HPBI
 
 THE HEBREW LANGUAGE : 
 
 and 
 
 INCLUDING IMPEOVED RENDERINGS OF SELECT 
 PASSAGES IN 
 
 OUR AUTHORIZED TRANSLATION 
 
 OLD TESTAMENT, 
 
 BY HENRY 
 
 LONDON : BAGSTER AND SONS, PATERNOSTER ROW. 
 
 EDINBURGH : W. OLIPHANT & CO. ; GLASGOW : MACLEHOSE & CO. 
 
 BRISTOL : W. MACK, 62, WINE STREET. 
 
 1860.
 
 Bristol : Printed by W. MACK, 52, Wine Street.
 
 PEEFACE, 
 
 THE design of the following pages, is to aid in 
 diffusing, among Christians in general, a measure 
 of information relative to the external History and 
 exact interpretation of the Holy Scriptures. I am 
 very desirous that this little work should not "Be 
 regarded as intended merely, or even chiefly, for 
 those who are acquainted with the Original Languages. 
 I am not without hope that the facts and criticisms 
 which it contains may be found useful even to 
 those who may have made some progress in 
 acquaintance with Hebrew or Greek; but I have 
 mainly had in view the instruction of that large 
 class of intelligent readers of our English Bible 
 who are disposed to welcome any work likely to 
 assist them in the study of that precious volume. 
 About one-third of the whole was written several 
 years since; and, in the form of Lectures, was 
 publicly delivered in different places, both in England 
 
 2036211
 
 IV. PREFACE. 
 
 and Scotland. It was also, some time ago, submitted 
 to the critical judgment of the very accomplished 
 Dean of Westminster, then Professor in King's College, 
 London. I may say, that he very courteously 
 consented to peruse the manuscript, and afterwards 
 favoured me with a kind note, in which he expressed 
 himself approvingly of its contents. His approval, 
 however, must not be understood as if it committed 
 him to any responsibility in reference to my remarks 
 on points of Old Testament criticism, inasmuch as, 
 amidst the extent and variety of his other labours, he 
 does not profess to have found leisure for the exact 
 cultivation of Hebrew learning, 
 
 I may add, that having for several years past 
 enjoyed the privilege of occasionally corresponding 
 with some of the most distinguished of our Biblical 
 scholars, I have found that a common interest in 
 sacred studies has a very powerful effect in promoting 
 Christian fellowship, even between those who have 
 never had any opportunity of personal intercourse. 
 Such fellowship may surely be regarded as, in some 
 measure, an earnest of that time when we shall no 
 longer see through a glass darkly, but shall know 
 even as we are known.
 
 PREFACE. V. 
 
 Besides the Appendix, intended to illustrate more 
 fully certain matters briefly referred to in the text 
 of the book, I have added a distinct essay on the 
 subject of Biblical Eevision. The facts and suggestions 
 therein given are the fruit of habitual study of the 
 Original Scriptures, and of considerable reflection on 
 the points involved in the question at issue. 
 
 The Work, although so small, involves altogether 
 a great variety of particulars, and (besides errors 
 of the Press, which, I am sorry to say, in some 
 instances, were not detected until the sheets were 
 printed off) may possibly be found to contain some 
 statements not perfectly accurate. I shall esteem 
 it a great kindness if any scholar, skilled in such 
 studies, would be so kind as to point out to me 
 any errors which he may meet with. As I desire 
 nothing but truth, I shall thankfully welcome 
 candid criticism from whatever quarter it may 
 come. Should it please God that a Second Edition 
 be required, such criticism may be of essential 
 service in aiding me in seeking to make that 
 Edition an improvement upon the present. 
 
 I think it right to mention that, in saving me the 
 labour of transcription, and in the translation of the
 
 Vi. PKEFACE. 
 
 extract from Schultens, given in Appendix C., as 
 well as in revising the proof sheets, &c., I have 
 obtained valuable assistance from my learned and 
 laborious friend, Mr. W. ELFE TAYLEE, the Author 
 of many works on subjects connected with 
 Theological study, and whose recent publication on 
 "The History of the Pope's Temporal Power," is 
 calculated to furnish most seasonable information 
 in relation to matters fitted to excite very deep 
 interest, both among Eoman Catholics and Protestants. 
 I heartily commend its details to all who feel alive to 
 the importance of the present crisis in the history of 
 Romanism. 
 
 I would request the reader to correct, with his pen 
 the following misprints 
 
 PAGE 41. Joshua Jehovah Salvation, should be 
 Joshua = Jehovah-Salvation. 
 
 Matthew v. 21, should be Matthew i. 21.
 
 CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 Introductory Remarks 1 
 
 CHAPTER H. 
 
 History of the Hebrew Language down to the commencement 
 of the Middle Ages 8 
 
 CHAPTER m. 
 
 State of Hebrew Learning down to the early portion of the 
 Eighteenth Century. 15 
 
 CHAPTER IV. 
 
 Progress of Hebrew Learning down to the Present Time 18 
 
 CHAPTER V. 
 
 On the Leading Characteristics of the Hebrew Language 30 
 
 CHAPTER VL 
 Same Subject continued 44 
 
 CHAPTER VH. 
 On the Advantages connected with the Study of Hebrew 63 
 
 CHAPTER Vin. 
 Specimens of Amended Translations 66
 
 A.PPENDIX. 
 
 PAGE 
 
 (A) Aramaic Expressions in the New Testament 97 
 
 (B) Amended Version of Isaiah LIIL, compared with the 
 LXX. Version 100 
 
 (C) Leading Principles of Schultens' System 106 
 
 i 
 
 (D) Sketch of the Recent History of Hebrew Philology, by 
 
 the Rev. F. Bosworth, M.A 109 
 
 On the Hebrew Points 114 
 
 On Roman Catholic Translations of the Scriptures 119 
 
 ON THE" REVISION OF OUR ENGLISH BIBLE 125 
 
 List of Passages of Scripture Explained or Illustrated in 
 
 this Work.. .. 185
 
 APPENDIX. 
 
 PAGE 
 
 (A) Aramaic Expressions in the New Testament 97 
 
 (B) Amended Version of Isaiah LUL. comnared with the 
 
 (C 
 <D 
 
 On Roman Catholi c Translations of the Scriptures 119 
 
 ON THE" REVISION OF OUR ENGLISH BIBLE 125 
 
 List of Passages of Scripture Explained or Illustrated in 
 this Work.. .. 186
 
 CHAPTER I. 
 
 THE object of the present work is two-fold. In the 
 First place, to furnish such information relative to 
 the Hebrew Language as may be found interesting 
 to Christians in general ; Secondly, to advocate its 
 claims upon the attention of such as may have 
 leisure, opportunity, and inclination to pursue the 
 study of it. 
 
 In following out this two-fold object, 
 
 I. I would endeavour to lay before the reader a 
 Brief Sketch of the History of Hebrew 
 Philology accompanied with a notice of 
 the principal sources of information relative 
 to the meaning of its radical words. 
 
 II. I would attempt to point out and illustrate 
 some of the leading Characteristics of the 
 Language.
 
 III. I would offer some observations on the benefits 
 connected with a knowledge of Hebrew ; 
 and the spirit and temper of mind in which 
 the study should be pursued. 
 
 There are one or two remarks, of a preliminary 
 nature, which may aid in securing the attention of 
 the reader. 
 
 It is well known, that some excellent Christians 
 are disposed to shrink back, with a kind of sensitive 
 timidity, or dislike, from any public reference to the 
 original languages of the Scriptures ; and, particularly 
 object to any proposed alterations of the English 
 Bible. I would desire to respect the scruples, while 
 I am unable to defer to the judgment, of such 
 individuals. 
 
 Let it be fully admitted that the Authorized 
 Version is, on the whole, admirably executed; that 
 it is perfectly adequate for the instruction of the 
 believing reader in all the leading essential verities 
 of our holy faith ; that it furnishes a far more faithful 
 representation of the Hebrew Original than either 
 the Greek Septuagint, or the Latin Vulgate ; and that, 
 in fine, when regarded as a whole, it may be looked 
 upon as superior to any other English Translation. 
 Let it, moreover, be firmly maintained, that a lowly 
 heart and a dependent, prayerful frame of spirit are 
 of infinitely more importance, for enabling the reader 
 to profit by the perusal of the Scriptures, than the 
 possession of the profoundest learning, apart from
 
 3 
 
 spirituality of mind and rectitude of purpose ; and 
 that a prayerful reading of the English Translation 
 will secure, for the humble and unlettered disciple, 
 a higher degree of attainment in Divine knowledge, 
 than can be acquired through the aid of unsanctified 
 learning, however profound or extensive. In short, 
 let those who cannot read the original languages of 
 Scripture, and are not so situated as to be able to 
 acquire them, be satisfied and thankful, that they can 
 read, in their own tongue, the wonderful works of 
 God ; and let them prize the privilege of a Translated 
 Bible, as one of their choicest blessings. On the 
 other hand, no unprejudiced person, capable of 
 judging, can refuse to acknowledge, that there are 
 certain secondary, yet important advantages attendant 
 upon a knowledge of those languages, in which the 
 Scriptures of the Old and New Testaments were 
 originally written. 
 
 These advantages may be illustrated by a reference 
 to a parallel case, connected with the things of the 
 present life. Were I to receive ffom some near and 
 valued relative, who had resided for a very long time 
 in some foreign countiy, a communication written in 
 a language which I did not understand, I should 
 thankfully avail myself of the help of a faithful 
 translator. But, supposing I were afterwards enabled 
 to acquire the language, with what increased interest 
 and satisfaction should I peruse the letter in the 
 original ! The satisfaction I should experience would 
 
 B2
 
 be very much in proportion to the importance I 
 might attach to the subject of the communication. 
 Supposing a rich relation were to die in a distant 
 country, and leave his last will and testament written 
 in some foreign tongue, would not most of those to 
 whom property had been left, and who valued the 
 possession of earthly riches, deeply regret their 
 inability to understand the language which their 
 wealthy relative had chosen to employ in the com- 
 position of so important a document? And shall the 
 men of the world be more interested in the last will 
 and testament of a wealthy relative, than Christians 
 are found to be in reference to the meaning of that 
 book which describes their heavenly inheritance, and 
 contains the record of the "exceedingly great and 
 precious promises?" 
 
 AGAIN: there may be some who are disposed to 
 regard the subject of this little work as suited only 
 for students. To what purpose, say they, should we 
 occupy ourselves with a work on Hebrew, inasmuch 
 as we are altogether unacquainted with that ancient 
 language, and are never likely to apply ourselves to 
 the study of it? Now I would just remind such 
 persons, that there are many subjects, respecting 
 which it is important that we should have some in- 
 formation, although we never intend thoroughly to 
 investigate them. Most educated persons have 
 some slight acquaintance with astronomy, mechanics, 
 geology, &c., &c., in their results, though they may
 
 never have attempted to make themselves masters of 
 those branches of science. In a similar way, it may 
 be affirmed that there are many facts relative to the 
 language of the Old Testament, that have a measure 
 of interest for all intelligent believers in Divine 
 revelation. 
 
 How many interesting enquiries may suggest them- 
 selves to the mind of a reflecting, but ill-informed 
 reader of our Authorized version! The title-page 
 informs him, that the English Translation of the Old 
 Testament was made from the original tongue, and 
 the dedication to King James, still retained in the 
 ordinary editions, may lead him to infer that this 
 Translation was first published in the early part of 
 the Seventeenth century. But whence, he may 
 enquire, did the Translators obtain their knowledge 
 of the Hebrew Original? How were they able defi- 
 nitely to determine the meaning of its vocables? 
 Did they servilely follow the guidance of previous 
 Translators? Did they proceed on grounds of plausi- 
 ble conjecture, or on principles of moral certainty? 
 Such an individual may have heard of the existence 
 of Hebrew Lexicons, as books that explain the mean- 
 ing of Hebrew terms ; but whence did the authors of 
 such works obtain their information? Do all such 
 authorities agree in their testimony? And, if they 
 differ, what occasions this diversity? And on what 
 grounds are the statements of one writer to be judged 
 preferable to those of another ?
 
 Such are some of the leading questions that may 
 suggest themselves to a reflecting reader. Consider 
 the importance of such enquiries to those who are 
 resting their prospects for eternity on the assumption 
 that the representation of what the Original Scriptures 
 contain, as given in the English Version, is substan- 
 tially correct; and it will be acknowledged that, just 
 in so far as any individual is imbued with a devout 
 reverence for the Divine oracles, so will he be in- 
 terested in those questions that relate to their exact 
 interpretation. May I not, therefore, reasonably 
 expect to carry along with me the thoughtful atten- 
 tion of the reader, while in tracing the History of 
 Hebrew Philology, and in expounding the mode in 
 which the meaning of its vocables has been deter- 
 mined I endeavour to furnish a satisfactory solution 
 of such enquiries as I have supposed likely to arise 
 in the mind of an intelligent Christian, 'unacquainted 
 with the facts that supply the needed information? 
 
 Perhaps the question may be suggested to the 
 minds of some who may peruse these pages: How, 
 amid the incessant pressure of ordinary employments, 
 and the loud calls for the labours of Christian 
 philanthropy, can leisure be obtained for studies of 
 such a character? The requirements of duty must 
 be discharged, The ignorance and vice, that are 
 festering all around us, urgently demand our self- 
 denying efforts ; and is there not a danger of neglect- 
 ing such calls, while devoting ourselves to the luxury 
 of mental improvement?
 
 There is, undoubtedly, such a danger. But, on the 
 other hand, everything that tends to make us better 
 acquainted with the excellencies of the Scriptures, 
 will help us to enjoy them more fully; and the 
 legitimate result of the richer enjoyment of Divine 
 Truth will be to impel us more earnestly and prayer- 
 fully to seek its wider diffusion. Every Christian 
 must see to it that he keep up devotional reading of 
 the Bible, and secret intercourse with God in prayer, 
 meditation, and thanksgiving. He may not warrant- 
 ably neglect the duties of his position in society. 
 He may not entirely keep himself aloof from the 
 labours and the delights of Christian philanthropy. 
 But, without these calls being neglected, many hours 
 may still be husbanded from trivial occupations, 
 unprofitable visiting, and needless sleep for the 
 pursuit of such knowledge as may aid the appre- 
 hension and the enjoyment of the Divine Testimonies. 
 Generally speaking, those who are pre-eminently stu- 
 dious will not be prominent in outward service ; while 
 those whose qualifications and dispositions lead them 
 to devote themselves to outward service, will not 
 become distinguished for their studious habits, or their 
 eminent attainments. Yet, I apprehend, although 
 not always apparently the most successful, he will be 
 found to be the happiest and most useful Christian, 
 who seeks to combine, in some measure, the labours 
 of the philanthropist and the scholar, and who, while 
 active in the discharge of external duties, is diligent 
 also in the labours of studious retirement.
 
 CHAPTEE II. 
 
 itoum to tfoe 
 
 I now proceed briefly to sketch the history of 
 Hebrew Philology: 
 
 The grounds upon which the ancient Hebrew may 
 be regarded as the Primitive Language of our race 
 are of very great weight, and have been repeatedly 
 brought forward in works adapted to the general 
 reader. I do not therefore intend to dwell at any 
 length upon this part of my subject. I would merely 
 remark, that no other known language can furnish 
 equal evidence of so remote an antiquity. It would 
 be altogether out of the question to compare in this 
 respect, the Latin, or Greek, with the Hebrew. The 
 Sanscrit, or Chinese, might urge their claims on 
 grounds of much greater plausibility ; but I am not aware 
 that any scholars, adequate to form a correct judgment, 
 would affirm that the claims of either will bear investi- 
 gation, or can be established on grounds of historical 
 certainty. The Hebrew belongs to what is generally
 
 called the Shemitic family of languages, all of which 
 were doubtless originally one, and in course of time 
 diverged into several dialects. Of those the most 
 important, besides the Hebrew, are the Chaldee, 
 Syriac and Arabic. 
 
 The evidence for the antiquity of the Biblical 
 Hebrew is of an obvious character. In perusing the 
 writings of Moses, in the original, we find a corres- 
 pondency between the names appropriated to persons, 
 and the circumstances under which the names were 
 given, that is not to be found in any other language. 
 The proper names in the Book of Genesis carry along 
 with them a significance in the Hebrew which is lost to 
 the mere reader of a translation. This can only be 
 satisfactorily accounted for, on the assumption that 
 the language, in which Moses wrote, was substantially 
 the same as that which had been spoken from the 
 beginning of the world. 
 
 There is no reason for supposing that the language of 
 Noah was materially different from that which had been 
 spoken in Paradise by our first parents : neither is it 
 at all likely, that the sons of Noah would substitute 
 another form of speech, in place of that to which they 
 had been habituated from their earliest youth. And 
 still further, we may infer that the language of 
 Moses, as exhibited in the Pentateuch, did not sub- 
 stantially differ from that which had been employed 
 by Adam and the Antediluvian Patriarchs. There 
 is, therefore, no good reason for supposing that the
 
 10 
 
 primitive language was totally lost at the confusion 
 of tongues. Those who were engaged in the erection 
 of the Tower of Babel had their form of speech so 
 affected, that they could no longer understand one 
 another; but this would only apply to those who 
 were actually engaged in that audacious enterprise. 
 There was probably a godly remnant who stood aloof 
 from that rebellious effort at aggrandizement, and 
 retained, in consequence, their primitive tongue. 
 Such are some of the most obvious and convincing 
 reasons tending to establish the substantial identity 
 betw r een the Hebrew of the Old Testament, and the 
 primitive language of the human family. 
 
 With such slight modifications as almost all lan- 
 guages undergo through the lapse of ages, the 
 primitive Hebrew continued a living language, at 
 least down to the period of the Babylonish Captivity. 
 At what period the pure dialect ceased to be ver- 
 nacular, cannot with certainty be determined. Some 
 maintain that, during their residence in the country 
 of their captivity, the Jews adopted the dialect of 
 their conquerors, and that thus the Chaldee was 
 substituted for the language of the ancient Patriarchs. 
 This, I suppose, is the commonly received opinion ; 
 but there are some strong reasons which make me 
 hesitate to adopt it. The prophets Zechariah and 
 Malachi addressed themselves to their countrymen in 
 Hebrew. Is it likely that they would have been led 
 to employ a form of speech which, like the Latin
 
 11 
 
 during the middle ages, had become unintelligible to 
 the great mass of the people? At whatever period 
 the ancient Hebrew fell into desuetude among the 
 bulk of the community, there can be no question but, 
 that at the time of Christ, a Syro-Chaldaic dialect 
 prevailed in Judea. 
 
 This fact appears evident from the specimens of 
 the language then spoken, which have been preserved 
 in the writings of the Evangelists and Apostles. It 
 would seem to have been a compound of the Chaldee, 
 (or Eastern Aramsean), with the Syriac, (or Western 
 Aramaean) ; both of which, as mentioned above, were 
 closely connected with the Hebrew. It would be 
 interesting to collect together all the instances of this 
 compound dialect that are to be found in the New 
 Testament ; and to compare each particular example 
 with the corresponding expression in the earlier form 
 of the language. This, however, would far exceed the 
 limits of the present work. Still it may be desirable, 
 at the close of the work, to refer to some of these, in 
 connexion with the passages of Scripture in which 
 they occur.* But although as these passages will 
 convince the reader the dialect in use when our 
 blessed Lord appeared on earth was very different 
 from that employed by Moses and the Prophets, 
 still, the Biblical Hebrew continued to be cultivated 
 by the Literati among the Jewish people. 
 
 " Appendix (A.)
 
 12 
 
 After the times of the Apostles, and during the 
 early centuries of the Christian Church, the know- 
 ledge of the Hebrew Scriptures was almost entirely 
 confined to the Jews. The leading Christian Teachers, 
 with the exception of Origen in the second century, 
 and Jerome in the fourth, seem -to have been entirely 
 unacquainted with the original of the Old Testament, 
 and to have regarded the Greek version, commonly 
 called the Septuagint, as the authoritative standard. 
 Exceedingly valuable from its antiquity, as that 
 version may unquestionably be considered, it is 
 nevertheless disfigured by almost innumerable blun- 
 ders and mistranslations. Let any competent scholar 
 read the fifty-third of Isaiah, in the Septuagint, and 
 compare the Greek Translation of that chapter with 
 the original Hebrew, and he will perceive, most 
 distinctly, the superiority of the latter. The doctrine 
 of a propitiatory sacrifice the central truth of the 
 Christian system is clearly and unmistakeably 
 taught in the Hebrew; that doctrine is very much 
 obscured in the 9th and 10th verses of the Greek 
 version.* This is the more remarkable, inasmuch 
 as the Hebrew Bible was in the hands of the enemies 
 of the Gospel ; while the Septuagint was the standard 
 of authority among Christians. The mistranslation 
 of the Seventy, in this instance, becomes important, 
 as an incidental proof that the Christians, on the one 
 
 * See Appendix (B.)
 
 13 
 
 hand, did not alter the Greek version to make it 
 speak in accordance with Christianity ; and that the 
 Jews, on the other hand, did not dare to alter the 
 language of the prophet, so as to obscure the doctrine 
 of a propitiatory sacrifice. 
 
 Had the Greek Translation clearly expressed the 
 doctrine of the Christian Scriptures, while the 
 Hebrew original less distinctly taught it, the Jews 
 might have alleged, with some show of plausibility, 
 that Christians had accommodated the version of the 
 Prophet, so as to suit the doctrines which they had 
 received from the New Testament. How satisfactory 
 it is to find, that the Hebrew Scriptures themselves 
 bear the clearest testimony to the doctrine of the 
 Christian Atonement! Every fresh illustration of 
 this vital truth is welcome to the heart of the 
 believer in Jesus. Without this truth, there is no 
 repose nor refreshment for the weary spirit. A 
 Gospel, without a propitiatory sacrifice, fails to meet 
 the necessities of a sinful creature ; fails to manifest 
 the attributes of God ; fails to reveal the links of that 
 golden chain, which serves at once to unite the 
 children of Adam to God, and to each other. Apart 
 from this truth ; 
 
 Learning is dull to us, pleasure is vain ; 
 Neither can 
 
 The golden idols that deceive the world, 
 Ambition, glory, riches, fame, applause 
 
 minister to the heart such calm and satisfying enjoy-
 
 ment, as may be derived from a single half-hour's 
 believing meditation on the love of Him who laid 
 down His life on the Cross for sinners ! 
 
 Some of the leading Christian teachers the dis- 
 tinguished Augustine among the rest appear to 
 have regarded the Seventy Translators as having 
 been inspired. This baseless fancy has been lately 
 revived, and advocated with considerable ingenuity 
 by a modern theologian, in a work entitled "An 
 Apology for the Septuagint." Inspired translators 
 could not have been permitted to fall into the errors 
 which abound in this ancient Version ; and very few 
 persons of sound judgment moderately conversant 
 with the facts of the case would yield their assent 
 to so groundless an hypothesis.
 
 CHAPTER III. 
 
 <rf grtww gtarnittfl during the 
 eisi, 40w ta tfc* (Earljj jjoftiau 0f tlw 
 Century. 
 
 DUKING the long and dreary period of the dark ages 
 almost every species of solid learning was neglected 
 throughout Christendom, and Hebrew found scarcely 
 a single cultivator among the few Christian scholars, 
 scattered here and there, throughout the European 
 nations, like stars in a cloudy sky. Yet amongst 
 that people who were not "reckoned among the 
 nations" whose hearts refused to receive Him of 
 whom "Moses in the law and the Prophets did 
 write," there was preserved the knowledge of the 
 Hebrew Scriptures those very writings which con- 
 tained the germ of Christianity, and the evidence 
 that Jesus of Nazareth was indeed the Messiah 
 promised unto the fathers. In the twelfth century, 
 Kaymond, a monk of the Dominican order, attempted 
 to revive the study of Hebrew in the Church, and in 
 1311, Pope Clement the fifth published a decree,
 
 16 
 
 requiring that, in every University in Christendom, 
 there should be appointed six professors of Hebrew 
 and the cognate dialects; but, for the space of two 
 centuries, it was found impossible to provide a single 
 professor in any University with the exception of 
 Oxford. Seldom have the Papal decrees aimed at 
 objects so blameless and beneficial; but even the 
 power of the Popedom in its palmiest days could not 
 secure the appointment of qualified teachers 
 when none were to be found within the pale of 
 Christendom. 
 
 In 1506 at the early dawn of the Eeformation 
 John Eeuchlin compiled the first dictionary and 
 grammar of any real value, excepting such as had, 
 at an earlier period, been composed by the Jewish 
 grammarians. This eminent scholar may be re- 
 garded as the founder of Hebrew Philology and 
 Lexicography among Christians. Immediately after- 
 wards, the general revival of learning gave a new 
 impulse to the study of the ancient Scriptures. 
 From the time of Eeuchlin, the names of dis- 
 tinguished Hebraists appear, either as cotemporaries, 
 or in rapid succession, on the page of literary history. 
 Among these, the two Buxtorfs, father and son, 
 deserve to occupy a very prominent place. Luther's 
 eminence, as a Eeformer, has almost cast into the 
 shade his high attainments as a scholar; otherwise, 
 his name would legitimately occupy a distinguished 
 position among those who devoted themselves to the
 
 17 
 
 study of the Hebrew Bible. He himself tells us, 
 that, "limited as was the measure of his attainments 
 in the knowledge of the sacred language, he would 
 not exchange what he did possess for all the treasures 
 of the Universe." This was the deliberate and 
 recorded judgment of one of the most eminent 
 servants of God ever given to the Church of Christ. 
 
 Among the other eminent men of learning, who 
 devoted themselves to this study, may be enumerated 
 the following : Fabricius Capito, Conrad Pellican, 
 Sebastian Munster, John Forster, Avenarius, Schindler, 
 Marius de Calasio, Neumann, Loescher, Bohlius, and 
 Cocceius. But time would fail me to recall the names 
 and achievements of those who, about the time of the 
 Great Eeformation, and after that memorable de- 
 liverance, devoted the energies of their minds to the 
 pursuit of sacred studies. The names of most of them 
 are now scarcely ever mentioned ; their writings, for 
 the most part, are neglected and forgotten. But if they, 
 through the knowledge of the letter, penetrated into 
 the hidden meaning of the divine testimonies, they 
 have not lost their reward. Their labours brought 
 along with them a present satisfaction, and ensured a 
 future recompense. I would only add the names of 
 Bochart, Leigh, Castel, Eobertson, Lightfoot, and 
 Pococke the first of the list being a French Protes- 
 tant, the other five being our own countrymen.
 
 CHAPTER IV. 
 
 <tf ftew topwto dawn to 
 
 COMING down to a later period the early part of the 
 eighteenth century we reach the period at which 
 Albert Schultens was raised up to give a fresh impetus 
 to the study of the Old Testament. When that very 
 distinguished scholar began to devote the powers of 
 his penetrating genius and the resources of his 
 capacious mind to the promotion of sacred learning, 
 he found that very much remained to be accomplished 
 in order to the complete elucidation of the sacred 
 tongue. The signification of the far greater number 
 of words which make up its vocabulary was matter 
 of ascertained knowledge ; but there remained several 
 terms the force of which was matter of entire 
 uncertainty ; a good many others about the meaning 
 of which there was considerable ground for doubt ; 
 and a still larger number, respecting which it had to 
 be acknowledged, that whilst their general import 
 was well understood, their primary or ideal meaning 
 was unknown. The mode in which the defective
 
 19 
 
 information might be successfully enquired after had, 
 previously to his time, been matter of diligent 
 investigation and earnest controversy ; and, in 
 connexion with the further history of Hebrew 
 Philology, it may be interesting to be furnished 
 with a brief account of some of the various 
 theories which were started in reference to the 
 important enquiry, as to the way in which the 
 meaning of unknown or doubtful words might be 
 satisfactorily determined. 
 
 Let me first, however, recall to the reader's mind 
 the deep interest connected with such an investigation. 
 On the correct rendering of one single term, the whole 
 force and bearing of a passage of Scripture may 
 depend. The correctness of any such rendering must 
 depend upon the soundness of the principles according 
 to which the meaning of the particular term has been 
 determined ; and if any given number of Hebrew 
 words should have a false meaning assigned them, the 
 passages of Scripture wherein those words happen 
 to occur must be either obscured or perverted by 
 inaccurate translation. How deeply important, then, 
 is the enquiry relative to the principles on which we 
 are warranted to decide, in doubtful instances, the 
 exact meaning of the words employed in the Hebrew 
 Scriptures ! 
 
 Some learned men maintained, that the Septuagint 
 translation was to be taken as the authoritative 
 
 c 3
 
 20 
 
 standard by which to ascertain the meaning of 
 doubtful terms; others upheld the authority of the 
 Latin Vulgate ; whilst a third class of critics looked 
 up to the Rabbinical writers, as furnishing the only 
 true key to the interpretation of the Old Testament. 
 Others, who took a more comprehensive view of the 
 subject, proposed to call in the aid of all the ancient 
 versions, and thus to enjoy the advantage of several 
 distinct and independent witnesses. The celebrated 
 Forster, who flourished about the middle of the 
 sixteenth century, dissatisfied with the theories 
 advocated by other scholars, and especially indignant 
 at the thought of Christians being required to learn 
 at the feet of Jewish Eabbis, propounded an hypo- 
 thesis of his own. He maintained that, from the 
 Hebrew Bible itself without the aid of the ancient 
 Versions, or that of the Jewish teachers the exact 
 knowledge of the language was to be obtained. 
 According to this singular notion, the Hebrew Bible 
 was to be dealt with in a similar way to the mode 
 employed in deciphering a MS. written in some un- 
 known character. There is an art by which, supposing 
 the language to be intelligible to the reader, an un- 
 known character may be deciphered. But it would 
 be altogether miraculous, were any one to arrive at 
 the knowledge of a language previously unknown, 
 without any help from grammars, or dictionaries, or 
 cognate dialects, or assistance from such as already 
 understood it.
 
 21 
 
 Avenarius may be regarded as a follower of 
 Forster. The metaphysical Bohlius undertook to 
 demonstrate, a priori, the exact signification of the 
 words employed in the Hebrew Scriptures ; or, to use 
 his own language, "to extract the universal and 
 abstract signification of the radical terms out of the 
 bowels of the sacred Scriptures solely by the aid of 
 assiduity and acuteness." Similar to the above 
 hypothesis was that of Gussetius, who maintained, 
 that, just in the same way as the sun shines by its 
 own light, so the Hebrew Bible contains, within 
 itself, the evidence of its own meaning. Lastly, I 
 would notice the theory of Neumann and Loescher, 
 which for a while obtained some credit, that the 
 letters of the Hebrew alphabet severally denoted 
 certain ideas, and, that the combination of the ideas 
 inherent in the three letters of which any root was 
 composed made up the radical signification of that 
 particular root. 
 
 It is unnecessary to occupy the reader's attention 
 in minutely investigating and exposing such un- 
 founded speculations. It would be sad, indeed, to be 
 under the necessity of resting the interpretation of the 
 Old Testament upon such unsatisfactory grounds. 
 
