OLD TESTAMENT QUOTATIONS

IN THE N E W TESTAMENT

b y

GLEASON L . ARCHER
a n d

GREGORY CHIRICHIGNO

M O O D Y PRESS

CHICAGO
 CONTENTS
SECTION
PAGE
Preface
To my gifted instructor, Introduction
Introduction to the Commentary ' ' x J
Bruce M . Metzger
Commentary Numerical Parsing System xiii
Commentary Bibliography , X v
(Gleason L . Archer) Quotation Tool ContentsOld Testament Order '. '. . . . . '. [ [ '. [ '. [ [ " .* .' .' X vii
Quotation Tool ContentsNew Testament Order . .
To my family, who has given me loving support, How to Use This Tool '.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.['.'. xxiii
Summary and Conclusions Xxv
To Dr. Thomas McComiskey, who has given me sound counsel,
Quotation Tool j
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 quota-
tions 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.

v
ISBN: 0-8024-0236-4 '

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
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 Alexan-
dria, 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 devia-
tions 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 inspira-
tion; otherwise they would have gone back to the
Hebrew text and done a meticulous, exact transla-
tion 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 Testa-
ment 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 in-
errancy. 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 dis-
crepancies at onceand 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 ren-
dering 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
himselfand even more notably the recipients of the
epistle to the Hebrewsdid 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, nor-
mally 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").
Greek and Hebrew originals of Scripture. But our
Therefore Abraham, Isaac, and Jacob must have
use of any translation in English, French, or any
been alive and well in the life beyond at the time
God addressed Moses at the burning bush four or
have abandoned a belief in Scriptural inerrancy,
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 trans-
lations of the Bible in our own teaching and preach-
x
ing, even those of us who are conversant with the
other modern language by no means implies that we
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 con-
cerned 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 quota-
tion 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 sur-
vey 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 varia-
tion 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 liber-
ties 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 treat-
ment 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
1
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.
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 mis-
leading. The number of entries is about 410; however, those do
not correspond exactly to the number of New Testament quota-
tions 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 A268 entries, or
64.4%; category B50 entries, or 11.2%; category C33 entries,
or 7%; category D22 entries, or 6%; category E13 entries, or
3%; category F32 entries, or 8%.
xi
letters (as, for example, in the case of Amos 9:12; see they did not hesitate to bring out the implications of
# 297 in the tool). That is particularly the case where the Hebrew text rather than limiting themselves to
no viable reconciliation seems available in the solu- its exact wording as they translated it. Very fre-
tion of substantial discrepancies. Such examples are quently they found i t useful to combine within one
very few in number, but they are of special signifi- quotation sundry portions from Old Testament COMMENTARY NUMERICAL PARSING SYSTEM*
cance for the proper interpretation of the Old Testa- sources other than the principle passage that they
ment passag;. Our underlying presupposition is the were citing. We will refer to those as "conflate"
operation of the Holy Spirit as He, through the quotations and appraise them on that basis. Juss.- pron.
apostles, has furnished a uniquely valid and insight- And of course we will also bear i n mind that in Conjugation Pers. Per/. Impf. Impv. Cohort. Ptcp. lnfin. Suffix Pers.
ful commentary on the Hebrew Scriptures. That all literature i t is permissible and perfectly proper to G - Qal 3ms 10 20 40 50msa 60abs sO 3ms
means that Ihe New Testament authors were guided omit a word or two here and there in the process of Gp - Qal psv 3fs 11 21 41 51fsa - si 3fs
into interpretive techniques that Bible scholars today quotingprovided, of course, that such omission D c
- Pi el 2ms 12 22 32 42 52msc -- s2 2ms
could hardly find justification for i n their own treat- does not in any way distort the meaning intended by Dp - Pu alc
2fs 13 23 33 43 53fsc - 3
S 2fs
ment of Scripture. A t the same time we should the original author. les 14 24 44 - s4 les
understand that authorized apostolic authors enjoyed With those guiding principles in mind the reader
a latitude i n this regard that would be nothing short will be able to make good and profitable use of this H t D - Hithpa el c
3mp 15 25 45 55mpa 65cst s5 3mp
of presumptuous for us to arrogate to ourselves. In study, and we pray that he will be thereby assisted H - Hiph el c
3fp 16 26 46 56fpa - s6 3fp
other words, there is a certain sense i n which Christ's quite measurably in his textual and hermeneutical Hp - H o p h a l c
2mp 17 27 37 47 57mpc - s7 2mp
chosen spokesmen were like H i m guided to expound endeavors. Whatever proves helpful is of the gracious N - Niph al c
2fp 18 28 38 48 58fpc - s8 2fp
the Old Testament Scriptures "with authority, and guidance of the Lord; whatever is disappointing or lep 19 29 49 s9 lep
not as the scribes." I n the exercise of that prerogative, deficient is the fault of the authors. Soli Deo gratia!
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 Engsh Lexicon of the Old Testa-
ment. Oxford: Clarendon Press, 1907.
Gesenius, Friedrich Heinrich Wilhelm. Hebrisches
und aramisches Handwrterbuch ber das
Alte Testament, in Verbindung mit H . H . Z i m -
mern, W. M a x Mller, O. Weber; bearb. von
Frants Buhl. Unvernderter Neudruck der 1915
erschienenen 17. Aufl. Berlin: Springer-Verlag,
1962.
Jastrow, Marcus. A Dictionary of the Targumim,
the Talmud Babli and Yerushalmi, and the Mid-
rashic Literature; with an index of Scriptural
quotations, 2 vols. New York: Pardes Publishing
House, 1950.
Liddell, Henry George, and Scott, Robert. A Greek-
English Lexicon. Oxford: Clarendon Press, 1940.
Schleusner, Joh. Fried. Novos Thesaurus Philologico-
Criticus: sive Lexicon in LXX et Religuos Inter-
petes Graecos ac Scrip tores Apocryphas Veteris
Testamenti. 2 vols. London: Duncan Publishers,
1829.
Zorell, Franciscus, ed. Lexicon Hebraicum et Ara-
maicum Veteris Testamenti. Roma: Pontificii In-
stitut! Biblici, 1947.
xv
 QUOTATION T O O L
CONTENTS
O L D TESTAMENT ORDER
OT Book Entry OT Book Entry
Genesis 1-30 Isaiah 205- -267
Exodus 31-62 Jeremiah 268- -277
Leviticus 63-71 Ezekiel 278- -282
Numbers 72-76 Daniel 283- -287
Deuteronomy 77-115 Hosea 288- -293
Joshua 116 Joel 294
1 Samuel 117-118 Amos 295- -297
2 Samuel 119-123 Jonah 298
1 Kings 124-125 Micah 299- -300
2 Kings 126 Nahum 301
1 Chronicles 127 Habakkuk 302- -303
2 Chronicles 128 Haggai 304
Job 129-131 Zechariah 305- -309
Psalms 132-198 Malachi 310- -312
Proverbs 199-204

xvii
 QUOTATION T O O L
CONTENTS
NEW TESTAMENT ORDER
NT Book Entry NT Book Entry
Matthew Matthew (continued)
1:23 207a 21:9 193a
2:6 299a 21:13 256a
2:15 292a 21:16 138a
2:18 276a 21:42 192a
3:3 231a 22:24 107a
4:4 90a 22:32 36a
4:6 175a 22:37 68/
4:7 89a 22:39 68e
4:10 88a 22:44 185a
4:15-16 211a 23:39 193^
5:21 49a 24:15 285,286,287a
5:27 51a 24:29 215a
5:31 103a 24:30 284/
5:33 67a 26:31 309a
5:38 54a, 70a 26:38 158, 159a
5:43 68c 26:64 284s
7:23 137a 27:9-10 307a
8:17 248a 27:35 146
9:13 290a 27:46 145a
9:36 75a
10:35-36 300a Mark
11:5 219a 1:2 311
11:10 311a 1:3 231
12:7 290 4:12 206
12:18-21 234a 4:32 182
12:40 298a 6:34 75b
13:14-15 206a 7:6-7 225
13:32 182a 7:10 48 e, 53b
13:35 170a 8:18 268a
13:42,50 283a 10:4 103c
15:4 48c?, 53a 10:6 \b
15:8-9 225a 10:7-8 4b
16:27 164a 10:19 48 b
17:10-11 312a 11:9-10 193 b
18:16 97a 11:10 130a
19:4 la 11:17 256
19:5 4a 12:10-11 192Z?
19:7 103 12:19 107
19:18-19 48a, 686? 12:26 36b
19:19 68c? 12:29-30 86a
21:5 262a 12:31 68/
 NT Book Entry NT Book Entry NT Book Entry
NT Book Entry
Mark (continued) John (continued) Romans (continued) Corinthians (continued)
12:38 247a 3:14 140a 2:9 263a
12:32 78 a
12:40 206e 3:15-17 258a 2:16 2336
12:33 68a
13:18 157a 3:18 155a 3:19 129a
12:36 1856
15:25 154a 4:3 13a 3:20 176a
13:14 285, 286, 287Z>
19:24 146 4:7-8 150a 5:13 94a
13:24-25 2156
19:36 41a 4:9 136 6:16 4c
13:26 2846
19:37 308a 4:17 126 9:9 106a
14:27 3096
4:18 12a 10:7 60a
14:34 158, 1596
Acts 4:22 13c 10:26 148a
14:62 284/
1:20 169a 7:7 52a 14:21 222a
15:24 146c
2:17-21 294a 8:36 160a 15:27 1396
15:34 1456
2:25-28 142a 9:7 22a 15:32 216a
2:30 194a 9:9 18, 19a 15:45 3a
Luke
2:31 1426 9:12 26a 15:54 217a
1:15 63a
2:34-35 185 c? 9:13 310a 15:55 293 a
2:23 42, 43 , 44a
3:13 36c 9:15 62a
2:24 64a
3:22 956 9:17 40a 2 Corinthians
4:4 906
3:23 69a 9:20 227a 4:13 189a
4:8 886
3:25 24a 9:25-28 288, 289a 6:2 241a
4:10-11 1756
4:11 192c? 9:29 205a 6:16 71a
4:12 896
4:25-26 132a 9:33 209a 6:17 245a
4:18-19 260a
7:3 la 10:5 65a 6:18 120, 121a
7:22 2196
7:5 9, 10a, 17a 10:6-8 92a-6 8:15 45a
7:27 311c
7:6-7 14a 10:11 2096 9:9 188a
8:10 206c?
7:18 31a 10:13 2946 9:10 255a
9:54 126a
7:27-28 32a 10:15 244a 10:17 2706
10:27 686
7:30 34a 10:16 2476 13:1 976
13:19 182c
7:32 36e 10:18 144a
13:27 1376
7:33-34 35a 10:19 113a Galatians
13:35 193e
7:35 326 10:20-21 264a 3:6 \3d
18:20 48 c
7:37 95a 11:2 117a 3:8 8a
19:38 193/
7:40 59a 11:3 124a 3:10 108a
19:46 256c
7:42-43 296a 11:4 125a 3:11 220c
20:17 192c
7:49-50 266a 11:8 109a 3:12 656
20:28 107c
8:32-33 249a 11:9-10 168a 3:13 100a
20:37 36c?
13:22 118a 11:26-27 259a 3:16 9, 106, 16a
20:42-43 185c
13:33 133a 11:34 233a 4:27 252a
21:26 215c
13:34 254a 11:35 131a 4:30 21a
21:27 284/
13:35 142c 12:19 114a 5:14 68g
22:37 251a
13:41 302a 12:20 203a
22:69 284:
13:47 240a 13:9 50a Ephesians
23:24 146c?
15:16-17 297a 14:11 239a 4:8 165a
23:30 291a
23:5 55a 15:3 1676 4:25 305a
23:46 149a
28:26-27 206 c 15:9 123a 4:26 135a
15:10 115a 5:31 Ad
John
Romans 15:11 190a 6:2-3 48/
1:23 231c
1:17 2206 15:12 213a
2:17 167a
2:6 1646 15:21 246a 1 Timothy
6:31 171a
2:24 243a 5:18 1066
6:45 253a
172a 3:4 162a Corinthians
10:34
3:10-12 141a 1:19 226a 2 Timothy
12:13 193c
3:13 136a 1:31 270a 2:19 74a
12:15 2626
xx
 NT Book Entry
NT Book Entry
Hebrews (continued)
Hebrews 111a
13:5
1:5 120, 1216,133*
13:6 191a
1:6 1156
181a
HOW T O U S E THIS T O O L
1:7 James
1:8-9 161a New Testament citations will appear in New Testa-
2:8 68/j A number of the features of the layout created
1:10-12 180a ment order and will be lettered accordingly (the
2:11 496, 516 for the quotation tool need to be briefly explained so
1:13 185e lettering system will facilitate cross-referencing among
2:23 13e that the reader will gain the full benefit from the
2:6-8 139a the New Testament citations that appear more than
4:6 200a work. Before beginning that explanation, we should
2:12 147a advise the reader that the Old Testament quotation once in the tool). The example below contains the
2:13 210a lists from the 3d edition of the UBS and 26th edition second reference to M t . 15:4; the material following
Peter
3:7-11 178a of the Nestle Greek texts were consulted in the the reference, [see also 48a"], directs the reader to an
1:16 66a
3:15 1786 process of cataloging the citations used in this tool. earlier occurrence of M t . 15:4 (at entry 48). Of
1:24-25 232a
4:3 1786? course, in this example the same is true for M k . 7:10.
2:3 151a The tool itself consists of four parallel columns
4:4 2a The same type of cross-referencing is also used for
2:6 209c that contain (moving from left to right) the Maso-
4:5 178d Old Testament citations; the cross-reference will ap-
2:7 192e retic Hebrew text, the Septuagint ( L X X ) , the Greek
4:7 178c pear next to the citation, similar to the manner
2:9 46a New Testament, and appropriate textual commen-
5:5 133c illustrated below (see entry #15 for an example).
2:22 250a tary (consult the copyright page for the texts used in
5:6-10 186a
3:10-12 152a each case). After much deliberation we decided to
6:13-14 23a arrange the tool in Old Testament order, but a
3:14-15 208a " M t 15:4 *(see also [48],d)
7:1-2 11a complete listing of New Testament passages in New
4:18 201a
7:17,21 1866 Testament order has been arranged in the special
r
4 yp 8e e l n v ripa tv r r
naTpa Kair^vptjTpa ;
5:5 2006
8:5 58a table of contents section of the book. Kai KOKoloyv naipa >] ptjTtpa Savrtp jUurdTco.
8:8-12 277a
2 Peter In the example below, the Arabic numeral (55)
9:20 57a *Mk 7:10 *(see also [48],e)
2:22 204a accompanying the Old Testament text refers to that
10:5-7 156a
3:13 265a text in its Old Testament order (the total number of 10 Mcofjft y&p zlmv*Tf(ia rv nmipa aoo xal
10:16-17 2776
entries is 312). The reference marked off i n paren- v)v nrjtpa aoo, Koi KBKoXoytv narpa rj prjrpa Bavdrtp
10:30 1146
Revelation theses (22:28) alerts the reader to the verse number
10:37-38 220a
226-27 134a of the English text where that number differs from
11:5 6a One final word of explanation is needed. Be-
6:16 2916 the M T versification.
11:18 226 cause i n any given entry there may be additional Old
7:17 2176
11:21 29a Testament citations, there will be cases in which the
11:11 281a
12:5-6 199a accompanying New Testament reference(s) will apply
15:3 187a
12:20 47a 55: Ex 22:27 (22:28) to only a portion of the Old Testament citations in
15:4 173a, 187a
12:21 93a the left column of the quotation tool. In such cases
20:9 1266
12:26 304a :-ixn tib T | p 3 tfto bVpip tf? n^b$" the pertinent Old Testament reference will be given
21:7 120, 121c, 279a
12:29 77a immediately to the right of the New Testament cita-
In the portion of the tool reproduced below tion (see entry #12, right column, for an example). In
(entry 53), the heading on the second column (Ex. those cases where the Old Testament citation may
21:16), refers to the versification of the L X X where involve more than one New Testament passage, the
that differs from the M T . Thus, any inconsistency in Old Testament reference will be found to the left of
the versifications of the M T , L X X , and English texts the New Testament passages and their relationship
of the Old Testament will be noted at the appro- will be indicated by a series of lines (see entry #192,
priate place in the tool. Psalm 118:22, for an example). A similar procedure
The New Testament column of the same entry is used for any Old Testament citations that need
illustrates the features of that portion of the tool. A l l this type of treatment.

53: Ex 21:17 (Ex 21:16)

16

tnia-v rrto l a w "ras bhoisi KOKoXofiv mni-

po aTO f| urjpa aTO teAcutictei 8avTw.
XXlll
xxii
 SUMMARY A N D C O N C L U S I O N S
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
These quotations consist of reasonably or com-
pletely accurate renderings from the Hebrew of the
Masoretic Text ( M T ) into the Greek of the Septua-
gint ( 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
6
three classes: A, A-, and A .
The class A quotations are (noted by entry): 1 ,
4 2
2, 3, 4 , 5, 7, 8, 9, 12 , 13 , 14, 16, 17, 21, 22 , 23, 24,5
2 s
26, 31, 32 , 34, 35, 36 , 45, 46, 48 , 49 , 50, 5 1 , 52,
2 7
53 , 54, 55, 58, 60, 62, 63, 66, 68 , 69, 70, 74, 77, 78,
2 2 2 2
89 , 90 , 92 , 93, 94, 95 , 106 , 109, 111, 114, 115 ,
3 3
117, 118, 120 , 123, 124, 125, 130, 132, 133 , 134,
2 2
135, 136, 137 , 138, 139 , 141, 142 , 144, 146 , 148,
149, 150, 151, 152, 155, 156, 160, 161, 167, 168, 171,
2 4 s 2
172, 175 , 178 , 180, 185 , 186 , 192 , 193 , 207, 209,
210, 215, 216, 220, 240, 241, 246, 247 , 248, 251, 252,
3 2
254, 256 , 258, 260, 262 , 264, 265, 266, 267, 270 ,
2 2
277, 279, 285 , 288, 290 , 291, 294, 298, 300, 304,
305, 310. There are 201 quotations that belong to
class A,
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-.
6
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,
2
59, 64, 74, 86, 95 , 97 , 100, 103 , 109, 141, 142 2
2
(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 V3, meaning "abhor" rather than
"be married to"), 291. Those come to a total of 50
citations.
A The total for the three classes of category A {A,
d
A-, and A ) is 268 citations.
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
2
real meaning of the Old Testament passage as given
2
in the M T ) from the received text in the Hebrew
6 2 2
Bible. This category also needs to be subdivided.
The first class (B) comprises cases of complete
2 2
or near-complete agreement between the New Testa-
ment and L X X . Those citations include: 5, 108, 144
4 4
(where both use (pOdyYO^ airccov for Dig, either
understanding the lj? as a cord in a harp or reading it
s 6
as DVip). 145, 178, 180, 191, 199, 200, 201, 205, 206
2
(where both read as hophal perfects the MT's hiphil
2
imperatives), 213, 233, 243, 259, 260 (in which both
1
treat the MT's D'TiDX ? as those imprisoned by blind-
ness), 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
q
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
2
jiXriprooeii;), 178 (where the LXX's 8oKiuaoav is
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 approxi-
mates 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 KdUocoGod speakingfrom 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 OdvaxE in 1 Cor. 15 (slightly paraphrastic).
These are the citations in which the New Testa-
ment 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 prepara-
tion of his own account or letter. I n at least a few
cases there may be an affinity for the Proto-
Theodotion 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 him-
self, 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 8ixr|pri9tj<;), 1 0
(7 M t 2 2
" :
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 D13 D'ppn lo'i by 8paoa6uvo<; sv xfi
Ttavoupyii? airtrav in contrast to the L X X ' s Kcrra-
XaufJdvrov ev t Q tppovT)aei), 131 (Rom. 11:35 xic,
npo8coKv 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
3
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
xxvi
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 7ropix5uevoc, than M t . 4:15-16 does with 6 KtxOrj-
uEvoq, 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 repro-
duced by John 19:37 6v g^EKEVxnaeiv, whereas the
LXX's &v9' &v Kaxropxrioavxo resulted from mis-
reading 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 8iacK0p7no-
O-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 belong-
ing to category C.
Category D me wisely"; Rom. 9:20: "Why hast Thou made me
These consist of passages in which the New
2 4 a c c u
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 w h i c
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
T
Kpctuyffe i n the L X X , but axevayuoO in Acts 7:33
(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-7tpua in the New Testament passages ( D ) . a
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, decep-
tion") 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 g7rfjpv (the LXX's gcOicov
and Jn.'s xpraycov are completely synonymous.)
227. Isa. 29:166; the M T reads "He did not
1
make me"wj? x ?; the L X X "Thou hast not made
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, where-
h as 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
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 soterio-
logical 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
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 yfjfor 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
b
here; possibly Schleussner 228 is correct in suggest-
ing 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 acci-
dental omission of two successive consonants, such
as gimel and daleth, seems rather unlikely. If, how-
ever, 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 trans-
late "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
xxvii
 from the M T to the L X X and the New Testament.
agent in this case. I f so, the L X X and Heb. 12:26 are
The problem has to do with the identity of that
justified i n inserting eyc& with spyd^ouai to bring this
promised performance. I n the Isaianic context the
out; (d) the L X X seems to have pointed the con-
reference of Isa. 44:28 is to Cyrus, the future con-
sonants ^S'S Vys rather than the MT's reverse order,
queror of Babylon and the entire Middle East, but the
thus furnishing a suitable object to the verb after i t
Acts passage clearly refers to the Lord Jesus as the
rather than before i t (as the M T has i t ) ; from this
future deliverer of God's people from Satan, sin, and
Acts 13:41 draws in a clarifying Mpyov as antecedent
death. I t should be carefully observed here that Cyrus
of 8 oi ur} juoteuot|te.
is predicted as God's anointed ('rt'Bto) to bring about
311. M a i . 3:1 is quoted in M t . 11:10; M k . 1:2;
the release of captive Israel at the end of the 70 years
and L k . 7:27. The following deviations occur: (a) the
of exile. As such, Cyrus served as a type of Christ, the
L X X follows the M T i n rendering >3dV whereas the
1 divine liberator of God's people from captivity to sin.
New Testament citations make it ipas ? (in which
Hence the inclusion of that phrase at the end of Acts
apparently God is being addressed by the prophet,
13:22, a conflate of three Old Testament passages.
rather than speaking through the prophetyet i n
120-121. Only the first of these three New
either case i t is God who is the antecedent); (b) the
Testament quotations shows any real discrepancy;
M T reads " M y messenger, and he will prepare the
Heb. 1:5 is correct for Psalm 2:7, and Rev. 21:7 is
way before M e . . . " but this appears i n the New
almost perfect for 1 Chron. 17:13, except that the
Testament as "who will prepare . . ."which amounts
1
MT's 3X ? is made more explicit by Beds, since God is
to the same thing. But it is fair to say that the New
clearly the "Father" referred to i n the Old Testament
Testament's KCtTaoTceudosi is much closer to riDSI
passage. But in 2 Cor. 6:18 there is a very striking
than is the L X X ' s fcml3X6\|/Tai, which is clearly
a
identification made between Christ and His church.
erroneous ( D ) : (c) consistent with the use of oou
That is, 1 Chron. 17:13 ( " I will be a Father to H i m
(rather than uou) after rcpoccojioi) is the oou which
and He shall be a Son to Me") is interpretively
the New Testament inserts after t f | v 656v (^*H).
enlarged to include those redeemed sinners who are
In addition to the entries above, nos. 47, 86,
united with Christ by faith: " I will be a father to you
227, and 234 are to be included in this category. That
[plural] and you shall be sons and daughters to M e "
brings to 22 the number of citations belonging to
(the final clause, "says the Lord Almighty," is bor-
category D.
rowed 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
Category E loV l?J3 (as fixOn. eiq Odvaxov). Moreover, it mis-
them, 'You are not M y people,' it will be said to
them, 'Children of the living G o d ! ' " Crr^X '32).
This category of quotations consists of those
2 Cor. 6:18 makes explicit what was already implicit
that give the impression that unwarranted liberties
in the Old Testament passagesthat a promise to
were taken with the Old Testament text in the light
true believers among men applies also to true
of its context. But when due consideration is given to
believers among women, even though there is no Old
the basic message of the Hebrew passage and the
particular purpose that the New Testament author Testament text that actually specifies women apart
had in mind (under the guidance of God's Spirit), in from men.
each case it will be seen that, far from wresting or 165. There is not much change in the wording of
perverting the original verse, the inspired servant of Psalm 68:19a as it is quoted in Eph. 4:8, but the
Jesus brings out in a profound and meaningful way latter verse seems significant. The MT's "Thou hast
its implications and connotations. The New Testa- received among men" (or "taken hold of men")
ment contains the Holy Spirit's commentary on the becomes "Thou hast given unto men" i n Eph 4:8 (the
message and teaching of the Old Testament. As we L X X closely follows the M T : DIXS nl3Fi
keep that guiding principle i n mind we shall find our leaving out any prepositional equivalent for the
way to the solution of each of the 13 passages Hebrew 3. How can those changes (Shapes for
included under this category. Those passages (except and Toig'dvOpc&JiOK; for D"7X3) be justified? Here is a
for entry 29) warrant a fuller discussion. They classic example of inferential interpretation. God
include: took those gifts, not to appropriate them for H i m -
self, but for the purpose of distributing them among
118. I n this conflate passage of Acts 13:22 we
(a common force for 3) men. Or we can interpret the
find no translation problem whatever: " A n d he shall
M T clause as meaning: "Thou hast taken gifts from
perform all my desires" is accurately carried over
xxviii
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 con-
strues 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
1
.Oxen '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 through-
out 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. Neverthe-
less, 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 principleif 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 causa-
tive 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/neg-
lectful, M y [reading >Bte_3 instead of the MT's 1tt>S3]
1
soul is not well disposed [13 rni2 x' ?; cf. Zorefl,
Lexicon, p. 339a) toward h i m . " Here rnu is con-
strued 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 discrep-
ancy 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).
249. As rendered in Acts 8:33, the L X X version
of Isa. 53:8 (which the Ethiopian eunuch was study-
ing when Philip met him) contained clearly errone-
ous renderings of 1X170 (as iv if) tcoteivcoo-ei) and
construed OSfOO as the subject of nj?V (ffpOri), and
made yEvsdv auxoO the object of nnltt;' (poorly
construed as SinyrioETai). Again, it erred in inter-
preting D"n, a nomen recti after f i x , as i f it were the
subject of "VTJ3 (ctipexcti). There is no hope of bring-
ing 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 rendi-
tion. 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
wholeand that emerges very clearly even in the
defective form of the L X X renderingand 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 sum-
mary of several different texts in the Old Testament.
1
From Isa. 64:4 ( M T v. 3) it adapts 13'Txn x ? and
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
himselfbut 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 KapSav dvOpt-
Tiou ouk vpr) except for a reading peculiar to the
L X X as the final clause of Isa. 65:16: KCit ouk
v a P ^ o e t a i arrov e n r n v Kap8av, 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)TouacV 8ei; tole, dyar&oiv a u t 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
XikvSat; t o ? dyarccoo-v 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 per-
taining 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 perspec-
tive, 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? pretive in nature. Whereas the M T and L X X both
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 offer-
ing 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 be-
cause 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 correc-
tor 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 inter-
God's plan for the conversion of Gentiles and their
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 be-
tween 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 puzzl-
ing, 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 remain-
der 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
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 implica-
tion 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 interpreta-
tion of "thousands" put on the word by the Alexan-
drian 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 con-
sisting 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 prob-
lems 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 form-
less lump when his first attempt was marred. Of
course, that furnished a parallel to Yahweh's deal-
ings 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 disillu-
sionment 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 in-
QUOTATION T O O L
soluble 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 be-
tween the Old Testament source and the New Testa-
ment application. But because they are not adduced
by the New Testament writers as quotations from the
authoritative Hebrew Scriptures, they pose no prob-
lem 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 termi-
nology in the New Testament text, but those included
here are particularly interesting or noteworthy.
 SirniACiNT New Testament Commentary
Masoritic TiXT
a M t 19:4
1; Gen 1:27
T
2 7 ^kch iirointrev 6 9e&S t6v SvBpumov, 4 0 8 dnoKpiOEt? El7^ev Gen 1:27 & Gen 5:2. (A)
bairns i d^"^?!!
kt' eixovu OtoO eroinoev auTiiv, Spoev xai OflXu Inolriotv ai'irofig,
:onfc ana nzpsi ~gi ins sna mfa d ^ F ? "ia^sa inohiffcv ai'noix;-;

* M k 10:6
Gen 5:2
2
a
dp(TEV Kd'l GfiXu iTTOin- 6 6ji6 Ss dpxfje Kiiascoq spercv ksi inofyoev
b#-n$ afriTftKi n j n ? nap? -yi
aev atiToiig xai EiXo-pioev afiTOii?. Kai emuv6|ita(TEV t6 {Svojja a6-
tuiv Abaji, f\ rjjiipu inoiriatv aurous.

2: Gen 2:2
3
xal cweTeXeaev 6 Bib; iv tQ i'inpa tQ 2ktt) to Ipxa
afirou, EiroiTicev, xai Kaiimvatv -rf) fintpo Tfl ipi)6Mri dTtb irdv-
tiuv tuiv ipfiuv aiiTOu, iliv inoiiifftv.
Heb 4:4
4 eipr|KEv y d p tou rapi Tf|? |366uTie oOtco?- Kai tcar- Gen 2:2; L X X uses plural femine suffix. {A)
enavcev 6 OEOQ &V rff fi^epa ttj f-PSomj and nuvrcov twv
epyav ainov,

1 Cor 15:45
3: Gen 2:7
?xai frrXaaev 6 066? t6v 45 ouxcoq Kai yEypantai Gen 2:7. (A)
o

1 D
dvOpU
' JTTOV XOUVOTl6T115 "PIS KOI VE<piJO-|ltJS:V 61? TO TTpOfWTTOV fr/evcro 6 7ipfi)Tog av0pconoz 'A8du sig yroyjiv C,wom, 6
:n^o c$s> =1?" T " "'o W aiiTou ttvoi'iv luif\q, xai eteveto 6fivBpuraos5 vuxnv Zuioov. 0 1
Eayatoq 'A8du zic, nveOua ?cpo7roio0v.

Mt 19:5
4: Gen 2:24
-1
5 Kai eIjiev Svexa xoviov KaxaMym Gen 2:24; all four N T passages are identical. {A)
Tin*? -iTn i k f c a p a n iasrnifl vairnsi ^"S'ats;, is ?? v
avOpionoQ tov narr.pa Kai t?)v prrxepa Kai KO?.Ar}Gii<Terai t#
toutou xaraXeiipei avBpumo? tov naTepa afrroO xai niv unTepa
1
outoO xai TrpooxoXXriSriOTrai Trpo? Tf)V fuvaixa afrroO, xai laovTai yovami avroD, Kai eaovrat oi Svo cig oapKapiav'
oi buo tig odpxa jiiav.
A
M k 10:7-8

7 eveKev TOOTOO Karateiy/ei &v6pamos tov mripa

r
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^.
c
l Cor 6:16
16 0[tyj oOk oISute 6 t i
6 koU6uevo? ttj 7t6pvrj v crffiud ecttiv; eaovzai ydp, pri-
aiv, o/ iiio o-d/7ica piav.

^Eph 5:31
31 dvr/ TOVTOD KaTafoiyEi
avOpamoq [tbv] naispa Kai Q[v)v] prjripa f/co/ npoa-
KoMrjOijcrsTai npo<; rip yvvaim avroC, KUI Saovtai oi
5vo tig adpKa piav.

5: Gen 5:2 see Gen 1:27 [ 1 ]

fl
Heb 11:5
6: Gen 5:24
3 ff r,
->xai tOiiP^ ' l (Tev E v u ,
X Tip 8e# xai oty n"pi<JxeTO, 5 riicrcei 'Evibx HETETsGr) toO ui'i i8tlv Odvaiov, Kai oi>x Gen 5:24; M T 133' = L X X o f y T|upioKTo; M T nj?V =
5ti heteStixev afatv 6 8e6s, TlupicTKETO 8i6ti ute8tikv ootov 6 Oeo?. np6 ydp zf\<; L X X uete9t]Kv {A) or (B)
9
r D ^ s ins npb-'s u r a i o&Wn * T
UEtaSECTECog uEnaprupriTai EuapscTTjkevai t<$ 0c$-

2 3
Masoretic Text SlPTUAGlNT
Acts 7:3
7: Gen 12:1
B
v
' Kai tmev xupios Tip Appaju EeX6e ex Tfj? rns ffou xai ex Til? 5 Kai Gen 12:1 is accurately followed by Acts 7:3, except that
rraai *|rrtoai i F 1 8 T[b'i? onas-bs rn;r; -iBtf'i
crufreveias cou xai ex tou oi'xou toO iraTpo? aou ei? Ti)V tov, iiv elnsv Jrp6? aurov &X0e EK T/fc yifg aou Kai [&K] avy- "and from your father's house" is omitted, and a 80po
35
:-]s-is - $ s H ^ " ^ T ? av ffoi beiSur 0 1
ytvEiaq aoo, Kai dsvpo cfe t ^ v yijv ijv av am dsi^co, is inserted before ex<; xf|v yf\v.

flGal 3:8
8: Gen 12:3
7 , 1
3 xai euXoYiiffuJ 8 npoi8ottoa 8fe f) Gen 1 2 : 3 . (A), except that in Gen 12:3 L X X reads
-iss 1 ?"53? ^ I - ^ - ' '
tous euXofouvTag ae, xai tou? xaTapiufievous ae xoTapaaou.ai- xa\ ypatpf) 6 t i K TciCTTeco? 8iKaioI Td SOvrj 6 Geo?, TtpoEUTty- (pi)A.ai. But Gen 18:18 reads gOvr), as Gal 3 : 8 .
rnansn'nnstfa ^ *|3 ia-]a?i 7cWooto 'Appauu 6 t i ivEDtoyrjOijoovTai iv aoi nana
eveuXoftiSnaovTai v ffoi Ttdffai ai cpuXai Tfjs fn^.
ia EBVTT
Gen 18:18
, !
ia la-ia^i msai 'pina ij ? n;n;^n o r n a x i '"APpaap be Tiv6u.evos torai
ei's SOvos ma kui roXu, xai eveuXoYnBiiffovTai iv outui navta Td
eOvn Tfis T'lS-

Acts 7:5 *(see also [17],a)

9: Gen 12:7
s
-ias i o-ias-'ps h r r stv 7 xai 5 Kai oi)K SScokev aiT$ KX,T)povouiav tv airrfj ouSe pfjua Gen 12:7; Acts 7:5 inserts eiq Kardoxsoiv aurqv ( L X X
s

,!
uj<p8ri xupios tuj Afipau. xai evrrev auTit) Til) cmepnaTi aou bwffuj
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 Tnv ffiv TauTtiv. xai ujxob6u.no"ev txel Agpau. 8uo"iao"T>ipiov xupiiy
Till dcpeeVn auTip.
jro86s Kai jiT|YYEftaTO dovvai airc& e/? Kamaxeoiv av- = M T i n v yfjv Taurriv). (F) Gal 3 : 1 6 (A)
x
v;v Kai r@ anspfian avroo psr' abiov, oi)K 6vto? aiiTfl)
t6kvou.

^Gal 3:16 *(see also [16],a)

10: Gen 13:15
1
'5 6ti Trdaav ti'iv Y']v, nv oil opifs, aoi biuauj aun'iv xai Til) OTTtp- 16 t $ 8 'APpadji ippgOriaav al 3taYYEX.iai Kai t $ tsntp- From Gen 13:15 there is only a single phrase I S H t V i that
J] ? n s i nns-"ws r^sn-ba-ns p
! u.ari ffou tun? toO aiuivog. jioti autoO. oh \iyz\- Kai toT? ancpuaaiv, tbq tni tcoA.- has been adopted by Gal 3 : 1 6 (where the messianic ful-
:Djj>iiri ?i"il pi n y n s ^ v dXX,' d)? ip' gv6?" Kai T0 aneppari aoo, 6<; Sotiv r

fillment is found in the person of Christ Himself, as the

XpiaT6?.
"seed" par excellence, of Abraham). (A) and (D)

fl
Heb 7:1-2
11: Gen 14:17-20
"'EEfiXeev b PnoiXeuq Zobopujv eis cOivuvtii mv auTtli in.Ta * J OfaoQ Ydp 6 MEXWOESEK, PaodsbC ZaXtjp, ispsbt; Gen 1 4 : 1 7 - 2 0 H e b 7:1: wrooTpgcpovTi, L X X : UEid t o
Dip T^rSS'l'? r
1 tov OEOU TOO bi//iaroo, 6 oovamjoai; 'Afipaa/i bno-
!
to dvacrrpeiyai outov otto Tils xomjs tou XoboXXoTojjop xai tujv A
dvao-TpEyai, M T : 13W n n x . (A of F)
-ijtfs apbrarrnsi n a i ^ - n a ^ n s niana in-' nns''ir,s"ip ? SamXeuiv tuiv u.et' aurou eis Tiiv xoiXdba ti'iv lauri (touto rjv
T
titpitpoYii and r/fc Konffq Tt3v fiaaiXiwv Kai EvUoytjaag
r

djw r\bg p-fr^a'pai ^ a n pas? sin pasr^s ins

18
to TTebiov paffiXeujq). xai MeXxicrebex gaffiXeO? Za\r\n eSiiveYxev abrov, 2 0 Kai SsKdrtjv and navrtov upiav 'Afipaap,
i ! i ! 1
dpiou? xai o'vov iiv be iepeu? tou 8eou tou in|no"TOu. ''xai rpjXo- npflTOv ufev ipurivEuouEVO? paaia.E<; SiKaioouvTiQ grrEna
nas'i ina/irn, w : p , ?B 7S ? ]na sirn ti an ? s ^ i n fnffev tov Appan xai emev EuXofnuivoi; A{5pan tuj 6eili tui uyio"TU), 8k Kai PamXebq Zahjp, 6 lonv paoiXEi)? Eipfivnc;,
30

^nsio^nj/p p^V' ^ ? i !
DiaSTjna os ixTifftv tov oiipavov icai ti'iv fr\v, xai eiiXofiiTOS 6 Geo? 6
ou o o v
uvpiOTos, Bg TrapebujKEV tous ^X0P S unoxeipious ffoi. xai
Ibujxev auTip bexdTiiv duo ndvTmv.
:baani???a

R o m 4:18
12: Gen 15:5
5 5
iEriTaTv bl auTov ISuj xai ei7rev auTuj AvdpXei(;ov 18 "Oq nap' XTrt8a tc' Xni8i grcioTEuaev eIq t6 Gen 15:5; Rom 4:18. {A)
h a s h nsinn ins s f h .
bt'l eis tov oupavov xai dpi9Mno"ov tous dOTtpas, ei buvrjcfrj eSapiO- YEveaGai acrdv naTgpa noXk&v tQv&v Kara t 6 lpr]uvov
i"p n a s i ons idp*? bpirras D'aaian nspi naiatfn ^ r ^ a n OOTO}Q Saxai to anippa aoo , T

jariaai aiiTOus. xai einev Outujs ifftai to aitepMa oou.

:Tjininvr:na

4 5
 New Testament Commentary
Masoretic Text Septuagint
*Rom 4:17 Only Gen 17:5
Gen 17:5
17 KCtScbs 7YpaTtTa^ n naripa noXX&v tOvv Gen 17:5; Rom 4:17. (A)
Sua! oil xXr^nffETai I n to Svojid aou Apap,
rcOciK ae, kotevovti o emaTEuaev BeoO t o C Ootcoi-
:^nna era ]iaq-a&ra dXV ioTai to, ovojjd ffov Apaau., 5ti mtTepa TtoXXdiv eQviSv TiOetxd
ovto? Toi)? VEKpoix; Kai KaXoVTOQ TU un VT tb? v-
ae.

Rom 4:3
13: Gen 15:6
xa\ ertioTeuffev Apan ti$i 9ei, 3 Ti yap f| Gen 15:6; all five N T passages are identical. {A)
xai eXoTiaSri aTiii eig bixaioo"uvr)v. ypatpf) XiyEi; Bmarevaev de 'Apa/i T& GE0 Kai eXoyiaBtj
0T(j5 ei$ iKaioavvrjv.

*Rom 4:9
T
9 ' 0 uarapio-poi; ov oto? im Tf)v TtEpiTourjv i i Kai
T
711 ti'iv KpouoTiuv; iyoufiv yetp ^ 1 0 8 1 ) t6> 'Apa-
u f) nioTie eI? 8iKaioa0vTjv.

i'Rom 4:22

22 810 [Kai] S^.oyio9T) ai)T$i eI? 8iKaioouvT)v.

^Gal 3:6

6 KuOd)? 'Apau eniazwaev t0 OCW, Kai cXoyiaOi]

avT0 ;'? iKaioavtjv

^Jas 2:23

23 Kai StcXtipjSti f) ypatpf) f) ^.Eyouaa- ini-

mcvar.v SE 'Apahp T0 e&, Kai sXoyicO)] aintp ei; SiKaio-
r
covr/v Kai <ptA,os 6eo K,f)Or|.

fl
Aets 7:6-7
14: Gen 15:13-14 r T
6 iXXt\czv 8e oTax; 6 Osg ri Sarai r anippa Gen 15:13-14; Acts 7:6 yfj dDiOtpia = L X X yf] oiK
'3 xai epp0n Ttpfrg
Apaju rivujuxujv fvujtrg dti Tfdpotxov foTai t cmepu-u ffou iv avro npoiKov iv yjj XXorpia Kai ovXtbaovaiv *ai>rd Kai x d
!5ia, M T QTf? Hb n ? - ( ^ ) ' otherwise {A) or {A-)
r
!
nisa snns ans y s i c "jaui a t o itf? V i s a * l O rjjr: i na Ti) ox ibia, xai bouXujcoumv aToiig xai xaxujffouow aToiig xai KKtbaovoiv Erl) rerpaKaia- 1 Kai r eOvoq c& iav SooXev-
s
1 4
14
TaiTEiviijcoudiv aTOug TETpttKOCTio xr|- T 61 iBvog, u) idv bou- imaiv Kpiv) eyeb, 6 Osq eIitev^, Kai per ravra F.4EXE-
efcna ws" p - n n w "aas n riasr ntf ' i s m s ' t s i :na#
Xeuctujotv, xpivj eyuV het be TaTa UeXeuowtai ifobe jaETd diro- twvrai Kai XaTpeiiaouaiv uoi iv rQ> tjio) tot).
axeufjg noXXrig.

Ex 2:22
"v TaCTTpi bE Xaoaa #) Tuvr| Stexev uiv, xai E7nuvu.ao"EV Muiu-
msa t t V i -na i r i s *a -Dna iaarns ""snpn ia ""6ni --'
cfig to ovofxa aTO ("npffan Xeywv Sti poixg eip.i ev Til
:"n"iaa dXXoTpia.
IT : T

Ex 3:12
"eTitev bl 6 Ex 3:12 is not quoted or alluded to in the N T , though
1
OEg Mujuctei Xetujv 6ti "Econai het& ooO, xai touto ffoi to ar\- related in sense.
oyteaa b y r r n x j j ^ s i n a ^Tin ?^ p s p nisn $T%[ .ueTov 8ti e-fii) ere eSottoctteXXu)- ev tuj eiaTareivffetv Xa6v nou
tE AiTuwou xai XaTpeuffETE Tip 9ew ev t # pei toutuj.

15: Gen 17:5 see Gen 15:5 [12]

Masoretic Text Septuagint New Testament Commentary

16: Gen 17:7 Gai 3:16 *(see also [9],b)

'xai (Tti^ctuj t?|V oioSfixnv uou v
jncov iu,o xai dv uiaov ao xai dv uiaov toO 0TTpu.aT aou
MtT cr Ei ftv aTjv et' bia8>ixr)v awviov Evai o*ou 8e6 xai
TOCTTTpJiaTOffOUp.T 0".
Gen 24:7
'xpio 6e6 toO opavoO xai 8e6 Tti T^i. iXagv
1
HE x to oxou toO TtaTpd uxv xai tx th Tn. fa Tvt\eriv, B
s i >*n-ia r i f p ^ T3" "anp ? ~m XdXnaev noi xai ujuocrv moi Xywv l o i bwow t)v rnv_ toutiiv
xai tj CTrpMaTi aou, ao drcoaTeXe t6v drreXov oto u-irpo-
a8v aou, xai Xr|HM,l YuvaKa tj uj u.ou laaax ekeOev.
16 t> 8 'APpau ppeTiaav al Tca7YEX.iai kuI t> oiip- It is sufficient to observe that the term orcpua in the
naTi aToO. o A.yEr Kai toT crcpuaov, rtl noX~ singular is used in both Gen 17:7 and 24:7, and this is
r
Xv TJk' tb (p' v' KC T& anp/tar aov, otiv
really the main point of Paul's citation showing that
XplOT.
while the descendants of Abraham are perhaps indi-
cated by this language, this reference to SIT as a collec-
tive is from the prophetic standpoint significantly a
singular and i t was the Messiah, Christ, who was pre-
eminently the o-rcpua 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)

17: Gen 17:8 Acts 7:5 *(see also [9],a)

s

1 1 n 8
xai bjffiu aoi xai tiS airpu-aT crou 5 koI oi)K 8iOKEv ai>r$ jcXripovouiav v arrj oS fJfua Acts 7:5 includes portions of Gen 48:4 (none of which
pip'rarV' * n Tins V i f r i ? ^ HTd ai ti'iv -plv, fiv napoixE, Traav Tf|v Tiiv Xavaav, ri xrd- s
no Kai ETfTryyiA.aTO ovvou art(p ei Karaaxso-iv a- is distinctive for Gen 17:8 alone), converting direct
axEtnv aiuiviov xai 2aouai oto 8E. x
viv Kai T(j>*anpfiaTi arov per' aTv, o>k vto auro! address (2nd pers. sing.) into 3rd pers. sing, in a matter
TEKVOU.
appropriate to the context of Stephen's speech. {A)
Gen 48:4

xai Eirv uxn 'Ibo -fj aSavi ae xai ttXtiOuvj

(TE xai Tion'iauj at Ei auvawr Qviv xai bujCTtu aoi T|V Y'iv
:obii? n-tns TjnqN ^yn*p niwn H a r r n N -ijinj d-sh TaTnv xai Tip ottphot aou u. ai ei xaTdaxEaiv aviviov.

18: Gen 18:10 flRom 9:9

1 s 10 '"ettev b 'EnavaaTptpujv fifuj 9 EJtaYYEMa yap Xyo oto Rom 9:9o (or b, really) quotes from Gen 18:10 the
mi!? ? p-nam n n ns;a ^ "is^'
iTp ai Kara tv xaipv totov ei jpa, xai ln uiv lappa fcar tov Kaipv totov kevaopai Kai saxai tjj Lappa vio.
JtT i |\" " T- J" T 1 V ** < T J ] fuvr'i aou. Zappa b iixouOEV up tQ 8pa ti axr)vf), oaa temporal phrase "at about this time"; from Gen 18:14 it
: r n q s "Kirn 'pn&n nos naaii nnrj ^nto Tiia8v aTO. picks up " I shall come, and Sarah will have a son." But
^.1300^01 differs a bit from dvaaxpEyu) in the L X X
d
(which is a literal rendering of MT's 31#X. (A )
19: Gen 18:14
I4

naa a f s l i a b na^ rnnp x ^ q 1 4 Hf| buvaTE iTap tli ep p%ia; ei tov

xaipv totov vaoTpuiuj TTp ai ei jpa, xai htwi Tf) Sa|ip
M?nj^n;q ul.

