been justly punished, both by God and man, for his sins; i. e. for having “blasphemed God and the king, for taking God's name in vain, and for not performing to the Lord his oaths." The Hebrew student is referred to the original, compared with the English version, of the following texts: *ולא ובקומה .33 .Gen. xix לא יסור ומחקק .10 .Gen. xlix לא תחמד ועבדו ואמתו ושורו וחמרו וכל .17 .Exo.xx לא הביאתנו ותתן .14 .Numb. xvi לא תחמד ולקחת לך .25 .Deut. vii ואל ימת ויהי מתיו מספר .6 .Deut. xxxiii אל טל ואל ושדי תרומות .21 .Sam. i 2 אל תאסף ועם • .9 .Psalm, xxvi ולא ראיתי וזרעו .25 .Psalm, xxxvii אל תתן ותנומה .4 .Prov. vi ולא למדתי חכמה ודעת .3 .Prov. xxx לא אדע צאת ובא .7 .Kings, iii 1 אל תנקהו והורדת .9 .Kings, ii 1 and to the passage now elucidated, in every one of which, the Hebrew words, translated "neither—nor;" « not—nor;” "not-or;" are the same as in 1 Kings, ii. 9, where they are misrendered ( not-but. Q. E. D. • The Hebrew words, here underlined, justify the criticism above advanced: the dash ("), ranging with the tops of the letters, denotes the ellipsis. TEXTUARY AND RITUALIST, &c. JANUARY, 1835. INTRODUCTION. ALTHOUGH the title of this Publication (undertaken to alleviate sorrow, by mental occupation, and to "work while it is day,") will give, to the most cursory observer, some idea of its Objects; which are, First, to attempt to explain such difficulties, as may present themselves to the young and the unlearned readers of the English Bible; and to reconcile such discrepancies and apparent contradictions, as may be thought "stumblingblocks," in the road to Zion, of the "simple" and "wayfaring man ;" and, Secondly, to elucidate and defend, and thereby to endear to the sincerely-attached, and spiritually-enlightened, members of the English Church, that most excellent and all-but-divine "Form of sound words," the Book of Common Prayer; yet, it may be proper to state, that it is likewise the intention of the Editor, (availing himself of the learning and piety of others, as well as drawing from his own resources,) to present, to his readers, portions of these Sacred Volumes, in such a light, form, and shape, as may lead to the conviction, that, as the Bible is not only the best, the truest, and the most valuable, but the most instructive, inviting, and entertaining, book in the world; so the Liturgy, as the "Daughter and Epitome" of that blessed "Book of books," is well entitled to hold the second place in their affectionate and intelligent esteem; while uncorrupted by Neologian novelty, unweakened by NO. I. VOL. I. Erastian accommodation, or unperverted by modern Anamorphosis, miscalled Reform. While it is avowed, that this little work is principally intended for the instruction and edification of the above; still, as the satisfying of enquirers, the silencing of objectors, and the confutation of infidels, will occupy no small portion of its pages; the Biblical student, who feels it his duty to “search the Scriptures,” will not think this humble attempt beneath his notice, when he is informed, that sufficient of the sacred text, to justify the criticism, will be given, in the original tongues, in all cases where any important alteration of the received version is suggested, or a new translation is submitted, to those who alone are competent to decide on its merits. Biblical and Literary Anecdotes will be introduced, if duly authenticated; and pieces of Poetry and Music, both select and original, occasionally inserted; provided that their tendency be, to endear the Divine Volume to its possessors, and to fix its contents on the heart and memory. Other additions may be made, and objects embraced, according as the approved hints and suggestions of Correspondents may be offered; or as times, events, and circumstances, may require. When the work is complete, Indices both of texts illustrated, and of subjects discussed, &c., will be added, for the sake of reference. Answers will be given to Questions, and approved Communications inserted, if addressed "to the Editor of the Textuary and Ritualist," and sent (post paid,) to 73, St. Paul's Church-Yard, London; where also Biblical, Theological, Liturgical, and Educational, Works, intended for Review, may be sent, (carriage free,) and Advertisements forwarded. N. B. As the Editor cannot engage to return rejected Communications, Correspondents are requested to keep Copies of them. The Textuary. I. DAVID'S DYING CHARGE TO SOLOMON 1 KINGS, ch. ii. vv. 8, 9. "And, behold, thou hast* with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse, in the day when I went to Mahanaim; but he came down to meet me at Jordan, and I sware to him by the Lord, saying, I will not put thee to death with the sword. "9 Now therefore hold him not guiltless; for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood." The SENSE, in which this passage is taken, may be inferred from the marginal references. See the OxfordBible, 8vo. 1819. Exodus, xx. 7. "The LORD will not hold him guiltless," &c. Job, ix. 28. "Thou wilt not hold me innocent." Genesis, xlii. 38. "Then shall ye bring down my grey hairs with sorrow to the grave." Genesis, xliv. 29. "Ye shall bring down my grey hairs with sorrow to the grave." In all direct quotations of passages of Scripture, the words, printed in Italics, are so printed in the English Version. SHIMEI'S CURSING DAVID is related 2 Sam. xvi. 5-13: “5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei the son of Gera: he came forth, and cursed still as he came. " And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. "7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial : "8 The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man. “9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. “10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then Wherefore hast thou done so? 66 say, "11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him. "12 It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day. “ 13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust." |