Bible Lexicons

Bullinger's Figures of Speech Used in the BibleBullinger's Figures of Speech

Nome; or Quotation

Gnô´-mee. Greek, γνώμη, knowledge, understanding; also a means of knowing. From γνῶναι (gnônai), to know.

Hence, the term Gnome is given to the citation of brief, sententious, profitable sayings expressive of a universal maxim or sentiment which appertains to human affairs, cited as well-known, or as being of general acceptance, but without quoting the author’s name.

In Proverbs 1:2, they are called "words of understanding." The Scriptures, as Bengel remarks, are so "full of the best things, that these constitute, as it were, certain continued sentiments openly set forth in the form of gnomes."

When these are applied to a certain person, time, or place; or to individual cases; or are clothed with circumstantial particulars, the figure is called NOEMA, νόημα (no-ee-ma), (plural, NOEMATA), i.e., sense, thought, that which is thought, from νοεῖν, to perceive.

When the author’s name is given, the figure is called CHREIA, χρεία, chree´-a, use, usage, or usance, (from χράομαι, chraomai, to use).

For the Greek name of the figure Gnome the Latins substituted SENTENTIA (sen-ten´-ti-a), sentiment, or a sententious saying; a philosophic aphorism, maxim, or axiom, which is quoted on account of its application to the subject in hand.

"The words of the wise

Are as goads;

And as tent-pegs well fixed are

[The words] of the masters of assemblies.* [Note: See under Ellipsis, page 74.]

A Gnome, however, differs from a Proverb in this: that every Proverb is a Gnome, but every Gnome is not necessarily a Proverb. A Gnome is, properly speaking, a quotation: and therefore this figure opens up the whole question of the Quotations from the Old Testament in the New.

This is a large subject, many volumes having been written upon it, both in ancient and in recent times.

It is also a difficult subject, owing to certain phenomena which lie upon its surface.

It is a fact that there are variations between the quotations and the Text quoted from.

Sometimes they agree with the Septuagint translation, and differ from the Hebrew, and vice versa; and sometimes they differ from both.

Sometimes they are direct quotations; at other times they are composite quotations of several passages joined in one; while others are mere allusions.

Consequently it is difficult for anyone to make a list or table of such quotations which shall agree with those made by others.

The general fact seems to be that there are 189 separate passages quoted* [Note: If it is merely a reference or allusion, as distinct from a quotation, then there are many more, of course. The Lord Jesus Himself referred to 22 out of our 39 Old Testament books.

In Matthew there are references to 88 passages in 10 Old Testament books. In Mark to 37 passages in 10 books. In Luke to 58 passages in 8 books. In John to 40 passages in 6 books.

Deuteronomy and Isaiah, the two books most assailed by the Higher Critics, are referred to more often than any other Old Testament books. While Revelation contains no less than 244 references to 25 Old Testament books.

In Romans there are 74 references. Corinthians, 54. Galatians, 16. Ephesians, 10. Hebrews, 85.

In all, out of 260 chapters in the New Testament, there are 832 quotations, or references, or allusions to the Old Testament Scriptures.

Every Old Testament book is referred to with the exception of Ezra, Neh. Est., and Canticles.

The Apocryphal books are not referred to at all.] in the New Testament, according to Spearman’s reckoning:† [Note: Letters to a friend. Edinburgh, 1759.] i.e., counting a passage only once, though it may be quoted several times. Including the whole, there are, according to Bishop Wetenhall’s method, 244: of which 147 agree with the LXX [Note: XX The Septuagint Version (325 b.c.).] , and 97 differ from it.

Reckoning according to Spearman, we find, out of the 189 passages quoted, 105 that agree with the Septuagint, 21 that differ from it, 45 that differ from both it and the Hebrew, and 18 neutral.

These may be exhibited in the following table:-

No. of Quotations in		Acc. [Note: cc. The Accusative Case.] to LXX. [Note: XX. The Septuagint Version (325 b.c.).]	Differ from LXX. [Note: XX. The Septuagint Version (325 b.c.).]	Differ from both.
Matt.	38	25
Mark
Luke
John	11
Acts	19	11
Rom.	51	30			12
1 Cor.	11
2 Cor.
Gal.
Eph.
Hebrews	22	15
1 Peter
Jude
Rev.
	--	--	--	--	--
	189	105	21	44	19

It will thus be seen that by far the larger number of quotations correspond with the Septuagint translation.

