jkgayle Posted February 28, 2018 Share Posted February 28, 2018 It could not be clearer that Matthew in 22.5 is quoting Zechariah 9.9. What seems to be a bit of literary license of the Greek gospel writer is the specification of the relationship between the two animals Jesus has his two disciples fetch. Zechariah only says this: על־חמור ועל־עיר And the Greek LXX translators say only this: ἐπὶ ὑποζύγιον καὶ πῶλον νέον But Matthew quotes Zechariah saying this in Greek translation: ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου And Matthew quotes Jesus saying this in his Greek rendering: ὄνον καὶ πῶλον μετ᾿ αὐτῆς This gendered Greek language of genesis and of generation by Matthew and by Matthew's Jesus is a marking of sex, of the mother-child relationship of the two who will carry Jesus in as the Messiah. This relationship is linguistically marked by the baby animal, the male offspring of the donkey, the "son" if we will in English: υἱὸν ὑποζυγίου This relationship is linguistically marked by feminine pronoun for the jenny or the jennet, the mother of her little foal: πῶλον μετ᾿ αὐτῆς Wouldn't Matthew's Jewish readers of Greek get this? He's saying Jesus is the son of man, where the Greek Jesus keeps repeating for himself in Matthew to this point points to the fact that he is the male offspring of an ordinary human. And from the get go in this gospel, we all understand. That human parent is not a man, not the man named Joseph. The human parent of this particular son named Jesus is Miriam, aka Mary, the pregnant fiancee of Joseph and then his wife. So that Jesus sends two disciples to find two animals for him to ride into Jerusalem is significant enough. That Matthew and Jesus mark these animals as mother and son seems significant too. This relationship is linguistically marked by the baby animal, the male offspring of the donkey, the "son" if we will in English: 1 Link to comment Share on other sites More sharing options...
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