712, 3. "Egws Taldwv: sc. parandorum. Sic Topos Xpημάτwv Ερως παίδων πόρος χρημάτων vertit Valckenaer. in Phoen. 998. per ratio pecuniæ parandæ.' Paucis ante diebus tiro quidam Latinarum artium, et moribus simplex, nesciusque maleficii eundem sensum tribuit isti loco Horatianarum Satirarum i. 4. 27. Hic nuptarum insanit amoribus, hic puerorum.' Sed idem vitium intelligitur quod in Maroniana Ecloga, Formosum pastor Corydon ardebat Alexin :' id vitium, quod humanum genus populatur, et in sese est foedum, immundum, et cui per nostras leges nomen est ademtum. Ceterum, dum hæc ante oculos versantur, notare liceat Paleium toto errare cœlo videri, cum hujus criminis incusat Socratem. Vide Mitford, in Græcarum civitatium Historia, Socratis famæ bonique nominis acerrimum ac diligentissimum vindiceni. 715. Sic ad constructionem Phoen. 1187. TOUTO πаúσavтeg νοσοῦν.

718. v. Causam vide in Heracl. 239. Odyss. I. 269–271. Virg. En. i. 543.

720. Reiskio placet yas pro nas: sed, quo modo yãs in dialogum admittatur, non facile quis dixerit. Elmsleius censet Scholiastem his verbis sensum recte percepisse: els tò Taïdas ποιῆσαι πάνυ ἐσπούδακα καὶ πρόθυμός εἰμι. Et sane Scholiastes hunc sensum aliquatenus confirmare videtur, sic monendo: Ti δὲ κυρίως ὁ προωδευκώς. Sed certe φρούδος aliis locis fert notionem contrariam; evanidus, scilicet, et marcidus. Vide modo quam bene hæc notio præcedentibus congruat. Dixerat Medea, venenorum seu pharmacorum potentissima: Ourws pws σοι πρὸς Θεῶν τελεσφόρος Γένοιτο παίδων . . . Παύσω δέ σ ̓ ὄντ ̓ ἄπαιδα. Et in his mediis sic notavit rei difficultatem: Εὕρημα δ ̓ οὐκ οἶσθ ̓ οἷον εὕρηκας τόδε. Versa jam iu animo Egei respo sum: Πολλῶν ἕκατι τήνδε σοι δοῦναι χάριν, Γύναι, πρόθυμός εἰμι πρῶτα μὲν Θεῶν, ̓́Επειτα παίδων ὧν ἐπαγγέλλει γονάς. Sed quid mireris si quis filium gignat? Anne hoc est tale tugnua quale magicas incantationes veneficæ sagacissima poscat? Quid igitur hic mirum esse debet? Certe si Ægeus jam in annis ita provectus est, ut id vitæ spatium sit prægressus quo moris et naturæ est liberos procreare; si hanc rationem cur ipse miretur præbeat Egeus, hoc expectandum toret. Aud igitur: Els TOUTO yap in podos ciul näsly. Bene, si sic voluit: Senex sum, nec expectare mihi licet me geniturum filios. Id verbum, “ã5, sententiam quam foveo magnopere confirmat. Penitus sum ad id inefficax : quare? propter nimiam senectutem. Et sic Bothius,

quem citat Elmsleius: Ich bin ein Greis, yégwv eiuí. Si quid pro certo sit, hoc mihi pro certo est. Et, ne lectores morer, et tamen hunc sensum pondere majori sustineam, citabo duos tres

versus decimi octavi capitis libri Γενέσεως: Εἶπε δὲ (sc. ὁ Θεὸς), ̓Επαναστρέφων ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάρρα ἡ γυνή σου. ̓Αβραὰμ δὲ καὶ Σάρρα πρεσβύτεροι προβεβηκότες ἡμερῶν· ἐξέλιπε δὲ τῇ Σάβῥᾳ γίνεσθαι τὰ γυναικεῖα. Εγέλασε δὲ Σάῤῥα ἐν ἑαυτῇ, λέγουσα, Οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν· ὁ δὲ κύριός μου πρεσβύτερος. Scholiastes hic admodum difficilis est et incertus: si quid sit erratum in ejus verbis, pane suspicer illud προωδευκώς, quod jam protuli, eodem sensu eum usurpasse quo Lxx. verbum προβεβηκότες. Sed ad alia nos accingamus.

