" The sons, or pro

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,הביטו but ,חביטו The Hebrew word is not


proper root

Ch. v, 23. “ Tribes of the field,” 77777 12. geny of the field."--Mr. Good's Note, p. 66.

Where did Mr. Good find 2? If he would look into his Hebrew Bible, he would find 32x, which does not mean ‘sons,' but stones,

• Ch. vi. 19. “ The companies of Tema search earnestly._" Such," says Mr. Good, in his Note, p. 80,“ is the real meaning of the Hebrew qo'ym, which implies not merely to look, but to beat about, or investigate, or examinate every step.”

6. The theme is van, to thrash or beat out corn, with a rod or other instrument !!!"

What an accurate etymologist! The Hebrew word van never means to look.

. , , which is from us, Intuitus est, to look attentively. The very word used in the text occurs in Psalm xxxiv. 6. , they looked attentively. In the compass of a few lines, Mr, Good commits the following four errors.1. He is wrong in saying 3M neans to look. 2. He is wrong in giving an as the word. 3. He is wrong in giving--search earnestly, as a version of the original. 4. He is wrong in not giving us as the

• The companies of Tema “ looked attentively," is the proper translation.'

Ch vii. 12. " I am much more at a loss for the reason why sign should be commonly translated wliale, &c.'-Note, p. 89.

The text has not sun but ju, and if Mr. Good had referred to Gen. i 21, he might have found the reason of juan being ineluded in the class of large sea animals. Whatever may be the meaning of juga, Mr. Good has lost sight of his original in

. Job. ch. xi. 17. Thou shalt grow vigorous.'-In our common version, “ Thou shalt be.". The primary meaning of in, however, is not that of simple being, but of strength, vigour, perfect life, as opposed to dissolution : whence, as a verb, it implies almost constantly

to become strong and vigorous,'-'to recover strength and vigour (says Parkhurst) after faintness, weakness, or sickness.' See his Lexicon: Article non, 11. Who does not perceive the fitness and elegance of the term, as used in such a sense, and upon such an oceasion.'--Good's Notes, p. 133.

And who does not perceive the carelessness or ignorance of Mr. Good? The Hebrew is 0770 ypas, which has no other meaning than “ As the morning thou 'shalt be. The primary meaning of an is that of simple being, as opposed to non-existence. The word is enn from ini, and what has this to do rith a reference to Park burst under on?

• Job, chap. xvi. 7. “I am altogether at a loss to know why 'n79 should be rendered.“ my company" w, as a verb, means generally to “ testify,” or 66 bear witness;" but has no such sense as “ to as

.תנים giving


is clearly ,יעד indeed

, from ,ערה

sociate : and nwy, as a substantive, generally implies“ testimonies,” " witnesses.” , ,

a company,” or “ association, and so is ngy, from the same radical in regimen, but I believe never otherwise, and here it has nothing to govern'. Good's Notes, p. 186, line 8, &c.

It is surely soinewhat strange, that a Biblical critic should be, by bis own confession, “altogether at a loss," where the elementary principles of Hebrew Grammar are matier of consideration. Mr. Good is at a loss to know why nou should be rendered. “ my company :” we will inform him. ny is in regimen in this very passage, in consequence of the yod · affixed. In Hebrew, a noun singular in the feminine gender end. ing in , changes in into n, before an affix, as 70x, a wife; ADX,

: . a ; , : , ; , mine integrity: cum multis aliis. So, in the text into is ' my

company': mv, from , being changed into my before , aceording to grammatical rule. In Numb. xvi. 5, 6, is, - his

company,' as is gowy, verse 16,' thy company'

*Ch. xvi. 7. “Here, indeed, hath he distracted meso “ hath he distracted me;" Not, “ hath he made ine weary,'' as in our common version : bo in no sense implies “to weary ;” but generally “to move, or shake violently"_" to agitate, distract, madden, intoxicate.” There can be no doubt of the real meaning in the present case.'-Good's Notes, p. 185.

Certainly, there can be no doubt of the real meaning in the present case, and as certainly Mr. Good has not found it. * does not mean to weary." Who ever thought it did? If bo does not mean to weary, as certainly does, and that is the root of sbor in the text.

