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Ch. v. 23. "Tribes of the field,” 2900 193. -" The sons, or "progeny of the field.” -Mr. Good's Note, p. 66.
Where did Mr. Good find ya? If he would look into his Hebrew Bible, he would find 192x, which does not mean' song,' but stones.
,הביטו but ,הביטו The Hebrew word is not
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 yoran, which implies not merely to look, but to beat about, or investigate, or examinate every step."... The theme is on, to thrash or beat out corn, with a rod or other instrument !!!"
Wbut an accurate etymologist! The Hebrew word van never means to look.
, , which is from ya, Intuitus est, to look attentively. The very word used in the text occurs in Psalm xxxiv. 6. 1992.0, they louked attentively.' In the compass of a few lines, Mr. Good commits the following four errors.--1. He is wrong in saying wan means to look. 2. He is wrong in giving an as the word. 3. He is wrong in giving-search errnestly, as a version of the original. 4. He is wrong in not giving us as the proper root
• The companies of 'Tema “ looked attentively," is the proper translation.'
• Ch vii. 12. “ I am much more at a loss for the reason why on should be commonly translated whale, &c.''-Note, p. 89.
The text has not sin but yun, and if Mr. Good had referred to Gen. i 21, he might have found the reason of goon being in, eluded in the class of large sea animals. Whatever may be the meaning of juan, Mr. Good has lost sight of his original in giving On. Job. ch. xi 17. Thou shalt grow vigorous.'-In our common ver: sion, “ Thou shalt be.” The primary meaning of 7777, 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 occasion.'--Good's Notes; p. 133.
And who does not perceive the carelessness or ignorance of Mr. Good ? 'The Hebrew is a, 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 oro froin 77, and what has this to do with a reference to Parkhurst under ?
Job, chap. xvi. 7. *I am altogether at a loss to know why ingy should be rendered «
my company w, as.a verb, means generally to “testify;"' or. “ bear witness;" but has no such sepse as “to as
תורה :my wife
sociate : and my, as a substantive, generally implies " testimonios," or "witnesses.” 79, indeed, from 7, is clearly “ a company," or "* association, and so is ngy, from the same radical in regimen, bat I believe never otherwise, and here it has nothing to govern'. Good's Nutes, p. 186, line 8, &c
It is surely soinewhat strange, that a Biblical critic should be, by his own confession, “ altogether at a loss," wbere the elementary principles of H-brew Grammar are inat'er of con, sideration Mr. Good is at a loss to know why enw should be rendered “ my company :" we will inform him. n 18 in regimen in this very passage, in consequence of the yod • affied. In Hebrew, a noun singular in the feminine gender end. iog in n, changes into n, before an affix, as 70, a wile; inux,
: a law; innin, my law: non, integrity; von, mine integrity: cum multis aliis. So, iu the text ingy is my • company': nw, from w, being changed into ng before, ae. cording to grammatical rule. inn Numb. xvi. 5, 6, is, bis coinpany,' as is you, verse 16, 'thy company.'
*Ch xvi. 7. “ Here, indeed, hath he distracted me3850 “ hath be distracted me;" Not, “ hath he made ine weary,' as in our comnion version : ba in no sense implies “to weary ;'' but generally “to move, or shake violently -" to agitate, distract, madden, inLozicate." 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. « 577 is does not mean to weary." Who ever thought it did? If bo does not mean to weary, mary certainly does, and that is the root of osebo in the text.
• Ch. xxxi. 21. “ If I have withdrawn my handi ina means di. rectly to withdraw," to draw back or aside-our common .ren. dering, “ 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,
Our critic is out again. The Hebrew word is vrypo377, which has nothing to do with no 'to withdraw. It is derived from ps, and is adequately rendered in the common version, « have lift up.
"Ch. xxxiii. 17. “ Rooteth out." Not 903', from 103 “ to hide," as given without any clear meaning in our common version : but no' from na to uproot.'--Good's Notes, p. 386.
There is no such verb in the whole compass of Hebrew w noa, to uproot.'
