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 ...

Author: Gleason Archer | G. S. Chirichigno

238 downloads 2426 Views 7MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!

Report copyright / DMCA form

DOWNLOAD PDF

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<; [Rom. 3:15] only approximates for the MT's which i n the L X X is xpexouoiv), 259 (in which ek ZirJbv [Rom. 11:26] is not as close to ji'X> 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<;), ( " rately renders HM* by kmyayfipsvasi, which L X X omits altogether), 114 (Rom. 12:19 is literally correct for Deut. 32:35-36, in contrast with the L X X ' s ev fjuSpiy fcK5iKiiosroc,), 124, 129 (1 Cor. 3:19 rightly renders D»1»3 D'ppn lo'i by 8paoa6u£vo<; sv xfi Ttavoupyii? airtrav in contrast to the L X X ' s KcrraXaufJdvrov ev t Q tppovT)aei), 131 (Rom. 11:35 xic, npo£8coK£v ai>x$ is definitely better for Job 41:3 ' » '3»-«!j?n than is L X X x i ; fivnoTnaetai uoi), 145 ( M t . 27:46 omits the L X X insertion of npdaxec, uou before 'iva x i , but note that f\ki i n M t . is better than SKai i n M k . 15:34 i n view of the comment of the bystanders i n M t . 27:46 and M k . 15:34; note that "?X is good Aramaic as well as Hebrew, and occurs several times i n the Genesis Apocryphon), 157, 170 ( M t . 13:35 KeicpuuuEva is better than the L X X TtpopXTiucaa for the M T n l T f i ) , 182 , 188 (2 Cor. 9:9 joins the M T i n omitting the extra xou ctifivo; of the 1

0

7

M

3

xxvi

t

2

2

:

2

4

a c c u

L X X ) , 204 (2 Pet. 2:22 uses imciptyac, for the participle 38? rather than the LXX's E^O-fl), 206 (John 12:40,' unlike the Synoptics, renders vpn as an indicative perfect, XEXutpXcoKEV, and similarly follows the M T vowel pointing to the end of the sentence), 209 (Rom. 9:33 follows the M T rather than the L X X wording), 211 (the L X X comes closer to D"oynn with 6 7rop£ix5uevoc, than M t . 4:15-16 does with 6 KtxOrjuEvoq, but the L X X construes u o as an imperative rather than as an aorist indicative, while Matthew renders it as eTSev), 215, 217 (the L X X interprets nx.3>, "forever," as a piel infinitive, while 1 Cor. 15:54 renders it " i n victory" on the basis of a later usage of nxj; but its £|casi\|/£t is much closer to nna than is the LXX's dtpeitov), 233, 234, 244, 248, 253, 276, 302, 308 (Zee. 12:10 m i T p f S , is faithfully reproduced by John 19:37 6v g^EKEVxnaeiv, whereas the LXX's &v9' &v Kaxropxrioavxo resulted from misreading n p i as n p i ) , 309 (the L X X is closer to with its raxxd^txxe than M t . 26:31 is with roxxd^ro, which is inferred from God's command to His prophets to be tantamount to the act of God H i m self; but Matthew's xdv rotueva is accurate, whereas the L X X ' s plural, jtoiueva; spoils it as a prediction of Christ's arrest; moreover Matthew's 8iacK0p7noO-noovxat is better than the L X X ' s §K07tdaaT£ in rendering MT's I'XlSFi, "and they shall be scattered"), 311. Those come to a total of 33 quotations belonging to category C.

(the two Greek words being almost synonymous); >'-sn> comes out as g^ayayetv in the L X X , but k^ekkcQm in Acts 7:34. 103. Deut. 24:1 has 711^2 fnj] in the M T , but 86x(o afix-Q (rather than the strictly literal) in the L X X and M t . 5:31; 19:7; M k . 10:4; Deut. 24:3: MT's nnn? i p o comes out as Pifftiov d7tooxaaiou in the L X X and M k . and even in M t . 19:7, but as dnooxdmov in M t . 5:31; the MT's nrbp"! becomes £|(X7rooxE?Lei in the L X X , but dxco^uocti in M t . 19:7 and M k . 10:4. 107. Deut. 25:5, 7: the MT's D'pr/? is dvdoxrioai in the L X X , dvaaxrjciEi in M t . 22:44 and g^avaaxriaTi in M k . 12:19 and L k . 20:28; the MT's v n x 82? becomes ovoua in the L X X , but the paraphrastic o-7t£pua in the New Testament passages ( D ) . 156. Ps. 40:7 reads D'JTX, for which the L X X uses the literal tSxia; but Heb. 10:5 uses synecdoche in rendering aroua (the ears present the body as listening to God's Word in order to obey it). Note that Ps. 40B and 40C are both in category A. 157. Psalm 41:10(:9); the MT's 3j?s? ("heel") becomes Trxspviovov ("a tripping up, a fraud, deception") i n the L X X , but rcxspvciv ("heel") in Jn. 13:18 (which is literally faithful to the M T as over against the L X X ) , therefore D\ But the LXX's SuEydXuvEv is closer to the MT's b ' ^ n , though Jn. 13:18 communicates better with g7rfjp£v (the LXX's gcOicov and Jn.'s xpraycov are completely synonymous.) 227. Isa. 29:166; the M T reads "He did not make me"—wj? x ?; the L X X "Thou hast not made me wisely"; Rom. 9:20: "Why hast Thou made me thus?" These seem at first glance to be quite deviant, but Paul's interpretive rendering well captures the primary thrust of the God-defying statement in the M T . A n d that, of course, is what this passage in Romans is all about. From that standpoint we may class this adaptation as an interpretive paraphrase. 222. Isa. 28:11-12 reads naT i n the M T ; the L X X makes it 3rd pers. plur. Xa^rioouoiv and 1 Cor. 14:21 1st pers. singular XaXrjoco (which correctly adheres to Yahweh as the subject of this verb, whereas the L X X makes it virtually impersonal). 245. Almost all of Isa. 52:11 is contained i n 2 Cor. 6:17, though the word order is a bit different. The same is true of the L X X wording, although it is not quite as poetic as the New Testament. (The last clause of 2 Cor. 6:17 picks up one phrase from Ex. 20:34, a passage of similar sentiment.) 288. Hos. 2:36 n a n i is rendered by the L X X rftEnuEvr] but as rfrcmriusvri by Rom. 9:25 (a meaning for Dm which is more common in Aramaic than i n Hebrew). The final entry i n Isa. 10:22 shows a

1

Category

D

These consist of passages in which the New Testament quotation adheres quite closely to the L X X rendering, even when i t deviates somewhat from the M T . Those citations include the following: 29. Gen. 47:31 reads TOO, whereas the L X X and Heb. 11:21 read 32. Ex. 2:14 reads (a) "ito tf'X for which the L X X and Acts 7:27, 35 read gp%ovxa (which is not a bad rendering for that phrase), (b) na'S nfiX, rendered ou QiXziq instead of Uye.i(;. Both read does not appear i n the M T . 34. Ex. 3:2 is rendered in a different word order, so far as dyyEkx; is concerned, in the L X X and Acts 7:30; njen ^ina becomes £v i n both, and Acts 7:30 omits icupiou (mrr) after &yyeKoq. 35. In Ex. 3:5 b$ becomes Xuaai in the L X X , and Mcov i n Acts 7:33; the M T dual becomes singular in both; both omit aou after im68r|ua, whereas the M T reads the MT's np2?X is Kpctuyffe i n the L X X , but axevayuoO in Acts 7:33 w

T

h

i

c

h

the following variants: (a) n>n' is ysv-nxai i n the L X X , but fj i n Rom. 9:27; nsoo rrrn (by inference) becomes £dv f| 6 dpi9uck; i n Rom., as well as in the L X X ; in some instances ] introduces protasis; (c) 31$; after IXtf in Isa. 10:22 becomes aroOrirjExai. Isa. 10:22 has only rp.T in the M T and the L X X , but Rom. 9:27 inserts dpiOuoc; before xcov uicov 'lapar\X; IN?? appears as KcudXEiuua i n the L X X and imo^siuuci in Rom. 9:27; 3 1 ^ IXt? is given a soteriological interpretation as ato6r)OExai i n both the L X X and the New Testament. 293. Hos. 13:14 reads 13t)j? ("your sting, thorn"), for which the L X X has SiKT] (probably meaning "retributive punishment" rather than "justice" in this context), but 1 Cor. 35:55 has viko? (in the sense of the * triumph of righteousness as the wicked are smitten in judgment). Both are therefore interpretive, though not literal; VlXtt? is a8r) in the L X X , but OdvaxE in 1 Cor. 15 (slightly paraphrastic). 294. Joel 2:28-32 as quoted in Acts 2:17-21 shows the following deviations: (1) Acts 2:17 reverses the order of "youths" and "old men," whereas the L X X keeps to the order of the M T ; (2) Acts 2:19 inserts fivro after oupctvq) and Kdxco after yfj—for a heightening effect ( L X X = M T ) ; (3) Acts 2:19 also inserts crnuEict before ev xfj yfj (which is a frequent byword in connection with XEpaxa, even though the L X X does not use it here); (4) the MT's x t U ("fearful") is apparently read as from Hin ("to see") in the niphal participle nsnj, hence g7iiq)avfi in both the L X X and the New Testament. 302. Hab. 1:5 in Acts 13:41: (a) D'isa 1XT ("look upon the nations" with gloating satisfaction) appears with the YSsxe i n the L X X and Acts 13: YSexe Krxra(ppovnTcti ("Behold, you despisers..."). The reference to Gentiles hardly fits in with Habakkuk's context here; possibly Schleussner 228 is correct in suggesting that the Vorlage of the L X X may have read D'lia; i f so it is far more appropriate i n the flow of thought in this Habakkuk passage. Yet the accidental omission of two successive consonants, such as gimel and daleth, seems rather unlikely. If, however, the error occurred during the late 6th century b . c , the form of waw was rather similar to gimel; i f so, we would only have to reckon with daleth as inadvertently overlooked by the scribe. It is rather significant that Kaxci(ppov6a) is actually used to translate "U3 in Prov. 13:16 and Hos. 6:7, so far as the L X X is concerned; (b) dcpaviaOnxE ("disappear, vanish, perish") in the L X X and the New Testament is admissible for nor); it is so used in Baruch 3:11 (cf. Scleuss. 412); (c) MT's VyB Vy'S"'? ("for one is going to do a deed") may well imply that Yahweh is the b

xxvii

agent in this case. I f so, the L X X and Heb. 12:26 are justified i n inserting eyc& with spyd^ouai to bring this out; (d) the L X X seems to have pointed the consonants ^S'S Vys rather than the MT's reverse order, thus furnishing a suitable object to the verb after i t rather than before i t (as the M T has i t ) ; from this Acts 13:41 draws in a clarifying Mpyov as antecedent of 8 oi ur} juoteuot|te. 311. M a i . 3:1 is quoted in M t . 11:10; M k . 1:2; and L k . 7:27. The following deviations occur: (a) the L X X follows the M T i n rendering >3dV whereas the New Testament citations make it ipas ? (in which apparently God is being addressed by the prophet, rather than speaking through the prophet—yet i n either case i t is God who is the antecedent); (b) the M T reads " M y messenger, and he will prepare the way before M e . . . " but this appears i n the New Testament as "who will prepare . . ."—which amounts to the same thing. But it is fair to say that the New Testament's KCtTaoTceudosi is much closer to riDSI than is the L X X ' s fcml3X6\|/£Tai, which is clearly erroneous ( D ) : (c) consistent with the use of oou (rather than uou) after rcpoccojioi) is the oou which the New Testament inserts after t f | v 656v (^*H). 1

a

In addition to the entries above, nos. 47, 86, 227, and 234 are to be included in this category. That brings to 22 the number of citations belonging to category D.

Category

E

This category of quotations consists of those that give the impression that unwarranted liberties were taken with the Old Testament text in the light of its context. But when due consideration is given to the basic message of the Hebrew passage and the particular purpose that the New Testament author had in mind (under the guidance of God's Spirit), in each case it will be seen that, far from wresting or perverting the original verse, the inspired servant of Jesus brings out in a profound and meaningful way its implications and connotations. The New Testament contains the Holy Spirit's commentary on the message and teaching of the Old Testament. As we keep that guiding principle i n mind we shall find our way to the solution of each of the 13 passages included under this category. Those passages (except for entry 29) warrant a fuller discussion. They include: 118. I n this conflate passage of Acts 13:22 we find no translation problem whatever: " A n d he shall perform all my desires" is accurately carried over xxviii

from the M T to the L X X and the New Testament. The problem has to do with the identity of that promised performance. I n the Isaianic context the reference of Isa. 44:28 is to Cyrus, the future conqueror of Babylon and the entire Middle East, but the Acts passage clearly refers to the Lord Jesus as the future deliverer of God's people from Satan, sin, and death. I t should be carefully observed here that Cyrus is predicted as God's anointed ('rt'Bto) to bring about the release of captive Israel at the end of the 70 years of exile. As such, Cyrus served as a type of Christ, the divine liberator of God's people from captivity to sin. Hence the inclusion of that phrase at the end of Acts 13:22, a conflate of three Old Testament passages. 120-121. Only the first of these three New Testament quotations shows any real discrepancy; Heb. 1:5 is correct for Psalm 2:7, and Rev. 21:7 is almost perfect for 1 Chron. 17:13, except that the MT's 3X ? is made more explicit by Beds, since God is clearly the "Father" referred to i n the Old Testament passage. But in 2 Cor. 6:18 there is a very striking identification made between Christ and His church. That is, 1 Chron. 17:13 ( " I will be a Father to H i m and He shall be a Son to Me") is interpretively enlarged to include those redeemed sinners who are united with Christ by faith: " I will be a father to you [plural] and you shall be sons and daughters to M e " (the final clause, "says the Lord Almighty," is borrowed from 2 Sam. 7:8.) The language of Hos. 1:10 ( M T 2:1) includes a very similar promise: " A n d i t will come about that i n the place where i t is said to them, 'You are not M y people,' it will be said to them, 'Children of the living G o d ! ' " Crr^X '32). 2 Cor. 6:18 makes explicit what was already implicit in the Old Testament passages—that a promise to true believers among men applies also to true believers among women, even though there is no Old Testament text that actually specifies women apart from men. 1

165. There is not much change in the wording of Psalm 68:19a as it is quoted in Eph. 4:8, but the latter verse seems significant. The MT's "Thou hast received among men" (or "taken hold of men") becomes "Thou hast given unto men" i n Eph 4:8 (the L X X closely follows the M T : DIXS nl3Fi» leaving out any prepositional equivalent for the Hebrew 3. How can those changes (Shapes for and Toig'dvOpc&JiOK; for D"7X3) be justified? Here is a classic example of inferential interpretation. God took those gifts, not to appropriate them for H i m self, but for the purpose of distributing them among (a common force for 3) men. Or we can interpret the M T clause as meaning: "Thou hast taken gifts from

among men" (a common use of b i n Ugaritic Canaanite), with the implication that God has taken those spiritual gifts from among believers i n order to distribute them for the benefit of His people as a whole. (It is interesting that the Targum itself construes the clause in very similar fashion: 3?$-?? rijp*?p j w o xFi3rr> | 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 6uoia<; with the intention that it be taken as a collective singular; "to offer a meal offering" may indeed be understood as a generality rather than simply as one distinctive offering of that kind; (2) because 11130 was unpointed in first-century a.d. texts (and in third-century a.d. texts as well), nap ("booth") may have been a possible reading, fitting quite well into the context. We incline toward 1130, the god Sakkuth, only because the other two such nouns appear to be deity designations, but the consonants would be the same in either case; (3) as for D3?V&, the context in Amos is the days when Israel had no king at all. Therefore, it is a fair inference that the word would have meant "your King-God" or (even "your Moloch" with the same consonants). Amos was not referring to his own day, when both Judah and Israel had kings ruling over them; (4) ficrcpov is not bad for an introduction to Jl'3, since in any case the deity named would be an astral or planetary god. As for

the origin of 'Paupdv from Kaitoar| it should be understood that an original Sopherim reading (fi'3) might easily have become corrupted in the L X X Vorlage in the course of textual transmission, so that kaph would have been misread as resh (in the late fifth century B.C.), and waw as pe, simply because in that period those letters resembled each other so markedly. There being no way of checking the accuracy of a heathen name like ]T>3 (the deity assigned to the planet Saturn), no subsequent corrector would have been able to spot those blunders on the part of the scribal copyist. By L X X times the consonants R- Y-P-N were fortunate to be equipped with the right vowels, so as to come out with a-a as in Kaiwan. One other discrepancy seems to have been interpretive in nature. Whereas the M T and L X X both speak of the future Babylonian captivity by the suggestive phrase £7i6keivci AauaoKoO ("beyond Damascus"), Stephen made i t more e x p l i c i t — gjigKEivci BaPuXrovo; ("beyond Babylon"). Amos referred to Damascus only as a stopping point on the long, weary road to Nebuchadnezzar's Babylon. But for Stephen's audience the more illuminating way of referring to the punishment of national exile was to bring out the name of Babylon itself quite explicitly. 297. There are four or five discrepancies between Amos 9:11-12 and Acts 15:16-17: (1) Acts 15:16 departs from the M T and L X X in reading "After these things" rather than " I n that day." But that is simply the replacing of the Hebrew phrase with a semantic equivalent more usual in Greek narrative style; (2) in rendering the MT's ]n'?ns-nx ("their breaches") as "the tent of David" that has fallen down, James draws from the idea of breaches in the wall the inference that the wall itself (as well as its superstructure) has fallen down. Perhaps that was colored by the L X X ' s "the fallen parts of her"; (3) the use of dvoiKo5oun>co 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& auvETCt^ev 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? El7^ev •

^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 fi^epa 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

:n^o c$s> =1?" T " "'o

W

45 ouxcoq Kai yEypantai •

?xai frrXaaev 6 066? t6v dvOpU ' JTTOV XOUVOTl6T115 "PIS KOI £VE
Gen 2:7. (A)

o

fr/evcro 6 7ipfi)Tog av0pconoz 'A8du sig yroyjiv C,wom, 6 Eayatoq 'A8du zic, nveOua ?cpo7roio0v. 0 1

«Mt 19:5

4: Gen 2:24

5 Kai eIjiev Svexa xoviov KaxaMym avOpionoQ tov narr.pa Kai t?)v prrxepa Kai KO?.Ar}Gii
-1

Tin*? -iTn i k f c a p a n iasrnifl vairnsi ^"S'ats;, is ?? »

v

toutou xaraXeiipei avBpumo? tov naTepa afrroO xai niv unTepa outoO xai TrpooxoXXriSriOTrai Trpo? Tf)V fuvaixa afrroO, xai laovTai oi buo tig odpxa jiiav.

Gen 2:24; all four N T passages are identical. {A)

1

A

M k 10:7-8

7 eveKev TOOTOO Karateiy/ei &v6pamos tov mripa afooS Kai TTJV prjrepa °[mi npoaKoMTjOqoerai npos t^v yvvaiKa ainoSJ\ 8 xai eaovrai ol dio c/c oapna piav flare • o u K i n ^ i a i v Siio tiXKa ula cdp^. r

c

l

Cor 6:16

16 0[tyj oOk oISute 6 t i 6 koU6uevo? ttj 7t6pvrj §v crffiud ecttiv; eaovzai ydp, priaiv, o/ iiio o-d/7ica piav. ^Eph 5:31 31 dvr/ TOVTOD KaTafoiyEi avOpamoq °[tbv] naispa Kai Q[v)v] prjripa f/co/ npoaKoMrjOijcrsTai npo<; rip yvvaim avroC, KUI Saovtai oi 5vo tig adpKa piav. see Gen 1:27 [ 1 ]

5: Gen 5:2

fl

6: Gen 5:24 3

r D ^ s ins npb-'s u r a i

2

9

o&Wn *

ff r,

(Tev

E v u ,

->xai tOiiP^ ' l X Tip 8e# xai oty n"pi<JxeTO, 5ti heteStixev afatv 6 8e6s,

Heb

11:5

5 riicrcei 'Evibx HETETsGr) toO ui'i i8tlv Odvaiov, Kai oi>x TlupicTKETO 8i6ti u£te8tik£v ootov 6 Oeo?. np6 ydp zf\<; UEtaSECTECog uEnaprupriTai EuapscTTjkevai t<$ 0c$-

Gen 5:24; M T 133'» = L X X o f y T|upioK£To; M T nj?V = L X X uete9t]K£v {A) or (B)

T

3

SlPTUAGlNT

Masoretic Text

«Acts 7:3

7: Gen 12:1 v

' Kai tmev xupios Tip Appaju E£eX6e ex Tfj? rns ffou xai ex Til? crufreveias cou xai ex tou oi'xou toO iraTpo? aou ei? Ti)V tov, iiv av ffoi beiSur

B

rraai *|rrto»ai i F 1 8 T[b'i? onas-bs rn;r; -iBtf'i» 35

:-]s°-is - $ s H ^ " ^ T ?

5 Kai elnsv Jrp6? aurov £&X0e EK T/fc yifg aou Kai °[&K] ytvEiaq aoo, Kai dsvpo cfe t ^ v yijv ijv av am dsi^co,

avy-

0 1

Gen 12:1 is accurately followed by Acts 7:3, except that "and from your father's house" is omitted, and a 8£0po is inserted before ex<; xf|v yf\v.

flGal 3:8

8: Gen 12:3 7

,

8 npoi8ottoa 8fe f) ypatpf) 6 t i £K TciCTTeco? 8iKaioI Td SOvrj 6 Geo?, TtpoEUTty7cWooto 'Appauu 6 t i ivEDtoyrjOijoovTai iv aoi nana

3 xai euXoYiiffuJ tous euXofouvTag ae, xai tou? xaTapiufievous ae xoTapaaou.ai- xa\ eveuXoftiSnaovTai £v ffoi Ttdffai ai cpuXai Tfjs fn^.

1

-iss 1 ?"53? ^ I - ^ - ' ' rnansn'nnstfa ^ *|3 ia-]a?i

ia

Gen 1 2 : 3 . (A), except that in Gen 12:3 L X X reads (pi)A.ai. But Gen 18:18 reads gOvr), as Gal 3 : 8 .

EBVTT

Gen 18:18 ,

'"APpaap be Tiv6u.evos torai ei's SOvos ma kui roXu, xai eveuXoYnBiiffovTai iv outui navta Td eOvn Tfis T'lS-

!

ia la-ia^i msai 'pina ij ? n;n;°^n o r n a x i »

«Acts 7:5 *(see also [17],a)

9: Gen 12:7 s

-ias i o-ias-'ps h r r

stv

,!

j r b s nsn?n rnn ? naia h# ]a;i n s n f i x r r n s ]ns i\v-i\b

7 xai ujipiov 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, 6<; Sotiv XpiaT6?. r

fl

11: Gen 14:17-20 Dip

T^rSS'l'? !

-ijtfs apbrarrnsi n a i ^ - n a ^ n s niana in-©' nns''ir,s"ip ? djw r\bg p-fr^a'pai « ^ a n i !

pas? sin i

pasr^s ins

!

1

nas'i ina/irn, w : p , ?B° 7S ? ]na sirn t«i an ? s ^ i n ^nsio^nj/p

i

!

p^V' ^ ?

"'EEfiXeev b£ PnoiXeuq Zobopujv eis cOivuvtii mv auTtli — in.Ta to dvacrrpeiyai outov otto Tils xomjs tou XoboXXoTojjop xai tujv SamXeuiv tuiv u.et' aurou — eis Tiiv xoiXdba ti'iv lauri (touto rjv to TTebiov paffiXeujq). xai MeXxicrebex gaffiXeO? Za\r\n eSiiveYxev dpiou? xai o'vov iiv be iepeu? tou 8eou tou in|no"TOu. ''xai rpjXofnffev tov Appan xai emev EuXofnuivoi; A{5pan tuj 6eili tui uyio"TU), os ixTifftv tov oiipavov icai ti'iv fr\v, xai eiiXofiiTOS 6 Geo? 6 uvpiOTos, Bg TrapebujKEV tous ^X0P S unoxeipious ffoi. xai Ibujxev auTip bexdTiiv duo ndvTmv. 18

30

DiaSTjna

ou

Heb

From Gen 13:15 there is only a single phrase I S H t V i that has been adopted by Gal 3 : 1 6 (where the messianic fulfillment is found in the person of Christ Himself, as the "seed" par excellence, of Abraham). (A) and (D)

7:1-2

* J OfaoQ Ydp 6 MEXWOESEK, PaodsbC ZaXtjp, ispsbt; 1 tov OEOU TOO bi//iaroo, 6 oovamjoai; 'Afipaa/i bnotitpitpoYii and r/fc Konffq Tt3v fiaaiXiwv Kai EvUoytjaag abrov, 2 0 Kai SsKdrtjv and navrtov £u£pia£v 'Afipaap, npflTOv ufev ipurivEuouEVO? paaia.E»<; SiKaioouvTiQ grrEna 8k Kai PamXebq Zahjp, 6 lonv paoiXEi)? Eipfivnc;, r

T

Gen 1 4 : 1 7 - 2 0 — H e b 7:1: wrooTpgcpovTi, L X X : UEid t o dvao-TpEyai, M T : 13W n n x . (A of F) A

r

o o v

:baani???a

° R o m 4:18

12: Gen 15:5 h a s h nsinn ins s f h .

5

i"p n a s i ons idp*? bpirras D'aaian nspi naiatfn ^ r ^ a n :Tjininvr:na

4

5

iEriTaT£v bl auTov ISuj xai ei7rev auTuj AvdpXei(;ov bt'l eis tov oupavov xai dpi9Mno"ov tous dOTtpas, ei buvrjcfrj eSapiOjariaai aiiTOus. xai einev Outujs ifftai to aitepMa oou.

18 "Oq nap' £XTrt8a £tc' £Xni8i grcioTEuaev eIq t6 YEveaGai acrdv naTgpa noXk&v tQv&v Kara t 6 £lpr]u£vov OOTO}Q Saxai to anippa aoo ,

Gen

15:5;

Rom

4:18.

{A)

T

5

New Testament

Septuagint

Masoretic Text

Commentary

*Rom 4:17

Gen 17:5

:^nna era ]iaq-a&ra

Sua! oil xXr^nffETai I n to Svojid aou Aßpap, dXV ioTai to, ovojjd ffov Aßpaau., 5ti mtTepa TtoXXdiv eQviSv TiOetxd ae.

Only Gen 17:5

17 KCtScbs 7¿YpaTtTa^ ö n naripa noXX&v tOvöv rcOciKä ae, kotevovti oö emaTEuaev BeoO t o C Oöotcoioövto? Toi)? VEKpoix; Kai KaXoßVTOQ TU un ÖVTÜ tb? öv-

Gen

17:5; Rom 4:17. (A)

Gen

15:6; all five N T passages are identical. {A)

«Rom 4:3

13: Gen 15:6

3 Ti yap f| ypatpf) XiyEi; Bmarevaev de 'Aßpaä/i T& GE0 Kai eXoyiaBtj 0ÖT(j5 ei$ ÖiKaioavvrjv.

°xa\ ertioTeuffev Aßpan ti$i 9eßi, xai eXoTiaSri aÜTiii eig bixaioo"uvr)v.

*Rom 4:9 T

9 ' 0 uarapio-poi; oöv oüto? im Tf)v TtEpiTourjv i i Kai ¿711 ti'iv äKpoßuoTiuv; Äiyoufiv yetp • ¿ ^ 1 0 8 1 ) t6> 'Aßpaäu f) nioTie eI? 8iKaioa0vTjv. T

i'Rom 4:22 22 810 °[Kai] S^.oyio9T) ai)T$i eI? 8iKaioouvT)v. ^Gal 3:6 6 KuOd)? 'Aßpaüu eniazwaev t0 avT0 £;'? öiKaioaüvtjv

OCW, Kai cXoyiaOi]

^Jas 2:23 23 Kai StcXtipöjSti f) ypatpf) f) ^.Eyouaa- inimcvar.v °SE 'Aßpahp T0 üe&, Kai sXoyicO)] aintp ei; SiKaiocovr/v Kai
fl

14: Gen 15:13-14

Aets

7:6-7 r

!

nisa snns ans y s i c "jaui a t o itf? V i s a * l O rjjr: i na

'3 xai epp£0n Ttpfrg Aßpaju rivujuxujv fvujtrg dti Tfdpotxov foTai t ö cmepu-u ffou iv Ti) oüx ibia, xai bouXujcoumv aÜToiig xai xaxujffouow aÜToiig xai TaiTEiviijcoudiv aÜTOug TETpttKOCTio £xr|- TÖ 61 iBvog, u) idv bouXeuctujotv, xpivüj eyuV hetö be TaÖTa UeXeuowtai ifobe jaETd diroaxeufjg noXXrig. 14

efcna ws" p - n n w "aas n riasr ntf« ' i s m s ' t s i

1 4

:na#

T

6 iXäXt\czv 8e oßTax; 6 Osög öri Sarai rö anippa avroö näpoiKov iv yjj äXXorpia Kai öovXtbaovaiv *ai>rd Kai KüKtbaovoiv Erl) rerpaKÖaia- 1 Kai rö eOvoq c& iav SooXevüimaiv Kpivß) eyeb, 6 Osöq eIitev^, Kai perä ravra F.4EXEÜtwvrai Kai XaTpeiiaouaiv uoi iv rQ> töjio) toütü). r

Gen 15:13-14; Acts 7:6 yfj dDiOtpia = L X X yf] oi»K !5ia, M T QTf? Hb n ? - ( ^ ) ' otherwise {A) or {A-) x

d

s

Ex 2:22 msa

t t V i -na i r i s *a -Düna iaarns ""snpn ia ""6ni --' :"n»"iaa IT • : T

"£v TaCTTpi bE Xaßoüaa #) Tuvr| Stexev uiöv, xai E7nuvöu.ao"EV Muiucfig to ovofxa aÜTOü ("npffan Xeywv Sti üäpoixög eip.i ev Til dXXoTpia.

Ex 3:12

oyteaa b y r r n x j j ^ s i n a

15: Gen 17:5

1

^Tin ?^ p ä s p

nisn

$T%[

"eTitev bl 6 OEÖg Mujuctei Xetujv 6ti "Econai het& ooO, xai touto ffoi to ar\.ueTov 8ti e-fii) ere eSottoctteXXu)- ev tuj eiaTareivffetöv Xa6v nou tE AiTuwou xai XaTpeuffETE Tip 9ew ev t # öpei toutuj.

see Gen 15:5 [12]

Ex 3:12 is not quoted or alluded to in the N T , though related in sense.

16: Gen

New Testament

Septuagint

Masoretic Text

Commentary

«Gai 3:16 *(see also [9],b)

17:7 'xai (Tti^ctuj t?|V oioSfixnv uou àvà jnécov iu,oû xai dvà uiaov aoû xai dvà uiaov toO 0TTÉpu.aTÔç aou MtTà crè Eiç ftvïàç aÙTùjv et'ç bia8>ixr)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 T^iÇ. 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 ?
23: Gen 22:16-17

r

7 ot>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 usi^ovo? 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 ^iffai 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 t<5 mtip/iaztaoo^fiv-J eoXoytiBfooYtm naom a! mxvpml rtj<; yij<;. P

?

r

Gen 22:18. ( / i ) ; note that the verb ¿v£uA.OYr|9rjoovTaı comes first in L X X , though after orcEpuciTi in N T (Acts 3:25).

Gen 26:4 ~bs nx

-nra DpEin p a P a Vig/irnx ^ a n n v :f"ii$n *b bis ?]j?iia p q a n m ^gtn nsnsr;

••xai TrXri8uvuj to airipua aou dig toijs daTipag tou oupavou xai bwffuj Tip cmipuaTi aou rcaaav t?|v ffiv touttiv, xai iv£uXoTn8iiaovTai iv TipffTripuaTiaou ndvTa Td idvi) Tfj?

Gen 26:4 is identical in this clause.

1 see Gen 17:7 [16]

25: Gen 24:7

26: Gen 25:23

=nna"; Tpsaa ops'? : T y s - n r . 371

^ o a a bra

^

aij'ps bs'p'i

^xai EiTfEv xtipiog auTfi Alio t0vn iv Tfj faaTpi aou eiaiv, xai bio Xaoi ex Tfj? xoiXiag aou biaaTaXi'iffovTar xai Xaog XaoO uTtepiEii, xai 6 HtiEuuv bouXeuasi Tip iXdaaovi,

27: Gen 26:4

see Gen 22:18 [24]

28: Gen 38:8

see Deut 25:5 [107]

10

3 i

1 1

fl

Rom

9:12

12 ouk ¿5 ipYOJV dXX' J k toO KaXoOvroe, gppfeOrj °autfj 5 t i 6 peiCcov SooXevaa T $

Gen 25:23. (A)

IXAGOOVI,

11

«Heb 11:21

29: Gen 47:31 •fe i n f i

"b ny?2fq -isn't.

31

3' ElTfEV be "OuOCTOV UOt. kk'i ujuoctev aiiTui. xal rtpoo'Exuvrio'ev ItrpctriX Itt! t6 dxpov rfiq jidBSou aiiToO.

21 nioTEl 'IaKri&P duoGvTitJKOjV 8kcio-tov t S v utc&v *Itocyf](p EuX67T)OEV Kai npooExvvtioev mi TO axpov VK pafiSov amoT).

"Acts 7:18

31: Ex 1:8 8

AvitJTr) be PoffiXeu? ETepos tir* ATyuittov, Bg oox fjbEi t6v IujOTiqp.

18 fixpi 06 aviary jtaoikebi; erspog Aiyimrov]^ oc OVK y5si TOV" 'Iwaijtp. 1

a

[in'

Ex 1:8. (A)

1

"Acts 7:27-28

32: Ex 2:14 "6 be eiTtev Tig tie xd.t£ott}o~£v dpxovTa xai bucaaxfiv dtp' f)uujv; uf] ' Xeiv ue OV SeXeu;, &v Tportov dvETXeq ex8e? tov AiTunnov; £<poPn8r| be Mtuuafis xai eitcev Ei oOtuj? iucpave? tetovev to pflua touto; a v £

-ink nnx ^ r i n ' p n i r $ y 'BDiSi c

: i 3 " i n i n i i ]3K

n^'b

27 6 8e dSucffiv t6v rcXnaiov drtcbacrto afrrdv elmbv t/c at Kariavjoev Spxorta xal imaarijv itp' fip&v; 28 pJi uveXtfv pe ab dika% $v rpdnov aveTXcq txB'K tov Aiyimriov; h

Az\$

Ex 2:14 is accurately rendered by the L X X , which is followed exactly by Acts 7:35, except for the insertion of the adverb ("yesterday"), which is missing from the M T , but which is fairly inferrable from v. 13: "And he went out the next day." {A) and (£))

7:35

35 ToOtov t6v Mauafiv 6v fipvnoavto elndvte; • rig at Karearqaev Spxovta Kai iixaorijvT; toOtov 6 8eo$ °[kou] fipxovTa Kat AUTpiuTrjv drrtcrraAXEv ouv xEipl ayytkov too 6 ev Ttj PdTtp.

12

Between M T o f Gen 47:31 and the L X X rendering (which is followed also in Heb 11:21) there is a divergence in only one word. That is to say, MT's ntpa "bed" is rendered in Greek by "staff," p&P5ou. A t first glance this looks like an insoluble error, but upon closer examination it turns out to be nothing more than a matter of a disputed vowel point. The L X X points the word as noo, "staff," whereas M T points it as TOO, "bed." Bearing in mind that Masoretic vowel points were not used until after a.d. 700, and that the L X X was translated nearly 1,000 years earlier, we must consider the distinct possibility that the Alexandrian Jewish translators were more correct than the Masoretes in their interpretation of this word. In the light of the context it could well be argued that Jacob would be more likely to support his weight on the top of his staff as he bowed his head in worship than that he leaned on top of his bed. Presumably this was an Egyptian style of bed, since he had for 17 years been living in Egyptian luxury as the father of the prime minister. If so, the numerous bas-reliefs and specimens that have been preserved show us that the head of an Egyptian bed was scarcely higher than six inches. There is therefore no way Jacob or anyone else, for that matter, could have leaned on the top (U?X"i) of the bed at a time of worship. Consequently we must adopt the vowel-pointing of the L X X (correctly followed by Heb 11:21) as the true and original one. ( £ ) and (D)

see Gen 17:8 [17]

30: Gen 48:4

x - H •nsBrrriK "ram

Commentary

New Testament

Septuacint

Masoretic Text

Note that Acts 7:35 is identical in wording to Acts 7:27, "who has constituted you or appointed you a ruler and a judge." The Greek wording is the same and so is the Hebrew in both cases. {A)

13

New Testament

Septuacint

Masoretk Text

see Gen 15:13-14[14]

33: Ex 2:22

flActs 7:30

34: Ex 3:2 3

uj
$xa -jB3 h i p r i narn x t _ i naon rjino a'x-Tisba r b x n i r r

f

30 K a l itXT)pto9ivTCOv fiTfflv^ teaaepdKovra ffl(p8r) 1

mpoq'

pdToo.

:«in

tfnjrnnns

r ^ y nn*1» nnx

m

XT, p v s hgto n n c n a p j r T f r x i prur ]tt>x D£H?8 p * ^ -i#x "sy " j j j t i n •'irx-i, n i o rnn"; " i a ^ » i

7

j D ^ x r r ^ x bpcio

N

:"vaxao-nx "ii>fj; p vert ^ s o n y b ^ D n p y r n x ' ! D ^ j i p a 1

D

8

H . x - ^ x *x>nrt H x r r p iri'pyo ?! - ^ ° "5P H ^ o V ' " H ^ "ijinq i ^ y j s n oijsn-^x Eb-n 3^17 r p j H F ^ S

n

^"!

! )

1

' ?'

ii3

'eTrrev be Mujuafjg TTapeXOiuv Siyouai t6 Spoua t6 uef a toOto, t! 8ti ou xaToxaieTai 6 paTog. dig be eibev xupiog S t i irpoffdTei ibeiv, jxdXeaev out6v xupiog ex tou Potou X£tujv Muiufffi, Muiuafl. 6 be eIttev Ti ioriv; ' o i eIttev Mfj dTT»-. orjg iLbe XOaat t6 UTrobriua ix tujv Trobibv aov 6 Ydp TdTrog, ev ip aii e'airixctg, Yfi d'fici eaTiv. °xai eIttev auT$ Eyuj eiui 6 Beog tou TrctTp6g aou, 9eog Appaau xai 0£6g laaax xai 9e5g laxiup. dTriOTpEqjEV bs Mujuaog to Trpoaunrov auToO' ejXhPeTto fdp xaTeupXiipai evurrriov toO Oeou. 'elrrev be xupiog Trpog Mujuffrjv 'Iburv elbov Tiiv xdxujaiv tou XaoO uou tou ev AItutttlu xai Tflg xpauYfjg auTiSv dKrjxoa diTO tujv ipTobiujxTujv alba Tup ti'iv 6buvr)v aCiTuuv xai xaTePnv eEeXiaBai aCiToiig in x^'PO? Ai-fUTn-iujv xai iEotaTEiv auToiig Ik Til? THS ixeivrig xai eiaaYayevv auTOu? eig Tflv dyaOiiv xai TtoXXiiv, Eig ff\v friovoav fdXa xa\ ulXi, eig t6v tottov tujv Xavavaiujv xai XettoIujv xai Auoppaiujv xai <S>iptZaiujv 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 fiyyE^oc; 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 E^ayayEiv amove,, N T £^E^.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, d^iaTaXxtv 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

"X^irrx ?

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 avvzpi^oexai 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 £w<; xti'ivou^' £uoi iajw.

Commentary

2:23

23 KuOfix; yEYpujntii nv voutp Kupiou 6xi nav apoev Siavotyov p>jrpav 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'^a 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'^a "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
1

mrr ? o n a i n "tttte nans "the males shall be the Lord's," but L X X xd dpoeviKd dyidosiq, which can only correspond to rnsyrn and is (A ) or (F) and therefore inaccurate, except as dyid^eiv = "set apart [something] for God." N T uses dyiov in "every male that opens the womb shall be called holy to the L o r d , " and therefore seems to draw form the dyidoeiq of Ex 13:12 ( L X X ) . b

1

44:

Ex

13:15 I

!

-Va nfrp ann!i\!n ?e? ? nsn? n # p r r p T f t " _i

•-hi p ? H nana -riaa-nsn ons -baa a n s a r i x a niaa ,!

:nns8 ""33 n i a a ' ^ a i a ^ a m b r h l a s - b a nin ? nat IV ! V T T / I T ! ' T ! ~ V V V
45:

Ex

16:18 5

18

s ? B^'nam nanan V i s n * 6 i nawa r&\ J ( : - - : v i - - 1 • : v < '. t j ttiap ? tos-a ? e^N T o n n 1

1

a

2

l8

xcti MEfpf|ffavTE5 Tuj fouop oiix enXeovaasv 6 to tcoXu, xai 6 to i-Xarrov oox f)XaTTovriffev f'xafJTO; ei? tou? xaBiixovTa? Trap' iauTiIi auveXsSav.

Cor 8:15

kuB(bq yeypurcTai • b xb noXb ow enXsovaasv, KM b ib o/Jyov O»K ijkaxTovtjaev.

15

1

18

Ex 13:15; a n s a 1i33"V3 = L X X Jtav npcoxoxoKOV tv yfi AiyuTcxcp, which is a verbal element taken up into the L X X but not in NT.

•SriviKO bt tcTKXi'ipuvev Oupuuu tiOTroo-rtiXai ouuc;, dntXTf.VtV TtuV TipUJTOTOKOV tv Tfl Aifl'lTTTllI UTTll' TtplUTllTOXlUV uvOpu'jTTUIV i'lll? lTpilTOTOKUJV KTIIVOUV bid TOUTO ETlij 0ULU TUJ KUpilU TTUV • biuvorpw ut'iTpuv, tu updvixu, xai ttuv ttpujtutokov tujv u'iwv uou XuT|iuji)'Ouai.

Ex 16:18; compare M T ranan *]*i37n sV| with L X X ouk §TtA,e6vaoEv 6 xo noki) = N T except for word order. Compare M T T o r n xb> O'yaan with L X X Kai 6 xo sXaxxov ouk ETtXEdvaoEv with N T Kat xo 6Xiyov ouk kta.., in which either = M T .