721. Elmsleius bene, ut opinor, edidit cum Porsono Οὕτω δ' ἔχει μοι. His de se dictis, extemplo sermonem convertit Ægeus ad res Medeæ: σοῦ μὲν ἐλθούσης χθόνα, &c. Reiskius vult Οὕτω δ' ἔχοι μ' (pro μοι) ἂν, ut sensus sit: ita haberent mihi omnia bene. Sed male conjecit; nec id raro contingit Reiskio, qui semper mutavit, nec saepe emendavit, adeo temerariâ manu antiquitatis reliquias subvertit. Hic pos elidit contra morem Tragicum, et ἔχοι pro ἔχοι καλῶς intellexit, quod nimis violenter agere videtur. Vera lectio procul dubio est Οὕτω δ' ἔχει μοι. Thus am I circumstanced.

723, 4. "Οτι gratia εμφάσεως omittitur. Sic omittitur et in vs. 355. Sed etiam majori gravitate; Προὐννέπω δέ σοι, Εἴ σ' ἡ ̓πιοῦσα λαμπὰς ὄψεται θεοῦ Καὶ παῖδας ἐντὸς τῆσδε τερμόνων χθονὸς, Θανεῖ. Statim hæc sequuntur, quæ regia sunt auctoritate referta, ac decretum præcedens confirmant: λέλεκται μῦθος ἀψευδής δε. S. Υ.

VULGAR RELIGIOUS OPINIONS BIBLI

CALLY INVESTIGATED.

1. The Hardening of Pharaoh's heart.

THIS circumstance, as represented in the common English Bibles, has often been an occasion of perplexing difficulty with the friends, and of malignant cavil with the adversaries, of Holy Scripture. The commenting observations of too many writers,1

As the following highly objectionable language of a late commentator, who has also cited Patrick's authority for his representations: “ It was his settled purpose that Pharaoh should be finally hardened, for the accomplishment of which he effectually provided, and in which he doubtless was perfectly righteous.”—Scott's Comment. on Exod. ix. 12. 5th ed.

it is to be regretted, have been alike revolting to both; and in every respect very far from "justifying the ways of God to mau." It would be well to remember, as positions established by the universal testimony of Revelation, therefore as suitable rules for the unvarying interpretation of Scripture, that nothing but good can come from the Creator, and that all evil is from the creature.1

In the present brief consideration of this subject, it may be inquired, what was the character, as well as occasion, of this "hardness of heart?"-It must be distinctly understood, that as nothing whatever is said of the eternal state of Pharaoh, so we are perfectly unwarranted in pronouncing any judgment on this particular. Does not the Bible exhibit him more in his official, public, regal character, than in his moral and religious condition?

The original terms, applied by the historian to this subject, are worthy of attention. The radical idea of p is said to be that of constringing or binding fast, and is therefore opposed to yielding or relaxing in any degree. P denotes what is stiff, resolute, stubborn: and 7 to be heavy, dull, stupid. All these were exceedingly appropriate to express the high and haughty spirit of that eastern despot-of that Egyptian tyrant, whose very name has become identified with the most obdurate ambition. Nor must it be forgotten, that when the above words are used of the divine conduct towards Pharaoh, they are uniformly to be found in the (Hiphil conjugation or) Causal form of the verb; which is well known to import the occasion or permission of any thing being done.3

A critical examination of the different passages in Exodus would render the whole narrative more consistent and credible, than what has sometimes been conveyed by authorised translations and expositions. The words 25 pm in ch. vii. 13.

These positions are most judiciously and beautifully established in the writings of that late profound moral philosopher and eminent divine, Dr. Edward Williams. See particularly his admirable Essay on Equity, &c. 2d ed.

2 There are some exceedingly interesting and illustrative observations on this subject in the Commentary on the Holy Scriptures, by the Rev. Dr. Adam Clarke.

3 See the Critical notes of Geddes and Boothroyd-the Prelim. Essays of Macknight-Ewing's Greek Grammar, prefixed to his (Greek) Scripture Lexicon, &c. &c.

