Imágenes de páginas

B. C. 1491.




[ocr errors]
[ocr errors]


- Num. xiv. 14.-e

Moses pleads for the people.

CHAP. XXXIII. God's presence to go with them. A. M. 2513. 10 And all the people saw found grace in thy sight, y show A. M. 2513.

B, C. 1491.
An. 'Exod. Isr. 1. the cloudy pillar, stand at the me now thy way, that I may An. Exod. Isr. 1.

tabernacle doors and all the peo- know thee, that I may find ple rose up and worshipped, every man in grace in thy sight: and consider that this his tent door.

nation is a thy people. 11 And the Lord spake unto Moses face 14 And he said, - My presence shall go

with to face, as a man speaketh unto his friend. thee, and I will give thee l>rest. And he turned again into the camp: but his 15 And he said unto him, If thy presence servant Joshua, the son of Nun, a young man, go not with me, carry us not up

hence. departed not out of the tabernacle,

16 For wherein shall it be known here that 12 And Moses said unto the Lord, See, I and thy people have found grace in thy

thou sayest unto me, Bring up this people: sight? d is it not in that thou goest with us ? and thou hast not let me know whom thou so • shall we be separated, I and thy people, wilt send with me. Yet ihou hast said, “I from all the people that are upon the face of know thee by name, and thou hast also found the earth. grace in my sight.

17 And the LORD said unto Moses, ' I will 13 Now therefore, I pray thee, * if I have do this thing also that thou hast spoken: for • Chap. iv. 31.– - Gen. xxxii. 30; Num. xii. 8; Deut. xxxiv. a Chapter xiii. 21 ; xl. 31–38 ; Isa. Ixiii. 9. b Deut. ii. 20;

-u Chap. xxiv. 13. Chap. xxxi. 34. - Verse 17; Josh. xxi. 44; xxii. 4; xxiii. 1 ; Psa. xcv.ll. Ver. 3; chap. Gen. xviii. 19, Psa. i. 6; Jer. i. 5; John x. 14, 15; 2 Tim. ii.

Chap. xxxiv. 10; Deut. iv. 7, 19.- Ch. xxxiy. 9. Psa. xxv. 4 ; xxvii. 11; lxxxvi. 11; 34; 2 Sam. vii. 23; 1 Kings viij. 53; Psa. cxlvii. 20.

1 Gen. cxix. 33. — Deut. ix. 26, 29; Joel ii, 17.

xix. 21 ; James v. 16. Verse 11. The Lord spake unto Moses face to face) manifestations of my grace and goodness through the That there was no personal appearance here we may whole of thy journey. I shall vary my appearances readily conceive; and that the communications made for thee, as thy necessities shall require. by God to Moses were not by visions, ecstacies, dreams, Verse 15. If thy presence go not] o'sha 730 7X DX inward inspirations, or the mediation of angels, is suf- im ein paneycha holechim, if thy faces do not go—if ficiently evident : we may therefore consider the pas- we have not manifestations of thy peculiar providence sage as implying that familiarity and confidence with and grace, carry us not up hence. Without supernatuwhich the Divine Being treated his servant, and that ral assistance, and a most particular providence, he he spake with him by articulate sounds in his own lan- knew that it would be impossible either to govern such guage, though no shape or similitude was then to be seen, a people, or support them in the desert; and therefore

Joshua, the son of Nun, a young man] There is a he wishes to be well assured on this head, that he may difficulty here. Joshua çertainly was not a young man lead them up with confidence, and be able to give them in the literal sense of the word ; “ but he was called the most explicit assurances of support and protection. 80,” says Mr. Ainsworth, " in respect of his service, But by what means should these manifestations take not of his years ; for he was now above fifty years place ? . This question seems to be answered by the old, as may be gathered from Josh. xxiv. 29. But Prophet Isaiah, chap. Ixiii, 9: In all their affliction he because ministry and service are usually by the younger was aflicted, and the Angel of his presence (1'30 pasort, all servants are called young men, Gen. xiv. 24.” naiv, of his faces) saved them. So we find that the See also Gen. xxii. 3, and xli. 12. Perhaps the word goodness and mercy of God were to be manifested by

W naar, here translated young man, means a single the Angel of the Covenant, the Lord Jesus, the Mesperson, one unmarried.

siąh; and this is the interpretation which the Jews Verse 12. Moses said unto the Lord] We may themselves give of this place. Can any person lead suppose that after Moses had quitted the tabernacle he men to the typical Canaan, who is not himself influwent to the camp, and gave the people some general enced and directed by the Lord ? And of what use information relative to the conversation he lately had are all the means of grace, if not crowned with the with the Lord; after which he returned to the taber- presence and blessing of the God of Israel ?

