Some other translations have been proposed, which ought not to be overlooked. "I have gotten a man (a man-child) from the Lord," Dawson; "I have acquired a god-like man-child," Geddes; "I have gotten the man, according to the word of Jehovah," Kennicott. The expressions are understood in a very different way by Vogel in his Notes upon the Annotations of Grotius. Because Adam is said to have begot a son in his own likeness," Gen. v. 3. n, bidhmutho,

66

בדמות יהוה he supposes that eth Jehovah signifies the same as

bidhmuth Jehovah, and that Moses meant to indicate that Cain was begotten while Adam remained in the first state in which he was created. But the answer is obvious. There is not a shadow of evidence of any analogy between these two phrases; and so far from Cain being begotten during the pristine state of our first parents, it is expressly stated, that Adam, after the fall and expulsion from Paradise, "knew Eve his wife, and she conceived, and bare Cain."

Some again take eth for a substantive, as Schulz, who renders the phrase "dono Jehovæ obtinui prolem masculam," because oil (in Heb. letters) signifies a gift: such likewise is the interpretation of Simon.* But the Arabic word to which appeal is made is not the same as the Hebrew, which it cannot therefore be supposed to illustrate; neither is there the least evidence that the latter is ever used in the Hebrew Bible in the sense of a gift, or the act of giving; nor, if such an instance could be found, would the interpretation resulting from it differ from that of those translators who understand eth as a preposition; for to describe offspring as the gift of God, is tantamount to saying, that it is from, with, by, or through Jehovah.

Of the various translations which have been hitherto reviewed, there is not one that can satisfy the cautious philologist. Those who render eth as a noun, rely upon mere conjecture, unsupported by even feasible grounds; and to those who construe it as a preposition, it may be objected that they offend against the Hebrew idiom; for, as we have seen, the proper phraseology for expressing the meaning generally intended by these versions is very different. I say generally intended, because some who have adhered to this method of rendering it, explain the phrase in reference to the Messiah, and such interpretation has been shown to be quite as probable as any other. Neither mode of translation, moreover, rests upon direct and positive evidence, equal to convince a cautious inquirer. It is not enough to shew that the words are separately used in the senses annexed to them; it must be shewn that they are so used in cases of similar construction. Is there, then, any example where eth, followed by Jehovah, is to be received as a noun? Is there any text, where, in a similar juxta-position, eth is to be construed as a preposition? Is there any instance of these two words being used to express "by, or through the favour of God?" None: none at least have been brought forward; and till some are produced, the negative may be safely taken for granted; and what stronger argument need we require against any rendering, than that it is opposed to the general idiom and construction? Nor even ifja solitary instance can be found, will it make much difference in the case,

Schulz Scholia in Vet. Test. in loc.; Simonis Lex. Heb. in voc.

as being only an exception to that general usage, to which we are bound by every sound principle to adhere, till some urgent reason is given for departing from it. But none can be alleged in the present instance, except upon the assumption that one or other of the translations which have been reviewed must be true; which cannot reasonably be affirmed, so long as there is another prima facie equally probable.

The

Concluding, therefore, as we justly may, that the versions hitherto considered cannot demand our assent, it remains to examine whether there is not another supported by more satisfactory reasons. confirmation of any particular interpretation of a passage overthrows, by necessary implication, every other. If the version about to be discussed can be proved to rest upon firm and unshaken grounds, all those above mentioned, by inevitable consequence, crumble into dust. We are therefore imperiously called upon to subject it to a careful and serious examination, as well by reason of the great importance attached to it, as of the eminent names by which it has been sanctioned, among whom may be numbered Schindler, Forster, Cocceius, Luther, Altingius, Pfeiffer, Helvicus, Schmidt, Hensel, Fagius, Pellican, Buddeus, Deylingius, Gill, Stackhouse, Edwards, Parkhurst, Faber. The version in defence of which this host of learned critics is arrayed is, "I have gotten a man (or rather the man), the Jehovah." But as no interpretation ought to be received on the sole authority of great names, the question recurs, whether it can be substantiated by the rules of expository criticism.-Into this discussion I propose to enter in my next communication.

I am your's, &c. &c.

G. H.

ΠΡΟΣΚΥΝΗΣΑΙ.

MR. EDITOR.-In the Christian Remembrancer for March and May, 1828, I find some learned remarks on the use of the term "poσkvνησαι, Matt. ii. 2. I am not disposed to interfere with the discussion on foot, between your two correspondents on this particular point, but am induced to think, that one at least of those learned writers might be pleased to read what has been published by Dr. Nares, of Oxford, on the peculiar use of the term "pooKVvEw by the Evangelists, as applied to our Saviour; being the substance of Three Sermons, preached before the University in the year 1816 or 1817. They are to be found in the same volume which contains the author's Discourses on the Three Creeds. To the best of my recollection, the ambiguity of the term is in no manner denied; but conclusions are drawn from the nature of the transactions and incidents recorded, so highly favourable to the doctrine of our Lord's divinity, as scarcely to admit of the low sense put upon the term by Unitarians, in those particular passages. Dr. N. has, at all events, considered every passage in the Gospels, in which the term is applied to our Saviour, as the object of the homage expressed by the word πроσкvvεw, leaving every body to form his own opinion upon the cases severally adduced.

