upon his own ground, and show him that his objections are the objections of ignorance. The principal abbreviations employed in this work are : The names of other authors have generally been given in full. A list of the abbreviations used by Pool in his "Synopsis" is subjoined : A SYNOPSIS OF CRITICISMS, ETC., ETC. CHAP. I. 2. GENESIS. 2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחָשֶׁךְ עַל־פְּנֵי תְהִוֹם וְרָוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם : ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. Au. Ver.-2 And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. in this passage gives it the sense of brooding over, fostering. - Gesen., hovered over. Ver. 7. Au. Ver.-Firmament. Ged., Bay., Booth.-Expanse. Gesen.-, m. more fully רְקִיעַ הַשָּׁמַיִם , Gen. i. 14, 15, 17, that which is distended, expanded (from), the expanse of heaven, i. e., the arch or vault, of heaven, which, as to mere sense, appears to rest on the earth, as a hollow hemisphere. The Hebrews seem to have considered it as transparent like a crystal or sapphire (Ezek. i. 22; Dan. xii. 3; Exod. xxiv. 10; Rev. iv. 6); hence different Bayly, Geddes. - Was yet a desolate from the brazen and iron heaven of the place, &c. Homeric mythology. Over this arch they Gesenius.-ההו )for תֹּהֶו of the segol form, supposed were the waters of heaven (Gen. as קדֶשׁ, hence accented Milel, i. e., on the i. 7; vii. 11; Ps. civ. 3; cxlviii. 4(. penultima). Root in Chald. תְּהָא to be LXX. στερέωμα. Vulgate, firmamentum. motionless, confounded, desolate. (Comp. Luther, Veste. Boothroyd.-2 And the earth was desolate and waste, &c. , , שָׁמַס( ; whence תַּהֲיָא הָהֵי ,desert. Arab تهي , Ver. 8-13. 8 καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα, οὐempty. Syr. 102, idem, abbreviated fromק ההוανόν. καὶ εἶδεν ὁ θεὸς, ὅτι καλόν. καὶ ἐγένετο 1. As substantive the state of being waste. ἑσπέρα, καὶ ἐγένετο πρωί, ἡμέρα δευτέρα. emptiness, Gen. i. 2. Job xxvi. 7; a desert. 9 καὶ εἶπεν ὁ θεὸς, συναχθήτω τὸ ὕδωρ τὸ solitude, Deut. xxxii. 10. Job vi. 18. ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ בהו ,m. subst. a waste, uninhabited place, ὀφθήτω ἡ ξηρά· καὶ ἐγένετο οὕτως. καὶ συνήχθη wilderness, for בּהֶו )after the form קדֶשׁ(, τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναRoot בָּדָה in Arabic, to be empty, waste, of γωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά. 10 καὶ a house. It is always combined with ההו ,ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν, γῆν, καὶ τὰ συσGen. i. 2; Jer. iv. 23; Isa. xxxiv. 11. τήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας· καὶ εἶδεν ὁ θεὸς, ὅτι καλόν. And the Spirit of God, &c. Onkelos and the old Jewish interpreters take רוח אלהים as ventus Dei, i. e., ventus a Deo immissus; others as ventus vehemens; these interpretations are justly rejected by Rosenmüller, and the best modern critics. Moved. The primary meaning of רחף in the Arabic is mollis fuit; hence Rosenmüller Au. Ver.-8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; B and the gathering together of the waters ὅτε ἐγένετο. ἡ ἡμέρᾳ ἐποίησε κύριος ὁ θεὸς called he Seas: and God saw that it was good. τὸν οὐρανὸν καὶ τὴν γῆν. 5 καὶ πᾶν χλωρὸν Ken. The Divine approbation being ex- ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς, καὶ pressed once, as to the parts of the creation πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ upon the first, fourth, fifth, and sixth days; not at all on the second day, and twice on the third: there can scarce be doubt, but that here is now some mistake. The regular order will be restored, by admitting a transposition ; and by allowing-either, that the latter part of verse 8 (and the evening and the morning were the second day) originally closed the 10th verse-or, that the latter part of ver. 10 (and God saw that it was good) originally belonged to ver. 8. And there (in ver. 8) the words are found in the Greek version; though they are also, in the present Greek copies, at ver. 10; and probably, in one of the two places, the Greek has been assimilated to the corrupted Hebrew. See my General Dissertation, page 35. The preceding observation is founded on a remark, inserted by the late learned Archbishop Secker in the margin of his Hebrew Bible. CHAP. II. 2. γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν. 6 πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς, καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς. Au. Ver.-4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens. 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 6 But there went up a mist from [or, a mist which went up from, &c.] the earth, and watered the whole face of the ground. Rosenmüller and Schumann. -4 These are the generations of the heavens and of the earth when they were created: In the. day that the Lord God made the heavens and the earth, 5 No shrub of the field was yet in the earth, and no herb of the field had yet - וַיְכַל אֱלֹהִים בַּיּוֹם הַשְׁבִיעִי .germinated מְלַאכְתּוֹ אֲשֶׁר עָשָׂה : καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε. Au. Ver.