It is on nacle or tent, and began to plead with God, as we find this ground that Jesus Christ hath said, Where two or in this and the following verses.

three are gathered together in my name, I am in the Thou hast not let me know, fc.) As God had said midst of them, Matt. xviii. 20; without which, what he would not go up with this people, Moses wished to would preachings, prayers, and even sacraments avail ? know whom he would send with him, as he had only Verse 16. So shall we be separated] By having this said, in general terms, that he would send an angel. * Divine protection we shall be saved from idolatry, and

Verse 13. Show me now thy way). Let me know be preserved in thy truth and in the true worshipping the manner in which thou wouldst have this people led of thee; and thus shall we be separated from all the up and governed, because this nation is thy people, and people that are upon the face of the earth : as all the should be governed and guided in thy own way. nations of the world, the Jews only excepted, were at

Verse 14. My presence shall go with thee] id by 3D this time idolaters. panai yelechu, my faces shall go. I shall give thee Verse 17. I will do this thing also) My presence

A. M. 2513
B. C. 1491.

A. M. 2513.

B. C. 1491. An. Exod. Isr. 1.



upon a rock:

The Lord promises to


show himself to Moses. 6 thou hast found grace in my face : form there shall no man An. Exod. Ist. 1. sight, and I know thee hy see me, and live. name,

21 And the LORD said, Behold, 18 And he said, I beseech thee, show me there is a place by me, and thou shalt stand h thy glory.

19 And he said, i I will make all my good- 22 And it shall come to pass, while my ness pass before thee, and I will proclaim the glory passeth by, that I will put thee n in a name of the Lord before thec, k and will cleft of the rock, and will cover thee with my be gracious to whom I will be gracious, and hand while I pass by : will show mercy on whom I will show 23 And I will take away mine hand, and mercy.

thou shalt see my back. parts : but my face 20 And he said, Thou canst not see my shall P not be seen.

& Ver. 12. —h Ver. 20; 1 Timothy vi. 16. -iChap. xxxiv. m Gen, xxxii. 30; Deut. v. 24; Judg, vi. 22 ; xui. 22 ; Isa. vi. 5, 6, 7; Jer. xxxi. 14. k Romans ix. 15, 16, 18.- -I'Romans 5; Rev. i. 16, 17; see chap. xxiv, 10. - Isa. ii. 21.- Lo Psa. iv. 4, 16.

xci. 1, 4.- Ver. 20; John i. 18.


shall go with thee, and I will keep thee separate from flesh. This appearance did take place, for we find all the people of the earth. Both these promises have God putting him into a cleft of the rock, covering hiin been remarkably fulfilled. God continued miraculously with his hand, and passing by in such a way as to exwith them till he brought them into the promised land ; hibit a human similitude. John may have had this in and from the day in which he brought them out of view when he said, The Word was made flesh, and Egypt to the present day, he has kept them a distinct, dweli Among us, full of grace and truth, and we be. unmired people! Who can account for this on any HELD HIS GLORY. What this glory was, and what was principle but that of a continual especial providence, implied by this grace and truth, we shall see in the and a constant Divine interference ? The Jews have succeeding chapter. ever been a people fond of money ; had they been min- Verse 19. I will make all my goodness pass before gled with the people of the earth among whom they thee) Thou shalt not have a sight of my justice, for have been scattered, their secular interests would have thou couldst not bear the infinite splendour of my pubeen greatly promoted by it; and they who have sa- rity : but I shall show myself to thee as the fountain crificed every thing besides to their love of money, on of inexhaustible compassion, the sovereign Dispenser this point have been incorruptible! They chose in of my own meroy in my own way, being gracious to every part of their dispersions rather to be a poor, de- whom I will be gracious, and showing mercy on whom spised, persecuted people, and continue separate from I witl show mercy. all the people of the earth, than to enjoy ease and afflu- I will proclaim the name of the Lord.] See the ence by becoming mixed with the nations. For what note, chap. xxxiv. 6. great purposes must God be preserving this people! Verse 20. No man see me, and live.) The splenfor it does not appear that any moral principle biods dour would be insufferable to man; he only, whose them together—they seem lost to this; and yet in op- mortality is swallowed up of life, can see God as he position to their interests, for which in other respects See 1 John iii. 2. From some disguised relation they would sacrifice every thing, they are still kept of the circumstances mentioned here, the fable of Judistinct from ali the people of the earth : for this an piler and Semele was formed ; she is reported to have especial providence alone can account.

