upon his own ground, and show him that his objections are the objections of ignorance.

The principal abbreviations employed in this work are:

The names of other authors have generally been given in full.

A list of the abbreviations used by Pool in his "Synopsis" is subjoined :—

ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος.

Au. Ver.-2 And the earth was without form and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Boothroyd.-2 And the earth was desolate and waste, &c.

in this passage gives it the sense of brooding
over, fostering.-Gesen., hovered over.
Ver. 7.

Au. Ver.-Firmament.
Ged., Bay., Booth.-Expanse.

Gen. i. 14, 15, 17, that which is distended, expanded, (from 7), the expanse of heaven, i. e., the arch or vault, of heaven, which, as to mere sense, appears to rest on the earth, as a hollow hemisphere. The Hebrews seem to have considered it as transparent like a crystal or sapphire (Ezek. i. 22; Dan. xii. 3; Exod. xxiv. 10; Rev. iv. 6); hence different from the brazen and iron heaven of the Homeric mythology. Over this arch they Gesenius.- (for, of the segol form, supposed were the waters of heaven (Gen. as, hence accented Milel, i. e., on the i. 7; vii. 11; Ps. civ. 3; cxlviii. 4). penultima). Root in Chald., to be LXX. σтepéwμa. Vulgate, firmamentum. motionless, confounded, desolate. (Comp. Luther, Veste.

Bayly, Geddes.-Was yet a desolate place, &c.

empty. Syr. 2, idem, abbreviated from, 1. As substantive the state of being waste. emptiness, Gen. i. 2. Job xxvi. 7 ; a desert. solitude, Deut. xxxii. 10. Job vi. 18.

mi, m. subst. a waste, uninhabited place, wilderness, for (after the form 7p), Root, in Arabic, to be empty, waste, of a house. It is always combined with π, Gen. i. 2; Jer. iv. 23; Isa. xxxiv. 11.

And the Spirit of God, &c. Onkelos and the old Jewish interpreters take mas ventus Dei, i. e., ventus a Deo immissus; others as ventus vehemens; these interpretations are justly rejected by Rosenmüller, and the best modern critics.

Moved. The primary meaning of in the Arabic is mollis fuit; hence Rosenmüller |

Ver. 8-13.

8 καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα, οὐpavóv. kaì eidev ó Oeòs, öti kadóv. kai éyéveto ἑσπέρα, καὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα. 9 καὶ εἶπεν ὁ θεὸς, συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά· καὶ ἐγένετο οὕτως. καὶ συνήχθη Tò vồwρ Tò ÚTOKáτw Toû ovpavoû eis Tàs ovvaywyàs autŵv, kai wpoŋ ǹ Enpá. 10 καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν, γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας· καὶ εἶδεν ὁ θεὸς, ὅτι καλόν.

Au. Ver.-8 And God called the firmament Heaven. And the evening and the morning were the second day.

9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10 And God called the dry land Earth;

B

τὸν οὐρανὸν καὶ τὴν γῆν. 5 καὶ πᾶν χλωρὸν
ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς, καὶ
πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ
γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος
οὐκ ἦν ἐργάζεσθαι αὐτήν. 6 πηγὴ δὲ ἀνέ-
βαινεν ἐκ τῆς γῆς, καὶ ἐπότιζε πᾶν τὸ πρόσω
wлOV TÊS YŶS.

Au. Ver.-4 These are the generations of
the heavens and of the earth when they
were created, in the day that the LORD God
made the earth and the heavens.

and the gathering together of the waters ὅτε ἐγένετο. ᾗ ἡμέρᾳ ἐποίησε κύριος ὁ θεὸς
called he Seas : and God saw that it was good.
Ken.—The Divine approbation being ex-
pressed once, as to the parts of the creation
upon the first, fourth, fifth, and sixth days ;
not at all on the second day, and twice on the
third : there can scarce be doubt, but that here
is now some mistake. The regular order will
be restored, by admitting a transposition;
and by allowing-either, that the latter part
of verse 8 (and the evening and the morning
were the second day) originally closed the
10th verse-or, that the latter part of ver. 10
(and God saw that it was good) originally
belonged to ver. 8. And there (in ver. 8)
the words are found in the Greek version;
though they are also, in the present Greek
copies, at ver. 10; and probably, in one of
the two places, the Greek has been assimilated
to the corrupted Hebrew. See my General
Dissertation, page 35. The preceding ob-
servation is founded on a remark, inserted
by the late learned Archbishop Secker in the
margin of his Hebrew Bible.

CHAP. II. 2.

: nipy is inpsp

καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε.

