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reading, the period in Dan. viii. 14, 8x avebn, o qroup.acer DEOS TOIS ayaand also the 1260 years are cer

autoy (Sept. Is. lxiv. 4.) tainly elapsed, and ihe redemption ATO T8 alwvos ex yucusantay, sde o of the church (Luke xxi. 28, 31) is opfandot nuwe zidov Egy The B, in all probability seventy years near και τα ερχα σ3, α ποιησεις τους υπόer at hand than Mr. Faber's scheme feverly RECY.—“ From the beginleads him to believe. I shall finish ning we have not beard, veither by assuring my most respectable have our eyes seen a God, besides opponent, that it is to this particular thee, and thy works, which thou wilt and most consolatory conclusion, I do for those who wait for mercy. have all along desired to arrive; and It is, at first glance, evident, that not to establish a system, as he seems the apostle did not quote from to insinuate: and to the above con- the Septuagint: but this by no clusion what Christian would not means removes the difficulties at. wish to arrive, that sees the calami. tending the passage, which are such, ties of the times in which we live, and so great, that they have driven and the awful dangers which threa some learned men to almost despeten us? Who is the Christian that rate measures; namely, either to does not, in these times, say with condemn the Jews of wilfully corthe beloved disciple, Amen, eren so rupting their Scriptures, or to supcome quickly, Lord Jesus ?

pose that the apostle prefixes “ Thus &c.

it is written," to a quotation from

the Apocrypha! The Hebrew may I add, for the satisfaction of the literally be rendered, “ And from

I add, for the satisfaction of the the beginning men have not heard, reader, the title of the Chisian edition of Daniel, which with the Al they have not received by the ear, dine and some other editions of the eye hath not seen, O God, besides

thee, ŁXX., is to be found in the lie him who waiteth for him’---or,

one who will perform for brary of the University of Glasgow, who doeth so for him that waiteth -"'Daniel Secundum Septuaginta for him.'” (Marg. reading.) " For ex Tetraplis Origenis nunc primum editus e singulari Chisiano codice ed by the ear; nor hath eye seen

men have never heard, nor perceivannorum supra lɔccc. Romæ Typis

a God beside thee, who doeth such Propagandæ Fidei, clɔlɔccLXXII.

things for those that trust in him.” (Bp. Louth.) It is evident, that the

apostle gives the general meaning QUOTATIONS FROM THE OLD TESTA

of the passage as an inspired writer; MENT IN THE NEW, COLLATED WITH

that he calls the reader's attention

to it, without either quoting the Sepe (Continued from p. 216.)

tuagint, or translating the Hebrew, 1 Cor. i. 19. This is quoted from or even copfining himself to it. the Septuagint (Is. xxix. 14), ex Whether any errors have crept into cept the last word, asTROW (Cor.) the Hebrew iext, or not, this seems 250 (Sept.)

evidently to be the case. The Hebrew is passive, “ The L. 16. Tbis is nearly a quota. wisdom of their wise men shall tion from the Septuagint (Is. xl. 13.) perish," &c.: but the meaning is yap is added : xX1 FIS AUTO OIL 682.95 the same.

εγενετο is omitted: συμβιβασει is 31. This is not a quotation, put for oupe 6168. The clause, omitted thongh introduced by “ As it is here, is quoted Rom. xi. 34. The written,” hut only gives the general quotation varies in words from the sense of several scriptures. (Is. xly. llebrew, but not in its general 27. Ixv, 16. Jer. iv. 2. ix. 23, 24.) meaning.

ii. 9. 'A 08.gov.mos 84 side, xx! iii. 19. 'ο δρασσομενος της σοφες ας ακ γκασε, και επι καρδιας ανθρωπο εν τη παχυργια αυτων (Sept.

THE SEPTUAGINT.

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v. 18.) “Ο καταλαμβανων σοφες do his words agree either with the Σ' τη φρονησε,

Either transla- Şeptuagint or the Hebrew. It is tion gives the import of the He- probable that he had the words of brew; but few impartial judges God, by Hosea, in contemplation; will think this a quotation from the but that, in the ardour of his mind, Septuagint.

he gave the challenge, as it were, to 20. This is from the Sep- death and hades (the grave, or the tuagint, except as it substitutes invisible world), in bis own words, Fopwy for avôpwtwv; in which it or rather in those of the Holy Spirits yaries equally from the Hebrew. who spake by bim. It appears to me that a writer, not conscious of divine inspiration, yet

