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various Readings of Ben Afcher and Ben Naphtali of the Oriental and Occidental Jews, and of the Keri and Ketib. But those who are skilled in the Hebrew, even those who are most zealous for the Integrity of the Hebrew Text, tell us, that there are many other various Readings in the Manufcript Bibles, though I know of none who has taken the Pains to make a Collection of them, as Dr. Milles and others have done the various Readings of the New Testament.

The LXX is the most ancient Tranflation of the Scriptures that has been made. Some indeed pretend that there was an elder Verfion of the Jewish Scriptures into Greek, made about the Time of the Babylonish Captivity, or foon after, before the Reign of Cyrus, from whence Pythagoras and Plato learned many Things, for which they cite one Ariftobulus, fome Fragments of whofe Books have been preferved, and handed down to us by Clemens Alexandrinus, Eufebius, and others of the ancient Fathers, who generally accufe the Philofophers of having ftolen many of their Doctrines from the holy Scriptures, and corrupted them with a Mixture of their own Notions. But though Ariftobulus and the Fathers accuse them of this Theft, they do not fay that the Scriptures, but only fome fmall Parts of the Law, were tranflated into Greek. And this is faid only on Conjecture, and not hiftorical Authority. They tell us, that Pythagoras, Plato, and other Philofophers, travelled into Egypt and Babylon, and others Parts where the Jews were difperfed, from converfing with whom they learned many of thofe Things which were written in the Scriptures, and which could not be known but from thence. All this might eafily be done, without a Tranflation of any Book of the Scriptures into Greek. No Queftion can be made but that Pythagoras and Plato, and other Philofophers who travelled into Chaldea and Egypt to obtain the Learning of thofe Countries, and for which Purpose they fojourned there many Years, would, in order to attain that Learning, endeavour to attain a tolerable Knowledge in the Language of the Country where they fojourned, that they might freely converfe with the learned Men of thofe Countries, who before the Macedonian Conquefts had no Occafion to learn Greek: The Learning of that Age refiding amongst them, and they had no Occafion to feek any from the Greeks. But when the Macedonians had conquered the Perfian Empire, and after the Death of Alexander had there erected their feveral Kingdoms, the Greek became the Court-Language in all thofe Nations, and the Learning of Egypt and Chaldea was tranflated into Greek, which by that Means became an univerfal Language over all thofe Parts of the World.

When the Greeks were thus become Mafters of all thofe Countries, and had there for a confiderable Time firmly established their Empire, Ptolemy Lagus, the first Macedonian King of Egypt, gave great Encouragement to all learned Men to fettle in his Dominions: And his Son Ptolemy Philadelphus erected a noble Library for their Ufe at Alexandria his capital City. Demetrius Phalereus, his Library Keeper, acquainted that Prince, that the Law of the Jews ought to have a Place in his Library. The King anfwered him, that it was his Fault if it was not put there. Demetrius replied, that it must be tranflated first, because it was written in a Language and Characters unknown to the Egyp

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tians. Hereupon the King refolved to write to the High Prieft of the Jews to fend him the Book, with Interpreters to tranflate it. Then Arifleas, a great Officer in the Court, and who wrote the Hiftory of this Tranfaction, represented to the King, that he could not send Ambaffadors to the Jews, while he kept fo many Jezus in Slavery in his Kingdom, being no less than 100,000; all which, with their Wives and Children, the King redeemed from their Masters, paying out of his Treafury twenty Drachmas a Head for every one. Then Demetrius acquainted hiin, that it would be convenient to write to the High Prieft at Jerufalem, to fend him fix Men out of every Tribe, noted for their Learning, Virtue and Age, to make an exact Verfion of the Books of the Jews. Arifteas gives us a Copy of the King's Letter to Eleazar the High Prieft, and the Names of the 72 Perfons fent to tranflate the Law, with an Account of the magnificent Prefents the King made to the High Prieft, to the Temple at Jerufalem, and to the 72 Interpreters, fo that, as Dean Prideaux has computed, the whole Expence the King was at on this Occafion amounted to near two Millions of our Money. Demetrius conducted the Interpreters to a Houfe prepared for them in the Island Pharus, where in 72 Days they finished their Verfion.

Ariftobulus, who was Tutor to Ptolemy Phyfcon, Philo alfo, who lived in our Saviour's Time, and was Contemporary to the Apoftles, and Jofephus, who faw and wrote the Hiftory of the Destruction of Jerufalem by the Romans, all speak of this Tranflation as made by 72 Interpreters, by the Care of Demetrius Phalereus, under the Reign of Ptolemy Philadelpus. And all Chriftians, who mention how this Tranflation was made, for 1500 Years, fpeak of it as made by 72 Interpreters (or by 70, which is the nearest round Number to 72, and from thence gave it the Name of the Septuagint) in the Time of Ptolemy Philadelphus, without any Exception. It is true, they have differed in feveral Circumftances relating to the Manner of their Tranflating, as whether they were fhut up every Interpreter in a Cell by himself, or whether there were two in one Cell, or whether they conferred all together as often as they pleafed, and other Circumftantials: But in the main both Jews and Chriftians were agreed until after the Year 1500, that this moft ancient Greek Tranflation was made by 72, or, as called for the Sake of the round Number, 70 Interpreters, in the Time of Ptolemy Philadelphus. But fince that Time Criticks are arifen who queftion every Thing; and not only the Circumftances wherein the Ancients both Jews and Chriftians differ in their Relation, but even where they all agree, are denied. They queftion whether this Verfion was made in the Reign of Ptolemy Philadelphus, by 72 Perfons. And fay, were not 12 enough, and more than fufficient?