19

Masoretic Text £x

46:

Septuagint

19:6

«1

"n'j'N tfinp "tà a-orP na^aa "Jrrnn onxi 6 _i

: bxnçr ^3 ?x n3nn " i f x n n a n n

Isa

21

' n i s" \fnv

Isa

20

ûueïç bè Icrerj0é uoi 8adXeiov iepareu.ua Kai Iflvoç ötiov. TaöTa Tà ßrjuciTa èpeîç toîç uloîç 1 ffpar|X.

Pet

2:9

9 Oueîç 8è yévoç ëka-ektov, ßaCTiXetov IcpÚTEUua, ËOvoç tryiov, Xuôç eIç ncpmofyaiv, ôjtojç rùç àpsràç è^aYYEiXT)TE toö ¿k okôtouç ûuùç KaX.éaavtoç cîç t ô Ouuuacrrôv °aÙT00 tptTiç •

Ex 19:6: (1) N T (1 Pet 2:9) inserts yivoq ek^ektov before "a kingdom of priests," whereas M T and L X X omit it here. ' T i p QV is from Is 43:20 and is therefore a conflate; (2) M T D'W'a na^BB = L X X PaoiXEiov {EpdTEuua, where there is a slight difference in phrasing but not in sense. (/!-)

s

,,

30

£ÙXoTr|(JEl U£ TÙ Giipia toO à-rpoû, CT£ipr]vEç Kai eu-raTÉpEç 0Tpou8újv, öti ^ujxa év Tfj èpi'imy ubtup xai noTauoùi; èv Tfj àvùbpiu TtOTÎaai tô Tévoç pou tô ¿kXektóv, Xaóv uou, Bv Trepi£Troir)0"áu.v|V Tàç apETCtç uou bitiYEïtTOai.

Is 43:20 contributes only 'Tna p » as noted under (1).

31

: T n a "ay rnpwrb o

i

: ns3D n ?nn

61:6

qpb nax:. i r n ^ - n n e i a

Is 61:6 has nothing in common with 1 Pet 2:9 except 9auuaa9ria£00E to suggest Oauuaaróv (aütoO (póx;). {A, although a combined conflate)

ixnpn t t ;ana dçixi

:,

: n a : n r ¡ cniaaai

Ex

6

43:20-21

m i r m a i D^n nñ&n n t i ' i h s a n at-:i- j : vvi • j — p p p hin™ d p nsnaa p r i r p

47:

Commentary

New Testament

tóxn

b-Ta ^ n

U[>':Ç KI'pÎUU KXllOl'lO'lCrOt, XtlTOUp-foi OtoO- iaxÙV ¿ÜVÚJV KÜTÍbHJ'li: KU! IV TU) llXdÚTUl uùtûiv ÜuuuíiO"i)>]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
>¡

x"r crx-cx nana-ox n n ^ n T l x ?p:r b i p o ' p t

ia ffàn

:nna 61?" "nan »bà'n rttfáa» m r IT T 1 ~ TV • • - j • - AVf •

Kai ùtpopiEîç tôv Xaôv xúkXw Xstuuv TTpoaÉx£T£ êauTOÎç toO dvaßfjvai eîç tô ôpoç kuî Crreîv t i oùtoO' Ttâç ó uhjùuevoç toû opouç GaváTiu TtXtuTi'icei. "oùx üiuETai aÙTOÛ x£'P' ¿v ïùp XiBoiç Xi8oßoXr]0iio"ETai f) ßoXibi x«TaToteu8)'io"eTar èav te imlvoç èàv te âvSpurrroç, où D'iotTai. oiav ai çmvai xai ai aùXmrreç xai fj verpéXii árráX9r) önö toO >"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|9i^o-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 ^ax-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|<;). There is one uf\ drcooTEprioEiq in L X X , namely in Deut 24:14: ouk drcaSiKrioEic; (drcooTEprioEii; according to Codex Alexandrinus, Ambrosianus, Coislinianus, and Armenian Cyprian) uicOov nivrytoq = M T 'J» T3B7 ps>3?n X ?. Christ may have had this in mind, in which case we have a conflate quotation used by H i m . (A) 1

21

Masomtic Text

Commentary

New Testament

Septuagint

48 (continued) i^Mt 15:4 *(see also [53],a)

Deut 24:14 (only M k 10:19) only Ex 20:12; Deut 5:16

14

r

T

4 ô yùp Ocôç ElitEV ripa tôv narépa mi rqv prjrépa"'', Kai'àmKokoy&vnaréparjprjrépaQavâxtpreksorârco.

!

Oùx dTrabii(i|ffeiç uiaßöv ttévtitoç xai Ivbtoûç Ix tüjv dbEXcpûiv COU î| Ix TÙJV 7TpOOÏX | ÙTUJV TLÙV êv TOÎÇ TOXEOÎV COU

mk

Ex 20:12 = Deut 5:16, which furnishes the basis for Tiua t 6 v TcaTEpa aou Kai rr]v prjTEpa aou for (1) Lk 18:20, (2) M t 15:4a, (3) M k 7:10 (its parallel), and (4) Eph 6:2-3. (It is Deut 5:16 that contributes ]37aV

7:10 *(see also [53],b)

1

10 Moiûcrfîç yàp elTtev ripa TÔV narépa ooo KOJ tip prjrépa aov, xai* ô KoxokoySiv naxépa rj ptrrépa Bavfaip jeleoTfau). /Eph

6:2-3

2 v'pa tôv narépa ooo xai zfjv prjrépa, f)Tiç ° c o r i v zvroKf) npûnr\ èv ènayyeXia, 3 fva eù coi yévrirai mi icy paicpoxpôvtoç èni rf/ç yijç,

49: Ex

(Ex 20:15)

20:13

15

Deut 5:17

«Mt 5:21

OÙ (pOVEÙffElÇ. —

21 'Hkoûckxte ö t i êppéSr) toïç àpxalotç* ob tpoveûceiç' 8ç S'fiv tpovEÛCTtj, §voxoç ècrrai ttj KpiaEi. è

(Deut 5:18) 0

1 7

lS

:n:nn i6 IT J * W

OÙ (pOVEÙffElÇ.

Ex 20:13; M T = L X X = M t 5:21. { A ) . James 2:11 simply repeats "thou shalt not commit adultery" and "thou shalt not murder" as in M t 5:21. { A )

Jas 2:11 *(see also [51],b)

11 ô yàp Elittbvj^/j/) (poixcvoïKj, eîtcev x a i ' p>) tpovEvatjç-'i eI Sè où uoixeùeiç cpovEÙEiç 6é, y è yovaç Ttapa0âm.ç vôuou. r

Deut 5:17. { A )

F

rl

"Rom

50: Ex 20:13-17 3

l5

l6

' OÙ UDlXEÙaei?. — ''OÙ xXéipElÇ. OÙ (pOVEIJOÉlÇ. — OÛ ujEubouapTupi'iôeiç xuTà toO TrXrpjiov CTou uaprupiav lueubfj, — oùx lm9uu.rjo"£iç ti'iv vuvaîxa toû rcXriaiov ffou. oùx lTfi0uur)treiç ti'iv oixiav toû ttXv)0"îov oov oÖTt tôv d-fpov aÙTOÙ OÜTE TÔV TTuîba aÙTOÛ oöte ti'iv TTKibiaxriv aÙTOÛ OÖT6 TOÛ fîooç aÙTOÛ OÙTE TOÛ ÙTfO&JYÎOU aÙTOÛ OÜTETOVTÔÇKTf)VOUÇ OÙTOÛ OÜTE 8o"a Tlijl nXiioiov aoù ecjtiv. ,7

d

^ r a V i n a s v i n a i r i ?iin "rra nann ^ijj?! ? nffi's b a v i i a r r i 1

13:9

r

9 t ô yàp où poixEncEiç, où ÇOVEÙCEIÇ, où KkêipEiç, OÙK ÈmOoptjaEiç, Kai eï tiç êxÉpa èvToXf), èv ^tô) Xôycp toütcp - àvaKEtpaÂ.aioOxai [èv T(B] ' àyanrfoEiç tôv nkqoiov cov tûç ceaoröv.

Ex 20:13-17; M T = L X X = Rom 13:9û. { A )

T

1

D

N

r

Lev 19:18 compare with [68] 1

T]i?i3 7|j?ib jparj^ Tjby

ntsn-^ ?! -Dpn

»

lS

nai oùx Ixbixâtuî oou i) xfip. xai où unvitïç oîç irioîç toû Xaoû o*ou xai dTaTnifJEiç tov ir\r|0"iov aou diç rjEauTÔv îyu'j eüu xûpioç.

Lev 19:18; M T = L X X = Rom 13:96. { A )

"où uoixeùffeiç. — '"où cpoveù0Eiç, — où xXéipeiç. — o ù ip£ubou.apTUpi'iaEiç xaîà toû TrXr|crïov ffou uapTUpiav \\itvbr\. — " oùx ImOugiiffEiç Tfjv Tuvaîxa toû TrXr)ffiov rjou. oùx èTrrôuuvjaeiç ri\v oixiav toû Tr\v|0"iov COM oöte tôv dïpôv aÙTOÛ oöte tôv iraîba aÙTOÛ oöte Ttiv Traibio"xr|v oùtoû oöte toû Poôç oùtoû oöte toû ùttoîutîou oùtoû oute TtavTÔç xtiîvouç oùtoû oûre öaa tîÇj nXtioiov aoù lanv.

Deut 5:17-21 = Ex 20:13-17.

T

Deut 5:17-21 :nsnri°N^i f]j?n.3 n w ^ ^ a ) s nato

22

o

,

,

:aii2Fi»N5?)'>

»riBi§jt nann ^ z u w ,

!

!

-:

o

7

15

: n j p n ° ' i 6 ] •« B

:"si^°ij?

nani°lni^° inaxi°' in3iri° in T& f i i n t p s rrisnrv

1

M

23

Masoritic Text

Seftuagint

51: Ex 20:14

(Ex 20:13)

Commentary

New Testament *

ßMt 5:27 27 'HicoöaaTe ort ¿pp¿0TlT• & fioixevoct$.

Ex 20:14 = Deut 5:18 = L X X = M t 5:27 ou uotXeuoeii;. {A)

0

15

|iat: • »J

ou jaoixsuaei?. — 6jas 2:11

(Deut 5:17)

Deut 5:18 :^iOfi°"}6'|

,s

"ou uoixEu- rjEig. —

only Ex 20:14

*(see also [49],b)

l l ö ^ y d p eIth&v pt) 'fjoixeöarjg, elnev Kat' /v^ (»oveuffiTc^ El Si ob uo uoixeubi; tpovEuei? yova«; n a p a ß d T T | s vönou r

•• • •ar 'i

flRom

52: Ex 20:17

U/yt-

n

7:7 T

*6 " >

°ijiUrV 'ir;rp>?i° inrs?'| "?[jn -n$x "nann-^b

v r g "rann

"oük eiT!8uuiio"6is Tf|v tuvchkci toO ttXiioIov aou, oük eTn8uu.r|0"Eis thv ohiav Tou TTXiTdiov ffou oüte. töv dypöv aÜToO oüte töv nai&a aÜToö oute tov Traio!crKT|v ccütoü oute toü ßoöq aÜToO oüte toO uTToZuriou auioO oüte tiovtös kthvous outoO oüte öffa tCD j nXtiffiov aoü ectw.

7 T I oßv Epoöuev; 6 v6uo5 apapxla; uf^ yevono* öXkä. tf)v äuapTtav oük Eyvwv cl pf| 5ui vöuou* TfivTEydp i m öuulav o i x fjSeiv El uf| ö vöuog Eaxyev OOK eniBofirjaeiz.

Ex 20:17 = Deut 5:21 = L X X 9uur)a£ic;. (A)

Rom 7:7c o ü k im-

Deut 5:21 91

r

0|

xb)

d

,

i

T[j?-j T f j * nbnn «x'?'p'<» > ,

!

ne;x bin inam iniö° inai
53: Ex 21:17

oük ini8ufiriCTEi; Tf]v fuvaTxa toö nXr)criov ffou. oük emSuiiriffEis Tf)v owiav j toö jrXiiffiov ffou oüte töv ätpöv bütoü oüte töv nctf&a outoö oüte jf\v iTai8!o"Kr|v bütoü oüte toü ßoös (xütoö oüte toü üttoZuTiou aÜToO oüte ttqvtös XTrivou; aÜToO oüte 8aa Tifi nXtiffiov aoü eoTiv.

«Mt 15:4 *(see also [48],d)

(Ex 21:16)

p

:nor r,ia iss) r a s

,7

bbbm

r

4 ö y u p Beöc elnev* !pa rdv itatipa Kahijv prjrepa Kol' i KüKokoy&v nmipa ij ptjzipa Bavdru) uXtox&zu.

"6 kokoXoyujv TraTipa aÜTOÖ f| ur)Tdpa oütoü teXeutiicte! 8avd™. —

6

Ex 21:17 ( L X X 21:16). {A)

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

10 Mcoüotlc y4p tlntv'%fpa rdv nmipa aou xal W Piripa ao», k o I - d KaxoXoyQv naxipa % prjripa Bav&np nXevrdru).

a

54: Ex 21:24 tbri

nnn biß t J nnri T^e?nnn ]$

nnn pj? *»

ötpSctXuöv dvTi dtpOaXuoC, ööövto 3vt\ öbovTog, xeipa dvTi x P°S> & * Ttobös, 11001:1

5:38 *(see also [70],a)

4 3 8 'HkoOcotc ö t i Eppi8n fytpBaA/idv in! öipBaXpoö OkcxI iöövn avri iöörtoq.

34

£1

Mt

VT

Ex 21:24 = Deut 19:21 = L X X = M t 5:38. {A)

Deut 19:21 ]% y.^'yv

t i s j Tjrs? oinn •H^i»

31

ou (pi!o"ETai 6 ucpQuAu.6; aou fV ctÜTÜr ipuxtiv dvri ipuxns, öcpSaXuöv dvTi ö Ttiiba dvTi Tfobog. ei

°Acts 23:5

55: E x 22:27 (22:28) 1

:-ixn üb Tjasn k t o bbpri *6 o-n' ?«

24

27

37

8e- oü? oü xaKoXoT!'i()"£iS xai dpxovTa? toü Xaoü aou oü kciküjs tpet«. —

5 Eipri te ö TTa0Xo5• oi)K f|6Eiv, dSfiXtpoi, 6 t i icTTiv dpxiEPEu?* ycypantai ydp 8 t i äpxovza aou OÖK epefg KüK&g,

1

toöXaoS

Ex 22:27(28); M T f x n X? ^SSa = L X X except for r o ß Xotoß; X'TO — dpxiov = Acts 23:5. (A)

25

Commentary

New Testament

Septuagint

Masoretic Text

see M a i 3:1 [311]

56: Ex 23:20

flHeb

57:.Ex 24:8 9

-an ran n a à ' i ourfbs ,

i

:r\bxn »• nann- ?a VI" T TT I - T

»-

p n n Dnrrnx h r ö np. !«

8

Xaßü)v bè Muiurjf]ç t6 aiua xaTtcncdbaaev toû Xaoû ! xal EÎTTEV 'Iboii tö aîua Tfjç bta8r)X7iç, f)ç biiSETO xùpioç Tfpôç ûuSç rrep'i TcdvTiuv tûiv Xôyiuv toOtujv.

a a s » h m ' nna n è x rrnan V T * T I < T V ".' I

9:20

20 Xèytav TOÙTO to al fia xrjç omdifKrjç ijç iversiXaro npôç ùpSç à 6côç.

Heb 9:20 follows L X X and M T of Exod 24:8 quite faithfully, except that it substitutes evexEi^ato for SieOeto (i.e., "commanded" instead of "appointed") and dsoq for Kupioq ( M T m r r ) . (A-)

« H e b 8:5

58: Ex 25:40 :nna nxna n n j n t f x '•an'sana n#ai nxni-"' IT T V I T /T V "I T ' I ! A" 1 \" 1

t°Spo noiiï- aEiç xciTà tôv tûttov tôv bEberfuivov ffoi èv tûj ôpei, *

5 OÏTIVEÇ UTCOSeIYUOTI KOlCTKI&AOTpEÛOUOlV t û v èTtoupovltûv, Ka8(bç Kexpriudiiorai McoDat^ç ueXXov èntTEXeîv tfiv aKTivfiv Spa yàp tpriciv, noiijaeiç navra Kara TÔV rûnov TÔV ôtix&ivra aoi èv TQ Spei •

ß

59: Ex 32:1 1

Kai ibùiv ô Xaôç ôti xexpôvixev Muuuor]ç xaTaßnvai ex toû ôpouç, 0"uvéoTT| ô Xaôç im Aapujv xai Xeyouctiv aÙTûl AvdaTr]8i xai Tcoiriöov fiuîv 8eoûç, o" TrpoTrop£ÛO"OVTai fjuiùv ô Y«p Mujuo"f]ç outoç ô âv8pujTroç, Bç èSiifa-fEv f)uâç kl AIyoittou, oùx oïbauEV, TÎ fÉTOVEV aÙTijjj,

1

e i n bùb*\ n n n - p nnnb ntfb B&a-p o à n « n y . 32 tt - I t * - at t J • vjv t w /" i' t * » j •riab nttfx c t 6 n yb-nisa i er© V ?« m o # i innsf^s •• t : i r <•• • v: jt : i-J t «i f » 1

-

-

Ex 25:40; M T = L X X = Heb 8:5 (except that inserts Tcavxa before Kara). {A) or (A )

Heb

Ex 32:1; L X X yéyovEv compared to N T Acts èyévETO. (A )

7:40

b

A c t s 7:40

40 sItcôvteç to) *Aapôv • nofyoov ijpïv Oeobç of nponopemovrai rjpcöv ô yàp Mcoûorjç oùroç, ôç èirjyayev r)pâç ÈK yfjç Alyùnroo, OVK olôapev ri èyévero aùrœ,

à

r

n r r n a y a n ' * 6 a n s » p s a b^s?n njfc bNc? n t f a i n r p Ex 32:23; L X X identical to 32:1.

^XéTOumv Ycip uoi TToiriaov i|uîv 6eoûç, o'i ttpottopeûffovTai t)uüjv ô Tap MuiuoTiç outoç ô dv0pu)Troç, ôç èirrraTEv f\fxâq il AiYtfrrrou, oùx oïbauEV, tS yétovev aÙTûi,

Ex 32:23 2 3

i ^ a n ntfs c*xn n r ä i n r - a t v: vi €v • t jv -t* ifr 60: Ex 32:6 I

^riain wk ? -igg d t ^ s l è - n i ^ a a-t i \ : /.- . .. jt - î n T r n b ü b t üb a n s a p « a T/l V ! V T / • " ! • J VJV " 1

fibs

^ i ? * ! n"inaa »Wafft«

:pnV? iBji'i ih?n bS$b ban aa£l

"tra^

6

xai ôp9piffaç Tf) èOTÛpiov dvEßißaffEV ôXoxai)Tii)]LiaTa xai Trpoffi'ivEYXEv Suaiav aumipiou, xai èKdSiffEv 6 Xaôç (paYeîv xai ttieîv xai àvÉo"Tr|0"av TtaiÊEiv.

7 unSè EtSu> 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

qs^aa

' 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 -^a " n n i r b a ^ x n a n r

;T

,

:D3'nV P, ,° v*

28

? ^

D

1"P

D

?

! ? x

<

2

'AuXr|0"OV Tij OuvrtTuuf.i tlùv uiôiv IcrpaiiX xai épEîç Ttpôç aÛTOûç "A-fioi iataUe, ôti ' tfùi utioç, xûpioç ô 8e6ç ûuùjv.

\ Pet

A

10:5

5 Mo)l>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»rr^aa " 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 Tj^ar^

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 iyan^aeig 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
39 SsuTEpa °8t 6 n o i a auTtji' ayanrjosi? zdv nhjaiov aoo w$ aeaoTov.

Joshua 22:5 picks up the Deut 6:5 wording on the first and great commandment but limits it only to "from your whole heart and your whole soul and shall serve h i m . " 1 suppose you would have to say with your whole mind and with your whole soul. M i n d , 5ictvoictc] of course, does refer to 33 ? or heart. 1

31

Masoretic Text

Septuacint

/Mk

îjiaa r^sib gıangı Tjâş? ^ ş - n ş h a r r î S ' p ı " « a ğ n - " ^ »

18

Commentary

New Testament

Lev 19:18 (continued)

12:31

18

xai OUK IxblXOTai aou f) xeip, xai 06 utivieTs toi? uioi? toO XaoO aou xai dfani'iffEis t6v TrXiiaiov aou d)g aeauTov £yuj £iui xupiog,

31 'ScuTEpa uStt)^ * âyamjoeıç tov nkrjaiov coo wç ohukov. ueîÇcûv toütcov SX-a-t) ¿VTOA.fi oüx EffTIV, i

only Lev

£Gal 5:14 14 Ö 7Üp 7IÛÇ vöuoç £v rtvi köy^ JtE7:A,riptûTaı tv tü>" 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'S^O nrnaji = Acts 3:236 = L X X E^o^E9pEu9T)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, 6
? X

M t 5:38 *(see also [54],a)

3 8 'Hkouoote 8 t i SppâBt) • öıpOakpöv âvri öıpOakpoû ° x a l oödvTo âvri döovroç.

Lev 24:20. (A)

71: Lev 26:12 a

'"na^nno! « 1

: d i & ^ - r n j i ana] o r f t ^ b oa ? v r m oaaina IT J / . V. i A I" W T 'fit V Î JI

"xai iuTTEpiTraTnauj ev uuiv xai faouai fcuiuv 0e6s, xai iiu-Eis faEaBE uou Xao?.

Cor

6:16

16 tîç 8e ouyKaTâÖEcrıç vatb 9eo0 uetö Eİ8tbXtov; fıuEîç yap vaöç GeoD îcuev" Çmvtoç, koGojç eîtcev ö öeöç öti evoiKr/oü) EV aûroîç Kai epnEpmarrjau) KUİ Eoopaı aürcûv Oeâç Kai abroi Eoovrai poo Auo'ç. r

1

r

Ezek 37:27 T £ napı erçft*î? ojft Trçoi o r t f a f ^

2

n;,oi"

Lev 26:12 contributes to 2 Cor 6:16 (£") except for ¿voıKT)oa) ev auToic;, which is paraphrased from Ezek 37:27 ( L X X ) Kai e o t o i r] KataoKrivtooic] uou fev autoii; kta..; 2 Cor 6:16 ¿voıK1İaıo 6v auxoic] (very close in wording!). {A-)

''xai lOTai f] xaTaaxfiviuaig uou iv aiiTOic xai iaouai auToi? 9e6?, xai auToi uou iaovTai Xaog.

32 33

72: N u m 6:3

see Lev 10:9 [63]

73: N u m 9:12

see Ex 12:46 [41] n

74: N u m 16:5

4 inn» ""'??"'?«i n i p - b x n a - n > 1

e

anprn

1

tf-riprrnx !

1

i b - i ^ x - n x 'nirr; * j / t i np 3» "nfox ? v

3np: i^-^^3

,

n f x nx]

Commentary

New Testament

Septuactnt

Masoretic Text

!

xal eXdXriCEv irpog Kops xal irpo? Trdcfav aiiTOu ri\v cruvaTiufilv Xeyujv 'EiTEtTKEiTTCu xai frvuj 6 Geo? Toil? ovtcis ctuToO Kai Toug dYioug xai Trpoar)YdTETO Trpog iaurov, xal oiig EEtXtlaTo Eauiuj, Trpoaryrd-fETO irpog EauTov, i

Isa 26:13

T i m 2:19

19 6 utvTOi creped? 8epeaio? too 8eo0 ectttikev, gxtov Tf)v oxppayl5a T(ii)TT)v • eyvm Kvpiog zobc ovtag amov, KU\ • anoctt)xm &nb adiKiac n&z 6 ovopaQtov to dvopa Kvpho. T

i

:?jasf? -rap ^t|3—15b" "^nbiT c n x wi^i/s y t 6 x nrr;>'

,3

xupts 6 8Edg fiuuiv, XTfjaai find; • xupie, 4xt6? aoO dXXov oux oioau.Ev, t6 Svoud aou dvoudZouev.

a

75: N u m 27:17

Mt

9:36 t

nz/xi • x ^ l '

1

1

1

-itfxi arris ? V t a ' ' " ^ * ! arras ? xir—iiSx

17

: n j n 0 5 ^ 7 » - $ x pOp n f a nnj? hmn°x"^ qpa;

3615cbv 5e totx; Sxaou? So7tXay%vity8Ti itepi aoTfiv, 6tx rjoav 4oxuAU2VOi xai ftppiuuevot cbael npdfiaxa pr) Ixovra noipiva.

,7

5otis iiEXeuaerai Ttp6 TtpOOUJTtOU aUTUJV KCtl OOT15 EiCEXEUOETm Tfp6 npoaumou auTi&v xal 8otis EEdiEi auTOiig xai 60Tig Eiad&i auTOu?, xol ouk iOTai f| awarwffl xupiou ikOi\ irpofSaTa, ol; ouk fanv Ttoiuriv.

r

b

Mk

2 Chron 18:16

;l if 9

16

nax' ! •inb-rx i t f x ixsa anni-rbi? a-'aisa '"pxi^-'js-nx n x n 1 v' t ) •• >:•—.} • r IV T 1 •' 7 [ • T V ••ft '.arbtfz irrab-tf'x 1312?; nVx ? a y i x - t f niir; nax";i nan ,

,

1

l6

xai eIttev EI&ov t6v lapariX biEanap(livou? ev TOig Speaiv 1I15 npdSaTa 0T5 oux faTiv iroiufiv, xal eIttev xupiou Oux i'x° < iv iltounEvov, dvaOTpEtpETtuaav IxaaTog eI; t6v olxov auxoO dv eipfivij, u

76: N u m 30:3 (30:2)

T

N u m 27:17; M T nsh BnVf'X 1tt>X ]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 fjp^OTO 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 '<

34

8 t i xiipio? 6 8e65 cou irOp xaTavoXiffxov eoriv, Seo? ZriXurrfi?.

Deut 9:3 ,,,

rfeax tfx V i s b n a s r n w n i r r f r x n i n a Di'n n » - n 3 T ! ) J" | V T t <" T 1 J V Vi T I * JT J T! "i^xanha'DFnaxm anghim ^:sb asna: x i m btbz?: x i n :?f? m r r nan )|T W 1 /v '

34

N u m 16:5 = L X X 6 Qt6q = 2 T i m 2:19 6 Be6q {A); but one part of 2 T i m 2:196 seems to have no other source except for Sirach 35:3 EuSoKia Kupiou txTcootf)vai drto Ttovripiac;, although the nSc; 6 6vopd^tov t o ovoua Kupiou is from Is 26:13 T3}3 ^3-13^ . . . m r r ( L X X Ki3piE . . . i d ovoud oou 6 v o u d t o p £ v ) . So this is a conflate quotation from at least two or probably three sources. Note, though, that Job 36:10 ( L X X ) Kai eItcev o t i ¿ 7 1 1 0 ^ 0 ^ 0 ^ x 0 1 ¿4 d5iKiacj is quite close as well.

'xal Tvujcrj crf|UEpov 6ti xupio? 6 8e6s aou, oCto; TrpoTropEUETOi Trpo TrpoffujTrou ffou' nOp xaTavaXiaxov eottv outo? i£oXE8peu0et auTOu;, xai outo? dnooTpi^ei auToii? dub Trpoaumou aou, xai drroXEi; auTou;, xa8drrep elTtiv aoi xupiog.

29 Kai yap o f?edc fiutuv nup KaravaMOKOV,

Heb 12:29 lacks any formula of quotation, but it seems to adopt the key phrase of Deut 4:24 as a very authoritative pronouncement concerning the judicial severity of God. The Greek rendering in the L X X is identical with the form of the quotation in Heb 12:29 and is an accurate rendering of the M T . {A) Deut 9:3 contains the same essential element of consuming fire nba'X U?X, with the same wording in the Greek whether Lev 24, Deut 9:3, or Heb 12:29, that is rtOp KaxavaXioKov.

35

Masorhic Text

flMk

7 8 : Deut 4 : 3 5 '.»ftibü Hi? r x o r f r x n xin "rnrr "s rvnb nx°in hnx •« 1-I • \ I /" * .'*! T J W ! /• " " T T J" IT T -

Commentary

New Testament

SlPTUAGlNT

35

ûjaxE eibfjtrai ae öti xùpioç ô 6eôç aou, oùioç 6eôç êaxiv, xai oik laiw In Tt\r\v aÙTOû.

12:32

3 2 °Kai eItcev aÙTÔ ô YpauuaTEûç • koaûç, ôiSàoxaAE, èn' àA.r]8£iaç eIjieç ö t i eîç èariv Kai OÙK aXXoç nXr)v aùroô-

ëam

Deut 4:35; M T lacks elq before feoxiv, T y f x D'r/Vxn xin n g ? a as compared to M k 12:32 slq kenv Kai ouk eotiv QXkoc, rrXfiv amou. ( f i ) a

Deut 6:4 4

t l n a i n - i r r i r r f r x rnrr bgrfö: JT t /T ! V* • • » ** * ' T

Isa

1

* *

Deut 6:4; M T i n x m r r i r r f t x - L X X Kupioi; sic, feoxiv ( M k 12:32 slq eativ, "God" understood from previous context). (A)

4

Kai TaÛTa tû bixaiwjiaTa xai tû xpiuaTa, 8aa èvETEÎXaTO xùpioç toîç uioîç lapar)X êv tQ èpnuui è££X66vTuiv aÙTitw èx Y'iç Aïtûtttou "Akoue, laparjX- KÛpioç ô Oeôç f)uûiv icûpioç eîç èariv

45:21

h i t "ispr ^ x

îtoti rrgrj

21

nTjn txü d i s o nxr jratfn -o T • • JT " VY j • " ' i • J' "nvbza bvfcx - r i i r r x i rnrr "jx'xi^n : *rbv ^ x

Is 45:21; L X X "Eya 6 Qsdq Kai, ouk eotiv alloc, nkr)v euou (probably derived from Deut 4:35 with which it is identical).

31

eî àvaTfEXoûaiv, ÎYTiaÛTujaav, ïva Tvwaiv üpa tîç dxouOTà cTrciriatv TaÛTa dir' àpxnS- tôte àviiTYÉXTi ûuîv 'Eyùj ô 6e6ç, xai oùx Iotiv uXXoç TfXt]v éuoû • bixaioç xai aum'ip oùx Iotiv TfàpEï êucû.

jrdh'm p ^ s ' b x

7 9 : Deut 5 : 1 6

see Ex

20:12

[48]

80:

Deut

5:16-20

see

Ex

20:12-16

[48]

81:

Deut

5:17-21

see

Ex

20:13-17

[50]

8 2 : Deut 5 : 1 8

see Ex

20:13

[49]

8 3 : Deut 5 : 1 8

see Ex

20:14

[51]

8 4 : Deut 5 : 2 1

see Ex

20:17

[52]

8 5 : Deut 6 : 4

see Deut 4 : 3 5 [ 7 8 ]

ö

8 6 : Deut 6 : 4 - 5

Mk

12:29-30 )

4

m i r nx r a n x i * r l n x i m r r yn'bx mrr binw »Batf jT i \- t : -jT : it v /t i v ^t t a" t ; • \- : q n x ç - ? ? ? , Tjs?Dr ?r2 ) j]33 ?- ?33 ^ r f r x 1

i

;

i

i

1

Kai TaÛTa to bixaiujuaTa Kai tù Kpiuaia, Sera èvETEÎXaTO xùpioç toîç uloîç lapatiX èv Tij èpiiuiu eïeXBôvtwv aÙTûn 4k -f'iç Ai-rùrcTOU "Axoue, lapar)X' xùpioç ô 8eôç f)uû)v xùpioç eïç êo*Tiv sxai à-faTtrjiTEiç Kùpiov tôv Beôv aou il 6Xr|ç Tfjç xapbicç aou Kai il oXrçç Tiîç i|)uxnç ffou Kai il ôXrjç Tf)ç buvâuEwç aou.

IP'àTtSKpiGn ô *It|ctoôç' ' ö t i tcp6tt| èoTiv''- oKooe, 'laparjk, KÛpioç ô 6EÔÇ t)pwv Kvpioç elç èariv, 3 0 Kai àyamjaeiç Kvpiov TÔV Beôv aoo èç" ôArjç °Tfjç mpôiaç aoo xai èÇ oktjç rijç yvxnç aoo mi ôXrjç t>?ç ôiavoiaç aoo^ xai èÇ 01

a

01

e

e

36

c

The sh ma of Deut 6:4-5 is translated with literal accuracy in the L X X , and the L X X wording is faithfully followed in M k 12:29-30 except for one insertion. That is, between "with all your soul" and "with all your strength" (which followed immediately after the first phrase in the M T ) there appears "and with all your m i n d " {okr\q xfjq Siavoiai; oou). Since 8idvoia is a frequent equivalent for the Heb. 33^, it is possible that Sidvoia, as a term interpretive of 33^? = xap8ia was adopted as a legitimate and helpful expansion in the sh ma by Jesus' day. ( D ) or (A ) c

d

37

i

Septuagint

Masoretic Text

Commentary

see Lev 19:18 [68]

87: Deut 6:5

am

88: Deut 6:13 :S2tin

New Testament

total

n ö r o ' l r * ] « y p ipjfof

n;rrr%

«xúpiov tôv Beóv aou cpoßriBiicrj xai aÛTû XaTpeuflEiç Kai Ttpôç aÙTÔv xoXXrißriarj Kai Tili óvóuxm nûTOÛ Óufj.

1 3

4:10

10 t ó t e Xiysi I

1

ai)Tó> ó 'Itictouç • örcaye" ",. caTavü • yÉypaTtTai yáp • icópiov xôv BEÓV aoo npooKovrjaeig ¡coi abx$ póvtp Aarpeóasig.

I i

Deut 6:13 lacks Hinnen = N T TcpooKuvriaEic; (Lk 4:8 and M t 4:10). Likewise, the L X X lacks it and inserts Kai jtpö? aÖTÖv KoXA.r)9T|crri, which is missing in M T and N T . Neither M T nor L X X has Lk 4:8 or M k 4:10's uövtp after autcp. A l l three deviate from each other. ( S ) a

¿>Lk 4:8 f

8 Kal àrcoKpiOeiç ô 'Itio-oûç'eItcev airra " • yéyparcrai • Kvpiov TÔV OEÓV aoo Kai aùxû póvip kaxpEóaeig. -

fl

89: Deut 6:16 ,

:nDS3.arj' s3

nais? d d t J ^ rnrr,T)x léjn

1

tf ?

i6

0ûk èxTtEipdaEiç xúptov töv Beôv aou, Bv TpÓTtOV lEerfEipdaaaBe ¿v túj TTEipaauCp.

16

Mt

1

T

sl

npooKovijoEiç

11

4:7 (

7 SipT) aire© ó 'Itiooôç* nàXiv ysypanTai- OÙK Èmeipâaejç^ KÓpiov xôv BEÓV aoo.

Deut 6:16; M T = L X X = M t 4:7 = Lk 4:12.

(A)

¿>Lk 4:12 fl

12 Kai àTTOKpiÔEiç EÎTCEV aÙT$ Ó 'InCOUÇ ÔTl EÏpT)TaOOÙK ÈKiiEipâaeiç KÓpiov TÔV BEÓV aoo. x

fl

90: Deut 8:3

, - ,

3 Kai ¿xdxuiaév o"E Kai éXiua-rxóvr)aév efe xai èyùiuiaêv ce tö uavva, 6 oûk EÏbriaav oí TraTêpeç aou, 'iva dvarreíXr] aoi öti oùk ÉV ápTU) uóvui ZiicfETai ó fivOpumoç, ùXX' ¿ni navTi firjuaTi Tip ¿KTropeuouívuj 5ià otôuotoç BeoO öiaeTai ó âvôpumoç.

1

:a-]ssrj nTP. m n a « s l i r b s ^ f f 's d i s o n r r r r a ? unbn IT T T /v : 1

Mt

4:4

4 ô 8è ànoKpiOciç e ï n e v TerpcnTin* OÙK ist" âprtp pó\xp tyoerm ô âvBpamoç, àXk' èni navxi prjpaxi vèKnopcoopévcp Sià axôpaxoq^ BeoS;

Deut 8:3. {A, except word order)

r

¿>Lk 4:4 4 Kai áít£Kpí0T) TtpÔÇ aÙTÔV Ô 'lT)0OUÇ' yéyparctai ö t i OÙK sn' äpxtp póvea Zrjaerai ô âv8pco7ioç , T

see Deut 4:24 [77]

91: Deut 9:3

fl

92: Deut 9:4 !

i ans Tpribx n r r »fjiqa ?J33 ?3 - p ä r ^ B 1

r w n n s n - n x nah ? mrr " j s b n Vipnss n á i ó A - J V JT T

V V*. T

^rshü

T ï • J~ • VI * 17 1 * !

I IV T * ÍT - I

38

4

\T I V " T J' -

IfT • *I

!

«ufj ETTtrjÇ êv TT¡¡ xapbia trou èv TiSj ilavaXiSaai xúptov töv Beóv aou tù eOvr) TaûTa dire Tfpoaùjrrou aou Xîtujv Aid Tàç bixaioaùvaç uou eiaryrxrfEV ue xùptoç xXtipovouflaai tî|v Tnv Tf|v dfaOiiv Tairrirv dXXà bid tí|v daißeiav tújv ¿Bvújv toútujv xùpioç ¿EoXeBpEúaei oùtoùç Tfpö Ttpoaujirou aou.

Rom

10:6a

Only Deut 9:4

6 f) 5è £K TtÎOTEtÛÇ SlKaiOtTÚVT) oôtojç XiyEi • pt) BÎTiyç èv xff Kqpôia aoo' t/ç ùvafiijaexai eiç TÔV oùpavôv; t o ö t ' ëoTiv XpiOTÔv xaTayayElv

Deut 9:4. {A; a mere phrase borrowed—no evident quotation)

39

Masoretic Text

Septuacint

Commentary

New Testament

92 (continued) Deut 30:12-14 b

1

b

h a f e ı vyrtbsi

-a imb

1

nax ? "Kin a*? n a y a - x ^ , « :nşf

»xin o ^ a

*6 «

nnx yyasn 13$ nr/jŞ!]

:nâöitfi nnx « » a t f ı lib nrîpn b t i n a j r ^ x « ' H a ? ? : " » t iv \r /*••:*•: t tjv|t*î t•,•<•• v t t 4' o lîrtâsb îjaaŞaı ?psa nxa n ş n n ^ 8 a i n p - ' a

14

Rom

10:6-8

only Deut 30:12-14

JS

OÙK İV Tip OUpOVÛI <XVU) iffTİv XIyuiv Tîç dvapııcîETaı rjuîv eïç tôv oupavôv Kai Xi^uiyETai auTİiv ijpîv; Kai dKOÙffavTeç aÚTÍ|V ıroırıo'ouEv. 'îoùbè népav Tfiç BaXâcatiç èffîiv Xéyujv Tîç bıaırepdcreı f|uîv eiç tö ıripav Tfjç 8aXaaariç Kai XrjuijiETai rjuiv aùti'iv ; Kai àKou0Ti'iv f|uîv rroiriaEi aùtiîv, Kai Troiriffouev. '•'êaTiv oou àTTÙÇ tô bf\pa (jçôbpa èv Tip OTóuaTÍ cTou Kai èv Tfj Kapbia cou xai èv Taîç xEpaiv oou aÙTô noiEîv.

6 f) 8è èjc TcicTECûç Sixaiooóvn oötcoç Xeysi • ¿ir) EÏnrjQ èv rfi Kapôiq oov TÎÇ avaMperm eïç TÔV oùpavôv; tout* ëotiv XpioTÔv KaTcrvctYEtv 7 f ) t/ç Karaß/jacmi EÏÇ TİJV äßuoaov; tout' ëotiv XpioTÔv èx VEKpûv avayaYEïv. 8 àKkà t í AéYEi ; fiyyuç aoo TÔ pfjpá iaxiv èv tq> otopaTi coo mi èv Tff mpôi'Q coo, t o ö t ' êotiv t ô pfjua TflÇ TtîCTECÛÇ Ö KTlpÙaOOUËV. 1

T

Psalm 107:26 : şiarın nana ozişi nlainn » i t v b:b# ^ j t »

36 dvaßaivoumv luıç tiîiv oûpavüjv Kai KaTaßaivouaiv fuuç tûiv äßucauuv, fj i)juxf| aÛTÛiv èv xaxoîç ítiíketo,

93: Deut 9:19

fl

Heb

13 19 aanx t b b S t ? aa" ?» rrnT nsp n#x nanm *ıxn "3sb "nnj,!

12:21

I9

Kai EKtpoßüs efpı bià it|v ôpp'iv Kai tôv Buuov, öti Ttapu)Húv8n KÛpıoç ècp' iinîv İEoX£8pE0aaı ûnâç xai eiafaouaEV xùpioç éuoû Kai èv tiû Kaipip toútui. -

1

Deut 30:12 (A). Rom 12:6 picks up "Do not say in thy heart" from Deut 9:4 but the rest of i t , that is, "who shall ascend up into heaven," is taken from Deut 30:12, and we find that this is repeated or picked up in Psalm 107:26, "who shall ascend into heaven," but then fol lowed by, "they shall descend into the depths" mann which is picked up by Rom 10:6 as "who shall descend into the deep," the singular tt}v fi|3uooov rather than the plural of the L X X . But in Rom 10:8 the word is nye " i n thy mouth or in thy heart" is taken from Deut 30:14, "the word is very near in thy mouth or in thy heart" which corresponds perfectly with the Hebrew. (A)

21 icat, oÛTco (poßEpöv r)v t ô «pavraÇôuevov, Miûücfıç eItcev iKtpoßög e'ıpı xai £vrpouoç. r

Deut 9:19; Compare M T ' F n r '? with L X X Kai ëx(poßöq and N T Heb 12:21 giopoßo? slut. {A)

1

: x m n Basa aa ?x mn ' »atfı

94: Deut 17:7

a

oar\-bs nn liran*? Vra&jxna ia-nTin a n u n -p» »T T T i-1 î T T < VII* T J:?ıanpo m n r n u a ı nshnxa JIV 1 p • \T T fi I - r AT "I - T r_

£

7

Kai f) xsîp tûjv uapTÚpujv ÏOTai in' aÛTûi èv npıÜTOıç BavaTûıaaı aÜTÓv, Kai f) xEÏp TravTÖç toû XaoO ¿tt' èaxâTuiv xai èïapEîç t6v novtipöv èE u^Cûv aÙTûiv.

\

Cor

5:13

13 toùç 8è eÇco ô 8eôç Kpivsî. èiàpaTe TÔV novrjpôv è
Deut 17:7.

