The Sun.
London, England, 1839-02-02 00:00:00

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No. 14,480.

to, let us build us a city, and a tower, whose top may reach Unto
heaven.

New Translation.—Hebrew.—And they said, come, let us build
a city and tower. with his top Like unto heaven.
Note.—" Therefore the tower, with his top or domelike heaven,
can have no other application than to the figure of the heaven,
with the heavenly bodies, the idols which they worshipped the
primary one, as observed, being the sun, i.e. an image representing
the sun : the sacred writer uses the masculine pronoun rosho, his
head. Thus were their subordinate idols, fancied figures, the
signs of the Zodiac, the continuation of the antediluvian idolatry,
which represented the different seasons, and which by being placed
in their temples at length were worshipped."
Authorised translation.—Gen. xix. 26. " But his wife looked
back from behind him, and she became a pillar of salt."
"We will not question the metamorphosis of Lot's wife, or
whether she were transformed into a Real statue of salt." .

" The tower of Babel whose top was to reach to heaven,' and
' the confusion of tongues ;' the sacrifice of Isaac and Jeptha's
daughter ; the true age of Christ at the crucifixion."—Enquiries
into Vulgar and Common Errors.
The works of Sir Thomas Brown, Knight, M.D., of Norwich,
1686.

Hebrew.—" But his wife looked after his posterity, and she be-
came a memorial of destruction." _ _

Genesis, xxi. 17. " And the angel of God called to Hagar out of
heaven." According to the authorised verson, it seems as though
an angel, an immortal being, called to Hagar from the sky, " while
she was lost in the wilderness ;" this is the generally received
opinion. I shall frequently have occasion to remind the reader,
that the word Melake, rendered Angel, literally means an earthly
messenger.
" Through their several Angels, or Apostolical Ministers, they
are commanded to repent and reform, not by discontinuing the
Unity of the Church, but for the express purpose that the Unity
and identity of the body might be preservei." .
" This charge is given to the Angel or Superintending Minister,
who is duly invested with authority, for the Government of the
Church," p. 273.
Reformation to be effected without prejudice to the Unity of the
Church.—Church Union.—See The Sun, January 17th.

Jerome's version.—Exodus xii. 29.—And it cime to pass that
at midnight, the Lord smote all the first-born in the land of Egypt,
from the first-born of Pharaoh that sat on his throne, unto the
first-born of the captive that was in the dungeon, and all the first-
born of cattle.

Hebrew.—" Now, it was at midnight, that Jehovah smote every
firstling in the land of Egypt, from the firstling of Pharaoh, who
sat upon his throne, to the firstling of the captive, that was in the
house of the dungeon."
Exodus, xiv. 21.—And Moses stretched. out his hand over the
sea; and the Lord caused the sea to go back by a strong east-wind
all that night."
New Translation.—" Then Moses stretched forth his hand to-
ward the sea; and Jehovah caused the sea to return by a strong
wind eastward."
Note.—" An east-wind would necessarily drive the waters of the
ocean through the Straits of Babelmandel into the Red Sea, and
thus raise the waters higher than usual, which would have prevented
the sea from being dry land, as stated in the common version.
And thus, we are told, that The translation of the Septuagint
speaks for itself in the most philosophical manner.' It is certainly
said in the Septuagint sv xyEtcx y 07%,,; Bialw by a strong
south wind."

