminine) then: "That (soul) which is heedless/neglectful." The ELXV in the L X X might be inferrable from this definite article. Hence this portion of the verse is only moderately free in its rendering; L X X = Heb 10:386. (£) 1

Hab 2:46; M T 13 1XW nTU^'S ? ("His soul is not upright in him") appears in L X X as O U K E U S O K E I T) i|/uxn. pou tv ama. This implies a reading 'ttfpJ ("my soul") instead of WSJ. After the introduction of the "square" Hebrew Alphabet, yod and waw were often confused by the copyists, especially in the Qumran Scrolls. It is therefore quite possible that the original reading of the Hebrew was 'UfaJ, and that the verb really should be translated: " M y soul is not right in his case (lit. in h i m ) , " indicating nonapproval or rejection of the sham believer. For this the L X X gives a justifiable paraphrastic rendering that is followed in Heb 10:38. Hab 2:4; M T n^rt? i n j i a s j p'-tsi; L X X 6 8E Sixaioc; E X TciaTEtbc; pou ifyasmi = Rom 1:17 except for the pou; (Gal 3:11 likewise omits pou). Here the N T is closer to the M T than L X X , for it implies the rcioxtc; of the righteous man himself, even though there is no autoO or fcauTou appended to the jxioTEtoc;. As for the implications of nimiq, it is true that njiax in the OT usually connotes "faithfulness," but it also serves as the O T word for faith i n the sense of a true adherence to God and to His Word (G-B Lex. 47B), or of faithfulness in belief and trust (cf. Zorrell Lex, 63A). 221: Isa 27:9 104

see Isa 59:20-21 [259]

105

MASORETIC TEXT 2 2 2 : Isa

SEPTUAGINT

>$Y
TOUTCP

KH/ ow5' oürioc. eioamioovxai pou, XEysi Köpiog. ; i

Isa 28:11-12; v. 11 M T : n a r nnnx ]W*?3l n a y *jy?3 r? ntn B3?n"7S, "For by the jabbering of a foreign language and by another language He will speak . , . " ; (1) The L X X 8td tpauXxopov XBIXECDV 8td yX.cooar|c; Exlpac; on A-ttXricouoiv Top Xatp = 1 Cor 14:21 EV ETEpoyXcoaooic; x a i E V X E I X E O I V liBpcov XaXr\o-w TO) Xao) TOUTO) (cpauXtopocj =(patj)iiopa "disparagement, contempt" only in the L X X according to L&S, 1919B), so (£>); (2) L X X renders 7\S\V 'JS? by "contempt i n speech." N T omits nsu* 'as^B altogether and modifies or combines iv X E R E O I V Exlprov from r n n x fWV = L X X ' s Sid yX&car\c, ETEpct;, which of course has about the same meaning, "a foreign language"; (3) M T 1 3 T "He will speak"; L X X "They w i l l speak"; 1 Cor 14:21 "1 will speak." A l l three differ in this matter of who will do the speaking T3T, T13T, H3-W. ( 5 ) d

(4) M T JJlatf Niax 8 7 1 = L X X x a i oux r"|6EXr|oav dxouEtv; N T x a i 068' ouxcoq EiaaKOuoovxai pou. The °\ before X W X may be legitimately translated: "Yet"; i f so, then it justifies the oi>8£ of 1 Cor 14:21. And since from context the person who is to be listened to is God Himself, the pou is perfectly warranted. The N T wording heightens the meaning i n the light of Israel's opposition to God's W o r d , and yet that Word found acceptance and faith among Gentiles speaking foreign languages— of which Pentecostal glossalalia was a reminder.

