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and fowl that may fly above the earth in the open firmament of heaven” (Gen. i. 20).

8. They are alike oviparous, and are both organised for making their way through a fluid.

9. Ezek. chap. xxviii. ver. 3.
10. Two thousand three hundred and nine

years.

11. Enoch, built by Cain, and called after the name of his son (Gen. iv. 17).

12. In Gen. i. 25. “And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind.”

13. All ruminating animals. The word niana (behaimoth) is used sometimes as “the beast" or “brute," by way of eminence-the most remarkable of brutes. Some suppose it to mean the hippopotamus, while others contend for its being the elephant.

14. It includes all those mammiferous tenants of the deep which belong to the order Cetacea.

15. Because the iniquity of the Amorites was not yet full (Gen. xv. 16), showing God's justice and long suffering.

16. Abraham's prayer for Abimelech, (Gen. xx. 17); Eliezer's prayer, (Gen. xxiv. 12, 13, 14); the prayer of Moses for the people (Ex.xxxii. 31, 32); and for Miriam (Numb. xii. 13); Lot's prayer (Gen. xix. 18, 19, 20); and many others.

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17. Rebecca's coming to the well (Gen. xxiv. 15); Rachel's meeting Jacob (Gen. xxix. 9); the Ishmaelite merchants arriving so opportunely to buy Joseph (Gen. xxxvii.25); Pharaoh's daughter going down to bathe in the river (Ex.ii.5); prove that God preserves and governs all things.

18. The common opinion is—he vowed that whatsoever should come forth of the doors of his house, to meet him on his return from the children of Ammon, should be the Lord's, and he would offer it up for a burnt-offering. The letter , having a disjunctive, as well as a conjunctive, signification, may, with equal propriety, be rendered by or, as well as by and; his vow might then be, that whatsoever came forth to meet him should be the Lord's, or, if fit, should be sacrificed for a burnt-offering.

19. The Book of Esther.

20. Aben Ezra, in his preface to the book, says that the Persian historians used to substitute the name of their god for the name of the Lord, and therefore Mordecai and Esther wisely omitted the name.

21. That he should go to Babylon, and that he should behold the king of Babylon also (Jer. xxxiv. 3.)

22. That he should not see Babylon (Eze. xii. 13).

23. After Zedekiah had seen Nebuchadnezzar, king of Babylon, at Riblah, his eyes were put out, and he was sent prisoner to Babylon (2 Kings, xxv. 6, 7). Thus he saw the King of Babylon, and went to Babylon, but did not see it.

24. The land of exile.

25. Seventy, besides Abimelech, the son of the concubine (Jud. viii. 30, 31).

26. Sixty-nine; for Jotham, the youngest, had hid himself (Jud. ix. 5).

27. Yes: round numbers are often stated, although one should be wanting; thus 70 for 69, 40 for 39, etc.

28. It is compounded of rv (ngaiz)“ goat," and 598 (azal)“ is gone."

29. For the observance of such commandments as were obligatory in the Holy Land only.

30. Forty-two.
31. Eleven.

32. The great goodness of God; for, though they had been condemned to remain in the wilderness, they nevertheless were not continually wandering about from place to place,

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and all the journeys are specified, showing God's watchfulness over them.

33. No; it is affirmative. It should be, “ He who finds a virtuous woman, finds one whose price is far above rubies. The heart of her husband doth safely trust in her.”

34. nyby(tsafnat)is from yo(tsaphan)“ to hide," and nsys (paaneach) from yo' (yafang)“ to enlighten,” and no (nach)" comfort;" so that the name will express “a comfortable revealer of secrets." The Targum renders it, “the man to whom secrets are revealed," and so several Greek versions render it.

35. It should be, speaking of the priest, “He shall not suffer his hair to grow wild or disorderly.” In Numb. vi. 5, the same word is used, and is translated grow. “He shall let the locks of his hair grow.”

36. The same word yno (parang) is here used as above, and signifies “to break loose or start aside,” as from the true religion or worship. It signifies “to free, to disengage from work (Exod. v. 4), to free from punishment (Eze. xxiv. 14), to free or deliver from oppression or slavery (Judg. v. 2), to apostatise” (2 Chron. xxviii. 19). Hence, in this passage, it would mean

that they had forsaken their religion for the worship of the golden calf.

37. Jonathan (1 Sam. xiv. 1-14).

38. " There is no restraint to the Lord, to save by many or by few” (1 Sam. xiv. 6).

39. Omri, king of Israel (1 Kings, xvi. 24). Its situation is well described by Dr. Richardson. “ The situation,” he says, “is extremely beautiful, and strong by nature; more so [in his opinion], than that of Jerusalem. It stands on a fine large insulated hill, encompassed by a broad and deep valley; and, when fortified, as it is stated to have been by Herod, one would have imagined, that in the ancient system of warfare, nothing but famine could have reduced such a place. The valley is surrounded on all sides by four hills, cultivated in terraces up to the top, sown with grain, and planted with olives and fig-trees, as is also the valley.” It is about forty-five miles north of Jerusalem.

40. Micah and Amos.

41. Shalmaneser, king of Assyria (2 Kings, xviii. 9).

42. Three years (2 Kings, xviii. 10). - 43. Hoshea (2 Kings, xviii. 9).

44. In the sixth year of Hezekiah, and the ninth of Hoshea (2 Kings, xviii, 10).

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