entreated Jupiter to show her his glory, who was at Verse 18. Show me thy glory] Moses probably de- first very reluctant, knowing that it would be fatal to sired to see that which constitutes the peculiar glory her ; but at last, yielding to her importunity, he disor excellence of the Divine nature as it stands in re- covered his divine majesty, and she was consumed by ference to man. By many this is thought to signify bis presence. This story is told by Orid in his Metahis eternal mercy in sending Christ Jesus into the morphoses, book iii., fable iii., 5. world. Moses perceived that what God was now do- Verse 21. Behold, there is a place by me) There ing had the most important and gracious designs which seems to be a reference here to a well-known place at present he could not distinctly discover; therefore on the mount where God was accustomed to meet he desires God to show him his glory. God graciously with Moses. This was a rock; and it appears there promises to indulge him in this request as far as pos- was a cleft or cave in it, in which Moses was to stand sible, by proclaiming his name, and making all his good-while the Divine Majesty was pleased to show him all ness pass before him, ver. 19. But at the same time that human nature was capable of hearing : but ihis he assures him that he could not see his face—the ful- appears to have referred more to the counsels of his ness of his perfections and the grandeur of his designs, mercy and goodness, relative to his purpose of redeem and live, as no human being could bear, in the presenting the human race, than to any visible appearance of state, this full discovery. But he adds, Thou shalt the Divine Majesty itself. See on ver. 18. see my back parts, 'nx nx eth achorai, probably meaning that appearance which he should assume in after 1. The conclusion of this chapter is very obscure : times, when it should be said, God is manifest in the we can scarcely pretend to say, in any precisc manMoses is commanded to hew CHAP. XXXIV.

two new tables of stone ner, what it means; and it is very probable that the God of Israel, the Saviour ! One point we see here whole concerned Moses alone. He was in great per- very plainly, that while the people continued obstinate plexity and doubt; he was afraid that God was about and rebellious, that presence of God by which his apto abandon this people ; and he well knew that if he probation was signified could not be manifested among did so, their destruction must be the consequence. them; and yet, without his presence to guide, protect, He had received general directions to decamp, and and provide for them, they could neither go up nor be lead the people towards the promised land ; but this saved. This presence is promised, and on the fulfilwas accompanied with a threat that Jehovah would ment of the promise the safety of Israel depended. not go with them. The prospect that was before him The Church of God is often now in such a state that was exceedingly gloomy and discouraging; and it was the approbation of God cannot be manifested in it; rendered the more so because God predicted their per- and yet if his presence were wholly withdrawn, truth severing stiff-neckedness, and gave this as one reason would fall in the streets, equity go backward, and the why he would not go up among them, for their provo- Church must become extinct. How have the seeds cations would be so great and so frequent that his jus- of light and life been preserved during the long, dark, tice would be so provoked as to break through in a and cold periods when error was triumphant, and the moment and consume them. Moses, well knowing pure worship of God adulterated by the impurities of that God must have some great and important designs idolatry and the thick darkness of superstition, by the in delivering them and bringing them thus far, earnestly presence of his endless mercy, preserving his own entreated him to give him some discovery of it, that truth in circumstances in which he could not show his his own mind might be satisfied. God mercifully approbation! He was with the Church in the wilder condescends to meet his wishes in such a way as ness, and preserved the living oracles, kept alive the no doubt gave him full satisfaction ; but as this refer- heavenly seeds, and is now showing forth the glory of red to himself alone, the circumstances are not related, those designs which before he concealed from manas probably they could be of no farther use to us than kind. He cannot esr because he is infinitely wise ; the mere gratifying of a principle of curiosity. he can do nothing that is unkind, because he delight

2. On some occasions to be kept in the dark is as eth-in mercy. We, as yet, see only through a glass instructive as to be brought into the light. In many darkly ; by and by we shall see face to face. The eases those words of the prophet are strictly applica- Lord's presence is with his people; and those who blc.. Verily, thou art a God who HIDEST THYSELF, 0. trust in him have eonfident rest in his mercy.


Moses is commanded to hew two tables similar to the first, and bring them up to the mount, to get the covenant

renewed, 1-3. He prepares the tables and goes up to meet the Lord, 4. The Lord descends, and proclaims his name JEHOVAH, 5. What this name signifies, 6, 7. Moses worships and intercedes, 8, 9. The Lord promises to renew the covenant, work miracles among the people, and drive out the Canaanites, &c., 10, 11. No covenant to be made with the idolatrous nations, but their altars and images to be destroyed, 12-15. No matrimonial alliances to be contracted with them, 16. The Israelites must have no molten gods, 17.