Pictorial Bible.—Judges c. ze. v. 4.—" And Samson went and
caught three hundred foxes, and took fire-brands, and turned tail
to tail, and put a firs-brand in the midst between two tails."
New Translation.—The word Shougnaalim, which is rendered
Foxes, comes from the root shagnal, which means the Hollow of
the Hand. From which it appears, that the word Shougnaalim
means handfuls, or armfuls, of anything to which it is applied;
and, in this passage, it is applied to the sheaves of cern evidently ;
that he took Three Hundred Handfuls, or Armfuls, of the Sheaves
of Corn, and Turned them Tail to Tail, and put Fire-brands in the
midst between the Tails."—Extracts, see Galway Independent,
April 28, 1837,,
Joshua, c. x. 4 f'l3.—" Sun stand thou still upon Gibeon, and
the moon in the valley of Ajalon."
Hebrew.—" When Joshua commanded before the sight of Israel,
the sun setting on Gibeon, and the moon was in the valley of
Ajalon."
See Classical Journal, No. 60 ; also Liverpool Advertiser, Dur-
ham Chronicle, and Norwich Mercury, 1835.
Note.—" One thing is most singular in the order of the Divine
Providence respecting the idolaters of Canaan. While their lights
were burning in their temples as symbols of the Sunlight and
Moonlight, and while the worship of the light of the two orbs, the
sun and moon, was celebrating, that pagan abomination was totally
destroyed."
Pictorial Bible, according to the authorised Text. 1 Kings, c.
xvii. v. 4.—" Thu• it shall be, thou (Elijah) shalt drink of the
brook, and I have commanded the ravens to feed thee there."
Hebrew.—New Translation, Part. V.—" Thus it shall be, thou
(Elijah) shall drink of the brook, and I have commanded the Ara-
bians to supply thee there."
V. 6.—" fhere the Arabians brought for him bread and flesh in
the morning," &c.
Job, c. i. v. 6.—The Bishop of London begins his note by ob-
serving, " This is a bold variation from the generally admitted sense
of the Hebrew paraphrase ; but I am convinced after the most
mature consideration, that the conception of the passage is no less
just, than it is original. It certainly is defensible upon the strongest
ground."
" It is a bold variation, and I am (new translator) constrained to
observe, that the conception of the passage is neither Just, nor Ori-
ginal, and that it is not Defensible. ' _ _

Job ixxix. 19.—" Hast thou given the horse strength ? Hast
thou clothed his neck with thunder ?" In this verse we have ono
of the finest similies I have ever met with in any author, ancient
or modern ; the greatest beauties in Homer, Virgil, or Milton, are
as far below it as to propriety of application, or elegance of expression,
as the Supreme Speaker is above the person addressed. The
Bishop of London is willing to admit that Rangmaah means " the

thunder," but he says, " is not this one of those noble and sublime
expressions, of which one dares not question the meaning ? other-
wise, it may be asked, how can a can a neck be clothed with thun-
der ?" That the passage is " noble and sublime" must be allowed ;
but we cannot suppose that the Sacred Scriptures, which God has
given for a rule of life, are given in such " noble and sublime" lan-
guage, that we are not to question, or endeavour to understand
their meaning ; what idea can we form of the " noble and sublime,"
if its meaning be unintelligible ? That which cannot be understood
can neither be noble nor sublime. Now, as the lightning precedes,
and by its swiftness and power is the cause of the thunder, which it
necessarily draws with it, so the swiftness and power of the horse
is in this striking metaphor compared to the lightning, for the
swiftness and power with which he rushes into the battle, described
in this chapter, dragging after him the iron war-chariots, with
which they fought in those days, the noise of which is in this pas-
sage compared to the thunder."—P. 212.—The Classical Journal,
No. 5.
Jerome's Version.-2 Kings, c. v., v. 18.—" In this thing the
Lord pardon thy servant, that when my master cometh into the
house of Rimmon to worship there, and he leanetht on my hands,
and I do bow myself in the house of Rimmon ; when I bow down
myself in the house of Ilimmon, the Lord pardon thy servant in this
Hebrew.— " Since I myself, worshipped
in the house of Rimmon, will Jehovah, I pray thee, pardon thy ser-
vant in this thing."
" The Right Rev. the Bishop of St. David's having circulated
Reasons why a New Translation of the Bible should not be pub-
lished,' &c. I wish to communicate to the public, through the me-
dium of your Journal, a few observations in reply." " But, he
(Naaman) entreats (says his Lordship), that his apparent idolatry in
his attendance on his master in the temple of Rimmon might be
pardoned. And how does he propose to reconcile his wish to per.
form apparent idolatry, with his being afraid even of the appearance
of it in his future attendance on his master. But in truth, there is
not one word in the original to countenance that sense.

