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 POULSON 
 
 WONDERFUL WORD "JAH 
 
 II
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 THE WONDERFUL WOED 
 
 * 
 
 "JAH." 
 
 THE CHALLENGE OF THE CHIEF RABBI REFUTED, 
 
 AND THE 
 
 ETERNAL TRINITY OF JEHOVAH EHLOHIM PROVED 
 FROM THE LAW AND THE PROPHETS, 
 
 WITHOUT EEFERENCE TO THE NEW TESTAMENT. 
 
 the first article revised alsid reprintkd from 
 "the rock." 
 
 EDWAED POULSON. 
 
 LONDON : 
 HOULSTON AND SONS, 65, PATERNOSTER ROW, 
 
 1870. 
 
 Entered at Stationers' Hall.'] Z-^^^ rights reserved, 
 
 J^^S^ e 
 
 %^- 
 
 PRICE SIXPENCE.
 
 ^.JiU^^ 
 
 ^i!' -V
 
 nan mnv:3 xSa-'n 
 
 THE WONDEEFUL WORD 
 "JAH. " 
 
 THE CHALLENGE OF THE CHIEF RABBI REFUTED, 
 
 AND THE 
 
 ETERNAL TRINITY OF JEHOVAH EHLOHIM PROVED 
 FROM THE LAW AND THE PROPHETS, 
 
 WITHOUT REFERENCE TO THE NEW TESTAMENT. 
 
 THE PIEST ARTICLE KEVISED AND REPRINTED FROM 
 " THE ROCK." 
 
 BY 
 
 EDWAED POULSON. 
 
 LONDON : 
 HOULSTON AND SONS, 65, PATERNOSTER ROW. 
 
 1870. 
 
 Entered at Siaiionefs,' Hall.] \_AU rights reserved.
 
 
 CONTENTS. 
 
 section page 
 
 1. Introduction . . . . . . , , . . . . 5 
 
 II. Aleph and Tau . . , . . . . . . . . . 8 
 
 III. The Plurality of Ehlohim .. .. .. .. 12 
 
 IV. The Shemang . . . . . . . . . . . . 15 
 
 V. Abraham's Faith in the Shemang . . . . . . 22 
 
 VI. The New Eevelation . . . . . . . . . . 26 
 
 ■ VII. Polytheism disseminated by Israel before the 
 
 Christian Era . . . . . . . . . . . . 28 
 
 VIII. Jehovah seen Face to Face . . , . . . . . 29 
 
 IX. The Brazen Serpent and the Second Commandment 33 
 
 X. Jehoyah Eepenting . . . , . . . . . . 34 
 
 XI. "Thou art my Son, this day have I begotten Thee" 38 
 
 XII. The "Wonderful "Word "Jah" 44 
 
 30S6142
 
 PKEFACE. 
 
 Those readers who may not be acquainted with the 
 Hebrew characters will have no difficulty in understanding 
 the full sense, by a little application in following the argu- 
 ments of each Section, as readily as if the Hebrew words 
 were not inserted at all, because the corresponding inter- 
 pretation is given from the Authorized Version and the 
 Jewish translations of Isaac Leeser and Dr. Benisch. 
 
 The first article, including pages 5 to 10, appeared in 
 the Rock for October 8 ,1869; but, owing to the pressure 
 of matter upon its columns, the remaining articles could 
 only be inserted at rather distant intervals ; therefore I 
 
 have condensed the series into the present pamphlet. 
 
 E. P. 
 Februahy, 1870.
 
 THE WOISTDERFUL "WOED "JAH." 
 
 in« 'n irnb« 'n — Deut. vi. 4. 
 
 SECTION I. 
 
 At the synod of the Jewish Eabbis recently held, the three 
 following new principles were recognized: 1. Individual 
 authority in religious matters ; 2. The primary importance 
 of fi-ee scientific investigation ; 3. The rejection of the 
 belief in Israel's restoration. These resolutions will be 
 hailed by all spiritually-minded Christians of every sect 
 and denomination, including all who love Grod and main- 
 tain the authority of His revealed mind and will in the 
 Holy Scriptures, as the one and only rule of moral culture 
 and civilization ; as pointing in a most decided manner to 
 the first ray of enlightenment demonstrated by these three 
 brilliant resolutions, that have burst through the dark and 
 impenetrable clouds of prejudice and educational bias that 
 has beclouded the understandings, dulled and obscured the 
 intellectual faculties of that highly interesting nation, the 
 children of Israel, who, to this day, are a standing monu- 
 ment and most convincing proof of the imquestionable 
 veracity of the Holy Scriptures, the one living Lord God 
 Jehovah of Israel, His judgments, righteousness, covenant 
 love and mercy, for " Salvation is of the Jews." The 
 most happy results that will accrue, with the blessing of 
 Jehovah, for the advancement of Israel's welfare will be 
 acknowledged with gratitude by all who are interested in 
 the fulfilment of Scripture, by the universal recognition of 
 these resolutions, after a period extending over eighteen 
 centuries of persecution, cruelty, subjection, and banish- 
 ment ; not so much from the consideration of proselytizing 
 the Jews to the faith of the New Covenant ( Jer. xxxi. 31 — 34 ;
 
 b THE CHALLENGE. 
 
 see also Isaac Leeser's and Dr. Benisch's translations), 
 which they cannot possibly receive but by the special and 
 peculiar gift of Jehovah Himself (Prov. xx. 12 ; Isaiah 
 vi. 9, 10, 11), but from the encouragement and stimulus it 
 will impart to those inquiring minds who have hitherto 
 been bound and shackled by a blind and dogmatic inter- 
 pretation of the plain literal statements of the Scriptures, 
 while contra-indicated both by the context and the unmis- 
 takeable corroborative evidence of the events and circum- 
 stances recorded by the pages of history, as reliable as the 
 literal testimony of the Bible itself, from the confirmation 
 imparted thereby to its truth. But as I shall have occasion to 
 notice this more fully, by producing evidence from Jewish 
 writers to expose the caprices and impositions of priestcraft 
 to which this interesting people have been subjected by 
 their own teachers, without any allusion to the New Testa- 
 ment, beyond reference to those passages that immediately 
 and literally support the literal testimony of the Old Tes- 
 tament, I will content myself by taking this opportunity' 
 to accept the challenge of the Chief Eabbi of the 
 Bayswater Synagogue, put forth in a course of Sermons, 
 published by Triibner and Co. In Sermon IV., p. 54, this 
 writer says : " Now, I boldly challenge every professor of 
 the Christian faith to tell me where it is stated that the 
 prophet like unto Moses was to declare a new revelation." 
 I wiU here state, as a preliminary observation, that my 
 motive in writing is not to address my remarks to any 
 individual personally, but strictly to principles for the vin- 
 dication of the truth of • Scripture, without going over 
 ground occupied by men of superior abilities, education, 
 spiritual knowledge, and discernment, to which I neither 
 make nor claim the slightest pretensions ; therefore, in 
 endeavouring to reply to this challenge, I shall meet 
 it generally as the avowed fundamental principle of 
 Judaism ; and in replying to it I will undertake to prove, 
 from the plain literal testimony of the Law and the Pro- 
 phets, that by obliterating the literal evidence from the 
 Scriptures, pointing to the Most Holy Trinity of three 
 distinct, co-eternal, co-equal persons in one undivided 
 Jehovah, it would thereby reduce the Scriptures to a mass 
 of confused contradiction and heathen mythology ; there- 
 fore, without the slightest attempt to solve or explain this 
 most unutterable and incomprehensible mystery as to the
 
 INTRODUCTION. 7 
 
 manner and possibility of three distinct etei'nal persons 
 existing in one undivided unity from all eternity, beyond 
 proving that it is a revealed truth that can only be 
 received by God's own special and peculiar gift of faith 
 as declared by Moses, "The secret things belong unto 
 the Lord our God : but those things which are revealed 
 belong unto us and to our children for ever, that we 
 may do all the words of this law" (Deut. xxix. 29 ; also 
 Dr. Benisch's translation, under the supervision of the 
 Chief Eabbi, verse 28, in the Hebrew Bible, and in the 
 Jewish translation of Isaac Leeser). 
 
 Since controversy but too often leads to the development 
 of a spii'it more calculated to obscure and overthrow the 
 object its end and design is intended to vindicate and estab- 
 lish, I will here state that it is not my object to impute 
 wrong motives to our Jewish brethren, nor yet to strive for 
 the mastery, for I have personal acquaintances who are 
 Jews whom I regard and respect as friends ; and E believe 
 the Jews generally are not aware of the interest and sym- 
 pathy borne towards them by every right-minded Christian ; 
 for who can behold that handsome and beautifully-featured 
 people, possessing the highest order of intellect and mental 
 qualification that characterizes their physical and social 
 aspect as a nation, but with feelings of sorrow and pity to 
 behold their scattered condition, bearing the strongest 
 evidences of a powerful constitutional organization in them- 
 selves, yet without any form of government or country they 
 can call their own. Nor can the idea of Polytheism be 
 more revolting and unscriptural to the understanding of 
 the strictest Pharisee, Eabbi, or ruler of a synagogue than 
 it is to the spiritual comprehension of a Christian, as may 
 be seen from the words of the Nazarene Himself: " The first 
 of all the commandments is, Hear, Israel ; the Lord our 
 God is one Lord : and thou shalt love the Lord thy God 
 with all thy heart, and with all thy soul, and with all thy 
 mind, and with all thy strength : this is the first com- 
 mandment. And the second is like, namely this, Thou 
 shalt love thy neighbour as thyself. There is none other 
 commandment greater than these " (Mark xii. 29, 30, 31). 
 
 The doctrine of the vicarious atonement is disputed by 
 the Jews as violently as that of the Most Holy Trinity ; 
 therefore, in order to reply to the above challenge, it wiU 
 be necessary to prove that Moses wrote of nothing else but of
 
 8 HEBREW LETTERS. 
 
 the Trinity of persons in the undivided unity of one Jehovah, 
 mn"', pronounced ''JIK, Ardownoy. If no other literal 
 evidence existed to testify of the vicarious atonement of 
 Jehovah the Eternal Son of God, besides that contributed 
 by the consonants and vowels of the Hebrew alphabet, that 
 alone would be sufficient to enable any inquiring, intelligent 
 mind to discern that a special object, far more exalted and 
 sublime, was clearly pointed to by the characters through 
 which the Most Holy Law of God has been handed down 
 and preserved to us, together with the testimony of the 
 Prophets, than that of merely contributing a medium of 
 perpetuating and conveying our ideas from generation to 
 generation. 
 
 SECTION 11. 
 
 ALEPH, J^, AND TAU, J"), OR ALPHA, A, AND OMEGA H, 
 THE FIRST AJSTD THE LAST. 
 
 If we turn to Psalm cxix., we find twenty-two divisions, 
 each division preceded by the name of one of the twenty-two 
 consonant letters of the Hebrew alphabet, in their proper 
 alphabetical order, as spelt and pronounced in English. 
 Each of these letters possesses its own signification, not 
 merely in an hieroglyphical sense, but in many instances 
 actually representing the outline of the object of which it 
 contributes the name, as may be ascertained by referring 
 to the Hebrew grammars of Jewish authority, and that of 
 Gesenius, which is admitted to be the most classical by the 
 author of the course of sermons preached in the Bayswater 
 Synagogue {vide Sermon II). I will not here occupy 
 time and space by giving the letters in detail, with their 
 various significations, which would not be evidence suf- 
 fi.ciently conclusive to those who might be disposed to heap 
 together the conflicting disputes of commentators and pre- 
 judiced writers, whose opinions and clifi'erences cannot go 
 beyond convincing their own adherents and supporters. I 
 shall, therefore, confine myself to the grammar of the most 
 Holy Scriptures as the lexicon for the solution of any 
 apparent difiiculty in the signification of words, by the
 
 GOD ■WRITING. U 
 
 production of those passages in which the same words occur, 
 to determine and establish their etymology. Therefore I 
 shall notice the testimony of each letter that may have any 
 reference to the subject in its proper place, as occasion may 
 require. 
 
 Now, it is quite clear to the perception of all who can 
 read that there is not a particle of evidence upon record to 
 show, or in any way justify, an inference that the art of 
 writing was known to be in existence before sin entered 
 into the world hj the disobedience of our forefather Adam. 
 Taking this for granted, without combating with the objec- 
 tions of Cabalistic theories, I address my observations to 
 men who may be regarded as sound orthodox adherents of 
 Judaism, who reject every theory but what they conceive 
 to be based upon sound Scriptural principles. Whatever 
 speculative theories may be advanced concerning the book 
 or prophecy of Enoch, it is not my province to combat with 
 here. I beHeve it is generally admitted by Jews, as well 
 as Christians, that the characteristic form of the letters of 
 the Hebrew language now in our possession are faithful 
 representations of the first and most ancient of all alphabets, 
 first portrayed by the finger of Jehovah Himself upon Mount 
 Sinai, when He wrote the Decalogue with His own most holy 
 fingers upon the two tables of stone, and delivered them 
 to Moses (Exodus xxxi. 18). It is essentially necessary 
 to notice these particulars very carefully and attentively, 
 as we proceed with this inquiry, because it is clearly stated 
 that Grod wrote the two tables of the testimony with His 
 own finger, and gave them to Moses. I here give the 
 passage from the Jewish translation of Isaac Leeser : " And 
 He gave unto Moses, when He had finished speaking with 
 him upon Mount Sinai, the two tables of the testimony, 
 tables of stone, inscribed with the finger of God " (Exodus 
 xxxi. 18). Here, then, it is clear that God did actually 
 write, and that it is recorded that He had a finger as the 
 medium with which he wrote, and that this word "finger," 
 i^2^i^, in this'passage, is the same word by which the finger 
 of a man is expressed, as in Lev. iv. 6, &c. ; and upon such 
 testimony as this I shall prove that Jehovah did actually 
 have a distinct form and similitude, in which He appeared 
 as a distinct and visible person to those with whom He 
 established His covenant, both before and after He dic- 
 tated the Hebrew alphabet to Moses, and wrote the form
 
 10 THE SACRIFICE. 
 
 of its characters ■with. His own tinger, by wliich vre shall see 
 the perfect harmony and agreement of that passage where 
 it is recorded that God declared to Moses that no man 
 should see His face and live, without seeldng to support 
 Cabalistic theories, but from the clear testimony of the 
 Scriptures. 
 
