words which he gives us. It appears then that the assertion, that this Epistle was written in Hebrew, is altogether groundless, and that it arose from many false suppositions, which render it more incredible, than if it made use of no pretence at all. And there are not wanting evidences in the Epistle itself, of its having been originally written in the language wherein it is still extant; and those such as few other books of the New Testament can afford, should the same question be made about them.

§ 5. Moreover, in the confirmation of our persuasion, it is by some added, that the testimonies made use of in this Epistle out of the Old Testament, are taken from the translation of the LXX. and that sometimes the stress of the argument rests on somewhat peculiar to that version, which could not have been done, had the Epistle been written originally in Hebrew. But because this assertion contains other difficulties in it, and is built on a supposition which deserves a farther examination, we shall refer it unto its own place and season, which ensues.

EXERCITATION V.

1. Testimonies cited by the apostle out of the Old Testament. 2-13. Compared with the original and translations. § 14-21. Whence the agreement of some of them with that of the LXX.

$1. THERE HERE is not any thing in this Epistle that is attended with more difficulty, than the citation of the testimonies out of the Old Testament that are made use of in it. Hence some, from their unsuitableness as they have supposed to the author's purpose, have made bold to call in question, if not to reject the authority of the whole. But the matter of them, and the wisdom of the apostle in their application, must be treated of in the respective places where they occur. We shall then manifest how vain and causeless are the exceptions which have been laid against them, and how singularly they are suited to the proof of those doctrines and assertions, in confirmation whereof they are produced. But the consideration of the words also in which they are expressed, as these vary frequently from the original, is attended with some difficulty. And this concernment of the apostles's citations, to prevent further trouble in the exposition of the several places, may be previously considered. Not that we shall here explain and vindicate them from the exceptions mentioned, which must of necessity be done afterwards as occasion offers; but we shall only discover in general, what respect the apostle's expressions have unto the original, and to the old translations thereof; and remove some false inferences that have been made on the consideration of them. To this end I shall briefly examine them all, and compare them with the places whence they are taken.

בני אתה .petual ellipsis

§ 2. CAP. i. 5. υιος μου εί σύ, εγώ σήμερον γεγέννηκα σε Thou art my Son, this day have I begotten thee, from Psal. ii. 7. The words exactly answer the original, with the addition only of the verb substantive, whereof in the Hebrew there is almost a per-And the same are the words in the translation of the LXX. In the same verse, εγω έσομαι αυτώ εις πατέρα, και αυτός εσται μοι εις ύιον I will be unto him a father, and he shall be unto me a son, from 1 Chron. xxii. 10. The LXXis different as to the order of the words: αυτός εσται μοι εἰς όσον, και εγώ έσομα αυτω εις πατερα· which also is the order of the sentences in the original, the apostle using his own liberty, and varying from them both; so that this quotation is not directly from that translation.

Ver. G. και προσκυνησάτωσαν αυτω πανίες αγγελοι Θεου· And let all the angels of God worship him, from Psal. xcvii. 7. without change, only R, Gods, is rendered by the apostle, ayshos Oo, the angels of God; of the reason whereof afterwards. The LXX. προσκυνησατε αυτω παντες αγελοι αυτου· Worship him all ye his angels, differing from the apostle both in form of speech and words. Hence some not understanding whence this testimony was cited by the apostle, have inserted his words into the Greek Bible, Deut. xxxii. 43. where there is no colour for their introduction, nor any thing in the original to answer unto them; whereas the Psalmist expressly treateth of the same subject with the apostle; to the reason of which insertion into the Greek version, we shall speak afterwards.

Ver. 7. ὁ ποιων τους αγγέλους αυτου πνευματα, και τους λειτουργούς αυ Tou Tugos Proya: Who maketh his angels spirits, and his ministers a flame of fire, from Psal. civ. 4. The LXX. Tug Oheyor, a flaming fire. Heb. oh ws, fire of flame. Aquila, ug λaßeor, a vehement fire. Symmachus, givny hoya, a fiery flame; much variety, with little or no difference, as it often falls out amongst good translators rendering peculiar Hebraisms, such as this is. The apostle's expression is his own, not borrowed from the LXX.