{A)

r

Deut 24:7 = Deut 1 Cor 5:13. {A)

17:7

. . . rnsan = L X X =

Deut 19:19 19

«jnn "•pnsaı mx"? jtIöh*^ bbî nzfro i"? •nrrisffi w T tı i " r *t ) .1 * v T rt " v j- -: -

'»Xai TTOll^ffETE aÛTiJ) Bv TpÓTtOV éTrovtipEÚüaTO Ttoıf]o"aı xaTà toû àbeXqjoû aÙTOû, xai èEapEîç t6v rrovrıpöv èE ûjliûiv aûTSÛV.

Deut 19:19; same as above.

Deut 22:21 -•?x njjsrrnx^xrsin'] *• n n i w r D n n a ı boaxa »nTS "sfrx*- 'rnSpoı r r a x - r r a nns t * t ** - jv : TianpB »snn rnya-ı r r a x r r a "nisr ? ^xniya Vras 1' .* 11 • • V t /T t - r t * t j" \ i * *• t : • : tt: d

1

a,

xai êEàEoumv tî|v veövıv èîti Tàç 8ùpaç oïkou jraTpôç aÛTf^ç, Kai Xi8oßoXf)O'Ou0iv aÙTi'iv ol àvbpsç Tf)ç itôXeujç aùrr\ç èv Xi8oiç, xai diroeavEÎTai, ôti èTroÎT)-o*Ev dçpoaùvriv èv uioïç 1 cpaiiX èKTropveûo"ai tôv oîxov toû TtaTpôç auTflç • Kai èEapeîç tôv irovripôv èE ùuâiv oùtûiv.

Deut 22:21; like the other two quotations preceding, it also attests the phrase "Thou shalt cast out the wicked one from your midsts" but it contributes nothing dis tinctive or new.

Deut 22:24 Ditopoı xınn -ran i n ^ b ' s 1

Bi^-rix

anxxini

24

_i

• v j h npaa-x ? ie/x nan ?3J n s k r n x Vfaı croaxa nnx • t )jt-:t t - i - T-s-r v "T -T": t n »jnn m y a ı i n i n ntfx nx nasrntfx nan-^i? tf'-xn-nxi W T /T I - V A" ** VJ* V ff • V -I / ' I " * T Vt :?j3"ipa _

1

^èEÙEETE duqjOTèpOUÇ ETtl ti)v TtùXnv tî^ç TfôXeiuç aûrâıv, xai Xi6oßoXtiör|o"ovTai èv XiBoiç Kai diTo9avoûvTaı • t?)v veSviv, öti oùx äßörjtrev èv tíJ ttóXei, xai tôv dvBpUiTtov, 8ti èTaitEivaiO"EV tî|V Tuvama toû nXr|(Jiov • xai èEa peîç tôv irovripôv èE ûuujv aÙTiûv. —

Deut 22:24; same as above.

Deut 24:7 b

40

,_,

7

ia-»na3jnnı b x n i r *oaa Vnxa îöds 333 ah* X35B a \ V * 1 • 1 " t 1 ' J" 1 ' TV" V«V •• * J" T ' ^ î i a n p a ' ^ n n m i n i xinn asan h a ı i n a a ı J IV If* • |»I »T 1 - (' - JT" " AT 1

?

'Eàv bè âXtTj dvSpumoç KXéTfTiuv ipuxñv tûiv àbEXtpûiv oùtoû tiBv ulılıv lapar)X xai xaTabuvaoTEÙffaç aiiTÔv dnobijDTai, ÙTroBaveîTai ó xXénTiiç èxsîvoç • xai èEapEîç tôv Trovnpôv is ôuûiv aÛTiûv.

41

NEW TESTAMENT

SEPTUACINT

MASOREIÎC TEXT

COMMENTARY

öActs 7:37

9 5 : Deut 18:15-16 rrtni rfc a-p; -aaa ''Vpoxo ij3"|po

u

X'aj

15

:"p»aiön vbx r\"7ib$

«npotpriTriv êx TÛIV àbtXiptùv aou diç èuè dvctoTf|0£i 001 xûpioç ô Beôç 0ou, dxoù0EOBe

OÙTOÛ

baa

1 5

xaTÔ iràvTCt, ôoa r)TT)ffu> irapà xupiou TOÛ BEDÛ COU XujpTiB TT) rjuépa Ttiç èxxXr)0iaç XÉYOVTEÇ OÙ npoaBiiaouEv dxoO. am înf|v tptuvTiv xupiou TOO BeoO fiuùjv xaî TÔ nOp TÔ UEYO. TOÖTO OÙK ôipôueBa ÏTI oùbè ur) diroBdviuuEv, EV

i!

- r i x mrr V i p ' n x Vfewp «fès xb i b x b bnpn ai;? a-ina J

i

:T.1KN X^'i " I i ! ~X~X~X? T.Xi" ~?~f~ ••&X~TiX'j

Deut 1 8 : 1 5 ; M T = L X X = Acts 7 : 3 7 except for word order and omission of Kûpioç before 6 E Ô Ç . Acts 7 : 3 7 = Acts 3 : 2 2 except that it inserts xûpioç. {A) or (A-)

*Acts 3 : 2 2

Deut 1 8 : 1 6 ; L X X xaxd JtdvTct . . . rjTfjoa). Acts 3 : 2 2 adds auxoO dxouoeaBE (+ K a t à jrdvta ô o a Sv AaXriorj). (A )

k i

l6

V r 6 x n i ' ' Di?» r\bk2'~m

3 7 ouTÖe ecTTiv ° 6 Mcoücfte 6 eircaq TOI? uloT? 'IcrpafiXnpot/nfu/v bpiv üvacv/jaEi b ßebg iic rcov äöcktptZv bpwv ox; s-

2 2 Mcoücfj? uev eljtev ÖTI npotptYct)v bpfv ävaarrjoEi Kvpiog ö feds Fbpcbv itc TCSV äösXip&v bpibv cö; ipe abwv aKovcsoOs Kart nävra öaa äv AaXrfo7] rtpö? öua?. r

A

m

ri

see Lev 23:29 [69]

96: Deut 18:19

«Mt

97: Deut 19:15 15

:~;'a- -car c-srr;;^:;? -s-*?» i x c n s ' J t t f i - B - ^

Oùx èuutvEî udpTuç eîç uapTupfjaai xaTà dvBpujitou xard nâ0av àbiKÎnv x«ii Kcrrà TTÛV ûudpTr|ua xai xaTà Trâaav ûuapTÎav, i)v dv duùpTir ÎTTÏ arnuarog bùo uaprùpuiv xai tm ôTÔpaîoç Tplûiv ILiapTÙpiuv 0TaÜii0ETai TTÖV pfjua.

18:16

16 fidv 8¿ uf) aKOÖOTj, TtapÖAaße 'uetd a o ö £TI 8vo f) Sio^, Iva ini oropaxog *dvo papxbpwv j} Tpißv'i maOg nävptjpai>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! -., • ; ;•<•• t - t : t t j - i v t t
COMMENTARY

NEW TESTAMENT

SEPTUAGINT

''Edv bé Tiç Xotßrj Yuvaîxa xai OUVOIKI'IOT] aÙTfj, xai forai èàv ail Eupri xdpiv èvavTÎov aÙTOÛ, ÖTI eöpev èv aùrfi öo"xiMOV irpÜYna, xai Ypdip« aÙTfj ßißXiov'dTrooraaiou xai bujöEi EIÇ TÙÇ x 'P S ùTfjç xai ÈSaTtooTeXEî aÙTriv EX TIÎÇ oîxiaç aÙTOÛ, 6

ß

Q

only Deut 24:1

31 'EppéSrt 6s • ôç üv àrtoXuoti TC0 aÙTfj àTtoaTâaiov. * M t 19:7

TTJV

yuvoTica aÖTOÖ, 86-

only Deut 24:1

Deut 24:1, 3: (1) M T has nrf?!^ (24:1) = L X X x a i E^ajiooT£X.Ei aOrnv. M t 5:31 summarizes, using Sc; av dTto?tv3ori TT)V yuvaixa. The 'Epp£9r| is not necessarily a direct quote from Scripture, but rather seems to be a summarizing statement by the teachers of the Law ( D or F); (2) ?|T3 = L X X x a i StbaEi Eic, zaq x^pac, auifjq (D* or A ); M t 5:31 summarizes and simplifies by 86TO) auxfj; (3) nn'13 ISO - L X X pipXiov fircooxaiou; M t 5:31 has simply drcooxdaiov ( D or A ; again, this reflects an A intention to summarize rather than to quote verbatim. The summary is both adequate and accurate). a

7 A-évouaiv aÙT6> • 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 ! \ • : -.-<•• t - t : J -j - j j- 7 :-nmb ib nnpb—im Tinnxn* "irxn -a ix

3 xai utorjfffl aÛTi'iv ô dvrçp ô IÔXGTOÇ xai YpdiyEt aùrrj ßißXiov àTrooTadou xai b\xiot\ eîç TÔÇ x îP S aÛTfiç xai èHaTtoaTeXeî aùîfiv èx Tfîç oixiaç aùroû, ï| ûiroBdvr) ô dvi'ip ô èaxaToç, 5ç iXaßEv aÙTiîv êauTip Yuvaîxa, £

a

f

1

4 oi 8è slrcav èTcéTp£VEV Mcouofl?" ßißXiov ÙTtoaTaaiou ypâ\|/ai xai àrcoXôam.

Deut 24:3 is identical with verse 1 ( L X X ) in the wording of the pertinent phrase Eiq xaq %£ipaq auxfji; and ciTtoox£A.£i instead of the NT's auxfj and drcoX-Ooai, which is followed also by M t 19:7 and M k 10:4. M k is closer to the M T than the L X X , but uses drcoXCoai as opposed to L X X ' s §i;aTcoox£A.£i. (/4 ) d

104: Deut 24:7

see Deut 17:7 [94]

105: Deut 24:14

see Ex 20:12-16 [48]

106: Deut 25:4

"1 Cor 9:9 r l ^ n a ni$ D ç r ç n 6 «

«Où tpiuûjaeiç ßoöv àXoiûvTa.

f

r

9 è v yàp tip Mtoûaétoç vôutp yfeYpaTcrai''* où KT]fi(boEiç ßovv àkoâvra. ]xf\ i&v ßoöv uéXsi Tfö OEÔJ

1

Deut 25:4; a'DnTrx' ? = L X X o i cpiuctoEti; = 1 Cor 9:9 Ou KT)U(uO£i<; (which, however, is a doubtful reading, since p , A , B , C, and D read (piucbcEic;, A), and 1 T i m 5:18 uses (piptbaEi? {A). Note that x a i fi^ioc] 6 £pydxr|c; xoO utaOou adxoO may not be intended as part of the OT quote ( A . E Y E I f) ypatprj, which introduces PoCv dXotovxa), but may be an inferential comment deduced by tradition as having a bearing on human relationships. Therefore the GK text should not be in italics for fi£io£ . . . ai>xou). [A-) 46

b

l

T i m 5:18 r

f

fl

,

ens nsirin

»tfr a

_

n a r r r f " « n^nn x^ M ' r r x ] a i b n a ° n n x nm moan n ^ V ^

nn: 1

™ p > * n 4 " ü ? ; Vip?: i j tzrx ?

_

irirpa^ hnbai i n a r r n x nnp^ t r x n ' p i r . xb c x i ^ n © : ? hvi rmb

,

!

5

7

,

a j?n p •ray; »rxa hnbxi • iipTn"bx nnèé?n 1

I

r a a n3X°"x ? r t - VT T / 44

Mt

1

aùroô.

22:24

'Eàv bè xaTOiKÜjatv dbEXcpoi èni TÔ OÙTÔ xai dnoBdvr) sîç il aÙTÛiv, oirépua bè jLti*j rj aÙTip, oùx torai f) Yuvr) TOÛ TEBVIIXÔTOÇ è'Ea) dvbpi un èrriZovTi • ô àbeXtpôç TOÛ âvbpôç aÙTtîç EÎCTEXEÙCEiai itpôç OÙTI'IV xai XrtuipCTai BÙTfiv lauTiji -ruvaixa xai auvotxi'io'ei aÙTrç.

24 XéyovTEÇ • 8i8àoTcaX,B, Moaûotiç E Ï T I E V êâv TIÇ ânoBàvrj tir) ëxtov réicva, èmya/ifipevaei ô àôeAipôç aùro5 r?)v yovaïKa nÙToi3 mi àvaaxijoei anéppa rœ àôeXy>0 aùroû.

?èdv bè uf| ßoüXtiTai ô àvBpumoç Xaßtiv TÎ)V Yuvaîxa TOÛ âbtXqpoû OÙTOÛ, xai dvaßrjatTai f) fvvf\ èni TV|V nùXriv èni TÎ)V YEpouaiav xai èpeî Où BèXei ô âbeXtpbç TOÛ àvbpôç uou âvaOTnaai TÔ ôvojia TOÛ dbtXçoû aÙTOÛ èv Iopai]X, oùx ^BèXiiaev ô àbeXipo; TOÛ àvbpôç >iou.

19 8i8àaKaÂ.s, Mtoûoflç ëypayEV TJUÏV Ô T I èâv nvoç àôcAçôç ànoOûvy xai KataXÎTcrj yuvaÏKa mi pi) àipfl réKvov^, Iva Adßy ô àôeXtpôç aùxoS n)v yvvatea mi t i avaoTijaif anéppa T0 àôeAqxp aînov.

5

a

s

b

Mk

1

-

18 XiyEi yàp f) yputpfi* ßovv àXoâivm où tpifjoiaeigi, Kai' àÇioç ô £/?ycm/ç TOû fiioOoS'

107: Deut 25:5, 7

2

12:19

f

T

M t 22:24 gives a different wording from that of M k 12:19 and Lk 20:28 as they make reference to the ordinance of Deut 25:5, 7. Matthew quotes the Sadducees as summarizing the passage in a way that accurately conveys the intent, though it does not follow the L X X wording as carefully as Mark and Luke do. The differences are as follows: (a) M t 22 puts it quite simply: " I f anyone dies, not having children"; M k and Lk make it: " I f anyone's brother dies"—as compared

45

MASORETIC TEXT

SEPTUAGINT

NEW TESTAMENT

COMMENTARY

107 (continued) Gen 38:8 ak = W ! n&*

T W n f l r ^ *fc

YTJBT)

mfti*

•elirev be loubos Tiff Auvov ETCEXBE Ttpbs Tf)v Tuvaixa TOO äbsXipoö oou Kol Tdußpeuffm auTf|v xal avdoTr)(Tov OTr£pu.a Tip dbsXtpip oou.

20:28

28 XtyovTS?' SiSdoxaXs, Mtovoite 8ypa\j/8V f)ulv, iäv TJVO? iSskipös änoßävg 'EXCOV yuvatKa, x a i OÖTO? äVs/cvoc P, Iva Mßrj ö aözkfpbg airoü ttjv yvvatm Kai l£avamrjcri ansppa T(3 &dekip0 avwu. r

w i t h M T ( " I f brothers live together and one of them dies"), which is somewhat closer to M k and L k than i t is to M t , even though they also are somewhat abbreviated ( " i f someone's brother dies"); (b) M t follows up with "not having children," as compared with Mk's "and does not leave a child" and Lk's "and he is childless"; the M T reads "and there is no son to h i m , " for which L X X has: "and there is no offspring to h i m . " A l l five differ slightly i n wording, but not in sense; (c) M t continues: "His brother shall perform levirate marriage (fcTuyauppEuoEi) to his wife (a technical term for which Delitzsch uses B 2 ^ in his Hebrew N T ) ; M k puts i t : "that his brother take the wife" (Alexandrinus and Bezae supply "his" before "wife"); L k reads the same as M k . M t words it: "her brother-in-law shall take her to wife for himself." Here again the three evangelists slightly differ from each other and from the L X X (Deut 25:5) as well (which uses the middle Xrju\)/ETai instead of the active A-riprj and also uses no "his"— CIUTOO—after yuvaiKa); (d) The final clause in M t 22:24 is taken from Deut 25:7, and differs from M T only by using a ^ p u a ("seed") instead of Dtp ("a name"); M k and L k do the same, whereas L X X adheres quite literally to M T with t o Svouct (although needlessly making it articular). To sum up, it is fair to say that none of the evangelists has borrowed directly from the L X X , and all have abbreviated or paraphrased slightly the Heb. text. As far as Gen 38:8 is concerned, it has no verbal resemblance to the N T quotations. (D)

108: Deut 27:26 «Gal 3:10 a6

'E7tmaTdpaTOq wäg dVepumos, Bg OÜK inyevet £v Ttdatv TOT; Xdroig TOO v6u.ou TOUTOU TOO iroifjoai aureus • xai epoOmv ndc 6 Xa6s TEVOITO.

10 "Oooi yäp ¿5 Ipycov vöuou eioiv, £>TCÖ Kcuäpav E I oiv • vEypaTCTcn yap ÖTI enmaTäpaTog n&g ö? OVK ippevsi nämv zolg ysypappevoig iv TG& ßißkitp TOÖ vöpov rod noiijaai aörä,

T

Deut 27:26; M T has "cursed is the one who does not confirm (D'jT Rb 'establish') the words of this Law," whereas the L X X has "who does not abide in all (OUK E U U E V E I kv Tcdaiv) the words of this L a w " = Gal 3:10. It is possible that L X X read Dip? instead of D ^ ' V a i n V 4MSS (not H e x a p l a ) / ( £ ) G K e n

8 4

109: Deut 29:3 (29:4) " R o m 11:8 BT??1 n j r f t ab D , ^ h i r r ] r j r j 6 i s injn oi»n

1

izba?? D ^ J K -

rflqrb

»Kol OUKftlUKEVK-jpiO? 6 0EOS ¡JU.1V KOpblOV EibtVM KOI ÖtpecAnoüs ßXETiEiv mx tZrra ÖKOUEIV EUJS Tiis finipas TOÜTns.

Isa 29:10 niinnn njn h p - Da-bi? ^ o j - a »>

110: Deut 30:12-14

r

8 KaOib<; ysypartTat • BÖIOKEV atrzoTg ö OEÖQ nvevpa Karavv&ax;, otpOakpovg TOÜ pt) ßkcnsiv Kai dna rov pij äiwvciv, i'cog T//C ai'fpepov fjpcpat;.

Rom 11:8 is a conflate of Isa 29:10 which contributes the phrase "the spirit of stupor." The rest of the quotation is taken from Deut 29:3(4), so we have in Rom 11:8 a conflate quotation, but really (A).

6TI TTETTÖTIKEV uu.dg Küpiog irveufian xaTavuEEius xal xauuuo-Ej Tou; oq>0aXu.oüs airnliv Kai TIÜV iipoq>r|Twv OUTÜJV i
see Deut 9:4 [92]

46 47

MASORETIC TEXT

COMMENTARY

NEW TESTAMENT

SEPTUACINT

«Heb 13:5

111: Deut 31:6, 8 o r r s a i s - i y r r b x i i x - r r r b x isaxvDTn» •- j • - - -i / i r t • t Jji ' AV

\

6

I

°dvbpiZou mi ïoxue, u.ii tpoßoü urçbè bEiXia nnbè TITOTIGÇÇ diTÖ irpotniiirou aÙTÛiv, STI xûpioç ô 8eôç 0ou ô 7rpo7TOpeuô,u£VOç UE8' Ù,UÛIV èv ùjuîv où yxf\ ae dvf) OÖT6 ae èYKaTaXimj. Kai xûpioç ô 0uu,TTopeuôu.EVOç UETÔ 0oû oûx dvr|0Ei ae oûbè yii\ èTKaTaXÎTrri ae • là] tpoßoü pj]bè oeiXia.

5 ÂtfHA-àpYupoç ô Tpôrcoç, apKoûuEvoi TOÎÇ Ttapoöciv. KÙTÔÇ yàp zïpr\KEV * où fitj oe àvt3 oùô' où ftij OË ^èyKaiaXimo,

Deut 31:6, 8 = Heb 13:5.

(A)

r

8

^ a t i r x"?l WT-*k

xin,Tprftx mrp,ra

:r,nn xbi x T r f x b nary: xbi ?p"p 112: Deut 32:4

wn»

1

X ? TTSI? T H V

Deut 32:4, adapted in Rev 15:3 as a new Song of Moses (cf. 187). (F)

see Psalm 111:2 [187]

«Rom

113: Deut 32:21 »qrri?an? "jiojp N ! n 6 a ^ j p art, : D O - Î O X bu •'to o i r x b a Dxripx 'MXI

21

21

aÙToi TrapeZiiXiuadv u.e en' où Oeuj>, TrapiipTiadv u.e èv TOÎÇ EibwXoiç aÙTiBv • xdïiù TtapaZtiXiLau) aÙTOÙç ÈTT' OÛK ESVEI,
10:19

19 ak\à XEYCO, uf) 'Iopai)X, OÙK Ëyvaj; TtpôTOç Mcoûaf|ç Xéyzi* èyù napa^rjkwaw i>uôç en' OÙK ëOvei, £7i' ëûvsi àouvéru) napopyità uuâç.

« R o m 12:19

114: Deut 32:35-36 abn aian nsb

ttèVi b p : *b " •I |TT :iab r n h » tfm D T X ai'' ainp "a AT

;

-

J

T

V I

<•

-1

1

oram Tnajrbjn l à » hin H" ""® -1 1 : a r a f T i s » osxi " r r r ë r a - s n x T 's AT V !

WT

-

35

(

-

T

<'T

!

36

I*

a

1 1 T

i t

V V.

I

T

-

:JT

•

V

1 • <¬

s

' èv f|uipa èxbiKiiaeiuç dviarrobiiiau), èv Kaipip, 6TOV 0cpaXg é TTOÙÇ aÙTiâv • ÖTi ÈTTÙÇ fjjaépa dnuiXElaç aÙTÛiv, xaircdpeanvÉTOiu-a ùuâv. Ô T I xpiveî KÛpioç TÔV Xaôv aÙToO xai èiri TOÎç boûXoiç aÙTOÛ TrapaKXri8)ia£Tai • eïbEV fàp TTapaXeXuuivouç aÙTOÙç Kai èKXeXomÔTaç èv èTraïurffl Kai iraptiui'vouç.

only Deut 32:35

19 uf) èauroùç èicSiKOuvTEÇ, àyaTtT]Toi, àXkà 5ÔTE TÔTCOV Tfj ôpyfj, YéypaTCTai yâp* èpoi ôÎKtjmç, èycb àvmnoôwou), XéyEi KÛpioç.'

Î6

è

Deut 32:21; M T varies with Rom 10:19 only by contextually adapting to uufic; (for the sake of greater vividness) the aiiToui; of L X X (= DX'jpx), as i f to address a reproach to unbelieving Israel in Paul's own day. (A-)

(Psalm 134:14)

H e b 10:30

14 ÖTI Kpiveî xûpioç TÔV Xaôv afrroO xai èni TOÎÇ boûXoiç aÛToO napaKXr)8rjaeTai.

30 oï8au£v yùp TÔV cinövra • èpoi ÈKÔÎK/JOIÇ, èyù âvranoô(boa) . xai 7iàA,iv Kpivsî Kôpwç" rôv Xaôv aùrov.

BK-

Deut 32:35-36: (1) Rom 12:19; here N T = M T as against the L X X èpoi E K Ô Î K T I O I Ç = Dj?3 '? (C), whereas L X X èv fipépot èKÔiKT)0£toç, implying Oj73 Di'V (so Samaritan also!). As for the M T d?p) Dj?3 '> "Vengeance is Mine and He/he will requite/recompense at the time when their foot totters," perhaps amend to nbp as D65 = 'na^tth or QbpH\ L X X " I n the day of vengeance 1 will requite, at the time when their foot slips"; (2) Heb 10:30a = Rom 12:19, but Heb 10:30Z> = Psalm 135:14, l a y m r r p r '3. L X X reads in Psalm 134:14 o n xpivEi xûpioç TÔV Xaôv aÔTOù, which = Heb 10:30è xpivEÏ xûpioç TÔV Xaôv aÛToO. (A)j{A-)

T

T

s

a

Rom

115: Deut 32:43 Psalm 135:14 e,

Dip'' « r n a î r o n s

"iä» » b * i r i i n «

h

1

:: i8010: a y *inanx s a i ias? T i smrr ? ar ^ r n a s fnbjri r -bsp n »« 1 1 TTI - i'i ' 1 I1 J I IT V

48

\

T

"I

-

I

A -

T T JT

J" T J*T

(TT )•

43

eù
1

15:10

10 xai rtùXiv XiyzicùtppàvtiiiTe, ëdvt], pcrà xov Xaov aùrov.

Deut 32:43 lacks the portion containing LXX's Eutppov8r)T£, E9VT), pEtd TOÖ kaov auxou, a clause that appears in Rom 15:10. 4 Q ' reads: I ? pnnffrn] 1a? Wüp Wjnn iag-nx pija i r n n i DTj^x na'Va IV fy lani D'n^g ^a vrsb ypi pj?5i Dip ins P T pa Vx ^ x ^ a -ba Si i p t m [lag nans 1531 oipl vmplftft. This reconstruction is given by Albright, "New Light on Early Recensions of the Hebrew Bible," BASOR 140 (1955), 32-33. A l l the D

1

1

49

MASOKTIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

115 (continued) underlined clauses are in the L X X but not in the M T (which may have suffered from homoeoteleuton!). (Either A or 5 , depending upon the trustworthiness of the Vorlage of the L X X in this passage.) a

Psalm 95:7

¿ H e b 1:6 7

atoxuvftfjTwoav TIÙVTEÇ ol TÎPOOKUVOOVTEÇ TOÎÇ ol áTxauxibuEvoi ív TOÎÇ eibiuXoiç aùriîiv • TfpoaxuvriaaTC aünf», rrâvTEç oi àrfeXoi avroO.

116: Josh 22:5

117: 1 Sam

12:22 iàsrnH mrr tíiprüb •'S»' \

ÍV

1

V

/

"I -

T

I

-T

•<

AT

J

I

\

1

| ôvou.a aÙToO T6 uira, ÔTI èTtiEixéwç xûpioç TtpoffeXaßeTO uy.Sç •• OÎITIJ) elç Xaóv. m

5 T I OÛK ändiOETcn xûpioç TÔV Xa6v OÙTOO 5ià T6

•*

Psalm 94:14 i "b »

T

14 8TI OÛK âmjjo"ETai xûpioç TÔV Xaov aÙToû xai TÎ|V xXrjpovojuinv OÙTOÛ OÙX IfKaraXEiiiJEi,

13:14

1

2 OÛK àmbcraro b Oeôç wv Xabv aùzoû öv rcpoéyvû). t) oinc OÏSOTË èv 'HX.ia TÍ Xéyei fi ypctpfi, cbç èvruyxâvEi TÔ> 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 ? îjna^aa 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

:

<•-

T

1

nian b ^ - r ? n a s ó i V T

•

T

•

«

•• :

XÉYLUV Kûpiu çpovEîv, Kai TTávTa Tà SEXfipaTd iiov iroir^aEi • 6 XéTuiv lepouffaXtin Oixobou.T)8r)OYj, Kal TÔV OÎKOV TÔV ÜTIOV u.ou 8E).IEXIÜJCUJ.

1

Isa 44:28; compare the M T 'sarrVai 'sn uhia ? na'xn vipl and L X X ô Xéycov Kuptp tppovEîv and L X X Kai ITavxa t à 0EXr)paTd pou TCOITÎOEI. Same words, but different subject. Said of Cyrus as a type of liberator of God's people, but not said of David; however, as Cyrus is a type of Christ as liberator of the captivity of Israel, and because Christ is both descendant and antitype of David, there is a sense in which this refers back to David because of "David's greater Son." ( £ )

MASORETIC TEXT

Niw

SEPTUACINT

119: 2 Sam 5:2

see M i c 5:1 [299]

120: 2 Sam 7:8

«2 Cor 6:18

n i x a s ° n ; r r ° n a x ' n a nrb ,

COMMENTARY

TESTAMENT

i

-

"nzab naxn na nnjrfs

8

Kai vOv Täbe ipeis TU) bouXiy u.ou Aauib Tdbe Xrrei xüpio? uavTOKpdTiup "EXaßöv ere £K Tfjs ydvbpas TL&V Ttpoßdnuv TOÖ eivai ere eis f)YOÜu.evov tVi TÖV Xaöv pou ini TÖV laparjX

1

°-'bv°« 'ßi:°-by °n±

rfrrh ] x s n n n x B n k r p ynnp ? ibx-iiv

2 Sam 7:8; M T nixas m m IBS ¡73 = L X X Uyei xupioi; TtavTOKpdTiop = 2 Cor 6:18. {A, and £ , see Summary and Conclusions).

18 Kui Saofiai üulv nazepa mi fcueic; EOEOOE poi ei; viobq xai OuvctTEpaq, Azyei Kvpwg navTOKpaiwp.

1" T ; •

121: 2 Sam 7:14

*Heb 1:5 1

»inwna nato- p b " ^ T H T aim ax ? i V - . T n x ^ x ' 0

t a n x ' ' » *i?i:a"

CSMX

I4

iYiu faopai aur# ei? miTipa, Kai OÜTOS IOTOI poi li? uiöv • Kai edv fXOii f| dbiKia auToO, Kai £X6T£UJ jidßbip dvbpäiv Kai iv dtpaTs uliliv dvOpiimuuv •

4

aab'a V n r b m

only 2 Sam 7:14

^

OUTOV

^

^

iv

(see also [133],b) 2 Sam 7:14; M T = L X X = Heb 1:56.

5 Tivi yap EIJIEV TOTS TC&V ayyihav viöQ poo si oö, eyai arjpepov ysyevvrjK& as; Kai TtaX.iv • cyüj caopai avr0 SIQ naxipa, mi amdg caTtxi poi siq oiov;

(A)

Compare Heb 1:5a with Psalm 2:7b and tyfo orjuEpov YEYEvvr|Kd ae . . . m r n ^ Di'n (133 = Psalm 2:7Z?), which indicates a conflate of three passages.

^ q t e v 21:7

1 Chron 17:13

7 ö vixffiv rKATipovourjOBi t a ö r a xal laopai 'ahoi Beds mi airtd<; Sarai poi oiöq;\ {

1

iai;a Tox-tf ? Som

1

>]ib y r r j s x i m ax ? i'p-npx <JX» :»r\-g)b °n;n nfxa* 'nimpn ntfxa

"erdi iffonai auTip e!j TraTepa, Kai OÖTÖS Sarai poi eis uldv • KO! TÖ IXeös fou OUK dTroornffuj dir' aÖTOö tüs dirioTriaa dub TIBV ÖVTUJV iu-TrpoaSiv ÖOU.

122: 2 Sam 22:3

see Isa 8:17-18 [210]

123: 2 Sam 22:50

ORom 15:9 :"IBTX

1

Tjrpc??! »Djiaa ° n r r " ypix l a - ^ s

5 0

5 0

bid TOOTO iSou.oXorriaou.ai o"oi, Kupie, iv Kai iv T $ 6v6u.aTi aou lyaXCD,

TOIS

SSveaiv

2 Sam 22:50 = Rom 15:9. {A)

9 TO 5E EOVTI UTtEp EXEOU? So^doai TÖV 6EÖV, KaScbg yEypaTtxar

öiä

Psalm 18:50 (18:49) : "nnarx ^hbi

T

(Psalm 17:50) -

*r\p] i an'aa» ° nnix i ] a ^

50

Psalm 18:50(49) is the parallel passage to 2 Sam 22:50.

bid TOOTO i£onoXo-r^ffouai aoi iv foveaiv, Kupie, xai Til) 6v6u.aTi aou ipaXiIi,

124: 1 Kings 19:10, 14

(A)

° R o m 11:3 ,!

J0

In;n ? Tixjip xap n a x » i lonn ^nnaTQ-nx bxnfcr j a »Tjnna l a w ' - a n i x a ^ r t ^ x ^ s r n x wpan ^ ^ x nn^xi anna' w i n ^ x - ' a / n ^

,!

I np ? Tixap X3p. naxn. » l o i n Tt-'nnatB-nx binw ^a »rinna l a w - s nixas^ribx TT j JV i • -.- •' 1 I • X' ! J 1 1* 1 < : T 1* T 1 J V! •©"srnx wpan 'na ? ^ x nnixi anna i n n i p x ^ r n x i CIV I Jl - 1- • - ( • -1 T * T VAT V J t T | ¥.' ' 1 VI 1

5

52

TOVTO EZopoAoyrjoopai aoi iv Wvcaiv mi TÜ5 övöpari aou ipulo).

IO

Kai eiirev HXiou ZTIXUIV £Zi*|Xu)Ka Tili KUpiiu TravTOKpdTOpi, 6TI eTKaTtXmdv ae oi ulol 'c^ar|X • Td 8uaiaaTripid o*ou xaTiaxaipav Kai TOÜS TtpoipiVras aou drrfKTEivnv Iv foptpaiu, Kai imoXeXeiunai tyib UOVUITOTOS, Kai Zr)ToOai Tfiv lpuxnv >iou Xaßtiv auTriv.

14

Kai eiirev HXiou ZnXwv iZi'iXujxa TÜ!I Kupiui TravTOKpdTOpi, 8TI ifKaTiXmov Tiiv biaSi^Kiiv aou oi uioi lapar)X • Td GuaiaoTfipid aou KaBttXav Kai TOÜS TtpoipfiTas aou dtriKTeivav iv fiouipaia, ml iiTtoXiXeinjtiai ifii) noviiuTaTOs, Kai ZriToOai Tf]v lyux^v uou XaßeTv aÜTiiv.

3 KÜpiE, Tobg npovrjtaq aou aTisKtsivav, m Buaiaartjpia aou mrsamy/av, myw bns/MipBtiv pövog mi ^rjrovaiv rr)v ipuxm poo.

1 Kings 19:10 = Rom 11:3, except in the order of the last two clauses, in which N T reverses the order followed in M T and L X X (jS ). However, note that Rom 11:3 differs in wording from L X X , though not in meaning; L X X x a i imoA.£A.£iuuai (perfect passive), R o m 11:3 xdyro uTt£A.£i(p8r|v povoq. (C). a

1 Kings 19:10 (cont.); (nnngV) ' t f s r n x Itfpai NT. {A)

LXX =

1

TO ?

53

0Rom 11:4

125: 1 Kings 19:18 ^snara "'nnxjtfni«> nfcj^i ^

1

W

:v>

p^ ?

V j y - r f ? TjHi o : a n a r > £ a crs' ?*

18

xal KOTaXeii|JEiS iv IffpariX xi^dba? dvbpiuv, ndvTa TOVOTO, fi oux (uxXacav BoaX, xal Ttdv OTdua, 5 ou Trpoaexuvr)ff£v OUTI|>. EITTU

T6VU TU)>

«Lk in^x -!

n;sn_H>

,

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

~nxi inx ^oxni 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», xaTaBr^OEToi 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' ?}
ink ^atfni o ^ n ' P abrfraftfx n n n i ^ f a q - n s i ?|nx

9:54

i54 166VTEC U ol ua9T)tal T *IdKtuPo? x a l 'IODGWT|5 Bimzv xupis, B E X E U ; elneauevreUp«erra> 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
130: Job 16:19

19 f) yap ocxpla TOO Kdapou TOUTOU ucopia rtapd T $ Bs6) S C T I V . yeyparcTai y a p b Spaaaopcvos oofobg ev iff navovpyia aoTtwv* -

fl

: a ' a n s a "nqfirf *

o^a-ran n^jrci»

19 xal vuv Ibou iv oupavoT? 6 u.dpTu; u.ov, 6 be auvioTuip u.ou Iv imiSoroi;.

Mk

TOU;

Job 5:13 is more accurately rendered in 1 Cor 3:19 than in the L X X so far as the term 0B"]S3 " i n their craftiness" (1 Cor 3:19; ev TTJ rcavoupyia autffiv) is concerned. The L X X uses £v TTJ (ppovnaEi ("in prudence/understanding") rather than the sly and crafty form of wisdom implied by D"i>. As for naV, the L X X KataXapPdvcov and the N T 8paooouEvoi; are about equally good, although they have slightly different connotations i n Greek. (C)

11:10

10 BviXornpivT) f) gpaouevr) pacnXeia toO naTpo? f|ufflv AauiS*

Job 16:19 and Psalm 148:1 = M k 11:10. {A)

Psalm 118:25 m n j r ^ s n .Tjni x ? j « j nsrsiin n y r . i g r »

25 uj xupiE, ciSffov bri, ill xupie, Euobaicrov bf\.

Psalm 148:1 in^Wpp rD-'Binaa in*)???,' "a^atfn ]? ni/p-'nx i ^ P 1 1

54

-

6

1

1

AXXtiXouta • AYTBIOU xal Zoxapiou. AIVEITE T6V xupiov ix TCDV oupavwv, aivEirc OUT&V iv TOIS fnpiorois.

Psalm 118:25; Hosannah is to be translated into Greek as "saved please" or "save I pray" or "Oh Lord give prosperity." So that while M k 1:10 retains a transcription of the Hebrew as Hosannah, the L X X for Psalm 118:25 does translate the Hebrew into Greek.

55

MASORETIC TEXT

SEPTUACINT

COMMENTARY

NEW TESTAMENT

131: Job 41:3 (41:11) « R o m 11:35 : w r r ^ a v ^ r r ^ a nnn I

•

*J- 7 "

T

abuim ^a-npn V J

~\

A" ~ -1 - • -

3

* |I M J*

3 ?| Tig dvTiaTiiiTETa! uoi xal UTTOU.EVET, ei TTSCTO f) UTT' oöpavbv iixr\ ecmv;

35 rj zig npoeSanKSv abz&, Kai avzanoöoOrjoezai abz$;

Job 41:3(41:11) is very accurately rendered in Rom 11:35, except that God is speaking in the first person in the Job passage, whereas He is talked about in the third person in Rom 11:35. The L X X rendering of this clause mistakes D'Hpn as a word for "rise up against" or "rise up i n opposition," rather than "to do first" or "to anticipate" or "to give to someone first." Hence Paul's rcpoeScoKEV cukci) is much better than L X X ' s avziazr]osTai pot. As for the second verb, D?$X1, Rom 11:35 furnishes a perfect equivalent in &VTaTco5o0ric£Tcti, whereas L X X is very wide of the mark in x a i imouevei ("and shall patiently endure"). (C)

132: Psalm 2:1-2 "Acts 4:25-26 : pn'iarr

D'BKW

o-ij rcfri nab i

t^tiis-b^nyifbs*

1 "Iva Ti £
f

25 ö TOÖ TcaTpocj fjuföv 5iü nvetiuuTOC. dylou o-TÖuaxoq Aauiö Jtui86<; oou elncbv' • ivari etppia^av edvi/ xai kaoi ipskizt]oav KEV&; 26 nupeazrjoav oi ßaoiieiq zrjg yrjQ Kai oi apxovzeq ovvtjxByaav sni TO abzb xaza zoS xopiov Kai xazä zov xpiozob" abzoS.

Psalm 2:1-2; M T = L X X = Acts 4:25-26. ( A )

1

133: Psalm 2:7 «Acts 13:33 rrör »pn

nnsox

7

: yprn'r ai'n "OK nfia -sa "^x n a «

7 öiarriXXiuv TÖ TrpöoraYMa Kupiou Kupio? tmev Ttpös UE Ylö? u.ov EI ab, ETW 0"r)U.EpOV TEYEVVriKd 0"£ "

33 ÖTl TOUTTIV 6 8BÖ?

£KJtS7tA.r)pa)xev 'TOIC, Texvotc [aürßv] tf|uTv^ avacrrf)pa; 'Ir|ooOv &q xai' £v " t f i ) yaXu$ veypaTCTOi TÖ> 5euT£pcp'> • r

f

1

VIOQ pov

ei

ob,

Psalm 2:7; M T = L X X = Acts 13:13 = Heb 1:5a ( A ) . Also, Heb 5:5: "Thou art my Son, today I have begotten Thee" is an accurate translation of Psalm 2:7, even as Acts 13:33 is. See also #121, 2 Sam 7:14. { A )

T

eyd) orjpepov yeyivvrjKd ae , b

Heb

1:5 *(see also [120],a)

5 Ttvi yap E!TC£V TCOTE T Ö V ayytXm' woe pov el ob, tyw orjpepov ysyiwrjKä as; xai näXiv • *eyä) eoopai abz0 e/c nazipa, xai abzog eozai poi eig vidv; H e b 5:5 5 OÖTCO? xai ö XpiaTÖcj oi>x £auTÖv £862;aoEV YEVT|0fivui dpxiEpia dXX' 6 XaXiiaac. Tcpög a i r t ö v u/o'c pov el ob, tyw orjpepov ytyevvijKa as' 134: Psalm 2:9 fl M

: oss)n "Tai'' p a a

b n a aactfa »D2p$ »

9 Ttoijiavei? aÖToiis lv Jdßbiu mbtipö, i«t OTCEOOS KEpapiai; auvrptyeis aÖTOu;.

Rev

2:26-27

K o l 6 V I K A V x a i ö tripfliv fixpt TsXotx; -to Epya uou, 5
Psalm 2:9 has ^Tia Ü3tt;a osnn, Rev 2:27 has TtoiuavEi. Note that DShJl is from nyn, not 3?sn (= r s n ) . {A)I{A-)

r

56 57

MASORETIC TEXT SEPTUAGINT

flEph "lani a a a a s r ^

" a a a a ^ max* i x a n ^ x ]

•ifns

5 öpffoo-ee xai U.T) duxtpTdvETE • AEYETE fv Tai; xapbiaic ujuwv KBi ETti TOT? KOITOTS UjUÜJV KaTOVUTrjTE. bidipaXna,

136: Psalm 5:10 (5:9)

io

4:26

26 dpyKeaBe xai pr) äpaprävere' 6 f)Xioq uf| SniSui« TÖ> eni °[T6>] rtapopyiCTuö) öuföv.