 The first letter of the Hebrew alphabet, K, Alqjh, signi- 
 fies an ox {vule the grammars of Hurwitz and Gesenius) ; 
 but how shall we prove that this signification is not an 
 invention of men, and dependent upon tradition for its 
 only support? H we refer to Isaiah xxx. 24, we find the 
 word " Aleph " (an ox) used in its plural form, Q''3^J^, is 
 rendered oxen in the Authorized Version, and also in the 
 Jewish translation of Leeser. By this it is unmistakeably 
 clear that the very first letter of the Hebrew alphabet, 
 which is the first letter that occurs' in the Ten Commandments, 
 written by the finger of God upon Sinai, and also the first 
 letter that occurs in the name of God, DTlb^^? Ehlohim, 
 points to a subject of sacrifice, an ox, the chief subject of 
 Jewish ceremonial sacrifice, and an emblem of obedience. 
 
 The last letter, D, Tau (or Tov), is defined to signify a 
 cross by the Hebrew grammarian Gesenius, an authority 
 claimed by the author of the course of Sermons preached 
 in the Bayswater Synagogue, in support of his assertions. 
 Hurwitz and Hebrew grammarians generally define tov as a 
 loundary, the end, a marie, a sign ; but we are not dependent 
 upon the definitions of lexicographers or grammarians, 
 because the Phoenicians, Greeks, and Romans took the form 
 of the letter T, from the signification of the Hebrew con- 
 sonant Tov, to which it is the equivalent corresponding 
 letter in sound and power. Great differences of opinion 
 exist concerning the original form of the Roman cross : some 
 consider its form to have resembled the letter T, with the 
 horizontal beam supported upon the summit of the per- 
 pendicular piece of timber, without any projecting portion 
 above ; but the circumstances connected are strongly in 
 favour of the usual form, because of the superscription 
 Pontius Pilate fixed upon (the projecting piece above) the 
 cross. But the most conclusive evidence is contributed by 
 the form of the letter Tov upon the coins of the Maccabees. 
 After the Babylonish captivity of the Jews, upon such 
 coins it may be seen represented by the form of a cross. 
 In Arabic it also signifies a mark in the form of a cross,
 
 THE FIKST AND LAST. 11 
 
 put upon the necks of camels (vide Bagster's Hebrew and 
 Chaldeo Lexicon). This letter, as spelt, IJl or mj^, con- 
 stitutes a word of itself, used as a verb and a noun ; in 
 Dan. iii. 24, it is written in Chaldee, signifying to be 
 amazed, astonished: in Hebrew it signifies a mark or sign, 
 to make marks, to scrabble, as in 1 Sam. xxi. 14; Ezek. 
 ix. 4, in Psalm Ixxviii. 41 : it signifies to limit; meta- 
 phorically it is used to signify to provoke, to wound, &c. 
 The connexion of which is obvious ; for instance, a person 
 who is crossed, mentally or physically, is grieved or pro- 
 voked in consequence {vide the translations of Leeser and 
 Dr. Benisch). Thus, while the first letter of the alphabet 
 points to a subject of sacrifice, the last letter points to the 
 manner in which that sacrifice was appointed to be off'ered 
 as the boundary or end of the types and shadows of the 
 ceremonial law, which have ceased to exist ever since, 
 because Jerusalem, together with the temple, was totally 
 destroyed by Titus thirty-seven years after the Nazarene 
 was cut off, according to the predictions of the Spirit of 
 God through the prophets. 
 
 The letters Aleph and Tau, DJ^, form the sign of the 
 accusative case, and the most frequently used of the 
 Hebrew particles. Before I proceed to prove from the 
 Scriptures that Grod has a distinct form and image, simili- 
 tude, and likeness, by whom He appeared to the patriarchs 
 of old, and its perfect harmony with Deut. iv. 12, 15, it 
 will be necessary to prove the plurality of DTrbhJ) Ehlohim, 
 when used to discriminate the person of El-Sh^vddai, or 
 God Almighty ; and that if the plural noun Ehlohim, when 
 applied to Jehovah, does not point to the three distinct 
 eternal persons of the undivided unity of Jehovah, the 
 literal testimony of the Scriptures could not be depended 
 upon, since the literal testimony of the Scriptures is a point 
 so earnestly contended for by the Jews, particularly in 
 those passages referring to the Messiah. 
 
 In the refutation of this objection, it will be seen that the 
 doctrines of Christianity vindicate the Scriptures and the 
 revelation of the undivided unity of Jehovah more signally 
 than the doctrines of Judaism ; inasmuch as the sole object 
 of Christianity is to exalt the God of Abraham, Isaac, and 
 Jacob as the only one true God, who is Aleph and Tov, or, 
 according to the Greek version of the Scriptures called the 
 Septuagint, Alpha and Omega — "the first and the last,"
 
 12 r, EHLOHIM. 
 
 (Isaiah xliv. 6), who says, " I, even I, am mn\ Jehovah; and 
 beside me there is no Saviour" (Isaiahxliii.il); "I am 
 ^"i^, Grod, and there is none else ; I am DTl'^i^) Ehlohim, 
 and there is none like me, declaring the end from the 
 beginning, and from ancient times the things that are not 
 yet done, saying, My council shall stand, and I will do all 
 my pleasure" (Isaiah xlvi. 9, 10). 
 
 SECTION in. 
 
 EHLOHIM. 
 
 The plural noun Ehlohim, when employed in the Scriptures 
 to discriminate the divine person of Jehovah as the one 
 true Grod or Ehlohim, it occasionally governs plural verbs 
 construed with plural adjectives, as in Hos. xii. 4, 5 ; Isaiah 
 vi. 8; Gen. i. 26, iii. 22, xi. 7, xx. 13, xxxv. 7; Psalm 
 Iviii. 12, &c. The vocabulary of the Hebrew language 
 does not possess another word to express Gods (in the plural 
 number) besides Ehlohim ; for proof of this, in the Hebrew 
 Bible the plural noun Ehlohim is employed to express 
 idols and false gods in one hundred and ninety-five 
 passages, which may be ascertained by referring to the 
 Authorized English Version and the Jewish translations of 
 Leeser and Dr. Benisch ; the following passages will afford 
 sufficient proof : Gen. xxxi. 30—32, xxv. 2 — 4; Exod. xii. 
 12, xviii. 11, XX. 3; Jer. v. 7, xvi. 20. The same noun 
 is employed to distinguish judges in the plural number in 
 Exod. xxii. 8, 9, and verse 28 (vide margin) of the 
 Authorized Version. 
 
 Thus from the Chief Eabbi's own authorities the noun 
 Q'»n';)j^, Ehlohim, is clearly defined to be distinctly the plural 
 form of ^J«^, El, or rh'i^j Ehloh, and the reason why it is not 
 uniformly and continuously construed with plural verbs, 
 adverbs, and adjectives is clearly communicated by the 
 Shemang, and throughout the Law and the Prophets by the 
 distinct Eternal Person of the divine AVord, declaring that 
 He is one with Ehlohim, that He is Ehlohim, and besides 
 Him there is none else ; therefore this mysterious oneness 
 with Ehlohim would evidently be lost to the comprehension 
 of man if continuously construed with plui'al verbs, adverbs,
 
 OXE OF US. 13 
 
 and adjectives. In Gen. i. 26, it is written, " And EMohim 
 said, Let lis make man in our own image, after our like- 
 ness." The construction liere is admitted by the Chief 
 Rabbi to be plural. Two passages from the Law will suf- 
 ficiently establish the pluraKty of Ehlohim as a point 
 beyond the reach of all disjjuto by those who admit the 
 divine authenticity and inspiration of the Scriptures. 
 " Thou shalt have no DnPlX DTl'PJ^ [other Ehlohim] before 
 me." "Thou shalt not bow thyself down to them nor 
 serve them ; for I Jehovah, thy Ehlohim, am a jealous 
 {^i^, El) Grod" (Exod. xx. 3 — 5). In this commandment 
 the pliu-al noun Ehlohim, construed with plural verbs, 
 adverbs, and pronouns, is used to discriminate false gods 
 or lifeless idols ; while the singular form ^J^, El, is used to 
 distinguish Jehovah as the one, true, li\aug Ehlohim ; 
 this affords conclusive proof of the plurality of Ehlohim. 
 
 The next point is to prove that the plural noun 
 Ehlohim, when applied to Jehovah, is not merely a 
 term limited to an expression of jilural excellence, but 
 actually expressing a plurality of eternal persons in the 
 unity of one undivided Jehovah. In Gen. iii. 22, the 
 languaare of Jehovah Ehlohim is this: "Behold the 
 man is become 1JDD ini^^D, as one op us." The construc- 
 tion of this sentence admits of no possible inference that it 
 is merety an expression of plural excellence, but most 
 positively forbids any such conclusion, because in that case 
 Jehovah Ehlohim woidd have declared man to have 
 become equal in plui-al excellence with Jehovah Himself, 
 and woidd thus have acknowledged fallen rebellious man 
 to have become equal with Himself, which is a self-evident 
 contradiction to Eccles. vii. 20 ; Psalm li. 5, to say nothing 
 whatever of the literal exj^ression and idiom of the Hebrew 
 text, clearly pointing to the discrimination of one person 
 from a pliu-al number. Had the Hebrew have been 1J1DD, or 
 ^2!2D, CIS ice, or like ourselves, as in Gen. xxxiv. 15, then 
 but Kttle could be proved from the literal testimony of this 
 passage to overthrow an inference of an expression of 
 plural excellence beyond the contradiction it would have 
 conveyed, because we know that man has not become equal 
 in power and majesty and jjlural excellence with God. 
 Man, by his robbery from the tree of knowledge, had only 
 achieved a limited knowledge — i.e., that of knowing good 
 and evil — while man had no right, upon righteous ground,
 
 14 PLURAli EXCELLENCE. 
 
 to know anything beyond the most implicit obedience to 
 his Creator ; hence fallen man, by his sin, became like 
 God only so far as to discern between good and evil. But 
 man is without the power of Grod to resist evil, which none 
 but the almighty power of Jehovah and His Spirit can 
 withstand ; and the fact of man not being in possession of 
 an unaided independent power to resist evil in and of him- 
 self (Psalm cxxxix. ; Jer. x. 23, xvii. 9) is another proof 
 that he has not become equal in pliu'al excellence with 
 Ehlohim, because man is dependent upon the Word and 
 Sj)irit of God to keep him, and graciously constrain him to 
 obedience (Psalm xxxvii. 23, 24). According to the Chief 
 Rabbi's own admission, man was created in the image of 
 Ehlohim, proving that Ehlohim has a visible form and 
 simiHtude, of which man's person and form is the Kkeness 
 (Gen. i. 26, 27). Thus man, independent of his robbing 
 God of the knowledge of good and evil, physically resem- 
 bles the external form of the One Person of the Godhead of 
 Ehlohim, according to the words of the serpent : " Ye 
 shall be D\l'7ii^3, as Ehlohim, knowing good and evil " 
 (Gen. iii. 5) ; and, as admitted by Jehovah Ehlohim, 
 " Behold the man is become as one of us, to know good 
 and evil " (ver. 22) ; from the consideration of which the 
 Psalmist writes by the diction of Spirit Ehlohim, " I have 
 said, YE ARE Ehlohim, or gods ; and all of you are children 
 of the Most High. But ye shall die hke men, and fall 
 like one of the princes " (Psalm Ixxxii. 6, 7). Therefore 
 the word IHik (Akhod), * one,' in the language of Jehovah 
 Ehlohim, when He said, " Behold the man is become as 
 one of us," clearly points to one particular person as a dis- 
 tinct person, discriminated from the other two in the Trinity 
 of the Godhead.
 
 THE SHEMANG. 15 
 
 SECTION IV. 
 
 THE SHEMANG. 
 
 " Hear, Israel : Jehovah our Ehlohim is ONE Jehovah." — Deut. vi. 4. 
 
 In Leeser's Bible it is rendered thus, "Hear, Israel! 
 The Lord our God is the ONE Eternal Being." Dr. 
 Benisch in his translation renders it, " Hear, O Israel : 
 The Eternal our God the Eternal is One." The Chief 
 Eabbi of the Bayswater Synagogue defines the word "IHi^, 
 One, in this passage to imply One, loithout any division of 
 parts {vide Sermon I., p. 9). This definition, in its appli- 
 cation to Jehovah Ehlohim, cannot righteously he disputed, 
 the revelation of which it is the one sole object of the 
 Scriptures to convey. The exhortation to hear and be- 
 lieve that Jehovah Ehlohim is One was uttered that the 
 Israelites should have no ground for the sliglitest inference 
 of Polytheism from the unquestionable plurality of Ehlohim 
 and its construction with plural verbs, adverbs, and adjec- 
 tives, a point which Moses was directed to so carefully 
 clear up, after recording the language of the Trinity at 
 the creation of man, when Ehlohim said, "Let us make 
 man in our image, after our likeness." He wrote in the 
 next verse the unity of the three persons in the Godhead 
 by the employment of the usual construction in the sin- 
 gular number, to counteract any inference of the three 
 persons constituting more than one and the same God : 
 '* So Ehlohim created man in His own image, in the 
 image of Ehlohim created He him; male and female 
 created He them" (Gen. i. 26, 27). To confirm this, the 
 Shemang was uttered, Hear, Israel, Jehovah, our 
 plural Ehlohim, is a united Jehovah, or one Jehovah, 
 because after sin entered the world man can know nothing 
 of God but through the medium of Messenger Ehlohim 
 (rendered the Angel of God), or Messenger Jehovah (ren- 
 dered the Angel of the Lord), in whose image the plurality 
 of divine persons dwell as One Ehlohim Jehovah, because 
 out of or away from Messenger or Mediator Jehovah no 
 man can see God's face and live (Exod. xxxiii. 20). Yet 
 it is distinctly recorded that Hagar (Gen. xvi. 13), Jacob
 