Ver. 8, 9. ὁ θρονος σου, ὁ Θεός, εις τον αιώνα του αιώνες (9 ) ραβδος ευθυτῆλος ή ραβδος της βασιλείας σου ηγάπησας δικαιοσυνην, και επίσης σας ανομίαν· δια τούτο έχρισε σε ὁ Θεός, ὁ Θεός σου, ελαιον αγαλλιάσεως πα ρα τους μετόχους του. Thy throne O God for ever and ever. (The verb substantive is left out by the apostle in answer unto the

rendered d etes, for אלהים and כסאך אלהים עולם ועד,original

Oa, which the apostrophe requires). A sceptre of uprightness is the sceptre of thy kingdom: thou hast loved righteousness, and thou hast hated iniquity, wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. The words exactly answer the original, and they are the same in the translation of the LXX. and whence that coincidence was, we shall afterwards inquire. Aquila somewhat otherwise, o govos σov Oil Eiç diavα xal

ETI.

Symmachus, alwvios xa: Ti ("TV came to be translated, from likeness of sound), in `ou, O God, he expresseth the apostrophe, which is evident in the context. Exalgov subutatos, oxna Tear Barinelas cov a he renders by exnigov, sceptrum, a sceptre, properly, as we shall see afterwards, on Gen. xlix. 10. quintas norßua, thou hast hated ungodliness, impiety, v-shaiw xagas, with the oil of joy, pww pow. Symmachus, thaw ay dasopov, another word of the same signification with that used by the apostle, from Psal. xlv. 6, 7.

Ver. 10, 11, 12. συ κατ' αρχας, κυρίες την γην εθεμελίωσας, και έργα των χειρών σου εισιν οι ουρανοι αυτοι απολούνται, συ δε διαμένεις, και παντες ὡς ἱμάτιον, παλαιωθήσονται και ώσει περιβολαίων ελίξεις αυτους, και αλλαγή

σονται συ бе д αυτος εί, και τα έτη σου ουκ εκλείψουσι. And thou, Ο 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 us reads anλages, 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 Kuge, 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 in, žus, thou shalt roll up, and immediately render 1, λλynovas, 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 his own purpose.

Ver. 13. καθον εκ δεξίων μου, έως αν θα τους εχθρούς σου ὑποποδίον των πωδών σου. Sit thou at my right hand, until I place thine enemies the footstool of thy feet from Psal. cx. 1., at my right hand, ex değiwr, 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. Cmap. ii. 68. τι εστιν ανθρωπος, ότι μιμνήσκη αυτου, η ύιος ανθρωπου ότι επισκεπτη αυτον· ηλατίωσας αυτον βραχυ τι παρ' αγγέλους, δοξη και τιμη εστεφανωσας αυτον, και κατέστησας αυτον επι τα έργα των χείρων 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, Beax T

from the ambiguous signification of the מעט מאלהים Tage Osov

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.-Aλe, saith he, τι ὁ κατ' ανδρα ότι μνημονεύεις αυτον. Another book reads, What is he according to man that thou rememberest him? 71 i nær' aròga, is not w, but Ti vegos entos, What is mortal man?-Again,

άλλος αντί του, επισκεπτη αυτον, επισκεψη αυτόν. Another, instead of thou visitest him, that thou wilt visit him—Again, nλarlwoas autor βραχυ τι παρ' αγγέλους, έτερος, βραχε τι παρα θεον, άλλος ολίγον παρα Θεόν, 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 ferent was their pronunciation of the Hebrew from that in use amongst us. Again, he adds, rigos deža mai siμn orejus avtov, thou shalt crown him with glory and honour; and yet, adλos, éžovoia?iiv #5oisas avtoy, 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 Greck Bible, was translated thither from this place of the apostle.

§ 5. Ver. 12. απαγγέλω το όνομα σου τοις αδελφοις μου, εν μέσω εκκλη sias buvnow ov 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. διαγήσομαι το όνομα; ΠΡΟΥ.

Ver. 13. εγω ετομαι πεποιθως επ' αυτω· I will put my trust in him: from Psal. xviii. 3. LXX. hain Ex' Luter, I will hope in him; but 120 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, hip, 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. σημερον εαν της φωνής αυτόν ακούσητε, μη σκληρυ νητε τας καρδίας ύμων, ὡς εν τω παραπικρασμώ, κατά την ημέραν του πειρασμού εν τη ερημων ἐν επειρασαν με οι πατέρες ύμων, εδοκίμασαν με, και είδον τα εργα μου τεσσαράκοντα έτη δύο προσώχθισα τη γένια εκείνη, και ειπον αει πλανώνται τη καρδια αυτοι δε ουκ έγνωσαν τας όδους μεν ως ώμοσα εν τη οργή με ει εισε λεύσονται εις την καταπαυσιν με 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