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the Judges themselves reigned 450 years ; which leaves only thirty years for 
the interval of time between the Exodus and the Judges, and for the interval 
between the end of the reign of the Judges and the building of Solomon’s 
Temple. That there is some fallacy between the two statements is quite 
clear. It is utterly impossible that the Judges could have reigned 450 years 
and yet that the whole interval of time between the Exodus and the building 
of the Temple should have been only 480 years. That is a totally different 
type of fact from any of those mentioned by Dr. Thornton, but it is very 
remarkable. There is another difficulty. St. Paul says that the period of 
the persecution, reckoning from Abraham’s going down to Egypt, was 430 
years ; but in Sr, Matthew’s genealogy, there are only nine generations 
between Abraham and Naasson ; and though, of course, there would be a 
little longer time allowed for each generation than we allow now, still nine 
generations could scarcely fill up 430 years. But that is a minor point-the 
first is the great difficulty, and I confess that the only solution of it is what 
I have indicated, that we certainly have in our version of the Bible some 
small errors — minute, microscopic in their smallness — on points which are 
utterly indifferent to the grand purposes of a moral revelation, and which 
do not in the least degree affect the happiness of mankind. If that be 
kept in view, it will be the salvation of the Bible against the attacks of 
modern science. Remember, it is war to the very knife between the 
Bible and the ungodly infidel science of the day, though science is not 
necessarily ungodly and infidel — God forbid that we should say that ! Still, 
in the main, it is war to the knife against Revelation ; and the process by 
which the war is carried on is by making Revelation ridiculous, through 
forcing the English text to prove too much. The English text follows the 
Hebrew. The Septuagint, however, gives 460 years more between Adam 
and Abraham than the Hebrew text does. Which is right 1 Our Lord 
and the Apostles quoted the Septuagint, and received it as the inspiration 
of God, and it is incorporated in the Greek texts. Almost all the quo- 
tations in the New Testament are taken from it 
Mr. Row. — Not all. 
Mr. Titcomb. — I said almost all. The system of chronology in the one 
version is one thing, and in the other version it is quite another. How must 
we decide which is right ? It does not matter which is right. For no 
human system of chronology is a part of Divine Revelation. When the 
archgeologist tells us, for example, that man is so much older than the Bible 
says he was, I reply, that the numerical statements of the English Scrip- 
tures are to be received as we have discussed them here to-night, as not 
necessarily any part of the infallibly inspired Word. Nor is it merely a 
question of numbers. There are other unsettled questions of textual varia- 
tions. For instance,— there is the introduction, in the genealogy of St. Luke, 
of a link between Arphaxad and Sala, which is not found in the book of 
Genesis. In St. Luke it is stated that Arphaxad begat Cainan ; and that 
gives us a new link not found in Genesis. The chapters and verses are these, 
if any one wishes to verify them, the eleventh chapter of Genesis, verse 24, 
