a thing, or to take away the stones out of a place, Job iv. 18. Pagninus translateth it, In angeiis suis ponet lumen. Tigurim, In angelis suis indidit vesaniem. Vatablus, In angelis suis posuit lucem exactissimam. Arias Montanus, In angelis suis posuit gloriationem. Symmachus, In angelis suis reperit veritatem. Septuaginta, Adversus angelos suos pravum1 quid advertit.—Angelis suis appositurus lucem. Jun. Chaldæus, Pravitatem. Aben Ezra, Stultitiam. Et met lumière en ses anges, Fr. Bib. And his angels hee charged with folly. Our last translation, in the Text, and in the margin, In his angels he put light. The diversity of these

Neither is his translation of Elohim, in 1 Kings xxi. 10. 13. Job i. 5. and ii. 9., justifiable on any principle of sound criticism. Elohim, by itself, never has the sense of idol gods. It is occasionally applied to idols; but in all such cases it is coupled with the name of the idul, as Judges viii, 38. pmbxb naby Beal Berith, their god, &c.; or it is restricted by some adjective, as Deut. vi. 14. strange or idol Elohim, &c. Besides, it is very evident from the whole tenor of the book of Job, that, at the time of its composition, idol worship had not become prevalent-perhaps was unknown; and therefore to translate and blessed the idols, is altogether inaccurate. Mr. Good was aware of this and therefore, though he translates Baracoō, they have blessed, he makes Elohim refer to the true God; but instead of rendering the particle by and, he renders it by nor, and thus gives the whole passage; "Lest they may have sinned, nor blessed God." Now it is not to be denied that has often the meaning of nor; but it is only necessary to compare the passage as given in the common version with that given by Good, in order to perceive how far the former transcends the latter in propriety and force. Job was not only afraid that his sons had neglected their duty, he also trembled lest they should have committed positive iniquity-lest in the pride and madness of their hearts they had despised and blasphemed the Elohim. If we adopt Mr. G.'s translation, we must suppose that Job was very ignorant of the general character of his sons; otherwise, it would never have been a matter of peradventure with him, whether they had acknowleged God as the author of their mercies, or not; because if he knew them to be good men, he would rest assured that they would perform this duty; if he knew them to be wicked, he would be equally certain that they would neglect it. He did know them to be wicked, but he did not know to what excesses their wickedness might lead them; and therefore he offered daily an expiatory sacrifice for his children, "lest," said he, " they may have sinned and blasphemed (xaxà évεvónσav Sept.) God in their hearts."

1 The original is_σκολίον τι ἐπενόησε, “ He perceived something crooked or perverse." Mr. Good, in quoting this passage in his note, read oxoxior, and translates, "He perceived something of vacuity, relaxation, intermission, or failure." He assigns no authority for axonov; and the propriety of translating that word by vacuity, &c. may be questioned; besides, the Greek idiom would require the neuter of an adjective, and not a substantive; and there is no such adjective as oxoxios in the language.

2 To these various translations of this passage others might be added,

translations ariseth from the diverse significations of the word halal, which signifieth laudare, gloriari, splendere, splendere facere, insanire, infatuare. The word there is, which is diversely rendered by expositors, because 5, whence it comes, hath in its several conjugations many significations.

I

"The same Hebrew word,, (Ps. xxvii. 11,) signifieth both an enemy and an observer, because an enemy lieth at catch, and observeth narrowly: P, chastening and teaching, this being the end of that: silver and money, because money is usually made of silver: ", a prince or nobleman, and bountiful, because he should be so: DA, simple, and perfect, since that which is simple is in its kind perfect: D, to repent and comfort, because true comfort belongs only to the penitent. The better to set foorth the force and fullnesse of this sacred tongue, I shall exemplifie in the severall Hebrew names of God, which are ten in number, as Jerome (the best Hebrician of the fathers) hath observed. Three of them (saith Pasor) come from being; Jehovah, ; Jah, ; Ekejeh, TAN: three from power; El,; Eloah,; Elohim, □N: three from governing; Adonai,; Shaddai,"wi; Jehovah Tse

The עֶלְיוֹן,one from excelling, as Gnuelion :יְהוָה צְבָאוֹת ,baoth

T:

