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Praise (Isa. xxv. 1–6.)-A Thanksgiving to be sung by the Jews on their return from captivity (Isa. xxvi. 1–20.) A Parable representing Israel under the image of a vincyard (Isa. xxvii. 2–6.)-Hezekiah's Song.-The Lamentations of Jere. miah.-The Thanksgiving of Jonah (ch. ii.) – A Parable to be pronounced against the King of Babylon by the nation which he had pillaged and enslaved (Hab. ii. 5. to the end.) The Prayer of Habakkuk (chap. iii.)

In the translation of these beautiful parts of sacred poetry, and in the notes which are adjoined to the translation, to clear up their difficulties or illustrate their meaning, the Author bath discovered much ingenuity, and no inconsiderable Thare of sagacity and learning.

Mr. Green hath the following very just and pertinent rem marks on the speech of Lamech to his two wives, Adah and Zillah :

• Lamech acknowledges that he had killed a man; but he avers, it was in his own defence; and argues thus upon it-" If Cain's death, who murdered his brother for no offence, should, as God assured him (in Genesis iv. 5.), be avenged seven-fold ; surely Lamech's death, who flew an aggressor in self-defence, shall be avenged seventy times feven.” Lamech's wives, it seems, had the same apprehensions for their husband which Cain had for himself, when he had murdered a brother ; namely, that every one who met him would kill him; or ac Jeast, that the relations of the man whom he had flain would avenge his death. Cain had a fign given from heaven, that is, a miracle wrought for him (Gen, iv. i$.) to quiet his fears. To quiet his wives, Lamech was forced to have recourse to an argument, founded on that fact. To quiet their apprehensions must have been the occas foon of this famous speech.'.

The following is our Author's translation of the last prophetie words of David, 2 Sam, xxiii. 1-8. • 1, Now these were the last words of David.

David, the son of Jesse, faith,
Even the man who was raised on high, faith,
The anointed of the God of Jacob,

And the sweet Psalmist of Israel.
II. The Spirit of Jehovah speakech by me,

And his word is upon my tongue.
III. The God of Israel faith,

Even to me doth the Rock of Israel speak.
The JUST ONE ruleth over men!
He roleih in the fear of God.
. As the light of the morning sun shall rise,

A morning without clouds for brightness,

When the tender grass after rain springeth out of the carske.
V. For is not my hoole established with God?

Yea, he hath made with me an everlasting covenant,
Ordered in all things and observed :
Surely in him is all my salvasion and all my delight.

VI. Double

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VI. Doubtless the wicked shall not Aourish;

They are all like thorns thrust away,

Which shall not be taken by the hand.
VII. But the man who shall lay hold on them

Shall be armed with iron, and the staff of a spear,

And they shall utterly be burned with fire.'' We shall present our Readers with the Author's Critical and Explanatory Notes at large, leaving it to the learned to determine how far they tend to support his hypothesis; and how far the Author is qualified to contend with so profound a scholar in biblical learning as the eminent Prelate whom he hath ventured to attack on a controverted passage in Ifaiah.

• Period 1-8.] The learned seem now to be agreed, that this illurtrious prophecy, introduced in fó magnificent a manner, is to be an. derstood of Christ's spiritual kingdom, and his final triumph over the enemies of it. The beginning of its accomplishment may properly be dared from his entrance upon his mediatorial office; it was yet farther ful6lled upon the establishment of Chriftianity by the civil powers; but when the time thall be of its perfect completion, is yet a fecret in the hands of God.

• The royal Plalmilt, when the spirit of prophecy was moft strongly upon him, probably just before his death, being favoured by God with a clearer and more distinct revelacion of this great and wonderful event, begios first with expreling the deep sense he bad of the Divine goodness, in this gracious and comfortable communication to him, and of the certainty and powerfulness of the inspiration he was under. In per. I, this peculiar grace and favour is heightened from a confideration-of the person inspired; one wbom, from obfcure parentage and low condition, God had exalted to be King over his chofen people, and made him an instrument of efablishing, or ac least of improving, the most delightful part of his religious worship : and in per. 2.-of the author of the inspiration, the Lord Jehovah the God and Rock of Israel-whose powerful impulse is expressed by a repetition of the words, He fairb, be speakıb, and His word is upon my tongue.

After this magnificent introduction he breaks out into a kind of transport of joy and admiration at the prospect before him:

The Just One ruleth over man! • In per. 4. he describes the spiritual and glorious effets of this dominion ; at per. 5. bis firm assurance of its perpetuity, and of the designation of it to a person of his own house and lineage; with a Jively declaration of the delight and comfort which this assurance gave him. In per. 6. and 7. he gives a short but dreadful representaiion of the condition of the wicked, and of the everlasting ven. geance which awaits them at that terrible day, when the wheat ihall be gathered into his garner, and the chaff thall be burned with fire on. quenchable.

