The regularity of the _Antepaidogonian_ ages of the Septuagint, argues very strongly in favour of their accuracy; while, the irregularity of those of the Hebrew text militates powerfully against the supposition of _their_ being correct. For, in accordance with the language of Scripture, and the experience of all ages, “generation comes, and generation goes, and the earth continues stationary for the age,” (Ecclesiastes i. 4);[3] little change is therefore likely to have taken place in the _Ante_ and _Post Paidogonian ages_ and _whole lives_ of those almost millenarian patriarchs, except by the special interposition of God, and for some specific purpose, which he would have condescended to reveal unto man. Hence, we find that when the Patriarch Enoch, “the seventh from Adam,” was appointed, as the first Prophet on record, to announce to the old world the mingled news of redemption and judgment, he was afterwards translated to heaven without dying, before three of his ancestors (according to the Septuagint), and about six centuries before the usual term of human life in that age of wonders; so soon and so strikingly did the Lord sanction the message of his faithful servant, and admit him at once to his eternal and glorious reward. 4. Reasons assigned for the alterations in the Hebrew and Samaritan—Accuracy of the Septuagint demonstrated—An objection to its chronology removed—Utility of the publication of _fac simile_ editions of the codices—Late origin of the _printed_ Hebrew text—Its original agreement with the Septuagint proved.