223:

Isa

28:16

224:

Isa

29:10

225:

Isa

29:13

see Isa

8:14

[209]

see Deut 2 9 : 3 [ 1 0 9 ]

°Mt

i f a* njn awn tfg •© ]s\ -af« p r n is^-i : rnaba E'tfax

*p$

»

^ r i a s »Vns???*/

roso

rt

bnssrr nm

"J Kai e'nev Küpio? 'ErriZei pen 6 Xaö$ OUTO? TOI«; XEIXEOIV auTiSv Tipuioiv HE, f) bl xapbia aöTtuv wöpptu duiXEi dir' EpoO, pdTiiv be ..fftßovTai HE bibdoxovTE? tvTäXpaTa uvüpümujv xai bibaoxoXia;. "

15:8-9

f

1

8 6 kabs euros' Tofc xeiAeoiv pe rtpq, J*> de mpSt'a aortöv noppco &ndxsi in' ipoö' 9 paTtjv öe ceßovrai pe öiÖQOKovres öiöaomkias ivrakpaxa ävQpcbncov. r

b

Mk

7:6-7

6 'O 8ä BITIEV ctöroTs* T xaXfix; ijrpotpfiTEutJBV 'Hoatoi; nspi öpöv Tffiv uTtoKpncT)v, tlx] YEypariTOt °[ÖTI] obros d koos" wig zeikeciv pe rip5, i\ de mpSia ainvov noppco änexei än'epoS' 7 p&itjv öe aeßonai pe dtöäeKovtes öiöaomkias ivxakpoxa ävdpdmtov. T

s

1

r

T

106

Isa 29:13; v. 13a M T vnsiyai Tsa m n nyn ts*M '3 |»2 'JHSS; L X X 'Eyyitôi pot 6 Xaoq OUTOC; xoic; X E I X E O I V auxrov Tipcooiv P E ; (2) M T ^ a a p o i 13?*!; A %k xapSia auicov noppco d i r i x i drt" I p o u . L X X has (a) omitted psa altogether, (b) pointed pnn (D10) as pnn (G10). M t 15:8-9 and M k 7:6-7 omit EyyiÊi, use singular Ttpa rather than plural Tiptoot, and follow L X X in rendering as f?rn rather than pnn, which may very well be correct, rather than the pie! of the M T ; (3) M T m a ^ a a ^ i x m x a 'n'x B D X T ' n m ; L X X pdT-nv 8E ofiPovxai pE 8i8doxovTBc; evTdXpaxa dvOproritov x a i StSaoxaXiai;; N T has the same pdrnv . . . p£, but different word order i n the next colon: 8v8doxovTEg StSaoxaXiaq §vTdA.paxa dvBpdmtov. Here the L X X follows M T word order, but understands "maVa as a L

X

X

107

MASORETIC TEXT

_

SEPTUA^NT SEPTUAGINT

COMMENTARY

NEW TESTAMENT

225 (continued) collective ("things taught") rather than the MT's singular ("that which is taught"), modifying m x a . I n other words, L X X inserts a tccd, making the clause read: "teaching commandments and doctrines of men," This would serve as an acceptable expansion of the MT's "and their fear/ reverence of Me has become a (mere) commandment of men which is to be taught" (construing the pual participle as a gerundive). The N T reads "teaching (as) doctrines (the) commandments of men." The sense in the M T wording is well preserved here, and the expression of it is a bit smoother for the Greekspeaking audience. The N T quote avoids inserting xcti, and is therefore not completely dependent on the L X X (jS ). The pcttriv ("vainly") in the L X X and M T seems to be an inference from the context, rather than a appearing in the supposed Vorlage used by the L X X . d

226: Isa 29:14 fl

: nrinpn r:a? r r a '

"bid TOOTO iboù EYÙJ rfpoo-8iiffu) Kai pETaencru) aÙTOOç xai ctTtoXâi OÛVECTIV TlfiV OUVETÛIV KpÛlJJUJ.

r o a n naan r n a x i T T

j- :