(Psalm 139:4) m ) § »oanp hjiaj » v r s a r $ •>{? «

COMMENTARY

NEW TESTAMENT

135: Psalm 4:5 (4:4)

« R o m 3:13

oöx IOTIV iv TiiCTT6U.OTIaoTtDv dXriOEia, f) Kapbia aÖTiiiv juaToia • Tdqjo; dvEurfuivo? 6 XdptrfE auTt&v, Tot? TXiuffaat; aÖTtuv EboXioOtrav, ÖTI

13 räipoQ üvetfiyfjEvog ö Xapoyi abztbv, raf? VACOCTCTCH? amtbv eSoXioutrav, IÖQ äaniSiov vnb ta xcikrj avrcöv

Psalm 5:10(9); fip^W OJina rpns"na^ = Tdtpo? . . . £SoXioCaav (Psalm 139:4). LXX" = R o m 3:13fl+6. M T p'?nn = L X X 80X1610: "flatter" = "deceive," (only here in L X X ) "act deceptively." (A) T

Psalm 140:4 : n

^P

Psalm 4:5(4); M T = L X X = Eph 4:26. {A)

T

n

^ T W o r i a i | p i ; nan tfnriaa b i i 6 ujtf i ' w ,T T

T

:

J - ; I T

A rixovriffav YXwcrcrav auTiDv diffei ötpeuus, iös doTiiöuiv iiTrö Td xeiATj aiiTwv. bidipaXu.0,

137: Psalm 6:9 (6:8) : « a a Vip ninf jraana

^

w

n ! ) 0

,

« M t 7:23 9 dTtdarnTE dir* e oO, Trdvres ol 6 YaZ6u. voi f)v dvouiav, fin eianxoucfev xüpios Tfls q>mvf\ TOO XXOUBJUOO u.ou • M

P

S

T

s

23 xal TÖTB öpoXoyfiooj aoTots ö t i OUSSTCOTS Syvav opaq' anoxtopshe an' ipoSTol ipyo£dpevot rt)v avopiav. r

Psalm 6:9(8); M T = M t 7:23. L X X dTtoairiTE = M t 7:23 djtoxtopEiTE. (A-) or ( F )

138: Psalm 8:3 (8:2) « M t 21:16 3 5

: qwbai a ix' n'aafr^

^ n n i s ]i?a^

ix O-TOMOTOS viiTtiujv xai 0r)XaZ6vTujv xaTnpTiciu aivov svexa Ttuv ixSptliv crou TOO xaTaXOo-m ex8pöv xai ixbixr)Tr|v.

16 x a l elrav aotu)* dxouei? T { OÖT01 Xeyoumv; ö 5e 'lnaoOg Xeyei aorol; • vai. obotnoxe dveyvtOTE ° ö u iic crdpaTOG vjjnlav xai BtjXa^ÖYttov xaxt\ptfom alvov;

Psalm 8:3(2); M T = L X X = M t 21:16. {A)

139: Psalm 8:5-7 (8:4-6) : wnpsn -a cnx'-]ai nnn] -niaai J " i ^ r r n n n nfof ^3

i n a m - s artorrro 5

^ n % j apa inns'nni« ?pn;»Wa ^W'an 7

« H e b 2:6-8 5 Ji EOTiv av8pu)TO5, ÖTI MiMV^ffxr) auTOO, f| uiös dvüpümou, STI tmmtmq aÖTÖv; 6 i^XdTTiuaas QÖTÖV ßpa u TI Trap' dneXous, bö£r) xai Ting io-TEtpüvtuaas CCÜTÖV • 7 xai xaTEtJTrio-as aÜTÖv im d Ip a TÜJV Eipüjv aou TtavTa ÜTTETaSas imoxuTU) TÜJV nobuiv OÜTOÜ, X

T

T

X

6 öiEuapTtiparo 8¿ Ttoö TI? Xiytuv • Ti £(TT;V ävBpamo? Sri ptpvtjrrxt} amoü, rj vwg ävBptbnoo özi smaKEmrj ainöv; 7 fjXärrojaat; avzdv ßpaxv TJ nap' äyyeXovQ, S6€% xai zipt] EtTTE^ävwaas; avzöv, 8 wdvro vnETafaQ bnoxazio TCÜV noömv atnov. £v T $ yap** önoTd^ai °[auT6>] TÖ TtdvTa ou5£v d(pf)KEv aortp dvimbTOKTOv. Növ 8t oönto 6pöuEV a6rö> T U rcdvra önoTETayuEvar

T

F

b

l

Cor 15:27

Psalm 8:5-7(4-6); M T = L X X = Heb 2:6-7 {A). Note that dYv6X.ouc; is used in L X X and N T for D'n'Vs, for often D ' r f t x 'aa is used in the sense of angels: Deut 32:43 (4Q D t ) ; Job 1:6, 2:1; Psalm 29:1; 89:6. D'nVx alone is used for angels: Psalm 97:7; 138:1. " A little lower than G o d " is totally unacceptable (despite NASB, N I V : "the heavenly beings") in view of the transcendence of God taugljt i n the OT. (A-) a

only Psalm 8:6

27 7tdvra ydp bnira&v vnö roue nööag avzov. ÖTÜV $ £ CITCTI ° 6 T I ndvTa önoTtTaKTai, SfjXov ÖTI £KTÖC; TOÖ Ü7ioTd^avTog airaö Td Ttdvra.

1 Cor 15:27 quotes from Psalm 8:6, "for he has subjected all things under his feet" is accurate since Paul is speaking about the psalmist at this point and therefore referring to the Lord in the Psalm; therefore he refers to him i n the third person. (A)

58 59

MASORETIC TEXT

140: Psalm 1 v

"

T

0,

nnn

Ttrh '-nichai xba m s

"nbx •

SEPTUACINT

NEW TESTAMENT

(Psalm 9:28)

« R o m 3:14

38

où àpûç TOCTTOMCtOÛTOÛ TÉMSI xal irixpiaç xal bôXou, imö Ti'iv TXâiffaav OÛTOÛ XÔTTOÇ xal TTÔVOÇ.

14 d)v TÔ môpa

COMMENTARY

T

àpûç Kai niKpiaç yépa,

Psalm 10:7; liiana = L X X 56Xou (ofi &paq TO a t o u a aiiTou yepei x a i rciKpiac; x a i 5dXou . . . ) , but not included in Rom 3:14 (tbv T O OTOua apaq x a i nixplaq yspEi). Thus only the first three words appear in all three: x"?a IH'Si nVx ( £ ) . Note that ^¡1 ("oppression, tyranny") is misrendered as JiiKpiaq in L X X and NT. Apparently Schleusner (p. 763) takes m x p i a as a rendering of nana as i f there were a confusion with m a or m a (instead of n a i , the actual root of nana). Yet on p. 630, he identifies T\T\ with 8 6 X 0 5 as one possibility. Then, on p. 631 he connects "qri with SoXoq as if it could also mean a deception (fraus), which Zorell (p. 898) defines as "the violent harrassment of the poor." Rom 3:14 adapts the singular pronoun W D ( L X X ou . . . TO oTopa auTou) to the general context, which has been referring to mankind in general. The word order of Rom 3 differs slightly from that of L X X . (A-) d

141: Psalm 14: (Psalm 13:1-3) ll^'niîabi DT6NI%

EÎTTEV

iabs^sjnax

J J" • !» JIT <- T « n ^ j ; "la^nn inTitfn

A* v:

yia-ngfy px

ansppa-'?;? n ^ n b - ^ a »nin^ : avftx-nx

Ittpftj

VTM

BJJJ

2

n*q^

in^#inn:

»no^an

,

b

c

: nns"Q3'I s' aiç-niw? ]->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

iaba^ajnax*

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)

£^EKXIVOV,

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 eû
COMMENTARY

*Acts 2:25-28 25 AauiS yàp teysi EÎÇ O Ù T Ô V npoopùptjv TÔV /rtf/Mov èvdmiôv poo Stà navrôç, ort ÈK ScÇicbv poô èanv îva pi) aaXeoOob, 26 ôià rovro tjùçpâvBtj t) Kapôia poo Kai f\yakhâaaro i) yk&aaâ poo, T

s

x

ën Sè Kai i) aâpi poo KaraaKtjvéati in' èknîôi, 27 on OÙK èyKaraMy/etç rt)v yoxrjv poo EÎÇ qôijv oùôè ôâasiç TÔV ôoiôv uoo ÎÔEÏV ôiaipOopâv. 28 èyvo'ipioâç pot ôôoùç ÇKÎJÇ, nAtjpatctEiç pe sùvpoaôvijç perà roô npootimoo coo. *Acts 2:31

only Psalm 16:10

r

31 7tpoï8ii>v 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 <"8IÔTI x a i èv êTépcp ter/sioù ôcbaetç TÔV ötnöv aoo iôsîv ôtaçQopâv,

Psalm 16:8-11 (line 1, first colon); M T = L X X = N T (Acts 2:25-28) except ' r n t f , where L X X = N T rtpolûproprıv (line 1, second colon); M T = L X X = N T except Uiax-^a where L X X = N T îva ur| oaX-EuOto, which is probably a standard equivalence: bl = i'va prj. (A) Psalm 16:9; M T = L X X 15:9 = Acts 2:26. {A) Psalm 16:10 (first colon); M T = L X X = Acts 2:27« (A); (second colon) M T = L X X = Acts 2:276 except that nrra? (from rpitf?) may = "the p i t " (of the grave), which the L X X rendered 5iatp0opd, as i f from T)nxp. This is central to Peter's application of the verse to Christ's body, which did not decay in the grave. Yet Zorell (p. 836) defines T\np as: (1) perditio, pernkies, interitus (rather than pit); (2) corruptio, puirefactio (the putrefaction of a moldering corpse in Job 17:14, in parallel with worms). Therefore, T\XW niX"j? = experiri corruptionem. Thus the idea of " p i t " was probably not maintained in the mind of David and his contempo raries, for " p i t " would be expressed by 1X3, Tia, nrnu*, n n ş , or nn'B?. (But nrntf does occur as Fallgrube for wild animals in Psalm 94:13; Prov 26:27; cf. also Psalm 7:16; 9:16; 35:7; Ez 19:4, 8; Job 9:31, where the reference is to a pit with slimy and miry contents.) The great majority of its occurrences refer to the grave or to the netherworld, Sheol (so G-B 821 A ) . G-B comments that L X X occasionally treated nnşj as i f from nmtf, hence 5ia
a

Psalm 16:11; M T = L X X = Acts 2:28 except: (1) r n x became plural 68oûç in both; (2) nina'U? 273İ2? becomes verb TtA.T)pioa£iç U E EÎKppoöûvrıç. It probably was under stood as pie! inf. ş a p , though not quite equivalent to 7tA.r)p6io. Acts 2:31 refers to God in the third person, but other wise accurately quotes from Psalm 16:10, "His soul (the Messiah) is not left unto Hades, nor did his flesh see corruption" (which is accurate for "Thou wilt not leave my soul unto Hades, nor wilt thou give thy holy one to see corruption"). But this is an accurate quotation even though it may leave out a word or two. Acts 13:35, "Thou w i l l not give thy holy one or godly one to see corruption" is accurate for the second part of Psalm 16:10. (A)

143: Psalm 18:50 (18:49)

see 2 Sam 22:50 [123]

62 63

MASORETIC TEXT SEPTUACINT

COMMENTARY

NJW TESTAMENT

144: Psalm 19:5 (19:4)

(Psalm 18:5)

a r r k s ban "-napas

-cjp x j r i f i x n - ^ a ? : d

:'ona br#-c#^o$4'

5 eis nücrav Tr|v -rijv iHijXeev 6 ip86rfos BÖTI&V xai eig Tä nepaTa TT}S oiKDupiviK T« pii.uaTU aÖTwv. tv Til) f|Aiu> ?0ETO TO cxiivuifia aÜTOu •

flRom 10:18 18 dM.d AiycD, uf| OUK tiKOUoav; UEVOUVYE • eig näaav tt)v yijv egrjAOev ö (pßöyyoq abrwv Kai eig ia nepara zfjq oiKOvpEvrjg rä p/jpara aurßx'.

Psalm 19:5(4), first colon; M T Dip x r y n x n - ^ M compared with L X X 6 (pBoyyog aikaiv (perhaps Bip was read as aVip; 1p is a little unexpected here, and is i n a context of expressed testimony rather than of space measurement) = N T Rom 10:18 ( 5 ) . But ip_ might = a chord i n a musical instrument (cpOoyyoc;). Second colon: M T Drp>» bar) nspai = L X X x a i elq m TtEpaxa Tffe oiKoupevrji Td ^rjpaTa aintov = Rom 10:186. (A)

145: Psalm 22:2 (22:1)

(Psalm 21:2)

: "'rap' n a n >'
2 'O 8e6s 6 8e6s P-Ou, irpöcrxes yoi • 'iva TI e-rxaTeXmes ue; P-axpav duo TiisffujTnpiasyxou ox Xö'foi TUJV itapaTTTUJ.uaTUJV JUOU.

mt

27:46 r

46 Ttcpi 8s TT)V £VUTT)V wpav üvEß6r|CTEV 6 'Iriaoö? iptavfj uEydA-Tj Xsyiov h/Ai f/AP ).£pa traßaxöavt'i; TOUT' ECTTIV • des poo Bei pov, /MIT/ ps iyKaTsk.insg; f

bMk

15:34 f

34 xai TQ k\äiT) EßönoEv 6 'friootx;^ tpcovfj uEydX-Ti • cAcai fiAcoi Xepa oaßaxßavi^; 6 Etmv P E G E P P T I V E U Ö P E V O V O ffaic. °/ioo eig ti iyKaiihnig ps"*; D

r

r

f

0 1

<5

Psalm 22:2(1); L X X inserts np6a%eq p o i , perhaps suggesting an inserted 'V na'^pn as BH apparently suggests. But N T does not follow L X X at all here, but adopts an Aramaic paraphrase, 'Jrjpau? which Matthew directly transliterates and then translates using a vocative inflection, © E E . Compare M k 15:34 sXcoi s X c o i . . . 6 9EO? pou 6 Qe6q uou; cf. with L X X 6 0E6C; pou, 6 Qeoq pou, Jipoaxsc; pou, i v a x i EyKaT£XiTt£c; ps. (C)

0£oe. / i o u \

n

146: Psalm 22:19 (22:18) : brfi fas: "Ü'afbs]

(Psalm 21:19) onb
J9 biefiEpiffavTO TO Iß&ni xusv eaurois xai im TÖV iyaTiajuov you IßaXov xXfjpov.

«Jn 19:24 24 Elrtav oiiv npöc, &XA,f)toixr \if\ axiotouEV aüxöv, a\Xä A,dxcoUEV TtEpi oÖTOß Tivoq Sarai • Iva fi ypatpf) TcX-npcoOtj °[f\ X£youoa] diepepiaavroTO/judrai /wu eaurofe jca; es» TÖV ipaziopöv pov Sßakov Kkfjpov. Ol UEV oßv aTpaTi&Tai TaÖTa ETtovncav.

Psalm 22:19(18); M T = L X X = John 19:246. (A)

N-

Ä

M t 27:35

35 iToupdxjavTEC 8E aircöv Stepeplcrav* TO rd Ipmm aoroö TßikAoYtet; KXf}pov , T

c

Mk

15:24

24 K a i fiTTaupoßaiv a&Töv x a P SiapspiCovrai TU ipäna abTOV, ßäkkovreg Kkypov in' aura Tic, \\ ä p T j \ a

^ L k 23:24 ,

34°IIö8E IricrOD?asY E V rcdTEp, dtps? ai>TOlcj, oö ydp olSaaiv T I TCOIOÖCTIV.J^ ötapsp^öpevoi de ra ip&tia abroö ^eßakov ^Kkrjpovg. T

M k 15:24 is really a synoptic parallel of M t 27:35 and so also is L k 23:24, but of course since they are talking about the fulfillment of the prophetic type set forth in Psalm 22:19(18), the imperfect tense of the Hebrew is not preserved but put into the aorist—"they parted his garments." That, of course, conforms to the Septuagint rendering even of Psalm 22:19, but L k 23:24, has a participle—"parting." "They cast lots" with the aorist gpaXov, is of course more accurate. M k 15 uses the present tense, "they," that is the historical present, "they part his garments, casting a l o t . " L k 23:24 uses "parting his garments, they cast lots," which is almost the same although the Hebrew uses the singular word for lot, so this is a very minor verbal deviation.

65

MASORETIC TEXT

SEJTUAGINT

NEW TESTAMENT

147: Psalm 22:23 (22:22)

(Psalm 21:23)

« H e b 2:12

»3 biTrrfoojmi TÖ ÖVOMÄ trou TO!S dbeXtpot; pou, EV jaeaijj EKxXrjoias iijuvi'iaw as

12 Xeytov anuyysM) rd övofiä aov roTg &5sk^otQ fioo, ev fieou> 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 £^ETCVEUO£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 dv iTrexaXiq>0r|<7av ai dpapTiai* 2 juaxdpiog dvnp, oC ov pr\ XoficxriTm xupiog äu.apTfav, ovbt io"Tiv iv Tip ajöixan OOTOÖ boXog.

° R o m 4:7-8 7 po.K0.pioi töv aq>e8rjaav 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 » » «<»)

: Dnar f n x a nnanb,

j?n f a a n i n ; 3 ^ » » (D)

\

Pet 2:3

9 YEÜ(Taa0e xai IÖETE 8TI XPIOTÖS Ö xupioj • naxdpio? dviip, ög eXrcitei i n ' aÖTÖv.

3 Ei

(Psalm 33:13-17)

a

13 Tis ecTTtv dv0ptuTtos 6 öeXwv Ztur)v dtoiTüCiv f)M£pa? ibeiv draBd?; 14 TraOoov TI^V YXwcrodv crou drcö xaxoö xai xtiXri COM TOO jur] XaXficrai bdXov. 15 txxXivov duo xaxoö xai iroir)0"ov ÜYaÜöv, &iTr)ffov iipr|vr|v xai MtuEov aÖTf^v. 16 6q>eaX]uoi xupiou ht\ bixafoug, xai iIiTa O6TO0 E{$ bdrimv aÖTiSv. 17 irp6o"wiTov be xupiou eni TfoioOvTa? xaxd TOO ÖoXeOpeöffai EX rfls TÖ |UVII]U6OTJVOV BÖTUJV.

r

iysvaaaffe

T

?

Sri xpwrdg

Psalm 34:9 = 1 Pet 2:3. (A)

o Kvpiog.

l Pet 3:10-12

10 ö ydp 9eka>v (,cor)v äyanäv xai iSeiv t)p£pag äyaOag naoaarm rt)v ylßooav and KUKOD Kai xeikij TO/5 pr) ^kakijaai SöXov, 11 htKktwxm °M and micob Kai nonjaarto äyaOöv, (.Tjr/ioärco eipijvjjv Kai Siw^ärto abrijv 12 öri ötpOakpoi Kopioo eni SiKaioog Kai (bra abroS elg öeijaiv ain&v, npöaomov de Kopioo eni nowövrag Jcaxd »

Psalm 34:13-17(12-16); v. 13, M T = L X X = 1 Pet 3:10. (A)

T

T

T

v. 14 M T - L X X (except second person singular i m perative of n'S3 & L X X TcaOoov becomes third person TcauadTto) = N T (except that Nestle text lacks aou after yXtooodv and after %£ikr\). (A ) a

v. 15, M T - L X X - N T except third person singular imperative §KKXivdTto for LXX's E K K X I V O V . (A ) d

v. 16, M T = L X X = N T 1 Pet 3:12a. {A) v. 17a, M T = L X X = N T 1 Pet 3:126. (A)

153: Psalm 34:21

66

see Ex 12:46 [41]

67

MASORETIC TEXT

SEFTUACINT COMMENTARY

NEW TESTAMENT

154: Psalm 34:21

(Psalm 34:19)

: TCpsipi Dfn'

i¡5$ - p ^ ^ " i n o & r b x »

«Jn 15:25

19 Mí) Emxapeíiiffáv u.01 ol IxepalvovTeg iw\ aoixius, oí JIICOCVTÉS Me bwpeav xai biaveúovTec óg>0«X(jois.

Psalm 35:196; M T B3fl ' K J U ? ("those who hate me without cause") = L X X (oi s^Gpaivovxei; poi dSixiot;) o i piooOvtEc; ps 8topEdv = John 15:25 . . . ¿píar]0dv pE 5top£dv. ( A )

f

25 áTJS iva TtA.T)pu)Ofj ó Xóyo? ó é v TO> VÓUQ) ai)T¿ov YEypanu£vos > 5TI épfotjoáv pe Scopeáv. ,

Psalm 69:5

(Psalm 68:5) B3ifrx$ tySñ nlT,j$»nan *

6

5 éTfAneúyencrav tmep Tág pí as TT¡ xeipaXfis MOU oí fuaoOvTÉS HE biupeáv, iKpaTKllúeiiaaV OÍ ÉX9P0Í UOU OÍ IxbllílXOVTÉS HE abíxtus fi oúx í'ipTiaaa, TOTE ánETÍvvuov. T

X

5

Jn 15:25 has the simple statement—"They hated me without cause," which appears in Psalm 69:5 as "those who hate me without cause," using the participle as Psalm 35:19 did. The way this is quoted in Jn 15 fits in better with its own context and is really quite accurate to the Hebrew.

-

155: Psalm 36:2 (36:1)

(Psalm 35:2) e,

b

ai? a-jpja w ' n b rg?a -»as3

156: Psalm 40:7-9 (40:6-8)

: J

2

« R o m 3:18

2 <S>r\a\v 6 irapávouos TOU ájuapTÚVEiv év eauTi?), oüx Icmv tpóBog 8EOO áitévavTi TÓJV ófp8aXn¿v auToO •

(Psalm 39:7-9)

>6 ^T^pqí n>te ^ n ^ a a:m ?V^]

nssn-xbinrijai na;. 7 "flaa-nan ' r n a x j g s

.-.byaina

nao-nbaaa

18

OÚK Éaxtv ipófloí OeoS ánévavzi aÓTdjv.

TOJV

Psalm 36:2(1); M T = L X X = Rom 3:18. ( A )

dyQakpcov

« H e b 10:5-7

7 Buolav xai Ttpoacpopáv OI)K fieéAriaas, ÜJTÍa bk KCtTTlpTiCUl JUOl • óXoKaÚTwna Kai repi áp.apTÍas oux i\n\aa<; 8 TÓTE £?7T0V 'iboíl Í]KUI, ív KEtpaXíbi BtBXÍou TÉTpanTai iiEpi ¿ n0 • 9 TOU TToniaai TÓ 8éXi,pá aou, ó 8EÓ pou, E pou^Oiiv xai TOV vÓMOV ffou (v néaw TÍÍS xoiMas ,uou,

5

Aló

EIOEPXÓ-

elcj TÓV K Ó C U O V XÉyEi • Som'av Kai npooipopav OÚK TjSékTjoaQ, etapa SE Kaxrjpriaoi por 6 óXoKavrópara Kai nepi ápapTÍag OVK evSÓKrjaai;. 1 TOTE slnov i8ob JJKW, év KEtpaAiSifiifiAiooyéypanxai nspi époS, xov noifjoai ó dsóq xb déXqpá 0 0 0 .

UEVOCJ

M

r

?

T

Psalm 40:7-9(6-8); v. la M T = L X X ; N T Heb 10:5 has acopa instead of ebria (D'JJX). Here we observe that L X X is more faithful to the Hebrew. N T uses synecdoche (the whole for the part); the ears represent the entire body of the servant of Yahweh, listening and attentive to the voice of God's command. ( D ) a

v. 76 M T = L X X = Heb 10:6. v. 8-9o M T = L X X = Heb 10:7.

157: Psalm 41:10 (41:9) ty*

'anb baix

(Psalm 40:10) ia
10 tcai Táp ó á*v8ptmros Tfls eípñvns ¡ion, ¿V 8v ^Xttiaa, ó ecrBíuJV ófpTOUs u,ou, ¿HET«XUVEV in' ink TnepviCTMÓv •

«Jn

(Psalm 41:6, 12) 6 'iva TÍ TtEpiXuuoe E?, ipuxfi, xai "va TÍ auvTapáffOEi; JIE; iXmaov éiri TÓV BEÓV, 8TI éíonoXoYr](Tou.ai aiiTúj • auníipiov TOO Trpoaúnrou nou ó Beó? HOU.

^

TJWTOl V?31 ^qiritfrrna a

wlva TÍ nepiXuTfo; el, yux4 Kai iva TÍffuvTapáaoeisMe; ÍXTUCTOV ¿ni T6V 8eóv, 8TI eiou-oXo-rio-Ofjai aírrip • fj tnuTrjpla TOO npoaiímou juou 6 8eó; iiov.

{A)

13:18 r

18 Oí) TCEpl TtdvTcav 6ufi>v X.éyco • éycb oISa TÍvaq É ^ E A E ¡;áuT|v a\\' Iva f| ypatpf) TCATiptoQfj • b xpwyiov poo xbv ápxov éjrfípsv °EJI' épé xt)v nxépvav aírroD. r

r l

158: Psalm 42:6, 12 (42:5, 11)

{A)

« M t 26:38

Psalm 41:10(9); M T : 3|?y b'isn 'anb "?3S—LXX 6 ECOiCOV SpTOU? pOU, EpEydAUVEV ETC' EpE 7tTEpVlCfV6v, {supplantatio, deceptio, dolus,fraus; Schleusner, p. 914) renders: "has formed geat plots = insidias = against me"). N T John 3:18 6 xpebycov pou TOV fipxov fercfjpEV E7r' E\xk tr)v nxEpvav amov. Note that the L X X is more literal in ¿p£ydA.uvEV for b'Hjn (to the confusion of the Greek reader), but interpretive in equating apy ("heel") with rcTEpviopoi;. (D) + (C)

only Psalm 42:6, 12 -

38 TOTE A.£Y£i aoTOig nspiXonóg Eoxiv t) y/vxt] poo EOK; Oavárou" pEÍvaTE tb8E xalypT)yop£lTE PET' époO. T

Psalm 42:6, 12; M t 26:38 and M k 14:34 (F). This is not a quotation, but is very close in wording as Jesus applies it to Himself (hence pou); in Psalm 42:12 He addressed Himself, using 'ipsa. L X X leaves out pou after v|/u%rj; therefore N T is closer to M T than L X X is. (F)

68 69

MASOSETIC TEXT

159; Psalm 43:5 ,

!

•bib Br$rna ) "tys: i Tininsfrrna * n

,

: ^n'bxi "iB" r\M]

i

isnix n i s p a D n' ?Kb •'b/pin i

160: Psalm 44:23 (44:22) :*nnaa ^ s a nitiyi

_i

Di»n ?a ttjnn i ^ s f ' a «

161: Psalm 45:7-8 (45:6-7) 7

: s p a ^ a B3# nijfta' B3# nin/abis? B T I % j f l j o p 2?ah x|§?iii pns narjN» : " l i a n a flty ia# ^n'bx/DTfrx *|r$a i ]$-bs

162: Psalm 51:6 (51:4) *lfJ?a s?nrn ViKaniVpiab, j f r e

SEPTUAGINT

NEW TESTAMENT

(Psalm 42:5)

2>Mk 14:34

glva Ti TfeplXuno? eT, Miuxfi, xal rva T! owrapdaaeis ye; IXmaov Eirl T6V 8e6v, 8TI Eiou-oXorffaoHaj OUTCJI • ffluT^piov TOO Tfpoeriimou juou 6 8e6s juou.

34 xul Xeyei auToT? * nepiXonds saxiv fj y/ x)i poo ewe, 9avcVroo • ueivars tb8s xai YpTiyopsvrs.

(Psalm 43:23)

flRom 8:36

aoO 8avaTcn5nE8ct 6Xirv T?|V fjpipav, iXo-fiff8ri,uEv dig TtpoBaTa fftpafiis.

tin^jaa^K ?

(Psalm 44:7-8)

« H e b 1:8-9

7 6 Bp6vo$ aou, 6 8e6s, eig T6V aiujvo TOO aiujvo?, pdBbos Eu8uTr)Tos f) £dBbo? T>is BaaiXEia? aou. 8 l'lTdttncras bixatoaovnv xai epiariaas dvoniav • bid TOUTO ixpifiv at 6 8E6S 6 SEOS aou elaiov ctTaXXiucreuis mxpu TOUS JIETOXOUS aou.

8 npd? 8e T£>V ul6v • b 8pdvoi nov b OEVS

(Psalm 50:6)

"Rom

6 crol u.6vi}j ijuapTOv xai T6 iTovripov Iviimiov aou Eiroiriaa, Sinus fiv bixaiuiSfls ev TOI? Xoroi? aou xal vixrioYjs ev Tip xpivea8oi ae.

4 pi] YEVOVCO y ^ o 8 a ) 8¿ 6 9e6q a"kr\6fi;, rta; hifivBpcoTtoi;VEOCTTI?, xa0cbc; Y¿7paTtTaı• onwg uv diKauoBrjq ev roTq Aoyoiq aoo xai viK)jaet<; EV T$ KpivsaBai as.

o^nn$ra

5

xbv a/tuva °xov aitavoQ**,

f

r

o ai fj p6/3So<; xfjq EbObxrjxo^ pafidoq xfjq flaaiXeiaQ aov. 9 r)yan>iaaQ Smawavviiv mi ipiai/aag avopiav dm TOUTO Expiasv as 6 9eb? b Bsbq aov sXawv ayaXhaoEtot; napa robs pexoxovg aoo. K

r

3:4 -

r,

F

Psalm 51:6; M T = L X X = Rom 3:46 (word for word) except that in,3T3 ("in Thy speaking") is pointed in,3"I3, which is perfectly reasonable. (A-)

n

i o n 'ilvfrfri

»

a

13 8TI T6 xpdTog TOU 8eo0, xal aol, xupie, TO &eos, 8TI oil dTfobiOaeis exdariu xaTd Td ipta OOTOO,

27 u&Asi 7*p o wl05 TOO aveptonou SpxeoOat £ V t f l S6§TJ TOO sotpds aoroC uera T&V &7YSX(OV ootoO, x a i T6TE bnodcbam ixdmip Kara 'TTIV npditv** abxoS.

Mt

b

o ^ r 3^31

E/C

Psalm 45:7-8(6-7); v. 7 M T = L X X (44:7-8) = Heb 1:8-9 (word for word). {A)

(Psalm 61:13)

Prov 24:12

;i

Psalm 44:23(22); M T = L X X (43:23) = Rom 8:36. (A)

36 KCtBdx; yEYpajtTtti 6TI ivEKSV ao5 BavaxobpsBa oXtjv xt)v fipepav, iXbyiaBijpsv cie npofiaxa otpayrjg,

see Psalm 14:1-3 [141]

164: Psalm 62:13 (62:12) 1

0

S3 8TI EVEXO

163: Psalm 53:2-4 (53:1-3)

Psalm 43:5 also uses the expression "Why art thou cast down my soul, 0 my soul," which is rendered i n the L X X as "Why art thou very grieved (jtEpiA-UJioc;)." I n M k 13:34 Jesus says to them " M y soul is very grieved unto death," which is substantially what M t 26:38 says also.

»5lwj

is edv be Eimjs Oux olba TOUTOV, Tt'vuiaxe 6n xupioj xapbla; TTOVTIUV Tiviuaxei, xal 6 TtAdaas nvof)vTOSOTVOUT&S olbev TfdvTO, 8? dnobibwaiv ixdaTiu KOTO Td epfa auToO.

Rom

16:27

2:6

6 6? anoSwasi EK&axtp Kaxa xaspya abxoS'

M t 16:27 does not present Ps 62:13(12) or Prov 24:12 as formal quotations, but i t adopts their verbiage i n an allusive way. Yet the wording of this passage conforms closely to Ps 62:136 and Prov 24:12d, both i n L X X and M t 16:27 and Rom 2:6. Interestingly enough, M t 16 furnishes a rendering of nn'WHa? ("according to his w o r k " ) i n closer conformity (i.e. t f | v rcpa^iv afoot)) than L X X does w i t h its plur. gpya ("according to his deeds"). It actually is truer to the consonants and vowel-pointing of in'WSa than the plural Mpyct (which, however appears as t d gpya auToO i n Rom 2:6. As for Prov 24:12, i t uses S ' ^ n i rather than Qtyf} ("and He will render" instead of "Thou wilt requite") and em ploys the term ^ » 3 3 ("according to his activity" rather than Ps 62's ("according to his work"). {F)

71

MASORCTIC TEXT

SEITUACINT

165: Psalm 68:19 (68:18)

NEW TESTAMENT

(Psalm 67:19) 1

enxs n-îjna nnpj?

r r a f ı o-rta ? i v b a ' »

: ' c n ' ^ n ; ı ]Şpb*

oniio

COMMENTARY

«Eph 4:8

19 dveBns eiç öıpoç, ı)xn«Xü)Teucraç aixiiaXumiav, ÎAaBeç bopxiTO EV dvapıimıp, xai rdp dTfeıeoö'vTEç TOO xaTaffxt]vtûffm. xûpıoç â 6EÖÇ EUAOYIITÖÇ,

8 5ıöXey6idvajSâç eiç Sy/oç fixpaXtbrevoev aixpakwaiav, TŞÖCOKBV Söfiara Tofç âvBpamoıç. r

Psalm 68:19a; M T ">3ti n'2U? DiiaV JV?» = L X X dvepr)ç eîç i)\|/oç, TjxpaXtûT£i)oaç atypa^toaiav = Eph 4:8 dvapdç eiç fi\|/oç flxpaX-coxEuoev. (A ) â

68:196; M T D"|Şa n i î n a F)nj?V = L X X EA.ÜPEÇ 8 ö p a x a âv dvBpcoTccp (very literal!) but Eph 4:86 ESCOKEV 8öpaxa TOÎÇ dvOpcortoıç. Note that instead of âv we have dative xoîç dvBpcoTtoıç in which the deviation is the main point of the q u o t a t i o n ! ^ ) . But since God does not require gifts from men for His own sake, the Targum (which reads as follows: 'aaris xnaVx Rjvatf xrratf spp/i? flj?>a :xu;3 '33? | 3 ş a jinV x r o r r finV x r n i x "Thou hast ascended to the firmament: Thou has led captivity captive; Thou has taught them the words of the law: Thou hast given gifts to the children of men") has rightly derived the inference that God has received or taken gifts in hand in order to distribute them among (D"]X3) men, rather than His having received gifts "con sisting of" (3) men or "among" men. Who could have given H i m men whom He did not already have under His sovereign rule? Therefore, Paul has followed the inferential interpretation that was later found written down when the Targum received a stable written form but which had existed for centuries in oral form. God received/took those gifts for distribution among men (D1X3-) and specifically those men and women who were in covenant relationship with H i m . 166: Psalm 69:5 (69:4)

see Psalm 35:19 [154]

167: Psalm 69:10 (69:9) :

^

Tj^ş-jin' nia-im

(Psalm 68:10) 'şn> a ş jjçı-g n $ p - ^ » T

6 ZflAOÇ TOO 01X0U 0"OU KOTEipaTİV ]UE, xai ol öveıoıcu-oi TÛJV 6vEibıZ6vTtuv ae eTrErccfav i n ' iııL

10 6T1

«Jn 2:17 17 ^pvTioOnoav oi paOnral aÛTOö ÖTI yEypappcvov Eorlv • 6 Çfjkoç TOÖ OÎKOO aoo A-arapa/eTa//».

Psalm 69:10fl(9); M T '3n>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 DniV^I, 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 arp^ij 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
fl

TOi? dTTEXois BUTOO ÉVTEXEITQI irepi aoö TOO btaipuXdEai fls npös XÍ80V TÖV nóba <JOU 11 ÖTI

Mt

4:6

6 xal A.É7E1 aoTip- E I 0I6? B ! TOO 8EOÜ, Bdta c e a w ó v tto • yéypaTrrat ydp 6 t i Toíf áyyéXoig abroo évreXeirat nepi aoS xal éni x&pG> 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¡<; npóg XiOov róv nóba aoo.

176: Psalm 94:11

(Psalm 93:11) ¡bannan-"?

anxniatfna

in^np;»

11

a

Kúpios Tiviiio-xíi Toil? biaXoTiffjuoii? fflv jidTaioi.

TIÍJV

övSpiurtiuv

ÖTI EI-

l

Cor

Psalm 91:11; M T = L X X (90:11) = Lk 4:106—that has part of the second colon missing in M t 4:6, i.e., t o ü otatpuXá^ai O E (but omitting L X X év itáaatc; taic; óboiq aou). (A)

3:20

20 xai náX-iv xbpiog yivcboKei robg diaXoyiopobg TÍ3V 0Otpc&v Sri e'iaiv párawu r

Psalm 94:11; M T rtla^na = L X X oiaXoyiopoix; xtov ávOpámiuv, for which 1 Cor 3:20 has aoiptSv but 33.630.1506 has some Vulgate MSS and Bohairic MSS read cxvOpcoTctov; but not so in my edition, which reads Ñ N 1 M O K M E K Ñ T E NICdBEY "the meditations of the wise"). ( y l ) d

177: Psalm 94:14 see 1 Sam 12:22 [117]

76 77

MASORÎTIC TEXT

178: Psalm 95:7-11 "jtfşıiiTjna

o p 03331 w r k x s ı n 'a •>

iwaitfnibpa-ax; IT •

: n ş n a ş nèa' a i b

' I

afin'«ÎT

r

-

AT

n a n a ? aaaab ^ p r r

: »^i?a ixn-aa T ü n ş an aab *jjr\ t i p nasi

:

arniaş

-JIDJ

« »

n-ina aıpjş ı nk? a^anx' ><>

fnnya-Vş pxâfax

-axa - n r a ^ r n ^ »

SEPTUAGJNT

NEW TESTAMENT

COMMENTARY

(Psalm 94:7-11)

OHeb 3:7-11

7 ÖTi OÙTÔÇ éoriv ô ôeôç iıpüıv, xal ÎJHEÎÇ Xaôç vourjç aûToû xai rrpößaTa XEipôç aoTOû. t%Epov, éàv Tflç ipujvnç aûroû àxooariTe, 8 un çxXiipijvriTE ïàç xapbiaç iifiûiv ÙIÇ èv TÛI Tiapamxpnaufù xarà Ti'iv npipav TOÛ Trcıpaauoö Iv Tfl êpii.iiip, 9 OÖ ÉlTEÎpoaaV Oİ TTOTépEÇ ÎljHÛJV, éboxifiaaav xai eïboaav Tà Ép-fa yov, lo TEoaapuxovTa ÎTT) irpocdixOiffa TfJ TEVES éxEÎvrj xai Eina Äei nXavwvTat Tij xapbia xai aÛToi oôx ervuiffav TÔÇ ôboûç jiou, u ÙJÇ aJMoaa èv Tij opTfl u.ou Ei EicfeXeûffovTai eiç Triv xaTcmauaiv ııov.

7 Aiô, xaBtbç Xèyei t ô Ttveßua TO fiyiov arjpepov èàv xijç ştovijç aùxoô aKoborjxe, 8 M aKhjpivrrxe TÔÇ mpôiaç bptvv tbç èv TTS rraponiKpaopcb mxà xr)v ijpépav ro5 neipaapoS èv xfî èprjptp, 9 0Ö èncipaaav 0/ naxépcç bpcbv èv ôoKipaaitp mi elôov TO £pya //ou 10 xeaaepâmvxa ëxrjÔIÔ npootiwßwa T § V Î V Î ? Tai3ro xai elnov àei nXav&vTat tfj mpôia, abxoi ÔS^-OVK èyvwaav ràç ôôovç pou, 11 tôç ùpoaa èv T?/ ôpyfi poo' ei eïackeôaovTai eiç v)v mxâixavmv pov. T

f

r

{

Psalm 95:7-11; v . Id M T = L X X (94:7rf) = Heb 3:7è {A) v. 8 M T = L X X = Heb 3:8. v. 9a M T = L X X = Heb 3:9a. (A) v. 9b M T ">bss I S T D î 'ÏI3IJ3 = L X X êôoKÎpaoav (without ps) x a i s ï ô o o a v xà 'épya pou (plural!); Heb 3:96 èv Soxipaoia ("by the way of testing"—no pe object!) x a i eïôov t à ëpya pou. There may have been a textual error in the L X X tradition, yet èv ôoxipctoia is not as close to '3n3n3 as is ê ô o x i p a o a v . ( 5 ) a

v. lOo M T almost = L X X except that it has no demon strative with T-Çj 7 E V E 5 (Til? alone i n L X X = Heb 3:10« with its TctÛTrj after yEVEfi). (B) v. 106 M T = L X X = Heb 3:106. {A) v. 10c M T = L X X = Heb 3:10c. {A) v. 11 M T = L X X = Heb 3:10c/. (A) %eb

3:15 Note that Heb 3:15 contains only Psalm 95:76 but is

15 èv to? XéYeoOai •

{A). atjpepov èàv xfjç qxavfjç abrov àKobarjre, only Psalm 95:7-8 c

H e b 4:7 7 JtàXiv t i v à ôpiÇsi f|uépav, ar)uepov, èv Àoui8 Xéycov p s t à TOOOÖTOV %pôvov, xaBtbç 7tpO£Îpr)T01 • aijpcpov èàv Ttjç tptovijç abrov mobarvxe, pr) OKktjpôvtrxe xàç mpôiaç bpmv.

Also, Heb 4:7 contains only Psalm 95:76-8« but is (A).

r

only Psalm 95:11

d

Ueb

4:3, 5

r

F

3 EloEpxôpE8a y à p s i ; °[rf\v] xankTOuoiv o i TtiaTEuoavTEç, xaOtbç EÏpT)Kev (bç wpoou èv xfj ôpyfl pov 0 1 si eiaekebaovtm eiç xt)v Koxânaooiv poo, xalroi Tt5v ëpycov àrcô xaTopoXfiç xôapoo YEVTI8EVTODV, 5 xai èv TOÛttp TtàXiv si eioeXeboovrai eiç xijv Kaxânaoaiv poo. r

179: Psalm 97:7

see Deut 32:43 [115]

180: Psalm 102:26-28 (102:25-27) : D:»2? T T T

: »rarr] Hb^t)Wi

78

see also [130]

-nîybaı "nnc ynxn » r a s b 2«

6 a : nşaa aŞan 8

n a ş n n n ş ı V i a * ı nârı »

s ı n ^ n n ş ı 2 ns'bq.n

a a ^ n n »»'»Va

(Psalm 101:26-28)

« H e b 1:10-12

a6 XOT' ûpxàç Où, xùpie, Tiiv Tnv è8eneXiu)0"aç, xai ?pfa TWV xsipûiv Coû EÎOIV oi oipavoi • 27 auToi uTToXoûvTai, ffù bè biaueveîç, xai TTHVTEÇ UJÇ iuoVnov TraXauueiiaovTai, xai diffEİ TfEpißöXaiov dXXàiEiç aÙTOÛç, xal dXXaTrio-ovTai • as crû bè 6 aÙTôç EÎ, xai TÙ ETT) aou oùx éxXeiipouffiv.

