In Matth. 26, 17 we read: Ty 6 xpory ray dZipww mpoaidSor vi waSnrai 9° "Inooi, Réyoures airy": wod Sree sroyiowpiv ace Gaver 7d mdoxa? "Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him: Where wilt thou that we prepare for thee the passover?" The Vulgate begins in the same sense; "Prima autem die Azymorum."
Now, as the wording stands in the three quoted above, there is a glaring error, obvious to anyone acquainted with Jewish life and customs, yet, as fur as I know, none of the commentaries offer sal factory explanations in re and some do not even notice anything extra ordinary in the sentence, Inasmuch as Jesus and his disciples were Jews and celebrated the Jewish festivals as such, the Passover lamb was eaten by them on the evening of the 14th Nisan (ix, 12,6:8; ere pesakhim Nu. 9,14); this was called the Passover sve hak Jard (Lov. 23,5). "Then for seven such. Ex, 12,27) or the Passover of the
ice, from the 16th to the 2Ist, unleave Dread was outen (Ex. 12,13) and these seven days were called the feast of un Teavened bread (Lov, 23,0-6; ai jjpipar raw afipov Acta 12,3). The first of these, xporn rov aipwv, was therefore the Loth Nisan, and it is manifest that the disciples could not ask Jesus on the 15th, where the feast for the 14th was to be prepared.
To quote Josephus, as some commentators do, to show that in his time the feast of unleavened bread was kept for eight days (Jos. Ant. 2,15.1.), does not help us the firet day of the feast of unleavened bread still remained the 15th, not the 14th. It is evident that the disciples could only ask Jusus before the feast, where they should prepare it, and that it was thus expressed in the original text, has_now been clearly shown by Prof. Dr. D, Kaufmann in the Monatsschr. f. Gesch. u. Wiss. des Jud., 1893, p. 393.
We ktiow that the original text of Matthew was written in Wester Aramoan (Hieron contra Pelag. 3, L: in syre-chaldaicn ser~ mone*); now ili Aramean the preposition "before" and the ordinal number the first" have the same sound, #0 that the Grovk translator, probably " heathen Chris. tian, not versed in Jewish sizes, ovuld mistake the one for the' other.
gmt allows us to judge, how inaccurate were translations i days, and we may expect th takes in the synoptical gasp: are enabled to prove in the translation of the Seventy by the help of the Hebrew text of the Old Testament.
Delitzsch in his Hebrew New Testament has followed the Greek text as Reiuhart did before him, but in the Hebrew version of Salkinson-Ginsburg I find the difficulty noticed, and they accordingly translate or rather correct:—teliphne hdrishén lekhog hammazzéth, i.e. now before the first (day) of the feast of unleavened bre: a," which would be in Greek: xpéa3ev conjecture restores sense to a passage otherwise unintelligible to any one acquainted with the customs of the time of Jesus, G. vor Morttenvoxrr.
18th August.
"In his preface to Matthew he says: Matthaeus evangelium Christi hebraicis littens verbieque comporuit. Quorl quis posted in graecrin transtulerit, non satis centum est. Porro ipsum hebraicum habetur wsque bodle in Caesariensi bidliotkecd," but he does not say that he has seen or used it.
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Text read from the printed page and cleaned; old type leaves the occasional error.