T

first and most proper name of God is Jehovah, which sets out the eternity and self-existency of God. 1. His eternity, in that it contains all times, future, present, and past: ", je, notes the time to come;, ho, the time present;, vah, the time past. 2. His

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which have been given to it by later translators and commentators: perhaps Mr. Mason Good's is the best, "and chargeth his angels with default" or defection; though even it may, we think, be improved by the substitution of the preterite charged for the present chargeth. The passage would thus refer to the fallen angels, the punishment of whom was a signal instance of God's purity and power; and the whole would be clear and consistent. Vide Dr. A. Clarke, comment. in loc. It may here be remarked, that this example of our author is not altogether a fair one. The book of Job is confessedly the most difficult in the Bible; and one principal reason of this is, that it is not pure Hebrew, but rather a mixture of Hebrew and Arabic. To borrow an illustration, therefore, of the diversity of meanings which might be given to the same Hebrew phrase from a book which was not written in pure Hebrew, is hardly fair.

This is not peculiar to Hebrew; but is found in most languages. Thus ágyúgio in Greek, argentum in Latin, arian in Welsh, siller in Scots, and many others in various tongues, signify both silver and money.

"LXX. interpretantur & absolute; plenius Joh. in Apoc. v, ñv, xali igxóμivos. Apoc. i. 4. 8, and iv. 8, and xi. 17, and xvi. 5. Marcus Marinus in arca Noæ ait, ethnicos suum Jovem ab hoc denominasse."

self-existency: it cometh from a roote (,) which signifieth to be: God hath his being in and from himselfe, and giveth being to all creatures. The second Hebrew name of God is Jah, 2, which is a diminutive of Jehovah,' and noteth out the selfe same things. This name is communicated to saints, as Esaiah, Elijah. The third name of God is Ehejeh,, Exod. iii. 14. I am, or I will bee. This name also notes the essence of God, and is derived from the same roote that the two former; it implieth God's incomprehensiblenesse and immutabilitie. Christ alluded to this name, John viii. 58, Before Abraham was, I am. The 4th name of God is El, x, a strong God, Esai. ix. 6. Aquila translates it ioxvpóv. Tremellius on Junius, Deum fortem. This especially declares the omnipotency of God. It is communicated to angels: Gabriel, the strength of GOD: Michael, who like GOD? The 5th is, Eloah, Ps. xviii. 32, most mighty.” The 6th, □, Elohim, the first name given to God in Scripture, Gen i. 1. D, Bara Elohim, word for word, god created: that is, God the Father, God the Sonne, and God the Holy Ghost created. This noun of the plural number being joyned with a verb of the singular (say some3) sets out the unity of the Deity in the Trinity of Persons. This honourable name is given to angels, Ps. vii. 6, and xcvii. 7; to magistrates,+ Ps. lxxxii. 1. 6, and cxxxviii. 1, Exod. xxi. 6, and xxii. 19-28; to idoles, Judg. viii. 33, and vi. 31, and xi. 24, and xvi. 23. The 7th is 27, Adonai Lord, derived from a word that signifieth a foundation, or the foote of a pillar (TN): this title sheweth that the Lord, who created all

This is not quite correct; T, Jah, is not a diminutive of Jehovah, as is evident from their being used together in the following passages: Is. xii. 2, ''), vezimrath Jah Jehovah," and (my) song is Jah Jehovah ;" Isa. xxvi. 4, by my m, chi bejah Jehovah tsōor gholamim," for in Jah Jehovah (is) the rock of ages." The distinction between Jah and Jehovah seems to be, that the former signifies simply present (though independent) existence, the latter notes existence past, present, and to come.

2 Parkhurst affirms that this word never occurs in pure Hebrew as a name for Jehovah; and the remark seems to be correct. In the passage quoted by our author from Ps. xviii. 32, the word used is, not

3 "Others say, the names of God, though plural, are joyned to a verbe singular, to declare the great majesty of God and the plurality of his excellencies."

+ This use of is very questionable; and the passages adduced do not appear sufficient for its establishment. See Parkhurst under, and Dr. A. Clarke's comment on Ps. cxxxviii. 1.

