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,דון from ,אדון to the true derivation of


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the foregoing citation, who represents Moses as Merit95, “ Mediator,” and AICTIT95, “ Arbitrator,when he interceded for the Israelites with God. De Vita Mosis, lib. iii. p. 524. And these observations may lead us

, , judge, or arbitrate,as assigned by Mercer, in his valuable enlarged edition of Pagninus's Hebrew Žexicon, colon. 1614, and judiciously adopted by Parkhurst : of which, it is the first person future, “


I will judge.For so TIIE Son of God is described, Gen. vi. 3,

Äly Spirit shall not always (197°) JUDGE 66

(or arbitrate) among men :" i. e. I will withdraw my presence, or residence, from them,” as understood by the Septuagint, και μη καταμεινη το πνευμα με εν τοις ανθρωποις τετοις, εις τον αιωνα, « My Spirit shall not remain 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.



ο Κυριος,

« 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 cælestum, terras Astega reliquit.Met. L And Paul, 2 Tim. iv. 8, evidently contrasts

- The LORD,” with ó dixanos Kestas, “ 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. ,7778 908 779778. Eyw eiges ó nv. 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, 77', IAH. The grammatical construction is, “ I AM [HE] Who Am,” the pronoun 17,

He," or, The same," Ps. cii. 25, being understood before, wx,who ;” as expressed Levit. x. 3, and in


passages. And though the form of the verb 079778 be future, ero, yet, in all languages,


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, Εγω ειμι ο Ων, the participle, Ων, being clearly indefinite. Compare John i. 18, and iii. 13, and ix. 25.

This title, 1778, 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 17978, as the verb substantive, [with all the versions,] it is im

possible to reduce this passage to any re

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


F 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, (yever0&s,) I Am.” (E3w files.) See John viii. 28, and xiii. 19, and Coloss. i. 17.

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 (Eye Erger) the Alpha and the

Omega, the Beginning and End, saith “ THE LORD: WHO AM, ( Qw,) and who

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 op God.

The following fragment of the Orphic hymns is çited by Proclus, establishing its genuineness, Cudworth, p. 301.


Ζευς πρωτος γενετο, Ζευς υπατος αρχικεραυνος: Ζευς κεφαλη, Ζευς μεσσα, Διος δ' εκ σαντα τετυκται. 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 apyn,

Ζευς μεσσα, Διος δ' εκ παντα σελονται, " Jove beginning, Jove midst, from Jove de all

proceed." For the Hebrew term X7, ambiguously denotes “ head,or “ beginning ;" whence, green, 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 nos

Zeus 6512

Zeus εσσεται» Ω μεγαλε Ζευ. . “ Jove was, Jove is, Jove will be; O GREAT JOVE!"

And most remarkable was the famous in


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