LXX (e.g. 1 Cor. i. 19 compared with Just. Dial. cc. 123, 32, 78, where will be found some curious variations, agreement with LXX, partial agreement with LXX, partial agreement with St. Paul). Now what are we to say to these phenomena? Have St. Paul and Justin both a variant text of the LXX, or is Justin quoting mediately through St. Paul? Probability indeed seems to be on the side of the latter of these two alternatives, because in one place (Dial. cc. 95, 96) Justin quotes the two passages Deut. xxvii. 26 and Deut. xxi. 23 consecutively, and applies them just as they are applied in Gal. iii. 10, 13 [Endnote 18:2]. On the other hand, it is somewhat strange that Justin nowhere refers to the Epistles of St. Paul by name, and that the allusions to them in the genuine writings, except for these marked resemblances in the Old Testament quotations, are few and uncertain. The same relation is observed between the Pauline Epistles and that of Clement of Rome. In two places at least Clement agrees, or nearly agrees, with St. Paul, where both differ from the LXX; in c. xiii ([Greek: ho kanchomenos en Kurio kanchastho]; compare 1 Cor. i. 31, 2 Cor. x, 16), and in c. xxxiv ([Greek: ophthalmhos ouk eiden k.t.l.]; compare 1 Cor. ii. 9). Again, in c. xxxvi Clement has the [Greek: puros phloga] of Heb. i. 7 for [Greek: pur phlegon] of the LXX. The rest of the parallelisms in Clement's Epistle are for the most part with Clement of Alexandria, who had evidently made a careful study of his predecessor. In one place, c. liii, there is a remarkable coincidence with Barnabas ([Greek: Mousae Mousae katabaethi to tachos k.t.l.]; compare Barn. cc. iv and xiv). In the Epistle of Barnabas itself there is a combined quotation from Gen. xv. 6, xvii. 5, which has evidently and certainly been affected by Rom. iv. 11. On the whole we may lean somewhat decidedly to the hypothesis of a mutual study of each other by the Christian writers, though the other hypothesis of the existence of different versions (whether oral and traditional or in any shape written) cannot be excluded. Probably both will have to be taken into account to explain all the facts.

Another disturbing influence, which will affect especially the quotations in the Gospels, is the possibility, perhaps even probability, that many of these are made, not directly from either Hebrew or LXX, but from or through Targums. This would seem to be the case especially with the remarkable applications of prophecy in St. Matthew. It must be admitted as possible that the Evangelist has followed some Jewish interpretation that seemed to bear a Christian construction. The quotation in Matt. ii. 6, with its curious insertion of the negative ([Greek: oudamos elachistae] for [Greek: oligostos]), reappears identically in Justin (Dial. c. 78). We shall probably have to touch upon this quotation when we come to consider Justin's relations to the canonical Gospels. It certainly seems upon the face of it the more probable supposition that he has here been influenced by the form of the text in St. Matthew, but he may be quoting from a Targum or from a peculiar text.

Any induction, then, in regard to the quotations from the LXX version will have to be used with caution and reserve. And yet I think it will be well to make such an induction roughly, especially in regard to the Apostolic Fathers whose writings we are to examine.

* * * * *

The quotations from the Old Testament in the New have, as it is well known, been made the subject of a volume by Mr. McCalman Turpie [Endnote 20:1], which, though perhaps not quite reaching a high level of scholarship, has yet evidently been put together with much care and pains, and will be sufficient for our purpose. The summary result of Mr. Turpie's investigation is this. Out of two hundred and seventy-five in all which may be considered to be quotations from the Old Testament, fifty-three agree literally both with the LXX and the Hebrew, ten with the Hebrew and not with the LXX, and thirty-seven with the LXX and not with the Hebrew, making in all just a hundred that are in literal (or nearly literal, for slight variations of order are not taken into account) agreement with some still extant authority. On the other hand, seventy-six passages differ both from the Hebrew and LXX where the two are together, ninety-nine differ from them where they diverge, and besides these, three, though introduced with marks of quotation, have no assignable original in the Old Testament at all. Leaving them for the present out of the question, we have a hundred instances of agreement against a hundred and seventy-five of difference; or, in other words, the proportion of difference to agreement is as seven to four.

This however must be taken with the caution given above; that is to say, it must not at once be inferred that because the quotation differs from extant authority therefore it necessarily differs from all non-extant authority as well. It should be added that the standard of agreement adopted by Mr. Turpie is somewhat higher than would be naturally held to be sufficient to refer a passage to a given source. His lists must therefore be used with these limitations.

Turning to them, we find that most of the possible forms of variation are exemplified within the bounds of the Canon itself. I proceed to give a few classified instances of these.

[Greek: Alpha symbol] Paraphrase. Many of the quotations from the Old Testament in the New are highly paraphrastic. We may take the following as somewhat marked examples: Matt. ii. 6, xii. 18-21, xiii. 35, xxvii. 9, 10; John viii. 17, xii. 40, xiii. 18; 1 Cor. xiv. 21; 2 Cor. ix. 7. Matt. xxvii. 9, 10 would perhaps mark an extreme point in freedom of quotation [Endnote 21:1], as will be seen when it is compared with the original:—

Matt. xxvii. 9. 10.

[Greek: [tote eplaerothae to phaethen dia tou prophaetou Hieremiou legontos] Kai elabon ta triakonta arguria, taen timaen tou tetimaemenou on etimaesanto apo nion Israael, kai edokan auta eis ton argon tou kerameos, katha sunetaxen moi Kurios.]

Zech. xi. 13.

[Greek: Kathes autous eis to choneutaerion, kai schepsomai ei dokimon estin, de tropon edokiamistheaen huper aotuon. Kai elabon tous triakonta argurous kai enebalon autous eis oikon Kuriou eis to choneutaerion.]

It can hardly be possible that the Evangelist has here been influenced by any Targum or version. The form of his text has apparently been determined by the historical event to which the prophecy is applied. The sense of the original has been entirely altered. There the prophet obeys the command to put the thirty pieces of silver, which he had received as his shepherd's hire, into the treasury [Greek: choneutaerion]. Here the hierarchical party refuse to put them into the treasury. The word 'potter' seems to be introduced from the Hebrew.

[Greek: Beta symbol] Quotations from Memory. Among the numerous paraphrastic quotations, there are some that have specially the appearance of having been made from memory, such as Acts vii. 37; Rom. ix. 9, 17, 25, 33, x. 6-8, xi. 3, xii. 19, xiv. 11; 1 Cor. i. 19, ii. 9; Rev. ii. 27. Of course it must always be a matter of guess-work what is quoted from memory and what is not, but in these quotations (and in others which are ranged under different heads) there is just that general identity of sense along with variety of expression which usually characterises such quotations. A simple instance would be—

Rom. ix. 25.

[Greek: [hos kai en to Osaee legei] Kaleso ton out laon mou laon mou kai taen ouk aegapaemenaen haegapaemenaen.]

Hosea ii. 23.

[Greek: Kai agapaeso taen ouk aegapaemenaen,