 Previously to the period at which Schultens 
 flourished, the kindred Oriental dialects had begun to 
 be cultivated in Europe, and those who had devoted 
 themselves to such studies found that thence fresh 
 aid was to be derived for the elucidation of the
 
 ancient Hebrew. Schultens took up this discovery 
 with earnestness, assiduity, and zeal. He studied 
 and with almost unparalleled success the cognate 
 languages. In an incredibly short space of time, he 
 obtained an extraordinary knowledge of the Arabic ; 
 and then applied the knowledge of that language to 
 the determining the signification of those terms the 
 exact import of which had previously been un- 
 ascertained. But, while he gave great prominence to 
 the cognate dialects, and particularly to the Arabic, 
 as important helps, he did not discard the aid of 
 those other sources of information which the 
 providence of God had left open. According to 
 Schultens and what qualified scholar would refuse 
 to agree with him? there are, at least, jive, or six 
 sources whence important aid may be derived. The 
 ancient versions; the testimony of the Rabbinical 
 writers; the kindred dialects; the exigence of the 
 context; the comparison of parallel passages; the 
 correspondency between certain letters ; may all be 
 considered as so many distinct auxiliaries, in enabling 
 us, on principles of moral certainty, to determine 
 or verify the exact force or general import of 
 particular radical terms.* 
 
 Schultens may have carried his partiality for the 
 Arabic too far; some of his explanations, thence 
 derived, may be questionable ; but, unlike some meft 
 
 Appendix (C.)
 
 of eminent attainments, he was equally distinguished 
 for comprehensiveness, and acuteness of mind. His 
 writings manifest a devout reverence for the Divine 
 oracles ; an earnest love of truth ; a power of pene- 
 trating perception; soundness of judgment; large 
 mental resources; and a fine enthusiasm for sacred 
 learning that must have exerted a powerful cor- 
 responding influence upon young and ardent minds. 
 His Origines Hebraeae, his Vetus et Regia Via 
 Hebraizandi, his Philological Commentaries on Job 
 and the Book of Proverbs, remain as monuments of 
 his diligence, piety, and unrivalled erudition. He 
 led the way, and others have followed in his track. No 
 modern Lexicographer would revive, or maintain, the 
 fanciful speculations which, previous to the time of 
 Schultens, prevailed so extensively among sacred 
 philologists; and Gesenius himself perhaps the 
 greatest of our modern Lexicographers may, in some 
 respects, be regarded as having reached his eminent 
 position through carrying out the principles which 
 his distinguished predecessor had promulgated and 
 defended. Instead of contending for the sole 
 authority of any one source of information, relative 
 to the force of disputed terms, Hebrew Lexicographers 
 are now agreed in having recourse to them all. It 
 surely becomes us thankfully to avail ourselves of 
 every legitimate mode of satisfactorily determining the 
 meaning of those Divine utterances, which, "holy 
 men of old spake as they were moved by the Holy 
 Ghost."
 
 If any of my readers were previously uninformed 
 respecting the points to which I have directed their 
 attention in the foregoing pages, they will now be in 
 some measure competent to answer the enquiries 
 suggested above, relative to the sources of information 
 respecting the meaning of Hebrew terms, and the 
 principles according to which their signification may 
 be determined. The true rendering of Hebrew words 
 depends, not upon conjecture, but upon evidence ; and 
 that evidence is of so satisfactory a character, as, in 
 most cases, to produce the confidence of moral 
 certainty. 
 
 The result of the labours bestowed by ancient and 
 modern philologists, on the elucidation of the Hebrew 
 language, may be found perhaps most fully in the 
 well-known Lexicon of Gesenius. I must, however, 
 add one word respecting his theology, It cannot be 
 denied, and it ought not to be concealed, that Gesenius 
 was defective in reverence for those very Scriptures 
 to the elucidation of which he devoted the labours of 
 a lifetime and that he was unhappily imbued with 
 the rationalistic sentiments so common among German 
 theologians. For this reason, his works need to be 
 read with caution. An admirable translation of his 
 Lexicon has been published by Bagster, and the careful 
 revisal to which that edition has been subjected, by a 
 faithful and orthodox translator my learned friend, 
 Dr. Tregelles, of Plymouth exceedingly enhances 
 the practical value of the work. It is to be hoped
 
 that, for English students, this edition , will soon 
 supersede every other; and that thus the excellencies 
 of the original work may be enjoyed, without any 
 peril being incurred, by the unestablished Christian, 
 from the incorrect and even scoffing remarks that now 
 and then obtrude themselves on the notice of the 
 reader. Having been, for several years past, in the 
 habit of using Bagster's edition of Gesenius, I can 
 confidently recommend so valuable a help to the study 
 of the Old Testament Scriptures to all who feel 
 interested in the pursuit or the promotion of sacred 
 learning.* 
 
 In writing this sketch of Hebrew Philology, the 
 works of Loescher and Schultens have been my chief 
 sources of information ; but, as both of these authors 
 have written in Latin, the deeply interesting facts and 
 criticisms which they contain are inaccessible to the 
 English reader. I would also acknowledge my 
 obligations to a very able German writer, who has 
 written a very learned introduction to the new edition 
 of Buxtorf's Concordance, of part of which introduction 
 a translation appeared, some years ago, in an American 
 periodical. Without at all desiring to detract from 
 the learning and ability of the treatise referred to, I 
 may just take this opportunity of guarding inex- 
 perienced readers against taking their impression of 
 the views of Schultens from the representations of 
 
 * Appendix (D).
 
 26 
 
 that work. My conviction of the substantial value 
 of the views maintained by that admirable philologist 
 has already been given. I ask no one, capable of 
 testing the point for himself, to take my judgment, 
 any more than to submit it to the decision of the 
 writer referred to. But let only his briefest treatise 
 his Vetus et Regia Via Hebraizandi (i.e., "The ancient 
 and royal mode of studying the Hebrew language") 
 be appealed to, and the excellencies of this matchless 
 scholar will shine forth with a lustre that must 
 overpower all the opposition of those who would 
 detract from his reputation. His writings have 
 never so far as I know been presented in an 
 English, dress ; and the limited demand for such 
 works in this country operates as a prohibition upon 
 any prudent bookseller from incurring the risk of 
 publishing a translation. But to the Christian scholar, 
 his flowing periods reminding one of the majestic 
 language of Cicero furnish at once gratification for 
 the taste, information for the understanding, and 
 profitable instruction for the heart. 
 
 And now, in concluding this branch of my subject, let 
 me pause to enquire how the reader is affected by the 
 necessarily rapid and imperfect sketch which has been 
 brought before him? Ought not the past history and 
 present position of Hebrew Philology to excite lively 
 gratitude to the Giver of every good and perfect gift, 
 not only for the bestowment, but for the preservation 
 of the sacred volume? Had the knowledge of Hebrew
 
 27 
 
 been once entirely lost, (and such might have been the 
 case), it could never except by miracle have been 
 restored. So far from having been lost, we may 
 affirm, without fear of contradiction, that, at no period 
 since it ceased to be a spoken language, has it been 
 more scientifically studied than during the last and 
 the present century. It may be safely affirmed, that 
 Hebrew has been more thoroughly investigated since 
 the early part of the eighteenth century, than it had 
 ever been for, at least, two thousand years before. It 
 carries along with it the venerable dignity of age, 
 while it retains the vigour and energy of youth- 
 There is something imposing and affecting, to a 
 thoughtful mind, in the view of any object of very 
 remote antiquity. Antiquarian tendencies ridiculous 
 when carried to an extreme are deeply seated in the 
 nature of our mysterious humanity. We should 
 become neither better nor happier beings by uprooting 
 them, even if that were possible. That utilitarianism 
 which boasts of superiority to such weaknesses and 
 prejudices is inimical to the higher interests of man. 
 Who would wish to gaze, without elevated emotion, 
 on Melrose or Tintern? All thoughtful minds regard 
 with feelings of solemnity and reverence the memorials- 
 of bygone ages the ruins of a monastery, an abbey, or 
 a baronial castle. We think of the multitudes that once 
 trod the deserted floor, and whose voices once echoed 
 through the silent walls, and the grey ruins become 
 sublime, through association with the hoary antiquity
 
 of other days. On the same principle to a religious 
 mind how venerable an object is a copy of the Hebrew 
 Scriptures ! As you open it, the page exhibits the 
 very words that Moses, and David, and Isaiah, 
 uttered; and those words convey, to the instructed 
 reader, the very thoughts that filled their minds. 
 How wonderful, that the language in which the 
 patriarch Job expressed his resignation, and poured 
 forth his complainings, should, after the lapse of 
 perhaps four thousand years, be still read, and 
 understood, and enjoyed! And then again, how 
 cheering to think of the value of those utterances 
 which came forth mysteriously prompted by the 
 Divine Spirit! and of the thousands, and tens of 
 thousands, who, in meditating over them, have 
 found enlightenment, consolation, and joy! 
 
 What a subject for serious reflection is a Hebrew 
 Bible! How many minds have devoted themselves 
 to the investigation of its meaning! How many 
 have looked upon its characters and found the page 
 to them entirely meaningless ; and resolved, that, by 
 the help of God, and by dint of honourable toil, they 
 would make that page give forth its hidden signi- 
 ficance ! How many have cleared away the initiatory 
 difficulties, and rejoiced to find light breaking in 
 upon their path! How many have become so 
 familiar with the ancient language of the patriarchs, 
 as to prefer it to the accents of their own mother 
 tongue? How many have felt a force, a tenderness,
 
 29 
 
 a sublimity in the language of David, which led them 
 to prefer the Hebrew Psalter above all the specimens 
 of Sacred Song ! And if the course of time runs on, 
 how many ingenuous minds will yet find themselves 
 inwardly impelled to the study of these holy oracles ; 
 and will become the instruments of guiding, and 
 assisting, the studies of their successors in the same 
 field of inquiry! The acquisition of the ancient 
 Hebrew is not to be attained by the labour of a few 
 months, or even of a few years. The longer we 
 pursue the study of it, the more will fresh fields for 
 investigation open upon our view ; whilst in pushing 
 onward our peaceful conquests, we shall not be left to 
 weep, like Macedonia's madman, that there are no 
 more worlds to be subdued. He who seeks to make 
 solid acquisitions must gird himself for vigorous 
 exertion, and adopt as his motto, the energetic 
 language of the poet: 
 
 Toiling, rejoicing, sorrowing, 
 
 Onward thro' life he goes, 
 Each morning sees some task begun, 
 
 Each evening sees its close ; 
 Something attempted, something done, 
 
 Has earned a night's repose.
 
 CHAPTEK V. 
 
 the Mitt $teartm0tifl$i tut tint 
 
 I COME now to the exposition of some of the leading 
 characteristics of the ancient Hebrew. As the glassy 
 lake reflects the image of external nature, so lan- 
 guage may be regarded as the mirror of intelligent 
 mind; and just as the surface of the lake reflects, 
 with equal faithfulness, the tiniest shrub that grows 
 upon its banks, and the dread magnificence of the 
 starry firmament, so language serves alike to express 
 the feeble conceptions of early childhood, and to 
 give forth the thoughts and purposes of Jehovah. 
 The history of any form of speech is, to a greater 
 or less extent, the record of thought and feeling ; 
 and the record of thought and feeling constitutes 
 the history of humanity. 
 
 There are various external circumstances upon 
 which the characteristic features of any given 
 language may be said to depend ; various types and 
 models, according to which, the several languages
 
 employed by the various tribes of the human 
 family, have been moulded and conformed. Climate 
 is one of those external circumstances. The general 
 results of climate may, according to the ingenious 
 Loescher, be summed up in the following couplet : 
 
 " The Western tongues/oto ore, the Eastern leap ; 
 The Southern run, the sluggish Northern creep. 1 ' 
 
 These several characteristic qualities may be mingled 
 in diverse proportions, according to the locality, and 
 other modifying circumstances. 
 
 Thus, of the Western tongues, the Greek has 
 more vivacity than the Latin; Greece lying south- 
 east from Italy. The Latin, as most readers are 
 aware, is distinguished for gravity and stateliness, and 
 moves, as in the page of Cicero, with a slow, dignified, 
 majestic step. The languages of the East, on the 
 other hand, abound in sparkling imagery, corres- 
 ponding to the ardent temperament proper to that 
 sunny clime ; while the Northern tongues correspond 
 with the temperature of a cold and inclement sky. 
 Thus the intonation of many natives of Scotland is 
 slow, when contrasted with the livelier utterance of 
 an Englishman. France, as situated to the South of 
 England, is possessed of a still more vivacious form 
 of speech. French the language of superficial 
 politeness is rapid, lively, flowing, and well fitted to 
 be the medium of intercourse among a polished, 
 talkative, and thoughtless people. It is but little
 
 32 
 
 adapted for elevated writing of any kind, least of all 
 for elevated poetry. In this respect it is far inferior 
 to our own. What Englishman would be willing to 
 surrender his mother tongue, and take in exchange 
 the language of our Gallic neighbours? And who 
 does not perceive a correspondency between the pro- 
 verbially frivolous and excitable character of the 
 French people, and the whole cast and composition of 
 their language ? or between the masculine character 
 of Englishmen, and our fine old, nervous Anglo-Saxon 
 dialect ? 
 
 The situation of Palestine on the Eastern shore 
 of the Mediterranean would lead us to infer that 
 the language of its people would partake of the 
 qualities belonging to the other Eastern dialects. 
 Accordingly, it is forcible, picturesque, abrupt, 
 delighting in figurative expressions, and abounding 
 in bold and impressive imagery. But, in comparison 
 with Persia, India, and other Oriental countries, 
 Palestine might almost be reckoned as belonging to 
 the Western world ; and thus we find that the Hebrew 
 is characterized by the simplicity, dignity, and 
 gravity that distinguish the languages of the West. 
 
 This leads me to remark how greatly the influence 
 of climate may be modified by other circumstances. 
 Locality is only one of the several congruous, or dis- 
 congruous, influences that act upon the character of a 
 people, and mould their form of speech; and if 
 we would satisfactorily account for the peculiar
 
 33 
 
 characteristics of any particular language, we must 
 investigate the causes that have exerted their 
 combined influence in imparting to it the form and 
 features which it is found to have assumed. 
 
 In the case of the Hebrews, those causes were of 
 the most marked and obvious nature. The early 
 history, the civil and religious institutions of any 
 people, naturally stamp their impress upon the 
 national mind. If any circumstances happen to have 
 imparted a peculiarity of character to a nation, this 
 peculiarity will necessarily be developed in their 
 language. The domestic habits, the moral principles, 
 the general pursuits of any people, serve to colour 
 their whole phraseology. 
 
 This may be illustrated by reference to any sect of 
 religion, or to any school of philosophy. What 
 observant man, who has mingled in general religious 
 society, can have failed to recognize a peculiar mode 
 of expression among the followers of the devoted 
 Wesley ? or among the readers of German theology ? 
 or among the disciples of any distinguished teacher ? 
 The fact that we are all exposed to such a tendency 
 should lead us earnestly to study and devoutly to 
 receive the instructions of Him who has commanded 
 us to call no man master upon earth. The mannerism, 
 into which we are all so ready to fall, is always more 
 or less the index of weakness. How common is it to 
 meet with individuals whose judgment concerning 
 matters of deepest moment has been decided, not by 
 
 D
 
 the testimony of Scripture, but by the authority of 
 eminent, energetic, devoted, but uninspired men ! 
 John Knox and John Wesley very different in their 
 mental constitution, and no less opposed to each 
 other in certain doctrinal opinions have continued, 
 even down to the present day, to influence the 
 judgment, the feelings, and the phraseology of 
 thousands and tens of thousands. If we would give 
 forth before the world a fair impression of the large 
 and unsectarian character of Christianity, we must 
 guard against the habitual iteration of certain current 
 phrases; remembering that there is, in general, a 
 noble distinctness and individuality about the writers 
 of the Old and New Testaments. Moses, David, 
 Isaiah, Solomon, have, each of them, their distinct 
 style. Paul, and Peter, and John, all proclaim the 
 same Gospel, all testify to the same Saviour; yet, 
 how perceptible to every reader is the difference of 
 their mode of expression ! 
 
 But to return from this long digression, let me 
 proceed to apply to the particular case of the Hebrew, 
 what has been said respecting the circumstances that 
 tend to modify any language. Their early history, 
 their sojourn in Egypt, and their deliverance from 
 their bondage in that country; the ceremonial 
 institutions; the Priesthood; the Theocracy; the 
 Prophetic order: all these tended to influence the 
 national character, and to stamp that character upon 
 their form of speech.
 
 35 
 
 Were the present population of France to be swept 
 away, and the soil given over to the occupation of a 
 people similar to the Scottish Covenanters, or to the 
 Puritan founders of New England supposing the 
 substance of the language to remain how many 
 forms of expression, now current, would be neglected, 
 and fall into utter desuetude, among such a people ! 
 Supposing the Puritan character to be maintained, 
 although French should remain the language of the 
 country, and although the influence of climate would, 
 of course, be the same as ever, can there be any 
 reason to doubt, that, as employed by a grave, an 
 earnest, and a religious people, the language would 
 become more nervous, serious, dignified? A people 
 devoted to whatsoever things are noble, good, and 
 true, would naturally be led so to mould and fashion 
 their current phraseology, as that it should become 
 the fitting vehicle for the expression of holy feeling 
 and elevated thought. 
 
 The Patriarchs were the founders of the Jewish 
 nation. Their walk of separation, simplicity, and 
 godliness, required a corresponding medium of 
 intercourse. Hence the simple dignity, the elevated 
 seriousness, the earnest tenderness by which their 
 language is characterized. How utterly uncalled for, 
 among such a people, would have been many of the 
 terms and phrases constantly employed by the 
 present population of France! Paris so long the 
 centre of European luxury, and now, after repeated 
 
 D 2
 
 revolutions, the seat of an imperial despotism Paris 
 requires such a copiousness of diction as would only 
 have encumbered the ancient Hebrews. Their 
 manners were simple, their wants comparatively few ; 
 their thoughts, all, more or less, coloured with the 
 religious element. These mental characteristics were 
 reflected in their form of speech. 
 
 Having thus, by some observations on the 
 general characteristics of languages, prepared the 
 way for remarks of a more definite character, I would 
 now attempt to point out more particularly some of 
 the Leading Characteristics of the Hebrew Tongue. 
 
 (1.) In all languages, terms descriptive of mental 
 states and feelings are, in their primary import, 
 applicable to material objects; or, to express myself, 
 perhaps more clearly, words, strictly and primarily 
 representative of external objects or conditions, are 
 employed to designate ideas belonging to the world of 
 mind. Thus in our own language, "to apprehend" in 
 its primary signification, denotes "to lay hold of;" its 
 application to denote an act of the mind is secondary 
 and figurative. It is the same with the words 
 "understand," "conceive," "recollect," "disposition," 
 etc. Indeed, examples might be multiplied indefinitely. 
 
 There is in Hebrew a remarkable appropriateness 
 and expressive energy in the terms employed to de- 
 note mental qualities or conditions. The original 
 notions inherent in those terms serve to picture forth,
 
 37 
 
 with prominent distinctness, the mental quality which 
 they are employed to designate. Thus, for instance, 
 the usual term for "meek" is derived from a radical 
 word signifying "to afflict;" thus intimating the well- 
 known connexion Between sanctified sorrmv, and the 
 grace of meekne-ss. The usual term for "wicked" 
 comes from a root that expresses the notion of 
 restlessness, tumult, or commotion. "There is no 
 peace, saith my God, to the wicked." A "sinner" 
 is one who misses the mark; who turns aside from 
 his "being's end and aim" even the favour and 
 enjoyment of God. To "delight in" anything is 
 radically, "to bend down" towards it, such a direction 
 of the body being an outward expression of inward 
 complacency. The word applied to the "law of God" 
 (the Torah), is derived from a verb signifying "to 
 cast," "to send out," thence "to put forth," as the 
 hand for the purpose of giving directions, "ta point 
 out," "to indicate," "to teach." The Law is that 
 which indicates, or points out to us the mind of God. 
 "Righteousness" is properly that ivhich is perfectly 
 straight. "Truth," that which is firm or stable. 
 "Vanity," that which is empty. "Anger" is derived 
 from a root meaning to lyreathe; quick breathing 
 being one of the external signs of irritated feeling. 
 " To trust," is expressed, sometimes by a term mean- 
 ing to take shelter under any object of confidence; 
 sometimes by a word meaning to lean upon; in other 
 cases by a word, the radical signification of which
 
 38 
 
 appears to be to throw one's-self upon anyone, or to 
 Jiang upon him. Trust in God may be described, 
 either as a putting ourselves under the shadow of his 
 wings, a taking refuge in Him ; or as a casting our- 
 selves upon His care, a hanging in helplessness upon 
 His Almighty strength. "To judge," is radically to 
 smooth, to make even, to equalise. 
 
 The second verse of the eleventh chapter of 
 Proverbs furnishes an apt illustration of the energy 
 of expression resulting from combining together 
 the ideal import of the several words that make 
 up a sentence: 
 
 " When pride cometh, then cometh shame ; 
 But with the lowly is wisdom." 
 
 Pride comes from a root which means "to swell;" 
 shame from a word denoting "to be light, or empty;" 
 lowly, from a root meaning "to chip, or smooth with 
 a hatchet;" and wisdom, from a word expressing 
 "solidity." Put these several primary significations 
 in combination, and you get two striking images 
 corresponding to the two divisions of the sentence : 
 
 " When swelling cometh, then cometh lightness :" 
 ' ' But with those who have been pruned (chipped, 
 exercised by trial), there is solidity." 
 
 It may be interesting to compare the distinct, 
 radical notions of the several terms employed 
 respectively, in the Hebrew, Greek, and Latin, for 
 the idea of justice, or righteousness.
 
 39 
 
 The Hebrew term, as we have seen, denotes that 
 which is perfectly straight; the Latin, jus, from jubeo, 
 jussi, that which is commanded; and the Greek, SIKTJ, 
 that which divides equally to all, apportions to everyone 
 his due. The thought expressed by the Hebrew root 
 is deeper than that which is conveyed either by the 
 Latin or Greek. The Eomans were a military 
 people, a nation of soldiers and the idea of 
 Tightness was, in their minds, naturally associated 
 with that of obedience to orders. The Greeks were 
 a people foremost in all that ministers to social 
 enjoyment and civilisation, and their idea of rightness 
 was that which secured to all the possession of his 
 due. The thought of an antecedent and eternal 
 distinction between right and wrong, apart altogether 
 from the present results of good and evil, runs 
 through the whole system of Old Testament morality, 
 and that thought is graphically presented to us under 
 the image of that which is perfectly straight. 
 
 " Truth," again, in Hebrew, firmness, is in Greek 
 that which cannot le hid, or that which is unconcealed, 
 open, in opposition to falsehood, which lurks in the 
 darkness. Such an instance serves to show how full 
 of practical teaching may be the details of philology, 
 and to remind us of our Lord's words : 
 
 " He that doeth truth, cometh to the light." 
 
 "Truth," says the Greek derivation, is that which 
 cannot be hid. It may be suppressed for a time it
 
 40 
 
 may seem to be buried for ever ; but its very nature 
 secures its ultimate revival and resurrection. The 
 oppressor, and the persecutor, may tread it down ; the 
 bones of the martyrs may 
 
 " Lie scattered on the Alpine Mountains cold :" 
 
 Their ashes may be sown 
 
 " O'er all the Italian fields where still doth sway 
 The Triple Tyrant." 
 
 But from their ashes will grow 
 
 "A hundred-fold who, having learnt Christ's way, 
 Early will fly the Babylonian woe. " 
 
 Truth may be consumed in the person of John Huss, 
 but must spring forth, with renewed life, in the person 
 of Martin Luther; and neither Pope Pius IX., nor 
 any other persecuting ruler can uproot, from the hearts 
 of his subjects, that deep-seated apprehension of truth 
 which divine grace has imparted. 
 
 The Hebrew derivation again reminds us of its 
 indestructible firmness. The everlasting hills may 
 tremble the solid rocks may be shattered to atoms 
 the heaven and the earth may pass away but truth 
 remains immoveable, 
 
 " Unhurt amidst the war of elements; 
 The wreck of nature and the crash of worlds." 
 
 It will thus be seen that the study of the Hebrew 
 language even as a language (apart from the con- 
 sideration of its use, in enabling us to read the
 
 original of the Old Testament) is full of moral 
 instruction. The great Coleridge delighted to trace 
 these ideal meanings, in his perusal of the Hebrew 
 Scriptures ; and although other languages, to a certain 
 extent, are constructed on the same principle, yet 
 I question whether any other form of speech contains 
 such an amount of ethical meaning inwrought into 
 its very framework, and pervading it as a whole. 
 
 The precious name of Jesus (in Hebrew, Jehoshua 
 or Joshua), is derived from a root-term, that in its 
 primary meaning, denotes "amplitude" "spaciousness." 
 It thence was employed in the sense of "setting at 
 large" " delivering from distress" " saving from every 
 kind of evil." Let us trace this instance with some 
 particularity: 
 First, we have the root denoting: 
 
 (1.) To be spacious, ample, broad, wealthy, abundant, 
 rich. 
 
 Then (2.) To set in a large place, to set at liberty, 
 help, succour, aid, save. 
 
 Then the nouns Deliverance, aid, safety, salvation. 
 
 Then, prefixing the abbreviated form of Jehovah, 
 we get the noun, Joshua Jehovah Salvation, or 
 Jehovah the Saviour. How admirably this derivation 
 illustrates the declaration of the Angel ! (Matt. v. 21.) 
 
 " He shall be called Jesus, i.e. , Jehovah the Saviour, 
 For He by Himself shall save His people from their sins."
 
 The proper name of the most distinguished of all 
 the prophets, is compounded of the very same elements, 
 only in a different order Jesus and Isaiah, are each 
 of them made up of the syllable denoting Jehovah, and 
 the word denoting "salvation." In Jesus, the name of 
 God is prefixed, in Isaiah it is appended. Jesus therefore 
 may be rendered, Jehovah Salvation ; i.e. Jehovah the 
 Saviour. Isaiah denotes Salvation Jehovah ; i. e. the 
 Salvation of Jehovah. The same root furnishes one 
 or two other words which it may be interesting to 
 notice. Shuah denotes a " cry for help." It is also 
 used for "wealth." Shevah is another form of it occur- 
 ing in Psalm v. 2. 
 
 " Hearken unto the voice of my cry, my King and my God." 
 
 Thus "salvation," "riches," and the "cry" of a 
 suppliant sufferer, are all derived from the same root, 
 and all find their answer in our Joshua, or Jesus 
 His salvation brings not only deliverance for the 
 captive, but succour to the suppliant, and boundless 
 riches to the poor. Everything opposed to bondage, 
 straitness, or oppression; everything free, ample, 
 plenteous, abundant, meets and centres in the name, 
 and person, of the Saviour. Earthly treasures may 
 enable their possessor to adorn his lordly mansion 
 with costly pictures, elegant furniture, and all that 
 may minister to the lust of the eye, and the pride of 
 life; but it is only by the knowledge of Jesus that 
 the chambers of the soul can be " furnished with all
 
 precious and pleasant riches." That root Yashah 
 recals to the eye and ear of the reader of the Hebrew 
 Scriptures the thrice-beloved name which is as 
 " ointment poured forth," for the refreshment of the 
 weary heart. It recals the thought of Him who is, to 
 His faithful people, 
 
 " Their never-failing treasury filled, 
 With boundless stores of grace." 
 
 Let no one therefore assert that the study of 
 Hebrew roots is a barren and profitless speculation. 
 The rod of Aaron " brought forth buds, and bloomed 
 blossoms, and yielded almonds;" so the radical terms 
 of the Hebrew language, when cultivated with in- 
 telligence and care, yield refreshing fruit, pleasant to 
 the spiritual taste, and nourishing to the inner man. 
 Shall the best years of youth be devoted to the 
 pursuit of Greek and Eoman learning, and shall 
 nothing be done to advocate the claims, or to expound 
 the beauties of the earliest of all tongues? Shall 
 Homer and Virgil, Demosthenes and Cicero, Thucydides 
 and Livy, be allowed entirely to absorb that mental 
 strength, which might more profitably be expended in 
 seeking a familiar acquaintance with the writings of 
 Moses and the Prophets?
 
 CHAPTEE VI. 
 
 (Sfomtttvlfittw at the 
 gfcn 
 
 (Continued.) 
 
 THE ancient Hebrew, as comprehended within the 
 pages of the Old Testament, is exceedingly limited 
 in its vocabulary. We are not however justified in 
 inferring, that the language, as it existed in the days 
 of David, or Isaiah, was deficient in copiousness. 
 It has, of all languages generally studied, the fewest 
 number of vocables ; but this fact may be explained 
 simply on the ground that so small a portion of 
 Hebrew authorship has come down to modern times. 
 The number of distinct roots in the ancient Hebrew 
 may be reckoned rather under 2000 ; and the number 
 of words altogether does not probably exceed 7000 
 or 8000. It should be observed, however, that on 
 such points, all that we can do is to approximate to 
 an exact statement. But, although possessed of so 
 limited a vocabulary, it abounds in synonymous 
 terms, i.e., such terms as express the same generic 
 idea under different aspects. For example, in Hebrew 
 we have, at least, six different words for man :
 
 (mctfh or meth.) A man. Used only in the plural : 
 and in the Ethiopic distinctively applied to a 
 husband, like the word "man," in some pro- 
 vincial dialects of our own country. 
 
 (dddm.) Man the name of the species answering 
 to avSpwiroG, in Greek, and homo, in Latin. 
 (See Genesis v. 1, 2.) 
 
 (enosh). Man frail, weak, mortal. 
 
 (eesh). Man active, energetic, emphatically "a man," 
 like mr in Latin, and avrip in Greek. 
 
 (gever). A man, a strong man, a hero. 
 
 (zdkdr). A man as distinguished from a woman; a 
 male. 
 
 Now a very little reflection must serve to convince 
 any one, at all conversant with the nature of lan- 
 guage, how much the whole force and meaning of a 
 passage, the energy and point of a sentence, may 
 depend upon the particular one of these six words 
 that the writer may have chosen to employ. Those 
 readers who are capable of consulting the original 
 Hebrew are referred to the following instances in the 
 Book of Job, as illustrative of my meaning: 
 
 Job xi. 3. Job v. 7; vii. 20; xi. 12; xiv. 1, 10. 
 Job i. 1, 3,8; ii. 3. Job iv. 13, 17; vii. 1, 17; ix. 2; 
 xxv. 6. The last of which passages may be rendered 
 thus : 
 
 " How much less mortal man, that is a reptile!" 
 And the son of Adam, who is a worm!"
 
 46 
 
 Job iii. 3; xiv. 10. The last of which passages may 
 be rendered thus : 
 
 " But the Jiero dies, and is laid prostrate. 
 Yea man (every child of Adam) breathes his last, and 
 where is he ? " 
 
 But it would be impossible within the limits of this 
 work fully to illustrate the peculiar power of such 
 synonymes, and the special adaptation of each 
 particular term to express that very idea it is designed 
 to convey. There are seven or eight terms for "rain." 
 Thus, we have "rain in general," "heavy rain," 
 " abundant rain," " stormy rain," " hairy, thin, small 
 rain;" "the former rain," which fell in Palestine 
 from the middle of October, to the middle of December, 
 and prepared the soil for the reception of the seed ; 
 and " the latter rain," which fell in March and April 
 before the harvest. 
 
