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Isa. 66: 24.
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Mark 9: 44.
Jer. 6: 16.
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Matt. 11: 29.
Lam. 3: 45.
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I Cor. 4: 13.
Dan. 3: 23-25.
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Heb. 11: 34.
Dan. 9: 27; 12: 11.
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Matt. 24: 15; Mark 13: 14.
Hosea 13: 14.
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I Cor. 15: 55.
Hosea 14: 2.
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Heb. 13: 15.
Amos 5: 25, 26, 27.
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Acts 7: 42, 43.
We must leave this matter of the quotations at this point, as the many instances given
have occupied considerable space, but we must return to it in our next article in order that
one or two important features shall be considered.
#20.
How the O.T. quotations are introduced in the N.T.
pp. 93 - 96
As we have already seen, the two principal sources from which the quotations in the
N.T. are derived, are the Hebrew and the Septuagint versions. The citations from, and the
influence of, the Apocrypha, we shall best consider as a separate subject as it is not one
that is generally known, and will need fuller explanations than can be given here.
The N.T. writers use a great variety of introductory formulæ in quoting the O.T.
Scriptures. It must be understood that, at that period, the Bible was not divided up into
chapters and verses, so that reference was usually made merely to the writer, as for
example: "Moses said" (Matt. 22: 24); "Moses wrote" (Luke 20: 28); "Moses
describeth" (Rom. 10: 5). It was left to the reader to discover the actual passage if he so
desired. One or two more specific references are somewhat obscured in the A.V., for
example, in Mark 12: 26:--
"Have ye not read in the book of Moses, how in the bush God spake unto him?"
If we consult the R.V. we read:--
"Have ye not read in the book of Moses, in the place concerning the bush, how God
spake unto him?"
The Rabbis selected some important word found in a passage and used it as a
designation, where we should now use chapter and verse. The Mohammedans, in a
similar way, distinguished the suras or chapters of the Koran by the formulæ "in Eli",
"in Solomon", etc.
In Rom. 11: 2 we have another example:--
"Wot ye not what the scripture saith of Elias?"