Au. Ver.-2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

Ken.—2 And on the sixth day God ended his work which he had made, &c. Following the Samaritan text, with LXX, and Syriac versions. 1, which stands for six, might easily have been changed into 1, which de

notes seven.

5 And every plant of the field before it was in the earth, and every herb of the field before it grew for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6 But there went up a mist from [or, a mist which went up from, &c.] the earth, and watered the whole face of the ground.

Rosenmüller and Schumann.-4 These

are the generations of the heavens and of
the earth when they were created: In the
day that the Lord God made the heavens
and the earth,

5 No shrub of the field was yet in the
earth, and no herb of the field had yet
germinated.

nondum.

Au. V'er. And the gold of that land is good: there is bdellium and the onyx stone. Gesen. m. Gen. ii. 12: Numb. xi. 7. According to Symm. Theod. in Num., the

Others. And on the seventh day God had Vulgate in both passages, and Josephus, ended, &c.

Ver. 4-6.

Bdellium, Boolɣov, i e., an odoriferous rosin,
which is transparent and like wax, the
produce of a tree growing in Arabia, India,
and Media, perhaps the vine-palm (Borassus
flabelliformis, Linn) According to LXX.

Dr. Geddes.-Pearls.

Professor Lee supposes that either crys

by

tal or the beryl is here meant. See his יִצְמָה כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־ .Lexicon הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה :

Ver. 19, 20.

Au. Ver.-19 And out of the ground the

,LotD God formed every beast of the field פְּנֵי הָאֲדָמָה :

and every fowl of the air; and brought

TIT

ה' זעירא .4 .v

4 αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, them unto Adam to see what he would call

them: and whatsoever Adam called every | περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσε τὸ πρόσω
living creature, that was the name thereof.
ωπόν σου ; 7 οὐκ ἐὰν ὀρθῶς προσενέγκης,

20 And Adam gave names to all cattle, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον.
and to the fowl of the air, and to every πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ. καὶ σὺ ἄρξεις
beast of the field; but for Adam there was auroù.
not found an help meet for him.

Au. Ver.-6 And the LORD said unto

Rosen. And out of the ground the Lord Cain, Why art thou wroth? and why is thy God had formed, &c., &c. countenance fallen?

7 If thou doest well, shalt thou not be accepted? [or, have the excellency? Heb. xi. 4.] and if thou doest not well, sin lieth at the door. And unto thee [or, subject unto thee, ch. iii. 16.] shall be his desire, and thou shalt rule over him.

There are many versions of this passage, none of which are very satisfactory. The following three are quoted by Dr. Geddes :

1. That of the Septuagint.-If thou have rightly offered, yet have not rightly distinguished, hast thou not sinned? Be quiet, &c., &c.

2. That of the Vulgate, followed by the greater part of modern interpreters.-If thou do well, shalt thou not be accepted? but if thou do not well, shall not sin lie at

καὶ ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ the door? Yet the lust of it shall be under πονηρόν.

επικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου. Au. Ver.-17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake. St. Jerome read 7722, In opere tuo, Cursed is the ground in thy labour.-Ken.

R. 900, LXX., Symm.-T. Hæc lectio non plane repudianda, minime tamen necessaria est.-Schum.

CHAP. IV. 6, 7.

thee, and thou shalt be able to control it.

3. That of Le Clerc, &c., combined out of the two preceding. If thou behave well, shalt thou not retain thy dignity? but if thou behave ill, is not sin at the door? Be quiet, and he (thy brother) will be submissive to thee, and thou shalt have dominion over him.

Ged.-Doth not one if he have done well, look up, but look down if he have not done well? Hast thou sinned? be quiet! He (thy brother) is still subordinate to thee, and thou hast dominion over him.

Booth. Is there not, if thou doest well,

acceptance, and if not well, a sin-offering
lying at the door? Still to thee shall he be
in subjection, and thou shalt rule over him.

* Gesenius and Schumann, however, ren-
der en by desire, both here and in
chap. iii.

7. Rosen.-Nonne si recte feceris, elevatio faciei tuæ esset tibi? Si tibi bene esses conscius, non ita dejecto esses animo et vultu. Si vero male egeris, ante fores pec

cutumn jacet, he. statim se prodet, non celari לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ: וּ הֲלוֹא אִם־ -potest, vel etiam : prava concupiscentia in תִּיטִיב שְׁאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח

sidiatur tibi. Et ad te appetitus ejus, sc. pecasy ihawn NY Pat, sed tu dominaberis ei, tuum est illi : dominari, non sinere te ab eo vinci, i. e..

6 καὶ εἶπε κύριος ὁ θεὸς τῷ Κάϊν. ἵνα τί resistere ei debes. Peccatum tanquam