Jer. iv. 1, 2. “If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.” This as it stands is hopelessly obscure. The passage is an emphatic announcement of the blessings that would come to the nations from the penitent return of Israel to its faithful allegiance. If Israel will return, will put away all its abominations, and no longer swearing by idols, as if they were the highest objects of reverence, should make in truth and uprightness their appeals to Jehovah, then the nations would share in the blessedness of the kingdom. “If thou wilt return, O Israel, saith the Lord, wilt return unto me, and if thou wilt put away thine abominations out of my sight, and wilt not go astray, and wilt swear, ‘The Lord liveth’ in truth, in judgment, and in righteousness, then the nations shall bless themselves in him,” &c. Ezek. x. 14. “And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.” This conveys a wrong impression. The prophet is describing, not as he is here represented, the four faces of all the cherubim, but one face only of each. The Bishops’ Bible gives the true sense by rendering, “Every one of them had four faces, so that the face of the first was the face of a cherub, and the face of the second was the face of a man, and of the third the face of a lion, and of the fourth the face of an eagle.” Ezek. xxii. 15, 16. “And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the Lord.” The dark phrase, “thou shalt take thine inheritance in thyself,” is commonly explained to mean, that whereas aforetime they were God’s inheritance, they shall now be left to find their inheritance by themselves. A more lucid and more suitable meaning is given to the words by the rendering adopted by most modern commentators, “thou shalt be profaned through thyself in the sight of the nations.” Dan. iii. 25. “Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.” It is clearly misleading to attribute to Nebuchadnezzar any such exalted conception as that which we attach to the phrase, “the Son of God,” and so to render the clause misrepresents the original. The correct translation is “one like to a son of the gods.” A similar error occurs in vii. 13, where “one like the Son of man,” should be “one like a son of man.”