introduce the Hebrew term; and where this is not done, in quotations from other passages of Scripture, it will be understood, that in these the original terms are the same, or, at least, of the same root, with those in Daniel, which may, at the place, be under discussion.

CHAPTER XI.

Verse 31.

Arms from him shall stand, we propose instead of arms shall stand on his part. In vindication of this alteration, we refer to Parkhurst, who has proved by examples, under the term, that with n prefix, and a pronoun There is a criticism on Newton, on which we

suffix, it has the sense from or of.

the word nn, here, by Sir Isaac shall have occasion to make some remarks, when we proceed to the illustration of the verse from history.

They shall cause the daily sacrifice to be taken away, instead of shall take away the daily sacrifice. The verb is in hiphil.

Verse 32.

In is

In the covenant, instead of against the covenant. the most common sense of the prefix here. Against is a rare sense. There is nothing in the text that directs to any other than the most common sense, and that more definitely expresses the wicked among the people of the

covenant-the descendants of Israel. The heathens did not need the seduction of flattery to cause them to defile the sanctuary of the Israelites.

Shall he cause to pollute, instead of shall he corrupt. The verb is in hiphil.

Verse 33.

They that cause to be wise, instead of they that understand. The term, we have so translated, is the nominative plural, in the construct state, of the participle, in hiphil. This nominative plural occurs again with the emphatic

, in the 35th verse of this chapter, and in the 3d and 12th verses of the xii. chapter. In the 3d verse of the xii. chapter, it is translated teachers, in the margin of our Bible; and that this is a good sense of it is obvious, from its being there used to express the persons, who are also designated as they who cause many to be righteous. There is a criticism on the term, which, in Daniel, xii. 3, we have translated, they who cause to be righteous, by Bishop Horsley, part of which we quote as very important here. He says of that term- "It occurs indeed but once in the whole Bible, namely, in Daniel xii. 3, where it is the nominative plural in the construct state, and describes the preachers of the Word of God under the character of the justifiers of many.""*

#

Bishop Horsley's Biblical Criticism. Vol. IV. pp. 261, 262.

*

For days, instead of many days. Some printed editions, and a few of Kennicott's and De Rossi's MSS. have ; but a great majority, especially of MSS. want it. There is nothing in the Septuagint version equivalent to it. Our common translation has many in italics; indicating that the Hebrew copies the translators used, or at least approved, had no term to authorise it.

Verse 34.

They shall be holpen with the help of a few, instead of they shall be holpen with a little help. The term rendered, in our common translation, little, is the one rendered few, in the pious speech of Jonathan, the son of Saul, in 1st Samuel xiv. 6. "Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised; it may be that the Lord will work for us: for there is no restraint to the Lord to save by many or by few." A little help may imply a help that is not complete for the purpose for which it is given ; and so, we shall afterwards see, Bishop Newton understands the terms here; but, with the help of a few, complete deliverance may be obtained.

The verb here translated to help, is very often used as equivalent to to save, or to deliver, as might be proved by many passages in the Psalms, and elsewhere; but we shall only quote, in proof, the prayer of Asa, which exhibits equal piety with the speech of Jonathan. "Asa cried

* Bibl. Heb., cum Var. Lect.-Lipsiæ, 1816.

unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power : help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art God; let not man prevail against thee.*

Verse 35.

To refine, instead of to try.

The original term is very

frequently applied to the refining of metals.

For this shall continue to an appointed time, instead of because it is yet for a time appointed. is the term translated it is yet, in our common version ،، This is a par

ticle,” says Pike, in his very correct dictionary, “ denoting the standing, or continuance, of a person or thing, or the repetition of an action." The English terms, it is yet, do not properly express this, and therefore we adopt the term continue. In the common translation, the continuance is expressed in the present tense. It is obvious, however, that it ought to be expressed in the future tense; following out the future sense, expressed in the former part of the ,as in shall fall.

verse,

Verse 36.

Shall speak marvellous things concerning the God of gods, instead of, shall speak marvellous things against the God of gods. sy is the term, which, in this clause, we

* 2d Chronicles xiv. 11.

D

translate concerning, instead of against. It is a particle admitting of various renderings, according to the sense of the context. In the immediately preceding clause, our translators have rendered it, properly, above; as the context there indicates this meaning. Against is not a meaning that it often admits of; and, in the few other cases in which it has been so rendered in our common translation, the sense would be as well expressed by concerning. In vindication of our proposed change, we refer to a passage, where the term is found in connection with the same verb, as here, in Daniel :-" Come with us, and we will do thee good; for the Lord hath spoken good concerning Israel."*

Shall flourish, instead of shall prosper. The verb here properly signifies to prosper as a tree; as in Ezekiel xvii. 8,9,-"It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. Say thou, Thus saith the Lord God, shall it prosper ?" We therefore propose flourish, as best expressing the sense of the Prophet here, especially as the metaphor has become idiomatical in our language; as, when speaking of one living in a certain age, we say, he flourished in that age. The verb is used in this very sense, in the kindred Chaldee dialect, in Daniel vi. 28:-" So this Daniel prospered, in the reign of Darius, and in the reign of Cyrus the Persian."

Till wrath is complete, instead of till the indignation be accomplished. We propose this as more definite than the common translation, and especially as more in accordance

* Numbers x. 29.