 16 MESSENGER JEHOVAH. 
 
 (Gen xxxii. 28—30), and Moses (Exod. xxxiii. 11 ; Numb. 
 xiv. 14; Deut. v. 4, xxxiv. 10) all saw God face to face, 
 and were not consumed, because they saw and beheld God 
 in the divine person of VJ3 "JJ^'^Q, the Angel of His presence 
 (Isaiah Ixiii. 9), which is literally the messenger of HIS 
 FACE, which I shall jjrove from the Chief Eabbi's own defi- 
 nite and correct rendering of the words KIH TVSTV, i.e., the 
 Lord^ Himself, in Isaiah vii. 14. Here the Chief Eabbi 
 admits that the personal pronoun Xin, construed with the 
 sacred Tetragrammaton, Jehovah, is to be rendered, " The 
 Lord Himself {vide Sermon II., pages 16—19; also the 
 Jewish translation of Leeser, Isaiah vii. 14). This is sub- 
 stantiated and vindicated in the account of the appearance 
 of Messenger Jehovah as (li/""?;) a man to Manoah and his 
 wife (Judges xiii.), " And Messenger Jehovah said unto 
 Manoah, Though thou detain me, I wiU not eat of thy 
 bread: and if thou wilt offer a burnt offering, thou must offer 
 it unto Jehovah. ^^^^ HIH^ ^^<bD"''D mj^ ;rT"NVD, "For 
 Manoah knew not that the ANGEL WAS JEHOVAH," 
 or, according to the Chief Eabbi's definition of Kill mn\ it 
 may be read as foUows : For Manoah knew not that the 
 Angel teas the Lord Himself defined by the prophet Isaiah 
 to be the Angel of Jehovah's face or presence, who con- 
 stituted the One Jehovah. And when Manoah asked, What 
 is thy name. Messenger Jehovah said. Why askest thou after 
 my name ? ^^^v^ j^ini,* AND HE MY WONDEEFUL, 
 (see margin); "so Manoah took a kid with a meat offer- 
 ing and offered it upon a rock unto the Lord (who) did 
 wondrously ; and Manoah and his wife looked on. For it 
 came to pass when the flame went up toward heaven from 
 off' the altar, that Messenger Jehovah ascended in the 
 flame of the altar." " Then Manoah knew that the Angel 
 Nin mn% u-as Jehorah, or, according to the Chief Eabbi's 
 definition, it may be read. Then Manoah knew that the Angel 
 was Jehovah Himself ' ' And Manoah said unto his wife. We 
 shall surely die, because l^^j^i DTf'^K, WE HAVE SEEN 
 
 * Hebrew grammarians tell us that there is no neuter gender in the 
 Hebrew grammar. Whatever construction may be put upon the points, 
 this noun n'la, wonderful, cannot be read correctly as an adjective, be- 
 cause it is clearly a substantive from its construction with the personal 
 pronoun HE, and the conjunctive \ Vav ; see also Isaiah ix. 6, and Gen. 
 xviii. 14, where the demonstrative definite article is smothered up by 
 a reputed form of conjugation Kiphal.
 
 PERSONALITY OF JAII. 17 
 
 EHLOHIM." Here our Jewish brethren must admit that 
 the united testimony of Manoah and his wife claims our 
 reliance in preference to any further explanations of men, 
 because we are neither to take from nor to add to the 
 Word of God (Dent. iv. 2, xii. 32) ; especially as the la«r 
 declares a tiling to be established by the testimony of two 
 or three witnesses (Deut. xix. 15). 
 
 This explanation of Manoah confirms the Shemang that 
 the plurality of Ehlohim constitutes one Jehovah, and at 
 once disposes of the difficulty of the import of the passage 
 in Isaiah xxvi. 4, noticed by the Jewish grammarian Solo- 
 mon Lyon, teacher of Hebrew to the Universities of Oxford 
 and Cambridge, and Eton College, who, in his grammar, in- 
 terprets this verse as follows : " For with ^T^ Yoh (J AH), 
 the Lord created the world," remarking that " the meaning 
 of this verse appears very unintelligible." The same 
 author remarks upon Psalm xxxiii. 6, by admitting the 
 divine personality of the person of the mediatorial Word as 
 follows: "' By the word of the Lord were the heavens 
 made, and by the breath of His mouth all the host of 
 them.' The difficulty of this verse is, first, to know the word 
 by which the heavens were made ; secondly, how to apply 
 the latter part of this verse to the Deity." But, as further 
 proofs from Jewish authorities as to the distinct personality 
 of the Word will be given in another section, these are 
 sufficient to prove that tlie Shemang is an exhortation to 
 believe by faith a certain truth that cannot be received and 
 believed by the carnal mind of man, because for a man to 
 imderstand or comprehend the great name Jehovah Ehlo- 
 him by the discernment of his own judgment between good 
 and evil that he robbed from Jehovah Ehlohim, it is alto- 
 gether out of the question, since God declared by Jeremiah 
 tiiat the heart of man is deceitful above all things, and 
 desperately wicked to such an extent that none but the 
 Lord can know it (Jer. xvii. 9, 10); and that there are 
 none tliat do good and sin not (Eccles. vii. 20). This will 
 account for the earnest a]3peal of ^i2'\i?, Hear, believe, i.e., 
 understand for a certain and positive truth that Jehovah, 
 our plural Ehlohim of moi-e than one distinct person, is 
 essentially one in undivided eternal unity, without any 
 division of parts ; otherwise, what necessity would there be 
 for this earnest appeal to believe what no reasonable man 
 could disbelieve if he were to tiy ? for who can deny with
 
 18 DEFINITION OF ONE. 
 
 the answer of a good conscience that one is one ? There- 
 fore it can require no effort to believe what would be in- 
 compatible with the dictates of the divine gift of reason to 
 disbelieve. It is in opposition to the sin- contaminated 
 knowledge and discernment of man that the Shemang was 
 uttered, that the incomprehensible mystery of the oneness 
 of the Godhead of Jehovah may be received and believed. 
 In Ezek xi. 19, it is written, -frTJ^ 2b Unb TIjIII, "And I 
 will give THEM ONE heart." This is a promise made by 
 the Lord God to the remnant of the house of Israel, whom 
 He sanctified to save under the new covenant (Jer. xxxi. 
 31 — 33). Here God has promised to give His people, 
 collectively, gathered from all the tribes and nations of the 
 earth, but ITli^, one heart, i.e., one single individual heart, 
 as defined by the Chief Eabbi to signify without any 
 division of parts, by which one, heart whole nations and 
 tribes collectively shall be actuated. Incompatible as this 
 is with the dictates of carnal reason, it is admitted, and 
 l^roduced by the Jews as evidence to overthrow the plurality 
 of Ehlohim. The Hebrew word "IHK, employed to express 
 and record the unity of Jehovah, is precisely the same word 
 that is used in Gen. ii. 24 : " Therefore shall a man leave 
 his father and his mother, and cleave unto his wife ; and 
 they shall be inj^ "lli^H'?, one flesh," or, according to 
 Leeser's Bible, "tliey become one flesh." Thus, according 
 to the Jewish definition of this word "THi^, one, here are two 
 distinct persons declared to be one by an undivided union, 
 without any division of parts ; therefore, though this defini- 
 tion admits of no refutation in its application to express 
 the undivided unity of Jehovah Ehlohim, yet when this 
 word "irrK is employed under other circumstances,, the 
 definition of the Chief Eabbi is incorrect, from the fact of 
 its having a plural form, DHnj^, rendered feiv in Gen. 
 xxvii. 44, &c. Dr. Benisch renders it in the same manner : 
 therefore, if the Chief Rabbi's definition be accepted as the 
 onl}^ and exclusive signification, we must read ones for the 
 j)lural form of this word, "^^^i ; thus ' days ones ' and 
 ^ words ones,! instead of its primitive signification ; thus united 
 days, united speech. Gen. xi. 1 : but if, on the other hand, 
 "iriK, Akhod, be rendered according to its primary significa- 
 tion, "united," its meaning will be vindicated by its own 
 expression of the sense of the sentence or passage ; for in- 
 stance, God called the light and the darkness, IH!?^ DV, one
 
 JE-nOVAH UNITED. 19 
 
 day. Here the Chief Eabbi's definition, tvithout any division 
 of parts, fails to support itself, because God declared tlmt 
 two distinct and separate elements, light and darkness, 
 between which Grod Himself j)ut a division to distinguish 
 one element from the other, self-evidently constituting a 
 division of parts, to be discriminated byinhJ, wliicli, if road 
 according to its primitive signification, the meaning is 
 vindicated and the sense retained ; thus the light and the 
 darkness were a united day, or one day, usually rendered 
 the " first day" (Gen. i. 5) ; but by no means without any 
 division of parts, because God declared in this instance 
 that two elements constituted one unity. This proves the 
 Chief Eabbi's definition to be only a derivative significa- 
 tion when used under other circumstances. And, again, in 
 the following texts, if united is read for " one," the sense 
 is fully preserved and the meaning vindicated : Ezek. xj. 
 19, "I will give them a united heart;" Gen. ii. 24, " And 
 they shall be tinited flesh;" Deut. vi. 4, "Jehovah our 
 [plural] Ehlohim is Jehovah imited,^^ or a united Jehovah. 
 Dr. Benisch and Isaac Leeser both render this word by 
 "united'' in Gen. xlix. 6; therefore if this word -]n>i is 
 indiscriminately rendered by its derivative signification, 
 one, asserting that the word contra-indicates any infe- 
 rence of a division of parts, such an interpretation 
 cannot be supported by the syntax of the Scriptures 
 as the sole and exclusive signification, which must be' 
 supported by the circumstances of the context or the- 
 general teaching of the Scripture. This word is by no 
 means an exception. For instance, the root UTM, in Gen. 
 vi. 6, 7, and Jer. viii. 6, signifies to repent by feeling, 
 the pain of remorse; while in Gen. v. 29, the same 
 root is employed to express comfort as a derivative signifi- 
 cation, being the very opposite meaning to that indicated 
 by its primary form. Wherever we find an appeal re- 
 corded in the Word of God, exhorting those to whom it is 
 addressed to believe and receive the truth it asserts, we 
 may be sure that something is conveyed for the spiritual 
 discernment of those to whom it is directed that cannot be 
 comprehended by the reasoning faculties of the sin-con- 
 taminated carnal mind of man ; for proof of which no- 
 passage of the Holy Scriptures affords a more remarkable 
 instaifce than the passage termed by the Jews the Shemang 
 a e Hear), "Hear, Lsrael,. the LoitD our God is one^ 
 ^ ■ ■' B 2
 
 20 NO SAVIOUE BESIDE JEHOVAH. 
 
 Lord " (Deiit. vi. 4) ; which they produce with such parallel 
 passages as the following: " My glory will I not give to 
 another" (Isaiah xlii. 8) ; "I will not give my glory unto 
 another" (xlviii. 11) ; "For I am God, and there is none 
 else; I am Grod, and there is none like me" (xlvi. 9);- "I, 
 even I, am the Lord ; and beside me there is no saviour " 
 (xliii. 11) ; "And there is no God else beside me; a just 
 God and a saviour ; there is none beside me. Look unto 
 me, and be ye saved, all the ends of the earth; for I am 
 God, and there is none else. I have sworn by myself; the 
 word is gone out of my mouth in righteousness, and shall 
 not return, That unto me every knee shall bow, every 
 tongue shall swear," &c. (xlv. 21—23), considering these 
 passages as the most conclusive evidence to justify their 
 rejection of all belief in the advent and divinity^ of the 
 Messiah as a distinct person in the undivided Trinity of 
 Ehlohim Jehovah, while they are unconscious of the tre- 
 mendous fact that all these declarations are uttered through 
 the medium of the distinct person of the Etei^nal Son of 
 God, the divine Word, whose government continues to 
 spread over the earth as the waters cover the sea, and to 
 whom every knee, without exception, is made to bow, 
 because His children are all made willing in the day of 
 His power (Psalm ex. 3). The same person, called^ in 
 other places Messenger Jehovah and Messenger Ehlohim, 
 usually translated tho Angel of the Lord and the Angel of 
 God, who appeared to Abraham, Isaac, Jacob, and Moses, 
 and claimed the title of God, and through whom the Lord 
 God communicated with them, and in whom they saw God 
 face to face, as I shall prove in its place, and its perfect 
 harmony with the words of God to Moses, "No man shall 
 see my face and live." Consider the language uttered by 
 the divine person of the Word, who communicates or 
 speaks through the prophet, how this medium of commu- 
 nication declares that He is Ehlohim; the intense per- 
 suasion of the language, the pleading, the appealing, the 
 yearning on the behalf of those to whom it is addressed, 
 "I will not give my glory unto another ;" " for I am God, 
 and there is none else." But if we refer to the second 
 book of Moses, we find it recorded that this one living God 
 of Israel did actually give His glory tj another, wliich in 
 no way contradicts these statements recorded in the Book 
 of Isaiah, but at once vindicates and confirms their veracity.
 
