of life; which is a forced construction, since the same word is applied in its legitimate sense to Zaccheus, in Luke xix. 3. The cubit was not a measure of duration, but of space, and human stature was reckoned by a cubit. That of Goliath was six cubits and a span; and Chrysostom states the height of St. Paul to have been three cubits. The Septuagint, in 1 Sam. xvii. 4 has, теσσáρwv πńαεwv каì σπιðaμÑя, “four cubits and a span," but these calculations regarding the stature of the Philistine and of the apostle are dependent on the length of the cubit, and must therefore be uncertain. See also Josephus. It was not unfrequent for the eminent portrait-painters of the sixteenth, seventeenth, and eighteenth centuries, to give artificial height to their full-length pictures of either sex, from complimentary feeling, and for the sake of effect. The fair interpretation of this verse in Job cannot be understood in any respect to countenance the fond but delusive doctrine of a Romish purgatory.

xxvi. 12. "And by his understanding he smiteth through the proud." The combined text of the Greek, Syriac, and Arabic reads, "and by his wisdom he gave life to the whale."

xxvii. 13 to end. Kennicott is of opinion that these eleven verses were originally not the speech of Job, but of Zophar, and formed his third speech, which otherwise is missing altogether from the text. The 13th verse of this chapter may be regarded as coalescent in sentiment and language with the second speech of Zophar. There is at the same time no proof derivable from any ancient manuscripts in favour of this supposition; and it is supported exclusively on prima facie and presumptive testimony. Dr.

Kennicott would preface verse 13 by the words, "Then answered Zophar the Naamathite, and said," transferring the first verse of chap. xxvii., " Moreover Job continued his parable and said," to ver. 1 of chap. 28.

xxviii. 2. "And brass is molten out of the stone." Rather, "copper is molten out of the ore;" since brass is an amalgamation prepared by art, which is not found, and therefore not smelted, in a natural state.

xxviii. 3. "He setteth an end to darkness, and searcheth out all perfection; the stones of darkness and the shadow of death." Rather, "Man setteth an end to darkness, and searcheth out all perfection; the metals hidden in the shadow of death," which describes human power exerted over the mineralogical kingdom of nature.

xxviii. 4. "The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men." This difficult passage might be more clearly translated: "Floods burst forth from the dust unexpectedly beneath the foot: they are drawn off by men, and removed." The Septuagint has, διακοπὴ χειμάῤῥου ἀπὸ κονίας. See Drs. Doyley and Mant in loco, Scott, and Parkhurst.

xxxi. 18. "For from my youth he was brought up with me, as with a father, and I have guided her from my mother's womb." The Chaldee paraphrase reads, "for from my youth up he hath nourished me as a father, and hath guided me from my mother's womb."

xxxi. 35. "And that mine adversary had written a book." The Septuagint has ovyypapýr, "accusation."

xxxviii. 24. "By what way is the light parted, which scattereth the east wind upon the earth?" This translation is unphilosophical. The Septuagint reads, ✈ diaσкeδάννυται νότος εἰς τὴν ὑπ ̓ οὐρανόν, “ or the east wind scattered upon the earth?" The Vulgate has, dividitur

æstus super terram.

xxxviii. 31. "Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion ?" Dr. Roberts considers "sweet influences" to be a corruption of Hebrew orthography. The Septuagint reads, Seouòv IIλeládos, "the chain of Pleiades ;" and so Houbigant, with the Chaldee. The Vulgate has, micantes stellas.

xli. 8. This verse is an interrogative. "Wilt thou lay thine hand upon him? No more think of battle."

xli. 22. "And sorrow is turned into joy before him." The Septuagint reads, ἔμπροσθεν αὐτοῦ τρέχει απώλεια, "and before him runneth destruction." So likewise two Hebrew manuscripts.

xli. 25. "By reason of breakings they purify themselves," is obscure in its meaning, and might be more fitly rendered in accordance with the Arabic paraphrase: "By reason of damages they are humbled." See Church of England Quarterly Review.

xli. 34. “He is a king over all the children of pride." The Septuagint reads, πάντων τῶν ἐν τοῖς ὕδασιν, “ over all the inhabitants of the waters."

PSALMS.

Ps. xi. ver. 4. “His eyes behold, his eyelids try, the children of men." The Septuagint adds, eis Tòν tévηta, τὸν πένητα, "his eyes behold the poor man."

xii. 7. "Thou shalt keep them, O Lord; thou shalt preserve them." The Septuagint has μâs, us, in both places, and so one Hebrew manuscript.

xiii. 6. The Septuagint adds to the last verse of this chapter, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου, “ yea, I will praise the name of the Lord most high." So the Vulgate.

xiv. 3. The quotation of Rom. iii. 13, which is defective in the Hebrew, is inserted at full length in the Greek and Latin versions.

xvi. 2. "O my soul, thou hast said unto the Lord." These italics are only authorised by the Targum. The Septuagint has, elmа тê Kuрly, "I have said unto the Lord." So read other ancient versions, and many Hebrew manuscripts.

xx. 9. "Save, Lord: let the king hear us when we call." The Septuagint reads, Kúpie σŵσov тòv ẞaoiλéa, "O Lord, save the king."

xxii. 3. "But thou art holy, O thou that inhabitest the praises of Israel." The Septuagint reads, où dè èv

ἁγίῳ κατοικεῖς ὁ ἔπαινος τοῦ Ἰσραήλ, " thou dwellest in the sanctuary, O thou worship of Israel."

xxvii. 13. "I had fainted, unless I had believed." There is no authority for this ellipsis. The Septuagint has, πιστεύω τοῦ ἰδεῖν. So the Vulgate. The Syriac, ego autem credidi, "yet I trusted that I should see;" and so read three Hebrew manuscripts.

xxviii. 8. "The Lord is their strength." There is no antecedent to the pronoun. Many Hebrew manuscripts read, Jehovah is the strength of his people." See margin. The Septuagint has, TOû λaoû avтoû; and so the Vulgate.

xxix. 9. "The voice of the Lord maketh the hinds to calve, and discovereth the forests." The Syriac reads, "The voice of the Lord maketh the oaks to tremble;" which metaphorically agrees with the next clause. So Lowth and Secker.

xxxi. 9. It is generally admitted that the version of the Psalms contained in the Prayer-book, which follows the Vulgate, is more faulty than that of the Bible, which is more nearly assimilated to the Hebrew original. There are, however, some exceptions, of which this verse is an example. Instead of "my soul and my belly," which is the Bible version, that of the Prayer-book more suitably has "my soul and my body."

xxxiv. 5. "They looked unto him, and were lightened; and their faces were not ashamed." The Septuagint reads, προσέλθατε πρὸς αὐτὸν, καὶ φωτίσθητε, καὶ τὰ πρόσωπα νμŵν οỶ μǹ катaιoxνvon, " approach him, and be enlightened, and your faces shall not be ashamed."