Now, all the difficulties have been caused by thinking and speaking only of the instrument or the agent employed: instead of having regard to the great and important fact that the Bible has only One Author, and that "Holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1:21).

Our studies will certainly be incomplete if we do not observe the manner in which the Holy Spirit quotes in the New Testament those Scriptures which He had before inspired in the Old. Notice, then, the following examples:-

Matthew 15:4.-Referring to Exodus 20:12, our Lord says, "God commanded, saying," etc.

Hebrews 3:7.-Referring to Psalms 95:7-11. "Wherefore as the Holy Ghost saith," not "as David saith," or "as the Psalmist saith."

Hebrews 9:8.-Referring to Exodus 25:1-40 -xl. (concerning the Tabernacle and its teaching), "The Holy Ghost this signifying," etc.

Hebrews 10:15.-Quoting Jeremiah 31:33-34, "Whereof the Holy Ghost is a witness to us."

Acts 1:16.-Peter, quoting Psalms 41:9 (10), says, "This Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas." Observe, that while David spake, the words were not his, but "the words of the Holy Ghost."

Acts 3:18.-Peter, referring to the Old Testament prophecies of Christ, says, "Those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled."

Acts 28:25.-Paul, quoting Isaiah 6:9, exclaims, "Well spake the Holy Ghost by Isaiah the prophet unto our fathers.

Old Testament passages are introduced in various ways:

1. γέγραπται (gegraptai), it standeth written. Matthew 4:4-10. Luke 4:4; Luke 4:8. Romans 1:17; Romans 3:4; Romans 3:10; Romans 10:15. 1 Corinthians 1:19; 1 Corinthians 1:31. 1 Peter 1:16, etc.

2. λέγει γὰρ ἡ γραφή (legei gar hee graphee), for the Scripture saith. Romans 9:17 (Exodus 9:16). Romans 10:11 (Isaiah 28:16). 1 Timothy 5:18 (Deuteronomy 25:4).

3. ὁ νόμος (ho nomos) The Law. John 15:25, from Psalms 35:19; Psalms 69:4 (5), emphasizes the fact that the Sacred Writings of the Old Covenant, viewed as a whole, constituted the Law of Israel. The pronoun "their" shows this. John 10:34 (from Psalms 82:6) is written in Exodus 21:6; Exodus 22:8-9 (7, 8). And 1 Corinthians 14:21 (from Isaiah 28:11-12) has a reference to Deuteronomy 28:49. Thus the reference is carried back, not only to the passage quoted, but to the one still earlier, in which it had its origin.

In the New Testament eight men are specified as the agents employed by the Holy Spirit: Moses, 13 times; David 7; Elijah, once; Isaiah 12:1-6; Joel, once; Hosea, once; Jeremiah, twice; Daniel, once.

In Matthew an agent is named 13 times (Jeremiah, Isaiah, Moses, David, and Daniel).

In Mark 7:1-37 (Moses, Isaiah, David, Daniel).

In Luke 6:1-49 (Moses, Isaiah, David).

In John 4:1-54 (Isaiah, Moses).

In Acts 10:1-48 (David, Joel, Moses, Isaiah).

In Romans 10:1-21 (David, Hosea, Isaiah, Moses, Elijah).

In 1 Cor., (Moses) once.

In Hebrews 3:1-19 (David, Moses).

In Rev., (Moses) once.

Thus, 14 passages are ascribed to the agency of Moses; 8 to that of David; 13 of Isaiah 2:1-22 of Hosea 2:1-23 of Jeremiah 1:1-19 of Daniel 1:1-21 of Joel 1:1-20 of Elijah.

These facts are deeply instructive; because, for example, while the modern critics divide the book of Isaiah into two authorships, the New Testament ascribes six out of the thirteen passages to Isaiah in the first part of the prophecy (chaps. 1-39.), and seven out of the last part (chaps. 40-46). The recognition of this one simple fact demolishes completely the hypothesis of the Higher Critics, and will cause us to prefer the statements of God to the imagination of men.

In making a quotation from the Old Testament in the New, surely the Holy Spirit is at liberty to do what any and every human writer may do, and frequently does, in his own works. Human writers and speakers constantly repeat, refer to, and quote what they have previously written and spoken, introducing the words in new senses, in different connections, with varied references, and in fresh applications.

This is the case with the quotations in the Bible, and this one consideration explains all the so-called difficulties connected with the subject.