2

things, doth also sustaine and preserve them.' It is a proofe therefore of his providence. The 8th is T, Shaddai, all-sufficient, Gen. xvii. 1. God is in and of himself all-sufficient, and all-sufficient to his creatures. The 9th is, Jehovah Tsebaoth,3 Lord of Hosts. And as the Rabines well observe, he hath two generall troopes as his horse and foote, the upper and lower troope, or the creatures above and the creatures beneath, all ready prest to be employed in warres, either defensive or offensive, for the safeguard of his favourites, or the destruction of their opposites. Copie tam inferiores quam supernæ. Mercer in Pagn. Thes. Vide Bezam et Piscat. in Rom. ix. 29. The last Hebrew name given to God is by, Gnelion, Altissimus, the Most High, Ps. ix. 3, and xcii. 9. This title implyes the surpassing dignity, excellency and high sovereignty of God, which is over and above all.

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"The chiefest versions of the Old Testament are, 1. The Chaldee Paraphrase, which they call the Targum, of great authority and celebrity: Onkelos was the author of the Pentateuch; Jonathan of Joshua, Judges, the Kings and Prophets: Rabbi Joseph Cacus on that of Ruth, Hester, Job, the Psalmes, and bookes of Solomon. 2. The translation of the LXX, compiled by seventytwo ancients of the Jewes, at the instigation of Ptolemæus Philadelphus, king of Egypt, three hundred yeers or therabout before Christ. The apostles much follow that version, because (saith Zanchlie) it was so well knowne to the Gentiles, and therefore they seeking their conversion the rather followed it, as if (saith hee) one should goe about to convince a papist of any errour in his religion, the wisest way were to confirme things out of the vulgar translation, least otherwise the dispute about that should hinder the maine.

"The principal Latine versions are, Pagnine, Vatablus, Junius, and Tremellius, to which may well be added our last English and the French translation. The Jews are reported to be so skillfull in the Old Testament, that many of them were able to tell how many times every letter of the alphabet was in the Hebrew Bible. They divided the five bookes of Moses into 54 sections, which they read in 52 sabbaths, joyning two of the shortest twice together that the whole might be finished in a yeere's space. These

1 "Dat esse primo et esse porro." Schibler.

2 "See the several etymologies of this word in the booke. Græcis est avrápuns, qui sufficit, qui sufficiens est sibi, et aliis sufficientiam tribuit."

3 "Dominus exercituum quod exercitus omnes pro arbitrio suo agit. Tremel. et Jun. in Ps. xxiv.”

4 "The Greek oros answers to this Hebrew name, used Luke i. 32, Acts vii. 48."

three letters in the Hebrew Bibles doe signify the Parasha or great section of Moses' law, which was a lecture reade every sabboth day in the Jewish Synagogue.' It were a happy thing if our great Rabbies and expert Græcians would bestow their time and paines more in opening the original words and phrases of the Scripture, and in observing the criticisms thereof; how fruitfull and beneficiall would such indeavours be, not onely to themselves and this present age, but also to posterity! How quickly might there then be (if many would bend their forces this way) a succinct exposition of the whole Bible, a worke much to be desired and of incomparable benefit! How easily there might divers knotty places (many of which arise from the variety of readings) be opened and interpreted. The literall sence of the place is usually to be followed; there cannot be a better helpe for the finding out of that then skilfullnesse in that tongue wherein the Scripture was first written; therefore a primo ad ultimum it will necessarily follow, that those which bestow most paines in searching into the originall languages, and are most skilfull therein, must needs be the best text-men and interpreters of Scripture."

CORPUS INSCRIPTIONUM GRÆCARUM. Auctoritate et impensis Classis Historicæ et Philologica Academiæ Literarum Borussica edidit AUGUSTUS BOECKHIUS, Academiæ Socius. Berolini, ex officina Academica. Vendit G. Reimer, Libraria, Vol. i. Fasciculus primus, 1825: pag. 1-292. Fasciculus secundus, 1826: pag. 293-572. Fol.

THE Royal Academy at Berlin has commissioned one of its members, A. Boeckh, to publish a new Corpus Inscriptt. Græcarum; and it gives us great satisfaction to witness the progress of this highly meritorious undertaking. The task could not have devolved on a scholar more qualified to do it justice; for in England as well as on the Continent the learned professor of Berlin, the editor of Pindar, and of an excellent work on the Political Economy of the Athenians, (Staatshaushaltung der Athener, Berlin, 1817,) is universally considered

1" Schind in Lex. Pentat. Ainsw. on Gen. vi. 8. Lud. de Diew on Acts xiii. 15."