 Again, there is one word for "sleep," another for 
 "slumber," and another for "deep sleep," such as that 
 into which Adam was cast, in order that Eve might be 
 produced out of his wounded side. There are twelve 
 terms reducible under the same generic notion of 
 "seeing;" and seven or eight under that of "speaking." 
 
 One term signifies " to look," another " to behold," 
 another " to perceive. " One, " to look upon with favour;" 
 another "to glance at," and another "to inspect narrowly 
 or closely." We have one term for "looking forth as 
 from a watch-tower," another "to look down from a 
 height," another "to look upon with envy." We have
 
 one term implying "to speak rashly," another "to 
 speak oracularly," and another "to speak so as to 
 announce, or publish." We have one word for "a lion" 
 in general, another for "a full grown young lion," 
 another for "a lion's cub," and another for "a strong 
 lion." (Psalm xxxiv. 10.) How many passages of 
 the Old Testament might be illustrated by careful 
 reference to the distinctive import of the Hebrew 
 terms which, in these and other instances, the writers 
 have been led to employ ! 
 
 CHAEACTEEISTICS OF THE HEBREW LANGUAGE. 
 
 (Continued.) 
 
 IN order more fully to illustrate what has been said 
 relative to the expressive richness of Hebrew, I would 
 direct the attention of my reader to the beautiful 
 phraseology of the xix. Psalm. The literal rendering 
 of the 1st and 2nd verses may be thus given: 
 
 " The heavens are telling the glory of God, 
 The firmament displaying the work of His hands; 
 Day unto day welleth forth speech, 
 Night unto night breatheth out knowledge. " 
 
 Thus the four distinct terms in the original are pre- 
 served in the translation ; and the overflowing fullness 
 with which day unto day pours forth divine in- 
 struction, and the gentle whisperings of the silent 
 night, are contrasted, as in the Hebrew.
 
 48 
 
 This expressive, self-descriptive quality constitutes 
 the Hebrew, perhaps, the most picturesque of all 
 languages. The words do not serve merely to dis- 
 tinguish persons, or objects, but serve, at the same 
 time, to call up before the mind the qualities of the 
 objects to which they are applied. A verse of 
 Scripture, read in any faithful translation, will 
 accurately convey the information, or instruction, 
 contained in the original. But the same verse in 
 Hebrew will do more than this. It will suggest to 
 the mind of the intelligent reader a host of interesting 
 associations. 
 
 Macaulay remarks of Milton, "The effect of his 
 poetry is produced not so much by what it expresses, 
 as by what it suggests ; not so much by the ideas it 
 directly conveys, as by other ideas which are con- 
 nected with them." The same may be said of 
 Hebrew. Its terms are suggestive of thoughts, which no 
 version could convey, because pregnant with unuttered 
 meanings which the most faithful translator would fail 
 in attempting to represent in another language. This 
 fact may serve to show the kind of benefit to be 
 derived from the study of the original Scriptures. 
 Such study is not needed, in order that we may rightly 
 understand, and enjoy, the great doctrines of re- 
 velation; or, in order that we may apprehend those 
 practical directions, or feel the force of those ex- 
 hortations which the Scriptures contain. All things 
 needful for life and godliness may be gathered from
 
 the prayerful perusal of our common English Bible. 
 But in seeking to feed upon the truth ourselves, or in 
 endeavouring to expound that truth to others, we may 
 be often very much assisted by the suggestive fullness 
 inherent in the terms of the original tongues. 
 
 In this particular, the Hebrew is far superior even 
 to the classic languages of Greece and Borne. I am 
 not insensible to the expressive richness and over- 
 flowing copiousness of the Greek. *That language has 
 been to me an object of deep interest from early 
 boyhood. Before my revered father thought me old 
 enough to enter upon the study of it, I attempted to 
 learn it witlumt a teacher. I well remember, when 
 quite a child, purchasing a well-worn copy of the 
 Greek Testament from one of my play-fellows. It 
 was in a sadly dilapidated condition, and cost me 
 only a few pence ; but I looked upon it as a valuable 
 acquisition. When I became a few years older, I set 
 about acquiring Greek, with earnest diligence; and 
 it formed my chief subject of study, during the best 
 years of my early life. It was a pleasant task to 
 me, when emerging out of boyhood, to devote my 
 hours of voluntary solitude to the study of that noble 
 and energetic tongue. "The studious habit that 
 spontaneously seeks retirement," was formed in those 
 early days, and has never been relinquished. During 
 the long college vacation which I spent in the quiet 
 seclusion of the paternal roof, the bright sun, lighting 
 up the surrounding landscape, often invited me to the 
 
 E
 
 50 
 
 pleasant fields in vain. Submission to parental 
 admonition might lead me to seek company or re- 
 laxation ; taste and disposition, combined with, a 
 certain sense of duty, kept me at my books. But, in 
 those days, I almost entirely neglected the study of 
 Hebrew. The original of the NEW TESTAMENT was 
 associated with the poets, orators, and philosophers 
 of Greece ; and I read it with interest. The original 
 of the -OLD TESTAMENT seemed to me harsh, difficult, 
 and unattractive ; and I hardly expected ever to 
 become acquainted with it. It appeared to me like a 
 field overgrown with thorns and briars. I knew 
 nothing of the treasures that were hidden under its 
 surface. 
 
 The above reference to personal history might 
 seem altogether out of place, were it not a well- 
 known fact that multitudes of intelligent persons 
 are labouring under similar prejudices. It was not 
 until my twenty-third year, that I gave myself, in 
 good earnest, to the study of the Hebrew. My 
 acquaintance with it is only that of a learner still. 
 Judging from the rapidity with which the modern 
 languages of Continental Europe may be acquired, 
 persons sometimes entertain most unfounded notions 
 relative to the amount of time and labour necessary 
 for the acquisition of an ancient language. I 
 remember having been once told by a lady, in perfect 
 simplicity and seriousness, that she understood that a 
 knowledge of the Hebrew language might be acquired
 
 51 
 
 within the space of six weeks. All such notions 
 originate either from ignorance, or from the impudent 
 assertions of quack teachers. In six weeks, some 
 knowledge of the elements may be gained ; but, after 
 six years, or even twenty years of study, the successful 
 scholar will find that his very attainments serve to 
 discover to himself how much yet remains to be 
 acquired. 
 
 In copiousness of diction, in variety of phraseology, 
 in definite exactness, in capability of indicating distinct 
 shades of meaning, the Greek excels the Hebrew ; but 
 in a pervading moral element, and in a species of 
 pictorial expressiveness, the more ancient language 
 bears away the palm. But in order to enjoy this 
 peculiar characteristic, it is not enough that we be 
 able to read the Hebrew Bible grammatically, and so 
 as to translate it into English. We shall fail in 
 appreciating the hidden beauties of the language, 
 except as we trace the words to their radical signi- 
 fication. When read with exactness and intelligence, 
 almost every leading term in a sentence will be found 
 to exhibit traces of its origin, and to picture 
 forth, before the eye, an image of the idea intended 
 to be conveyed. 
 
 In the observations I have made, relative to the 
 leading characteristics of the Hebrew language, I have 
 by no means exhausted the subject; but have only 
 thrown out hints which may serve to excite interest 
 and to aid further investigation. I might have 
 
 E 2
 
 52 
 
 endeavoured to illustrate the sanctity and purity, 
 comprehensiveness and expressive brevity, sublimity and 
 tenderness by which the original language of the Old 
 Testament is so pre-eminently characterized. But I 
 leave the elucidation of such qualities to the earnest 
 and studious reader.
 
 CHAPTEE VII. 
 
 witfo i\u 
 
 HAVING thus briefly exhibited some of the leading 
 characteristics of the Hebrew, I would now, in con- 
 clusion, advert to some of the advantages connected 
 with the study of it. 
 
 We are all so constituted by nature, that the 
 exercise of our mental powers is a source of the purest 
 gratification, and the most important self-improve- 
 ment. The exact study of languages subserves this 
 great object. The Hebrew has claims, simply as a 
 language, and still higher claims, as having been con- 
 stituted the depositary of so large a portion of those 
 truths which God has been pleased to reveal. It 
 may be acquired without the learner having pre- 
 viously attained a knowledge of Greek or Latin, or 
 of any other foreign language. It is not needful that 
 every Christian, or even the majority of Christians, 
 should be acquainted with any other than their
 
 mother-tongue; but it is of deep importance, that 
 among Christian scholars, and especially among 
 Christian ministers, there should always be some who 
 are able to read, with intelligence and accuracy, the 
 original language of the Old Testament as well as the 
 New. Even some of our best Commentators have 
 fallen into strange mistakes from trusting to impres- 
 sions derived from the English translation. Thus, in 
 Genesis xlv. 20, Pharaoh commands Joseph to say to 
 his brethren : "Eegard not your stuff, for the good 
 of all the land of Egypt is yours." On this passage, 
 the excellent Matthew Henry remarks "What they 
 had in Canaan, he reckoned but stuff, in comparison 
 with what he had for them in Egypt ;" and then 
 proceeds to spiritualize this interpretation, " Thus," 
 adds he, "those for whom Christ intends a share in 
 his heavenly glory, ought not to regard the stuff of 
 'this world ; the best of its enjoyments are but stuff, 
 but lumber," &c. Now, the whole of this strain of 
 exposition is founded on an entire mistake. Our 
 translators evidently did not employ the word "stuff" 
 in its modern acceptation, as descriptive of that 
 which is, comparatively, of little value. The Hebrew 
 term assuredly conveys no such meaning, but is 
 applied to articles of the most valuable description. 
 As a specimen of the variety of renderings that may 
 sometimes be given to one single word, I may instance 
 some of the many expressions by which this word 
 is represented in the English : " armour," " bag,"
 
 55 
 
 "furniture," "instrument," "jewels," "tools," "vessels," 
 "wares," " weapons," &c. The word is applied in such 
 a variety of ways, that, perhaps, no one English term 
 could be found exactly corresponding to it. 
 
 And here I would take the opportunity of referring 
 to a mistake into which even educated Christians 
 are apt to fall. Such persons may suppose that the 
 knowledge of Greek and Latin may afford them equal 
 advantages with those attendant upon an acquaintance 
 with the Hebrew. They can, it is true, in doubtful 
 or difficult eases, refer to the Latin Vulgate, or to the 
 Greek Septuagint. Now, let us notice one or two 
 passages, by way of testing the value of such 
 secondary authorities. 
 
 In Proverbs xiv. 9, we read in the English version 
 
 " Fools make a mock at sin ; 
 But among the righteous there is favour." 
 
 Here there is an apparent want of correspondency 
 between the two members of the sentence. We have 
 recourse for light to the Latin Vulgate, and find the 
 verse rendered thus : 
 
 " The fool will mock at sin, 
 And favour will linger among the righteous. " 
 
 If we turn to the Septuagint, we find that the 
 translators of that version understood the original 
 very differently, as appears by their rendering of 
 the verse : 
 
 " The houses of transgressors will need expiation ; 
 But the houses of the just are acceptable."
 
 This rendering differs considerably from the English 
 and Latin, but seems to convey a notion contrary to 
 Evangelical truth. The rinding such a translation 
 may stimulate our curiosity, but assuredly cannot 
 satisfy it ; and the student who seeks for full satis- 
 faction must feel, with all the aid which the venerable 
 versions of antiquity can render him, still like a person 
 groping in the dark. Whence did the idea of expiation 
 get into the text of the Septuagint? Why is that 
 idea entirely wanting in the English translation? 
 Why is there no trace of it in Jerome's Vulgate? The 
 reader of the Hebrew Bible has recourse to the original, 
 and there he finds that the words may literally be 
 rendered thus : 
 
 " Fools scoff at the offering for sin ; 
 But among the righteous it is an object of delight." 
 
 He observes that the word rendered "sin" in the 
 common versions, is not the term generally so used, 
 but is the same as that used in the memorable fifty- 
 third chapter of Isaiah, in verse 10, and rendered 
 " An offering for sin." Thus interpreted, this proverb 
 becomes parallel with the declaration of the Apostle, 
 I. Corinthians, i. 23, 21 
 
 In the instance just noticed, the common translation 
 is such as to suggest the need of further examination. 
 Let us take another example, and one in which the 
 difficulty does not appear to the mere English reader,
 
 57 
 
 but would be suggested by reference to the ancient 
 versions above referred to. 
 
 In Proverbs xviii. 8, and xxvi. 22, we find the 
 following sentence : 
 
 " The words of a talebearer are as wounds, 
 And they go down into the innermost parts of the belly." 
 
 In the Latin Vulgate, we find a two-fold rendering 
 of xviii. 8, either 
 
 " The words of a double-tongued person are, as it were, simple ; 
 Yet these very words penetrate even to the inner parts of the 
 belly." 
 
 Or 
 
 " Fear casts down the sluggard ; 
 But the souls of the effeminate shall hunger." 
 
 If we turn to xxvi. 22, which ought to be exactly the 
 same, we shall find that the former of these inter- 
 pretations, very slightly altered, is alone given in the 
 Latin. 
 
 On referring to the Septuagint version of xviii. 8, it 
 appears that the second of the Latin interpretations is 
 given by the Greek translators, and xxvi 22, is thus 
 rendered : 
 
 ' ' The words of cunning knaves are soft ; 
 But they smite even to the inmost parts of the bowels. " 
 
 Now, amidst all this confusion and variety, one 
 thing is evident. The English rendering, " wounds," 
 was unknown to the authors of the Ancient versions ;
 
 58 
 
 or, at least, those versions afford no support to that 
 rendering. An intelligent and inquisitive reader 
 must be greatly perplexed to arrive at the true inter- 
 pretation of the verse in question. The reader of the 
 Hebrew acquainted with the light which modern 
 philologists have derived from the cognate dialects 
 finds that the sense of the proverb, according to the 
 best authorities, is thus represented : 
 
 " The words of a talebearer (slanderer, calumniator) are as 
 
 delicious viands, 
 That go down into the innermost parts of the stomach." 
 
 Just in the same way as delicious viands gratify the 
 natural appetite, so the corrupt taste of the depraved 
 heart is gratified by listening to the tale of scandal. 
 The term, on which the whole force of the sentence 
 depends, never occurs elsewhere in the Hebrew 
 Scriptures. Its derivation and meaning must, there- 
 fore, be sought elsewhere, and both of these are 
 supplied by the Arabic. 
 
 Are any disposed to ask What is the use of such 
 studies to a Christian ? I ask them in return What 
 is the advantage of an exact acquaintance with the 
 meaning of the Old Testament? If it be granted 
 that to lose the knowledge of the original languages 
 of Scripture would be a great and grievous calamity, 
 then, either the cultivation of such studies must be 
 given over to the ungodly, or must be taken up by 
 Christian scholars. Could any intelligent Christian
 
 59 
 
 desire the former alternative? It remains that some 
 of those who have devoted themselves to the ministry 
 of the truth should give themselves to the task of 
 cultivating such studies. 
 
 But it may be alleged that this will take them off 
 from more necessary labours. The reply to this is, 
 that whatever takes off ministers in general from 
 their more important duties, it is not, in one case in 
 five hundred, the study of Hebrew. Nay, for a 
 hundred Christian teachers who can read their Greek 
 Testament, you will not find one who has any critical 
 and scholarlike acquaintance with the original 
 language of Moses and the Prophets. 
 
 In conclusion, I would remind the reader, that, 
 important as such a subject of study is in itself, any 
 real profit or blessing resulting from it, must depend 
 on the spirit and frame of mind cultivated by the 
 student. There is no true satisfaction in anything, 
 apart from its relation to the knowledge and enjoyment 
 of God. It will profit us nothing to study the 
 Hebrew Bible in an unhumbled, unbelieving, prayer- 
 less frame of spirit. If the reader feels led to enter 
 upon this subject of enquiry from motives of curiosity, 
 or from a desire to be admired for superior attain- 
 ments, I could not advise him to go forward. But, if 
 on the other hand, he should possess a little leisure 
 time, and some measure of capacity for such pursuits ; 
 should he, moreover, seek, through the attainment of 
 an acquaintance with the language of the ancient
 
 60 
 
 Scriptures, to understand them better, and to enjoy 
 them more fully, the rectitude of the motive will 
 promote his success. The written Word is the 
 appointed instrumentality, as the Messed Spirit is the 
 revealed agent in illuminating our understandings, 
 and graciously impressing our hearts. Every legiti- 
 mate means of endeavouring to grow in the knowledge 
 of the Word, may be expected to aid us in yielding 
 compliance with the exhortation: "Grow in grace, 
 and in the knowledge of our Lord and Saviour Jesus 
 Christ." 
 
 The great subject of controversy between the 
 Christian church on the one hand, and the various 
 forms of infidelity on the other, is the Divine 
 origin of the Old and New Testaments. The great 
 subject of controversy between Protestantism and 
 Popery relates to the amount of practical submission 
 due to the authority of Scriptures acknowledged to ~be 
 Divine. But the questions between the several bodies 
 of Protestants relate to the meaning of the Word of 
 God. The question among true Protestants is not 
 Shall Scripture be allowed to decide our differences? 
 but, rather What deliverance do these Scriptures 
 give? What is the decision they announce? The 
 day is come when ancient traditions, time-honoured 
 observances, venerated creeds, accredited doctrines, 
 must all be upheld or rejected, just in so far as they 
 are found to be in accordance, or otherwise, with the 
 one standard from which there is no appeal. At such
 
 61 
 
 a time as the present, the minds of Christians are 
 exposed to dangers of the most opposite character. 
 Those whose tempers are ardent and sanguine are in 
 danger of rejecting truth itself, because held by our 
 forefathers, and embodied in ecclesiastical confessions. 
 Those, again, who are differently constituted, are in 
 danger of being so much alarmed at the innovating 
 tendency of others, that they are disposed to reject 
 truth itself, if it come to them under an appearance 
 of novelty. The truly wise man will seek to avoid 
 these opposite dangers. What saith the Scripture? 
 will be his habitual enquiry. And surely, in reference 
 to the Old Testament, a knowledge of the Hebrew 
 language will, instrumentally, assist in ascertaining 
 the reply. 'A constant reference to God should 
 pervade all our efforts for the acquisition of profitable 
 knowledge. We should cultivate every mental endow- 
 ment which He hath imparted. We should let no 
 faculty of the mind become torpid for want of exercise 
 no affection of the heart wither away for want of 
 suitable objects on which it may expend its strength. 
 But, mind and heart should be devoted to Him. Our 
 intellect our memory our powers of apprehension 
 and imagination, should be devoted to the habitual 
 perusal and prayerful examination of the lively 
 Oracles; and our tempers and dispositions, our 
 whole cast of character and course of conduct, be 
 moulded and fashioned in accordance with the 
 elevating and purifying principles with which these 
 Oracles are pervaded and imbued.
 
 62 
 
 In carefully studying the writings of Moses and 
 the Prophets, we shall find much to gratify our 
 taste, and to excite our admiration. But it were 
 a melancholy desecration, to allow one's self to stop 
 short at such a result of their perusal In addition 
 to such a gratification, there should be a constant 
 endeavour after a realization of their sanctifying 
 power. He who so gazes upon that Divine mirror, as 
 to behold the glory of the Lord, and so beholdeth 
 that glory as to be changed into the same image 
 whether he be skilled in the original, or only able to 
 read his English Bible attains to that which 
 excelleth all human learning, and has gathered upon 
 his spirit the impress and the earnest of that 
 conformity to Christ in which will consist the 
 essential blessedness of the redeemed. "Whether 
 there be prophecies, they shall fail ; whether there be 
 tongues, they shall cease ; whether there be know- 
 ledge, it shall vanish away. For we know in part, 
 and we prophecy in part. But when that which is 
 perfect is come, then that which is in part shall be 
 done away." (I. Cor. xiii. 8 10.) 
 
 Before concluding this chapter, I think it right to 
 add a few words of an explanatory character, in 
 reference to the subject of improved renderings. In 
 our authorized translation of the Scriptures, there are 
 to be found, both in the Old and New Testaments, 
 many passages which, according to the judgment of 
 all competent scholars, are capable of being more
 
 63 
 
 accurately translated In many instances the mis- 
 take is so obvious, that an examination of the original 
 suffices to produce entire agreement as to the 
 correction required But there are not a few passages, 
 about the exact rendering of which, even the most 
 qualified critics are found to differ. Such cases are 
 to be found in all ancient writings, A considerable 
 number occur in the New Testament, and a still 
 larger number in the Old. If there be room for 
 difference of opinion about the correct translation of 
 a passage in a Greek writer, much more may we 
 expect such difficulties to occur in the rendering of 
 difficult passages in Hebrew. Greek is remarkable 
 for definiteness and perspicuity; Hebrew, on the 
 other hand, from its inherent character as well as 
 from the limited range of its authorship, is far more 
 likely to present difficulties ; which are sometimes of 
 such a character, as to leave the meaning, to a certain 
 extent, ambiguous. Such passages are more frequent 
 in Job, the Psalms, and the Proverbs, than in the 
 historical books of the Old Testament. Such being 
 the case, I cannot expect that every proposed 
 alteration suggested in this little work will meet 
 with acceptance, even from those to whose judg- 
 ment I should be disposed to defer. In the 
 rendering I have given of Proverbs xiv. 9, I 
 anticipate that many critics will refuse to acquiesce. 
 That the original is capable of being so translated, 
 without any violence being done to the idiom of the
 
 language, I am ready to maintain. But I do not 
 assert that some of the other proposed renderings of 
 the verse may not be capable of being plausibly 
 defended. I am entirely dissatisfied with the 
 rendering given in our English Bible ; and I do not 
 know of any modern critic who would be disposed to 
 retain it. Correction is needed, but the most 
 eminent Hebraists differ as to the extent and 
 character of the correction required. I shall be most 
 ready to defer to any qualified critic who will under- 
 take to furnish solid grounds for the rejection of the 
 version I have given, and who will at the same time 
 establish any other rendering on a satisfactory basis. 
 None but those whose hours of study have been 
 devoted to such enquiries, can estimate the difficulties 
 attending them. Sometimes the leading term in a 
 sentence is one occurring nowhere else within the 
 whole range of the Hebrew Scriptures, so that its 
 meaning must be ascertained either from the kindred 
 dialects, or by the help of the ancient versions. In 
 some instances, our highest authorities differ as to 
 the rendering of such terms. Again, the apparently 
 lax use of the tenses, and the consequent indefinite- 
 ness thence resulting, occasions, particularly in 
 Hebrew poetry, considerable obscurity. I confess, 
 that often when grappling with difficulties, and 
 hardly knowing where to look for light dissatisfied 
 with the dogmatic assertions of the most accomplished 
 critics I have longed, in reading the Hebrew Bible,
 
 for an inspired Greek version; or, as such a desire 
 never can be satisfied, for some association composed 
 of learned and prayerful Christian men, in whom 
 scholarship should be united with reverential regard 
 for the authority of the Divine testimonies. Where 
 learning is altogether wanting, or only of a superficial 
 character, the best of men will always be liable, 
 in difficult cases, to make grievous mistakes. The 
 valuable Commentary of Matthew Henry, and others 
 of a similar class can never be regarded as 
 of authority in questions of Hebrew scholarship ; and, 
 on the other hand, even the profound learning of the 
 most distinguished German critics, being un- 
 accompanied by higher qualifications, fails in many 
 instances to render them trustworthy translators. 
 Why should there be so frequently found a sort of 
 repulsion between men of earnest Christianity and 
 men of high scholarly attainments? Scholarship 
 would be of infinitely more worth if accompanied by 
 prayerfulness ; and believing reverence for the Word 
 of God would find most important secondary aid, in 
 the possession of those acquisitions that bear on the 
 exact study of the Divine Oracles.
 
 CHAPTEB VIII. 
 
 from tint 
 
 GENESIS XLIX. 
 
 THE PROPHECY OF JACOB. 
 
 1. And Jacob called unto his sons, and said : 
 
 " Gather yourselves together, that I may tell you 
 that which shall befall you in the last days. 
 
 2. Gather yourselves together, and hear, ye sons of Jacob : 
 And hearken unto Israel your father. 
 
 3. Eeuben, thou art my first-born, 
 
 My might, and the beginning of my strength, 
 Pre-eminent in dignity, and pre-eminent in power : 
 
 4. Impetuous as the water-floods, thou shalt not retain 
 
 the pre-eminence, 
 
 Because thou wentest up to thy father's bed : 
 Then didst thou defile it : he went up to my couch ! 
 
 5. Simeon and Levi are brethren ; 
 Their swords are weapons of violence ; 
 
 6. my soul, come not thou into their secret, 
 
 Let not my heart unite in fellowship with them ; 
 
 For in their anger they slew men, 
 
 And in their wantonness they ham-strung oxen.
 
 (57 
 
 7. Cursed be their anger, for it was fierce, 
 And their wrath, for it was cruel. 
 
 I will divide them in Jacob, 
 And scatter them in Israel. 
 
 8. Judah, thou art he whom thy brethren shall praise 
 Thy hand shall be on the neck of thine enemies : 
 Thy father's children shall bow down before thee. 
 
 9. Judah is a lion's whelp : 
 
 From the prey, my son, thou art gone up : 
 He stooped down, he couched as a lion, 
 And as a lioness, who shall rouse him up ? 
 
 10. The sceptre shall not depart from Judah, 
 Nor a lawgiver from between his feet, 
 Until Shiloh come : 
 
 And to Him shall the nations yield obedience. 
 
 11. Binding his foal unto the vine, 
 
 And his ass's colt unto the choice vine, 
 He washes his garments in wine, 
 And his clothes in the blood of grapes. 
 
 12. His eyes sparkle with wine ; 
 
 And his teeth are white with milk. 
 
 1 3. Zebulon dwells by the haven of the sea, 
 He is a haven for ships,. 
 
 His coast stretches to Zidon. 
 
 14. Issachar is a strong ass, 
 
 Couching down between the cattle-pens. 
 
 15. He saw that repose was good, 
 And the land that it was pleasant, 
 And he bowed his shoulder to bear, 
 And became subject to servitude. 
 
 F 2
 
 68 
 
 16. Dan shall judge his people, 
 As one of the tribes of Israel. 
 
 17. Dan shall be a serpent by the way, 
 An adder in the path, 
 
 That biteth the horse's heels, 
 So that the rider falls backwards. 
 
 18. For Thy salvation have I waited, Jehovah ! 
 
 19. Gad, a troop shall attack him, but he shall drive them 
 
 back at the last. 
 
 20. From Asher rich shall be his food, 
 And he shall yield delicacies fit for kings. 
 
 21. Napthali a bounding hind, 
 Words of pleasantness he utters. 
 
 22. Joseph is a fruitful bough, 
 Even a fruitful bough by a well, 
 Propelling its branches over the wall. 
 
 23. The archers harassed him ; they shot at him ; 
 They bitterly persecuted him : 
 
 24. But his bow abode in strength, 
 
 And the arms of his hands were made strong, 
 
 By the hands of the Mighty One of Jacob, 
 
 By the name of the Shepherd, the Stone of Israel, 
 
 25. By the God of thy Father who will help thee, 
 And by the Almighty who will bless thee 
 With blessings of heaven above ; 
 
 Blessings of the deep that lieth under ; 
 Blessings of the breasts, and of the womb. 
 
 26. The blessings of thy Father have prevailed 
 Above the blessings of the eternal mountains 
 The glory of the everlasting hills :
 
 69 
 
 May they rest on the head of Joseph, 
 On the crowned one among his brethren ! 
 27. Benjamin shall ravin as a wolf, 
 
 In the morning he shall devour the prey, 
 And in the evening he shall divide the spoil." 
 
 DEUTERONOMY XXXII. 
 
 THE SONG OP MOSES. 
 
 1 . Give ear, O ye heavens, and I will speak ; 
 And hear, O earth, the words of my mouth. 
 
 2. My doctrine shall drop as the rain : 
 My speech shall distil as the dew : 
 
 As the small rain upon the tender herb : 
 And as the showers upon the grass. 
 
 3. Because I will proclaim the name of Jehovah, 
 Ascribe ye greatness unto our God. 
 
 4. He is the Eock His work is perfect : 
 For all His ways are judgment, 
 
 A God of truth and without iniquity, 
 Just and right is He. 
 
 5. The crooked and perverse generation have acted 
 
 wickedly against Him, 
 That they are not His children is their disgrace. 
 
 6. Do ye thus requite Jehovah, 
 O foolish people and unwise I 
 
 Is not He thy Father that bought thee ? 
 Hath He not made thee, and established thee ?
 
 7. Eeinember the days of old ; 
 Consider the years of many generations, 
 Ask thy father and he will shew thee : 
 
 . Thine elders and they will tell thee. 
 
 8. When the Most High divided to the nations their 
 
 inheritance : 
 
 When He separated the sons of Adam : 
 He fixed the boundaries of the peoples, 
 According to the number of the children of Israel. 
 
 9. For the portion of Jehovah is His people ; 
 And Jacob is the lot of His inheritance. 
 
 10. He found him in a desert land : 
 In a waste, howling wilderness : 
 
 He led him about, He instructed him, 
 He kept him as the apple of His eye. 
 
 11. As an eagle stirreth up her nest, 
 Fluttereth over her young, 
 
 Spreadeth abroad her wings, taketh them, 
 Beareth them on her wings : 
 
 1 2. So Jehovah alone did lead him : 
 
 And there was no strange god with him. 
 
 1 3. He made him ride on the high places of the earth, 
 That he might eat the increase of the fields ; 
 
 And He nourished him with honey out of the rock, 
 And oil out of the flinty rock. 
 
 14. Butter of kine, and milk of sheep, 
 With the fat of well-fed lambs, 
 
 And rams of the breed of Bashan, and goats, 
 With the nourishment of the choicest wheat ; 
 And thou didst drink the pure blood of the grape.
 
 71 
 
 15. But Jeshurun waxed fat, and kicked, 
 
 Thou art waxen fat, thou art overgrown, thou art 
 
 covered with fatness. 
 Then he forsook God his Maker, 
 And lightly esteemed the Rock of his salvation. 
 
 16. They provoked Him to jealousy with strange gods : 
 With abominations they provoked Him to anger. 
 
 17. They sacrificed unto daemons, not to God, 
 To gods whom they knew not : 
 
 To new gods that came newly up, 
 Whom your fathers feared not. 
 
 18. The Rock that begat thee thou hast abandoned, 
 And hast forgotten God that formed thee. 
 
 19. And when Jehovah saw it He abhorred them, 
 Because of the provocation from His own sons and 
 
 daughters. 
 
 20. And He said : " I will hide My face from them : 
 I will see what their end will be. 
 
 For they are a very froward generation : 
 Children in whom is no faith. 
 
 21. They have moved Me to jealousy with that which is 
 
 not God : 
 
 They have provoked Me to anger with their vanities : 
 And I will move them to jealousy with those which 
 
 are not a people : 
 I will provoke them to anger with a foolish nation. 
 
