sun-rise, including the morning dawn, or twilight. It was also called pia, moraing, or morning-tide; pa being understood. John xviii. 28, &c *.

The Jews reckoned two evenings: the former began at the ninth hour of the na tural day, or third after noon; the latter began at sun-set, and was called irrepa, "towards evening," Luke xxiv. 29. evening, Acts iv. 3. The former, pos isπepav, The same usage prevailed among the Greeks. Thus Xenophon calls the former evening, Auλn; and the latter, O. Compare Anab. p. 75 and 126, Hutchinson.

The phrase οψίας γενομένης, "when it was evening," sometimes ambiguously expressed both evenings, as in Matthew's account of the signal miracle of the loaves and fishes. Where the former was meant, when the miracle began, Matt. xiv. 15, as determined by Luke, nμɛpa nękato xλviv, “the day (or sun) began to decline," ix. 12. The latter evening was meant, when our Lord disinissed the multitude, Matt. xiv. 23; as ascertained by John, explaining the equivalent phrase, às de ofia LYIVETO, “when it was evening," by the subsequent circumstance, in the next verse, xai σxoria noe eyeyovel, "And it had been already dusk." John vi. 16, 17.

By the Law of Moses, the Paschal Lamb was required to be sacrificed 170 1'2, "Between the evenings," Exod. xii. 6; Numb. ix. 3; and elsewhere. "At even, at the going down of the sun," including both, Deut. xvi. 6. And Josephus has well ex"The Jews sacrifice [the passplained it, Θυσσι μεν, από εννάτης ώρας ἕως ἑνδέκατης, over] from the ninth hour until the eleventh." Bell. Jud. 6, 9, 3, p. 1291. "CHRIST, our Passover," therefore critically fulfilled the Law, when he expired about the ninth hour, Matt. xxvii. 46, and was taken down from the cross, at the first evening, Mark xv. 42-45, and was interred before the second evening, or sun-set, Luke xxiii. 54. For so it behoved Him" to fulfil all righteousness," ceremonial as well as moral!

The inconveniences, &c. p. 114, 18.

P. 120, 1. 4, for "two day, three day, &c.-where," read which.

P. 120, l. 5, for“ retains it in the first," read retains.

P. 121, 1. 28–30. Dele, "Friday about the sixth hour, &c.-entire days." And substitute: Friday about the third hour after noon, and he rose on Sunday, early, before sun-rise: so that the interval, though extending through three civil or calendar days current, did not amount to two full days, or 48 hours.

This phraseology is frequent, &c. p. 121, 4, a fine.

P. 125, l. 11, for "which," read it.

P. 129, 1. 10, dele" that."

P. 141, l. 1, for “ Dokac, or Dejoces, the first king,” read a king.
P. 145, 1. 8. dele" by Othman.'

66

P. 149, l. 19, for a tract," read a tract on the subject.
P. 153, 1. 2, dele “ 45."

P. 153, note, 1. ult.

dele “

(pis.)"

P. 166, 1. 17, dele “prime."

66

P. 168, 1. 11, for him," read him†, and add this second note.

+ This interpretation is founded on an alternation in the clauses of the original prophecy, (p. 164, 1. 4-7.) frequent in Hebrew poetry: "The sceptre shall not depart, &c. until Shiloh, &c.; nor a teacher, &c. [until] a congregation, &c."

P. 172, l. 12, p. 173, l. 6, dele" and was therefore, &c.-xix. 42."

P. 175, l. 8, dele “and is therefore properly an eclipse of the earth.”

P. 176, 4. 9, 8 a fine, dele “or miraculeus in its extent; and"

P. 182, 1.6, line before, 607, S. July 30, &c. insert, 618, S. March 5, supposed eclipse of Thales, according to Howes +.

P. 190, l. 5, dele “two years and under.”

Among the Romans, a public officer called Accensus, or Crier, used to proclaim the third hour, noon, and the ninth hour, as we learn from Varro; and still, the Mahometan Imans, or priests, proclaim day-break, noon, the first evening, twilight, and cock-crowing, from the minarets of their mosques.