• Ch. xxxi. 21. “ If I have withdrawn my hand)” and means directly 6 to withdraw,” to draw back or aside-our common rendering, "If I have lift up my hand against,”—and that of Junius, and Tremellius, and Piscator. “ If I have shaken my hand at” (si agitari manum meam) are both of far inferior force as well as correctness ; and I am compelled to relinquish them.'-Good's Notes,

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p. 367.

,to hide

6 כסה from ,ינסה Not

Our critic is out again. The Hebrew word is on, which has nothing to do with no 'to withdraw. It is derived from ru, and is adequately rendered in the common version, “ If I 66 have lift up. Ch. xxxir. 17.Rooteth out."

', “ " as given without

any clear meaning in our common version : but now' from you to uproot.'-Good's Notes, p. 386.

There is no such verb in the whole compass of Hebrew as DD, 'to uproot.'

Chap. xxx. 25. “ For the rock)" not for the poor. The term

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.כבשן but ,אתונה nor ,אתון find neither

indeed (irux) admits of both these senses. “Should not my soul pine for the Rock, or stony Recess of darkness and death-shade,” as mentioned in chap. xxviii. 3, in which the same term is used, and rendered by every one in the sense now offered.”_Good's Notes, p. 359.

A gross mistatement, and a false assertion, in a few lines ! In ch, xxviii. 3, the term is not 712x, but 13%. The former word uniformly means egenus,' . destitute,'' poor:' never stone or rock; the latter invariably means lapis, stone. The words have no connexion with each other.

'Ch. xxxiii. 19. “1108 and 310x (aten, at'na) indeed whether in Hebrew, Chaldee, or Syriac, import a · furnace, and is so rendered Gen. xix. 28. --Good's Notes, p. 387.

So rendered! On turning to the English common version, Gen. xix. 28, we meet with the word furnace, it is true: but if we refer to the same passage in the Hebrew Bible,

ve shall , , .

The former words never mean “furnace” in Hebrew.

“Ch. xix. 5. “ And expose to myself)” The verb ns3, whence the present term non implies rather “ to publish,” or “ lay open," to "urge a charge in broad day light," than “ to plead,' or simply “to act,” or “speak." —Notes, p. 213. In p. 154, Mr. Gooid remarks-Ch. xiii. 15,


But 1 would still justify, '!8 78: In our coinmon version, " But I will maintain ;" yet mos means rather to act or speak truly, justly, or righteously, to rectify, or justify, than merely " to argue, or maintain a cause, be its nature what it may."

One would have thought that the merest novice in Hebrew would have assigned such words as 1991n and trois to the proper root, which is not nos, as Mr. Good boldly and ignorantly asserts, but na'. The same sort of error occurs in the following note :

• Ch. xii. 16.-", din is a derivate from 1996, to equalize, or make equal: and consequently implies equality, adequacy, competency, or sufficiency."--Good's Notes, p. 113.

, can belong only to the verbs n and niz. Mr. Good presents to us, at p. 128 (Notes) this identical “ Tuin as a substantive, implying transgression or iniquity, from Austo fail,' or 'relax, i. e. in duty, and hence to sin, or transgress.”

The , , . It has no such meaning as that of sin, or transgression, in the He. brew Bible.

Ch. xix. 12. “And wheel their lines--') The verb 30, whence 130", here made use of, implies in all its senses, Gyration, and denotes, • to encompass, surround,' encircle, enring,' or wheel, and by no means to raise up, though this is the common sense ascribed to it in the present passage. -Good's Notes, p. 214. Vol. V. N. S.

3 C

תושיה and תוכיחו Every Hebraist knows

that such words as

,ישה יכח

,ישה as we have already stated , is from ,תושיה word



It is requested that the reader of this paper will verify the citations, that he may satisfy himself as to the fact of Mr. Good's having committed errors so gross as these. “The verb 3 whenee 100?” says Mr. Good, " implies by no means to raise up.” Did he ever know, or hear of such a meaning being attributed to it? What will the reader think of Mr. Good, when he is informed by a reference to the Hebrew Bible, Job, xix. 12. that the verb 120does not occur in it? Such however is the fact. The words are, 0977 by about which Mr. Good, after his accustomed manner, translates, “wheel their lines ;”—but which the common version renders strictly and properly—“They raise up their way against me." The allusion is to the practice of besieging armies raising up works against a place. In this passage Mr. Good, with consummate boldness, renders 377 by “their lines," i. e.“ lines of soldiers in battle array.” 779 is way, path, manner, eustom ; never “ lines” or ranks of soldiers.