2 Corinthians. completely upright, would not have iv. 13. Exactly from the Sep ventured on such a deviation. tuagint, and a good translation of

ix. 9. Exactly from the Sep- the Hebrew (Ps. cxvi. 11.) tuagiot, and according to the He vi. 2. Exactly from the Septua. brew (Deut. xxiv. 4.)

gint, which literally translates the X. 7. Exactly from the Sep- Hebrew (Is. xlix. 8. tuagint, and according to the He 16 Οι ενοικησω εν αυτοις brew (Exod. xxxii. 6.) The Hebrew (Sept. Leo. xxvi. 11, 12.) Kas means to play with jests and θησω την σκηνην μα εν υμιν. The laughter."

rest is from the Septuagint, ex· 26, 23. The quotation is from cept as the third person is substi, the Septuagint, except that yup is suted for the second. The Septuainserted (Ps. xxiv...) It agrees with gint is an exact translation of the the Hebrew.

Hebrew. xiy. 21. This is not quoted from -, 17. This gives the general the Septuagint; but it agrees for sense of the Scripture referred to substance with the Hebrew, only it (Is. lii. 11, 12): but it is neither puts the first person, instead of the made, in any part, as far as I can third, and adds, “ Saith the Lord” see, from the Septuagint, nor is it a (Is. xxviii. 11, 12.)

translation of the Hebrew. The xv. 25–27. (See Matt. xxii. 44.) Septuagint is, verbally, much more The quotation is nearly from the according to the Hebrew. Septuagint (Ps. viii. 6.)

This seems to be a ge- 32. Exactly from the Sep- neral statement of the substance of tuagint (Is. xxii. 13.) The meaning several Scriptures, and not a quotais precisely the same as the He. tion of any one. The first part is brew.

spoken of Solomon, and the words 45. This is taken from the agree with the Septuagint and the Septuagint, which literally trans- Hebrew (2 Sam. vii. 14; 1 Chr. lates the Hebrew (Gen. ii. 7): but xvii. 13.) The passage is also introthe apostle, by way of explanation, duced with tace naye Kupigs taradds πρωλος and Αδαμ. .

TOXP27W9 (2 Sam. vii. 8; i Chr. - 54. “ This is not taken from xvii. 7.) But the subsequent words the Septuagint, but a literal trans are so different, that little can be lation of the Hebrew.” (Randolph.) inferred froin these circumstances. (Is. xxv. 8.) The Hebrew may The apostle seems rather to apply

mean, “ He will swallow up to Christians the general declarations death in victory,” or “ lle will made by the Lord concerning Israel •

up
death for ever."

(Er. iv. 22, 23; Jer. xxxi. 1, 9; -. 55. The apostle is generally Hos. i. 9, 10.) supposed in the passage to quote

viii. 15. O TO TOXU 8% STaSOvarigo Hos

. xiii. 14; but he does not in- zat ó to odbyty, 847,1.277097,5a (Sept. troduce it as a quotation, neither Er. xvi. 18.) Oux ETXEOYATEV, a to

- 18.

either

swallow

πολυ, και ο το ελατίoν ουκ ελατίο- literal translation of the Hebrew. YqEY. Either of these gives the The words UTO Ose of the Septuaexact sense of the Hebrew.

gint are omitted ; and Tas is in- 21. The apostle seems here serted, which has nothing to ano to have had in view the Septuagint swer for it in the Hebrew. translation of Prov. ii. 4. II poros iv. 27. This is exactly from the καλα ενωπιον κυριο και ανθρωπων. . Septuagint (Is. liv. 1 :) which pro

ix. I. All exactly from the Sep- perly translates the Hebrew. tuagint, except the closing words, . 30. This agrees with the Sep. EIS 70V alwra (2 Cor.); EIS TOV alwra tuagint, except as the pronouns Teu78 AlwYOS (Sept. Ps. cxii. 9.) The Try, and tauirys, are omitted in the apostle's is the more exact transla- quotation ; and 775 ensub epas is subtion from the Hebrew.

stituted for, u8 Icaux. In both these 10. Σπερμα τω σπειρoντι, respects the quotation varies from the και αρτον εις Ερωσιν is taken from Hebrew likewise. . the Septuagint (Is. lv. 10), which gument required the latter alteration. gives the exact meaning of the He. (Gen. xxi. 10.) brew.

(To be continued.) x. 17. (See on 1 Cor. i. 31.)

xiji. 1. This is taken from the Alexandrian edition of the Septua FAMILY SERMONS. No. XXIX. gint, rather abridged. It accords with Philippians iii. 12.-Not as though I the Hebrew (Deut. xix. 15.)

had already attained, either were

already perfect. Galatians.

(Fourth Sermon on this Text.) jii. 6. (See on Rom. iv. 3.)