• Per. 1. Who was raijed on bigh) This canno: be better explained Than from: Pf. Ixxviii. 70,- The construction would be more natural, if, by a change of the vowels, we read hekim yal, instead of bukam. the nian whom the Most High hath railed op. In this sense it is used in Jer. *XX. 9.

• Ibid.



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189 HISTOIRE de l'Acad. Rogale des Sciences, FIELD of Mars,

269 &c. Paris, for 1979, Ficcus's Excise Officer's Vade Mecum, HISTORY OF William Pitt, Earl of Chatgo ham,

309 · FLOWERS of Literature,

- of Discoveries; &c. felative to FOLEY's Life, 338 i Ruffia,


of Ali Bey; 260, 351, 436, 553

and Memoirs of the Royal SoFORSOEK Atvira, &c.

72 ciety of Medicine, at Paris, for the Year FRAILTILS of Fashion, 348 1779

... 553 FREI and Impartial Examination of the HISTORICAL Sketch of Medicine, 466 • Preliminary Articles, 178 HOGARTH, Anecdotes of,

526 FREE Parliaments,

374 HOLDER'S System of French Syntax, 286 Frer's Tyrocinium in Hofpitiis Curiæ, 458 HOLLAND'S Serm n at Pudsey, 287 FRESNOY. See Mason.

HOOKE. See APOLOGY. FB181, Abbé, his Philof. Treatises, 436 HOUEL, M. bis Travels through Sicily, FULL Detection of Popery,

190 ? &c. No. 1. and II, Full and faithful Report of Debates on

No, IlI. &c. 595 the Peace, 365 HUNTER'S Ancien: Coins,

434 FULLERTON's Sermon before the Synod HUNTINGFORD'S Introduction to the of Aberdeen,

551 Writing of Greek, Part I. .

Part II. ib. D ELLIBRAND's Poem on Sir J.

Metrica Monofiropbita, 50g J Clarke,


Hymn to the Sun, GIRARD'S Sermons, Vol. II. 105 Glory of the Heavenly City, 95 TAcxson's Letters on various Subje&ts, GMELIN-Hifcire des Decouvertes fairs

.; 391 par divers Savans Voyageurs, &c. 350 JENKINS's Letters on Penticross's Dir. GOUSSIER's Cosmological Syftem of Na. "course, tural Philosophy,

260 IMPORTANT Debate, &c. GRANT on the Influenza, 454 INADEQUACY of Parliamentary ReformGREIN's Poetical Parts of the Old Test.


265 translated,

INDIES, East, Tracts relative lo, 87, 167, GUARINI'í Paftor Fido tranNated, 218

.. 363, 400, 535 GUIDE CO Health, Beauty, Riches, and INGLEFIELD, Capt. his Narrative of the Honour,

Loss of the Centaur,

387 - to Stage Coaches, &c. 545 INQUIRY conc, Military Force, &c. 449

INSTRUCTIONS for Shepherds, &c. 204 U All's Moral Tales, 336 INTRODUCTION to Polite Literature, 280 M HAR GRAVI's Edition of the State Jones'. Probation Sermon, 463

255 - Sermon before the Sons of the HARRISON's Letter to Stevenson, 280 · Clergy, HARVEY's Letters to Lady Frances

TT Ennicott's Sermon on the Saba Shirley,


1 bath, HARWOOD on Contentment, 374 KERGUELEN'S Two Voyages to the HASTINGS's Narrative of Transactions

Southern and Indian Seas, 636 at Benares,

67 KING's Thoughts on the Difficulties, &c. HATSILL's Precedents of Proceedings in

in which the Peace has involved us, 371 the House of Commons,

193 · Knox's Estays, Moral and Literary, new Hawis's Address to the King and Par.

Edition, liament,

280 HEBREW Grammar. See WILSON T ACEPEDE, Count, his General and HIROIC Epiftle to Sackville, 355

L, and Particular System of Natural Hill, Rev. Mr, his Sermon at Kelio's Meeting,

. LANDAFF, Bishop of, bis Letter to the Richard, Erg. See Ludlow,&c. Archbichop of Canterbury, 431 HINDOSTAN. See RENNEL,

LANDEN's Appendix to Observations on HINTS for supplying the Public with Sca. Converging Series, men and Soldiers,

533 LAVATER, John GASPARD, his Ellay HISTOIRE de la Vie privée des François, on Phyfrognomy, &c.

350 L. Ciel ouvert à rout l'Univers, 376 Plysique, Morale, Civile, et Pon LE CLERC, M. bis Nat. Moral, Civil, litique de la Rufie Ancienne, a Moderne, and Political History of Ancient and

Modern Russia,






Philosophy, .