20: Gen 18:18 see Gen 12:3 [8]

fl

21: Gen 21:10 Gal 4:30

10
1
-nw n & n nasn 2>na nrnas ? n a x h v xai eTtEV Till Appaan 30 d U t Xfcf&i f| Gen 21:10. {A), except that Gal 4:30 omits TMjrri after
'ExgaXe t|v iraibiaxriv totiiv xai tv ulv aTij- o rdp xXnpo- Ypatpfj; ixfiaXe rrjv naiicKrjv xai zv ov arff- o yp Tfj TCaiOKT].
tprjarov "aa-DV nstn nasn-]a wy. xb p naa voniiaei u Tfi naibiaxn totti uct to uo hou laaax. r
Ph Kktipovopijaei vio rfj naiioKti per xoS oio
r
Tft Xsu9pa\

8 9
 Septuagint New Testament Commentary

22: Gen 21:12 flRom 9:7

13
eittev be 6 8ebs tuj APpaau Mf) axXripov ?<ttuj t6 r
7 ot>5' 6 T i eI- Gen 21:12. {A)
syrbs orj-ias D'r^patfh" pii,ua evuvtiov aoy irepi tou naibiou xui Ttfpi Tfjs naibiaKii?- tcuvtu, civ OJt^pua 'APpadji Ttavreq ttKva, dXX'- ev 'Icraaic KAtjOif-
Oua idv einri ctoi lappa, dxoue Tfls tpwvfis auTfis, 8ti iv laaax fferal 001 onepjia.
KXnl'M'JtTui uoi Cntpnu.
toil pn?:a p n^pa s 0 nni? ^
i *Heb 11:18

18 Trpo? 6v eA.aA.i)GT) 6ti

I v 'JaaiiK KfoiOi)oetai 001 ancppa,

23: Gen 22:16-17 u Heb 6:13-14

rnator; tib) nfn naquTia n % i f s
1 17
?]iJnrni$na-isna-in !Tjanas?pa-p
_i
"istf ns TijnT'tf'Ti Qn nsiff ?y ntfx ^iffai opitfrr p a i a a
-
-|- v )-: i - J": at- J" : v.- ; i ^
c
'XeTU)v Kar' iu.auTou tiiuoo-a, 13 T yap 'Appadu gTcayyEiXduEvo? 6 8e6;, tnsi Kar* Gen 22:16-17. {A); note that Tjia-p is r) ut^v in L X X
Xetei xupiog, ou t'ivexev iTroii]aas to piiua toOto ko'i ouk itpeiauu
npfosa'T??^
3 n
tou uioO aou tou &Ya7rr|ToO bi" eue, '?fi u.?|v edXoYiuv EuXoTnOiu I o68ev6; eIxev usi^ovo? 6u6aai, fimooEV xa6' tamoZ
14 A.EYCOV'
and Ei ur)v in N T . (A-)
^Tjjorni?!l- " ? ae xa'i hXviOuvujv TrXnOuvtu to aitep.ua aou ujg Toiig daTepag toO r
ci n>)v^ EuXoytbv wXoyr}ato ae ml nXtjOuviov nXqOvvtb oe-
T
oOpavou xai dig ti'iv d.uuov ti'iv irapu to x '^S flS SaXdaaog, Kai
j- .
KXripovoiifiaei to OTtepua aou Tdg ttoXei? tujv inTEvavTiuuv 1:
tva'a
it i

24: Gen 22:18 1 Acts 3:25

18
:"$>a ni??$ a p t y-ixn j % bp p-anr?) "* xai 25 oueTq itsiz oi uloi tc&v Tipotp-nT&v
EVEuXo-rn6iiffovTai ev Tip anepuaTi ffou ndvTa to S9vr) Tns tmS. Gen 22:18. ( / i ) ; note that the verb vuA.OYr|9rjoovTa
icai tflc 8ia0iiK!K tjs JSieOeto 6 0e6?^ t c 6 tou? natipag
P ?
comes first in L X X , though after orcEpuciTi in N T
dv8' ujv im'ixouffas Til? iu-'l? <pu>vfis, r
)u65vX.6rtov 7tp6? 'Appadu- /co/ ev t<5 mtip/iaztaoo^fiv-J (Acts 3:25).
eoXoytiBfooYtm naom a! mxvpml rtj<; yij<;.

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
Gen 26:4 is identical in this clause.
oupavou xai bwffuj Tip cmipuaTi aou rcaaav t?|v ffiv touttiv, xai
ivuXoTn8iiaovTai iv TipffTripuaTiaou ndvTa Td idvi) Tfj?
1

25: Gen 24:7 see Gen 17:7 [16]

3
i

26: Gen 25:23 1 fl

=nna"; Tpsaa ops'?
: T y s - n r . 371
Rom 9:12
^xai EiTfEv xtipiog auTfi 1 12 ouk 5 ipYOJV dXX' J k Gen 25:23. (A)
Alio t0vn iv Tfj faaTpi aou eiaiv, toO KaXoOvroe, gppfeOrj autfj 5 t i 6 peiCcov SooXevaa T $
^ o a a bra ^ xai bio Xaoi ex Tfj? xoiXiag aou biaaTaXi'iffovTar IXAGOOVI,
aij'ps bs'p'i 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 11
Masoretic Text Septuacint New Testament Commentary

29: Gen 47:31 Heb 11:21

fe i n f i "b ny?2fq -isn't. 31

3' ElTfEV be "OuOCTOV UOt. 21 nioTEl 'IaKri&P duoGvTitJKOjV 8kcio-tov t S v Between M T o f Gen 47:31 and the L X X rendering
kk'i ujuoctev aiiTui. xal rtpoo'Exuvrio'ev ItrpctriX Itt! t6 dxpov rfiq utc&v *Itocyf](p EuX67T)OEV Kai npooExvvtioev mi TO axpov (which is followed also in Heb 11:21) there is a diver-
jidBSou aiiToO. VK pafiSov amoT). gence 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 con-
sider 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)

30: Gen 48:4 see Gen 17:8 [17]

31: Ex 1:8 "Acts 7:18

8
AvitJTr) be PoffiXeu? ETepos tir* ATyuittov, Bg oox fjbEi t6v Iuj- 18 fixpi 06 aviary jtaoikebi; erspog a
[in' Ex 1:8. (A)
OTiqp. 1 1
Aiyimrov]^ oc OVK y5si TOV" 'Iwaijtp.

32: Ex 2:14 "Acts 7:27-28

"6 be 27 6 8e dSucffiv t6v rcXnaiov drtcbacrto afrrdv el- Ex 2:14 is accurately rendered by the L X X , which is
a v
eiTtev Tig tie xd.tott}o~v dpxovTa xai bucaaxfiv dtp' f)uujv; uf] ' mbv t/c at Kariavjoev Spxorta xal imaarijv itp' fip&v; followed exactly by Acts 7:35, except for the insertion
x - H nsBrrriK "ram -ink nnx ^ r i n ' p n i r $ y 'BDiSi Xeiv ue OV SeXeu;, &v Tportov dvETXeq ex8e? tov AiTunnov; <po- 28 pJi uveXtfv pe ab dika% $v rpdnov aveTXcq txB'K tov of the adverb ("yesterday"), which is missing from
c
: i 3 " i n i n i i ]3K n^'b Pn8r| be Mtuuafis xai eitcev Ei oOtuj? iucpave? tetovev to pflua Aiyimriov; the M T , but which is fairly inferrable from v. 13: "And
touto;
he went out the next day." {A) and ())
h
Az\$ 7:35

35 ToOtov t6v Mauafiv 6v fipvnoavto elndv-
te; rig at Karearqaev Spxovta Kai iixaorijvT; toOtov 6
8eo$ [kou] fipxovTa Kat AUTpiuTrjv drrtcrraAXEv ouv xEipl
ayytkov too 6<pBevto$ auTu> ev Ttj PdTtp.
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)

12 13
Masoretk Text Septuacint New Testament Commentary

33: Ex 2:22 see Gen 15:13-14[14]

34: Ex 3:2 flActs 7:30

3 f
uj<p8ri be outui dYTeXog xupiou ev 30 K a l itXT)pto9ivTCOv fiTfflv^ teaaepdKovra ffl(p8r) Ex 3 : 2 ; M T = L X X , but (1) N T Acts 7 : 3 0 omits Kupiou
cpXoTi mipog ix tou Potou, xai 6pd 8ti 6 pdro; xaiETat Ttupi, 6 after fiyyEXoq, and ( 2 ) it defers fiyyE^oc; seven words
$xa -jB3 h i p r i narn x t _ i naon rjino a'x-Tisba r b x n i r r be pdTog ou xaTExaieTO. 1
mpoq' pdToo. after its verb racpOr]. (Note that 3 = v both in L X X and
NT.) 04) and (D)

35: E x 3:5-10 Acts 7:33-34

?p3K vfcx pax " i o x V :in tfnjrnnns
XT, p v s hgto n n c n a p j r T f r x i prur ]tt>x DH?8 p * ^
-i#x "sy " j j j t i n 'irx-i, n i o rnn"; " i a ^ i 7
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
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
1 s
:on'x o^q' ? Dyjsra i a i x y - n ' k r n x n%T" 31
bx-iB^-'?? ' p i r n x xsirn nyn?"^>x j i q ^ l
'eTrrev be Mujuafjg TTapeXOiuv Siyouai t6 33 'Eirtev it o0t> 6 Kupi- o&' XSaov id bnoSwa rd>y Ex 3:5-10; bp (G32<bpl) = L X X Xvam (XOoov Acts
Spoua t6 uef a toOto, t! 8ti ou xaToxaieTai 6 paTog. dig be eibev TtoS&v (TOO, 6 yap xonos if' tj> I- srrjKaq yfj iyiu iariv. 7:30); bsn *[>bm = t o i)Tc68r|pa (sing.!); k tkiv
r ^ y nn*1 nnx xupiog S t i irpoffdTei ibeiv, jxdXeaev out6v xupiog ex tou Potou 34 idwv eliov rf}v KOKCOOIV XOS XaoO poo rcoSrav L X X and N T , neither of which has aou after
m Xtujv Muiufffi, Muiuafl. 6 be eIttev Ti ioriv; ' o i eIttev Mfj dTT-. r f
TOV iv Aiyimrtp xai roS orcmypoD ourd>v rjKouoa, xai xari-
-
orjg iLbe XOaat t6 UTrobriua ix tujv Trobibv aov 6 Ydp TdTrog, ev rs
i>Tt68r]ua. Ex 3 : 7 ; Dnj7SS"nx"! = L X X rr\q Kpauyf)q
j D ^ x r r ^ x bpcio ip aii e'airixctg, Yfi d'fici eaTiv. xai eIttev auT$ Eyuj eiui 6 Beog fav i&teoBut ainob\' xai vSv dtSpo -anoorttXu) at c/f AU auTtov, N T toO OTvayuoi5 auxcov; either is fine for
tou TrctTp6g aou, 9eog Appaau xai 06g laaax xai 9e5g laxiup. yomov.
Dj?S. Ex 3 : 8 ; ib'XTlb = L X X E^ayayEiv amove,, N T
dTriOTpEqjEV bs Mujuaog to Trpoaunrov auToO' ejXhPeTto fdp xaT-
8
eupXiipai evurrriov toO Oeou. 'elrrev be xupiog Trpog Mujuffrjv ^E^.Eo0ai auTou^; either verb is fine for V'SnV; M P s
n ! ) 1 ii3 'Iburv elbov Tiiv xdxujaiv tou XaoO uou tou ev AItutttlu xai Tflg iV'SnV refers to ay, which is singular; however, as is
^"! ' ?'
xpauYfjg auTiSv dKrjxoa diTO tujv ipTobiujxTujv alba Tup ti'iv 6bu- usual in the L X X the plural is used in referring to 037.
8
vr)v aCiTuuv xai xaTePnv eEeXiaBai aCiToiig in x^'PO? Ai-fUTn-iujv {A) and (D)
D n a
xai iEotaTEiv auToiig Ik Til? THS ixeivrig xai eiaaYayevv auTOu?
$ eig Tflv dyaOiiv xai TtoXXiiv, Eig ff\v friovoav fdXa xa\ ulXi, eig
"t'V i? V n y
t6v tottov tujv Xavavaiujv xai XettoIujv xai Auoppaiujv xai <S>ipt-
sail?'?? Zaiujv xai TEpYEaaiiuv xai Euaiujv xai ItPouaaiuiv. 'xai vuv ibou
xpauYfl tujv uiiSv lapaiiX fixEi Trpog u.e, xdYii) Euipaxa tov 8Xiu-
I0
udv, ov oi Aiyutctioi OXipouatv auTOug. xai vvv btupo diroaTEi-
Xuj aE Tipbg tt>apau) paaiXsa AiYurrTou, xai dHdfcig tov Xauv uou
Toiig uioug lapanX x Trig AiYUTtTOu.

36: Ex 3:6 Mt 22:32

6
xai eittev auTiJ) 'Etuj eiut 6 6e6g 32 tyd> eipi 6 Beds 'Afipaap xai Ex 3:6 = Mt 22:32 = L X X and M T as far as it goes. (A)
| t j - t v
tou uaTp6g aou, 9e6g Appuau xai 9eos laaaic xai 9s6g laxujp. 6 Peoc 'laabx xai 6 Beds 'laxthfi; o6k Icttiv [ 6 ] bzb& ve-f

x t p V3S hiib nricn 3'p^: ti'Vxi p r j ^ "ribs onnax p'bx -

dneaTpEijJEV be Muiufffig to Trp6aumov auToO EOXaPEiTO fdp xaT- rpiav d X M ?d>vtv.
:D n'bxn- 7XB 3nQ , i ,,
EupXiij;ai evujTtiov tou 6eou.
r v: t v v ~ "
b

Ex 3:15 Mk 12:26
15
xai eirtev 6 Oei>g ndXiv trpog Mujuafiv Outuj; ipeTg 26 JtEpi Sfe Tffiv vEKpfflv 6 t i EYEipovTCti oi)K avyvanE Ex 3 : 1 5 = M k 1 2 : 2 6 , which quotes more fully, adding
Toig uio'ig IffpmiX Kiipiog 6 Oeog tujv uaTepuiv uuujv, Oeog Appaa^s tv Tfl ptpXtp Mco0at)? &ni toO Pdxou tcGk; eItcev ai)T6) 6 6 Qzoq 'IaKcoP = M T . Ex 3 : 1 5 ( L X X ) 6 Oeo; t S v
0 1
-
xai ftiig laaax xai Otog laxiup, d^iaTaXxtv ue -rtpog iiudg toOto 8E6? Xeyojv eytb o Bedg 'Afipaap xai [ 6 ] Oeog 'laaax xai rcaxEpcov uucov = oaTJIag Tj'^S. L k 2 0 : 3 7 comments on
p ^ - n j ca-bx a'ps: ' p ' ^ l p]?T- P ' ^ v'"!? a , D i?
Uou taTiv uvoua aiibviov xai uviiuoauvov YEveuiv -fevEaig. 01
[6) Bedg 'laxtbfi;
this verse, so an accusative is used after X.Eyi ("He calls
: n i ni'? "naj nti
[ H i m ] the Lord God of Abraham"), thus Kupiov instead
f
A c t s 3:13 of Kupioq of M t and M k . Acts 7 : 3 2 = M t & M k .

,13 (> Owg Acts 3 : 1 3 quotes from Ex 3 : 1 5 the phrase "the God o f
a N u N
'APpaap xai [6 Oeog/ 'laaax xai [d Oeog7 'laxwjS, 6 Oeog Abraham, the God of Isaac, the God of Jacob, the God
twv nareptov tjptbv, 56!;aaV t6v naTSa ai)ToO 'IriooOv 6v of your fathers," so this too is identical with M t 1 2 : 2 6
T
ujieTi; o fe 7tapE86KaTE Kai fipvf)oao8 Kaxd irpbauj-
u v

r
and its quotation of the same passage. Actually, both
Ttov riiXdrou, Kpivavrog gKBivou d7roA,uEiv
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 con-
nection with Acts 3 : 1 3 .

14 15
 Septuagint New Testament Commentary
Masoretic Text
dLk 20:37
Ex 3:6 (continued)
37 xi 6 eye-
r
povrai o l vsKpoi, Kai Mrouofl ufivuoev rcl Tf) parou,
T
tb Aivsi Kpiov xv Bev 'A/ipap Kai 8sv Vo-a/c /<cu' t
only Ex 3:6
Bev 'JaKd>ff\

eAets 7:32

32 ytb o Sed tcov nazpwv aoo, Be 'Ajipa-

T T
ap Kai 'JoaK Kui 'lambfi. vtpouo 5 ybvuevo Mwtt-
crfi ok TX.ua Kaxavofioai.

37: Ex 3:12 see Gen 15:13-14 [14]

38: Ex 3:15 see Ex 3:6 [36]

39: Ex 9:12 see Zech 11:12-13 [307]

I

40: Ex 9:16 Rom 9:17

,6
Ka vfKev totou biETr)pr!6ri, vct 1 17 Xeyci yp f) ypa- Ex 9:16; T ^ M ? n x T R
"^JP = m 9:17 etc; amd
ev&cEujucu vCToiTr)v icrx^v juou, xai ttui Sia-fTEXi) t ovoud of) zS> Oapatb t i ci ar TODTO ijycip ce nw tvei^wpai t o u t o E ^ y e i p a oe, whereas L X X reads evekev t o u t o d
w 130 ]unh^ "ns'niji jiniqr! -naya ^ - n o y n nxr i i a s a ]U0u EV TtdCTil Tr) Tri- iv 001 rfjv Svvapiv pon Kai nto iayyxkf} to vo/t pov v 5iTTipri6T)q, which implies (?) rnyn (a passive hophal).
tTnxrr'raa non zfi yg.
| V IT T 11 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,
a
approximately equal to 5i3vauiv uou in NT. (A or D)

41: Ex 12:46 Jn 19:36

1

Vax?, i r i x rraa
6
< ev oWa 36 yvsTO yp TaBta vo fj ypaipr) nXriptoBfj' trroUv Ex 12:46; nautt) X ? DSJH; L X X auvipi\)/TE vs. Jn 19:36
,ui8 ppuje^CfeTctt, xa OX OCTtTE x Tfj oixia tjv icptitiv ?iw o avvzpi^oexai aroS. oioCv o ouvTpiPr)9rioTai, as i f from nafri (N21).
1 1
tia-natfn x ? asm nam -warrp rrarna "X^irrx ? rai otoOv o auvTpiy)ETe dt' aToO. Here N T deviates from both. ( B " ) Note that Num 9:12
gives similar instructions: la n a s r = L X X otov
Num 9:12 ou CTuvtpi\(/oi)oiv. Ps 34:21(20) reads: 'v auicov o
,3
OUVTplPT)0Tai.
1
n p / i n t f liar? n ^ r x ? 1 2
o kotoXe-
tjjouaiv dn' aToO e t Ttpurt xai otov o auVTptyouoiv du'
1 -
:irix f r . nosrj n ^ - ? ? ? i a " ? ^ - ^ *S1 aToO' xar tv vuov to Ttacx" Ttounaoucriv aT.

Psalm 34:21 (34:20) (Psalm 33:21)

1 _i
: rnaS) X ? nana' nnx r n l o s y ? a nats' 21
w 21 KpiO Cpu\d"0"El TtdVTa T OT aTJV,
T IT ! * J T " " / ~ AT a T / Sv 45 aTJV O auVTplpliCTETOl.

16 17
Masoretic Text Sepiuacint New Testament Commentary

42: Ex 13:2 Lk 2:23

_I
-123 "il2a ?D ^"^"ip. ' J
1
'Afiacov uoi ttuv rrpui- .,_ 23 KuOfix; yEYpujntii nv Ex 13:2; 1UD "na3"'?3 = L X X nav rcpcoxoxoKov Tcpraxo-
totoxov irpujTOTfVES biavovrov Traffctv u.r)Tpav ev toT? uioi? lapariX > voutp Kupiou 6xi nav apoev Siavotyov p>jrpav ftyiov Tip yevsq 8iavoiyov. (5") The original may have been
:sin *b npnaai ansa yaa b n V ^ a duo dv8pumou w<; xti'ivou^' uoi iajw. Kvpico KkrjBrjaexai, TcpcoxoxoKov f] TcptoxoyevEq, which is almost synony-
mous.

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
1
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:
a
"every male that opens the womb." ( 5 )

43: Ex 13:12

~bo r n a i m ^
n
xai dipeXa; Ex 13:12; Drn TDS'^a "and you shall give over to
T it ! - -s - ; irdv biavoirov urjTpav, tu dpcrevixu, tw xupiur mtv bmvoirov Yahweh all that opens up the womb"; L X X rtav 8ia-
-!
"naffj jlV nrr. t | x nan? -n# I -ibs ??1 n i n ^ o n n - i a s uf)Tpav k tujv pouKoXiiuv i"i tv Toi; xTrjveaiv aou, iiaa tuv r<ivr|-
c
voiyov, xd dpcsviKd, xro Kupicp "and you shall take
tui croi, id upotvixd, uYidffus Til) xupiui.
away all that opens up the womb, the male [offspring]."
Lk 2:23 (see above).
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
b
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 ) .

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<V T t 1*
SriviKO bt tcTKXi'ipuvev Oupuuu tiOTroo-rtiXai ouuc;, dnt- Ex 13:15; a n s a 1i33"V3 = L X X Jtav npcoxoxoKOV
XTf.VtV TtuV TipUJTOTOKOV tv Tfl Aifl'lTTTllI UTTll' TtplUTllTOXlUV uvOpu'j- tv yfi AiyuTcxcp, which is a verbal element taken up into
TTUIV i'lll? lTpilTOTOKUJV KTIIVOUV bid TOUTO ETlij 0ULU TUJ KUpilU TTUV the L X X but not in NT.
biuvorpw ut'iTpuv, tu updvixu, xai ttuv ttpujtutokov tujv u'iwv
uou XuT|iuji)'Ouai.

45: Ex 16:18

a
5
s ? B^'nam nanan V i s n * 6 i nawa r&\ 18 l8
xcti MEfpf|ffavTE5 2 Cor 8:15
J ( : - - : v i - - 1 : v < '. t j t- Tuj fouop oiix enXeovaasv 6 to tcoXu, xai 6 to i-Xarrov oox f)XaT-
1 1 15 ku- Ex 16:18; compare M T ranan *]*i37n sV| with L X X ouk
tiap ? tos-a ? e^N T o n n Tovriffev f'xafJTO; ei? tou? xaBiixovTa? Trap' iauTiIi auveXsSav.
B(bq yeypurcTai b xb noXb ow enXsovaasv, KM b ib o/Jyov TtA,e6vaoEv 6 xo noki) = N T except for word order.
OK ijkaxTovtjaev. 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
1 kta.., in which either = M T .

18 19
Masoretic Text Septuagint New Testament Commentary
46: x 19:6 1 Pet 2:9

6
"n'j'N tfinp "t a-orP na^aa "Jrrnn onxi 6 ue b Icrerj0 uoi 8ad- 9 Oue 8 yvo ka-ektov, aCTiXet- Ex 19:6: (1) N T (1 Pet 2:9) inserts yivoq ek^ektov
_i Xeiov iepareu.ua Kai Iflvo tiov. TaTa T rjuciTa pe to ulo ov IcpTEUua, Ovo tryiov, Xu eI ncpmofyaiv, jtoj before "a kingdom of priests," whereas M T and L X X
: bxnr ^3 ?x n3nn " i f x n n a n n
1 ffpar|X. r psr ^aYYEiXT)TE to k oktou u KaX.aav- omit it here. ' T i p QV is from Is 43:20 and is therefore a
to c t Ouuuacrrv aT00 tptTi 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. (/!-)

Isa 43:20-21

30
m i r m a i D^n n&n n t i ' i h s a n 20
XoTr|(JEl U T Is 43:20 contributes only 'Tna p as noted under (1).
at-:i- j : v- vi j Giipia toO -rpo, CTipr]vE Kai eu-raTpE 0Tpou8jv, ti ^ujxa v
Tfj pi'imy ubtup xai noTauoi; v Tfj vbpiu TtOTaai t Tvo
p p p hin d p nsnaa p r i r p 31
pou t kXektv, Xav uou, Bv TrepiTroir)0"u.v|V T apETCt uou
21
' n i s" \fnv : T n a "ay rnpwrb bitiYEtTOai.
s ,, i
o : ns3D n ?nn

Isa 61:6

qpb nax:. i r n ^ - n n e i a ixnpn t t ;ana dixi Is 61:6 has nothing in common with 1 Pet 2:9 except
:, U[>': KI'pUU KXllOl'lO'lCrOt, XtlTOUp-foi OtoO- iaxV VJV KTbHJ'li: 9auuaa9ria00E to suggest Oauuaarv (atoO (px;). {A,
: n a : n r cniaaai txn b-Ta ^ n KU! IV TU) llXdTUl utiv uuuiO"i)>]0"fcO"l!t.
although a combined conflate)

47: Ex 19:12-13 flHeb 1 2 : 2 0

13
1 1 2 Kai tpopiE tv Xav 2 0 ok ipEpov
natfn "Tax ? a'ao ban-nx n b a m Ex 19:12-13: (1) VpD' VipD-p = L X X kv yap XiQoiq XiQo-
/:t " j* t tt <t : ~ ! : xkXw Xstuuv TTpoaxT auTO toO dvafjvai e t po ku YP T 8l(l(TTE..0)lEVOV KV Oiipiov 0YT1 TO pou, X\- oXrier)OETai = the final word, kiBoo^-nOrioETCii., in
1
Crrev t i otoO' Tt uhjuevo to opou GavTiu TtXtuTi'icei. 0o[3o^r|9i^o-ETu T
-b " :nar nia nna y H r b a inapa y & nna ni ?, aob "ox iuETai aTO x'P' v p XiBoi Xi8ooXr]0iio"ETai f) oXibi Heb 12:20 (2) ( T T xV) nana-DX = L X X "Beware of
x"r crx-cx nana-ox n n ^ n T l x ?p:r b i p o ' p t >
ia ffn xTaToteu8)'io"eTar av te imlvo v te vSpurrro, o D'iotTai. going up to the mountain and touching it"OiyEiv t i
oiav ai mvai xai ai aXmrre xai fj verpXii rrX9r) n toO a t o . . . kv is KTfjvoc; (Heb 12:20 kv Oripiov 6iyr\).
:nna 61?" "nan b'n rttfa m r >"i>d;j, ktvni rivaiiaovTai im to po.
IT T 1 ~ TV - j - AVf Actually the Heb 12:20 verse seems to be a summary

rather than a word-for-word quote. {A ) or ( D )

fl
48: Ex 20:12-16 Mt 19:18-19 *(see also [68],d)
I3
-nx n a a 12
Tua tv iraTpa r
1 8 ^ y e t auruV Tcoiap 6 8 'ItictoO ElrtEV Ex 20:12-16 uses the same words, but M t 19:18-19 uses
aou xai Tiv MITpa, "va e coi Tvr|Tai, xai va uaxpoxpvio
t o tpoveasi, o poixevoei, o Kipet, o y/cvSopapTDptf' a different order of commandments from the order in
_ b
fi-vrj im Til rfi Tr] dTaGfi, fj xpio 9e crou bbaiav oi.
njr n?;x n?inxn ba, t ; i p n x : *]tiab ^ax-nx] T a x l3 M 15
o |aoixtaEi. O KXti4J6!. o cpovO"i. o 10
UEI, 1 9 ripa rv narpa Kai rrjv prjrpa, Knl*yo7t^(ra tv the Decalogue.
ipeubouapTupr|o"Ei xaT to nXtiffiov crou uapmpiav ipeubf). nh\oiov aou db aeaorv,
0 15
:npg n? ^s~a ras'^b^ o :3;px5?
b
Mk 10:19
Deut 5:16-20
f
19 T vroX oBa* pi yovevoyq,
T[ax'nxi V]px nx _
naa" 5
'TMa n Deut 5:16-20 = Ex 20:12-16. M k 10:19 inserts uri,
tiv TruTpu (fou xai ti'iv piiTjia rjou, v Tpnov tvETEXai ooi ti] poixEog*, pi] KMyy, pfj ipevopapwpiio-f, prj no-
,
bv, y\b ao"; p a b i t ; ]a;nx j]ra p rprfcx t t i
fjis n#xa arep))arj,^ ripa rv narpa aoo Kai rijv pr]rpa . T &7tooTpriaTicj (which suggests a double-up of uf|
Kpio Otrj aou, 'iva e aoi fvriTai, xai va uaxpoxpvio vr
o insniVx'p," o :r\b ]ni T r 6 x n r r n E / x n n x n
17
im Tf| Tfi, f) Kpio 8e Oou bbujov aoi. o uoiXEV- kA,\|/t|<;). There is one uf\ drcooTEprioEiq in L X X ,
15 so
e ,
ffii. '"o rpovEcfti. o itXtipei. o ijieubouapTU- namely in Deut 24:14: ouk drcaSiKrioEic; (drcooTEprioEii;
Tjjna n w r i - " ^ o taii''X^, D : ]X3fi"X^ ' pi'lffEi itaT toO TtXrioiov cou uapTUpiav ipEubfj. ak 18:20 according to Codex Alexandrinus, Ambrosianus, Cois-
:"XiEfn2J
:ti i"
f
2 0 T vroX oa* pf poixevorj;, linianus, and Armenian Cyprian) uicOov nivrytoq =
1
1
pt (poveogc, pr KkipiK, P y/BoopaprDpTjo-yi;' , ripa rv na M T 'J T3B7 ps>3?n X ?. Christ may have had this in
r
rpa ooo Kai rrv prrpa . mind, in which case we have a conflate quotation used
by H i m . (A)

20 21
Masomtic Text Septuagint New Testament Commentary

48 (continued)

Deut 24:14 (only M k 10:19) i^Mt 15:4 *(see also [53],a)

only Ex 20:12; Deut 5:16 r
4 yp Oc ElitEV ripa tv narpa mi T
rqv prjrpa"'', Ex 20:12 = Deut 5:16, which furnishes the basis for
Kai'mKokoy&vnarparjprjrpaQavxtpreksorrco. 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
14 !
Ox dTrabii(i|ffei uiav ttvtito xai Ivbto Ix tjv dbEXcpiv mk 7:10 *(see also [53],b) (4) Eph 6:2-3. (It is Deut 5:16 that contributes ]37aV
1
COU | Ix TJV 7TpOOX| TUJV TLV v TO TOXEOV COU
10 Moicrf yp elTtev ripa TV narpa ooo KOJ
tip prjrpa aov, xai* KoxokoySiv naxpa rj ptrrpa Bavfaip
jeleoTfau).

/Eph 6:2-3

2 v'pa tv narpa ooo

xai zfjv prjrpa, f)Ti c o r i v zvroKf) npnr\ v nayyeXia,
3 fva e coi yvrirai mi icy paicpoxpvto ni rf/ yij,

49: Ex 20:13 (Ex 20:15) Mt 5:21

15
O (pOVEffEl. 21 'Hkockxte t i ppSr) to pxalot* ob tpovecei' Ex 20:13; M T = L X X = M t 5:21. { A ) . James 2:11
8 S'fiv tpovECTtj, voxo crrai ttj KpiaEi. simply repeats "thou shalt not commit adultery" and
"thou shalt not murder" as in M t 5:21. { A )

Deut 5:17 (Deut 5:18) Jas 2:11 *(see also [51],b)
:n:nn i6 0 1 7 lS
O (pOVEffEl. 11 yp Elittbvj^/j/) (poixcvoKj, etcev Deut 5:17. { A )
IT J * W r F
x a i ' p>) tpovEvatj-'i eI S o uoixeei cpovEEi 6, y -
rl
yova Ttapa0m. vuou.

50: Ex 20:13-17 "Rom 13:9

r
3
' O UDlXEaei?. ''O xXipEl. l5
O (pOVEIJOl. O l6
9 t yp Ex 20:13-17; M T = L X X = Rom 13:9. { A )
ujEubouapTupi'iei xuT toO TrXrpjiov CTou uaprupiav lueubfj, T
o poixEncEi, o OVECEI, o KkipEi, OK mOoptjaEi,
,7
ox lm9uu.rjo"i ti'iv vuvaxa to rcXriaiov ffou. ox lTfi0uur)trei 1
Kai e ti xpa vToXf), v ^t) Xycp totcp - vaKEtpa.ai-
d
^ r a V i n a s v i n a i r i ?iin <r\m nhrrib ?!-> "rra nann ti'iv oixiav to ttXv)0"ov oov oTt tv d-fpov aTO OTE TV D N r
oOxai [v T(B] ' yanrfoEi tv nkqoiov cov t ceaorv.
1
TTuba aTO ote ti'iv TTKibiaxriv aTO OT6 TO foo aTO OTE
^ijj?! ? nffi's b a v i i a r r i TO TfO&JYOU aTO OTETOVTKTf)VOU OTO OTE 8o"a Tlijl
nXiioiov ao ecjtiv.

Lev 19:18 compare with [68]

lS
T]i?i3 7|j?ib jparj^ Tjby 1
ntsn-^ ?! -Dpn nai ox Ixbix- Lev 19:18; M T = L X X = Rom 13:96. { A )
tu oou i) xfip. xai o unvit o irio to Xao o*ou xai dTa-
T

TnifJEi tov ir\r|0"iov aou di rjEauTv yu'j eu xpio.

Deut 5:17-21

:nsnriN^i 7
"o uoixe- Deut 5:17-21 = Ex 20:13-17.
15 M

, ,
ffei. '"o cpove0Ei, o xXipei. o ipubou.apTU-
f]j?n.3 n w ^ ^ a ) o :aii2FiN5?)'> o : n j p n ' i 6 ] pi'iaEi xa to TrXr|crov ffou uapTUpiav \\itvbr\. " ox ImOu-
s riBijt nann ^ z u w B :"si^ij? giiffEi Tfjv Tuvaxa to TrXr)ffiov rjou. ox Trruuvjaei ri\v oixiav
, ! ! -: 1 to Tr\v|0"iov COM ote tv dpv aTO ote tv iraba aTO
nato nanilni^ inaxi' in3iri in T& f i i n t p s rrisnrv ote Ttiv Traibio"xr|v oto ote to Po oto ote to tto-
utou oto oute TtavT xtivou oto ore aa tj nXtioiov
ao lanv.

22 23
 New Testament Commentary
Masoritic Text Seftuagint
* Mt 5:27
51: Ex 20:14 (Ex 20:13)
15
27 'HicoaaTe ort pp0TlT & fioixevoct$. 0 Ex 20:14 = Deut 5:18 = L X X = M t 5:27 ou uot-
|iat: J ou jaoixsuaei?.
Xeuoeii;. {A)
6jas 2:11 only Ex 20:14 *(see also [49],b)
Deut 5:18 (Deut 5:17)
,s
l l ^ y d p eIth&v pt) 'fjoixearjg, elnev
:^iOfi"}6'| "ou uoixEu- rjEig. r
Kat' /v^ (oveuffiTc^ El Si ob uo uoixeubi; tpovEuei? U/yt-

ar
n
yova; n a p a d T T | s vnou
'i

flRom 7:7
52: Ex 20:17
T
7 T I ov Epouev; 6 v6uo5 apapxla; uf^ yevono* Xk. Ex 20:17 = Deut 5:21 = L X X Rom 7:7c o k im-
*6 " "ok eiT!8uuiio"6is Tf|v tuvchkci toO ttXiioIov aou, ok eTn8uu.r|0"Eis
thv ohiav Tou TTXiTdiov ffou ote. tv dypv aToO ote tv tf)v uapTtav ok Eyvwv cl pf| 5ui vuou* TfivTEydp i m - 9uur)aic;. (A)
>
ijiUrV 'ir;rp>?i inrs?'| "?[jn -n$x "nann-^b v r g "rann nai&a aTo oute tov Traio!crKT|v ccto oute to oq aToO ote uulav o i x fjSeiv El uf| vuog Eaxyev OOK eniBofirjaeiz.
toO uTToZuriou auioO ote tiovts kthvous outoO ote ffa tCD j
nXtiffiov ao ectw.

Deut 5:21
91
r
xb) d T[j?-j T f j * nbnn x'?'p'< > i ok ini8u-
firiCTEi; Tf]v fuvaTxa to nXr)criov ffou. ok emSuiiriffEis Tf)v owiav j
0| , , !
ne;x bin inam ini inai<i-in3y i in'i5!; tisji "n's nwnri" to jrXiiffiov ffou ote tv tpv bto ote tv nctf&a outo
ote jf\v iTai8!o"Kr|v bto ote to os (xto ote to tto-
ZuTiou aToO ote ttqvts XTrivou; aToO ote 8aa Tifi nXtiffiov
ao eoTiv.

Mt 15:4 *(see also [48],d)

53: Ex 21:17 (Ex 21:16)
,7
p r
4 y u p Bec elnev* !pa rdv itatipa Kahijv prjrepa Ex 21:17 ( L X X 21:16). {A)
:nor r,ia iss) r a s bbbm "6 kokoXoyujv TraTi- Kol' i KKokoy&v nmipa ij ptjzipa Bavdru) uXtox&zu.
pa aTO f| ur)Tdpa oto teXeutiicte! 8avd.
6
M k 7:10 *(see also [48],e)

10 Mcootlc y4p tlntv'%fpa rdv nmipa aou xal

W Piripa ao, k o I - d KaxoXoyQv naxipa % prjripa Bav&np
nXevrdru).

a
Mt 5:38 *(see also [70],a)
54: Ex 21:24
34
4 3 8 'HkoOcotc t i Eppi8n fytpBaA/idv in! ipBaXpo OkcxI Ex 21:24 = Deut 19:21 = L X X = M t 5:38. {A)
tbri nnn bi t J nnri T^e?nnn ]$ nnn pj? * tpSctXuv dvTi dtpOaXuoC, vto 3vt\ bov- ivn avri irtoq.
1 11001:1 VT
Tog, xeipa dvTi x PS> & * Ttobs,

Deut 19:21
31
]% y.^'yv t i s j Tjrs? oinn H^i ou (pi!o"ETai 6 ucpQuAu.6; aou fV ctTr ipuxtiv dvri ipuxns,
ei
cpSaXuv dvTi <p9a.\uo, obovTH dvfi dbvTO?, xt'P"- dvTi x PS>
Ttiiba dvTi Tfobog.

Acts 23:5
55: E x 22:27 (22:28)
1

37
5 Eipri te TTa0Xo5 oi)K f|6Eiv, dSfiXtpoi, Ex 22:27(28); M T f x n X? ^SSa = L X X except for
:-ixn b Tjasn k t o bbpri *6 o-n' ? 1 27
8e- o? o xaKoXoT!'i()"iS xai dpxovTa? to Xao aou o kcikjs
6 t i icTTiv dpxiEPEu?* ycypantai ydp 8 t i pxovza toXaoS r o Xoto; X'TO dpxiov = Acts 23:5. (A)
tpet.
aou OK epefg KK&g,

25
24
 Septuagint New Testament Commentary
Masoretic Text

56: Ex 23:20 see M a i 3:1 [311]

57:.Ex 24:8 flHeb 9:20

-an ran n a ' i ourfbs p n n Dnrrnx h r np. ! 9 8

Xa)v b Muiurjf] t6 aiua xaTtcncdbaaev to Xao ! 20 Xytav Heb 9:20 follows L X X and M T of Exod 24:8 quite
, i
xal ETTEV 'Iboii t aua Tfj bta8r)X7i, f) biiSETO xpio Tfp uS TOTO to al fia xrj omdifKrj ij iversiXaro np pS faithfully, except that it substitutes evexEi^ato for
:r\bxn nann- ?a a a s h m ' nna n x rrnan
rrep'i TcdvTiuv tiv Xyiuv toOtujv. 6c. SieOeto (i.e., "commanded" instead of "appointed") and
VI" T TT I - T - V T * T I < T V ".' I
dsoq for Kupioq ( M T m r r ) . (A-)

58: Ex 25:40 H e b 8:5

tSpo noii- aEi xciT tv tttov tv bEberfuivov ffoi v tj pei, * 5 OTIVE UTCOSeIYUOTI KOlCTKI&AOTpEOUOlV Ex 25:40; M T = L X X = Heb 8:5 (except that Heb
: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 v Ttoupovltv, Ka8(b Kexpriudiiorai McoDat^ ueXXov b
inserts Tcavxa before Kara). {A) or (A )
ntTEXev tfiv aKTivfiv Spa yp tpriciv, noiijaei navra
Kara TV rnov TV tix&ivra aoi v TQ Spei

59: Ex 32:1 A c t s 7:40

1
1
Kai ibiv Xa ti xexpvixev Muuuor] xaTanvai ex to 40 sItcvte to) *Aapv nofyoov Ex 32:1; L X X yyovEv compared to N T Acts 7:40
e i n bb*\ n n n - p nnnb ntfb B&a-p o n n y . 32
tt - I t * - at t J vjv t w /" i' t * j - pou, 0"uvoTT| Xa im Aapujv xai Xeyouctiv aTl AvdaTr]8i ijpv Oeob of nponopemovrai rjpcv yp Mcoorj oro, yvETO. (A )

riab 1
nttfx c t 6 n yb-nisa i er V ? m o # i innsf^s xai Tcoiriov fiuv 8eo, o" TrpoTropO"OVTai fjuiv Yp Mujuo"f] r
irjyayev r)p K yfj Alynroo, OVK olapev ri yvero
t : - -
i r < - v: jt : i-J t i f outo v8pujTro, B Siifa-fEv f)u kl AIyoittou, ox obauEV, ar,
T fTOVEV aTijjj,

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

^XTOumv Ycip uoi TToiriaov i|uv 6eo, o'i ttpotto- Ex 32:23; L X X identical to 32:1.

Ex 32:23 peffovTai t)ujv Tap MuiuoTi outo dv0pu)Tro, irrraTEv

f\fxq il AiYtfrrrou, ox obauEV, tS ytovev aTi,
2 3
^riain
1
i ^ a n ntfs c*xn n r i n r - a wk ? -igg d t ^ s l - n i ^ a
t v: vi v t jv -t* a-t i \ : /.- . .. jt -
ifr n T r n b b t b a n s a p a 1 Cor 10:7
60: Ex 32:6 I T/l V ! V T / " ! J VJV "
fibs ^ i ? * ! n"inaa Wafft
6
xai p9piffa Tf) OTpiov dvEiaffEV 7 unS EtSu> Ex 32:6. (A)
Xoxai)Tii)]LiaTa xai Trpoffi'ivEYXEv Suaiav aumipiou, xai KdSiffEv 6 XoXtpui yivcoOi: KuOtb tivc utc&v, anep ycypanrar
:pnV? iBji'i ih?n bS$b ban aal "tra^ Xa (paYev xai ttiev xai vo"Tr|0"av TtaiEiv. KOiaEv Xa tpayclv Kai TIEV Kai vartjaav nni&iv.

61: Ex 32:23 see Ex 32:1 [59] S

.

fl

62: Ex 33:19 Rom 9:15

>? n a ^ ' i 1 9
"xai Eirev 'Eyj TrapeXEcfouai -rrpTep GOV Tf) bHii nov xai 15 t> MraoEt yp aeyei Xsrjao) v v iXe mi o'iKripr)' Ex 33:19. (^4)
1
-
xaXffuj im tj vpaT uou Kpio vavtiov aou xai XEi'irjuj bv oto v v omripa>. 16 Spa ov o ro OXovro oi>6 t o
T. Snsrn ri? n y r "DDa -nxnp-i ^farbs p i i r Tax
v eXej, xai oixfipr|0"uj Sv v oixTpiu. r
Tpxovro XX t o XEjvTO 6so0.
: o r n s nK"n ' n a r n i ]m n f a

26 27
 Septuagint New Testament Commentary
Masoretic Text
Lk 1:15
63: Lev 10:9
f 1

' Ovov xai mxEpa o 15 errai yp uya vdwuov [roO] Kuplou" , Lk 1:15, referring to John the Baptist, picks up allusive
tieo"8e, aii xal oi uioi.crou u.ET aoO, f]vixa av Eio-TropEr]Cj8E et xoi ovov xai oixspa o pr) niy, language from Lev 10:9 ordaining a prohibition against
Dj?to npn man tfft nala bftrb qs^aa ^ps'TO t?|v cxrivfiv toO uap-rupiou, f| TrpoanopEuouivuiv uujv rrp t6 xal rrvsnaTo ylou nX,Tio6ficsTai wine for all officiating priests. In so doing it converts
,
:D3 nnn'? 8uo"iao"Tr|piov, xal o uf) no8dvn,TE (vuiuov awviov Ei T re- f
Sri < KOiXia^ ut)tp abroO, MT's 2nd pers. sing, (addressed to Aaron) into 3rd pers.
IV I vo ujv) .
sing. {A) or (F)

Num 6:3
'u ovou xoi mxEpa, Num 6:3 gives the ordinance for the order of the
-bo] nner. *b "oci farn 1?;. r n 1"P'
1
vio"8ro-eTm dTr ovou xal SEo E ovou xcti ilo x mxEpa o Nazarite and indicates that a Nazarite, like the priest,
: ^ p > *b vtfn n'p ? ffajjfi nsr. xb b-ajjf *nn_ja TtiETai xal offa xaTEpYd&Tai x cnaipuXii o ttetoi xal oraq>uXf,v . must abstain from wine and strong drink. But in the
npu'ipaTov xal ataopiba a cpTETai. f 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.

Lk 2:24
64: Lev 12:8
8
dv b uti Epio-xr] f| xsp Kxfi t 24 Kai toO SoOvai Buotav kot t EipT)- Lev 12:8; M T D n T ' l ^ = L X X So Tpuyova (Luke
jrt | : t : v J" t: jt : * ixavv ei uvv, xal XrjuiuETai bo Tpurva f\ bo veoctcto | uvov v t $ vuop Kupioo, cyo rpuyvwv rj o vooaob 2:24: Eyo xpuyovrov). (A ) A

rrw nsai nNanVhjixf nbivb nnx rr :?a ix a n h - n ^ TT6p\CTTpjv, uiav Ei Xoxaiujua xai uiav TtEpi uapTa, xai 1- j nepiertEpojv,
:nnnai]nan XdffETai Ttepi aTf iepe, xai xa6apia8>'io"ETai.

fl
Rom 10:5
65: Lev 18:5
5xa\ cpuXff8E TrvTa
r
5 Mo)l>ori yp yptpci Tiv iKuioouvriv ti'iv K Lev 18:5; D"]Kn Dfl'S W 3 ItfX 'CEWB-nXI = L X X
t Ttpoo"Ttrn.iaT uou xai TtdvTa t xpium uou xai ttouctete aid, 1
[toO] vpou t i noujaa ar 0 1
vOpiono Qiacmi v (jipooxctypatd p.ou Kai Ttdvxa t ) Kpiuatd pou Kai
:"mn"' Dna m Dnxn nnk nfcw n'a -sttfa'rwr! V p n fi Ttoniaa dvUpujTto ftiCETai v aTo- -fuj xpto 8e6 uujv. r
U)TO. TtoifjO'ETE a t d , fi Jioir)oa vOpioTto ricEtai v aro.
11 : v a v T j - T vit t vt iv -: - v . i. i .
(B")

G a l 3:12
Rom 10:5 t i TcoiT)oa aii SvOptuTto rioETai v
12 6 aTo. Gai 3:12 reads virtually the same. Note that the
vpo ok otiv K tcctteuj, XV noirjaa ar t Qj. reason for the slight deviation in Rom 10:5 is the
asrai v UTO. stream of the context, which precluded opening with S
Tcoiriaa; yet S is really picked up by the following atnrd
(which is not needed and is therefore not found in the
LXX).

a
\ Pet 1:16
66: Lev 19:2
16 ' 5 t - Lev 19:2. {A)
-^a " n n i r b a ^ x n a n 2
'AuXr|0"OV Tij Ouvrt- T f 01

Tuuf.i tlv uiiv IcrpaiiX xai pE Ttp aTO "A-fioi iataUe, ti ' t i yypaTtTai' [ti] yioi azoBs, zi y ywq [eipi],
r
:D3'nV P, , v*;T ,
? ^ D
1"P D
? ! ? x
< tfi utio, xpio 8e6 ujv.