In my last discourse, I gave six di8. Οι ενευλογηθησονται εν rections to assist the Christian in Gol Tarla Ta Engen (Gal.) Kai, &c.

growing in holiness. I considered the á qulay this yrs (Sept. Gen. xii. 3.) importance of our being established sv autw Tarla Ta sve gris yrs (Sept. in the great truths of Christianity; Gen. xviii. 28.) Ey TW CTequalı 08 of our embracing them with holy Tavla ta einn ans yns (Sept. Gen. affections; of our being scriptural it xxii. 18.) Each of these gives the our views of what growth in grace meaning of the original clearly and really is; of our being diligent it fully (Acts iii. 25.)

the use of the means of grace; o --, 10, Επικαλαρατος πας ος εκ our attending to those doctrines an εμμενει εν πάσι τοις γεγραμμένοις εν duties which best suit our circum τω βιβλιω τ8 νομα, τα ποιησαι αυτα stances; of our avoiding what we find (Sept. Deut. xxvii. 26.) Etxalapan to hinder us in our course. 1ος πας ανθρωπος, ος ουκ εμμενει εν

I am now to finish these direc TOLS Noyous To Your 7878 tions, and to close the whole b worroar aulas. Both the apostle's suitable addresses. quotation and the Septuagint give VII. Guard against the first be the grand meaning of the Hebrew, ginnings of sin. If we should avoid but neither of them is a literal trans as I shewed under my last heal lation : and it is evident that the what we find to hinder us in ou apostle did not studiously quote the way to heaven, though it be a ma Septuagint.

ter indifferent in itself; of cours 13. Επικαλαρατος πας o

Xpe we must watch much more again Louevos ET1 Cu À8 (Sept. Deut. xxi. the beginnings of positive sin. A 23.) KexalcaueYOS UTO E8 tas in order to do this effectually, κρεμαμενος επι ξυλ8. . " He that must attend to the following point is hanged is accursed of God.” 1. We must dread the least (Truns. of Heb.) Neither the apo- purture from the faith of the Gos atle nor the Septuagint gives a Every truth there laught is of

πασι

This agres

fuotation must lose to God. mors.

Nor palliating any sin. Many do this, young Christians, to guard against 112-Nd by calling things by soft and un- the formation of sinful habits; and

artered senptural names, by speaking of even of habits, which, though not sist the way which lessens, instead of in- table to think how much evil, in

platina de les finite importance. If we give up called constitutional sins, the sin 17 Bir de 9 any one, we shall lower and weaken which doth most easily beset us.” mitted; ukoll the rest. We most above all hold Here sin will work with most subich bin met fast that grand doctrine of revela- tilty. Our natural temperament, our in the Hebration, that “i Jesus Christ and him disposition, our age, and other cir. This set incrocified," is our only hope. cumstances, will lay us more open

2. We must watch against any to some sins than to others. We ites the Heira decays in spiritual affections. Such must find out what these are, and

decays always begin in the heart. pray and strive against them with ept as thepang Men first become cold, and then more than usual earnestness. dead in their souls.

The foulest Lastly, the formation of bad apostacy was at first no more, per- habits is to be opposed with all our we hrane berhaps , chan a slight abatement of our might. We are the creatures of

habit; and when a habit is once vise. The one 3. We must obey the voice of formed, men act under its influence, red the latest conscience even in the smallest things. almost without knowing it; and

To disobey conscience is a sure way conscience, after, perhaps, many
of quenching the holy light of the fruitless struggles, becomes silent
Spirit of Godin our hearts.

with respect to it. It is important
4. We must beware of justifying then for Christians, and especially
their natural depravity as a sort absolutely sinful, are yet unfavou-

of excuse for sin, and by talking rable to tenderness of conscience
of the necessity of divine grace in and growth in grace. It is lamen-

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creasing our of accountable- a

merely because it has become ha3. We must dread every approach bitual. It is greatly to be feared

impurily. There is no sin to that many are satisfied with their which the young are so much ex state, notwithstanding unholy tempored, or which in its nature is so pers, occasional violations of the deceitful and insidious; and, gene- Sabbath, minor frauds on the rea rally

, we must shun all temptation, venue, a tendency to disloyalty, it is this which opens tbe door to unnoticed falsehoods in their dealiniquity. Such is our weakness, inys, an increasing love of wealth, that if we venture on occasions of a growing conformity to the world, eril

, we cannot expect to be safe. a scanty benevolence to the poor, a We are therefore daily and hourly low standard of piety, and little, if to pray " lead us not into tempta- any, real growth in holiness ; merely tion," and we must act in the spirit because their early uncorrected ha

bits, or the ordinary practice of their
6. We must consider that there trade or profession, or the manners
we sins to which our particular em- of their associates, have “accustomed
Plagnent, or the circle in which we them to do evil;" while their con-

het, exposes us. We are insensibly tracted views of duty, and the unfa-
afluenced by surrounding objects, vourable cast of their religious in-
had we insensibly catch more or struction, have not tended to remedy,

of the spirit of those with but rather to increase the evil. In
woon we live.