Chap. xxx. 26. “ For the rock)' not for the poor. The term
,כבשן but ,אתונה nor ,אתון find neither
indeed (1199x) admits of both these senses. “Should not my soul pide 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 i13x, but 138. The foriner word uniformly means ' egenus,' destitute,'' poor :' never stone or rock, the latter invariably means lapis, stone. The words have Do connexion with each other.
Ch. xxxiii. 19. " 710x and nginx (aten, atna) indeed whether in Hebrew, Chaldee, or Syriac, import a · furnace, and is so ren dered 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 never mean “furnace" in Hebrew.
• Ch. xix. 5.-“ And expose to myself)” The verb n93, whence the present term nisini 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. Good remarks - Ch. xiii. 15, “But 1 would still justify, Mys: In our common version, “ But I will maintain ;" yet mos means rather to act or speak truły," 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 1731n and mix to the proper root, which is not noi, as Mr. Good boldly and ignorantly asserts, but 15. The same sort of error occurs in the following note :
Ch. xii. 16.-"non is a derivate from now, to equalize, or make equal; and consequently implies equality, adequacy, competency, or sufficiency."--Good's Notes, p. 143. Every Hebraist knows, that such words as sin and mom
. Mr. Good presents to us, at p. 128 (Notes) this identical “menn as a substantive, implying transgression or iniquity, from nws 'to fail,' or relaxx, i. e, in, duty, and hence to sin, or transgress.” The
, . po such meaning as that of "sin, or transgression, in the Hebrew Bible.
Ch. xix. 12. • And wheel their lines?) The verb 3o, whence 1309, here made use of, implies in all its senses, Gyration, and denotes,
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.
,ישה and יכח can belong only to the verbs
,ישה as we have already stated , is from ,תושיה word
.which Mr ויסלו עלי דרכם ,The words are'
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 whenoe 10" 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 30 does not occur in it. Such however is the fact. 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 cousummate boldness, renders 3077 by “their lines," i. e. "lines of soldiers in battle array.” 779 is way, path, manner, custom ; never “ lines” or ranks of soldiers.
Ch. xvi. 6. " What will it avail me.) In the original 757 0; in our common version, “ What am I eased ?" The meining is not essentially different ; but 7777 does not imply “ to ease," but
" to pro ceed," " increase,” or “advance; and hence “ to profit,” “ benefit," or “ avail;" whence 737 as a noun, implies, a toll, “ custom," "produce,” “ profit,” or “ availment.'-- Notes, p. 184.
gbar is simply a verb of motion. The noun 7517 is applied in the sense of toll only in Chaldee, and is strictly and properly, passing money,” implying, not that “
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 cominon 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 xxxii. 2. Before God ) The Septuagint renders it still differently, ivavríov Kuglov, “in opposition to, or, as the adverse party to “ the Lord."--Notes, p. 876.
This afforts us a specimen of our critic's skill in Greek. Mr. Good must submit to be inforned, that syzygior Kugíou means, "before the Lord,” and in this sense is a correct rendering of the passage
coram Deu' 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.
Job, vii, 7. “O! remember, that, if my life pass away,
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. 79, as a substantive, inaplies, wind,
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 zly 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: 6. Should 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 withi the state and feelings of the afflicted complainant. “O remember that my life is wind :-mine oye 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. “0! 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 7779 (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 77 mm 993;. And a parallel passage may be found in Psalm Ixxviii. 39. “ For he remembered that they were but flesh, a a wind,” &c. mg om 1233731. 18 in the subsequent part 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' not to behold.' The marginal reading of the common vera sion is literal and correct—"mine eye shall not return to see' good.”
. Job. xviii. 11. “And shall spatch hiin from) In the original 1778971 which has not hitherto been fully understood, and has hence been differently rendered -The real meaning of nxd is “to free.” “ to loosen," i deliver," “ to take or snatch away,” in the present instance eripere, in which sense the same word is used, Ps. cxliv, 7, 11, “De-, liver me out of great waters.”
“ Deliver from the hands of strange children, "i. o. “ take me, or snatch me away from," and hence accurately rendered "er pe,' 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 fight.-Good's Notes.-p. 206.
The verb oxD means, ' Aperuit,'• Dilatavit,' Liberavit,' and is always und in the last sense to express benefit conferred on the
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