Our work, then, in considering these differences, becomes totally different in character from that which treats them merely as discrepancies, arising from human infirmity or ignorance. These differences become all important, because they convey to us Divine comments, and reveal to us new truths.

In quoting, or using again, words and expressions which the Holy Spirit has before used, we may note the following interesting ways in which He varies the sense or the words in order to convey to us new truths and lessons by the new application.

In referring to these by way of illustration we have not classified them according to these definitions and divisions, as the student can determine each case for himself. But we have followed the arrangement of Glassius in his chapter on Gnomes.* [Note: Which Keach translates almost verbatim, without any acknowledgment.]

I. As to their INTERNAL form (i.e., the sense as distinct from the words).

1. Where the sense originally intended is preserved.

2. Where the sense is modified.

3. Where the sense is accommodated (accommodatio)

II. As to their EXTERNAL form (i.e., the words as distinct from the sense).

1. Where the words quoted are the same as the Hebrew or the Septuagint.

2. Where the words are varied as to omission, position, oraddition.

3. Where words are changed:

a. by a reading:

b. by an inference:

c. in number:

d. in person:

e. in mood or tense.

4. Where several citations are amalgamated (composite quotations).

5. Where the quotations are made from books other than the Bible.

We will now consider these forms of Quotation in order:-

I. As to their Internal form, i.e., the sense as distinct from the words

In the consideration of Quotations, care must be taken to note what is said to be "spoken," and what is said to be "written." Some prophecies were written and never spoken; some were spoken by the Prophet and afterwards written down in his "prophecies"; others were "spoken" and never written down at all, and when, therefore, a passage is quoted as having been "spoken," we may or may not find it written down in the Old Testament Scriptures. But when it is said to have been "written," then we shall find it surely written down in the Scriptures of truth.

Surely there is all the difference in the world between τὸ ῥηθέν (to rheethen), that which was spoken, and ὁ γέγραπται (ho gegraptai), that which standeth written.

There is a further consideration which will help us when the quotations are prophecies. Prophecy is the utterance of the Lord-Jehovah: He Who was and is and is to come. His words, therefore, may often have a past, present and future reference.

Prophecy frequently has all three: (1) the reference to the events at the time of its utterance; (2) a subsequent reference to some great crisis; and (3) a final consummation, which shall fulfil and exhaust it.

When a prophecy is said, therefore, to be "fulfilled," that exhausts it. In other cases, where that final fulfilment is still future, the quotation is general-"as it is written," or some such indefinite reference.

The mistake made by most students of prophecy consists in this: that they do not bear in mind this threefold aspect of prophecy; but take one part, and put it for the whole.

For example, with regard to the prophecy in Daniel 11:1-45 There was a reference to Antiochus Epiphanes, now past; but this neither fulfilled nor exhausted the prophecy; which waits for the yet future revelation of one who shall fill it full: while there may be a historical reference to the course of events between. Each is true as part of the general fulfilment; but neither contains the whole truth embodied in the fulness of the prophetic record.

An example of this may be seen in the very first recorded fulfilment of prophecy in the New Testament (Matthew 1:23 below). We there see how the same Holy Spirit who first inspired that prophecy afterwards Himself interprets and applies it.

1. Where the sense originally intended by the Holy Spirit is preserved, though the words may vary

Matthew 1:23.-"Behold a virgin shall be with child and shall bring forth a son, and they shall call his name Emmanuel."

This prophecy was "spoken" by Isaiah to Ahaz (Isaiah 7:13-14), and afterwards written down. It was first spoken with special reference to Ahaz and the circumstances then existing; but was afterwards fulfilled and quoted with reference to the event which the prophet, who was merely "the mouth," did not understand, but which the Lord really intended. The words differ from both the Heb. and the LXX. [Note: XX. The Septuagint Version (325 b.c.).] , but the sense is the same.

It never had or could have a proper fulfilment, except in Christ, for no virgin ever conceived and bore a child. In the days of Isaiah a certain woman, who was a virgin at the time when the prophecy was uttered, afterwards brought forth a son, whom they were told to name "Emmanuel"; and, before that child was old enough to know how to refuse the evil and choose the good, the deliverance promised to King Ahaz was wrought for him. But this prophecy did not have its complete and proper fulfilment in the days of Ahaz, because a real virgin did not conceive and bring forth a real Emmanuel.