P. 182, 1. 6, note. See Howes Crit. Observat. vol. iii. Append. p. 52-~79.

A 2

P. 196,

P. 196, 1. 14, for "B. C. 325," read A. C. 325.

P. 271, l. 23,-p. 273, 1. 17. In the Table of Nabonassarean years, all the N.E. years, from 228, 232, 236, &c. down to 744, have the corresponding Julian years, B. C. a unit too low, namely, 520, instead of 521, 516 instead of 517, &c.; and should be corrected thus:

P. 273, note. Dele the entire note, and substitute the following note.

N. B. It is necessary to observe, that in the first year of Darius Hystaspes, two Chaldean, or Nabonassarean years, began in the same Julian year, B. C. 521; namely, the 227th, on the first of January, and the 228th, on the 31st of December following. Before this time, the Chaldean year, which began in any Julian year, is also the year conumerary with it, or the year for the most part coinciding therewith. Thus the years N. E. 224, 225, 226, 227, beginning Jan. 1, coincide throughout with the Julian years, B. C. 524, 523, 522, 521, respectively, beginning on the same day; and are therefore conumerary therewith, critically; and if we ascend to the first of the Era, N. E. 1, it began Feb. 26, or only 57 days later than the Julian, B. C. 747 ;: which therefore was conumerary the remainder of the year. Hence every Chaldean year before 228, is conumerary with the Julian year in which it began; and, accord-ingly, is rightly placed in Petuvius' Tables, Lib. xiii. of the Doctrina Temp. vol. ii. p. 309, &c. But in consequence of his placing both these Chaldean years, 227, 228,. in the same Julian year, B. C. 521, because they both began in it; no ensuing Chaldean year, down to the commencement of the Christian era, is conumerary with the Julian year placed against it, but rather with the following Julian year: thus the year N. E. 228, its first day excepted in B.C. 521, is all contained in B. C. 520,. with which therefore it is, in strictness, conumerary. Marshall on the 70 weeks of Daniel, and Blair, in his Chronology, more skilfully mark the conumerary years. from thence, to the end, in a separate column. The sagacious Howes noticed this. distinction, in his Critical Observations, vol. i. p. 246, 247; my not sufficiently ad verting to which, occasioned the foregoing error in the Tabie; which, after all, is Father apparent than real; since surely the conumerary years are entitled to more regard, and correspond better with the history of those times, and with the Greek Chronology.

P. 275, 1. 3, for Tab. V. read Tab. IV,

P. 277, 1.5-13. In the Table of PERSIAN KINGS, all the Julian years, from Xerxes to Alexander of Macedon, inclusive, are conumerary years, and therefore require to be raised a unit higher each, to give the Julian years in which their reigns began ; as follows:

The preceding and following years of the Julian series, are right. To the sagacity and kindness of my learned and scientific friend,. Dr. Magee, I owe the detection of the errors in this and the foregoing Table XVII.

P. 283, note, 1.6-8. Dele the three last lines of note, and substitute, But the seventh time is equivalent to the seventh year, since he went thither only once a year.

P. 322, note. Dele the whole note..

P. 374, 1. 15, for "in ancient times it was," read in ancient times, the fertile land was.

P. 390, 1. 3 a fine. Dele" which intimated an intention in the Israelites to quit Egypt.”

P. 398, 38 station, for " Meribah," read Meribah Kadesh, (Deut. xxxii. 51.)

P. 420, l. 14, for as a site for the temple," read to build there an altar of sacrifice on the future site of the temple.

P. 423, 1. 5, for "11," read 13.

1. 6, for "Zion (Zidon)," read Zidon.

P. 441, 1. 4, for "Ham," read Canaan.

P.448, L 12, for so. broad, so that," read so broad that

VOL. II

Second title page, for “TPADAL," read [PAQAZ.

Preface, p. ix. 1. 23, dele “deplorable.”

p. xi. 1. 9, for “ 800,” read 1400.

p. xv. note, l. 15, für “9 volumes,” reud 12 volumes bound in 9:
p. xvii. note. After the note, insert:

* Magee on Atonement and Sacrifice, 1812, third Edit.

This enlarged and improved Edition was originally designed for the use of the Students of Trinity College, Dublin; and will be found a useful and valuable assistant to Divinity Students in general: on account of, 1. Its careful references to authorities throughout; 2. Its elaborate and exhaustive discussion of principles and arguments; 3. Its acute strictures on the leading errors of Papists, Methodists, Socinians, and Unitarians, respectively; and, 4. The copious supplemental list of books, ancient and modern, consulted by the Author, down to the year 1811.

p. xxiii. l. 15, for "6111," read 5481.

p. xl.. 1. 8 a fine, for " Seals," read vials..

