ENGLISH VERSION. Ver. 11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. Ver. 14. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years. Ver. 20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. Chap. ii. 7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Ver. 8. And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. Ver. 9. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. Ver. 17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Ver. 18. And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. Ver. 20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. Ver. 24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Chap. iii. 10. And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. Ver. 15. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. TARGUM ONKELOS. And the Lord said, Let the earth cause to spring up the tender herb, whose seed may be sown; the fruit-tree producing fruit after its kind, whose seed is in itself upon the earth: and it was so. And the Lord said, Let there be lights in the expanse of heaven to distinguish between the day and the night; and let them be for signs, and for seasons, and for to measure by them days and years. And the Lord said, Let the waters produce the creeping thing endowed with the principle of life, and fowl that may fly over the earth upon the face of the expanse of heaven. And the Lord God created the man of the dust of the earth, and breathed into his nostrils the breath of life, and it became in the man a speaking spirit. And the Lord God had planted a garden in Eden from the beginning; and he placed there the man whom he had created. And the Lord God caused to spring up from the earth every tree that was desirable to be seen, or good for food, and the tree of life in the midst of the garden; and the tree of whose fruit they who eat are wise in discerning between good and evil. But the tree of whose fruit they who eat are wise in discerning between good and evil, thou shalt not eat of it; for in the day that thou shalt eat of it, thou shalt die the death. And the Lord God said, It is not fit that man should be by himself. I will make for him a support, to be, as it were, his counterpart. And Adam gave names to all cattle and fowl of the air, and to every beast of the field; but for the man he did not find a support, who was, as it were, his counterpart. For this cause a man shall leave the bedchamber of his father and of his mother, and shall adhere to his wife; and they shall be as one flesh. And he said, I heard in the garden the voice of thy word, and I was afraid, because I am naked; and I hid myself. And I will put enmity between thee and the woman, and between thy son and her son. He shall remember against thee what thou hast done to him from the beginning; and thou shalt be observant of him unto the end. troduced a few barbarisms; but this Targum on the Law, abounds with the most idle Jewish fables that can well be conceived; which, together with the barbarous and foreign words it contains, renders it of very little utility. Learned men are unanimous in the opinion, that it could not have been written before the seventh, or even the eighth century. Its general character may be learned from a very few specimens. TARGUM OF PSEUDO-JONATHAN. But the earth was confusion and emptiness, destitute of the sons of men, and bare of all cattle; and darkness was upon the face of the abyss. And the spirit of mercies from before the Lord breathed over the surface of the waters. And the Lord called the light Day, and made it that the inhabiters of the world might work therein; and the darkness he called Night, and made it that his creatures should rest therein. And there was evening, and there was morning: one day. ENGLISH VERSION. Ver. 7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was SO. Ver. 16. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. Ver. 26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Ver. 27. So God created man in his own image, in the image of God created he him; male and female created he them. Chap. ii. 18. And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. Ver. 25. And they were both naked, the man and his wife, and were not ashamed. THE JERUSALEM TARGUM.-This also paraphrases the five books of Moses, and derives its name from the dialect in which it is composed. It is by no means a connected paraphrase, sometimes omitting whole verses, or even chapters; at other times, explaining only a single word of a verse, of which it sometimes gives a two-fold interpretation; and at others, Hebrew words are inserted without any explanation whatever. In many ENGLISH VERSION. Gen. i. 1. In the beginning God created the heaven and the earth. Ver. 5. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. Chap. ii. 15. And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. Ver. 18. And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. Chap. iii. 9. And the Lord God called unto Adam, and said unto him, Where art thou? TARGUM OF PSEUDO-JONATHAN. And the Lord formed the firmament, which sustaineth him, with three fingers' breadth between the uttermost part of the heaven and the waters of the ocean; and he made a separation between the waters which are under the firmament, and the waters which are above in the tabernacle of the firmament: and it was so. And the Lord made the two great lights: and they were equal in their glory twenty and one years, subtracting from these six hundred and seventy parts of an hour. But after this, the moon brought a calumnious accusation against the sun, and she was made less: and he appointed the sun, which was the greater light, to rule in the day, and the moon, which was the lesser light, to rule in the night with the stars also. And the Lord said to the angels who ministered before him, who were created on the second day of the creation of the world: Let us make man in our image, in our likeness, and let them bear rule over the fishes of the sea, and over the fowl in the air of heaven, and over the cattle, and over all the earth, and over every creeping thing which creepeth upon the earth. And the Lord created man in his own likeness: in the image of the Lord created he him, with two hundred and forty-eight members, and three hundred and sixty-five sinews, and clothed him with a skin, and filled him with flesh and blood; male and female in their body created he them. And the Lord God said; It is not fit that man should sleep by himself: I will make for him a woman, who shall be a support to him, as his counterpart. And they were both of them wise, the man and his wife; but they did not tarry in their glory. respects it corresponds with the paraphrase