"creation of the worlds:" therefore the general expression in the definition, 8 ChemoμLEVEN," not seen," is to be retained.

Chrysostom has furnished, &c. note 7.

P. 145, note, 1. 14, for "unfounded," read-unsubsisting. for "foundation," read subsistence.

P. 157, l. 5, for "inclosed," read enslaved.

5 a fine, for "observations," read asseverations.

P. 198, 1. 7, for "eleventh," read twelfth.

P. 203, 1. 18, for "them," read them, (the chorus of men, perhaps.)

P. 208, 1. 11, dele [into Egypt.]

P. 210, 1.9, for " upon Mount Tabor," read appeared.

P. 227, 1. 1, for "foregoing," read following.

P. 231, dele note.

P. 234, note, l. 14, for " potuisse," read posuisse.

46

23, for vulto," read vultu.

29, for "Strad," read Strabo.

P. 240, L. 22, for “Goshen,” read Gozan.

P. 244, 1. 5, for “ and," read are.

P. 264, ult. for "Who, wearing," read He first put on.
P. 265, l. 1, for "was," read were.

P. 266, note, 1. 3, for ", daleth," read, caph final.

P. 267, note, 1. 2, for "there," read here.

P. 279, 1. 5, for "therefore,” read probably therefore.

1. 5-9, dele the whole sentence, " But in the year of the Captivity, &c.—sabbatical year."

1. 19, for" is evident," read we may collect.

P. 280, 1. 20, for " These," read Those.

P. 281, l. 5, for “ and,” read HE.

10, for "Jude ix," read Jude 9.

25, for "plainly," read perhaps.

P. 290, 1. 13, for " perhaps," read or rather perhaps.

P. 315, 1. 13, for " opposition," read apposition.

P. 819, l. 12, for "Gibeonites," read Gileadites.

P. 323, 1. 24, 25, for "And I asked him who, &c.—name," read but I asked him not whence he was, neither told he me his name*.

P. 323, dele note, and substitute the following.

ance.

*The Syriac and Arabic versions here, assign a satisfactory reason why the woman did not ask the Angel's name; viz. because she was greatly affrighted at his appearThis will satisfactorily account for Manoah's asking his name afterwards; which would rather be improper, if he had refused to tell it before, according to the now rejected rendering of the Vulgate: but would not be improper, if the Angel had only omitted it.

P. 325, penult. p. 326, 1. 1, for "who had been, &c.-xiv. 15," read in general,
P 331, l. 6, for "her," read his.

P. 347, ult. dele "when."

P. 370, 1. 8, for "REGENT," read REGENT*, and add the following note.

The original term, 78, ADONI, is clearly distinguished from me, IAпon, [THE] LORD," ver. 2, before; and from mm ns, ETи laHoи, "THE LORD,” ver. 11, afterward: and it corresponds to ɔ, Mɛshinu, HIS MESSIAHI," ver. 2; and also to 12, BENI, "MY SON," ver. 7; and to 72, BAR, THE SON, ver. 12. It occurs in the form of regimen, and is used elliptically, for mm 78, ADONI-JAHOп, as fully expressed, Amos viii. 9, &c. But 178, ADON, is applied to Joseph, the patriarch, as "Lord, (or Superintendant) of Pharaoh's household; and Ruler (Regent) over all the land of Egypt," Gen. xlv. 8. Here therefore, ADONI Should be rendered REGENT, to distinguish it from Ianon, whose appro

priate rendering is "Loan." And the full title, mm 178B, HA ADON JA HOH,
"THE REGENT LORD," occurs Exod. xxiii. 17, xxxiv. 23, &c. And St. Paul seems

to sanction the application of Regent, to CHRIST, 1 Cor. xv. 27, 28. See
438, of this volume.

p. 437, Nothing indeed has so much obstructed the improvement of Sacred Criticism hitherto, as the unwarrantable neglect of acquiring clear, distinct, and correct ideas of the various names and titles of THE DEITY that occur in the Hebrew Scriptures. The six terms, El, Eloh, and Elohim; Jah, Jahoh, and Adoni; which have all appropriate significations, being unfortunately confounded together, and reduced to only two, os and Kugi, Deus and Dominus, God and Lord, in the Vulgate Greek, Latin, and English translations of the Bible. See my Dissertations on the primitive Names of the Deity, No. VI. in which I have attempted to decypher their radical significations, p. 111-224.