I am, Sir, your's, &c.

RUBRICAL DIFFICULTY.

MR. EDITOR.-It is a point yet unsettled, and at the same time, I should think, of sufficient interest to elicit the research of some of your correspondents,-whether the ordinary service, or that appointed for the Holy day, should be read when a Sunday and Saint's day happen to coincide. By referring to the Almanack, I find this to be the case several times before Christmas; and in one instance, two stated festivals, namely, Advent Sunday and St. Andrew's Day, are in this predicament. Bishop Mant, in a Charge delivered in 1822, after stating the deficiency of the Rubric on this head, gives it as his opinion that the service for the Holy day should be used; except when it happens, as in the instance of Advent Sunday in the present year, that one of our Lord's festivals is so circumstanced. The arguments for this opinion are subjoined by the Bishop, in a note from Wheatley; and they appear to be satisfactory as to the choice of the Collect, Epistle, and Gospel. The Second Lesson frequently must be that of the Saint's day, as there is often a gap in the Calendar; but the First Lesson being generally from the Apocrypha, it is better, perhaps, to read the canonical chapter appointed for the Sunday, though the two services are thereby somewhat confused. But there is still a part of the Bishop's decision, with which I am not altogether satisfied. He thinks it clear, from other rubrics, that whichever service is adopted, only one Collect is to be read. Now it is true, that the Rubric speaks of Collect in the singular number, and that it directs it to be followed by a Second and Third Collect, both morning and evening. But there are still occasions when two First Collects, if I may so say, are appointed, as during Advent and Lent; so that I do not see why the Collect for the Sunday should not be added to that for the Saint's day, at Morning and Evening Prayer; the same being, of course, omitted at the altar, as in the cases mentioned above.

Being a young Clergyman, anxious to do all things decently and in order, and in strict conformity with the positive injunctions (when possible), and with the implied spirit of our excellent Liturgy, I am induced to submit the above remarks to your readers, in hopes that some of them will think it worth their while to investigate a question, which cannot be deemed unimportant.

Yours, &c.

QUERY?

MEDITATION AND EVENING PRAYER,

By Oliver Hatch, Esq. late Treasurer of the City of London National Schoo's, &c. ANOTHER day is closing; how has it been employed? does the reflection of thy thoughts, words, and works, speak peace and consolation to thy mind? or does thy conscience accuse thee of having made no progress in virtue? has thy heart been lifted up to God with sincerity and devotion? or hast thou forgotten the great obligations to Him who made thee? Think, devoutly think, that thy life is hastening to a close; think that the bed is an emblem of the grave; it should

remind thee of the land where all things are forgotten! before thou give thine eyes to sleep, and thine eye-lids to slumber, renew the actions of thy life, and examine with the strictest search, whatever thou hast thought, spoken, or done amiss, in the course of this day; and when thou hast done this with honest impartiality, approach with reverence the throne of mercy, and pour forth thy soul before Him who made thee, in the filial language of dependent love, or the more exalted ardour of grateful praise, and say-

EVENING PRAYER.

ALMIGHTY and everlasting God, my only support in this vale of misery, my supreme good, the joy of my heart; I humbly thank thee for all the mercies thou hast this day, and from time to time, bestowed upon me; I bless thee for my creation, preservation, and all the comforts and conveniences of this mortal life; but above all, I adore thy Divine Majesty, for the redemption of the world, by thy Son Jesus Christ, for the means of grace, and for the hope of glory: I bless thee, that while many are suddenly snatched off in the hardness and impenitence of their hearts, I am mercifully spared in this state of trial, that I might repent and be saved; may these thy mercies be so deeply impressed on my mind, as to bring forth in me the fruit of righteousness, to thy honour and glory.

Pardon, O God, the sins of my whole life, and especially those I have this day committed, in thought, word, or deed: these mercies I implore through the mediation of thy blessed Son Jesus Christ. Bless, I most humbly beseech thee, the whole race of man, and more especially bless the country to which I belong,-bless our sovereign lord the king, and all the royal family,-bestow the abundance of thy grace upon the clergy, that they may continue labouring to promote thy religion on the earth, remembering the solemn account they must one day render of the flock committed to their care: bless, O Lord, with thy choicest comforts, my relations and friends; give them grace to follow thy commandments in this life, that in the world to come they may have life everlasting. Have pity on all who are afflicted and distressed, and in due time deliver them according to thy great goodness; in particular, O Lord, I beseech thee to have mercy on all such as have forsaken thee; fetch them home, blessed Lord, to thy flock; "pardon and deliver them from all their sins, confirm and strengthen them in all goodness, and bring them to life everlasting."

Pour down thy blessings on all who have despitefully used me, and extinguish every spark of resentment in my breast; give me grace not only to forgive them, and all mine enemies, but a disposition to do them every kind office. These and all other thy blessings, I beg through the mediation of thy blessed Son.

And now, O Lord, I commit myself to thy protection; if it shall be thy will to take me hence before the dawning of another day, O take me to thyself; let my soul be presented without spot unto thee, for the sake and through the precious blood of thy dear Son Jesus Christ, in whose prevailing name, and perfect form of prayer, I conclude these my imperfect addresses, saying

Our Father, &c.

TITHE COMMUTATION BILL.

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