 22. For a fire is kindled in mine anger, 
 That shall burn to the lowest hell : 
 
 And shall consume the earth with her increase, 
 And set on fire the foundations of the mountains.
 
 23. I will heap calamities upon them, 
 
 I will spend mine arrows upon them. 
 
 24. They shall be emaciated through hunger, 
 And consumed with the burning pestilence, 
 And with bitter destruction. 
 
 I will also send the teeth of beasts upon them, 
 With the hot poison of serpents, [lit : the reptiles of 
 the dust.] 
 
 25. Without, the sword, and within, the terror, 
 Shall cut off both the young man and the virgin, 
 The suckling and the man of grey hairs. 
 
 26. I said : I would scatter them as with the wind, 
 
 I would make the remembrance of them to cease from 
 among men, 
 
 27. Were it not that I feared the provocation of the enemy: 
 Lest their adversaries should not recognize My hand ; 
 Lest they should say 'Our hand is high, 
 
 And Jehovah hath not done all this.' 
 
 28. For they are a nation void of counsel : 
 Neither is there any understanding in them. 
 
 29. that they were wise, that they understood this : 
 That they would consider their latter end ! 
 
 30. How should one chase a thousand : 
 And two put ten thousand to flight : 
 Except their Eock had sold them : 
 And Jehovah had delivered them up ? 
 
 31. For their rock is not as our Eock : 
 Our enemies themselves being judges. 
 
 32. For their vine is of the vine of Sodom, 
 And of the fields of Gomorrah :
 
 Their grapes are grapes of gall : 
 Their clusters are bitter. 
 
 33. Their wine is the poison of dragons : 
 And the cruel venom of asps. 
 
 34. Is not this laid up in store with me : 
 And sealed up among my treasures ? 
 
 35. To me belongs vengeance and recompence, 
 Their feet shall slide in due time : 
 
 For the day of their calamity is at hand : 
 
 And the things that are appointed are hastening on." 
 
 36. For Jehovah will judge His people, 
 And repent Himself for His servants, 
 When He seeth that their power is gone, 
 And that there is none shut up or left. 
 
 37. And He will say "Where are their gods? 
 Their rock in which they trusted? 
 
 38. Which did eat the fat of their sacrifices : 
 And drink the wine of their drink-offerings ? 
 Let them rise up and help you, 
 
 And be your protection. 
 
 39. See now that I, even I, am He, 
 And there is no God with Me, 
 I kill, and I make alive : 
 
 I wound and I heal : 
 
 Neither is there any that can deliver out of My hand. 
 
 40. For I lift up My hand to heaven, 
 And say ' I live for ever.' 
 
 41. If I whet My glittering sword, 
 
 And Mine hand take hold on judgment, 
 I will render vengeance to Mine enemies : 
 And will repay them that hate Me.
 
 74 
 
 42. I will make Mine arrows drunk with blood : 
 And My sword shall devour flesh : 
 
 With the blood of the slain and of the captives, 
 From the head of the chiefs of the enemies." 
 
 43. Rejoice, O ye nations, His people : 
 
 For He will avenge the blood of His servants : 
 And will render vengeance to His adversaries : 
 And will be merciful to His land and to His people. 
 
 DEUTERONOMY XXXIU. 
 
 THE BLESSING OF MOSES. 
 
 1. Now this is the blessing wherewith Moses, 
 the man of God, blessed the children of Israel 
 before his death ; and he said : 
 
 2. Jehovah came from Sinai, 
 
 And rose as the sun from Seir unto them ; 
 He shined forth from Mount Paran ; 
 And came with ten thousands of holy ones ; 
 At His right hand was the fire as their guide. 
 
 3. Truly he loveth the people, 
 All his saints are in thy hand ; 
 And they were prostrate at thy feet, 
 And received of thy words. 
 
 4. Moses commanded us a law : 
 
 Even the inheritance of the congregation of Jacob.
 
 5. And He was king in Jeshurun : 
 
 When the heads of the people were assembled 
 Together with the tribes of Israel. 
 
 6. Let Reiiben live and not die, 
 And let not his men be few. 
 
 7. And this is the blessing of Judah, and he said : 
 Hear, O Jehovah, the voice of Judah, 
 
 And bring him to his people : 
 
 Let his hands be sufficient for him, 
 
 And be Thou a help against his enemies. 
 
 8. And of Levi he said : 
 
 Let thy Thummim and thy Urim be with thy Holy 
 
 One, 
 
 Whom thou didst prove at Massah, 
 And with whom thou didst strive at the waters of 
 
 Meribah. 
 
 9. Who said of his father, and of his mother "I have 
 
 not seen him." 
 
 Neither did he acknowledge his brethren, 
 Nor know his own children : 
 For they have observed Thy word, 
 And kept Thy covenant. 
 
 10. They shall teach Jacob Thy judgments, 
 And Israel Thy law. 
 
 They shall put incense before Thee, 
 
 And whole burnt sacrifice upon Thine altar. 
 
 11. Bless, O Jehovah, his substance, 
 And accept the work of his hands : 
 
 Smite through the loins of them that rise against 
 
 him, 
 And of them that hate him that they rise not again ;
 
 76 
 
 12. And of Benjamin he said : 
 
 The beloved of Jehovah shall dwell in safety by Him : 
 And Jehovah shall cover him all the day long, 
 And he shall dwell between His shoulders. 
 
 1 3. And of Joseph he said : 
 Blessed of Jehovah be his land : 
 
 With the precious gifts of heaven the dew, 
 And with the deep springs that lie beneath : 
 
 14. And with the precious fruits, the produce of the sun, 
 And with the precious fruits, the produce of the months; 
 
 15. And with the chief things of the ancient mountains, 
 And with the precious things of the lasting hills, 
 
 16. And with the precious things of the earth, and the 
 
 fullness thereof. 
 
 And let the good will of the Dweller in the Bush 
 Come upon the head of Joseph, 
 And upon the crown of the head of him the crowned 
 
 one among his brethren. 
 
 17. His glory is like the firstling of his bullock, 
 And his horns are like the horns of buffaloes. 
 
 With them He shall push the people together to the 
 
 ends of the earth : 
 
 And they are the ten thousands of Ephraim : 
 And they are the thousands of Manasseh. 
 
 1 8. And of Zebulon he said : 
 Kejoice Zebulon in thy going out, 
 And Issachar in thy tents'. 
 
 19. They shall call the people to the mountain : 
 There shall they offer sacrifices of righteousness : 
 
 For they shall be satisfied with the abundance of the 
 seas :
 
 77 
 
 And with treasures hid in the sand. 
 
 20. And of Gad he said : 
 
 Blessed be He who enlargeth Gad. 
 
 He dwelleth as a lion : 
 
 And teareth the arm and the crown of the head. 
 
 21. And he saw that the first-fruits were his, 
 
 For there, in the portion assigned by the lawgiver, he 
 
 was securely located: 
 
 And he went forth, as leading the people, 
 To execute the justice of Jehovah, 
 And His judgments with Israel. 
 
 22. And of Dan he said : 
 Dan is a lion's whelp 
 
 He shall leap from Bashan. 
 
 23. And of Naphtali he said : 
 
 O, ISTaphtali, satisfied with favour, 
 And full of the blessing of Jehovah : 
 Possess thou the Sea and the South. 
 
 24. And of Asher he said : 
 
 Let Asher be blessed in his children ; 
 Let him be acceptable to his brethren : 
 And let him dip his foot in oil 
 
 25. Thy bars shall be iron and brass. 
 
 And as thy days, so shall be thy tranquillity. 
 
 26. There is none like God, Jeshurun, 
 
 Who rideth upon the heavens, for thy help: 
 And in His excellency on the sky. 
 
 27. The eternal God is thy refuge : 
 
 And underneath are the everlasting arms : 
 
 He shall thrust out the enemy from before thee : 
 
 And shall say ' Destroy them.'
 
 78 
 
 28. Israel then shall dwell in safety alone : 
 
 The eye of Jacob shall behold a land of corn and 
 
 wine. 
 His heavens also shall drop down dew. 
 
 29. Happy art thou, Israel, who is like unto thee 1 ? 
 people saved by Jehovah ! 
 
 The shield of thy help. 
 
 And who is the sword of thy excellency. 
 
 Thine enemies also shall yield thee feigned submission, 
 
 And thou shalt tread upon their high places. 
 
 II. SAMUEL, XXIII, 17. 
 
 THE LAST WORDS OP DAVID. 
 
 1. Now these are the last words of David : 
 The oracle of David, the son of Jesse : 
 
 Even the oracle of the man raised up on high : 
 The anointed of the God of Jacob : 
 And the sweet psalmist of Israel : 
 
 2. The Spirit of Jehovah speaketh by me : 
 And His word is on my tongue. 
 
 3. The God of Israel saith, 
 
 To me speaketh the Kock of Israel : 
 " A righteous one ruleth over men 
 Ruleth in the fear of God : 
 
 4. And as the light of the morning shall that sun arise 
 A morning of unclouded brightness, 
 
 As the tender grass springing up from the earth after 
 rain.
 
 79 
 
 5. Shall not my house be thus with God ? 
 
 For an everlasting covenant hath He made with me 
 Ordered in all things and sure. 
 
 For will not He promote all my salvation and all my 
 desire ? 
 
 6. But the wicked shall be as thorns which must all be 
 
 cast out, 
 For they cannot be taken hold of with the hand, 
 
 7. He who would touch them must be full-armed with the 
 
 iron and shaft of the spear. 
 
 And with fire shall they be utterly burnt in their 
 dwelling." 
 
 Verse 4 has been thus rendered by Dr. Kennicott : 
 
 As the light of the morning ariseth Jehovah ; 
 A sun, without clouds, for brightness ; 
 And as the grass from the earth, after rain. 
 
 JOB XIX, 2327. 
 
 JOB'S PROPHECY OF A REDEEMER. 
 
 23. Oh ! that even now my words were recorded ! 
 Oh ! that they were inscribed in a memorial ! 
 
 24. That with an iron point and lead, 
 They were graven in the rock for ever ! 
 
 25. Surely I do know my Redeemer, the Living One ; 
 And He, the Last, will arise over the dust,
 
 80 
 
 26. And though after my skin this body be consumed, 
 Yet in my flesh shall I see God. 
 
 27. Whom I shall see for myself, [or " appearing on my 
 
 behalf."] 
 
 And my eyes shall behold Him, and not as a stranger. 
 For this my heart languishes within me. 
 
 JOB XXVIII. 
 
 THE SEARCH AFTER WISDOM. 
 
 [In the following chapter there are passages of very great difficulty, about 
 the exact rendering of which the most eminent critics are not agreed. I 
 have adopted, with very slight exceptions, the revised version of Dr. Conant. 
 The 4th and 5th verses are, in the Hebrew, exceedingly obscure. I am not 
 able to satisfy myself with any of the various suggestions which have been 
 proposed for the elucidation of their meaning. I wait for further light.] 
 
 1. Surely there is a vein for silver, 
 
 And a place for gold which they refine. 
 
 2. Iron is taken out of the earth, 
 And stone is fused into copper. 
 
 3. He puts an end to darkness, 
 And searches out to the very end 
 
 Stones of thick darkness and of death shade. 
 
 4. He drives a shaft away from man's abode, 
 Forgotten of the foot, 
 
 They swing suspended far from men ! 
 
 5. The earth, out of it goes forth bread ; 
 And under it is destroyed as with fire. 
 
 6. A place of sapphires are its stones, 
 And it has clods of gold.
 
 81 
 
 7 The path, no bird of prey has known it ; 
 Nor the falcon's eye glanced on it ; 
 
 8. Nor proud beasts trodden it; 
 
 Nor roaring lion passed over it. 
 
 9. Against the flinty rock he puts forth his hand ; 
 
 He overturns mountains from the base. 
 
 10. In the rocks he cleaves out rivers; 
 
 And his eye sees every precious thing. 
 
 11. He binds up streams that they drip not; 
 And that which is hidden he brings to light. 
 
 12. But wisdom, whence shall it be found] 
 
 And where is the place of understanding ? 
 
 1 3. Man knows not its price ; 
 
 Nor is it found in the land of the 1 living. 
 
 -w 
 
 1 4. The deep saith, " It is not with me ; " 
 
 And the sea saith, " It is not with me." 
 
 15. Choice gold shall not be given in exchange for it ; 
 
 Nor shall silver be weighed for its price. 
 
 1 6. It cannot be weighed with gold of Ophir, 
 
 With the precious onyx and sapphire. 
 
 17. Gold and glass shall not be compared with it; 
 
 Nor vessels of fine gold be an exchange for it. 
 
 18. Corals and crystal shall not be named; 
 
 And the possession of wisdom is more than pearls. 
 
 19. The topaz of Ethiopia shall not be compared with it, 
 
 It shall not be weighed with pure gold. 
 
 20. Whence then cometh wisdom ? 
 
 And where is the place of understanding ? 
 
 21. Since it is hidden from the eyes of all living, 
 
 And covered from the fowls of heaven. 
 
 G
 
 82 
 
 22. Destruction and death say : 
 
 "With our ears we have heard the fame of it." 
 
 23. God understands the way to it, 
 
 And He knows the place of it. 
 
 24. For He looks to the ends of the earth, 
 
 And sees under the whole heaven. 
 
 25. To make the weight for the wind, 
 
 And He meted out the waters by measure. 
 
 26. When He made a decree for the rain, 
 
 And a track for the thunder's flash. 
 
 27. Then He saw, and He declared it ; 
 
 He established it, yea, and searched it out. 
 29. And unto man He said : 
 
 " Behold the fear of the Lord r that is wisdom 
 And to depart from evil is understanding." 
 
 In the above specimens of revised translation, the 
 attentive reader will observe that I have made only a 
 few alterations in the text of our Authorized Version. 
 My object has been, to exhibit illustrations of the 
 importance of comparatively slight corrections. Tor 
 all practical purposes, I consider that a Eevision of 
 our English Bible would be preferable to a new 
 Translation. Ever since the Scriptures were first 
 published in English, the leading Protestant Versions 
 have been successively founded on those which 
 preceded them. To this, the Authorized Version was 
 no exception. It was simply a revised edition of the
 
 83 
 
 Bishop's Bible of 1568, and that again was founded 
 on Cranmer's of 1540. Cranmer's was a revision of 
 Matthews', published in 1537; and this last, which 
 we owe to Eogers, the martyr, was based upon 
 the previous labours of Coverdale and Tyndale. 
 Tyndale's translation of the New Testament, published 
 in 1525 or 1526, together with his labours on the 
 Old Testament, led the w,ay, and furnished the basis, 
 for all the English Translations since published in 
 this country. 
 
 Our Authorized Translation probably owes much of 
 its excellence, to the fact of its being the result of 
 frequent and successive revisions. As the Bishop's 
 Bible was a decided improvement on the previous 
 Translation of 1 540, so few will be disposed to deny 
 that the former was improved upon by the revisers 
 appointed by King James. But during the 250 years 
 that have elapsed since the last revision was executed 
 although veiy great progress, both in England and on 
 the Continent, has been made in those studies con- 
 nected with biblical interpretation no further im- 
 provement has been attempted. All students of the 
 originals are well aware that many mistakes might be 
 corrected, and some obscure passages set in a clearer 
 light by the labours of judicious and qualified 
 Christian scholars. The substance of the book might be 
 left untouched. The whole cast and character of the 
 style might be left unaffected ; and only such amend- 
 ments introduced, as would render our English Bible 
 
 G 2
 
 84 
 
 a more exact representation of the Hebrew and Greek 
 Originals. No honest revision would alter a single 
 doctrine ; or affect, in any way, the leading principles 
 of Divine truth. The great saving verities of our 
 holy faith would come out with greater force and 
 clearness. Neither Unitarianism on the one hand, 
 nor Eomanism on the other, would gain any advantage 
 from our English Version being more exactly con- 
 formed to the original Scriptures. 
 
 I proceed now, briefly to notice some of the 
 corrections which I have ventured to make in 
 Genesis xlix. 1 27. The language in verse 4 
 obviously refers to the crime of which Eeuben had 
 been guilty, and which is recorded xxxv. 22. The 
 term rendered "unstable" denotes "extravagant" 
 "dissolute" "licentious," It describes Jacob's eldest 
 son, as boiling over with incontinent desires ; and 
 thus, the rendering given in the English version is 
 neither in accordance with the scope of the passage 
 nor with the meaning of the word. Times without 
 number, has the saying been quoted, as illustrating 
 the evils resulting from instability of character. 
 When an intelligent reader of his Hebrew Bible hears 
 the passage so quoted by those who have devoted 
 themselves to the ministry of the Word, he can hardly 
 help regretting that such glaring errors should be 
 suffered to remain in a Translation generally so 
 faithful. 
 
 The last clause of verse 6 I have corrected in 
 accordance with the reading of the best Hebrew
 
 85 
 
 MSS., and also with the rendering suggested in the 
 margin of our Bibles. 
 
 In verse 24 I have ventured to alter the punc- 
 tuation of one word. The punctuation forms no part 
 of the original text ; and, in a case like the present, 
 although I greatly value the Masoretic vowel system, 
 and would protest against the recklessness with 
 which Horsley and Lowth were in the habit of 
 disregarding it, the alteration may, perhaps, be 
 justified by the requirements of the passage. How- 
 ever, I am ready to defer to scholars who may have 
 studied the subject more fully ; and may, therefore, 
 have a better title to be heard on such a question. 
 Should any reader demur to the alteration of a single 
 vowel point, let him retain the authorized version of 
 the clause. Few who have at all studied the 
 controversy respecting the vowel system, will uphold 
 the extravagant notions maintained by Buxtorf, 
 Loescher, and others, respecting the antiquity, and con- 
 sequent authority, of the Masoretic punctuation ; but 
 no modern Hebraist would be found disposed to 
 sanction its rejection, or to adopt the absurdities of the 
 school of Parkhurst and his followers. The system is 
 so marvellously self-consistent, so evidently derived 
 from the essential character of the spoken tongue, so 
 universally diffused, so necessary to those who would 
 hold intercourse with the descendants of Abraham, 
 and so valuable, as a help to the student of Hebrew 
 that only very urgent reasons would induce me, in 
 any instance, to disregard it.
 
 86 
 
 Throughout the prophecy, repeated reference is made 
 to the signification of the names of Jacob's sons. It 
 may, therefore, be interesting to the reader, to have 
 before him the exact meaning of each of them. In 
 the following list, the order is in accordance with that 
 adopted by the dying patriarch. 
 
 Keuben = Behold a son. 
 
 Simeon = Hearing with, acceptance. 
 
 Levi = Adhesion or union. 
 
 Judah = Praised. 
 
 Zebulon = Dwelling. 
 
 Issachar = Hire. 
 
 Dan = Judging. 
 
 Gad = A troop. 
 
 Asher = Happy. 
 
 Naptnali = My wrestling. 
 
 Joseph. = He shall add. 
 
 Benjamin = Son of the right hand. 
 
 I may just add, that I have thought well to discard 
 the use of italics in the above specimens, from 
 reasons which will be best understood by those who 
 know the difficulties connected with translating from 
 ancient languages. I consider the use of italics by 
 our translators, as originating in their thoroughly 
 upright intentions, and expressive of their scrupulous 
 desire to represent exactly the words of their original. 
 They evidently wished to say neither more nor less 
 than they were warranted in expressing. But this 
 very scrupulosity has sometimes led them into the 
 obscurity of metaphrase. By attempting too literally
 
 87 
 
 to render the words of the sacred writers, they have 
 sometimes failed in conveying their meaning. Thus, 
 in Exodus iii. 6, the language of God to Moses is thus 
 given in the Authorized Version :' 
 
 " I am the God of thy father," &c. 
 
 To this memorable declaration, our Lord refers in 
 Matthew xxii. 32, and bases his argument on the 
 mode of expression employed by Jehovah. 
 
 Had the verb of existence been in the past tense 
 had the assertion run thus : I was the God of thy 
 father, &c. the inference relative to the undying 
 existence of the patriarchs would not have been 
 deducible from the words. The stress is evidently 
 laid upon the fact, that the verb of existence is in the 
 present tense. But the English reader finds, on 
 referring to Exodus iii. 6, that the " am " is marked 
 as an insertion. Why, he may ask, should so much 
 stress be laid upon what, after all, is not expressed in 
 the Hebrew original? The answer is obvious to 
 everyone acquainted with the idiom of the Shemetic 
 tongues. The present tense is necessarily implied in all 
 such cases by the very structure of the language. The 
 personal pronoun, if followed by a noun, involves a 
 proposition, and therefore requires the insertion of 
 the verb of existence, in order fairly to exhibit the 
 meaning of the sentence. In such cases, no verb is 
 used in Hebrew, whereas, had the assertion related 
 either to the past or the future, we should have found 
 the verb inserted in the corresponding tense.
 
 88 
 
 NOTES ON DEUTERONOMY XXXIII. 
 
 In verse 2, I have inserted " as the sun," although 
 there are no corresponding words in the Hebrew. 
 The thought thus expressed is contained in the 
 verb. 
 
 As given in our English Version, the passage fails to 
 convey the image suggested to the reader of the 
 original, and to exhibit the connexion between the 
 early brightness, expressed by the first verb, and the 
 noonday splendour, described by the second. 
 
 In verse 14, the idea conveyed in the Hebrew is 
 very obscurely rendered in the Authorized Version. It 
 is difficult to say what our translators understood by 
 " the precious things put forth by the moon." The 
 first clause seems to refer to those crops which are 
 produced annually, and the second clause to those more 
 rapidly growing vegetable productions which the 
 successive months yield for the food of man and 
 beast. The word rendered moon in A.V. is plural in 
 Hebrew, and ought to be translated months. The 
 cognate term for "moon" is never found in the 
 plural. 
 
 The amended rendering of verse 25 is sanctioned 
 by the best authorities ; but the meaning of the term 
 rendered in A.V. " strength" is somewhat doubtful. 
 The rendering of this verse in the LXX. agrees with 
 our Authorized. The Vulgate gives 
 
 " His shoe shall be iron and brass ; 
 As the days of thy youth, so also shall be thine old age. "
 
 89 
 
 II. SAMUEL XXIII, VEKSE 17. 
 
 The brief prophecy entitled " THE LAST WOKDS OF 
 DAVID," is one of the most difficult, as well as one of 
 the most interesting passages recorded in Old Testa- 
 ment history. It may be interesting to give the 
 passage as it stands in the ancient versions, and also 
 as rendered by some of the most eminent of our 
 modern critics. Careful students of Scripture may 
 often derive valuable hints even from those versions, 
 the general character of which is acknowledged to be 
 very defective. In critical accuracy, the more modern 
 versions excel the ancient. But, in spite of these 
 numerous mistakes, the LXX. and Vulgate Versions of 
 the Old Testament often serve to elucidate the 
 meaning of particular terms, and to aid us in the 
 study of the Hebrew Scriptures.
 
 90 
 
 THE LATIN VULGATE, 
 AS TRANSLATED IN THE DOTJAY VERSION. 
 
 1. Now these are David's last words. David, the son of 
 Isai, said: The man to whom it was appointed con- 
 cerning the Christ of the God of Jacob, the excellent 
 Psalmist of Israel, said : 
 
 2. The Spirit of the Lord hath spoken by me, and His 
 word by my tongue. 
 
 3. The God of Israel said to me, the strong one of Israel 
 spoke, the ruler of men, the just ruler in the fear of 
 God. 
 
 4. As the light of the morning, when the sun riseth, 
 shineth in the morning without clouds, and as the grass 
 springeth out of the earth by rain. 
 
 5. Neither is my house so great with God, that He should 
 make with me an eternal covenant, firm in all things 
 and assured. For He is all my salvation and all my 
 will, neither is there ought thereof that springeth 
 not up. 
 
 6. But transgressors shall all of them be plucked up as 
 thorns, which are not taken away with hands. 
 
 7. And if a man will touch them, he must be armed with 
 iron, and with the staff of a lance; but they shall be 
 set on fire and burnt to nothing.
 
 91 
 
 THE VERSION OF THE GREEK SEPTUAGINT. 
 
 1. AND these are the last words of David : Faithful is 
 David, the Son of Jessae, and faithful the man whom 
 the Lord raised up to be the anointed of the God of 
 Jacob, and beautiful are the Psalms of Israel. 
 
 2. The Spirit of the Lord spoke by me, and His word 
 was upon my tongue. 
 
 3. The God of Israel says : A watchman out of Israel 
 spoke to me a parable : I said among men, How will 
 ye strengthen the fear of the anointed 1 ? 
 
 4. And in the morning light of God, let the sun arise in 
 the morning, from the light of which the Lord passed 
 on, and, as it were, from the rain of the tender grass 
 upon the earth. 
 
 5. For my house is not so with the Mighty One, for He 
 has made an everlasting covenant with me, ready 
 guarded at every time; for all my salvation and all 
 my desire (is) that the wicked should not flourish. 
 
 6. All these (are) as a thorn thrust forth, for they shall 
 not be taken with the hand. 
 
 7. And a man shall not labour among them ; and (one 
 shall have) that which is fully armed with iron and 
 the staff of a spear, and he shall burn them with fire, 
 and they shall be burnt hi their shame.
 
 92 
 
 TRANSLATION OF THE ANCIENT SYRIAC 
 VERSION. 
 
 1. THESE are the last words of David. 
 David, the Son of Jesse, spoke ; 
 
 The man who set up the yoke of Christ, 
 
 And of the God of Jacob, said, 
 
 Who uttered the sweet songs of Israel : 
 
 2. The Spirit of the Lord spake in me, 
 And His word is on my tongue. 
 
 3. The God of Israel said, 
 
 And the Rock of Israel said to me : 
 He that ruleth among just men, 
 Who ruleth over those that fear God. 
 
 4. Like the morning light when the sun ariseth, 
 The morning light without clouds. 
 
 Thence from the dawn and from the rain, 
 Which maketh the earth to bring forth. 
 
 5. Is not my house such with God 1 
 
 He hath made with me an everlasting covenant, 
 And all things are prepared and secure; 
 For He Himself hath accomplished all my pleasure 
 and my request. 
 
 6. But all the wicked are like rough thorns, 
 For none of these are taken with the hand. 
 
 7. But when any one is about to take hold of them, 
 Then are they burnt with fire utterly.
 
 93 
 
 DR. KENNICOTT'S TRANSLATION. 
 
 1. THE oracle of David, the son of Jesse; 
 
 Even the oracle of the man raised up on high : 
 
 The anointed of the God of Jacob ; 
 
 And the composer of the psalms of Israel. 
 
 2. The Spirit of Jehovah speaketh by me, 
 And his word is upon my tongue : 
 
 3. Jehovah the God of Israel sayeth; 
 To me speaketh the Rock of Israel. 
 
 THE JUST ONE ruleth among men ! 
 He ruleth by the fear of GOD ! 
 
 4. As the light of the morning ariseth JEHOVAH ; 
 A sun without clouds for brightness; 
 
 And as the grass from the earth after rain. 
 
 5. Verily thus is my house with God ; 
 
 For an everlasting covenant hath he made with me, 
 Ordered in all things, and safely secured : 
 For he is all my salvation, and all my desire. 
 
 6. But the sons of Belial shall not flourish ; 
 As a thorn rooted up shall be all of them : 
 
 For they will not be taken kindly by the hand ; 
 
 7. And the man who shall reprove them, 
 
 Shall be filled with iron and a wooden spear; 
 
 But in the fire shall they be utterly burnt with ignominy.
 
 94 
 
 DR. PYE SMITH'S TRANSLATION. 
 
 THESE ARE THE LATER WORDS OF DAVID. 
 
 1. THE oracle of David the son of Jessai, 
 Even the oracle of the high-raised hero, 
 Anointed by the God of Jacob, 
 
 And the delightful author of the songs of Israel. 
 
 2. The Spirit of God speaketh by me, 
 And His word is upon my tongue; 
 
 3. The God of Israel saith, 
 
 To me speaketh the Rock of Israel : 
 
 4. Ruling over man is a Righteous One, 
 Ruling in the fear of God : 
 
 Even as the light of the morning shall He arise, 
 Jehovah, the sun, 
 
 A morning without clouds for brightness, 
 (As) after rain the herbage from the earth. 
 
 5. Truly thus is my house with God, 
 
 For an everlasting covenant hath He fixed with me, 
 
 Ordered in everything and secured ; 
 
 For (this is) all my salvation and all (my) desire. 
 
 6. But the wicked shall not grow. 
 
 As prickles to be moved away, all of them ; 
 For they cannot be taken with the hand. 
 
 7. And the man who shall touch them : 
 
 Will be filled with the iron and shaft of the spear; 
 But with fire shall they be utterly burned in their 
 dwelling.
 
 95 
 
 MAURER'S TRANSLATION. 
 
 1. THESE are the later words of David. 
 David the son of Jessai said, 
 (Who) was raised up on high, 
 
 The anointed of the God of Jacob, 
 And the sweet singer of Israel. 
 
 2. The God of Israel spake by me, 
 And His word was on my tongue. 
 
 3. The God of Israel said 
 
 The Rock of Israel said to me. 
 
 4. There shall be a righteous ruler over men, 
 A ruler fearing God. 
 
 And (he shall come forth) as the morning light shineth, 
 (As) the sun ariseth, (as) the cloudless morning light, 
 (As) the grass springeth forth from the earth, by reason 
 of the brightness after rain. 
 
 5. For shall not my house be thus, with (the help of) God ? 
 For He hath made with me an everlasting covenant 
 
 ordered in all things, and to be kept, 
 For will He not promote all my salvation, and all my 
 desire ? 
 
 6. But the impious shall be all as thorns to be cast out, 
 For no one can take them with the hand. 
 
 7. He who wishes to take them must be furnished with 
 
 iron, and a spear. 
 They shall be burnt with fire in their place.
 
 APPENDIX. 
 
 [A. Page 11.] 
 
 IN turning from the study of the pure Hebrew to the so- 
 called Chaldee of Daniel and Ezra, we find, in addition to 
 certain distinct grammatical differences, dialectical changes 
 ill the words. Some of the terms we meet with are the 
 same, both in form and meaning, with those with which we 
 are already familiar. Others again are very slightly altered. 
 A third class are so much disguised, that, at first sight, we 
 are unable to trace their relation to the corresponding terms 
 in the pure Hebrew : while a fourth class consist of such as 
 are entirely unknown to us, because never found in that 
 form of the language employed by Moses and the Prophets. 
 
 Such is the case also with the Aramaic dialect which 
 appears to have been in use during the period in which our 
 Lord and His Apostles were on the earth. 
 
 Thus the Hebrew word AB (pronounced AV), becomes, 
 in the dialect then prevalent in Palestine, ABBA. See 
 Mark xiv. 36. Kom. viii. 15. Gal. iv. 6. Here, it will be 
 observed, the alteration consists merely in the addition of 
 a syllable. 
 
 H
 
 98 
 
 The Hebrew word for Lord is ADON, but in the Aramaic 
 sentence quoted in I. Cor. xvi. 22, we read, 
 
 not ADON ATHA, 
 
 but MARAN ATHA 
 
 the Lord cometh. 
 