P. 4, 1. 12, for “ Col. iii. 2,” read 1 Cor. vii. 31.

P. 4, k 22, for “Ecclus. xxiv. 47," read Ecclus. xxiv. 28.

P. 16, dele the first note.

P. 17, 1. 9, "between-between," dele the latter "between."
P. 17, note, l. 6, for
"when he," read when, we inay presume, he.

P. 19, note, 1..3, for "son," read sons.

P. 19, note, l. 15, for "Grossius," read Grotius.

P. 24, 1. 12, for "Gen. xi." read Gen. ix.

P. 24, 1. 12, for "it,” read sacrifice.

P. 27, 1. 3 a fine, for "hundredth," read hundred and thirtieth..

H. 29, 1. 20, for "v. 7." read 1 Cor. v. 7.

R. 30, second notet. Add this supplement.

Dr. Magee, however, has produced.good reasons to prove, that Kennicott's interpretation is untenable.

1. The particle a, Gam, " also," Gen. iv. 4, refers rather to Abel himself, ascontrasted with Cain, than to his sacrifice.

2. пna, Mincha, properly signifies any gift, or offering to a superior; as in Gen. xxxii. 20, xliii. 11-15; and if made to GoD, includes both the bread, or flour offer

ing,

ing, and the animal sacrifice; as in Judges vi. 18, 1 Sam. ii. 17, 1 Kings xviii. 29, &c. But in the Levitical law, it is usually applied to the animal sucrifice, as the principal offering.

3. In the account of Abel's sacrifice, Heb. xi. 4, the term who is not confined tò number, according to Kennicott's hypothesis; it sometimes denotes excellence; as in Matt. vi. 25, "Is not the soul [or. life] more (nov) than meat?" And again, xii. 41, "Lo a greater (0) than Jonah is here." The expression therefore denotes a "fuller sacrifice," partaking more fully and essentially of the true nature and virtue of sacrifice. Magee, vol. ii. p. 213-223. '

We readily concur with Dr. Magee so far; but, admitting Kennicott's interpretation to be novel and fanciful, yet it does not seem to follow, that it is either "dangerous" in its consequences, or "inconsistent with his principles;" since it ascribes the whole efficacy of Abel's sacrifice, to the animal victim, or prescribed mode of atonement, which was neglected by Cain.

P. 31, note. To this note prefix the following addition.

*Dr. Magee ably paraphrases the whole passage thus: "Of Cain, who was filled with rage, at the preference given to his brother Abel, by the acceptance of his sacrifice, while his own was rejected; JEHOVAH demands the reason of his anger? "If thou doest well," says He, "shalt thou not be accepted?" (or rather, as the margin of our Bible reads, Shalt thou not have the excellency, or exaltation above thy brethren, which thou conceivest to be thy birth-right?) "And if thou doest not well, [is there not] a sin offering, lying at thy very door, to make the due reconciliation, and restore thee to the station which thou hast lost by thy misconduct? And thus in every way, for in either case] it depends upon thyself, that he (thy brother) may become subject unto thee, and that thou mayest have the dominion over him." And this p. 238 explanation is supported by Theodotion's version, as he observes. Vol. ii. --249.

Perhaps the transgression of Cain, p. 31, note.

P. 38, antepenult, for " He shall send his death," read His death shall send [the deluge.]
P. 39, 1, 5, for "at," read after.

P. 41, note, 1. 2, for "despised," read despise.

-7, for“ credulis," read incredulis.

P. 45, 1. 18, for "second period," read second period (adjusted vol. i. p. 82—104.)
P. 46, 1. 12, for " to the river," read of the river.

P. 49, 1. 4, for "between," read after.

P. 85, note, antepenult. for "all," read perhaps.

P. 86, note, l. 19, for "Amos ii. 20," read Amos ii. 11.

P. 87, note, l. 7, after “bosom," insert the following clause:

As understood plainly by the Masoretes themselves, in their peculiar punctuation of the word; not pria, behŭki, but 'pna, behēki; supplying the omission of the

Iod, by the long vowel e, tzere.This ingenious remark, communicated by the
Rev. John Moore, establishes the new reading; which furnishes a more casy, &c.

P. 88, 1. 22, for “dispersed," read dispensed.

P. 95, 1. 7, for “ xxxi.” read xxxv.

P. 111, 1. 8, 9. for "is not to be," read cannot be.

11, for "hooked"," read ensnared", (diria oper.)

(δελεαζόμενα)

12, for "engendereth," read produceth, (TXT.)

13, for "bringeth forth," read bringeth torth, (v.)