This is not a prophecy, therefore, where the original sense is modified; for this was the sense in which it was originally intended, although there was a preliminary and partial fulfilment at the time.* [Note: See Number in Scripture (page 63) by the same author and publisher.]

Matthew 2:6.-Quoted from Micah 5:2 (1). The words differ from the Heb. and LXX [Note: XX The Septuagint Version (325 b.c.).] , but the sense originally intended is preserved.

Matthew 11:10.-(Mark 1:2, etc.). Quoted from Malachi 3:1. Here the words differ from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] , though the original sense intended is preserved.

Matthew 12:17, etc.-Quoted from Isaiah 42:1-4. The words differ from the LXX [Note: XX The Septuagint Version (325 b.c.).] , but the original sense is preserved.

Matthew 13:14-15.-(Mark 4:12. Luke 8:10. John 12:40. Acts 28:26-27). Quoted from Isaiah 6:9-10, agreeing with the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Matthew 21:5.-(John 12:14-15). Quoted from Isaiah 62:11 and Zechariah 9:9, agreeing with LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Matthew 21:16.-"Have ye never read, Psalms 8:2 (3), ‘Out of the mouth of babes and sucklings thou hast perfected (or prepared) praise,’ " which agrees with the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Matthew 21:42.-(Mark 12:10. Acts 4:11. 1 Peter 2:7). Quoted from Psalms 118:22-23 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Matthew 22:44.-(Mark 12:36. Luke 20:42-43. Acts 2:34-35. 1 Corinthians 15:25. Hebrews 1:13). Quoted from Psalms 110:1 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Matthew 26:31.-Quoted from Zechariah 13:7. Though the words differ both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] , the sense originally intended is preserved.

Matthew 27:35.-(John 19:24). Quoted from Psalms 22:18 (19) (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Luke 4:18; Luke 4:21.-Quoted from Isaiah 61:1-2. The words differ both from the Heb. and LXX [Note: XX The Septuagint Version (325 b.c.).] , though the original intention is preserved.

John 19:37.-Quoted from Zechariah 12:10. The words differ from the LXX [Note: XX The Septuagint Version (325 b.c.).] , but the sense is the same.

Acts 3:22-23.-Quoted from Deuteronomy 18:15-19 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Acts 13:33.-Quoted from Psalms 2:7 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Acts 15:16-17.-Quoted from Amos 9:11-12. The words differ from the Heb. and LXX. [Note: XX. The Septuagint Version (325 b.c.).] , though the sense is preserved.

Romans 14:11.-Quoted from Isaiah 45:23. The words differ both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] , but the original sense is preserved.

Romans 15:3.-Quoted from Psalms 69:9 (10) (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Romans 15:12.-Quoted from Isaiah 11:1; Isaiah 11:10 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Ephesians 4:8.-Quoted from Psalms 68:18 (19). Here the original sense is preserved, though the words differ both from the Heb. and the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Hebrews 1:8-9.-Quoted from Psalms 45:6-7 (7, 8), etc. (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Hebrews 1:10-13.-Quoted from Psalms 102:25 (26), etc. (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

Hebrews 10:5-6.-Quoted from Psalms 40:6-9 (LXX [Note: XX The Septuagint Version (325 b.c.).] ). Here the words differ from the Hebrew (see below page 793), though the original intention and scope of the words is preserved.

1 Peter 2:6.-Quoted from Isaiah 28:16 (LXX [Note: XX The Septuagint Version (325 b.c.).] ).

2. Where the original sense is modified in the quotation or reference

Matthew 12:40.-Where, in the reference to Jonah 1:17 (2:1), the words are used with a new and different application.

John 3:14-15, where the words respecting the brazen serpent, though not directly quoted, are modified in their new application.

John 19:36.-"A bone of him shall not be broken." Quoted from Exodus 12:46, where we have the words, "Neither shall ye break a bone thereof." That "another Scripture saith" this, is perfectly true, but not in the same sense. It was said of the passover lamb, and it is here modified and applied to Christ. (See 1 Corinthians 5:7).

Ephesians 5:31-32.-Where, in the reference to Genesis 2:23-24, the words are used with a new application.

3. Where the sense is accommodated, being quite different from that which was first intended, and the sense is accommodated by analogy to quite a different event or circumstance

Hence this particular form of the figure is called ACCOMMODATIO.

Matthew 2:15.-"Out of Egypt have I called my son," which agrees with the Hebrew of Hosea 11:1, and not with the LXX [Note: XX The Septuagint Version (325 b.c.).] , which has "have I sent for his (i.e., Israel’s) children."

