PART III. Sojournings of Israel. Travels and Events to Kadesh ...... Exod. xv. 21.-xl. Lev. i.-xxvii. Num. Eastern Israelites, delivered by Othniel and Ehud The Westerns, by Shamgar Northerns, by Deborah and Barak Circumstances & Connections of Ruth Easterns and Northerns, by Gideon.. Abimelech, Tola, and Jair. Philistines, &c. chastised by Jephthah Ibzan, Elon, and Abdon..... Government and Family of Eli Parents and Exploits of Samson Commission and Authority of Samuel. 1 Sam. i. ii. 1—21. iii. v.—viii. Manasseh, Amon, and Josiah, over Concluding reigns of Jehoahaz and 2 Kings xxi.-xxiii. 2 Chr. xxxiii.— xxxv. Jer. i.-xii. Zeph. i.-iii. Hab. i.-iii. 2 Chr. xxxvi. 2 Kings xxiii. xxiv. Jer. xiii. xx. xxii. xxv. xxvi. xxxv. xxxvi. xlv. xlvi. Dan. i. 1—7. PART VII. The Captivity at Babylon. Events at Jerusalem, to the burning of the Temple Occurrences at Babylon, during that time...... Remaining Jews, at the same period.. Proceedings at Babylon, to the Restoration. 2 Kings xxiv, xxv. 2 Chr. xxxvi, Jer. rem. and Lam. i.-v. Dan. i. 8, to end. Ezek. i.-xxiv. xxix. xxxi. 2 Kings xxv. 22-26. Jer. xl.-xliv. xlvi. 13, to end. lii. 28–31. Ezek. xxv. xxviii. xxxii.-xlviii. Dan. ii. ix. 2 Chr. xxxvi. 22, 23, and various Psalms. Final Reformation, by Nehemiah.... Neh.i.-xiii. Ps. i, and cxix. Mal. i.— iv. 1 Chron. i.--ix. PART IX. Christ and his Apostles. Memoranda of Jesus Christ, by...... Epistles, by Peter, James, and Jude.. Matthew, Mark, Luke, and John. 1 and 2 Thess. 1 and 2 Cor. 1 and 2 Tim. 1 and 2 Pet. James i.-v. Jude i. 125. Epistles and Revelation, by John.... 1, 2, and 3 John. Rev. i.—xxii. Russell Street. J. W. Biblical Translations. THE Editors of the Scripture Magazine are requested to allow room for the following selections, and favour them with an early insertion in their valuable periodical. The appearance of POPISH and PROTESTANT Versions may serve the two-fold purpose of information and comparison. Such a paper may be somewhat novel; but, it is hoped, it will not prove the less instructive and useful. May it contribute towards producing the very best results! If approved, similar selections may be occasionally continued. Manchester. Μαθητης. GEN. I. 1-8. Doway Bible, of 1609. 1 In the beginning, God created heaven 2 and earth. And the earth was voide and vacant, and darkenes was vpon the face of the deapth: and the spirite of God moved over the waters. 3 And God said: Be light made. 4 And light was made. And God saw the light that it was good: and he divided the light from the darkenes. 5 And he called the light, Day, and the darkenes, Night: and there was evening and morning, that made one day. God also said: Be a firmament made amidst the waters: and let it divide betwene waters and waters. 7 And God made a firmament, and divided the waters, that were vnder the firmament, from those, that were above the firmament. And it was so 8 done. And God called the firmament, Heaven: and there was evening and morning, that made the second day. Barker's Bible, of 1606. 1 In the beginning, God created the 2 heaven and the earth. And the 6 earth was without forme and void, and darkenes was upon the deepe, and the spirit of God mooved upon the waters. 3 Then sayd God, Let there be 4 light and there was light. And God sawe the light that it was good, and God separated the light from 5 the darkenesse. And God called the light, Day, and the darkenesse, bee called Night. So the evening and the morning, were the first day. Againe God said, Let there bee a firmament in the midst of the waters: and let it separate the waters from the waters. Then God made the firmament, and separated the waters which were under the firmament, from the waters which were above the firmament, and it was so. 8 And God called the firmament, Heaven. So the evening and the morning, were the second day. 7 8 Geddes, 1792. EXOD. XX. 8-11. Be mindful of the sabbath day, 9 so as to keep it holy. Six days mayest thou labour, and do all thy work; 10 but the seventh day being the sabbath of the Lord, thy God, no work shalt thou do on it: neither thyself, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle; nor the sojourner even that is within thy gates. 