P. 130, 1. 1, for “ORACLE," read ORACLE“, and add the following note.

The original expression, mm 727, DABAR Anon, is rendered here, and throughout the work, THE ORACLE OF THE LORD, OF THE ORACLE, in preference to the WORD OF THE LORD, OF THE WORD, for the following reasons:

1. To avoid ambiguity, by discriminating the PERSONAL WORD from the written

word.

2. The term Oracle is familiar in Scripture. It is applied to the inner Sanctuary, whence the divine responses were given from the Mercy-seat, 2 Sam. xvi. 23, 1 Kings

vi. 5-16, &c. And the divine responses, and revelations to the prophets, are frequently rendered Acy, in the New Testament, and translated Oracles, in our Bible, Acts vii. 38, Rom. iii. 2, 1 Pet. iv. 11, &c.

3. St. Paul has sanctioned the use of the term, by his rendering of the original expression, xnuation, Rom. xi. 4, which Macrobias, a competent judge of the Greek language, renders Oraculum, in Latin, see vol. ii. p. 426, of this work. And there seems to be a peculiar propriety in this rendering, which so pointedly describes THE TRUE ORACLE," reclining on THE FATHER'S bosom; who expounded (sžnynoato) his spiritual nature and true worship to mortals, (John i. 18, Matt. xi. 27) and revealed his "lively oracles" to the Patriarchal, Jewish, and Christian world, as THE SAVIOUR OF MANKIND; thus pointedly contrasted with the false Oracle, Apollo, the destroyer of mankind; the Abaddon of the castern world, and the Cas añoλλuw, or avatar, of the western; who was the Old Serpent, the Devil, or Satan, deceiving the whole world.

These reasons, the Author humbly trusts, will be sufficient to justify him for the use of a term which he dares not surrender, without incurring the imputation of "handling the word of God deceitfully," through that "fear of man which bringeth -a snare."-To please all sorts and conditions of readers, is indeed impossible; he wishes to sacrifice to THE TRUTH alone.

P. 135, 1. 25, for "lost," read ambiguous.

P. 138, 1. 28, for "legitimate* Son," read only Son, and add to the note this supple

ment.

66

-Notwithstanding these arguments in favour of the new rendering" legitimate,” as "the son of the free woman, Sarah, was opposed to the son of the bond woman, Hagar;" the author is willing to retain the old, only," because it is the literal translation of the Hebrew; and in the usual latitude of speech, frequently denotes preeminent," or excellent. In this sense, THE FATHER is stiled the ONLY TRUB GOD, John xvii. 3; without excluding THE SON from being THE TRUE GOD also, 1 John v. 19. And in the concluding Hymn of the Communion Service, THE SON is invoked in a similar sense, "Thou only art HOLY; thou only art THE LORD; thou only, O CHRIST, with the HOLY GHOST, art most high in the glory of Gop THE FATHER. Amen."

P. 139, 1. 16, for "unfolded," read probably unfolded.

18, for "consented," read submitted.

P. 140, 1. 3, for "lAHOH IIREH," read IAHON IIREH, and add the following note..

The true ancient pronunciation of "this glorious and awful name, nwv,” was lost, by the superstitious scruples of the Jews to utter it, perverting the meaning of Deut. xxviii. 58; and substituting for it, Jehovah, formed by the vowels of Elohim, &c. But the primitive pronunciation has been fortunately preserved in several of the Heathen Classics, according to the pronunciation of those foreigners who had early intercourse with the Israelites, and afterwards the Jews. Thus the Clarian Oracle (founded before the Trojan war), in answer to the enquiry, "Which of the Gods is he to be reckoned, who is called IAS? uttered a remarkable response, preserved by Macrobius, of which this is a part:

Φράζεο τον παντων ὑπατον Θεον εμμεν ΙΑΩ.

"Learn, that THE GOD SUPREME OF ALL is IAN.”

See my Dissertations, p. 192, and the Hymn of Eupolis, vol. ii. p. 1232, and: vol. iii. p. 178, 179, of this work.

P. 142, l. 13, for "legitimate," read only.

P. 143, l. 8, for "only genuine," read only.

P. 144, note, l. 3, for "firm assurance,” read subsistenco.

P. 145, note, 1. 6,

dele" [yet]."

vers. 13,"-add, in continuation:

-But although the subjects of Faith are for the most part future," things not yet seen;" yet the past is by no means excluded; as in the first instance of the "creation

1