Matthew 2:17-18.-From Jeremiah 31:15 : but differs both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] (38:15). The sense of each is given, but is accommodated to the new circumstances.

Matthew 8:17.-Quoted from Isaiah 53:4, but differing from the LXX [Note: XX The Septuagint Version (325 b.c.).] , and exactly answering to the Hebrew. The sense is accommodated; for, whereas the Spirit in Isaiah uses the words of Christ bearing our spiritual infirmities and sins in His passion and death (as shown in 1 Peter 2:24-25), the same Spirit uses them in Matthew, and accommodates them to other circumstances, viz., to Christ’s healing people of their bodily sicknesses (Matthew 8:16). But this only shows the wonderful fulness of the Divine words.

Matthew 13:35.-Quoted from Psalms 78:2 : but the sense in which Christ used them was different from that in the Psalm, where they are used of the past history of Israel: here they are accommodated by Christ, the Speaker, to the present circumstances. The words are said to be "fulfilled," because, though the agent or speaker knew not of this ultimate use of the words, the Holy Spirit, Who spake by him, foreknew it. The words are said to be "spoken by the prophet," and so they were (see Psalms 78:1-2), though they were afterwards written down.

The actual words differ both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] , as well as from the sense which is accommodated to them.

Christ was making known concerning that Kingdom certain things which would happen on its rejection. These things were not the subject of Old Testament prophecy, but had been "kept secret," and are therefore called "the mysteries of (or secrets concerning) the kingdom."

Matthew 15:8-9.-Quoted from Isaiah 29:13, according to the Septuagint, but accommodated to different circumstances from those to which the words referred when first spoken.

Matthew 27:9-10.-"Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me."

In the margin the reference given is Zechariah 11:12-13 : but the words differ so widely both from the Heb. and the Septuagint that it is more than doubtful whether this can be the passage which is said to be fulfilled.

As no such passage is found in Jeremiah, the difficulty is supposed to be very great. As an example of misapplied ingenuity, we give the various attempts which have been made by way of evading the difficulty:

1. It was a mistake of Matthew’s memory. This was Augustine’s opinion, followed by Alford, who says: "The citation is not from Jeremiah, and is probably quoted from memory and unprecisely."

2. The reading, "Jeremiah" is spurious. (Rupert von Deutz and others).

3. It occurs in a work of Jeremiah’s which has been lost. (Origen and others).

4. It was in Jeremiah, but the Jews have expunged it. (Eusebius).

5. That, Because Jeremiah, in the Talmud, and some MSS., commences the "latter" prophets, his name is put for the whole body of their writings which would include Jeremiah. (Lightfoot, Adam Clark, Scrivener, and others).

6. Wordsworth boldly asserts that the mistake was purposely made; the name Jeremiah being substituted for Zechariah in order to teach us not to depend on the prophets who were merely channels and not the sources of Divine Truth.

Concerning this Alford says: "I put it to any faithful Christian to say, whether of the two presents the greater obstacle to his faith, the solution given above (see No. 1 above), or that given in Wordsworth’s note."

7. Others again think Matthew’s mistake arose from the Jewish tradition "Zechariam habuisse spiritum Jeremiœ" ("Zechariah had the spirit of Jeremiah").

Need we say, with regard to these seven, that

1. Is improbable: inasmuch as he quotes Zechariah elsewhere (21:5, 26:31).

2. Is devoid of MS. authority, which is essential in a case of this kind. Origen and Eusebius suspect it, but only conjecturally.

3. This, too, is only a conjecture.

4. So with this.

5. This has more weight, but is unlikely and unsatisfactory: so evidently a make-shift.

6. We admire Wordsworth’s faith in the accuracy of the Bible more than Alford’s free handling of the Word: but it is, after all, a wild conjecture.

7. The same is the case with this.

Now these are just the sort of explanations which do more harm than all the assaults of the enemies of the Bible. But they serve to prove the truth of inspiration, in that the Bible still stands in spite of all the defences of its friends!

If it be a quotation from Zechariah, it can be so only by accommodation, or by composition (see below page 797, "composite quotations"), in which case it combines four different quotations:-

(a) "They took the thirty pieces of silver," which is derived from the narrative, with special reference to Zechariah;

(b) "The price of him that was valued," also after Zechariah.

