σονται· σὺ δὲ ὁ αυτος εί, και τα έτη σου ουκ εκλείψουσι. And thou, Lord, in the beginning, hast founded the earth, and the heavens are the works of thine hands they shall perish, but thou remainest, and they shall wax old as doth a garment. And as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail: from Psal. cii. 26-28. And these

words of the apostle are now exactly in the Greek Bibles. Some little difference there is in them from the Hebrew, the reason, whereof we shall afterwards give an account of. Symmachus for a reads anλažus, and so did the copies of the LXX. of old, the word being yet retained in some of them, and reckoned by all amongst the various readings of that translation. The word Kugis, O Lord, inserted by the apostle, is also undoubtedly taken from hence into the Greek Bibles. For as the inserting of it was necessary unto the apostle to denote the person treated of, so it is not in the original, nor will the context of the Psalm admit of it; so that it could no otherwise come into that place, but from this of the apostle. Nor is it probable that the LXX. would translate bn, exigus, thou shalt roll up, and immediately render, aλorras, they shall be changed; but here also the words have been borrowed from the apostle, whose design was not exactly to translate, but faithfully to apply the sense of the place unto Iris own purpose.

Ver. 13. καθον εκ δεξιών μου, έως αν θα τους εχθρούς σου ὑποπόδιον των πωδών σου. Sit thou at my right hand, until I place thine enemies the footstool of thy feet from Psal. cx. 1.7, at my right hand, ex deği, in the plural number, of the reason of which change and manner of expression, we shall treat in its proper place. And here there remains nothing of difference in any old translation.

§ 4. Chap. ii. 68. τι εστιν ανθρωπος, ότι μιμνήσκη αυτού, η ύσος αν θρωπου ότι επισκέπτη αυτόν ηλατίωσας αυτον βραχυ τι παρ' αγγέλους, δοξη και τιμη εστεφανωσας αυτον, και καλέστησας αυτον επι τα εργα των χειρών σου παντα ὑπεταξας ὑποκάτω των ποδων αυτού. What is man that thou art mindful of him, or the Son of man that thou visitest him? thou hast made him less for a little while than the angels, thou hast crowned him with glory and honour, and hast set him over the works. of thy hands. Thou hast subjected all things under his feet: from Psal. viii. 5-8. The words of the apostle are the same with those in the present copy of the LXX. Theodotion, Beaxy T

from the ambigious signification of the מעט מאלהים sege Oion

word, about which great stirs have been raised, whereof in their proper place. Chrysostome on this text mentions some different translations of the words of the Psalms.-AAλ, saith he, τι ὁ κατ' ανδρα ότι μνημονεύεις αυτον. Another book reads, What is ke according to man that thou rememberest him? ri i nxr' avdga, is not w, but I avegwπos bvntos, What is mortal man? Again,

άλλος αντί του, επισκεπτη αυτον, επίσκεψη αυτόν. Another, instead of thou visitest him, that thou wilt visit him —Again, nλail wous autor βραχυ τι παρ' αγγελους, έτερος, βραχυ τι παρά θεον, άλλος ολιγον παρα Θεον, instead of less, or a little while than angels, another, a little less than God: and another, less than God. And he adds, the HeSo dif

ותחסרהו מעט מאלהים,brew is ovargeon utr ua slots

ferent was their pronunciation of the Hebrew from that in use amongst us. Again, he adds, rigos dožn xai timen orefus avroy, thou και τιμη στεψεις αυτων, shalt crown him with glory and honour; and yet, aλλos, ežovcialeiv *xontas avrov, thou madest him to have power. From all which variety, it is most evident, that there were various readings of this context in the ancient copies of the LXX. for no footsteps of them appear in the remains of Aquila, Theodotion, or Symmachus, and that therefore the common reading which is now fixed in the Greek Bible, was translated thither from this place of the apostle.

§ 5. Ver. 12. απαγγέλω το όνομα σου τοις αδελφοις μου, εν μέσω εκκλή sias iμvnoa oz. I will declare thy name unto my brethren: in the midst of the congregation I will sing praise unto thee: from Psal. xxii. 23. The LXX. diagnσopeas to oveμa; ON.

Ver. 13. εγω έσομαι πεποιθως επ' αυτω· I will put my trust in him: from Psal. xviii. 3. LXX. iw en' autos, I will hope in him; but 12-708 is rightly rendered by the apostle, I will trust in him. The LXX. have these words of the apostle, Isa. viii. 17. where the words of the original are, np, and I will wait for him; so that their words seem to be taken from this place of the apostle, as apprehending his testimony to be cited from the prophet; which, that it is not, we shall prove evidently afterwards.