 In the memorable words uttered by the Saviour on the 
 cross, and taken from Psalm xxii. 1, we have a still more 
 important illustration of the differences between the ancient 
 Hebrew and the more modern Dialect. 
 
 The Hebrew words, as contained in the Old Testament, 
 may be thus represented in English characters : 
 
 AILEE, AILEE, LAMA AZABTANEE. 
 
 While the words, as recorded by the Evangelist, Matt. 
 xxvii. 46, would read thus : 
 
 EELEE, EELEE, LAMA SABACHTHANEE. 
 
 Here the difference is altogether slight, except in the last 
 word. The common Hebrew word AZAB, " to forsake," is 
 exchanged for the Aramaic term SABACH. (or rather 
 SHEBACH) which is found in Daniel iv. 12. 
 
 It is deserving of notice, that our blessed Lord quoted the 
 words, not in the language in which the Psalm was originally 
 written, but in the Vernacular dialect of the people by 
 whom He was surrounded.
 
 99 
 
 They had therefore no excuse for misapprehending His 
 meaning. Some of them may have understood their 
 application, and afterwards, when the Spirit was poured out 
 from on high, may have savingly experienced their power. 
 
 H 2-
 
 [B. Pagel2.] 
 ISAIAH LII. 13 LIIL 12. 
 
 AMENDED VERSION. 
 
 13. Behold ! my servant shall prosper, 
 
 He shall be raised up, and exalted, and be very high ; 
 
 14. Even as many were shocked at Thee, 
 
 (So disfigured was His appearance, more than that of 
 
 man, 
 And His form more than that of the sons of men,) 
 
 15. So shall He sprinkle many nations ; 
 
 Kings shall shut their mouths because of Him ; 
 For what had not been told them, they shall see, 
 And what they had not heard, they shall perceive. * 
 
 CHAPTER LIH. 
 
 1. Who has believed our report, 
 
 And to whom has the arm of Jehovah been revealed ] 
 
 2. For He grew up as a sucker before Him, [or them] 
 And like a root out of a dry ground, 
 
 He had neither form nor comeliness, that we should 
 
 regard Him, 
 Nor beauty, that we should desire Him. 
 
 3. He was despised and rejected of men, 
 
 A man of sorrows and acquainted with griefs, 
 
 So that we hid our faces from Him ; 
 
 He was despised and \ve esteemed Him not. 
 
 * Or, For they who had not been told, they see, 
 And they who had not heard, they hear.
 
 101 
 
 ISAIAH LII. 13. Lin. 12. 
 
 THE SEPTUAGINT VERSION, IN ENGLISH. 
 
 13. Behold ! My servant shall understand; and be exalted, 
 and glorified exceedingly. 
 
 1 4. As many shall be amazed at Thee, so shall Thy face be 
 inglorious among men; and Thy glory shall not be 
 honoured among the sons of men. 
 
 15. Thus shall many nations wonder at Him; and kings 
 shall keep their mouths shut ; for they to whom no 
 report was brought concerning Him, shall see ; and 
 they who have not heard, shall consider. 
 
 CHAPTER LHI. 
 
 1. Lord, who has believed our report, 
 
 And to whom has the arm of the Lord been revealed ? 
 
 2. We brought a report as of a child before Him, 
 He is as a root in a thirsty land, 
 
 He has no form nor comeliness ; 
 
 And we saw Him, but He had no form or beauty. 
 
 3. But His form was ignoble, and inferior to that of the 
 
 children of men, 
 He was a man in suffering, and acquainted with the 
 
 bearing of sickness ; 
 For His face is turned from us, 
 He was dishonoured, and not esteemed.
 
 102 
 
 AMENDED VERSION. 
 
 4. Yet surely it was our griefs that He bore, 
 It was our sorrows that He carried ; 
 
 As for us, we indeed accounted Him stricken, 
 Smitten of God and afflicted ; 
 
 5. But He was wounded for our transgressions, 
 He was bruised for our iniquities ; 
 
 The chastisement of our peace was upon Him, 
 And with His stripes we are healed. 
 
 6. All we like sheep were gone astray, 
 We had turned each to his own way ; 
 
 But Jehovah made the iniquities of us all to fall on Him. 
 
 7. He was oppressed and He was afflicted, 
 Yet He opened not His mouth. 
 
 As a lamb that is led to the slaughter, 
 Or as a sheep before her shearers is dumb, 
 So He opened not His mouth. 
 
 8. By oppression, and by a judicial sentence, He was 
 
 taken away : 
 
 And who can describe His generation ? 
 For He was cut off out of the land of the living : 
 For the transgression of my people was He smitten. 
 
 9. They had assigned Him His grave with the wicked ; 
 But He was with the rich man after His death, 
 Because He had done no violence, 
 
 Neither was deceit found in His mouth.
 
 10.3 
 THE SEPTUAQINT VERSION IN ENGLISH. 
 
 4. He bears our sins, and is pained for us ; 
 Yet we accounted Him to be in trouble, 
 And in suffering and in affliction. 
 
 5. But He was wounded on account of our sins, 
 And bruised because of our iniquities ; 
 
 The chastisement of our peace was upon Him, 
 And by His bruises we are healed. 
 
 6. All we, as sheep, have gone astray ; 
 Every one has gone astray in his way ; 
 And the Lord gave Him up for our sins. 
 
 7. And He, because of His affliction, 
 Opens not His mouth ; 
 
 He was led as a sheep to the slaughter ; 
 And as a lamb before the shearer is dumb, 
 So He opens not His mouth. 
 
 8. In His humiliation His judgment was taken away ; 
 Who shall declare His generation 1 
 
 For His life is taken away from the earth, 
 Because of the iniquities of my people He was led to 
 death. 
 
 9. And I will give the wicked for His burial, 
 And the rich for His death : 
 
 For He practised no iniquity, 
 Nor craft with His mouth.
 
 104- 
 
 AMENDED VERSION. 
 
 10. But it pleased Jehovah to bruise Him; He put Him 
 
 to grief. 
 
 When His soul shall have made a sacrifice for sin, 
 He shall see His seed, He shall prolong His days, 
 And the pleasure of Jehovah shall prosper in His hands. 
 
 11. He shall see of the travail of His soul, and shall be 
 
 satisfied. 
 By the knowledge of Himself shall He, the Righteous 
 
 One, my Servant, justify many; 
 For He shall bear their iniquities. 
 
 12. Therefore I will divide Him a portion with the great, 
 And with the strong He shall divide the spoil ; 
 Because He poured out His soul unto death, 
 
 And was numbered with the transgressors, 
 
 And bare the sin of many, 
 
 And made intercession for the transgressors.
 
 105 
 
 THE SEPTCAGINT VERSION IN ENGLISH. 
 
 10. The Lord also is pleased to purge Him from His 
 
 stroke, 
 
 If ye can give an offering for sin, 
 Your soul shall see a long-lived seed. 
 
 11. The Lord also is pleased to take away from Him the 
 
 travail of His soul, 
 
 To show Him light, and to form Him with under- 
 standing, 
 
 To justify the just one who serves many well, and He 
 shall bear their sins. 
 
 12. Therefore He sliall inherit many, 
 
 And He shall divide the spoils of the mighty ; 
 Because His soul was delivered unto death, 
 And He was numbered among the transgressors, 
 And He bore the sins of many, 
 And was delivered because of their iniquities.
 
 106 
 
 [C. Page 22.] 
 
 The following are the leading Principles on which the 
 System of Schultens is based : 
 
 1. All languages have something peculiar and special; 
 something belonging to them, both in their derived, and in 
 their primitive meanings, which cannot be transferred to 
 other languages with equal force, propriety, felicity, and 
 fulness. 
 
 2. This characteristic is by far most conspicuous (on 
 account of the great antiquity of the language) in the 
 Hebrew, and in its dialects, the Chaldee, the Syriac, and 
 the Arabic. 
 
 3. In all languages, each word has only one primary 
 and proper meaning belonging to it. 
 
 4. Yet all languages abound in secondary meanings as 
 we term them imparted to them by means of Metaphor, 
 Metonymy, Synechdoche, Irony, Catachresis, and other 
 figures of speech. 
 
 5. So great is this copiousness, that the one radical, and 
 proper force of a single word sometimes spreads out into 
 thirty, sixty, a hundred or more, secondary and figurative 
 significations; just as a trunk of a tree will shoot forth 
 principal and smaller branches, in every direction. 
 
 6. There is oftentimes not the slightest resemblance, 
 connexion, or agreement, perceptible between these secondary 
 meanings; on the contrary, they appear utterly unlike, 
 and even opposed to one another. But this can never really 
 be the case in any language properly constructed.
 
 107 
 
 7. It is plainly impossible to discover any mode of 
 reconciling these contrary, and conflicting significations at 
 least so as to carry conviction to the mind unless we have 
 before us the original meaning from which such secondary 
 meanings have been derived. 
 
 8. This original, radical, proper, single meaning is, in all 
 languages, of very rare occurrence. On the other hand, 
 the metaphorical, and other secondary meanings, are 
 exceedingly common, and everywhere preponderate. 
 
 9. So true and unquestionable is this, that sometimes 
 the original force of a word will not once occur in a large 
 book by a copious writer, yea, not even in several books ; 
 while the secondary meanings fill every page, and occur 
 times without number. 
 
 10. In proportion to the fewness of books in any language 
 will be the difficulty of investigating the original or radical 
 ideas from which the secondary meanings have been 
 derived. 
 
 11. If only one work in any language remains which 
 treats copiously and eloquently concerning things human 
 and Divine, it is impossible from the very nature of lan- 
 guage itself that the primitive meanings of the majority of 
 the vocables should be contained in that book; but, as 
 already stated, none of these will appear there, or else they 
 will occur very seldom. 
 
 12. Still further, those radical meanings, which are not 
 contained in the book itself which we possess, can certainly 
 never be obtained from that source, so as to convince the 
 judgment, even should we spend a whole life in most 
 diligently bringing together, and comparing different 
 places.
 
 108 
 
 13. Those secondary ideas, too, which arise by means of 
 metaphors, and other figures of speech, are of so arbitrary 
 a nature, so unconfined and unfettered, that they can never 
 be arrived at, or demonstrated by any human ingenuity, or 
 critical skill, or logical or metaphysical speculation ; but 
 are deducible only from the proper consideration of the 
 primary meaning of the term. 
 
 14. Inasmuch as these primary meanings of Hebrew 
 words cannot be transferred into any vernacular translation, 
 so it is altogether contrary to common sense to endeavour 
 to obtain them from either the ancient or modern versions. 
 
 15. Such primary meanings as do not exist in the 
 Hebrew original, still less could have been expressed in 
 the versions. 
 
 16. It is plain from the very nature of the thing, and 
 sound reason, that those primary meanings which are not 
 to be found in the book itself, nowhere exist, nor ought to 
 be searched for, except in the Dialects of the language, or 
 other Oriental Tongues. 
 
 17. No one of those Dialects amongst which any affinity 
 exists is sufficient in itself to furnish the primary 
 meanings ; but such investigations require the mutual 
 assistance and light of several of the dialects. 
 
 18. It is impossible to arrive at the marrow of a lan- 
 guage, and the vivid perception and sense of its primary 
 words, by means of lexicons. The continual study of its 
 books and ancient documents, is indispensable for this 
 purpose.* 
 
 * Vetus et Regia Via Hebraizandl. Lugduni Batavorum, 1738, p.p. 8639.
 
 109 
 
 [D.Page 25.] 
 
 The following sketch of the recent History of Hebrew 
 Philology, is extracted from a valuable article contributed 
 to the "Journal of Sacred Literature" several years ago, by 
 my able and accomplished friend, Eev. F. Bosworth, M.A., 
 of Bristol : 
 
 " While Gesenius was thus giving importance to Hebrew 
 literature, and facilitating its acquisition, the study of the 
 Indo-European languages had been making rapid advances. 
 Buttmann, Matthias, Thiersch, Zumpt, Bopp, Humboldt, 
 Rosen, Schlegel, and Grimm, had been striving for higher 
 aims and more sound results. Grammar was no longer a 
 mere collection of phenomena, but a science demanding and 
 deserving philosophical investigation and analysis. The 
 advancement in classical philology necessarily brought with 
 it a desire that Oriental literature might share in the benefits 
 thus largely enjoyed and highly prized. This wish, as far 
 as Hebrew was concerned, was strengthened by the im- 
 provements introduced into the study of Arabic, by Rosen, 
 Kosegarten, and especially De Lacey; and into that of 
 Ethiopic, by Hupfeld. The honor of having, to any con- 
 siderable extent, satisfied these new demands, belongs 
 undoubtedly to Ewald. 
 
 " This distinguished scholar was, at the time he published 
 his 'Critical Grammar of the Hebrew,' Professor in the 
 University of Gottingen. 'From the appearance of this 
 work,' says Nordheimer, 'dates the commencement of a new 
 and important era in Semitic philology.' . . . Basing 
 his investigations on the philosophical views of language in
 
 110 
 
 general, he has elucidated some of the deepest obscurities of 
 Hebrew grammar, and raised the study to an equality with 
 that of the Indo-European tongues. 
 
 " Applying the doctrine of sounds to the language, Ewald 
 has eminently succeeded in giving a life-like character to 
 this ancient tongue. In treating on the accents, his bold 
 and keen spirit of research has led to the most valuable 
 results, and enabled him to show the ' beautiful harmony 
 between the accentuation and the syntax.' His sections on 
 ' nominal stems,' and ' verbal flexion,' are invaluable ; while 
 his treatment of the syntax is such as scarcely to leave a 
 difficulty untouched 
 
 " While Ewald, the uncompromising and sometimes 
 bitter opponent of Gesenius, was thus prosecuting his 
 researches, and publishing his works, Hupfeld, a pupil, and 
 subsequently the successor of the great Halle Hebraist, was 
 preparing a new Hebrew grammar, ' which,' says Tholuck, 
 i must surpass that of Ewald in the fundamental character 
 of its researches.' As early as 1825, three years before 
 Ewald's first Grammar was published, Hupfeld printed his 
 first work ' Exercitationes Ethiopicae,' in which he presented 
 to the world his researches into the doctrine of sounds, and 
 well illustrated the quadriliteral and quinquiliteral forms in 
 Hebrew, from Ethiopic sources. His views were more fully 
 carried out, and much light thrown upon the language, by two 
 subsequent Essays. Indeed, all the writings of this eminent 
 scholar are of the greatest value to the student of Hebrew 
 distinguished as they are by profound erudition, no less 
 than by a careful avoidance of extreme views 
 
 " Shortly after the publication of Ewald's Critical 
 Grammar, the increasing attention paid to Philology led to
 
 Ill 
 
 so successful a comparison of languages, as to call for 
 the formation of a new science that of Comparative 
 Philology. Bopp, Pott, and W. de Humboldt, were the 
 great leaders of the movement. The connexion between 
 the so-called Semitic tongues had been, at least to some 
 extent, long known ; and valuable aid in the study of 
 Hebrew had been afforded by means of the cognate dialects. 
 The union between the Indo-Germanic languages was a 
 discovery of later years. It could not but be, that the 
 impulse given to the study of these two families of 
 languages, should lead to the desire to inquire into their 
 relationship. The result was, that the Semitic family was 
 no longer found to occupy an isolated position, but was 
 connected with the other great families of tongues, and, 
 with them, forms the great object of Comparative Philology. 
 It was beginning to be felt, that the true solution of the 
 contrast of stability and fluctuation which is found in 
 language, lies in the unity of human nature. The question, 
 however, still remained, and is not answered yet What is 
 the connexion between the Semitic and Indo-Germanic 
 families ? 
 
 "Gesenius, who in his Latin Manual, in 1833, was the 
 first to deduce lexical analogies from the Indo-Germanic 
 tongues, asserted at the same time, that the connexion 
 between the languages was but remote. Roediger, the 
 pupil of Gesenius, and the editor of his Grammar, is still 
 more decided. He says, that though a remote relationship 
 exists between these families, which renders comparison 
 valuable for lexicography ; they 'do not stand in a sisterly, 
 or any close relationship to each other.'
 
 112 
 
 " Other scholars have been induced to think differently. 
 In 1834, Lepsius traced some striking resemblances between 
 the Hebrew and the Sanscrit ; and the year after, in letters 
 to Chevalier Bunsen, proved the remarkable agreement 
 between the numerals in Coptic, Semitic, and Indo- 
 Germanic ; and announced, that his discovery of the 
 meaning of the ancient numeral roots, had placed the whole 
 cycle of Semitic and Indo-Germanic languages 'in a very 
 remarkable harmony with one another.' Three years later, 
 x^ordheimer, in the preface to his excellent Hebrew 
 grammar, affirmed it to be one of the objects he had in 
 view, in treating of the Hebrew language, ' to point out its 
 surprisingly intimate connexion, both lexicographical and 
 grammatical, not only with the other Semitic languages, 
 but also with those of the Japhetish or Indo-European 
 stock.' 
 
 " This object was still more steadily pursued by Furst, 
 who may be said to have founded the third school of 
 Hebrew study. He, Delitzsch, Caspari, and others, while 
 they style the school of Gesenius, the empiric, and that of 
 Ewald, the rational, term their own, the historico-analytic : 
 making, as they do, equal use of the writings of the Rabbins, 
 the philosophy of speech, and the comparison of languages. 
 Cultivating with the utmost assiduity and success Talmudic 
 learning, they at the same time, boldly, and sometimes 
 rashly, as it appears to us, make the greatest use of the 
 Sanscrit, claiming for it a close and sisterly relation to the 
 Hebrew. 
 
 " Furst boldly asserts, that of the list of 375 Sanscrit 
 roots given by Pott, whose meaning is established beyond a
 
 113 
 
 doubt, there is not one which is not also Semitic. In 
 defence of the same views, Delitzsch wrote his ' Jesurun.' 
 It was reserved for Meier, however, to theorize most 
 daringly in this direction. In his large work, 'Hebraisches 
 Wurzelworterbuck,' 1845, he asserts, that the simplest 
 form of the verb in Hebrew, in the perfect, has been formed 
 from monosyllabic roots, by the reduplication of the radical 
 syllable, just as in Sanscrit, Gothic, Greek, and Latin. . . 
 " It is worthy of remark, that while an almost exclusive 
 reference to tradition distinguished the first students of 
 Hebrew, and a peculiar fondness for the use of the cognate 
 dialects marked the scholars of the Reformation, and the 
 early Dutch philologians, all the sources of information 
 are now open, and are, alike and in union, brought to bear 
 upon the study in question. Thus, while Ewald and his 
 followers are, with the greatest success, pursuing the 
 philosophical study of Hebrew ; and while Winer, Hupfeld, 
 Bernstein, and Roediger, are displaying the riches of the 
 cognate dialects ; Zunz, Sachs, and others, are placing their 
 researches in ancient Hebrew literature within the reach of 
 students ; and Furst, Delitzsch, and Lassen are throwing 
 light upon the ancient Scriptures from the sacred tongue 
 of the Hindoos. Especially active at present, are the 
 Hebrew scholars in Germany, in the direction of com- 
 parative philology and the early literature of the language." * 
 
 * See Journal of Sacred Literature, Jan. 1853, pp. 429436.
 
 ON THE HEBREW POINTS. 
 
 MANY of my readers, although unacquainted with the 
 Hebrew language, may probably have heard of the 
 controversy respecting the Vowel Points. According to 
 the system adopted by the Jews themselves, and by almost 
 all Christian scholars, the twenty-two letters of the 
 Hebrew Alphabet are all reckoned as consonants. There 
 is very strong reason for believing that, so long as the 
 Hebrew continued to be a spoken language, the vowels 
 were generally left to be supplied by the reader from his 
 previous familiarity with the words. Thus, to any one 
 familiar with English, such a sentence as the following 
 would occasion no difficulty: 
 
 "Blck brds bid nsts." 
 
 If a were denoted by - and i by . and ui by : and e by ' 
 the words might be written more fully thus : 
 
 "Blck brds bid nsts," 
 
 so that the dullest reader might be able to pronounce them. 
 This simple illustration may serve to explain the use of 
 the marks employed in Hebrew to designate the vowel- 
 sounds. As long as Hebrew was a living language, such 
 marks were scarcely at all needed. In the sixth or seventh 
 centuries of the Christian era the system of marks for the 
 vowels was invented, evidently with the view of perpetuating 
 the mode of pronunciation which the Jews had received 
 from their forefathers.
 
 115 
 
 The controversy respecting the antiquity, and consequent 
 authority, of the points, might have been much more easily 
 settled, had the learned disputants only been led to define 
 with exactness the terms of the question. There is no 
 reasonable ground for maintaining that the marks and 
 names, by which the vowels are now expressed, were in 
 use when the Hebrew Scriptures were written; but, on 
 the other hand, it is quite certain that the system of vowel- 
 sounds, or something analogous, was in use centuries 
 before the marks were appended to indicate the pro- 
 nunciation ; just as the words of our own language were 
 pronounced in accordance with certain rules, before any 
 pronouncing dictionary had been given to the world. 
 Just as, in certain systems of Stenography, the vowels 
 are, for the most part, left to be supplied by the reader, 
 so the Hebrew language was originally written without the 
 marks that indicate the correct vocalisation. Words con- 
 sisting of the same letters were differently sounded according 
 to their difference of meaning; but the meaning was left 
 to be gathered from the context, and the obvious meaning 
 guided the mode of pronunciation. Thus DBR, if intended 
 to denote "pestilence," was sounded DeBeE; but, when 
 used to signify " a word," it was pronounced DaBaR. This 
 instance is expressly given by Jerome, in his Commentary 
 on Habakkuk iii. 5. This most learned of all the fathers 
 of the Church was evidently acquainted with the vowel- 
 sounds, but makes no reference to the marks by which those 
 sounds were afterwards indicated. The former were inherent 
 in the living language : the latter were invented at a later 
 period, to preserve distinctions which might otherwise have 
 
 I 2
 
 116 
 
 been lost. Surely much precious time might have been 
 saved, and much unseemly controversy been prevented, had 
 the above explanation of the matter been accepted by the 
 eminent scholars of the sixteenth century, who advocated 
 extreme and untenable opinions on both sides of the 
 question at issue. 
 
 . If Buxtorf and his followers were influenced by prejudice, 
 in defending the antiquity of the whole system, Capellus 
 and his disciples were, at least, equally mistaken in their 
 rejection of so venerable a guide to the correct pronunciation 
 of the ancient Hebrew. When, about thirty-five years ago, 
 I began the study of Oriental learning at the University of 
 St. Andrews, the system there pursued was founded on the 
 views of Capellus, and in accordance with the mode re- 
 commended by the laborious but fanciful Parkhurst. On 
 taking up the study with more earnestness, some years 
 afterwards, I found that the anti-punctist system was 
 generally discarded by Hebrew scholars, both in England 
 and on the Continent. Increased familiarity with the 
 language has only served to strengthen my conviction of 
 the value of the vowel-system, as incomparably the most 
 reliable guide to the ancient pronunciation. The system 
 adopted by Parkhurst, appears to me, entirely without 
 foundation; and no language would be too strong to 
 express my sense of its absurdity. If some learned 
 foreigner should assert, that because he had found the 
 words "Brd nd chs fr sppr" written in short-hand without 
 the vowels for the sake of brevity, therefore, the proper 
 pronunciation of the words was to be so represented, he 
 would hardly be guilty of a greater error than that into 
 which those who reject the vowel points have fallen.
 
 117 
 
 Berd for bread, ches for c/ieese, Jer instead of /or, sapper 
 instead of supper, sound no more strange to the ear of an 
 Englishman, than the anti-punctist mode of reading 
 Hebrew sounds in the ear of a Jew acquainted with the 
 language of his own Scriptures. The above observations 
 may, perhaps, serve in some measure to satisfy the laudable 
 curiosity of those readers who have heard something 
 respecting the two different modes of pronouncing Hebrew 
 words, but may have felt a wish for further information 
 respecting the- subject. If anyone would wish to go deeply 
 into the question, let him, by all means, consult a most 
 elaborate and valuable treatise, entitled " Hebrew in the 
 time of Jerome," inserted in the sixth number of the 
 "Journal of Sacred Literature" (First Series), by my friend, 
 Mr. Bosworth, the learned and laborious Pastor of the 
 Church meeting in King Street Chapel, Bristol. Amidst 
 the general neglect of Hebrew learning, by those 
 who have devoted themselves to pastoral labours, I am 
 thankful that some of those so occupied, in our own city, 
 have given themselves to the study of their Hebrew Bible, 
 The article to which I have just referred must have 
 required many months of studious investigation before it 
 could have been written, and deserves to be better known, 
 and more extensively circulated. 
 
 I do not know that I can more profitably sum up all 
 that I should wish to add, respecting the subject of these 
 concluding observations, than by laying before the reader 
 the following extract from an article by Dr. John Nicholson, 
 which occurs under the word "Hebrew," in Kitto' 
 "Cyclopaedia of Biblical Literature."
 
 118 
 
 " The origin of the vowel-points is to be ascribed to the 
 effort which the Jewish learned men made to preserve the 
 pronunciation of their sacred language at a time when its 
 extinction, as a living tongue, endangered the loss of the 
 traditional memory of its sound. Every kind of evidence 
 renders it probable, that these signs for the pronunciation 
 were first introduced about the seventh century of the 
 Christian era, that is, after the completion of the Talmud ; 
 and that the minute and complex system which we possess, 
 was gradually developed, from a few indispensable signs, to 
 its present elaborateness. The existence of the present 
 complete system can, however, be traced back to the 
 eleventh century. The skilful investigation of Hupfeld 
 (in the Studien und Kritiken of 1830), has proved that the 
 vowel-points were unknown to Jerome and the Talmud ; 
 but, as far as regards the former, we are able to make a high 
 estimate of the degree to which the traditionary pronunci- 
 ation, prior to the use of the points, accorded with our 
 Masoretic signs : for Jerome describes a pronunciation, 
 which agrees wonderfully well with our vocalisation. We 
 are thus called on to avail ourselves thankfully of the 
 Masoretic punctuation, on the double ground, that it 
 represents the Jewish traditional pronunciation, and that 
 the Hebrew language, unless when read according to its 
 laws, does not enter into its full dialectual harmony with 
 its Syro- Arabian sisters." 
 
 I have thought it well to append to this little work on 
 the Hebrew Language, a paper in relation to a question 
 which has recently been agitated in connexion with the 
 circulation of the Holy Scriptures.
 
 119 
 
 OUGHT PKOTESTANT CHEISTIANS TO AID IN 
 THE CIRCULATION OF ROMAN CATHOLIC 
 TRANSLATIONS OF HOLY SCRIPTURE ? 
 
 The recent Discussions, relative to the Circulation of 
 Roman Catliolic Translations of the Bible on the Continent 
 of Europe, have necessarily excited considerable interest 
 among all who truly appreciate the value of Holy Scripture. 
 Very decided judgments have been arrived at, by Christian 
 men, on both sides of the question. Many consistent 
 Protestants, who cannot at all be suspected of the slightest 
 leaning towards Romanism, are inclined to uphold and 
 advocate the course hitherto pursued by the Bible Society, 
 whose agents endeavour to reach the hearts and consciences 
 of ignorant Roman Catholics through means of such 
 Translations as are approved and sanctioned by their own 
 Church; while other upright and zealous Christians con- 
 demn such a course as almost equivalent to acting on the 
 principle of doing evil that good may come out of it. 
 
 There is evidently, among the generality of good men, 
 a readiness to adopt decided opinions, on such subjects, 
 without taking the pains to furnish themselves with the 
 information on which all legitimate judgments must be 
 based. Patient enquiry should ever precede positive 
 convictions. On the whole subject of the Ancient Version
 
 120 
 
 denominated the Vulgate the only authentic and standard 
 Bible in the Church of Rome, and the source whence the 
 Translations above referred to have been derived an 
 incredible amount of ignorance and misapprehension pre- 
 vails, even among intelligent Christians. 
 
 In such a state of things, it has appeared to me that aid 
 might be obtained towards settling the matters in dispute, 
 were certain leading facts, relative to the Vulgate, put forth 
 in such a way as to be within the reach of general readers 
 interested in the deeply important question of Bible 
 circulation. There is no work in the English language, so 
 far as I am aware, wherein the subject is treated in a 
 manner at once scholarly and yet popular, condensed and 
 yet clear, comprehensive and yet free from overmuch 
 critical minuteness. As a step towards supplying this 
 desideratum, and with the view of bringing the subject 
 before the notice of those Christian scholars whose studies 
 and tastes may dispose them to such an undertaking, I have 
 drawn up the accompanying Prospectus. Very few English 
 scholars would be qualified to fill up the sketch here 
 presented, without being indebted to the help of those who 
 may have made one or other of the matters involved in the 
 execution of the plan here proposed the subject of their 
 more special attention. But if some few of our more 
 advanced Biblical scholars were to take up the idea and 
 improve upon it, the result might tend to furnish to 
 intelligent Christians at large a very considerable amount 
 of most interesting information bearing on practical 
 questions connected with the circulation of Roman Catholic 
 versions in any part of Christendom.
 
 121 
 
 PROSPECTUS OP A MONOGRAPH ON THE VULGATE. 
 
 CHAP. 
 
 I. Origin and History of the Vulgate. 
 II. General Characteristics of that Ancient Version. 
 
 III. Past and present condition of its Text, with par- 
 
 ticular reference to the Codex Amiatinus. 
 
 IV. Leading Instances in which the Vulgate has preserved 
 
 readings which the labours of recent critics have 
 proved to be genuine, as being possessed of higher 
 critical authority than the corresponding readings 
 of the received Greek Text, from which, for the 
 most part, our own Translation was derived. 
 V. Leading Instances of erroneous renderings referrible 
 to the fact of the Translator having mistaken the 
 meaning of the Original 
 
 VI. Leading Instances in which the Vulgate misrepre- 
 sents the meaning of the inspired writer, through 
 having followed an erroneous Hebrew or Greek 
 Text. 
 VII. Influence of the LXX upon the Vulgate Version 
 
 of the Old Testament, 
 
 VIII. Relation of the Vulgate to the Douay and Rhemish 
 Translation, as originally published, and to the 
 various editions of the Scriptures in English 
 issued by Roman Catholics, since the publication 
 of that Version. 
 
 IX. Influence of the Vulgate upon our own Authorized 
 Translation.
 
 122 
 
 X. Leading Errors in the Roman Catholic Versions 
 circulated on the Continent : 
 
 (1.) Erroneous renderings derived from the 
 
 Vulgate. 
 
 (2.) Errors resulting from such Versions not 
 fairly representing the meaning of the 
 Vulgate. 
 XI. Enquiry into the propriety of circulating such 
 
 Versions. 
 
 XII. Brief recapitulation of the previous chapters and 
 presentation of the salient points most directly 
 bearing on the controversy relative to the course 
 hitherto pursued by the Bible Society. 
 
 APPENDIX. 
 
 A. On the Latinity of the Vulgate, and its more remarkable 
 
 deviations from the phraseology of the Classic 
 Writers. 
 