(c) "Whom they bought of the children of Israel" (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] marg. [Note: arg. Margin.] ) as Joseph was bought and sold. After Genesis 37:1-36 :

(d) "And gave them for the potter’s field," the narrative of the text, with a special reference to Zechariah.

(e) "As the Lord appointed me," which is from Jeremiah 32:6; Jeremiah 32:8, and connects the transaction in Matthew with that in Jeremiah 32:1-44 A field was bought in each case; and the latter, like the former, has special reference to the future. Thus they treasured up a witness against their own perfidy, while Jeremiah witnessed to the Lord’s faithfulness.

But in reality, all these so-called explanations are utterly beside the point, and are not only unnecessary, but absolutely worthless. The mention of them here would be a waste of paper and printer’s ink, except that they testify to the fact that, like most other difficulties, this one is first invented and put into the text, and then it is wrestled with, and the text wrested.

There is not a word about the prophecy being written in Jeremiah at all. It says τὸ ῥηθέν (to rheethen) "that which was SPOKEN": but these clever critics practically take the trouble to exchange these two words, and put in two others ὃ γέγραπται (ho gegraptai), or ἦν γεγραμμένον (een gegrammenon), "that which is written." And then, having made the assertion that it was written in Jeremiah, they have to show cause why it cannot be found there.

Some prophecies were written and never (so far as we know) spoken at all; others were both spoken and written; while some were spoken and never written.

It says: "That which was SPOKEN by Jeremiah the prophet." Surely it is neither suspicion nor conjecture, nor "unprecise" to maintain that it was thus "spoken." Who can prove that it was not "spoken by Jeremiah?"

True, Zechariah may have written down similar words, though not referring to the same circumstances; but it ought never to have occurred to anyone to say that Matthew 27:9-10 was quoted from what is written by Zechariah, when it positively states that it was "spoken by Jeremiah."

Acts 13:40-41.-Quoted from Habakkuk 1:5, according to the LXX [Note: XX The Septuagint Version (325 b.c.).] , but accommodated to another set of circumstances, and to the Romans rather than to the Chaldeans.

Romans 9:27-28.-Quoted from Isaiah 10:22-23, nearly according to the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Romans 9:29.-Quoted Isaiah 1:9, according to the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Romans 10:6-8.-Where what the Scripture (or, rather, "the righteousness which is of faith) "saith" (Deuteronomy 30:12-14) is accommodated to different circumstances-verses 6 and 8 agreeing with the LXX [Note: XX The Septuagint Version (325 b.c.).] , and verse 7 differing from it.

1 Corinthians 1:19-20.-Quoted from Isaiah 29:14; Isaiah 33:18, and differing from the LXX [Note: XX The Septuagint Version (325 b.c.).] , as well as accommodated to other circumstances.

1 Corinthians 10:6; 1 Corinthians 10:11.-"These things happened unto them for ensamples." Where the events cited are used and accommodated to our sins and infirmities.

Revelation 1:17.-An allusion to Isaiah 41:4; Isaiah 44:6, but differing from the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Revelation 11:4.-Quoted from Zechariah 4:14, differing both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] , and accommodated to different circumstances.

II. As to their External form (i.e., the words, as distinct from the sense)

1. Where the words are from the Hebrew, or from the Septuagint

Matthew 2:15, from Hosea 11:1; Matthew 2:6, from Micah 5:2 (1); Matthew 12:18-21, from Isaiah 42:1-4. These and other passages are from the Hebrew and not from the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Luke 4:18 quoted from the LXX. [Note: XX. The Septuagint Version (325 b.c.).] of Isaiah 61:1-2. We have already instanced this as a citation in which the original sense is preserved. But we repeat it here because the words are varied.

"The Spirit of the Lord (Heb., Adonai Jehovah) is upon me because he (Heb., Jehovah) hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind." Thus far we have the words of the LXX. [Note: XX. The Septuagint Version (325 b.c.).] The last sentence "the recovering of sight to the blind," not being in the Hebrew Text* [Note: See Ginsburg’s Hebrew Bible, which gives two readings.] ; while the last sentence in the Hebrew is not in the LXX. [Note: XX. The Septuagint Version (325 b.c.).] But the two words in the Hebrew contain both senses. פָּקַח (pahkach) means simply to open. Spoken once of the ears (Isaiah 42:20); and often of the eyes (2 Kings 4:35; 2 Kings 6:17; 2 Kings 6:20; 2 Kings 19:16. Daniel 9:18. Job 27:19. Proverbs 20:13. Jeremiah 32:19. Isaiah 42:7). Hence the first of the two words means to open the eyes of: and the other word means prison. Thus, in reading, the sense of the first word was expanded and given in the words of Isaiah 42:7; while that of the second word was expanded and given in the words of Isaiah 58:6 -the two together meaning that the eyes of the prisoners should be opened on being released from the darkness of their prison. Or, to open [their eyes, and open or release] the prisoners. The explanation lies in the fact that the eyelids were called "the doors" of the eyes (עַפְעַפַּיִם, aphappayim) (Psalms 132:4. Proverbs 6:4. Job 16:16, etc.). Hence the term "to open" applies equally to the eyes and to prison doors.

