66 the foregoing citation, who represents Moses as MeσITY," Mediator," and Aathing, “ArΜεσιτης, AlatyTMns,“ "bitrator," when he interceded for the Israelites with GOD. De Vita Mosis, lib. iii. 524. And these observations lead us p. 524. may to the true derivation of 7, from 117," to 66 : judge, or arbitrate," as assigned by Mercer, in his valuable enlarged edition of Pagninus's Hebrew Lexicon, colon. 1614, and judiciously adopted by Parkhurst of which, it is the first person future," I will judge." For so THE SON OF GOD is described, Gen. vi. 3, “My Spirit shall not always (17) JUDGE હૃદ "I 66 " (or arbitrate) among men :" i. e. "I will "withdraw my presence, or residence, from "them," as understood by the Septuagint, 8 μη καταμείνη το πνεύμα με εν τοις ανθρωποις τέτοις, εις τον αιώνα, My Spirit shall not re"main among these men for ever.' The best commentary, perhaps, on which is furnished by the mythological Ovid, describing the crimes of the Antediluvians, which induced the goddess of justice, Astræa, to take her flight at last from earth, where she had before resided among men, during the Golden Age. Vivitur ex rapto, non hospes ab hospite tutus, "Non socer a genero, fratrum quoque gratia non est; "Victa jacet Pietas: et virgo, cæde madentes, "Ultima cœlestum, terras ASTREA reliquit." Met. L And Paul, 2 Tim. iv. 8, evidently contrasts • Kupios, "THE LORD," with o dixaos KgITNS, δικαιος Κριτης, "the righteous judge;" as Abraham had done before, Gen. xviii. 22-25. So intimately connected together are the Scriptures of the OLD and NEW TESTAMENT, which, the more carefully and critically they are compared, the more light they will mutually reflect on each other; both being dictated by one and the same SPIRIT, even where they appear to vary in the letter. VII. 778 798 778. Eyw eiμi ô Qv. I AM WHO AM.-This mysterious title of the LORD, the GOD OF ISRAEL, Exod. iii. 14, seems to be a paraphrase of his ancient title, , IAH. The grammatical construction is, "I AM [HE] WHO AM," the pronoun, 66 He," or, The same," Ps. cii. 25, being understood before, ," who ;" as exTN, pressed Levit. x. 3, and in many other paşsages. And though the form of the verb П be future, ero, yet, in all languages, the the future frequently denotes the indefinite present tense: "Thou shalt not steal," is equivalent to "steal not," neither now, nor at any time and the Septuagint version has decided the point, by rendering the title, Eyw ei è Qv, the participle, Qi, being clearly indefinite. Compare John i. 18, and iii. 13, and ix. 25. This title, 78, is evidently referred to in that noble Psalm, descriptive of the general judgment, 1. 21: "These (crimes) thou didst commit : and [because] I "kept silence, "Thou didst imagine, that EHIEH was like thyself" As formerly noticed by the sagacity of Aben Ezra. "For, taking N, as the verb sub"stantive, [with all the versions,] it is impossible to reduce this passage to any re 66 66 gular construction; but taking it as the "name of God, the construction and sense. "are clear" "that name, by which the "GOD of Israel was pleased to describe "himself to his people, when he first called "them by his servant Moses; and which is "here repeated with peculiar propriety, where "He then entered into a personal expostu"lation P 4 "lation with them about their infringements "of his commands," as well remarked by the B. C. April, p. 352. And our BLESSED LORD assumed this title to himself, in a conference with the unbelieving Jews, by a most solemn asseveration, John viii. 58, "Verily, verily, I say "unto you, before Abraham was born, (yeverOat,) I AM." (Eyw s.) See John viii. 28, and xiii. 19, and Coloss. i. 17. 66 And the Septuagint rendering of the title is sanctioned by the highest authority; being interwoven in that fullest and most splendid enumeration of the divine titles, Rev. i. 8. "I AM (Eyw ) the Alpha and the Omega, the Beginning and End, saith "THE LORD: WHO AM, († ♫,,) and wнO 66 WAS, and WHO IS TO COME, THE OM"NIPOTENT." See also in Rev. i. 17, and xxi. 6, and xxii. 13, the communication of these most august titles to THE SON OF God. WHO The following fragment of the Orphic hymns is cited by Proclus, establishing its genuineness, Cudworth, p. 301. Ζευς πρωτος γενετο, Ζευς ύςατος αρχικέραυνος" : "JOVE first existed, Jove high-thundering, last "JOVE, head, Jove, midst, from Jove are formed " all." And that this sublime passage was borrowed from the Hebrew Scriptures, likewise, is demonstrated by a various reading of the second line, furnished by Plutarch, Cudworth, p. 305. ZEUS apxn, Ζευς μέσσα, Διος δ' εκ παντα πέλονται, "Jove beginning, Jove midst, from Jove do all "proceed." For the Hebrew term 7, ambiguously denotes "head," or "beginning;" whence, 1, the divine title " FIRST,” in the parallel passage of Isaiah, xli. 4, and xliv. 6, and xlviii. 12. The following genuine fragment of the Sibylline oracles is cited by Pausanias: Zeus ny, Ζευς 851, Ζευς έσσεται' Ω μεγάλε Ζεν. "Jove was, JovE is, Jove will be; O GREAT JOVE!" And most remarkable was the famous in scription |