2

and

should evidently be read the same1 as in ch. vii. 22., viii. 19., ix. 7. "Yet (or but) was the heart of Pharaoh hardened." The 15th and 16th verses of ch. ix. have been more correctly rendered, than by our common version: "Even now I could stretch out mine hand, and smite thee and thy people with pestilence, so that thou shouldest be cut off from the earth. But I have expressly reserved thee for this purpose, that I may shew thee my power, and that my name may be declared throughout all the earth."-That Pharaoh's obduracy was chargeable upon himself exclusively, is manifest from every part of the historyplainly originating in a continued disregard of the divine visitations; nor could the conduct of the Almighty be implicated, for all these operations of His power might, and ought to, have been contemplated for purposes of conviction and obedience.

The Apostle's application of this circumstance, Rom. ix., should not be omitted in the present brief suggestions; whose language in v. 18. has been thus paraphrastically read:4" And from the destruction of Pharaoh and the Egyptians, it appears, that whom he will he hardeneth, by enduring their wickedness with much long-suffering.” v. 22,

2. The excellent of the earth.

Psalm 16. v. 3., as read in the "Authorised Version," is the well-known source of this common and hackneyed expression in the religious world. But it is more than questionable, whether such an interpretation be authorised by a faithful regard to the context, and the literal meaning of the writer's own words; not to mention that the appearance of so many Italic additions is at least very suspicious, if not an intermeddling with the divine authority. Deut. xii. 32., Rev. xxii. 18, 19.

Thus observes Mr. Horne, in his valuable suggestions for removing the alleged contradictions in Scripture, as noticed in the Appendix to vol. p. 619. of his Introduction, &c.

i.

2 In the Sept. which has been followed by Geddes, adopted by Boothroyd, and approved by Horne.

3 May not the in the beginning of v. 9. ch. ix. and x. 20, 27. &c. be translated "thus or so:"-intimating that the Divine agency was no more concerned in hardening Pharaoh's heart, except as "the plagues" might become its innocent occasion; for they lamentably failed in producing the reformation that was desired? See some intelligent remarks on this difficult subject, in an Exposition of Rom. ix. 6—24. by the Rev, George Payne, A. M. a pamphlet; 1816.

By Dr. Macknight, in his Apostol. Epistles, i. p. $22. ed. of 1820.

This may well be styled a golden' Psalm, and deserves to be impressed' in unfading characters, as exhibiting the most valuable portion, even of him whose delight and happiness are in God. The first five verses may be thus read:—

1. Preserve me, O God, for I have trusted in Thee. 2. I have said to Jehovah, Thou art my Lord:2 My goodness is nothing more than in Thee.3

3. As for the idols which are in the land

They, even the illustrious ones,—all delighting in them4. Multiplied shall be their distresses-backwards they hasten!

I will never pour out their libations of blood;

Nor even bear their names upon my lips.

5. Jehovah is the portion of mine inheritance and my cup: Thou shalt enlarge+ my lot!

Thus the sacred penman expresses his cordial satisfaction in the Almighty-then continues the same strain of elevated devotion-and concludes his "golden" song with brightening anticipations of "glory, honor, and immortality."

3. God save the King!

This celebrated phrase occurs in the following Scripture passages: 1 Sam. x. 24.2 Sam xvi. 16. 2 Kings xi. 12. and 2 Chron. xxiii. 11: as rendered in our common translation; and this use of is said to have 'originated our peculiar exclamation of loyalty.. Peculiar it may indeed be termed for by what other people has the Divine name been thus introduced and profaned? Besides, where is the necessity for it, since it has no foundation in the sacred original, and the sentiment can be fully expressed without any approach towards violating this precept of the Decalogue? The Hebrew words of the above texts

are

, which are correctly read, in Greek, Zýrw ó Baoiλsùs, 6 in Latin, Vivat rex, in French, by the familiar phrase, Vive le

So is

rendered as gold marked with a stamp, &c. Parkhurst's Heb. Lex. p. 361.

2 All the ancients, except Chal., have this reading.

The reading of the Versions is preferable: "No good do I expect, but from Thee.”—Boothroyd's Bib. Heb. ii. p. 59.

4 Or rather "support," according to Kennicott-but see Schultens quoted by Parkhurst, Heb. Lex. p. 280.

5 By the writer of Acclamation in Encyclop. Metropol. Part 1.

6 This is rendered Ewlov Afx in a Greek translation of our national Anthem, which appeared in the Class. Journal, xviii. 255.