2. Where the words are varied by omission, addition, or transposition

Matthew 4:10 and Luke 4:8.-"Thou shalt worship the Lord thy God," from Deuteronomy 6:13; Deuteronomy 10:20; and then the Lord added His own Divine conclusion from this: "And Him only shalt thou serve."

The Heb. and the LXX. [Note: XX. The Septuagint Version (325 b.c.).] have "fear": but the fear of God includes the worship of God; and as worship was the matter in question (see Matthew 4:9), the φοβηθήση (phobeetheesee), thou shalt fear, of the LXX. [Note: XX. The Septuagint Version (325 b.c.).] is changed by the Lord to προσκυνήσεις (proskuneeseis), thou shalt worship.

Matthew 4:15-16, from Isaiah 9:1-2 (8:23; 9:1). Here, the quotation differs both from the Hebrew and from the LXX. [Note: XX. The Septuagint Version (325 b.c.).] But this is partly an accommodation; because in Isaiah (LXX [Note: XX The Septuagint Version (325 b.c.).] ) it is prophecy, while in the Gospel it is fulfilment that is in question.

Matthew 5:31, from Deuteronomy 24:1 : but here it is not given as an exact quotation. It introduces the words by the simple formula: "It hath been said," implying that those who thus said, put their own meaning on what the Law said.

Matthew 12:18-21, from Isaiah 42:1-4. Here, the Gospel differs from the LXX [Note: XX The Septuagint Version (325 b.c.).] , scarcely a word being the same till we come to the last clause. It differs, too, from the Hebrew in the last clause, because it records the act of "fulfilment," and not merely the words of the prophecy. The words, therefore take the form of a Divine comment or re-statement.

Matthew 19:5.-"And they twain" (οἱ δύο, hoi duo). These words are added to the usual text of Genesis 2:24 : and yet the sense is the same, for only of two were these words spoken. The quotation agrees with the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Matthew 22:24.-From Deuteronomy 25:5-6. But here it is the Sadducees, who do not quote, but merely give the substance of the matter under the loose formula "Moses said."

Romans 11:3-4.-From 1 Kings 19:10; 1 Kings 19:14; 1 Kings 19:18. Here neither the Heb. nor the LXX [Note: XX The Septuagint Version (325 b.c.).] is followed, but the facts are recorded; while the destruction of the altars and the killing of the prophets are transposed.

1 Corinthians 2:9.-From Isaiah 64:4 (3). It is clear from this that the formula, "As it is written," refers to the sense rather than to the words; and that the Divine Author, in repeating the words, sometimes varied them, as He does here; first, by transposing the hearing and the seeing; and then, by adding "neither have entered into the heart of man," thus varying both from the Heb. and the LXX. [Note: XX. The Septuagint Version (325 b.c.).]

Moreover, He employs the general sentiment in a particular case. For what is said in the abstract, and universally, in Isaiah, is here put in contrast to some particular things which are revealed. See verse 10.

1 Corinthians 14:21.-From Isaiah 28:11-12. Here the quotation differs both from the Heb. and the LXX [Note: XX The Septuagint Version (325 b.c.).] : and is accommodated to the new circumstances by the omission of the middle passage, which was not relevant.

1 Peter 1:24-25.-From Isaiah 40:6-8. Here the words are not introduced by any formula as a quotation. Isaiah 40:1-31 is referred to; and certain words are used again by the same Author: and, therefore, some are omitted; as not being relevant, or necessary for the purpose in hand.

3. Where the words are changed by a reading, or an inference; or in number, person, mood, or tense

We all constantly thus quote the Scriptures: and, in adapting them by application to some special circumstance, we depart from the original interpretation as to the special circumstances connected with them, and do not hesitate to change a tense, or number, or person, etc.