The same verse, ιδου εγω και τα παιδια & μοι εδωκεν ὁ Θεός· Behold I and the children which God hath given me : from Isa. viii. 17. § 6. CHAP. iii. 7—11: σήμερον εαν της φωνής αυτόν ακούσητε, μη σκληρυ θητε τας καρδίας ύμων, ὡς εν τω παραπικρασμώ, κατά την ημεραν του πειρασμού εν τη ερήμω ότι επείρασαν με οι πατέρες ύμων, εδοκίμασαν με, και είδον τα εργα μου τίσσαράκοντα έτη δύο προσώχθισα τη γενια εκείνη, και είπον αεί πλανώνται τη καρδια αυτοι δε ουκ έγνωσαν τας όδους με ὡς ώμοσα εν τη οργή με: ει εισε AUTOTTAI ES TŴY XATATAV μs To-day if you will hear his voice, harden not your hearts, as in the day of provocation, in the day of temptation in the wilderness, when your fathers tempted me, proved me, and saw my works forty years: wherefore I was grieved with that generation, and said, they do always err in heart, and they have not known my ways: so I sware in my wrath they shall not enter into my rest: from Psal. xcv. 7--11. The translation of the LXX. agrees with the words of the apostle, both of them answering the original. Only the apostle clearly to express the reason of God's judgments on that people in the wilderness, distinguisheth the words somewhat otherwise than they are in

the Hebrew text. For whereas that saith, When your fathers tempted me, proved me, and saw my works : forty years long was I grieved with that generation. The apostle adds that season of forty years to the mention of their sins, and interposing dio wherefore, refers his speech unto the words foregoing, as containing the cause of the ensuing wrath and judgment. And though our present copies of the Greek Bibles distinguish the words according to the Hebrew text, yet Theodoret informs us, that some copies made the distinction with the apostle, and added διο before προσωχθισα, which also is observed by Nobilius; and this could arise from no other cause but from an attempt to insert the very words of the apostle into that text; as did the πον also, reckoned amongst its various readings, though ειπα remain in the vulgar editions.

§ 7. CHAP. iv. 4. και καλέπαυσεν ὁ Θεός εν τη ήμερα τη έβδομη απο πάντων των έργων αυτου And God rested on the seventh day from all his works, from Gen. ii. 2. The apostle adds & Θεος to the text, to complete his assertion; and leaves out πων των, which he had made, as not to his purpose. The LXX. has av εποίησε, and in other respects also differs from the apostle.

εποίησε,

§ S. CHAP. v. 6. συ ἱερευς εις τον αιώνα κατα την ταξιν Μελχισεδες. Thou art a priest for ever after the order of Melchisedec, from Psal. cx. 4. So also the LXX. 27 by, with jod superfluous ; κατα λόγον, αποτο Μos. There is nothing of variety remaining in these words from any other translations.

Ver. 14. ευλογων ευλογήσω σε, και πληθύνων πληθύνω σε Blessing I will bless thee, and multiplying I will multiply thee, from Gen. xxii. 17. The LXX. πληθύνω το σπέρμα σου, I will multiply thy seed.

§ 9. CHAP. viii. 912, ιδου ήμεραι έρχονται λέγει Κύριος (LXX. φησί κύριος) και συντελέσω επι τον οίκον Ισραηλ, και επι τον οικον Ιουδα διαθήκην καινην (LXX. διαθήσομαι τα οικω Ισραηλ διαθήκην καινήν) ου μετα την διαθήκην την εποιησα τοις παίρασιν αυτων (LΧΧ. ην διεθεμεν, εν ήμερα επιλαβομένου μου της χειρος αυτών, εξαγαγειν αυτους εκ γης Αιγυπίας, ότι αυτοί ουκ ενέμειναν εν τη διαθήκη μου, καγω ημέλησα αυτών λεγει Κύριος· ότι αυτη ἡ διαθηκη, ἣν διαθήσομαι του οικω Ισραηλ μέλα τας ημέρας εκείνας, λεγει Κυριος, διδους νόμους μου (LΧΧ. διδους δωσω) εις την διάνοιαν αυτών, και επι καρδίας αυτων επιγραψω αυτούς· και εσομαί αυτοίς εις θεον, και αυτοί εσω ενται μοι εἰς λαον· και ου μη διδάξωσιν έκαστος τον πλησιον αυτου, και εκασο τος τον αδελφον αυτου, λέγων Γνώθι τον Κυριον οτι παντες ειδήσουσι με, από μικρού αυτών έως μεγάλου αυτών· ότι ιλεων εσομαι ταίς αδικιαις αυτών, και των αμαρτιών αυτών, και των ανομίων αυτών ου μη μνησθω ετι — Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah. Not according to the covenant that I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the

house of Israel, After those days, saith the Lord, I will put my laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying know the Lord; for all shall know me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more. From Jer. xxxi. 32-35. Instead of Tov mancior, his neighbour, ver. 11. the LXX. read to But some copies of the LXX. read