The commandment of the feast of unleavened bread, and of the sanctification of the first-born, renewed, 18-20 ;'as also that of the Sabbath, and the three great annual feasts, 21-23. The promise that the surrounding nations shall not invade their territories, while all the males were at Jerusalem celebrating the annual feasts, 24. Directions concerning the passover, 25; and the first-fruils, 26. Moses is commanded to write all these words, as containing the covenant which God had now renewed with the Israelites, 27. Moses, being forly days with God without eating or drinking, writes the words of the covenant; and the Lord writes the ten commandments upon the tables of stone, 28. Moses desconds with the tables ; his face shines, 29. Aaron and the people are afraid to approach him, because of his glorious appearance, 30. Moses delivers to them the covenant and commandments of the Lord; and puts a veil over his face while he is speaking, 31-33, but takes it off when he goes to minister before the Lord, 3.1, 35, A. M. 2513.

A. M. 2513. AND the Lord said unto Mo- I will write upon these tables B. C. 1491.

B. C. 1491. An. Exod. Isr. I. ses,

a Hew thee two tables the words that were in the first an. Exod. Isr. 1, of stone like unto the first; band tables, which thou brakest,



a Chap. xxxii. 16, 19; Deut. x. 1.

Ver. 28; Deut. x. 2, 4.

first. That God wrote the first tables hiinself, see Verse 1. Hew thee iwo tables of stone like unto the proved by different passages of Scripture at the end first] In chap. xxxii, 16 we are told that the two of chap. xxxii. But here, in ver. 27, it seems as if first lables were the work of God, and the writing was Moses was commanded to write these words, and in the writing of God; but here Moses is commanded to ver. 28 it is said, And he wrote upon the tables; but provide tables of his own workmanship, and God pro- in Deut. x. 1-4 it is expressly said that God wrote mises to write on them the words which were on the the second tables as well as the first,



Moses takes the tables to Sinai,


Jehovah proclaims his name. A. M. 2513. 2 And be ready in the morn-, unto the first; and Moses rose A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr: 1. ing, and come up in the morning up early in the morning, and an Exod. Isr: 1.

Ab. unto Mount Sinai, and present went up unto Mount Sinai, as the thyself there to me è in the top of the mount. Lord had commanded him, and took in his

3 And no man shall d come up with thee, hand the two tables of stone. neither let any man be seen throughout all the 5 And the Lord descended in the cloud, mount; neither let the flocks nor herds feed and stood with him there, and proclaimed before that mount.

the name of the LORD. 4 And he hewed two lables of stone like 6 And the LORD passed by before him, and · Chap. xix. 20 ; xxiv. 12. La Chap. xix. 12, 13, 21.