P. 372, 1. 3 a fine, after this line, ending "Rev. xxi. 2, &c." insert in the next the following paragraph.

Psalm 1. [fiftieth]. This sublime Psalm of Asaph recognizes the MESSIAH under the fullest title of THE DEITY, EL ELOHIM AHOH, "THE GOD OF GODS, the LORD," rising by a noble climax, from the lowest to the highest, or more august; which is twice repeated with emphasis, Josh. xxii. 22; and there more correctly rendered "THE LORD, GOD OF GODS," than in the looser renderings of the compound here, in the Prayer-book, "THE LORD [eveu] THE MOST MIGHTY GOD;" and of the Bible, "THE MIGHTY GOD [even] THE Lord.”

24;

The Psalm of this highly inspired prophet opens with a grand description of THE MESSIAH, OF REGENT LORD, Summoning the whole world to judgment, from the rising to the setting of the sun, ver. 1-4. It then represents the resurrection of "the Saints," or the gathering of CHRIST'S "elect" from the four quarters of the globe, at the first resurrection, ver. 5, 6; compare Matt. xxiv. 31; John v. Rev. xx. 4, 5. His address to "the Saints," ver. 7-15; to the wicked, ver. 1622; at the general judgment; corresponding to our Lord's grand scenical trial, Matt. xxv. 31—46; and the impressive conclusion, “to honor THE SON," (as in Psalm ii. 12.) on account of the powers of judgment vested in him by THE FATHER, ver. 23; is finely and fully explained and applied to himself, by our Lord, John v. 21-23; deriving his title thereto, from this ancient prophecy, no less than from his stupendous miracles; and not merely claiming credence on his own assertion, John viii. 54. See a review of Dr. Smith's Sermon, preached at the Gravel-pit Meeting, Hackney, on the Divinity and Worship of CHRIST, NEW QUARTERLY REVIEW, No. II. March, 1812, p. 247—274.

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P. 375, note ult. for "1 Sam. xv. 5," read 1 Sam. xxiv. 5.

P. 392, 1. 25, 26, dele" because he did not, &c.-age."

P. 395, l. 9, for " Asaph,' read Ethan.

་་

P. 411, l. 10, for “ 2 Kings," read 1 Kings.

P. 4.6, l. 5, for

without," read with all.

P. 426, l. 1, dele “ on Mount Tabor, there.”

P. 428, 1. 19, for "sons," read sons, and subjoin the following note.

This wicked queen massacred all the royal family, except Joash, her grandson: "the sons of Athaliah” therefore, noticed 2 Chron. xxiv. 7, must denote her idolatrous adherents, "sons of Belial,"

P. 440, 1. 25, 26, for “4. Surely our infirmities, &c.—carried off,” read

Surely, He hath borne our griefs,

And carried our sorrows ;

And subjoin the following note †.

This important clause has been variously translated :

:

This seems to be the peculiar import of Adon, derived from the future tense, 178, judicabo, of the verb, qvy, Dūn, judicavit.

Of these several translations, that furnished by Our Bible (and now restored in the text) seems to be the best, for the following reasons:

1. The original nouns, rendered "griefs" and "sorrows," are correctly repeated from ver. 3" A man of sorrows, and acquainted with grief," appositely explaining both their nature and cause, "what and whence they were.' But these words, when referred at first to CHRIST, evidently denoted not bodily pains and distempers, but the diseases and torments of the mind; and therefore must denote the same when afterwards referred to us. The word, as, Machab, is correctly rendered "sorrow," and so understood, in another parallel passage, "My servants shall sing for joy; but ye (wicked) shall cry for sorrow of heart," Isa. Ixv. 14. See other instances, Magee on Atonement, vol. i. p. 417-419. The other noun, n, Holi, is usually. rendered sickness; but sometimes, grief, Jer. vi. 7, x. 19. And it must frequently be understood in the sense of grief, even when rendered sickness; as in Deut. xxviii. 61, &c.

2. Of the original verbs, wi, Nasha, is rightly rendered "He hath borne,” in the primary sense of the word bear, Deut. i. 12, &c.; or, He hath taken on him (Bishop's Bible), or taken upon himself the burden of those sing which excite our griefs, by suffering for them in our stead. It is secondarily used, in the sense of bearing away, carrying off, or removing, in many places; but this seems to be rather inconsistent with the context in this place, which describes the vicarious sufferings of CHRIST,in the first instance, not their beneficial consequences to us. And these sufferings are next detailed, "He was wounded for our transgressions," &c.

