Reverting now to the obviously conflicting proof texts above cited, we may note that Ex. 12: 40 is read variously――the Septuagint (Vatican text) adding after “dwelt in Egypt,” the words――“and in the land of Canaan;” while the Alexandrian text of the Septuagint adds also――“they and their fathers.” Both these additions appear also in the Samaritan text and in the Targum Jonathan; while the Masoretic Hebrew is supported by the more reliable Targum of Onkelos; also by the Syriac and the Vulgate. These additions as in the Septuagint are clumsily made. The dwelling in Canaan, referring to Abraham and Isaac, should come in _before_ the dwelling in Egypt if at all, and not _after_. The diversity between the two texts of the Septuagint is suspicious. The authority of the old Hebrew text stands unshaken. The passage Gen. 15: 13 is strong to the same purport, since it was “in a land _not his own_” (_i. e._ not Canaan), and was a state of tyrannous oppression which was to continue 400 years――points which forbid us to include in this 400 years the life-history of Abraham, Isaac and Jacob.――――As to Paul (Gal. 3: 17) his readers had before them only the Septuagint; he would therefore naturally follow its authority, and the more readily because the difference between that and the Hebrew in the length of the interval was a point of no importance to his argument. * * * * * The evidence from the lapse of generations during the sojourn in Egypt is of great, not to say decisive, importance to our question. Here, however, opinions as to its bearing differ totally. One of the test passages is Ex. 6: 16–20, which makes the whole age of Levi 137 years; of Kohath, his son, 133; of Amram――apparently his son and the father of Moses, 137. The age of Moses when he stood before Pharaoh (Ex. 7: 7) was 80. Kohath was born in Canaan; his father was older by several years than Benjamin; presumably, therefore, his children were older; yet Benjamin had ten sons when he went down into Egypt (Gen. 46: 21). If we suppose that Kohath was 25 when he went into Egypt, then he lived there 108 years. Amram lived there 137, and Moses at the Exodus had lived 80. With these given generations and ages, this computation is stretched to its utmost extent since it supposes Kohath’s death at 133 and Amram’s birth to have occurred in the same year; also Amram’s death at 137 and the birth of Moses to be in the same year; yet the sum is only 325, which is less by 105 years than the long period. With these data the short period (215) might be readily provided for.