Chap. xxxiii. 19; Num. xiv. 17. In order to reconcile these acconnts let us suppose some, only the terms of the covenant without the ten that the ten words, or ten commandments, were writ- words, which are supposed to be added here for the ten on both tables by the hand of God himself, and first time. “The following is a general view of this that what Moses wrote, ver. 27, was a copy of these subject. In chap. xx. the ten commandments are to be delivered to the people, while the tables them- given; and at the 'same time various political and selves were laid up in the ark before the testimony, ecclesiastical statules, which are detailed in chapters whither the people could not go to consult them, and xxi., xxii., and xxiii. To receive these, Moses had therefore a copy was necessary for the use of the con- drawn near unto the thick darkness where God was, gregation; this copy, being taken off under the direc- chap. xx. 21, and having received them he came again tion of God, was authenticated equally with the origi- with them to the people, according to their request nal, and the original itself was laid ap as a record to before expressed, ver. 19: Speak thou with usbut which all succeeding copies might be continually re- let not the Lord speak with us, lest we die, for they ferred, in order to prevent corruption. This supposi- had been terrified by the manner in which God had tión removes the apparent contradiction; and thus. uttered the ten commandments; see ver. 18. After both God and Moses may be said to have written the this Moses, with Aaron, Nadab, and Abihu, and the covenant and the ten commandments : the former, the seventy elders, went up to the mountain ; and on his original; the latter, the copy. This supposition is return he announced all these laws unto the people, rendered still more probable by the 27th verse. itself: chap. xxiv. 1, &c., and they promised obedience. “And the Lord said unto Moses, Write thou these Still there is no word of the tables of stone. Then he words (that is, as I understand it, a copy of the words wrote all in a book, chap. xxiv. 4, which was called whieh God had already written;) for AFTER THE TENOR | the book of the covenant, ver. 7. After this there (0 hy al pi, ACCORDING TO TAE MOUTH) of these words was a second going up of Moses, Aaron, Nadab, I have made a covenant with thee and with Israel." Abihu, and the seventy elders, chap. xxiv. 9, when Here the original writing is represented by an elegant that glorious discovery of God mentioned in verses 10 prosopapæia, or personification, as speaking and giving and 11 of the same chapter took place. After their out from its own mouth a copy of itself. It may be coming down Moses is again commanded to go up, supposed that this mode of interpretation is contra- and God promises to give him tables of stone, condicted by the 28th verse: And he wrote upon the tables taining a law and precepts, ver. 12. This is the first the words of the corenant; but that the pronoun he place these tables of stone are mentioned ; and thus it refers to the Lord, and not to Moses, is sufficiently, appears that the ten commandments, and several other proved by the parallel place, Deut. x. 1-4: At that precepts, were given to and accepted by the people, time the Lord said unto me, Hew thee iwo tables of and the covenant sacrifice offered; chap. xxiv. 5, bestone like unto the first and I will write on the tables fore the tables of stone were either written or menthe words that were in the first tables--and I hewed tioned.” It is very likely that the commandments, two tables of stone as at the first-And HE wrote on laws, &c., were first published by the Lord in the the tables according to the first writing. This deter- hearing of the people; repeated afterwards by Moses; mines the business, and proves that God wrote the and the ten words or commandments, containing the second as well as the first tables, and that the pronoun sum and substance of the whole, afterwards written on in the 28th verse of this chapter refers to the LORD, the first tables of stone, to be kept for a record in the and not to Moses. By this mode of interpretation all ark. These being broken, as is related chap. xxxii. contradiction is removed. Houbigant imagines that 19, Moses is commanded to hew out two tables like the difficulty may be removed by supposing that God to the first, and bring them up to the mountain, that wrote the ten commandments, and that Moses wrote God might write upon them what he had written on the other parts of the covenant from ver. 11 to ver. the former, chap. xxxiv. 1. And that this was ac26, and thus it might be said that both God and cordingly done, seo the preceding part of this note. Moses wrote on the same tables. This is not an Verse 6. And the Lord passed byand proclaimed, improbable case, and is left to the reader's considera- The Lord, &c.] It would be much better to read this tion, See on ver. 27.

verse thus: “And the LORD passed by before him, There still remains a controversy whether what are and proclaimed Jehovah,” that is, showed Moses fully called the ten commandments were at all written on what was implied in this august name. Moses had the first tables, those tables containing, according to requested God to show him his glory;(see the preced

A. M. 2513.
B. .

A. M. 2513.

B. C. 1491. An. Exod. Isr. 1.



Jehovah interprets his name. CHAP. XXXIV. Moses worships and intercedes.

proclaimed, The Lord, The Lord third and to the fourth geneAn. Exod. Isr: 1. God, merciful and gracious, ration.

long-suffering, and abundant in 8 And Moses made haste, and 8 goodness and he truth,

m bowed his head toward the earth, and wor7 Keeping mercy for thousands, * forgiving shipped. iniquity and transgression and sin, and that 9 And he said, If now I have found grace will by no means clear the guilty; visiting in thy sight, O Lord, " let my Lord, I pray the iniquity of the fathers upon the children, thee, go among us; for it is a stiff-necked and upon the children's children, unto the people ; and pardon our iniquity and our

Num. xiv. 18; 2 Chron. xxx. 9; Neh. ix. 17; Psa. lxxxvi. Dan. ix. 4. * Psa. cii. 3 ; cxxx. 4; Dan. ix. 9; Eph. iv. 32; 15; ciii. 8; cxi. 4; cxii. 4; cxvi. 5; exlv. 8; Joel ii. 13. 1 John i. 9. - Chap. xxiii. 7, 21; Josh. xxiv. 19; Job x. 14; & Psalm xxxi. 19; Romans ii. 4.— wh Psalm lvii..10; cviii. 4. Mic. vi. 11; Neh. i. 3.- Chap. iv. 31. - Chap. xxxiii. 15, Chapter xx. 6; Deut. v. 10; Psalm lxxxvi. 15; Jer. xxxii. 18; 16. Lo Chap. xxxiii. 3.


