prophet contradict himself with the same breath; as he goes on to say, "They joy before thee." Prov. xxv. 23. "The north wind driveth away rain, so doth an angry countenance a backbiting tongue." In the margin it is "The north wind bringeth forth rain, &c." Now, not only generally means, to bring forth; but it is also known that in Palestine the north wind coming from the sea does not drive away, but brings forth rain, and thus the comparison is correct: namely, As the north wind brings forth rain, so does a whispering tongue (thus the Hebrew) bring forth an angry countenance, i. e. being suspected of backbiting. Jerem. xx. 7. "Thou hast deceived me, and I was deceived." This certainly would have been an improper and indecent expression of the prophet respecting God. But in the margin it is as it should be: "Thou hast enticed me, and I was enticed." So much in excuse for the sin* of commission. Now for that of omission. Firstly, not to increase the bulk of this work and enhance the expense, I have quoted just as much of a verse or phrase as I found necessary. It will, therefore, be indispensable in order to understand the difference in the two renderings, by rejecting the one and substituting the other, to look at the whole verse, and sometimes even at what precedes and follows it. Secondly, I have omitted to notice those mistranslations where there is no difference between the meaning conveyed in them, and in an improved translation. Thirdly, where the same mistranslation occurs in the same * Sin it may be thought by some to presume to correct a translation, the superiority of which to most others, cannot be disputed. book, at no great distance from each other, I have corrected the first only, and referred to the others. Fourthly, I have omitted to notice the apparent mistranslations of passages about the true meanings of which there is a general disagreement among commentators, and which I, therefore, could not take upon myself to correct. These obscurities are caused by ellipses, redundancies, and transpositions of letters, words, and phrases, as well as by the interchange of some letters peculiar to the eastern languages, and which irregularities are mostly found in the minor Prophets, in Job, and in Chronicles. The description of the buildings of the temples of Solomon and Ezekiel are likewise not without difficulties, by reason of the parts of the structures and the manner of their constructions being at present little understood, and must, therefore, leave the translators in great uncertainty. Lastly, the following few words, from their too frequent occurrence, I have omitted, and it may suffice to notice them here. , the primary meaning of which is, "a mighty one," includes God as well as an angel, a judge, and a powerful, or godly man. A distinction ought, therefore, to be made: as 1 Sam. xxviii. 13. "for I saw gods," ought to be "I saw some mighty one." And so Gen. vi. 2. instead of "sons of God," it should be, sons of great or godly men, i. e. worshippers of God, in contrast to the daughters of the vulgar men, i. e. those who deified creatures, as appears from iv. 6. is always translated law, but the literal meaning of that word is, instruction, and thus it should be rendered mostly throughout Proverbs. b is frequently translated hell, but there being no term in the Hebrew expressing the same as the word hell does in English, the word should always he rendered grave, or lower world. In conclusion, I beg to observe to those of my respected pupils who urged me to this undertaking, that as perfection of a work of this kind cannot be hoped for, especially from an individual; should I unintentionally have outstepped the bounds of truth, I hope they will still give me credit for honest intention, and also be convinced that I have not spent my labour in vain. I also beg to remind them, that wherever I have had occasion to refer to the Lexicon, I have referred to my own, as the derivation of certain words might not be found in any other Lexicon. n This mark ʼn preceding the correction, denotes that the original will bear the meaning given in the text, yet the other is preferable; whilst the omission of this mark, shows that the text is decidedly wrong, and my own rendering right. But where the above mark is repeated, it shows that the correction also is doubtful; the original being capable of receiving other renderings. And so (This word in the original n had ended his work. And Adam had knownb made (gave) a sign to Cain, a polisher of all tools of brass nto call by the namee n which I did set And Noah the husbandman began and planted the great city. nand where Abram had called the birds of prey will not be full until then. a flame of fire one doomed to die. b Previous to his being driven out of the garden; for had it been subsequently, it would be expressed by Sin being here personified as a seducer, who lieth at the door, waiting with the desire to seduce man (compare chap. viii. 21, for the inclination, &c.), yet over whom man can prevail. d Can it not be forgiven? The sign of interrogation may be omitted: so in Judges xi. 9, shall I be your head? e The name of God was then given to men, and to idols; they then began to deify creatures. B f He having so soon become invisible. Compare Judges xiii. 21. may also be applied to man. Compare Judges vi. 13—15. The present of silver is to thee honourable amends, which will clear thee in the eyes of all those that have witnessed my taking thee away. iThus is properly rendered in Judges vii. 12, and compare Gen. xvi. 12. * In the original, friend, as in Nahum ii. 4, his mighty one, for, his mighty ones. |