• If this be not admitted, nothing is left for me, but, out of ho. nour to the inspired Writer, to bear my testimony against the abfurdity of tbe present reading,

• The 8th per. the learned Prelate renders thus in his late transla. tion :

“ By an oppressive judgment he was taken off;
And his manner of life who would declare?
For he was cut off from the land of the living;

For the trangrellion of my people he was smitten to death." Upon reading this, I was so dull as not to comprehend the meaning of it, till I turned to the note. In this note I found quoted one of those cunningly devised fables, by which the Jews of old laboured to overturn the Gospel of Jesus. But the custom there mentioned is so utterly absurd, that I cannot believe there was ever such a custom. However, supposing there was, the learned Prelate's sense of the words cannot be true; because first, there was at least One, who was instead of a thousand other witnesses, that declared to the faces of the Jewish Sanhedrim, who accused Jesus as a malefactor, that his manner of life was innocent, I mean Pilate, his judge. I find, says he, no fault in bim ; no, nor yet Herod, he might have added ; nor they themselves: for when the Sanhedrim arraigned Jesus, how many crimes did they charge him with? Not one. When they suborned witnesses, how many! Not one. At last, for want of a crime, they obliged him to accuse himself. And when, upon adjuration, he declared himself to be their Messiah, and that they should see him come in the clouds of heaven; what did they reply? Did they prove him from their scripture to be an impoftorNo : all they pretended was, that they were shocked at the blasphemy, hypocritically rended their garmenis, and, without pretending a crime, condemned him as wor. çhy of death. Thus was Jesus's manner of life so fully declared, that, if he was Isaiah's Meftah, this cannot be the sense of the words. Nor, secondly, will the word dor bear this sense. It is used more than a hundred times in the sense of generation, and so it is rendered here by all the ancient interpreters; and in no other sense, that I know of, except twice in the sense of dwelling. So that, if the usual sense of the word be most consilient with the context, we must return to that, and render the period,

By an oppressive sentence he was taken off ;
And who can describe the wickedness of his generation ?
For by them was he cut off from the land of the living ;
For the transgression of my people was he smitten unto death.

But the greatest difficulty in this prophecy occurs in the next pe. riod. According to the present text, it is said that the Mefliah, as a kind of compensation for his unmerited sufferings, should be buried with a rich man:

He Mall be with the rich man in his death ;
Because he had done no violence,

Neither was there any deceit in his mouth. But this was too absurd a thing for an inspired writer to say in this connection. The great Prelate, to avoid this absurdity, has divided the period differently, but in my judgment not so naturally. And ben, to make a faulty text speak out to his purpose, he considers a

preposition preposition as a radical, and out of the corrupted word makes banoev, bis bigb places: and translates,

But with the rich man was his tomb. The truth is, this word is used in more than a hundred places, but not once in the sense of a tomb. It fignifies a bill, and a high place; but there is no way of making it fignify a tomb, but by saying that the Jewish tombs were frequently built on high places, and therefore the word must here agnify a tomb. The Bishop is not fingular in his interpretation. There are other learned men who have interpreted in the same manner. But then those men lived in times of darkness, when it would have been heresy to say, that the Hebrew text was corrupted. But since the collation of the Hebrew Manuscripts, we, regardless of the clamours of the bigoted, or of the displeasure of Superiors, dare say such a text is corrupted; it is too absurd to come from the pen of an inspired writer; the ancients found in the copy they translated a clear confiftent text, &c. And this is taking no other liberty than the great translator himself has taken with several texts in Isaiah, which he has by this means restored, to his eternal honour. Now may we not take the same liberty in this place? The LXX. translated before our Saviour's time, and from a copy as old, perhaps, as Isaiah (Oh, that we had but that translation as it came out of their hands!); and they gave us a plain confiftent sense, confistent with the scope of the prophet and the dignity of the sufferer, as follows:

But he shall avenge his grave upon the wicked,
And his death upon the rich;
Because he had done no wrong,

Neither was deceit found in his mouth. That is, because Jesus was neither malefactor, as the Jewish Sanhem drim accused him before Pilate ; nor impofior, as they pretended he was, when arraigoed at their own tribunal. How the two readings differ, and how easy it is to account for the blunders of transcribers, may be seen in my pamplet. It is more to che purpose, to observe with what propriety and majesty this translation follows the period foregoing. The prophet entered upon his subject with telling us, that the Mefliah Thould be raised up, and exalted, and advanced very high. And when did the advancement of Jesus take place? Why, not in this life; but at his death, when he was advanced at God's right hand, to be a Prince and a Saviour. Now, of this very time the prophet is here speaking. The Jews had murdered Jesus. And whai more suitable to his majesty, than when they had rejected fresh overtures of grace made to them by his Apostles, that he should come in the clouds of heaven, as he had told them he should at his condemnation, and take just vengeance on them, who would not have him to reign over them; that he hould come during the lives of that wicked generation who crucified him, destroy those murderers, and burn up their city, and take away their place, that is, their temple and nation. I have made these remarks, not out of love of controversy, nor out of want of respect for the great translator ; but I thought shas the importance of the prophecy required it from me, B4

• Ibid.

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