 B. Review of the Effects on the Mediaeval Theology result- 
 
 ing out of the use of the Vulgate Version, during 
 the dark ages, and Reflex Effects of the Mediaeval 
 Theology on the mode of interpreting the Vulgate. 
 
 C. Terms and phraseology, derived from the Vulgate, still 
 
 retained in modern English, and influence of that 
 Version on certain modes of expression current 
 among Protestant Theologians.
 
 ON THE REVISION 
 
 OF OUR 
 
 ENQLISHL BIBLE.
 
 ON THE KEVISTON 
 
 OP otra 
 1ST a L I S H BIBLE 
 
 ALL intelligent Christians in England must feel a 
 greater or less degree of interest in the subject of the 
 following pages. No one can truly understand the 
 importance of the question at issue, without desiring 
 to form a correct judgment respecting it. Yet there 
 are many who seem to take little or no interest in 
 the matter, and there are not a few others whose 
 opinions appear to have been formed without any 
 careful enquiry into the facts of the case, or any 
 thoughtful consideration of the reasons that may be 
 urged on both sides of the question at issue. The 
 far larger number of those who reverence and prize 
 their Bibles are so ill-informed respecting the. 
 grounds on which a revision is considered desirable, 
 that they are not, at present, in a position to give 
 any opinion which ought to weigh with others ; while 
 often those who are the least instructed, are, at the
 
 126 
 
 same time, the most obstinately attached to the 
 sentiments which they have been led to adopt. 
 
 In regard to matters of a worldly nature, people 
 generally consider themselves bound to examine, 
 before they decide; but, while not one out of a 
 thousand Christians is capable of judging of the 
 perfect accuracy claimed by some for our common 
 Translation, hundreds are ready to oppose the idea 
 of its being capable of improvement. There are 
 only two classes of Christians, it seems to me, whose 
 judgment on such a question can be deemed of any 
 real value ; the class who have studied the original 
 Scriptures for themselves ; and the still larger class, 
 who, though not in a position to judge from their 
 own personal investigation, are yet well-informed 
 respecting the sentiments of those who, from the 
 whole course of their studies, and their Christian 
 character, have a right to be heard in reference to the 
 expediency or necessity of revising the Translation 
 which has been so long in use amongst us. The 
 decision of the question cannot be left entirely in 
 the hands of Christian scholars; the vast body of 
 upright and consistent Christians, who may not be 
 acquainted either with Greek or Hebrew, ought to 
 be deferred to, in a matter so important to their 
 spiritual interests; but the judgments of this larger 
 class, must, to a great extent, be directed and guided 
 by the information derived from the studious in- 
 vestigations of the few who have made the Original
 
 127 
 
 Scriptures, in whole or in part, the subject of their 
 habitual study. I say, in whole or in part, for there 
 are many who have a right to be heard in reference 
 to the Translation of the New Testament, who, being 
 ignorant of Hebrew, can only judge at second-hand 
 respecting the accuracy of our Version of the Old 
 Testament. 
 
 Previously, then, to any direct steps being taken in 
 so important and deeply responsible a movement as 
 that to which the above remarks have reference, 
 the diffusion of sounder views and larger information 
 on the whole subject must be earnestly aimed at. 
 The Christian mind of England must be enlightened. 
 Prejudices, which are the natural progeny of ignorance, 
 must be patiently met, and courteously removed. 
 Christian scholars must seek to follow the example 
 of Ezra, as recorded in the 8th chapter of Nehemiah, 
 and endeavour to impart to the people the sense of 
 the matter the right understanding of the whole 
 subject of Biblical Translation. 
 
 To this object the following pages are devoted, 
 and, as preparatory to my own remarks, I judge it 
 well to lay before the reader the truly moderate, 
 judicious, and scholarly observations of two of the 
 most distinguished of those who have given to the 
 Christian Church the benefit of their judgment on 
 this great question. 
 
 "It is clear that the question Are we, or are we not,, 
 to have a new translation of Scripture ? or rather, since
 
 128 
 
 few would propose this, who did not wish to lift anchor and 
 loosen from its moorings the whole religious life of the 
 English people, Shall we, or shall we not, have a new 
 revision of the Authorized Version ? is one which is pre- 
 senting itself more and more familiarly to the minds of men. 
 This, indeed, is not by any means the first time that this 
 question has been earnestly discussed; but that which 
 distinguishes the present agitation of the matter from 
 preceding ones is, that on all former occasions the subject 
 was only debated among scholars and divines, and awoke 
 no interest in circles beyond them. The present is 
 apparently the first occasion on which it has taken serious 
 hold of the popular mind. But now indications of the 
 interest which it is awakening reach us from every side. 
 America is sending us the instalments it must be owned 
 not very encouraging ones of a New Version, as fast as she 
 can. The wish for a revision has, for a considerable time, 
 been working among Dissenters here ; by the voice of one 
 of these it has lately made itself heard in Parliament, and 
 by the mouth of a Margaret Professor of Divinity in 
 Convocation. Our Keviews, and not only those which are 
 specially dedicated to religious subjects, begin to deal with 
 the question of revision. There are, or a little while since 
 there were, frequent letters in the newspapers, either urging 
 such a step, or remonstrating against it ; few of them, it is 
 true, of much value or weight; yet at the same time 
 showing how many minds are now occupied with the 
 subject. 
 
 "It is manifestly a question of such immense importance, 
 the issues depending on a right solution of it are so vast
 
 129 
 
 and solemn, that it may well claim a temperate and wise 
 discussion. Nothing is gained on the one hand, by vague 
 and general charges of inaccuracy brought against our 
 version; they require to be supported by detailed proofs. 
 Nothing on the other hand is gained, by charges and 
 insinuations against those who urge a revision, as though 
 they desired to undermine the foundations of the religious 
 life and faith of England; were Socinians in disguise, or 
 Papists Socinians, who hoped that in another translation, 
 the witness to the divinity of the Son and of the Spirit 
 might prove less clear than in the present Papists who 
 desired that the authority of the English Scripture, the only 
 Scripture accessible to the great body of the people, might 
 be so shaken and rendered so doubtful, that men would be 
 driven to their Church, and to its authority, as the only 
 authority that remained. As little is the matter profited, 
 or in any way brought nearer to a settlement, by senti- 
 mental appeals to the fact that this, which it is now 
 proposed to alter, has been the Scripture of our childhood, 
 in which we and so many generations before us first 
 received the tidings of everlasting life. All this, well as it 
 may deserve to be considered, yet, as argument at all 
 deciding the question, will sooner or later have to be 
 cleared away; and the facts of the case, apart from cries, 
 and insinuations, and suggestions of evil motives, and 
 appeals to the religious passions and prejudices of the day, 
 apart, too, from feelings which in themselves demand the 
 highest respect, will have to be dealt with in that spirit of 
 seriousness and earnestness which a question affecting so 
 profoundly the whole moral and spiritual life of the 
 
 K
 
 1.30 
 
 English people, not to speak of nations which are yet 
 unborn, abundantly deserves. 
 
 "It is no main and leading purpose in the pages which 
 follow, either to advocate a revision, or to dissuade one ; 
 but rather I have proposed to myself to consider the 
 actual worth of our present translation ; its strength, and 
 also any weaknesses which may affect that strength; its 
 beauty, and also the blemishes which impair that beauty in 
 part; the grounds on which a new revision of it may be 
 demanded; the inconveniences, difficulties, the dangers it 
 may be, which would attend such a revision; some of the 
 rules and principles, according to which it would need, if 
 undertaken at all, to be carried out ; and thus, so far as this 
 lies in my power, to assist others, who may not have been 
 able to give special attention to this subject, to form a 
 decision for themselves. I will not, in so doing, pretend 
 that my own mind is entirely in equilibrium on the subject. 
 On the whole, I am persuaded that a revision ought to 
 come; I am convinced that it will come. Not, however, 
 let us trust, as yet ; for we are not as yet in any respect 
 prepared for it ; the Greek (I mean that special Hellenistic 
 Greek here required), this, and the English no less, which 
 would be needful to bring this work to a successful end, 
 might, it is to be feared, be wanting alike. There is much 
 of crude and immature in nearly all the contributions 
 which have been, and for some time yet will be made, to 
 this object. Nor, certainly, do I underrate the other 
 difficulties which would beset such an enterprise; they 
 look, some of them, the more serious to me the more I 
 contemplate them. Still, believing that this mountain of
 
 131 
 
 difficulty will have to be surmounted, I can only trust and 
 confidently hope, that it, like so many other mountains, 
 will not on nearer approach, prove so formidable as at a 
 distance it appears. Only let the Church, when the due 
 time shall arrive, address herself to this work with earnest 
 prayer for the Divine guidance, her conscience bearing her 
 witness, that in no spirit of idle innovation, that only out 
 of dear love to her Lord and His truth, and out of an 
 allegiance to that truth which overbears every other 
 consideration, with an earnest longing to present His 
 Word, whereof she is the guardian, in all its sincerity to her 
 children, she has undertaken this hard and most perilous 
 task, and in some way or other, every difficulty will be 
 overcoma Whatever pains and anxieties the work may 
 cost her, she will feel herself abundantly rewarded, if only 
 she is able to offer God's Word to her children, not, 
 indeed, free from all marks of human infirmity clinging to 
 its outward form, for we shall have God's treasure in 
 earthern vessels still, but with some of those blemishes she 
 knows of removed, and altogether approaching nearer to 
 that which she desires to see it; namely, a work without 
 spot, or wrinkle, or any such thing ; a perfect copy of an 
 archetype that is perfect ! 
 
 " In the meantime, while the matter is still in suspense 
 and debate, while it occupies, as it needs must, the anxious 
 thoughts of many, it cannot misbecome those who have 
 been specially led by their duties or their inclinations, to 
 a more close comparison of the English Version with the 
 original Greek, to offer whatever they have to offer, be that 
 little or much, for the helping of others towards a just and 
 
 K 2
 
 132 
 
 dispassionate judgment, and one founded upon evidence, in 
 regard to the question at issue. And if they consider that 
 a revision ought to come, or, whether desirable or not, that 
 it will come, they must wish to throw in any contribution 
 which they have to make toward the better accomplishing 
 of this object. Assuming that they have any right to 
 mingle in the controversy at all, they may reasonably hope, 
 that even if much which they bring, has long ago been 
 brought forward by others, or must be set aside from one 
 cause or another, yet that something will remain, and will 
 survive that rigorous proof to which every suggestion of 
 change should be submitted. And in a matter of such 
 high concernment as this, the least is much. To have cast 
 in even a mite into this treasury of the Lord, to have 
 brought one smallest stone which it is permitted to build 
 into the walls of His house, to have detected one smallest 
 blemish that would not otherwise have been removed, to 
 have made, in any way whatever, a single suggestion of 
 lasting value, towards the end here in view, is something 
 for which to be for ever thankful." (On the Authorized 
 Version of the New Testament, &c., by Kichard Chevenix 
 Trench, D.D., Dean of Westminster. Parker, London, 
 1859, p.p. 16.) 
 
 "What is the present state of feeling with regard to a 
 revising of our present Version? It seems clear that there 
 are now three parties among us. The first, those who, 
 either from what seem seriously mistaken views of a 
 Translation of the Holy Scripture, or from sectarian preju- 
 dice, are agitating for a new Translation. The second, 
 those who are desirous for a revision of the existing
 
 133 
 
 Version, but who somewhat differ in respect of the proposed 
 alterations and the principles on which they are to be intro- 
 duced. The. third, those who from fear of unsettling the 
 religious belief of weaker brethren are opposed to alterations 
 of any kind ; positive and demonstrable error in the repre- 
 sentation of the words of Inspiration being, in their judg- 
 ment, less pernicious than change. Of these three parties, 
 the first is far the smallest in point of numbers, but the 
 most persistent in activities : the second class is daily in- 
 creasing, yet at present greatly inferior both in numbers 
 and influence to the third. 
 
 "Which of these three parties will prevail] We may 
 fervently trust not the first. Independently of the extreme 
 danger of unsettling the cherished convictions of thousands, 
 of changing language that has spoken to doubting or 
 suffering hearts, with accents that have been to them like 
 the voice of God Himself, independently of reversing a 
 traditional principle of revision that has gained strength 
 and reception since the days of Tyndale, independently of 
 sowing a strife in the Church, of which our children, and 
 children's children may reap the bitter fruits, independently 
 of all these momentous considerations, have we any good 
 reason for thinking that, in a mere literary point of view, 
 it would be likely to be an improvement on the Old Trans- 
 lation? The almost pitiable attempts that have appeared 
 in the last twenty years, under the name of New Trans- 
 lations, the somewhat low state of Biblical scholarship, the 
 diminishing and diminished vigour of the popular language 
 of our day, are facts well calculated to sober our ex- 
 pectations, and qualify our self-confidence.
 
 134 
 
 " But are we unreservedly to join the third party] God 
 forbid. If we are truly and heartily persuaded, that there 
 are errors and inaccuracies in our Version, if we know that 
 though by far the best and most faithful translation that 
 the world has ever seen, it still shares the imperfections that 
 belong to every human work, however noble and exalted, 
 if we feel and know that these imperfections are no less 
 patent than remediable, then surely it is our duty to Him 
 who gave that blessed Word for the guidance of man, through 
 evil report and through good report, to labour by gentle 
 counsels to supply what is lacking, and correct what is 
 amiss, to render what has been blessed with great measures 
 of perfection, yet more perfect, and to hand it down thus 
 marked with our reverential love and solicitude, as the 
 best and most blessed heritage we have to leave to them 
 who shall follow us. 
 
 " It is in vain to cheat our own souls with the thought 
 that these errors are either insignificant or imaginary. 
 There are errors, there are inaccuracies, there are miscon- 
 ceptions, there are obscurities, not indeed so .many in 
 number, or so grave in character, as the forward spirits 
 of our day would persuade us of, but there are misrepre- 
 sentations of the language of the Holy Ghost, and that 
 man, who, after being in any degree satisfied of this, 
 permits himself to lean to the counsels of a timid or 
 popular obstructiveness, or who, intellectually unable to 
 test the truth of these allegations, nevertheless permits 
 himself to denounce or deny them, will, if they be true, 
 most surely at the dread day of final account, have to 
 sustain the tremendous charge of having dealt deceitfully 
 with the inviolable Word of God.
 
 135 
 
 " But are we to take no thought of the weaker brethren 
 whose feelings may be lacerated, or whose conscience may 
 be offended by seeming innovations ? That be far from 
 us. We must win them by gentle wisdom, we must work 
 conviction in their minds by showing how little, compara- 
 tively speaking, there is that is absolutely wrong, how 
 persuasively it may be amended, how we may often recur 
 to the expressions of our older Versions, and from those 
 rich stores of language, those treasures of pure and powerful 
 English, may find the very rectification we would fain 
 adopt, the very translation we are seeking to embody in 
 words. No revision of our Authorized Version, can hope 
 to meet with approval or recognition, that ignores the 
 labours of those wise and venerable men, who first enabled 
 our forefathers to read in their own tongue of the marvellous 
 works, and the manifold wisdom of God. 
 
 " Let there be, then, no false fears about a loving and 
 filial revision of our present Version. If done in the spirit, 
 and with the circumspection that marked the revision of 
 that predecessor to which it owes its own origin and 
 existence, no conscience, however tender, either will or 
 ought to be wounded. Nay, there seems intimation in 
 their very preface, that our last translators expected that 
 others would do to them as they had done to those who had 
 gone before them; and if they could now rise from their 
 graves and aid us by their counsels, which side would they 
 take 1 Would they stay our hands if they saw us seeking 
 to perfect their work ? Would they not rather join with 
 us, even if it led sometimes to the removal or dereliction of 
 the monuments of their own labour, in laying out yet more 
 straightly the way of divine Truth 1
 
 136 
 
 " How this great work is to be accomplished in detail is 
 not for such a one as me to attempt to define. This only 
 I will say, that it is my honest conviction that for any 
 authoritative revision we are not yet mature, either in 
 Biblical learning or Hellenistic scholarship. There is good 
 scholarship in this country, superior probably to that of 
 any nation in the world, but it has certainly not yet been 
 siifficiently directed to the study of the New Testament (for 
 of the New Testament only am I now speaking), to render 
 any national attempt at a revision either hopeful or lastingly 
 profitable. Our best and wisest course seems to be this 
 to encourage small bands of scholars to make independent 
 efforts on separate books, to invite them manfully to face 
 and court impartial criticism, and so by their very failure, 
 to learn practical wisdom, and out of their censors to secure 
 coadjutors, and by their partial successes to win over the 
 prejudiced and the gainsaying. If a few such attempts 
 were to be made and they were to meet with encouragement 
 and sympathy, such a stimulus would be given to Biblical 
 studies that a very few years would elapse before England 
 might be provided with a company of wise and cunning 
 craftsmen into whose hands she might hopefully confide 
 her jewel of most precious price." (A Critical and Gram- 
 matical Commentary on the Pastoral Epistles, by Rev. 
 C. J. Ellicott, M.A., Preface, pp. xi. xv.) 
 
 Having thus sought to secure the attention of the 
 reader to the following suggestions, I proceed to 
 state some of the grounds on which I am ready to 
 maintain the expediency of revising our English 
 Translation of the Scriptures.
 
 137 
 
 1. I undertake to prove, before any jury of 
 qualified scholars, that, while our English Version 
 is, probably, the very best of all modern Translations, 
 yet there are to be found in it hundreds of passages 
 in which the sense of the Original is rendered 
 obscurely, or unintelligibly, or in which the meaning 
 is entirely misrepresented. I maintain that by a 
 careful revision, many passages which are, to mere 
 English readers, obscure, would become plain ; others 
 which convey no meaning, would be rendered in 
 intelligible language; and many which at present 
 convey a wrong impression of the sense, would be 
 found to express the meaning with accuracy and 
 clearness. 
 
 2. That no intelligent reader of the Hebrew and 
 Greek Scriptures can attempt, honestly and fully, 
 to expound the meaning of the Scriptures in public, 
 without being under the necessity of frequently 
 correcting our Translation, in order more accurately 
 to bring out the sense, and that, therefore, it is 
 requisite that some effort should be made to furnish 
 the readers of our English Bible with suitable helps 
 towards the correction of passages which are in- 
 correctly rendered. 
 
 3. That the question relative to the matter at issue 
 ought not to be looked at, or decided, under the 
 influence of feeling or predilection, but, like all 
 similar questions, must be determined according to
 
 138 
 
 the facts of the case. Such facts constitute the 
 basis of all reasoning on the subject. I therefore 
 now proceed to lay before the reader the following facts, 
 reasonings, and suggestions, which I commend to the 
 thoughtful and prayerful attention of all such as 
 desire to arrive at well-founded convictions in 
 reference to the matter before us. 
 
 The excellency of our Authorised Translation is 
 universally admitted. Who can deny that this 
 superiority is due, in great measure, to the fact, 
 that in it we have the result of successive revision? 
 To treat with some fullness this part of the subject, 
 it may be well to trace the history of the Version 
 used in the Western Church. One of the most 
 ancient, and, for the New Testament, the most 
 valuable Translation, has been well-named by critics 
 the " Ante-Hieronymian," or "Version before Jerome." 
 It is the same which used to be less properly 
 designated "The Italic." The Old Testament part 
 was merely a version of the Septuagint (or Greek 
 translation), and is therefore of only secondary im- 
 portance. The New Testament part was unquestion- 
 ably made from the Original, and, probably, about 
 the middle of the Second century, or about 50 years 
 after the death of the Apostle John. In distinction 
 from the Vulgate Version, we may call it the " Old 
 Latin." It must have been made from Greek MSS. 
 older by about two centuries than any now known to 
 exist, and it therefore represents to us, in the way of
 
 139 
 
 Translation, the most ancient text of the Greek 
 Testament. Its value is inestimable, and one can 
 hardly look upon it without a peculiar feeling of 
 gratitude and reverence. No complete copy of it 
 remains, but enough is extant to aid us in deter- 
 mining its character, and, in the case of disputed 
 readings, its authority ranks veiy high indeed. The 
 name of the translator is entirely unknown, but the 
 style of the Version renders it almost certain that it 
 was made in North Africa, inasmuch as it abounds in 
 examples of a phraseology peculiar to the North- 
 African writers. This continued to be the standard 
 Translation for all Latin-speaking Christians until 
 the time of Jerome. By that time the copies had 
 become very much corrupted, and greatly differed 
 from one another. Jerome, having translated the 
 Old Testament from the Hebrew, slightly revised the 
 Latin Translation of the New. The two together 
 make up the present Vulgate. The Vulgate, (with 
 the exception of the Psalms, which is mostly a 
 Translation from the LXX.,) is made up of a trans- 
 lation, by Jerome, of the Old Testament, and a slight 
 revision of the Latin New Testament previously 
 in use. 
 
 We have therefore in the New Testament part 
 of the Codex Amiatinus (the most exact copy of 
 the Vulgate as left by Jerome at present extant) 
 substantially the very Version of the Greek Scriptures 
 which was read in North Africa, in the Second
 
 century of the Christian era. The character of the 
 translator may, to some extent, be gathered from his 
 work. He must have been possessed of a fair know- 
 ledge both of Greek and Latin. His aim was 
 evidently not to exhibit his learning or eloquence, 
 but to exhibit a faithful representation of his original. 
 A close examination of this Ancient Version, and a 
 careful comparison of its renderings with the cor- 
 responding passages in the Greek, may serve, in a 
 remarkable manner, to illustrate the defectiveness of 
 the Latin language as compared with the other 
 classic tongue of antiquity. The effort to translate 
 from Greek into Latin may be likened to that of a 
 musician attempting to make some very inferior 
 instrument give forth the notes which another has 
 just elicited from a full-toned organ. Whether we 
 regard precision or copiousness, the language of 
 ancient Eome is very far inferior indeed to that of 
 ancient Greece ; and therefore no Latin Version of the 
 New Testament can, in all respects, adequately repre- 
 sent the Original. The Translator, in such a case, must 
 be repeatedly impeded by being compelled to use a less 
 perfect medium of communication than that employed 
 by the inspired writers ; and in the ancient Latin Ver- 
 sion there occur repeated instances of defective 
 translation, originating in the imperfection of the 
 grammatical structure, and the limited vocabulary of 
 the Latin, as compared with the Greek. The revision 
 of the Old Latin Version by Jerome, was executed
 
 141 
 
 about 384 A.D. ; after that date, the older edition 
 and the revised continued both in use for a con- 
 siderable period, until gradually the superiority of 
 the latter was universally acknowledged, and thus 
 the Old Latin gave place to that which, in general 
 terms, may be described as the work of Jerome. 
 Centuries before the Council of Trent, the Vulgate 
 had been the Standard Translation of the Scriptures 
 throughout the whole Western Church. 
 
 For about 1000 years that venerable version 
 held throughout Christendom almost supreme 
 authority: so that when, by the decree of the 
 Tridentine fathers in 1546, it was declared to be 
 the Authentic and Standard Version of the Catholic 
 Church, probably very few considered themselves as 
 chargeable with any disrespect to the original 
 Scriptures, or as introducing any innovation. So 
 completely was the Vulgate Translation spoken of as 
 emphatically the very Word of God, that in a work 
 published in 1498, a Eoman Catholic theologian thus 
 comments upon the statement in Genesis i 10 ; 
 "The gathering together of the waters called He 
 seas." The Latin term for seas is "Maria." On this 
 ground, the writer asks, "What is the gathering 
 together of the waters but the accumulation of all 
 graces into one place, that is, into the Virgin Mary ? 
 (Maria.) But there is this distinction, that Maria (the 
 seas), has the (i) short, because that which the seas 
 contain is only of a transitory nature, while the gifts
 
 142 
 
 and graces of the blessed Virgin (Maria) shall endure 
 for ever." 
 
 This brief sketch of the history of the Vulgate 
 may serve to show its claims to our regard. Its 
 different portions indicate its different origin. It 
 seems to me, with all deference to more qualified 
 judges, that the more elegant and paraphrastic style 
 of the Old Testament part corresponds with the 
 historical fact of its being the work of Jerome ; while 
 the remarkable literality and peculiar phraseology of 
 the New Testament serves to show how very slight 
 were the alterations which the learned father thought 
 it expedient to make upon the Version previously in 
 use. Let any one read in his Greek Testament the 
 llth of Matthew, for example, and then peruse the 
 same chapter, successively, in the old Latin, in the 
 Vulgate, and in our Common Translation ; and he will 
 be delighted to find a remarkable illustration of the 
 foreseeing care of God over His own Word. All who 
 will take the pains to make the experiment, will find 
 that, substantially, the very same Gospels and 
 Epistles, read in North Africa in the Second century 
 of the Christian era, are now read in our own 
 England, and throughout the whole world. During 
 the prevalence of the Latin Vulgate in Europe, the 
 Greek Testament was almost entirely unknown. 
 Divine truth, originally given forth in Hebrew and 
 Greek, had been for ages consigned to the keeping of 
 a Latin Translation; and when, at the revival of
 
 learning, the originals became the subjects of earnest 
 study, it was evident, that although many errors, 
 more or less important, had crept into the copies of 
 the Version, and some very serious mis-translations 
 had from the first been retained in it, yet the 
 essential truths set forth in the writings of prophets, 
 evangelists, and apostles, were found to have been 
 preserved in the Version, taken as a whole. 
 
 I have thus minutely dwelt upon the origin and 
 history of the Vulgate, because of its very important 
 bearing upon all the leading translations circulated 
 in Modern Europe. Upon it, all the Eoman Catholic 
 Versions, in English or in other modern languages, 
 are with very few exceptions, confessedly based; in 
 fact, generally speaking, all such Versions are mere 
 translations from that which is still regarded as the 
 Authentic and Standard edition of the Scriptures in 
 the Eoman Catholic church. Its very great antiquity; 
 its extensive and long-continued prevalence; the 
 peculiarity and importance of some of the errors 
 contained in it; the controversies connected with 
 some of its mis-renderings; the influence which, 
 whether directly, or by means of Modern Translations, 
 it is even now exercising on the minds of vast 
 numbers of nominal Christians all combine to call 
 the attention of Biblical scholars to its excellencies 
 and defects. But few appear to me to be aware of 
 the influence which, in all probability, the New 
 Testament part, at least, must have exerted on the
 
 144 
 
 Protestant Translations which have been published 
 since the era of the Keformation, in the several 
 countries of Europe, Asia, and America. Our own 
 Protestant Bible will be found to bear internal 
 evidence of the influence exerted by the Vulgate on 
 the minds of the early translators. Wy cliff e's 
 Translation, as is well known, was not made from 
 the originals, but simply from the Latin. At the date 
 of its publication, about 1380, or nearly 1000 years 
 after Jerome's revision of the Old Latin, Hebrew and 
 Greek were unknown even to the most eminent 
 scholars and theologians in England; so that, if the 
 Scriptures were to be given to the people in the 
 vernacular language, it was absolutely necessary to 
 translate from the Vulgate. "When Tyndale, about 
 the year 1525, published that Version of the New 
 Testament which was destined to be the basis of all 
 our leading Protestant Translations, it is true that he 
 took as the basis of his text the Greek Original. I 
 doubt whether, in any instance, he consciously 
 retained anything from the Vulgate, if not confirmed 
 by the Greek Text. His scholarship, his diligence, 
 his faith, courage, zeal, and purity of life, all 
 combined to render him, indeed, an instrument suited 
 for such a work ; and, without desiring in any way to 
 disparage the claims of other labourers in the same 
 field, to Tyndale more than to any other single 
 individual, it appears to me we are indebted for the 
 inestimable gift of our English Bible. Still, although
 
 145 
 
 his Version is derived not from the Latin, but, in the 
 strictest sense, from the Greek, he must have been 
 familiar from his youth with the Vulgate, and been 
 thus led unconsciously to follow, in several instances, 
 its interpretation of the meaning of the inspired 
 writers. 
 
 Coverdale, Rogers, Cranmer, and even Parker and 
 his coadjutors, were all, probably, more or less, under 
 the same influence; so that, when the scholars 
 appointed by King James to revise the Authorized 
 Version, entered upon their arduous labours, they 
 had before them several successive translations, all 
 more or less modified by the fact of their having 
 been either executed, or edited, by Theologians who 
 had been readers of the Vulgate, before they 
 had acquired any acquaintance with the Greek 
 Original. Even the Geneva Version, although very 
 distinct from the other translations already referred 
 to, was probably modified by the Latin in some 
 instances. In John x. 16, where Tyndale had rightly 
 given " one flock and one shepherd," the Geneva of 
 1557 (followed by that of 1560), gives "one sheep-fold 
 and one shepherd" The Bishop's Bible follows the 
 Geneva, and hence our Authorized, to this day, retains 
 the mistake. The origin of the error is found in the 
 Latin "ovile" "sheep-fold," instead of " grex," "flock." 
 
 It is well for those who are interested in such 
 subjects, to notice the order of succession, and the 
 age of the several English Versions that were pub- 
 lished previously to the date of our Authorized Bible. 
 
 L
 
 146 
 
 Tyndale's first edition of the New Testament in 
 1525 was republished in a revised form in 1534. 
 Coverdale published the whole Bible in 1537. 
 Eogers (tinder the name of Matthews) published 
 another edition about the same time. The Great 
 Bible, a revision of that of Eogers, probably by 
 Coverdale, appeared in 1539. Cranmer's, very 
 nearly the same as the last-mentioned, was given to 
 the world in 1540. One Geneva Version, probably 
 by William Whittingham, was published in 1557, 
 and may be regarded as preparatory to the Version 
 by the Geneva Translators, published along with their 
 Translation of the Old Testament, in 1560, which 
 latter is to be regarded as " The Geneva Translation." 
 The Bishop's Bible appeared in 1568, and continued to 
 be the edition used in the churches, until it was 
 superseded by that which, for about 250 years, has 
 retained its place as the standard edition of the 
 English Bible. 
 
 In the preparation of that edition, the revisers 
 were required to retain the rendering of the Bishop's 
 Bible in every case where faithfulness to the Original 
 did not necessitate alteration; and, if alteration 
 should be requisite, the needful correction was to be 
 sought, in the first place, in some one of the former 
 leading Protestant Translations. Only if those failed 
 to furnish such correction were the revisers to act on 
 their own responsibility. It is obvious that, under 
 such limitations, they could hardly be regarded as
 
 147 
 
 translators in the ordinary sense of the word. They 
 were, moreover, strictly required to retain the old 
 Ecclesiastical terms. 
 
 Limited as they were by the regulations of their 
 royal patron, they accomplished a work which has 
 been the means of incalculable benefit to England 
 and America, and the beneficial influence of which 
 has been diffused over the whole world. 
 