T

T ! IT

t

TOO HETOOEIVOI TÖV Xaôv TOÖTOV TI'IV ffoipiav TUJV acxpûiv Kai TI'ÏV

l

Cor

1:19

19 YeyparcTcn yüp • ànoAtd rrjv aotpiav TCDV twipibv Kai T//v aôveaiv Ttöv ovvertdv àBcrrjato.

Isa 29:14: ( l ) M T v a a n naan n-jaxi (Gc 11 from nsx); L X X anoXa points the consonants as nTaxi (wG44 from n3X), which is just as justifiable as the MT's rnax so far as syntax and context are concerned; L X X = N T M k 7:6-7; (2) MT's ir«DFl VJ'a? nr31 ("and the understanding of his prudent ones shall be hidden") is changed by L X X into xpuyto "1 will hide," probably to harmonize better with the m a x of the preceding clause. Here, however, there is no possibility of justifying the L X X as a different and viable vowel pointing; the consonants permit only third person fem. singular (or second masc. singular, which would hardly fit here). The N T follows M T in shifting the verb to first person singular, but uses a different verb, fiBsT/rioto. ( 5 ) T

d

227: Isa 29:16 "Rom aa/rr n j r n nans-cx "Diaan ™ ,|

,

iby xb \rwub newa -ias - 'a :yan *6 •hs^'p l a x

OÛX IÎ)Ç Ô TfTlXÔÇ TOÛ KEpOjjiiuç XoTia6nffEa8E; ja») epEÎ TÖ nXdopa TLÎJ irXdcraVTt Où ffû jue feXaouç; f| TÔ noiripa T# noifio-avTi Où CTUVETÙJ; JUE èTroiriffaç;

IIS

9:20

f

20 ß>av8pcoT£S, pevOUVYE" O Ù TÎÇ el ô àvranoKpivôpsvoç TO> 9E6>; pr) èpeî rd itkâapa TÇJ nkâaavxv ri ps ênointraç OÛTCÛÇ; 1

r

Isa 29:166; M T ^\yy X7 W'iiw'p n'uwa na'X'-'3; L X X pr) Ep£i x6 rcXdopa rip jtXaapa Ou ou p£ 'inlaaaq; note that the L X X here takes '3 as asseverative ("Indeed"), introducing an interrogative sentence, rather than as a continuative result clause (as M T has it: "shall the potter be considered as equal with the clay, that what is made should say . . . ?"). Hence L X X uses prj— interrogative ( = Latin nurrfl). This is followed by Rom 9:20 pr) Epsi . . . rcXdoavxt. But note that Rom inserts an interrogative x i ("why?") i n place of L X X ' s negative ou before 'znkacaq (which i n turn corresponds to MT's X7 before ">i\VV). I t may be that Paul read xa^> instead of X7 i n his Hebrew Bible ( D ) . I n any event, the general a

108 109

MASORETJC TEXT

SEPTUAGINT COMMENTARY

NEW TESTAMENT

227 (continued)

meaning of the sentence remains unaffected; the creature is imprudently challenging the sovereign prerogatives o f his Creator, However, Paul does pitch the question of the rebel more i n the direction of why God made him the way he is, rather than questioning whether God really created him i n the first place. Thus he brings out more sharply his meaning by adding an oCttoc; which is not found i n the ending of isa 29:16 either i n M T or L X X . 228:

see Isa 13:10 [215]

229: Isa 35:4

see Isa 62:11 [262]

230: Isa 35:5-6

see Isa 26:19 [219]

231: Isa 40:3 fl

Mt

3:3

3

: irp'7>6 nboa

ninas nar

q)U)vf) ßowvTOÇ èv TQ IpTjjJip 'ETOlMâffOTE TÎ|V ÔDÔV XUpÎOU, Tàç Tpîpouç TOO 6EOO fipiSv

EÙ0EÎUÇ

TtOlEÎTE

3 oiVtoç yàp ècrnv ô p>i9eiç Stà 'Hcotou roi} jtpoçfyrou Xéyovroç* °tptovt) fio&noç èv rgf èptjpcp-^ hoipâaars XJ)V ôôôv Kopbv, eù8elaç noieTre Tàç tpîBovç a f i r o O al

b

Mk

1:3

3 çttovrç fiotdvroç èv TtJ èpi'ipxp' èwipâame XT)V ÔÔÔV xvpioo, eùdeiaç noieire ràç rpißoog a u T O o , r

:1

T1>

»

^Jn 1:23 23 ëipn • èytb ycovi) ßoiovwg èv T # êptjptpeùBôvare TI)V ôôôv mpiov, xaOcbç eïrtev ' H c o î a ç ô TtpoipfiTiiç.