Du Pin, who, in his Compleat Hiftory of the Canon of Scripture, has rejected all the Accounts given by Arifteas, Ariftobulus, Philo, Jofephus, and the Ancient Fathers concerning this Tranflation, as fabulous Stories, yet grants the Tranflation to be as old as the Reign of Philadelphus. For, fpeaking of the Hiftory of Arifteas, the ancienteft and moft particular of all that is written concerning this Matter, he fays, "That how fabulous foever it be in its Circumstances, it has a true "Founda

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"Foundation: Arifteas, and the other 7 ws of Alxandria, would never "have wrote fuch Things, had not the Law been tranflated into Greek "by the Jews in the Reign of Ptolemy Philadelphus. There muft be "fome Truth that hath given Rife to his Fable, and that this Prince "did in Effe&t demand, and caufe to be made a Greek Verfion of the "Books of the Law." Well then, thus much is granted by one of the greatest Adverfaries to this Verfion; and I know of none that have absolutely denied this Antiquity. Dean Prideaux, who feems to be one of the greatest Adverfaries to this Tranflation, allows the five Books of Mofes to have been tranflated in the Time of Ptolemy Philadelphus by the Alexandrian Jews, and repofited in his Library. But if Philadelphus, or his Library-Keeper, defired to have thefe Books of the Jews, why should they not rather defire to have them from Ferufalem, the Fountain Head, than from the Alexandrian Jews? Dr. Prideaux himself tells us, "That they feized all the Books, that were by "any Greek or other Foreigner brought into Egypt, and fending them "to the Mufaum, caufed them there to be written out by thofe of that "Society, whom they there maintained, and then fent the Tranfcripts "to the Owners, and kept the Originals to lay up in the Library." This fhews that they were curiously nice to have the beft and moft authentick Copies in their Library. Can we think then, that when they wanted the Books of the Jews, they would not rather fend for them to Jerufalem, which was in a bordering Country, and under Ptolemy's Jurifdiction, than take it from an Alexandrian Copy? And to defire a Copy immediately taken from the Original repofited in the Temple? And as that Copy was in a Language the wife Men of Egypt understood not, to defire a Number of Tranflators well versed both in the Hebrew and Greek, who might foon make a faithful Translation of it? This was certainly the beft Method to fecure a good Tranflation of this Book.

But fays Du Pin, "Why muft 72 Perfons be fent to make this "Tranulation? Were not 12 enough, and more than fufficient to "accomplish it? This great Number was fit for nothing but to con"found the Work." It may be answered, that fuch a Number of Perfons was convenient, and would be fo far from confounding the Work, that it would forward it very much. Indeed, in a Number of Years one Man might tranflate the whole, as we know St. Jerom did, and others have done fince: But where a Tranflation is foon wanted, a Number is neceffary. When our King James I. ordered a new Translation of the Bible, no fewer than 54 Perfons were appointed for, and laboured in that Work. Each Man had his Part allotted him to translate, and then it was supervised and corrected until it was approved by the reft. And 72 Perfons might very well do the fame. The Number 70, or 72, is therefore no Argument against that Number of Interpreters. But fays Dean Prideaux, it was done by Alexandrians, for it is in the Alexandrian Dialect. But I conceive the Alexandrian and Jewish Greek Dialect was the fame at that Time: For both learned that Language from the Macedonians, which was hardly formed into different Dialects between the Conqueft made by Alexander and the Reign of Philadelphus. Then he alfo pretends that only the

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Law,

Law, and not the reft of the Scriptures, were tranflated at that Time, because the different Books are found written in different Styles, and the fame Hebrew Word and Phrafes are differently tranflated in diffe rent Places. Now as to different Styles, I believe the feveral Books of Scripture, though they were all to be tranflated by one Man, would not in all Places bear the fame Style, much lefs when they are tranflated by feveral Men: And, in like Manner, feveral Men tranflating the fame Words and Phrases, will not turn them into the fame Words and Phrases of the Language into which they tranflate. Let but two Men be employed to tranflate a Chapter of the Bible from the Original into English, and I dare fay, though they both translate at the fame Time, and their Senfe be the fame, the Words and Phrafes fhall be different. But here are fuppofed to be 72 Tranflators, each of which tranflated the Part affigned him: What Wonder then, if in tranflating the fame Hebrew Words and Phrases they fhould do it different Ways?