10 xai* ab mx' àpxàç, KÙpie, xt)v yijv èOepeXkoaaç, mi ëpya TWV ^e/pcSv aoû eiaiv oi obpavoi' 11 uvxoi ànoXovvxai, ab 6è ^ôiapèveiç, mi nâvxeç cbç ipâxwv nakaitoOrjaovxai,

Psalm 102:26-28 (25-27); v. 26a M T = L X X (101:26«) except that L X X inserts xupis, as does Heb 1:10«. {A) v. 266 M T = L X X except that L X X uses plural epyct for MT's I ' T nfeWB. {A) 79

MASORETIC TEXT

SEPTUACINT

1 8 0 (continued)

COMMENTARY

NEW TESTAMENT

Heb 1:10-12 (continued) 12 hoti CJOE'I mpifiokaiov rèXi&iç abxobç, D(bç luâTiov Kaî àXXayrjaovxav ab ôè ô abxôç si mi xa ëxtj aor> owe ÈKXtiy/ovmv.

v. 27a M T = L X X = N T except that the editor has pointed the L X X future (Siapeveïç) and Heb 1:11a is SiapévEiç, but accents are of late origin! {A)

s

v. 276 M T = L X X except that l"72? = "wear out/away," and 7ta?iaico8TiaovTat = " w i l l wax o l d " = Heb 1:116. (A ) or (fi) d

v. 27c M T = L X X (BD'?rtf) = dXM^Eiç aûxoûç), but Heb 1:12 has deviated from L X X as follows: L X X àXkà&iç ("wilt change them"), N T E X Î ^ E I Ç ("roll them up"). Note that ê^i^eiç could have been a scribal auditory error for àXXâ^eiç, but since X* D * read àXlâ^siq (and likewise V u l g . ) the original reading in Heb 1:12 is debatable. ( £ ) c l e m

a

v. 27c (cont.); the rest of Heb 1:126 = L X X - M T . (A) v. 28 M T = L X X = Heb 1:12c. Note laFi' = èxXei\|/ouaiv "shall come to an end " / " w i l l fail/be lacking/peter out"). {A) 1 8 1 : Psalm 1 0 4 : 4

(Psalm 103:4) : "QTib m «iTntfa

n i n n raste nia •

4 ô JIOIISV xai TOÙÇ

dniXouç OÙTOO nveupaTH XEITOUPTOÙÇ aÙToO rrOp tpUrov.

TOÙÇ

«Heb 1:7 Psalm 104:4; M T VTib tfx = L X X (103:4) Jiûp ipXéyvov = Heb 1:7 rtupôç yXôya, which is a close paraphrase. 04")

T

7 Kai rcpôç pèv TOÙÇ ùyyéXouç Xtyei • ô noitov TOÙÇ àyyéXouç aùxoô nvebpaxa Kai TOÙÇ Xeixoopyobç abxov nopôç tpXôya, r

182: Psalm 104:12 : "ipip-wn: "oysv' paa

(Psalm 103:12) ] i a > 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 <(iaXn6s, Einev 6 xiipio? Tili xupiiu uou KdSou ix beiiwv UOU, EW; äv Olli TOÜ? Exepoüs aou imorröbiov TLUV irobüiv o*ov.

Psalm 110:1; M T = L X X (109:1) = M t 22:44 and M k 12:36 except that N T uses uTtoKdrco for L X X ' s UTCOTC65IOV = Din; W + 0 1 0 2 v i i cent, read imoA,hos

:

*Mk

TC65VOV.

d

(/l )

12:36 T

«iSEiiipouv Iv öpäucm Tfjg VUXTÖ? xai iboö im räv VE
S

nPX

1M

Apouv ev ^pdaan rfc VUXTÖS xai iboü usrd TÜIV VE.PEX.0V TOO oupavoO dig uiö? dvOpümou EP 6UEVO flv xai TOÖ iraXmoO TUIV fjueptuv eqjQaffEV xai dvibmov aÖTOü TrpoanvExer). X

S

3 6 aurög Aaut5 elnev i v T Q nvsöuaTi t § dyu?elnev T AT5/WOC xop/ip poo' xä8oo BK öe&av poo, kog äv Beb wbg ixBpobg aoo ^bnoKäxta TCSV noStbv aoo. r

ak

20:42-43

42 fauroc, yatf> AaulS Xeyei tv rßißXtp yctXpöv * eJnev xbpiog T0 xopiqi pov K&BOO ix Se^itov 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 ypav; ak

20:17

17 ö 86 iußXcvai; aÜTOü; E I T C S V T I OÖV £ O T I V TO yeypapp6vov TOCTO* kiBov öv änedoKipaaav oi oiKoöopoSvreg, oiroq iyevrfBtj eiq txe(pakr)v ycoviac; only Psalm

118:22

«Acts 4:11 11 00x6? 6cmv 6 W80?, 6 6$ou8evT]8siq ucp' üpföv TÖV oiKo86pcov, 6 ysv6psvo? el? xBtpaXfjv yea via?. e

l Pet 2:7 r

7 uutv oöv f) Tipf) TOT? TCKJTEUOUGIV, dTticrTOucnv 86 A / 0 O C öv aneSoKipaoav oi oiKoöopoövreq, obroq iyevtjBq EIQ KCyakijv yowiaq 193: Psalm 118:25-26

(see also [130])

, !

:

n n & n nim IT

IT

*S ~

T

(Psalm

s« n i r o i n mm I

AT

IT IT

IT

'

T

NÜS» ^ !l J I T

: mm man »aawana mn" atfa san mna » i" • v : t- •• : j" ; -\ J IT

I

AT

T

J

T

117:25-26)

25 iL xtipis, möffov bi), II) XÜplE, EÜöbuJO'OV bt). 26fcüXirrriuevosö ipxojitvog iv övöucrn xupiou' EÜXofiixauev biiüz &. oixou xupiou.

f

« M t 21:9 9 o l 86 öxkox o l TtpodyovTE? °aoTöv xai o i dxoA.ou8ouvres Ixpa^ov XeyovTEqtbaavva TO) uiu) AauiS' ebkoyrjpivoq b epxdpevoq iv bvdpart Kvpiov dxravvä iv tots oyioTois." "

Psalm 118:25-26; v. 25a K3 nsn^ln S38; L X X (117:25a) d) xupiE, orooov 8r); M t 21:9 cboavvd (TO) uitp Aaui5), which is simply transcribing what the crowd called out in Hebrew.

1

b

Mk

11:9-10

9 xai oi Ttpodyovre? xai o i dxotou8oövre? l x p a £ o v T •"tuffavvd' ebkoyrjpivoq b ipxdpevoq iv ovdpari Kvpioo*

v. 256; 83 rm'Vxn m n ' X3X; L X X & xupiE, EU65(OOOV Sri. v. 26o; m n ' DB;3 S3H "qma = L X X euJioyrmEVo; 6 EpxopEvocj BV o v o p a t i xupiou + EV f)\(/iOTOlC]. (1) M t 21:9 (same as L X X followed by rooavvd); (2) M k 11:9 has the same cboavvd . . . xupiou + cboavvd; (3) John 12:13 has the same cboavvd + paoiA.£uc; T O C *lapar\k, which is not part of the quotation. {A)

10 EuXoynpcvrt r\ epxopBvn ßaaiXeia TOÖ Tcaxpo? f|pfiiv Aaui8 • ftuanwd iv roTq bipiaroiq.

86

87

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

1 9 3 (continued)

Qn

12:13

1 3 i&aßov Ta ßuta TÖJV (poivlxcov xai £^f)A0ov el? UTtdvrriaiv aortj xai £ x p a u 7 a C o v ' coaavvri eöAoyrjpEvog d Ipxopzvoq ev bvöpazi Kopfou, [ x a i ] 6" ßaaihbq TOÖ 'laparjX. r

T

-

f

dm\

1

Three additional N T passages also have only EuXoyn.pEVog . . . xupiou, all {A): M t 23:39; Lk 13:35; 19:38, which inserts 6 pctoiA-euc; after spxopEvoc; and before E V 6vopcm, thus confirming the John 12:13 report that Jesus was actually hailed as messianic King by the welcoming throng on Palm Sunday.

23:39

Xiyco y ä p öplv, oö pfi ps TSTITE art' fipn gcoc. äv einriTe' siXoyrjpevog b epzopsvoq EV bvöpazi Kvploo,

39

e

only Psalm

Lk

13:35

118:26 T

3 5 l8oi> dcpiETcn öplv 6 OIKOC, 6p6jv , "kb/a °[5E] öplv, ou pfj J I S T I T E pe" gco? [t)Z,Ei ÖTE]" EITCTITE"' edAoyjjpevoq b ipxopevog EV bvöpazi xupiov. T

/Lk

1

f

1

19:38

38X£YOVTEC/ (

euAoyijpsvoQ b EpxdpEvog, 6 ßaoiABÖg'» ev bvöpazi Kvpioo ' hi oftpavu? eipfivnixai 565a ev uyicrrois. T

s

194:

Psalm

132:11

(Psalm 1

raaa aw'y-s ? h a s

-mb i nirrsaaft »

: ^"Nsa'p jvais' ^ o a » n s a

131:11)

«Acts 2 : 3 0

n ifiuoaev Ktipioc; TUI Aamo dXi'iSemv Kai oü «f| dßeTi)ö£i aun'iv 'Eic Kaproü Ti)s xoiXiag aov ürjaouat titi TÖV 8p6vov aou •

30 TtpotpfiTTi? oöv imctpxcov x a i elBdx; ö t i öpxco copoocv aÖTCp 6 OEO? fix xapxoö Tf|; ""docpuoc auroO xaOioai STti TÖV Bpövov HOTOU,

T

Psalm 132:11; M T rrtfx i?i?a n s a . . . irf? mrrirau?? ?|V*X0a^; Acts 2:30 copooEv aincp 6 OEOC, E K xaprcou Tfjc; ooipuoc; aircou xaOiaai ETCI TOV Opovov autou. (F) The N T puts into third person singular what the M T has in second person singular masculine. That does not purport to be a direct quotation, but a summary of the substance of Psalm 132:11 and 2 Sam 7:13. Yet allusive or summary as i t is, the words used are quite close. © E O C ; refers to rprr and oacpuc; is used for |D2, perhaps because xoiXict sounded a bit strange in the minds of the Greeks as a term for the seat of man's generative power.

195:

Psalm

135:14

196:

Psalm

140:4

197:

Psalm

145:17

1 9 8 : Psalm 1 4 8 : 1

see Deut (140:3)

32:35-36

[114]

see Psalm 5 : 1 0 [ 1 3 6 ]

see Psalm 1 1 1 : 2 [ 1 8 7 ]

see Job

16:19

[130]

88 89

MASORITIC TEXT SEPTUAGINT

COMMENTARY

NEW TESTAMENT

199: Prov 3:11-12

« H e b 12:5-6 : iifinslro fp$-b® i7

TT.

ogasrbx »32 m m

TOIO »

"3s?i -mpr mm, a n s f ^ W ^ » 12

»

Yfi, ui| ÖAiYiüpti Traibetas xupiou mbk Müou im' aÖToO EXEYXOPEVO? • J2 8v rap oVraTia xiipio? TraibevEi, uacrriTOi bk TOVTO ui&v 6V Tfupubi »Tai. x

Prov 3:11-12; M T f p n (G42) from f i p "feel a loathing/ abhorrence" for which 6KXu£o0ai is not too accurate; this is the only time f i p is so rendered i n the L X X (cf. Schl., 718A). M T is treated a bit freely by L X X ; M T : (1) f p r r V x "do not abhor" = p r ) S E E K X U O U "don't be disheartened"; (2) J T O I S E U E I "chastens, educates" = r r a l ' "rebukes"; (3) 3X31 is read as 3K31 (Dc 10, from 3X3 "disciplines, trains"—"be i n pain"), which, however, has no Pie! i n Biblical Hebrew, but only Hiphil. Thus MT's "even like a father" becomes "and he pains/hurts/ grieves" (paoTiyoi "flogs"). The principal variation from M T rests upon a possible (though unlikely) vowel pointing. (2?)

5 Kai 6KX6XT)O8S Tfj? napaKA.f)0E
200: Prov 3:34 «Jas 4:6 34 XUpiOg ÜTTEpil^ävOlS aVTlTäffffETCl, TarrEivoig bs bibwmv xdpw.

Prov 3:34; M T = L X X except that: (1) O'si? is"scoffers/ cynics" rather than uxtEpritpdvoK; "the proud" (also in Isa 29:20). Schl. (332A) comments: Causam pro effectu posuerunt: (2) yfy becomes dvTvrdcGETai; i.e., "God mocks" or "opposes," which is hardly correct of justified.

6 usi£ova 86 8i8tooiv xdpiv; 8tö Xtftiö Oedt; imepwavoit; avrnaaaerai, raneivoiq de didwatv xäpiv. b

\

Pet 5:5 T

5 "Ouo!toc , VStbTEpOl, imOTä7T)TE Ttp8OßuT6p0l? * TtClVTB? 86 dXXf)Xotc. rfiv TOTceivotppooovriv 6yKopßtbcrao88, ÖTI ° [ Ö ] 8EÖ? hnspiw&voiq ivrndaaerai, taneivoig dk didmaiv xßpiv. r

Jas 4:6 and 1 Pet 5:5 follow L X X except that they use 9 E O ; rather than L X X ' s xupioi; (for mm). {B)

201: Prov 11:31 «1 Pet 4:18 3» ti 6 uiv btxaio? uMis OIIZETOI, 6 daißfis xai duapTtuXög TTOU ipavefra»;

T

18 Kai ei ö dmawq pökig aobCerai, ö äceßfi$ Kai äpapTtoköq'' noö tpavsTrai; r

L

X

X

:

Prov 11:31; v. 31« M T oVt^ p x ? ^ 0 ) si (rather than i5ot>) ö p£v öiKaioq poXic; oto^Eiai: (2) poXu; seems to replace v-ixs (rather than 6v rfj Xcopg): (3) ocb^Exai is wrong for üipl "meets retribution/ is requited" ( L X X thought sbp could mean "bring into peace/safety"; only i n Job 8:6 does it mean "make safe" [BDB, 1022B], and that is clearly not the thought involved i n this context). Here is a case of a poorly rendered L X X passage adopted without change i n N T (1 Pet 4:18). ( 5 ) v. 316 M T S ü l m 3?tth-'3 *]X ("How much rather the ungodly and the sinner?"); L X X ( = N T ) 6 doEßtjc] x a i dpapxcoXoc; Ttou tpavEvrax "Where shall the ungodly and the sinners appear?" This deviation is hardly justifiable, but the basic thrust of the verse remains the same—the certainty of God's judgment on the wicked and unbelieving, though He holds even sincere believers accountable for their comparatively minor offenses—an a minori argument that fits i n perfectly with the context of 1 Pet 4:18. ( £ )

90 91

MASORETIC TEXT SEPTUACINT

202: Prov 24:12

COMMENTARY

NEW TESTAMENT

see Psalm 62:13 [164] 203: Prov 25:21-22 m

inp^n

tibfax]

°Dn> in>?xn

« R o m 12:20

»

ai idv TfEivS ô èxSpôç rou, pé
: 1

JÎ?"DW:nirri

iafô-r^nnnnnxe^ra* '

T ~\

* T1V <•

T

f

20 â U à iàvi Tre/vçi ô èxÔpàç ooo, y/v'jpiCe aÙTÔv èàv ôiy/(i, nÔTiÇc avrov TOÎJTO yàp Ttoiœv âvëpaxaç nopôç owpcôociç èni rr)v xetpaArjv* aùroû. r

f

VA

Prov 25:21-22; M T = L X X = Rom 13i:20 except that: (1) MT's OTf? in>?sn is closer to Vj/copiCs than LXX's ^ v r p e i p e ; (2) TOOTO yap Jtoicov is inserted before D'Vna '3 to help the reader understand that the mandate of v. 21 in the previous clause has been ad opted/followed by the agent in v. 22. It is remarkable that Paul so closely follows L X X in this passage, especially since he does not introduce it as a quote from earlier Scripture. (A ) or(F) 6

204: Prov 26:11 «2 Pet 2:22 " uMXmp KuinvfcmvêrrêXerj M T6V iauroO ÎUETOV nd uio> . TÔÇ TEvnTai, ;jiuVrU A OVTUJÇ «(ppujv Tfl ÉauTOÛ xaxia âvaOTpÉijiaç èrrt fiv êauTOô âpapTiav. "a ?IJTIV aloxùvn iTrÛYouaa àuapTlav, KO) IOTIV aioxüvn bô£a KO! dpiç. T

T

22 oupß£ßr]Kev aùTOÏÇ T.Ô Tflç ÙXT)9O0Ç Ttapoiuiaç • xûcov èmoTpévj/aç èrtt TÔ ïSiov èÇépapa, x a i ûç Xouaapevn etç KuX.iopöv ßopßöpou. r

-

F

X

Prov 26:11; M T = N T but not L X X ; M T 3tf 3^33 isp* ??, L X X tooicEp xutov oxav £n£kBr\ eni T O V feauxou epexov (adding x a i piariToc; yevriTai), 2 Pet 2:22 KUCOV tniaxpe^aq tni T O i'Srov feppapa. It looks as i f Peter was translating directly from the M T here, disregarding L X X altogether. His STnoTpeyac, is much closer to 2p than L X X ' sfeTtEAritVri.(His following statement concerning a washed swine going back to her wallow has no OT origin at all. I t does parallel very closely the previous statement concerning the dog, though it may have been only a popular proverb then current in the Near East.) (C) 1

205: Isa 1:9 ö 9

xai ei pf| KÙpio; crctßauje tTKaraniEv ^ orrêp^a, ibg Zobona ftv iTEVrjeriuEv xai ibç Tojuoppa Sv ibuoiiOetipev. 1M

R o m 9:29

29 xai xaScbç TtpoEipnKEV 'Hoaîaç ' si p>) 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 ö
r

r l

d

hk

8:10

only Isa 6:9

10 ö 86 elTtev öulv 868OTOI yvfövai xd puoTfipia Tfle ß a m X e i a s roß 9soB, * TOTC, 66 Xoircoi? 6V rrapaßoXalc,, iva PX6TCOVTEC, uf) ßX6jrcoo-iv xai dxouovTBC, uf) ouvißcriv. D

s

r

e

3n

12:40

only Isa

6:10

expression requiring a bit of recasting to be intelligible to the Greeks (xai ia&rioETai or better ia8fi—as a passive—would have been closer than x a i idoopai auTous) (fi). However, note that this voweling of the Sopherim consonantal text may reflect a theological preference. That is, sinful, disobedient Judah has hardened itself in willful rejection of God's mandates; the emphasis is laid on human guilt rather than upon that judicial blinding by which God confirms the wicked in their unbelief, making them ripe for the coming judgment. But in the case of John, the approach is quite different: (1) John 12:40o TETUtpXcoxEV is God's judicial blinding inferred from Isa 6:10 »#rj (H32) commanded to Isaiah, or else John read l?U?n (H10) with n w as an implied subject (C); (2) John 12:406 puts Isa 6:10a after 10* and renders nasn H32 as nsan; (3) John 12:40r uses iva prj + subjunctive for *]9; L X X ' s prjTtotE is equivalent, but a little more dramatic; (4) John 12:40«/ uses voiiocooiv for yv, rather than L X X ' s ouvtomv; and 40e is oxpatpcomv rather than LXX's §TcioTp£\]/tooiv (for attJl). Clearly, John 12:40 is not following the L X X at all; probably it renders from the Hebrew consonantal text directly.

40 TETuepXtOKEV abrwv T O D C dtpBakpobg xai 67ttbptotTEV aÖTtöv xt)v xapöiav, Iva pt) iöwoiv Tofc dtpOaApois xai votjotomv tf} xapöia xai ? orpa
r

N

T

207: Isa

7:14

a

ash sin ^nx ]r¥ : bx IJSJ? ia?j "nsnfsi p nn.^i hnrt »nä^an nan nix

'••bid TOÜTO bluff« xüpiog aÜTÖs üu.iv OTIPEIOV • iboii rj TtapOtvo? iv faaxpl EETOI uiöv, xal xaXitTEis TÖ ÖVOMÖ OUTOO Eu.pavour)X-

SEI

xal

T4-

Mt

1:23

23 fdob t) napöevog iv yaaxpi S?a xai zefexai vldv, xai xaUoovaiv TO övopa ainoS 'EppavootjX, 6 Etrnv PE9BPPTIVEUÖPEVOV psß' t)p&v ö ßedg. r

(Isa 8:8, 10) 8

xai dipEXs! duo tr\q loubala? dv8pu)Tfov 8? buvrjo-ETai K£(paXf|V äpai ?| buvaröv owrEXeaaceai TI, xnt fcnrm n TiapEpßoXi'i aÜToO wore TtXripiDaoi TÖ TIXOTO? Tri? xäipa.% aou • iitff r)jutliv 6 8eös. 10

xai r)v dv ßouX£Üor)o9e ßouXiiv, biaaxEbäOEi xvpio;, xai X6-rov öv edv XaXr|ffr|Te, oö £jiu.sivrj iijrtv, ÖTI UEÖ" finiliv xüpioi 6 8E6S.

208: Isa 8:12-13

Isa 7:14; M T = L X X = M t 1:23 except (1) nXTj?1 (Gel3) is xaX£o£ic] ("thou shall call") in L X X . In M t 1:23 i t appears as KaAioouow; BH apparatus: several MSS point as ii8"Jj?, L X X in Vaticanus & Alexandrinus reads KCtXio-Eic,; so also Aquila, Symmachus, and Theodotion; L X X Sinaiticus = K O X E O E I ("she shall call") Marcha¬ lianus, O. Lat vocabitis, Syriac, Vulgate vocabitur. niOj? may be a textual variant of HSIj? or even nxnpl with iOB? as subject rather than object. The KaXiaouaiv is an Aramaic-type third person plural, equivalent to a passive. Isa 8:8, 10 M T Vx-USS? = L X X psO' r}pi&v 6 Qeoc, or ps8' fipcov Kuptoq 6 Oeoc; (v. 10). {A)

«1 Pet 3:14-15 1

n # £ nrn asn najr-ntfx ba ?

i

ntfj? ]inäi«vx ? ^

:i2rni?n »N^I i s n T r i 6 iNnifrnxi r-Daan^siniD^ntoxini

^npn'insnisnsnim-nij!

"MfjitOTE EimTre crxXripdv • irdv tdp, & edv einr) 6 Xobq 0ÖT05, (TxXr|p6v £cTiv • TÖV bt cpößov OÖTOO oü pn cpoßnOiiTE oiibi m T0pax8f)TE • xupiov OÖTÖV dfldOBTE, xai aÜTÖg iorat aou
14 dXX' r>t xal TtdrjxoitE Sid SiKinorjuvriv, uiiKüptot ". TÖV ÖE ipößov amviv pt) ipoßii0t)TE p>iöt rapaxOrjxE^, 15 xvpiov 86 TÖV XptCTTÖv avidtraTE 6v Taiq xap8iai<; öpßv, ^Toipoi rdsi rrpöt; dnoXoyiav rcavrl TÖ> "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 <- 1

14

"sıib

,%

ıfi

nin 3ns ° ' I Ö N na < I" T 103 ]3N ]3ît ]VŞ3 HDI rüH T

1

: tfrr s ? p a ş a n

h

xai im/ in' aimu TTEITOI8LUÇ r)ç, loraı aoı Eiç û-fiaaıaa, xai oûx ÜJÇ Xi8ou irpooxopfiaTi o'uvavTÎ)O'E08ı OÛTIŞ oûb£ ıbç TtETpuç TtTiûjuaTi 6 ÜE OÎKOÇ loıcuıB iv ira-fibi, xai İv xoiXdffjuaTi erxaBrifiEvoi iv lepouaaXrip.. 1

28:16

COMMENTARY

NEW TESTAMENT

SEPTUAGINT

9:33

33 KctOtbç YEYpartTaı • İSob Ti'ff/jpı «V £ıâıv kidov nporrtcö/t/ıaToç Kat ncrpav amvödkou, Kaî T 6 nıtTTeûtov in' abT@ ob KaTaıaxov9ıjaeraı. r

•'bid TOOTO OÜTUIÇ XETEI KÜpıoç 'Iboiı ifûı ip.BaXûi etç TÜ 8epiXıa ') Zııuv XiOov TtoXuTEXf) ÎKXEXTÖV dxporiuviaiov tvupov Eİç td BepEXia aüTfiç, xai 6 mcmûıuv in' aÛTâı oû jufj xaTaioxvvBfl.

noıa noıa hnp* nşş bRom

10:11

11 Aâyeı yap f\ ypaıpfı • TCÜÇ 6 nıazsıkov in' abr$ ob Kazaw/ov8n.oe.mı.

1

Isa 8:14; M T V l ^ s p TIXV) «)M ]3KVi ^ p a ? njrn; L X X sic, ctyiaoLia, Kai ou% tbc; XiBou TtpoaKouuaTi ouvavrT)O E O 9 E aiVrco OO5E cbc; TCETpaq TtTcbpaTi; Rom 9:33 iSoi) Ti9r)pi E V Stcbv X.i9ov TtpooKoppaToc; Kai itETpav O K O V 8dXou. Note that L X X has X.i9ou and TtpoaKoppati (as object of ouvavT^oEoOE at)Ttp). Here the N T rendering is completely independent of L X X and corresponds almost perfectly to the M T , as i f translated directly from it (C). Note that Rom 10:11 has the same wording as Rom 9:33, which faithfully renders Isa 28:16. Isa 28:16—1 Pet 2:6. {A)

T

c

only Isa

28:16

l

Pet

2:6

6 5I6TI jtEpı-

îSob zı'Bıjpı iv £i('ov kfâov t&Kpoyumaîov ivrıpov'' Kai d nıozcvuıv in' abra) ob pı) KazaıayovBPj.

« H e b 2:13

210: Isa 8:17-18 n b - r r ı p ı s p y rraa raa nvioan n ı n ^ T p a n ı I

i

ı*

IA

1

-I -

Jf

•

\TT

f

i

-

-

T

-

•

1

DTtsiabi niriN ? nin ; ^-]n,} n#'ş b ' i ^ m , •pjRn^aJ 2 Sam

RKARKTÖV

o

*

1 7

njn

,7

xai ipâ Mevû) TÖV OEÖV TÖV dnoffTplipavTa TÖ npâmuTrov aÛTOö d™ TOÖ OÎKOU laxuiB xai TTETtoıOdıç ücropaı iri aÛTip. iboo i-fii) xai TÛ naıbia, it uoı ebtuxsv 6 8E6Ç, xai üoraı EÎÇ anpEîa xa\ TEpara iv TIÎJ oîxıy lapar|X Ttapd xupiou cmBaıuO, bç xaTDixEi âv Tlû op£i Sııuv. l8

! 1 8

:]i»şnr;3]3soniS3şnj)nfbya

13 Kaİ

7ııÎAıV'

iycb Soopai nimoidw!; en' abztp, Kai jidX.iv îöob iyob Kai râ naıSia â pot KSO>KEV 6 9r,öç,

Isa 8:17-18; v. 17 M T : Ü 'rn.pi = L X X Kal TtEJioıOcbç E o o p a ı ETC' aÛTÖ) = Heb 2:13a âyto E a o p a ı TCEJtoı9cbç ETC' autto. {A) v. 18 M T mrp "Y]T\} npx a'T^O] ^ nan = L X X îSoû âytb Kai t d rcaıSia, â poı ^5COKEV 6 9E6Ç = Heb 2:13*.

22:3

:

o a n » - ş ç b 'âıaaı '-aafoB ^

"İM

»ö 8eöç ııou çöXaî ÎOTOI ııou, Trenoı8ıî)ç fffoiicii iri ofrrij), unEpaamcm'ıç ııou xal Kipaç ourrrıpiaç ııou, dvTiXrjuirrujp ııou xai xoraipuTri ııou aıuTfipiaç ııov, I I dbİKOU OUJOE1Ç LIE.

Isa 12:2 1

nnaa *6ı n a 3 » AT

ınstö'b İT

:

V

J

• V T H f V * 11

!

•naiü» ' bu nan 2 s nim w »hnan ti?- 3 V ı

V

•/•

T

J

,

-

Tl

JT

T: •

,

1

<' T

ı*

Mooû ö 8e6ç ııou aurrfıp pou xûpıoç, TtETroıBUı; ?aop.aı in* aÛTâı xai 0iu8ıioopaı iv aÛTâı xai oû (poprıSıİCTopaı, bıÖTi f| bö£a ııou xai f| aîvEOİç ııou Kûpıoç xai İTEVETÖ M°> '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
^piBjnsis'! rfetmnx bTfrpn Tsan p o x n i :o,:ijn^

s3

T

]t]!nn3j:

15 yff ZafiovX&v x a l yif NeçBaXip, ôôàv daiàffatjç'', népav wv'Iopôâvoo, FaXiXaia r&v èBv&v, "l 16 ô Xaôç â mdijpevoç èv *oK&m çnftç eiêev péya,

*5iT. -iix rçrç Tj^ns '•op'pnrl bçrj" 9 : q n ^ î ? ™ n i x rnà'ps p x s

Isa 8:23-9:1 (9:1-2); M T = L X X = M t 4:15-16, except that: (1) nsns = L X X %wpa = M t 4:15 yfj before ZaPoi)A.tbv (both have yfj before NEtpOaMp = M P s nsnx); (2) both L X X and N T omit entirely the phrase tinnxrn T 3 3 H coming before D^n T | T J (656v 9aXdoor|c;); (3) Isa 9:1 has D'sVnn DJ?n = L X X 6 Xaoq 6 TtopEuopEvoc;, but M t 4:16 has 6 Xadq 6 xaOrjpEvoi; ( £ ) ; (4) Isa 9:1 has Vita 11X isn, which L X X makes G37 I S E T E (pro; p£ya but M t 4:16 correctly has tproc; E!8EV psya. Note that L X X carries through with second person plural in the final words: (ptoi; Xdp\|/£i fetp' updq, which is not included in the N T quote, but the M T has Dn'?j? flS3 nix. (C)

212: Isa 10:22-23 see Hos 2:3, 25 [288-289] 213: Isa

11:10 1

c ' a » OJV has; n#x ^

ttfnjtf

xinn o r s 'rrrn

: i i 3 3 i r r â a nnvn

l ï h - r nia rbx

«Rom

10

'°Kai èffTai èv Tfl f|fjèpa èxdvr) f) fliZa TOO leCTaai xal ô ûviordpsvoç dpxeiv tovâiv, èir' aÛTiîi lBvr\ èXmoûffiv, xai èorai f) dvdTiauaiç auToù Tiurj.

15:12

12 xai TtâXiv ' H o a î a ç Xéysi* Serai rj piÇa roù 'Jcooaî Kai ô àviarâpevoç apxeiv èdv&v, en' aùr& ëffvtj èkniovaiv.

Isa 11:10; M T D'ay DjV ~tT3V -Vp* ">\f • • • "Vrn; L X X K a i Sotai . . . f\ f3i^a TOU ' k o o a i x a i 6 avioxdpsvoc; fip%£iv 68vcov = Rom 15:12. (fi) Note that: (1) M T gives no real support for either x a i or 6 before dviotdpEvoc;, 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) Oib is wrongly rendered as ttpXEiv. 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 oa'p as X'ttTC? (very unlikely). But the reason for getting &p%ew out of 03? remains obscure). A regimental or imperial banner can hardly be rendered "to rule over." 1

214: Isa

12:2 see Isa 8:17-18 [210]

215: Isa

13:10 a

a j i x -hp* x > :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
V *, >

M t 24:29

29 EûBécoç 5è perd rf)v OMiyiv TÉ&V fipEpûv èxeivtov ô ijXwç oKortoOtjocrai, Kai r) aiXi)vtj où ôeboet rô pêyyoç aùrifç, Kai oi èorépeç nsooovrai à n ô TOO oùpavou, Kai ai ôvvupaq rûiv obpavvbv oaXcvOt/oovrai, 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 t r l x . . . i|$n = L X X x a i oxoTiaOriaETai T O C T*|A.iou dvaxEXXovToc;, x a i T) OEXr)VT) ou 8COOEI t o tpcoc; auxfic]; M t 24:29 has 6 fjXioc; oxoTiaOriaETai (= ypn 12;aB?n); (C), more accurate than the L X X and independent of it; x a i rj czkr\\r\ ot 8roa£i TO (pSyyoc; ( L X X has tpcocj) auTfjc; (tp^yyog is equally good for Tlx). (A)

98 99

MASORETIC TEXT

SEPTUAGINT

NEW TESTAMENT

COMMENTARY

b

v. lOo M T . . . B'D^n 'saiS-'Ş = L X X oî yap dcTEpdç TOÖ oûpavoû " w i l l not give her light"; M t 24:29r Kai o i doTEpaç TtEGoCvtaı (which does not appear either in the M T or L X X ) .

215 (continued) Mk

13:24-25

24 V U M iv £XEivaıç xaîç fjuepaıç psxd rt\v GMyıv eK£ÎVT)V

d fjhoç GKonoOrjaexai, xai t) (TEAT}V?J oi> Sobası rd tpiyyoç avrijç, 25 Kai oi âarspsç eoovzaı SK TOÖ oöpavoö nin~ f

T0VT£Ç\

/cai a/ öovâpsıç ai ev roîç obpavoiç aaXEüOf)CTOvraı. Isa 34:4

ak Via: a s a ş - ^ a ı î'l^n^iaı

<xal ikı-rt0-ETO.ı 6 oûpavöç UJÇ ßißXiov, xal itrnja j& Sarpa cpuXXa IE äuTtiXou xai ubç TfİTrrEi ipiiXXo änö
D?öşrn n ş a ? >bxn plohVş-Jâ»

TTEJETTCII

21:26

only Isa 34:4

26 CtTCOl|ÎUXÖVTCÛV ĞvOptbTtCÛV ÛTtÖ ipößou xai TrpocröoKiaç TÖV ErcEpxopävcov TÎ) OİKOUpâVTJ, ai yap ÖDvâpeıç Tc3v obpavöv^ oa^EuGfıcovTaı.

Oıe

r

Isa 34:4; M T ]DSO 7\by 7333 Vi3'; L X X Kai Ttdvta r d aoxpa TCEaEitai (wrong for 733). M T B'Bltfn 1SD3 iVj]]; L X X toe; cpi3XX.a E£ dpitfiXou . . . . Note that: (1) BX3X"73 is rendered xd fioxpa; (2) M T Via' is omitted altogether and 7333 is treated like 173' (without auxoO). As for M t 24:29, it appears as Kai o i doxSpE? TCEOOOVxai, (F), But for the last line, Kai a i SuvdpEic; xtov oupavcov aaXEuOrioovTai, there is really no source in L X X or in M T . But refer to Job 9:6: M T p x r r t a n Ftaipaa; L X X 6 cEitov r n v fin* ofipavov E K 0£pE?uiov. Note that OEICOV is very close to oaX.£utov in meaning. Conceivably, there was a reminiscence of this passage in Matthew's oaA-EuOrioovtai, with the B'a#n 1DD3 1733 in Isa 34:4. On the whole, however, it seems better to deny all quotation status to M t 24:29fl\ since it finds no clear source either in the M T or L X X and is not even introduced as a quotation. (F)

216: Isa

22:13 ö

]>« ariişı hj?a 1 ann : n i ş ; nna *ş intffbiax

nrm&n pfra-1 nam nin&ı nğrâ bp*.

"aÛTOİ be liTOinaavTO EÛtppocruvıyv xal dfaXXiap.a crqÄovTEg BÛOVTEÇ irpößaTa wore ıpaTEîv xpta xai ITIEÎV OÎVOV TiuıiEV xai ıtiıuuEv, aöp-ov fâp mro0vr|ffKOHEV.

MÖCTX°US XETOVTEÇ

xai d>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<; ö ysypappâvoç' Koxenodij ö dûvazoç eiç vîKoç. T

r

b

Re\

7:17 r

17 ö n TÖ dpviov TÖ dvd pioov TOÖ Bpövou JtoıpavEl aurouç xai röStıyf^om atrrooç iıti Çcûflç jnyydç 68dTu)v, «oi iÇaltlytı â 6edç näv öüxpwv İK tûv âfdakp&v atVrûv. F

n

Isa 25:8; M T nssV nian srt>3 (note that m.Dn is object of the verb); L X X KOTETCIEV 6 Odvatog io%uoag; 1 Cor 15:54 KaTETuoOt) 6 Odvatoc; Et; VIKOC;. Theodotion and Peshitta also read KaT£Tc69r| = Note that: (1) 1 Cor 15 has expressed in the passive what the M T and L X X put in the active voice; KaTETcoOr) "death has been swallowed" (as i f JiVa) versus the L X X ' s "death has swallowed up" (with no expressed object!); (2) HS3^ probably means "forever," yet ns.3 basically means "pre eminence" either in rank/glory or in time (endurance,

100 101

MASORETIC TEXT SEPTUACINT

COMMENTARY

NEW TESTAMENT

217 (continued)

perpetuity). But in postbiblical Hebrew nX3 = "be victorious, win, prevail" (Jastrow, 928A) and nX3 = "success" (as well as endurance, forever) so (/4 ). L X X ' s ia%uaacj ("having prevailed") probably shows that this force of the verb was current in Septuagintal times (this is also the Theodotion rendering). Note that in modern Hebrew HX3 = "conquer" and in Aramaic nS3 (pael) = "succeed, be victorious." Hence eic; V I K O Q ; the Targum of Jonathan, though Aramaic, somewhat favors the M T i n its interpretation of ns.3; r*?*$"? W WW"they will forget death forever." The Vulgate renders it praecipitabit mortem in sempiternum ("He will cast down death forever"). The Peshitta renders as "Death has been swallowed up in victory forever." Rev 7:17 t%ukzbyz\ is closer to rm» than L X X ' s dtpeiXev ( C ) ; I K TtBv 6tp!;aXptov ( L X X : and TtavTog npoocoTcou). d

10

218: Isa 26:13 see N u m 16:5 [74] 219: Isa 26:19 fl

Mt

T W

3 ? » °fyy\ »afa

yfri

*T^?33

iffo

*fy a

»dvoorfloovTai oi vExpo^ xal ETEpeyjo-ovTai ol iv Tot? MvriMEteis, xal eöippaverioovTai o l i v TB -rfl • A TOO Mao? fj wapd aoO Taim aorol? IOTIV, fj hi rfl TISV dffEßi&v TIE-

Isa 35:5-6 : njnnsn o ^ - i n D

o n i j ; y $ njngsn TS '

>«ffl^ffa

nis'^iSXTJJ.

»TÖTE dvoixSr^TOVTm dp xal ipdpari iv T9 oitptuarj, C>

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;- nopBu86vTE<; dTcayysiXaTS 'IcodwTj fi E I S E T E Kal TIKOUOOTE' • wq>Xoi 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'^i 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 EuayyEXit^ovTai 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 Ep^opEVoc;. {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<

28:11-12

••

/•

T

Cor

«1

-i

cj*n rs nan* nnnx r i f e i v

v

- ;

VAV -

(

\

T

nsto^Bba^ü

:

T T

j " -: - :

•<

"bid (pauXiuuöv E I ^ W V bid rXiiicfOTis ETipa;, ..»•• 6T» XaXriaoucnv TI? Xa$ TQUTUJ "XETOVTES aÖTitj TOÖTO TÖ dvdTtaup.a TIB TreiviSvn xai TOOTO TÖ o&npiiiiia, mi oti'x ))6iXr|0-av dxoikw. * X

COMMENTARY

NEW TESTAMENT 14:21

£v TW) vöuio yeypuinai ÖTI iv exepoyktbooois mi ev xsiAsmv hipwv

21

T

r

kakrfoxo rc~>

ACK"> 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 'Eyyit^oi 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 Eyyi^Ei, 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

<;? ^

: cbiab cip; - r n b s H a n i

baj v s n

»

p-a £33 n-sri ¿ 3 ; »

r

24 SiÔTi nüaa tràpf °ibç xàpwç Kai nûaa Säg"a ^aÙTtjç tbç àvdoç xàprooèÇtlpâvBt) ô xàptog KW zà àvBoç è^énmev 25TOôè prjpa Kvpiov pévei eiç TÔV ai&va. Oï

T

Isa 40:6-8; M T = L X X = 1 Pet 1:24-25 except that: (1) neither M T nor L X X has a cbq before %6pxoc„ but Peter's rac; makes the thought a bit clearer; (2) for npn ("grace, loveliness") L X X (followed by N T ) uses a meaning that N I V adopts in "and all their glory is like the flowers of the field"; (3) p ? 733 ("the flower withers away") is rendered £ | £ J I E O E V ("has fallen off") i n L X X and NT—possibly because £i;r|p&v0Ti has already been used for itfar (A ) A

110

111

MASORETIC TEXT

SEPTUACINT

COMMENTARY

NEW TESTAMENT

233: Isa 40:13 fl

:WHY *•

1

iraa *

*

"B/'KI /* I

rorr rvn-m Tarna » AT

1 ~

1

V

If" •

1"

I3

T1S

eyviu vouv xupiou,

KOI TIS

ctBToO crtjiBouXog

EYEVETO,

oujiBiBa O6T6V;

Rom

11:34

34 rig ydp iyvtw vouV Kvpioo; rj rig obppookog abroo iysvtro; b

l

Cor 2:16

16 rig yap eyvco voov Kvptov, dg ovpfiifidoei abrdv; rjuEic; 6^ vouv XpioToD gxouev. r

Isa 40:13: (1) M T is substantially equivalent to L X X and Rom 11:34 except that (1) ]?ri "measured/directed" (the Spirit of Yahweh) becomes Eyvco in L X X (a very undistinctive rendering!) and N T {B), and (b) M T US'Ti' in?? tf'JO = " . . . or as His couselor," a rather approximate rendering, since fcyeveTO hardly does justice to iayrt"»; (2) 1 Cor 2:16 conforms to the L X X in the first clause (tic; yap Eyvco vouv xupiou), but shows an independent rendition of ^ S T i ' as oupPifJ&oEi ("1 will instruct"), which is quite accurate. Paul does not follow the L X X here. (C)

234: Isa 42:1-4 °Mt Tfti ngsn ""Tn? ia-?|a°nK n a y »]n i : K-ai D;ub =asi;a 'Tin W o nbipfinasyffirtifyi x|:sbipair^2 ' W ? *"? " ™ n p £ » *6 yia-i njp 3 T ^ " ? ! nns:xV ^spa^srnaj^ : i*?-p« i n n i n g as tin y-ixa' f-72? 1

•laxiup 6 nuT; p.ou, dvTiXrjui|JOjum CIUTOU • lopanX 6 IXXEKTO? Mou, TrpoaEbiiaTO aoxbv fj tpuxn P-Ou • ibujxa T6 TtVEOjid u.ou ETT' O6TOV, xpimv Tois fevEmv lioiOEi. »ou K£xpd££TM oobe dvrjOEi, o6b£ dKOuaerio-ETai Km f) qjLuvr) OOTOO. 'xdXauov TeBXaajiEVOv 00 tnivTph)j£i xoi Xivov xcnrviZdpEvov 06 ffSiffa, dXXd E'S aXfjeeiav iHoiffEi xpitnv.
12:18-21 T

1 8 iSob b naig pox> ov ypirioa, b byannrbg poo eig t5v"> ebdbKijoev 1) y/vxt] poo' Orjcrto rb nveopd poo in' abrdv, Kai Kpiaiv roTg eOveaiv dnayyekeh 19 obx ipioet obdi Kpaoydoei, obde aKovosi rig iv raYg nkareiaig ri)v qxovijv abrob. 20 xdkapov oovrerpippevov^ ob Kared^at Kai kivov rotpopevov ob apioei, ecogfiviKpdkfl si? vlxo? TT)V Kpicnv' , 21 Kai r& bvdpart abroS eOvtj ikmobmv. f

a

T

T

Isa 42:1-4; this is a classic case of the independence of the L X X on Matthew's part. Isa 42:1 M T ""DJ? ]7} ia""|anx; L X X 'Iaxcop 6 rcaic, pou, dvTiAY)p\|/opai aiiTou; M t 12:18 i8oi> 6 Tcais pou 6v rjpETioa; (1) Matthew closely renders M T as "Behold, M y Servant," whereas L X X inserts the name Jacob in an interpretive way, dropping out "Behold" in the process (C); (2) Isa 42:16 M T '$B3 nns"J ' T n a ; L X X IoparjX 6 E X X E K T O C ; pou, 7tpoo8E^aTO avjTov r) yv%r\ pou; N T M t 12:186 6 dyaTCTiTd; pou eiq ov E U S O K T I O E V r) yvxr] pou, where " i n whom my soul is well pleased" is a good alternative rendering for nns"l, along with L X X ' s " M y soul has received/accepted h i m " (C); (3) 42:1c M T T»>? »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 E^oioEt; 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 KEKpd^Etai 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
T

T£

14:11 -

11 y¿• YpctTtTtu ydp cjw sycö, Xsysi Kvpwi;, ön upoi Käpy/Ei näv yövo Kai nana ykioooa efypokoytioexai TC3 0EC3. r

Is 45:23; M T is quite closely followed by the L X X and N T (Rom 14:11) except that: (1) Paul's introductory £co tya, Xeysi xupioc; is picked up from general usage elsewhere in the OT, such as in Isa 49:18, Ezek 5:11 and Jer 22:24 (also quoted in column 1). A l l of these have m m Q83 ' i S - ' n . So also Num 14:28, which introduces God's judgment of forty years' wandering upon the rebels o f Kadesh Barnea. (A-)

114 115

MASORETIC TEXT

SEPTUAGINT

NEW TESTAMENT

COMMENTARY

239 (continued) Ezek 5:11 -723"

r w á a ""BftpoTis w

varan f-I

,

_,

1

h i r r «3*i« oía 3 s n 1a ?»

o i n r f *6i ""snaK ""aicoai T t r n j ; i r r » 3 ) L

TÍ;

-i

KVDX

- ..