11 For in six days, the Lord made the heavens, and the earth, and the sea, with all that is in them; but, on the seventh day he rested: for which reason the Lord hath blessed the sabbath day, and hallowed it. 8 Boothroyd, 1824. Remember the sabbath day, so 9 as to keep it holy. Six days thou mayest labour, and do all thy work: 10 But the seventh day is the sabbath of Jehovah, thy God; on it thou shalt not do any work; neither thou, nor thy son, nor thy daughter, nor thy, man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor even the stranger 11 who is within thy gates. For in six days Jehovah made the heavens and the earth, and the sea, with all that is in them; but on the seventh day he rested: wherefore Jehovah blessed the sabbath day, and hallowed it. Errors of Critics and Commentators, [Continued from p. 529.] I have, in a former paper, adverted to some of the errors in Mr. Good's translation of Job; and to this work, I purpose to confine my attention at the present time. That this gentleman has succeeded in offering some happy renderings, and in presenting some highly interesting and pertinent illustrations of this difficult book, cannot be denied, and ought to be gratefully acknowledged, by every ingenuous mind; but I fear it will be found, that his criticisms are characterised by a daring spirit of innovation, and by the most unhallowed and unwarranted liberties taken with the Sacred text. Hence have arisen many of the errors attributable to that work; and which it is the design of the writer of these pages to point out and rectify. And, though, as Mr. Good observes, "to detect and point out errors, is the lowest part of criticism; as, to avoid or correct them, and to relish real excellence, is the highest ;" yet I have endea 66 voured to connect the two, as well as I have been able; and hope it will not often appear that I have given way to the first, without aiming to follow it up with the second ;"" in which case, not myself alone, but the public at large, will be benefited by their detection." The first instance which I shall adduce, is Job iv. 5, rendered by Mr. Good with remarkable colloquial inelegance, "But the turn is now thine own;" which he thus accounts for and defends, "In our common version, But it is now come upon thee.' The Hebrew an [an] almost uniformly implies 'iteration, rotation, turn, or circle :' for the root is not a but an, which, as a verb neuter, signifies to re-turn; and as a verb active, to re-store, re-cover, and also to re-turn." Well might Mr. Boothroyd affirm, that this version" is totally at variance with the text,” though he has not assigned the reason of this opinion: these, I shall now detail. In the first place, în, tav, or 25, toor, is not Hebrew but Chaldee or Syriac; the corresponding Hebrew word from which it is derived, being, shoov. But, admitting that wan taro, might be a Chaldaism or Syricism; yet it cannot, by any rules of Hebrew, Chaldee, Syriac, or Arabic Grammar, be construed in the manner in which it is done by Mr. Good. If its root be 2, then it must necessarily be the third person plural of the preterite, with a paragogic N; and in that case must be rendered 'they returned,' not ' thou returnest;' far less the turn is now thine own.' But if it must be rendered, consistently with the context, as the second person singular, or the third person singular, feminine or neuter, of the future or present, then farewell to its derivation from ; for the n, tav, which is the characteristic of those persons, cannot be a servile and radical at the same time; that is, cannot be one of the letters which forms the root of the verb, and also a formative of the person. Hence it appears perfectly evident, that we must refer it to the root No, bo, to come; and either render, as our venerable translators have done, But it is now come upon thee;' or, by adopting the reading of the Septuagint and one MS., translate with Boothroyd, 'But now affliction is come upon thee.' Job xxix. 7, is thus rendered by Mr. Good, "As I went forth, the city rejoiced at me;" upon which he observes, “The passage in the original has not been understood; and hence a variety of renderings, not one of which, however, has hitherto given the real sense of the writer. The Hebrew is as follows: בצאתי שער עלי קרת "and our established version gives us, "When I went out to the gate through the city :' "for this, Schultens reads- above the city," (super urbi) situated upon an eminence. Dr. Stock renders it, "When I went out to the gate, because of the meeting.' "The Syriac and Arabic, "When I went forth, I called at the gate.' "The cause of this variation, and the obscurity, proceeds from not attending tc the fact, that we (in all the above, rendered gate) is the Arabic 1or, wo a city; that is two words instead of one, ad or super me; and that m 1 We have printed the words in the Hebrew character, instead of the Arabic, in order to facilitate comparison.-ED. |