-2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. Ken.-2 And on the sixth day God ended his work which he had made, &c. Following the Samaritan text, with LXX, and Syriac versions. 1, which stands for six, might easily have been changed into, which de notes seven. Others. And on the seventh day God had ended, &c. Ver. 4-6. בְּהִבָּרְאָם בִּיּוֹם עֲשׂוֹת יְהוָה אֱלֹהִים Au. Ver. And the gold of that land is good: there is bdellium and the onyx stone. Gesen.-בְּלַח m. Gen. ii. 12: Numb. xi. 7. According to Symm. Theod. in Num., the Vulgate in both passages, and Josephus, Bdellium, βδολχον, i e., an odoriferous rosin, which is transparent ent and like wax, the produce of a tree growing in Arabia, India, and Media, perhaps the vine-palm (Borassus flabelliformis, Linn) According to LXX. Dr. Geddes. Pearls. 4 אֵלֶּה הָוֹלְדְוֹת הַשָּׁמַיִם וְהָאָרֶץ .ἀνθραξ. Arab. pearls אֶרֶץ וְשָׁמָיִם: 5 וְכֹל וּשִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם .Lexicon הָאָרֶץ וְאָדָם אַיִן לַעֲבָד אֶת־הָאֲדָמָה : 6 וְאֵךְ יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־ ה' זעירא .1.4 יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־ tal or the beryl is here meant. See his : פְּנֵי הָאֲדָמָה 4 αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, Ver. 19, 20. Au. Ver.-19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every | περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσliving creature, that was the name thereof. ωπόν σου; 7 οὐκ ἐὰν ὀρθῶς προσενέγκης, 20 And Adam gave names to all cattle, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον. and to the fowl of the air, and to every πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ. καὶ σὺ ἄρξεις beast of the field; but for Adam there was αὐτοῦ. not found an help meet for him. Au. Ver.- 6 And the LORD said unto Rosen. And out of the ground the Lord Cain, Why art thou wroth? and why is thy God had formed, &c., &c. countenance fallen? 7 If thou doest well, shalt thou not be accepted? [or, have the excellency? Heb. xi. 4.) and if thou doest not well, sin lieth at the door. And unto thee [or, subject unto thee, ch. iii. 16.] shall be his desire, and thou shalt rule over him. There are many versions of this passage, none of which are very satisfactory. The following three are quoted by Dr. Geddes : 1. That of the Septuagint.-If thou have rightly offered, yet have not rightly distinguished, hast thou not sinned? Be quiet, &c., &c. 2. That of the Vulgate, followed by the greater part of modern interpreters. If thou do well, shalt thou not be accepted? but if thou do not well, shall not sin lie at καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ the door? Yet the lust of it shall be under πονηρόν. Au. Ver.-5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. Onkel., Bay., Ged. -Ye shall be as God, &c., &c. Ver. 17. אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ επικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου. Au. Ver.-17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake. St. Jerome read בעבורך,In opere tuo, Cursed is the ground in thy labour.-Ken. thee, and thou shalt be able to control it. 3. That of Le Clerc, &c., combined out of the two preceding. If thou behave well, shalt thou not retain thy dignity? but if thou behave ill, is not sin at the door? Be quiet, and he (thy brother) will be submissive to thee, and thou shalt have dominion over him. Ged.-Doth not one if he have done well, look up, but look down if he have not done well? Hast thou sinned? be quiet! He (thy brother) is still subordinate to thee, and thou hast dominion over him. Booth. Is there not, if thou doest well, acceptance, and if not well, a sin-offering lying at the door? Still to thee shall he be in subjection, and thou shalt rule over him. * Gesenius and Schumann, however, renR. 900, LXX. Symm.- בעבודיך . Hæc der תשוקה by desire, both here and in lectio non plane repudianda, minime tamen necessaria est. -Schum. CHAP. IV. 6, 7. 6 וַיֹּאמֶר יְהוָה אֶליָקָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלָוּ פָנֶיךָ : 7 הֲלוֹא אִם־ הֵיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה : תִּמְשָׁל־בּוֹ chap. iii. 7. Rosen. Nonne si recte feceris, elevatio faciei tuæ esset tibi? Si tibi bene esses conscius, non ita dejecto esses animo et vultu. Si vero male egeris, ante fores pec catum jacet, h.e. statim se prodet, non celari potest, vel etiam: prava concupiscentia insidiatur tibi. Et ad te appetitus ejus, sc. peccati, sed tu dominaberis ei, tuum est illi dominari, non sinere te ab eo vinci, i. e.. 6 καὶ εἶπε κύριος ὁ θεὸς τῷ Κάϊν. ἵνα τί resistere ei debes. Peccatum tanquam |