3. The Evangelist Matthew, however, availing himself of the latitude of the orr ginal nouns and verbs, has elegantly applied the clause, by way of accommodation:

Αυτος τας ασθενειας ήμων ελαβε,

Και τας νοσος εβαςασεν.

"He hath borne [away] our infirmities;

And carried [off] our sicknesses."

Matt. viii. 17.

Which is the only sense applicable to the miraculous cures of diseases, noticed in the foregoing part of the chapter. The attempt to harmonize the Prophet with the Evangelist principally occasioned the foregoing diversities of translation. Through-out this chapter indeed, the Prophet, justly stiled evangelical, has given a striking description of that great propitiatory sacrifice of "CHRIST our Passover." The plain. result of the whole is obviously this:

The righteous "Servant of THE LORD," (lii. 13.) though without sin himself,. was here foretold to submit to be treated as the vilest of sinners, in obedience to the DIVINE WILL; and having the burden of our transgressions laid upon him, to

suffer

suffer chastisement on account of them; and by offering up his life a propitiatory sacrifice, resembling those under the Law, to procure for us a release from the punishment which was due to our offences*. See Magee on Atonement, vol. i. p. 409, 410. The third part describes the particulars of the MESSIAH's passion: i. His iniquitous trial, and examination before, &c.

P. 441, 1. 3 a fine, dele" away."

P. 442, 1. 2, for "bore," read He bare.

1. 25-32, dele the whole passage, "And as the true scape goat, &c.-Isa. liii. 411," and substitute the following:

The same subject is resumed in the conclusion of the chapter.

P. 455, 1. 24, 25, dele" And planted the Cuthite, &c.-Ezra iv. 2."

P. 456, l. 1, for "Rezah," read Rezin.

1. 9, for "Israel," read Israel and Judah.

P. 459, 1. 21, for " flower," read power.

P. 461, 1. 6 a fine, for " xi," read ii.

P. 467, l. 11-13, dele" and to enquire about, &c.-Jerusalem."
P. 469, l. 5, for

66

none else, the," read none else. The.

P. 473, 1. 2, for "Persian," read Persians.

P. 474, l. 1, dele "Hilkiah."

P. 478, 1. 28, for "B.C. 636,” read 536. note, l. 1, for "638," read 538.

P. 479, 1. 5, for "636," read 536.

1. 28-31, for "he sent him, &c.--ninth month," read

Jeremiah wrote a roll, and sent it by Baruch the scribe, to the princes and people of the Jews, denouncing destruction to them by the king of Babylon, unless they repented. This roll was communicated to Jehoiakim, king of Judah; and a few leaves of it were read before him, as he sat in his banqueting house, with a fire burning on the hearth before him, in the ninth month (Chisleu); when the king, in a rage, burnt the roll, and ordered, &c.

P. 480, 1. 13, for " Ezra xiv," read Ezek. xix.

ult. for "Jehoiakim's," read Jehoiachin's.

P. 491, 1. 7. Insert the following paragraph before GEDALIAH.

In adjusting the reigns of the Persian kings from Xerxes downwards, according to Ptolemy's Canon of Chaldean or Nabonassarian years, I have retained the conumerary Julian years, before the Christian era, in preference to the incipient, or those in which the reigns strictly began; because the conumerary correspond more exactly to the Greek Chronology of the Olympiads, and to the leading transactions of their reigns, their wars, &c. in the spring and summer months. See the foregoing corrections, p. 271, &c. 277.

P. 499. 1. 19, for “the Roman," read the last, the Roman.

P. 517, note. Add. The Septuagint Greek version was current in Pilate's time; he might therefore have been led from curiosity, and the general expectation of the coming of the Messiah, in that age, to read so remarkable a prophecy.

P. 539, 1. 6, for "third," read second.

P. 560, note, 1. 2, for "seventy years," read seventy weeks.

"in

P. 579, 1. 23, for " in Hyrcania," read into Hyrcania.

P 583, 1. 8, dele " they transposed the words, Gerizim and Ebal.”

P. 588, l. 5, for "land," read lands.

P. 589, notes. Add to the notes: The third and fourth books of Maccabees, in Greek, are to be found in the Alexandrine Septuagint Version. See also the preceding p. 578.