But Dean Prideaux has another ftronger Argument to prove that the Law only, and not the reft of the Scriptures, were tranflated for Ptolemy, and that is, Arifteas, Ariftobulus, Philo and Jofephus, do all directly tell us that the Law only was tranflated. Now thefe four being the most ancient of all that have written concerning this Matter, their Testimony is of the greatest Weight. But in the firft Place I must obferve, that the learned Dean was under a great Miftake when he named Ariftobulus as telling us that the 72 interpreted the Law only: For in a Fragment cited from him by Eufebius (Præp. Evan. 1. r.) he afferts the direct contrary, faying, That the whole facred Scripture was rightly tranflated through the Means of Demetrius Phalereus, and by the Command of Philadelphus the King. And what Arifteas and Philo call the Law, may very well be understood to comprehend the whole Jewish Scripture: It is certain that Word did often comprehend the whole Scripture in our Saviour's Time, and no Doubt before. Thus our Lord fays, John xv. 25. It is written in their Law, they hated me without a Caufe: Yet this is no where written in the Pentateuch, but Pfal. XXXV. 19. Again, John x. 34. Is it not written in your Law, I faid, yè are Gods? Thefe Words refer to Pfal. lxxxii. 6, And Corinthians xiv. 21. St. Paul fays, In the Law it is written, with Men of other Tongues, and other Lips, will I fpeak unto this People. Yet there is no fuch Text in the Law of Mofes, but in Ifaiah xxviii. 11. This is a fufficient Answer to what is alledged from Arifteas and Philo, who men tion only the Law when they fpeak of this Translation: Since that Word may very well be understood to comprehend all the Scriptures of the Jewish Church.

But then, as to Jofephus, the learned Dean fays, that He more exprefly tells us in his Preface to his Antiquities, that they did not tranflate for Ptolemy the whole Scriptures, but the Law only. But to this Teftimony we may justly oppose that of Ariftobulus, who fays, they did tranflate all the holy Scriptures at the Command of Philadelphus the King, as before obferved. Now Ariftobulus was an Alexandrian Jew, Tutor to an Egyptian King, confequently it cannot be doubted but he had free Accefs to the Mufaum, and faw the Tranflation made by the 72, and there repofited;

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repofited; and therefore could not but know whether all the Books of Scripture were contained in it or not. Befides, he lived, according to the learned Dean's own Computation, within 100 Years after the Translation was made; whereas Jofephus lived not until 300 Years or more after this Tranflation was inade, and many Years after it was burnt with all the reft of that noble Library: So that he could never fee the original MS. there repofited by Demetrius Phalereus, as Ariftobulus did. It is certain, from what he relates of this Matter, that he took his Account of it from Arifteas; who having mentioned only the Law, Jofephus took that Word in the ftrict Senfe, as if it implied only the Pentateuch, whereas the Jews (for Christ and his Apoftles were Jews, and fpake what I have before cited to Jews) often comprehended the whole, Scriptures under that Word, and fo might Arifleas, though Jofephus miftook him. And the pofitive Teftimony of Ariftobulus is certainly preferable to that of Jofephus, both as he lived fo much nearer to the Time when this Tranflation was made, and faw the original Book which was repofited in the Ptolemaan Library.

But Dean Prideaux feems to make it a Queftion, Whether there ever was fuch an Author as Aristobulus, who wrote Commentaries upon the five Books of Moles: Confequently Clemens Alexandrinus and Eufebius, who have cited large Extracts from him, were impofed upon by a fpurious Author; who, as Dr. Hody conjectures, lived in the fecond Century after Chrift, and forged a Book under the Name of Ariftobulus, which he impofed upon Clemens, who lived and wrote in that Century, as the Work of a more ancient Author. But is it likely that fo learned a Man as Clemens, fo well verfed in all ancient Authors, fhould be impofed upon, and, (made believe that a Book which never appeared until his own Time, was written by one who lived fome hundred of Years before? But let us hear the Reafons why they could not be written by that Ariftobulus, whofe Name they bear.

"He is faid, 2 Maccab. i. 10. to have been King Ptolemy's Mafter, in the 188th Year of the Era of Contracts, when it was by no "Means likely he could have been in that Office. For the Ptolemy that then reigned in Egypt was Ptolemy Phyfcon, and the 188th Year of the Era of Contracts was the twenty-firft Year of his Reign, and "the fifty-fixth after his Father's Death, and therefore he must then "have been fixty Years old, if not more." But when the Dean wrote, if not more, he had forgot that he had before told us that Philometer Phyfcon's elder Brother was but fix Years old when their Father died, confequently Phyfcon might not have been one Year old at that Time. But to proceed with the Dean's own Words." Which is an Age paft "being under the Tuition of a Mafter. If it be faid he might still re"tain the Title, though the Office had been over many Years before; "the Reply hereto will be, that he muft then have been of a very great "Age, when mentioned by this Title: For Men ufe not to be inade "Tutors to Princes, till of eminent Note, and of mature Age; forty "is the leaft we can fuppofe himn of, when appointed to this Office, if "he ever were at all in it. And fuppofing he was first called to it "when Ptolemy Phyfcon was ten Years of Age, he must be ninety at "leaft at the Time when this Title was given him in the Place above

"cited."

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