Ch. xvi. 6. What will it avail me.) In the original 7579 18; in our common version, “ What am I eased'?” The meaning is not essentially different; but 777 does not imply “to ease,” but “to proceed,” “ increase,” or “advance;" and hence “to profit,” “ benefit," avail;" whence 7707 as a noun, implies,

a toll,

« custom,” “pro. duce,” profit," or " availment. — Notes, p. 184. .

767 is simply a verb of motion. The noun gba is applied in the sense of toll only in Chaldee, and is strictly and properly, "passing money," implying, not that “procluce,” or “ profit, (as Mr. Good will have it,) is the radical import of the word, but,

motion," i. e. passing along. In the common version the sense of the Original, is adequately conveyed in—“What am I eased ?" and the literal translation of the words is given in the margin

“What goeth from me?”

Ch xxxi. 2. Before God ) The Septuagint renders it still differently, ĉvovriov Kugíov, “ in opposition to, or, as the adverse party to “ the Lord.”-Notes, p. 876.

This affords us a specimen of our critic's skill in Greek. Mr. Good must submit to be informed, that évartlov Kugíou means," before the Lord,” and in this sense is a correct rendering of the passage

coram Deo" would be in Latip. We shall subjoin a few specimens of Mr. Good's critical sagacity, for the purpose of ascertaining his claims to the character of a Translator.

Job, vii, 7. O! remember, that, if my life pass away,
Mine eye shall no more turn to scenes of goodness."

• This verse does not appear to have been understood by any of the translators, except Reiske ; nor has it been connected, as it ought to be, with the subsequent verse. my, as a substantive, implies, wind,



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air, breath, vapour, as a verb, to blow, or blow out; to breathe, in. pire, or expire, to evaporate, pass off, or pass away, (abire,) in which last sense the Arabic , is still used. I am persuaded that the second is the only construction in which the term 717 ought to be regarded in the present place. It is a verb employed conditionally : “ Should my life pass away, or, if my life pass away." &c. &c.—Good's Notes. p. 88.

Surely, a correct taste will prefer the reading of the common version to Mr. Good's. It is far more in correspondence with the state and feelings of the afflicted complainant. “O remember that my life is wind :-mine eye shall no more see good.” The sentiments conveyed in the former and subsequent periods separated by a pause, “ O remember,” &c. are quite in the manner of such a person as Job, abruptly piteous. Mr. Good's rendering reduces it to a mere truism. “O! remember that should life pass away, mine eye shall no more turn to scenes of goodness.”

But to ascertain the proper meaning, the original words must be consulted, and without the least fear of contradiction, we affirm that tim (the word in the text which Mr. Good renders by pass away,') is never throughout the Hebrew Bible, in which it occurs in instances almost innumerable, in a single instance employed as a verb, meaning to pass away.' It is, in the present case a noun importing breath or wind. “O! “ remember that my life is wird,” is an unimpeachable version of 2017 om 19 737. And a parallel passage may be found in Psalm lxxvii. 39. “For he remembered that they were but flesh, a a wind,” &c. . of the verse is not a noun, nor can it be rendered by “scenes, it is the infinitive of the verb 787 and means to


behold' grob to behold.' The marginal reading of the common version is literal and correct—"mine eye shall not return to see

.” .

Job. xviii. 11. “ And shall snatch him frona) In the original 1078901 which has not hitherto been fully understood, and has hence been differently rendered -The real meaning of ns is "to free." " to loosen," - deliver," " to take or snatch away,” in the present instance eripere, in which sense the same word is used, Ps. cxliv, 7, 11, “ Deliver me out of great waters.” “ Deliver from the hands of strange children,' i. e.“ take me, or snatch me away from,” and hence accurately rendered eripe,' by St. Jerom. The same idea is intended by the same word in the passage before us, “ shall snatch him from his feet,” “ Shall take from him the power of flight.-Good's Notes.- p. 206.

The verb 7D means, 'Aperuit,'Dilatavit,' Liberavit,' and is always used in the last sense to express benefit conferred on the

in the subsequent part ראות. .ויזכר כי־בשר המה רוח

.לא תשוב עיני לראות וטב יי.good


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