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The correctness of this view is also confirmed by the account in Mat 2:1-11; for Matthew simply relates the arrival of the Magi from the East to worship the new-born King in accordance with the whole arrangement of his Gospel, because he saw in this even a fulfilment of Old Testament prophecies.^[1]

↑ In the quotation of this verse in Mat 2:6, the substance is given freely from memory: Καὶ σὺ Βεθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου, τὸν Ἰσραήλ The deviations from the original text may be accounted for from the endeavour to give the sense clearly, and bring out into more distinct prominence the allusion in the words to David. The γῆ Ἰούδα, in the place of the Ephrata of the original, has sprung from 1Sa 17:12, where Bethlehem is distinguished from the town of the same name in Zebulun in the account of the anointing of David as king, as it frequently is in the Old Testament, by the addition of the word Judah; and γῆ Ἰούδα, “land of Judah,” is attached loosely in apposition to the name Bethlehem, in the place of the more precise definition, “in the land of Judah.” The alteration of the expression, “too small to be among the thousands of Judah,” into οὐδαμῶς ἐλαχίστη, κ.τ.λ., does not constitute a discrepancy, but simply alters the thought with an allusion to the glorification which Bethlehem would receive through the fact of the Messiah's springing from it. “Micah, looking at its outward condition, calls it little; but Matthew, looking at the nativity of Christ, by which this town had been most wondrously honoured and rendered illustrious, calls it very little indeed” (C. B. Mich.). The interpretation of באלפי (among the thousands) by ἐν τοῖς ἡγεμόσιν (among the princes) was very naturally suggested by the personification of Bethlehem, and still more by the thought of the ἡγούμενος about to follow; and it does not alter the idea, since the families (‘ălâphı̄m) had their heads, who represented and led them. The last clause, ὅστις ποιμανεῖ, κ.τ.λ., is simply a paraphrase of בּישׂראל, probably taken from v. 3, and resting upon 2Sa 5:2, and pointing to the typical relation existing between the David born in Bethlehem and the second David, viz., the Messiah. The second hemistich of the verse is omitted, because it appeared superfluous so far as the immediate object of the quotation was concerned.

[1] In the quotation of this verse in Mat 2:6, the substance is given freely from memory: Καὶ σὺ Βεθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου, τὸν Ἰσραήλ The deviations from the original text may be accounted for from the endeavour to give the sense clearly, and bring out into more distinct prominence the allusion in the words to David. The γῆ Ἰούδα, in the place of the Ephrata of the original, has sprung from 1Sa 17:12, where Bethlehem is distinguished from the town of the same name in Zebulun in the account of the anointing of David as king, as it frequently is in the Old Testament, by the addition of the word Judah; and γῆ Ἰούδα, “land of Judah,” is attached loosely in apposition to the name Bethlehem, in the place of the more precise definition, “in the land of Judah.” The alteration of the expression, “too small to be among the thousands of Judah,” into οὐδαμῶς ἐλαχίστη, κ.τ.λ., does not constitute a discrepancy, but simply alters the thought with an allusion to the glorification which Bethlehem would receive through the fact of the Messiah's springing from it. “Micah, looking at its outward condition, calls it little; but Matthew, looking at the nativity of Christ, by which this town had been most wondrously honoured and rendered illustrious, calls it very little indeed” (C. B. Mich.). The interpretation of באלפי (among the thousands) by ἐν τοῖς ἡγεμόσιν (among the princes) was very naturally suggested by the personification of Bethlehem, and still more by the thought of the ἡγούμενος about to follow; and it does not alter the idea, since the families (‘ălâphı̄m) had their heads, who represented and led them. The last clause, ὅστις ποιμανεῖ, κ.τ.λ., is simply a paraphrase of בּישׂראל, probably taken from v. 3, and resting upon 2Sa 5:2, and pointing to the typical relation existing between the David born in Bethlehem and the second David, viz., the Messiah. The second hemistich of the verse is omitted, because it appeared superfluous so far as the immediate object of the quotation was concerned.

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