 As we trust that their spirits have long been 
 reposing in the paradise of God, so we would cherish 
 on earth a reverential regard for their memory. It 
 might have been well that they had been left at 
 greater freedom, and that, in some respects, their work 
 had more resembled a Re-translation; but, on the 
 other hand, it is pleasant to think that thus, through 
 our English Bible, we are linked to the martyrs of 
 the Eeformation, and that we read, substantially, the 
 very Book on which Tyndale, Coverdale, and Eogers, 
 expended their hours of sacred study. The men to 
 whom we owe our English Translation were not mere 
 scholars or theologians ; they were giants in faith and 
 devotedness to God. They counted not their lives 
 dear unto them, so that they might finish their course 
 with joy. They received as the reward of their toil, 
 not the applause, but the opposition of their fellow- 
 men. They had before them, not the prize of 
 scholarship, but the crown of martyrdom. Tyndale, 
 betrayed and condemned by his treacherous and 
 cruel enemies, and unaided by those who ought to 
 
 L 2
 
 148 
 
 have protected him, died by the hand of the 
 executioner in a foreign land, leaving behind him 
 a stainless and imperishable name. Eogers was the 
 first who suffered martyrdom in the Marian Perse- 
 cution, and Miles Coverdale was permitted, at a 
 very advanced age, to experience the trials of poverty. 
 The very circumstances under which our English 
 Bible was translated, are fitted to endear it to our 
 hearts. As the original writers of the Gospels and 
 Epistles were exposed, while they wrote, to the perils 
 of fiery persecution, and were under no temptation to 
 follow cunningly devised fables, or to seek, by 
 adaptation to the popular taste, for reputation or 
 applause ; so the translators of our Bible were not so 
 situated as to be influenced by worldly motives, 
 connected either with fame or outward distinction. 
 Their present reward consisted in the consciousness 
 of being engaged in doing the will of God, and in 
 benefitting their fellow-men; their ultimate reward 
 will be the crown of glory which fadeth not away, 
 bestowed on them in the great day of manifestation. 
 Surely every intelligent reader must perceive how 
 unfounded is the charge of innovation brought 
 against those who would advocate still further 
 revision, with a view to increasing the accuracy 
 of that which is already on the whole so faithful. 
 For nearly one hundred years the best scholars and 
 holiest men in England devoted their labours to the 
 improvement of our Translation, and that with
 
 acknowledged success. Why should we refuse to 
 cherish the hope that still further improvement 
 would be the result of efforts made by the Christian 
 scholars 'of our own day? During the long period 
 that has passed away since the last revision, the 
 Greek Language has been more carefully studied 
 than at any former period; and, in respect of the 
 minutiae of Greek Grammar, modern scholars are 
 far in advance of those who flourished in the early 
 part of the Seventeenth century. Whether from 
 defect of knowledge, or from laxity, or inattention, 
 the early Translators have repeatedly failed in the 
 exact renderings of the Greek Tenses, and in other 
 points in regard to which modern scholars, whether 
 in England or on the Continent, would not be likely 
 to fall into similar mistakes. 
 
 During the last two centuries, and especially since 
 the beginning of the present, immense stores of 
 information have been accumulated, fitted, in 
 various ways, to assist the diligent student of 
 the Hebrew and Greek Scriptures. Not only have 
 the original languages been more accurately studied, 
 but much progress has been made in our acquaintance 
 with the Antiquities, the Geography, the Botany, the 
 Natural History, &c., of the Bible; and recent dis- 
 coveries in Egypt, Assyria and Babylon have fur- 
 nished helps for the better understanding and more 
 correct translation of our Sacred Books. Surely it is 
 desirable that all who are interested in the written
 
 150 
 
 Word of God should be enabled to derive profit and 
 instruction from the valuable results of so much 
 laborious research and so many important discoveries. 
 
 But, besides the reasons obviously resulting from 
 the present advanced state of Biblical scholarship, 
 revision is requisite on other grounds. 
 
 Our last revisers left some manifest errors of their 
 predecessors uncorrected; in some instances they 
 altered for the worse ; they retained, in other cases, 
 terms now unintelligible to ordinary readers; they 
 very frequently varied the rendering of Hebrew or 
 Greek words without the slightest necessity, and have 
 thus obscured the meaning of the sacred writers ; on 
 the other hand, they have sometimes represented by 
 the same English word, terms which, in the Original, 
 are used to express very distinct meanings. 
 
 There is one other weighty reason for seeking to 
 improve our present Translation, to which I can only 
 very briefly refer. The collection of ancient MSS. of 
 the Hebrew and Greek Scriptures has led, in many 
 instances, to the correction of the Original Text from 
 which our Version was derived. Even those whose 
 tendencies are most conservative must be constrained 
 to admit that the Eeceived Text, from which, for the 
 most part our Translation was made, contains no 
 small number of passages which a more exact ac- 
 quaintance with the best authorities would require us 
 to expunge, or modify, or correct. There are also 
 some insertions for which the same authorities
 
 151 
 
 demand admission into the text. In regard to such 
 alterations in the received Greek Text, prudence 
 would require that they should be made with the 
 greatest caution. It would be well that none should 
 be allowed, but such as are warranted by the most 
 satisfactory evidence ; and, whether in the way of 
 excision or addition, nothing should be done rashly, 
 or without the concurrence of those critics best 
 qualified to decide in points of so great delicacy 
 and importance. 
 
 I now go on to produce some instances of antiquated 
 terms, or erroneous or defective renderings in our 
 English Bible, as fitted to illustrate the reasonableness 
 and expediency of its being subjected to still further 
 revision. 
 
 In Genesis xlv. 6, Joseph thus addresses his 
 brethren : 
 
 " Yet there are five years in which [there shall be neither 
 earing nor harvest." 
 
 Again in Exodus xxxiv. 21, a similar expression 
 occurs : 
 
 " In earing time and in harvest thou shalt rest" 
 
 Repeatedly, in conversation with intelligent readers 
 of the English Scriptures, I have found that the 
 meaning of "earing time" was altogether misappre- 
 hended. Many being unacquainted with the old 
 English verb "to ear," equivalent to the modern 
 term "to plough," are led to connect the expression 
 "earing" with ears of corn, and are thus entirely
 
 152 
 
 misled as to the period of the year intended. For 
 "earing" we ought to substitute the modern word 
 "ploughing." 
 
 A corresponding correction is required in the 
 following passages : 
 
 "A rough valley which is neither eared nor sown." 
 (Deut. xx. 4.) 
 
 ought to be read, "which has neither been ploughed 
 nor sown." 
 
 " To ear his ground." (I. Samuel viii. 12.) 
 
 should be, "to plough his ground." 
 
 In Isaiah xxx. 24, the Hebrew term rendered "ear" 
 in the clause : 
 
 " The young asses that ear the ground," 
 
 is different from that occurring in the instances given 
 above, but the meaning is nearly the same. 
 
 In II. Kings xxiii. 6, we find a statement which 
 must have startled many a thoughtful reader: 
 
 "And he brought out the grove from the house of the 
 LOED, without Jerusalem, unto the brook Kidron, and 
 burned it at the brook Kidron, and stamped it small 
 to powder, &c." 
 
 We read also, in II. Kings xvii 10, and elsewhere, 
 of "groves" being set up on every high hill and 
 under every green tree. 
 
 Now, in such passages, no reader of ordinary under- 
 standing can fail to perceive that the word "groves"
 
 153 
 
 cannot possibly be taken in its usual signification. 
 But still, he is left entirely to conjecture what 
 meaning it is intended to convey. 
 
 In the above passages, and in many others where 
 the word "grove," either in the singular or plural, is 
 found in our Version, the Hebrew term is employed 
 either as the name of the Syrian goddess Astarte, or is 
 applied to images of that divinity, or perhaps, in some 
 cases, to idolatrous images in general 
 
 Thus in Judges iii 7, we should read : 
 
 " The children of Israel did evil in the sight of the LORD, 
 and forgat the Lord their God, and served Baalim and 
 Asheroth,"or the Baals and the Astartes, (i.e. the male 
 and female divinities of their idolatrous neighbours.) 
 
 In Judges vi 35, "the grove" should be "the 
 image of Astarte," see also, verses 26, 28, 30. 
 
 In I. Kings xv. 13, Asa is said to have removed 
 his mother, Maachah, from being queen, 
 
 " Because she had made an iclol in a grove." 
 
 The correct rendering of the Hebrew conveys a very 
 different piece of information, "because she had 
 dedicated an image to Astarte," (or made an image of 
 Astarte.) 
 
 In L Kings xviii 19: 
 
 " The prophets of the groves," 
 
 ought to be "the prophets of Astarte." 
 II. Kings xiii. 6, for 
 
 " There remained the grove also in Samaria,"
 
 154 
 
 read "and also the image of Astarte continued to 
 stand in Samaria." 
 
 Correct in a similar way, II. Kings xvii. 16; xviii. 
 4; xxi. 3, &c. In verse 7, read "graven image of 
 Astarte." 
 
 Similar alterations are required in the corresponding 
 passages in II. Chronicles. 
 
 In II. Kings xxiii. 7, we have two mis-renderings 
 in one brief clause. 
 
 " The women wove hangings for the grove," 
 
 ought to read "the women wove shrines [lit: houses 
 or receptacles], for Astarte." In this instance the one 
 error evidently led to the other. A house, receptacle 
 or shrine for a grove, was so incongruous an expression, 
 that it was deemed absolutely needful to depart from 
 the obvious signification of one of the simplest terms 
 in the language. The application of the term for 
 a house to a consecrated tent or shrine for an idol, is 
 entirely in accordance with the nature of the case; 
 the rendering "hangings," conveys either no meaning 
 at all, or one totally inapposite ; besides being without 
 any philological warrant. In this instance, neither 
 the LXX. nor the Vulgate furnish any sanction to the 
 rendering " hangings." The Greek interpreters leave 
 the Hebrew word untranslated, and insert a barbarous 
 term which appears like a wrongly spelt representation 
 of the original: the Vulgate renders "little houses," 
 i<e., "receptacles" or "shrines." The Geneva Version 
 of 1560, gives exactly the same words as those
 
 155 
 
 employed by our translators. In the margin of our 
 Version we find the word "houses," which is the 
 correct rendering of the Hebrew. 
 In Judges ix. 53, we read: 
 
 "And a certain woman cast a piece of a mill-stone upon 
 Abimelech's head, and all to break his skull" 
 
 In other editions, more correctly printed, instead of 
 of "break" we find "brake." 
 
 If read in the former way, the " to " is taken as 
 the sign of the infinitive, and the clause must be 
 understood as expressing only the purpose or intention 
 of the woman. If, on the other hand, we find "brake" 
 in our copy of the Bible, except we happen to be 
 acquainted with the obsolete expression "all to," the 
 passage will be quite unintelligible. Few readers are 
 aware that "all to" is equivalent to "altogether," 
 "entirely," "w T holly." The verb in the Hebrew 
 being in the intensitive form, expresses the complete- 
 ness of the act. " She completely broke his scull." 
 So the Vulgate, "et confregit cerebrum ej us." "And 
 broke his scull in pieces." The Italian of Diodati, 
 to the same purpose, "e gli spezzo il teschio," and 
 the French of Ostervald, "et lui cassa le crane." The 
 Geneva (1560), gives "and brake his braine pan." 
 
 The obsolete expression "all to," occurs in Luke 
 vii. 38, and xv. 20, as rendered in the Bishop's Bible 
 of 1568. 
 
 In the former instance it is said of the woman, 
 " And all to kissed his feet ; "
 
 156 
 
 in the latter place we find it applied to the father of 
 the prodigal son, 
 
 " And all to kissed Mm." 
 
 In both cases, the object of the translators obviously 
 was, to exhibit the intensity of the verb used in the 
 Original. So utterly, however, has the old adverb 
 fallen into disuse, that not one reader in a thousand 
 would readily understand its meaning. 
 
 In Judges xv. 1 9, in connexion with the history of 
 Samson, we read: 
 
 " But God clave an hollow place that was in the jaw and 
 there came water thereout ; and, when he had drunk, 
 Ms spirit came again, and he revived : wherefore he 
 called the name thereof En-hakkore, wMch is in LeM 
 unto tMs day." 
 
 The term rendered "jaw," is precisely the same 
 which is translated "Lehi" in the close of the verse, 
 and ought to have been taken as the proper name of 
 a place in both instances. This error is found both 
 in LXX. and the Vulgate, and is reproduced in the 
 Geneva Version. It is quite true that our translators 
 have inserted "Lehi" in the margin, but very many 
 Bibles are printed without the marginal readings. 
 Even those who use the fuller editions, containing 
 the readings in question, are very likely to pass them 
 by without notice. 
 
 In Psalm xxii. 21, we read: 
 
 " Save me from the lion's mouth : for Thou hast heard me 
 from the horns of the unicorn."
 
 157 
 
 This Version is unquestionably erroneous. The 
 verse may bear either of the two following 
 lenderings : 
 
 <e Save me from the lion's mouth, and hear me (i.e. deliver 
 me) from the horns of the unicorns." 
 
 Or, 
 
 " Save me from the lion's mouth, and from the horns of the 
 unicorns. Thou hast heard me, &c." 
 
 I could not give any full account of my reasons for 
 preferring the latter of the two modes of rendering 
 the verse, without entering into the minutiae of 
 Hebrew Grammar and accentuation. Either "way is 
 grammatically possible, but the whole connexion of 
 the passage and the structure of the Psalm lead me 
 to prefer the latter. When thus read, the words 
 " Thou hast heard me " serve to divide the Psalm 
 into two entirely distinct, yet closely connected, parts. 
 From the commencement down to this triumphant 
 utterance the language has been that of an afflicted 
 suppliant, almost overwhelmed by the crushing 
 weight of his sorrows, and the terrible fierceness of 
 his enemies. In verse 22, there begins a strain of 
 joyousness, gratitude, and praise. The delivered 
 suppliant expresses His purpose to unfold to His 
 brethren the character of that God unto whom He 
 Himself had cried in the hour of His mysterious 
 anguish, and from whom He had Himself experienced 
 such complete deliverance.
 
 158 
 
 For a period of twenty or thirty years I have been 
 in the habit of so understanding the 21st verse of 
 Psalm xxii Only a few days ago, having consulted 
 the Chaldee Targum on the Psalms, I found that the 
 old Paraphrast had given the same version of the 
 words. He gives "Thou hast received my prayer." 
 
 Such are a very few specimens of passages in the 
 Old Testament requiring alteration. Would the 
 correction of such manifest mistakes, in any wise, 
 deteriorate our English Bible? Would not the 
 corrected copy be more adapted for edification than 
 that in which so many similar instances of erroneous 
 renderings are to be found? Does such an emen- 
 dation as that to which the attention of the reader 
 has just been directed effect nothing in the way of 
 illustrating the structure and coherency of the Psalm? 
 Can we honestly pray that we may enjoy the 
 enlightening and quickening energy of the Holy 
 Spirit, in enabling us to understand and enjoy His 
 Word more fully, and yet remain indifferent as to the 
 measure of accuracy with which our English Bible 
 represents the meaning of the inspired writers? 
 Surely it becomes those who, by the leadings of 
 Divine providence, and, by mental taste and adapta- 
 tion for such pursuits, have been induced to devote 
 their best hours to the prayerful study of the Original 
 Scriptures, to endeavour to turn their acquirements 
 to profitable account, not merely, with a view to their 
 own profit, but for the spiritual benefit of their fellow
 
 159 
 
 Christians. Could I only be satisfied that I had the 
 warrant of Him whom all true Christians worship as 
 Head of His Church, I would gladly retire for a 
 season from all other service, that, free from outward 
 interruptions, I might carefully prepare a somewhat 
 extended statement of those instances in which, I 
 conscientiously believe, the Common Translation fails 
 to represent the meaning conveyed by the Original. 
 Such a work, if entered upon in a spirit of de- 
 pendence and prayerful diligence, might be helpful, 
 in some measure, to those who are unable to examine 
 such passages, or to consult critical authorities for 
 themselves. But, in so responsible an undertaking, 
 two, or rather, as many qualified labourers as can be 
 obtained, are better than one. Circumstances seem 
 to forbid the prospect of a revision being undertaken 
 at present, by authority. For that step the time is 
 not yet come. 
 
 A voluntary association of Christian men belonging 
 to different sections of the visible Church, and 
 composed of such as have given satisfactory evidence 
 of some measure of qualification for the work, might 
 do far more than any single individual scholar acting 
 on his own responsibility, and without the opportunity 
 of being aided by friendly conference with others. 
 The agreement of trustworthy revisers in the alter- 
 ations proposed, would carry along with it great 
 weight in the estimation of Christians in general
 
 160 
 
 Having referred to a very few, but not unimportant, 
 examples of passages in the Old Testament requiring 
 correction, I would further illustrate the necessity of 
 revision, by reference to one or two mis-renderings in 
 the New Testament. 
 
 I once asked an intelligent young man who was 
 looking forward to being engaged in the Gospel 
 ministry, whether all the Apostles were Jews by birth. 
 He replied at once in the negative, and referred to 
 the statement in the Gospel by Matthew, x. 4. 
 There it is stated expressly that one of the twelve 
 was Simon, the Canaanite. If our Translation is to 
 be relied on, in this particular, then undoubtedly he 
 negative answer was the correct one. But every 
 reader of the Original knows that the term rendered 
 " Canaanite," (in Matthew x. 4, and Mark iii. 18), is 
 equivalent to the term "Zelotes," employed by Luke 
 XL 15. In Matthew and Mark, the Hebrew term for 
 a Zealot (i.e. one belonging to the sect of the Zealots), 
 is employed with a Greek termination ; in Luke's 
 Gospel, the Greek term is adopted. The meaning in 
 all three is the same. 
 
 In Matthew xii. 40, "whale," ought to read "great 
 fish." A translator ought not to aim at being more 
 definite than the writer whose meaning he undertakes 
 to represent. There is no authority for asserting that 
 the whale was the species of fish to which the 
 narrative refers.
 
 161 
 
 In the account given of Herod's conduct towards 
 John the Baptist, in Matthew xiv. 6, as compared 
 with Mark vi. 24, there is an apparent discrepancy 
 which is entirely due to a mis-translation in the 
 narrative of the former. The term rendered " before 
 instructed," ought to be translated "being instigated." 
 It does not refer to any previous instruction by 
 which the mother might have prepared the daughter 
 to ask for the life of the distinguished prophet, 
 but to the fact that, after the promise had been 
 uttered by the King, Herodias asked direction from 
 her mother as to the request. This erroneous 
 translation is to be found in the Vulgate, and has 
 kept its ground ever since. Tyndale reads, 
 evidently misled by the Latin "prsemonita a matre," 
 " being informed of her mother before." The Geneva, 
 1557, and also that of 1560, as well as the Bishop's 
 Bible of 1568, agree with our own Version ; or 
 rather, our last Translators left the passage as they 
 found it. 
 
 In Mark xxiii. 24, the term "strain," is generally mis- 
 understood because of the accompanying preposition 
 "at." "To strain," may mean either "to purify by 
 filtration," or " to make violent efforts." The Greek 
 term can only be used to express the former notion. 
 Accordingly we find in Tyndale, in both Geneva 
 Versions, and in the Bishop's Bible, "strain out." 
 There is every reason for believing that the reading 
 
 M
 
 162 
 
 " strain at," in our Authorized Translation, is due to a 
 mistake of the printer. 
 In I. Thessalonians, v. 22 : 
 
 " Abstain from all appearance of evil," 
 
 has been more correctly given in the Geneva, 1557, 
 " abstain from all kind of evil." I find " appearance" 
 in the Geneva, 1560, and also in the Bishop's Bible. 
 Our Translators are, therefore, not responsible for 
 introducing this rendering, but only for leaving it 
 uncorrected. 
 
 The same remark applies to John x. 16. Tyndale 
 gives : 
 
 " And there shall be one flocke and one Shepherde." 
 The Geneva, 1557, altered "flocke" into "sheep- 
 folde:" the Geneva, 1560, and the Bishop's Bible, 1568, 
 retained the alteration, and our Translators left 
 the rendering as they found it ; while they ought to 
 have restored the correct rendering given by Tyndale. 
 
 I may here remark, that an acquaintance with the 
 previous Versions may often furnish considerable 
 assistance in the detecting and correction of the 
 errors that yet remain in our Authorized Translation. 
 The Version of 1568 having been the basis of the 
 present one particularly deserves to be consulted, 
 and yet I suspect it is less known, particularly in the 
 New Testament part, than some of the others. 
 Many derive their knowledge of the leading Trans- 
 lations produced in the sixteenth century entirely
 
 163 
 
 from Bagster's Hexapla; but the plan of that very 
 valuable work necessarily excluded the Geneva of 
 1560, and the very important Version of 1568. The 
 Geneva of 1557, given in the Hexapla, is a Version 
 of very great value, but it is entirely distinct 
 from that of 1560. As an illustration of the dis- 
 tinction between the two, if the reader will take the 
 trouble to compare the translation of Matthew xx. 
 and xxi, as given in the Geneva of the Hexapla, 
 with the same chapters as represented by the Geneva 
 Translators in the edition of 1560, he will find that 
 there are about eighty differences between them. 
 Within the compass of those two chapters, the 
 earlier Version retains 74 renderings from Tyndale, 
 which are found altered in that of 1560. 
 
 I have reason to think that very many, accustomed 
 to the use of the Hexapla, have received the im- 
 pression that the second Geneva, published in 1560, 
 along with the Old Testament, was merely a reprint 
 of the former. It would be nearer the truth to 
 represent the earlier Version as, in a good measure, 
 a revised edition of Tyndale, and the second as 
 almost a new Translation. The earlier one was 
 probably the work of William Whittingham, and was 
 only preparatory to the other, in which Whittingham 
 was associated with several others of the exiles at 
 Geneva. In the article "Versions," inKitto's "Cyclo- 
 paedia of Biblical Literature," the learned writer has 
 inadvertently made a statement in relation to this 
 
 M 2
 
 164 
 
 matter contrary to fact. After referring to the 
 Version of 1560, of which he says: "The work is a 
 new Translation from the Original, not simply a 
 revision of any former Version. It is faithful and 
 literal." He adds "The new Testament portion was 
 reprinted by Bagster in his Hexapla." A single 
 glance at the top of the page containing the Geneva 
 Version suffices to inform the reader that the reprint 
 is from that of 1557. 
 
 In Acts xix. 37, the expression "robbers of 
 churches" has been improperly retained in our 
 English Bible. The Version of Tyndale, having been 
 unconnected, in this instance, in the Bishop's Bible, was 
 allowed to remain; but the Geneva of 1560 would 
 have furnished the more accurate rendering : 
 
 " Ye have brought hither these men which have neither 
 committed sacrilege, neither do blaspheme your 
 goddess." 
 
 The Eheims Version, in a similar way, had given the 
 verse thus : 
 
 " For you have brought these men, being neither sacrilegious 
 nor blaspheming your goddess." 
 
 The rendering of I. Timothy, vi 2, as found in our 
 Authorized Version, is wanting in accuracy and 
 clearness. Every reader of the Greek Testament, 
 familiar with the simplest rules respecting the use of 
 the Greek article, will at once detect the mistake.
 
 165 
 
 The English is scarcely intelligible: the Greek 
 expresses the sense without the slightest ambiguity: 
 
 "And they that have believing masters, let them not 
 despise them because they are brethren ; but rather 
 do them service, because those who receive the benefit 
 are believers and beloved" 
 
 In this instance, had our Translators consulted the 
 Vulgate or its representative, the Eheims Version, 
 they would have found the more correct rendering 
 ready to their hand. 
 
 In I. Timothy, v. 4, the term "nephew," in 
 the sense of "grandchild" or other descendant, 
 is likely to mislead ordinary readers, on a point 
 of much practical importance. The obligation, 
 however much it may morally and spiritually belong 
 to other blood-relations, is expressly laid, not upon 
 nephews, but upon connexions in the direct line of 
 descent. In this case the early Versions appear to 
 have guided the Eevisers of 1611 : the term " nephew" 
 being formerly used in the sense of "grandson." It 
 is so used by Hooker the eloquent author of " The 
 Ecclesiastical Polity," who died just a little before 
 King James I. ascended the throne. It may safely 
 be affirmed that not one reader out of a thousand is 
 aware of the word having changed its meaning, 
 inasmuch as it is never used in its former signification 
 by those who speak or write modern English.
 
 166 
 
 Among the many examples of carelessness in 
 attending to the force of the article, we may instance 
 I. Timothy, vi 5. The Apostle, describing the 
 characteristics of certain false teachers, asserts that 
 they are 
 
 "Men of corrupt minds and destitute of the truth, sup- 
 posing that godliness is gain," (not "gain is godliness.") 
 
 i.e. regarding godliness as a means of promoting their 
 own temporal advantage. In this instance, Tyndale, 
 the Geneva of 1557 and 1560, the Bishop's Bible, 
 and the Eheims Version, agree in disregarding the 
 article, and consequently misrepresenting the meaning. 
 In Luke xiv. 8, 10, "room," ought to be altered 
 into "place." The term "conversation," which is of 
 such frequent occurrence in the Scriptures, is never 
 used in the modern sense of the word, but almost 
 always as denoting "conduct," deportment," "be- 
 haviour," or "general course of life." It is found 
 only twice in the Old Testament, viz., Psalm xxxvii. 
 14, and Psalm 1. 23, and answers to the Hebrew "derek" 
 in the sense of "way," as given in the margin. In 
 I. Peter, iii. 1, I suspect that many readers under- 
 stand the Apostle as employing the word " conver- 
 sation," in the modern sense of " familiar intercourse." 
 There can be no question that the "behaviour," or 
 " habitual conduct " of the wife, is that to which the 
 sacred writer refers. In Philippians iii. 20, the 
 Greek word rendered "conversation" denotes " citizen- 
 ship," or rather " commonwealth," or " polity."
 
 167 
 
 The rendering "conversation" in the above passage 
 was introduced by Tyndale, and retained by those that 
 followed him. 
 
 In Hebrews xiii. 5, the word so rendered is entirely 
 different from the term elsewhere translated "conver- 
 sation;" and appears to me to denote rather "dis- 
 position" or "turn of mind;" although also capable of 
 designating the "course of life," or "habitual behaviour." 
 
 In Eomans vi there are several instances of in- 
 attention to the proper translation of the tenses. 
 Thus, verse 2, 
 
 " We that are dead to sin," 
 
 should be "we that died to sin." 
 
 Again, verse 4, read "we were buried with Him:" 
 and in verse 6, read "our old man was crucified with 
 Him, &c." 
 
 The last clause of II. Cor. v. 14, should be rendered, 
 "if one died for all, then all died." 
 
 So also Gal. ii 20, "if righteousness come by the 
 law, then Christ died in vain." 
 
 To one whose hopes are all based on the fact that 
 Christ has been raised from the dead, and who 
 habitually thinks of the Saviour as the living 
 Intercessor, ever carrying on His priestly advocacy 
 within the Holiest of all on behalf of His people, 
 there is something jarring in the assertion "Christ is 
 dead." The Greek says no such thing, but merely 
 asserts the fact that "He died."
 
 168 
 
 In Hebrews x. 34;, the correct reading of the Greek 
 requires the following alteration in the Version, "know- 
 ing that ye have for yourselves a better and an enduring 
 substance in heaven." The Greek iv = in, is an 
 Interpolation rejected by all the best authorities. 
 Here the change, or rather omission, of one little 
 word makes a very considerable difference in the 
 meaning of the passage. 
 
 In I. Peter iii. 15, 
 
 " Sanctify the Lord God in your hearts," 
 
 we should read "the Lord Christ." Thus amended, 
 according to the most ancient MSS., we find that 
 Christ, in the "mind of Peter, answers to Jehovah in 
 Isaiah. See Isaiah viii. 13, 14, compared with 
 I. Peter ii. 8. 
 
 In Eev. xxii. 14, there is strong ground for 
 rejecting 
 
 " They that do His commandments," 
 
 and for adopting the reading, "Blessed are they that 
 wash their robes." The Ehemish Version gives, 
 according to the Vulgate, "Blessed are they that wash 
 their stoles." In the modern editions, the antiquated 
 term "stoles" is exchanged for "robes." The most 
 ancient Greek MS. of the Revelation supports the 
 reading of the Vulgate. 
 
 I would earnestly seek to impress upon the minds 
 of my readers, that the exact translation of the Holy
 
 169 
 
 Scriptures is not a matter which concerns only critics 
 and theologians. The mis-rendering of a simple term 
 may serve very grievously to mislead those who 
 cannot refer to the Original ; in other words, may 
 serve to convey a wrong impression to the over- 
 whelming majority of Christians in our country. The 
 Greek term rendered "Take no thought," in Matthew 
 vi. 25, may lead to fanaticism on the one hand, and 
 to false principles of interpretation on the other. He 
 who believes that Christ really meant that His 
 disciples should "take no thought" respecting the 
 things of this life, will be in great danger of dis- 
 honouring the cause of truth by carelessness about 
 his worldly concerns ; or, on pretence that the words 
 of our Lord cannot be received in their obvious 
 meaning, will be tempted, by lax interpretation, to 
 blunt the edge of those precepts which the Great 
 Teacher has left for our direction. 
 
 " Be not anxious about your life," 
 
 conveys a very different idea from that which, in our 
 modern English, would be understood by the rendering 
 of our Translators. In verses 27, 28, 31, 34, and x. 19 ; 
 also in Luke x. 41; xii. 11, 22, 25, 26; and Philip, 
 iv. 6, a similar correction is required. 
 
 In Hebrews x. 23, by a manifest oversight, our last 
 Translators have substituted, 
 
 " Let us hold fast the profession of our faith," 
 for the -correct reading of the previous Versions.
 
 170 
 
 " The profession of our faith," ought to have been 
 "the profession of our hope," or rather, as in the 
 Bishop's Bible, "the hope." I am not aware that 
 the error of our Authorized Translation, in this 
 instance, is to be found in any Version in any 
 language of the world. No Greek MS. and no 
 Ancient Version sanctions the substitution of the one 
 term for the other. 
 
 A minute attention to the exact force of the terms 
 employed in the Original will sometimes throw 
 considerable light upon passages, the import of which 
 has been much controverted. 
 
 In John iii. 9, we find it asserted respecting every 
 one who is born of God, 
 
 " He cannot sin." 
 
 Now this expression might, in English, represent two 
 very different statements. The words are, literally, 
 "he is not able to sin." Had "to sin" been expressed 
 by the Aorist infinitive, the meaning would have been, 
 "he cannot sin in one single instance," or "he is not 
 able to sin at all." The infinitive being in the 
 present tense, the meaning, according to the idiom of 
 the language, might be represented in English, thus : 
 
 " He is not able to be sinning," (i. e. he cannot go on in a 
 
 course of sin.) 
 In the same Epistle, ii. 1, 
 
 " If any man sin, we have an advocate, &c." 
 might have been so expressed, as to imply habitual
 
 171 
 
 sinning. Such a statement would have been contrary 
 to the whole character of Scripture teaching. But 
 here "the verb is in the subjunctive Aorist, and is to 
 be thus translated "if any man have sinned," or as 
 the Vulgate admirably gives it, "Si quis peccaverit." 
 In the petition for our daily bread, contained in the 
 prayer which our Lord taught His disciples, the verb 
 "give," in Matthew, does not exactly correspond in 
 tense to that which is translated "give," in the Gospel 
 of Luke. In Matthew vi 11, we read rightly, 
 " Give us this day our daily bread." 
 