And if we do not this way, immense mischief is done. anriously guard against this ten VIII. If we would advance in deney, we shall be drawn in by religion, we must improve the dispenthe corrent before we are aware.

sations of Providence. Aflictions are 7. With still more anxiety must sent " for our profit;” and whether * watch against what may be they affect our own persons, our

of this prayer.

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πολυ, και και το ελατίoν ουκ ελατίο- literal translation of the Hebrew. γησεν. . Either of these gives the The words Uto Oke of the Septua exact sense of the Hebrew.

gint are omitted ; and tras is in21. The apostle seems here serted, which has nothing to anó to have had in view the Septuagint swer for it in the Hebrew. translation of Prov. ii. 4. II por08 iv. 27. This is exactly from the καλα ενωπιον κυριο και ανθρωπων. . Septuagint (Is. Jiv. 1 :) which pro

ix. I. All exactly from the Sep- perly translates the Hebrew. tuagint, except the closing words, 30. This agrees with the Sepεις τον αιωνα (2 Cor.); εις τον αιωνα tuagint, except as the pronouns ταυT8 awwros (Sept. Ps. cxii. 9.) The Tre, and tauiris, are omitted in the apostle's is the more exact transla- quotation; and +95 kleudepas is subtion from the Hebrew.

stituted for, 48 loaan. In both these 10. Tegua TW CTTEIPOVTb, respects the quotation varies from the xal AFTOY ELF 65wow is taken from Hebrew likewise. The apostle's arthe Septuagint (Is. lv. 10), which gument required the latter alteration. gives the exact meaning of the He- (Gen. xxi. 10.) brew.

(To be continued.) x. 17. (See on 1 Cor. i. 31.)

xiji. . This is taken from the Alexandrian edition of the Septua FAMILY SERMONS. No. XXIX. gint, rather abridged. It accords with Philippians iii. 12.-Not as though I the Hebrew (Deut. xix. 15.)

had already attained, either were

already perfect. Galatians.

(Fourth Sermon on this Text.) iii. 6. (See on Rom. iv. 3.)

In my last discourse, I gave six di8. "Οτι ενευλογηθησονται εν rections to assist the Christian in Ou Tarla ta stron (Gal.) Kas, &c. growing in holiness. I considered the ai qudal 795 795 (Sept. Gen. xii. 3.) importance of our being established EY AUTW Tavia ta egun ons 795 (Sept. in the great truths of Christianity; Gen. xviii. 28.) Ey TW oecuali 68 of our embracing them with holy Tavla Ta strn ons 795 (Sept. Gen. affections; of our being scriptural in xxii. 18.) Each of these gives the our views of what growth in grace meaning of the original clearly and really is; of our being diligent in fully (Acts iii. 25.)

the use of the means of grace; of 10. Επικαλαρατος πας ος εκ our attending to those doctrines and εμμένει εν πάσι τοις γεγραμμένους εν duties which best suit our circum. τω βιβλιω τ8 νομα, τα ποιησαι αυτα stances ; of our avoiding what we find (Sept. Deut. xxvii. 26.) Etixalapa

to hinder us in our course. 1ος πας ανθρωπος, ος ουκ εμμενει εν I am now to finish these direcτοις λογοις το vou8

tions, and to close the whole by wory, car aulas. Both the apostle's suitable addresses. quotation and the Septuagint give VII. Guard against the first bethe grand meaning of the Hebrew, ginnings of sin. If we should avoid, but neither of them is a literal trans- as I shewed under my last head, lation: and it is evident that the what we find to hinder us in our apostle did not studiously quote the way to heaven, though it be a matSeptuagint.

ter indifferent in itself; of course, 13. Επικαλαρατος πας ο κρε we must watch much more against u operos ETL June (Sept. Deut. xxi. the beginnings of positive sin. And 23.) Κεκατραμενος υπο Θεα πας in order to do this effectually, we κρεμαμενος επι ξυλο. " He that must attend to the following points. is hanged is accursed of God.” 1. We must dread the least de. (Truns. of Heb.) Neither the apo- parture from the faith of the Gospel

. stle nor the Septuagint gives a Every truth there taught is of in

πάσι

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