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authority and accuracy of the sacred Scriptures? Especially is it important to ascertain what are the facts. In dealing with these matters, writers have substituted speculations for facts, until the reader often knows not what to attribute to the one and what to the other. He who can eliminate the one from the other, who can show distinctly what is properly substantiated as truth, and what is hypothetical and imaginary, will perform a real, though it be humble, service both to the cause of science and the Bible. Such is the object which I have proposed to myself in this work. And if in some instances, as will unavoidably be the case, it shall, from a deficiency of the data, be necessary, in order to bridge over a chasm, to make suppositions and draw inferences, in other words to speculate, — I shall endeavor to do it in such a way that my readers shall know I am speculating, and not reciting facts.

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Inasmuch as the question before us implies a comparison between the Bible Chronology and that alleged to be demonstrated by Science, there will be an advantage in exhibiting.the former in this place. WHAT, THEN, DO THE SCRIPTURES TEACH US AS TO THE AGE OF MAN ON THE EARTH?

It is well known that there are considerable discrepancies in the conclusions which have been

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reached by different authors on this subject. The ages of the patriarchs who lived before Abraham are variously given in the three ancient versions of the Pentateuch, the Hebrew, the Samaritan, and the Greek of the Septuagint, the variations amounting in the aggregate to about fifteen hundred years. We have not space to go at length into the origin of these discrepancies, or attempt to decide positively which of them is most accurate. Each version may have been subject to alteration, perhaps by accident, perhaps also by design. I will only say that the numbers of the SEPTUAGINT appear to me the most. probable, and best give the true chronology as recorded by Moses, a little indefiniteness being admitted as possible in consequence of various readings.

The following is an outline of the chronology of the Septuagint, according to our most approved texts of that version of the Old Testament Scriptures. These texts are, (1) that of Cardinal Mai's edition, which is after the celebrated Vatican MS., and, (2) that of Tischendorf, which is from a collation of most ancient MSS., the Vatican being the basis.* We make Mai our basis, giving the various readings of Tischendorf.

* Tischendorf says in his title-page, Romanum emendatius edidit,

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Textum Vaticanum omnem lectionis varietatem

While it is not within our object to enter into any discussion in regard to the comparative claims of the Septuagint and Hebrew chronologies, still, in order to afford the facility of comparing the two, I shall notice the points of difference between them, and give a parallel synopsis of both at the close. PERIOD I. FROM THE CREATION OF ADAM TO THE FLOOD.

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The above table differs from a corresponding one drawn from the Hebrew in this: The lives of the

Codicum Vetustiorum Alexandrini, Ephraemi Syri, FridericoAugustani, subjunxit.” And Mai says (title-page), “Ex antiquissimo Codice Vaticano." But as the first forty-six chapters of Genesis are wanting in this MS., we can easily account for the difference between Tischendorf and Mai in regard to some of the patriarchal numbers hereafter noticed.

first five and the seventh patriarchs, before the birth of the son who succeeded in the patriarchal line, in the Hebrew, are just a century shorter, which century is added to the residue of life, making the whole life precisely the same; the years of Lamech before the birth of Noah are, in the Hebrew, one hundred and eighty-two, his residue five hundred and ninety-five, and his whole life seven hundred and seventy-seven years, instead of as above. In the Hebrew, then, the duration of the period is sixteen hundred and fifty-six years.

The various reading of one hundred and sixtyseven, in the life of Methuselah, is edited by Tischendorf.

PERIOD II. FROM THE FLOOD TO THE BIRTH OF

ABRAHAM.

Shem, after the flood to the birth of Arphaxad,
Arphaxad, to the birth of a son,

2. Cainan,

3. Sala,

4. Eber,

5. Peleg,

6. Reu, 7. Serug,

8. Nahor,

Years.

2

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135

130

130

134

130

132

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(79) 179

70

. (1072) 1172

According to the Hebrew, the lives of the first seven patriarchs (excluding Cainan) are just a hundred years shorter before the birth of a son, Cainan is entirely omitted, and the years of Nahor, previous to the birth of Terah, are only twenty-nine, making the period two hundred and ninety-two years."

The reading seventy-nine, in the life of Nahor, is found in many MSS., and is edited by Grabe, and by Field in an edition of the LXX recently published by the Society for Propagating the Gospel. But one hundred and seventy-nine is edited by both Mai and Tischendorf, and, in fact, by almost all editors of the LXX.

PERIOD III. FROM THE BIRTH OF ABRAHAM TO THE

EXODUS.

In regard to the duration of this period there is no difference between the Septuagint and the Hebrew. By a wonderful agreement of almost all chronologers, both ancient and modern, this duration is estimated at five hundred and five years. The texts upon which this estimate is based are the same in the Septuagint as in the Hebrew. These texts are, Gen. xii. 4 and Ex. xii. 40, 41.

Abraham was seventy-five years old at the "Call,"

*Usher and some others

hundred and fifty-two years.

Hebraists — make this period three

This is done by making Abrahain

to be born in the one hundred and thirtieth year of Terah, comparing Gen. xi. 32 with xii. 4.

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