ding to their captivity at Babylon, as the next words point out the Gentiles. C. 1. 4th. ear." C. li. 4th. nn, or nл', seems deficient here: "he openeth mine The Bishop of London thinks it necessary to understand this verse of the Gentiles solely; but does it not seem to refer rather to the Jews and Gentiles, as before observed, and may not the law particularly relate to the former and the judgement for a light to the latter? 6th. The Bishop of London renders 1, with de Dieu, as the vilest insect, to wit, the LOUSE, which is certainly preferable to our common version; and the Bishop of Killalla renders it, “like an insect;" but it seems probable that we should read instead of those two words, “and its inhabitants shall surely perish :" see Gen. iii. 4. ,קומי שבי C. lii. 2d. The Bishop of London renders '," ascend thy lofty seat," and produces many learned arguments to confirm this version; but, after all, may not be erroneously written for av, "oh! captive Jerusalem," which answers to," oh! captive daughter of Zion:" in which sort of repetitions the prophet abounds. See, particularly, c. xxxvii. 22. 5th. - הללו, שם יהוה תמיד וכל .Perhaps we may read thus; &c " and they that are lords over them have prophaned the name of Jehovah continually; and every day is my name contemned." 15th. Amongst other readings, (see Durell and Bishop Lowth,) may this be admitted, 1, "so shall he teach many nations?" And this sense agrees with what follows, which seems to relate to the prophetical office of the Messiah. The Bishop of Killalla renders ,"shall startle." ,יזה C. lvii. 7th. to commit * לזנה זנה may we not read לזבח זבח For whoredom continually?" which idea agrees more properly with the other part of the context; and we have the like expression, Hosea, iv. 18. C. lviii. 6th. For y, is it not probable that we should read ¬, or, rather, ", "to dissolve the bands of the poor," who are detained unjustly in prison? And this alteration the Bishop of London admits of in v. 4. 8th. The present text will hardly bear our common translation, and there is something seemingly harsh in the Bishop of London's version; but, if we may be allowed to read 781 for 778, the sense is obvious," and thy land shall presently flourish;" for spiritual blessings are often described to us by temporal ones, as they were the immediate sanctions of the Jewish covenant. See, to this See, to this purpose, Ps. lxvii. 6. · C. lix. 10th. Our version of is not very clear, and the Bishop of London's," in the midst of delicacies, as among the dead," connects very different ideas. באשמרי, המתים Might we read "as in the twilight, in the watches of the dead;" similar to which is that expression used with us, in the dead of night? See Lament. c. ii. 19. The Bishop of Killalla renders the text," in sparks of fire;" and, in the pre in a note, adds, " תמיד 12th. A word seems to be wanting here, perhaps N, sins are continually with us." " our 18th. The Bishop of London very justly remarks, that the former part of this verse, in the present state of the text, is absolutely unintelligible, and corrects it by reading, with the Chald. ya, Dominus, for by. And the Bishop of Killalla reads, according to the Chald. by for by in the second place," the dispenser of rewards will repay them their work." But might not the original word, in the first instance, be, emphatically? See Jerem. li. 56, where Jehovah is ,in כעל פעל אל נמלות called C. Ixi. 7th. The Bishop of London has corrected this verse in many places; but may we presume to proceed still farther, thus, ולכלמה רנה חלקה לכם – תחת בשתכם ששן -מארצכם משנה תירשו. שמחת עולם תהיה לכם bas ninn by now; " instead of your shame joy, and instead of ignominy the song of gladness shall be your portion. In your land ye shall inherit double, everlasting joy shall be unto you." But the Bishop of Killalla makes the double shame to refer to the two-fold captivity of the Jews. 10th. The Bishop of London renders 1, "as the bridegroom decketh himself with a priestly crown," and supposes an allusion to the -magnificent dress of the High Priest, which may be allowed, supposing the text to be genuine. See, also, the Bishop of Killalla. But it strikes me that the original word was 1 in Hoph. from 15, to prepare, or get ready, and may be rendered," as the bridegroom prepared, or dressed in the nuptial garments.". C. lxiii. 5th. The Bishop of London remarks that nineteen MSS. and four editions have np, which he supposes the transcriber borrowed from c. lix. 16. But may not this observation be some sort of justification for reading 'n instead of '," and mine integrity it upheld me?" which is a much less alteration, and seems more agreeable to the context. See Job, ii. 3. 9th. 14th. See the Bishop of Killalla on this verse. Perhaps, by adding y, and reading in Hiph. we may render the words thus; "as the shepherd causeth the herd to descend into the valley, so the spirit of Jehovah (who is the shepherd of Israel) caused him to rest." But the Bishop of Killalla puts this construction on the text, " as the herd descendeth to the glen, where the breeze of Jehovah refresheth them, so didst thou conduct thy people," &c. C. Ixiv. 2d. The Bishop of London admits the text to be much corrupted in this verse; will it then be presumption to read thus; DDD' the fire dissolveth the ice, and as the fire causeth the ,כקרח אש ," as waters to boil?" And this sense agrees And this sense agrees with what goes before and fol lows concerning the mountains; and may allude to the ice, or frozen snow, upon the tops of them, which is melted in the summer-time. The Bishop of Killalla. "As the fire kindleth things molten." 7th. The Bishop of London, with the versions and many others, for reads, "and thou hast delivered as up" but they have retained the following words of the present text; whereas, if we might read "y, or consider the present reading as the Benoni participle of y, it would greatly strengthen this emendation, "and thou hast delivered us up into the hand of those that oppressed us." "And caused us to waste away by means of our iniquities." Bishop of Killalla. C. lxv. 10th. IT The Bishop of London observes, "that Gad most probably means good fortune; and Meni, the moon.' And afterwards adds, “that the allusion to Meni, which signifies number, is obvious; and, if there had been the like allusion to Gad, which might have been expected, it might perhaps have helped to let us into the meaning of that word." But, if Meni signifies the moon, I do not altogether see the propriety of the allusion; for what has the moon to do with number? But, if it relates to the starry host in general, it is very striking, and as much so in Gad, which signifies a troop, as in Meni. See Zephan. i. 5, &c. "Gad and Meni were heathen deities, or perhaps two appellations of the same idol, according to the Scriptural manner of expressing the same thing, in the same sentence, by its different names; as, in Jerem. xxxii. 35, Baal and Moloch mean one false god. Gad, in Arab. is goodness. Meni denoted the moon, from , to number; whence μ, a month, and the antient Greek name for the moon. Rosenm." Bishop of Killalla. CRITICAL |