 MESSENGER OF HIS PRESENCE. 21 
 
 God delared to Moses that He would send -^i^b^, messenger, 
 before the chikh-en of Israel to keep theiu in the way, at 
 the same time rV\r\\ Jeliovah, or the Eternal, declareii that 
 His name was in this l^'^Q, angel or messenger. Now the 
 name of Jehovah expresses His glory and eternity as fully 
 as can be expressed through the medium of alphabetical 
 characters. So gLn-ious and sacred is this most holy name 
 that an adherent of Judaism is not permitted to utter it, as 
 before observed ; indeed, so incomprehensibly holy is this 
 name mrf\ that Jehovah Himself could not find a name 
 more glorious to swear by. " Behold I have sworn by my 
 great name, saith the Lord" (Jer. xliv. 26). Therefore 
 His name constitutes the honour and glory of Jehovah, 
 who declared that He would not give His glory to another ; 
 while it is recorded in the Pentateuch that He actually did 
 give His glory to another. He gave it to the angel of His 
 presence. And we hud this angel or messenger of His 
 name and presence so jealous of the glory of this name 
 that he (the Angel) would not pardon transgressions under 
 a covenant of works, requiring that implicit obedience 
 demanded by the most holy law of Grod the honour of 
 which this angel was so jealous. "Behold I send Mes- 
 senger before thee, to keep thee on the way, and to bring 
 thee unto the place which I have prepared. Beware of 
 him and obey his voice, disobey him not ; for he will not 
 pardon your transgression : because my name is in Him. 
 But if thou wilt carefully hearken to his voice, and do all 
 that I speak ; then will I be an enemy unto thy enemies, 
 and afflict those that afflict thee" (Exod. xxiii. 20—22; 
 vide Isaac Leeser's Jewish translation). Here the angel 
 is declared by Jehovah Himself to be the medium of com- 
 munication, in whom Grod had placed His glorious name, 
 ry\n'', and that Israel was to obey this angel as the voice of 
 Jehovah, who had previously declared that Israel should 
 have no other Ehlohim [gods] before him (Exod. xx. 3). 
 Here let it be observed that the indisputable fact of the 
 name of m^^ Jehovah, being in the "JJ^So, angel or messen- 
 ger, is so clearly expressed in the Hebrew by the selection of 
 particular words from its vocabulary that clearly define the 
 name of Jehovah, or the Eternal, to constitute an undivided 
 unseparable attribute of the angel, 12np2 ''i21D O, i-e., "be- 
 cause my name is in him." "In all their affliction He was 
 afflicted, and the angel of His presence saved them " (Isaiah
 
 22 JEHOVAH STANDING BEFORE ABRAHAM. 
 
 Ixiii. 9). Tliorefore it is very clear that if the undivided 
 unity of 'j^j'^,^, the messenger here allnded to, is rejected 
 from being a distinct person in the Trinity of Q"'n'7J^, Ehlo- 
 him, these passages would cleai-ly contradict each other, 
 a'ud be perfectly unintelligible. 
 
 SECTION V. 
 
 Abraham's faith in the shemang. 
 
 If the eighteentli chapter of Genesis be carefully read, it 
 will be seen to express that the Eternal appeared to 
 Abraham as three men, who personified the Triune 
 Jehovah ; and let it be particularly noticed that in the 
 twenty-second verse it does not state that the three men 
 turned their faces from thence, but ^' the men,'''' and if we 
 follow them to the next chapter, we find it recorded that 
 only TWO angels entered Sodom : now, where was the 
 third ? This twenty-second verse clearly informs us, as it 
 stands, according to the original Hebrew text, 
 
 ^jb'? ids; 'Tcw mnn nnio '&>'^ x^^ytup^ mj:^ ijsn, 
 
 "And the men turned their faces from thence, and went t<j- 
 wards Sodom : and Jehovah, yet I, stood lefore Alrahavi.^^ 
 This is the language of the eternal Son of Grod, as written 
 by Moses at the dictation of the distinct person of Jehovah 
 the Word, which was altered by the decrees of the Scribes = 
 Tikun Sopherim, to the present reading, which is stiU 
 retained m the Hebrew, to obviate what was regarded as 
 an offensive anthropomori:>hism, as noted by the Massorah ; 
 therefore the original reading that when the men departed* 
 ''Jehovah stood still before Abraham,'" substantiates the im- 
 port of the whole chapter, that Jehovah was personified 
 by three men; for when the two departed, "Jehovah stood 
 still before Abraham," and only two angels entered Sodom, 
 Dll-in}«i''?hi lyib nb:i "^mUD mn"' "J^n, which is HteraUy, 
 " And the Eternal Avent as soon as He had finished with the 
 Word unto Abraham." Now, this communication between 
 Abraham and the Eternal was through the distinct person 
 of Jehovah the Eternal Son, because Abraham addresses 
 
 * Vulc Jacob Een Chajim's Introduction to the Eabbinic Eible, by 
 Pr. Ginsburg.
 
 THE -^ONDEEFUL. 23 
 
 the three in the singular number. (What have the Jews to 
 say about terms of plural excellence here?) It proves 
 Abraham's faith in the Shemang- that the tliree persons of 
 Ehlohim are one and the same Jehovali, because through- 
 out the interview and conversation Jehovah addresses 
 Abraham ; so that it is difficult for our carnal reason to 
 understand beyond what we can receive by faith, as 
 Abraham did ; carefully avoiding all speculations cf our 
 opinions as to the probability or possil^ility of anything 
 connected with divine revelation. Eashi admits that 
 Abraham addressed these three men as one, and that they 
 communicated with Abraham as one and the same. The 
 fourteenth verse clearly reveals this in a still more remark- 
 able manner. In order to prove the import of its literal ex- 
 pression, I am necessitated to give the passage in the original, 
 
 •p r^i^b-] n^n wd ybi^ 2Wi^ iv^r^b 121 mn^^ i^bii'n 
 
 In this passage the expression ^{7^''^T, translated Shall 
 IT LE DIFFICULT, is formed from the Hebrew root ^^'7^, 
 used in Isaiah ix. 6, that signifies ivonderjul, "inter- 
 cessor," "mediator," and "separator," and is the same 
 word which the angel who appeared to Manoah declared 
 to constitute His name Wonderful — in the maigin. Let 
 tlie reader carefully compare and consider this, because 
 with a little attention it can be comprehended. Now we 
 know a wonderful thing must be a hard or dilficult thing, 
 in order to constitute a wonderful thing ; therefore, while 
 we see its sense is truthfull}^ expressed to a spiritual mind, 
 yet its full meayinu) cannot be literally expressed by ren- 
 dering it " Shall anything be too hard," though that is 
 one sense clearly conveyed by the context ; yet it is more 
 literal to render the verse thus, " This wonder j\d Word from 
 Jehovah {at or) for the appointed time, I will return unto thee 
 according to the time of life, and Sarah shall have ason.^' Here 
 the distinct personality of the Word is clearly defined by 
 the substantive "1^7 (Word), which is expressed in such 
 a manner by the particle ]J2 used as a prefix to Jehovah, 
 that indicates the divine person of the Eternal Word to 
 centre in Jehovah as the distinct part and source of the 
 same substance. Gesenius defines ^D to be a preposition 
 of motion. [Properly part of a thing, as a, partitive prepo- 
 sition, designating a part taken from a whole ; hence the 
 idea of departing, removing from, away from, anything or 
 place.] Vide Grammar, section 151. This particle also
 
 24 THE "WONDERFUL. 
 
 expresses comparison, but as no negative wliatever occurs 
 in Genesis xviii. 14, it cannot there be rendered as the 
 comparative, if the literal expression of the text be adhered 
 to, otherwise it would fail to support the idiom of Jer. 
 xxxii. 17, 27. The letter H prefixed to the noun j^^g, Won- 
 derful, is so generally admitted by Hebrew grammarians 
 to constitute the sign of the definite article or demonstrative 
 letter, that it is needless to produce Scripture proof ; and 
 even admitting the verbal signification of the word Won- 
 derful, verbs prefixed by \ Ydd, are frequently used as 
 proper names; for instance, ppf^, tolcmgh, prefixed by Tod, 
 forms Isaac, which if prefixed by the definite article or 
 sign of demonstration, it would have to be read the Isaac, 
 or this Isaac; so in Genesis xviii. 14, " this Wonderful." 
 Biit if it is insisted upon by scholars that this expression 
 iO^'^ is the third person singular, masculine gender, future 
 tense of the verb occurring in conjugation Niphal, as a 
 student I am willing to give place to the superior judgment 
 of scholars, so far as the grammatical structure of the verse 
 is concerned, for even in that case it supports the reading 
 I have here given, because under these circumstances it 
 would have to be rendered as a passive verb in the future 
 tense, lie shall he Tfonderful. Whether the prefix H be 
 rendered as a sign of interrogation or demonstration, it is 
 not my purpose to contend for, because the point Kliatuph- 
 parsah may be found in many instances to be rendered as 
 indicating demonstration. It is quite certain the root 
 Wonderful as used in Isaiah ix. 6, as a noun, is also used 
 in Genesis xviii. 14, where it is followed by the name of 
 the Eternal, as the equal source, or part and parcel of 
 this Wo7iderftil ; then follows the noun "121, Word, by which 
 the person of " this Wonderful" is revealed throughout the 
 Scriptures as the divine person of the Word of the Lord : 
 see 1 Kings xviii. 3 1 , where the Eternal personaHty of the 
 Word is defined to be the divine being who wrestled with 
 Jacob : compare this with Genesis xxxii. 28, ;50, and 
 Hosea xii. 4, 5. Therefore it is clear that in Genesis 
 xviii. 1 4, the language of the Trinity is recorded as uttered 
 by the divine speaker or Word as the medium of communi- 
 cation to Abraham. 
 
 The same Biblical method of definition that defines the ex- 
 pression J^^B^n, The HE shall be Wonderful, or This Wojider- 
 ful, also defines the Tetragrammaton Jehovah, mn^ from
 
 THUS SAITH JEHOVAH. 25 
 
 the Biblical foct that the root, ^\^'^, f>f tins name being a 
 verb and also a noun, signifying descended, existed, He uas, 
 To Breathe, To Blow, Substance ; to whifli the letter Yod 
 gives a distinct visible personalit}', distinctly dehning the 
 person of Jehovah to be a distinct substantial being of 
 Substance, vrho is Eternal and yet (^an be seen, known, and 
 felt, in whose person, form, and similitude □TlT'J^, Ehlohim, 
 can alone be seen as the One true, living, Eternal, Ehlohim 
 or God ; this is the mystery of the name Jehovah and its 
 distinction from the name Ehlohim, for while God, the 
 Eternal Father, is invisible in Himself, He is visible in the 
 person of Jehovah ; hence the surpi-ise and wonder of 
 Jacob and Manoah when they declared that they had seen 
 Ehlohim in the divine person that appeared to them ; and 
 this personality of Jehovah is supported by the whole of the 
 Scriptures, wherein Jehovah is invariably recorded as the 
 divine speaker or medium of communication, and in every 
 instance where it is written, "Thus saith Jehovah," or as 
 translated, " Thus saith the Lord." It is never Thus saith 
 Ehlohim, otherwise than in the person of Jehovah or 
 Jehovah Ehlohim, Messenger Jehovah or Messenger 
 Ehlohim. Wherever the word God occurs in small capitals 
 aceompained by Lord, thus. Lord God, as in Gen. xv. 8, 
 and throughout the book of Ezekiel, &c., it is always a 
 translation of TWTV ^Jll^, Lord Jehovah, where the name 
 Jehovah is printed with the vowels of Ehlohim : whether 
 this emanated from Massoretie superstition, or with a view 
 to conceal the ancient pronunciation, for the present I leave 
 for our Jewish brethren to determine. 
 
 It is clearly recorded that the holy, unchangeable 
 Ehlohim cannot repent, while the visible substance of 
 Jehovah both repented and felt grief of heart before He 
 assumed our nature. Now, why should dust and ashes 
 dispute with God as to the possibility of such circumstances, 
 with whom all things are possible ? Who by searching can 
 find out God, what is His name, and what is His Son's 
 name ? Abraham called the name of the place upon the 
 summit of Mount Moriah, niH^ Hi^T*, Jehovah-jireh, i.e., 
 JEHOVAH WILL BE SEEN, or Jehovah will appear {vide 
 margin).
 
 26 THE I<EW REVELATION". 
 
 SECTION YI. 
 
 THE NEW EEVELATION. 
 
 In tlie foiirtli sermon the Chief Eabbi says: " Now I 
 boldly challeno^e every professor of the Christian faith to 
 tell me where it is stated that the Prophet, like unto Moses, 
 was to declare a new revelation. On the contrary, the Law 
 given on Sinai is here distinctly declared to be the standard 
 of the truth or falsehood of every future prophet." 
 
 The holy and inspired language of the unchangeable 
 Law, the prophets, and the holy writings answer this 
 challenge by their own testimony ; for such a challenge only 
 contributes the most invincible proof of their veracity by 
 convicting the man out of his own mouth who put it forth 
 for the fulfilment of Isaiah vi. 8, 9, as expressed in the 
 Jewish translation of Isaac Leeser, patronized by the Jewish 
 association for the diffusion of religious knowledge, and 
 considered by them to be an orthodox impartial (?) transla- 
 tion : " Gro, and say unto this people, Hear indeed, but 
 understand not ; and see indeed, but know not. Obdurate 
 will remain the heart of this people, and their ears will be 
 heavy, and their eyes will be shut, so that they will not see 
 with their eyes, nor hear with their ears, nor their hearts be 
 understanding, so that they be converted, and healing be 
 granted them." Compare this with the new covenant de- 
 clared in Jer. xxxi. 31 — 33, in which the ordinances referred 
 to in verse 36 have been continued up to the present day, 
 and are spreading with the increase of Messiah's govern- 
 ment as the waters cover the sea, and unto whom the 
 nations of the earth are turniuG;. This is the new revela- 
 tion or new dispensation spoken of by Jeremiah and pro- 
 phesied by Moses himself: "A Prophet from the midst of 
 thee, of thy brethren, like unto me, will the Lord thy God raise 
 up unto thee ; unto Him shall ye hearken " (Deut. xviii. 15). 
 The new revelation is the end of the ceremonial Law, by 
 the fulfilment of all that was set forth by its types and 
 shadows by Him who magnified it and made it honour- 
 able and satisfied all its demands spoken of by Daniel (ix. 
 24 — 27). Thus the new revelation was not to put away
 
 MOSES BREAKING THE LAW. 27 
 
 the Law, but to establish the honour of the old revela- 
 tion, by keeping it, inasmuch as it was out of man's power 
 to keep it honourably, perfectly, and disinterestedly, after 
 sin entered the world. Where is the law to be found so 
 plainly written as upon the heart of a believer, though, free 
 from all its demands, he is constrained to delight in its 
 dictates: " Beliold, the days come, saith the Lord, that I 
 will make a new covenant with the house of Israel, and 
 with the house of Judah. Not according to the covenant 
 that I made with their fathers in the day that I took them 
 by the hand to bring them out of the land of Egypt ; which 
 my covenant they break, although I was an husband unto 
 them, saith the Lord. But this shall be the covenant that 
 I will make with the house of Israel. After those days, 
 saith the Lord, I will put my Law in their inward parts, 
 and write it in their hearts, and will be their Grod, and they 
 shall be my people " (Jer. xxxi. 31 — 33). " I am sought of 
 them that asked not for me : I said. Behold me, unto a 
 nation that iv as not called hy my name'''' (Isaiah Ixv. 1). I will 
 conclude this reply to the Chief Eabbi's challenge by 
 proving that Moses was a breaker of the law, and incapable 
 of magnifying it and making it honourable. 
 