Isa 40:3: (1) M T m n ' ?|TT ...V\p = L X X = M t 3:3 and M k 1:3. Note, however, that S l i p after Vip is usually understood as periphrastic: " A voice is crying out." But it could also indicate a construct pair: "the voice of one who cries out"), which is the way the L X X took it; likewise the N T : tptovf) Pocwroc; (rather than PoSca); (2) M T "ii'n'787 n^pa nanaa n ^ ; L X X suOeiai; TCOIEVTE T&C; tptpoucj "Prepare in the wilderness a highway for H i m (autou); Make the paths of our God straight." Note that the L X X degrades nVea ("highway") to mere pathways (Tpipouc]) and shortens "for our G o d " to merely "His paths"—a difference in wording, but the same in meaning. I n John 1:23 we find (pavr) . . . Sprjpop as i n the Synoptics, but in the second line we find E U B U V O T E TT)V 686V xupiou ("Make straight the way/road of the Lord"), with 686v closer to nVpa than Tpipouc; was. John seems to be quite dependent on the L X X i n this second line, although just as close to the M T as L X X is. (/4 ) d

232: Isa 40:6-8 "XIW ™ n a s i : >cgr:}

s i p -la* bip s

: nn|?n p a s -inorrbai T i n nfcsn-ba

«1 Pet 1:24-25 "(piuvfi XÉÏOVTOÇ Bôi)o*ov • xai EÎra Tï ßot',cftu ; Höcra (Tàp5 xôp-roç, xo.1 Ttûaa bôïa uvSpiimou ùiç àvôoç X^PTOU • "Esiy pûvOti ô xopTOç, xai TÔ âvSoç i&TTEffsv, T Ô bÈ j % a TOÛ 6EO0 fiuiüv MÉvei EÎÇ TÔV attöva. 8

v a n p x » ia n ; $

ran

? »p*n Iffl}; L X X E S I O K O T O TtVEupd pou fere' aut6v; M t 12:186 Qx]aa TO nvEupd pou, K T X . Matthew construes 'fins as a prophetic perfect (hence future 0-noco), whereas L X X uses the aorist {A ); (4) 42:1c' M T X ' S i ' D'ia? VBpiS; L X X x p i a i v Tole gOvEotv EôioEt; N T x a i x p i o i v T O I ; gOvfioiv dJtayyEA.£x. Here the L X X is more literal (fe|oioEi = X'Si''), but Matthew conveys the concept more clearly ("He will proclaim judgment") {A ); (5) 42:2 M T :Y?if? yina s r a u i r x ? ! X'?? X ?) pJ??' »7 (Xtt?? also governs iVip); L X X ou KEKpdÊtai O U S E avrjaEi, O U S E dKouoOrioETai g^to f) tptovf) a£»Tou. The dvrjaEi "give up, desist" is incorrect for ?ip . . . tip?. The passive dxouoBrloETat is wrong for yftpl, although close enough in sense. M t 12:19 OUK fepioet oi)8e xpauydosi, ou8s dxouoEi TU; tv rale, TtXaTEiaic; xf|v (ptovf|v auToC: (i) fepioEi ("will contend /argue contentiously") is a bit paraphrastic for pj?!P ("will cry aloud"); (ii) xpauydasi is much more accurate for i ^ l p . . . xte? than L X X ' s dvYjOEi ("will desist"), which is definitely wrong; (iii) dxoucBt Ttc, is not accurate for yatt?!, although it is closer in meaning perhaps than L X X ' s dxouoEi (which seems to suggest that the messianic Servant is the one who w i l l not hear) (C); (6) 42:3 M T H3^? X7 flJTj H3j? 6