of the Pseudo-Jonathan, whose legendary tales and rabbinical fictions are copiously interspersed throughout, though sometimes abridged and sometimes expanded. It cannot be referred to a date earlier than the seventh or eighth century; nor is anything known of the author. The following may serve as specimens: JERUSALEM TARGUM. In wisdom the Lord created the heaven and the earth. And evening was, and morning was, in the order of the work of creation, the first day. And the Lord took the man, and established him in the garden of Eden, and placed him there that he should be a cultivator of the law, and should keep it. I will make him a consort, proceeding forth, as it were from him. And the voice of the Lord God called unto Adam, and said unto him: Behold, the world which I have created is laid open before me: darkness and light are open before me, and how did thou expect the place, in the midst of which thou art, not to be discovered before me? Where is the commandment which I enjoined thee? ENGLISH VERSION. Ver. 15. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. TARGUM OF JONATHAN BEN UZZIEL.This is a paraphrase on the books of Joshua, Judges, Samuel, Kings, and on all the prophets except Daniel. The author is said to have been one of the most distinguished of Hillel's eighty disciples, and a colleague of Simon the Just, and he is represented as still living a short time before the birth of Christ. This Targum seems to have been the first in point of time, though some conceive it to have been preceded by that of Onkelos. It is, however, more likely that the Jews would commence their work of translating or paraphrasing with the prophetic writings, in ENGLISH VERSION. Isaiah liii. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? Ver. 2. For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. Ver. 3. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Ver. 4. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Ver. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Ver. 6. All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. Ver. 7. He was oppressed, and he was afflicted; yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. JERUSALEM TARGUM. And it shall be when the sons of the woman shall attend to the law and perform the precepts thereof, they shall prepare to wound thee on thy head and shall kill thee: but when the sons of the woman shall forsake the commandments of the law, and shall not perform the precepts thereof, thou shalt be in readiness and shalt bite them upon their heel, and shalt afflict them with sickness. Nevertheless there shall be a remedy for the sons of the woman; but for thee, O serpent, there shall not be a remedy: for they shall provide a medicine for one another in the heel, in the end of the heel of days, in the days of King Messiah. which they felt they had freer scope, than with the books of the law, where they thought themselves on more sacred ground, and tied by more stringent rules of interpretation. The style of this Targum is inferior to that of Onkelos. It is less pure, freer, and more paraphrastical. It also contains several Greek words. Its chief value lies in its making us acquainted with the mode in which the Jews, in and before the time of our Lord, interpreted the prophecies relating to the Messiah. For this reason, our specimen is taken from the fifty-third chapter of Isaiah. TARGUM OF JONATHAN BEN UZZIEL. Who hath believed this our report; and the strength of the arm of the power of the Lord, now to whom hath it been revealed? And the righteous one shall be magnified before him, lo, like suckers which flourish, and like a tree which casteth forth its roots along the streams of water, thus the holy one shall increase in the land which had need of him. His appearance will not be a common appearance, and his fear not the fear of an ordinary man; but his splendour will be holy splendour, so that every one who shall see him will contemplate him (or regard him with attention). Therefore he will be for contempt, and (or but) he will destroy the glory of all kings. They will be weak and afflicted; lo, like a man of sorrows and destined to sickness (or infirmities), and when the face of majesty (Shekinah) was withdrawn from us, we were despised and not regarded. Therefore on account of our sins will he supplicate, and our iniquities shall be pardoned for his sake, and we were regarded as bruised, smitten from before (by) the Lord and afflicted. And he will build the house of the sanctuary, which was profaned on account of our sins, was delivered up on account of our iniquities, and by his doctrines peace shall be increased on us, and when we shall obey his word, our sins shall be pardoned us. All we, like sheep, have been scattered, we have departed each one toward his way, and it pleased the Lord to pardon the sins of us all on his account. He prayed and was answered, and before he opened his mouth he was accepted. He will deliver up the strong of the nations like a lamb for a victim, and like a sheep which is dumb before its shearers, and in his presence there is none that speaketh a word. ENGLISH VERSION. Ver. 8. He was taken from prison and from judgment and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. INTEGRITY. INTEGRITY possesses a moral grandeur, compared with which external pomp is poor, and the pageantry of wealth insignificant. It stands alone in its unpurchasable greatness, endowed with a majesty before which "mean men bow themselves," and human parasites shrink into deserved contempt. It rejects price, it spurns bribery, it loathes timeserving, it scorns duplicity, and exults in the inheritance of a native power which grows stronger by action, and more independent by external assault. TARGUM OF JONATHAN BEN UZZIEL. From chastisement and retribution (or punishment) he will bring near our captivity, and the wonders which shall be done for us in his days, who is able to recount? for he will take away the dominion of the nations from the land of Israel; sins which my people were guilty of shall extend to (that is affect) them. its activities with a feeling half pleasant, half sad, and read beneath the surface this suggestive lesson,-Society exists by faith. The social compact could neither be entered into nor prolonged without the assumption of some principle greater than itself. Organized society, in which all the parts act together for the common good, rests upon faith in individual integrity; so that religion, which requires confidence in the Word of God as its grand motive power, asks nothing more than that which is actually necessary, and which is granted without gainsaying, to the harmonious working of