 It is declared in the Scriptures that God told Moses that 
 he had rebelled against Him upon one occasion (Numbers 
 xxvii. 14), which is thus rendered by Leeser, "Because ye 
 rebelled against my order in the desert of Zin," &c. ; and 
 in Psalm cvi. 33, it is stated that " He spoke thoughtlessly 
 with his lips," for which sin Moses was prohibited fi.'om 
 entering Canaan. This proves that Moses was a sinner and 
 a law-breaker, who sinned from his own free will ; but not 
 to take any undue advantage of this one act xmder such 
 great provocation and extenuating circumstances (humanly 
 sj)eaking) : no doubt Moses had bitterly repented of it, 
 therefore, unregenerate men may regard it as only a little 
 sin ; but if we contrast the sin of Moses with the sin of 
 Adam, in eating the forbidden fruit at the instigation of 
 his wife, the difficulty would be to determine which was 
 the smallest sin. These facts are recorded to prove that 
 any act of disobedience is sin ; therefore, Moses did not 
 magnify the Law and make it honourable, but, on the 
 contrary, he broke the Law by what God declares to be 
 rebellion (Num. xxvii. 14); nor was the Law made honour- 
 able at the time Isaiah wrote, as Leeser renders it, " The
 
 28 JEHOVAH MAGNIFYING THE LAW. 
 
 Lord willed (to do this) for tlie sake of His righteousness, 
 (therefore) He magniiieth the Law, and maketh it honour- 
 able" (Isaiah xlii. 21). The Jews cannot obliterate the 
 fact that it is the Lord Jehovah Himself who magniiieth 
 the Law and maketh it honourable, and not Moses, as 
 plainly declared by the rendering of Leeser's Bible. Then, 
 if the Lord maketh it honourable and magniiieth it, it 
 must be under the new covenant, spoken of by Jeremiah 
 (xxxi. 31 — 33). Now, let it be observed that Messiah 
 most positively told His disciples not to think He had come 
 to destroy the Law, but to fultil the Law and the prophets, 
 declaring the heaven and earth should pass away before 
 the smallest letter of the Law could fail (Matt. v. 17, 18). 
 For the fulfilment of the New Testament predictions, there 
 are almost numberless sects that claim the title of 
 Christians, whose conduct no more proves it than Solomon 
 could prove his righteousness in serving Ashtoreth, Mil- 
 corn, and Chemosh in his old age (1 Kings xi.) — the same 
 Solomon who wrote, "Train up a child in the way he 
 should go, and when he is old he will not depart from it " 
 (Prov. xxii. 6). Therefore, the new revelation acknowledges 
 the Law to be the only standard of truth that shall endure 
 for ever. 
 
 SECTION VIL 
 
 POLYTHEISM IN IDOLATRY PROPAGATED BY JEWISH REPRE- 
 SENTATIONS OF THE TRINITY BEFORE THE CHRISTIAN ERA. 
 
 It is well known that many of the heathen idols used in 
 many parts of the East are represented with three heads 
 upon one body as objects of worshij), the origin of which 
 can be traced for centuries before the Christian era, which, 
 no doubt, was the result of the inic^uitous example of the 
 base and most degraded idolatry of the ten revolted tribes 
 of Israel, who, unable to receive the mystery of the 
 Shemang, declaring the oneness and undivided unity of 
 Ehlohim in Jehovah, were left to the imaginations of their 
 own carnal reason, and so spread their heathenish concep- 
 tion of the One Triune God of Israel among the nations of 
 the earth. Whenever Israel forsook the One Eternal
 
 THREE-HEADED IDOLS. 29 
 
 Jehovah, they were never content witli serving hut one 
 image of wood or stone. It is recorded that Solomon, 
 the wisest man that ever existed, went after Molech (1), 
 Chemosh (2), and Jlilcoiu (3) (1 Kings xi. 5, 7, 8), three 
 strange gods, and the goddess Ashtoreth. The very next 
 thing that took phice was tlie revolt of the ten tribes from 
 Rehoboam, Solomon's son (1 Kings xii. 20 — 24), and they 
 have ceased to be a distinct people ever since, except for 
 heathenism and idolatry, wherever any traces are dis- 
 covered of their observance of the ceremonies of their 
 forefathers : and it is worthy of note that many of the 
 nations and tribes of the East — for instance, in many parts 
 of India — circumcision is still practised among those who 
 serve three-headed idols, with three heads united upon one 
 body, and in other instances three figures upon three 
 equal thrones or elevations, together with many traces of 
 Israelitish idolatry, which has evidently been spread over 
 the face of the earth from the idolatry and evil example of 
 Israel. 
 
 SECTION YIII. 
 
 JEHOTAH SEEX FACE TO FACE. 
 
 God told Moses that no man should see His face and live, 
 yet in the very same chapter it is recorded that the Lord 
 spake to Moses face to face, as a man speaketh unto his 
 friend (Exod. xxxiii. 11, 20); therefore it is quite evident 
 that Moses and the patriarchs saw the face of God through 
 some medium. AVithout recapitulating the facts of 
 Abraham, Hagar, Isaac, and Moses having declared that 
 in Messenger Jehovah or Messenger Ehlohim they beheld 
 Jehovah face to face, the case of Jacob will suffice : 
 ' * And Jacob called the name of the place ^J^^JS, Peniel 
 (God's face), for "•/T'i^-), I have seen, D\T;:)}^,(Elilohim) God, 
 DOD''?}^ D"'J3' face to face, and ''ti'SJ, my life is preserved" 
 (Gen. xxxii. 30). This is rendered strictly according to 
 its literal reading in the Authorized Anglican Version, 
 because the Hebrew root Ii'32 is used in the Scriptures to 
 denote the natural body or carcase, as may be seen by its
 
 30 JACOB WRESTLING WITH JEHOVAH. 
 
 employment in Lev. xxi. 11; Numb. ix. 6, 10, xix. 11, 
 &c. Wherever it is used it will be found to denote the 
 natural body, or growth that is developed by blood, and 
 this is the word used to express the life of Jacob that was 
 preserved after he had seen God, proving the superior 
 accuracy of the Authorized Version. The Jewish trans- 
 lation of Dr. Benisch renders it thus : ' ' And Jacob called 
 the name of the place Peniel : for I have seen an angel 
 face to face, and n\\ soul is preserved." This is exactly as 
 it is paraphrased in the Targum of Onkelos, while Isaac 
 Leeser renders it : "I have seen an angel of God face to 
 face, and my life hath been preserved." These renderings 
 are by men who venture to state that they are perfectly 
 impartial translations. Such men vituperate the use of an 
 article in our version as a crime, while they can delibe- 
 rately substitute one noun for another, as if it was pur- 
 posely to keep their own people in ignorance. 
 
 Jacob declares he saw the holy, self-existent being of 
 God face to face in the person of that ti/^^?, man, and, that 
 there might be no mistake in its commemoration, he called 
 the name of the place Peniel, which is the face of God ; 
 while Jehovah declared that no man should see His face and 
 live ; and, by way of confirmation, God declares by the 
 I^rophet Hosea that Jacob had power over Messenger, 
 ' 'And made supplication unto Him : he found Him in Bethel, 
 and there he (Jacob) spake "IJDi^, with us ; even the Lord 
 God of hosts, who is Jacob's memorial," and witness of 
 this fact (Hosea xii. 4, 5). This is established and proved 
 by a multiplicity of passages, but the Law declares two or 
 three witnesses are sufficient : compare Gen. xxxii. 28, 30, 
 xlviii. 16 ; 1 Kings xviii. 31 ; Hosea xii. 4, 5. 
 
 The rendering of this last passage in Isaac Leeser's 
 Jewish translation proves how severely the death-knell 
 sounded by the twelfth chapter of Hosea against the 
 doctrines of Judaism is felt by the Jews, because this 
 translator has taken upon himself to break the law (Deut. 
 iv. 2) by adding the numeral adjective ONE, notwith- 
 standing the absence of this word,"^^^i, in the Hebrew text, 
 unconscious of the fact that such an interpolation only tends 
 to confirm the doctrine of the Shemang, namely, that IJQJ?, 
 with US, includes Messenger Jehovah in ^^^<, one unity, 
 confirming that our plural Ehlohim is one b}^ an Eternal 
 unity. Now compare this with the author's statement in the
 
 IN OUR CROSS OR IMAGE. 81 
 
 preface, in which he states that he has "thrown aside all 
 bias " — " no perversion or forced rendering of amj text was 
 needed to bear out his opinions or those of Israelites in 
 general ; and he for one would place but little confidence 
 in them, if he were compelled to change the evident mean- 
 ing of the Bible to find a support for them." Now com- 
 pare this translator's rendering of IIos. xii. 4, 5, 6, with 
 his own preface and his rendering of l)eut. iv. 2. 
 
 All these apparently contradictory passages are at once 
 reconciled by faith in the divine mystery of the Trinity, 
 because there are passages to prove that the}' are not 
 figurative expressions used in those passages, where it is 
 recorded that Jehovah has an arm, hands, feet, face, heart, 
 breath, mouth, eyes, ears, nose, &c., representing a dis- 
 tinct form and similitude, in the likeness and image of which 
 He created man, saying, "Let us make man in our Q'^^f, 
 CEOSS, or image:" this root, according to Talmudical 
 language {vide Bresslau's Heb. Lexicon) signifies a cross, 
 as shown by the form of a man with his arms ex- 
 tended. A striking illustration of this is given by the 
 victory of the Iraelites over the Amalekites, when 
 the Lawgiver Moses had his arms raised by tlxe high 
 priest, giving him the form of a cross and the pre- 
 valency of Auialek when he failed to extend his arms 
 in this form or attitude (Exodus xvii. 11, 12). The 
 objection of the Jews to admit that Jehovah has a 
 form and similitude is answered by Moses, who has 
 recorded the reason why the Israelites were not permitted 
 to see the form and similitude of Jehovah, i.e., because 
 they were a stiff-necked obstinate people, prone to the 
 most gross and depraved idolatry (Exodus xxxii., xxxiii). 
 Therefore, they were not permitted to see Jehovah, " Lest 
 ye corrupt yourselves, and make you a graven image, the 
 similitude of any figure," &c., &e. (Deut. iv. 12 — 19). So 
 prone were the children of Israel to the most revolting 
 idolatry that if it had not been for the faithfulness, long- 
 suffering, and mercy of Jehovah, for the sake of His oath 
 and covenant with Abraham, Isaac, and Jacob, no traces 
 of them would have existed at the present time (Ezek. 
 xxxvi. 22). When Moses talked with Jehovah face to face, 
 as a man speaketh with his friend, the Eternal occupied an 
 enclosed space of two cubits and a half by one cubit and 
 a half wide, covered by the wings of the cherubim s meeting
 
 32 HIDDEN FEOM UHE JEWS. 
 
 over the top of tlie mercy seat of the Ark of the testimony 
 made by Bezaleel (Exodus xxxvii. 6). The prophet 
 Isaiah, in spirit, speaking by the dictation of Jeh(jvah, 
 records the reason why these things are HID from the 
 eyes of unbehevers : "I heard the voice of the Eternal 
 saying, Whom shall I send, and who will go, IJ*?, for US ? " 
 Jehovah the Eternal Son answers, " Then said I, Here (am) 
 I ; send me. And He (the Eternal) said Go, and tell this 
 people. Hear ye indeed, but understand not ; and see ye 
 indeed, but perceive not. Make the heart of this people fat, 
 and make their ears heavy, and shut their eyes ; lest they 
 see with their eyes, and hear with their ears, and under- 
 stand with their heart, and convert, and be healed " 
 (Isaiah vi. 8 — 10). This proves that Jehovah the Eternal 
 Son, under a covenant of tcorks, is the destroying Angel of that 
 covenant, which He could, in justice to its holy demands, 
 only establish, magnify, and make it honourable by fulfill- 
 ing it Himself, for the ^'indication of its honour and glory, 
 and for the establishment of the new covenant of justifica- 
 tion by faith in the Eternal Son of God, who declares, " I 
 have not spoken in secret from the beginning ; from the 
 time that it was, there am I [i.e., Jehovah the Eternal Son) : 
 and now the Lord God, and His Spirit, hath sent ME " 
 (Isaiah xiviii. 16). If this is not the language of the 
 Eternal Son of God, it certainly was not the language of 
 Isaiah, who was not from the BEGINNING, nor from 
 the time that it was (or more literally -"J^ Q^ nnVH T^D, 
 from before time there I), because Moses wrote belore 
 Isaiah, and he does not tell us that Isaiah was from 
 the beginning ; but that Ehlohim was the Creator of the 
 Heavens and the Earth in the beginning. The sense 
 of what Isaiah writes is this, I have not spoken in secret 
 from the beginning ; before time had existence there 
 I AlVr, and now the Lord God and His Spirit hath sent 
 me ; that is, the person who here speaks declares that He 
 has not spoken in secret, but that He was in the beginning, 
 before time was He existed. "What is, 1J2"DIl^, His 
 SON'S name, if thou knowest?" (Prov. xxx. 4). Daniel is 
 the only inspired writer who mentions Jehovah by His 
 new covenant name, XV^IZi Messiah. AVhen Nebuchad- 
 nezzar declared that lie saw four men walking loose in the 
 midst of the burning fiery furnace, he said the form of the 
 fourth is like \Th'A 12) (Chaldee for) the SON of God, whom
 
 nebuciiadnezzar's testimony. 33 
 
 he afterwards called the most High God, which Shadrach, 
 Meshach, and Abeduego did not contradict. Yet the Jews 
 render this thus, "And the appearance of the fourtli is 
 like a son of the gods ;" evidently unmindfid that by tlieir 
 denial of the fact that the King of liabylon really and 
 truly beheld Jehovah the Eternal 8on, referred to in 
 Prov. XXX. 4, they thereby acknowledge an equal power 
 of deliverance by the agency of false gods ; for not a 
 hair was singed, nor had the smell of fire passed upon 
 the three Hebrews, while it consumed those who cast them 
 into the fiery furnace. 
 
 SECTION IX. 
 
 THE BRAZEN SERPENT AND THE SECOND COMMANDMENT. 
 