 The Aorist imperative is used with reference to one 
 particular instance, the immediate reference being 
 only to "this day." But in Luke xi. 3, 
 
 " Give us day by day our daily bread," 
 
 a moment's reflection leads us to observe that the 
 verb "give," expresses not a transient, but a con- 
 tinuous act ; and accordingly, it is put in the Aorist 
 present, and literally rendered, would be thus 
 represented, "Be thou giving us, day by day, our daily 
 bread." The petition, as expressed in Luke, is of 
 larger application than as it stands in Matthew. 
 
 The instances just given from the Epistle of John 
 and the Lord's Prayer, as recorded in the Gospels, are 
 of a different character from those examples of mis- 
 translation designed to illustrate the need of revision. 
 The three last instances may serve to illustrate the 
 precision of the Greek language, and the advantages
 
 172 
 
 of studying the Original Scriptures ; but the idiom of 
 our own tongue would hardly bear any other rendering 
 than that which we find in our Translation. 
 
 By a careful revision a considerable number of 
 blemishes might be removed from our venerable 
 Version, but no Translation can ever be a perfect and 
 adequate representation of any work written in 
 Hebrew, Greek, or Latin. Perhaps no ancient books 
 are so susceptible of being well translated, as are 
 those writings which make up the Old and New 
 Testaments. Still, as all translators of Homer and 
 Horace must utterly fail in adequately representing 
 the sublime simplicity of the former, or the exquisite 
 diction of the latter, so no translator, however highly 
 gifted, can transfuse into any modern tongue, the full 
 force, expressiveness, and energy of the words of 
 Inspiration. Precious to all believing hearts, as are 
 the Psalms of David, no Translation ever fully 
 expressed all that which they convey to the reader of 
 the Original ; and although all men of literary taste 
 have done homage to the poetic grandeur and touching 
 pathos by which the Book of Job is characterized, 
 perhaps not a single chapter, from the third to the close, 
 has ever been exactly represented in any ancient or 
 modern Version. 
 
 Before the great work of revising our English Bible 
 be actually entered on, it would be well that a far 
 larger number of intelligent Christians were stirred 
 up to devote themselves to the study of the Original
 
 173 
 
 Scriptures. In proportion as good men found, by 
 experience, the benefit of more exact acquaintance 
 with the records of inspiration, so would they become 
 interested in seeking the removal of all really 
 important errors from our English Version. Were 
 the more intelligent members of our several Christian 
 communities only alive to the desirableness of a 
 revision being made, and aware of the difficulty of 
 the task, the knowledge of the true state of the case 
 would not only awaken interest, but call forth prayer. 
 To Him "from whom cometh down every good and 
 perfect gift," must we look for qualified labourers for 
 such an arduous service. We have many devoted 
 students of Scripture, many eminent for learning and 
 disposed for work ; but I question whether there are 
 to be found in England an adequate number of 
 Christian scholars on whom the task might hopefully 
 be devolved. To competent learning, critical skill, 
 sound judgment, acquaintance with the leading 
 Ancient and Modern Versions, and other secondary 
 qualifications, there must be added others of a still 
 higher character. Those who might safely be trusted 
 with such a task, must be imbued with that loving 
 reverence for the Scriptures, and that lowly submission 
 to the truths therein taught, which can only be found 
 in regenerated hearts. They must resolve to begin, 
 carry on, and complete their labours in a spirit of 
 habitual dependence and earnest prayer. It must be 
 to them, emphatically, a labour of love.
 
 174 
 
 The toil connected with the service must be 
 lightened by the delight they find in being so 
 employed. They must look continually to God for 
 direction, and strength, and success in their under- 
 taking, and expect not from man, but from the Master 
 Himself, the reward of their labour. They must 
 watch incessantly against every doctrinal or sectarian 
 bias, and seek to acquit themselves as those who 
 must give an account. Well may we exclaim, as we 
 ponder over the magnitude and the difficulty of the 
 task, and think how many influences are at work to 
 hinder or to mar it Are we warranted to expect its 
 accomplishment? As we reflect, moreover, on the 
 variety of endowments that would be needed for its 
 execution, we are led to ask, "Who is sufficient for 
 these things? 
 
 But surely, the God of all grace has exhaustless 
 resources ; and if it be for His glory and the good of 
 His people, that the work should be effected, He will 
 raise up suitable workmen, and impart to them all 
 needful aid for the accomplishment of His will 
 concerning it. 
 
 In the mean time, while the number of those who 
 are seeking to acquaint themselves with the original 
 languages of Scripture will, it is to be hoped, be 
 continually increasing, it is at the same time desirable, 
 that those who are only slightly conversant with such 
 studies, should abstain from proposing, in public, any 
 emendations on our received Translations, except such
 
 175 
 
 emendations be sanctioned by competent scholars. It 
 is to be regretted that good men whose knowledge of 
 Greek is of the most limited description should take 
 it upon them to correct our translators on their own 
 responsibility. It is, perhaps, still more hazardous for 
 those who have acquired only a smattering of Hebrew 
 to attempt the improvement of the English Old 
 Testament. Corrections are needed both in the Old 
 and New Testaments, but no mere school-boy ac- 
 quaintance with the ancient languages is sufficient to 
 constitute a Biblical critic. The cause of Bible 
 revision has been brought into disrepute by rashness 
 and officious intermeddling on the part of incompetent 
 correctors. 
 
 In conclusion, I would desire to remind the reader 
 how unanimous is the decision of all competent 
 judges in relation to the very great excellence of our 
 Authorized Translation. Taken as a whole, it is 
 altogether superior to the LXX. or the Vulgate; 
 while the two latter may often bd of service in 
 correcting, in particular instances, the errors of our 
 Version. So marked is the superiority of our English 
 Translation over those of antiquity, that the most 
 learned of the fathers, if unable to refer to the 
 Hebrew, were in a far less favourable position for 
 understanding the Old Testament than any English 
 Christian who is acquainted merely with his own 
 mother tongue. Let any one examine the Exposition 
 of the Psalms, by Augustine, and he will find proofs,
 
 176 
 
 without number, of the grievous mis-apprehensions 
 resulting out of the very imperfect and erroneous 
 Version used by that devout and eloquent expositor. 
 The LXX. Translation of the Book of Psalms abounds 
 with intolerable blunders ; and the Latin Version of 
 that part of Scripture is almost entirely according to 
 the Greek. The Prayer-Book Version, taken from 
 Cranmer's Bible, of 1540, is a very great improvement 
 upon the Vulgate; while the Version of 1611 is again 
 still nearer the Original. 
 
 There are a considerable number of corrections 
 required in our Authorized Psalter of 1611 ; there 
 are many more needed in that of 1 640 ; but in the 
 Vulgate and LXX. Psalter, the errors are not only 
 exceedingly numerous, but often of the most in- 
 tolerable character. The translation of the Pentateuch 
 in the Greek Version is, on the whole, faithful and 
 good. The translation of the Psalms is very carelessly 
 executed. It is therefore much to be regretted, that 
 while the rest of the Vulgate Old Testament is 
 Jerome's Translation of the Hebrew, the Version of 
 the Psalms, still retained in that venerable Latin 
 Translation, should be almost entirely from the very 
 erroneous Greek of the LXX. 
 
 Should any one be led to inquire into the distinctive 
 difference between our own Version and that of 
 Jerome, let him read a few chapters in the Douay 
 Bible, and compare them with the same chapters as 
 given in our own. The comparison will be still more
 
 177 
 
 satisfactory if he can read the Latin, of which the 
 Douay professes to be a Version. 
 
 In Ecclesiastes i. 15, he finds in our Translation, 
 
 " That which is crooked cannot be made straight 
 And that which is wanting cannot be numbered." 
 This is a fair rendering of the Hebrew ; but if he 
 turns to the Vulgate, he reads : 
 
 "Perversi difficile corriguntur, 
 Et stultorum infinitus est numerus ; " 
 
 rightly rendered in the Douay Bible, 
 
 " The perverse are hard to be corrected, 
 And the number of fools is infinite." 
 
 This is a paraphrase, and not a translation, and may 
 serve to illustrate the remarks previously made on the 
 paraphrastic style of Jerome's Version of the Old 
 Testament. 
 
 Thus, let any careful reader compare the history 
 of Joseph as given in the Vulgate, with the same 
 chapters in our English Bible, and he will not fail to 
 be struck with repeated instances of the marked 
 difference between the simplicity of the narrative, as 
 given by the latter, and the ornate and paraphrastic 
 mode of expression by which the former is 
 characterized. 
 
 In Genesis xliv. 18, the word "boldly," is intro- 
 duced without any warrant whatever from the 
 Original. In verse 20, 
 
 " Whose brother is dead,"
 
 178 
 
 becomes, in the Vulgate, "whose uterine brother is 
 dead" 
 
 "We said," 
 
 in verse 22, becomes " we suggested," in the language 
 of Jerome. 
 
 In Euth i. 19, 
 
 "All the city was moved about them," 
 
 is rendered, " The report was quickly spread among 
 all." 
 
 Such instances are not given as examples of 
 positively erroneous translation, but as fitted to 
 illustrate the difference between the style and manner 
 of the Vulgate, and the mode of expression employed 
 by our own Translators. 
 
 The Latin Version is generally acknowledged to 
 be, at least in the historical part of the Old 
 Testament, a good and faithful Translation. The 
 same terms of commendation may, without the 
 slightest hesitation, be applied to the Authorised 
 Version of the Hebrew Scriptures. 
 
 But in addition to the general characteristic of faith- 
 fulness, the latter deserves to be held in the very 
 highest estimation for certain qualities peculiarly its 
 own. 
 
 Our Translation not only conveys the meaning of 
 the Original, but so conveys that meaning as to make 
 upon the mind of the reader an impression very 
 similar to that which is made by the reading of the
 
 179 
 
 Hebrew. The Vulgate has failed to catch the spirit 
 and manner of the inspired writers, even when it 
 succeeds in expressing, with general accuracy, their 
 statements or instructions; while our venerable 
 Version retains their simplicity, impressive serious- 
 ness, dignity, and tenderness. Let any thoughtful 
 reader make the experiment, and he will find that, 
 for devotional reading, for quiet, meditative perusal 
 of the Scriptures, neither the Greek of the LXX., nor 
 the Latin of Jerome, will supply the place of his 
 English Scriptures. I grant that the difference may 
 arise, in some measure, from the fact that the English 
 Bible has been familiar to most of us from our 
 childhood, and is therefore connected with some of 
 the tenderest and the strongest of our earliest 
 associations. Still, apart from such claims upon our 
 reverence and affection, the English Bible possesses 
 excellencies inherent in its structure, and such as 
 may be illustrated by comparison with other faithful 
 Translations. 
 
 In Genesis xlii. 36, we read, in our Version: 
 "Joseph is not, and Simeon is not, and ye will take 
 
 Benjamin away." 
 
 This is an unadorned, unaltered representation of the 
 actual words employed by the patriarch. Every 
 reader of taste perceives how the very exaggeration 
 respecting Simeon, is in exact accordance with the 
 state of the old man's feelings, as produced by 
 successive strokes of overwhelming sorrow. A father
 
 180 
 
 depressed as Jacob was would not be likely to weigh 
 exactly the import of every word employed, or to 
 watch against saying anything more than the literal 
 truth. The naturalness and unaffected character of 
 the whole description, has been reproduced by our 
 translators, not through the aid of art or effort, but by 
 simply retaining the phraseology of the Original. 
 Let the reader now turn to the Vulgate, and observe 
 the rendering given by Jerome : 
 
 "Joseph non est super, Simeon tenetur in vinculis, et 
 Benjamin conferetis." 
 
 " Joseph is no more, Simeon is kept in bonds, and Benjamin 
 ye will take away." 
 
 In this instance the learned Father assumes the 
 position of a corrector, instead of a translator. He 
 evidently aims to make the patriarch's assertion more 
 in exact accordance with the facts of the case ; but, 
 in doing so, he is himself guilty of inaccuracy in the 
 rendering of the clause. 
 
 It ought to be observed, that there is a far closer 
 correspondency between the Hebrew and English lan- 
 guages, than between the Hebrew and the Latin. 
 This gave our Translators a great advantage over 
 Jerome. In addition to this, I think there can be 
 very little question that the former had imbibed far 
 more of the Spirit of the Book on which they were 
 occupied, than the latter appears to have done.
 
 181 
 
 Of all the leading Christian teachers in the early 
 church, Jerome was by far the most distinguished for 
 that sort of learning which relates to Biblical inter- 
 pretation. But in depth of Christian experience, as 
 well as in certain intellectual and moral qualities, he 
 was far inferior to Augustine. It would have been 
 well for himself and for the church, if to his vast 
 erudition, marvellous diligence, and untiring zeal, he 
 had added the graces of Christian simplicity, and 
 graciousness of temper. When we compare his 
 attainments in the Christian life with those of our 
 earliest translator, Tyndale, we find no difficulty 
 in accounting for the superiority of our English 
 Translation over that of Jerome, in all such qualities 
 as depend upon the spiritual condition of the respective 
 Authors. 
 
 On the whole, it will be all but universally 
 admitted, at least by Protestant scholars, that our 
 Common Version is very much nearer perfection than 
 that which was declared by the Council of Trent, to 
 be the Authentic and Standard Translation of the 
 Roman Catholic Church. No Protestant Version 
 contains such blunders as the following: Exodus 
 xxxiv. 29, &c., where it is said of Moses, 
 
 " He knew not that his face was horned :" 
 and verse 30, 
 
 " And Aaron and the children of Israel, seeing the face of 
 Moses horned, were afraid to come near."
 
 182 
 
 In Psalm i. 1, 
 
 "The seat of the scorners," 
 
 is rendered " the chair of pestilence." And in Psalm 
 ii 12, for 
 
 "Kiss the Son lest He be angry," 
 
 we find, " embrace discipline lest, at any time, the 
 Lord be angry." In Psalm CXXVL 4, instead of 
 
 " Children of youth," 
 
 we find, "the children of them that have been 
 shaken." 
 
 Such are some of the positive mis-renderings of 
 the Vulgate. They abound in the Psalms, the 
 Version of that part of the Old Testament being, 
 as formerly noticed, a re-production of the very 
 erroneous Version of the LXX. But very frequent 
 mis-translations are found also in the Book of 
 Proverbs, for which Jerome must be held responsible. 
 
 The Latin Version, so long the only Bible of the 
 Western Church, has been too highly commended by 
 Eomanists, and too much disparaged by Protestant 
 Theologians. It is inferior in correctness to most 
 Translations of modern date, but the charges of 
 Eomanist teaching, and wilful perversion of the truth, 
 have never been satisfactorily established. Its style 
 has been denounced as barbarous, I venture to submit, 
 on very insufficient grounds. There are instances 
 without number, in which the classical idiom is 
 violated, but no translator of the Hebrew Scriptures
 
 183 
 
 could have employed the style of Cicero or Livy, 
 without running the risk of a more serious evil than 
 that of inelegant phraseology. 
 
 Jerome must have been, from his familiarity with 
 the writers of the purest Latinity, well qualified to 
 write his own language with idiomatic elegance ; but 
 faithfulness to his original might have been sacrificed, 
 had he attempted to express every Hebrew sentence 
 in correct Latin phraseology. 
 
 In spite of the blemishes which mar the excellence 
 of his work, and notwithstanding the faults of another 
 kind which impaired the consistency of his Christian 
 character, it becomes us to imitate his zeal in the 
 study of Holy Scripture, and to venerate his memory 
 as of one to whom, both from the Ancient and the 
 Modern Church, a debt of gratitude is due. 
 
 In conclusion, let me sum up very briefly the 
 convictions I have formed, and the course which I 
 would recommend, in reference to the revision of our 
 venerable Translation. 
 
 A nobleman, on succeeding to his paternal domains, 
 may find that the old family castle, where for 
 centuries his ancestors have dwelt, although of 
 noble structure and venerable aspect, requires some 
 slight repairs and alterations, in order to render it a 
 more convenient residence. Some of his friends may 
 advise him to pull it down, and to build in its stead a 
 modern mansion more suited to the taste of the 
 present day; others may warn him against the
 
 184 
 
 slightest attempt to improve the venerable dwelling- 
 place, even though, in some parts, the stones may 
 have given way, and some portions of the building 
 may have become unfit for use ; but those will give 
 the best counsel, who advise him to preserve the ancient 
 structure in all its integrity, and yet to make such slight 
 alterations as will tend to improve its usefulness, 
 without impairing its strength, or defacing its form. 
 
 So would I advise in reference to our English 
 Bible. Let it be revised in a spirit of devout 
 reverence and watchful caution. Let nothing be 
 altered without valid reasons ; but at the same time, 
 let those words and phrases which are become 
 altogether antiquated, and consequently unintelligible 
 to ordinary readers, be exchanged for the corresponding 
 expressions in modern English; and let manifest 
 mis-translations be corrected. A revision thus con- 
 ducted, not in a spirit of wanton innovation, but 
 under a sense of responsibility to God, and with an 
 upright purpose to glorify Kis name, could not fail to 
 benefit the Church. 
 
 So far from detracting from the excellence of that 
 Book which all English Christians so highly prize, 
 such a revision would still more serve to endear it to 
 our hearts, inasmuch as it would thus become an 
 instrument still better adapted "for teaching, for 
 conviction, for correction, for discipline in righteous- 
 ness, that the man of God may be perfect, thoroughly 
 furnished unto every good work."
 
 PASSAGES OF SCEIPTUEE EXPLAINED 
 ILLUSTEATED IN THIS WOBK. 
 
 OB 
 
 OLD TESTAMENT. 
 
 GENESIS 
 
 Chapter 45, 
 
 verse 6, 
 
 PAGE. 
 
 151 
 
 
 
 45, 
 
 ,, 20, 
 
 54 
 
 
 
 49. 
 
 
 ... 6669 & 8495 
 
 
 
 49, 
 
 ,, 4, 
 
 84 
 
 
 
 49, 
 
 ,, 6, 
 
 84 
 
 
 
 49, 
 
 24, 
 
 85 
 
 EXODUS 
 
 3, 
 
 6, 
 
 87 
 
 
 
 34, 
 
 21, 
 
 151 
 
 DEUTERONOMY 
 
 20, 
 
 4, 
 
 152 
 
 
 
 32. 
 
 
 ... 6974 
 
 
 
 33. 
 
 
 7478 
 
 
 
 33, 
 
 2, 
 
 88 
 
 JUDGES 
 
 3, 
 
 ,, 7, 
 
 153 
 
 
 
 6, 
 
 35, 
 
 153 
 
 
 
 9, 
 
 ,, 53, 
 
 155 
 
 
 
 15, 
 
 19, 
 
 156 
 
 I. SAMUEL 
 
 8, 
 
 ,, 12, 
 
 152 
 
 II. SAMUEL 
 
 ,, 23, 
 
 1-7, 
 
 78, & 89 95 
 
 I. KINGS 
 
 15, 
 
 13, 
 
 153 
 
 
 
 ,, 18, 
 
 19, 
 
 153 
 
 11. KINGS 
 
 13, 
 
 6, 
 
 153 
 
 
 
 17, 
 
 10, 
 
 152 
 
 
 
 17, 
 
 16, 
 
 154 
 
 
 
 18, 
 
 4, 
 
 154 
 
 
 
 21, 
 
 ,, 3, 
 
 154 
 
 
 
 23, 
 
 6, 
 
 152 
 
 
 
 
 O
 
 186 
 
 JOB 
 
 PSALMS 
 
 PROVERBS 
 
 ISAIAH 
 
 MATTHEW 
 
 MARE 
 
 Lt'KB 
 
 JOHN 
 
 
 
 
 PAOB 
 
 Chapter 
 
 14, 
 
 verse 10, 
 
 46 
 
 ,, 
 
 19, 
 
 2327, ... 
 
 79 
 
 
 
 25, 
 
 6 
 
 45 
 
 
 
 28. 
 
 
 ... 8082 
 
 , 
 
 5, 
 
 2, 
 
 42 
 
 5, 
 
 19, 
 
 1 &2,... 
 
 47 
 
 >, 
 
 22, 
 
 21, ... 
 
 156 
 
 , 
 
 11, 
 
 2, 
 
 38 
 
 ,, 
 
 14, 
 
 9, 
 
 55 
 
 V 
 
 18. 
 
 8, 
 
 57 
 
 ,, 
 
 26, 
 
 22, ... 
 
 57 
 
 
 
 30, 
 
 24, 
 
 152 
 
 ,, 
 
 52, 
 
 1315,... 
 
 100 
 
 ,, 
 
 53. 
 
 
 ... 100-105 
 
 ,, 
 
 57, 
 
 21, 
 
 37 
 
 NEW TESTAMENT. 
 
 
 
 PAGE 
 
 Chapter 1, 
 
 verse 21, 
 
 41 
 
 6, 
 
 11, 
 
 171 
 
 6, 
 
 25, &c., 
 
 169 
 
 10, 
 
 4, 
 
 160 
 
 12, 
 
 40, 
 
 160 
 
 14, 
 
 6 
 
 161 
 
 3, 
 
 18, 
 
 160 
 
 23, 
 
 24, 
 
 161 
 
 10, 
 
 41, 
 
 169 
 
 11, 
 
 3, 
 
 171 
 
 12, 
 
 11, 22, 25, 26, ... 
 
 169 
 
 14, 
 
 8,10, 
 
 166 
 
 3, 
 
 21, 
 
 39 
 
 ,, 10, 
 
 16, 
 
 145
 
 187 
 
 
 
 
 PAOB 
 
 ACTS 
 
 Chapter 19, 
 
 verse 37, 
 
 164 
 
 ROMANS 
 
 6, 
 
 2&4,... 
 
 167 
 
 II. CORINTHIANS 
 
 5, 
 
 ,, 14, 
 
 167 
 
 GALATIANS 
 
 2, 
 
 20, x ... 
 
 167 
 
 PHILIPPIANS 
 
 3, 
 
 20, 
 
 166 
 
 
 
 4, 
 
 6, ... 
 
 169 
 
 I. THKSSALONIANS 
 
 5, 
 
 22, ... 
 
 162 
 
 I. TIMOTHY 
 
 5, 
 
 4, 
 
 165 
 
 
 
 6, 
 
 2, 
 
 164 
 
 
 
 6, 
 
 5, 
 
 166 
 
 HEBREWS 
 
 10, 
 
 23, 
 
 169 
 
 
 
 10, 
 
 34, 
 
 168 
 
 
 
 13, 
 
 5, ..- 
 
 167 
 
 I. PETEK 
 
 3, 
 
 1, ... 
 
 166 
 
 
 
 3, 
 
 15, 
 
 168 
 
 REVELATION 
 
 22, 
 
 14, 
 
 168
 
 *P0rfc0 Suttfeb** toy W. piaffe, gifctol. 
 
 JUST PUBLISHED. CVowwSw., Cloth, price 2s. 6d. 
 
 HISTORY OF THE 
 
 TEMPORAL POWER OF THE POPES 
 
 SHOWING THE CRIMES BY WHICH IT WAS ORIGINALLY 
 ACQUIRED, AND AFTERWARDS ENLARGED, 
 
 WITH AN APPENDIX OF SCARCE AND CURIOUS 
 DOCUMENTS, 
 
 AND A COLOUKED MAP, 
 
 POINTING OUT THE POSITION OF THE REVOLTED 
 STATES OF THE CHURCH. 
 
 It is not a little extraordinary, that amidst all the discussions which 
 the Roman question has led to both on the platform and from the 
 press the History of the Papal Sovereignty has been almost entirely 
 forgotten. The remarkable series of crimes by which the Vicegerents 
 of Heaven acquired the rank which they now hold amongst the 
 Monarchs of Europe, have been alike unnoticed by Romanists and 
 Protestants. 
 
 To supply this deficiency, and thus to furnish a most conclusive 
 additional argument in favour of the abolition of the Papal Sovereignty, 
 is the object of the present volume. After tracing the rise and 
 progress of the Temporal Power for several centuries, the Author 
 proceeds to show how the usurpers of a throne, thus acquired by 
 rebellion and fraud, forgery and crime, disgraced themselves for 
 centuries by the grossest depravity and most fearful licentiousness. 
 
 The iniquities of the Pontifical government in Central Italy are then 
 the subject of animadversion, and the work concludes with a sketch of 
 the revolt of the Legations, and their recent authorized annexation to 
 the constitutional kingdom of Victor Emmanuel. 
 
 "This brochure is at least timely. It traces back the History of 
 the Temporal Sovereignty of the Pope, and shows that it is based 
 upon a very unstable foundation. Mr. TAYLER accompanies his 
 arguments with verificatory documents." . . . Critic, May > 19th. 
 
 "Mr. TAYLER assails and denounces the Temporal Sovereignty. 
 He traces out with ample learning the crimes by which the Papacy 
 first acquired and subsequently enlarged it. The illustrative docu- 
 ments at the end are very curious, and the work altogether contains 
 much valuable information. The volume is well-timed, now that all 
 men are talking about the Legations, the States of the Church, and 
 the ground on which the Papal power rests." Baptist Magazine, June. 
 
 "The 'TEMPORAL POWER OF THE POPES' may be called one of 
 the special questions of the day. We lately published a report of an
 
 WORKS PUBLISHED BY W. MACK, BRISTOL. 
 
 excellent lecture by Mr. TAYLEK well known for his intimate 
 knowledge of the Popish controversy on the subject. The work 
 before us is also by him, and contains a great amount of valuable, and 
 to some extent, curious information on the same question. It is 
 somewhat sad to think, that so few men in Britain are now even 
 tolerably well informed in regard to the more recondite aspects of^the 
 Popish question, and we cordially recommend Mr. TAYLER'S work, as 
 well worthy of general perusal." Bulwark, June, 1860. 
 
 "The Volume gives, in a small space it may be read, in fact, in a 
 single evening information that must be sought elsewhere in many 
 large and learned tomes. We should be glad to see Mr. Tayler 
 continue his labours in a field with which no one is better acquainted." 
 Freeman. 
 
 " While the Romish Clergy throughout Europe, and more especially 
 in the Sister Isle, are making the welkin ring with their virulent out- 
 cries about the spoliation of the kingdom of the ' Holy Father,' it may 
 be well to look into the subject a little, and inquire how far the 
 complaint is well founded. In the manifestoes of this description 
 which are being set up, the POPE is making an astounding experiment 
 on the simplicity and credulity of mankind. He and his clergy, 
 however, have long proved the power of bold assertion to subdue 
 opposition, secure concurrence, and command confidence. They have 
 verified the axiom of the great French democrat, that the secret of 
 success is 'audacity audacity audacity!' Courage in an army has 
 often superseded the necessity of steel. Touching the Temporal Power 
 of the POPE, certain public writers in France have done excellent 
 service; in our own country, however, it has been very much neglected. 
 Popish speakers and writers have indeed dealt with the subject some- 
 what largely; but among Protestants it has been reserved for 
 Mr. ELFE TAYLER thoroughly to illumine it." British Standard. 
 
 " A work on one of the questions of the day. The position of the 
 Pope as a Sovereign power, not only attracts general attention as an 
 evil and an anomaly, but the progress of events in the Romagna has 
 already impaired, and promises shortly to destroy Papal rule. Liberal 
 politicians see in the signs of the times the coining realization of their 
 hopes, and theologians the fulfilment of ancient prophecy. At this 
 period, Mr. W. ELFE TAYLER comes very opportunely forward with a 
 treatise inquiring into the origin and early history of the territorial 
 sovereignty now in danger, and ' showing the crimes by which it was 
 originally acquired and afterwards enlarged.' Our readers will infer 
 from this quotation, that the Papacy is somewhat roughly handled by 
 Mr. TAYLER, who indeed declares it to be 'a vast conspiracy against 
 Christ and His Church.' The author displays a ripe acquaintance 
 with the subject, as well as a ready pen, and without endorsing all 
 his views, or entering into the controversy at all, we may say that the 
 views of Protestants generally are here ably and forcibly set forth." 
 Newxwtle Guardian, May, 1860.
 
 WORKS PUBLISHED BY W. MACK, BRISTOL. 
 
 Price One Penny, 
 JEHOVAH HIMSELF THE BEFUGE OF HIS PEOPLE. 
 
 Preached at Bristol, 
 
 BY HENRY 
 
 NOW READY (SECOND EDITION), 
 
 Price Is. 6cZ., 
 
 THE END NOT YET: 
 
 BY W. ELFE T^YLER. 
 
 (of Bristol.} 
 
 The object of this work is to show, that the Word of GOD affords 
 no ground for the extraordinary theory of Dr. GUMMING, that the 
 Coming of Christ and the commencement of the Millennium will 
 take place in the year 1867 ; i- e. , in about seven years time. 
 
 The Author goes on to show, however, that there is good ground 
 in Scripture for believing that the year above specified will prove the 
 era of a great Crisis in the History of Europe. And he attempts to 
 point out, from the Prophecies of the Bible, what its probable results 
 will be, both upon the Church and the World. This is followed by 
 Expositions of the Prophecies of the Seven Vials, the Eestoration of 
 the Jews, the Battle of Armageddon, &c., &c. 
 
 "The author has written to the point, and written successfully." 
 Quarterly Journal of Prophecy, April, 1860. 
 
 "Mr. TAYLER has the rare merit of having written an altogether 
 sensible book on the Book of the Revelation. The principles of 
 exposition are carefully observed, and the laws of reasoning carefully 
 followed ; altogether different from Dr. Cumming's wild fancies and 
 baseless interpretations, which have done so much to frighten children 
 of all ages latterly, and which seemed as if they were going to persuade 
 even The, Times, the other day, to declare its mission fulfilled, and ita 
 business to be disposed of to the highest bidder. As a corrective, at 
 least, of the Cummingism so alarmingly prevalent, we cordially 
 recommend this little volume." The Freeman. 
 
 LONDON : WERTHEIM, MACINTOSH, & CO.
 
 WORKS PUBLISHED BY W. MACK, BRISTOL. 
 16 Pages, in a neat Wrapper, PRICE ONE PENNY, 
 
 THE GREAT INSURANCE, 
 
 By the Rev. H. QUICK, of Bristol. 
 
 NOW PUBLISHING, 
 
 THE BRISTOL PULPIT, 
 
 IN PENNY NUMBERS, 
 
 Containing Sermons by Ministers of various Christian 
 Denominations in the City of Bristol. 
 
 ' PART I., containing Nos. 1 to 10 ; and PART II., containing 
 Nos. 11 to 20, can now be had of the Publisher, Price ONE SHILLING 
 per part, Post-free. 
 
 JUST PUBLISHED, Price 5s., 
 
 THE CHRISTIAN SOLDIER READY; 
 
 TWELVE LECTURES 
 
 BY THE REV. S. A. WALKER, M.A., 
 
 Rector of St. Mary-le-Port, Bristol, 
 
 FORMING PART OF A SERIES OF WEDNESDAY EVENING 
 LECTURES ON THE EPISTLE TO THE EPHESIANS. 
 
 LONDON : WERTHEIM, MACINTOSH, & HUNT, PATERNOSTER ROW. 
 BRISTOL : W. MACK, 52, WINE STREET. 
 
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