לא (לו)

ing chapter, 18th verse,) and God promised to pro- from whom all wisdom and knowledge must be derived. claim or fully declare the name JEHOVAH, (verse 19 ;) 9.700 733 Notser Chesed, the preserver of bountiby which proclamation or interpretation Moses should fulness; he whose beneficence never ends, keeping see how God would be gracious to whom he would mercy for thousands of generations, showing compasbe gracious," and how he would " be merciful to those sion and mercy while the world endures. 10.7" xV) to whom he would show mercy.” Here therefore God 08:01 yuvai Nose avon vaphesha vechattaah, he who fulfils that promise by proclaiming this name. It has bears away iniquity and Iransgression and sin : prolong been a question, what is the meaning of the word perly, the Redeemer, the Pardoner, the Forgiver; the 07107° JEHOVAH, Yehovah, Yehue, Yehveh, or Yeve, Jeue, Being whose prerogative alone it is to forgive sin and Jao, Iao, Jhueh, and Jove'; for it has been as variously save the soul. ()

Nakken lo yenakkch, pronounced as it has been differently interpreted. the righieous Judge, who distributes justice with an Some have maintained that it is utterly inexplicable ; impartial hand, with whom no innocent person can these of course have offered no mode of interpretation. ever be condemned. And, 11. qw po Poked avon, Others say that it implies the essence of the Divine &c.; he who visits iniquity, who punishes transgresnature. Others, that it expresses the doctrine of the sors, and from whose justice do sinner can escape. Trinity connected with the incarnation ;" the letter The God of retributive and vindictive justice.

yod standing for the Father, if he for the Son, and These cleven attributes, as they have been termed, 1 vau (the connecting particle) for the Holy Spirit : are all included in the name JEHOVAH, and are, as and they add that the 17 he being repeated in the word, we have before seen, the proper interpretation of it; signifies the human nature united to the Divine in the but the meaning of several of these words has been incarnation. These speculations are calculated to give variously understoo:). very little satisfaction. How strange is it that none Verse 7. That will by no means clear the guilty) of these learned men have discovered that God him. This last clause is rather difficult ; literally translated self interprets this name in verses 6 and 7 of this it signifies, in clearing he will not clear. But the Sa- . chapter ! " And the Lord passed by before him, and maritan, reading 15 lo, to him, instead of the no cutive proclaimed 1717 Yehovah the Lord God, merciful it's lo, not, renders the clause thus : With whom the and gracious, long-suffering, and abundant in goodness innocent shall be innocent'; i..e., an innocent or holy and truth, keeping mercy for thousands, forgiving person shall never be treated as if he were a transiniquity and transgression and sin, and that will by gressor, by this just and holy God. The Arabic verno means clear the guilty.These words contain the sion has it, He justifies and is not justified ; 'and the proper interpretation of the venerable and glorious Septuagint is nearly as our English text, kai ou kahaname JEHOVAH. But it will be necessary to con- PLEL TOV Evoxov, and he doth not purify the guilty. The sider them in detail:

Alexandrian copy of the Septuagint, edited by Dr. The different names in this and the following verse | Grabe, has και τον ενοχον καθαρισμω ου καθαριει, αnd have been considered as šo many attributes of the the guilly he will not cleanse with a purification-offerDivine nature. Commentators divide them into eleven, ing. The Coptic is to the same purpose. The Vulthus :1. 2107' JEHOVAH. 2. * El, the strong or gate is a paraphrase : nullusque apud te per se innocens mighty God. 3. Dino RACHUM, the merciful Being, est," and no person is innocent by or of himself before who is full of tenderness and compassion. 4. puan thee.” This gives a sound theologic sense, stating CHANNUN, the gracious One; he whose nature is good a great truth, That no man can make an atonement ness itself; the loving God. 5. D'ox 713 Erech AP-for his own sins, or purify his own heart ; and PAYIM, long-suffering; the Being who, because of his that all have sinned and come short of the glory goodness and tenderness, is not easily irritated, but of God. suffers long and is kind. 6. 37 Rab, the great or Verse 9. O Lord, let my Lord, I pray thee, go mighty One. 7.700 Chesed, the bountiful Being; he among us] The original is not 77177. Jehovah, but '378 who is exuberant in his beneficence. 8. nox Eneth, Adonai in both these places, and seems to refer partithe truth or true One ; he alone who can neither de- cularly to the Angel of the Covenant, the Messiah ceive nor be deceived, who is the fountain of truth, and See the note on Gen. xv. 8.

« AnteriorContinuar »