d

1

113

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

234 (continued) nu33' 87 nro nntfsi, for which L X X has a good, accurate rendering. M t 12:20 is likewise accurate, but (i) it uses ouvT£Tpiuu£vov (for T*iiri) rather than T E O X C I O p£vov, (A); (ii) uses 0 6 KaTed|si ("he will not break/ crush") for TiBltf? 87 rather than L X X ' s ou ouvTpi\)/Ei; (iii) uses tutpdpevov ("smoldering") rather than LXX's Karcvt^6pEvov ("smoking") for DH3. Then M t 12:206 skips over the rest of Isa 42:3 and the first part of verse 4; (7) 42:46 reads a x i n - j i n ^ u s ^ a y/"i83 Du**-"r» )7 n?\ For this line the L X X gives an accurate, trouble-free translation, but M t 12:20r deviates as follows: " U n t i l He puts forth judgment unto victory." That is, Matthew uses EKPdXri for a'tP, with x p i o i v = tiSffi'a as its object. This gives a more dynamic force to the action than does the L X X ' s Of) ("sets/lays down"). As for sic; vxxog, that is impossible for fi.83, which the L X X well renders by kni Tfjc, yr)c,. Nestle does not print it in italics, but it is still framed by the context in Isa 42:4. Conceivably the establishment of God's perfect justice on earth is to be understood as involving a conquest or subduing of mankind in order to render them obedient to the Lord's judgment. I f so rendered, then sic, viKog brings out explicitly what is implicit in the phraseology of the original. {D) w

!

235: Isa 42:18

,

,

see Isa 26:19 [219]

236: Isa 43:20-21

see Ex 19:6 [46]

237: Isa 44:28

see 1 Sam 13:14 [118]

238: Isa 45:21

see Deut 4:35 [78]

239: Isa 45:23 "Rom a*©'f $6i na-i n^ns f a K J ) ; : ] f b-bp i;32/n "?ni-73 » i 3 p v i *

^KCIT' EjaauToO öpvüui ' H EEEXEÜO-ETCII ix TOO CTOMOTös uou bixaioo-uvn, oi X6TOI pou oux STI EJIOI Kd W £i Tfdv tdvu xul ESopoXorncmai SEW

dnoaTporpiio-oVTM nüaa YXwaaa TID

1

'

Isa 49:18 c

: nb?3 I

"qb-WB IBSpj 0^3

Tk-Yi Vpri? 3\3D-^S? >s

I8

dpov xMqj TOSS o •'"3TBW a ^ ' a T ^ T ^ o n i n

Zw ETÚI, XéTEi xúptos, Eáv TEVÓU.EV05 YEVTyrai IEXOVIO? uibs luuaxiii BaaiXsu; louba áTtoav rov £¡va¡ ae ei? f x i a 0 i ' n 7 3 T B n i ; L X X TCXSE X E Y E I Kupvoi;- . . . 5V upfi? 5ict rcavToi; T O ovopct uou pXaotpriLiEiTai kv TOXC, E S V E O I V ; Rom 2:24 T O yap ovopa TOO 8EOO 81' uuac; pXaatpripEiTai kv iolq 'eQvsaiv, KaBtb^ y£ypa7iTai. Here we see that Rom picks up all of the L X X verse except for the 8id TCCXVTOI; (which = v a r i in the M T ) . Obviously Paul is simply quoting from the L X X ( 5 ) . The problems arise in comparing the L X X with the M T . We note the following: (1) M T does not indicate who is scorning or reviling God's name; no agent is expressed, which suggests that in general the name of Yahweh is reviled or scorned among the Gentiles; (2) M T also does not indicate the occasion or ground for this revilement. The L X X supplies 81' upfiq, which is an important element in Paul's discussion here in Rom 2. But perhaps Paul was content to let the insertion stand (even though he knew it was not in the Hebrew text) because of the close parallel in Ezek 36:23: 'nuni? ] oping ariVVn ~\\y$ o'Us V?nm bnan 'atf-nx " A n d l will _

