(g.) In table A it will be readily seen, comparing the figures of the first column in the Hebrew with the corresponding figures in the Septuagint, that the latter are very uniform while in the Hebrew there is a wide diversity between the highest and the lowest, four standing considerably below 100 and two above 180. The probability seems to be somewhat against so wide diversity.――――In table B the Hebrew figures in the first column are sufficiently near each other. Out of seven in succession the extremes are 29 and 35. We have an equal uniformity in the first column of the Septuagint and of the Samaritan, six of these figures being the same as in the Hebrew with only the addition of 100. The Hebrew figures seem low relatively to the total years; and on the other hand the Septuagint figures seem too high. Especially is this objection formidable when we remember Abram’s surprise that God should promise him a son when 100 years old (Gen. 17: 17). “Shall a child be born to him that is 100 years old?”――as if it were a thing unknown in then recent history. But if all Abram’s ancestors back to the flood begat their respective sons in this line at ages ranging from 135 to 130 (or all but Terah) it is somewhat difficult to account for his surprise. The best we could say would be that the average human life was fast lessening. I regard this as the most serious objection of internal character against the integrity of the Septuagint text.――――On the whole the chronological questions at issue between the Hebrew text and the Septuagint, turning upon the authority of their respective texts, are very much complicated and not a little doubtful. I have laid before the reader what I regard as the main arguments, and rest the case here, hopeful that greater light may yet arise, leaning, however, toward accepting the authority of the Septuagint. * * * * * Reviewing the points made in this examination of Hebrew chronology, it will be seen that we extend the time beyond Usher’s system, (a.) In the period of the Judges at least 111 years; (b.) In the sojourn in Egypt 215 years; and (omitting the interval between Terah and Abram as uncertain), (c.) In the interval from the flood to the call of Abram (if the Septuagint be followed) at least 650 years, and perhaps 750; and (d.) In the period from the creation to the flood, 606 years――a total of 1582 or 1682 years.――――Or, to put the case in another form, we put the Exodus in the year (B. C.) 1603; Jacob’s going into Egypt, B. C. 2033; the call of Abram, B. C. 2248; and by the Septuagint the flood, 3265 or 3365; and finally, by the Septuagint, the creation, B. C. 5527 or 5627.