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2d." Versus obscurus est, propter inversum verborum ordinem," says Rivetus, who would place at the beginning instead of the end. See Poole's Synopsis. Houbigant would put it after 8, which seems to be right. See Bishop Newcome. But, in either case, what is here asserted does not suit well with the preceding or following part of the context; and may we not presume that is written by mistake for ; they will not cry out, O God of Israel, we acknowledge thee;" i. c. they had renounced his sovereignty as God and king? See

;לא

v. 4.

66

5th. Fifty MSS. read 1p, which is more usual. Da, in this verse, cannot well be the right reading, and one old MS. has 72, “ my anger is kindled against thee;" i. e. Samaria. Or, if this be not admitted, we should probably read 1, "against him;" i. e. the calf.

6th. Bishop Newcome connects the words at the beginning of this verse with the latter part of the preceding one; but, if we read in, instead of, the difficulty in the construction seems to be removed; "for, out of Israel was the artist, the maker of him, and he is no God." I think we should read, with Archbishop Secker, Daw, which frequently occurs, and the word in the text is an anat λeyoμevov, and is not noticed in Castel's Lexicon,

7th. — Six MSS. réad ha, which the grammatical construction necessarily requires, and all the versions follow.

9th. Instead of, which Bishop Newcome and others suppose redundant, (see Poole,) might we not read, "a wild ass, so is Ephraim?" And, perhaps, , the particle of similitude, may be dropped from before, from the likeness of the letters, "as the wild ass, so is Ephraim."

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10th. Might it not be better to render the latter part of this verse, " and they shall soon be pained, because of the burden of the king and the princes," i. e. of the king and the princes of Israel, who shall go into captivity?

11th.

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Would it not be more striking to render the words thus, "Because Ephraim hath multiplied altars for sin, altars shall be to him. as a punishment?" will bear this sense, and the Chald. has in

ruinam.

12th.

Before I had seen Bishop Newcome's book, I had proposed

of ו joining the נחשבו instead of נאשב and רבו instead of דבר to read

the last word to the beginning of the next; "I have written unto him the word of my law, it was accounted as a strange thing."

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C. ix. 4th. As I find that I have the honour of concurring with Archbishop Secker and my late worthy friend Dr Wheeler in reading. Dans for on, see Bishop Newcome, it encourages me to offer a different sense of ☐ to the consideration of the learned, and to render the whole thus; " They shall not pour out wine unto Jehovah.;neither shall their sacrifices be acceptable to him; their bread shall be as the bread of mourners; all that eat thereof shall be defiled; for, their bread of, or to, their dead shall not come into the house of the Lord." And by wh, of or to their dead, I understand the bread or meat offering offered up to their dead idols, referring either to the idolatrous worship of the calves at Dan and Bethel, or to the gods of the heathen, to whom they did or should sacrifice in their captivity; and there is not only a similar phrase to this, Ps.. cvi. 28, but a remarkable passage, Lev. xxvi. 30, which may countenance this conjecture; "I will cast your carcases to the carcases of your idols ;" and that Di

has

has the sense of cadaver, see the Lexicons. Dr Forsayeth likewise translates it to their dead, but does not explain what he means by it.

ורב המשפטך

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7th. It is probable that no na is written by mistake for 7 71; "for the greatness of thine iniquity, thy judgement also is great ;" and I think also that we should read on instead of nowD in the following verse; "Judgement shall be in the house of his God," or of God, as the Sept. Syr. and Ar. read; the same expression which we have, 1 Peter, iv. 17, for the use of which Gherard and Menochius refer us to the Prophets, particularly Ezek. ix. 6, see Poole's Synopsis; but, if the reading proposed be admitted, the reference is still more striking.

8th. Is there not a transposition in the beginning of this verse, and

The watchman * ; עם אלהי נביא for עם נביא אלהי should we not read

of Ephraim, with the prophet of God, is as the snare of the fowler in all his ways?" unless we read, with eight MSS. 1, "of his gods," to wit, the calves of Dan and Bethel.

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9th. Would it not be better to read, with twenty-one MSS. ", with sixteen, po", and with forty-four, non; "They have deeply corrupted themselves, as in the days of Gibeah; their iniquity shall be remembered and their sin be visited ?"

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10th. Should we not rather read n," in the beginning I saw your fathers,” i. e. when he led them out of Egypt? The latter part of the verse may be rendered more literally, " and they shall be abominations as their lover," i. e. they shall be as abominable as Baal Peor.

11th. I would not willingly oppose so great authorities as Bishop Newcome and Dr Wheeler, but I cannot help thinking that the verb

כבודם גלה

a is by accident dropped after 123; "Ephraim shall fly away as a bird; their glory shall depart, or departeth, from the birth, and from the womb, and from the conception." See c. x. :5.

40 בנוה for בניה and שתולה for שכולה 13th. - Might we read

O Ephraim, as I have seen Tyre bereaved of her sons, so shall Ephraim bring forth his sons to the murderer?" See Isai. xxiii. 1, &c. in I should rather think is redundant.

14th. - The context seems to require that we should read 18, not "give them, O Jehovah; what shall I give? give," &c. as there is a dialogue between the prophet and Jehovah.

,תתן

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C. x. 1st.

ראיתי

Perhaps may be dropped before baba, from its likeny going before, "I have seen all their wickedness in

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the original word be

in the sing. is certainly preferable; but might not

on, "according to the goodness of his land he carved images?" See c. vii. 1, and Ps. cxliv. 12. Then we have

..חטב and טוב a paranomasia between

2d. desolate."

this sense.

3d.

may, perhaps, be better rendered, "now shall they be See Vulg. Sept. Ar. and c. xiii. 16, where it is taken in

The construction of the words seems to be this, "for now they shall say, we have no king; because we feared not Jehovah and

the

the king, what will he do unto us?" i. e. what will Jehovah do unto us, for thus rebelling against him and his king? See c. iii. 5.

pœna ita

4th."As Hemlock in the furrows of the field;" i. e. " abundabit, ut solet in agris lolium." Grotius. And this seems to be the true sense of the words.

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15th. Before I had seen Bishop Newcome's work, I had conjectured that we should read '', agreeably to Calmet, "shall grieve." As all the affix pronouns are in the masculine singular, should we not

The Sept. has, Te .לעגלות בית instead of לעגל הבית read

μοσχω τῇ

δικου Ων.

6th. — Instead of av I think we should read 152", "Moreover they shall carry him (i.e. the calf) unto Assyria, a present to King Jareb."

8th.

11th.

על על was

One MS. supplies n'a before 18, which seems necessary.

Before I had seen Bishop Newcome's remarks I had conjectured that, from the sameness of the letters in y, super, and by, jugum, one of those words was omitted, and that the original text "And I will make the yoke to pass upon her beautiful neck" and, in confirmation of this reading, we have the same words c. xi. 4. And there is this objection against Houbigant's conjectural reading of 1 for 1, that, to make out the sense, we must admit a metathesis, as I must precede y, which is not required by the former reading.

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