1

116

117

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

243 (continued) sanctify M y great name which is profaned among the Gentiles, which you have profaned in their midst" ( 5 ) . This passage makes it clear enough that God had to reproach His covenant people Israel for the way they had profaned His name by idolatry and moral deprav ity in the promised land, thus making inevitable the fall of Jerusalem in 587 B.C. and the Babylonian captivity that ensued. 244: Isa

52:7

fl

n § n a -bp. nwti] r w a

O'inrrby iixrna -

2iB -ıfeça Why r a a ' a :Tn'7ST[ba

»ÜJÇ lîıpa ETTÎ TISV ôpéuiv, dıç Tfôbeç EvarfEXtïopivou àxoi'iv EÏprjvnç, tûç EÔaTTEXiZôpEvoç à ï a 8 à , ÖTI àxouariiv uoifjaiu Tfjv aiuTnpietv trou XEYUJV I i w v BCIO"IXEÛO"EI aou Ô 8EÔÇ •

fts^-iax

Rom

10:15

15

ôè XTipûÇcoo-iv èùv pf)

3TIDÇ

r

aTcooTaA-fficnv; xa9tbç yéypaTCTar cbç cbpaîoi oi nôÔEç TÜ>V cùayyeAiÇofiévcov °[ràj àyoSâ.

Nahum 2:1 •aibtf jratffli

245: Isa

nfraa *£jn

i

Dnnr/- ?ı;rerr>

a

wiHrbx- xaa AT

V" T

1

o&a I N S n i b m o > T•

JI

Tiflv • STI ols OUK dvnrfEXri rtepi auToO, 6'ipovTCti, xai 0? OUK dxr)x6ao"iv, ouvncoucriv. — ,S

1

: laisnn w a t f - x y n#'$ ixn bnb nscr** ? n$i$ •'a"

247: Isa 53:1 :nn?M

.TKT jrinn

T IT : • r

-

y n f e ? r a x n 73

« j - /j

A- T \

1

'KUpiE, Tig IniOTEUO-EV if) dxoij i]juDv; xal 6 Bpaxiuiv xupiou T'VI dtrexaXuipBii;

' | v v: v /•

15:21 1

3n

12:38

248: Isa 53:4-5

a

Mt

: nwai ffribs naa

I J ^ B Nana : "J^-NS-J?

w ^ s a 'bjpna torn *

innaqai

•0UT05 ds d/iapTicic fjpi&v TO) PCOACOTCI id0T)TE. Thus we see that Peter i n applying this to his readers naturally uses the second person plural rather than the first person plural. {A)

"Acts 8:32-33 Vjrnris': vTP''Diai

»nii?3 s i m / % ? najfe V f ?

:"rs nns: nrn'&r -a inin-nai ripb bap'aai n s i a » : «ia^ i?33 » a» j?g©a» o i o p j a nfja '-a o

M

7

xal aurog bid T6 xExaxiIioBm oOx dvoi-fEi TO ffTopa- di? mpoBaTov M atpaYiiv iftBn xai djg djwbs ivavriov TOO XEipovTO? aUTbv dtpiuvo; OUTIUS OUK dvoifEi T5 cfTou.a aOTOu. E V Tfl TartEiviiio-Ei f| xpiai? OUTOO fipBti • Ti|v revedv auToO T!S binTiicreTai; '6xi aipexai dnb Trj? fns 1) Zwf| auToO, duo TUJV dvoJJIWV TOO Xaou pou f)x8n elg BdvaTOV. 8

32 f) St JtEptoxfj xt)g ypatptic t)v dvEyivtoaKEV fjv afirrt • cog npofiaxov ini cupayt)v ijxBt} Kai cbg apvdg evavxiov xoS Keipavxog abxdv atpcovog, obxcog OUK avoiyei xo axopa abxod. 33 'Ev xfj xaneivibaei [abxoS] 1) Kpiotg avxoS tlp8>t' xt)v yeveav abroS xig duryi'joexai; 0x1 aipexai and xfjg yfjg 1) (cor) abxod. r

0

T

120

I •

Isa 53:1; M T = L X X = John 12:38 and Rom 10:16, except that the Greek texts begin with the vocative xupiE, which was probably inserted to clarify to the reader that the prophet begins his query to God. {A)

OUT6V,

249: Isa 53:7-8

1»

R o m 10:16

16 'AW 06 TtdvTEs imfjKouaav Tib EuuyveXitp. 'HaaTu? yap \iyc\cnicxcvcTEv Tff uKorj fiptbv;

aim win w b n ]ax •»

T

regarding them as prophetic perfects.