J T

1

"I V <•"!

-I

J 'AT

,,!

-I

TJJIS!*;

T1

f•

)•V

"bid ¿Tií), XifEi xúpio;, EÍ u.r) dvSf ÚJV TO firtá pou Epíava; év irdaiv T0T5 BbEXÚTM-ctaiv aou, xdrdi ániüaopaí CÍE, OÚ cpEÍaEtai liov ó ó¡p6aXpós, K&rai oüx iXeiíauu.

TOOTO ZIS

Jer 22:24 34

,|

rnir^ ?]ba a ^ i r r - p injaa nrr-ox- *3 np;-oxr3x- n*> •'"3TBW a ^ ' a T ^ T ^ o n i n

Zw ETÚI, XéTEi xúptos, Eáv TEVÓU.EV05 YEVTyrai IEXOVIO? uibs luuaxiii BaaiXsu; louba áTtoa
240: Isa 49:6

«Acts 13:47 1

apjr "-aa^-ns bpn ? n a ¿ ^ fjnrna bpa n a ^ i e 1

ana Hkb V n r a j :

a-rtfn ? bN-iE?- « V Í H Í

J •-i

Ais

vt:

•

/••

:

1

: p x n nap—JJ; "nifw : n r n b

6

xal EITTEV poi Méra crol éanv TOO xXriOñvaí CE naíbá pou TOO aifiam Ta? cpuXü? laxiuB xui T?|V biaanopúv TOO lcpar)X émaTpÉiyai • Iboú TÉ8EIXÓ OE E¡? bm8r|Kr)v févouq Eí; (país á8vwv TOO EIVCÚ UE EÍ? aurnipíav Éwq ECXÓTOU TÍ)S -f'ls-

241: Isa 49:8

r

47 OOTCÚ? yáp évTÉTaXTai f)ulv ó Kupio?' réOeiKá ae eig pc5? é6va>v rov £¡va¡ ae ei<; aunrjpíav ícot; laxaron 1//; yfjq.

a

2

nirp nasinas T

T r n r j ; nyiKr a r a i

:

J - T

J

Tjtrai? ]ian n&a 1

a

c i nna ? ^ansi ?|i-sxi

Xérei xvipio? Kctipii) bEKTüj ¿Tií|Kouo"á aou xai ev íipépa aurnipicu; ÉBorj8riaá coi xai fbuuxd at EÍS &ia8r)xiv ¿8viDv TOO xaTaaníaoi Tf|v TMV xai xXiipovopfiaai xXr|povop¡av ¿prjp.ou, 8

OÜTUJ;

Isa 49:6; M T = L X X = Acts 13:47 which, however, omits quite a few words in between. {A)

Cor 6:2 Isa 49:8; M T = L X X = 2 Cor 6:2. (A)

2 AÉYEI yáp •

Kaipip ÓCKT& tnt'iKovoá aoo Kai ¿v fipépa a(OTi]píuQ ¿f3o>j8i¡aá aoi. I80O vOv Kaipó? EÜTcpóo8eKTOc:, I80Ü vüv f)uépa atOTT|pía?. r

1

: niaais rribna ^rían ?

242: Isa

49:18

243: Isa

52:5

'-p# o'pri'?'

see Isa 45:23 [239]

« R o m 2:24 ,_

,i

,

a

nin Dsa ns"»' ?- a nnsn 5 -1

?a Tarn nrr-oaa ^b^rr T

/•

T

I

T 1

'..1

* "1

ib£?a aan -su
:

AT

\

npb-3 (J -.

i-

ry-xaa - T O ci'n J IT *

/' ¡

\~

Sxctl vOv TÍ lIlbÉ ¿OTE; TábE XÉTEI xúpiog. 8TI éXr)utp8Ti ó Xctó? non baipsáv, 8aupdZeTE xai OXOXÚZETE • TCtbfi \íyt\ xúpio?. hi bid TOVTÓS TÓ Svopá uou BXaaqptiMEiTai Iv TOT? ISvEaiv.

24 TÓ yáp óvopa rov 9eob~ Si' vpag fiAaowpr.ñai év roig edveaiv, KaQtíx; Y¿YPO:JITCU.

Isa 52:5; M T mrp-OK? nV'V'rr Y?v?'a aan 'a? n$">? f x i a 0 i ' n 7 3 T B n i ; L X X TCXSE X E Y E I Kupvoi;- . . . 5V upfi? 5ict rcavToi; T O ovopct uou pXaotpriLiEiTai kv TOXC, E S V E O I V ; Rom 2:24 T O yap ovopa TOO 8EOO 81' uuac; pXaatpripEiTai kv iolq 'eQvsaiv, KaBtb^ y£ypa7iTai. Here we see that Rom picks up all of the L X X verse except for the 8id TCCXVTOI; (which = v a r i in the M T ) . Obviously Paul is simply quoting from the L X X ( 5 ) . The problems arise in comparing the L X X with the M T . We note the following: (1) M T does not indicate who is scorning or reviling God's name; no agent is expressed, which suggests that in general the name of Yahweh is reviled or scorned among the Gentiles; (2) M T also does not indicate the occasion or ground for this revilement. The L X X supplies 81' upfiq, which is an important element in Paul's discussion here in Rom 2. But perhaps Paul was content to let the insertion stand (even though he knew it was not in the Hebrew text) because of the close parallel in Ezek 36:23: 'nuni? ] oping ariVVn ~\\y$ 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

<

:mT*'b3''8j°»3 n a n naina iss IT I /••

I

VJ

T •

T

"ânôOTiiTe ditéOTTiTE èHéX8aTE éxEÎBev xai dxaBdpTOV u.f| OTTTEOBE, EÎÉXBOTE EX pipou aÙTfiç dtpopioGiyre, oi ipépovTEÇ Td OXEÙTI xupiou-

J :

Ezek 20:34, 41 M

rrjaas

ÎT'TŞI

hp,jn v s

o s ' o n i l i a ş -©'x nisnxn-]a

a$m

x a l êïdïtu ùpûç ex TLÙV Xawv xal

sioblioum upâç ex TÛIV xwpûiv, ou biEO-xopTrio"8r|TE €v aÛTaîç, év XEipi xpKTniû xai iv ßpaxiovi OyriXifc xaî èv Bupûj xsxupivui •

•roistf nanai

4 1

- p a i n s -nsapi BT3ön-]aba™ - s - ş i n a b a n ş n s n ş r i r n : cçlarj jsb

aaa ^ ı p ? ] oa onssji ıgjj

nisnşn

Ev i'xïpf) Eûtubiaç TTpoobÉiopai oprlç iv TI» EÎaïaTtîv pe ùpiïç ix tûiv Xmûv xai Ei'abixioSai iipâç èx TIÙV X M»"V, EV aiç bıtffKopTrifföıırt tv aùraîç, xui ÙTiacrOi'iiiopai EV iıpıv xui' 6tp8uXpoùç TÛIV Xaûiv. U

,

Nahum 2:1. This passage parallels Isa 52:7 in all re spects except that an opening n3n ("Behold!") replaces n x r n a , but it actually contributes nothing distinctive to the quotation in Rom 10:15.

l,

l 6 o o ITTI Tà 6pr\ oi irôbEç euarreXiZopivou xai àTrarfEAAOVTOç e'pfjvrrv • èôpTaîe, louba, Tàç êopTdç trou, dnôboç Tàç EÙxdç aou, biÔTi oû iif\ irpoo8r)Ou>aiy ÎTI TOO buXBeîv bià ooO eîç iraXaiujcnv ZuVTETéXEOTW, İSfjpTm.

52:11

Isa 52:7; i n R o m 10:15 Paul is much closer to the M T than the L X X is: j p a p a "iwaa ->b}i Dnnrr ?? n x r n a 310 li£ 3B Bi7U?; L X X cbq ffipa erci TCOV bpim, &q ndbsc, euavysXi^opEvtov dxof|v Eipfjvr)!;, cbg £uayy£Xi^6pEvoc; dyaOd; N T reads (be, cbpaioi o i TC68EC; TCOV EuayyfiXi^op£vcov [Td] dyaOd. Thus L X X construes it: "Like spring upon the mountains, like the feet of those bringing as good news the report of peace, like one who brings tidings of good things." Paul's quotation of Isa 52:7 may be somewhat abbreviated, but his cbpaioi for 11X3 is much better than "spring upon the mountains," which may possibly be the result of textual error (i.e., Spa for cbpaioi) since it is far off base. But like the L X X , Paul takes the singular participle "W2ip as a collective, and therefore renders it as a plural, TCOV £uayy£Xi£op£vcov. This is perfectly justifiable in the context. (C) 1

T

2

Cor

17

ôiô

6:17

è^ÉAffaTC ÈK }i£mm UÙTÛV Kai atpopiofirjTt:, AÉyci h vpıoç, xai àmBâpwo pr) ÜTITEOOE' KÙyù eioôéiopai ùpàç

Isa 52:11; M T = L X X . N T (2 Cor 6:17) contains most of the L X X text, but in a different word order {B). The reason for the altered word order is not apparent, although the N T rearrangement is certainly more poetic. ( £ ) \ a conflate quote). Ezek 20:34; The final line of 2 Cor 6:17 is taken from this passage, which contains a similar exhortation and promise to that of Isa 52:11, but includes the assur ance B3ilX 'nsapl, "1 will gather you (from among the Gentiles)," which is slightly altered in meaning to £io86i;opai updc;, " I will receive you." But Schl. 692 points out that Eio8£^£o6ai is similarly used for faf? in Ezek 20:34; 22:20; Zech 10:8, and so it was apparently a common interpretation on the part of the Alexandrian Jews. (/4 ) d

118

119

MASORETIC TEXT

SEPTUACINT

246: Isa 52:15

flRom qn-s c a b a rasp/; vbv

o'an' on'* ° h r j a «

OUTUJS BaujudcrovTai iflvr) noXXd ¿71' aimTj, xal O"UVE£OUCTIV fiarrt. XEiS T6 0-T6M« at>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
injj inuEio ttrpji

^ai-Jitf ngia

»auT&5 61 iTpaupoTioer) bid Td? dvojito? T)MI?JV xai u.£naXdxiffTm bia tdsftu.apTiashptin • rtmoEia Eipr^vtis fjpu)v iri Tip HiuXuim OOTOO rjHEi? IdBriMEV.

KVPIE,

xig

8:17

J 7 t)mog TrATipcoOtj Td ^rj9sv Sid 'Hcatou TOO Tcpotpfirou Aiyovto^' aoTdc rag aaBsvelag fjpcliv SXafiev xai rag vdaovg ifidaxaaev.

Isa 53:4; Here the M t quotation is much closer to the M T than the L X X is. M T D 7 3 D ^'S'SSai KEN Sin 13'7n which becomes i n L X X OUTOCJ xaa dpapTiag t^pcov tpfepEi x a i TtEpi f|pcliv 68uvdTai ( M T : "He Himself has borne our griefs/illnesses, and as for our sufferings, He has loaded Himself with them"; L X X : "This man bears our sins and suffers anguish for our sake"). M t 8:17 furnishes a rendering completely distinct from the L X X : auto? Tdc; doOevEiac] f|pcov gXaPsv x a i xdc, v o o o u ; §PdaTaoEv; r^prov after vdoouc; (which is used for •tf'S'xaa) is a completely literal rendering. Matthew probably translated this directly from the Hebrew text. (O Isa 53:5; M T w V x s i ? inTarjSI = L X X except that L X X inserts ripEii; before id8r)p£v = 1 Pet 2:24 oi> 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 "^axaai

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

•

v

v ~:

* ~

12

"bïd TOÙTO aÙTbç xXr] povou.fi O*EI TtoXXoùç xai TÛJV {axuptûv pepieî oxûXa, âvff iLv TrapEbôOr) tïç 9dvaTOv f) v?\rtf\ OÙTOO, Kai èv TOÎÇ àvopoiçfcXo-fia&r)• xai aÙTÔç dpapTÎaç rroXXâiv dvi|vefxev xai biù TÙÇ àpapîiaç aùriùv napEbôOr).

22:37

37 kèyto ydp ûpîv ÔTI TOÖTO TÔ yeypappévov Sei TSAtCoBfjveu èv èpoi, TO* xai fiera àvôfitov èloyiodn' xai ° y à p TÔ nepl èpoô TéÀoç l%z\. T

R

Isa 53:12; M T = L k 22:37; L X X reads the same except that it uses kv xolq dvopoig, which is not as close to nja? D'yTffoTX as the NT's petd dv6ptov. (A)

123

MASORETIC TEXT

SEPTUACINT

252: Isa 54:1

«Gai 4:27

nb°rrs6 -brrai »nn -nas ' *

•

- :

tfb

- j •

nn pj? -in

TAT T

j

1

wj-r-i /• T

: n i n f nax r$>wa -330 najai^-ss D-sy-a

253: Isa

COMMENTARY

NEW TESTAMENT

1

Eûcppav8r]Ti, CTEÎpa f\ où TÎKTOUCTO, pfjSov xai Bôncrov, f) oôx dibivouffa, 6TI TtoXXà TÔ. TÉxva TTÎÇ epfipou pâXXov ^ TÔÇ £X°ÛO">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

1: V 1

3

Trpoo"êxsT£ TOÎÇ drrioiç ùpûiv xai èirnxoXouBiiaaTE Taîç éboîç iiov ÉTraxoûoaTÉ uou, xai ZrçffsTai êv dya8oîç f) ifiuxi ! ûpwv xai bia8iiaouai ûuîv biaBrjxnv aîûiviov, TÙ ôcria Aauib TÛ moi~û. 5

55:10

r

34 ô n 8è àvécnrioBV OUTÔV èx vEKpfiiv PTIXETI péXXovra usooTpéipEiv ËIÇ SiatpOopàv, OBTCOÇ EÏprixEv ÔTI Stboo ùpîv TÔ ëom àaulô TÔ marâ.

a

2

a w ' n - | B 3^'rn o#|n ' n y ntfx-a -? «• yn^n-n^: ninn-oa -a a # s"? haan, : 73*6 anbi o b anj ]n3i nn-asni nn-bini T

10

ibç ràp iàv xaTaBg ÙETOÇ F| xi"> & TOO oùpavoû xai oû UT\ dnoorpaipfi, fiuç âv uEBûffr] Tf|V Tf)V, xai IXTIXT) xai éxBXaorrïar) xai bi]> cmÉpua râ>rnieipovTixai àpTov eîç Bpûimv, v

256: Isa 56:7

r

"^'l? " I P ^ o-niA-sni •>

-nija-by ]isnb "Qn-nsn o n f f a y :a-ai?n-73b xnp: n ^ r n - a 'c-a -a

'eiOaEuj aÛToùç EÎÇ T6 ôpoç TÔ u-fiôv pou xai eûtppavâi aÙTOùç èv TÙJ O'ÎKUJ Tfjç TTpoo-Euxnç pou • TÙ ôXoxauTuipaTa aÙTiùv xai ai 8uoiai aÙTiùv ïffovrai bEXTai im TOÛ euffiaffTnpiou uou • ô ràp oîxéç uou oîxoç TtpoaEuxnç xXiiOi'iortTai uâaiv TOÎÇ I8vEmv,

1

vbv w s n p r n e / K *njn n- 3n» n;n o-sns n n a a n » s

^ i n - f o x s TPNn nan -aaa sa oa-a'-ys

tnrnXaiov XrjffTiDv 6 OÎKÔÇ pou, ou ènixéxXiiTai TÔ ôvou.<S uou in' aùziu éx£î, êvûmiov upûjv; xai é-fù) ibou liLpaxa, XéyEi xûpioç.

21:13

13 xai

aô- TOÎÇ* Y^Ypattat' ô OIKÔÇ poo OIKOÇ npoaevxijç KfoiOtjoerat, upEïç 5è aÛTôv 7toiEÏTE anrjkmov XyvttZv. AÉYEI

r

è

7:11

Isa 55:10—1 Cor 9:10. (F)

f

Mt

1

9:10

10 ô 8è èîtxxopriYtov tmôpov TCO eneipovrt mi âprov eiç fipwoiv xopT)YTjoEi xai TCATiSuvEÎ TÔV GTtôpov ûptbv xai aù^fiaEi" TÔ yeviipaTCt TTÎÇ Sixaiooûvrtç ûpfôv.

a

-n'psn n-aa b'nriafcn

Jer

Cor

Isa 55:3; i f we reckon the Acts 13:34 quote as beginning with fjpiv rather than with 5tboco (which differs from the nrnss of the M T , which takes n n a as object, to which TH -non is an epexegetic appositive), then apart from that th'e'MT = L X X = N T . {A)I {A*)

Mk

11:17

17 xai è8i6aoxEV xai S X E Y E V °auroIç- ab YEypajrrai ÔTI ô OÏKÔÇ poo OÏKOÇ npoaeoxfjç KXt]8tjoeiai nâaiv TOÎÇ ëdveoiv; UUBTÇ 8è 'jtBTioiTixaTS a u r è v tmtjXmov Xricmbv. 1

ak

Isa 56:7: (1) M t 21:13 follows perfectly with 6 olxoq pou oixoc; itpooEuxfii KAT|0-n.o£Tai ( M T "n'3 'n'a '3 X"l.i?? nVsn); (2) M k 11:17 includes also the final phrase nfioiv Voi? S O V E O I V = M T B'a3;n-73^; (3) Lk 19:46 includes only through TcpooEuxffe and uses EOTCU instead of the KA.r|6rio£Tai (= xng?) of M t and M k ; L X X = M T . {A) and ( / l ) for L k 10:46 d

=

Jer 7:11 contributes the phrase B-S1S nnj??0 c^awv ArjaTffiv as the final clause in all three of the above: M t 21:13; M k 11:17; Lk 19:46. (A)

19:46

46 Aéycov OUTOÎÇ • YEYpartTai • ''xai Eorafl ô OIKÔÇ poo OIKOÇ npooEOxfjç , ùpEïç 8è OUTÔV èitoifioaTE tmtjXmov Xyo-Tcov, T

257: Isa 58:6 124

see Isa 61:1-2 [260] 125

MASORETIC TEXT

NEW TESTAMENT

SEJTUAGINT

258: Isa 59:7-8

COMMENTARY

flRom 3:15-17 •¡53 c i

rtrja-j

: c n i V c a a -saVi -r!tf

isy; sib

bn^rn'

7

oi be ndoeg OUTISV Eirl irovnpiav Tpexoumv Taxivol EKxiai aiua- xai oi otaAOTiCTuol OUTIDV biaXoTiffuoi utppovtuv, auvTpiupa xai TaXaimupia iv Tat? oboig caVriliv, xtfi 6b6v efpfjvrts OUK cubao-iv, xai oux dcriv xpim? ev Tats 6boi; tiun&v • oi fdp TpiSoi aurfflv biEOTpaupivai,figbiobeuouaiv, xai ouK oTbamv sipr> vnv.

TIN n i a a ' n a b n v r i a t f n o

8

. v.-

IT

AT

; !

-

T

:

/

«

!

•

!

/

)

vT

-

!

5

ici^K? 3?T N ? » n ± r n n 73 I T

\

•

/

T

J .4

J

T T

aib <

: :-

-

v •• i j : j

wps T

J

I

T

v
bnniaTJ

J I

*

"

"

I

"

15 d&Tg oi nddsQ aizcdv faxim alpa, 16 o6vTpififta xai raXamwpia iv talg odoig abrcdv, 17 Kai dSdv eipijvrjg O6K eyvwoav.

Isa 59:7-8; M T v. 7 7 3 r\3Vib m n a ' i 1 S T Vlb a n ' V j ' l . . . ; L X X o i 8B ndbeq atitov kni rcovripiav Tp^xouoiv ( = I S T ) TCt%ivoi ¿KXEaı a l p a (Rom 3:15 uses dijslc; i n stead of Tp£xoumv). (2? ) a

M T orjiVpa? 1 3 ^ 1 L X X ouvTptppa x a i TctA,ctiTttopia £V mlc, 68011; auTtov = N T . (A)/(A-)

!

D l 1 7

v. 8 M T 137X' ^ 111 = L X X x a i 686v eipiivn? oux oi'8aoiv = N T , except lyvwoav for . (/4)/(/4-)

259: Isa 59:20-21

fl

Rom

10

IT

.

\\ I

|A

!I

1

-

V.*

J" T

!

"

)

'

J

xai tjlEi EVEXEV Ziwv 6 puouevos xai dTiooTpEi|i£j dfftBEios duo laxwB. xai afrrr) auToi? f) Trap' euoO bia8nxn, SIJTEV xupio?- T6 JIVEUUO T6 iudv, 8 EOTTV dni ffoi, xai Td pfipara, a" Sbuixa eig TO ordua crou, oil uf) ExXimj ix TOG OTopaTog oou xai ix TOU OTOUUTO; TOU OTtEpuCTOS oou, Eimv Top xupio;, «TT6 TOU VUV xai Efg TOY aiuivo.

91

""3^71

%

,

n p p n n r r i r r nax- " b n i s « n l

n j r n 7 9 $ V]j7-ij U 7 1 - a a i

tyii Ufa

3

1

nsr

"ipsa l a / S a p i ? T

3

2

11:26-27

26 xai OCTCOC, naq 'lapaf\k oca8f|aerai, xaOtb? 7¿ypaJITaı * ijiei iK Ziwv 6 pvdpsvog, aitoaxpeyiei ioefieiag And 'IaKtbfi. 27 xai HUT?/ abrofg rj nap' spov SiaOfjKti, orav (upsktopai Tag apapziaq avTcdv. s

x

Isa 59:20-21; v. 20 compare M T 781S 831 " W i l l come t o / f o r Z i o n " with the L X X Kai f j | s i S V E K E V Sitov 6 ^u6p£VOQ "For the sake of/ to Z i o n " and Rom 11:26 E K Etcbv K T X . "from Zion the Redeemer." Also compare M T a'pj?:? 3?^D 'SB^I ("and to those who return from ungodliness /transgression in Jacob") with the L X X Kai aTcootpEijrai da£p£iaq and 'Iaxtop, and Rom 1 l:26/b, which reads the same as the L X X "and he will turn away ungodliness from Jacob"—as i f 3fift or S'ltfrn or Vp-l. (S ) a

Isa 59:21 M T ani8 ' r m s rl8T '381 " A n d as for me, this is/will be my covenant with them" = L X X = Rom 11:27« (xai aCm. autoi? f| reap' fepou 8ia9r]KT) " A n d this is/will be the covenant from me"). {A)

Isa 27:9 1 n x © D -)£rj » - 7 9 - 7 3 » n f j niitejB

ap»r^5? ^

nr^asa

hfta

rata 3 a * - ^

]3$»

i iai&a

zD^aoiDn^iab,-^

b i d TOOTO dqiaipEBficiETai fj dvouta iaxu)0, xal ToOfd iffnv t\ EUXofia auroO, 8TOV dipiXuiuat OUTOO TT)V duapriav, Brav SIBOTV TtdvTa; Toil? XiOou; TWV BwpODv xaTaxExoppivou? i s xoviav Xermiv • xal ou pi| psivrj TO bfvbpa auriSv, xal Td elbuAa auTiiiv IxKExoupdva iBoTrep bpupft? paxpdv. 9

Isa 27:9; M T a j w r j l ? 1ST 0873 "Therefore by this the iniquity of Jacob will be covered/atoned for/ removed"; L X X 6xav d#A.(Dpai (as i f "1S38) OUTOO TT)V dpapTiav " ( A n d this is his blessing,) when 1 take away his sin." (B ) s

Here then 190?, a passive (Dp 10), is treated as an active, as i f 1S38 and ]1$ (ApapTiav) is made the object rather than the subject of the verb. Thus we have a conflate quotation, with four minor variants that do not greatly affect the sense, except perhaps in Isa 59:21, where the L X X and N T make God the subject of the turning (as a transitive), rather than the returnees from the exile. However, i f '3B?7 is pointed '3B>7 or Isntf ? (G 65 sO) then the L X X interpretation is quite valid and may indeed be the correct pointing. The meaning would then be: " A t his turning back the transgression of Jacob." There is also a difference between Rom 11:26 "from Z i o n , " the L X X ' s "on account of/for the sake of Z i o n , " and the MT's "to/for Z i o n . " I t would seem more likely that the Redeemer would come to Zion for the purpose of cleansing God's people from sin—if those people are actual Jews already in the Holy Land. But i f to all believers (as members of spiritual Israel) the 1

126

127

COMMENTARY NEW TESTAMENT

SEFTUACINT

MASORFTIC TEXT

world over, then it would be appropriate to speak of the Redeemer's coming out of Zion, as the center o l authoritative revelation. There is insufficient evidence to establish a decided preference for the one preposition over the other.

259 (continued)

«Lk 4:18-19 260: Isa 61:1-2 (see also [219]) •ffc rtfthfa ,

i

1

]??: bs n p f ™ njn •

ar "!?r ? r # :»njp-np?» D ^ J W ^ I

5

"I? ? *np|?

»TTvEöua Kupiou in' eui, ou EWEKEV EXpiffEV UE- EÖaTTEXiffatj8ai KTUixots dwECTaXxEV UE, !dffaa8ai Toil? truvTETpiuuEVOUS Til xapbia, xr)pu£ai aixuaXtuTcnq dq)£ffiv xai TutpXoi? dvdßXEnnv, "xaXIcrai EviauTöv KUpiou bEXTbv xai ijpipav dvTaTfoböOEius, TtapaxaXECai TtdvTa; TOP? 1TEV80ÖVTC!S,

18 nveSpa KDpioo in' Hps 05 SIVBKBV BXPIOBV pB ebayyeXicraaBai mcoxolQ, anitnaXKiv pe, Knpvfai aixpaXibwK äysaiv Kai wipXoig äväßXBy/iv, änoauiXai reBpavo-pivovq iv atpiasi, 19 Kt]pi'4ai iviaorov Küpioo ÖEKTÖV.

Isa 61:1-2; v. 1 M T "Spirit of the L o r d Yahweh" L X X and N T "The Spirit of the L o r d . " {A)

r

T

Isa 16-16; M T "because Yahweh has anointed" = L X X "because He has anointed me." The omission of '3lX or m r r in l a or \b constitutes no discrepancy m either case; the quotation is merely selective. {A) lsa61:lc;MT = L X X = NT.(,4) Isa 61: I d is not included at all in L k 4:18. 0

Isa 6 1 : 1 « M T rjip-npp m w t f = P ™ ^ . ^ opening up (of eyes)"; L X X = N T x a i Tu«pXot, dvdB L W W "and the recovery of sight to the blind. I t may be that the Greek rendering is justified in inferring from the intensive stem form of ni?9 (rjDi?-ni?B is a fine® that the imprisonment principally in view here is that which results from blindness rather than from incarceration m a dungeon. nj?s is never used elsewhere i n any other sense than the opening of blind eyes or deaf e a r s - o r of the eyes and ears of those who are merely obtuse or inattentive. This interpretation certainly fits better with Christ's own earthly ministry, for He healed many who were blind, but did not release any prisoners from jail in any miraculous fashion. Since He applied this passage to His own ministry, the L X X interpretation would seem to be valid. (B) Isa 61:2 is the basis for L k 4:18g M T t i X T ™ ? m r r t = L X X KciUoai evtautov xupiou 5 E K T O V to proc'laim a year of Yahweh's favor" = "proclairn an acceptable year of the L o r d . " There is a standard relationship between nsn and 58KT6? m both the M T and L X X {A). Isa 58:6 s

neia ninjx i n n ayh nias-in nns

261: Isa 61:6

oöxi TOiaÖTiiv vriUTEiav EYÜ> lEeXESdpiiv, XtTei xupios, dXXd XOE TtdvTa aüvbECfpov dbixias, bidXuE CTparfaXuis ßiaiuiv CJuvaXXa-rpdTiuv, ditoffTEXXe TESpctutrpivous iv dq>E0ti xai Ttdcfav ouTTP«
Isa 58:6d contributes the background for L k 4:18/. M T m t e n D'XIX-l nVtfl = L X X ftroSoxBtte (for which N T s infinitive drcocTeilai is equally valid for rrftO tsepauopevouc; sv dq^oei (= NT). {A)

see Ex 19:6 [46] 129

128

MASORETIC TEXT

SEPTUACINT

262: Isa 62:11

fl

Mt

y - $ n nap,-b§

V a $ n rrirr, nan _

sa "¡0: nan ]i*s n3^ mas* :rjs^>in^ssi

l

Iiis ina|?nan

"ibot) Tap xüpio; tuoiriOEV uxouoröv giug etrxÖTOU TI"IS pi? Erna« Tf) 8u-faTpi Xiwv 'Iboii CTOI 6 auuTrip TTapaTivtrai ixiuv TÖVfeauToOuioOöv xai TÖ tpYOv npö TtpocTumou aÜTOÖ,

COMMENTARY

NEW TESTAMENT

21:5

5 sTnaxe T # Boyatpl Sttbv' iöob ö ßamAebt; aoo ipxeral am npaög Ktd imßeßijKtix; eni övov Kai °ini ncHÄov vidv bnoCoyioo,

Isa 62:11; this contributes only the phrase 'naV m a x ] f X = L X X = M t 21:5. (A)

01

Zech 9:9 a ^ T , na V n n wrj °2$ji) pms miafis"!? TV'bsi

p V n a nxa " ^ a » i # wis; V p ^ j nan

9

XaTpe cq)6bpa, SuYaTEp Situv • xflpuffCTE, 8uYO-T£p lEpoucraXrju • iboi> 6 ßaaiXeüs crou spxeTai aoi, bixaios xai oifiCurv OÖTÖS, irpaö; xai ETtißEßiixujs ini iiTfoZuYiov xai TTUJAOV viov.

Zech 9:9c; M T i f t irtaj Tjjfa ran = L X X i8ou 6 paoiXfiuc] oou epxEtai o o i "Behold thy King will come to thee" = N T . The N T omits o o i or npdq, as. {A)

n i a n - 7 » aahi

Zech 9:9d; M T X W »¥»131 p n ? = L X X Sixmo? x a i aib^av OUT6C; (not included i n the N T quote). Zech 9:9e; M T nlBrr7J? 33'T; '337 = L X X icpaCq x a i £Tti[3spr)K
Jn

12:15 r

15 pif ipoßov, 8oyärt}p Eitbv iöob b ßaaiksbg aov ipxerat, KaOi'ipevot; ini ntokov övov.

Jn 12:156 = M T and the L X X . {A) Jn 12:15c KaOrjpevoc; (rather than L X X ' s EjupefhiKtbc;) is an acceptable rendering for 3 3 1 "riding" (A)

Isa 35:4 1

^ y ? r ? 8 iptn a^-nqaa ? Via* < Nia'opa : *oa§?ft x-ia; win

130

bavfrsnan D'tf?« ^oa

•iTopaxaXiaaTE, oi öXtföipuxot Tf) biavoiqr ioxvoaTE, pf) ipoßEtff8e* ttoö 6 8EÖS f|uüjv xpiffiv dvTOnobibiuoiv xai dvTaTrobujtfEi, OÖTÖ; fjlEi xai aüiOEi rjuäs.

Isa 35:4 contributes the phrase, " D o not be afraid" i n the plural iir) (popElaOs as contrasted with the singular in Jn 12:15. But this seems to be the only element that enters into the N T quotation from this verse.

131

MASORETIC TEXT

COMMENTARY

NEW TESTAMENT

SEPTUAGINT

263: Isa 64:3 (64:4)

«1 Cor 2:9

«o-Tsn üb "waö"î
I

;

T

3KIIÙ TOÖ aiûıvoç OÛK ı'iKOÛo-auev 8eôv ITXI'IV 0OÖ Kai TÔ i-pya tfo»,

/T

JT

T T

T

1

oûbè oï ôrpOaXuoi fijunv tîbov ä Trou'ıoeıç TIHÇ tmopt'vnumv

öeov. "J-

9 àXM xa8tbç yéypajrrai' â bipBakpôç OÙK eîôev Kai oùç OÙK ijKovoev Kai èni Kapôiav âvBpamoo OÙK àvéfiq, â fjtoipaoRV b Btbç TOÎÇ àyanibaiv amôv. r

Isa 64:3(4); v. 3c M T 87 J?» IPTgn 87 WBtf-87 D^SOI iriVlT n r w i ("And never have they heard, nor has the eye beheld anyone besides Thee"). This is the basis for 1 Cor 2:9 S ö(p9ctA.udç O Ö K E I 8 S V x a i oöç oux rjxouoEv. Note that this deviates verbally from the L X X : OÛK •nxouoctuev OÛ8B o i btpOaXpol fıpcov E I S O V "We have not heard nor have our eyes seen (anyone besides God, i.e., anyone to equal God)." Note that nana"? is inter preted in 1 Cor 2 as expressing an attitude of loving commitment: TOÎÇ âyancoaıv CIÛTÖV, for which L X X has TOÎÇ ûrcopâvouoıv EA.80V ( £ ) . Note that İsa 52:15 also furnishes a basis for x a i oüç OÛK fjxouoEV ( M T "i#8 '? D81 DH7 ISO 87 "For that which had not been told them they shall see"), referring to the wonderful person and work of Christ, the Servant of the Lord. Isa 65:16; M T n W i n n rvhsn ı n a ı ^ a ' ? : 16e,/("for the former afflictions will have been forgotten") mriM 'SI 'i'SB "and surely they are hidden from my sight." In this case the "my" probably refers not to God, as N A S implies by capitalizing the pronoun, but to the thankful Israelite speaking directly in the first person. I f so, this passage looks forward to the glorious future of re deemed Zion at the end of the age. As for the final line of 1 Cor 2:9, there is apparently no OT source that combines both etoıpaÇeıv and TOÎÇ dycmföoıv aÛTÖv (referring to God). Probably, there fore, this clause should not be printed in italics in the Nestle Edition (26th). There is, however, a general background for this concept discoverable in the second Commandment (Ex 20:6). The L X X reads that God presents Himself as noırâv EA-EOÇ sıç x ^ 8 a ç t o î ç dyarcc&oiv ue in God's purpose to show His covenant love (eX.eoç = IDn) to those who love H i m . ı

264: Isa 65:1-2

l a

« R o m 10:20-21

•A\ J !

•

xbb "nıasoa : * v: J

•

«btöıö tiBb W m •

: vprà "*np-X7 - i r T »

T T

J

Î

* :

-

Î •

"îln nan Tinbx

1

' 'Euıpaviıç £TEV6UYIV TOÎÇ l u i uf| ZriToOtnv, eopêGiiV TOÎÇ èuè ut^ litepuiTiîiaiv • dira 'Iboû Eipi, Tip SOvei oî OÛK EKÖXEOav pou T5 övopa. 'èïETréTaoa Tàç xeîpàç pou 6Xr|v Tf|V fjuépav rcpôç Xaôv àîreiSoûvTct Kai àvTiXéYOVTa, tii OÛK èiropsûôiicîav öbıp äXrißivg, âXX' ôrciatu TÔIV àuapTiûiv aÛTiîiv.

D

T

r

: on-naş/na nnx

ala-jib ?pnn b a ^ n n

s

20 ' H o a î a ç 8è àTtOTOApQi x a i A,EYBI • Evpédnv °[èvj TOÎÇ èpt pi] Crrtovrnv, èptpavfiç èysvôpvv TOÎÇ èpè pt] èncptOTCÔoiv. 21 Ttpôç Sè TÔV 'Iopaf|X À.EYEI • öknv TI)V ijpépav èÇenéraoa Tàç xsîpâç poo npbç kabv àneiBoSvra Kai àvTikéyovra^. D

1

1

Isa 65:1-2; v. la M T 87 ? 'rlSXOJ fixf 87 ? 'Fiffi*1"T3 'attjj?? " I allowed myself to be sought out by those who did not ask (for me). I was found by those who did not seek me." The L X X and N T are very close in meaning, but there is a switch in word order: 65: la in L X X 'Ep(pctvf|c; £y£v6pr|v toic; fepfc pf| CtiToucnv, but in N T EupE0r)v TOIC] £pE K T L ; 65:16 in L X X £ i ^ 9 T ) v toic; pf) EJtEpcoTcooiv, but in N T feptpavric; feY 6pTiv toiq 6pE pf| EJtEpcotrootv. In other words the two verbs have exchanged places between the two versions, though there is no real difference in the idea presented. (B ) ev

A

Isa 65:2; M T = L X X = Rom 10:21. {A)

132

133

COMMENTARY

NEW TESTAMENT

265: Isa

65:17

«2 Pet nœ'nn y n x i

a-ahn orwä snia - i m a

AT T -1 J V JT T

V T "J

: zbrbs n r ^ y n Isa n#i>

V T

V"

1 7

/• I * I*

n i & k n n h r p t n «Vi

•Verrai fàp ô oùpavôç xoiVÔÇ W\ f| fi\ KCUVÎ\, Ktt\ OÙ Uf| UVrlOOC&fflV TÛYv TlpOTÉpiUV, OÛÔ' où eitéXBi) aÙTiîiv ènî Tf|V xapbiav,

n f x n ç h q n n f c f l 'D^nnrf

n Tgftp

«

3

1

TPT^S"S "? O T « r *

«Acts 7:49-50

1

nprnN? n ^ - 7 3 ^ n n

nrîiàj; " T n V i r » " ^ !

1

: n a n ^ nnm nri-TOM t* T t

~

VT 1 *

"

•

OUTUUÇ XÉYEI xùpioç '0 oùpavôç uoi Qpôvoç, f) bè Yi) inrouô&tov Tiöv nobiflv pou • noîov oïxov oko&oufiaeTé um ; î\ rroîoç TÔTTOÇ Tfjç xaTanaûffEwç pou; 'itctvTa Y«P TOUTO èiroir)(Tev f) x&ip uou, xai ïcrnv êuà -navra TOUTO, XEYE» xùpioç • xai M riva &nßXii|iu) äXX' f| Eni TÔV Taiteivôv xai fiffùxiov xai TpêuovTa TOÙÇ XÔYOUÇ uou; 1

ninfnaanîV - b n D i n y-itCTi ^ o a o ^ n AT I J "! 1 VffT 1 ' t • *JT T : -nniaa Dips rjpgrç ^ " « a n nj&ç Vra n p N 2

r

49 ô obpavéç fim Bpôvoç, 'rf êè^ yij îmonôôwv TCÔV noôvov poo' noîov OÎKOV oiKOÔop^tTSTé pot, kéyei Kôpioç, ij T/Ç x&noç rfjç KaTanabttEibç poo; 50 oùxi fj xeip poo ènofyoev Taôm navra" ; F

s

-

•*>

• *

«Mk a £ y $ ?ao ay rati ignsatf a : w j # Ufo onb o?ift

* v ^bnV

q£*

7:11

9I

àKoùcraTE bf) TOOTO, Xaôç uuipôç xai âxâpbioç, ôq>8aXuol xai où ßXETtouonv, lira OÙTOÎÇ xai oùx àxoùoutnv.

OÙTOÎÇ

y^nnan bbnrr ratia^K -a a 3

:n,inro!?3 'S? ? n f o s r ?

18 àfdakpooç ëxovrsç ob fiXàtm xai tbza èxovteç obx àxoôexB; Kfli OO PVTIPOVSUSTS,

Isa 66:2a; M T makes a statement: " M y hand made all these things"; so also the L X X ; Acts 7:50 makes it a question introduced by ot%i: " D i d not my hand make all these things?" {A). I n this case the question is entirely equivalent to the statement in actual meaning.