the social apparatus. No Integrity comprehends the entire moral association could be called into existence withcharacter; but from the associations of society out belief in the integrity of individual men; it is popularly understood to have particular nor could its objects be carried into effect reference to uprightness, honesty, truthful-without the continuance of this belief. It is ness, in the mutual dealings of individuals, companies, and communities. It is, in fact, the moral foundation of secular society. And this, we may remark in passing, is a singular and significant fact, that even the mercantile and trade transactions of every-day life, really have a moral basis. The inferior commonplace thing is founded upon the superior. The interchange of the counter or the desk, presupposes a grand principle in humanity, which is older and nobler than barter or commerce. One could preach a pithy sermon from the shop-keeper's balances, and read a true and telling homily from the merchant's cheque-book. They are, in fact, emblems of ideas more venerable than Syrian merchandize, or the leagues of patriarchal chiefs. The busy world rushes to and fro between its field of labour and its bank, where it deposits the gold which hath cozed from its perspiring temples, and all the time pays involuntary homage to one of the chief characteristics of God's moral government. It is true there is not much virtue in involuntary worship; but, on the one hand, we have no wish to make the world worse than it is; and, on the other, a thoughtful spectator may recognise a fact well calculated to support an important argument, of which the actors may be entirely unconscious. This is precisely our position in relation to the money-making, moneyspending, money-losing world. We look upon tacitly assumed that men are what they profess; that they mean to act according to their engagements; and that it is their intention to discharge the duties which devolve upon them in their associated capacity. The laws under which they voluntarily place themselves, and which are necessary for the regulation of society, are but the external safeguards and exponents of this assumed virtue; and the penalty of these laws is provided, lest the absence of integrity should be discovered in individual cases. For its own safety, society finds it necessary to punish those of its members who have broken covenant; but still society goes on believing in the truthfulness of others, and will and must believe in it, until events shall prove that such faith was without foundation; otherwise, that is to say, the introduction of general mutual distrust, or social unbelief, would bring the fabric of communities to the dust, and place mankind under the heel of a blind and furious anarchy. How exceedingly important then is the virtue of personal integrity! Apart from its salutary influences on the mind, morals, and character of the individual of whom it can be predicated, its relative bearings are of such magnitude that no thoughtful and patriotic man can dispense with it. One weak link in the chain destroys the strength of the whole. One rebellious child mars the pleasure of a man exposes an association to failure and loving and virtuous family. One unprincipled presidents and princes of Darius, influenced by the detestable passion of jealousy, conspired the overthrow of the illustrious Daniel, his character shone brilliantly like a sun amidst violent storms. "Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.” Admirable summary of character! Monument of true fame which will last as long as the world! The case of Joseph in Egypt, and that of the three Hebrew captives in Babylon, in relation to the affair of Nebuchadnezzar's monster idol, are well known, and have been frequently presented with great propriety to the admiration and imitation of young men, who are surrounded with temptation and the allurements of hollow pomp. Who that has a soul capable of rising above the tinsel vanities of the passing hour can fail to admire the conduct of those noble-minded servants of God? But let it never be forgotten, that nothing but enlightened piety, supreme love to truth, and unwavering faith in the Lord, can raise men to such a mountain summit of moral grandeur ! No process of cold reasoning can elevate men to such a height. Infidel rationalism could as soon accomplish the resurrection of the dead. She has no Joseph, Hananiah, Mishael, and Azariah, in her list of worthies. The truth of the matter is simply this:-a warm heart is the basis of moral courage; love to God is the source of fidelity to truth; real religion is the spring of unyielding integrity. Nay, so conspicuously noble is this virtue, that men who are destitute of it admire it at a distance. It is far above them, yet they look up with compulsory reverence. They cannot help giving a donation to record its fame. But in reality this is a common case. The vicious portion of the world bears testimony every day to the worth of the graces of which it is destitute. Bad men admire goodness; hypocrites envy the possessors of real religion; and the slaves of vice wish themselves in the place of the virtuous. Our prisons and penal colonies are constantly bearing testimony to the inestimable value of truth and morality. And an able argument in proof of the authenticity and divinity of the Bible might be constructed exclusively from the recorded feelings, confessions, and sayings of its avowed enemies. In every human heart there is a witness-bearer for truth; and men feel the misery resulting from non-attention to its voice. Conscience seconds the appeals of the holy Scriptures, and experience confirms the utterances of both. There are some notable examples of integrity recorded in Scripture, the study of which cannot fail to have a happy effect on the mind of the student, if he be not entirely insensible to the morally sublime. When the REV. THOMAS SCOTT. Most of our readers are doubtless familiar with the appearance of six quarto volumes, which contain the valuable Commentaries on the Holy Scriptures, bearing the venerated name of Scott. Not a few have consulted them; and there are to be found those who owe to them the saving knowledge which they enjoy of the truth as it is in Jesus. It would be difficult to mention any work for which the public has contributed so large an aggregate of money. It is computed that from the time of its first publication in 1788 to the present, no less a sum than 250,000l. has been received by booksellers in this country and America for copies of the work. Bishop Wilson, of Calcutta, styles it the "comment of our age," and speaks of it in the highest praise, as 66 an |