 If the divine personality of the Word as Messenger Je- 
 hovah be obliterated from the Scriptures, it must neces- 
 sarily follow that such persons who attempt this must 
 thereby charge Jehovah with sanctioning idolatry, by 
 commanding Moses to make a BEAZEN SEEPENT for 
 the people to look at, instead of looking to Jehovah for a 
 cure. No\\ we know the brazen serpent was a GEAYEN 
 IMAGE in the LIKENESS of a thing that creeps in the 
 earth and under the earth, to which Jehovah commanded 
 Israel to look for a cure, instead of Himself; for the 
 people had prayed to the Eternal for the fiery flying 
 serpents to be taken away, but He would not deliver 
 them till they had looked at the image of the serpent of 
 brass, or copper, as rendered by the Jews : "And Moses 
 made a serpent of copper, and put it upon a pole : and it 
 came to pass, that when a serpent had bitten any man, and 
 he looked up to the serpent of copj)er, he remained alive" 
 (Numbers xxi. 9, Leeser's Bible). Now, if this does not 
 bear witness of Him who was made sin, and in the like- 
 ness of sinful flesh, and numbered with the transgressors, 
 He who magnified tlie Law and made it honourable (Isaiah 
 liii.), not to put away the Law, but to fulfil it (Isaiah xlii. 
 21), for the establishment of the New Covenant (Jer. xxxi. 
 31 — 33), what can such circumstances contribute to vin- 
 dicate the honour of the first command inent, written by the 
 
 c
 
 34 THE BRAZEN SERPENT. 
 
 FINGER of Jehovah, who had no manner of form, image, 
 nor similitude (to say nothing of fingers, &c.) but that of 
 the Angel of His presence? " Thou shalt have no other 
 gods (Ehlohim) before me. Thou shalt not make unto thy- 
 self any GEAVEN IMAGE or any likeness of anything that 
 is in the heaven above, or that is in the earth beneath, or 
 that is in the Avater under the earth," &e., &c. (Exod. xx. 
 3, 4). "What becomes of the truth of the Scriptures in this 
 case without Jehovah Jah, the Eternal Son of God ? because 
 any attempt to obliterate the doctrine of the vicarious 
 atonement of the Son of God is to charge Him with sanc- 
 tioning idolatry, while there is no sin recorded beside 
 that of unbelief He hates more than idolatry. 
 
 SECTION X. 
 
 JEHOVAH REPENTING. 
 
 There are many passages of the Scriptures where it is 
 recorded that Jehovah repented, as in Exod. xxxii. 14; 
 2 Sam. xxiv. 16; Judges ii. 18; 1 Sam. xv. 35; 1 Chi-on. 
 xxi. 15 ; Jer. xxvi, 19 ; Psalm cvi. 45 ; Amos vii. 3 ; Jonah 
 iii. 10 : but the most remarkable passage is in Gen. vi. 
 6, 7 : "And it repented the Lord that He had made man 
 on the earth, and it grieved Him at His heart." And the 
 cause of His so repenting is recorded to be in consequence 
 of the WT-cked and degraded condition of man, because 
 ' ' every imagination of the thoughts of his heart was only 
 evil continually" (ver. 5). Therefore we have not far to 
 go to ascertain the effect of sin in the sight of Jehovah, 
 since it is recorded that it " grieved Him at His heart," or, 
 as Dr. Benisch renders it, ' It pained His heart.' Yet in 
 another passage it is written, D%'l/i<, Ehlohim "is not a 
 man that He shoidd lie ; neither the son of man that He 
 shoidd repent : hath He not said, and shall He not do it ? or 
 hath He spoken, and shall He not make it good" (Numb, 
 xxiii. 19). These words were uttered by Balaam, of whom 
 it is recorded that he (Balaam) spake against his own inclina- 
 tion by the dictation of God, without the power of reversing 
 the blessing of God. Now the same word used in these
 
 PERSONALITY OF DOVOR. 3S 
 
 passages to express repentance is used in Jer. viii. 6 : " No 
 man repented him of his wickedness." What are we to 
 infer fi-om this but a most glarinj^ contradiction ? because 
 in one place it states that " God is not a man that He 
 should lie ; neither the son of man that He should repent ; " 
 and in other places it is written that Jehovah did repent, 
 so much so that it " grieved Him at His heart." Let it be 
 carefully observed that Ehlohim, the One Triune God, is a 
 word that is not used when it is recorded that the Lord 
 repented; but the word Jehovah, mn\ is the di\nne 
 person that is represented as repenting, and never D^n7l<, 
 Ehlohim. This proves that it is only one divine j^erson of 
 the undivided Trinity that is represented as the subject of 
 repentance and grief, and in no case the Trinity of persons 
 as expressed by Ehlohim,"^' unless prefixed by the definite 
 article defining the person of the Mediator to be Ehlo- 
 him. Compare Gen. xxii. 1, with verses 12, 15 — 18, and 
 Exod. iii., where the angel claims the title of God and 
 Jehovah. The Targum of Onkelos endeavours to reconcile 
 this by admitting the divine personality of the Word, thus : 
 " And it repented the Lord in His Word that He had m.ade 
 men upon the earth;" and in the next verse it is para- 
 phrased, *' because it repenteth me in my Word that I 
 have made them." A similar reading is given in the Tar- 
 gums of Palestine and Jonathan of Jerusalem. 
 
 Jehovah is not called the son of man till after he came 
 down from heaven and assumed our nature, by being born 
 of a woman and dwelling among us, ^Nl^i^i?, EmnMnuel, 
 " God with us" (Isaiah vii. 14 — 16). Therefore is it clear 
 that Jehovah, who rej)ented and was grieved and pained 
 at His heart, was the identical person of the Eternal Son 
 of God, called the Word of the Lord, — mn''"")21, Jehovah 
 Bovor — (1 Kings xviii. 31), in whom Jacob saw Ehlohim face 
 to face (Gen. xxxii.) ; and Jehovah declares He is Jacob's 
 Memorial (Hos.xii.). Thisdivinepersonof the Eternal Word 
 is revealed to be Jehovah, who was grieved at His heart and 
 smitten of Ehlohim, with whom He was One, who put him 
 to grief, and numbered Him with transgressors, so that the 
 existence of sin has been the cause of grief, pain, and sorrow 
 to Jehovah the Eternal Son of God ever since sin eam.e into 
 
 * I am not aware that this distinction in the employment of the names 
 Jehovah and Ehlohim has ever been pointed out before, or noticed by any 
 writer whatever. 
 
 c 2
 
 36 AFFLICTED IN THEIR AFFLICTION, 
 
 existence ; but, for the sake of His covenant and oath., He 
 has mercifully been pleased to bear with it. Now comes 
 the question suggested by the carnal reason of our des- 
 perately wicked hearts (Jer. xvii. 9), How could Jehovah 
 repent in His divine person ? Such a question proves the 
 devilish depravity of our hearts by the development of that 
 pietension to discern between good and evil we inherit in 
 our hearts and nature from the disobedience of our fore- 
 father Adam, when he rebelled against God by robbing 
 Him of the knowledge of good and evil. "In all their afBic- 
 tion He (Jehovah) was afflicted" (Isa. Ixiii. 9). It should be 
 sufficient for us to know that it is revealed to us that it was 
 not the Triune Ehlohim who repented, and felt grief of 
 heart, but the divine person of Jehovah, who declares in 
 Jer. XV. 6 : "Thou hast forsaken me, saith Jehovah, thou 
 art gone backward : therefore will I stretch out my hand 
 against thee, and destroy thee ; I am weary of repenting." 
 Here another suggestion from our sin-contaminated know- 
 ledge of good and evil objects, because it cannot compre- 
 hend how the divine person of Jehovah could have a heart 
 or any form, image, similitude, or likeness before He 
 took our human nature upon Him — that is no business of 
 ours, any more than the reason why Jehovah wovild not 
 tell His name to Jacob when he wrestled with Him, or 
 when He appeared to Manoah, is anything to do with us. 
 We cannot comprehend the divine mystery of the Trinity, 
 who created man in the form, image, and likeness of 
 Ehlohim. It was in the form of a man Ehlohim wrestled 
 with Jacob, appeared to Hagar, Manoah, and Moses. 
 Jehovah was personified by tliree men when He appeared 
 to Abraham, and whom Abraham addressed as One person, 
 and who was seen to be personally present walking about 
 ^mong the glowing coals of the burning fiery furnace with 
 the three Hebrews. We should be ever mindful that all 
 things are possible with Grod, and that there is nothing im- 
 possible with Him, and that it is the development of our 
 sinful knowledge of good and evil, to speculate upon the 
 possibihty of any of His actions, dispensations, or anything 
 that He has revealed, concerning which we have no right 
 to give an opinion, but to receive and believe His most holy 
 word without questioning it; for who by searching can 
 find out God? Who can find out the Almighty unto per- 
 fection? (Job xi. 7) " The secret things belong unto the
 
 job's REDEEMEU CAimiED TO THE GRAVE. 37 
 
 Lord GUI' Eliloliim : but those things which are reveahd 
 belong unto us and to our children for ever, that we niay 
 do all the words of this law " (l)eut xxix. 2h). Therefore 
 if we obliterate the revelation of the divine personality of 
 the Word, and all the evidences of the Trinity, what de- 
 pendence could be placed upon Him ? He would be liable 
 to repent and change His mind. But if we are able to 
 discern Jehovab as repenting and feeling grieved, in con- 
 sequence of His being put to grief as the Eternal Son and 
 servant of the Father (Isaiah xlii.), we shall vindicate 
 the truth of the Scripture by the reconciliation of what 
 must otherwise constitute the most apparent contradiction : 
 " Behold my servant, whom I uphold ; mine elect, in whom 
 my soul delighteth ; I have pvit my t pirit upon Him : He 
 shall bring forth judgment to the Grentiles " (Isaiah xlii. 1 ). 
 In the filth verse ('7^^, El) God, by the singular form of the 
 noun, declares that He is this same Jehovah who created 
 the heavens and spread forth the earth. In ch. xxvi. 4, 
 it is written, "Trust ye in Jehovah, because in JAH 
 Jehovah is the Eock of Ages " {vide margin) ; or it may be 
 read tvith JAH, Jehovah is the Rock of Ages, or everlasting 
 strength. Job believed this ; hence it is written, "Fori 
 know that my Redeemer livetli, and that He shall stand at 
 the latter day upon the earth " (Job xix. 25). " Who shall 
 declare His way to His face ? and who shall repay Him 
 what He hath done ? Yet shall HE be brought to the 
 GEAVE, and shall remain in the tomb" (Job xxi. 31, 32 
 — 33, 34). The Jews render these passages thus : "And 
 well I know that my Redeemer liveth, and that He will 
 remain as the last after the creatures of the dust (are passed 
 away)." " (But) who will tell Him to His face of His 
 way ? and who will repay Him what He hath done ? Yea, 
 HE will indeed be carried to the Grave, and men will 
 quickly think of His monument." " The clods of the 
 valley shall be sweet unto Him, and every man shall dra\K 
 after Him, as there are innumerable before Him" (ver. 33).
 
 38 DEFINITION OF " SON." 
 
 SECTION XI. 
 
 " I will declare the decree : the Lord hath said unto me, Thou art 
 my Son, this day have I begotten thee." — Psalm ii. 7. 
 
 This is a prophetic revelation made by the divine person 
 of the Eternal Son of God concerning His incarnation ; 
 here is the declaration to men by the witness of the Trinity 
 that He was and is the Eternal Son of God in His divine 
 person, followed by the declaration of the decree con- 
 cerning the time of His manifestation in the body 2:)repared 
 for Him. Man's idea of God's expression of time is no 
 point of consideration with God, as scholars are well ac- 
 quainted with the fact that in the inspired writings of the 
 Hebrew Scriptures the preterit (perfect or past) tense is 
 often used for the future tense, according to man's vocabiJary 
 and understanding ; for an instance, vide Leeser's ren- 
 dering of Exod. iii. 14, n'T^^ "^Vi^ T^^T^t^, "I will be 
 that I will be ; " Authorized Version, " I am that I am." 
 The primary and radical meaning of the Hebrew root, 
 nJ^i from which the word So7i is derived signifies to huild ; 
 hence its derivatory signification of near relationship. 
 When applied to the Son of God, as in Prov. xxx. 4, it 
 has no reference to preceding or succeeding existence ; the 
 question is one, " What is His name, and what is His Son's 
 name, if thou canst tell ? " Its etymology defines a re- 
 lationship from the similarity and likeness of one to another, 
 also one who is between, as a representative or Mediator, 
 hence ^^2, hetween ; or, from the adaptation of one thing to 
 another, without the slightest reference to time or date of 
 existence in either case beyond what men infer from the 
 circumstances of its employment: for instance, when men are 
 called the sons or children of men in the Bible, itrefers to their 
 similarity one to another collectively, as one man resembles 
 another; and as man is adapted for the society of his fellow 
 creatures, so the Son of God is Eternal like the Father, and 
 is adapted for His society; and, again, in ametaphorical sense, 
 as the stones of a building are related to and adapted to one 
 another in form, position, and similarity, as expressed by 
 the root from which the word p, son, is derived, hence 
 it is used of families, as the building up' of the house,
 
 THE ETERNAL FOUNDATION. 39 
 
 (Euth iv. 11 ; Deut. xxv. 9), and in Gen. ii. 22, its em- 
 ployment is remarkably significant : " And tlie rib which 
 the Lord God had taken from man, P"*!, builded He a 
 woman " (^cide the marjjjinal reading) ; and man recognized 
 the woman as a part of himself, being a portion of his own 
 body that was with him when God first created him, and 
 the man and the woman were one llesh. This is a striking 
 figure of the unity of Ehlohim in Jehovah : here the same 
 word or root from which son is derived is used to convey 
 the idea of building as its primary and radical signification, 
 setting forth the Eternal Son of God to be the eternal 
 foundation and Rock of Ages upon which His Church is 
 built, whose person is the principal theme of the Psalms, 
 and to whom many of them are expressly dedicated, as the 
 Chief Musician of the Church, by the inspired pen of David, 
 the sweet Psalmist of Israel, who, by the inspiration of the 
 Holy Spirit, describes the suiferings and persecution of 
 Messiah, particularly in those Psalms dedicated to the 
 Eternal Son of God as the Chief Musician : see also those 
 written for the service of the Sanctuary, to be sung by 
 those singers termed the Sons of Korah : " The stone 
 which the builders refused is become the head stone of the 
 corner" (Psalm cxviii. 22). 
 