Jer 5:21; M T w a t f ' tfVi anV D'3|8 I K T X7i anV O?3'?, which is rendered iiteraliy in L X X 6(p8aXpoi a u t o i c ; . . . 6Vra autoic;; but M k 8:18 is quite independent of the L X X , using the more idiomatic 6(p9aXpou; ^ O V T E ; and tirm sxovrec,. (A)

'5> -cnx: j;iV73!2?n ?n,g3 npnai

»BS??B

'îdXX' ï| èv TOÙTU) xauxdoBuj ô xauxiûuevoç, ouvietv xai T»VUJ(TK£IV STI kfd) sîpi xùpioç TretstK.?Atoç xai xpipa xai bixaioouvriv èiti THÇ ÖTI èv TOÙTOIÇ TÔ 8éXr)uû uou, Xéfei xùpioç.

1:31

31 îvo KaOuiç YêYPOTtTai* o Kaoxtàpevoç èv Kopito moxâoBio.

Jer 9:23(24); M T "Let him who glories glory in this, i n understanding and knowing me that I am Yahweh . . . " = L X X = 1 Cor 1:31, which has shortened it to: "Let him who glories glory in the L o r d . " {A)

h

2 Cor 10:17 has the same wording. {A)

Cor

10:17

17 'O 8è moxüpwoi;

134

Isa 66:ld-e; M T = L X X = Acts 7:49c-d except that the L X X ' s Ttoioc; T6TW)<; is T6JTO? in Acts. (A)

8:18

«1 Cor non rfys mYr

273: Jer 18:2-3

M T = L X X = Acts 7:49a-6. (A)

see Isa 56:7 [256]

270: Jer 9:23 (9:24)

12:15

Isa 66:1-2; v. lb-c

see Isa 65:17 [265]

5:21

271: Jer 10: 6-7

1

B-äs n r ^ n *T

267: Isa 66:22

272: Jer

Isa 65:17 and Isa 66:22; the only item quoted in 2 Pet 3:13 is the phrase xaivou? 8b oupavou? xcti yfiv xaiviiv, which appears as n^nrj y n s i o ^ n n a'atf in the two Isaiah passages. {A)

"Bv Tpônov tâp ô oùpavôç xaivôç xal f) T*1 xaivfï, & èfib nouS, uévEi èviiimôv uov, XSTEI xùpioç, oBriuç OTfiffETaj TÔ ffnlpua ùpODv icai TÔ ôvoua ùpiùv.

266: Isa 66:1-2

269: Jer

%

13 Ktuvobç Sè obpavobç Kai Syfjv Kaiviiy ' K O T O TÔ èTtàYyeXua' aötoO T£Qoc8oxûuev, èv olç Sixaiooùvti KOToixeT,

66:12

:Daa?n, D O T " W - W

268: Jer

3:13

èv Kopita Kaoxàodio'

see Psalm 86:9 [173] and Psalm 111:2 [187]

see Arnos 9:11-12 [297]

see Zech 11:12-13 [307] 135

MASORETIC TEXT

SEPTUAGINT

274: Jer 22:24

NEW

275: Jer 31:9

(Jer 38:15) rrirp naxirfe'* T t J- T

annan-os

J

Vi3toaBa»nana?lp

1

^OCTUJS EITTEV KBpios
-i

aran ? rasa nna ?y naaa brr\ ,

,

:^33 i$ 3

nna-'n;

277: Jer 31:31-34

(Jer 38:31-34)

n-a-nsi" b#r\ip: n ; : r n x T n a i mnfasw D"N3 a-a; nan J> S

bi-a aniaKiTiij:-nia -\m n-iaa X ? •» intim •

*

•

<"•* "•

'

: -

J

IT

nna T r m '

T -i

/*

ST

1

J

Tina-nx- n a n narrntfx a n s a p s j a DN^inb an-a -p/rnn ~m nnas nsfc n n a n nxr -a •» :mn"-as3 aa " - n ^ a •

•

«

*

•

COMMENTARY

see 2 Sam 7:8 [120]

276: Jer 31:15

T

TESTAMENT

see Isa 45:23 [239]

•

J

J*

IT

1

\

I

W

*

I #~

T

w

aanpa T n i j r n x nn3 n i n r a ^ b n n a-avi nm

7*

T !

"n-a

: t f ? 6 - r n ^ nam atfbxj? bnb T r m nyfeax ear'??'! 0

-nx u n na*6 Vnx-ns s^-i inan-ns a?"*? nii? i n a ^ h'ppx; -a n i n r a i c j b b i n f nj;i aiapab

TT-I'X

WT.b^a-'a

« HJT,

:niirn3TN vb anNan^ nnsb 1

T !V

/

«

T " t

T -:|-

f'lbou fjuipm ipxovToi, (priaiv Kupiog, Kai biaBrjaopai TI|I OIKUJ IffpanX Kai -nil OIKLU louba btaBifariv Kaivnv, "oil KaTd Tov'btaBi'iKtiv, ¥]v biE0Epr|V Toig TtaTpdatv aiiTiuv iv f)uipa EmXapopEvou pou Tiis xeipos auTuw ssaYaYEiv OUTOU? k Tns AiYunTou, OTI auioi oux tvspEivav iv TI^ biaSiixii pou, Kai ETUI lipeXriaa airrCuv, (prjciv Kupio?- « OTI auni f) biaBriKti, liv bta8r|ffopai Tip O"KUI lopariX ptT« Tu? nutpas iKsivag, (pooiv Kupiog Aiboos bwau) vopoug pou Eig TI'IV bidvoiuv auTuiv Kai £iti KapMag aOTtuv Tpdyw autoO? • Kai faouai auToi? Eig 9E6V, Kai auToi gaovTai uoi EI'? Xa6v • ^Kui oo MM bibdEaiOiv EKaOTO? TOV TioXfrnv OOTOU xui EKaoros TOV ubEXipov aiiToO Xt-fuiv TviuOi TOV Kupiov • STI TOVTE? Eibi'iaouciv p£ duo pn<poG aOTiIiv Kui Sui? pETdXou auTiuv, OTI 'iXEui? laopai Tai? ubiKiais auTiuv Kai TOIV dpapnuiv auTiuv 06 jur) pvnaeiu In.

°Mt

2:18 Jer 31:15; M T D ' T i a n '33 (b) '¡73 Vlif) nan? 7ip (a) n'33-737 (f) anan?] njxa (e) [n'33 is (d)] nsVa brn (c) (g) 133'X '3, which appears as follows in the L X X : (a) ipcovf| E V ' Papa T^KOUOGT) (b) Bprivou x a i xXauBpoO x a i 65uppoi3- (c) 'Paxn.A. ATcoxXaiopivT) (d) oux fjBEXsv JtauoaaGai ini xoi? uioic] autfjc;, oxi oox E I O I V . But M t 2:18 reads (a) idem, (b) omits Bprivou x a i and reads xXauGpdq (instead of ou, which is really closer to the Hebrew i n the use of nominatives here); so also 68upp6? TCOA-UC; ("much grieving") instead of the construct pair ("weeping of bitter lament") i n the M T (but a smoother rendering in the Greek), (c) xXaiouoa instead of arcoxXaiouoa (which is a better rendering of the Piel participle), (d) "For her children" = M T as against the L X X , (e) = L X X , (f) omitted as in the M T , as against the L X X , (g) idem L X X and M T . Thus, i f we overlook a few omissions, M t 2:18 is closer (especially i n word order) to the M T than the L X X is. (C)

18 vtovii iv 'Pa/id f/Ko6a6r}, Kkao6/jdq xai dSvp/tdc; TtoX6c/ 'Paxf}i Kkaiovaa ta rexva abrije, xai ohK rjOeXev napoxb]6rjvai, 5xi OOK eioiv. T

fl

Heb

8:8-12 r

8 uEUtpouevocj yap ai>TOuq X E Y E I • idob fj/iipai ipxovxai, Myei Kvpwq, xai avvxek&oto ini xov oiKov 'Jopai/X xai ini TOV OJKOV 'lobda dtaO>}Kijv Kaivijv, 9 ob Kara ri]v SmBijKtjv, ijv inoinoa TOIQ narpaoiv ainvbv iv Wit:pQ indajiopivou poo r;/; xwpo<; ainibv iZayaysiv abrobg EK yfjQ Aiybmoo, OTI avnoi OOK ivspsivav iv T$ Sia&ijKfl poo, Kaycb fipiknaa abrobv, Xiysi Kbpiog' 10 OTI abrn ri b'iaOrjKti' , i}v Sia&ijoopai Tip OIKO) 'Jopaf]X pera TOQ fipspai; iKBivaq, XiyEi Kvpiog SiSobi vopooq poo eig TI)V Sidvoiav abriov Kai ini KapSiat; abr&v ^imypatpco aoTobq, Kai Soopai avTOig sig BEOV, Kai ainoi iaovTai pot Big Xadv 11 xai ob pi] dida£iooiv maowg TOV noAhr\v abrob Kai BKaoTog TOV adektpdv °abroo Xiytov yvcbdi TOV OTI navrsg siouooooiv pe [Kvptov, and piKpob sag psyaXoo abxibv, 12 OTI iXsiog soopat raig admiaig abrwv Kai Tibv apapTiiov abxibv ob pi] pvtjadto ETI. v

T

w

r

r

T

T

Jer 31:31-34; this long passage of five verses shows remarkably little variation (with one important exception) between the M T , L X X , and N T . But note (1) the L X X differentiates n w DS3 by (pr)civ Kupioq, but the N T makes it XiyEi xupioc; throughout (not distinguishing from m r r "i»N, which, however, does not occur in the M T of this passage), so (A); (2) the N T uses O U V T E X E I V , Sia9r)XT)v for

n'13

T\"Q in v. 8, but

TCOEIV in

v. 9, and BiaBfjoopai in v. 10. The L X X uses 8iaOrjoopai, 5ia9rtKT)v in all three cases very consistently, so (A-); (3) the N T and L X X use f^pEpa ETc^XaPop¿vou pou Tfjc, x P ° S i ° MT's DT3 'j?'?nn Di'3, possibly because ¿v TO) lTciX.aP£o9ai would have sounded unfelicitous i n Greek, so {A); (4) the N T and L X X use r}pEA.r|aa autrov ( " I did not care for them any longer" or " I left off caring for them") for 03 'FlVss, which is usually rendered "though I was a husband to them." But since this is hardly appropriate i n this context, disturbing the flow of thought, it is better to identify 'Fi^»3 as from iss I I = "abhor" (so Gesenius-Buhl Lex. 106B). I f so, then the L X X gives us a valuable clue as to the proper interpretation of this word, so {A*); (5) the N T uses 8i8oug alone instead of the L X X ' s 5i8ou? Swava (which suggests TRX ]h3 or something similar, so e i

r t

n

e

136 137

MASORHIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

277 (continued) d

è

H e b 10:16-17

(/4 ); (6) both the L X X and N T omit the m i l ' DK3 after DVnans in Jer 31:34 (Heb 8:11 end). (A)

only Jer 31:33-34

T

16 ai'rxn f] ÔiaBijKt) ijv ôiaBt)oopai rcpôç aÙTOÙç ficxà TÙÇ fifiépaç èheivaç, kéyci KÙpiogôiôovç vôpovç pov èni Kapôiaç aùrtùv xai èni T/)v ôiâvoiav* aimôv imypây/to uùroôç, 17 Kai Ttwv àpapxitbv °aùrtôv Kai TC&V àvouicùv airtßv où pi] pvt]o6)ioopai ëu. F

Heb 10:16-17 are simply an excerpt from Heb 8:10-12 without verbal change.

1

T

T

278: Ezek 5:11

see Isa 45:23 [239]

279: Ezek 11:20

«Rev 21:7 èv TOÎÇ TfpooTdTuoolv uou TfopeûiuvTm xal t& bixauuuaTd uou cpuXdffawvrm xal noiâimv aord • xal ïoovrai uo» si; Xaôv, xoi EYII» ïcrouai crôToîç ÉIÇ 6E6V.

"ÔTTIJUÇ

m»

' k i ash •b-vm ank to matf'

/VI V

71

J*

T 1 AT

JT1

" B B S S B T X I la \ J 1 • i~ T t • VI ,

1

?' Tijsna ™ " J" f \ »

r

7 ô VTKCÛV KA.TJpOVOpfjOSl tOÖtO KOt ëçopoi 'o&tQ Beds xal faùrdç forai

pot oidçX

i

:o n' ?K^ an^>

280: Ezek 20:34, 41

see Isa 52:11 [245]

281: Ezek 37:5, 10

fl

niasjjV nin? ^3i$ nan- n a ' b

?

: Dn Tn mn aaa x-'aa 'hTnsn n?Nn mnn D f t a k i a ^ r ^ s n f i o *Tjx|3rn »

282: Ezek 37:27

283: Dan

'Tdbe XEYSI xupioç TOÎÇ ÔOTIOIÇ q>£pui slç uudç TfveOuo. Zuifiç

TOUTOIÇ

'Ibou êfii»

I0

xal InpoipfiTEUo-a XO86TI IvETEÎXaTÔ uoi- xaî Elaf]Xeev E!Ç aÛToùç TÔ nveOua, xal Kriffav xal ÏOTrjcrav lui TI»V rcobiSv aÛTiûv, ouvaTurit] noXXi| oqjôbpo.

Rev

11:11

11 K a i psTà °Tàç Tpeïç fipépae. x o i flpiou nveBpa Çiofjç S K TOÖ Oeoo elaifXBsv Uv aùtoTç\ Kai ëtmjaav M wbç ndôaç aùr&v, x a i <poßos pévaç rèrcénEcrev èni 'TOÙÇ Oeopoovraç'i aùroûç.

Ezek 37:5, 10; Rev 11:11 is not actually quoting here, but only using allusive language (F). Note the following: (1) JtveOpa C,tof\c, occurs i n the L X X of Ezek 37:5, in a passage which apparently misreads the Hebrew Vorlage (reading D'?n HI") instead of Bn'?ni n i l ) ; (2) eiofjX,8sv tv autoiQ in Rev 11:11 is literalistic (Siarn ana), but not as good syntax as L X X ' s eiq auiou?.

see Lev 26:12 [71]

3:6 (5 •xal mSç, ôç Sv uf| nEffiùv Trpotrxuvi'jcrr), éuSoXoOmv auTÔv EÎÇ Tf|v xduivov TOO nupôç T#|V xaioulviyv, 8' •xal 8ç av uf| freaùiv npooxuvf^crj, nÛTg T$ iSpo èupXr)8i|(iÉTai EÎÇ T?)V xduwov TOÖ nupôç Tf)v xaiouévnv,

« M t 13:42, 50 42 x a l fßaXoßoty aùroùç elç T^V fcdpivov toS nopâç- bœï t a r a i ô xXau6pôç x a i ô ßpvypög t&v ôSôv* TCOV.

-

138

Ezek 11:20 furnishes no direct basis for the quote in Rev 21:7, which draws entirely from 2 Sam 7:14. But Ezek does furnish an extended application of the personal, covenantal relationship to the people of God in general, rather than for Solomon in particular. From this perspective Ezek 11 furnishes a basis for the wider scope of the promise in Rev 21. (Cf. #121 for the overall rating for this passage.)

50 xal rßaXoBoiv tbtoùç tiç tr)v Kàpivov toO nopéç' i x s l 6arm ô KAauGuôç Koti ô ppuypoç T Û V ôSôvtsay.

Dan 3:6; M T ]WK-K15^ K B i n \ This again is not a quote but a mere allusion in M t 13:42, 50, setting forth a prophetic fulfillment of an earlier historical event. But the language is quite close to Daniel's text: paXouciv (active instead of passive) auToix; s i ; TT^V Kdpivov TOU Ttupdc,. I t is interesting that the L X X uses the same active form, BaXoOoiv, but Theodotion shifts to a passive, epPA,T)0rioETai, since sain? is a passive hitpoel. (F) 139

MASORETIC TEXT

284: Dan

7:13

SEPTUACINT

/Mt

(see also Psalm 110:1 [185],a-e) xfyb nina r n n T

mn nnx tint naa AT-i

j" T

w v:

1 1"

J"I

V !

1 3

ntn "*i <" T

irátf nasr'Di; h k )

/- :

i

T -

J " T - I

•

-i -

"éSEÚjpouv év ópáuciTi Tris VUXT&S xal iboii

COMMENTARY

NEW TESTAMENT

24:30

30 KOI TÓre (pavf)tT6Tai t ó otipElov TOD uioO TOO ávOptbnou * év oupavó>\ x a l TÓTE xoyovrai* Jifiom ai (puXal tf\q vf)? xal fiyovrai TÓV oióv roo ávBpdmoo épxópevov éni ridv vetpeXtov roo obpavoo P E T O SuvápEtoq xai 8Ó!;TI$ BOAA-T)?* f

¿ni TÚ)v VEq>EXwv TOO oupavoO i l ? u!6; ávBpúmou TJPXETO, xa\ ib; naXaib; f)pepwv naprjv, xal oí napEOTrixÓTES naprjffav aÜTíp.

s

: ^ l a n p n Tjio-jj^n naa k ai"¡ pTiirni/) 8

SMX "ESeojpouv ¿v -tydpaTi Tñs VUKT&S xal iooíi UETÜ TÚJV VEUJEXISV TOO oüpavoO di; o í 6 ; dvBpúmou IpxópEvo? ryv xal ?ui; TOO naXaioO Tiliv fjuEpiiv &pBao"EV xal ¿vúmiov auToO npoar)véx8r).

Dan 7:13; M T mn nnx naa K'au? ->}ivuv = L X X éni TCOV VE(peXrov TOÜ oópavoB ibq vióq avOprórcou fjpX E T O — M t 2 6 : 6 4 o\|/so9e TÓV uióv TOO ávOpúmou . . . x a i épxópsvov. (A)

26:64

64 A.éysi auT6> 6 ' I T I O O U ? - OÍ) EÍTca5 . rcXtiv teyio OpTv árt' fipn 6 V E O B E TÓV oióv rob ávOptonoo xaOrjpEvov éx SE^iñv rf\q, Suvápcax; xai ipxópcvov ¿Til ro~)v vetpcXwv roo obpavoo. :

h

Mk

13:26

26 xai TÓTB Syovrai T¿V oióv roo ávOpdmoo épxópevov év vsyékau; pExá SuvápEroq noXT^q, m¡ dofyg. 'Mk

14:62

62 ó 8é 'IriaoO? EITCEV • &yé Eipi, xai O\|/EOOE TÓV oióv roo avQptimoo éx 8E¡jiñv xaOfipEvov xf\c, Suvápsco? x a i épxópevov^ pera riov veyekibv roo obpavoo. T

D

./Lk

21:27

27 xai TOTE

ówovTai TOV oióv roo ávOptbnoo épxópevov év vefpéky 'ar/rá Suvápso)? xai 8ó^riq ncik\r)q\ k

Lk

22:69

69 ttnó TOO vBv 8E Sotai 6 uióq TOO avOptbirou xaOfipEvoc] éx 8E^IÓ5V xf\q BuvápEtoc] TOO GEOO.

285: Dan

9:27 n n x mhtí AT V - J T

nráai : aafer?,»

Q*£-\b V.

-

na_r i « n ' a t f :

r¡nn n á n n j , h ^ s r n í / i

T

2 7

nna Taarn 7-1 /• I • 1 ajafen ' s q i

aatfa " b ^ p p « ] aja

^íVp

(9

a

^ x a l buvaOTEúffEi f| biaefjxr) E!{ noXXoú?, xal TtáXiv émOTpén/Ei xal dvoixobopriBflo'ETm E ! ; nXoVros xal uf]xos • xal KOTO tnivriAEiay xaiptfiv xal p£Td ETITO xai ¿B&oufixovTa xaipoíi? xal tEr)XOVTO búo £TT] l u í ; xaipoO ouvTEXEias noXéjiou xal dipaipsBi^OETai f| ¿pr)uu)0"is ¿v TI?) xaTiffxvffai TÍ|V bia8r)xr|V ¿ni TfoXXds ¿Bbojudba? • xal év TÚ) TÉXEI TÍ|S ÉBboudbos dpSriO'ETai f\ Sucia xal r) tmovbri, xal ¿TI! T6 tepbv BbÉXuYua TWV épr)uibo*Euiv Sarai l u í ; OUVTEXEÍO?, xal auvréXEia boBñfJETai ¿ni Ttyv ¿pfjuwcnv.

1 5 " O T O V O5V'Í8T)TETOfiSéXoypavis épnpcboewq TÓ Í»T)GEV 8iá Aavif)X TOO JtpoípfiTOi) é o x ó ? év Tóncp áyíq>\ ó ávaYlVálOKoJV VOEÍTÜ),

Mt

24:15 D

é

Mk

13:14

1 4 " O T U V Sé iSnTE ró pdéXoypa rrjq éptjpdjtrecoq éaTnxÓTa fijtou oi) 8BI, Ó ávayivóoxtov V O E Í T C » , * TÓTE OÍ év Ttj 'IouSaía {pEuyéTtoaav siq rá 6pr\, T

6' ^ x a l buvauéo*Ei biaSijKirv noXXoí;, IBbouds uia • xal ¿v TITJ f|uiOE» Tfjs ÉBboudbos dpeflffETal uou Suata xal OTtovbf), xal ¿ni TO ÍEp6v pbéXuYua TI$V éptipiLoEiuv, xal ¿ui; CTUVTEXEÍOS xaipoO CUVTÉXEUJ boBiícrETai ¿ni Tf|v Ip/juuiffw.

340

Dan 9:27; this is simply the celebrated phrase, pSsXnypa spripcbaEtoi;, which Jesus referred to in the Olivet Discourse as prophetic of the last days. The two evangelists expressly attribute this expression to Daniel as the personal author (8id AavifiX xou TcpO(pr]Tou). In Daniel this phrase occurs in 9:27 (both the L X X and 0 ) (ETCI T6 iBpdv) BS6?U)ypa Trfe §pt|p6oEtoq, in 11:31 (the same for both versions), and in 12:11 the L X X uses the definite article before p^X.upa and spripcboEcoc;, whereas Theodotion uses it before neither. The Hebrew expression is in 9:27 DB/U?a D'Sipa?, in 11:31 Daitfa f i p u t t , and in 12:11 DBitf flptt?. {A)

141

MASORETIC TEXT

286: Dan

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

11:31

i j r a T & n n r v p r j j Yi2?an tfn,pan

^ty\

nbir

lap

D'j?hri »•

:*DB10B

f)p$n

" x a l ßpaxfavE? nap' autoi) ffrfioovTcn xal uictvoöm T6 fiyiov TOÖ ipoßou xal drtotsniaouai TT)V Suolav xal bübooum pbsXvrua ipnuiuffEw;, »*xol onipiicrra i £ avToO dvaOTt)o*oyTm xal ßEßTiXüjffoutnv TÖ dflaaua rf\z ouvaOTEIOC xal uETaoTf)aouotv TÖV evbEXEx»ffM°v xal biicroumv ßbiXutua rjqraviaufvov.

287: Dan

12:11 Daö

fij^

»nnb-j n - ö n n

noVi

>«}av»

"dtp" oG Sv änocrraBfl f| Buoia bid TtavTÖ; xal EToiuaoet) bo8rjvai TÖ ßbsXu-fua -rf); ipiy. MUJffEttJj, f\nipas x>Mos biaxoola; evevrixovra. "xal änö xmpoO napaXXdSEUis TOÖ IvbeXEXiOuoO xal TOO bo8r}vai ßblXuTjia iptiniuffEuis f)uipat xitoai biaxömai ivEvrixovTa

288: Hos 2:1 (1:10b), 3 (2:1b)

« R o m 9:25-28 ' K a i ryv 6 dpiSpb? TiSv uluW ltrpar)X ifc? fj d|iU05 Tfls SaXdffcnic oox ixf(ETprt6r|OETai oöb£ {Eapi9utiBf|aETai • xal IOTOI IV Tip TÖTIIÜ, oö IppeSr) OUTOI; Oö Xad? uou ÜUE!;, ixe! KXr)8r|0OVTai ulol 0EOO ZWVTOC.

25 cbs xoi

B

TÖV ob Aaöv pov Aaov poo Kai n)v o>>K i'iyantjpvviiv ijyantjpsvrjv 26 Kai Sarai iv rep rönip oö 'cppcO/f a u r o / s • ob kaög poo bpcTg, EKEI Kh}8>}oovrai ohi ScoS C(övrog. KOMOXO

r

1

: n a r n Da^rjimifci TOI? DDTTX ?

'ETitaTE Tip dbEXqpip üuiDv

max

Aaos-uou xal Ti) äbeXipij öuiSv 'HX^uivri.

1

0

27 ' H o a T a i ; 8 E Kpä^Ei i>7t£p TOÖ ' l o p a f i ^ -

Isa 10:22-23 ' n>=> 7

»

:np,n3 « p i t f p - i n

ft^a

j j a j ? n*nrffljt " ' s 1a - a f t

nxtf a f r

22

^ina

8 3

xal idv TivriTai 6 Xao; ItrpariX di? f) öuuos Tiis BaXdaoYis, TÖ xaTdXEiupa aÖTÜJV cuiBfjcjeTa« • XÖTOV fdp auvTeXäiv xal auVTtuviuv iv öixaioauvti, 'SSTI XÖYOV tfuvTETurjuivov TtoniaEi 6 8eö? iv TT) oixovuivrj 8X13.

iixv f; ö äpißpög rcöv vitdv lapar\X cö? f; äppog rrj$ ßaAüoons, TO vnö}.Eippa awOijaErar 28 Aöyov yap OWTEAIOV Kai aovripvtov noitjoEi Kopiog ini T/fr yfc. r

T

l

a

a

1

Hos 2:3a(lZ>); M T ' a s D 3 ' n s ? n o s ; L X X Ei'TcatE TO) fi5EX(p6p iiprov A a 6 ; pou (singular "brother" for MT's "brothers"). N T Rom 9:25 K O I U O I D T 6 V 0 6 Xa6v pou Xadv pou (the affirmation of God in the first person is legitimately inferred from His command to the prophet to declare it). ( 5 ) a

Hos 2:36: M T narin B3'n1nxVn L X X x a i rfj d8£A.(pij upSv 'H)ı.ETlp¿vrı ( again the L X X uses the singular for the MT's plural); N T (Rom 9:256) x a i xr)v OUK r}yanr\P E V T ] V rlYaTtTlp¿vr|v. Here r^yanripEvriv is probably i n fluenced by the Aramaic an") "to love." The reference to OUK rtyciTcr^VT) is actually Hos 1:6 "Name her (nanrK ?) for I w i l l no longer have compassion (Dnnij) upon the house of Israel." Hence we have an inferential quote here that accurately reflects the concept of the OT passage cited. (£>") T

9:25-only Hos 2:25 :26—only Hos 2:3 :27—only Hos 2:3 Isa 10:22-23 :28-only Isa 10:22-23

n

Hos 2:1; M T DFis TOS'S? urf? n a s r n u ? ^ P '01 Tr ?}? '33 QTf? n a x : ; L X X x a i Soxai E V TO) T6TCCP O5 EppfeBri atiolq ot %a6q poo fipEiq, E X E I KXr)9rloovTai oiot 0BOU ^6)VT0C] = N T . 1

° E V Tü> 'QOT]E AE7B1'

T

1

Isa

10:22-23; M T ) 0

D »n V m s ???•$?? ? ) a » m r t ' - a s ( ' ? ) T

13 3 1 ^ ; for which the L X X reads E&V yEVT)Tat 6 Xadq'IopafiX &c, r) fippo? xfjc; Ba^dooTj^, T6 KaTdXstppa aiiTSv otoBrioETax (wrong for 31U??); N T (Rom 9:27) kav rj 6 dpiBpdc; TCOV UIUJV 'Iopaf|X &q f| fippo? TfjQ 9aXdooT)c; id uTt6XEtppa atoBrjoETat. Note the fol lowing divergences: (1) Rom uses fj rather than L X X ' s YSvrtTai, but this is just as good for n?n?; (2) oco0Tio£Tat is an implication of a i t f ? , since i t was largely those who

142

143

MASORETIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

288 (continued) returned after the fall of Babylon in the 580s B . C who carried on a covenant relationship with the Lord. Their act of returning to the desolate ruin of Jerusalem evidenced a true commitment to the Lord and His covenant promises; (3) The word àpiOpôç ("number o f ) is clearly implied by the description of the Israelites as the "sand of the sea"; in other words, in number they were like the sand, rather than in their color or their consistency; (4) The connotation of u r o f t E i u p a in Rom 9 is "that which is left remaining," that of the L X X ' s K a T o U e i p p a "that which is left behind"; both are equally good for "1KU7. I t is interesting to observe the similarity of Paul's quotation of Hos and Isa to the wording of the L X X , and yet the minor differences that do occur here and there. (D) 289: Hos 2:25 (2:23) ™ ? t n *
^ «n^inn «

3 5

xai OTTEpiu aÙTiiv épauTÛ) Éni Tfiç Ttiç xai èXEiicTui tf|v OÛK-iiXeyipÉvTiv xai épû> TIÎJ Où-Xaûipov Aaôç pou EÎ ai, xai a ù ï ô ç épeî Kûpioç 6 ÛEÔÇ uou EÎ OÙ.

Hos 2:25(23), which is associated with Hos 2:1 (1:10) in furnishing a source for Rom 9:25, contributes to that conflate passage "her who had not received compas sion" as the basis for E X E ^ O U ) TT|V O U K r}A.£r|pEvr)v. As for " I will call her beloved who has not been beloved" in Rom 9, the "beloved" (rtyaTtT)p£vr]v) seems to rest upon an interpretation of o n i in the Aramaic (but not exclusively beloved even in that language; yet it pre dominantly serves as a favored word for "love"). (D)

290: Hos 6:6 fl

:ni^i?aofl^nsni

nar*6iTiaannon•©6

Mt

9:13

6

6I6TI ?XEOÇ 9éXui xal oû 8uaiav xai èTriYvaio-iv BEOÛ F| ÔXOXOUTÛJuam

13 TtopeuBévTEç Si

pci-

6ETE TÎ è o T t v ëkeoç dékio mi ob övoiav o ù yàp r\kQov nakéaai S u c a i o u ç àXM b

Mt

T

àpapTaAoûç .

12:7

7 s i 8è èyvtbxEiTB x i è c m v ëXsoç Qékto mi

Ouciav,

291: Hos

oôx

ttv

où

K d T E S i x à c a T B TOÙÇ à v a i T i o u ç .

Hos 6:6; M T n s r x V l 'FISDri npn '3; L X X 5I6TI i&BOQ BiXio x a i ou Ouaiav = M t 9:13 and M t 12:7 (A). The only comment needed here is that f sn means "take pleasure in—delight i n " (the probable meaning here, according to BDB 342b), whereas 8¿A.£lv = "wish, desire." But B6A,EIV is quite often used for f s n in the L X X , e.g. Deut 21:14; 1 Sam 18:22; cf. 2 Sam 15:26; 1 Kings 10:8; 2 Chron 9:8; Isa 17:22; etc.

10:8 °Lk 23:30

: w^s

bk-ipi mm

]JN «nias na&ft] s

onTnara-^

njjjr. T r n f f i g

#3?

m»3|^j

woa

b-nnb n a x i

8

x a ï iînpBiiaovTai ßuiuol Qv, auapTtipara TOÛ IOpanX • tavern xai TpißoXoi dvaßnffovTm ÉTti Tà Bumaffrripm a o n ù v xai Epoûmv TOÎÇ öpEOiv KaXuiyaTE f|uâç, xai TOÎÇ ßouvoic TTéaan itp' f)pâç.

30 TÔTS

âp-

SovTttt kêyeiv TOÎÇ opsoiv néosTS èç>' ^ â ç , mi voîç- Kakôy/axE ijpâç' è

Rev

TOÎÇ

ßoo-

6:16

16 «roi Aéyootnv TOÎÇ öpeoiv xai TOÎÇ nétptuç néaea itf' Hp&ç xai xpôyftm rjpâç ànô rcpoeâmou TOÖ xaOTjusvoo èrti ftoß 6p6vou> xai àrtô Tf)ç ôpyfiç TOÖ àpviou, r

Hos 10:8; 8c M T 1317» 17S3 nli?aj7i '31B3 D'in7 m a x i = L X X x a i fepouaiv TOIC; o p E o i v , KaA.u\|/at£ r]yiS.q, x a i xoXq pouvoit; rceaaiE £q>' r)\id.q (cf. L k 23:30 fip|ovtai X¿Y£ıv T o i ? 8pEoiv, ^ O E T E ¿0? * fipac], x a i T O I I ; |3ouvoíc]• xaXu\|/axE r)iiaq, so (A). Note the following: (1) fepouaiv in the L X X is fine for n a i O , but fip|oviai X E Y E I V is also a justifiable, more sophisticated rendering of the perfect conversive (A*); (2) xaXu\j/aT£ in the L X X is a possible inference, but Luke's "fall on us" is exactly what the Hebrew says. Rev 6:16, which is not really a quotation but simply an allusion, uses x p u y c i T S rather than the L X X ' s and Luke's KctX.ui)/aT£ before f|pa<;. (F)

144 145

MASORETIC TEXT

SEPTUAGINT

NEW TESTAMENT

292: Hos 11:1

a

Mt

»AI6TI vrymos IffporjX, xal irih UETEKaXEffa Td TEKVCt aUTOU.

^am\aa auT&v

xai EE Altum-on

COMMENTARY

2:15

15 xal r\v fixet eac, zf\q tsXsvxf\q 'HpcpSoo* Iva nXTjpeoSfj to jSriBev hnb xupiou 5ta T TOO Tcpo
Hos 11:1; M T '33> TiS'lj? Dnssa; L X X AiyurcTou petEKtiXeoa t d Tfexva auxou is less accurate than M t 2:15: fexdXEoa T6V ui6v pou. But Hos 11:1 seems to refer to the Israelite nation of Moses' day, whereas M t 2:15 states that the return of the infant Jesus with Mary and Joseph to Judea and, Galilee was a fulfillment of Hos 11:1. (E) It should be observed that fulfillment (i'va TCA.T)pai0tj T 6 iSfjpa) implies that the Exodus deliverance of national Israel was a prophetic event for which the coming of the Messiah as personal Israel was the antitypical fulfillment, in the same sense as Jesus is spoken of in 1 Cor 5:7 as "Christ our passover." That is, the historical event of the deliverance of Israel through the sprinkled blood of the passover lamb found its antitypical fulfillment in the shedding of Jesus' blood on the cross.

293: Hos 13:14

a

obittx rrjaa D ^ ' V i x ^ T?a " ^iN# Vjabj? ""jig nia " ? n : n »T)8

rrjianps^snj

">ht

XEipo? $bou jMaouai ataous xai ix 8avdTou XuTpibaouai auTOu;- TfoO f) 6SKTICTOU,BdvaTe; ireO TO xivrpov oou, abti; napuxXr)o"is xixpuTrrai dm) 6
l

15:55

COT

Hos 13:14; M T ?1Xffi> ^apj? 'HX nia 1'13T TJg; L X X TtoO r) SixT) oou, GdvctTE; JtoO T 6 K¿vTpov oou, #5T|; 1 Cor 15:55 TtoO oou, GdvorE, T 6 vixoc;; TCOU O O U , GCXVIXTE, T 6 xSvrpov; ( D ) . Observe that: (1) 'HX is treated as rPN "where"; (2) 5]3»j? from 30|? = "thy destruction," for which the L X X ' s 8ixT| "justice" is quite wrong; but the NT's T 6 VIKOC; indicates the positive result of the destruction of mortal men, namely victory over the opposition of God's foes; (2) the second GdvaxE is not as accurate as the $5T| of the L X X as a rendering of and it creates a nonvariation in the parallelism that is hardly a stylistic improvement. But insofar as Hades is a metonymic correspondent of "death," it can hardly be classified as conceptually inaccurate. But the choice of the second GdvatE is hard to account for.

fT

55 noS aoo, Bavaze, td viKO$; nob" aoo, Bdvan, xd Kivrpov*;

a

294: Joel 3:1-5 (2:28-32)

«Acts 2:17-21 Kai iffTai pETd TOOTO xal ixxeu) dn6 TOO TtveupaTd? uou in! nfiffav capita, xai npofpriTeuaoviffiv ol uloi OUABV xal al BuYaTipE? ijuuiv, xal ol TtpEoBuTEpoi ouuiv ivunrvia IvuTtviao'fliio'ovTai, xai oi VEaviaxoj iipuiv 6pdo£i? oipovrat • x a i i n i TOU? bouXou? xai ini Td; bouXaq iv TOI? fipipai; ixeivais ixxsiii un6 TOO itvEupaTo; p.ou. x a i buiCTw TipaTa iv Tip oupavip xai i n i Tfj? T>1S» alpa xai TrOp xal dTpiba xanvoO • «6 flXio? uETaffrpaipfiaeTai si? ffxoTO? xai i'i ceXrivn el? alpa irpiv EXBEW fjuEpav xupiou Tf|V ueYdXriv xai inifpavii. xai ioTrai nas, 6g fiv iTtixaXtCftyrai TO fivopa xupiou, CLu8r|ff£Tai • cm iv Tip dpEi Juuiv xai iv lEpoucraXrip. iorai dvaOijiiopEVog, XO86TJ EVTTEV xupio;, xal EuaTTEAiZ&uevoi, S xupto; TtpoaxixXryrai. 1

,

!

: n n] : IS^T. niitn nrrrina fia'^ri: nia^q b a ^ i -mm'a^nanna'a ,? nins??'ri" ?»iDrjajjn-^sah]* : $ i ? ni-iss m on p g a i o ^ a D T J S I B 'ncm a a?, ? n.Tni T]|n^ ?[sn?.ba'fo : sniani binjn rrin' DTJ ala, is ? aj?a: r\p] osis i q p r i ^ • » n;ni * rrifl^ n ^ a ;rnn " B . ^ T a i ^s-irja ^ 9

i

,

1

4

1

:Nn'p nin?

146

"D'Ti&ai

a

3

5

0 U

r

f

17 Kai Sarai lv ralq ScxctTaicj fip¿patt]'•, Xtyei 6 8E6?\ £A"/er3 and rob nvsvpardg poo ini nuaav adprn^, Kai npotpnrebaooaiv oi oloi bptbv Kai ai Boyaripsq bp&v Kai oi veavioKOi °bptdv opdaeig orpovrai Kai oi npcaPbrepoi °bptov ivonvioiq ivonviaaBfjaovrar 18 Kai ye i:ni robi; dobAoog poo Kai ini rag dobkaq poo £v rafc t'lpipaiq ixeivaiq^ n

_,

Joel 3:1-5; M T la ] 3 i n x nvn = L X X K a i gaTai psxd Taura; Acts 2:17a x a i gatat ¿v taic; feo^dxati; f|p£paic„

r

r

XsyEt 6 9E6C;. . . .

M T 16; 'JTn-ns

TJID^K;

paTds pou = N T .

LXX xai

EK/BCO

And

TOB TCVEU-

(A)

D

iKxeio and rob nvebpardq poo,

Q 1

K a i Ttpo(pn,TSucoumv\

19 Kai dwaro repara iv red obpavth avto Kai CTipsTa ini rrjq yifq xctTto, alpa xai nb~p Kai arpida Kanvoo\ a

M T lc; M T = L X X = N T . M T Id; "\X\ arjj?! = L X X x a i o i TtpEcPuTEpoi upc&v KTA..; N T x a i o i npEoPuTEpoi 6pfi>v KXX. (NT reverses the order of L X X - M T ) .

147

MASORITIC TEXT

SEPTUAGINT

COMMENTARY

NEW TESTAMENT

294 (continued)

Acts 2:17-21 (continued) 20 ô îiAwç nBTatrtpatptjoerai e/ç OKÔTOÇ mi fj aehjvrj EÎÇ alpa, 7tpiv èX6eîv iipêpav Kopioo T^V peyâXrjv Kai èn/ç»av?7 . 21 mi ïatai nàç öç âv èmmkéorjmi TÖ övopa Kopiou atoBıjoexai. T

è

R o m 10:13

T

n

M T \e '131 Drnria = L X X x a i o i v s a v i o x o i ûprôv K T L ; N T x a i o i veavioKoi ûpcôv K T L ( f i ) .

S

only Joel 3:5

13 nàç y à p öç âv êniKa/xat/rai rù övopa Kopioo oœBijoErat.

M T 2a; . . . D'"a27rr7Ş D51 = L X X except for x a i èrri ôoûXouç = Acts 2:18 x a i ys èrti T . Ô .

TOÙÇ

M T 2b; 'nivnx . . . nşnn D'»;3 = L X X except for àxco TOÛ TtveupaToç pou = Acts 2:19. M T 3a; '131 D'nslö 'fini") = L X X = N T except that after oùpavé) it adds avto and after yfjç it adds xdTto, inserting also cm.peîa before tni xfjç yf)ç;. {A or D) A

M T 36; '151 tfXl DT = L X X = N T (atpa . . . xajtvou) v. 20. (A)

M T 4a; '151

TjşrP

tfötfn = LXX = N T . {A)

M T 46 Xl3 'JD? = L X X except èjncpavf) for XlU = N T x a i enKpavfj (reading nx"]3—although this phrase is omitted in S + D) v. 20. (B)

M T 5a '131"ltfX 73 Till = L X X = N T . {A) Note: (1) Acts 2:17 inserts " i n the last days" by infer ence from the setting in Joel 2; (2) the L X X and N T insert drco before "Spirit" perhaps in order to avoid the false impression that all of the third Person of the Trinity would be poured out into believers; (3) there is a switch in the order of "old men . . . young men" in Joel 2:28 to "young men . . . old men" in Acts 2:17, a variant that was apparently without significance unless per chance Peter was aiming at a better climactic progres sion than Joel had ( D ) ; (4) note the use of x a i ye for D3 at the beginning of v. 18, where the L X X merely has x a i . Barthélémy has done research in the matter of what he calls a x a i ys recension regarded as protoTheodotionic (Cf. Cross and Talmon Qumran and the History of the Biblical Text, Harvard, 1975, 313); (5) in Acts 2:19 Peter uses a few insertions for greater clarity and impact; therefore he distinguishes heaven as above and earth as beneath, and he also inserts o n p E i a (a natural parallelistic word to TépaTa, corresponding to the frequent pair in the OT: nin'X and D'nşlö). {A) a

295: Amos 3:13

148

see Psalm 111:2 [187]

149

MASORHIC TEXT

SEFTUAGINT

296: Amos 5:25-27

j

J J ,l

COMMENTARY

«Acts 7:42-43

sra n $ D ^ S - J N nsnaa oi$an "nreai OTOin* 25 a?i3 aa-o^jj 'rh rw 0:07a V F B O nx -anto A\

NEW TESTAMENT

\ . ,

V

i

:

I

-

j •

"<

V

T !

