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frequently delivered in the words of the esta "blished Greek version, in the same manner as "an English translator, in rendering a German

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theological work, would use the words of the "established English version of the Bible, where "the author had quoted that of Luther." Monsieur Huet, (de claris interpretibus), observes, that the Asiatic Jews, whose metropolis was Babylon, used the Paraphrase of Onkelos; the western Jews, whose capital was Alexandria, used the version of the Septuagint; the Jews of Pales tine used the Targum of Jerusalem.

It may not be improper, in this place, to observe, that it is by no means clear, what lane guage was generally spoken in Palestine, in the time of our Saviour. Some, as de Rossi in Italy, and Pfankuche in Germany, maintain it was the Syriac or Aramæan; others, as Diodati of Naples, contend it was the Greek: a middle, and certainly a very probable opinion, is that of Professor Paulus, who, in his two Programmata, lately published at Jena, with the title, "Verosimilia "de Judeis Palestinensibus, Jesu etiam atque

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Apostolis, non Aramaa dialecto sed Græcá

quoque Aramaaizante, locutis," seems to prove, that, though the Aramæan was, at the time, the mother language of Palestine, the Greek, or Hebræo-Greek, was likewise so current in Galilee, and still more at Jerusalem, that our Saviour and his apostles, might, when they judged it best

adapted to their purposes, employ it in their conversations or writings, equally with or in preference to the Syriac.

A splendid edition of the Septuagint is now preparing at Oxford, under the care of Dr. Holmes. It is an imitation of Dr. Kennicott's Bible, containing a collation, from manuscripts found in the different libraries, both in this country and on the continent. Those collations have, of course, in general been made, and the descriptions given, by persons resident in the several places, and Dr. Holmes has certainly employed, for this purpose, men of distinguished literary character. The first volume, comprizing the whole Pentateuch, is published, and presents a great number of various readings; the comparative claims of which to genuineness, we hope some future Griesbach will estimate but it will be a most arduous task, on account of the probable intermixture of the other versions with that of the Septuagint. Dr. Holmes has also published Daniel in the Versions of Theodotion and the Seventy, with various readings of manuscripts, printed editions, fathers, and ancient versions.-Something of the same comprehensive kind as Dr. Holmes's collation, should be attempted for the ancient Latin versions; but this, on account of their variety, will be a still more arduous enterprize.

The Septuagint has always been of the highest authority in the church of Rome: but in the

middle ages, it was little known, and hardly ever used. It is the authentic version of the Greek church; the early Latin versions were generally translations from it. In many instances it differs materially from the Hebrew. In the Pentateuch, the version of the Seventy approaches nearer to the Samaritan, than to the Hebrew text. The difference between it and the Hebrew has not yet been accounted for on satisfactory grounds. At first, it was unfavourably received by the Jews. But the number of Hellenistic Jews increasing, and a Greek translation of the Sacred Writings being necessary for them, it came into use among them, and was sometimes used in the Synagogues in Judæa. The ancient fathers generally referring to it in their controversies with the Jews, it grew out of favour with them: and some of the Talmudists have spoken of it, in the strongest terms of reprobation. They declare, that the day in which it was made, was as fatal to Israel, as that of the golden calf: that, in consequence of it, the earth was, for three days, covered with darkness; and an annual fast, on the 8th of December, was established.

II. 3. Connected with the history of the Septuagint are, the History of the other Versions made of the Old Testament, from the Hebrew into Greek, in the early ages of Christianity, and the Biblical labours of Origen. The first of these versions was made by Aquila, who from a Christian became a Jew, and was accused of designedly mis

translating those passages of the Old Testament, which establish the divine mission and character of Christ. He published two distinct translations; the first was free; the last and most in use, was servile. he was followed by Symmachus, whose translation is supposed to have been clear and elegant; and by Theodotion, whose translation was thought to be more liberal than the second of Aquila, but more strict than the version of Symmachus. A fifth, a sixth, and a seventh version of some parts of the Old Testament were made; the authors of them are unknown.

II. 4. The Biblical labours of Origen are known under the appellation of his Tetraples, Hexaples, Octaples and Enneaples. The Tetraples contained, in four columns, the Greek versions of Aquila, Symmachus, the Seventy, and Theodotion. Having discovered two other versions, he added them to the Tetraples. They constituted together the Hexaples. By prefixing to them the Hebrew text, and transcribing it, in a separate column, in Greek letters, he increased them to Octaples. He afterwards added to them a separate version of the Psalms. With that, they are called his Enneaples. So that, the first column contained the Hebrew text in Hebrew letters; the second, the Hebrew in Greek letters; the third, the version of Aquila; the fourth, the version of Symmachus: the fifth, the Greek text of the Septuagint; the sixth, the version of Theodotion; the seventh, his

fifth Greek edition; the eighth, his sixth Greek edition; the ninth, his last version of the Psalms.

In all his labours, he appears to have directed his attention principally to the Septuagint, with a view to make it conform to the Hebrew text. For this purpose, leaving the text itself of the Septuagint untouched, he shewed, by certain marks, the differences between it and the Hebrew text. His admirers and followers are accused of want of a similar respect for the text of the Septuagint; they are charged with altering the text itself, to make it conform to the Hebrew. If the charge be founded, there may be a wide difference between the present and the original text of the Septuagint; and the discovery of a manuscript anterior to the time of Origen, or bearing evident marks of expressing the original text of such a manuscript, would be an invaluable acquisition.

III.

III. 1. This leads to THE BOOKS OF THE NEW TESTAMENT. Most probably all of them were originally written in Greek, except the Gospel of St. Matthew, and the Epistle of St. Paul to the Hebrews. The Style of the writers has a considerable affinity with that of the Septuagint version; but it is much more free from Hebraisms, and approaches somewhat nearer to the Greek idiom: in each, however, the Hebrew phraseology is discernible. To mention some particulars,—in each,