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" A son honoureth his futher, and a servant ills

MASTER : (178) If then I be a father, where is mine honour? And if I be A Master, where is my fear*? Saith The LORD OF Hosts, unto you priests that

despise my me." Here b'3178, or (as more correctly written in forty-eight MSS. of Kennicott's collection) O'378, is appropriated to the Lord of Hosts, not “ to insinuate a plurality of per“ sons in the Unity of the Divine Essence,

by the anomalous construction of this plural appellative with the singular pronoun '38,

I,” as “ imagined" by the B.C. Feb. p. 140—but, as used elliptically for D"7877-278, “ Master of the masters,” in the splendid enumeration of the divine titles, Deut. x. 17, there rendered by the Septuagint Kupsos Twv Kupwr, and applied primarily to the FAN THER, 1 Tim. vi. 15, and to the Sox, Rev. xix. 16, with some variation.

In the other case, referred to by the B.C. Isa. xix. 4.

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“ And the Egyptians will I give over into the hand of

"a cruel master; “ And a fierce king shall rule over them, saith Tue

« REGENT LORD OF Hosts."

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The syntax of this passage does not appear to be understood by the B. C. Supposing that the singular adjective Tep,“ harsh, or “ cruel,” should be joined in the order of construction, not with the plural, d'178, “ masters,” but with the singular, 7", “ hand:" as thus, “ The Egyptians I will give over unto the harsh authority of masters." But all the ancient versions, without exception,

and indeed_seem ; אדנים with קשה connect

" ,רבין קשי which interprets the phrase by

to have read plurally, divp, by rendering “ cruel masters," all except the Chaldee Par.

“ a “ cruel master," or “ cruel lord,according to our established translation, which is unquestionably the true rendering: for it is clear from the context, that a single master is meant, namely, that, “ fierce king" that follows; who, we learn shortly after, ver. 19, was to be Nebuchadnezzar, king of Assyria, or Babylon ; expressly predicted by name, in the subsequent and more circumstantial prophecy of Jeremiah, xlvi. 2, against Pharaoh-Hophra, king of Egypt, who was actually subdued by Nebuchadnezzar, and de

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spoiled spoiled of great part of his dominions, 2 Kings xxiv. 7.

There may, perhaps, be a peculiar fitness in applying the plural, 0'278, to this “ fierce

king,” and mighty conqueror, as containing a tacit reference to the pompous and arrogant titles of the great Egyptian conqueror, Sesostris ; thus recorded by Diodorus Siculus, 1. i.-—“ Sesoosis, King of kings, " and Lord of lords, subdued this country “ by his arms."--Indeed, many curious allusions in Holy Writ, pass unobserved for want of sufficiently attending to parallel passages of profane history.

That in the frequent application of the word '978 to single persons, the final Jod is not characteristic of the plural number, but rather paragogic, or redundant, like other servile letters, may

further
appear

from the

, , gimen, as connected with 7717", the most sacred name of God. Thus in Exod. xxiii. 17, the phrase is, 71779 177877, “ THE REGENT LORD,” where the prefixed article 17 is emphatic; but usually, as in Gen. xv. 2,

and

-in re ,אדני and ,אדון indiscriminate use of

and Deut. iii. 24, 7979 1978, where surely the paragogic’is connected with the singular

noun.

And perhaps in every case, where '378 seems to be taken absolutely, applied to a single person, it is in reality in regimen, involving the considerationļof some epithet, understood. And such was the sense of all the ancient versions of Ps. ii. 4, which render 1978, Adoni, absolutely, TнE “ Lord,” or “ REGENT," applied by the Chaldee paraphrast to "4 X192, (mimrah da Iahoh,) the ORACLE OF THE “ Lord;" where it is plainly contrasted (as denoting 6 THE MESSIAH") with 77177', IAHOH, “ THE LORD,” ver. 2; and (as denoting 7a, Bar, The Son (or God"]) with 71779 98, “ THE LORD SUPREME," ver. 10, 11. And in Joshua, v. 14, when « THE CAPTAIN OF THE LORD's host, appeared as a man (of war] (wx) standing over against him, with a drawn sword in his hand-Joshua addressed him by the title of »77X, which the Septuagint well render (Apoποτα),

), Master, what dost thou enjoin to thy servant ?" — And that this was the

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same

same God who appeared unto Moses in the burning bush, appears from the sameness of the injunction, “ Loose thy shoe from off thy foot, for the place whereon thou standest is holy." Compare Exod. iii. 5.

In the New Testament, the FATHER ALMIGHTY seems to be peculiarly denoted by the absolute term 'O @E0£, The God, or THE DEITY; and the Son by ó Kupres, intimating THE REGENT LORD: thus, 1 Cor. viii. 6, To us there is but One God, “ THE FATHER, of whom are all things, and we in Him: and ONE LORD, Jesus “ CHRIST, by whom are all things, and we

by Him." And this title of Christ is plainly in apposition to another, ó Meritas, THE MEDIATOR; as in 1 Tim. ii.5. - There “ is ONE God, and one MEDIATOR between God and man, the man CHRIST “ Jesus.” This title, which is peculiar to Paul, shows how profoundly conversant he was in Rabbinical literature, and in the Hebrew Scriptures : for the ancient book of Ikkarim, as we have seen, entitled THE MESSIANI, (,)“ A MEDIATORIAL “God," as he was described by Philo, in

the

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