29
28
 fipn Testament Commentary
Masoretic Text SePTUAGINT

flMt 5:33
67: Lev 19:12
N
33 Xiv f|KOoaT8 t i Sppi8T| OtoTg 4 p x a l o i ? ' o6k M t 5:33 uses the introductory formula spp0r) toiq
, I
znp) "jk T]ri ?K DErnx i ^ k n "ipl ? o 3 1 ,
T
,
watfn-x^j "xal oux djwioBE tuj dvduaTi u.ou ejt' dblxui xal oi er)-
imopKiioEi?, anoSojaeu; 5e t) xupkp TOq pKou? cou. dpxaioiq ("it was said to the ancients," or possibly
XUJO"T TfiV0faTOO 9EO uujv ETIU elui KupiO; 8ts iiuiuv. ''\
since the dative of agent was often used with the aorist
passive in Classical Greek"it was said by the ancients."
N u m 30:3 (30:2) m
This may not be intended as a quotation from the
hj/30 *j?3fn~ix rrp-h t$ -ny? 'f^x 3
> dv9pumo; dvBpwiToi, Torah itself, but rather a summation of the law pertain-
B? fiv EEriTai Exf|v xupiui f) uffr) Spxov t) piaryrai piffu) '
b 1 1
:n!MP r s o X3rr^aa " h a i ^fr tf ? Idter ? h e x 1
ib*6 Trepi Tf)s yuxn; auToO, ou tr]Xujffi t Mpa coito' TtdvTa, 8aa I ing to the obligatory fulfillment of oaths. The effect of
IV -; V * I" " T ! AT t V* ~ / I* T * IV idv EiiXBrj ex to ordnaTOs aToO, iroir)ffi. 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
i 3?iX or 1?. This could only be a casuistic interpretation
by later "lawyers" perhaps those belonging to the Phari-
saic school.

Mk 12:33
68: Lev 19:18 (compare with [51])
33 Kerf t o yanv abrdv l bjq t # c Kap> Lev 19:186 (cf. 50); M T = L X X = M k 12:336 = M t
,8
xai oux Ixbix- T
Slag Kai if SXris rfc ovviowg xai i ktK rffg 'iaxvog xal
Tai aou f) xsiPi xol ou uiivietq to?s uloiq toO Xao aou xal dTCt- | 5:43 = M t 19:19 = M t 22:39. [A)
5;
to yanv TV nkrjaiov t&? iatrrdv nepiaoorepov Sotiv rcdv-
:mrp jx ,
wnOEiq tv nXrioiov aou j; ceoutv eyw e!u xupioq. T
tojv t v 6X.oicauTC>udTC0v xal uoiv.
IT J T-l
M
Deut 6:5 ^Lk 10:27
27 St drcoKpiOgis elrtev iyan^aeig Deut 6:5o; M t = L X X = M k 12:33 = Lk 10:27 = M t
Tj^ar^ 7133^33 Trfrx rTjn?n$$33jfl '5 xal dfa- f 1

niiaEi; xpiov tv 0ev aou iE 8Xtis Tf|? xapbia; aou xal si Xti; ',
Tiis ipuxn; aou xal il SXns Tn? buvduEuj? aou.
xvpwv TV Beov ooo 2{ dXtjg frfjgj KapSiag^ oox> o^Kai *iv 22:37.
n 1
i Sky Tjjf woxif coo Kai iv ktj rjj iaxvt reo f*Kai iv Xg TS
Siavoia oov^, xai Tdv nXrjaiov aoo c&c oeairtov. 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 ^ . , .
1 c
Mt 5:43 KapSiaq, iv t|/uxfj aou . . . rfj 8iavoia oou. L X X often
s
translates 33^? as 8idvoia as well as Kap5ia. ( 5 )
43 'Hkoo-ote t i pp8Tl j ayanfasv; rdv nbialoy aoo xal
I UWflOEl? TV EXpV COU.

^ M t 19:19 *(see also [48],a)

19*ripa tv natipa Kai rr)v ptrxipa, xol yanrjaeig rdv

only Lev 19:18 nlrjaiov aoo c&c ceauzov.

Josh 22:5 M t 22:39

f
39 SsuTEpa 8t 6 n o i a auTtji'
ffl&j^n&o via?;! pp.* dXXd ayanrjosi? zdv nhjaiov aoo w$ aeaoTov. Joshua 22:5 picks up the Deut 6:5 wording on the
1
nanx / h ; n f naj/ntfabanx nja n x nn1no*"nxi rrjsaoTix <puXdao9e ttoieTv aqpbpa Td; ivToXd; xal tv vjiov, 8v eveteS- first and great commandment but limits it only to
Xoto f)uiv hoieiv Muiufffts 6 nal; xuplou, dfaitdv xupwv tv 8ev | "from your whole heart and your whole soul and shall
-npan'p') i b ^ i i p i f *Da'n?J?fr a?m>x n p r n x jhujv, iTopEEoBai irdaai; Tai; boi; aTO, cpuXaEaaSai t ; Ivto-
1 5
Xd? outoO xal wpoaxEioBai out) xal XaTpeew ot) ti 8Xt)5 Tfls | serve h i m . " 1 suppose you would have to say with your
t a a t f s r ^ a a i aaaab-bas ins ? ) 13
3 biavoia; uujv xal Ii 6Xr|; Tfj; ipuxr); ujv. < whole mind and with your whole soul. M i n d , 5ictvoictc]
Ii! I T 1 W I- I T I 1 T 1 A 1
of course, does refer to 33 ? or heart.

30 31
Masoretic Text Septuacint New Testament Commentary
Lev 19:18 (continued)
/Mk 12:31
18
jiaa r^sib gang Tj? ^ - n h a r r S ' p " a n - " ^ 18
xai OUK IxblXO-
31 'ScuTEpa uStt)^ * yamjoe tov
Tai aou f) xeip, xai 06 utivieTs toi? uioi? toO XaoO aou xai dfa-
ni'iffEis t6v TrXiiaiov aou d)g aeauTov yuj iui xupiog, nkrjaiov coo w ohukov. uecv totcov SX-a-t) VTOA.fi ox
EffTIV,

i Gal 5:14
14 7p 7I vuo v
only Lev 1 9 : 1 8 ^ ^ ^ ^ ^ ^ ^ ^ rtvi ky^ r
JtE7:A,riptTa tv t>" yantjae zv nhjciov
)

000 tb ceaorv.

^Jas 2:8
1 f
8 EI UEVTOl "VUOV TE.ETE aOl^lKV' KaT Tf|V
1
I ypatpriv' " yanjce rov nkrjaiov aoo cb ceaorv, KOX&C,
7I01ETE'
Deut 6:5 only Deut 6:5
mt 22:37
JT I \" T J -JT 1 5 xai dra- f
37 8e EipT) aTtp aya-
I ! I unatv; xupiov tov 8eov aou eI oXris Tf); xapbiag aou xai e 8Xtis
:Tfisa- ?33 i f ] a r ? ? 3 fjzn'p-'paa t ] t 6 x ; j nrjae Kpov rv Oeov coo ev Xr\ rrj capSia aoo Kai EV h]
Tfje Muxns o"ou xai E 6Xns Tfjg buvduEujg aou.
r
oiTy ipoxfi aoo Kai ev kt] rj avoia aoo'

69: Lev 23:29

fl
Acts 3:23
"uaaa i}>uxr), fl-ris jut) TaiTEivujBri- i
aETOi ev auTf) Tfi riMEpa touti,!, EoXE9peu0i)aTai ix tou XaoO au- 2 3 eotj Se naa y/oy.r) Lev 23:29 contributes n'S^O nrnaji = Acts 3:236 =
r O ' p a nnnaj| nrn Qi'O d s 3 Trjs. " )'jr sav pr) KOarj ro npoiptjxoo EKEVOO e"oXe6peoQrjoE' L X X E^o^E9pEu9T)OExai K t o u Xaov amf]c, (except
rai EK ro kao. that Acts 3:236 omits auTfjq).
Deut 18:19
1 9
pas pa/3 n s T , nafc ^ n a f ? fcfrrtV -gf fchntrj " f t ! "xai 6 dvtlpujTfos, 65 edv ur) dxouar, 6aa lav XaXiiag 6 Trpocpvj- Deut 18:19 contributes T 3 7 ! " '
,
V13fy^f
? X
1U?X U?'8n
: i a a c^- T11S 711 Til) dvOUUTl fXOU, Ifd, EKblXliOUJ il aUTOU. J n?T n^X toward Acts 3:23a: Eoxai 8e rcaoa ^v%r\ ffxig
kav uf| dxouar) xoO Ttpo(pr)Tou KEivou. Those two
J passages are combined into a conflate. (A) and (2? ) a

70: Lev 24:20 a

M t 5:38 *(see also [54],a)
20
i f a ] $ nop $ ]ij> nop p n a f nop nag, "auvrpiuua dvTi auvTpiu.uaTOs, 6<p9aXu6v dvii dipBaXuoO, 6b6vTa
3 8 'Hkouoote 8 t i SppBt) pOakpv vri pOakpo x a l Lev 24:20. (A)
dvrt dbdvTOs- xaSoTi av b$ uiuuov t # dvBpuJTru), oOtujs bodf\-'
:i3pipan3map acTQi auTip. odvTo vri dovro.

71: Lev 26:12

a
2 Cor 6:16
'"na^nno! "xai iuTTEpiTraTnauj ev uuiv xai faouai fcuiuv 16 t 8e ouyKaTE- Lev 26:12 contributes to 2 Cor 6:16 (") except for
1
: d i & ^ - r n j i ana] o r f t ^ b oa ? v r m oaaina 0e6s, xai iiu-Eis faEaBE uou Xao?. r 1
cr vatb 9eo0 uet E8tbXtov; fuE yap va GeoD cuev" voKT)oa) ev auToic;, which is paraphrased from Ezek
IT J / . V. i A I" W T 'fit V JI mvto, koGoj etcev e ti 37:27 ( L X X ) Kai e o t o i r] KataoKrivtooic] uou fev autoii;
evoiKr/o) EV aro Kai epnEpmarrjau) kta..; 2 Cor 6:16 voK1ao 6v auxoic] (very close in
r

Ezek 37:27 KU Eoopa arcv Oe Kai abroi Eoovrai poo Auo'.

wording!). {A-)
T nap erft*? ojft Troi o r t f a f ^ n;,oi" ''xai lOTai f] xaTaaxfiviu-
aig uou iv aiiTOic xai iaouai auToi? 9e6?, xai auToi uou iaovTai
Xaog.

32
33
 New Testament Commentary
Masoretic Text Septuactnt

72: N u m 6:3 see Lev 10:9 [63]

73: N u m 9:12 see Ex 12:46 [41]

n T i m 2:19
74: N u m 16:5
4 19 6 utvTOi
! N u m 16:5 = L X X 6 Qt6q = 2 T i m 2:19 6 Be6q {A); but
inn ""'??"'?i n i p - b x n a - n > xal eXdXriCEv irpog Kops xal irpo?
1
creped? 8epeaio? too 8eo0 ectttikev, gxtov Tf)v oxppa- one part of 2 T i m 2:196 seems to have no other source
e
anprn tf-riprrnx ! 1
i b - i ^ x - n x 'nirr; * j / t i np 3 "nfox ? 1 Trdcfav aiiTOu ri\v cruvaTiufilv Xeyujv 'EiTEtTKEiTTCu xai frvuj 6 Geo? T
v
Toil? ovtcis ctuToO Kai Toug dYioug xai Trpoar)YdTETO Trpog iaurov, yl5a T(ii)TT)v eyvm Kvpiog zobc ovtag amov, KU\ ano- except for Sirach 35:3 EuSoKia Kupiou txTcootf)vai drto
3np: i^-^^3 ,
n f x nx] xal oiig EEtXtlaTo Eauiuj, Trpoaryrd-fETO irpog EauTov, ctt)xm &nb adiKiac n&z 6 ovopaQtov to dvopa Kvpho. Ttovripiac;, although the nSc; 6 6vopd^tov t o ovoua
i Kupiou is from Is 26:13 T3}3 ^3-13^ . . . m r r
Isa 26:13 i ( L X X Ki3piE . . . i d ovoud oou 6 v o u d t o p v ) . So this is
,3
a conflate quotation from at least two or probably three
:?jasf? -rap ^t|315b" "^nbiT c n x wi^i/s y t 6 x nrr;>' xupts 6 8Edg fiuuiv, XTfjaai find; xupie, 4x-
sources. Note, though, that Job 36:10 ( L X X ) Kai eItcev
t6? aoO dXXov oux oioau.Ev, t6 Svoud aou dvoudZouev.
o t i 7 1 1 0 ^ 0 ^ 0 ^ x 0 1 4 d5iKiacj is quite close as well.

a
Mt 9:36
75: N u m 27:17
,7
t
3615cbv 5e totx; Sxaou? So7tXay%vity8Ti itepi aoTfiv, 6tx N u m 27:17; M T nsh BnVf'X 1tt>X ]XS3 = L X X o i ; ouk
nz/xi x ^ l ' 1 1 1
-itfxi arris ? V t a ' ' " ^ * ! arras ? xiriiSx 17
5otis iiEXeuaerai Ttp6 r
rjoav 4oxuAU2VOi xai ftppiuuevot cbael npdfiaxa pr) Ixovra e o t i v rcoiuriv; M t 9:36 (TtpoPaxa) \xr] exovxo rcoipiva.
TtpOOUJTtOU aUTUJV KCtl OOT15 EiCEXEUOETm Tfp6 npoaumou auTi&v
: n j n 0 5 ^ 7 - $ x pOp n f a nnj? hmnx"^ qpa; xal 8otis EEdiEi auTOiig xai 60Tig Eiad&i auTOu?, xol ouk iOTai noipiva.
f| awarwffl xupiou ikOi\ irpofSaTa, ol; ouk fanv Ttoiuriv.
b
Mk 6:34
2 Chron 18:16
;l if
l6
3 4 K a i e4ea8ouv sISev jtoaov 6%Xov x a i SoitAXtyxvioOTi 2 Chron 18:16; Hlh ]T}YV^ I ^ X JXS3, L X X cbc] xcpo-
nax' ! 9 16
xai eIttev EI&ov t6v lapariX biEanap- f 1
8Tt' aorofiq , 5 t i fjoav Ot6c npdfiaxa'* pit xovta noipiva, Paxa olc, ouk eoxiv rcoipriv. (F)
inb-rx i t f x ixsa anni-rbi? a-'aisa '"pxi^-'js-nx n x n , , (livou? ev TOig Speaiv 1I15 npdSaTa 0T5 oux faTiv iroiufiv, xal eIttev
u T
xupiou Oux i'x < iv iltounEvov, dvaOTpEtpETtuaav IxaaTog eI; t6v x a i fjp^OTO SiSdaxsiv aototxj tcoaao.
1 v' t ) >:.} - r IV - T 1 ' 7 [ T V ft M k 6:34 is simply the synoptic parallel to M t 9:36 and
1 olxov auxoO dv eipfivij,
'.arbtfz irrab-tf'x 1312?; nVx ? a y i x - t f niir; nax";i nan
includes the phrase "as sheep not having a shepherd"
which verbally differs from the Septuagint rendering but
is really quite identical in meaning.

76: N u m 30:3 (30:2) see Lev 19:12 [67]

a
H e b 12:29
77: Deut 4:24
r
1 34
8 t i xiipio? 29 Kai yap o f?edc fiutuv nup Karava- Heb 12:29 lacks any formula of quotation, but it seems
-.nap bx x i n r 6 a x tfx *Trfrx rnn ;
MOKOV, to adopt the key phrase of Deut 4:24 as a very authorita-
irl" V A W 1 /" J V V! JT I '< 6 8e65 cou irOp xaTavoXiffxov eoriv, Seo? ZriXurrfi?.
tive 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
Deut 9:3 contains the same essential element of consum-
,,,
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 'xal Tvujcrj crf|UEpov
ing fire nba'X U?X, with the same wording in the Greek
T ! ) J" | V T t <" T 1 J V Vi T I * JT J T! 6ti xupio? 6 8e6s aou, oCto; TrpoTropEUETOi Trpo TrpoffujTrou ffou'
"i^xanha'DFnaxm anghim ^:sb asna: x i m btbz?: x i n nOp xaTavaXiaxov eottv outo? ioXE8peu0et auTOu;, xai outo? whether Lev 24, Deut 9:3, or Heb 12:29, that is rtOp
:?f? m r r nan dnooTpi^ei auToii? dub Trpoaumou aou, xai drroXEi; auTou;, xa8- KaxavaXioKov.
)|T W 1 /v ' drrep elTtiv aoi xupiog.

34 35
 New Testament Commentary
Masorhic Text SlPTUAGlNT
7 8 : Deut 4 : 3 5 flMk 12:32

35 3 2 Kai eItcev aT YpauuaTE koa, i- Deut 4:35; M T lacks elq before feoxiv, T y f x D'r/Vxn xin
'.ftib Hi? r x o r f r x n xin "rnrr "s rvnb nxin hnx jaxE eibfjtrai ae ti xpio 6e aou, oio 6e
1-I \ I /" * .'*! T J W ! / " " T T J" IT T - SoxaAE, n' A.r]8ia eIjie t i e ariv Kai OK am n g ? a as compared to M k 12:32 slq kenv Kai ouk eotiv
axiv, xai oik laiw In Tt\r\v aTO.
aXXo nXr)v aro- QXkoc, rrXfiv amou. ( f i )a

Deut 6:4
4
Deut 6:4; M T i n x m r r i r r f t x - L X X Kupioi; sic, feoxiv
t l n a i n - i r r i r r f r x rnrr bgrf: 4
Kai TaTa t bixaiwjiaTa xai t xpiuaTa, 8aa vETEXaTO xpio
T 1
to uio lapar)X v tQ pnuui X66vTuiv aTitw x Y'i Attttou ( M k 12:32 slq eativ, "God" understood from previous
JT t /T ! V* ** * ' * *
"Akoue, laparjX- Kpio Oe f)uiv icpio e ariv context). (A)
Isa 45:21

21 31
e vaTfEXoaiv, Is 45:21; L X X "Eya 6 Qsdq Kai, ouk eotiv alloc, nkr)v
h i t "ispr ^ x toti rrgrj
YTiaTujaav, va Tvwaiv pa t dxouOT cTrciriatv TaTa dir' euou (probably derived from Deut 4:35 with which it is
nTjn tx d i s o nxr jratfn -o
pxnS- tte viiTYXTi uv 'Eyj 6e6, xai ox Iotiv uXXo TfXt]v identical).
T JT " VY
j " ' i J' uo bixaio xai aum'ip ox Iotiv TfpE uc.
"nvbza bvfcx - r i i r r x i rnrr "jx'xi^n
: *rbv ^ x 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 ]

8 6 : Deut 6 : 4 - 5 Mk 12:29-30

m i r nx r a n x i * r l n x i m r r yn'bx mrr binw Batf 4 1

Kai TaTa to bixaiujuaTa Kai t Kpiuaia, Sera vETEXaTO xpio IP'TtSKpiGn *It|cto' ' t i tcp6tt| oTiv''- oKooe, 'lapa- The sh ma e c
of Deut 6:4-5 is translated with literal
jT i \- t : -jT : it v /t i v ^t t a" t ; \- : to ulo lapatiX v Tij piiuiu eeXBvtwv aTn 4k -f'i Ai-rrcTOU rjk, Kpio 6E t)pwv Kvpio el ariv, 3 0 Kai yamjaei accuracy in the L X X , and the L X X wording is faithfully
1 i ; i i
q n x - ? ? ? , Tjs?Dr ?r2 ) j]33 ?- ?33 ^ r f r x "Axoue, lapar)X' xpio 8e f)u)v xpio e o*Tiv sxai -fa- Kvpiov TV Bev aoo " Arj Tfj mpia aoo xai oktj followed in M k 12:29-30 except for one insertion. That
TtrjiTEi Kpiov tv Bev aou il 6Xr| Tfj xapbic aou Kai il oXr 01
rij yvxn aoo mi a 01
Xrj t>? iavoia aoo^ xai
Ti i|)uxn ffou Kai il Xrj Tf) buvuEw aou. 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
e c d
sh ma by Jesus' day. ( D ) or (A )

36 37
 Septuagint i New Testament Commentary
Masoretic Text

87: Deut 6:5 see Lev 19:18 [68]

88: Deut 6:13 am 4:10

:S2tin total n r o ' l r * ] y p ipjfof n;rrr% 1 3 xpiov tv Bev aou cporiBiicrj xai 10 t t e Xiysi Deut 6:13 lacks Hinnen = N T TcpooKuvriaEic; (Lk 4:8
aT XaTpeuflEi Kai Ttp aTv xoXXririarj Kai Tili vuxm n- I 1
ai)T> 'Itictou rcaye" ",. caTav yypaTtTai yp icpiov and M t 4:10). Likewise, the L X X lacks it and inserts
TO ufj.
xv BEV aoo npooKovrjaeig coi abx$ pvtp Aarpeasig. Kai jtp? aTv KoXA.r)9T|crri, which is missing in M T
I and N T . Neither M T nor L X X has Lk 4:8 or M k 4:10's
a
i uvtp after autcp. A l l three deviate from each other. ( S )
>Lk 4:8
f
8 Kal rcoKpiOei 'Itio-o'eItcev
- 1 T sl 11
airra " yyparcrai Kvpiov TV OEV aoo npooKovijoEi
Kai ax pvip kaxpEaeig.

fl

89: Deut 6:16 Mt 4:7

(
:nDS3.arj' s3 ,
nais? d d t J ^ rnrr,T)x ljn 1
tf ? 16 i6
0k xTtEipdaEi xptov tv Bev aou, Bv TpTtOV lEerfEipdaaaBe 7 SipT) aire 'Itioo* nXiv ysypanTai- OK meipaej^ Deut 6:16; M T = L X X = M t 4:7 = Lk 4:12. (A)
v tj TTEipaauCp. Kpiov xv BEV aoo.

>Lk 4:12
fl
12 Kai TTOKpiEi ETCEV aT$ 'InCOU Tl EpT)TaO-
x
OK KiiEipaei Kpiov TV BEV aoo.

fl

90: Deut 8:3 Mt 4:4

3 Kai xdxuiav o"E Kai Xiua-rxvr)av efe xai yiuiav ce 4 8 noKpiOci e n e v TerpcnTin* OK Deut 8:3. {A, except word order)
t uavva, 6 ok Ebriaav o TraTpe aou, 'iva dvarreXr] aoi ti r
ist" prtp p\xp tyoerm vBpamo, Xk' ni navxi prjpaxi
ok V pTU) uvui ZiicfETai fivOpumo, XX' ni navTi firjuaTi vKnopcoopvcp Si axpaxoq^ BeoS;
, - , 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
1
Tip KTropeuouvuj 5i otuoto BeoO iaeTai vpumo.
IT T T /v :
>Lk 4:4

4 Kai tKp0T) Ttp aTV 'lT)0OU'

T
yyparctai t i OK sn' pxtp pvea Zrjaerai v8pco7io ,

91: Deut 9:3 see Deut 4:24 [77]

fl
92: Deut 9:4 Rom 10:6a Only Deut 9:4
!
i ans Tpribx n r r fjiqa ?J33 ?3 - p r ^ B 4
ufj ETTtrj v TT xapbia trou v TiSj il- 6 f) 5 K TtOTEt SlKaiOtTVT) otoj XiyEi pt) Deut 9:4. {A; a mere phrase borrowedno evident
1
avaXiSaai xptov tv Bev aou t eOvr) TaTa dire Tfpoajrrou aou BTiy v xff Kqpia aoo' t/ vafiijaexai ei TV opavv; quotation)
r w n n s n - n x nah ? mrr " j s b n Vipnss n i ^rsh Xtujv Aid T bixaioava uou eiaryrxrfEV ue xpto xXtipovoufl-
t o t ' oTiv XpiOTv xaTayayElv
A - J V JT T V V*. T T J~ VI * 17 1 * ! IfT aai t|v Tnv Tf|v dfaOiiv Tairrirv dXX bid t|v daieiav tjv Bvjv
totujv xpio EoXeBpEaei oto Tfp Ttpoaujirou aou.
I IV T * T - I \T I V " T J' - *I !

38 39
Masoretic Text Septuacint New Testament Commentary
92 (continued)

Deut 30:12-14 b
Rom 10:6-8 only Deut 30:12-14
JS
b
h a f e vyrtbsi -a imb xin o ^ a *6 OK V Tip OUpOVI <XVU) 6 f) 8 jc TcicTEC Sixaioovn otco Xeysi ir) Deut 30:12 (A). Rom 12:6 picks up "Do not say in thy
1 1 iffTv XIyuiv T dvapcETa rjuv e tv oupavv Kai Xi^uiyETai EnrjQ v rfi Kapiq oov T avaMperm e TV opavv;
nax ? "Kin a*? n a y a - x ^ , :nf nnx yyasn 13$ nr/j!] auTiv ijpv; Kai dKOffavTe aT|V roro'ouEv. 'ob npav Tfi heart" from Deut 9:4 but the rest of i t , that is, "who
1

:nitfi nnx a t f lib nrpn b t i n a j r ^ x ' H a ? ? : " BaXcati ffiv Xyujv T barepdcre f|uv ei t ripav Tfj 8a- tout* otiv XpioTv KaTcrvctYEtv 7 f ) t/ Kara/jacmi shall ascend up into heaven," is taken from Deut 30:12,
Xaaari Kai XrjuijiETai rjuiv ati'iv ; Kai Kou0Ti'iv f|uv rroiriaEi a- E TJV uoaov; tout' otiv XpioTv x VEKpv avaya-
t iv \r /*:*: t tjv|t* t- ,< v t t 4' T
and we find that this is repeated or picked up in Psalm
o lrtsb jaaa ?psa nxa n n n ^ 8 a i n p - ' a 14
tiv, Kai Troiriffouev. ''aTiv oou TT t bf\pa (jbpa v Tip YEv. 8 Kk t AYEi ; fiyyu aoo T pfjp iaxiv v tq> oto-
107:26, "who shall ascend into heaven," but then fol
OTuaT cTou Kai v Tfj Kapbia cou xai v Ta xEpaiv oou aT paTi coo mi v Tff mpi'Q coo, t o t ' otiv t pfjua Tfl Tt-
noiEv. lowed by, "they shall descend into the depths" mann
CTEC KTlpaOOUV.
which is picked up by Rom 10:6 as "who shall descend
Psalm 107:26 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
: iarn nana ozii nlainn i t v b:b# ^ j t 36 dvaaivoumv lu tiiv opavjv " i n thy mouth or in thy heart" is taken from Deut
Kai KaTaaivouaiv fuu tiv ucauuv, 30:14, "the word is very near in thy mouth or in thy
fj i)juxf| aTiv v xaxo tiketo,
heart" which corresponds perfectly with the Hebrew.
(A)

93: Deut 9:19 fl

Heb 12:21
13 19 I9
Kai EKtpos efp bi it|v pp'iv Kai
-
21 icat, oTco (poEpv r)v t pavra- Deut 9:19; Compare M T ' F n r '? with L X X Kai x-
1 tv Buuov, ti Ttapu)Hv8n Kpo cp' iinv EoX8pE0aa n xai
aanx t b b S t ? aa" ? rrnT nsp n#x nanm *xn "3sb "nnj- uevov, Micf eItcev iKtpog e'p xai vrpouo.r
(poq and N T Heb 12:21 giopoo? slut. {A)
eiafaouaEV xpio uo Kai v ti Kaipip totui.
,! 1
: x m n Basa aa ?x mn ' atf

94: Deut 17:7 a

\ Cor 5:13
7
oar\-bs nn liran*? Vra&jxna ia-nTin a n u n -p Kai f) xsp tjv uapTpujv OTai in' 13 to 8 eco Deut 17:7. {A)
T T T i-1 T r_
T < VII* T J- aTi v npTO BavaTaa aTv, Kai f) xEp TravT to XaoO r r
8e Kpivs. ipaTe TV novrjpv <f bp&v abz&v.
:?anpo m n r n u a nshnxa tt' axTuiv xai apE t6v novtipv E u^Cv aTiv. Deut 24:7 = Deut 17:7 . . . rnsan = L X X =
JIV 1 p \T T fi I - r AT "I - T 1 Cor 5:13. {A)
Deut 19:19

jnn "pnsa mx"? jtIh*^ bb nzfro i"? nrrisffi 19

'Xai TTOll^ffETE aTiJ) Bv TpTtOV TrovtipEaTO Ttof]o"a
Deut 19:19; same as above.
w T t i " r *t ) .1 * v T rt " v j- -: - xaT to beXqjo aTO, xai EapE t6v rrovrpv E jliiv a-
TSV.

Deut 22:21
a,
-?x njjsrrnx^xrsin'] * xai EEoumv t|v
Deut 22:21; like the other two quotations preceding, it
vevv ti T 8pa okou jraTp aTf^, Kai Xi8ooXf)O'Ou0iv
n n i w r D n n a boaxa nTS "sfrx*- 'rnSpo r r a x - r r a nns also attests the phrase "Thou shalt cast out the wicked
aTi'iv ol vbps Tf) itXeuj arr\ v Xi8oi, xai diroeavETai, ti
<t i t i* t * t t " t <t t y jt > t * t ** - jv one from your midsts" but it contributes nothing dis
d
: TianpB snn rnya- r r a x r r a "nisr ? ^xniya Vras 1 TroT)-o*Ev dpoavriv v uio 1 cpaiiX KTropveo"ai tv oxov to
TtaTp auTfl Kai Eape tv irovripv E uiv otiv. tinctive or new.
1' .* 11 V t /T t - r t * t j" \ i * * t : : tt:

Deut 22:24

Ditopo xnn -ran i n ^ b ' s Bi^-rix anxxini 24 ^EEETE duqjOTpOU Deut 22:24; same as above.
1 _i ETtl ti)v TtXnv t^ TfXeiu arv, xai Xi6ooXtir|o"ovTai v XiBoi
v j h npaa-x ? ie/x nan ?3J n s k r n x Vfa croaxa nnx Kai diTo9avovTa t?)v veSviv, ti ox rjtrev v tJ ttXei, xai
t )jt-:t t - i - T-s-r v "T -T": t n tv dvBpUiTtov, 8ti TaitEivaiO"EV t|V Tuvama to nXr|(Jiov xai Ea
_
jnn m y a i n i n ntfx nx nasrntfx nan-^i? tf'-xn-nxi pe tv irovripv E uujv aTiv.
1
W T /T I - V A" ** VJ* V ff V -I / ' I " * T Vt
:?j3"ipa
Deut 24:7
b ,_, 7
ia-na3jnn b x n i r *oaa Vnxa ds 333 ah* X35B a ?
'Ev b XtTj dvSpumo KXTfTiuv ipuxv tiv bEXtpiv oto
\ V * 1 1 " t 1 ' J" 1 ' TV" VV * J" T ' tiBv ullv lapar)X xai xaTabuvaoTEffa aiiTv dnobijDTai, TroBave-
^ i a n p a ' ^ n n m i n i xinn asan h a i n a a Tai xXnTii xsvo xai EapE tv Trovnpv is uiv aTiv.
J IV If* |I T 1 - (' - JT" " AT 1
40 41
 NEW TESTAMENT COMMENTARY
MASOREIC TEXT SEPTUACINT

9 5 : Deut 18:15-16 Acts 7:37

u 15
rrtni rfc a-p; -aaa ''Vpoxo ij3"|po
:"pain vbx r\"7ib$
V r 6 x n i ' ' Di? r\bk2'~m
i!
- r i x mrr V i p ' n x Vfewp fs xb i b x b bnpn ai;? a-ina
J
:T.1KN X^'i " I i ! ~X~X~X? T.Xi" ~?~f~ &X~TiX'j
npotpriTriv x TIV 3 7 ouTe ecTTiv 6 Mcocfte 6 eircaq TOI? uloT? 'IcrpafiX- Deut 1 8 : 1 5 ; M T = L X X = Acts 7 : 3 7 except for word
X'aj
btXiptv aou di u dvctoTf|0i 001 xpio Be 0ou, OTO npot/nfu/v bpiv vacv/jaEi b ebg iic rcov cktptZv bpwv ox; s- order and omission of Kpio before 6 E . Acts 7 : 3 7 =
dxo0EOBe k Acts 3 : 2 2 except that it inserts xpio. {A) or (A-)
i
1 5
l6
xaT irvTCt, oa r)TT)ffu> irap xupiou TO BED COU *Acts 3 : 2 2 Deut 1 8 : 1 6 ; L X X xaxd JtdvTct . . . rjTfjoa). Acts 3 : 2 2
baa
EV XujpTiB TT) rjupa Tti xxXr)0ia XYOVTE O npoaBiiaouEv dxoO. adds auxoO dxouoeaBE (+ K a t jrdvta o a Sv AaXriorj).
am nf|v tptuvTiv xupiou TOO BeoO fiujv xa T nOp T UEYO. TOTO 2 2 Mco- A
r (A )
i
OK ipueBa TI ob ur) diroBdviuuEv, cfj? uev eljtev TI npotptYct)v bpfv vaarrjoEi Kvpiog feds
m
Fbpcbv itc TCSV sXip&v bpibv c; ipe abwv aKovcsoOs Ka-
ri
rt nvra aa v AaXrfo7] rtp? ua?.

96: Deut 18:19 see Lev 23:29 [69]

97: Deut 19:15 Mt 18:16

:~;'a- -car c-srr;;^:;? -s-*? i x c n s ' J t t f i - B - ^
15
Ox uutvE udpTu e uapTupfjaai xaT dvBpujitou xard n-
0av biKnv xii Kcrr TTV udpTr|ua xai xaT Traav uapTav,
i)v dv dupTir TT arnuarog bo uaprpuiv xai tm Tpao Tpliv
ILiapTpiuv 0Taii0ETai TTV pfjua.
16 fidv 8 uf) aKOOTj,
TtapAae 'uetd a o TI 8vo f) Sio^, Iva ini oropaxog *dvo
papxbpwv j} Tpiv'i maOg nvptjpa-
i>2 Cor 13:1
r
1 O Tpixov TOTO spxo)iai Tcpg i>nq- im oxpawg
1 D Svo papwpajv Kai xpicbv omdr\oExa\ nv fiijpa.
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
OTpato; M t 1 8 : 1 6 omits the second rci oTparo;
( 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 .

98: Deut 19:19 see Deut 17:7 [94]

99: Deut 19:21 see Ex 21:24 [54]

100: Deut 21:23 GaI 3:13

~ba inba? r S r r x ^ 2 3 2
0X TtlKOlUllDl'lCtTai TO imiu 1 3 XpiaT; fip? i^ryypao'EV K: rf\q Deut 2 1 : 2 3 ; M T = L X X with D'rrVx after nVpp and TC
1 b w, , UTOO rti TO XOU, dXX Tarpfi OdiptTS mVrv tv ri) I*I.Ij>ft KC- icaTdpa? TO vuou YEVUEVO? )TCp f|uv KTdpa, TI 9eo0 after KEKariipausvoc;, Gal 3 : 1 3 omits (TC) Q E O C .
X ? ! ""tn BTibx rbbp - 3 xinn Dla i n s p n -ri3p~ a - v i n
VI), lTl KlXUTl)pllHl' V0 Tl6 l)U TIU K|lt,Ulijlt VO lll'l EXou xu\ YEypajrrai' eniKarparog nag b Kpspupsvog ini VAOD, It also has TciKaTdpato instead of L X X KEKam.pa-
1
tnbrtj. TJ ? p T J ^ X n j r p t f x ^nanxTix 'xaan o uiavETE Triv Tfiv, TV xpio BE OOU Mbiuaiv 001 iv xXi'ipuj. _^
uvo, {A )

101: Deut 22:21 see Deut 17:7 [94]

102: Deut 22:24 see Deut 17:7 [94]

43
 SEPTUAGINT NEW TESTAMENT COMMENTARY

103: Deut 24:1, 3 M t 5:31 only Deut 24:1

_ ,
a T r i in-xsfin x V e x rvrn nbi-'ai na'x : r x n p a 24 , _ , 1
''Edv b Ti Xotrj Yuvaxa xai OUVOIKI'IOT] aTfj, xai forai v 31 'EppSrt 6s v rtoXuoti TTJV yuvoTica aTO, 86- Deut 24:1, 3: (1) M T has nrf?!^ (24:1) = L X X x a i
t ! Jj" t : s TT : at -i : \i / }>-> ail Eupri xdpiv vavTov aTO, TI epev v arfi o"xiMOV irpYna, TC0 aTfj TtoaTaiov. E^ajiooTX.Ei aOrnv. M t 5:31 summarizes, using Sc; av
6 Q

nrhv; "prra h v n a nso r\b s n i - , - nni? na xsa xai Ypdip aTfj iXiov'dTrooraaiou xai bujEi EI T x 'P S -
Tfj xai SaTtooTeXE aTriv EX TI oxia aTO, dTto?tv3ori TT)V yuvaixa. The 'Epp9r| is not necessarily a
\t s ! tt: Jj-t! -., ; ;< t - t : t t j - i v t t<t * M t 19:7 only Deut 24:1
:in*3? direct quote from Scripture, but rather seems to be a
a
summarizing statement by the teachers of the Law ( D
7 A-vouaiv aT6> T ODV Mro-
or F); (2) ?|T3 = L X X x a i StbaEi Eic, zaq x^pac,
afi vsTEiXaTO SoOvai iWov arcotTTaaiou xai noXC- 6

oai [aTf)v];0 auifjq (D* or A ); M t 5:31 summarizes and simplifies

by 86TO) auxfj; (3) nn'13 ISO - L X X pipXiov fircooxaiou;
a 6
M t 5:31 has simply drcooxdaiov ( D or A ; again, this
a
reflects an A intention to summarize rather than to
quote verbatim. The summary is both adequate and
c M k 10:4 accurate).

3 xai utorjfffl aTi'iv dvrp IXGTO xai f 1

4 oi 8 slrcav TcTpVEV Mcouofl?" iXiov TtoaTaaiou Deut 24:3 is identical with verse 1 ( L X X ) in the wording
a

iiTaa nnboi rrra irai r v n a nsc n ^ zr.ii 'iinnxn 2rxn
A \T : ! tt : |j- t ! \ : -.-< t - t : J -j - j
:-nmb ib nnpbim Tinnxn* "irxn
YpdiyEt arrj iXiov TrooTadou xai b\xiot\ e T x P S aTfi yp\|/ai xai rcoXam. of the pertinent phrase Eiq xaq %ipaq auxfji; and
j- 7 xai HaTtoaTeXe afiv x Tf oixia aro, | iroBdvr) dvi'ip ciTtooxA.i instead of the NT's auxfj and drcoX-Ooai,
-a ix axaTo, 5 iXaEv aTiv auTip Yuvaxa,
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
d
opposed to L X X ' s i;aTcooxA.i. (/4 )

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 r n 6
1
O tpiujaei ov XoivTa.
f
9 v yp tip Mtoato vutp yfeYpaTcrai''* o KT]fi(boEi r
Deut 25:4; a'DnTrx' ? = L X X o i cpiuctoEti; = 1 Cor 9:9
ovv kovra. ]xf\ i&v ov uXsi Tf OEJ Ou KT)U(uOi<; (which, however, is a doubtful reading,
46 2 1
since p , A , B , C, and D read (piucbcEic;, A), and
b
l T i m 5:18 -
1 T i m 5:18 uses (piptbaEi? {A). Note that x a i fi^ioc] 6
r
pydxr|c; xoO utaOou adxoO may not be intended as part
18 XiyEi yp f) yputpfi* ovv Xoivm o
f 1 of the OT quote ( A . E Y E I f) ypatprj, which introduces PoCv
tpifjoiaeigi, Kai' io /?ycm/ TO fiioOoS' aro.
dXotovxa), but may be an inferential comment deduced
by tradition as having a bearing on human relation-
ships. Therefore the GK text should not be in italics for
fiio . . . ai>xou). [A-)

fl
107: Deut 25:5, 7 Mt 22:24

ens tfr a , 5 5
'Ev b xaTOiKjatv dbEXcpoi ni T OT xai dnoBdvr) s il 24 XyovTE 8i8oTcaX,B, Moaoti E T I E V v TI noBvrj M t 22:24 gives a different wording from that of M k
_
aTiv, oirpua b jLti*j rj aTip, ox torai f) Yuvr) TO TEBVIIXTO a
tir) xtov ricva, mya/ifipevaei eAip aro5 r?)v yovaKa 12:19 and Lk 20:28 as they make reference to the
nsirin n a r r r f " n^nn x^ M ' r r x ] a i b n a n n x nm nn: 'Ea) dvbpi un rriZovTi beXtp TO vbp aTt ECTEXECE- s
nToi3 mi vaaxijoei anppa r eXy>0 aro. ordinance of Deut 25:5, 7. Matthew quotes the Saddu-
moan n ^ V ^ p > * n 4 " ? ; Vip?: i j tzrx ? 1
iai itp OTI'IV xai XrtuipCTai BTfiv lauTiji -ruvaixa xai auvotxi'io'ei
aTr. b
cees as summarizing the passage in a way that accu-
Mk 12:19
rately conveys the intent, though it does not follow the
irirpa^ hnbai i n a r r n x nnp^ t r x n ' p i r . xb c x i _ 7
?dv b uf| oXtiTai vBpumo Xativ T)V 19 8i8aKa.s, Mtoofl ypayEV TJUV T I v nvo L X X wording as carefully as Mark and Luke do. The
^ n : ? hvi rmb , ! ,
a j?n p ray; rxa hnbxi iipTn"bx nn?n Yuvaxa TO btXqpo OTO, xai dvarjatTai f) fvvf\ ni TV|V nXriv cA noOvy xai KataXTcrj yuvaKa mi pi) ipfl f
differences are as follows: (a) M t 22 puts it quite
ni T)V YEpouaiav xai pe O BXei beXtpb TO vbp uou T
simply: " I f anyone dies, not having children"; M k and
1
r a a n3X"x ? I rKvov^, Iva Ady eXtp axoS n)v yvvatea mi t i -
vaOTnaai T vojia TO dbtXo aTO v Iopai]X, ox ^BXiiaev
r t - VT T / beXipo; TO vbp >iou. avaoTijaif anppa T0 eAqxp anov. Lk make it: " I f anyone's brother dies"as compared

44 45
 MASORETIC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
107 (continued)
w i t h M T ( " I f brothers live together and one of them
Gen 38:8 dies"), which is somewhat closer to M k and L k than i t
ak 20:28
is to M t , even though they also are somewhat abbrevi-
= W ! n&* T W n f l r ^ *fc YTJBT) mfti* elirev be loubos Tiff Auvov ETCEXBE
28 Xt- ated ( " i f someone's brother dies"); (b) M t follows up
Ttpbs Tf)v Tuvaixa TOO bsXipo oou Kol Tdupeuffm auTf|v xal
avdoTr)(Tov OTrpu.a Tip dbsXtpip oou. yovTS?' SiSdoxaXs, Mtovoite 8ypa\j/8V f)ulv, iv TJVO? with "not having children," as compared with Mk's
r
iSskips novg 'EXCOV yuvatKa, x a i OTO? Vs/cvoc P, Iva "and does not leave a child" and Lk's "and he is
Mrj azkfpbg airo ttjv yvvatm Kai lavamrjcri ansppa childless"; the M T reads "and there is no son to h i m , "
T(3 &dekip0 avwu.
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 evange-
lists 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"
CIUTOOafter 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 liter-
ally 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 wg dVepumos, Bg OK inyevet v Ttdatv TOT;
Xdroig TOO v6u.ou TOUTOU TOO iroifjoai aureus xai epoOmv ndc 10 "Oooi yp 5 Ipycov vuou eioiv, >TC Kcupav E I - Deut 27:26; M T has "cursed is the one who does not
T

6 Xa6s TEVOITO. oiv vEypaTCTcn yap TI enmaTpaTog n&g ? OVK ippevsi
nmv zolg ysypappevoig iv TG& ikitp TO vpov rod noi-
ijaai ar,
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
G K e n 8 4
V 4MSS (not H e x a p l a ) / ( )

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 Kol OUKftlUKEVK-jpiO? 6 0EOS JU.1V KOpblOV EibtVM KOI - r
8 KaOib<; ysypartTat Rom 11:8 is a conflate of Isa 29:10 which contributes the
injn oin 1
izba?? D ^ J K - rflqrb tpecAnos XETiEiv mx tZrra KOUEIV EUJS Tiis finipas TOTns.
BIOKEV atrzoTg OEQ nvevpa Karavv&ax;, phrase "the spirit of stupor." The rest of the quotation
otpOakpovg TO pt) kcnsiv Kai dna rov pij iwvciv, is taken from Deut 29:3(4), so we have in Rom 11:8 a
Isa 29:10 i'cog T//C ai'fpepov fjpcpat;. conflate quotation, but really (A).
niinnn njn h p - Da-bi? ^ o j - a > 6TI TTETTTIKEV uu.dg Kpiog irveufian xaTavuEEius xal xauuuo-Ej
Tou; oq>0aXu.os airnliv Kai TIV iipoq>r|Twv OUTJV i<ai TIV dpxv-
TUIV aTiSv, Oi pJVTES Td KpUTTr.

110: Deut 30:12-14

see Deut 9:4 [92]

46
47
MASORETIC TEXT NEW TESTAMENT COMMENTARY
SEPTUACINT

111: Deut 31:6, 8 Heb 13:5

o r r s a i s - i y r r b x i i x - r r r b x isaxvDTn 6
dvbpiZou mi oxue, 5 tfHA-pYupo Deut 31:6, 8 = Heb 13:5. (A)
r
u.ii tpoo urb bEiXia nnb TITOTIG diT irpotniiirou aTiv, STI Tprco, apKouEvoi TO Ttapociv. KT yp zpr\-
AV - j - - -i / i r -
\ I t t Jji '
xpio 8e 0ou 7rpo7TOpeu,uVO UE8' ,UIV v juv o yxf\ KEV * o fitj oe vt3 o' o ftij O ^yKaiaXimo,
ae dvf) OT6 ae YKaTaXimj.
8

^ a t i r x"?l WT-*k xin,Tprftx mrp,ra Kai xpio 0uu,TTopeuu.EVO UET 0o ox dvr|0Ei ae ob yii\
TKaTaXTrri ae l] tpoo pj]b oeiXia.

