Matt. vii. 6, “Give not that which is holy to dogs, neither cast ye your pearls before swine.” The word “holy,” τὸ ἅγιον, is a misinterpretation of the Aramaic קרשא, a gold jewel for the ear, head or neck.(264) The translator mistook the word for קורשא, or קרשא without ו “the holy.” The sentence in the original therefore ran, “Give not a gold jewel to dogs, neither cast pearls before swine.” Matt. v. 37, “Let your conversation be Yea, yea, Nay, nay.” This is meaningless. But if we restore the construction in Aramaic we have יהןא לכם הן הן, לאו לאו, and the meaning is, “In your conversation let your yea be yea, and your nay be nay.” The yea, yea, and nay, nay, in the Hebrew come together, and this misled the translator. St. James quotes the saying rightly (v. 12), “Let your yea be yea, and your nay, nay; lest ye fall into condemnation.” It is a form of a Rabbinic maxim, “The yea of the righteous is yea, and their nay is nay.” It is an injunction to speak the truth. We have therefore good grounds for our conjecture that St. Matthew’s genuine “Sayings of the Lord” form a part of the Canonical Gospel. We have next to consider, Whence came the rest of the material, the record of the “doings of the Lord,” which the compiler interwove with the “Sayings”? We have tolerably convincing evidence that the compiler placed under contribution both Aramaic and Greek collections. For the citations from the Old Testament are not taken exclusively from the Hebrew Scriptures, nor from the Greek translation of the Seventy; but some are taken from the Greek translation, and some are taken from the Hebrew, or from a Syro‐Chaldaean Targum or Paraphrase, probably in use at the time. Matt. i. 23, “A virgin shall be with child, and shall bring forth a son.” This is quoted as a prophecy of the miraculous conception. But it is only a prophecy in the version of the LXX., which renders the Hebrew word παρθένος, “virgin.” The Hebrew word does not mean virgin exclusively, but “a young woman.” We may therefore conclude that verses 22, 23, were additions by the Greek compiler of the Gospel, unacquainted with the original Hebrew text. Matt. ii. 15, “Out of Egypt have I called my son.” This is quoted literally from the Hebrew text. That of the LXX. has, “Out of Egypt have I called my children,” τὰ τέκνα. This made the saying of Hosea no prophecy of our Lord; consequently he who inserted this reference can have known only the Hebrew text, and not the Greek version. But in ii. 18, the compiler follows the LXX. And again, ii. 23, “He shall be called a Nazarene,” Ναζωραῖος. The Hebrew is כזר of which Ναζωραῖος is no translation. The LXX. have Ναζιραῖος. The compiler was caught by the similarity of sounds. Matt. iii. 3. Here the construction of the LXX. is followed, which unites “in the wilderness” with “the voice of one crying.” The Hebrew was therefore not known by the compiler.