: oa? orrcK? -f oi n' ?s j 'njrjTpi p&an? ns'pna 03n$ Tj^arn » ria^nisas ^' 1

1

"ufi aqxrrm xai Buolas TrpoffirvEYxaTE UOI iv TT) Epfiuu) TEaffapdKOVTO tni, olxog- lffpar]X; ""xai SVEXABETE Tflv axrivf|v TOO MOXOX xai TO dorpov TOO BEOO ouij&v Paiipav, TOO; TUTTOU? auTwv, ou; ejTOiTioaTE EauToig. * x a i JUETOIXIUD ouag enexEiva Aauaoxou, XEYEI xupios, 6 SEO; 6 TravTOxpdTuip fivoua aunt).

42 iarpEH/ev 5 ¿ 6 GEO? x a i TrapB8OOXSV auToix; AOTPEBBIV Tfj cTpaTi§ TOO oopavoo xaGaX

T^ypajran ¿v 3i^Xtp Tfflv 3tpo(pT)Tffiv ftr) ctp&yta mi datriag npoanvBymre pot KT>I lEompaKovm iv rij ipi'jpra, OIKOG 'lapatfk; 43 mi uveMPsre rijv oKtjvijv rob Mokox mi TO aarpov rob Bsou °[bptov] fPattpav, robs runout; obi; inoiifaars TtpooxuvElv a u T o l ? , mi psroiKitb bpag ^ineKStva BapUACovo?.

Amos 5:25-27; for the most part Acts 7:42-43« is an exact reproduction of the L X X ; two variations occur i n v. 436. But i n the deity names i n Amos 5:26 there are startling discrepancies between the M T and L X X (= NT): (1) Amos 5:25 the only variant is the plural Ouaiac; for the MT's singular nrtja ( £ ) , which the L X X translator may have regarded as a collective; (2) Amos 5:26« MT

D 3 3 ^ a msp; L X X rr\v oxr|vr)v T O U MOA.0%. This

rendering of the L X X assumes the equivalence of n i 3 D to nsp ("booth, lodge, tent"). But since this final; (apparently not discussed at all in BDB) is thought to be equivalent to the Babylonian god Sakkut (K-B 657a), it is possible that the L X X translator, unfamiliar with this name, assumed that the word should be pointed 3130 or nl3D ("booth o f or "booths of')—and he may well have been right. As for 0 3 3 ^ 8 , it is highly probable that this refers not to any human being (since Israel had no king in Mosaic times) but to a divine king, such as the ^ ' a of the Canaanites. (Since Punic inscriptions suggest the vocalization molch, there is no need to assume that a qere reading of n $ 3 was necessarily intended by the pointing of "]7B, which was really to be pronounced Malku.) Hence the L X X ' s M6X.o% is quite justified, and the phrase should be translated "the booth/shrine of your Moloch (or possibly King-god)"; (3) Amos 5:266 M T OS'a'px p ' 3 n s i ; L X X x a i rb aoTpov TOU 9EO0 uptov Paitpdv. Here there seems to be an incorporation of an early gloss, which perhaps, read for ^»3—doTpov, T . E . , 'Paitpdv (which would have been understood as the name of the god of some planet). But as transmitted, the L X X text first used the general term ficrrpov (a term that does not always differentiate between a planet and a fixed star), and then an appositional gloss may have contributed the actual name of the planet, 'Paitpdv. On the other hand, Jl"? might not have been a name at all, but simply a derivative of j i a ("be established") and hence meaning a stand or standard for the various idols to be carried on. But since there is no other occurrence of this word, it is more likely to be a spelling of the Mesopotamian deity Kaimanu or Kaiwanu, and the god associated with Saturn. This would be written }Y>3 i n the Hebrew consonants. But how can we account for the totally different spelling in the L X X as 'Paitpdv? The easiest explanation is found i n a careful examination of the form of the Aramaic alphabet used by the Jews of the Elephantine colony i n the 5th century B . C . This shows that kaph was very similar to resh i n appearance, and pe was much like waw. Thus 73*1 ( ] * P a ) could easily be misread by a copyist as 77*7 (T3'"0- Since this was a non-Hebraic name of a pagan deity, there was no way a

150

151

SlPlUAGINT

MASORETIC TEXT

COMMENTARY

NEW TESTAMENT

296 (continued) later copyist could have corrected a garbled spelling in the Vorlage of the L X X . Thus the reading 'Pctupdv developed from ]V3. This perpetuation of the misread ing in Stephen's speech in Acts 7 involved no error in doctrine or message; whatever may have been the name of the idol clandestinely worshipped by the heretical fringe of the Hebrews in Moses' congregation, the principle was the same. Secret idol worship showed a sinful and unregenerate heart within a significant segment of the covenant people of God. I f Stephen had cor rected the spelling of 'Pctupdv to Kaiouv or Kaiouav, he would have needlessly distracted his Greek-speaking audience of Diaspora Jews from his message with an apparent discrepancy in the text of the L X X , which was the form of the O T to which they generally turned in matters of religion. It was in harmony with his evange listic purpose for Stephen to avoid diverting attention to a misspelled name that would encourage the protest of his audience to his quoting from a Bible that read differently from their own ( £ ) ; (4) Amos 5:26 uses D3'»^2 "your images"—a term often translated by the L X X as T U J I O I ; hence there is no discrepancy in the xotq Túnou? of Acts 7:43; (5) Amos 5:27 M T (D3nx 'Ji'Vsni) pttfan? nxVna is correctly rendered by the L X X as ercexeiva Aapaoxou whereas Stephen is quoted as ex tending it to érréxaiva BapUAC&vo;. This variant seems to be a valid inference from Damascus, because the captive Jews dragged off to Babylonia by the Chaldeans in 586 B.C. had to pass through Damascus on their way, so Babylon was indeed beyond Damascus. The highway to Babylon went north-northeast to Tadmor or Tiphsah to the Euphrates River, and then southeast down to Babylon itself. Stephen's purpose was to bring out the implication of Amos 5:27 that the Assyrian and Baby lonian captivities would result from Israel's sin.

297: Amos 9:11-12 neslin T i n nşç-nş

:D¡?ÍJÍ] I

7$

'

T

«Acts 15:16-17

Î

" I

snprnpş

r T

T !

n:iJD" ?3i

I

JV " í*

J

Di»a «

D ^ N xinn V

J*

t "T I

bins nnsçrnş wiyi ]mb ™ i

v /

vr i

sı

AV

•* -i

" â v TQ fjuépa Exdvrj ávaffTiíffui TÍ|V cxtiviív Aamb TT)V ittTrruiKuínv xai dvoixobopj'imu TÚ TTETTTUJKÓTCÍ aÛTiıç Kai TU XOTttJKa¡iuéva aÛTİıç dvaOTrjau) xai dvoiKobourjffu) auv\v xa8ıi)ç ai f)pépm TOO aiıûvoç, "Ö7TUJÇ ÉK&rriío"uiO"iv OÍ xaTáXovrroi TWV dv8pú)muv xui uávTa Td ?8vr), écp' oüç ETnxéxXTyrai TÖ óvoud uou éit' aÛTOoç, XÉYEI xúpios 6 8EÖŞ ó JTOIISV TOOTO.

Jer 12:15 , s

x a l ÎOTaı p e í a TÖ äxßaXEvv UE aû-

r

16 pexa raña ávao~tpéy/io xai âvotKoöopıjato T#V oKtjvtfv AaoiS xijv nsmıoKvîav Kai rä KarcoKappéva aovjç âvoiKoöopıjoıo Kai âvopBıboto auDjv, 17 ömoç âv EKOI^OÍOOIV oí xamiomot rtdv hvBpáncov tâv KVpWV Kai návra m SBvrj ¿
r

îiş-ısV^l^î'CJSV^

152

TOİIÇ áTticfTpéiutu xai IX£f)ffu) OOTOİIÇ xal xaToixiiú aÛTOiıç Éxatrrov £Îç tr)v xXnpovouiav aÖToO xai IxaoTov siç Tr)v rr\v OÛTOO.

Amos 9:11-12; v. 11a M T T i n nsp-nx O'jpx Sinn D l ' 3 ; L X X avctoTriaro; Acts 15:16 pera tauTa (for " i n that day") L X X ( = N T ) expand to dvaoTpe\|/co x a i dvoixo8oprioK> ("1 will return and 1 will build again"). This locution fully brings out that H33 means "rebuild" here, not simply "build." James makes clear and explicit what is implied by the Amos text. The first dvaernic© similarly brings out that D'j?S = "re-establish" ( £ ) .

f

v. 116 M T Tnnps-nx 'fiTiai "their breaches" becomes in L X X TCETCTtoxoTCi autf)? "her fallen portions"; Acts 15:16 r n v oxr)vf|V Aaui8 TT)V TCETCTCOKUICIV (the tent of David which has fallen down").

153

COMMENTARY SEPTUAGINT

MASORETIC TEXT

NEW TESTAMENT

297 (continued) Here the N T varies somewhat from the L X X , for while it uses the same perfect active participle of TcircTCO, it modifies the tent itself, rather than specific portions of it which may have been damaged. The M T implies either broken down stone walls, or gaping rents i n the tent (D'SIS). The L X X is less definite about the areas of damage, but James uses more summary language. I f gaping breaches have been made through the walls, then the city or house itself has to all intents and purposes fallen down. As for rmnn, the term t d xaxsoKappeva ( L X X and N T ) is quite satisfactory, v. 11c M T D>1» ' » ' ? n'n'331; L X X x a i dvoixoSoprioa) aoxfiv Kaecbc- a i f|p^pat TOU aitovoc;. But Acts 15:16c? stops w i t h dvoiKo5opT)oco . . . ctuTfjv, omitting

v. 12a M T onx, n ' w n x itfT

L

X

X

ex^riTriciocnv o i KaTdXoiTcoi xrov dvOpioTtrav = N T plus xov xuptov. Here it is apparent that the L X X read DTX rather than onx and that despite the preceding "fix, n n p > is taken "as the subject of sx^TTiotooiv and rendered "the remainder of mankind will eagerly seek"— no object expressed. But Acts 15:17 introduces t d v xuptov as the object of the "seeking." This strongly suggests the following emendation to the M T : (a) read MT's l E f t " as i B h T , quite possibly relying on the L X X VorJage that read (in the Qumran period, perhaps) W T P rather than i t f T ' . " I n order that the rest of mankind might seek h i m " fits i n much better with the context than a promise of taking possession of Edoml (b) read "DX before nnxtf as i n * or 'n'X. I n the course of scribal transmission i t would be quite possible for a final waw or yod to drop out because of a worn spot m the Vorlage of the Sopherim text. As amended then, Amos 9:12 should read as follows: nnxtf in'X itfvr? T¥»? " I l l D'lan-7?1 nix. Thus the rendering of the L X X (¬ N T ) would'be completely accurate, and we may feel grateful that i n this verse we have access to the earlier and more authentic reading: " I n order that the remainder of mankind might seek him/me (Ti'X ?), and all the Gentiles (upon whom my name is called)."

298: Jonah 2:1 (1:17)

3-nn - T O S hai"

«Mt 1

yfmfi Ii*» ?

1

n, np ; ] » n ' 2

' K a i npoOETaiev x ü p i o ; xrjTei UETÖXUI xaTamdv TÖV l u i v a v xal f^v laivas 4v TQ xoiXia TOO xiyrous TptTs i)UEpas xai Tpei; VUKTO;.

12:40

40 totTJiep yap 0)v Vwvfii iv rff KOIAI'Q TOO AV/TOUC rpsiQ >)px~ pat; Kai rpEls VVKTOS, oÜTtoq S O T O I T 6 uiö? TOÖ dvOptbnou £v Ttj xap8ia xf)? yf\q xpzlq t ^ p a c ; x a i TpElq vuxtas.

Jonah 2:1(1:17); This is not a quotation, but Jesus is quoted as referring to Jonah's experience with the fish i n terms identical with Jonah 2:1 i n the L X X and also w i t h the M T , with which it is identical ( M t 12:40). {A) or(F)

155 154

r

MASORETIC TEXT

SEPTUAGINT

299: Micah 5:1 (5:2) r n i n ' "jp'pxa

b

«Mt

hrr6 « - r a s

n r n s x » o n ^ i r a nçixi » ,

,,

:BViî?°a a nnjsa r n N s i a i

' K a l ai, BT]8XEEU OÎKOÇ TOÛ Eq>pa8a, ôXvfocTTÔç EÎ TOÛ EÎVCO èv XiXidmv louba • IK O"OÛ uoi éïEXeOffETm TOÛ eîvai EÎÇ âpxovTCt Iv Tip IffpaïiA, KCÙ al Soopi aûToO dif dpxnç è ï fjuEpiîiv aiûivoç.

i

2 Sam 5:2

COMMENTARY

NEW TESTAMENT

2:6 f

6 Ktà ai Bn9Xéep , yfl *Ioù8a\ ouSauffiç èXaxlorti eî èv TOÎÇ tiyepôoiv 'loéôa' ÎK aoù yàp èÇeXeûosrai riyoùp&voç, ôoziç noipaveî TÔV Xaôv poo TÔV 'lapatjX.

Micah 5:1(2); M T 5:1a n^n? T S S nnnsx DnV-rra T\m) rnnn? 'aVxa; L X X x a i ou, PrjBXiEp olxocj T O U EtppaBa, 6AIYOOT6C; (very small) ei TOU elvai ¿v x i ^ i d o i v IouSa. M T bxTttra 7U?ia ni'n? xv '? *|aa; L X X ex oou p o i E^EABUO-ETCII T O U Elvm eiq a p x o v x a ("from thee shall

one come forth for/to me in order to become a ruler").

bixtf rtfna aitb^-aa bian^t-aa * nirr -iBtfh °7X"#rnx- a â r j i wp®' nn ;n» nnx- la^y -bu -rnb n;nn r p q 7&T.&?fnx ° W n x nann nijix ^ M

%

èx8àç xal Tpirnv ÔVTOÇ ZaouX BamXéujç èqp" f)uîv aù t^a8a ô èEàTLUV KO) Eiadruiv TÔV lapariX, xal EÎWEV xûpio; irpôç 0"ê l i i noiUOVEÎÇ TÔV Xaôv pou T6V lapar)X, xal ou ïtïEi E Î ; rVroûuEvov èrtl TÔV lapor)X.

MT

oVli? OTja YTIXSiai; L X X x a i at E ^ O S O I die' dpxnc; ££ f^pEpcov aitovo?. The L X X furnishes a very accurate rendering of the M T . But M t 2:6 has an entirely independent rendering that provides some challenging deviations: (1) N T x a i au BT)8X6EP, yfj Iou8a (instead of nrnax). Perhaps Ephrathah was taken as an identifier as to which of the two Bethlehems was to be the Messiah's birthplace, whether that of Zebulon to the north (Josh 19:15) up near Nazareth, or the one to the south of Jerusalem. Therefore Matthew, or the advisors of King Herod, saw fit to identify it as Judah, bringing out the implication of Ephrathah, which was the name of the region in which the town was located; (2) N T ouSctpoX iXaxion) zl iv jolq -njEpooiv; the L X X states that Bethlehem was very small to be among the 1000-family (or 1000 militiamen) towns of Judah. But Matthew understands from the next clause that i f the messianic ruler himself is to come from Bethlehem, then it is—regardless of its size—to be regarded as a town of outstanding importance and glory. S o he uses the negative to bring out the implication that it is after all a very important town within the tribe of Judah, despite the modest size of its population. CIUTOU

The next change was in the term f|y£p6v£c;, "rulers," instead of B'sbx "thousands," referring to a community that could number 1000 families or e v e n 1000 men at arms. (From this it was but a step to refer to the commander of these troops as a n^X B7X1 (prince of 1000), or *\bx for short, just as the Roman centurio was derived from centurium, or a company of 100 soldiers). But to the Greek reader it may have been more helpful to use a less confusing term than xiA.id8£c;, i.e., f^yEpcbv as the commander of 1000 soldiers. While it is true that in the first century fjyEtotbv was often used of a procurator like Pontius Pilate, it could also refer to the commander o f a cohort, for which a more technical equivalent would be %\k\apy®v. But since the term rjyEvtbv several times is used in the L X X for the Hebrew fflVx (Gen 36:15; Ex 15:1; 1 Chron 1:50; Psalm 54:14), some have suggested that Matthew may have read 'S^X as 'SlVx or 'aVx. This is certainly a good possibility, for it would involve no consonantal change of the received consonantal text. ( £ )

156

157

MASORETIC TEXT

SEPTUAGINT

3 0 0 : Micah 7 : 6

«Mt

nfbxa nap na, a£ bz:i? : irra ^jg aft*, nnana n^a

6

8

bioTi ui6? driudZsi uaTEpct, 8uTdTr|p ETtavaoTfio'ETai dwi Tfiv uryrepa atiTfjs, vuuipii hn T?|V JtEvSepdv aOTfls, ExSpoi dvbp&g rrdvTes oi dvbpE? ol ev TIXI OTKUI auTOu.

t

3 0 1 : Nahum 2 : 1

302:

Hab

see Isa

rUBov yap Sixdoxu av9poonov xara rob narpdg abrob x a l Bo* yarepa xara njg prjrpdg aintjq x a l vbptpijv xarix rfjg nevBepaq aurijq, 3 6 xai exOpoi roS avBptbnoo oi oixtaxoi abrod. 35

r

ff

"man inanm warn •D'to lan AT I

: nac "a

TONTI

i ! • I*

1

* II i

'

-,

aa^a - ?3;s' ?»s a

10:35-36

Micah 7:6—Mt 10:35-36; this is not a quotation, but only allusive language, derived from an OT verse dealing w i t h tensions within the home during the reign of Ahaz, which was an age of sagging morality, presenting a pattern o f apostasy which Micah had to denounce. Actually the wording is so close as to deserve a rating of (A) even though technically it is an ( F ) .

52:7 [244]

1:5 s

COMMENTARY

NEW TESTAMENT

sibETE, oi KB.Ta
Acts

13:41

4 1 iSsre, oi xaratppovtjrah xai Baopdcare Kai a^avioBrirs, on Spyov ipyd&pai eyob iv raig ripipaig bptdv, °£pyov d ob pij morevorrre cdv rig exditjynrai bpJvJ

Hab 1:5—Acts 13:41 (cited i n v. 40 as TO Eiprjpfevov kv xoxc, TcpocpriToic;:) M T i n a n r n w a n ] D'laa i s i ; L X X I S E T E , o i KaTctippovr)Tcti, x a i feTcipXiyaTB x a i tpaupd-

o a t E Baupdoia x a i dtpavio&nrE. So also Acts 13:41a, which omits x a i feTapXiyaTE and Baupdoia, and ends up w i t h x a i d(pavio8r|TE ( D ) . Note: (1) that the N T omits what the L X X has inserted, and is therefore closer to the M T in leaving out x a ifemPAByaTE(C); (2) But both the L X X and N T read D'1313 ("You treacherous ones!"), rather than the MT's a?iaa (which could mean either "Behold the Gentiles/nations!" or "Gloat over the discomfiture o f the nations!"); the vocative D'nals would harmonize much better with the context than D?1a3 does; it is therefore quite possible that this was the reading i n the Hebrew Vorlage of the L X X . KaTa(ppovT)TT)c; is "despiser; an imposter who acts cleaverly and treacherously" (Sch. 228B). I t is used in Zeph 3:5 to mean "perfidy," and its verb, xatatppovfeco = "act treacherously" (naa) in Prov 13:16; Hos 6:7; Hab 1:13. Therefore we must consider the distinct possibility that O'nala or O'na'a is indeed the original reading. It is more likely that the M T scribe would have inadvertently omitted n than that the scribe of the L X X Vorlage accidentally inserted a n. (It is therefore best to amend M T t o D'na'a.); (3) dtpavioBriTB is from dtpavi^Biv, a verb used for over ten different Hebrew verbs i n B H . Note that it renders n a n in Baruch 3:11 "they perished"; i.e., inasn becomes r](pavioBr|aav, according to Sch. 412; (4)"*Acts 13:41 inserts spyov before 6 ou \xr\ TtioT£uoT|TE, thus picking up an antecedent for 6 that is clearly implied by the previous spyov BpydLppm. We class this as (D) or ( D ) , i n view of the omission of x a i §TcipXi\)/aTB. As for ?3/S Vs'S"'?, i t lacks an explicit subject, which the L X X supplies withfeyto and fcpydippai, understanding an implicit '38 as the subject. a

303:

158

Hab

2:3-4

see

Isa

26:20 [220]

159

MASORETIC TEXT

304:

SEPTUACINT

Haggai 2:6,

fl

» K T I ÖJ?B nnx n > A" J I \ ~ /

-n$

COMMENTARY

NEW TESTAMENT

21 n i s a s m r r nax- n i «> » T i J T t - T < J*

L

a^n'-Ti^

p N \ n n x f a?a#n-nx-

tor^'W

Heb

12:26

6

6IÔTI Tdbe Xê?Él xûpioç iravTOKpdTUjp "En imal èïùi OEÎcnu TÔV oûpavôv xai Trjv "fflv Kai irjv BdXaacrav Kai riyv Eiipdv •

26 o ù f\ <po)vf| Tf|v Y ^ V èaùX.Euaev TÔTE,

Haggai 2:6, 21; M T = L X X = Heb

vöv ôè èrtTiYYEATat AÉyrov • ET; änak éytb aeiaca oî> u ô v o v T^V yfjv àXXà Kai TÔV oùpavâv.

0 6 uovov . . . dXka x a i "not

r

12:26 (which inserts

only . . . but also" in

an

otherwise literal reading. {A)

S I

*Î§K^ n T i r r n n s b a a x ' r ç a

s

,

: rnN;n Tisi°B a!£iD"nN I VIT I vi • v T ~ v

305:

Zech

nax

2 1

i^i-ia'"» • i - j-

Eiitbv Trpôç ZopoßaßsX T6V TO0 IaXa8ir|X èx ipuXfjç louba XÉYUJV 'ETUI o*Eiu> TÔV oûpavôv xai Ti'yv *rnv Kal Tf|V SaXacraav Kai Tiyv £ïipàv

8:16

fl

Eph

: Bana^a ]

i&ün

îiaattf a i ' t à aaz/ai "hûN

306:

Zech

307:

Zech 11:12-13

o n a n n r t ë x '«

inin-nx

hax

,e

oiiTOi oi Xôfoi, ouç TTOirjtreTe • XOXEÏTE dXriBeiav

&ca(JT0ç Trpôç TÔV TtXi)Oiov aÙTOû xai xpijja EÎpr)viKôv xpivaTE èv Taîç nûXaiç OJÎIÛV

nan

9:9

see

Isa 62:11

4:25

25 OAiô àitoOéuEvoi TÔ VBCSOÇ AOAEÏTS àkijBeiav ëKaoTOÇ fierà TOV nknaiov aôrov, Sri èouèv dAAf)X,cov ué-

Zech 8:16;

Eph

4:25

A.T).

and L X X = M T . ( F ) or

does not

announce itself as

a

quote, but in point of fact it follows the L X X perfectly,

{A)

[262]

a

Mt

' x a i ipû> rrpôç aÔTodç E i xaXàv èviimiov outûv èoriv, bÔTE cntfo"avTEç TÔV piaBôv pou ii diTEinaaSE" xai to-Tiiffav TÔV piaBôv p.ou Tpidxovra dpTUpOÛÇ. "'xai EÎ7TEV xûpioç 7ipôç U.E KdBEÇ aÙTOÙÇ SÎÇ TÔ XtUVEUTi'ipiov, xai OKEipai Ei bôxipôv èOTiv, Sv Tpônov èboxtpdaBnv imèp aÙTûiv. xai ?Xaßov TOÙÇ TpidxovTa ùpïupoûç xai ivEßaXov aùrobç EÎÇ TÔV OlXOV XUpÎOU El'ç TÔ XWVEUTijplOV,

27:9-10

a

arrèJN n a x i

• n a ä r n x &pû*\ h"\r\ i SÎV>-DKI n a i s i a n a a ^ s a VT!

V

1

/ 11 î -

AT -î

J

* :

VT î

/ T

T I N n § i » r i - 7 î i i n a ^ n "% r a r n a x h ' i n x T V & X T . ^oan

aie-ax

7V " " J

3

^oa

S

o's/^çf

1

B ^ T ^ nnp N I B H ^ B "Tnp; , î

1 2

"iplO

i

: n s i n - ? K mrr

n'a

r

9 TÔTE ETtATlptoBn TÔ ÔT)9èV Sià *lEpEpiou TOß TtpotpfiTOU AEYOVTOÇ xai Skaßov tù TpiâKOvra àpyûpia, Tqv Tipijv TOV Teriprjpévov ôv èriptjoavTO àrtô uli5v 'IopafiX,, 10 x a i ê8toxav ai)Tà r.iç TÔV à y p ô v TOO KEpupé(oç, KaOà avvéTaÇév poi Kvpioç. -

r

Zech 11:12-13; M T v. 13c T ? t f X l 103n

nsi'rr?x mrr n'3 in'x; L X X

nnjpxi

wpixp

x a i SXa^ov TOU? tptdxovTa

dpyupouc; x a i fevEXapov (poor for T V ^ X I "and 1 threw") auToi)?

Kupiou

EIC; T O V OTKOV

sic,

x

TO

r o v e u

n

' 1P

l 0 V

(forced air furnace/kiln); M t 27:9-10 K a i fiXaPov i d xpidKovxa dpYupia, TT^V xipf|v T O U TEtipripEVou 6v E T I pT)oavTO drco uifiv TopaT)A. ( £ ) . However, this second

Ex

clause is not really a quote at all, but a summary of the

9:12

preceding action narrated earlier in mrr -!

pjErç

1 2

-1

:nffib pi< nin n a n -Bfc© anbx aas? » 6 i rïins a ^ T K

"èo.tXiipuvEv

bè xûpioç Trçv xapbiav

Oapaui,

Kai oûx Eia;'iKOUCTtv aÙTiîiv, xaOù CUVÉTOHEV KÛpioç.

EaT-naav T O V piaOov poo

this verse: K a l

x p i d K o v x a dpYupouc;

("And

they weighed out my reward/price—30 pieces o f silver"). This is vividly expressed by the ironical phrase "the fine price at

which they rated me

from the

children

of

Israel" (a clause omitted in the L X X but well preserved

Jer 18:2-3

i n M t 27:9). Then M t 27:10 continues with a clause not Tiji'ü n
3

^ T " «

Î P i W

n

#'l

"$

1 s

*

:n?pa$rj^y n a ^ a

n

'

a

TOI

r f i? inini

»ÄvdCTÎ)BI xai xaTdßnBi EIÇ OIKOV TOU KEpajaêujç, xai êxeî àxoûoT) TOÙÇ XÔTOUÇ nou. s xai xaTißv>v sîç TÔV oîxov TOO KEpafiétuç, xai iboù aÛTÔç inoiEi êprov lui TIÛV XiBiuv •

part of the quotation: "and I gave them to the field of the potter," and closes with Ka6d o u v s T a ^ E v p o i xupioc;

("just as the L o r d had commanded me"). But since even the

last clause is not found in Zech 11:13, we should

understand the evangelist as allusively picking up this phraseology

from

Kupioc;; M T

mrt'

Ex T3T.

9:12

(LXX

"l#X3) in an

Ka9d

OUVETO^EV

entirely different

context from that of Zech 11:13, Lastly, we note that M t 27:10

relates " A n d

they (and

high priests) gave them (the 30 silver pieces) for purchase of the field of the potter, as the manded me."

There is in Zech 11 no

the

Lord com-

mention of

a

potter's field, which is a cardinal item in the fulfillment of this prophecy that took place in connection w i t h Judas' betrayal of Jesus. This key element, totally missing in Zech, is supplied by Jeremiah (hence the citing of 160 161

MASORETIC TEXT

SEFTUACINT

COMMENTARY

NEW TESTAMENT

307 (continued) Jeremiah by name at the beginning of Mt 27:9), for Jer 18:2-3 records how the prophet himself went down to the workshop of the potter to observe how he would deal with a vessel that became marred on the potter's wheel. Jer 19:2 speaks of the potter employed by the temple as possessing a workshop in the valley of Hinnom. We may therefore understand Zechariah's casting of the money in the temple for the purchase the potter's real property as the renewal of a pre-exilic symbolic action dating back to the reign of Jehoiakim or Zedekiah. Since Mt 27 is therefore combining elements from both Jer and Zech, we see him simply conforming to contemporary literary custom when he cites the name of the more famous of the two. Even so, Mk 1:2 cites only Isa (40:3) in his combination quote that mostly consists of Mai 3:1. 308: Zech 12:10

a

!

,

in n n B7¡0' )T"^¡ir)' i bm nnn sri-bx )••

<

• - 1

I

J "

J - 1

•

1

Toazn -

•

I

-

T

10

I

s

: nip3n-7,y nans rjpj; n a n i Tri n r

I0

£|

xai ixx S Eiri TÖV oixov Aauib xal irci TOÖ? xctToixoOvTa? lepouoaXt)ji TtvEöjta xäpiTo? xal oixTipjiov, xai ImBXiipovTai Ttpög j\t dvO' iLv xaTiupx^cravTO xai xöqiovTai lit' aifröv XOTTETÖV tb? in' ttramiTÖv xai dbuvriOiirrovTai öbüvriv iLq im TrpuuTOTÖxiu.

309: Zech 13:7 niX33°njnfcw

t r a ? n33 7in \ p ~ 7 i r 7 ) i f snri»?

: «cnifsn-fpi; -n; 'ratfqi ]xsn ^ i s s r j i

nj?nn-ni$ "Tjp

"'Pofupafa, ££ETep9iyn diri TOO; Tioipeva; JJOÜ xal tit' etvbpa TTOAiTnv juou, A£YEI xupiog TvavroxpdTiup • jraTdioTE ToügTOtuiva?xai ixffTtdffaTE Tä TtpößaTa, xal ETtaSiu Tr^v x^pä STtl TOO; Ttoip£va;.

19:37

37 Ktxi rtaX-iv ¿Tepa ypatpfj

Zech 12:10; the quoted portion is very brief, only four words in John 19:37: oyovtai eic, 8v £i;£K£vrr|CTav. This corresponds quite closely to the M T "l#X nx '7X lO'SiTj except that the M T uses first person singular: "and they will look upon me whom they have pierced through." But in John's context, since it is not God who is speaking, the third person "They shall look unto Him whom they have pierced through" is used. It is therefore quite uncalled for to amend 'Vx to vb$ on the basis of the wording in this passage (as certain scholars have suggested). The L X X misread ngn as i n f l (exchanging 1 with 1, which looked very similar in the Hebrew alphabet of intertestamental times), with near nonsense resulting in their rendition (dvG' cov KaTcopxr)aavTO "on account of their having danced in derision of [we]"). Despite their error in reading nj?n as H p l , they at least confirmed the reading of '78 after TO'iirn by translating xaiferctpXEij/ovTaiirpo? p£. ( C )

Xiy&v

dy/oYtat e'tq dv E$SKS\ntpjav.

fl

_l

Jn

Mt

26:31

31 T 6 T E X E Y E I CIÖTOTC; 6 Tncroui; • Ttdvrsc, öpBlc, oxavSaAio8f|OEo0E tv Spoi £v ifj VUXTI TOUTTI, yEypajnai ydp* iitnäZio Kai Ä

Mk

TÖV

noiptva,

r

öiavM)/miaOijoovTui

rä npößaxa

TI/C noipvtjc;.

14:27

27 xai Myst aÖTOlq ö 'Irtooöq * ÖTI jtdvrEq 0xav8aAioOf)c?£c8s , ÖTI YEYpajrtai • T

nazä£u> Kai

162

TÖV F

noipiva,

T Ö jcpößara

8iacKopma9rjcovxai\

Zech 13:7; Mt 26:31 and Mk 14:27: M T ninrrnx ?|n ]X-sn I ' S l s n i , for which L X X uses Tcatd^axE (plural imperative instead of the singular) TOUCJ Ttoipfevac; (plural instead of singular) xai £K07idoaT£ (imperative "scatter ye" the sheep). Mk 14:27 recasts Tcaxd|aT£ as JtaTd^ro ("1 will smite"), deriving this from the final clause in Zech 13:7 onj|Xrr7y ' T 'jptfrn, where Yahweh speaks of Himself as bringing about the smiting of the messianic shepherd. Thus this is a mere summation of the verse, for brevity's sake, and first person singular (returning to God) is validly brought in from the final clause, ")J1 '7X Tlauini, which shows that those who

163

MASORETIC TEXT

SLPTUAGINT

NEW TESTAMENT

COMMENTARY

309 (continued) earlier in the verse are bidden to smite are to do so only as God's agents in carrying out His plan. Mt 26:31 adheres to the singular of the M T , TOV noipSvct, rather than the L X X ' s plural TOUC; Ttoipevctc]. Note also that N T 8iaoxoTcio6r)oovTav is more accurate that the L X X ' sfeKOTcdactTein handling the MT's I'JfiSril ("and they shall be scattered"); the L X X takes it as a jussive hiphil, apparently reading it as njlX'Sri rather than the 2nd plur. fem. sufformative. But the N T follows the M T in making the "sheep" the subject of this verb. Here then we have a completely non-Septuagintal read ing in Mk 14:27. ( C )

310: Mai 1:2-3

: -127:

« R o m 9:13

-rnir^

inbnrnw

nöatf Vnrrns-

o^si

''HTdmiffo iipâç, XÉTEI xûpioç. xai EÏnare 'Ev TÎVI frfdmi
311: Mal 3:1

mrr /T

im i

T

T

•• •

• •• - i

anx-wx <

v

v

rrnsn • :

-

1

-nx^a )" J -

:

-

'îboù èfù) ESaTrooTcXXuu TÔV äfyeXôv pou, xai imßXtiiJETüi ôbov 7Tpö irpooilmou pou, xai è£ai(pvr|ç <12ei EÎÇ TÔV vaôv tauioû xûpioç, öv ÙJLIEÎÇ ZIITEÎTÉ, xai ô arfeXoç TI]Ç biaOïixnç, ôv ûpeîç OÉXETE • iboi) IpxETai, XÉYEI xûpioç mmoKpÛTUjp.

:»niïj!3î|]

10 OUTÔÇ

T

JISpl OÖ YÉYPCtTtTai • iôob èyto ànoaxéXXto TÔV dyysAdv pov npô npoatbnoo trou, ôç KaxaaKevâosi xqv ôôôv aoo ëpnpoaGêv cou.

ECTIV

b

Mk

1:2 f

E x 23:20

° 2 KuOrbç yeYPturrcu èv xG> 'Houîa T $ TtpotpirrTj *> * iôob ànoaxèXXto xôv âyycXôv pou npô npoawnov aov, ôç KamoKevâoei xqv ÔÔÔV a o u • T

~b$

Mal 1:2-3; M T = L X X = Rom 9:13. (A)

«Mt 11:10

tdrran b'ssn T

r

13 xct8cbç YéYpajiTcn • TOV 'Iaictbß r/yânnoa, TOV ôè 'Haav èpiatjaa.

^ i n b - i ?|-H3

?r)ixib

2

T p s * ? » V ^ b a r6fc/ ' D i s nàrr " rvr&n " m

"aïpan

20

Kai îboù èïti) ÖTTOOTIXXIU TÔV ârfEXôv |uou npô irpocriimou oou, "va q>uXd£fl CE év TÎJ ôbip, ÔTÎUJÇ EicraTdpj OE EÎÇ xr\v Tflv, f)v f|Toipaad aoi.

T

c

L k 7:27

27

OÙTÔÇ

T

èoTiv

nepl oû Y^Ypanim • iôob ànoaxèXXto ràv âyyeXôv poo npô npoacbnov cou, ôç KaxaoKevâoei xqv ôôôv aov spnpoa0év a o u \ D

Mai 3:1; we should observe first of all that the three Synoptic quotations of this passage are in literal agree ment with one another, except that Mk 1:2 omits the final epxtpooBev oou. Therefore we may discuss the NT quotation as if it were one and the same vis-a-vis the M T source. Second, the variations from the L X X ren dering are quite minor, and consist of the following: (1) the L X X uses an kyia beforefe^ctTuooTEAAto;(2) the L X X uses the compound £^aTcooT¿}ı.X.co for the MT's rjVitf 'HH, without any special superiority over the Synoptist's &TtooTEA.A.a> (C); (3) the L X X uses ETCIPAEv|i£xai for the converted perfect nasi (i.e. "and he will look to") as a rendition of "and he shall prepare," rather than the NT's more accurate xaxaoxEudoEi (C); (4) the L X X follows the word order of the M T a little more closely than the N T does, in that it places rupo TcpootoTcou pou in the same position as Malachi's 'JD?. i.e., right after i]Tl (= 656v); whereas the N T defers it to after tov CIYYEAOV pou. Note that this language in Mai 3:1 seems to follow very closely the wording of E x 23:20, at least so far as the first five Hebrew words are concerned. But since it does not continue with the rest of the Malachi promise (which clearly predicts the coming of John the Baptist), and since it relates to that angel of the Lord (possibly the preincarnate Christ Himself), it furnishes a purely verbal resemblance rather than a direct hermeneutical relationship. But it does not give support to rtpo Jipoorimou oou (which Malachi's •>:si does not). ( D ) a

164

165

SEPTUACINT

MASOSEHC TEXT

ß

312:

Mai

3:23-24 S3 n

* * W 12*?^ 8

oâV -1

2 3

o n l a y s ? ffja aj?j D^a ?» n i a i f a^> a^rjj» »

Bç àTrOKOTaOTiiffEi xapbiav TtaTpôç Ttpôç uiöv xal xapbiav àvepiûnou irpôç TÔV wXrioiov auToO, pf| ÉXSiu xo\ iraTaEtu TÎ|V TT)V äpbiyv. **u.vfjO"8r]Te vôpou Mtuuor} TOÖ boûXou pou, xaBÔTi èveTEiXàpriv aÙTip èv Xivprjß wpôî nâvTa TÔV lapatiX irpooTà-rpaia xal bixaiiupaTo,

COMMENTARY

NEW TESTAMENT Mt

17:10-11

10 K a i ê*ripûVtnoov aùrôv o l u a ö i y t a l AEYOVTEÇ, • t l oôv o l ypauuct» teïç Àéyouoiv ô n 'HXIav ôsî iXBeîv nptdtor, 11 ô 8è T ànoxpiOeiç BÏrtev • 'NXiaç uèv ffp*«« * Ktà àxoKaxtunijttsfl savra T

(

1

M a l 3:23-24; this is not really a straight quotation at all, so far as M t 17 is concerned, but simply a report of the teaching of the scribes of Jesus' day. T o be sure, their teaching concerning the return of Elijah to earth to prepare for the coming of the Messiah was really derived from this passage in Malachi, and accurately represented its intent: "Elijah must come first!" This is clearly implied also by M a i 3:23: "Behold 1 am going to send to you Elijah the prophet before the great and terrible day of the Lord will come." Jesus commented that this scribal inference was absolutely correct: "Elijah, on the one hand (pév), will come, and he shall restore (dTtoxaTdoTTioEi) all things." The verb itself, drcoKCtTaoxf|OEi, is found at the commencement of the LXX's M a i 3:23 (MT's 3:24) as a rendering of a'lprn, but the object r c d v T a ("all things") is found neither in the M T nor the L X X . But this is no problem at all, since i t is not a direct quotation that is involved i n this passageonly a reference to the teaching of M a i 3:23-24. (C) and ( £ )

167 166

Old Testament Quotations in the New Testament

Read more

Old Testament Theology: 1 (Old Testament Library)

Read more

Old Testament Theology: 1 (Old Testament Library)

Read more

The Old Testament Pseudepigrapha & the New Testament

Read more

The Old Testament Pseudepigrapha & the New Testament

Read more

Eschatology in the Old Testament

Read more

Eschatology in the Old Testament

Read more

The Apocryphal Old Testament

Read more

On the Old Testament

Read more

On the Old Testament

Read more

The Expanded Bible: Old and New Testament

Read more

New Testament

Read more

new testament

Read more

Old Testament Theology in Outline

Read more

Proverbs (Old Testament Guides)

Read more

Old Testament Ethics

Read more

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

Read more

Ezekiel (Old Testament Guides)

Read more

Holy Bible - Old Testament

Read more

Violence in the New Testament

Read more

Proverbs (Old Testament Guides)

Read more

Old Testament Studies

Read more

Violence In The New Testament

Read more

Empire in the New Testament

Read more

On the New Testament

Read more

Mapping the New Testament

Read more

The Old Testament and Criticism

Read more

Old Testament Theology Volume II (Old Testament Library)

Read more

Old Testament Theology: Volume I (Old Testament Library)

Read more

Preaching from the Old Testament

Read more

Recommend Documents

Old Testament Quotations in the New Testament

...

Old Testament Theology: 1 (Old Testament Library)

OLD TESTAMENT THEOLOGY Horst Dietrich Preuss THE OLD TESTAMENT LIBRARY Editorial Advisory Board JAMES L. MAYS CAROL A...

Old Testament Theology: 1 (Old Testament Library)

OLD TESTAMENT THEOLOGY Horst Dietrich Preuss THE OLD TESTAMENT LIBRARY Editorial Advisory Board JAMES L. MAYS CAROL A...

The Old Testament Pseudepigrapha & the New Testament

iHE OLD TESTAMENT PSEUDEPIGRAPHA (§r TOE NEW TESTAMENT THE OLD TESTAMENT PSEUDEPIGRAPHA THE NEW TESTAMENT J A M E S ...

The Old Testament Pseudepigrapha & the New Testament

iHE OLD TESTAMENT PSEUDEPIGRAPHA (§r TOE NEW TESTAMENT THE OLD TESTAMENT PSEUDEPIGRAPHA THE NEW TESTAMENT J A M E S ...

Eschatology in the Old Testament

ESCHATOLOGY IN THE OLD TESTAMENT This page intentionally left blank ESCHATOLOCY IN THE OLD TESTAMENT DONALD E. GOWA...

Eschatology in the Old Testament

ESCHATOLOGY IN THE OLD TESTAMENT This page intentionally left blank ESCHATOLOCY IN THE OLD TESTAMENT DONALD E. GOWA...

The Apocryphal Old Testament

Shiheet PDF (1 of 507) Shiheet PDF (2 of 507) Shiheet PDF (3 of 507) Shiheet PDF (4 of 507) Shiheet PDF (5 ...

On the Old Testament

On the Old Testament