:r,nn xbi x T r f x b nary: xbi ?p"p 1

X ? TTSI? T H V wn Deut 32:4, adapted in Rev 15:3 as a new Song of Moses
112: Deut 32:4 see Psalm 111:2 [187]
(cf. 187). (F)

113: Deut 32:21 Rom 10:19

qrri?an? "jiojp N ! n 6 a ^ j p art, 21 21

aToi TrapeZiiXiuadv u.e en' o Oeuj>,
TrapiipTiadv u.e v TO EibwXoi aTiBv
: D O - O X bu 'to o i r x b a Dxripx 'MXI
xdi TtapaZtiXiLau) aTO TT' OK ESVEI,
<V t8vEi dauviu irapopYii OTO.
19 ak\ XEYCO, uf) 'Iopai)X, OK yvaj; TtpTO Mcoaf| Deut 32:21; M T varies with Rom 10:19 only by contex-
Xyzi* tually adapting to uufic; (for the sake of greater vivid-
y napa^rjkwaw i>u en' OK Ovei, ness) the aiiToui; of L X X (= DX'jpx), as i f to address a
7i' vsi ouvru) napopyit uu. reproach to unbelieving Israel in Paul's own day. (A-)

114: Deut 32:35-36 R o m 12:19 only Deut 32:35

abn aian nsbttVi b p : *b 35

s
' v f|uipa xbiKiiaeiu dviarrobiiiau), 19 uf) auro icSiKOuvTE, ya- Deut 32:35-36: (1) Rom 12:19; here N T = M T as
AT ; - " I |TT
J T V I <
v Kaipip, 6TOV 0cpaXg TTO aTiv TtT]Toi, Xk 5TE TTCOV Tfj pyfj, YypaTCTai yp* poi BK- against the L X X poi E K K T I O I = Dj?3 '? (C), whereas
Ti TT fjjapa dnuiXEla aTiv, Ktjm, ycb vmnowou), XyEi Kpio.' L X X v fippot KiKT)0to, implying Oj73 Di'V (so
:iab r n h tfm D T X ai'' ainp "a xaircdpeanvTOiu-a uv.
-1 1 36
T I xpive Kpio TV Xav aToO
Samaritan also!). As for the M T d?p) Dj?3 '> "Venge-
oram Tnajrbjn l hin H" "" 6

AT V ! -1 WT 1 - ( - T ! <'T I*
xai iri TO boXoi aTO TrapaKXri8)iaTai ance is Mine and He/he will requite/recompense at the
: a r a f T i s osxi " r r r r a - s n x T 's a
ebEV fp TTapaXeXuuivou aTO time when their foot totters," perhaps amend to nbp as
Kai KXeXomTa v Traurffl Kai iraptiui'vou. 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
xpio TV Xav aTO, which = Heb 10:30 xpivE
xpio TV Xav aToO. (A)j{A-)
1 1
T i t V V. I T - :JT V 1 <
H e b 10:30
(Psalm 134:14)
14 TI Kpive xpio TV Xav afrroO 30 o8auv yp TV cinvra
T
xai ni TO boXoi aToO napaKXr)8rjaeTai. poi KK/JOI, y vrano(boa) .
T
xai 7iA,iv
s 1
Kpivs Kpw" rv Xav arov.

a
115: Deut 32:43 Rom 15:10
Psalm 135:14
Dip'' r n a r o n s e,
"i b * i r i i n
43
e<ppdv8iiTE, opavo!, aua avirip, 10 xai rtXiv Xiyzi- Deut 32:43 lacks the portion containing LXX's Eutppov-
h 1 xai TTpoo'KuviiatTUjauv aTii irdvTe vioi 8eoO * ctppvtiiiTe, dvt], pcr xov Xaov arov. 8r)T, E9VT), pEtd TO kaov auxou, a clause that appears
:: i8010:
a y *inanx
r n a s fnbjri
s a i ias?
T i smrr
? ar ^
r -bsp n
EqjpttvOtiTE, ?8vri, UET TOO XaoO aToO, D 1
1 1 TTI - i'i ' 1
IT V
- \ T
"I
I1 J I - I A -
T T
JT
J" T
J*T
(TT
)
Kai viaxu0dTu)0av anp TrdvTE TTeXoj 8EOO in Rom 15:10. 4 Q ' reads: I ? pnnffrn] 1a? Wp Wjnn
Su T aijia TIIV uiwv OTOO KoKTai, iag-nx pija i r n n i DTj^x na'Va IV fy lani D'n^g ^a
Kai Kbixrj0i Kai dvTairobwaEi biKrjv TO xSpo 1
vrsb ypi pj?5i Dip ins P T pa Vx ^ x ^ a -ba Si i p t m
xai TO u.iaoaiv dvTaTrobiaei,
xai xKa8apiE Kpio Tfjv TIV TO XaoO aToO. [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

48 49
MASOKTIC TEXT SEPTUAGINT
NEW TESTAMENT COMMENTARY
115 (continued)

underlined clauses are in the L X X but not in the M T

Psalm 95:7
7 atoxuvftfjTwoav TIVTE ol TPOOKUVOOVTE TO
ol TxauxibuEvoi v TO eibiuXoi ariiv
TfpoaxuvriaaTC anf, rrvTE oi rfeXoi avroO.
(which may have suffered from homoeoteleuton!).
a
(Either A or 5 , depending upon the trustworthiness of
the Vorlage of the L X X in this passage.)
H e b 1:6
TXUTTTO
6 TCIV 8 TcXiv Elcayyn. TV TtpanTOKOV cl TT)V OKOU- Psalm 95:7 contributes the wording of Heb 1:6, "Wor-
uivnv, A.YEI ship him all you his angels." Although it is a slight
Kai jcpocxKvtjamuifTav um> nvrc yycXoi duo. 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.

116: Josh 22:5 see Lev 19:18 [68]

117: 1 Sam 12:22

R o m 11:2
isrnH mrr tiprb 'S' 22
m
5 T I OK ndiOETcn xpio TV Xa6v OTOO 5i T6 | 2 OK mbcraro b Oe wv The opening clause in 1 Sam 12:22 is accurately ren-
vou.a aToO T6 uira, TI TtiEixw xpio TtpoffeXaeTO uy.S
:osb ib aanx rvsb rrr ' r i n s Vhan iatf -wasa OITIJ) el Xav.
Xabv azo v rcpoyv). t) oinc OSOT v 'HX.ia T Xyei fi dered in the Septuagintal form as the first clause of
T
IT I \ V 1 V / "I - T I -T < AT J I \ 1 * ypctpfi, cb vruyxvEi T> B E S K O T TOC *IopafiX ; Rom 11:2, though it is not technically a quotation as
such. Yet it faithfully reproduces the Samuel passage,
Psalm 94:14 (Psalm 93:14)
and is therefore (F) or {A).
: a??: b i^ro ia mrr sfr i "b 14 8TI OK mjjo"ETai xpio TV Xaov aTo
xai T|V xXrjpovojuinv OTO OX IfKaraXEiiiJEi, 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.

118: 1 Sam 13:14

Acts 13:22
*Kal vv f) gamXeia trou o O"T|O*E-
22 x a i usTaaxfioa aircv fiysipsv 1 Sam 13:14; M T iaa>? ffi^S n w tf?3 = L X X Kai
1 1
Vaj ? rnrr inisn ia ?? arx # nrrfstfpa aipn-tf ? jna^aa 1 Tai, xu\ ZnT'io"Ei xpio lauTip dvOpumov Kaid Tfjv xapbiav aTo, } 1
TV Aaui aTo" si acfiXsa $ xai BJIEV uapTupfca- r)tr)OEi Kpio auicp vBptTtov Kax TT^V xap5iav
xai vTeXETai xpio aTiIi E! apxovTa -rr T6V Xav aToO, TI
:nirp jwnitfK nx m a t f b s ubjr ? 1
ox tpXaa 6aa vETEiXaT croi xpio. ; Eupov AaulS TV TO "IEOCTO, v S p a K O T Tfjv xapiav aTo = N T Acts 13:22 Eupov Aaui TV TO) ' l E o o a i ,
T : ti iv / t- J *< - T T uou, jrotf)CEt TtvTa T 8sX.|uaT pou. vSpa x a x xf\v Kapiav uou. {A)
Psalm 89:21 (Psalm 88:21)

: TTintfa "tf-jp, ] a | a -nay Tjn TJKS^ 2

ai Epov Aauib TV boXv u,ou,
Psalm 89:21; L X X (88:21) Eupov AauiS TV oOXv pou
lv tXaiiu -ffuj fiou xpiaa aTv.
+ "anointed him with o i l . " (A)
Isa 44:28
XYLUV Kpiu
D ^ ' I "asirla") "'i ahia*? naxn 1

i - v :v T i v : <- T
povEv, Kai TTvTa T SEXfipaTd iiov iroir^aEi 6 XTuiv lepouffa- Isa 44:28; compare the M T 'sarrVai 'sn uhia ? na'xn
: nom t e ' m nian b ^ - r ? n a s i 1
Xtin Oixobou.T)8r)OYj, Kal TV OKOV TV TIOV u.ou 8E).IEXIJCUJ. vipl and L X X Xycov Kuptp tppovEv and L X X Kai
tf
I" T * " V T T :
ITavxa t 0EXr)paTd pou TCOITOEI. 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." ( )
 Niw TESTAMENT COMMENTARY
MASORETIC TEXT 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 "nzab naxn na nnjrfs -

8
Kai vOv Tbe ipeis 18 Kui Saofiai ulv nazepa 2 Sam 7:8; M T nixas m m IBS 73 = L X X Uyei xupioi;
, i 1
TU) bouXiy u.ou Aauib Tdbe Xrrei xpio? uavTOKpdTiup "EXav ere mi fcueic; EOEOOE poi ei; viobq xai OuvctTEpaq, TtavTOKpdTiop = 2 Cor 6:18. {A, and , see Summary
-'bv 'i:-by n rfrrh ] x s n n n x B n k r p ynnp ?
K Tfjs ydvbpas TL&V Ttpodnuv TO eivai ere eis f)YOu.evov tVi TV Azyei Kvpwg navTOKpaiwp. and Conclusions).
ibx-iiv Xav pou ini TV laparjX
1" T ;

121: 2 Sam 7:14 *Heb 1:5 (see also [133],b)

1
inwna nato- p b " ^ T H T aim ax ? i V - . T n x ^ x ' 4
I4
iYiu faopai aur# ei? miTipa, Kai OTOS IOTOI 5 Tivi yap EIJIEV TOTS TC&V ayyihav 2 Sam 7:14; M T = L X X = Heb 1:56. (A)
0
poi li? uiv Kai edv fXOii f| dbiKia auToO, Kai X6TUJ OUTOV iv viQ poo si o,
t a n x ' ' *i?i:a" CSMX aab'a V n r b m jidbip dvbpiv Kai iv dtpaTs uliliv dvOpiimuuv Compare Heb 1:5a with Psalm 2:7b and tyfo orjuEpov
eyai arjpepov ysyevvrjK& as;
YEYEvvr|Kd ae . . . m r n ^ Di'n (133 = Psalm 2:7Z?), which
Kai TtaX.iv
cyj caopai avr0 SIQ naxipa, indicates a conflate of three passages.
mi amdg caTtxi poi siq oiov;
only 2 Sam 7:14 ^ ^ ^ ^
q t e v 21:7
1 Chron 17:13 7 vixffiv rKATipovourjOBi t a r a xal
{
laopai 'ahoi Beds mi airtd<; Sarai poi oiq;\
1
iai;a Tox-tf ? Som 1
>]ib y r r j s x i m ax ? i'p-npx <JX "erdi iffonai
auTip e!j TraTepa, Kai OTS Sarai poi eis uldv KO! T IXes fou
:r\-g)b n;n nfxa* 'nimpn ntfxa OUK dTroornffuj dir' aTO ts dirioTriaa dub TIBV VTUJV iu-TrpoaSiv
OU.

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 TOIS SSveaiv 9 TO 2 Sam 22:50 = Rom 15:9. {A)
Kai iv T $ 6v6u.aTi aou lyaXCD, 5E EOVTI UTtEp EXEOU? So^doai TV 6EV, KaScbg yEypaTtxar
T
i TOVTO EZopoAoyrjoopai aoi iv Wvcaiv
mi T5 vpari aou ipulo).

Psalm 18:50 (18:49) (Psalm 17:50)

: "nnarx ^hbi *r\p] i an'aa nnix i ] a ^ -
50 bid TOOTO ionoXo-r^ffouai aoi iv foveaiv, Kupie, Psalm 18:50(49) is the parallel passage to 2 Sam 22:50.
xai Til) 6v6u.aTi aou ipaXiIi, (A)

124: 1 Kings 19:10, 14 R o m 11:3

,! J0 IO
Kai eiirev HXiou ZTIXUIV Zi*|Xu)Ka 3 KpiE, 1 Kings 19:10 = Rom 11:3, except in the order of the
In;n ? Tixjip xap n a x i
Tili KUpiiu TravTOKpdTOpi, 6TI eTKaTtXmdv ae oi ulol 'c^ar|X Td Tobg npovrjtaq aou aTisKtsivav, m Buaiaartjpia aou mrs- last two clauses, in which N T reverses the order fol-
lonn ^nnaTQ-nx bxnfcr j a Tjnna l a w ' - a n i x a ^ r t ^ x
8uaiaaTripid o*ou xaTiaxaipav Kai TOS TtpoipiVras aou drrfKTEivnv amy/av, myw bns/MipBtiv pvog mi ^rjrovaiv rr)v ipuxm poo. a
lowed in M T and L X X (jS ). However, note that Rom
^ s r n x wpan ^ ^ x nn^xi anna' w i n ^ x - ' a / n ^ Iv foptpaiu, Kai imoXeXeiunai tyib UOVUITOTOS, Kai Zr)ToOai Tfiv 11:3 differs in wording from L X X , though not in
lpuxnv >iou Xativ auTriv.
meaning; L X X x a i imoA.A.iuuai (perfect passive),
R o m 11:3 xdyro uTtA.i(p8r|v povoq. (C).
,!
I np ? Tixap X3p. naxn. 14
Kai eiirev HXiou ZnXwv iZi'iXujxa T!I Kupiui TravTOKpdTOpi, 1 Kings 19:10 (cont.); (nnngV) ' t f s r n x Itfpai LXX =
l o i n Tt-'nnatB-nx binw ^a rinna l a w - s nixas^ribx 8TI ifKaTiXmov Tiiv biaSi^Kiiv aou oi uioi lapar)X Td GuaiaoTfipid
aou KaBttXav Kai TOS TtpoipfiTas aou dtriKTeivav iv fiouipaia, ml NT. {A)
TT j JV i -.- ' 1 I X' ! J 1 1* 1 < : T 1* T 1 J V!
1 iiTtoXiXeinjtiai ifii) noviiuTaTOs, Kai ZriToOai Tf]v lyux^v uou XaeTv
"srnx wpan 'na ? ^ x nnixi anna i n n i p x ^ r n x i
aTiiv.
CI- V I Jl - 1- - ( -1 T * T VAT V J t T | .' ' 1 VI
1
5 TO ?

52 53
MASORETIC TEXT SEPTUACINT NEW TESTAMENT COMMENTARY

125: 1 Kings 19:18 0Rom 11:4

^snara "'nnxjtfni>
18
xal KOTaXeii|JEiS iv IffpariX 4 dXka t l ktyex afrrtb 6 xprjucrricud?; OrariAnrov feuaurfi 1 Kings 19:18 = Rom 11:4. (/I)
1 EITTU xi^dba? dvbpiuv, ndvTa TOVOTO, fi oux (uxXacav T6VU TU)> fataKioxiMooQ SvSpag, ohiveq OVK exafiy/av yovv T?/ Baak.
nfcj^i ^ V j y - r f ? TjHi o : a n a r > a crs' ?* W BoaX, xal Ttdv OTdua, 5 ou Trpoaexuvr)ffv OUTI|>.
1
:v> p^ ?

126: 2 Kings 1:10, 12 Lk 9:54

D^torpbx inn bp'bxVx 'Dxyb #Bnn njr^'HSTn.
~nxi inx ^oxni D $ # r p ^ 8
tekm o ^ n - i a t e x
ink ^atfni o ^ n ' P abrfraftfx n n n i ^ f a q - n s i ?|nx
TIKI
in^x n;sn_H> "xal dnEKplBr) HXiou xol i54 166VTEC U ol ua9T)tal T *Id- 2 Kings 1:10, 12Lk 9:54. ( F )
-! ,
elnev Tip6s T6V TtevTrixdvTapxov Kal el dvBpiuTto? TOO 8EO0 ITII, KtuPo? x a l 'IODGWT|5 Bimzv xupis, B E X E U ; elneauevreUperra>
xaTaBr^OEToi rrOp EX TOO oupavoO xal xoTacpdreTai at xal Toii; F
flffva and rod obpavov" xal &vak&oai afrso(x;~ ;
TTJI ?jf on-n^ fjnx ^ P * ! 1
TfEVTTixovTd o*ou xoA xaTiBri rrOp fx TOO oupavoO xal xarEipaTEV
auTbv xo\ Toii; TrevrfixovTa auToO.
re -i bRev 20:9
^
a
xtA dnexpiBri HXJOU xal iXaXricrev irpbs OUT&V Kal ekev 9 KOl ^ p T ) O O V 511 Td TCAdTO? Tt)S Yfl5 KOi K 6 - Note that Rev 20:9 has essentially the same wording as
, , ,
jxb n' ?}<n fritcm bn^K n a n fi Ei dvBpumo? TOO BeoO ETUJ elm, xaTaBiiaexai irOp itc TOO oupavoO T
KASoaav tf|v napsupoX.f)v rStv dryicov K O I TT)V JI6A.IV Lk 9:54 i n that it says "that fire came down from
xal xaTa(pdTETai ffe xal TOU; TTevnixovid aou xal xaTiBri m)p ix tfiv TYyaTrnufivnv, mi mri^ nbp Hit toO o6pavob"> ml
heaven and devoured them" which is very close to L k
TOU oupavoO xal xaritparEV auibv xal TOU? TtEvrVixovTa OUTOO.
Koxitpaytv ainobg. 9:54 " D o you want fire to come down from heaven and
:r#an
destroy them?" However, these are not really quota-
tions but allusions. (F)

127: 1 Chron 17:13 see 2 Sam 7:14 [121]

128: 2 Chron 18:16 see N u m 27:17 [75]

129: Job 5:13 1 Cor 3:19

: nnhaj a-bnsi nam aani?a a-raan l i b 1 3

13 6 xaTaXapBdviuvffotpou?iv Tfj <ppovfiffEi, 19 f) yap ocxpla TOO Kdapou TOUTOU ucopia Job 5:13 is more accurately rendered in 1 Cor 3:19 than
T IT I J- T I V -1 - AT ! T :
J' T ! J" pOuXf|V b TtoXUTlXoXlUV EEffTtlffEV -
rtapd T $ Bs6) S C T I V . yeyparcTai y a p b Spaaaopcvos TOU; in the L X X so far as the term 0B"]S3 " i n their crafti-
oofobg ev iff navovpyia aoTtwv* ness" (1 Cor 3:19; ev TTJ rcavoupyia autffiv) is concerned.
The L X X uses v TTJ (ppovnaEi ("in prudence/under-
standing") 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)

130: Job 16:19 fl

Mk 11:10
: a ' a n s a "nqfirf * o^a-ran n^jrci 19 xal vuv Ibou iv oupavoT? 6 u.dpTu; u.ov, 10 BviXornpivT) f) gpaouevr) pacnXeia toO naTpo? f|- Job 16:19 and Psalm 148:1 = M k 11:10. {A)
6 be auvioTuip u.ou Iv imiSoroi;. ufflv AauiS*
Psalm 118:25
25 uj xupiE, ciSffov bri, Psalm 118:25; Hosannah is to be translated into Greek
m n j r ^ s n .Tjni x ? j j nsrsiin n y r . i g r
ill xupie, Euobaicrov bf\.
as "saved please" or "save I pray" or "Oh Lord give
Psalm 148:1 prosperity." So that while M k 1:10 retains a transcrip-
tion of the Hebrew as Hosannah, the L X X for Psalm
in^Wpp 1 1 AXXtiXouta AYTBIOU xal Zoxapiou. 118:25 does translate the Hebrew into Greek.
1 1 - 6 AIVEITE T6V xupiov ix TCDV oupavwv,
rD-'Binaa in*)???,' "a^atfn ]? ni/p-'nx i ^ P
aivEirc OUT&V iv TOIS fnpiorois.

54 55
 MASORETIC TEXT SEPTUACINT
NEW TESTAMENT COMMENTARY
131: Job 41:3 (41:11)
R o m 11:35
3
: w r r ^ a v ^ r r ^ a nnn abuim ^a-npn V J 3 ?| Tig dvTiaTiiiTETa! uoi xal UTTOU.EVET,
I *J- 7 " T ~\ A" ~ -1 - - * |I M J* 35 rj zig npoeSanKSv abz&, Job 41:3(41:11) is very accurately rendered in Rom
ei TTSCTO f) UTT' opavbv iixr\ ecmv;
Kai avzanooOrjoezai abz$; 11:35, except that God is speaking in the first person in
the Job passage, whereas He is talked about in the third
person in Rom 11:35. The L X X rendering of this clause
mistakes D'Hpn as a word for "rise up against" or "rise
up i n opposition," rather than "to do first" or "to
anticipate" or "to give to someone first." Hence Paul's
rcpoeScoKEV cukci) is much better than L X X ' s avziazr]-
osTai pot. As for the second verb, D?$X1, Rom 11:35
furnishes a perfect equivalent in &VTaTco5o0ricTcti,
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
1 "Iva Ti <ppuaSav SOW)
: pn'iarr D'BKW o-ij rcfri nab i Kai Xaol eneXETriaav vd;
f
25 TO TcaTpocj fjufv 5i nvetiuuTOC. dylou o-Tuaxoq Psalm 2:1-2; M T = L X X = Acts 4:25-26. ( A )
1
2 TfapEcfTTiffav ol aaiXEis Tins fite, Aaui Jtui86<; oou elncbv'
xai oi dpxovTES auviixSn^ov im T aT ivari etppia^av edvi/
t^tiis-b^nyifbs*
KOT TO KUpioi) Kai KOT TOO XplOTO OUTOO xai kaoi ipskizt]oav KEV&;
bidijjaXu.a 26 nupeazrjoav oi aoiieiq zrjg yrjQ
Kai oi apxovzeq ovvtjxByaav sni TO abzb
xaza zoS xopiov Kai xaz zov xpiozob" abzoS.

133: Psalm 2:7

rrr pn
: yprn'r ai'n "OK nfia -sa "^x n a
Acts 13:33
7
nnsox 7 iarriXXiuv T TrporaYMa Kupiou
Kupio? tmev Ttps UE Yl? u.ov EI ab, 33 Tl TOUTTIV 6 8B? Psalm 2:7; M T = L X X = Acts 13:13 = Heb 1:5a ( A ) .
ETW 0"r)U.EpOV TEYEVVriKd 0" " KJtS7tA.r)pa)xev 'TOIC, Texvotc [arv] tf|uTv^ avacrrf)pa; Also, Heb 5:5: "Thou art my Son, today I have be-
r f 1
'Ir|ooOv &q xai' v " t f i ) yaXu$ veypaTCTOi T> 5euTpcp'> gotten Thee" is an accurate translation of Psalm 2:7,
VIOQ pov ei ob,
T
even as Acts 13:33 is. See also #121, 2 Sam 7:14. { A )
eyd) orjpepov yeyivvrjKd ae ,

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

5 Ttvi yap E!TCV TCOTE T V ayytXm'

woe pov el ob,
tyw orjpepov ysyiwrjK as;
xai nXiv
*ey) eoopai abz0 e/c nazipa,
xai abzog eozai poi eig vidv;

H e b 5:5
5 OTCO? xai XpiaTcj oi>x auTv 862;aoEV YEVT|0fi-
vui dpxiEpia dXX' 6 XaXiiaac. Tcpg a i r t v
u/o'c pov el ob, tyw orjpepov ytyevvijKa as'

134: Psalm 2:9

fl
Rev 2:26-27
M
: oss)n "Tai'' p a a b n a aactfa D2p$ 9 Ttoijiavei? aToiis lv Jdbiu mbtip,
26 K o l 6 V I K A V x a i tripfliv fixpt TsXotx; -to Epya uou, Psalm 2:9 has ^Tia 3tt;a osnn, Rev 2:27 has TtoiuavEi.
it OTCEOOS KEpapiai; auvrptyeis aTOu;.
5<boto aftT) E^ouoiav 6?rl Tfiiv fcBvfliv 2 7 x a i itmpavtl a- Note that DShJl is from nyn, not 3?sn (= r s n ) . {A)I{A-)
r
zoix; iv fida) oibrjpQ dx; xa oKtbrj zd xepaptxh ovv~
zpiezat,
56
57
 MASORETIC TEXT
135: Psalm 4:5 (4:4)
"lani a a a a s r ^
SEPTUAGINT
NEW TESTAMENT COMMENTARY
flEph 4:26
" a a a a ^ max* i x a n ^ x ] ifns 5 pffoo-ee xai U.T) duxtpTdvETE
26 dpyKeaBe xai pr) paprvere' 6 f)Xioq uf| SniSui Psalm 4:5(4); M T = L X X = Eph 4:26. {A)
AEYETE fv Tai; xapbiaic ujuwv
KBi ETti TOT? KOITOTS UjUJV KaTOVUTrjTE. T> eni [T6>] rtapopyiCTu) ufv.
bidipaXna,

136: Psalm 5:10 (5:9)

(Psalm 139:4)
R o m 3:13
m ) oanp hjiaj v r s a r $ >{? io TI ox IOTIV iv TiiCTT6U.OTIaoTtDv dXriOEia,
13 ripoQ vetfiyfjEvog Xapoyi abztbv, Psalm 5:10(9); fip^W OJina rpns"na^ = Tdtpo?
f) Kapbia aTiiiv juaToia
Tdqjo; dvEurfuivo? 6 XdptrfE auTt&v, raf? VACOCTCTCH? amtbv eSoXioutrav, T T
. . . SoXioCaav (Psalm 139:4). LXX" = R o m 3:13fl+6.
Tot? TXiuffaat; aTtuv EboXioOtrav, IQ aniSiov vnb ta xcikrj avrcv M T p'?nn = L X X 80X1610: "flatter" = "deceive," (only
Psalm 140:4 here in L X X ) "act deceptively." (A)
: n n
^P ^ T W o r i a i | p i ; nan tfnriaa b i i 6 ujtf i
,T T A rixovriffav YXwcrcrav auTiDv diffei tpeuus,
' w T : J - ; I T
is doTiiuiv iiTr Td xeiATj aiiTwv.
bidipaXu.0,

137: Psalm 6:9 (6:8)

: a a Vip ninf jraana
M t 7:23
w ^ n ! ) 0 ,
9 dTtdarnTE dir* e oO, Trdvres ol 6 YaZ6u. voi f)v dvouiav, Psalm 6:9(8); M T = M t 7:23. L X X dTtoairiTE = M t 7:23
M P S T
23 xal TTB poXoyfiooj aoTots t i OUSSTCOTS Syvav opaq'
fin eianxoucfev xpios Tfls q>mvf\ TOO XXOUBJUOO u.ou
s r
anoxtopshe an' ipoSTol ipyodpevot rt)v avopiav. djtoxtopEiTE. (A-) or ( F )

138: Psalm 8:3 (8:2)

M t 21:16
3 ix O-TOMOTOS viiTtiujv xai 0r)XaZ6vTujv xaTnpTiciu aivov Psalm 8:3(2); M T = L X X = M t 21:16. {A)
5
: qwbai a ix' n'aafr^ ^ n n i s ]i?a^ svexa Ttuv ixSptliv crou 16 x a l elrav aotu)* dxouei? T { O-
TOO xaTaXOo-m ex8pv xai ixbixr)Tr|v. T01 Xeyoumv; 5e 'lnaoOg Xeyei aorol; vai. obotnoxe
dveyvtOTE u
iic crdpaTOG vjjnlav xai BtjXa^Yttov xaxt\ptfom alvov;

139: Psalm 8:5-7 (8:4-6)

H e b 2:6-8
: wnpsn -a cnx'-]ai i n a m - s artorrro 5 5 Ji EOTiv av8pu)TO5, TI MiMV^ffxr) auTOO,
6 iEuapTtiparo 8 Tto TI? Xiytuv Psalm 8:5-7(4-6); M T = L X X = Heb 2:6-7 {A). Note
nnn] -niaai ^ n % j apa inns'nni f| uis dvpmou, STI tmmtmq aTv;
6 i^XdTTiuaas QTV pa u TI Trap' dneXous,
r
Ti (TT;V vBpamo? Sri ptpvtjrrxt} amo, that dYv6X.ouc; is used in L X X and N T for D'n'Vs, for
J " i ^ r r n n n nfof ^3 ?pn;Wa ^W'an 7 X

br) xai Ting io-TEtpvtuaas CCTV
7 xai xaTEtJTrio-as aTv im d Ip a TJV Eipjv aou
T T
TtavTa TTETaSas imoxuTU) TJV nobuiv OTO,
rj vwg vBptbnoo zi smaKEmrj ainv; often D ' r f t x 'aa is used in the sense of angels: Deut
X 7 fjXrrojaat; avzdv paxv TJ nap' yyeXovQ, a
32:43 (4Q D t ) ; Job 1:6, 2:1; Psalm 29:1; 89:6. D'nVx
S6% xai zipt] EtTTE^vwaas; avzv, T

alone is used for angels: Psalm 97:7; 138:1. " A little

8 wdvro vnETafaQ bnoxazio TCV nomv atnov. lower than G o d " is totally unacceptable (despite NASB,
F
v T $ yap** noTd^ai [auT6>] T TtdvTa ou5v d(pf)KEv
N I V : "the heavenly beings") in view of the transcen-
aortp dvimbTOKTOv. Nv 8t onto 6puEV a6r> T U rcdvra
noTETayuEva- dence of God taugljt i n the OT. (A-)

b
l Cor 15:27 only Psalm 8:6

27 7tdvra ydp bnira&v vn roue nag avzov. TV $
CITCTI 6 T I ndvTa noTtTaKTai, SfjXov TI KTC; TO 7io-
Td^avTog aira Td Ttdvra.
1 Cor 15:27 quotes from Psalm 8:6, "for he has sub-
jected 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
SEPTUACINT NEW TESTAMENT COMMENTARY
140: Psalm 1
(Psalm 9:28) R o m 3:14
v T 0,
" nnn Ttrh '-nichai xba m s "nbx 38 o p TOCTTOMCtOTO TMSI xal irixpia xal bXou, 14 d)v T mpa T
p Kai niKpia ypa, Psalm 10:7; liiana = L X X 56Xou (ofi &paq TO a t o u a
im Ti'iv TXiffaav OTO XTTO xal TTVO. aiiTou yepei x a i rciKpiac; x a i 5dXou . . . ) , but not in-
cluded in Rom 3:14 (tbv T O OTOua apaq x a i nixplaq
yspEi). Thus only the first three words appear in all
d
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 ren-
dering 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-)

141: Psalm 14:

(Psalm 13:1-3) R o m 3:10-12
ll^'niabi 1 ET TAO' ipaXu TI& wib. 10 xaScb YEYparcTai TI Psalm 14:1-3; 14:16: B'n'Vx f x ia?3 Vai l a x = nothing
ETTEVStppiuv iv xapbfa aTO Ox IOTIV 8ed oi')K EOTiv iKaio o sl,
DT6NI% iabs^sjnax in L X X or N T .
btqreipav xal gbeXix0r](Tctv v mTn&euMaffiv,
A* v: J J" ! JIT <- T 11 OK oTiv amkov,
OX E0TIV 1TO1JV XpT10"TTtlTa, OX OTW ?U) v. 0 1 r Psalm 14:2; M T ("Yahweh looked down from heaven
OI'JK axiv Kr}rv TV 6EV.
yia-ngfy px n ^ j ; "la^nn inTitfn 2 xpio x TOO opavo bixuiyEv im TO ulo TJV dv-
12 nvTc Kkivav pa tjxpstbdrjoav' upon the sons of men, to see i f there was anyone of
ansppa-'?;? n ^ n b - ^ a nin^ 2 Spumujv
TO Ibev e Itmv auviwv f| x&rnflv TV 6EV. OK OT1V 7X01&V XPtfOTTTJTa, understanding/who understands (V'aipa tf.'n n i x i ? ) , one
: avftx-nx VTM Ittpftj BJJJ n*q^ 3 TrvTE ixXivav, &iia T^xpEUj9tiffav, [OK C T J V 7 v.
N
seeking God ( D ' n ^ X - n x tf*n)." Compare Rom 3:11:
in^#inn: no^an 3 ox cmv TTOIIIV xpri^TTriTa, ox crnv &U v, "There is no one who understands," and Rom 3:116:
[Tdtpo dveijrrjivo XdpirrS aTiiv,
c ,
: nns"Q3'I s' ai-niw? ]->x b
O U K E O T I V 6 KT)TC5V T O V Oeov. N T draws the inference
Ta TXtiiaffai aTjv boXioffav d
danibwv ir T xtiXri aTwv, and question from M T . (A )
IIJV T6 OT]UQ dp xai mxpia Ypei '
E oi TtbE aTiiv xxm a]ua Psalm 14:3; inVxj yvyi no ban = L X X TCCIVTE^ ^EKXIVOV,
avTpip.p.a xai TaXniTfujpia v Ta bo aTJv, ctpa TixpEd)6rioav = N T . {A)
xai bbv eiprjvri ox Irvwaav
ox oTiv qipo 8EO dnvavn TJV q)9aXjaCv aTiv.] 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:
Psalm 53:1-
. . . 8iKaioe . . . O U 8 E . . . slq (A*) or (C). Note that this
(Psalm 52:1-3)
is an independent translation in Rom 3:10, in some
a 1
rnin*? ^sfca n$oa-^? naja'? 1 Ei
S T TXo, np HOEXEO ffuvffEiuTI Aauib. ways closer to the M T but for the most part more
a^bxfx iaba^ajnax* 3 EiTiev dippwv v xapbia aTO Ox OTIV e. idiomatic and simpler Greek; equivalent in meaning
biEipBdpriffav xal gbXx8r|ffav v dvoMiai,
though not in literalness. In the Psalm 53 ( L X X 52:26)
airnfri? b^tf la-nni i n ^ n OX EffTIV TTOIIV dYa86v.
parallel, dyctOov is used instead of xptlotoTTiTa (but
anx ja-^j; e ^ n b a r avftx 3 3 6e x TO opavo btxuyEV irrt TO ulo TIBV v-
L X X does not use the 8iKaio^ of Rom 3:10).
6pWTtU)V
: a ^ x - n x a;'nn ^ a ^ a ^ n nixn^
TO bEv ei oTiv auviaiv fi xtr)Ttiv TV 8E6V.

60
61
 MASORFXIC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
142: Psalm 16:8-11
(Psalm 15:8-11)
*Acts 2:25-28
: i a - ' j T'' p -ran ^nb nyp ^ $ 8 Trpoupj|ur|v TV xpiov vtmv uou bid uavTo,
6TI x bev o arw, va jif| o-aXeu80&. 25 AauiS yp teysi E O T V Psalm 16:8-11 (line 1, first colon); M T = L X X = N T
: naab n|;a'-*]s wriaa ^ i n|>
9 bid TOOTO T)tppdver) *1 xapbia >iou,
T
npoopptjv TV /rtf/Mov vdmiv poo St navr, (Acts 2:25-28) except ' r n t f , where L X X = N T rtpo-
xal ifraXXidaaTO f\ TAiwd ov, ort K Scicbv po anv va pi) aaXeoOob, lproprv (line 1, second colon); M T = L X X = N T
TI b xal rj adp jiou xaTaaxr)vil)0Ei V Xitibi, s
26 i rovro tjpvBtj t) Kapia poo x

10 OTi ofa TxaTaXeii|jei T^V yuxrjv jou ei cibrjv
: n3 j[r?ra m'aw ^.Jsrnx n1ra| saS?
oib baa% TV aiv cou bev biaSopdv.
n TVilpiad yoi bo eiufj
TrXripiljffei ne e<ppotivr) juET TOO irpommov aov,
TepTfvTirre v T) beE trou ei TIXO.
Kai f\yakhaaro i) yk&aa poo,
n S Kai i) api poo KaraaKtjvati in' kni, (A)
27 on OK yKaraMy/et rt)v yoxrjv poo E qijv
o asi TV oiv uoo EV iaipOopv. Psalm 16:9; M T = L X X 15:9 = Acts 2:26. {A)
28 yvo'ipio pot o KJ,
nAtjpatctEi pe svpoavij per ro npootimoo coo.
*Acts 2:31 only Psalm 16:10
r This is central to Peter's application of the verse to
31 7tpo8ii>v XXricTEV
TCSpi tfj vaOT0j TO XplCTO TI OTE EYKaTEXEpr)
ri
T e PfiSriv oTE fi odp cuVro EI8EV SiatpOopdv,
CActs 13:35 only Psalm 16:10
f 1
35 <"8ITI x a i v Tpcp ter/si-
o cbaet TV tnv aoo isv taQopv,
except Uiax-^a where L X X = N T va ur| oaX-EuOto,
which is probably a standard equivalence: bl = i'va prj.
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.
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 , 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 nnj as i f from nmtf, hence
5ia<p0opd in Sir 9:9; 48:6; (51:2 uses drctoXEia); many
claim this for Job 17:14 also, though "unwahrschein-
d a
lich."(/4 /fi )

Psalm 16:11; M T = L X X = Acts 2:28 except: (1) r n x

became plural 68o in both; (2) nina'U? 2732? becomes
verb TtA.T)pioai U E EKppovr. It probably was under
stood as pie! inf. 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
144: Psalm 19:5 (19:4)
a r r k s ban "-napas
:'ona br#-c#^o$4'
145: Psalm 22:2 (22:1)
: "'rap' n a n >'<fiira'^' pinn" -anarj? nab ^ b i b x ;
146: Psalm 22:19 (22:18)
: brfi fas: "'afbs]
-cjp x j r i f i x n - ^ a ? :
d
(Psalm 21:2)
2 'O 8e6s 6 8e6s P-Ou, irpcrxes yoi 'iva TI e-rxaTeXmes ue;
(Psalm 21:19)
onb <nja i p b r r J9 biefiEpiffavTO TO I&ni xusv eaurois
SEPTUACINT
(Psalm 18:5)
5 eis ncrav Tr|v -rijv iHijXeev 6 ip86rfos BTI&V
xai eig T nepaTa TT}S oiKDupiviK T pii.uaTU aTwv.
tv Til) f|Aiu> ?0ETO TO cxiivuifia aTOu
P-axpav duo TiisffujTnpiasyxou ox X'foi TUJV itapaTTTUJ.ua-
TUJV JUOU.
xai im TV iyaTiajuov you IaXov xXfjpov.
NJW TESTAMENT COMMENTARY
flRom 10:18
18 dM.d AiycD, uf| OUK Psalm 19:5(4), first colon; M T Dip x r y n x n - ^ M com-
tiKOUoav; UEVOUVYE pared with L X X 6 (pBoyyog aikaiv (perhaps Bip was
eig naav tt)v yijv egrjAOev (pyyoq abrwv read as aVip; 1p is a little unexpected here, and is i n a
Kai eig ia nepara zfjq oiKOvpEvrjg r p/jpara aurx'. 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)
mt 27:46
46 Ttcpi 8s TT)V VUTT)V wpav v- r
Psalm 22:2(1); L X X inserts np6a%eq p o i , perhaps sug-
E6r|CTEV 6 'Iriao? iptavfj uEydA-Tj Xsyiov gesting an inserted 'V na'^pn as BH apparently sug-
f
h/Ai f/AP ).pa traaxavt'i; gests. But N T does not follow L X X at all here, but
TOUT' ECTTIV des poo Bei pov, /MIT/ ps iyKaTsk.insg; adopts an Aramaic paraphrase, 'Jrjpau? which
Matthew directly transliterates and then translates using
bMk 15:34 a vocative inflection, E E . Compare M k 15:34 sXcoi
34 xai TQ k\iT) f
E- s X c o i . . . 6 9EO? pou 6 Qe6q uou; cf. with L X X 6 0E6C;
D
noEv 6 'friootx;^ tpcovfj uEydX-Ti pou, 6 Qeoq pou, Jipoaxsc; pou, i v a x i EyKaTXiTtc;
r r
cAcai fiAcoi Xepa oaaxavi^; f
ps. (C)
0 1
6 Etmv P E G E P P T I V E U P E V O V O ffaic. /ioo <5 0oe. / i o u \
n
eig ti iyKaiihnig ps"*;
Jn 19:24
24 Elrtav Psalm 22:19(18); M T = L X X = John 19:246. (A)
oiiv npc, &XA,f)toixr \if\ axiotouEV axv, a\X A,dxco-
UEV TtEpi oTO Tivoq Sarai Iva fi ypatpf) TcX-npcoOtj
N-
[f\ Xyouoa]
diepepiaavroTO/judrai /wu eaurofe
jca; es TV ipaziopv pov Sakov Kkfjpov.
Ol UEV ov aTpaTi&Tai TaTa ETtovncav.
M t 27:35
35 iToupdxjavTEC 8E aircv Stepeplcrav* M k 15:24 is really a synoptic parallel of M t 27:35 and
T
TO rd Ipmm aoro TikAoYtet; KXf}pov , so also is L k 23:24, but of course since they are talking
about the fulfillment of the prophetic type set forth in
c
Mk 15:24 Psalm 22:19(18), the imperfect tense of the Hebrew is
not preserved but put into the aorist"they parted his
24 K a i fiTTaupoaiv a&Tv x a P SiapspiCovrai TU ipna ab-
a
TOV, kkovreg Kkypov in' aura Tic, \\ p T j \ 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
^ L k 23:24
gpaXov, is of course more accurate. M k 15 uses the
,
34II8E IricrOD?as- present tense, "they," that is the historical present, "they
Y E V rcdTEp, dtps? ai>TOlcj, o ydp olSaaiv T I TCOIOCTIV.J^ part his garments, casting a l o t . " L k 23:24 uses "parting
T
tapsp^pevoi de ra ip&tia abro ^eakov ^Kkrjpovg. 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 COMMENTARY

147: Psalm 22:23 (22:22) (Psalm 21:23) H e b 2:12

3 biTrrfoojmi T VOM trou TO!S dbeXtpot; pou, 12 Xeytov Psalm 22:23(22); M T = L X X = Heb 2:12 except L X X
EV jaeaijj EKxXrjoias iijuvi'iaw as anuyysM) rd vofi aov roTg &5sk^otQ fioo, renders rnsox as 8ir]yrio-opcti and Heb 2:12 as dTcay-
d
ev fieou> etachjaiaq btivtjma ae, yeXco. {A )

148: Psalm 24:1 (Psalm 23:1) n Cor 10:26

TiTB'nTlb i i VaXjui Tip Aauib rf]g u.ifis ffadTiuv. 26 roii Kvpioo yup i; yi} mi rd nhjptopa OUT//?. Psalm 24:1; M T = L X X (except that Tcdvrscj is inserted
/ t * TI ToO xupiou f) fi) xai T nXripujna cuMs, before o i xaxoiKoCvTec;, That is not the part quoted in
:na a s h ban' nxib'ai ynxn mrpb. #| OlKOUjUEVT] m\ TfdVTES Oi XaTOlKOOVTE; iv aTiJ 1

1 Cor 10:26). (A)

149: Psalm 31:6 (31:5) (Psalm 30:6) Lk 23:46

: nax bx nirr "riix n r n s "mn TPSX Vra 6 eiq XE'P"? CTOU napaSf\aoiim T nveOiud u.ou 46 xai (pcovf)oag cpcovfj usydXT) 6 'IriaoOc; elnev rcdTEp, Psalm 31:6 is not really quoted to prove a point, but
I. .. J * * * T VT / |v: * J IT! IXuTpuiau) ue, xpie 8e$ T^S dXriSeiag. r
j'c yeip&g aov naparl6epai rd nvedpd poo. TOTO 6E E I - there is a simple borrowing of traditional language: M T
T
UWV ^ETCVEUOV. >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 )

150: Psalm 32:1-2

5*3
(Psalm 31:1-2) i R o m 4:7-8
b-aiba n i n b 1
1 Tip Aautb ovvimuiz. 7 po.K0.pioi tv aq>e8rjaav ai vopiai Psalm 32:1-2; M T = L X X = Rom 4:7-8 except that
: nxan naa sUsr*^ nato Mnxdpioi iliv d<pe0r|O"av ai dvonlai Kai c&v ineKaAviprjaav ai apapriai' VpB (singular) ^Wl = c&v (plural) dcp60r)oav a i dvopiai
n T *: J: - .* ii I": -
xai u>v iTrexaXiq>0r|<7av ai dpapTiai* r
8 pampwg avr)p o5 ob pi) koyiatjrai Kbpiog apap- (plural for singular: similarly t&v ETCEKCXXUCPOT) Ociv a i
2
2 juaxdpiog dvnp, oC ov pr\ XoficxriTm xupiog u.apTfav, riav.
fis ib m r r 2$rv anx "n&x ovbt io"Tiv iv Tip ajixan OOTO boXog. dpapxiai) = Rom 4:8. (A/A-)
rn'anMnrarw
T 1 J j J V- I

151: Psalm 34:9 (34:8) (Psalm 33:9)

a
\ Pet 2:3
: i3"noo*. nasri n t f x n j r 3ia- a w)\
,
IBSB w 9 YE(Taa0e xai IETE 8TI XPIOTS xupioj 3 Ei r
iysvaaaffe T ?
Sri xpwrdg o Kvpiog. Psalm 34:9 = 1 Pet 2:3. (A)
naxdpio? dviip, g eXrcitei i n ' aTv.

152: Psalm 34:13-17 (34:12-16) (Psalm 33:13-17) a

l Pet 3:10-12
: 3ia nixnb B'p; 3nx a n iahn i ^ x r n B ( ) 0 13 Tis ecTTtv dv0ptuTtos 6 eXwv Ztur)v 10 ydp 9eka>v (,cor)v yanv Psalm 34:13-17(12-16); v. 13, M T = L X X = 1 Pet 3:10.
dtoiTCiv f)Mpa? ibeiv draBd?; xai iSeiv t)ppag yaOag
:nana nana ^nastf n a fj3i$b n s j " CD (A)
14 TraOoov TI^V YXwcrodv crou drc xaxo naoaarm rt)v ylooav and KUKOD T

: msnni aibttf tfp aia-nfrsp. j?na nio ( ) 0 xai xtiXri COM TOO jur] XaXficrai bdXov. T v. 14 M T - L X X (except second person singular i m -
15 txxXivov duo xaxo xai iroir)0"ov Yav, Kai xeikij TO/5 pr) ^kakijaai SXov,
: oni-bx rjfxf a w s - b x mrr T <) 11 htKktwxm M and micob Kai nonjaarto yaOv, perative of n'S3 & L X X TcaOoov becomes third person
&iTr)ffov iipr|vr|v xai MtuEov aTf^v.
: Dnar f n x a nnanb, j?n f a a n i n ; 3 ^ (D) (.Tjr/iorco eipijvjjv Kai Siw^rto abrijv TcauadTto) = N T (except that Nestle text lacks aou after
16 6q>eaX]uoi xupiou ht\ bixafoug, a
12 ri tpOakpoi Kopioo eni SiKaioog yXtooodv and after %ikr\). (A )
xai iIiTa O6TO0 E{$ bdrimv aTiSv.
17 irp6o"wiTov be xupiou eni TfoioOvTa? xaxd Kai (bra abroS elg eijaiv ain&v,
npaomov de Kopioo eni nowvrag Jcaxd T v. 15, M T - L X X - N T except third person singular
TOO oXeOpeffai EX rfls T |UVII]U6OTJVOV BTUJV. d
imperative KKXivdTto for LXX's E K K X I V O V . (A )

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 see Ex 12:46 [41]

66 67
 MASORETIC TEXT
SEFTUACINT
NEW TESTAMENT COMMENTARY
154: Psalm 34:21
(Psalm 34:19)
Jn 15:25
: TCpsipi Dfn' i5$ - p ^ ^ " i n o & r b x 19 M) Emxapeiiffv u.01 ol IxepalvovTeg iw\ aoixius,
o JIICOCVTS Me bwpeav xai biaveovTec g>0X(jois. 25 TJS iva TtA.T)pu)Ofj Xyo? v TO> VUQ)f
Psalm 35:196; M T B3fl ' K J U ? ("those who hate me
Psalm 69:5
,
ai)Tov YEypanuvos > 5TI pfotjov pe Scopev. without cause") = L X X (oi s^Gpaivovxei; poi dSixiot;)
(Psalm 68:5) o i piooOvtEc; ps 8topEdv = John 15:25 . . . par]0dv pE
6
B3ifrx$ tyS nlT,j$nan * 5 TfAneyencrav tmep Tg p as TT xeipaXfis MOU o fuaoOv-
T X 5
5topdv. ( A )
TS HE biupev,
iKpaTKlleiiaaV O X9P0 UOU O IxblllXOVTS HE abxtus - Jn 15:25 has the simple statement"They hated me
fi ox 'ipTiaaa, TOTE nETvvuov. 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 accu-
rate to the Hebrew.

155: Psalm 36:2 (36:1)

(Psalm 35:2)
R o m 3:18
e, b 2
ai? a-jpja w ' n b rg?a -as3 2 <S>r\a\v 6 irapvouos TOU juapTVEiv v eauTi?),
ox Icmv tpBog 8EOO itvavTi TJV fp8aXnv auToO 18 OK axtv ipflo OeoS nvavzi TOJV dyQakpcov Psalm 36:2(1); M T = L X X = Rom 3:18. ( A )
aTdjv.

