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Ch. v, 23. "Tribes of the field,” w 193. geny of the field."-Mr. Good's Note, p. 66.

"The sons, or pro

Where did Mr. Good find? If he would look into his Hebrew Bible, he would find 8, 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 on, which implies not merely to look, but to beat about, or investigate, or examinate every step." "The theme is van, to

thrash or beat out corn, with a rod or other instrument!!!"

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,הביטו but הביטו The Hebrew word is not

What an accurate etymologist! The Hebrew word van never means to look. which is from, Intuitus est, to look attentively. The very word used in the text occurs in Psalm xxxiv. 6. an, they looked attentively.' In the compass of a few lines, Mr, Good commits the following four errors.-1. He is wrong in saying means 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 5 as the proper root. The companies of Tema "looked attentively,"

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is the proper translation.'

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

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

תנים giving

Job. ch. xi. 17. Thou shalt grow vigorous.'-In our common version, "Thou shalt be." The primary meaning of n, 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 'n, 11. Who does not perceive the fitness and elegance of the term, as used in such a sense, and upon such an occasion.'Good's Notes, p. 133.

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And who does not perceive the carelessness or ignorance of Mr. Good? The Hebrew is a pa, which has no other meaning than As the morning thou shalt be.' The primary meaning of Is that of simple being, as opposed to non-existence. The word is man from mn, and what has this to do

with a reference to Parkhurst under m?

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

or

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sociate and y, as a substantive, generally implies "testimonies," "witnesses." ny, indeed, from y, is clearly a company, "association," and so is ny, from the same radical in regimen, but 1 believe never otherwise, and here it has nothing to govern'.Good's Notes, p. 186, line 8, &c.

It is surely somewhat strange, that a Biblical critic should be, by his own confession, "altogether at a loss," where the elementary principles of Hebrew Grammar are matter of consideration. Mr. Good is at a loss to know why should be rendered. " my company:" we will inform him. Is in regimen in this very passage, in consequence of the yod affixed. In Hebrew, a noun singular in the feminine gender ending in, changes into n, before an affix, as ws, a wife; x,

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,תמתי ; integrity תמה : my law תורתי ; a law תורה : my wife

my

mine integrity: cum multis aliis. So, in the text is company', from, being changed into my before, according to grammatical rule. n Numb. xvi. 5, 6, is, his

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

Ch. xvi. 7." Here, indeed, hath he distracted me- " hath he distracted me;" Not, "hath he made me weary," as in our common version: 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.

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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 certainly does, and that is the

does not mean to weary, root of in the text.

• Ch. xxxi. 21. "If I have withdrawn my hand)" no means directly "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, p. 367.

Our critic is out again. The Hebrew word is nun, which has nothing to do with to withdraw.' It is derived from , and is adequately rendered in the common version, “ If I have lift up.'

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Ch. xxxii. 17." Rooteth out." Not no', from no " to hide," as given without any clear meaning in our common version: but no from no to uproot.'-Good's Notes, p. 386.

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

כסה

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Chap. xxx. 25, "For the rock)" not for the

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indeed (as) 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.

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A gross mistatement, and a false assertion, in a few lines! In ch. xxviii. 3, the term is not 28, but 18. 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.

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Ch. xxxiii. 19. " and nuns (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, we shall The former words

כבשן but אתונה nor אתון find neither

never mean "furnace" in Hebrew.

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Ch. xix. 5. "And expose to myself)" The verb 3, whence the present term 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. would still justify,

Good remarks

Ch. xiii. 15, "But 1 7: In our common version, "But I will maintain;" yet 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."

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One would have thought that the merest novice in Hebrew would have assigned such words as 5 and as to the proper root, which is not, as Mr. Good boldly and ignorantly asserts, but . The same sort of error occurs in the following note:

Ch. xii. 16.-" is a derivate from w, to equalize, or make equal: and consequently implies equality, adequacy, competency, or sufficiency."-Good's Notes, p. 143.

on and w

Mr. Good presents as a substantive, to fail,' or 're

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Every Hebraist knows, that such words as can belong only to the verbs and . to us, at p. 128 (Notes) this identical" implying transgression or iniquity, from lax,' i. e. in duty, and hence to sin, or transgress." word n, as we have already stated, is from. It has no such meaning as that of sin,' or transgression, in the Hebrew Bible.

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The

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 6 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

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 whence " 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 20 does not occur in it? Such however is the fact.

.which Mr ויסלו עלי דרכם,The words are

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 by "their lines," i. e. "lines of soldiers in battle array." is way, path, manner, custom; never "lines" or ranks of soldiers.

Ch. xvi. 6. "What will it avail me.) In the original, un; in our common version, "What am I eased?" The meaning is not essentially different; but does not imply " to ease," but "to proceed," ‚"" increase," or "advance ;" and hence "to profit,” “benefit,” or avail;" whence as a noun, implies, › 66 a toll, custom," " " "produce," "profit," or "availment. '—Notes, p. 184.

66

is simply a verb of motion. The noun is applied in the sense of toll only in Chaldee, and is strictly and properly, "passing money," implying, not that " produce," 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

-66

Ch xxxii. 2. Before God) The Septuagint renders it still differently, variov Kugiou, "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 ivavríov Kugiou means, "before the Lord," and in this sense is a correct rendering of the passage "coram Deo" would be in Latin. 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.

as-מאלהים

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

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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. П, as a substantive, implies, wind,

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air, breath, vapour, as a verb, to blow, or blow out; to breathe, inpire, 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 n 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."

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But to ascertain the proper meaning, the original words must be consulted, and without the least fear of contradiction, we affirm that (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 wind," is an unimpeachable version of And a parallel passage may be found in Psalm lxxviii. 39. "For he remembered that they were but flesh, a

.זכר כי רוח חיי

in the subsequent part ראות ויזכר כי בשר המה רוח .a wind, &c

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of the verse is not a noun, nor can it be rendered by scenes, it is the infinitive of the verb 78 and means to see,' behold' to behold.' The marginal reading of the common version is literal and correct-" mine eye shall not return to see'

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לא תשוב עיני לראות וטב .good

'Job. xviii. 11. “And shall snatch him from) In the original which has not hitherto been fully understood, and has hence been differently rendered -The real meaning of x is "to free." 66 '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 "erpe," 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 ny means, "Aperuit,' Dilatavit,' 'Liberavit,' and is always used in the last sense to express benefit conferred on the

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