38 Tva 6 Adyoc; *Hoatou tou rcpoipfiTOU TtATipcoOfj ° 6 v S I H S V ^ • Kvpie, tig eniaxevaev T # &KOTJ fipcbv; Kai 6 fipaxiiov Kopiou xivi aneKakvtpOrj; /?

qbao "âxaai

Isa 52:15; M T = L X X = Rom 15:21 (A). Quite properly L X X and N T have rendered =181 and "i33l3nn as futures,

21 dM,d xa9tb£j ytypanxax • •fo/i ou/c uvriyyskr} nspi abwu oyovxai , Kai OTOVK aKrjKoaaiv avvi)aovaiv.

a

1

COMMENTARY

NEW TESTAMENT

Isa 53:7-8; i n v. 7 the L X X and Acts 8:32-33 are identical: (1) L X X uses aorist fjxOT| for imperfect passive 731' (Hp 20); (2) dpvdg is not the right gender for Vrn "ewe"; (3) TOO XEipavroc; aiiTov is singular, whereas MT's n'ttS is plural; (4) OUK dvoiysi is not quite the same as nB7X3, which could more accurately be d(ptov£i, {A ) 6

v. 8 Here again the L X X = Acts 8:33. M T : "As a result of coercion and a judicial process he was taken away, and as for his generation, who was considering that he

121

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

249 (continued) was cut off from the land of the life/the living . . . (?)." L X X : " I n his humiliation his judgment was taken away. Who w i l l recount his generation/race? Because his life is taken away from the earth." Note the following: (1) 1X5? is interpreted as Ta7reivcooii;, "humiliation." Perhaps it could be understood as involving humiliating maltreatment of the accused prisoner, in which case it is not too far from ")2'27 "coercion, constraint" (cf. Schl. 235A); (2) x p i o i ; (BBltfa) is made into " H i s " (ctiinoO) judgment and treated as the subject of Ttfi, rather than as a second object of | 8 (i.e., a before nxs7); (3) yeved is made the object of nrnttT, since iTin is preceded by ~nx. But it makes far better sense to take 1H"rnx as the anticipated, emphasized subject of n n 1 ^ ; (4) 1TJJ "was cut o f f is poorly rendered aipeTcu "is taken away"; (5) 0 n in construct with ynx is wrongly taken as the subject of cttpETCtt; (6) 1B? SSJ is wrongly treated as J?M nia? (fjx9r) eic, Bdvctrov). Here, we have a gravely deviant translation quoted from the L X X . This, however, poses no problem for biblical inerrancy, since Acts 8 simply records the wording of the L X X which the Ethiopian eunuch was reading. There is no apostolic approval or endorsement of the errors in this rendition, and no doctrinal teaching is built upon them. The facts in this confrontation between Philip and the eunuch are accurately narrated. A n d enough of the truth of Isa 53 came through, even in this somewhat defective translation, to lead the Ethiopian to a saving knowledge of Christ. This furnishes a classic example, incidentally, of the missionary strategy used by the early apostles i n making the best use they could o f the Septuagint— which with all of its faults was still the only form of the O T available to Diaspora Jews and to the Gentile converts. ( £ ) ,9

250: Isa 53:9

a

•rnaa T t f j r n r * i

inap bssh-nr* i n n »

: r s a nana üb) ntbi?

omOb'bn

»xai oiiimu Toùç Trovnpoùç dVTl THÇ TCHpflÇ OÙTOÛ Kai TOÙÇ TrXoUO"!OUÇ ÙVTt TOÖ OuVÔTOU UÙTOÛ" ÖTi àvojiiav OÙK MTOÎTIO'EV, oùbè EipE0r| bôXoç tv TIJI OTôp.aT\

l Pet 2:22

22 ôç dpctpTiav oùx sitoirjoev oùÔè ebpéBij ôôAoç èv reo orôpaxi aùroS,

CIÙTOO.