156: Psalm 40:7-9 (40:6-8) (Psalm 39:7-9)

H e b 10:5-7
>6 ^T^pq n>te ^ n ^ a a:m nssn-xbinrijai na;. 7 7 Buolav xai Ttpoacpopv OI)K fieAriaas,
: J
JTa bk KCtTTlpTiCUl JUOl 5 Al EIOEPX- Psalm 40:7-9(6-8); v. la M T = L X X ; N T Heb 10:5 has
?V^] "flaa-nan ' r n a x j g s
XoKaTwna Kai repi p.apTas oux i\n\aa<; UEVOCJ elcj TV K C U O V XyEi acopa instead of ebria (D'JJX). Here we observe that
.-.byaina nao-nbaaa Som'av Kai npooipopav OK TjSkTjoaQ,
8 TTE ?7T0V 'ibol ]KUI, L X X is more faithful to the Hebrew. N T uses synec-
v KEtpaXbi BtBXou TTpanTai iiEpi n0 M etapa SE Kaxrjpriaoi por doche (the whole for the part); the ears represent the
9 TOU TToniaai T 8Xi,p aou, 8E pou, E pou^Oiiv
?
r
6 XoKavrpara Kai nepi papTag OVK evSKrjaai;.
xai TOV vMOV ffou (v naw TS xoiMas ,uou, entire body of the servant of Yahweh, listening and
1 TOTE slnov i8ob JJKW, a
T attentive to the voice of God's command. ( D )
v KEtpaAiSifiifiAiooyypanxai nspi poS,
xov noifjoai dsq xb dXqp 0 0 0 . v. 76 M T = L X X = Heb 10:6. {A)

v. 8-9o M T = L X X = Heb 10:7. {A)

157: Psalm 41:10 (41:9)

(Psalm 40:10)
Jn 13:18
ty* 'anb baix ia <nrjB3--wN 1 -aibtf ^ - a ? 10 tcai Tp *v8ptmros Tfls epvns ion, V 8v ^Xttiaa, r
18 O) TCEpl TtdvTcav 6ufi>v X.yco ycb oISa Tvaq ^ E A E - Psalm 41:10(9); M T : 3|?y b'isn 'anb "?3SLXX
ecrBuJV fpTOUs u,ou, HETXUVEV in' ink TnepviCTMv
;uT|v a\\' Iva f| ypatpf) TCATiptoQfj b xpwyiov poo xbv r
6 ECOiCOV SpTOU? pOU, EpEydAUVEV ETC' EpE 7tTEpVlCfV6v,
r l
pxov jrfpsv EJI' p xt)v nxpvav arroD. {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 pydA.uvEV for b'Hjn (to the confusion of the
Greek reader), but interpretive in equating apy ("heel")
with rcTEpviopoi;. (D) + (C)

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

^ TJWTOl V?31 ^qiritfrrna a
(Psalm 41:6, 12)
6 'iva T TtEpiXuuoe E?, ipuxfi, xai "va T auvTapffOEi; JIE;
iXmaov iri TV BEV, 8TI onoXoYr](Tou.ai aiiTj 38 TOTE A.Yi aoTOig nspiXong
aunipiov TOO Trpoanrou nou Be? HOU.
wlva T nepiXuTfo; el, yux4 Kai iva TffuvTapaoeisMe;
XTUCTOV ni T6V 8ev, 8TI eiou-oXo-rio-Ofjai arrip
fj tnuTrjpla TOO npoaimou juou 6 8e; iiov.
M t 26:38 only Psalm 42:6, 12
-
Psalm 42:6, 12; M t 26:38 and M k 14:34 (F). This is not
T
Eoxiv t) y/vxt] poo EOK; Oavrou" pEvaTE tb8E xalypT)yopl- a quotation, but is very close in wording as Jesus
TE PET' poO. 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 SEPTUAGINT NEW TESTAMENT
159; Psalm 43:5 (Psalm 42:5) 2>Mk 14:34
, !
bib Br$rna ) "tys: i Tininsfrrna * glva Ti TfeplXuno? eT, Miuxfi, xal rva T! owrapdaaeis ye; 34 xul Xeyei auToT? * nepiXonds saxiv Psalm 43:5 also uses the expression "Why art thou cast
n
: ^n'bxi "iB" r\M] , i
isnix n i s p a D n' ?Kb 'b/pin IXmaov Eirl T6V 8e6v, 8TI Eiou-oXorffaoHaj OUTCJI fj y/ x)i poo ewe, 9avcVroo ueivars tb8s xai YpTiyopsvrs.
0
down my soul, 0 my soul," which is rendered i n the
i
ffluT^piov TOO Tfpoeriimou juou 6 8e6s juou. 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.

160: Psalm 44:23 (44:22) (Psalm 43:23) flRom 8:36

:*nnaa ^ s a nitiyi _i
Din ?a ttjnn i ^ s f ' a
S3 8TI EVEXO aoO 8avaTcn5nE8ct 6Xirv T?|V fjpipav, Psalm 44:23(22); M T = L X X (43:23) = Rom 8:36. (A)
36 KCtBdx; yEYpajtTtti 6TI
iXo-fiff8ri,uEv dig TtpoBaTa fftpafiis. ivEKSV ao5 BavaxobpsBa oXtjv xt)v fipepav,
iXbyiaBijpsv cie npofiaxa otpayrjg,

161: Psalm 45:7-8 (45:6-7) (Psalm 44:7-8) H e b 1:8-9

: s p a ^ a B3# nijfta' B3# nin/abis? B T I % j f l j o p 7
7 6 Bp6vo$ aou, 6 8e6s, eig T6V aiujvo TOO aiujvo?, Psalm 45:7-8(6-7); v. 7 M T = L X X (44:7-8) = Heb
8 npd? 8e T>V ul6v
2?ah x|?iii pns narjN pdBbos Eu8uTr)Tos f) dBbo? T>is BaaiXEia? aou. b 8pdvoi nov b OEVS E/C xbv a/tuva xov aitavoQ**, 1:8-9 (word for word). {A)
8 l'lTdttncras bixatoaovnv xai epiariaas dvoniav
: " l i a n a flty ia# ^n'bx/DTfrx *|r$a i ]$-bs bid TOUTO ixpifiv at 6 8E6S 6 SEOS aou f
o ai fj p6/3So<; xfjq EbObxrjxo^ pafidoq xfjq flaaiXeiaQ aov.
K
r

elaiov ctTaXXiucreuis mxpu TOUS JIETOXOUS aou. 9 r)yan>iaaQ Smawavviiv mi ipiai/aag avopiav r

dm TOUTO Expiasv as 6 9eb? b Bsbq aov

sXawv ayaXhaoEtot; napa robs pexoxovg aoo.

162: Psalm 51:6 (51:4) (Psalm 50:6) "Rom 3:4

6 crol u.6vi}j ijuapTOv r,
4 pi] YEVOVCO y ^ o 8 a ) 8 6 9e6q a"kr\-
- Psalm 51:6; M T = L X X = Rom 3:46 (word for word)
*lfJ?a s?nrn ViKaniVpiab, j f r e
xai T6 iTovripov Iviimiov aou Eiroiriaa, F
6fi;, rta; hifivBpcoTtoi;VEOCTTI?, xa0cbc; Y7paTtTa except that in,3T3 ("in Thy speaking") is pointed in,3"I3,
Sinus fiv bixaiuiSfls ev TOI? Xoroi? aou which is perfectly reasonable. (A-)
onwg uv diKauoBrjq ev roTq Aoyoiq aoo
xal vixrioYjs ev Tip xpivea8oi ae. n
xai viK)jaet<; EV T$ KpivsaBai as.

163: Psalm 53:2-4 (53:1-3) see Psalm 14:1-3 [141]

164: Psalm 62:13 (62:12)

(Psalm 61:13) a
Mt 16:27
tin^jaa^K ? 1
o^nn$ra i o n 'ilvfrfri M t 16:27 does not present Ps 62:13(12) or Prov 24:12 as
13 8TI T6 xpdTog TOU 8eo0, xal aol, xupie, TO &eos, 27 u&Asi 7*p o wl05
8TI oil dTfobiOaeis exdariu xaTd Td ipta OOTOO, TOO aveptonou SpxeoOat V t f l S6TJ TOO sotpds aoroC formal quotations, but i t adopts their verbiage i n an
uera T&V &7YSX(OV ootoO, x a i T6TE bnodcbam ixdmip Kara allusive way. Yet the wording of this passage conforms
'TTIV npditv** abxoS.
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
Prov 24:12 b
furnishes a rendering of nn'WHa? ("according to his
Rom 2:6 w o r k " ) i n closer conformity (i.e. t f | v rcpa^iv afoot))
is edv be Eimjs Oux olba TOUTOV, 6 6? anoSwasi EK&axtp Kaxa than L X X does w i t h its plur. gpya ("according to his
5 Tt'vuiaxe 6n xupioj xapbla; TTOVTIUV Tiviuaxei, xaspya abxoS' deeds"). It actually is truer to the consonants and
;i o ^ r 3^31 5lwj xal 6 TtAdaas nvof)vTOSOTVOUT&S olbev TfdvTO,
vowel-pointing of in'WSa than the plural Mpyct (which,
8? dnobibwaiv ixdaTiu KOTO Td epfa auToO.
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
165: Psalm 68:19 (68:18)
enxs n-jna nnpj?
: ' c n ' ^ n ; ]pb*
166: Psalm 69:5 (69:4)
167: Psalm 69:10 (69:9)
:
^ Tj^-jin' nia-im
168: Psalm 69:23-24 (69:22-23)
: 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'
72
SEITUACINT
NEW TESTAMENT COMMENTARY
(Psalm 67:19)
Eph 4:8
1
r r a f o-rta ? i v b a ' 19 dveBns ei po, )xnX)Teucra aixiiaXumiav,
8 5Xey6i- Psalm 68:19a; M T ">3ti n'2U? DiiaV JV? = L X X dvepr)
AaBe bopxiTO EV dvapimp,
oniio dvajS ei Sy/o fixpaXtbrevoev aixpakwaiav,
xai rdp dTfeeo'vTE TOO xaTaffxt]vtffm. r
e i)\|/o, TjxpaXtTi)oa atypa^toaiav = Eph 4:8 dva-
xpo 6E EUAOYIIT, TCOKBV Sfiara Tof vBpamo. pd ei fi\|/o flxpaX-coxEuoev. (A )
68:196; M T D"|a n i n a F)nj?V = L X X EA.PE 8 p a x a v
dvBpcoTccp (very literal!) but Eph 4:86 ESCOKEV 8paxa
TO dvOpcorto. Note that instead of v we have dative
xo dvBpcoTto 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 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 .
see Psalm 35:19 [154]
(Psalm 68:10)
Jn 2:17
'n> a jj-g n $ p - ^
T 10 6T16 ZflAO TOO 01X0U 0"OU KOTEipaTV ]UE,
xai ol veocu-oi TJV 6vEibZ6vTtuv ae eTrErccfav i n ' iL 17 ^pvTioOnoav oi paOnral aTO TI Psalm 69:10fl(9); M T '3n>3X TjiVa nKJp">3 = L X X 6*xi
T
yEypappcvov Eorlv 6 fjko TO OKOO aoo A-arapa/eTa//. 6 fjA.og xoC O I K O U oou xaiEipayEV ps (aorist!).
^Rom 15:3 John 2:17 = L X X except xaxatpdyETai "consumes/will
consume me" (?), which could be an interpretation of
A
3 xai ydp 6 XpaT ou% feaoTfi tipEOEV, a\- n^3S as a prophetic perfect. {A )
\a KaStb YYpaTrrai" oi veapoi TCOV vevTiov at 1n
ineneaav en' epe. 69:106; M T ^33 1 ' ? 1 nl9"im = L X X exactly
(gjieaav) = Rom 15:36. {A)
(Psalm 68:23-24)
R o m 11:9-10
1
3 YEVTI0>TU) f| Tpdrea aTiv evdmov aTv E Ttarlba
xai E dvTanbomv xai E axdvbaXov 9 xai AauiS A-EYEI Psalm 69:23-24(22-23); v. 23a M T rtD> . . . ' m = L X X
24 axoTiaOriTiucTav ol q>0a\joi aTv TOO pf) BXETTEIV, yev)]8t]Tw t) Tpnea aintv ei nayia xai E 8r|pav (68:23a) exactly, including EVOOTIOV auxtov = DrTCD?.
Kai ei GK&vSakov Kai ei vmnopa ano,
xai TV VITOV aTiv bid TTOVT auYXapijJOv Rom 11:9 = L X X (68:23) except (1) EVCOTCIOV auxtov
10 OKoroOrjztooav oi pOakpoi amtv TOO pr\ fikenev
Kai TV VCSTOV aortv navr ovyKappov. (actually superfluous) is omitted, and (2) after Eic;
Tcayi8a is added x a i EIC; Oripav (not italicized); or else it
73
MASORETIC TEXT SiPTUACINT 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) Acts 1:20

a6 YEvnSiiTU) f| InauXis auTtDv fjpr]u.u)nlvri, Psalm 69:26(25); M T = L X X (68:26) exactly, with
20 ysYparcTcu
Kai iv TOTS cTKr)viunamv afrriuv jir) larw 6 KKTOIKIBV* '4 TipriptopEVT] (perfect passive participle), which Acts 1:20
yap EV iXcp yaXutov
r
ysvTiBtfito r) inaokig avtoS eprjpog gives as an adjective (gpripo?), and aoxcov (plural) i n -
i
5 Kai pr) EGTCO 6 KOTOIK&V EV ami), stead of Acts 1:20 autoO. Here Peter is applying the
J general malediction upon the enemies of God and of
xai
rr)v aiioKonijv aircou ka&TU) EXEpog. the psalmist to Judas Iscariot as an individual (afrtou).
(A*) or {A)

Psalm 109:8 Also, L X X = M T i n ev TOIQ 0KT)vcbpaoiv auTffiv

(Psalm 108:8)
(Drrirwa), whereas Acts 1:206 shortens it to fev auxfj
8 TEVti8^TU)ffav ai fipipai aiVro Xifai, T
after 6 KaToiKtov ( = L X X ; M T singular 312?') referring
Kai Tf|V emoKOTtfiv OTOO Xdoi STSpo$
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 what-
6
ever {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)."

170: Psalm 78:2 (Psalm 77:2) fl

Mt 13:35
2 dvoigtu iv irapaoXat; T ordjua jiou, Psalm 78:2a; M T '9 . . . nrwsx = L X X (77:2) = M t
VjlV " T / - rt JT I I JT I I V 35 6TCC0? TcXTiptoBtj
qj9eronai TrpoXr}naTa an' dpxrfc. T
13:356 (which perfectly renders dvoi^co . . . ox6pa pou),
TO pvfitv 8td TO TtpotpfiTOU Uyovros*
but 78:26 JTiTn is poorly rendered i n L X X as rcpo-
&voig~to iv napaokaig rd mopa poo,
ipsuiopai KEKpvppiva and mTaoMjg [K6CUO3. pXiipata, (though Schleusner [p. 859] interprets rtpo-
pXrjpa 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
rilTn w i t h KEKpuppsva, which is closer also to Theo-
8
dotion. ( C )

171: Psalm 78:24 (Psalm 77:24) J n 6:31

:iab p j D i a ^ - ^ baxb ] a arp^ij na .i * s 2
24 Kai ipeev OTOTS uawa qja-feiv Psalm 78:24; M T = L X X (77:24) = John 6:31 except
31 ot JtctTEpscj f|pv
Kai dpTOV oupavou IUIKEV aToTs that cpcxyEiv is at the end rather than the beginning. (A)
T pdvva gtpuyov E V Tfj cpfipcp, xaBcbq C O T I V yEypappvov
r
prov in w8 obpavoB i5toKev afooTg tpayciv.

74 75

MASORITIC TEXT
SEPTUACINT COMMENTARY
NEW TESTAMENT
172: Psalm 82:6
(Psalm 81:6) fljn 10:34
: D
.?V? Vf?fw opsVn'bx ' 6 Iftli eha 0EO lore. f
Psalm 82:6; M T = L X X (81:6) = John 10:34. {A)
34 ansKpiOTi a6roI? [6] ' i T j c o r V OOK & r n v yeypauuevov
xeti uiol utpiOTOU TtvTE?
v T6> voptp 6utov 6TI yto elna' Geol ate;

173: Psalm 86:9

(Psalm 85:9) Rev 15:4 (see also [187])
9 TtvTB Td iBvx), aa Ttoitiaas, fjEoumv T
4 T ob nfi fofiiM, Kipte, This song of the angels and saints as set forth in Rev
xal Tfpocncuv^ffoumv vimv crou, xpu, T
Koi doZosi TO vofi ami
xal boHdtJouorv T6 vojud aou, 15:4 is not presented as a quotation, but it alludes to
?
fin pvo? 6010c,, portions of Psalm 86:9 and Jer 10:6-7. That is to say, it
fin '*dvra T& l&Vrj^ ifcowm
Jer 10:6-7 starts off with the first clause of Jer 6:7 flST s"? 'a,
tcoi xpeoKvvtjaovciv ivtbmv ooo,
"Who will not fear Thee?") then follows with the last
fin t a Sixaufouard T aou pavspdbrioay.
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
: ?]iaa "ff a n o ' p r baai o;ian p a t r i a 9 they shall glorify Thy name" comes before "all the
nations will come," followed by "and they shall worship
before Thee." (F)

174: Psalm 89:21

see 1 Sam 13:14 [118]

175: Psalm 91:11-12

(Psalm 90:11-12) fl
Mt 4:6
: 7
T,?")T^?? t W r ? " t r a x b a <a n 11 TI TOi? dTTEXois BUTOO VTEXEITQI irepi ao 6 xal A.7E1 aoTip- E I 0I6? B ! TOO 8EO, Bdta c e a w v T
KU- Psalm 91:11-12; M T = L X X (90:11-12) = M t 4:6
TOO btaipuXdEai <re v rrddois Tat; bos ffou
tto yypaTrrat ydp 6 t i except that it omits the second colon of v. 11. (A)
12 Im xEipiv dpooiv os,
MntOTE Trpocx>fls nps X80V TV nba <JOU Tof yyXoig abroo vreXeirat nepi aoS
v
xal ni x&pG> pobav ae,
ptpxore npoax\prz npdq AiBov rv nSa aoo.

L k 4:10-11

10 YEYpcwrrai ydp 6TI Psalm 91:11; M T = L X X (90:11) = Lk 4:106that has

ro? yyXoiQ ainoS tvrcXchai ncpi aob part of the second colon missing in M t 4:6, i.e., t o
rob diufpoAiZai ae otatpuX^ai O E (but omitting L X X v itaatc; taic; boiq
aou).
11 xal O^TI
(A)
iiti xeipcbv pooov ae,
ptjnore npcoKipr<; npg XiOov rv nba aoo.

176: Psalm 94:11

(Psalm 93:11) a
l Cor 3:20
bannan-"? anxniatfna in^np;
11 Kpios Tiviiio-xi Toil? biaXoTiffjuoii? TIJV vSpiurtiuv TI EI- 20 xai nX-iv xbpiog yi- Psalm 94:11; M T rtla^na = L X X oiaXoyiopoix; xtov
fflv jidTaioi. r
vcboKei robg diaXoyiopobg T3V 0Otpc&v Sri e'iaiv prawu vOpmiuv, 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
N 1 M O K M E K T E NICdBEY "the meditations of
d
the wise"). ( y l )

177: Psalm 94:14

see 1 Sam 12:22 [117]

76
77
 MASORTIC TEXT SEPTUAGJNT COMMENTARY
NEW TESTAMENT
178: Psalm 95:7-11 (Psalm 94:7-11) OHeb 3:7-11
"jtfiiTjna o p 03331 w r k x s n 'a > 7 Ti OT oriv e ipv, 7 Ai, xaBtb Xyei t Ttveua TO fiyiov Psalm 95:7-11; v . Id M T = L X X (94:7rf) = Heb 3:7
iwaitfnibpa-ax; afin'T xal JHE Xa vourj aTo arjpepov v xij tovij axo aKoborjxe, {A)
IT ' I : r - AT
xai rrpaTa XEip aoTO. 8 M aKhjpivrrxe T mpia bptvv tb v TTS rrapo-
t%Epov, v Tfl ipujvn aro xooariTe, v. 8 M T = L X X = Heb 3:8.
: n n a na' a i b n a n a ? aaaab ^ p r r 8 un xXiipijvriTE xapbia iifiiv I v TI Tiapamxpnauf niKpaopcb
: ^i?a ixn-aa T n arnia -JIDJ xar Ti'iv npipav TO Trcpaauo Iv Tfl pii.iiip, mx xr)v ijppav ro5 neipaapoS v xf prjptp, v. 9a M T = L X X = Heb 3:9a. (A)
T f
9 O lTEpoaaV O TTOTpE ljHJV, 9 0 ncipaaav 0/ naxpc bpcbv v oKipaaitp
an aab *jjr\ t i p nasi n-ina apj nk? a^anx' ><> v. 9b M T ">bss I S T D 'I3IJ3 = L X X oKpaoav
boxifiaaav xai eboaav T p-fa yov, mi elov TO pya //ou 10 xeaaepmvxa xrj-
fnnya-V pxfax -axa - n r a ^ r n ^ lo TEoaapuxovTa TT) irpocdixOiffa TfJ TEVES xEvrj r
I npootiwwa T V V ? Tai3ro (without ps) x a i s o o a v x 'pya pou (plural!); Heb
xai Eina ei nXavwvTat Tij xapbia {
xai elnov ei nXav&vTat tfj mpia, 3:96 v Soxipaoia ("by the way of testing"no pe
xai aToi ox ervuiffav T bo jiou, abxoi S^-OVK yvwaav r ov pou, object!) x a i eov t pya pou. There may have been a
u J aJMoaa v Tij opTfl u.ou 11 t poaa v T?/ pyfi poo'
Ei EicfeXeffovTai ei Triv xaTcmauaiv ov. textual error in the L X X tradition, yet v oxipctoia is
ei eackeaovTai ei v)v mxixavmv pov. a
not as close to '3n3n3 as is o x i p a o a v . ( 5 )

v. lOo M T almost = L X X except that it has no demon

strative with T-j 7 E V E 5 (Til? alone i n L X X = Heb 3:10
with its TctTrj 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

15 v to? XYeoOai Note that Heb 3:15 contains only Psalm 95:76 but is
{A).
atjpepov v xfj qxavfj abrov Kobarjre,
only Psalm 95:7-8
c
H e b 4:7 Also, Heb 4:7 contains only Psalm 95:76-8 but is (A).
7 JtXiv t i v pisi f|upav, ar)-
uepov, v oui8 Xycov p s t TOOOTOV %pvov, xaBtb
r
7tpOpr)T01
aijpcpov v Ttj tptovij abrov mobarvxe,
pr) OKktjpvtrxe x mpia bpmv.

only Psalm 95:11 d

Ueb 4:3, 5
r F
3 EloEpxpE8a y p s i ; [rf\v] xankTOuoiv o i
TtiaTEuoavTE, xaOtb EpT)Kev
(b wpoou v xfj pyfl pov
0 1 si eiaekebaovtm ei xt)v Koxnaooiv poo,
xalroi Tt5v pycov rc xaTopoXfi xapoo YEVTI8EVTODV,
r
5 xai v TOttp TtXiv si eioeXeboovrai ei
xijv Kaxnaoaiv poo.

179: Psalm 97:7

see Deut 32:43 [115]

180: Psalm 102:26-28 (102:25-27) see also [130] (Psalm 101:26-28) H e b 1:10-12
: D:2? T T T -nyba "nnc ynxn r a s b 2 a6 XOT' px O, xpie, Tiiv Tnv 8eneXiu)0"a, 10 xai* Psalm 102:26-28 (25-27); v. 26a M T = L X X (101:26)
: rarr] 6 a : naa aan n a n n n V i a * nr xai ?pfa TWV xsipiv Co EOIV oi oipavoi except that L X X inserts xupis, as does Heb 1:10. {A)
ab mx' px, Kpie, xt)v yijv OepeXkoaa,
27 auToi uTToXovTai, ff b biaueve,
Hb^t)Wi 8
s n ^ n n 2 ns'bq.n a a ^ n n 'Va xai TTHVTE UJ iuoVnov TraXauueiiaovTai, mi pya TWV ^e/pcSv ao eiaiv oi obpavoi'
v. 266 M T = L X X except that L X X uses plural epyct
xai diffE TfEpiXaiov dXXiEi aTO, xal dXXaTrio-ovTai 11 uvxoi noXovvxai, ab 6 ^iapvei,
mi nvxe cb ipxwv nakaitoOrjaovxai, for MT's I ' T nfeWB. {A)
as cr b 6 aT E, xai T ETT) aou ox xXeiipouffiv.

78 79
 MASORETIC TEXT
SEPTUACINT

1 8 0 (continued) NEW TESTAMENT COMMENTARY

Heb 1:10-12 (continued)

12 hoti CJOE'I mpifiokaiov rXi&i abxob, v. 27a M T = L X X = N T except that the editor has
s
D(b luTiov Ka XXayrjaovxav pointed the L X X future (Siapeve) and Heb 1:11a is
ab abx si mi xa xtj aor> owe KXtiy/ovmv. SiapvEi, but accents are of late origin! {A)

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.
d
(A ) or (fi)

v. 27c M T = L X X (BD'?rtf) = dXM^Ei axo), but

Heb 1:12 has deviated from L X X as follows: L X X
Xk&i ("wilt change them"), N T E X ^ E I ("roll them
up"). Note that ^i^ei could have been a scribal audi-
tory error for XX^ei, but since X* D * read Xl^siq
c l e m
(and likewise V u l g . ) the original reading in Heb
a
1:12 is debatable. ( )

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' = xXei\|/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 Heb 1:7
4 JIOIISV TO dniXou OTOO nveupaTH
xai TO XEITOUPTO aToO rrOp tpUrov. 7 Kai rcp pv TO yyXou Xtyei T
Psalm 104:4; M T VTib tfx = L X X (103:4) Jip ipXyvov
r
noitov TO yyXou axo nvebpaxa = Heb 1:7 rtup yXya, which is a close paraphrase.
Kai TO Xeixoopyob abxov nop tpXya, 04")

182: Psalm 104:12

(Psalm 103:12)
: "ipip-wn: "oysv' paa ] i a > Dra^rj-*]^ a r r t e ^ M t 13:32
eV aT TO TfETtiv TOO opavoO xaramoiviii
x uaou TIIV ixETpiSv biaouotv (pwvtiv. 32 5 pvxpTe- Psalm 104:12-Mt 13:32; M k 4:32; L k 13:19; L X X ' s
r
pov pv oTiv TtdvTtov xGfv GJiEppdxcov, rav 8 a^Ti9rj (103:12) TCETpSv is wrong for D?XSij, but N T correctly
UBOV T V Xaxavrav oxiv x a i ylvsxai Bvpov, C T E X- renders it as xX.d8ouc;. {F/ C)
OEIV T nerav w5 obpavo mi mxaaK7jvoBv v rof /dd-
oi abxob,
b
Mk 4:32

32 xai TOV

onapt}, dvaaivsi xai yivstm 'ueov nvttov Tfflv ka%-

-1
vtov xai noisl xXou uEyXou, COOTS Svaoflai im
Tf|V cxiv axo T nexsiv TOO obpavoS KaxaoKrjvobv,
c
Lk 13:19
19 poia cniv xKxqp aivdrisax;
t
v ad>v v8pawio EoXsv EI xfljrav rauro, xai TV&.
fy\azv xai yvETO Bi Svpov^, K O ! r nexeiv xoB obpa,
voB KaxsoKJjvcaoBV v TO KOK abxoS.
183; Psalm 107:26
see Deut 9:4 [92]

184: Psalm 109:8

see Psalm 69:26 [169]

80
81
 MASORETIC TEXT COMMENTARY
SEPTUACINT NEW TESTAMENT

185: Psalm 110:1 (see also D a n 7:13 [284],f-k) (Psalm 109:1) Mt 22:44
T

I Tip Aauib <(iaXn6s, 44 elnev xbpiog T& xvpkp pov Psalm 110:1; M T = L X X (109:1) = M t 22:44 and
Einev 6 xiipio? Tili xupiiu uou KdSou ix beiiwv UOU, x&Boo ex efyv pov, M k 12:36 except that N T uses uTtoKdrco for L X X ' s
EW; v Olli TO? Exepos aou imorrbiov TLUV irobiv o*ov. ag av Bco wog exdpo&g aoo UTCOTC65IOV = Din; W + 0 1 0 2
A,hos
v i i cent, read imo-
:
fbnoxTco Tt5v nov aoo ; TC65VOV. d
(/l )

*Mk 12:36

T
3 6 aurg Aaut5 elnev i v T Q nvsuaTi
iSEiiipouv Iv pucm Tfjg VUXT? xai ibo t dyu?-
im rv VE<PEXWV TOO opavoO d ui dv8pumou eTO, xai die
5 S nPX elnev T AT5/WOC xop/ip poo'
naXaios i tpwv napf]v, xai o! naptcmixoTes Traprjo-av aTiTj.
1M x8oo BK e&av poo, r

kog v Beb wbg ixBpobg aoo

^bnoKxta TCSV noStbv aoo.

ak 20:42-43
Apouv ev ^pdaan rfc VUXTS xai ibo usrd TIV VE.PEX.0V TOO
oupavoO dig ui? dvOpmou EP 6UEVO flv xai
X S TO iraXmoO 42 fauroc, yatf> AaulS Xeyei tv riXtp
TUIV fjueptuv eqjQaffEV xai dvibmov aTO TrpoanvExer). yctXpv *
r T
eJnev xbpiog T0 xopiqi pov
K&BOO ix Se^itov poo,
43 Stag v > wbg ixBpobg aoo
r
bnoniov TCOV itovbv aoo.

"Acts 2:34-35
34ot>
yap AaulS dverj tig touq oupavouq, ktyzi 86 aTtx;*
elnev [6J xbpiog 70 xopitp poo xBoo ix eiv poo,
i 35 iag v Bco wbg iypobq aoo imoniov n5v nov aoo.

e
Heb 1:13

13 repds Tiva 86 Tffiv ayy6,cov eTpTlxv TCOTB*

xaOoo ix Seiitbv poo,
ewg v Beb wbg sxBpobg aoo bnonowv rdJv novbv aoo;

186: Psalm 110:4

(Psalm 109:4) H e b 5 : 6 , 10
4 Jpoo-ev xpio? xai ou uETauEXii8r|0-eTat 6 KaB&g xui v TEpto XiyEt * Psalm 110:4G; M T = L X X (109:4a) = Heb 7:21 (A).
I i i ei ispeiig ei; TV aiuiva xaTd TT|V Tdliv MeXxicrebex. T
ab iepebg elg TV aicbva xaxh T^V rdfjv Me).xiae6ex, Note that r n s i = (1) cause, reason, (2) manner = r d ^ i v ,
which is reasonably equivalent and meaningful. (A-)
10 icpoonyopEUOElc, OTC TOO 8 E O 0 dpxiEpsu? xaTd Tfiv Td-
iv MEX-XIOESEK. Psalm 110:46; M T = L X X = Heb 5:6 = Heb 7:17. {A)

*Heb 7:17, 21
r
17 uupTOpElTai yup TI
T
ab iepebg eig TV uitiiva Kara r>)v rdij/v MeXxiaeSex.

2 1 8 E PET
pKtopooiaq 8id TO Xiyovxog npg ainv
tbpoaev xbpiog xai ob pempehjBijaeTai
T T
ab iepebg eig TV a/cvn .

82
83
 NEW TESTAMENT COMMENTARY
MASORETIC TEXT SEPTUAGINT

187: Psalm 111:2 (Psalm 110:2) Rev 15:3-4 (see also [173])

uetaXa T epta xupiou, r

3 Kai #5oucuv tf]v (p8fiv Mojaw TOU Psalm 111:2 contributes to Rev 15:3 UEyXa t a gpya
AT i j" - t
EErrmuva ei irvTa T 8eXn perra aTO' 80X.OU TOO 6eou Kai TTIV 4>8fiv TOO pviou Xirovre- aou.
psyAa xal Oaouaor r spya oov,
Kpie 9s nanoKpitap'
Deut 32:4 Kaai Km hjOivai ai oi 000,
( 1
4 atnXeix;* TCV 0VC5V F

astfa T O T T I S fcuB B'an i k n * 8e, Xti8iv T p-ra aToO, T

xa; rrfiffai al bol auTo xplo"Ei 4 T/ o pr) yoridfi, Kopie,

AT I * VT 7 i T F T I T J * T r

8e mCTT, xai oix Icmv bixia, Kai ooei TO vop oov;

: nsh p*5 r#i raa*/^
bkoio xai cno xpio. 5TI uovo ^oio,
(
T1 nvta T Ovrj^ rovoiv
Jer 10:6 Kai npooKvvrjoovoiv vmv oov,
8
T
TI T SiKaibuaT crou (pavpi8Ticav. Jer 10:6 contributes aaiXeu; TC&V Ovc&v ( M T : ?[?a
nnxbfta mrr fries w
in). (F)

Psalm 145:17 (Psalm 144:17)

Psalm 145:17 contributes Sixmo v TO 5O ato
i T t o a - ? T n r a - n - t e a mrr p n s ta)
1
17 bixaio xpio v Traai TO bo aTO
T I AT T 3 T I T IV K J "*B

xai cno v irmv TO IpToi aToO. (Sxaiai o 5o aou);

Amos 3:13 (Amos 4:13)

^ n i N a s n ^ N r n n f ^ i ^ B N ? apirrrjas r v n i w a p " ,3
biTi Jboi) ri orepEiiv povrriv xai XT&JUV irveOua xal na-f- Amos 3:13 contributes the phrase "The Lord God, the
TeXXiuv ei vSpiimou TV P0"T5V aToO, TTOIIIV ipSpov xal ui-
X
Almighty," which begins the second line in Rev 15:3,
xXtiv xal Iniatvwv ni T ^rj Tf) *rfl" xpio 6 8EQ 6 TtavTO- expressed as a vocative: "O Lord, God, the Almighty."
KpTiup Svoua aTi.

a
188: Psalm 112:9 (Psalm 111:9) 2 Cor 9:9

B ^ a x b ]fj3 injs (o) 9 ffxp7rto'ev, bumev TO TTvr)cnv 9 KaBtb YEYpartTai" Psalm 112:9; M T = L X X (111:9, with the addition of
f) bixaioavri aToO UVEI ei TV aiva TO aivo, soKpmoev, WKSV TO nvtjoiv, TOU aitovoc;) = 2 Cor 9:9 (without TO a i v o ; ) . (C)
nab rnav i n p i s es)
A" T VJV |T i - \ T xpa auTO i)JU)8r)0"ETai v bob). f} iKaioovrj arov pvei ei TV a/c3va . T

niaaaoinnij-ip' (p)

a
189: Psalm 116:10 (Psalm 115:1) 2 Cor 4:13

: -ixa n a n a "raaxn;c, 1,1

i AXXrjXouia. 13 " E X O V T E 5 TO aT nvEpa Tf) TCOTSC xaT Psalm 116:10; M T (with ' 3 before 1 3 1 X ) = L X X (115:1)
T
'EiriffTEUffa, bi XaXtiCTa T ysYpappvov tioTEVoa, i ?.Xr]oa, xai fjpE m- Ca - 8 1 6 ) = 2 Cor 4:13 (also 8 1 6 ; in this case ' 3 must be
Ti b Ta7Ttvi8iiv atpbpa. OTEopEV, 5i xai XaXoOpsv, asseverative "Surely . . . . " But it is reasonable for the
L X X to pick up a causal equivalent here, since the
A
speaking surely ensues from the believing). (A )

190: Psalm 117:1 (Psalm 116:1) Rom 15:11

: "D'Bxrrte i r n r W 1
anr ?? m r r n x i ^ n > i AXXrXouia. 11 xai j i X i v ' T
Psalm 117:1; M T = L X X (116:1) = Rom 15:11 except
AveTE TV xpiov, irvTa T ?8vr), o/'vr, navra ra 8vrj, TV Kvpiov that the third plural imperative ETcaivEaTtooav is used
?
rraivffaTE OUTV, Travre oi Xaoi, Kai enaivearaioav arv nvre oi Xaoi. instead of second plural imperative aivEvtE. (A ) d

191: Psalm 118:6 (Psalm 117:6) H e b 13:6

,!
: D I X 7 n?s~na X T K b "b mm h
6 xpio poi PonB, 6 OJOTE 8ap-
Psalm 118:6; M T has merely 'V m m ("Yahweh is for
IT T J- v.' -: - - AT J -\ JT ( o tpon8iicro,uai T TTOtfiffEi uoi v8puuno. povra f)pQ ?LYEIV ' me"). L X X (117:6) brings out a more specific role for
A-p;oc poi fioqB, [Kai] ob porjBrjoopat, God: fepoi oT)6(; ("a Helper to me"). Heb 13:6 follows
T noitjoei poi vBpvono; L X X i n this oT)95. BH notes that the Peshitta also
implies '"nsa. {B)

84 85
MASORETIC TEXT SEPTUAGINT COMMENTARY
NEW TESTAMENT

192: Psalm 118:22-23 (Psalm 117:22-23) am 21:42

22 Xi0ov, v dTteboKiuatTav oi okobouoOvTes,
OTOS ETevr)0ri eig (paXi'iv evicts
: y ^ a ' - n a t e ; -wrj reft n n ^ i np;n$?a 23
23 TM|) Kl'piou ifEVETO aujt]
KO\ fCTTiv Oauuaatn ev 6q)9aXuois fiuixiv.
4 2 Aeyei af/roT? 6 'ITJOOC? * ooSenore dvsyvrjorE v Tal? Psalm 118:22-23; M T = L X X (117:22-23) = (1) M t
ypaipal?* 21:42, (2) M k 12:10-11, (3) L k 20:17 (quotes only
kiBov v aneoKipaaav oi oimSopoSneg, 118:22 but is identical in wording), (4) Acts 4:11 (like-
obroq eyevt)Bij eiq Keyakiiv ycovfaq' wise), and (5) 1 Pet 2:7 (likewise), {A)
napa Kvpioo iyevero abr>]
r
mi earn Oaopaorr) ev btpakpoic tjpcov'.

% k 12:10-11

10 086 Tfjv ypa<pf|v TauTrjv dvEyvtore"

kiBov v neoKipaoav oi okoSopovvreq,
ovrog iyevtjBrj eiq Keipaktjv yaviaq'
11 napb. Kvpiov iyevero abrrj
mi eanv Baopaart) iv bipBakpolq t)pG>v;

ak 20:17

17 86 iuXcvai;
aTO; E I T C S V T I OV O T I V TO yeypapp6vov TOCTO*
kiBov v nedoKipaaav oi oiKoopoSvreg,
oiroq iyevrfBtj eiq txe(pakr)v ycoviac;
only Psalm 118:22
Acts 4:11
11 00x6?
6cmv 6 W80?, 6 6$ou8evT]8siq ucp' pfv TV oiKo86pcov,
6 ysv6psvo? el? xBtpaXfjv yea via?.

e
l Pet 2:7
r
7 uutv ov f) Tipf) TOT? TCKJTEUOUGIV, dTticrTOucnv 86 A / 0 O C
f

v aneSoKipaoav oi oiKoopovreq, obroq iyevtjBq EIQ KC-

yakijv yowiaq

193: Psalm 118:25-26 (see also [130]) (Psalm 117:25-26) M t 21:9

: , !
n n & n nim s n i r o i n mm NS ^ 25 iL xtipis, mffov bi), Psalm 118:25-26; v. 25a K3 nsn^ln S38; L X X
9 o l 86 xkox o l Ttpo-
IT IT *S ~ T I IT IT AT IT ' T !l J I T II) XplE, EbuJO'OV bt).
: mm man aawana mn" atfa san mna 26fcXirrriuevos ipxojitvog iv vucrn xupiou' dyovTE? aoTv xai o i dxoA.ou8ouvres Ixpa^ov XeyovTEq- (117:25a) d) xupiE, orooov 8r); M t 21:9 cboavvd (TO) uitp
ITi" Iv : t- : j" ; -\ J AT T J T EXofiixauev biiz &. oixou xupiou. tbaavva TO) uiu) AauiS' Aaui5), which is simply transcribing what the crowd
ebkoyrjpivoq b epxdpevoq iv bvdpart Kvpiov called out in Hebrew.
1
dxravv iv tots oyioTois." "
v. 256; 83 rm'Vxn m n ' X3X; L X X & xupiE, EU65(OOOV
Sri.

b
v. 26o; m n ' DB;3 S3H "qma = L X X euJioyrmEVo; 6
Mk 11:9-10
EpxopEvocj BV o v o p a t i xupiou + EV f)\(/iOTOlC]. (1) M t
9 xai oi Ttpodyovre? xai o i dxotou- 21:9 (same as L X X followed by rooavvd); (2) M k 11:9
8ovre? l x p a o v T has the same cboavvd . . . xupiou + cboavvd; (3) John
"tuffavvd' 12:13 has the same cboavvd + paoiA.uc; T O C *lapar\k,
ebkoyrjpivoq b ipxdpevoq iv ovdpari Kvpioo* which is not part of the quotation. {A)
10 EuXoynpcvrt r\ epxopBvn aaiXeia TO Tcaxpo? f|-
pfiiv Aaui8
ftuanwd iv roTq bipiaroiq.

86 87
 MASORETIC TEXT
SEPTUAGINT NEW TESTAMENT COMMENTARY
1 9 3 (continued)
Qn 12:13

1 3 i&aov Ta uta TJV (poivlxcov xai ^f)A0ov el? UTtdvrri- Three additional N T passages also have only EuXoyn.-
r
aiv aortj xai x p a u 7 a C o v ' T
pEVog . . . xupiou, all {A): M t 23:39; Lk 13:35; 19:38,
-
coaavvri which inserts 6 pctoiA-euc; after spxopEvoc; and before
eAoyrjpEvog d Ipxopzvoq ev bvpazi Kopfou, E V 6vopcm, thus confirming the John 12:13 report that
f 1
[ x a i ] 6" aaihbq TO 'laparjX. Jesus was actually hailed as messianic King by the
welcoming throng on Palm Sunday.
dm\ 23:39

39 Xiyco y p plv, o pfi ps TSTITE art'

fipn gcoc. v einriTe'
siXoyrjpevog b epzopsvoq EV bvpazi Kvploo,
e
Lk 13:35
only Psalm 118:26
T
3 5 l8oi> dcpiETcn plv 6 OIKOC, 6p6jv , "kb/a
T 1 f
[5E] plv, ou pfj J I S T I T E pe" gco? [t)Z,Ei TE]" EITCTITE"'
1

edAoyjjpevoq b ipxopevog EV bvpazi xupiov.

/Lk 19:38

38XYOVTEC/
(
euAoyijpsvoQ b EpxdpEvog,
T
6 aoiABg' ev bvpazi Kvpioo '
s
hi oftpavu? eipfivni-
xai 565a ev uyicrrois.

194: Psalm 132:11

(Psalm 131:11)
Acts 2 : 3 0
1
raaa aw'y-s ? h a s -mb i nirrsaaft n ifiuoaev Ktipioc; TUI Aamo dXi'iSemv Kai o f| deTi)i aun'iv 30 TtpotpfiTTi? ov imctpxcov x a i elBdx; t i Psalm 132:11; M T rrtfx i?i?a n s a . . . irf? mrrirau??
: ^"Nsa'p jvais' ^ o a n s a 'Eic Kapro Ti)s xoiXiag aov rjaouat titi TV 8p6vov aou pxco copoocv aTCp 6 OEO? fix xapxo Tf|; ""docpuoc auroO T
?|V*X0a^; Acts 2:30 copooEv aincp 6 OEOC, E K xaprcou Tfjc;
xaOioai STti TV Bpvov HOTOU, 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
see Deut 32:35-36 [114]

196: Psalm 140:4 (140:3)

see Psalm 5 : 1 0 [ 1 3 6 ]

197: Psalm 145:17

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

1 9 8 : Psalm 1 4 8 : 1
see Job 16:19 [130]

88
89
 MASORITIC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
199: Prov 3:11-12
H e b 12:5-6
: iifinslro fp$-b ogasrbx 32 m m TOIO Yfi, ui| AiYipti Traibetas xupiou
5 Kai 6KX6XT)O8S Tfj? napa- Prov 3:11-12; M T f p n (G42) from f i p "feel a loathing/
i7
TT. "3s?i -mpr mm, a n s f ^ W ^ 12 mbk Mou im' aToO EXEYXOPEVO?
J2 8v rap oVraTia xiipio? TraibevEi, KA.f)0E<B<;, rjTi? outv tb? uiolq SiaXEYerai abhorrence" for which 6KXuo0ai is not too accurate;
uacrriTOi bk TOVTO ui&v 6V Tfupubi Tai.
x
aid poo, pi) dkiytbpei naideiag Kopiov this is the only time f i p is so rendered i n the L X X (cf.
r
prjSe EKXVOO im' auzoS ikeyxopevoq' Schl., 718A). M T is treated a bit freely by L X X ; M T :
6 v yp yanq. Kpwg naide&ei, (1) f p r r V x "do not abhor" = p r ) S E E K X U O U "don't be
fuumyot de nana viv v napadexerat. 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?)

200: Prov 3:34

34 XUpiOg TTEpil^vOlS aVTlTffffETCl,
TarrEivoig bs bibwmv xdpw.
Jas 4:6
6 usiova 86 8i- Prov 3:34; M T = L X X except that: (1) O'si? is"scoffers/
8tooiv xdpiv; 8t Xtfti- cynics" rather than uxtEpritpdvoK; "the proud" (also in
Oedt; imepwavoit; avrnaaaerai, Isa 29:20). Schl. (332A) comments: Causam pro effectu
raneivoiq de didwatv xpiv. posuerunt: (2) yfy becomes dvTvrdcGETai; i.e., "God
b
mocks" or "opposes," which is hardly correct of justified.
\ Pet 5:5
T
5 "Ouo!toc , Jas 4:6 and 1 Pet 5:5 follow L X X except that they use
r
VStbTEpOl, imOT7T)TE Ttp8OuT6p0l? * TtClVTB? 86 dXXf)- 9 E O ; rather than L X X ' s xupioi; (for mm). {B)
Xotc. rfiv TOTceivotppooovriv 6yKoptbcrao88, TI [ ] 8E?
hnspiw&voiq ivrndaaerai, taneivoig dk didmaiv xpiv.