P. 599, 1. 3 a fine, for "with," read and.

P. 636, 1. 3 a fine, for "prudent," read imprudent.

* The references to this chapter in the NEW TESTAMENT are abundant, as containing the whole scheme and substance of CHRIST'S atonement. See particularly Acts viii. 35; Matt. viii. 17; 1 Pet. i 24; Matt. xxvi. 18 Ephes. v. 2; Ileb. ix. 29; Matt. xx. 28; 1 Tim. ii. 6; Phil. ii. 8; Rev. v. 6, &c.

b2

P. 652,

P 652, 19, for "to," read of.

P. 658, 1. 16, p. 659, 1. 1-16. Dele the paragraphs, “Forasmuch as many, &c.—-passage, p. 119," and substitute the following.

"Forasmuch as many have taken in hand to compose a narrative of the things that are fully believed among us, [Christians]; according as they delivered them to us, who, from the beginning, were eye-witnesses and ministers of THE ORACLE: it seemed good to me also, having been accurately informed in all things from the very first, to write unto thee, in order, most excellent Theophilus, that thou mightest well know the certainty of those matters, in which thou hast been instructed by word of mouth."

In the original, the term roo, may reasonably include the preceding Evange lists, Matthew, and perhaps Mark, among other writers of Gospels. The verb επεχείρησαν, "have taken in hand," or "undertaken," is used with latitude, both in a good and a bad sense. Several commentators following Origen, take it in the latter; but that it should rather be taken in the former, may justly be inferred from St. Lake classing himself among those writers, dogs napos, "It seemed good to me also.” Пayar, the general subject of their writings, is rightly rendered "things," as including both facts and doctrines; and seems to be synonymous with λoyor, "matters" afterwards; by a usual Hebraism, denoting words and things. Oi avtonlar, και ύπηρεται ΤΟΥ ΛΟΓΟΥ, in strictness, can only denote the eye-witnesses and ministers of the PERSONAL WORD, or ORACLE, who conversed with, and ministered unto Him, ar' apyns, “from the beginning" of his mission; as understood in the parallel passages, John xv. 27; Acts i. 22, 23; 1 John ii. 14, &c.; and upsdoσar, “delivered them by tradition," either in speech or writing; and these were the apostles and disciples in general; from whom likewise St. Luke, wapanchudnnors, “ derived information, as an attendant," on St. Paul especially, arwder waσir expibwe, “in all things, accurately, from the very first," or from the very commencement of the GOSPEL dispensation, in all the wonders accompanying the birth of the Baptist, the annunciation to the Virgin Mary, &c. which he alone records in his curious and valuable Introduction. And he wrote nadinç, "in order," or methodically, in a regular, well connected narrative, though more observant of the order of place, than of time. And his chief object in writing his Gospel, was that Theophilus, mys, might well or intimately know (which is the proper import of the verb, 2 Cor. vi. 9, Matt. xi. 27, &c.) by a written and authentic record, aopansar, “the certainty" of the matters, in which xarnxns, he had been instructed by word of mouth, or by some preachers of the Gospel.

This, it is hoped, will be found a more correct translation and explanation of this concise and difficult Preface; suggested, chiefly, by Townson's judicious Observations, vol. i. p. 212, &c.

Some German Critics, &c. p. 659, 1. 17.

P. 672, 1. 18, for "Indeed," read Indeed, the hypothesis.

L. 19-21, delo "might rather be inferred, &c.-hypothesis."

P. 679, L. 16, for "ORACLE," read Word.

P. 686, ult. for "xxix," read xix.

note, ult. for " 13," read 16.

P. 697, 1. 22, for "most probably," read perhaps.

P. 698, 1. 8, for "was," read seems to have been.

1. 26, for "Josephus," read Josephus, and subjoin the following note,

Josephus calls him, τον αδελφών Ιησε το λεγόμενα Χρισε, Ιακωβα ονομα αυτώ, σε the brother of Jesus, who is called Christ; his name was James." Antiq. 20, 8, 1. P. 701, 1. 16-18, dele" and therefore, &c.

P. 709, 1. 22, "6

for

άντη,” read αυτη.

-55-57."

P. 715, 1. 8, for "the same," read probably the same.

†, 24-26, dele "At all events, &c.-Luke ii. 22."

P. 724,