We must now return to what was stated in our previous chapter when dealing with the Synoptic problem. We there saw that there is a great mass of common material in all three Synoptic Gospels, and saw that Mark was probably used as a groundwork for Matt. and Luke. We therefore are led to the conclusion that the Gospel according to St. Matthew is a combination of a Greek version of St. Matthew's original Hebrew Logia--St. Matthew possibly wrote a Greek version of it as well as the Hebrew--with the Gospel written by St. Mark. The combination was apparently made either by the apostle himself, or by a disciple of the apostle as the result of his directions. The Catholic Jewish Christians, knowing that the Gospel contained St. Matthew's own Logia, and that the rest of the Gospel was in accordance with his teaching as delivered to them, called it "the Gospel according to Matthew." The less orthodox Jewish Christians, as we have seen, invented a Gospel of their own. A little help is given us by the internal evidence afforded by Matt. The author appears to be writing for Greek-speaking converts from Judaism, who need to have Hebrew words interpreted to them. Thus he interprets "Immanuel" (i. 23), "Golgotha" (xxvii. 33), and the words of our Lord on the cross (xxvii. 46). The numerous quotations from the Old Testament have for a long time exercised the ingenuity of scholars, who have believed that they enable us to determine how the Gospel was written. On the whole these quotations suggest two conclusions: (1) That the evangelist knew both Greek and Aramaic, (2) that the Gospel is not a mere translation from the Aramaic or Hebrew. Roughly speaking, the quotations which St. Matthew has in common with the other Synoptists are from the Greek (Septuagint) version of the Old Testament, while those which are peculiar to his {37} Gospel show that the Hebrew has been consulted. Altogether the quotations number 45. Of these there are 11 which are texts quoted by the evangelist himself to illustrate the Messianic work of our Lord, and 9 of the 11 seem to imply a knowledge of Hebrew. They are i. 23; ii. 15, iv. 15-16, viii. 17, xii. 18-21; xiii. 14-15; xiii. 35b; xxi. 5; xxvii. 9, 10. The other 34 texts comprise the quotations which are made in the discourses of our Lord, and they are sometimes called context-quotations or cyclic quotations, as coming in the cycle of discourses. Perhaps 6 or 7 of these 34 texts imply a knowledge of the Hebrew. But it is certain that this class of quotations is far nearer to the Septuagint than the other class. This conclusion remains good in spite of the fact that even the Messianic quotations show the influence of the Septuagint, _e.g._ in i. 23 the writer uses the Septuagint, inasmuch as the Greek word translated "virgin" _necessarily_ implies the unique condition of the mother of our Lord, whereas the corresponding Hebrew word does not _necessarily_ imply the same condition. Now, it is plain that if the