It is no less authoritative, as Scripture, nor does it alter the word of God.

(a) By a different reading

Hebrews 10:5 (7).-"A body hast thou prepared me."

These words are like the LXX [Note: XX The Septuagint Version (325 b.c.).] of Psalms 40:6 (39:6), and differ from the Hebrew, which is, "Mine ears hast thou opened."

But this is not given as a quotation. It does not say, "as it is written"; but it gives the words which "he saith," "when he cometh into the world." What he then said in the accomplishment of a prophecy must certainly differ from the form in which the event was foretold and written centuries before.

What we have here is an adaptation or accommodation (see above page 786) of a prophecy; and the words are changed to make it suit the actual fulfilment of the prophecy.

It consists of four lines arranged alternately:-

a "Sacrifice and offering thou didst not desire;

b Mine ears hast thou opened:

a Burnt offering and sin offering hast thou not required;

b Then said I, Lo, I come … to do thy will, O my God."

Here in a and a we have sacrifices; while in b and b we have obedience.

This is another statement of the truth in 1 Samuel 15:22 :

a "To obey

b Is better than sacrifice,

a And to hearken

b Than the fat of rams."

Here, again, we have obedience and sacrifice set in contrast. And that is exactly what we have in Hebrews 10:5, except that the obedience is differently expressed.

Hebrews 11:21.-This is not a quotation; but, as it is generally treated as such, and as being in discrepancy with Genesis 47:31, we refer the reader to Hysteresis (q.v. [Note: Which see.] ).

(b) By an inference

Matthew 2:6.-Here we have several changes by way of inference and explanation, bringing out more of the meaning of the words in the prophet. Micah 5:2 (1) reads (R.V. [Note: The Revised Version, 1881.] ): "But thou Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall One come forth unto me that is to be ruler in Israel."

In Matthew 2:6 we have "land of Judah" instead of Ephrathah, which was its ancient name (see Genesis 35:16-19; Genesis 48:7), as being better understood by Herod.

Instead of the positive "art little," we have the negative, "art in no wise least," because, though little in the time of Micah, yet now, after the birth of the Messiah (Matthew 1:1-25), it could no longer be so called, in view of the event which had given the city true greatness.

Instead of "thousands," we have the Metonymy (q.v. [Note: Which see.] ), properly translated "princes," because Messiah was the Prince of princes.

Instead of "be ruler," we have "be shepherd of" (A.V. [Note: The Authorized Version, or current Text of our English Bible, 1611.] rule, margin feed). This explanation brings in the next verse but one in Micah ("He shall stand and shall feed.")

Finally, the words of the prophet, "unto me," are omitted, because the emphasis is now on the fact rather than the purpose (though both were true); and hence the reason is given in the word "for," and the fact is added in the words, "my people."

Acts 7:43.-Here the citation differs both from the Hebrew and LXX [Note: XX The Septuagint Version (325 b.c.).] (Amos 5:25-27) in words; but, by Divine inference other facts and truths are referred to.

Instead of using the Hebrew name "Chiun," in Amos 5:26, the Greek equivalent, "Remphan," is used.* [Note: Just as "Ethiopia" is used for the Hebrew "Koosh"; "Egypt" for "Mizraim"; "Syria" and "Mesopotania" for the Hebrew "Aram."]

Instead of saying "the figures which ye made for yourselves," the object for which they were made is given by Him, who knew their hearts-"figures which ye made to worship them," thus bringing out and emphasising their idolatry.

Instead of saying "beyond Damascus," Stephen says: "beyond Babylon." But this is no "scribal error," or "inadvertence," as critics assert.

Even the stoutest defenders of verbal inspiration read both Amos and Acts, as though they both "referred to the Babylonian exile," and do not appear to notice that it says" beyond" Babylon.

In other words, in the Old Testament the Holy Spirit alludes to the country, and refers to Assyria, and says "beyond Damascus"; while speaking by Stephen, in the light of all the past history, He alludes to the fact that Israel was removed farther than Judah, for while Judah was taken away to Babylon, Israel was removed "beyond" it.

Romans 9:27.-"Though the number of the children of Israel be as the sand of the sea" (so LXX [Note: XX The Septuagint Version (325 b.c.).] ). In Isaiah 10:22 it is, "Though thy People Israel be as the sand of the sea," etc. Here, by way of inference, the same people are mentioned in other words.

Romans 9:29 is ref