Isa 53:9; M T T M nana X7") " A n d there was no deceit in his mouth" = L X X , which supplies Eup£0r) before 86A.OC], a verb that is clearly implied, unless one wishes to use f|v. L X X = 1 Pet 2:22. (/4 ) d

251: Isa 53:12

a

Lk

,

,

'bbti pbjr a aiss-nx j a-ana "b-^hjM ]$b n*a3 B'SiSs-nsi nfea nia? nnan né?» nnn :

AT

122

; *

vi

vi

; -

Ï T

•

1Ç TÔV BVbpa, E1TTEV Tàp KÛplOÇ.

54:13

«Jn 1

: . ^ a tify 37|

n j r -nia ? T ^ - b a i »

'*Kal ITÛVTaç TOÙÇ uioûç o"ou bibuxToùç 8EO0 xai èv noXXf) EÎprivr) TÛ TÉxva trou.

Isa 54:1; M T = L X X = Gai 4:27. {A)

27 Yéypuntui vâp • eixppâvoiju, axeïpa t) où rixrovoa, pijÇov nui fionoov, t) OÙK tbôivovoa' on noXAà TÙ T£A-va rijç èpnpoo pâXkov t) xfjç éxoùonç TÔV âvôpa.

6:45

45 ècTiv yeypappévov èv TOÎÇ TtpoipftTCUç • xai iaovrai nâvreç ôiôaKToi 9soS' TISÇ Ô àxoiicraç Jtapà TtaTpôç xai paOtbv EPXETCU rcpôç è p é . r

T

TOD

F

Isa 54:13; M T ^ L X X . John 6:45 supplies an ëoovtav, and more correctly than the L X X makes "the sons" (implied by TtdvTEç) of Israel nominative rather than accusative (object of 8TÎOCO in v. 13) in closer conformity to the M T . (A ) or (C) A

254: Isa

55:3

° A c t s 13:34 qatfsj -nra wotf : D-3BN3n - i n -non I T . . .

255: Isa

V

T

w b i b a n s ran

3

obia n-na bab nnnaw

/•• j 1-

T

J* I

V T

lEeXESdpiiv, XtTei xupios, dXXd XOE TtdvTa aüvbECfpov dbixias, bidXuE CTparfaXuis ßiaiuiv CJuvaXXa-rpdTiuv, ditoffTEXXe TESpctutrpivous iv dq>E0ti xai Ttdcfav ouTTP«

Old Testament Quotations in the New Testament

Old Testament Quotations in the New Testament

Old Testament Theology: 1 (Old Testament Library)

Old Testament Theology: 1 (Old Testament Library)

The Old Testament Pseudepigrapha & the New Testament

The Old Testament Pseudepigrapha & the New Testament

Eschatology in the Old Testament

Eschatology in the Old Testament

The Apocryphal Old Testament

On the Old Testament

On the Old Testament

The Expanded Bible: Old and New Testament

New Testament

new testament

Old Testament Theology in Outline

Proverbs (Old Testament Guides)

Old Testament Ethics

Deuteronomy in the New Testament (Library of New Testament Studies)

Ezekiel (Old Testament Guides)

Holy Bible - Old Testament

Violence in the New Testament

Proverbs (Old Testament Guides)

Old Testament Studies

Violence In The New Testament

Empire in the New Testament

On the New Testament

Mapping the New Testament

The Old Testament and Criticism

Old Testament Theology Volume II (Old Testament Library)

Old Testament Theology: Volume I (Old Testament Library)

Preaching from the Old Testament

Old Testament Quotations in the New Testament