 The employment of the word son to distinguish objects 
 that are adapted one to another is an idiom peculiar to the 
 Hebrew ; an arrow is termed the son of a how, a twig or 
 branch is called the son of a tree, &c. All these circum- 
 stances prove that when God uses the term son. He uses it 
 without reference to time : " Thou art my Son ;" and in 
 Exod. iv. 22, "Thus saith Jehovah, Israel is my son, even 
 my firstborn." This does not exclude Abraham and Isaac, 
 the father and grandfather of Israel, from the same privi- 
 lege. A man is said to be the son of mdn because he is 
 like man : so far as the term is concerned, it refers exclusively 
 to physical similitude and likeness, and mentally to simi- 
 larity of mind, pursuits, and habits — a creature of time, 
 subject to disease, trouble, sin, and death ; so Jehovah is the 
 Son of God because He is like God in purity and holiness ; 
 not a creature of time, but eternal — really and truly the 
 Eternal Son of God. Let it be observed that the divine 
 person alluded to in the second Psalm is declared to be the 
 Son who was acknowledged by the Trinity as the Eternal 
 Son in His divine person before He declared the decree
 
 40 THE ONLY BEGOTTEN 
 
 relating to His incarnation. This is the first written de- 
 claration revealing the f .ct that the divine person of the 
 'EternalWovd,—T]'\n''~121,J'eJiovahDovor{\ Kings xviii. 31; 
 G-en. xxxii.) — Messenger Jehovah, and Messenger Ehlo- 
 him, the medium of communication between God and man 
 — was really and truly the Eternal Son of God, testifying 
 " this day, '■]''ni'7% have I begotten Thee," or hrought Thee 
 forth, i.e., brought Thee forth to the recognition of the 
 nations of the earth, having prophetic reference to the 
 definite time or day of His incarnation. Therefore the term 
 begotten, when applied to the Son of God, admits of no 
 reference or inference whatever to time or date of existence, 
 but exclusively to similarity of being, i.e., the express 
 image, person, simiKtude, and representative of the Father, 
 as proved by the language of the Trinity addressed to the 
 then existing Eternal person of the Sou of God : " Thou art 
 my Son ; this day have I begotten thee ;" not implying 
 origin or date of existence, but of the open manifestation 
 of Him who rent the vail of the temple, whose goings forth 
 were from all eternity (Micah v. 2), as a distinct person in 
 the Trinity of the Godhead, throwing open the Holy of 
 HoKes that typified His previous obscurity in the bosom of 
 the Father under a covenant of works. It is in this passage 
 of Scripture declared for a decree that this medium of 
 communication, who gave the Law through Mos6s, and 
 spake with him face to face as a man speaketh with his 
 friend, and who appeared to Abraham, Isaac, Jacob, 
 Manoah, and Hagar, is Jehovah the Eternal Son of God, 
 who fulfilled the Law, magnified it, and made it honourabL', 
 for the establishment of the new dispensation under the 
 covenant of grace, or unmerited favour (Isa. Ixv. 1). To 
 prove that the word "l^ {sent forth, or) brought forth, when 
 appHed to Jeliovah, has no reference to time, or date, or 
 origin of existence, in the sense placed upon it by the 
 construction instigated by the corrupt imagination of the 
 heart of man, which is only evil continually (Gen. vi. 5 ; 
 Jer. xvii. 9), it is written that God revealed the fact that 
 He was His Eternal Son : " The Lord said unto ME, Thou 
 art my Son " — the eternally then existing eternal ME, I, 
 and He, before this prophetic revelation of His incarnation, 
 the same Eternal Son (Messenger Jehovah), who declared 
 Isaac to be the 07ily son of Abraham, while Abraham ac- 
 tually had another son named Ishmael, thirteen years older
 
 ETERNAL SON. 41 
 
 than Isaac, living at the same time that Ehh^him doolared 
 Isaac to be Abraliam's only son ; and though Abrahaui 
 loved his son Ishmael (Gen. xxi. 10, 11), wlio was as much 
 his son as Dan and Naplitali, Gad and Aslior, were the 
 sons of Jacob by his concubines Bilah and Zilpah. Carnal 
 reason objects, If Messiah is the Eternal Son of God 
 spoken of in Prov. xxx. 4, how can lie be tlie begotten 
 Son of God ? Faith replies. With God all things are jk)s- 
 sible, particularly those things which are impossible with 
 men, and contrary to reason. God plainly declares, "Thou 
 art my Son " — a declaration of His eternal similitude to 
 the Eternal Father — His representative and medium of 
 communication, the same divine and distinct Eternal Son 
 who declares in Isaiah xlv. 21, "I am a just God and a 
 Saviour." How could three men walk loose in the midst 
 of the glowing coals of a burning fiery furnace without 
 being consumed ? Because the Eternal Son of God was 
 with them before He was manifest in the flesh. The root 
 of the word Saviour, i^Iif^ in Isaiah xlv. 21, is used to 
 express the name Joshua, which is the Hebrew name for 
 Jestis, and is rendered IZ/crouc, Jesus, in the translation called 
 the Septuagint, made by the seventy-two Jews nearly three 
 hundred years before the coming of Messiah ; therefore, as 
 the meaning of the name Jesus or Joshua signifies a Saviour 
 in both Greek and Hebrew, it is not inconsistent to read, 
 I am a just God and a Jesus ; but, more literally, I am a just 
 God and a Saviour, or one who delivers and makes free 
 from every claim, from every demand and every punish- 
 ment, i.e., a mighty and matchless Saviour when applied 
 to God. Consequently, when God uses ihe words only Son 
 and begotten, it can only be the development of sin for 
 sinful, finite, human creatures to attempt to place any con- 
 struction upon the Avord of God, to pretend to understand 
 the language of infinite holiness and purity. God declares 
 that He had anointed and strengthened Cyrus to subdue 
 nations before him, though Cyrus was not born till 113 
 years after this declaration (Isaiah xlv. 1) ; nor was it ful- 
 filled till 176 years afterwards, when Cyrus was sixty-three 
 years of age ; yet it is spoken of as an accomplished fact 
 176 years before men witnessed its fulfilment. Compare 
 Isaiah xlv. 1; 2 Chron. xxxvi. 21—23; Ezra i. 1. How 
 repeatedly and urgently the Eternal Bon of God, as tlie 
 divine person of the Word or medium of communication,
 
 42 ERRORS OF THE CniEF RABBI. 
 
 declares that He is really and truly God, who will not give 
 His glory to another: "Remember the former things of 
 old : fur I am God, and there is none else ; I am God, 
 and there is none like ME, declaring the end from the 
 beginning, and from ancient times the things that are not 
 yet done," &c. (Isaiah xlvi. 9, 10). The Chief Eabbi 
 quibbles with the word Son in Psalm ii. 1 2, in consequence of 
 its being the Chaldee word Bar, "12 ; but he does not explain 
 why the same word is used for ISon in the Targums. The 
 Jewish translation of Leeser renders this verse, " Do 
 homage to the Son, lest He be angry, and ye be lost on 
 the way ; for His wrath is so speedily kindled. Happy 
 are all they that put their trust in Him." 
 
 The Chief Rabbi takes upon himself the responsibility of 
 rendering the words ^"IT n2*in\ in Isaiah liii. 10, thus : " He 
 shall see His seed," by inserting the pronoun his as if it 
 occurred in the text, without distinguishing the interpola- 
 tion of this word by italics, to denote that the pronominal 
 suffix does not occur in the original : for proof see Isaac 
 Leeser's rendering of this passage, where the pronoun Sis 
 is inserted in a parenthesis, and also the Authorized Version, 
 where it is faithfully denoted by italics. Not content with 
 this, the Chief Eabbi remarks upon his own misrepresenta- 
 tion as follows : " This signifies that the servant of the 
 Lord should leave an offspring. The Nazarene, however, 
 is said to have died childless." Such statements as these, 
 contradicted as they are by his own authorities, can only 
 have a tendency to very materially detract from that respect 
 that is justly due to those who endeavour to consistently 
 maintain and support those convictions they believe to be 
 true. The word ^*1T, " seed," as it stands in Isaiah liii. 10, 
 cannot imply any such inference as this author maintains, 
 because for "His seed" it would stand thus, IJ^IT, as iu 
 Gen. xlvi. 6, 7, &c. ; therefore no just inference can be made 
 that the Nazarene should leave children or an offspring as 
 understood by carnal-minded men : the seed that He should 
 see were the spiritual children of the Most High (Psalm 
 Ixxxii. 6) — taken one of a city and two of a family (Jer. iii. 
 14, 15). This is the increase of His government He should 
 see as the travail of His soul. Nothing carnal is hinted at ; 
 otherwise, how can the carnal mind of man understand by 
 the natural understanding the endless increase of Messiah's 
 government by the choice oione of a city and two of a family ?
 
 JEHOVAH DECLARES HIS ETERNAL SONSHIP. 43 
 
 If it be contended that the words "This day have I 
 begotten Thee" refer to a supposed date of His Sonship, 
 as understood by men, we find the same divine person of 
 the Eternal Son Himself contradicting such a supposition 
 or opinion nearly 350 years afterwards, by the propliot 
 Isaiah. The divine person of the Eternal Son or Jehovah 
 declares, "Yea, beeoke the day was I am He" (Isa. 
 xliii. 13), i.e., the day spoken of in Psalm ii. 7. That ye 
 may know and believe me, and understand that I am He : 
 before me there was no God formed, neitlier shall there be 
 after me. I, even I, am, mn^, the He will be, and beside 
 me there is no {Jesus, that is) Saviour, or as rendered, I 
 even I, am Jehovah, and beside me there is no Saviour. I 
 have declared and have saved, and I have showed when 
 there was no strange God among you : therefore ye are 
 my witnesses, saith Jehovah, that I am God ; yea, before 
 the day — i.e., before the day of His incarnation, referred to 
 in Psalm ii. 7 — I am He, and there is none that can deliver 
 out of my hand : I will work, and who shall let it ? " Thus 
 saith Jehovah your redeemer, the Holy One of Israel, 
 Thou shalt know no God but me ; for there is no Saviour 
 beside me " (Hos. xiii. 4); that is, Jehovah is really and 
 truly the divine person of the Eternal Son of God — " What 
 is his Son's name, if thou canst tell ?" (Prov. xxx. 4) — He 
 who in after day took our nature upon Him, and was 
 manifest in the flesh as Immanuel, God with us, Jehovah 
 our righteousness, the Messenger whose goings forth have 
 been from of old, from everlasting, or from the days of 
 eternity (Mic. v. 2) — the Messenger of the Covenant, the 
 Lord Himself, who came suddenly to His temple (the 
 temple of His human body) (Mai. iii. 1 ; Mic. v. 2). This 
 proves that Jehovah was eternally the divine j^^rson or sub- 
 stance of the Son of God before His incarnation, and that 
 the words "This day have I begotten Thee" have a 
 prophetic reference to the temple of His body prepared 
 for Him through the line of Judah, the stem of Jesse, 
 and the Son of David. " And it shall be at that day, saith 
 Jehovah, thou shalt call ME my MAN ; and shalt call me 
 no more my Lord" (Hos. ii. 16 ; verse 18 in Hebrew Bible 
 and Leeser's translation). Here the person of Jehovah de- 
 clares a given definite time when He Jehovah Himself 
 shall be called man instead of Lord, that is, our equal as 
 a brother and fellow-man : compare this word ^?i^^K, Ishi, my
 
 44 NO MAN JUSTIFIED OF HIMSELF. 
 
 man, with the root fV't^, Ish, man, in the marginal reading of 
 Gen. ii. 23, also in Leeser's translation : the noun ]D'^'i^, Ish, 
 being always used to denote human nature, and is the root 
 of the words man, woman, husband, and ivife. In tlie pre- 
 vious chapter the Lord had declared that He will no more 
 have mercy upon the house of Israel, because He would 
 utterly take them away (Hos. i. 6). Has not this been 
 fulfilled by the coming of the Eternal Son, to whom the 
 Father said, «' Ask of me, and I will give Thee the W)^, 
 nations, for Thine inheritance, and the uttermost parts of 
 the earth for Thy possession " (Psalm ii. 8). To which 
 the Chief Eabbi objects, "Now, if the Son be a Divinity 
 like the Father, and equal to Him, why need He ask that 
 any favours should be granted Him ? Is He not omnipo- 
 tent ? Is not the whole earth with the fulness thereof His 
 possession?" This question is answered by the fact that 
 Jehovah took upon Himself the human nature of man, the 
 form of a servant, that His obedience and righteousness 
 might be imputed to all who are enabled to believe in 
 Him ; He made His soul an otferiug for sin. " Blessed is 
 the man unto whom the Lord imputeth not iniquity," &c. 
 (Psalm xxxii. 2). For in the sight of God " shall no man 
 living be justified" (Psalm exliii. 2 ; Job xv. 14, xxv. 4: 
 Eccles. vii. 20). 
 
 SECTION XII. 
 
 THE WONDERFUL WORD " JAH. 
 
 The name Jehovah is a pure Hebrew word, signifying 
 The Eternal ; it is expressed by four letters, Yod, >, He, H, 
 Vau, \ He, n, thus m^^ Jehovah. These letters are called 
 the Tetragrammaton, and form the component parts of the 
 past, present, and future tenses, expressing the three attri- 
 butes of eternity, He was, He is. He will be : hence Jehovah 
 is always '^^7\, HE, and HMi^, I AM, because He can only 
 be like Himself. See Dr. Benisch's translation, Exod. iii. 
 14, in whose translation Jehovah is always rendered by 
 The Eternal. 
 