. . . . .
" It is truth only which can make a• nation invulnerable, and
raise it to the highest degree of excellence—the blaze of divine
truth, which is contained in the real Ark of God, the hallowed
oracles, which break forth over the dark mountains of error, bi-
gotry and superstition,—and men will be enabled to drink the
pure waters as they flow from the fountain of eternal truth."—
P. 226. The Classical Journal, No. 26.
2 Kings, c v., v. lil.—Read the words in the preter-tense : when
my master went into the house of Rimmon ; the sense appears to
be a pardon craved for sin past, not afterwards to be committed.—
Civil and Ecclesiastical Rites used by the Ancient Hebrews. De-
dicated to the Earl of Pembroke, Chancellor of the University of
Oxford. By Thomas Godwin, 8.D., 1634.
A Letter to Mr. Bellamy, by Samuel Lee, M.A., of Queen's
College, and Professor of Arabic in the University of Cambridge,
la2l.
" Your Anti-Deist, a work perfectly of a piece with the New
Translation." . . • " I give it conscientiously, I
have not been able to discover anything like merit in your transla-
tion." Advertisement—" The author takes this opportunity of
making his grateful acknowledgments to the Syndics of the Univer-
sity Press, for their liberality in taking upon themselves the expense
of " tins these sheets."—Extracts.
>. ri;Belbitity's Reply to S. Lee, M. A., Professor of Arabic in
' de..,,,,0f Cambridge, 1821.
• ..,-. ItaY, 4-The only writers, who in this day have rejected these
helps.(tlin sister dialects, Arabic, Syriac, and Coptic) towards as-
certaining the meaning of the Hebrew Text, are the author of the 1
4 Remarks' (the Regius Professor of Oriental Languages at (ox-
ford) above mentioned, and myself.' It is certainly much to the
credit of the author of the ' Remarks' that he rejects those lame 1
4 helps,' the sifter dialects." . • • •
" But you have entirely passed over the vast destruction of the
infant childrenin Egypt, as recorded in the common version. I have
shown, so as not to admit of a contradiction, in truth, that no such
destruction was ever executed on the first-born, but on the ' bekor,
the firstling ofthe animal in their tabernacles, which was the object
of their idolatrous worship." . . . " Here I shall
close my remarks concerning the speaking of the ass, by observing,
that though you have given the reader to understand that the ass li-
terally spoke
, the obvious sense in which Maimonides understood the
matter was, that the messenger spake, and not the ass. Really, it is
time you should
more on get rid of such childish notions. To say any thing
youe.absurd conclusions, would be a total waste of time.
Depend upon it that, whatever they may now do, asses never spoke
in the days of Balaam."—Extracts.
The Critical. Examination, refuting the statements of Mr.
Whitaker.
" The reader will, by attending to the answers I have given to
the remarks in his book and in his Appendix, form a proper judg-
ment of this gentleman's great opinion of his abilities in Hebrew,
when he finds that the Third person singular of the verb is made
the plural--,the Third person singular preter of the verb is
made the Participle active—the adverb instead of the verb—fho
common plural They instead of Them—pronouns where they are
not in the original—errors in conjugations sanctioned—the Mascu-
line rendered Neuter—palpable errors, which sanction the remarks
of Deists, countenanced—obscenities attempted to be confirmed,
which are not in the pure word of God—absurdities admitted—the
characters of the holy men of God represented as immoral and
wicked."

. .
•
. .
. .
" Luke xvi. 9. And I say unto you, make to. yourselves friends
of the mammon of unrighteousness ; that when ye fail, they mag re-
ceive you into everlasting habitations. Such a command certainly
could not be given by our Saviour. This verse remains in the state
it was in when first translated out of the native language of Judea,

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