201: Prov 11:31

1 Pet 4:18
3 ti 6 uiv btxaio? uMis OIIZETOI, T L X X :

6 daifis xai duapTtuXg TTOU ipavefra;
18 Kai ei dmawq pkig aobCe- Prov 11:31; v. 31 M T oVt^ p x ? ^ 0 ) si
r
rai, cefi$ Kai papTtokq'' no tpavsTrai; (rather than i5ot>) pv iKaioq poXic; oto^Eiai:
(2) poXu; seems to replace v-ixs (rather than 6v rfj
Xcopg): (3) ocb^Exai is wrong for ipl "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 l m 3?tth-'3 *]X ("How much rather the

ungodly and the sinner?"); L X X ( = N T ) 6 doEtjc] 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 samethe
certainty of God's judgment on the wicked and un-
believing, though He holds even sincere believers ac-
countable for their comparatively minor offensesan 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 NEW TESTAMENT COMMENTARY

see Psalm 62:13 [164]

203: Prov 25:21-22

m inp^n tibfax] Dn> in>?xn R o m 12:20

: 1
ai idv TfEivS xSp rou, p<pe ctTv,
T

J?"DW:nirri iaf-r^nnnnnxe^ra* OV blip, TfTIE CtTV

f
20 U ivi Prov 25:21-22; M T = L X X = Rom 13i:20 except that:
' T ~\ * T1V < r
Tre/vi xp ooo, y/v'jpiCe aTv v iy/(i, nTic avrov
TOTO p TTOJIBV dvSpaxa rrupffiupeucrEieni TV
T (1) MT's OTf? in>?sn is closer to Vj/copiCs than LXX's
xe<paW|v aToO, ' f
TOJTO yp Ttoiv vpaxa nop owpcoci ni rr)v xetpa-
^ v r p e i p e ; (2) TOOTO yap Jtoicov is inserted before D'Vna '3
xpio avTcmobdiffei aoi ruQ. Arjv* aro.
to help the reader understand that the mandate of v. 21
in the previous clause has been ad opted/followed by
VA
the agent in v. 22. It is remarkable that Paul so closely
follows L X X in this passage, especially since he does
6
not introduce it as a quote from earlier Scripture. (A )
or(F)
204: Prov 26:11

2 Pet 2:22
" uMXmp KuinvfcmvrrXerj M T6V iauroO UETOV nd uio> .
T TEvnTai, ;jiuVrU A 22 oupr]Kev a- T
Prov 26:11; M T = N T but not L X X ; M T 3tf 3^33
r
TO T. Tfl XT)9O0 Ttapoiuia xcov moTpvj/a rtt
1
OVTUJ (ppujv Tfl auTO xaxia vaOTpijia rrt fiv
T isp* ??, L X X tooicEp xutov oxav nkBr\ eni T O V
auTO papTiav. - F
T Siov papa, x a i Xouaapevn et KuX.iopv feauxou epexov (adding x a i piariToc; yevriTai), 2 Pet 2:22
"a ?IJTIV aloxvn iTrYouaa uapTlav, oppou. KUCOV tniaxpe^aq tni T O i'Srov feppapa. It looks as i f
KO) IOTIV aioxvn ba KO! dpi.
X

Peter was translating directly from the M T here, dis-

regarding L X X altogether. His STnoTpeyac, is much
closer to 2p than L X X ' sfeTtEAritVri.(His following state-
ment 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)
205: Isa 1:9

9
R o m 9:29
xai ei pf| Kpio;
crctauje tTKaraniEv ^ orrp^a, ibg Zobona ftv iTEVrjeriuEv xai
1M
29 xai xaScb TtpoEipnKEV 'Hoaa ' Isa 1:9; M T = L X X = Rom 9:29 except that: (1) Tnto
ib Tojuoppa Sv ibuoiiOetipev. si p>) Kpio oaawd symrkmsv t)pv anppa, "escaped remnant" is represented by orcEppa only here
(b Eopa &v ycvijBiipEV Kai tb rpoppa v tb- in the entire L X X , although HB'^S "preserved remnant"
poicbdtipsv. 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
(li83 T"lfo). ( 5 )
206: Isa 6:9-10

Mt 13:14-15
KOi ElTfEV TTopEBpTI
r
14 x a i v a - Isa 6:9-10; v. 9b M T = L X X = M t 13:14 except: (1) the
7tAT)poTCtt aro f| TtpoTiTEio 'Hcaou tf| Xyouctr last word o pf} i8r|T for l y i i l ' ^ X should be pf| yvcoxfi/
if?] Tfe o?n-2b "ptfn T
icog Koaere xai o pt) oovifte, Ei5fiTE subj.). Also M k 4:12 = Acts 28:26 (but neither
xai finovre Xitpere xai o pt) Stjre. Lk 8:10 nor John 12:40 have v. 9, only v. 10).
15 naxvrj yp t) xapia ro XaoS rotoo,
T
xai TOT dtaiv fiapto tjxowav v. 10: (1) MT's jaitfn sna%f>vQr\ (as i f vocalized
xai TO tpOaApov artbv xppjooav, HplO ]a_>rj), L X X '= M t 13:15a and Acts 28:27a;
ptjnois amv ro ipOaipoi (2) nssn = aperac, fjxouoEv (i.e., I33n H10), L X X =
xai TOI aiv xooojmv M t 13:15* and Acts 28:27*; (3) J?U>n = EKppuoav (i.e.,
xai rfi xapia avvvomv H10 rather than impv.), L X X = M t 13:15c and
xai mowywmv xai ioopai aro. Acts 28:27c; (4) KBIT is an impersonal idiomatic
92

93
 MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

206 (continued) buk 4:12

12 iva Xinovxeg kemaatv xai pt) TSoxnv, expression requiring a bit of recasting to be intelligible
Kai xovovxeg xobatmv xai pt) omivooiv, to the Greeks (xai ia&rioETai or better ia8fias a
r T
ptjnoxe emoxpEipcooiv xai 6g>s9g abxofg , passivewould have been closer than x a i idoopai
fActs 28:26-27 auTous) (fi). However, note that this voweling of the
Sopherim consonantal text may reflect a theological
26 Xeycov
preference. That is, sinful, disobedient Judah has hard-
nopEv0ip:i npq xdv Xaov xovxov xai einv
ened itself in willful rejection of God's mandates; the
xoj} axobasxE xai ob pt) ovvtjxE
r emphasis is laid on human guilt rather than upon that
xai Xinovxeg Xey/Exe xai ob pt) ISt}XE'
r
27 Enaxbv8tj yp t) xapia ro XaoS xobxov judicial blinding by which God confirms the wicked in
xai xoig dbaiv apeox; fjxooerav their unbelief, making them ripe for the coming judg-
xai xobg tpOaXpobg abx&v exdppvoav ment. But in the case of John, the approach is quite
pijnoxe ISwmv xoig <p9aXpoig different: (1) John 12:40o TETUtpXcoxEV is God's judicial
xai Tofc d)oiv xobataoiv blinding inferred from Isa 6:10 #rj (H32) commanded
xai Tff xapSiq cov&oiv to Isaiah, or else John read l?U?n (H10) with n w as an
r l
xai ^hnioxpirpvooiv, xai iaoopai abxoix;, implied subject (C); (2) John 12:406 puts Isa 6:10a after
d
hk 8:10 only Isa 6:9 10* and renders nasn H32 as nsan; (3) John 12:40r
uses iva prj + subjunctive for *]9; L X X ' s prjTtotE is
10 86 elTtev ulv 868OTOI yvfvai xd pu-
D s
equivalent, but a little more dramatic; (4) John 12:40/
oTfipia Tfle a m X e i a s ro 9soB, * TOTC, 66 Xoircoi? 6V rra-
uses voiiocooiv for yv, rather than L X X ' s ouvtomv;
paoXalc,, iva
PX6TCOVTEC, uf) X6jrcoo-iv
r and 40e is oxpatpcomv rather than LXX's TcioTp\]/tooiv
xai dxouovTBC, uf) ouvicriv. (for attJl). Clearly, John 12:40 is not following the L X X
at all; probably it renders from the Hebrew consonantal
e
3n 12:40 only Isa 6:10 text directly.
40 TETuepXtOKEV abrwv T O D C dtpBakpobg
D

r N
xai 67ttbptotTEV aTtv xt)v xapiav,
Iva pt) iwoiv Tofc dtpOaApois
T
xai votjotomv tf} xapia
xai ? orpa<p&oiv, xai ioopai VTODQ.

207: Isa 7:14 a

ash sin ^nx ]r
: bx IJSJ? ia?j "nsnfsi p nn.^i hnrt n^an nan nix
Mt 1:23
'bid TOTO bluff x- Isa 7:14; M T = L X X = M t 1:23 except (1) nXTj?1 (Gel3)
23 fdob t) napevog iv yaaxpi S?a xai zefexai vldv,
piog aTs u.iv OTIPEIOV iboii rj TtapOtvo? iv faaxpl SEI xal T4- r
xai xaUoovaiv TO vopa ainoS 'EppavootjX, is xaXoic] ("thou shall call") in L X X . In M t 1:23 i t
EETOI uiv, xal xaXitTEis T VOM OUTOO Eu.pavour)X- appears as KaAioouow; BH apparatus: several MSS
6 Etrnv PE9BPPTIVEUPEVOV ps' t)p&v edg.
point as ii8"Jj?, L X X in Vaticanus & Alexandrinus reads
(Isa 8:8, 10)
KCtXio-Eic,; so also Aquila, Symmachus, and Theodotion;
8
xai dipEXs! duo tr\q loubala? dv8pu)- L X X Sinaiticus = K O X E O E I ("she shall call") Marcha
Tfov 8? buvrjo-ETai K(paXf|V pai ?| buvarv owrEXeaaceai TI, xnt lianus, O. Lat vocabitis, Syriac, Vulgate vocabitur.
fcnrm n TiapEpoXi'i aToO wore TtXripiDaoi T TIXOTO? Tri? xipa.%
niOj? may be a textual variant of HSIj? or even nxnpl
aou iitff r)jutliv 6 8es.
10
with iOB? as subject rather than object. The KaXiaouaiv
xai r)v dv ouXor)o9e ouXiiv, biaaxEbOEi is an Aramaic-type third person plural, equivalent to a
xvpio;, xai X6-rov v edv XaXr|ffr|Te, o jiu.sivrj iijrtv, TI UE"
finiliv xpioi 6 8E6S. 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)

208: Isa 8:12-13 1 Pet 3:14-15

1 i
n # nrn asn najr-ntfx ba ? ntfj? ]inivx ? ^
:i2rni?n N^I i s n T r i 6 iNnifrnxi
"MfjitOTE EimTre crxXripdv irdv
tdp, & edv einr) 6 Xobq 0T05, (TxXr|p6v cTiv TV bt cpov OTOO
I3
o pn cponOiiTE oiibi m T0pax8f)TE xupiov OTV dfldOBTE,
14 dXX' r>t xal TtdrjxoitE Sid SiKinorjuvriv,
1
uiiKptot ". TV E ipov amviv pt) ipoii0t)TE p>it ra-
paxOrjxE^, 15 xvpiov 86 TV XptCTTv avidtraTE 6v Taiq r
Isa 8:12-13; v. 12 M T ijmstfi x ^ i isTn-sV lxnl-nsT =
a
L X X t o v 56 cpoPov a m o u ov \ir) (popT)0fjTE ou86 \ir)

r-Daan^siniD^ntoxini ^npn'insnisnsnim-nij! xai aTg iorat aou <po;. TapaxOfjxE = 1 Pet 3:14 T6V 86 (popov autrov, etc. since
xap8iai<; pv, ^Toipoi rdsi rrpt; dnoXoyiav rcavrl T> d
the antecedent of i x n is plural in sensernn Dn. (/4 )
"aiTOvTi pfig Xyov Ttspi Tf|5 6v upTv 6X71(805,
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
A
(instead of aurov or Mxa^) dyidaaxE. [A )

94 95
 NEW TESTAMENT COMMENTARY
MASORETIC TEXT SEPTUAGINT
-
209: Isa 8:14 Rom 9:33

bii'p nb ni'ps'p 'tripa*? rrjn 14 33 KctOtb YEYpartTa 1

Isa 8:14; M T V l ^ s p TIXV) )M ]3KVi ^ p a ? njrn; L X X
xai im/ in' aimu TTEITOI8LU r), lora
ao Ei -fiaaaa, xai ox J Xi8ou irpooxopfiaTi o'uvavT)O'E08 Sob Ti'ff/jp V v kidov nporrtc/t/aTo Kat ncrpav sic, ctyiaoLia, Kai ou% tbc; XiBou TtpoaKouuaTi ouvavrT)-
: C'TEIT' *2rb vpinb nb 'bir^. T :
T O
<- 1
"sib amvdkou, O E O 9 E aiVrco OO5E cbc; TCETpaq TtTcbpaTi; Rom 9:33 iSoi)
1
OTI ob b TtETpu TtTijuaTi 6 E OKO locuB iv ira-fibi, xai
r
v xoiXdffjuaTi erxaBrifiEvoi iv lepouaaXrip.. Ka T 6 ntTTetov in' abT@ ob KaTaaxov9jaera. Ti9r)pi E V Stcbv X.i9ov TtpooKoppaToc; Kai itETpav O K O V -
Isa 28:16
8dXou. Note that L X X has X.i9ou and TtpoaKoppati (as
,%
nin 3ns ' I N na fi
'bid TOOTO OTUI XETEI Kpo 'Iboi if ip.BaXi et T 8epiXa ') object of ouvavT^oEoOE at)Ttp). Here the N T rendering
< I" T T
Zuv XiOov TtoXuTEXf) KXEXTV dxporiuviaiov tvupov E td BepEXia
103 ]3N ]3t ]V3 HDI rH is completely independent of L X X and corresponds
aTfi, xai 6 mcmuv in' aT o jufj xaTaioxvvBfl.
1
: tfrr s ? p a a n h
noa noa hnp* n almost perfectly to the M T , as i f translated directly
from it (C). Note that Rom 10:11 has the same wording
bRom 10:11 as Rom 9:33, which faithfully renders Isa 28:16. Isa
28:161 Pet 2:6. {A)
11 Aye yap f\ ypapf TC 6 n-
T

azskov in' abr$ ob Kazaw/ov8n.oe.m.

c
l Pet 2:6
only Isa 28:16
6 5I6TI jtEp-
Sob z'Bjp iv i('ov kfov t&Kpoyumaov RKARKTV
ivrpov''
Kai d nozcvuv in' abra) ob p) KazaayovBPj.

H e b 2:13
210: Isa 8:17-18
n b - r r p s p y rraa raa nvioan n n ^ T p a n 1 7 ,7
xai ip Mev) TV OEV TV dnoffTplipavTa T npmuTrov 13 Ka 7AV' Isa 8:17-18; v. 17 M T : 'rn.pi = L X X Kal TtEJioOcb
I * i IA -I - Jf \TT f i - - T -
* ! aTO d TO OKOU laxuiB xai TTETtoOd cropa iri aTip. iboo l8 iycb Soopai nimoidw!; en' abztp, E o o p a ETC' aT) = Heb 2:13a yto E a o p a TCEJto9cb
1 1
DTtsiabi niriN ? nin ; ^-]n,} n#' b ' i ^ m , njn 1 8
i-fii) xai T nabia, it uo ebtuxsv 6 8E6, xai ora E anpEa xa\ Kai jidX.iv ETC' autto. {A)
TEpara iv TIJ oxy lapar|X Ttapd xupiou cmBauO, b xaTDixEi v ob iyob Kai r naSia pot KSO>KEV 6 9r,,
pjRn^aJ o :]inr;3]3soniS3nj)nfbya Tl opi Suv. v. 18 M T mrp "Y]T\} npx a'T^O] ^ nan = L X X So
ytb Kai t d rcaSia, po ^5COKEV 6 9E6 = Heb 2:13*.
2 Sam 22:3
8e ou Xa OTOI ou, Treno8) fffoiicii iri ofrrij),
unEpaamcm' ou xal Kipa ourrrpia ou,
: o a n - b 'aa '-aafoB ^ "M dvTiXrjuirrujp ou xai xoraipuTri ou auTfipia ov,
I I dbKOU OUJOE1 LIE.

Isa 12:2
1
1 Moo Isa 12:2; M T i n s x x ?] no3x 'nsnu^ *?x nan; L X X
nnaa *6 n a 3 nai ' bu nan 2
AT : V J ! V V s / T J
8e6 ou aurrfp pou xpo, TtETroBU; ?aop.a in* aT xai TCETCOIOC Eoopa n* auxco Kal aio9Taopa E V atcp;
nst'b V T H nim w hnan ti?- 3 , , 0iu8ioopa iv aT xai o (poprSCTopa, bTi f| ba ou xai f| Heb 2:13a feycb Soopai TIETCOIGC 71' atcp. Since ETC'
e
T f V * 11 Tl JT T: <' T avEO ou Kpo xai TEVET M> 's aunrjpiav.
aTtp does not find a basis in the M T , it is much more
-
1 *

likely that Heb 2 had only Isa 8:17 in mindespecially

if it ties in directly with the next verse (Isa 8:18) in the
6
Heb 2:13 quotation of it. (A )

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
NEW TESTAMENT COMMENTARY
2)
Mt 4:15-16
1
h ? pjsia ^ s ^ g i a N^ -a ^ aJ
Ki 0X
1 5 yi} Zaook&v x a l yfi NetpBaMp, Isa 8:23-9:1 (9:1-2); M T = L X X = M t 4:15-16, except
dTropriBricTCTai v aTtvoxuipin iv 2w xaipoO.
''?pn ^nnnga v Bakatnj', npav TOO 'lopvoo, that: (1) nxnx = L X X %6pa = M t 4:15 yfj before Zct-
TOTO TrpujTov TTofct, Tax TToift, xpa ZaouXujv, f| tr) NEqraXtu. ;

bv OaXdffcni xai oi Xomoi oi TI'IV TrapaXiav xaToixovTe xal Fafokaia r&v Bv&v, i pouXrov (both have yfj before NeipBaJuu = MT's nX")X);
r
Tispuv TO lopbdvou, TaXiXotia TIBV SVIIV, T itpti rf\ loubaia. 1 6 Xa mBifpevo v oK&m (2) both L X X and N T omit entirely the phrase Tlnnxrn
' Xa6 nopEujievo v crxTei, beiE opt iitra- oi XOTOIXOVTE HS eiev pya, T33n coming before D^n ?|T? (686v GaXdaor)^); (3) Isa
joian*?^? ]Y]!n-i35? v xiipa xal axi BavdTOU, tpi Xdp.yei tp* u.
9:1 has a'p^nn B1H = L X X 6 Xadq 6 TtopEuopEvoc;, but
i s I S T rjajna "D'o'pnrj b g n 9 J
1
M t 4:16 has 6 Xcto; 6 xaOrjpEvoc; ( ) ; (4) Isa 9:1 has
. g njj n i x nia'?? p , s a i 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 sinn D i p b r n > 10
Kai tarai v if\ f\idpq. xeivri ii ira TOO lecKJai xal dviord-
1 2 xai TtdXtv 'Hoaa XyEi- Isa 11:10; M T B'ag 03'? la'S? ItfX Bhltf . . . n v i l ;
'aa irrer: nnvn H H T D-IS rhu ptvo cpxeiv uviSv, iri aitii Qvri iXTtioOffiv, xai orai f) dvd-
Ttauffi aTO Tijnr). car ai ij pia TOI* 'lcaoai L X X K a i 'iazai . . . r\ p"i,a t o u ' I s o a a i x a i 6 aviOTd-
Kai viorpsvo pxuv Bvtv, pEVOc; dp%Eiv E0vtov = Rom 15:12. (S)
n' ar0 cBvt] Xnwmv.
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 superi-
ority and sovereignty"). Bootius, however, suggested
1
that the L X X may have read 0,3^ as X'BTC? (very un-
likely). But the reason for getting fip%iv out of 03?
remains obscure). A regimental or imperial banner can
hardly be rendered "to rule over."

see Isa 8:17-18 [210]

; b D r a p a i bfatfn " a a i a ' p " o i Tdp dorpE TO opovoO xai 'Spiiuv xal nfi xo-po
TOO opavo T (pi o buicoumv, xai cxoTicTSrj orrai TOO f)X!ou
dvaTlXXovTo, xai f) atXVjvTi o biiiffEi T tpi aTi|.
a
Mt 24:29
2 9 EBco S petd Tf|v SWvyxv TV fipEpfflv eiceivcov Isa 13:10; It is not clear that the second half of this
rjXw oKoriaBtjacrai, verse is a true quotation; it merely picks up allusions,
Kai t) o-sXrjvij o cboctTOtpyyo arij, v. 106 M T 1Hx . . . T|#rj = L X X x a i OKOTioOrjoETai xou
r
xai oi trrpe neaovvrai n TOO opctvo, r'lA.iou dvcuEXXovTOc;, x a i r) OEA.T)VTI OU bacsi T O tpcoc;
mi ai vvpr.i rv obpav&v oaXr.vBr'iaovrai.
auT-ne; M t 24:29 has 6 fjXioc; oxoTio0r)OETai (= ypn
^ a ^ n ) ; (C), more accurate than the L X X and indepen-
dent 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
NEW TESTAMENT COMMENTARY
211: Isa 8:23-9:1 (9:1-2)
M t 4:15-16
1
"ft ? p p j n f X ^ & a "X^ a s3
Xai OK
15 yff ZafiovX&v x a l yif NeBaXip, Isa 8:23-9:1 (9:1-2); M T = L X X = M t 4:15-16, except
CtiropiiBi'iatTui v ffTtvoxuipia ljv iuj KaipoO.
TOOTO TTpiTOV iroiei, Tcr noiet, wpa Za3ouXujv, i| T) Neqj8aXiu
v daiffatj'', npav wv'Iopvoo, that: (1) nsns = L X X %wpa = M t 4:15 yfj before Za-
X

^piBjnsis'! rfetmnx bv aXacfari xai oi Xomoi oi TI'IV irapaXiav KCITOIKOOVTE xal FaXiXaia r&v Bv&v, "l Poi)A.tbv (both have yfj before NEtpOaMp = M P s nsnx);
bTfrpn Tsan p o x n i rcpav TO lopbdvou, TaXiXaia T)V E8VG>V, T pipt] Tfj loubaia 16 Xa mdijpevo v *oK&m (2) both L X X and N T omit entirely the phrase tinnxrn
' Xa nopeuMEvo v OTCTI, be e tpuj p-fa oi XOTOIXOOVTEC
T nft eiev pya, T 3 3 H coming before D^n T | T J (656v 9aXdoor|c;); (3) Isa
:o,:ijn^ ]t]!nn3j: EV xuJpa xai ffxi BavdTOu, jpd XdiupEi <p' ou..
9:1 has D'sVnn DJ?n = L X X 6 Xaoq 6 TtopEuopEvoc;, but
*5iT. -iix rr Tj^ns 'op'pnrl brj" 9
M t 4:16 has 6 Xadq 6 xaOrjpEvoi; ( ) ; (4) Isa 9:1 has
: q n ^ ? n i x rn'ps p x s
Vita 11X isn, which L X X makes G37 I S E T E (pro; pya
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 10
c ' a OJV has; n#x ^ ttfnjtf
: i i 3 3 i r r a nnvn
Rom 15:12
xinn o r s 'rrrn
'Kai ffTai v Tfl f|fjpa xdvr) f) fliZa TOO leCTaai xal viord-
l h - r nia rbx psvo dpxeiv toviv, ir' aTii lBvr\ Xmoffiv, xai orai f) dvd- 12 xai TtXiv ' H o a a Xysi* Isa 11:10; M T D'ay DjV ~tT3V -Vp* ">\f "Vrn;
Tiauai auTo Tiurj. Serai rj pia ro 'Jcooa L X X K a i Sotai . . . f\ f3i^a TOU ' k o o a i x a i 6 avioxd-
Kai viarpevo apxeiv dv&v, psvoc; fip%iv 68vcov = Rom 15:12. (fi)
en' ar& ffvtj kniovaiv.
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 superi-
ority and sovereignty"). Bootius, however, suggested
1
that the L X X may have read oa'p as X'ttTC? (very un-
likely). But the reason for getting &p%ew out of 03?
remains obscure). A regimental or imperial banner can
hardly be rendered "to rule over."

214: Isa 12:2

see Isa 8:17-18 [210]

215: Isa 13:10

a
M t 24:29
a j i x -hp* x > D ^ K b?b#n ^ a t o - s "o\ Tap dOTpE TOO oupavoO xai 'Qpiujv xai m xcrpo V
:1->1x vrfpg? r{T i inxsa'Wa^rj ifa TOO opavo T <piB o biLooucnv, xai axon<j6f|OCTai TOO fiXiou *, 29 EBco 5 perd rf)v OMiyiv T&V fipEpv xeivtov Isa 13:10; It is not clear that the second half of this
T

dvaTXXovTo, xai f) <jEXr)vri sOiim T <pj auTr)
> ijXw oKortoOtjocrai, verse is a true quotation; it merely picks up allusions,
Kai r) aiXi)vtj o eboet r pyyo arif, v. 106 M T t r l x . . . i|$n = L X X x a i oxoTiaOriaETai T O C
r
Kai oi orpe nsooovrai n TOO opavou, T*|A.iou dvaxEXXovToc;, x a i T) OEXr)VT) ou 8COOEI t o tpcoc;
Kai ai vvupaq riv obpavvbv oaXcvOt/oovrai, auxfic]; M t 24:29 has 6 fjXioc; oxoTiaOriaETai (= ypn
12;aB?n); (C), more accurate than the L X X and indepen-
dent of it; x a i rj czkr\\r\ ot 8roai TO (pSyyoc; ( L X X has
tpcocj) auTfjc; (tp^yyog is equally good for Tlx). (A)

98
99
 MASORETIC TEXT
SEPTUAGINT NEW TESTAMENT COMMENTARY
215 (continued)

b
Mk 13:24-25 v. lOo M T . . . B'D^n 'saiS-' = L X X o yap dcTEpd
TO opavo " w i l l not give her light"; M t 24:29r Kai o i
24 V U M iv XEiva xa fjuepa psxd rt\v GMyv
doTEpa TtEGoCvta (which does not appear either in the
eKVT)V
M T or L X X ) .
d fjho GKonoOrjaexai,
xai t) (TEAT}V?J oi> Sobas rd tpiyyo avrij,
f
25 Kai oi arsps eoovza SK TO opavo nin~
T0VT\
/cai a/ ovps ai ev ro obpavoi aaXEOf)-
CTOvra.
Isa 34:4
ak 21:26 only Isa 34:4
<xal ik-rt- 26 CtTCOl|UXVTCV vOptbTtCV Tt
Via: a s a - ^ a D?rn n a ? >bxn 0-ETO. 6 opav UJ iXiov, xal itrnja j& Sarpa TTEJETTCII Oe ipou xai TrpocroKia TV ErcEpxopvcov T) OKOUpVTJ, Isa 34:4; M T ]DSO 7\by 7333 Vi3'; L X X Kai Ttdvta r d
cpuXXa IE uTtiXou xai ub TfTrrEi ipiiXXo n <ruxi]. r
ai yap Dvpe Tc3v obpavv^ oa^EuGfcovTa. aoxpa TCEaEitai (wrong for 733). M T B'Bltfn 1SD3 iVj]];
'l^n^ia plohV-J
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? TCEOOOV-

xai, (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 0pE?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

l Cor 15:32
]> arii hj?a 1 ann nrm&n pfra-1 nam "aTO be 32 E I KaTd dvBpcortov 69r)popdxT|oa i\ 'Epocp, Isa 22:13; M T = L X X = 1 Cor 15:32. (A)
: n i ; nna * intffbiax nin& nr bp*. liTOinaavTO Etppocruvyv xal dfaXXiap.a crqovTEg MCTXUS xai TI po T EA-O; E VEKpol oi>K EyEpovTOi, yapEv yai
BOVTE irpaTa wore paTEv xpta xai ITIEV OVOV XETOVTE d>d-
TiuiEV xai tiuuEv, ap-ov fp mro0vr|ffKOHEV. nkopEv, avpov yap noOvjoKopEv.

217: Isa 25:8

a
nfornan ^ 3
a'i-bz bvn ny?jn nrr; ;3hx nn'b
: n n nyr; -a f n ^ r r ^ a *?j?a V o ; i L na-o
a
\ Cor 15:54
8
xa 7riv 6 6dvaTO icrcucra, xai TtdXw q>EXv 6 r
T E 54 firav hi x tpSaptv TOTO evSuorat Isa 25:8; M T nssV nian srt>3 (note that m.Dn is object of
Ot Ttv bkpuov n TTUVT npocnuTtou T ovbo ToO Xuo T
dp8apo(av K a l 8VT)T6V TOTO v8oT)Ta d9avaalav'>, the verb); L X X KOTETCIEV 6 Odvatog io%uoag; 1 Cor
tAcv .m mm T] Tfl, T Tp CfTOJItt xnpiou XXr]0-EV. TTE yEVT)GETa Xoyo<; ysypappvo' 15:54 KaTETuoOt) 6 Odvatoc; Et; VIKOC;. Theodotion and
r
Koxenodij dvazo ei vKo. Peshitta also read KaTTc69r| = Note that: (1) 1 Cor
b
15 has expressed in the passive what the M T and L X X
Re\ 7:17
put in the active voice; KaTETcoOr) "death has been
17 n T dpviov T dvd pioov TO Bpvou JtopavEl r
swallowed" (as i f JiVa) versus the L X X ' s "death has
aurou swallowed up" (with no expressed object!); (2) HS3^
F
xai rStyf^om atrroo iti cfl jnyyd 68dTu)v, probably means "forever," yet ns.3 basically means "pre
n
oi ialtlyt 6ed nv xpwv K tv fdakp&v eminence" either in rank/glory or in time (endurance,
atVrv.

100
101
 MASORETIC TEXT
SEPTUACINT
NEW TESTAMENT COMMENTARY
217 (continued)

perpetuity). But in postbiblical Hebrew nX3 = "be vic-

torious, win, prevail" (Jastrow, 928A) and nX3 = "suc-
d
cess" (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
10
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).

218: Isa 26:13

see N u m 16:5 [74]

219: Isa 26:19

fl
Mt 11:5
T W 3 ? fyy\ afa yfri *T^?33 iffo *fy a dvoorfloovTai oi vExpo^ xal ETEpeyjo-ov- 5 mpkoi vaXenov- Isa 26:19: M T 13311 Wi??? l ^ p ? TC ' ! , ^ ,

Tai ol iv Tot? MvriMEteis, xal eippaverioovTai o l i v TB -rfl A TOO f 1

aiv Kcti xcoXoi TceputaTOUoiv , XsJtpol xaapiCovTai Kai
Mao? fj wapd aoO Taim aorol? IOTIV, fj hi rfl TISV dffEi&v TIE- f
")B27; L X X dvaoTiiaovTai o i VEKpoi, Kai 6yp9riaovTai
Ktoq>oi Kovovatv, Kai vsKpoi eysipovtai Kai JiTtoxoi Eay-
Isa 35:5-6 o i iv tolq pvTipfiioic] Kai u(ppav0r)oovrai o i iv rfj yfj.
yEMSovrai*
This is not presented as a quotation, but only as a series
: njnnsn o ^ - i n o n i j ; y $ njngsn TS ' of miracles given in the OT to certify the Messiah: M t
TTE dvoixSr^TOVTm d<p8aXiiol TUipXiv, xal IIITO xujipiuv b
Lk 7:22
D
>ffl^ffa nis'^iSXTJJ. dxoffovTm. TTE dXEvrm d.? Oaqwc 6 XuA6 xal pavf| iurai
C> T 11:5 and L k 7:22 VEKpoi SyEipovxai ( F ) . Note that M T
TXujoo-a MOTiXaXuiv, &n ippdrpi iv TiJ ipfatu bu>p xal ipdpari iv f
22 Kai dnoKpiBfilc, sfasv aurolc;- nopBu86vTE<; dTcay- makes those resurrected or resuscitated dead specifi-
T9 oitptuarj,
ysiXaTS 'IcodwTj fi E I S E T E Kal TIKOUOOTE'
1
cally those who will be the Lord's people: "Thy dead
Isa 42:18 T
wq>Xoi vaXenovmv, T %coXoi TtEpiTtaToOoiv, ones, M y corpses." L X X generalizes to the dead, "those
1
XsTtpoi KaSaplCovrai, Kal Ktotpoi dttotiovtrtv, in the graves."
iniX-) ? 9 ? 9 eniTOl f r D f i n n *Oi xmcpoi, dxooaaTE, xal I TucpXoi, dvaX a ibsrv.
0 V Te
vsKpoi iyeipovrai, mtoxoi EuayyEMCovTar
Isa 35:5-6 refers to the opening of the eyes of the blind
Isa 61:1
(ocpBaXpoi TutpXSv), but isa 42:18 is closer (see below);
at least it has o i tucpXoi as the subject, and the same
mviOMa ipjptou te'^i o5 dvEXEV ixpjaiv rtarfUmmOm verb in the imperative aorist (dvapXEiyatE) that occurs
m m diriaroAxiv pe, {droolta TOJ auvrerpiMiilvo? rt xapbta,
as a present dvapXEJtouotv in M t f\:5 and L k 7:22. M T
Mipuiai olXMaXiirroJsdlqietnvKalTuipXolsdvdXEipiv *
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 TCEpiTcaxou-
atv 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 EuayyfiXi-
oaoOax 7tTto%otc;).

102
103
 MASORETIC TEXT SEPTUAGIMT NEW TESTAMENT COMMENTARY

220: Isa 26:20 Heb 10:37-38

M
"TOVi i ? ! T l l 3 to 'as? rjb s dbtfe, Xa pou, EcreXee EI T TapiEid aou, nxXEi- 37 t>Ti y p fiiKpv aov aov, Isa 26:20; the phrase pixpov oaov ooov is not being
aov Tfiv epov trou, dTtOKpSriei juiKpv 0OV aov, ui v Ttap- pxpBvoi; ijei xai o xpovher quoted from in Heb 10:37, but Isa 26:20 happens to use
X9r) f| p-fi'i xupiou r
38 iKaw poo K nioievo^ Ct'ioerai, it in a totally different connection.
s 1
KC v imootsiktjiai, OK EOKE r) \pox>) pov
v anp. 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
Hab 2:3-4 the 6 in front of Ep^opEVoc;. {A)

=jp* I fjtb nsn laia*? ]itn Tis -a 3 3

U^bT2Ak MT nan becomes in L X X av UTCO-
biTi TI pao E xaipv KO dvaTEXE E npa Kal OK E
1 XEVV v ooTEpyjcrri, TOpeivov OTV, TI pxMevo f]Ei xa o oTEtATTxai, which is a dubious rendering of Tiisv, a
: nn^ sa; N ; - ? 6 - n a n h a n a r r ox
jifj Xpoviar). 'v imooTEiXrvrm, OK EbOKE f) puxn fiou v ctTr hapax probably meaning "has been puffed up (with
b bkaio in uiaTEW pou Zi'iffETai. pride)" from the root 73, connoting "a swelling, tumor,
or mound." Another good possibility is that the correct
b
Rom 1:17 derivation is from another 73, = 'JAc, "be heedless, be
neglectful." The Hiphil characteristic from this root
17 8ixaiooi)VT) yp Beo v (appearing only in Num 14:44) would then mean "show
aT6> noxaXrcTETcn x TCIOTECO ei TCOTIV, xaOto y-
only Hab 2:4 T heedlessness," which is not too remote from UTCOCTEX.-
ypartTat S SKaio ic nioTEio (.tjaErai.
X.o9ai "draw back from, shrink from, avoid." This
c
Ga\ 3:11 suggests that the proper rendering of Hab 2:4 is: "Be-
hold it (the soul) has become heedless/neglectful." Or i f
11 TI' 8 v vutp OSE SixaiouTai rtap we amend the vocalization to n*?SS??n (a deponent
T$ 8E]> SfjXov, TI Sixaio x m'oTEio tjocTar 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 there-
fore 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 para-
phrastic 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 implica-
tions 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

see Isa 59:20-21 [259]

104
105
 MASORETIC TEXT
SEPTUAGINT >$Y< NEW TESTAMENT COMMENTARY

2 2 2 : Isa 28:11-12
1 Cor 14:21
-i
cj*n rs nan* nnnx r i f e i nsto^Bba^ "bid (pauXiuuv E I ^ W V bid rXiiicfOTis ETipa;, ..
v v j " -: - : <
X
21 v Isa 28:11-12; v. 11 M T : n a r nnnx ]W*?3l n a y *jy?3 r?
/ T - ; VAV - ( \ T : T T
6T XaXriaoucnv TI? Xa$ TQUTUJ "XETOVTES aTitj TOTO T dvdTtaup.a
TW) vuio yeypuinai TI ntn B3?n"7S, "For by the jabbering of a foreign language
TIB TreiviSvn xai TOOTO T o&npiiiiia, mi oti'x ))6iXr|0-av dxoikw. * T r
iv exepoyktbooois mi ev xsiAsmv hipwv kakrfoxo rc~> and by another language He will speak . , . " ; (1) The
ACK"> TOUTCP L X X 8td tpauXxopov XBIXECDV 8td yX.cooar|c; Exlpac; on
KH/ ow5' orioc. eioamioovxai pou, XEysi Kpiog. 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) (cpau-
i Xtopocj =(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
d
T3T, T13T, H3-W. ( 5 )

(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

see Isa 8:14 [209]

224: Isa 29:10

see Deut 2 9 : 3 [ 1 0 9 ]

225: Isa 29:13

Mt 15:8-9
i f a* njn awn tfg ]s\ *p$ "J Kai e'nev Kpio? 'ErriZei pen 6 Xa$ OUTO? TOI; XEIXEOIV auTiSv f 1
8 6 kabs euros' Tofc xeiAeoiv pe rtpq, Isa 29:13; v. 13a M T vnsiyai Tsa m n nyn ts*M '3 |2
-af p r n is^-i ^ r i a s Vns???*/ Tipuioiv HE, f) bl xapbia aTtuv wpptu duiXEi dir' EpoO, pdTiiv be ..- r

fftovTai HE bibdoxovTE? tvTXpaTa uvpmujv xai bibaoxoXia;. " J*> de mpSt'a aortv noppco &ndxsi in' ipo' 'JHSS; L X X 'Eyyit^oi pot 6 Xaoq OUTOC; xoic; X E I X E O I V
: rnaba E'tfax roso bnssrr nm rt
9 paTtjv e ceovrai pe auxrov Tipcooiv P E ; (2) M T ^ a a p o i 13?*!; L X X
A %k
iQOKovres iaomkias ivrakpaxa vQpcbncov. 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
b (G10). M t 15:8-9 and M k 7:6-7 omit Eyyi^Ei, use singu-
Mk 7:6-7
lar Ttpa rather than plural Tiptoot, and follow L X X in
6 'O 8 BITIEV ctroTs* T xaXfix; ijrpotpfiTEutJBV 'Hoatoi;
T
rendering as f?rn rather than pnn, which may very well
nspi pv Tffiv uTtoKpncT)v, tlx] YEypariTOt [TI] be correct, rather than the pie! of the M T ; (3) M T
s 1 r
obros d koos" wig zeikeciv pe rip5, m a ^ a a ^ i x m x a 'n'x B D X T ' n m ; L X X pdT-nv 8E
i\ de mpSia ainvov noppco nexei n'epoS' ofiPovxai pE 8i8doxovTBc; evTdXpaxa dvOproritov x a i
7 p&itjv e aeonai pe
T
StSaoxaXiai;; N T has the same pdrnv . . . p, but
dteKovtes iaomkias ivxakpoxa vdpdmtov.
different word order i n the next colon: 8v8doxovTEg
StSaoxaXiaq vTdA.paxa dvBpdmtov. Here the L X X fol-
lows M T word order, but understands "maVa as a

106
107
 MASORETIC TEXT _ SEPTUA^NT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
225 (continued)

collective ("things taught") rather than the MT's singu-

lar ("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" (constru-
ing 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 Greek-
speaking audience. The N T quote avoids inserting xcti,
and is therefore not completely dependent on the L X X
d
(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 .

226: Isa 29:14

fl
l Cor 1:19
"bid TOOTO ibo EYJ rfpoo-8iiffu) TOO HETOOEIVOI TV Xav TOTOV 19 YeyparcTcn yp Isa 29:14: ( l ) M T v a a n naan n-jaxi (Gc 11 from nsx);
: nrinpn r:a? r r a r o a n naan r n a x i Kai pETaencru) aTOO xai ctTtoXi TI'IV ffoipiav TUJV acxpiv Kai TI'V
j- : t
noAtd rrjv aotpiav TCDV twipibv L X X anoXa points the consonants as nTaxi (wG44
' T T T T ! IT OVECTIV TlfiV OUVETIV KplJJUJ.
Kai T//v aveaiv Ttv ovvertdv Bcrrjato. from n3X), which is just as justifiable as the MT's
rnax so far as syntax and context are concerned; L X X
T
= N T M k 7:6-7; (2) MT's irDFl 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
d
singular, but uses a different verb, fiBsT/rioto. ( 5 )

227: Isa 29:16

aa/rr n j r n nans-cx "Diaan
,|
iby xb \rwub newa -ias - 'a
:yan *6 hs^'p l a x
"Rom 9:20
OX I) TfTlX TO KEpO-
IIS f
20 >av8pcoTS, pev- Isa 29:166; M T ^\yy X7 W'iiw'p n'uwa na'X'-'3; L X X pr)
,
jjiiu XoTia6nffEa8E; ja) epE T nXdopa TLJ irXdcraVTt O ff jue OUVYE" O T el vranoKpivpsvo TO> 9E6>; pr) pe rd
1
Epi x6 rcXdopa rip jtXaapa Ou ou p 'inlaaaq; note
feXaou; f| T noiripa T# noifio-avTi O CTUVETJ; JUE Troiriffa; r
itkapa TJ nkaavxv ri ps nointra OTC; 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
a
X7 i n his Hebrew Bible ( D ) . I n any event, the general

108
109
 MASORETJC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
227 (continued)

meaning of the sentence remains unaffected; the crea-

ture is imprudently challenging the sovereign preroga-
tives 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
q)U)vf) owv-
TO v TQ IpTjjJip 'ETOlMffOTE T|V DV XUpOU, E0EU TtOlETE 3 oiVto yp crnv p>i9ei St 'Hcotou roi} jtpofyrou Isa 40:3: (1) M T m n ' ?|TT ...V\p = L X X = M t 3:3 and
T Tppou TOO 6EOO fipiSv Xyovro* M k 1:3. Note, however, that S l i p after Vip is usually
: irp'7>6 nboa ninas nar tptovt) fio&no v rgf ptjpcp-^ understood as periphrastic: " A voice is crying out." But
hoipaars XJ)V v Kopbv, it could also indicate a construct pair: "the voice of one
al
e8ela noieTre T tpBov a f i r o O who cries out"), which is the way the L X X took it;
likewise the N T : tptovf) Pocwroc; (rather than PoSca);
b
Mk 1:3 (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
3 ttovr fiotdvro v TtJ pi'ipxp'
H i m (autou); Make the paths of our God straight."
wipame XT)V V xvpioo,
r :1 T1> Note that the L X X degrades nVea ("highway") to
edeia noieire r rpioog a u T O o ,
mere pathways (Tpipouc]) and shortens "for our G o d " to
merely "His paths"a difference in wording, but the
^Jn 1:23
same in meaning.
23 ipn ytb ycovi) oiovwg v T # ptjptp-
I n John 1:23 we find (pavr) . . . Sprjpop as i n the Synop-
eBvare TI)V v mpiov,
tics, but in the second line we find E U B U V O T E TT)V 686V
xaOcb ertev ' H c o a TtpoipfiTii.
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,
d
although just as close to the M T as L X X is. (/4 )
232: Isa 40:6-8
1 Pet 1:24-25
"XIW n a s i s i p -la* bip s "(piuvfi XOVTO Bi)o*ov xai Era T ot',cftu ; Hcra r

: >cgr:} : nn|?n p a s -inorrbai T i n nfcsn-ba (Tp5 xp-ro, xo.1 Ttaa ba uvSpiimou i vo X^PTOU "Esiy 24 SiTi Isa 40:6-8; M T = L X X = 1 Pet 1:24-25 except that:
8
pvOti xopTO, xai T vSo i&TTEffsv, T b j % a TO 6EO0 naa trpf ib xpw (1) neither M T nor L X X has a cbq before %6pxoc but
v a n p x ia n ; $ ran <;? ^ baj v s n fiuiv Mvei E TV attva. O
Kai naa Sg"a ^aTtj tb vdo xproo- Peter's rac; makes the thought a bit clearer; (2) for npn
: cbiab cip; - r n b s H a n i p-a 33 n-sri 3 ; tlpvBt) xptog KW z vBo T
^nmev ("grace, loveliness") L X X (followed by N T ) uses a
25TO prjpa Kvpiov pvei ei TV ai&va. 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 NTpossibly because i;r|p&v0Ti has already been
A
used for itfar (A )
110

111
 MASORETIC TEXT
SEPTUACINT COMMENTARY
NEW TESTAMENT
233: Isa 40:13
fl
Rom 11:34
:WHY 1
iraa "B/'KI rorr rvn-m Tarna I3
T1S eyviu vouv xupiou, KOI TIS ctBToO crtjiBouXog EYEVETO,
* * * /* I AT 1 ~ 1 V If" 1"
oujiBiBa O6T6V;
34 rig ydp iyvtw vouV Kvpioo; Isa 40:13: (1) M T is substantially equivalent to L X X
rj rig obppookog abroo iysvtro; and Rom 11:34 except that (1) ]?ri "measured/directed"
(the Spirit of Yahweh) becomes Eyvco in L X X (a very
b
l Cor 2:16 undistinctive rendering!) and N T {B), and (b) M T
US'Ti' in?? tf'JO = " . . . or as His couselor," a rather
16 rig yap eyvco voov approximate rendering, since fcyeveTO hardly does jus-
r
Kvptov, dg ovpfiifidoei abrdv; rjuEic; 6^ vouv XpioToD
tice to iayrt"; (2) 1 Cor 2:16 conforms to the L X X in the
gxouev.
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

Tfti ngsn ""Tn? ia-?|anK n a y ]n i
1
: K-ai D;ub =asi;a
nbipfinasyffirtifyi
' W ? *"? " n p
T ^ " ? ! nns:xV ^spa^srnaj^
: i*?-p i n n i n g as tin y-ixa'
laxiup 6 nuT; p.ou, dvTiXrjui|JOjum CIUTOU lopanX 6 IXXEKTO?
'Tin W o Mou, TrpoaEbiiaTO aoxbv fj tpuxn P-Ou ibujxa T6 TtVEOjid u.ou ETT'
x|:sbipair^2 O6TOV, xpimv Tois fevEmv lioiOEi. ou KxpdTM oobe dvrjOEi,
o6b dKOuaerio-ETai Km f) qjLuvr) OOTOO. 'xdXauov TeBXaajiEVOv 00
*6 yia-i njp 3 tnivTph)ji xoi Xivov xcnrviZdpEvov 06 ffSiffa, dXXd E'S aXfjeeiav
iHoiffEi xpitnv. <dvaXdutj;i xai 06 epaucerjaETai, EUJ; fiv 8f) Em
Tn; TilS xpiaiv xoi ini tip dvojicm CIUTOU 26vr) EXmoOcnv.
f-72?
Mt 12:18-21
T
1 8 iSob b naig pox> ov ypirioa,
f
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.
a
20 xdkapov oovrerpippevov^ ob Kared^at
Kai kivov rotpopevov ob apioei,
T M T '$B3 nns"J ' T n a ; L X X IoparjX 6 E X X E K T O C ; pou,
ecogfiviKpdkfl si? vlxo? TT)V Kpicnv' ,
T
21 Kai r& bvdpart abroS eOvtj ikmobmv.
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
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
6
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
d
more clearly ("He will proclaim judgment") {A );
1
(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) aTou. 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 xpau-
ydosi, 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) xpau-
ydasi 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?

113
 MASORETIC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
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 ouvTTpiuuvov (for T*iiri) rather than T E O X C I O -
pvov, (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
w ,
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)

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 14:11
^KCIT' EjaauToO pvui ' H EEEXEO-ETCII ix
-

a*'f $6i na-i n^ns f a K J ) ; TOO CTOMOTs uou bixaioo-uvn, oi X6TOI pou oux dnoaTporpiio-oVTM 1 11 y YpctTtTtu ydp Is 45:23; M T is quite closely followed by the L X X and
r
STI EJIOI Kd W i Tfdv tdvu xul ESopoXorncmai naa YXwaaa TID cjw syc, Xsysi Kvpwi;, n upoi Kpy/Ei nv yvo N T (Rom 14:11) except that: (1) Paul's introductory co
: ] f b-bp i;32/n "?ni-73 i 3 p v i * SEW ' Kai nana ykioooa efypokoytioexai TC3 0EC3. tya, Xeysi xupioc; is picked up from general usage
elsewhere in the OT, such as in Isa 49:18, Ezek 5:11 and
Isa 49:18
Jer 22:24 (also quoted in column 1). A l l of these have
c
: nb?3 I "qb-WB IBSpj 0^3 Tk-Yi Vpri? 3\3D-^S? >s I8 m m Q83 ' i S - ' n . So also Num 14:28, which introduces
dpov xMqj TOSS o<p8aXu.os aou xal ibe Ttdv-
Ta iboo awnxeritJav xoi iiXeoaav irpg tri- z& i 0,, x i , xupioj,
S) T T
God's judgment of forty years' wandering upon the
5TI rravTos CIUTOS vbt5crg xri TTEpiSiiari auToii? d)i xajiov vpqin?. ' I rebels o f Kadesh Barnea. (A-)

114
115
MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

239 (continued)

Ezek 5:11
-723" r w a ""BftpoTis w KVDX h i r r 3*i oa 3 s n 1a ? , _, 1 "bid
TOOTO ZIS Ti), XifEi xpio;, E u.r) dvSf JV TO firt pou Epava;
varan T; o i n r f *6i ""snaK ""aicoai T t r n j ; i r r 3 ) L ,,!
TJJIS!*; v irdaiv T0T5 BbEXTM-ctaiv aou, xdrdi niaopa CE, O cpEaEtai
f-I -i - .. J T 1 "I V <"! -I J 'AT -I T1 )V f liov p6aXps, K&rai ox iXeiauu.

