the Logos in all these cases can be no other than THE SON OF GOD *. In perfect con

formity

*The foregoing remarks may tend also to solve the important question, on which the CHRISTIAN OBSERver, for July, p. 436, perplexed between authorities and counter authorities "of great name," modestly wishes for further information: namely, "Whether the term 87'2, [Mimra] in the Chaldee Paraphrase, (of which, Aoyos, "is the proper translation) is to be understood as a mere "idiom; or a personal designation?"—For surely,

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There can be no doubt of the latter, where it is used to express or represent the divine names, IAHOH, or ÆLOHIM, in the Hebrew Text:-Thus: Gen. iii. S, They heard the voice of THE LORD OF GODS, &c. is rendered by Onkelos, "They heard the voice of the THE ORACLE of "THE LORD," &c. (MIMRA DA IAHOH) by Jonathan Ben Uzziel, more closely," They heard the voice of THE "ORACLE OF THE LORD OF GODS," (MIMRA DA "IAHOн ELOHIM), And the next verse, 9, "And "GOD called Adam," &c. is rendered by the Jerusalem Targum, And THE ORACLE OF THE LORD OF GODS, called Adam, &c. And so, Gen. xix. 24, " And THE "LORD rained brimstone and fire upon Sodom and

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Gomorrah," &c. is rendered both by Jonathan and the Jerusalem Targum, THE ORACLE OF THE LORD rained upon Sodom and Gomorrah, &c. See several other instances, Bulli Opera, p. 14, and Ben Mordecai, Letter III. p. 340, &c. 8vo. Edit.

Nor is it a valid objection, that in several of the most

formity with the foregoing sublime passages of Holy Writ, both in the Old and New Testament, is St. Paul's most magnificent description of that " MIGHTY GOD,” (Isa. ix. 6,) in his Epistle to the Hebrews, styling him by his primitive title, Heb. iv. 12.

obvious personal revelations of THE ORACLE OF THE LORD; as for instance to Abraham, Gen. xv. }, to Samuel, 1 Sam. iii. 1-7-10, and, in the cases recited, to Nathan, Solomon, Elijah, &c. that the Chaldee paraphrase of the same Hebrew phrase DABAR IAHOH is different; namely "8an (PITHGAMA DA IAHOM) because, in all these cases, it is also rendered by the Septuagint, Pnua Kupis;-which is synonymous with Aoyos T8 Kupis, as appears from Psal. xxxiii. 6, where DABAR IAHOH, is rendered by Peter, 2 Pet. ii. 5, & Aoyos TE Os; but by Paul, Heb. xi. 3, Рnua Оɛɛ, and these phrases are also used promiscuously by Philo, as we have seen in the Dissertation on the Introduction to the Hebrews. This "personal designation of MIMRA," in such cases, is likewise the opinion of the most learned modern Rabbins Thas Rittangelius, in his comment on the Rabbinical work Jezirah, concludes, that "the most ancient " and most learned of the Hebrew Theologians, from the 66 days of Abraham, have used the term MIMRA as a "common term; and their Posterity also, in their Syna

gogues, for several thousand years, as appears both "from the Chaldee Paraphrases of Onkelos, Jonathan "B. Uzziel, Jerusalem; and also from the writings and fragments of other ancient Rabbins."-See Ben Mordecai, p. 345.

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"For

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For THE ORACLE OF GOD is living, and energetic, and sharper than any twoedged sword, penetrating even to the separation of soul and spirit, of joints and

marrow; and a Critical [discerner] of the "imaginations and intentions of the heart: "And there is no creation unseen before "Him; for all things are bare and exposed "to His Eyes, concerning whom is our discourse."-To understand all this, merely of the Gospel, or written word, is to offer violence to every clause of the text; and also to the context both before and after; For, 1. the term (wv, is surely the adjunct rather of a Person than of a Thing: as in the parallel passage of 1 Pet. i. 25.—“ Being regenerated, not of corruptible but of in"corruptible seed, through THE ORACLE OF GOD, living and abiding for ever”. and the phrase, ο λογος ζων, is equivalent to ὁ λογος της ζωης, THE ORACLE OF THE "LIFE," which is clearly meant of OUR LORD, in the Introduction of John's first Epistle, in perfect conformity with the introduction of his Gospel.-4. " In him [THE

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ORACLE] was LIFE," and with Rev. i. 18.-" And lo! I am LIVING for evermore,

" and I hold the keys of Hades and of "Death."

2. "His eyes"-must surely relate to a person; to“ the searcher of hearts," to“ THE

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SON," to whom THE FATHER committed all judgement; and made him judge both of quick and dead—“ concerning whom". was the entire subject of the Epistle to the Hebrews-and to whom, the Apostle directly proceeds again, in the next verse, 14, “Hav

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ing then, A GREAT HIGH PRIEST, who "hath passed through the heavens, [to the "throne of GOD] JESUS, THE SON OF "GOD; let us hold fast our profession,"thus referring, to the beginning of the argument, on this head, iii. 1.-" Holy Bre“thren, partakers of a heavenly call; con"sider THE APOSTLE and HIGH PRIEST

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of our profession, CHRIST JESUS." See an Analysis of the Apostle's Argument, in my last Dissertation on Ps. cx.

3. The same imagery is familiar to Philo, who represents "the flaming sword," Gen. iii. 24, as "a Symbol of THE ORACLE"De Cherubim, p. 86. And again, “ GOD, "having sharpened the dissecter of all things,

« HIS ORACLE (τον τομέα των συμπάντων,

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αυτέ ΛΟΓΟΝ) divideth the unformed and “unmade essence of the whole."-Quis Rerum Divin. Hæres. p. 391.

5. “Thy arrows [are] sharp; peoples [shall fall] under Thee; THE KING's enemies "shall fail in heart.”

In the usual way of rendering this obscure passage, "Thine Arrows [are] sharp

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(the people shall fall under Thee) in the "heart of the King's enemies." The Hyperbaton or "transition," marked by the Parenthesis, is abrupt and unnatural; wherefore to make the sense plainer, our Public Translation transposes the words;-" Thine ar❝rows [are] sharp in the hearts of the King's "enemies; [whereby] the people fall under "Thee." But the ingenious emendation proposed by Darell, in his Critical Remarks, seems preferable; He refers the verb, 5', to the following (not the foregoing) words of the sentence; and renders it, "they shall “fail," or be " be "dismayed," or "cast "down," in which sense, the verb is also used in parallel passages: "Let no man's heart "fail," (55) 1 Sam. xvii. S2. “And they

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