 There is a most remarkable and mysterious name by 
 which Jehovah is occasionally distinguished in the Scrip-
 
 JEHOVAU'S STRENGTH IN JAH. 45 
 
 tures as a distinct person, and yet inseparaldy One in 
 Jehovah — the name ^^ JAH : it occurs forty-nine times in 
 the Bible, twice in Exodus, forty-three times in tlie Psahns, 
 and f(jur times in Isaiah. It is usually translated in the 
 same manner as the name Jehovah is rendered, namely, 
 LORD, in small capitals, and in only one instance it is 
 rendered in our version as it occurs in the original (Psalm 
 Ixviii. 4), " Sing' unto Ehlohim, sing praises to His name : 
 extol Him that rideth upon the heavens by His name JAH, 
 and rejoice before Him." In Isaiah xii. 2, it is rendered 
 Yah by Leeser : " Behold, God is my salvation ; I will trust 
 and not be afraid ; for my strength and song is Yah the 
 Eternal ; and He is become my salvation ;" and in xxvi. 4, 
 the same Jewish authority renders it, " Trust ye in the 
 Lord unto eternity ; for in Yah the Lord is everlasting pro- 
 tection." 
 
 Dr. Benisch renders Exod. xvii. 16, thus — " Eor he said, 
 Because the hand is upon the throne of Yah, war from the 
 Eternal with Amalek from generation to generation." In 
 Isaiah xxxviii. 11, this word JAH (Yah or Yuhl occnrs 
 twice : " I said I shall not see JAH, JAH in the land of the 
 living," &c. 
 
 Moses sang in his song, "JAH is my strength and song, 
 He is become mj^ salvation" (Exod. xv. 2). Jab is expressed 
 by two letters, Yod, He, which with Vav, He, form Jehovah ; 
 and these letters are pronounced by a sound of nature in 
 the act of respiration or breathing. It is from these letters 
 the word TT^, YeHee, is formed, which is literally shall be, 
 rendered "Let there be," and is fully expressed by the 
 sound of nature in act of the drawing and escape of one 
 breath from the lungs ; this was the word used by God 
 that brought the world, the light, and the firmament into 
 existence, namely, by the sound of Yehee,'^ " Let there be." 
 It went forth with power, and accomplished the thing 
 whereunto it was sent without returning unto Him void : 
 the effect produced was the existence of the world. How 
 forcibly this illustrates Psalm xxxiii. 6 ! "By the word of 
 the Lord were the heavens made ; and all the host of them 
 by the breath of His mouth." " For with Jah the Lord 
 created the world." 
 
 The difference in the rendering of Isaiah xxvi. 4, I 
 have given in Section IV., from Solomon Lyon's Hebrew 
 
 * Vide the Hebrew Grammar of Solomon Lyou.
 
 46 THE MIGHTY GOD. 
 
 Grammar, may be accounted for by a difference of opinion 
 as to tlie meaning of tbe words D'^d'^I^ 'T'iJ, rendered ever- 
 lasting strength or protection (Rock of Ages in the margin) ; 
 but as the word rendered everlasting is the plural form, 
 this word is used in the Hebrew Bible for world, and as the 
 verb nu in this verse describes the action of Jehovah by 
 the same word employed in Gen. ii. 7, to form, bind, 
 compress, &c. i^vide also the Lexicons of Gesenius, Crake, 
 Bagster, &c.), disinterested scholars will doubtless give the 
 preference to the rendering of Solomon Lyon, the Israelite, 
 proving that God, in company with the distinct person of 
 JAH, created the world, and at the same time in such an 
 inexplicable, mysterious, undivided union with Jehovah as 
 to constitute but One and the same Jehovah Ehlohim. 
 
 In Isaiah ix. 6, it is written '* Unto us a Child is born, 
 unto us a Son is given, whose name shall be called 
 Wonderful.''^ This is recorded in the preterit or past tense, 
 as the facts of a complete and perfect action, from which 
 the Jews maintain that it has reference to Hezekiah, who was 
 born about thirty-nine years before, and therefore cannot 
 refer to Messiah, because the Nazarene did not appear till 740 
 years after ; whereas such an objection only tends to reflect 
 additional proof of the Eternal Sonship of Messiah, who 
 was Jehovah Himself, the then existing Eternal Son of 
 God, the Son that is given, the Child that was born, whose 
 name is Wonderful, Mighty God, the Eternal Father. 
 The words will admit of no other rendering without doing 
 violence to their employment throughout the whole of the 
 Scriptures. The Chief Rabbi identifies the word ^^J (El), 
 God, in the singular number, as it occurs in this verse, 
 with a mere human hero ! But as God employed this word 
 ^'^, El, in the Law to describe Himself as a jealous ^ji}, 
 God, the Chief Rabbi's definition appears irreverent, since 
 he defines this word to signify a mere hero, by attempting, 
 with Philippson, after the example of Ben Ezra, to show 
 that it points to Hezekiah. (See Notes to Leeser's Bible.) 
 
 But according to the Scriptures we behold, not Heze- 
 kiah, but Jehovah the Eternal Father, and Jehovah the 
 Eternal Son, the One mighty God, in that Child. This is 
 supported by Zech. xiv. 9 : '• And Jehovah was for a King 
 over all the earth : in that DAY shall there be one 
 Jehovah, and his name One." Here is a prophetic refer- 
 ence to a future day, when Jehovah should take human
 
 THE ETERNAL FATHER. 47 
 
 nature into imion witli Himself, doflaring that Ho would 
 still be but One Jehovah oven in that day. Tliis is accord- 
 ing- to the Jewish rendering of n^H, was, instead of " shall 
 be." The Child born and Son given should be no addition 
 to the persons of the Trinity, but that He sliould still 
 constitute the same undivided unity of one Jehovah, who 
 is three persons in one and the same God. Throughout 
 the Sci'iptures it will be found, wherever Jehovah uses the 
 words "/« that day,^^ by applying them to circumstances 
 and events He is about to bring to pass, they will gener- 
 ally be found to point to the day of His humiliation, when 
 He, as the seed of the woman, should bruise the serpent's 
 head (Gen. iii. 15): "In that day Jehovah shall be one, 
 and his name One," i.e., the day when He should be called 
 man. 
 
 Thus Jehovah proves His name to be Wonderful. It is 
 rather a pitiable weakness of the Jews to assert that the 
 passage in Isaiah ix. 6, points to Hezekiah as the Eternal 
 Father, the Mighty God, while it is recorded that the un- 
 changeable God told Hezekiah after this prophecy that his 
 house, with his sons and children, should be utterly taken 
 away (2 Kings xx. 17, 18). And because of the wicked- 
 ness of Manasseh, Hezekiah' s son, the Lord declared He 
 would wipe Jerusalem as a man wipeth a dish, tui-ning it 
 upside down (2 Kings xxi. II — 13), for the fulfilment of 
 the desolations recorded in the book of Daniel, 
 
 What are we to understand by the question of Agur in 
 Prov. XXX. 4, — " What is His name, and what is His SON'S 
 name, if thou canst tell? " — but an immediate reference to 
 the distinct person of JAH by whom God made the worlds 
 (Heb. i. 2) ? I refrain from making any dogmatic assertions 
 of my own, because the fact is but too obvious to all those 
 who are disinterestedly jealous for the integrity of the 
 written word of God in preference to the evasions of men. 
 The Targumists were fully aware of this, and attempted 
 to meet the difficulty by distinguishing the divine per- 
 sonaHty of Messenger Jehovah, or Messenger Ehlohim, as 
 Memra, The Word, as I have already shown, because it 
 is clearly recorded by inspired penmen that in the distinct 
 person of Jah Jehovah is everlasting strength, or the Eock 
 of Ages, clearly conveying that, out of Jah, God is a consum- 
 ing fire. Wha.t is His Son's name ? The first letter in the 
 Hebrew word Son is Beth, which signifies a house or place
 
 48 THE SCEIPTURES FULFILLED. 
 
 of refuge ; and as it is written tliat Ehloliim in Jehovah is 
 one, we can understand Prov. xviii. 10: "The name of 
 Jehovah is a strong tower : the righteous runneth into it 
 and is safe." It was the mysterious letter n, Hee, with 
 which Jah is written, and that also expresses the act of 
 breathing in the word Jehovah and YeHee, Let there he, 
 that indicates life, existence, and eternity, that was 
 added or inserted in the names of AbrfiHam and Sart TT 
 by the divine person of the Word of the Lord or Messenger 
 Jehovah. It was the pronunciation of this letter as a part 
 of the letter Shin, IV, that caused the difficulty to the 
 Ephraimites in their attempts to pronounce SHibboleth, 
 which they could only pronounce with a Samech, D, without 
 the H, thus, Sibboleth (Judges xii. 6), proving that they 
 had no divine life in their language. 
 
 I now conclude this part, though it has been with con- 
 siderable difficulty I have been enabled to condense this 
 pamphlet into its present form ; it is the result of careful 
 study of the Holy Scriptures alone, never having read any 
 work or commentary of any description upon the subject, 
 embracing the inspired writings of Moses and the prophets 
 exclusively, for testimony to the revelation of the Trinity 
 in unity of the Godhead. I have not written to support 
 any preconceived sectarian opinion, but in reply to an 
 attack and challenge upon the fundamental doctrine of the 
 Law and the Prophets, that our Jewish brethren may read 
 for themselves. 1 have endeavoured to act upon the two first 
 principles sanctioned and recognized by the recent synod— 
 (1) individual authority in religious matters; (2) the pri- 
 mary importance of free scientific investigation — reserving 
 the vindication of the righteousness of the third proposition 
 
 j\e., the rejection of the belief in Israel's restoration — for 
 
 the subject of another pamphlet at a future period (D.V.), 
 wherein I shall endeavour to prove the truth of the Scrip- 
 tures, by showing that those prophecies that are claimed for 
 the temporal restoration of Israel were aU fulfilled to the 
 letter by the retm-n from the Babylonish captivity under Ezra 
 and Neiiemiah ; and the complete fulfilment of Scripture by 
 the coming of Messiah, who will come no more till He 
 comes at the final judgement day ; and, as the Chief Eabbi 
 maintains that the Scriptures referring to these circum- 
 stances are to be taken literally {vide Sermon IX., pp. 136-7), 
 there will be no difficulty in proving that the lion, an
 
 THE LTON EATIXG STHAW. 49 
 
 unclean beast of the forest, used in some passages of the 
 Scriptures as an euibloni of untamed cruelty, has actually 
 eaten the same food as the ox, an animal used as a subject 
 of sacrifice, a beast of burden accustonuid to the yoke, and 
 an emblem of obedience : they have both, with the leopard, 
 the kid, the calf, the young lion, the bear, and cow, all 
 fed together, and lain down in safety together, and a little 
 child, the little child that was born in Bethlehem of 
 Juda>a, a Sou that was given, has led tliem. The young 
 believer, who lives not by bread alone, but by every word 
 that proceedeth o\it of the mouth of Jehovah (Deut. viii. 3), 
 is made to dwell in safety, proof to the infidelity or 
 the poison of asps in the tongues of wicked and deceitful 
 men. If these things have not been so literally fulfilled, 
 then it remains for those who dispute it to prove that 
 Judah the son of Jacob was literally a lion's whelp, who 
 couched as a lion, and as an old lion ; that Issachar was a 
 wild ass ; that Dan was a serpent and an adder ; that 
 Naphtali was a hind ; that Joseph was a fruitful bough, 
 &c. Who can deny that the knowledge of the Lord is 
 spreading over the earth as the waters cover the sea ? The 
 Bible is a spiritual pruning-hook, and a weapon that 
 ploughs up and exposes the depravity and the deceit of the 
 human heart, that has succeeded the sword, battle-axe, 
 and bayonet-point in religious debates and persecutions. 
 
 If Messiah has not come, where is the sceptre of Judah ? 
 If Hezekiah was the child spoken of in Isaiah ix. 6, 7, 
 where are the evidences of the increase of his government 
 that was to have no end ? If Messiah was an impostor, 
 how is it that His government continues to spread over the 
 earth ? And how is it the Jews, instead of being estab- 
 lished under the government of the throne of David, are a 
 scattered people, a bye-word and a proverb among the 
 nations ? How is it that the Jews enjoy greater rehgious 
 liberty and temporal privileges under those governments 
 whose rulers are believers in the Nazarene as the Messiah 
 than under any other political administration ? How is it 
 that the Prophets, whose writings testify of the Nazarene, 
 were treated with greater cruelty by the Jews than by 
 those who took the Jews captive (2 Chron. xxxvi. 16)? 
 These questions are answered in Psalm cxviii. 22 — "The 
 stone which the builders refused is become the head stone 
 of the corner." If the three letters composing the noun 
 
 D
 
 50 FATHEE, SON, AND SPIRIT. 
 
 ]2K, stone, be examined, they will be found to express 2,1^, 
 Father, ]^, Son. Eeuchlin, an exponent of Kabbalah, 
 proves that testimonies to the Messiah are to be deduced 
 from the Hebrew by its doctrines : for instance, the letter 
 )!}, shin, is the symbol of fire or light, which, if inserted 
 into the great and glorious name mn^, Jehovah, ex- 
 presses mibn*', Saviour, the Hebrew equivalent for the Greek 
 word Jesus (vide Ginsburg's Essay), called Messiah by 
 Daniel, who can only be discerned by the inward per- 
 suasion and power of DTl'^K m"l, Spirit Ehlohim, revealed 
 in the Scriptures as the third Eternal Person of the God- 
 head Ehlohim, the consideration of which I leave for a 
 future publication (D.V.), wherein I hope to refute the 
 other points of the sermons of the Chief Eabbi. 
 
 Since the vicarious atonement of Messiah there is no 
 outward distinction before God between Jew or Gentile, 
 bond or free, circumcision or uncircumcision, as will be 
 seen : when the times of the Gentiles are fulfilled, God will 
 remove the veil from the heart of the remnant of Israel He 
 has sanctified to save under the new covenant. Messiah, 
 called the Prince of Peace, told His disciples not to think 
 He had come to send peace on earth, but a sword, because 
 His kingdom was not of this world, as predicted through- 
 out the Prophets. His very peace should cause Him to be 
 despised and rejected of men (Isaiah liii.) : "In those 
 days and in that time, saith the Lord, the iniquity of Israel 
 shall be sought for, and there shall be none ; and the sins 
 of Judah, and they shall not be found : for I will pardon 
 them whom I reserve " (Jer. 1. 20). 
 
 EDWAED POULSON. 
 
 February, 1S70. 
 
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