translation of the Hebrew at all, for it reads, "Like a lion, my hands and my feet." In this case the New Testament, as well as the Latin and Syriac translations, supports the reading of the Septuagint. Passages like these, in which the text has evidently suffered in the course of transmission, might be multiplied a hundredfold, and it is generally considered a legitimate ambition to attempt the restoration of the Hebrew text to its original form. Linguistic criticism deals with difficult and obscure passages. Sometimes the meaning of single words or phrases is uncertain, as, for example, in Isa. 53. 1, which reads, in the Authorized Version, "Who hath believed our report?" The margin gives as alternatives for "report" the words "doctrine" and "hearing." The Revised Version reads, "Who hath believed our message?" with a marginal note, "Or, _that which we have heard_." In form the word translated "message" {71} is a passive participle, meaning, literally, "that which has been heard." Surely, no one would consider "report," "doctrine," "hearing," "message," etc., synonymous. It is the duty of linguistic criticism to determine the exact meaning of the word. Sometimes grammatical constructions are ambiguous. Very familiar are the words in Isa. 6. 3, "Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory." The margin suggests as an alternative for the last clause, "the fullness of the whole earth is his glory," which might mean something entirely different from the ordinary rendering. There are other passages, some among the sublimest prophetic utterances, in which it is by no means clear whether the reference is to the past or to the present or to the future. There is, indeed, plenty of room for the most painstaking work of the linguistic critic.