Jer 22:24
34
rnir^ ?]ba a ^ i r r - p injaa nrr-ox- *3 np;-oxr3x- n*> ,|
Zw ETI, XTEi xptos, Ev TEVU.EV05 YEVTyrai IEXOVIO? uibs luuaxiii
BaaiXsu; louba Ttoa<ppdTiffu.a h rf\<; XEIP&S Tfls bth&g pou, XEBEV
'"3TBW a ^ ' a T ^ T ^ o n i n xartdaw ae

240: Isa 49:6 Acts 13:47

6
1
apjr "-aa^-ns bpn ? n a ^ fjnrna bpa n a ^ i e xal EITTEV poi Mra crol anv TOO r
47 OOTC? yp vTTaXTai f)ulv Kupio?' Isa 49:6; M T = L X X = Acts 13:47 which, however,
1 xXriOva CE nab pou TOO aifiam Ta? cpuX? laxiuB xui T?|V bia- rOeiK ae eig pc5? 6va>v
ana Hkb V n r a a-rtfn ? bN-iE?- V H omits quite a few words in between. {A)
anopv TOO lcpar)X maTpiyai Ibo T8EIX OE E? bm8r|Kr)v fvouq
j : J -i Ais vt:
1
/ :
E; (pas 8vwv TOO EIVC UE E? aurnipav wq ECXTOU T)S -f'ls- rov va ae ei<; aunrjpav cot; laxaron 1//; yfjq.
: p x n napJJ; "nifw : n r n b

241: Isa 49:8 a

2 Cor 6:2
nirp nasinas 8
Xrei
OTUJ;
T : J - T J 2 AYEI yp Isa 49:8; M T = L X X = 2 Cor 6:2. (A)
xvipio? Kctipii) bEKTj Ti|Kouo" aou xai ev ippa aurnipicu; Borj-
T r n r j ; nyiKr a r a i Tjtrai? ]ian n&a 8ria coi xai fbuuxd at ES &ia8r)xiv 8viDv TOO xaTaanaoi Tf|v Kaipip CKT& tnt'iKovo aoo
1
c i nna ? ^ansi ?|i-sxi a
TMV xai xXiipovopfiaai xXr|povopav prjp.ou, Kai v fippa a(OTi]puQ f3o>j8ia aoi.
r
1 I80O vOv Kaip? ETcpo8eKTOc:, I80 vv f)upa atOTT|-
: niaais rribna ^ran ? '-p# o'pri'?'
pa?.

242: Isa 49:18 see Isa 45:23 [239]

243: Isa 52:5 R o m 2:24

,_
nin Dsa ns"' ?- a nnsn 5 ,i , a
Sxctl vOv T lIlb Isa 52:5; M T mrp-OK? nV'V'rr Y?v?'a aan 'a? n$">? f x i a
24 T yp vopa rov 9eob~ Si' vpag fiAa-
OTE; TbE XTEI xpiog. 8TI Xr)utp8Ti Xct? non baipsv, 8aupdZeTE _
-1
?a Tarn nrr-oaa ^b^rr ib?a aan -su npb-3 owpr.ai v roig edveaiv, KaQtx; YYPO:JITCU. 0 i ' n 7 3 T B n i ; L X X TCXSE X E Y E I Kupvoi;- . . . 5V
xai OXOXZETE TCtbfi \yt\ xpio?. hi bid TOVTS T Svop
T / T I T 1 '..1 * "1 <T : AT \ (J -. i- upfi? 5ict rcavToi; T O ovopct uou pXaotpriLiEiTai kv TOXC,
ry-xaa - T O ci'n uou BXaaqptiMEiTai Iv TOT? ISvEaiv.
J IT * /' \~ E S V E O I V ; Rom 2:24 T O yap ovopa TOO 8EOO 81' uuac;
pXaatpripEiTai kv iolq 'eQvsaiv, KaBtb^ yypa7iTai. Here
we see that Rom picks up all of the L X X verse except
for the 8id TCCXVTOI; (which = v a r i in the M T ) . Obviously
Paul is simply quoting from the L X X ( 5 ) . The prob-
lems arise in comparing the L X X with the M T . We
note the following: (1) M T does not indicate who is
scorning or reviling God's name; no agent is expressed,
which suggests that in general the name of Yahweh is
reviled or scorned among the Gentiles; (2) M T also
does not indicate the occasion or ground for this revile-
ment. The L X X supplies 81' upfiq, which is an impor-
tant element in Paul's discussion here in Rom 2. But
perhaps Paul was content to let the insertion stand
(even though he knew it was not in the Hebrew text)
1
because of the close parallel in Ezek 36:23: 'nuni? ]
oping ariVVn ~\\y$ o'Us V?nm bnan 'atf-nx " A n d l will

116 117
MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

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

Rom 10:15
n n a -bp. O'inrrby iixrna - J lpa ETT TISV puiv, d Tfbe EvarfEXtopivou xoi'iv 15 3TID XTipcoo-iv v pf) Isa 52:7; i n R o m 10:15 Paul is much closer to the M T
Eprjvn, t EaTTEXiZpEvo a 8 , TI xouariiv uoifjaiu Tfjv aiu- 1
nwti] r w a 2iB -fea Why r a a ' a r
aTcooTaA-fficnv; xa9tb yypaTCTar cb cbpaoi oi nE T than the L X X is: j p a p a "iwaa ->b}i Dnnrr ?? n x r n a
Tnpietv trou XEYUJV I i w v BCIO"IXEO"EI aou 8E ,
:Tn'7ST[ba fts^-iax T>V cayyeAiofivcov [rj yoS. 310 li 3B Bi7U?; L X X cbq ffipa erci TCOV bpim, &q ndbsc,
euavysXi^opEvtov dxof|v Eipfjvr)!;, cbg uayyXi^6pEvoc;
dyaOd; N T reads (be, cbpaioi o i TC68EC; TCOV EuayyfiXi^o-
pvcov [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 uayyXiopvcov.
Nahum 2:1 This is perfectly justifiable in the context. (C)
i
aibtf jratffli nfraa *jn Dnnr/- ?;rerr> l,
l 6 o o ITTI T 6pr\ oi irbE euarreXiZopivou xai TrarfEAAOVTO Nahum 2:1. This passage parallels Isa 52:7 in all re
e'pfjvrrv pTae, louba, T opTd trou, dnbo T Exd aou, spects except that an opening n3n ("Behold!") replaces
biTi o iif\ irpoo8r)Ou>aiy TI TOO buXBev bi ooO e iraXaiujcnv
ZuVTETXEOTW, SfjpTm.
n x r n a , but it actually contributes nothing distinctive
to the quotation in Rom 10:15.

245: Isa 52:11 a

2 Cor 6:17
1
wiHrbx- xaa o&a I N S n i b m o > "nOTiiTe ditOTTiTE HX8aTE xEBev xai dxaBdpTOV u.f| OTTTEOBE, 17 ^AffaTC K }imm UTV
i Isa 52:11; M T = L X X . N T (2 Cor 6:17) contains most
AT V" T T JI < EXBOTE EX pipou aTfi dtpopioGiyre, oi ippovTE Td OXETI xupiou-
:mT*'b3''8j3 n a n naina iss Kai atpopiofirjTt:, Ayci h vpo, of the L X X text, but in a different word order {B). The
IT I / I VJ T T J : xai mBpwo pr) TITEOOE' reason for the altered word order is not apparent,
Ky eioiopai p although the N T rearrangement is certainly more poetic.
Ezek 20:34, 41 ( ) \ a conflate quote).

M
x a l dtu p ex TLV Xawv xal Ezek 20:34; The final line of 2 Cor 6:17 is taken from
rrjaas T'TI hp,jn v s o s ' o n i l i a -'x nisnxn-]a a$m sioblioum up ex TIV xwpiv, ou biEO-xopTrio"8r|TE v aTa, v this passage, which contains a similar exhortation and
XEipi xpKTni xai iv paxiovi OyriXifc xa v Bupj xsxupivui
promise to that of Isa 52:11, but includes the assur
roistf nanai
ance B3ilX 'nsapl, "1 will gather you (from among the
Gentiles)," which is slightly altered in meaning to io-
4 1
Ev i'xpf) Etubia TTpoobiopai oprl iv TI EaaTtv pe 86i;opai updc;, " I will receive you." But Schl. 692 points
U
- p a i n s -nsapi BT3n-]aba - s - i n a b a n n s n r i r n pi ix tiv Xmv xai Ei'abixioSai iip x TIV X M"V, EV ai out that Eio8^o6ai is similarly used for faf? in Ezek
btffKopTriffrt tv ara, xui TiacrOi'iiiopai EV ipv xui' 6tp8uX-
: clarj jsb aaa ^ p ? ] oa onssji gjj nisnn 20:34; 22:20; Zech 10:8, and so it was apparently a
po TIV Xaiv.
common interpretation on the part of the Alexandrian
d
Jews. (/4 )

118 119
 MASORETIC TEXT
SEPTUACINT NEW TESTAMENT COMMENTARY

246: Isa 52:15 flRom 15:21

qn-s c a b a rasp/; vbv o'an' on'* h r j a OUTUJS BaujudcrovTai iflvr) noXXd 71' aimTj, xal O"UVEOUCTIV fiarrt.
,S
21 dM,d xa9tbj ytypanxax Isa 52:15; M T = L X X = Rom 15:21 (A). Quite properly
: laisnn w a t f - x y n#'$ ixn bnb nscr** ? n$i$ 'a" 1
XEiS T6 0-T6M at>Tiflv STI ols OUK dvnrfEXri rtepi auToO, 6'ipovTCti, fo/i ou/c uvriyyskr} nspi abwu oyovxai , 1
L X X and N T have rendered =181 and "i33l3nn as futures,
xai 0? OUK dxr)x6ao"iv, ouvncoucriv. Kai OTOVK aKrjKoaaiv avvi)aovaiv. T 1 I
regarding them as prophetic perfects.

247: Isa 53:1 a

3n 12:38 Isa 53:1; M T = L X X = John 12:38 and Rom 10:16,
1 1 except that the Greek texts begin with the vocative
:nn?M .TKT jrinn y n f e ? r a x n 73 'KUpiE, Tig IniOTEUO-EV if) 38 Tva 6 Adyoc; *Hoatou
T IT : r - j - /j A- T \ ' | v v: v / xupiE, which was probably inserted to clarify to the
dxoij i]juDv; xal 6 Bpaxiuiv xupiou T'VI dtrexaXuipBii; tou rcpoipfiTOU TtATipcoOfj 6 v S I H S V ^
reader that the prophet begins his query to God. {A)
Kvpie, tig eniaxevaev T # &KOTJ fipcbv;
Kai 6 fipaxiiov Kopiou xivi aneKakvtpOrj;

/?
R o m 10:16

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

248: Isa 53:4-5 a

Mt 8:17
qbao "^axaai aim win w b n ]ax 0UT05 ds d/iapTicic fjpi&v <pepei xai rrept I'ipuiv dbuvdrai, xai
T J 7 t)mog TrATipcoOtj Isa 53:4; Here the M t quotation is much closer to the
: nwai ffribs naa injj inuEio ttrpji fipei? EXoTiadpeeo OUTOV slvai EV TTOVW xal ev TrXriTfi xal EV xa- M T than the L X X is. M T D 7 3 D ^'S'SSai KEN Sin 13'7n
Td ^rj9sv Sid 'Hcatou TOO Tcpotpfirou Aiyovto^'
XUJJEl.
aoTdc rag aaBsvelag fjpcliv SXafiev which becomes i n L X X OUTOCJ xaa dpapTiag t^pcov
xai rag vdaovg ifidaxaaev. 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
I J ^ B Nana w ^ s a 'bjpna torn * auT&5 61 iTpaupoTioer) bid Td? dvojito? T)MI?JV xai u.na- Isa 53:5; M T w V x s i ? inTarjSI = L X X except that L X X
: "J^-NS-J? innaqai ^ai-Jitf ngia XdxiffTm bia tdsftu.apTiashptin rtmoEia Eipr^vtis fjpu)v iri OUT6V, inserts ripEii; before id8r)pv = 1 Pet 2:24 oi> TO) PCOACOTCI
Tip HiuXuim OOTOO rjHEi? IdBriMEV. 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)

249: Isa 53:7-8

"Acts 8:32-33
Vjrnris': nii?3 s i m / % ? 7
xal aurog bid T6 xExaxiIioBm oOx dvoi-fEi 32 f) St JtEptoxfj Isa 53:7-8; i n v. 7 the L X X and Acts 8:32-33 are
vTP''Diai najfe V f ? TO ffTopa- di? mpoBaTov M atpaYiiv iftBn xai djg djwbs ivavriov xt)g ypatptic t)v dvEyivtoaKEV fjv afirrt identical: (1) L X X uses aorist fjxOT| for imperfect pas-
TOO XEipovTO? aUTbv dtpiuvo; OUTIUS OUK dvoifEi T5 cfTou.a aOTOu.
:"rs nns: 8
E V Tfl TartEiviiio-Ei f| xpiai? OUTOO fipBti Ti|v revedv auToO T!S
cog npofiaxov ini cupayt)v ijxBt} sive 731' (Hp 20); (2) dpvdg is not the right gender for
r
binTiicreTai; '6xi aipexai dnb Trj? fns 1) Zwf| auToO, duo TUJV dvo- Kai cbg apvdg evavxiov xoS Keipavxog abxdv a- Vrn "ewe"; (3) TOO XEipavroc; aiiTov is singular, whereas
nrn'&r -a inin-nai ripb bap'aai n s i a
o M
JJIWV TOO Xaou pou f)x8n elg BdvaTOV. tpcovog, MT's n'ttS is plural; (4) OUK dvoiysi is not quite the
: ia^ i?33 a j?ga o i o p j a nfja '-a obxcog OUK avoiyei xo axopa abxod.
0
same as nB7X3, which could more accurately be d(ptovi,
33 'Ev xfj xaneivibaei [abxoS] 1) Kpiotg avxoS 6
{A )
tlp8>t'
T
xt)v yeveav abroS xig duryi'joexai; v. 8 Here again the L X X = Acts 8:33. M T : "As a result
0x1 aipexai and xfjg yfjg 1) (cor) abxod. of coercion and a judicial process he was taken away,
and as for his generation, who was considering that he

120
121
MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

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 follow-
ing: (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";
,9
(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, how-
ever, 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 rendi-
tion, and no doctrinal teaching is built upon them. The
facts in this confrontation between Philip and the eu-
nuch 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. ( )

250: Isa 53:9 a

rnaa T t f j r n r * i inap bssh-nr* i n n
: r s a nana b) ntbi?
l Pet 2:22
xai oiiimu To Trovnpo 22 dpctpTiav ox sitoirjoev Isa 53:9; M T T M nana X7") " A n d there was no deceit in
dVTl TH TCHpfl OTO Kai TO TrXoUO"!OU VTt TO OuVTOU U- o ebpBij Ao v reo orpaxi aroS,
omOb'bn his mouth" = L X X , which supplies Eup0r) before
TO" Ti vojiiav OK MTOTIO'EV, ob EipE0r| bXo tv TIJI OTp.aT\
CITOO. 86A.OC], a verb that is clearly implied, unless one wishes
d
to use f|v. L X X = 1 Pet 2:22. (/4 )

251: Isa 53:12 a

Lk 22:37
, ,
'bbti pbjr a aiss-nx j a-ana "b-^hjM
: ]$b 12
"bd TOTO aTb 37 kyto ydp pv TI TOTO T yeypappvov Sei
T
Isa 53:12; M T = L k 22:37; L X X reads the same except
xXr] povou.fi O*EI TtoXXo xai TJV {axuptv pepie oxXa, vff iLv TSAtCoBfjveu v poi, TO* xai fiera vfitov loyiodn' xai that it uses kv xolq dvopoig, which is not as close to
n*a3 B'SiSs-nsi nfea nia? nnan n? nnn TrapEbOr) t 9dvaTOv f) v?\rtf\ OTOO, Kai v TO vopoifcXo-fia&r) R
AT ; * vi vi ; - T <TV: v v ~: * ~ y p T nepl po To l%z\. nja? D'yTffoTX as the NT's petd dv6ptov. (A)
xai aT dpapTa rroXXiv dvi|vefxev xai bi T papia ariv
napEbOr).

122 123
 MASORETIC TEXT COMMENTARY
SEPTUACINT NEW TESTAMENT

252: Isa 54:1

Gai 4:27
1
nbrrs6 -brrai nn -nas tfb nn pj? -in 1
Ecppav8r]Ti, CTEpa f\ o TKTOUCTO, pfjSov xai Bncrov, f) ox 27 Yypuntui vp Isa 54:1; M T = L X X = Gai 4:27. {A)
' * - : <i - j TAT T j wj-r-i / T dibivouffa, 6TI TtoXX T. Txva TT epfipou pXXov ^ T XO">1
: n i n f nax r$>wa -330 najai^-ss D-sy-a eixppvoiju, axepa t) o rixrovoa,
TV BVbpa, E1TTEV Tp KplO. pijov nui fionoov, t) OK tbivovoa'
on noXA T TA-va rij pnpoo
pXkov t) xfj xoon TV vpa.

253: Isa 54:13

Jn 6:45
: . ^ a tify 37| 1
n j r -nia ? T ^ - b a i '*Kal ITVTa 45 cTiv yeypappvov v TO TtpoipftTCU xai Isa 54:13; M T ^ L X X . John 6:45 supplies an oovtav,
TO uio o"ou bibuxTo 8EO0 xai v noXXf) Eprivr) T Txva trou. r and more correctly than the L X X makes "the sons"
iaovrai nvre iaKToi 9soS' TIS xoiicra Jtap
T
TOD
TtaTp xai paOtbv EPXETCU rcp p . F
(implied by TtdvTE) of Israel nominative rather than
accusative (object of 8TOCO in v. 13) in closer conformity
A
to the M T . (A ) or (C)

254: Isa 55:3

A c t s 13:34
3
qatfsj -nra wotf w b i b a n s ran 3
Trpoo"xsT TO drrioi piv xai ir- r
34 n 8 vcnrioBV OUTV x vEKpfiiv PTIXETI pXXovra Isa 55:3; i f we reckon the Acts 13:34 quote as beginning
nxoXouBiiaaTE Ta bo iiov TraxooaT uou, xai ZrffsTai v dya- with fjpiv rather than with 5tboco (which differs from the
: D-3BN3n - i n -non obia n-na bab nnnaw 5 usooTpipEiv I SiatpOopv, OBTCO EprixEv TI Stboo
8o f) ifiuxi ! pwv xai bia8iiaouai uv biaBrjxnv aiviov, T cria
I T . . . V T / j 1- T J* I V T <T 1: V 1
Aauib T moi~. pv T om aul T mar. 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*)

255: Isa 55:10 a

2 Cor 9:10
10
a w ' n - | B 3^'rn o#|n ' n y ntfx-a -? ib rp iv xaTaBg ETO r
10 8 txxopriYtov tmpov TCO eneipovrt mi prov ei Isa 55:101 Cor 9:10. (F)
v

yn^n-n^: ninn-oa -a a # s"? haan, F| xi"> & TOO opavo xai o UT\ dnoorpaipfi, fiu v uEBffr] Tf|V f
fipwoiv xopT)YTjoEi xai TCATiSuvE TV GTtpov ptbv xai
T
Tf)V, xai IXTIXT) xai xBXaorrar) xai bi]> cmpua r>rnieipovTixai 1

: 73*6 anbi o b anj ]n3i nn-asni nn-bini a^fiaEi" T yeviipaTCt TT Sixaioovrt pfv.
pTov e Bpimv,

256: Isa 56:7 a

-n'psn n-aa b'nriafcn
"^'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
Jer 7:11
vbv w s n p r n e / K *njn n- 3n n;n o-sns n n a a n
s tnrnXaiov XrjffTiDv 6 OK pou, ou nix-
^ i n - f o x s TPNn nan -aaa sa oa-a'-ys
Mt 21:13
1
'eiOaEuj 13 xai a- TO* Y^Ypattat'
AYEI Isa 56:7: (1) M t 21:13 follows perfectly with 6 olxoq
aTo E T6 po T u-fiv pou xai etppavi aTO v TJ O'KUJ pou oixoc; itpooEuxfii KAT|0-n.oTai ( M T "n'3 'n'a '3
OIK poo OIKO npoaevxij KfoiOtjoerat,
Tfj TTpoo-Euxn pou T XoxauTuipaTa aTiv xai ai 8uoiai aTiv
ffovrai bEXTai im TO euffiaffTnpiou uou rp ox uou oxo
r
upE 5 aTv 7toiETE anrjkmov XyvttZv. X"l.i?? nVsn); (2) M k 11:17 includes also the final phrase
TtpoaEuxn xXiiOi'iortTai uaiv TO I8vEmv, nfioiv Voi? S O V E O I V = M T B'a3;n-73^; (3) Lk 19:46
Mk 11:17 includes only through TcpooEuxffe and uses EOTCU in-
stead of the KA.r|6rioTai (= xng?) of M t and M k ; L X X
17 xai 8i6aoxEV xai S X E Y E V auroI- ab d
= M T . {A) and ( / l ) for L k 10:46
YEypajrrai TI
OK poo OKO npoaeoxfj KXt]8tjoeiai Jer 7:11 contributes the phrase B-S1S nnj??0 =
c^awv
xXiiTai T vou.<S uou in' aziu x, vmiov upjv; xai -f) ibou naiv TO dveoiv; ArjaTffiv as the final clause in all three of the above: M t
liLpaxa, XyEi xpio. 1
UUBT 8 'jtBTioiTixaTS a u r v tmtjXmov Xricmbv.
21:13; M k 11:17; Lk 19:46. (A)

ak 19:46

46 Aycov OUTO YEYpartTai

T
''xai Eorafl OIK poo OIKO npooEOxfj ,
pE 8 OUTV itoifioaTE tmtjXmov Xyo-Tcov,

257: Isa 58:6 see Isa 61:1-2 [260]

124 125
 MASORETIC TEXT SEJTUAGINT NEW TESTAMENT COMMENTARY

258: Isa 59:7-8 flRom 3:15-17

53 c i rtrja-j isy; sib bn^rn' 7
oi be ndoeg OUTISV Eirl irovnpiav Tpexoumv 15 d&Tg oi nddsQ aizcdv faxim alpa, 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
: c n i V c a a -saVi -r!tf TIN n i a a ' n a b n v r i a t f n o Taxivol EKxiai aiua- xai oi otaAOTiCTuol OUTIDV biaXoTiffuoi utppovtuv, 16 o6vTpififta xai raXamwpia iv talg odoig abrcdv, . . . ; L X X o i 8B ndbeq atitov kni rcovripiav Tp^xouoiv
8
auvTpiupa xai TaXaimupia iv Tat? oboig caVriliv, xtfi 6b6v efpfjvrts 17 Kai dSdv eipijvrjg O6K eyvwoav. ( = I S T ) TCt%ivoi KXEa a l p a (Rom 3:15 uses dijslc; i n
IT . v.- T / ) vT J : :- v i j : -
OUK cubao-iv, xai oux dcriv xpim? ev Tats 6boi; tiun&v oi fdp a
stead of Tpxoumv). (2? )
AT ; ! - : ! ! / - ! T T j T I v<v TpiSoi aurfflv biEOTpaupivai,figbiobeuouaiv, xai ouK oTbamv sipr>
ici^K? 3?T N ? n r n n 73 5
aib wps bnniaTJ vnv. M T orjiVpa? 1 3 ^ 1 L X X ouvTptppa x a i TctA,cti-
I T \ / T J .4 < - T J J I * " " I " !

Tttopia 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 11:26-27
10
IT . \\ I |A !I 1 -
V.* J" T ! " ) ' J <T xai tjlEi EVEXEV Ziwv 6 puo- 26 xai OCTCOC, naq 'lapaf\k oca8f|ae- Isa 59:20-21; v. 20 compare M T 781S 831 " W i l l
91

""3^71 n p p n n r r i r r nax- " b n i s n l % , 3

nsr uevos xai dTiooTpEi|ij dfftBEios duo laxwB. xai afrrr) auToi? f) rai, xaOtb? 7ypaJITa * 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
Trap' euoO bia8nxn, SIJTEV xupio?- T6 JIVEUUO T6 iudv, 8 EOTTV dni ijiei iK Ziwv 6 pvdpsvog, 6 ^u6pVOQ "For the sake of/ to Z i o n " and Rom 11:26
n j r n 7 9 $ V]j7-ij U 7 1 - a a i tyii Ufa "ipsa l a / S a p i ? T 1 3 2

ffoi, xai Td pfipara, a" Sbuixa eig TO ordua crou, oil uf) ExXimj ix
aitoaxpeyiei ioefieiag And 'IaKtbfi. E K Etcbv K T X . "from Zion the Redeemer." Also compare
TOG OTopaTog oou xai ix TOU OTOUUTO; TOU OTtEpuCTOS oou, Eimv s x

Top xupio;, TT6 TOU VUV xai Efg TOY aiuivo.
27 xai HUT?/ abrofg rj nap' spov SiaOfjKti,
orav (upsktopai Tag apapziaq avTcdv.
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 dapiaq 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
a
Vp-l. (S )

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
Isa 27:9 this is/will be the covenant from me"). {A)

1 n x D -)rj - 7 9 - 7 3 n f j apr^5? ^ hfta ]3$ 9

b i d TOOTO dqiaipEBficiETai fj dvouta iaxu)0, xal ToOfd iffnv t\ EU- Isa 27:9; M T a j w r j l ? 1ST 0873 "Therefore by this
niitejB nr^asa rata 3 a * - ^ i iai&a Xofia auroO, 8TOV dipiXuiuat OUTOO TT)V duapriav, Brav SIBOTV the iniquity of Jacob will be covered/atoned for/
TtdvTa; Toil? XiOou; TWV BwpODv xaTaxExoppivou? i s xoviav Xe-
zD^aoiDn^iab,-^
removed"; L X X 6xav d#A.(Dpai (as i f "1S38) OUTOO TT)V
rmiv xal ou pi| psivrj TO bfvbpa auriSv, xal Td elbuAa auTiiiv
IxKExoupdva iBoTrep bpupft? paxpdv. dpapTiav " ( A n d this is his blessing,) when 1 take away
s
his sin." (B )

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
1
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 sinif those
people are actual Jews already in the Holy Land. But i f
to all believers (as members of spiritual Israel) the

126 127
 COMMENTARY
NEW TESTAMENT
SEFTUACINT
MASORFTIC TEXT

259 (continued) 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.

Lk 4:18-19
260: Isa 61:1-2 (see also [219]) Isa 61:1-2; v. 1 M T "Spirit of the L o r d Yahweh" -
TTvEua Kupiou in' eui, ou EWEKEV EXpiffEV UE- EaTTEXiffatj8ai 18 nveSpa KDpioo in' Hps L X X and N T "The Spirit of the L o r d . " {A)
ffc rtfthfa ]??: bs n p f njn KTUixots dwECTaXxEV UE, !dffaa8ai Toil? truvTETpiuuEVOUS Til xapbia, 05 SIVBKBV BXPIOBV pBr

, i 1 5 xr)puai aixuaXtuTcnq dq)ffiv xai TutpXoi? dvdXEnnv, "xaXIcrai Eviau- ebayyeXicraaBai mcoxolQ, Isa 16-16; M T "because Yahweh has anointed" = L X X
ar "!?r ? r # "I? ?
Tv KUpiou bEXTbv xai ijpipav dvTaTfobOEius, TtapaxaXECai TtdvTa; anitnaXKiv pe, T
"because He has anointed me." The omission of '3lX or
:njp-np? D ^ J W ^ I *np|?
TOP? 1TEV80VTC!S, Knpvfai aixpaXibwK ysaiv m r r in l a or \b constitutes no discrepancy m either
Kai wipXoig vXBy/iv, case; the quotation is merely selective. {A)
noauiXai reBpavo-pivovq iv atpiasi,
19 Kt]pi'4ai iviaorov Kpioo EKTV. 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 TupXot, dvd-
B 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 Isa 58:6d contributes the background for L k 4:18/. M T

neia ninjx i n n ayh nias-in nns
s
oxi TOiaTiiv vriUTEiav EY> lEeXESdpiiv, m t e n D'XIX-l nVtfl = L X X ftroSoxBtte (for which N T s
XtTei xupios, dXXd XOE TtdvTa avbECfpov dbixias, bidXuE CTparfa- infinitive drcocTeilai is equally valid for rrftO tsepauo-
Xuis iaiuiv CJuvaXXa-rpdTiuv, ditoffTEXXe TESpctutrpivous iv dq>E0ti pevouc; sv dq^oei (= NT). {A)
xai Ttdcfav ouTTP<pi|v dbixov bidcma'

see Ex 19:6 [46]

261: Isa 61:6

129

128
 MASORETIC TEXT SEPTUACINT COMMENTARY
NEW TESTAMENT

262: Isa 62:11 fl

Mt 21:5
y - $ n nap,-b V a $ n rrirr, nan "ibot) Tap 5 sTnaxe T # Boyatpl Sttbv' Isa 62:11; this contributes only the phrase 'naV m a x
_ xpio; tuoiriOEV uxouorv giug etrxTOU TI"IS pi? Erna Tf) 8u-faTpi iob amAebt; aoo ipxeral am
sa "0: nan ]i*s n3^ mas* Xiwv 'Iboii CTOI 6 auuTrip TTapaTivtrai ixiuv TVfeauToOuioOv xai ] f X = L X X = M t 21:5. (A)
:rjs^>in^ssi l
Iiis ina|?nan T tpYOv np TtpocTumou aTO, npag Ktd imeijKtix; eni vov
01
Kai ini ncHov vidv bnoCoyioo,

Zech 9:9

a ^ T , na V n n p V n a nxa " ^ a 9
XaTpe cq)6bpa, SuYaTEp Situv xflpuffCTE, 8uYO-Tp lEpoucraXrju Zech 9:9c; M T i f t irtaj Tjjfa ran = L X X i8ou 6
wrj 2$ji) pms i # wis; V p ^ j nan iboi> 6 aaiXes crou spxeTai aoi, bixaios xai oifiCurv OTS, irpa; paoiXfiuc] oou epxEtai o o i "Behold thy King will come
xai ETtiEiixujs ini iiTfoZuYiov xai TTUJAOV viov.
miafis"!? TV'bsi n i a n - 7 aahi to thee" = N T . The N T omits o o i or npdq, as. {A)

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<bc, BTti urcotuyiov. Thus for MT's "poor and
riding upon a donkey" L X X reads "gentle and mounted
upon a beast o f burden." (The L X X and N T apparently
point to 13SJ as a better reading than ' 3 . These two
words were easily susceptible to scribal confusion, since
waw and yod became very similar in appearance after
the return, especially during the Qumran period.
Matthew is more accurate than the L X X i n rendering
nlan by Svov rather than imo^uyiov (its only deviation
from the L X X i n this colon). {A)

Zech 9:9/; ni3iiX-]3 T3/-7}r) "even upon a foal, son o f

she-asses" = L X X x a i TCC&XOV vov "even a young foal"
= N T x a i kni TCCOXOV uidv uTco^uyiou "even upon a foal,
son o f a pack animal/beast of burden." OTto^uyiou is
not very accurate for "she asses," but it means approxi-
mately the same thing so far as the donkey-colt himself
was concerned. Jn 12:15 has a briefer summary: 12:15a
" D o not be afraid" (pf) (popoO is drawn from Isa 35:4
1 X T F T 7 X , which may point to a copyist's error i n the
Greek, reading a singular jussive instead of a plural
Hiphil, or else it is merely an adaptation to "daughter
in Z i o n , " which was more appropriate i n this conflate
quotation). {A)

b
Jn 12:15
r
15 pif ipoov, 8oyrt}p Eitbv Jn 12:156 = M T and the L X X . {A)
iob b aaiksbg aov ipxerat,
Jn 12:15c KaOrjpevoc; (rather than L X X ' s Ejupefhi-
KaOi'ipevot; ini ntokov vov.
Ktbc;) is an acceptable rendering for 3 3 1 "riding" (A)

Isa 35:4
1
^ y ? r ? 8 iptn a^-nqaa ? Via* < iTopaxaXi- Isa 35:4 contributes the phrase, " D o not be afraid" i n
Nia'opa bavfrsnan aaTE, oi Xtfipuxot Tf) biavoiqr ioxvoaTE, pf) ipoEtff8e* tto 6
8ES f|ujv xpiffiv dvTOnobibiuoiv xai dvTaTrobujtfEi, OT; fjlEi xai
the plural iir) (popElaOs as contrasted with the singular
: *oa?ft x-ia; win D'tf? ^oa aiOEi rjus. in Jn 12:15. But this seems to be the only element that
enters into the N T quotation from this verse.

130 131
MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

263: Isa 64:3 (64:4) 1 Cor 2:9

o-Tsn b "wa"<? abivm * 3KII TO aivo OK 'iKOo-auev ob o rpOaXuoi fijunv tbov 9 XM xa8tb Isa 64:3(4); v. 3c M T 87 J? IPTgn 87 WBtf-87 D^SOI
K v: v j \ ; T /T 8ev ITXI'IV 0O Kai T i-pya tfo, Trou'oe TIH tmopt'vnumv yypajrrai' iriVlT n r w i ("And never have they heard, nor has the
: r?-'TDnfi7 rtsw iin'piT b r f c s n n s - r x ? va eov. bipBakp OK eev Kai o OK ijKovoev eye beheld anyone besides Thee"). This is the basis for 1
I . . . . . W "i - J * Vi
JT I T T T 1 "J-
Kai ni Kapiav vBpamoo OK vfiq, Cor 2:9 S (p9ctA.ud O K E I 8 S V x a i o oux rjxouoEv.
r
fjtoipaoRV b Btb TO yanibaiv amv. Note that this deviates verbally from the L X X : OK
nxouoctuev O8B o i btpOaXpol fpcov 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: TO yancoav CITV, for which L X X has
TO rcopvouov EA.80V ( ) . Note that sa 52:15 also
furnishes a basis for x a i o OK 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 n a ^ 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 etopaev and TO
dycmfov aTv (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
l a
presents Himself as norv EA-EO s x ^ 8 a t o
dyarcc&oiv ue in God's purpose to show His covenant
love (eX.eo = IDn) to those who love H i m .

264: Isa 65:1-2 R o m 10:20-21

1 1
xbb "nasoa bt tiBb W m 1
' 'Eupavi TEV6UYIV TO l u i uf| ZriToOtnv, eopGiiV TO u ut^
D s
20 ' H o a a 8 TtOTOApQi x a i A,EYBI Isa 65:1-2; v. la M T 87 ? 'rlSXOJ fixf 87 ? 'Fiffi*1"T3
A\ J ! J : * v: T T J * : - litepuiTiiaiv dira 'Ibo Eipi, Tip SOvei o OK EKXEOav pou T5 Evpdnv [vj TO pt pi] Crrtovrnv, 'attjj?? " I allowed myself to be sought out by those who
vopa. 'ETrTaoa T xep pou 6Xr|v Tf|V fjupav rcp Xav T
ptpavfi ysvpvv TO p pt] ncptOTCoiv. did not ask (for me). I was found by those who did not
reiSovTct Kai vTiXYOVTa, tii OK iropsiicav bp Xriivg, XX' 21 Ttp S TV 'Iopaf|X .EYEI
: vpr "*np-X7 - i r T "ln nan Tinbx rciatu TIV uapTiiv aTiiv. seek me." The L X X and N T are very close in meaning,
knv TI)V ijppav enraoa T xsp poo but there is a switch in word order: 65: la in L X X
r D
npb kabv neiBoSvra Kai vTikyovra^.
: on-na/na nnx ala-jib ?pnn b a ^ n n 'Ep(pctvf|c; yv6pr|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;
ev
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
A
there is no real difference in the idea presented. (B )

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

132 133
 COMMENTARY
NEW TESTAMENT

265: Isa 65:17 2 Pet 3:13

n'nn y n x i a-ahn orw snia - i m a 1 7
Verrai fp opav xoi- %
13 Ktuvob S obpavob Kai Syfjv Kaiviiy ' K O T O T Isa 65:17 and Isa 66:22; the only item quoted in 2 Pet
AT T -1 J V JT T V T "J V T V" / I * I* V W\ f| fi\ KCUV\, Ktt\ O Uf| UVrlOOC&fflV TYv TlpOTpiUV, O' o 1 3:13 is the phrase xaivou? 8b oupavou? xcti yfiv xaiviiv,
: zbrbs n r ^ y n n i & k n n h r p t n Vi eitXBi) aTiiv n Tf|V xapbiav, TtYyeXua' atoO TQoc8oxuev, v ol Sixaioovti KOT-
oixeT, which appears as n^nrj y n s i o ^ n n a'atf in the two
Isaiah passages. {A)
Isa 66:12

n#i> n f x n h q n n f c f l 'D^nnrf n Tgftp "Bv Tpnov tp opav xaiv xal f) T*1 xaivf, & fib nouS,
3
uvEi viiimv uov, XSTEI xpio, oBriu OTfiffETaj T ffnlpua pODv
:Daa?n, D O T " W - W TPT^S"S "? O T r * icai T voua piv.

266: Isa 66:1-2 Acts 7:49-50

ninfnaanV OUTUU XYEI xpio '0 opav uoi Qpvo, f) b Yi) inrou&tov
1
r Isa 66:1-2; v. lb-c M T = L X X = Acts 7:49a-6. (A)
49 obpav fim Bpvo,
Tiv nobiflv pou noov oxov oko&oufiaeT um ; \ rroo TTTO
- b n D i n y-itCTi ^ o a o ^ n 'rf ^ yij monwv TCV novov poo' Isa 66:ld-e; M T = L X X = Acts 7:49c-d except that the
Tfj xaTanaffEw pou; 'itctvTa YP TOUTO iroir)(Tev f) x&ip uou,
AT I - J "! 1 VffT 1 ' t *JT T noov OKOV oiKOop^tTST pot, kyei Kpio,
xai crnv u -navra TOUTO, XEYE xpio xai M riva &nXii|iu) F
L X X ' s Ttoioc; T6TW)<; is T6JTO? in Acts. (A)
: -nniaa Dips rjpgr ^ " a n nj& Vra n p N XX' f| Eni TV Taiteivv xai fiffxiov xai TpuovTa TO XYOU ij T/ x&no rfj KaTanabttEib poo;
1 2 uou;
s
50 oxi fj xeip poo nofyoev Tam navra" ;1
Isa 66:2a; M T makes a statement: " M y hand made all
nprnN? n ^ - 7 3 ^ n n nrij; " T n V i r " ^ !
1
these things"; so also the L X X ; Acts 7:50 makes it a
: n a n ^ nnm nri-TOM B-s n r ^ n
question introduced by ot%i: " D i d not my hand make
t* T t ~ VT 1 * " *T - *> *
all these things?" {A). I n this case the question is
entirely equivalent to the statement in actual meaning.

267: Isa 66:22 see Isa 65:17 [265]

268: Jer 5:21 Mk 8:18

a y $ ?ao ay rati ignsatf a
9I
KocraTE bf) TOOTO, Xa uuip xai xpbio, q>8aXuol OTO Jer 5:21; M T w a t f ' tfVi anV D'3|8 I K T X7i anV O?3'?,
18 fdakpoo xovrs ob fiXtm
xai o XETtouonv, lira OTO xai ox xooutnv. which is rendered iiteraliy in L X X 6(p8aXpoi a u t o i c ; . . .
: w j # Ufo onb o?ift * v ^bnV q* xai tbza xovte obx xoexB;
Kfli OO PVTIPOVSUSTS, 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)

269: Jer 7:11 see Isa 56:7 [256]

270: Jer 9:23 (9:24) 1 Cor 1:31

y^nnan bbnrr ratia^K -a a 'dXX' | v TOTU) xauxdoBuj Jer 9:23(24); M T "Let him who glories glory in this, i n
xauxiuevo, ouvietv xai TVUJ(TKIV STI kfd) spi xpio TretstK.?Ato understanding and knowing me that I am Yahweh . . . "
non rfys mYr '5> -cnx: j;iV73!2?n 31 vo KaOui YYPOTtTai* o Kaoxtpevo v Kopito moxoBio.
xai xpipa xai bixaioouvriv iti TH TI v TOTOI T 8Xr)u
= L X X = 1 Cor 1:31, which has shortened it to: "Let
3
:n,inro!?3 'S? ? n f o s r ? ?n,g3 npnai BS??B uou, Xfei xpio.
him who glories glory in the L o r d . " {A)
h Cor 10:17 2 Cor 10:17 has the same wording. {A)
17 'O 8 moxpwoi; v Kopita Kaoxodio'

271: Jer 10: 6-7 see Psalm 86:9 [173] and Psalm 111:2 [187]

272: Jer 12:15 see Arnos 9:11-12 [297]

273: Jer 18:2-3 see Zech 11:12-13 [307]

134 135
 MASORETIC TEXT
SEPTUAGINT
NEW TESTAMENT COMMENTARY
274: Jer 22:24 see Isa 45:23 [239]

275: Jer 31:9

see 2 Sam 7:8 [120]

276: Jer 31:15 (Jer 38:15)

Mt 2:18
rrirp naxirfe'* ^OCTUJS EITTEV KBpios <Puivf| iv Paua fjKouuBti Bpijvou mi KXauO-
T t J- T J
uoO mi dbupuoO PaxnX dnoKXaiouEvri OUK iiBEXsv naucraaGai M 18 vtovii iv 'Pa/id f/Ko6a6r}, Jer 31:15; M T D ' T i a n '33 (b) '73 Vlif) nan? 7ip (a)
T

annan-os Vi3toaBanana?lp TOI? uioig aoTfjg, 6TI OUK Eioiv. Kkao6/jdq xai dSvp/tdc; TtoX6c/ n'33-737 (f) anan?] njxa (e) [n'33 is (d)] nsVa brn (c)
1 -i
'Paxf}i Kkaiovaa ta rexva abrije, (g) 133'X '3, which appears as follows in the L X X :
aran ? rasa nna ?y naaa brr\
xai ohK rjOeXev napoxb]6rjvai, (a) ipcovf| E V ' Papa T^KOUOGT) (b) Bprivou x a i xXauBpoO
, ,
:^33 i$ 3 nna-'n; 5xi OOK eioiv. 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 68up-
p6? 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)

277: Jer 31:31-34 (Jer 38:31-34) fl

n-a-nsi" b#r\ip: n ; : r n x T n a i mnfasw D"N3 a-a; nan J>
bi-a aniaKiTiij:-nia -\m n-iaa X ? intim
T * <"* " ' : -
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
* J J*
w
aanpa T n i j r n x nn3 n i n r a ^ b n n a-avi nm
: t f ? 6 - r n ^ nam atfbxj? bnb T r m nyfeax ear'??'!
0 Kai faouai auToi? Eig 9E6V, Kai auToi gaovTai uoi EI'? Xa6v ^Kui
-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
:niirn3TN vb anNan^ nnsb
Heb 8:8-12
f'lbou fjuipm ipxovToi, (priaiv Kupiog, Kai biaBrjaopai TI|I OIKUJ
S
IffpanX Kai -nil OIKLU louba btaBifariv Kaivnv, "oil KaTd Tov'btaBi'i-
r
8 uEUtpouevocj yap ai>TOuq X E Y E I Jer 31:31-34; this long passage of five verses shows
nna T r m '
J IT T -i /* 1 ST J Ktiv, ]v biE0Epr|V Toig TtaTpdatv aiiTiuv iv f)uipa EmXapopEvou pou idob fj/iipai ipxovxai, Myei Kvpwq, remarkably little variation (with one important excep-
Tiis xeipos auTuw ssaYaYEiv OUTOU? k Tns AiYunTou, OTI auioi xai avvxek&oto ini xov oiKov 'Jopai/X tion) between the M T , L X X , and N T . But note (1) the
oux tvspEivav iv TI^ biaSiixii pou, Kai ETUI lipeXriaa airrCuv, (prjciv xai ini TOV OJKOV 'lobda dtaO>}Kijv Kaivijv, L X X differentiates n w DS3 by (pr)civ Kupioq, but the
IT 1 \ I W * I #~ T 7* T ! Kupio?- OTI auni f) biaBriKti, liv bta8r|ffopai Tip O"KUI lopariX
ptT Tu? nutpas iKsivag, (pooiv Kupiog Aiboos bwau) vopoug pou 9 ob Kara ri]v SmBijKtjv, ijv inoinoa TOIQ narpaoiv ainvbv N T makes it XiyEi xupioc; throughout (not distinguish-
"n-a v
Eig TI'IV bidvoiuv auTuiv Kai iti KapMag aOTtuv Tpdyw autoO? iv Wit:pQ indajiopivou poo r;/; xwpo<; ainibv ing from m r r "iN, which, however, does not occur in
iZayaysiv abrobg EK yfjQ Aiybmoo, the M T of this passage), so (A); (2) the N T uses
oo MM bibdEaiOiv EKaOTO? TOV TioXfrnv OOTOU xui EKaoros TOV OTI avnoi OOK ivspsivav iv T$ Sia&ijKfl poo, O U V T E X E I V , Sia9r)XT)v for n'13 T\"Q in v. 8, but TCOEIV in
ubEXipov aiiToO Xt-fuiv TviuOi TOV Kupiov STI TOVTE? Eibi'iaouciv Kaycb fipiknaa abrobv, Xiysi Kbpiog'
TT-I'X WT.b^a-'a HJT, p duo pn<poG aOTiIiv Kui Sui? pETdXou auTiuv, OTI 'iXEui? laopai T
v. 9, and BiaBfjoopai in v. 10. The L X X uses 8ia-
10 OTI abrn ri b'iaOrjKti' , i}v Sia&ijoopai Tip OIKO) 'Jopaf]X Orjoopai, 5ia9rtKT)v in all three cases very consistently,
Tai? ubiKiais auTiuv Kai TOIV dpapnuiv auTiuv 06 jur) pvnaeiu In. w
pera TOQ fipspai; iKBivaq, XiyEi Kvpiog
1 T !V / T " t T -:|- so (A-); (3) the N T and L X X use f^pEpa ETc^XaPopvou
SiSobi vopooq poo eig TI)V Sidvoiav abriov e i r t n e
r pou Tfjc, x P S i MT's DT3 'j?'?nn Di'3, possibly
Kai ini KapSiat; abr&v ^imypatpco aoTobq,
Kai Soopai avTOig sig BEOV, because v TO) lTciX.aPo9ai would have sounded un-
Kai ainoi iaovTai pot Big Xadv felicitous i n Greek, so {A); (4) the N T and L X X use
r
11 xai ob pi] didaiooiv maowg TOV noAhr\v abrob r}pEA.r|aa autrov ( " I did not care for them any longer"
Kai BKaoTog TOV adektpdv abroo Xiytov yvcbdi TOV or " I left off caring for them") for 03 'FlVss, which is
OTI navrsg siouooooiv pe [Kvptov, usually rendered "though I was a husband to them."
T
and piKpob sag psyaXoo abxibv, But since this is hardly appropriate i n this context,
12 OTI iXsiog soopat raig admiaig abrwv disturbing the flow of thought, it is better to identify
T
Kai Tibv apapTiiov abxibv ob pi] pvtjadto ETI. '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

136
137
 MASORHIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

277 (continued)
d
(/4 ); (6) both the L X X and N T omit the m i l ' DK3 after

H e b 10:16-17 only Jer 31:33-34 DVnans in Jer 31:34 (Heb 8:11 end). (A)
T
16 ai'rxn f] iaBijKt) ijv iaBt)oopai rcp aTO Heb 10:16-17 are simply an excerpt from Heb 8:10-12
ficx T fifipa heiva, kyci Kpiog- without verbal change.
iov vpov pov ni Kapia artv
F 1
xai ni T/)v ivoiav* aimv imypy/to uro,
T
17 Kai Ttwv papxitbv artv Kai TC&V vouicv airtv
T
o pi] pvt]o6)ioopai u.