his fellow citizen. and some of this text λ, which makes it evident that there hath been tampering to bring them to uniformity. But the greatest difficulty of this quotation ariseth from the agreement of the apostle's words, and the translation of the LXX. where both of them seem to depart from the original. For those words in the Hebrew text, ver. 33. ' X 17 TWN Dany, which my covenant they made void, and I was an husband unto them, or ruled over them, are rendered by them, ουκ ενεμειναν εν τη διαθήκη μου, καγω ημέλησα αυτών, and they continued not in my covenant, and I regarded them not. The reason of the apostle's translation of those words, we shall manifest and vindicate in our exposition of the context. At present I only observe the coincidence of the apostle's words with those of the LXX. and that in a passage in which they both seem to differ from the original, and from all translations except the Syriac and the Arabic, which are made out of the LXX. though the Syriac follow it not in the confused transpositions that are made of Jeremiah's prophecies, from Chap. 25. to Chap. 40. as the Arabic doth. This coincidence shall be explained when we have recounted the remaining testimonies, whereof some are attended with the same difficulty.

$10. CHAP. ix. 20. TOUTO TO αima διαθήκης της ενετείλαίο προς υμας ο Θεος. This is the blood of the covenant, which God hath enjoined unto you. From Exod. xxiv. 8. The sense of the Hebrew text is alluded unto, not the words absolutely. The LXX. dou To αίμα της διαθήκης της διεθητο Κυριος προς ύμας; with much difference from the words of the apostle.

§ 11. CHAP. X. 5. θυσίαν και προσφοραν ουκ ηθέλησας, σωμα κατηρα Thaw Mos. Sacrifice and offering thou wouldst not have, a body thou hast prepared me. From Ps. xl. 6. So also the LXX. both with great difference from the original. For, my ears hast thou digged or bored, is rendered, a body thou hast prepared me. Of the reason of which difference and agreement, we shall treat afterwards.

Ver. 6. ὁλοκαυλωματα και περι αμαρτιας ουκ ευδόκησας ; “ in burnt-offerings and sacrifices for sin thou hast had no pleasure." Heb. ws, thou hast not required; the apostle expresseth exactly

the sense of the Holy Ghost, but observes not the first exact signífication of the word. The LXX. σs and in some copies nous soughtest not.

Ver. 7. ιδου ήκω, εν κεφαλίδι βιβλιου γεγραπίαι περί εμου, του ποίησαι ὁ Θεος το θέλημα σου. Behold I come; in the head or beginning of the Book it is written of me, to do thy will O God. That is, Gen. iii. 15. Heb. 70 nhan in the roll of the book. Symmachus, su

τω τευχές του όρισμου, In the volume of tlry determination. Aquila, εν τω ειληματι in the roll, εν τόμω in the section. LXX. του ποιησαν το θέλημα του ω. Θεος μου ηβουλήθην, I was willing to do thy will, Ο mg God.

Ver. 38. ὁ δε δικαιος εκ πιστεως (LXX. μου) ζησεται, και EXY UTI5τειληται ουκ ευδοκει ἡ ψυχη μου εν αυτω. But if any draw back my soul shall have no pleasure in him, from Habak. ii. 4. The words of the prophet are transposed, and the beginning of the last

Behold it is הנה עפלה לא ישרה נפשו בו .clause much altered

lifted up, his soul is not right in him; but the sense and intend ment of the Holy Ghost is preserved, as shall be manifested.

§ 12. CHAP. xii. 5, 6. vie μov (μov is not in the LXX. Heb. “2 my Son) μη ολιγωρεί παιδείας Κυρίου, μηδε εκλυον υπ' αυτού ελεγχόμενος, όν γαρ αγαπά Κύριος παιδεύει (LXX. ελέγχει, and in some copies παι δενει, from this place of the apostle) και μαστιγοι παντα υιον ὁν παραdexelai, My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, from Prov. iii.

and as a father the son whom he delighteth וכאב את בן ירצה .12

in. The sense is retained, but the words not exactly repeated. Aquila, DND μen axodoxicaσov, reject not, pn-ba. Theodotion, unde eyxannons, neither vex thyself.

§13. CHAP. xiii. 5. ou pen or ceva, ond ou un σe eynatakinw; I will not leave thee, neither will I forsake thee, from Josh. i. 5. The LXX. in different words ; ουκ εγκαταλείψω σε, ουδε υπεροψομαι σε I will not leave thee, neither will I despise thee. The apostle's words exactly express the original.

Ver. 6. Is from Psalm cxviii. 6. without any difficulty attending it.

§ 14. And these are all the places that are cited nara gntov, by the apostle in this Epistle out of the Old Testament. Very many others there are which he either alludes unto or expounds, that are not of our present consideration. Neither are these

here proposed to be unfolded as to the sense of them, or as to the removal of the difficulties with which the application of them by him is attended. This is the proper work of the exposition of the Epistle. All at present aimed at, is to present them in one view, with their agreement, and differences from the original and translations, that we may the better judge of his manner of proceeding in the citing of them, and what rule he