ρήξον και βοήσον, ή ουκ ωδίνουσας ότι

רני עקרה לא ילדה

a se stava *s guou av פצחי רנה וצהלי לא חלה .s souds Tov aviga כי רבים בני שוממה מבני

בעולה

Sing, O barren, thou that didst not bear; break forth into singing and cry aloud, thou that didst not travail with child; for more are the children of the desolate, than of the married wife.

Rejoice, thou barren that bearest not: break forth and cry, thou that travailest not: for the desolate hath

many more children than she which hath an husband.

אני אהיה לו לאב והוא

יהיה לי לבן

Heb. i. 5.

Εγω εσομαι αυτω εις πατέρα, και αυτός εσται μοι εις ύιον.

I will be to him a father, and he

I will be his father, and he shall shall be to me a son.

Touro gids de & Oeos, & Osog Cou אהבת צדק ותשנא רשע על כן משחך אלהים אלהיך

ελαιον αγαλλιάσεως παρά τους μετα Xous dou.

Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness and hated iniquity: therefore, God, thy God, hath anointed thee with the oil of gladness above thy fellows.

54.

Psal. viii. 5-7.

agrees with

Heb. ii. 6-8.

Τι εστιν άνθρωπος, ότι μιμνήσκη

αυτόν; Ηλαττώσας αυτον βραχυ σε

מה אנוש כי תזכרנו ובן־

bies and gaamov, des gridxs87 ; עמד אדם כי תפקדנו: ותחסרהו slaug dog Mai run stree מעט מאלהים וכבוד והדר תעטרהו: תמשילהו במעשי

What is man that thou art mindful of him? And the son of man that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet.

φανωσας αυτόν, και κατεστησας αυτον
επί τα έργα των χειρών σου, παντα

What is man, that thou art mind-
ful of him ? or the son of man, that
Thou madest
thou visitest him?
him a little lower than the angels;
thou crownedst him with glory and
honour, and didst set him over the
works of thy hands: thou hast put all
things in subjection under his feet.

Και κατέπαυσεν ὁ Θεος εν τη ήμερα

ויברך אלהים את־יום

ארו כי בו -88oun aro aviav Tav styuval ז השביעי ויקדש שבת מכל מלאכתו אשרי .from all his works ברא אלהים לעשות

Tou.1

And God did rest the seventh day

And God blessed the seventh day, and sanctified it; because that in it he had rested from all his work which God had created and made. 58. Gen. xxii. 16, 17.

ויאמר בי נשבעתו נאם־

By myself have I sworn, saith the Lord, .... that in blessing I will bless thee, and in multiplying I will multiply thy seed.

God.... sware by himself, saying, Surely, blessing, I will bless thee; and multiplying, I will multiply thee.

1 This citation is an abridgment of the Hebrew.

II. Quotations nearly agreeing with the Hebrew.

These correspond nearly with the Hebrew, though not so literally as those in the preceding class, to which they are nearly equal in number: Thus,

1.

Isa. vii. 14.

nearly agrees with

Matt. i. 23.

Ιδου ή παρθενος εν γαστρί έξει, και τέξεται ύιον, και καλέσουσι το όνομα αυτου Εμμανουηλ.

הנה העלמה הרה וילדת ..aurou Euuavour בן וקראת שמו עמנואל

Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

Behold, a virgin shall be with child, and shall bring forth a son: and they shall call his name Emmanuel.

1 Hebrew. xi. 21. This quotation is taken from the Septuagint version of Gen. xlvii. 31. omitting only the word Israel. The variation from the Hebrew is merely in the vowel points: noon, a bed, the Septuagint read, a staff. And that this is the true reading seems probable, because it does not appear that Jacob was then confined to his bed, and because it is not easy to understand what can be meant by worshipping or bowing himself on the head of his bed. In the other reading the sense is plain: Jacob worshipped God, and, being old and feeble, supported himself by leaning on the top of his staff. Dr. Randolph on the Quotations, p. 45.

3.

Psal. xci. 11, 12.

In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Ότι

Matt. iv. 6.

τοις αγγέλοις αυτού εντελείται πέρι σου, και επί χειρων αρουσι σε, μήποτε προσκόψης προς

כי

יצוה לך מלאכיו בכל - דרכיך : לשמרך .w window על כפים ישאונך פן תגוף his באבן רגלך

For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.

For.... he shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

Matt. iv. 10.

Κύριον τον Θεόν σου προσκυνήσεις,

את יהוה אלהיך תירא

Thou shalt fear the LORD thy God, and serve him.

Thou shalt worship the Lord thy
God, and him only shalt thou serve.
Matt. iv. 15, 16.

Γη Ζαβουλών, και γη Νεφθαλείμ,
όδον θαλάσσης, πέραν του Ιορδανου,

Γαλιλαία των εθνών. Ὁ λαὸς ὁ και

כעת הראשון הקל ארצה

נפתלי וארצה

pas use, sai והאחרון הכביד דרך הים Manusvais v עבר הירדן גליל הגוים: 8 88 89

σκια

העם ההלכים בחשך ראו גדול ישבי בארץ

the Gentiles, the people which sat צלמות אור נגה עליהם

At the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined.

θανατου φως ανέτειλεν αυτοίς.1

The land of Zabulon, and the
land of Nephtalim, by the way of
beyond Jordan, Galilee of

in darkness saw great light and to
them which sat in the region and
shadow of death, light is sprung up.

! These words are not an exact translation of the Hebrew ; and Dr. Randolph observes that it is difficult to make sense of the Hebrew or of the English in the order in which the words at present stand. But the difficulty, he thinks, may ca

6. Isa., vi. 9, 10.

nearly agrees with Matt. xiii. 14, 15. Acts xxviii.

By hearing ye shall hear, and shall not understand: and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. Matt. xix. 5.

Ενεκεν τούτου καταλείψει ανθρωπος τον πατέρα και την μητέρα, και προς κολληθήσεται τη γυναικι αυτούς και εσονται οἱ δύο εις σάρκα μιαν.

For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh.

Matt. xix. 18, 19

Ου φονεύσεις. Ου μοιχεύσεις. Ου κλέψεις. Οι ψευδομαρτυρήσεις Τιμα τον πατέρα σου και την μητέρα.

Thou shalt do no murder: thou shalt not commit adultery: thou shalt not steal: thou shalt not bear false witness: honour thy father and thy mother.

sily be obviated, by removing the first six words of Isa. ix. and joining them to the former chapter, as they are in all the old versions: And then the words may be thus rendered: As the former time made vile, or debased, the land of Zabulon, and the land of Nephtali, so the latter time shall make it glorious. The way of the sea, &c. A prophecy most signally fulfilled by our Saviour's appearance and residence in these parts. The evangelist, from the first part of the sentence, takes only the land of Zabulon, and the land of Nephtalim; What follows is an exact, and almost literal translation of the Hebrew only for pan, walked, is put kanpeves, sat. How properly this prophecy is cited, and applied to our Saviour, see Mr. Mede's Disc. on Mark i. 14, 15. Mr. Lowth's Comment on Isa. 9. and Bishop Lowth's translation. Randolph on the Quotations, p. 28.

1 This quotation agrees with the Hebrew, excepting that the word for two is there omitted. But it ought to be inserted in the Hebrew text; as we have already scen in p. 324. supra.