278: Ezek 5:11 see Isa 45:23 [239]

279: Ezek 11:20 Rev 21:7

"TTIJU v TO TfpooTdTuoolv uou TfopeiuvTm xal t& r
7 VTKCV KA.TJpOVOpfjOSl tOtO KOt Ezek 11:20 furnishes no direct basis for the quote in
m ' k i ash b-vm ank to matf' " B B S S B T X I la
1
?' Tijsna bixauuuaTd uou cpuXdffawvrm xal noiimv aord xal oovrai uo opoi 'o&tQ Beds xal fard forai pot oidX Rev 21:7, which draws entirely from 2 Sam 7:14. But
/VI V 71 J* T 1 AT JT1 \ J 1 i~ T t VI " J" f \ si; Xav, xoi EYII crouai crTo I 6E6V.
, i
Ezek does furnish an extended application of the per-
:o n' ?K^ an^>
sonal, 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.)

280: Ezek 20:34, 41 see Isa 52:11 [245]

281: Ezek 37:5, 10 fl

Rev 11:11
niasjjV nin? ^3i$ nan- n a ' 'Tdbe XEYSI xupio TO OTIOI TOUTOI 'Ibou fii 11 K a i psT T Tpe fippae. x o i flpiou nveBpa iofj Ezek 37:5, 10; Rev 11:11 is not actually quoting here,
b ? q>pui sl uud TfveOuo. Zuifi S K TO Oeoo elaifXBsv Uv atoT\ Kai tmjaav M wb but only using allusive language (F). Note the follow-
: Dn Tn mn aaa x-'aa 'hTnsn n?Nn
nda ar&v, x a i <poos pva rrcnEcrev ni 'TO ing: (1) JtveOpa C,tof\c, occurs i n the L X X of Ezek
Oeopoovra'i aro. 37:5, in a passage which apparently misreads the He-
mnn D f t a k i a ^ r ^ s n f i o *Tjx|3rn I0
xal InpoipfiTEUo-a
XO86TI IvETEXaT uoi- xa Elaf]Xeev E! aTo T nveOua, xal brew Vorlage (reading D'?n HI") instead of Bn'?ni n i l ) ;
Kriffav xal OTrjcrav lui TIV rcobiSv aTiv, ouvaTurit] noXXi| (2) eiofjX,8sv tv autoiQ in Rev 11:11 is literalistic (Siarn
oqjbpo. ana), but not as good syntax as L X X ' s eiq auiou?.

282: Ezek 37:27 see Lev 26:12 [71]

283: Dan 3:6 M t 13:42, 50

(5
xal mS, Sv uf| nEffiv Trpotrxuvi'jcrr), uSoXoOmv 42 x a l faXooty aro el T^V fcdpivov Dan 3:6; M T ]WK-K15^ K B i n \ This again is not a
auTv E Tf|v xduivov TOO nup T#|V xaioulviyv, toS nop- b t a r a i xXau6p x a i pvypg t&v Sv* quote but a mere allusion in M t 13:42, 50, setting forth a
TCOV. prophetic fulfillment of an earlier historical event. But
8'
xal 8 av uf| freaiv npoo- -
the language is quite close to Daniel's text: paXouciv
xuvf^crj, nTg T$ iSpo upXr)8i|(iTai E T?)V xduwov TO nup Tf)v 50 xal raXoBoiv (active instead of passive) auToix; s i ; TT^V Kdpivov TOU
xaiouvnv, tbto ti tr)v Kpivov toO nop' i x s l 6arm KAauGu
Ttupdc,. I t is interesting that the L X X uses the same
Koti ppuypo T V Svtsay.
active form, BaXoOoiv, but Theodotion shifts to a
passive, epPA,T)0rioETai, since sain? is a passive hitpoel.
(F)

138 139
MASORETIC TEXT SEPTUACINT NEW TESTAMENT COMMENTARY

284: Dan 7:13 (see also Psalm 110:1 [185],a-e) /Mt 24:30

xfyb nina r n n ntn 1 3

"SEjpouv v puciTi Tris VUXT&S xal iboii 30 KOI Tre (pavf)tT6Tai t otipElov TOD uioO TOO vOptb- Dan 7:13; M T mn nnx naa K'au? ->}ivuv = L X X
f
T 1 1" J"I V ! "*i <" T
ni T)v VEq>EXwv TOO oupavoO i l ? u!6; vBpmou TJPXETO, xa\ ib;
nou * v oupav>\ x a l TTE xoyovrai* Jifiom ai (puXal tf\q ni TCOV VE(peXrov TO opavoB ibq viq avOprrcou fjp-
mn nnx tint naa irtf nasr'Di; h k ) vf)? xal fiyovrai TV oiv roo vBpdmoo pxpevov ni ridv ve-
AT-i j" T w v: /- : T - i J " T - I -i - naXaib; f)pepwv naprjv, xal o napEOTrixTES naprjffav aTp. X E T O M t 2 6 : 6 4 o\|/so9e TV uiv TOO vOpmou . . . x a i
: ^ l a n p n Tjio-jj^n naa k ai" pTiirni/) s tpeXtov roo obpavoo P E T O SuvpEtoq xai 8!;TI$ BOAA-T)?* pxpsvov. (A)
8 SMX 26:64
"ESe- 64 A.ysi auT6>
:
ojpouv v -tydpaTi Ts VUKT&S xal iooi UET TJV VEUJEXISV TOO 6 ' I T I O O U ? - O) ETca5 . rcXtiv teyio OpTv rt' fipn 6 V E O B E
opavoO di; o 6 ; dvBpmou IpxpEvo? ryv xal ?ui; TOO naXaioO TV oiv rob vOptonoo xaOrjpEvov x SE^iv rf\q, Suvpcax;
Tiliv fjuEpiiv &pBao"EV xal vmiov auToO npoar)vx8r). xai ipxpcvov Til ro~)v vetpcXwv roo obpavoo.

h
Mk 13:26

26 xai TTB Syovrai TV oiv roo vOpdmoo pxpevov v vs-

ykau; pEx SuvpEroq noXT^q, m dofyg.

'Mk 14:62

62 8 'IriaoO? EITCEV &y Eipi, xai O\|/EOOE TV oiv roo

T

D
avQptimoo x 8Ejiv xaOfipEvov xf\c, Suvpsco? x a i pxpe-
vov^ pera riov veyekibv roo obpavoo.

./Lk 21:27
27 xai TOTE
wovTai TOV oiv roo vOptbnoo pxpevov v vefpky 'ar/r
Suvpso)? xai 8^riq ncik\r)q\

k
Lk 22:69

69 ttn TOO vBv 8E Sotai 6 uiq TOO avOptbirou xaOfipEvoc] x

8E^I5V xf\q BuvpEtoc] TOO GEOO.

285: Dan 9:27 (9 a

Mt 24:15
n n x mht Q*-\b nna Taarn 2 7
^ x a l buvaOTEffEi f| biaefjxr) E!{ noXXo?, xal TtXiv 1 5 " O T O V O5V'8T)TETOfiSXoypavis pnpcboewq T T)GEV Dan 9:27; this is simply the celebrated phrase, pSsXnypa
-
AT V - J T V. T 7-1 / I 1 mOTpn/Ei xal dvoixobopriBflo'ETm E ! ; nXoVros xal uf]xos xal KOTO D
8i Aavif)X TOO JtpopfiTOi) o x ? v Tncp yq>\ va- spripcbaEtoi;, which Jesus referred to in the Olivet Dis-
nrai na_r i n ' a t f : tnivriAEiay xaiptfiv xal pTd ETITO xai B&oufixovTa xaipoi? xal tEr)-
ajafen ' s q i YlVlOKoJV VOET), course as prophetic of the last days. The two evangelists
XOVTO bo TT] l u ; xaipoO ouvTEXEias noXjiou xal dipaipsBi^OETai
: aafer?, rnn n n n j , h ^ s r n / i aatfa " b ^ p p ] aja ^Vp f| pr)uu)0"is v TI?) xaTiffxvffai T|V bia8r)xr|V ni TfoXXds Bbojud- expressly attribute this expression to Daniel as the

ba? xal v T) TXEI T|S Bboudbos dpSriO'ETai f\ Sucia xal r) Mk 13:14 personal author (8id AavifiX xou TcpO(pr]Tou). In Daniel
tmovbri, xal TI! T6 tepbv BbXuYua TWV pr)uibo*Euiv Sarai l u ;
1 4 " O T U V S iSnTE r pdXoypa rrjq ptjpdjtrecoq aTnxTa this phrase occurs in 9:27 (both the L X X and 0 ) (ETCI T6
OUVTEXEO?, xal auvrXEia boBfJETai ni Ttyv pfjuwcnv.
fijtou oi) 8BI, vayivoxtov V O E T C , * TTE O v Ttj
T
iBpdv) BS6?U)ypa Trfe pt|p6oEtoq, in 11:31 (the same
'IouSaa {pEuyTtoaav siq r 6pr\, for both versions), and in 12:11 the L X X uses the
6'
^ x a l buvauo*Ei biaSijKirv noXXo;, definite article before p^X.upa and spripcboEcoc;, whereas
IBbouds uia xal v TITJ f|uiOE Tfjs Bboudbos dpeflffETal uou Su- Theodotion uses it before neither. The Hebrew expres-
ata xal OTtovbf), xal ni TO Ep6v pbXuYua TI$V ptipiLoEiuv, xal sion is in 9:27 DB/U?a D'Sipa?, in 11:31 Daitfa f i p u t t , and
ui; CTUVTEXEOS xaipoO CUVTXEUJ boBicrETai ni Tf|v Ip/juuiffw.
in 12:11 DBitf flptt?. {A)

340 141
MASORETIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

286: Dan 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 " x a l paxfavE? nap' autoi) ffrfioov-
Tcn xal uictvom T6 fiyiov TO ipoou xal drtotsniaouai TT)V Suolav
:*DB10B f)p$n xal bbooum pbsXvrua ipnuiuffEw;,

*xol onipiicrra
i avToO dvaOTt)o*oyTm xal ETiXjffoutnv T dflaaua rf\z ouva-
OTEIOC xal uETaoTf)aouotv TV evbEXExffMv xal biicroumv biXut-
ua rjqraviaufvov.

287: Dan 12:11

Da fij^ nnb-j n - n n noVi >}av "dtp" oG Sv nocrraBfl

f| Buoia bid TtavT; xal EToiuaoet) bo8rjvai T bsXu-fua -rf); ipiy.
MUJffEttJj, f\nipas x>Mos biaxoola; evevrixovra.

"xal n
xmpoO napaXXdSEUis TO IvbeXEXiOuoO xal TOO bo8r}vai blXuTjia
iptiniuffEuis f)uipat xitoai biaxmai 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
25 cbs xoi Hos 2:1; M T DFis TOS'S? urf? n a s r n u ? ^ P '01B l a a n

oox ixf(ETprt6r|OETai ob {Eapi9utiBf|aETai xal IOTOI IV Tip TTII, 1

E V T> 'QOT]E AE7B1' Tr ?}? '33 QTf? n a x : ; L X X x a i Soxai E V TO) T6TCCP O5
1

o IppeSr) OUTOI; O Xad? uou UE!;, ixe! KXr)8r|0OVTai ulol 0EOO

KOMOXO TV ob Aav pov Aaov poo EppfeBri atiolq ot %a6q poo fipEiq, E X E I KXr)9rloovTai
ZWVTOC.
Kai n)v o>>K i'iyantjpvviiv ijyantjpsvrjv oiot 0BOU ^6)VT0C] = N T .
r 1
26 Kai Sarai iv rep rnip o 'cppcO/f a u r o / s
: n a r n Da^rjimifci TOI? DDTTX ? 1
max 'ETitaTE Tip dbEXqpip uiDv ob kag poo bpcTg, 0
Hos 2:3a(lZ>); M T ' a s D 3 ' n s ? n o s ; L X X Ei'TcatE TO)
Aaos-uou xal Ti) beXipij uiSv 'HX^uivri. EKEI Kh}8>}oovrai ohi ScoS C(vrog. fi5EX(p6p iiprov A a 6 ; pou (singular "brother" for MT's
27 ' H o a T a i ; 8 E Kp^Ei i>7tp TO ' l o p a f i ^ - "brothers"). N T Rom 9:25 K O I U O I D T 6 V 0 6 Xa6v pou
Isa 10:22-23 iixv f; pipg rcv vitdv lapar\X c? f; ppog rrj$ Xadv pou (the affirmation of God in the first person is
aAoons,
r legitimately inferred from His command to the prophet
' j j a j ? n*nrffljt " ' s 22 8 3
xal idv TivriTai 6 Xao; TO vn}.Eippa awOijaErar a
ItrpariX di? f) uuos Tiis BaXdaoYis, T xaTdXEiupa aTJV cuiBfj- 28 Ayov yap OWTEAIOV Kai aovripvtov noitjoEi Kopiog T to declare it). ( 5 )
n>=> 7 :np,n3 p i t f p - i n ft^a 1a - a f t nxtf a f r ^ina
cjeTa XTOV fdp auvTeXiv xal auVTtuviuv iv ixaioauvti, 'SSTI
ini T/fr yfc. Hos 2:36: M T narin B3'n1nxVn L X X x a i rfj d8A.(pij
XYOV tfuvTETurjuivov TtoniaEi 6 8e? iv TT) oixovuivrj 8X13.
T T

9:25-only Hos 2:25 upSv 'H).ETlpvr ( again the L X X uses the singular for
:26only Hos 2:3 the MT's plural); N T (Rom 9:256) x a i xr)v OUK r}yanr\-
:27only Hos 2:3 P E V T ] V rlYaTtTlpvr|v. Here r^yanripEvriv is probably i n

Isa 10:22-23 fluenced by the Aramaic an") "to love." The reference to
1

:28-only Isa 10:22-23 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. (>")
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 KaTd-
Xstppa 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) oco0TioTat
is an implication of a i t f ? , since i t was largely those who

142 143
 MASORETIC TEXT
SEPTUAGINT NEW TESTAMENT COMMENTARY
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 piOp ("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 *<Yn$ 'anni ^ n^inn 3 5

xai OTTEpiu aTiiv pau-
Hos 2:25(23), which is associated with Hos 2:1 (1:10) in
T) ni Tfi Tti xai XEiicTui tf|v OK-iiXeyipvTiv xai p> TIJ O-Xai-
pov Aa pou E ai, xai a pe Kpio 6 E uou E O. 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)pvr]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
Mt 9:13
:ni^i?aofl^nsni nar*6iTiaannon6 6
6I6TI ?XEO 9Xui xal o 8uaiav xai TriYvaio-iv BEO F| XOXOUTJ-
uam
13 TtopeuBvTE Si pci- Hos 6:6; M T n s r x V l 'FISDri npn '3; L X X 5I6TI i&BOQ
6ETE T o T t v keo dkio mi ob voiav o yp r\kQov nak- BiXio x a i ou Ouaiav = M t 9:13 and M t 12:7 (A). The
aai S u c a i o u XM papTaAo . T
only comment needed here is that f sn means "take
pleasure indelight i n " (the probable meaning here,
b
Mt 12:7 according to BDB 342b), whereas 8A.lv = "wish,
7 s i 8 yvtbxEiTB x i c m v Xso Qkto mi o desire." But B6A,EIV is quite often used for f s n in the
Ouciav, ox ttv K d T E S i x c a T B TO v a i T i o u . 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.

291: Hos 10:8

Lk 23:30
bk-ipi mm ]JN nias na&ft] s 8
x a inpBiiaovTai uiuol Qv, auapTtipara TO IO-
30 TTS p- Hos 10:8; 8c M T 1317 17S3 nli?aj7i '31B3 D'in7 m a x i =
onTnara-^ njjjr. T r n f f i g panX tavern xai TpioXoi dvanffovTm Tti T Bumaffrripm a o n v
xai Epomv TO pEOiv KaXuiyaTE f|u, xai TO ouvoic TTaan SovTttt kyeiv TO opsoiv nosTS >' ^ , mi TO oo- L X X x a i fepouaiv TOIC; o p E o i v , KaA.u\|/at r]yiS.q, x a i
: w^s #3? m3|^j woa b-nnb n a x i itp' f)p. vo- Kaky/axE ijp' xoXq pouvoit; rceaaiE q>' r)\id.q (cf. L k 23:30 fip|ovtai

Rev 6:16 XYv T o i ? 8pEoiv, ^ O E T E 0? * fipac], x a i T O I I ; |3ouvoc]
xaXu\|/axE r)iiaq, so (A). Note the following: (1) fepouaiv
16 roi Ayootnv TO peoiv xai TO ntptu
r
in the L X X is fine for n a i O , but fip|oviai X E Y E I V is
naea itf' Hp& xai xpyftm rjp n rcpoemou TO
also a justifiable, more sophisticated rendering of the
xaOTjusvoo rti fto 6p6vou> xai rt Tf) pyfi TO p-
perfect conversive (A*); (2) xaXu\j/aT in the L X X is a
viou,
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 COMMENTARY

292: Hos 11:1 a

AI6TI vrymos IffporjX, xal irih
UETEKaXEffa Td TEKVCt aUTOU.
Mt 2:15
^am\aa auT&v xai EE Altum-on 15 xal r\v fixet eac, zf\q tsXsvxf\q 'HpcpSoo* Hos 11:1; M T '33> TiS'lj? Dnssa; L X X AiyurcTou
Iva nXTjpeoSfj to jSriBev hnb xupiou 5ta T TOO Tcpo<pf)TOO petEKtiXeoa t d Tfexva auxou is less accurate than M t
Xeyovtoe* 2:15: fexdXEoa T6V ui6v pou. But Hos 11:1 seems to
i Alytimoo ixdleaa rdv ofdv pov. 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 ful-
fillment, in the same sense as Jesus is spoken of in
1 Cor 5:7 as "Christ our passover." That is, the his-
torical event of the deliverance of Israel through the
sprinkled blood of the passover lamb found its anti-
typical 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
l COT
">ht XEipo? $bou jMaouai ataous xai ix 8avdTou XuTpib-
55 noS aoo, Bavaze, td viKO$;
aouai auTOu;- TfoO f) 6SKTICTOU,BdvaTe; ireO TO xivrpov oou, abti;
nob" aoo, Bdvan, xd Kivrpov*;
napuxXr)o"is xixpuTrrai dm) 6<p8aXpitiv uou.
15:55
fT
Hos 13:14; M T ?1Xffi> ^apj? 'HX nia 1'13T TJg; L X X TtoO
r) SixT) oou, GdvctTE; JtoO T 6 KvTpov oou, #5T|; 1 Cor
15:55 TtoO oou, GdvorE, T 6 vixoc;; TCOU O O U , GCXVIXTE, T 6
a
xSvrpov; ( D ) . Observe that: (1) 'HX is treated as rPN
"where"; (2) 5]3j? 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 de-
struction of mortal men, namely victory over the oppo-
sition 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.

294: Joel 3:1-5 (2:28-32) Acts 2:17-21

1
Kai iffTai pETd TOOTO xal ixxeu) dn6 TOO TtveupaTd? uou in! r f
17 Kai Sarai lv ralq ScxctTaicj fippatt]', Xtyei 6 8E6?\ _,
Joel 3:1-5; M T la ] 3 i n x nvn = L X X K a i gaTai psxd
nfiffav capita, xai npofpriTeuaoviffiv ol uloi OUABV xal al BuYaTipE? n
A"/er3 and rob nvsvpardg poo ini nuaav adprn^, Taura; Acts 2:17a x a i gatat v taic; feo^dxati; f|ppaic
ijuuiv, xal ol TtpEoBuTEpoi ouuiv ivunrvia IvuTtviao'fliio'ovTai, xai oi r
, !
: n n] : IS^T. niitn nrrrina fia'^ri: nia^q b a ^ i a
VEaviaxoj iipuiv 6pdoi? oipovrat x a i i n i TOU? bouXou? xai ini
Kai npotpnrebaooaiv oi oloi bptbv Kai ai Boyaripsq XsyEt 6 9E6C;. . . .
r
9 i Td; bouXaq iv TOI? fipipai; ixeivais ixxsiii un6 TOO itvEupaTo; bp&v
-mm'a^nanna'a ,? nins??'ri" ?iDrjajjn-^sah]* M T 16; 'JTn-ns TJID^K; LXX xai EK/BCO And TOB TCVEU-
p.ou. x a i buiCTw TipaTa iv Tip oupavip xai i n i Tfj? T>1S alpa xai
3
Kai oi veavioKOi bptdv opdaeig orpovrai
,
: $ i ? ni-iss m on p g a i o ^ a D T J S I B 'ncm a TrOp xal dTpiba xanvoO 6 flXio? uETaffrpaipfiaeTai si? ffxoTO? Kai oi npcaPbrepoi bptov ivonvioiq ivonviaaBfjaovrar paTds pou = N T . (A)
1
a?, ? n.Tni T]|n^ ?[sn?.ba'fo 4
xai i'i ceXrivn el? alpa irpiv EXBEW fjuEpav xupiou Tf|V ueYdXriv xai 18 Kai ye i:ni robi; dobAoog poo Kai ini rag dobkaq poo v D

1
inifpavii. xai ioTrai nas, 6g fiv iTtixaXtCftyrai TO fivopa xupiou,
5

rafc t'lpipaiq ixeivaiq^ M T lc; M T = L X X = N T .

: sniani binjn rrin' DTJ ala, is ? CLu8r|ffTai cm iv Tip dpEi Juuiv xai iv lEpoucraXrip. iorai dva- Q 1
iKxeio and rob nvebpardq poo, K a i Ttpo(pn,TSucoumv\ M T Id; "\X\ arjj?! = L X X x a i o i TtpEcPuTEpoi upc&v
aj?a: r\p] osis i q p r i ^ n;ni * 0 U
OijiiopEVog, XO86TJ EVTTEV xupio;, xal EuaTTEAiZ&uevoi, S xupto;
TtpoaxixXryrai. 19 Kai dwaro repara iv red obpavth avto KTA..; N T x a i o i npEoPuTEpoi 6pfi>v KXX. (NT reverses
rrifl^ n ^ a ;rnn " B . ^ T a i ^s-irja ^ Kai CTipsTa ini rrjq yifq xctTto,
the order of L X X - M T ) .
:Nn'p nin? "D'Ti&ai a
alpa xai nb~p Kai arpida Kanvoo\

146 147
MASORITIC TEXT SEPTUAGINT NEW TESTAMENT COMMENTARY

294 (continued) Acts 2:17-21 (continued)

20 iAw nBTatrtpatptjoerai e/ OKTO M T \e '131 Drnria = L X X x a i o i v s a v i o x o i prv K T L ;
mi fj aehjvrj E alpa, N T x a i o i veavioKoi pcv K T L ( f i ) .
T T n S
7tpiv X6ev iippav Kopioo T^V peyXrjv Kai n/av?7 .
21 mi atai n v mmkorjmi T vopa Kopiou atoBj- M T 2a; . . . D'"a27rr7 D51 = L X X except for x a i rri
oexai. TO oXou = Acts 2:18 x a i ys rti T . .
M T 2b; 'nivnx . . . nnn D';3 = L X X except for xco

R o m 10:13 only Joel 3:5 TO TtveupaTo pou = Acts 2:19.

13 n y p v niKa/xat/rai r vopa Kopioo oBijoErat.
M T 3a; '131 D'nsl 'fini") = L X X = N T except that after
opav) it adds avto and after yfj it adds xdTto, inserting
A
also cm.pea before tni xfj yf);. {A or D)
M T 36; '151 tfXl DT = L X X = N T (atpa . . . xajtvou)
v. 20. (A)

M T 4a; '151 TjrP tftfn = LXX = N T . {A)

M T 46 Xl3 'JD? = L X X except jncpavf) for XlU = N T
x a i enKpavfj (reading nx"]3although 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
a
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 . Barthlmy has done research in the matter of
what he calls a x a i ys recension regarded as proto-
Theodotionic (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 TpaTa, corresponding to
the frequent pair in the OT: nin'X and D'nl). {A)

295: Amos 3:13 see Psalm 111:2 [187]

148 149
MASORHIC TEXT SEFTUAGINT NEW TESTAMENT COMMENTARY

296: Amos 5:25-27 Acts 7:42-43

"ufi aqxrrm xai Buolas TrpoffirvEYxaTE UOI iv TT) Epfiuu) TEaffapd- 42 iarpEH/ev 5 6 GEO? x a i Trap- Amos 5:25-27; for the most part Acts 7:42-43 is an
sra n $ D ^ S - J N nsnaa oi$an "nreai OTOin* 25 KOVTO tni, olxog- lffpar]X; ""xai SVEXABETE Tflv axrivf|v TOO MOXOX B8OOXSV auToix; AOTPEBBIV Tfj cTpaTi TOO oopavoo xaGaX exact reproduction of the L X X ; two variations occur i n
xai TO dorpov TOO BEOO ouij&v Paiipav, TOO; TUTTOU? auTwv, ou; T^ypajran v 3i^Xtp Tfflv 3tpo(pT)Tffiv
a?i3 aa-o^jj 'rh rw 0:07a V F B O nx -anto
j v. 436. But i n the deity names i n Amos 5:26 there are
ejTOiTioaTE EauToig. * x a i JUETOIXIUD ouag enexEiva Aauaoxou, XEYEI
A\ J J \ . j T !
ftr) ctp&yta mi datriag npoanvBymre pot startling discrepancies between the M T and L X X (=
V : I - "< V
xupios, 6 SEO; 6 TravTOxpdTuip fivoua aunt).
,l , i KT>I lEompaKovm iv rij ipi'jpra, OIKOG 'lapatfk;
: oa? orrcK? -f oi n' ?s j NT): (1) Amos 5:25 the only variant is the plural Ouaiac;
43 mi uveMPsre rijv oKtjvijv rob Mokox
1
'njrjTpi p&an? ns'pna 03n$ Tj^arn for the MT's singular nrtja ( ) , which the L X X trans-
mi TO aarpov rob Bsou [bptov] fPattpav,
ria^nisas ^' 1
robs runout; obi; inoiifaars TtpooxuvElv a u T o l ? , lator may have regarded as a collective; (2) Amos 5:26
mi psroiKitb bpag ^ineKStva BapUACovo?. 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 neces-
sarily 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 ^3doTpov, 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 be-
tween a planet and a fixed star), and then an apposi-
tional 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 stan-
dard 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
MASORETIC TEXT SlPlUAGINT NEW TESTAMENT COMMENTARY

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
Tnou? 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 rrxaiva 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 Acts 15:16-17

:D?J] neslin T i n n-n D ^ N xinn Dia " v TQ fjupa Exdvrj vaffTiffui T|V cxtiviv Aamb TT)V r
16 pexa raa vao~tpy/io Amos 9:11-12; v. 11a M T T i n nsp-nx O'jpx Sinn D l ' 3 ;
ittTrruiKunv xai dvoixobopj'imu T TTETTTUJKTC aTi Kai TU XOT- xai votKoopjato T#V oKtjvtfv AaoiS xijv nsmo-
I ' T " I r T T I J JV " * V J* t "T I L X X avctoTriaro; Acts 15:16 pera tauTa (for " i n that
ttJKaiuva aT dvaOTrjau) xai dvoiKobourjffu) auv\v xa8i) ai f)p-
7$ snprnp !
n:iJD" ?3i bins nnsrn wiyi ]mb pm TOO aivo, "7TUJ K&rrio"uiO"iv O xaTXovrroi TWV dv8p)muv
Kvav day") L X X ( = N T ) expand to dvaoTpe\|/co x a i dvoixo-
?

xui uvTa Td ?8vr), cp' o ETnxxXTyrai T voud uou it' aTOo,

Kai r KarcoKappva aovj voiKoopjoo 8oprioK> ("1 will return and 1 will build again"). This
i v / vr i s * -i Kai vopBboto auDjv, locution fully brings out that H33 means "rebuild" here,
AV
XYEI xpios 6 8E JTOIISV TOOTO.
17 mo v EKOI^OOOIV o xamiomot rtdv hvBpncov tv
not simply "build." James makes clear and explicit
KVpWV
Jer 12:15 what is implied by the Amos text. The first dvaernic
Kai nvra m SBvrj <p' o nmKhixai w dvop poo
, s
x a l OTa p e a T xaXEvv UE a- m' aino, similarly brings out that D'j?S = "re-establish" ( ) .
r f

TOI TticfTpiutu xai IXf)ffu) OOTOI xal xaToixii aTOi xatrrov
i-sV^l^'CJSV^ tr)v xXnpovouiav aToO xai IxaoTov si Tr)v rr\v OTOO.
Xyet Kopo notdv raSra
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").

152 153
 COMMENTARY
MASORETIC TEXT SEPTUAGINT 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 xaxs-
oKappeva ( 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

L X X
v. 12a M T onx, n ' w n x itfT
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 re-
mainder of mankind might seek him/me (Ti'X ?), and
all the Gentiles (upon whom my name is called)."

298: Jonah 2:1 (1:17) Mt 12:40

Jonah 2:1(1:17); This is not a quotation, but Jesus is
3-nn - T O S hai" 1
yfmfi Ii* ? 1
n, np ; ] n ' 2 ' K a i npoOETaiev x p i o ; xrjTei UETXUI xaTamdv TV l u i v a v xal 40 totTJiep yap 0)v Vwvfii iv rff KOIAI'Q TOO AV/TOUC rpsiQ >)px~
f^v laivas 4v TQ xoiXia TOO xiyrous TptTs i)UEpas xai Tpei; VUKTO;. quoted as referring to Jonah's experience with the fish
pat; Kai rpEls VVKTOS, oTtoq S O T O I T 6 ui? TO dvOptbnou v
Ttj xap8ia xf)? yf\q xpzlq t ^ p a c ; x a i TpElq vuxtas. 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 NEW TESTAMENT COMMENTARY

299: Micah 5:1 (5:2) Mt 2:6
b
r n i n ' "jp'pxa hrr6 - r a s n r n s x o n ^ i r a nixi ' K a l ai, BT]8XEEU OKO TO Eq>pa8a, XvfocTT E TO EVCO v f
6 Kt ai Bn9Xep , yfl *Io8a\ Micah 5:1(2); M T 5:1a n^n? T S S nnnsx DnV-rra T\m)
XiXidmv louba IK O"O uoi EXeOffETm TO evai E pxovTCt Iv ouSauffi Xaxlorti e v TO tiyepoiv 'loa' rnnn? 'aVxa; L X X x a i ou, PrjBXiEp olxocj T O U EtppaBa,
Tip IffpaiA, KC al Soopi aToO dif dpxn fjuEpiiv aiivo.
, ,,
:BVi?a a nnjsa r n N s i a i K ao yp eXeosrai riyop&vo, 6AIYOOT6C; (very small) ei TOU elvai v x i ^ i d o i v IouSa.
i
ozi noipave TV Xav poo TV 'lapatjX. 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
2 Sam 5:2
one come forth for/to me in order to become a ruler").
bixtf rtfna aitb^-aa bian^t-aa *
x8 xal Tpirnv VTO ZaouX BamXuj qp" f)uv a t^a8a E- MT oVli? OTja YTIXSiai; L X X x a i at E ^ O S O I
nirr -iBtfh 7X"#rnx- a r j i wp' nn ;n nnx- la^y
M %

-bu -rnb n;nn r p q 7&T.&?fnx W n x nann nijix ^
TLUV KO) Eiadruiv TV lapariX, xal EWEV xpio; irp 0" l i i noi- CIUTOU die' dpxnc; f^pEpcov aitovo?. The L X X fur-
UOVE TV Xav pou T6V lapar)X, xal ou tEi E ; rVrouEvov rtl nishes a very accurate rendering of the M T . But M t 2:6
TV lapor)X.
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 isregardless of its sizeto be
regarded as a town of outstanding importance and
glory. S o he uses the negative to bring out the implica-
tion that it is after all a very important town within the
tribe of Judah, despite the modest size of its population.

The next change was in the term f|yp6vc;, "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.id8c;, 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 pro-
curator like Pontius Pilate, it could also refer to the
commander o f a cohort, for which a more technical
equivalent would be %\k\apyv. 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 NEW TESTAMENT COMMENTARY

3 0 0 : Micah 7 : 6 Mt 10:35-36
6
nfbxa nap na, a bz:i?
t
8
bioTi ui6? driudZsi uaTEpct, 8uTdTr|p ETtavaoTfio'ETai 35 rU- Micah 7:6Mt 10:35-36; this is not a quotation, but
dwi Tfiv uryrepa atiTfjs, vuuipii hn T?|V JtEvSepdv aOTfls, ExSpoi
: irra ^jg aft*, nnana n^a dvbp&g rrdvTes oi dvbpE? ol ev TIXI OTKUI auTOu.
r
Bov yap Sixdoxu av9poonov xara rob narpdg abrob x a l Bo* only allusive language, derived from an OT verse deal-
yarepa xara njg prjrpdg aintjq x a l vbptpijv xarix rfjg nevBepaq ing w i t h tensions within the home during the reign of
aurijq, 3 6 xai exOpoi roS avBptbnoo oi oixtaxoi abrod. Ahaz, which was an age of sagging morality, present-
ing a pattern o f apostasy which Micah had to de-
nounce. Actually the wording is so close as to deserve a
rating of (A) even though technically it is an ( F ) .

3 0 1 : Nahum 2 : 1 see Isa 52:7 [244]

302: Hab 1:5 ff

Acts 13:41
s
"man inanm warn D'to lan sibETE, oi KB.Ta<ppovT]Tai, Kai ImBX&paTE xai 8auudaaT6 Sauudma 4 1 iSsre, oi xaratppovtjrah Hab 1:5Acts 13:41 (cited i n v. 40 as TO Eiprjpfevov kv
AT I i ! I* 1 * II ' <! Kai dtpciviaeriTe, bid Iprov Ifiii epfdZopm v T o i ; fiuspai; iipuiv, xai Baopdcare Kai a^avioBrirs, xoxc, TcpocpriToic;:) M T i n a n r n w a n ] D'laa i s i ; L X X
: nac "a TONTI
i
aa^a - ?3;s' ?s a i -, b ou pi'i moTEuoryre lav TI? iKbitrrirrai. on Spyov ipyd&pai eyob iv raig ripipaig bptdv, I S E T E , o i KaTctippovr)Tcti, x a i feTcipXiyaTB x a i tpaupd-
pyov d ob pij morevorrre cdv rig exditjynrai o a t E Baupdoia x a i dtpavio&nrE. So also Acts 13:41a,
bpJvJ 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\
TtioTuoT|TE, thus picking up an antecedent for 6 that is
clearly implied by the previous spyov BpydLppm. We
a
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 fcpydip-
pai, understanding an implicit '38 as the subject.

303: Hab 2:3-4 see Isa 26:20 [220]

158 159
 MASORETIC TEXT SEPTUACINT
NEW TESTAMENT COMMENTARY

304: Haggai 2:6, 21

fl
Heb 12:26
K T I J?B nnx n > n i s a s m r r nax- n i > 6
6ITI Tdbe X?l xpio
A" J I \ ~ / T i J T t - T < J* 26 o f\ <po)vf| Tf|v Y ^ V aX.Euaev TTE, Haggai 2:6, 21; M T = L X X = Heb 12:26 (which inserts
iravTOKpdTUjp "En imal i OEcnu TV opavv xai Trjv "fflv Kai
L
-n$ a^n'-Ti^ p N \ n n x f a?a#n-nx- tor^'W irjv BdXaacrav Kai riyv Eiipdv vv rtTiYYEATat Ayrov 0 6 uovov . . . dXka x a i "not only . . . but also" in an
r
ET; nak ytb aeiaca o> u v o v T^V yfjv XX Kai TV otherwise literal reading. {A)
opavv.
S I
2 1 Eiitbv Trp Zopo-
*K^ n T i r r n n s b a a x ' r nax
asX T6V TO0 IaXa8ir|X x ipuXfj louba XYUJV 'ETUI o*Eiu> TV
a s ,
: rnN;n TisiB a!iD"nN i^i-ia'" opavv xai Ti'yv *rnv Kal Tf|V SaXacraav Kai Tiyv ipv
I VIT I vi v T ~ v i - j-

305: Zech 8:16 fl

Eph 4:25
,e
: Bana^a ] i&n o n a n n r t x ' oiiTOi oi Xfoi, ou TTOirjtreTe XOXETE dXriBeiav
25 OAi itoOuEvoi T VBCSO AOAETS kijBeiav - Zech 8:16; Eph 4:25 does not announce itself as a
&ca(JT0 Trp TV TtXi)Oiov aTO xai xpijja Epr)viKv xpivaTE v
iaattf a i ' t aaz/ai "hN inin-nx hax nan KaoTO fier TOV nknaiov arov, Sri ouv dAAf)X,cov u- quote, but in point of fact it follows the L X X perfectly,
Ta nXai OJIV
A.T). and L X X = M T . ( F ) or {A)

306: Zech 9:9 see Isa 62:11 [262]

307: Zech 11:12-13 a

Mt 27:9-10
arrJN n a x i 1 2 ' x a i ip>
a

rrp aTod E i xaXv viimiov outv oriv, bTE cntfo"avTE TV

r
9 TTE ETtATlptoBn T T)9V Si *lEpEpi- Zech 11:12-13; M T v. 13c T ? t f X l 103n wpixp nnjpxi
n a r n x &p*\ h"\r\ i SV>-DKI n a i s i a n a a ^ s a aie-ax piaBv pou ii diTEinaaSE" xai to-Tiiffav TV piaBv p.ou Tpidxovra ou TO TtpotpfiTOU AEYOVTO xai Skaov t TpiKOvra p-
-
nsi'rr?x mrr n'3 in'x; L X X x a i SXa^ov TOU? tptdxovTa
1
VT! V / 11 - AT - J * : VT / T 7V " " J S
dpTUpO. "'xai E7TEV xpio 7ip U.E KdBE aTO S T XtUVEU- ypia, Tqv Tipijv TOV Teriprjpvov v riptjoavTO rt uli5v dpyupouc; x a i fevEXapov (poor for T V ^ X I "and 1 threw")
3
T I N n i r i - 7 i i n a ^ n "% r a r n a x h ' ^oa o's/^f Ti'ipiov, xai OKEipai Ei bxipv OTiv, Sv Tpnov boxtpdaBnv imp r
'IopafiX,, 10 x a i 8toxav ai)T r.i TV y p v TOO KEpup- auToi)? EIC; T O V OTKOV Kupiou sic, TO x r o v e u n
' 1P l 0 V

i n x T V & X T . ^oan B ^ T ^ nnp N I B H ^ B "Tnp; , 1

"iplO aTiv. xai ?Xaov TO TpidxovTa pupo xai ivEaXov arob
(o, KaO avvTav poi Kvpio. (forced air furnace/kiln); M t 27:9-10 K a i fiXaPov i d
i
E TV OlXOV XUpOU El' T XWVEUTijplOV,
: n s i n - ? K mrr n'a xpidKovxa dpYupia, TT^V xipf|v T O U TEtipripEVou 6v E T I -
pT)oavTO drco uifiv TopaT)A. ( ) . However, this second
Ex 9:12 clause is not really a quote at all, but a summary of the
preceding action narrated earlier in this verse: K a l
1 2
mrr pjEr "o.tXiipuvEv b xpio Trv xapbiav Oapaui, EaT-naav T O V piaOov poo x p i d K o v x a dpYupouc; ("And
Kai ox Eia;'iKOUCTtv aTiiv, xaO CUVTOHEV Kpio.
-! -1
:nffib pi< nin n a n -Bfc anbx aas? 6 i rins a ^ T K they weighed out my reward/price30 pieces o f silver").
This is vividly expressed by the ironical phrase "the fine
price at which they rated me from the children of

Jer 18:2-3 Israel" (a clause omitted in the L X X but well preserved

i n M t 27:9). Then M t 27:10 continues with a clause not
vd- part of the quotation: "and I gave them to the field of
CT)BI xai xaTdnBi EI OIKOV TOU KEpajauj, xai xe xooT) TO
Tiji' n<a I T J K I 3
^ T " P i W n
#'l "$ 1 s
* n
' a
TOI the potter," and closes with Ka6d o u v s T a ^ E v p o i xupioc;
XTOU nou. s xai xaTiv>v s TV oxov TOO KEpafitu, xai ibo
:n?pa$rj^y n a ^ a r f i? inini aT inoiEi prov lui TIV XiBiuv ("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 Ex 9:12 (LXX Ka9d OUVETO^EV
Kupioc;; M T mrt' T3T. "l#X3) in an 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 the
purchase of the field of the potter, as the Lord com-
manded me." There is in Zech 11 no 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 miss-
ing in Zech, is supplied by Jeremiah (hence the citing of

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MASORETIC TEXT SEFTUACINT NEW TESTAMENT COMMENTARY

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 ele-
ments 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

Jn 19:37
I0 |
! ,
in n n B70' )T"^ir)' i bm nnn sri-bx Toazn 10
xai ixx S Eiri TV oixov Aauib xal irci TO? xctToixoOvTa? lepou- 37 Ktxi rtaX-iv Tepa ypatpfj Xiy&v Zech 12:10; the quoted portion is very brief, only four
) < - 1 1
I J " J - 1 - I - T I
oaXt)ji TtvEjta xpiTo? xal oixTipjiov, xai ImBXiipovTai Ttpg j\t
dvO' iLv xaTiupx^cravTO xai xqiovTai lit' aifrv XOTTETV tb? in' dy/oYtat e'tq dv E$SKS\ntpjav. words in John 19:37: oyovtai eic, 8v i;Kvrr|CTav. This
: nip3n-7,y nans rjpj; n a n i Tri n s
r ttramiTv xai dbuvriOiirrovTai bvriv iLq im TrpuuTOTxiu. corresponds quite closely to the M T "l#X nx '7X lO'SiTj
except that the M T uses first person singular:
"and they will look upon me whom they have pierced
through." But in John's context, since it is not God who
is speaking, the third person "They shall look unto Him
whom they have pierced through" is used. It is therefore
quite uncalled for to amend 'Vx to vb$ 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 )

309: Zech 13:7 fl

Mt 26:31
niX33njnfcw _l
t r a ? n33 7in \ p ~ 7 i r 7 ) i f snri? "'Pofupafa, ETep9iyn diri TOO; Tioipeva; JJO xal tit' etvbpa TTO- 31 T 6 T E X E Y E I CITOTC; 6 Tncroui; Ttdvrsc, pBlc, oxavSa- Zech 13:7; Mt 26:31 and Mk 14:27: M T ninrrnx ?|n
AiTnv juou, AYEI xupiog TvavroxpdTiup jraTdioTE TogTOtuiva?xai Aio8f|OEo0E tv Spoi v ifj VUXTI TOUTTI, yEypajnai ydp*
: cnifsn-fpi; -n; 'ratfqi ]xsn ^ i s s r j i nj?nn-ni$ "Tjp ]X-sn I ' S l s n i , for which L X X uses Tcatd^axE (plural
ixffTtdffaTE T TtpaTa, xal ETtaSiu Tr^v x^p STtl TOO; Ttoi-
iitnZio TV noiptva, imperative instead of the singular) TOUCJ Ttoipfevac; (plural
pva;. r
Kai iavM)/miaOijoovTui r npaxa TI/C noipvtjc;.
instead of singular) xai K07idoaT (imperative "scatter

ye" the sheep). Mk 14:27 recasts Tcaxd|aT as JtaTd^ro
Mk 14:27
("1 will smite"), deriving this from the final clause in
27 xai Myst aTOlq 'Irtooq * TI jtdvrEq 0xav8aAioOf)- Zech 13:7 onj|Xrr7y ' T 'jptfrn, where Yahweh speaks
T
c?c8s , TI YEYpajrtai of Himself as bringing about the smiting of the mes-
nazu> TV noipiva, sianic shepherd. Thus this is a mere summation of the
F
Kai T jcpara 8iacKopma9rjcovxai\ verse, for brevity's sake, and first person singular (re-
turning to God) is validly brought in from the final
clause, ")J1 '7X Tlauini, which shows that those who

162 163
 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 R o m 9:13

r
''HTdmiffo iip, XTEI xpio. xai Enare 'Ev TVI frfdmi<Ta 13 xct8cb YYpajiTcn TOV 'Iaictb r/ynnoa, TOV Mal 1:2-3; M T = L X X = Rom 9:13. (A)
fip; ox bEXqr r\v Haau TOO laxuj; XYEI xpio - xai i|Yd- 'Haav piatjaa.
nt\aa T6V laxuj, 'TV b Hoau Epiancra xa TaEa T pta aToO
: -127: -rnir^ inbnrnw natf Vnrrns- o^si E ipavicruv xai Tfjv xXr]povou.iav aTO E bMTa pfipou.

311: Mal 3:1 Mt 11:10

'bo f) ESaTrooTcXXuu TV fye- 10 OUT T
Mai 3:1; we should observe first of all that the three
Xv pou, xai imXtiiJETi bov 7Tp irpooilmou pou, xai ai(pvr| ECTIV JISpl O YYPCtTtTai Synoptic quotations of this passage are in literal agree
<12ei E TV vav tauio xpio, v JLIE ZIITET, xai arfeXo iob yto noaxXXto TV dyysAdv pov np npoatbnoo trou,
mrr im tdrran b'ssn anx-wx rrnsn -nx^a )" 1
TI] biaOixn, v pe OXETE iboi) IpxETai, XYEI xpio mmo-
ment with one another, except that Mk 1:2 omits the
i - i < v v KaxaaKevosi xqv v aoo pnpoaGv cou. final epxtpooBev oou. Therefore we may discuss the NT
/T T T T : - J - : -
KpTUjp.
quotation as if it were one and the same vis-a-vis the
:nij!3|] b
Mk 1:2
M T source. Second, the variations from the L X X ren
E x 23:20
f
2 KuOrb yeYPturrcu v xG> 'Houa T $ TtpotpirrTj *> * dering are quite minor, and consist of the following:
T

~b$ ^ i n b - i ?|-H3 ?r)ixib T p s * ? V ^ b a r6fc/ ' D i s nrr " 2

20
iob noaxXXto xv yycXv pou np npoawnov aov, (1) the L X X uses an kyia beforefe^ctTuooTEAAto;(2) the
Kai bo ti) TTOOTIXXIU TV rfEXv |uou np irpocriimou oou, T

"va q>uXdfl CE v TJ bip, TUJ EicraTdpj OE E xr\v Tflv, f)v f|Toi- KamoKevoei xqv V a o u L X X uses the compound ^aTcooT}.X.co for the MT's
rvr&n " m "apan
paad aoi. rjVitf 'HH, without any special superiority over the
c
L k 7:27 Synoptist's &TtooTEA.A.a> (C); (3) the L X X uses ETCIPAE-
27 OT T
oTiv v|ixai for the converted perfect nasi (i.e. "and he will
look to") as a rendition of "and he shall prepare,"
nepl o Y^Ypanim
rather than the NT's more accurate xaxaoxEudoEi (C);
iob noaxXXto rv yyeXv poo np npoacbnov cou,
D
(4) the L X X follows the word order of the M T a little
KaxaoKevoei xqv v aov spnpoa0v a o u \
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
a
>:si does not). ( D )

164 165
 COMMENTARY
SEPTUACINT NEW TESTAMENT
MASOSEHC TEXT

312: Mai 3:23-24 Mt 17:10-11

M a l 3:23-24; this is not really a straight quotation at
S3
B TrOKOTaOTiiffEi xap- 10 K a i *-
* * W 12*?^ 8n
oV 2 3
T all, so far as M t 17 is concerned, but simply a report of
biav TtaTp Ttp uiv xal xapbiav vepinou irp TV wXrioiov ripVtnoov arv o l u a i y t a l AEYOVTE, t l ov o l ypauuct
auToO, pf| XSiu xo\ iraTaEtu T|V TT)V pbiyv. **u.vfjO"8r]Te vpou te youoiv n 'HXIav s iXBev nptdtor, 11 8 T no- the teaching of the scribes of Jesus' day. T o be sure,
-1
o n l a y s ? ffja aj?j D^a ? n i a i f a^> a^rjj Mtuuor} TO boXou pou, xaBTi veTEiXpriv aTip v Xivprj wp xpiOei Brtev 'NXia uv ffp* * Kt (
xoKaxtunijttsfl their teaching concerning the return of Elijah to earth
nvTa TV lapatiX irpooT-rpaia xal bixaiiupaTo, savra 1
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 (pv), will come, and he shall restore
(dTtoxaTdoTTioEi) all things." The verb itself, drcoKCtTa-
oxf|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 passage-
only a reference to the teaching of M a i 3:23-24. (C)
and ( )

167
166