CHAPTER II.

The Messiah announced by Malachi, as Adonai, even Melach, the Messenger of the Covenant--His Appearance to Jacob at Bethel; and to Isaiah, Abraham, Moses, Gideon, and others, under various designations, as Adonai, Melach, a Man, Jehovah Zebaoth, the Holy One, El-Shaddai, &c.

It will be seen that the designations referred to include all those which are applied to the Divine Being: and that in numerous instances they are applied interchangeably in the same passages and connections, in such manner as clearly to show that they identify the same Person. Thus the words El, Elohe, Elohim, translated God; and Jah, Jehovah, Adon, and Adonai, translated Lord, are, separately, and also in conjunction with Melach, _Angel or Messenger_, and with other names of office, employed to designate and identify that delegated Person who is "both Lord (_Jehovah_) and Christ."

In demonstration of this, we may first refer to some passages in which the appellative _Melach_, the primary signification of which is _Messenger_, occurs, as a designation of him who was sent of the Father; as Malachi iii. 1: "Behold, I send my messenger, [John the Baptist,] and he shall prepare the way before _me_; and _the_ Adon whom ye seek shall suddenly come to his temple, even Melach, the _Messenger_, of the Covenant, whom ye delight in: behold, he shall come, saith Jehovah Zebaoth." And Isaiah xl. 3, 5: "The voice of him that crieth in the wilderness, Prepare ye the way of _Jehovah_, make straight in the desert a highway for our _Elohe_.... And the glory of _Jehovah_ shall be revealed, and all flesh shall see it together, for the mouth of Jehovah hath spoken it."

These prophecies are quoted by the Evangelists as identifying Jesus the Christ. See Matthew iii. 1-6; xi. 10; Mark i. 2-4; Luke iii. 3-6; John i. 6-8. They point to John as he who was spoken of by these prophets, and as proclaiming in the wilderness, Prepare ye the way of Jehovah. He whose way was prepared was therefore the _Messenger_ of the Covenant, _the Adon_, _the Elohim_, and the _Jehovah_--the delegated official Person to whom these several designations are applied in the predictions. That official Person was the Revealer, as well as the subject of the ancient revelations; and, as will hereafter be more particularly noticed, manifested himself in different aspects and relations of his official work, and in those diverse relations often spoke predictively (as at the close of each of the above passages) and otherwise, to and of himself.

The same conclusions result from a passage in the narrative of Jacob's journey from Padan-aram to Shechem, Gen. xxxii., taken in connection with the reference to it by the prophet Hosea: "And Jacob was left alone; and there wrestled _a man_ with him until the breaking of the day.... And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with Elohim and with men, and hast prevailed.... And he blessed him there. And Jacob called the name of the place Peniel: for I have seen Elohim face to face." Hosea, referring to Jacob, chap. xii., says: "He had power with Elohim; yea, he had power over the angel, [_Melach, the Messenger_,] and prevailed; he wept and made supplication _unto him_: he _found him_ in Beth-El, and there he spake with us; even Jehovah Elohe Zebaoth--Jehovah is his memorial." Here the God-man, the only Divine Person who, under the ancient or present dispensation, has ever manifested himself visibly in the likeness of man, is seen face to face by Jacob, and is denominated Elohim, the Messenger, the Jehovah Elohe Zebaoth, whose peculiar designation is Jehovah. Accordingly, Hosea says of Melach, _the Messenger_, that Jacob made supplication _unto him_: he found _him_ in Beth-El, indicating that it was in the place which he named Beth-El that he first recognized the official acting administrator of providence and grace, the God-man, in the relations in which he then appeared to him. The passage specially referred to by the prophet in relation to Beth-El is in Gen. xxviii., where Jacob's flight to Padan-aram, to avoid the wrath of Esau, is narrated. On his way he slept in the open field, and beheld in a dream a ladder extending from earth to heaven. "And behold! Jehovah stood above it, and said, I am Jehovah Elohe of Abraham, and Elohe of Isaac, &c. And Jacob awoke and said, Surely Jehovah is in this place: ... this is the house of Elohim." The _Messenger_ therefore to whom Jacob made supplication, and whom he first saw at Beth-El, was Jehovah the Elohe of Abraham and Isaac, even Jehovah Elohe Zebaoth.

To show by another instance that He who in the ancient oracles is called Adon, Adonai, and Jehovah Zebaoth, is in the New Testament referred to as the Christ, Isaiah vi. may be cited. I saw, says the prophet, "the Adonai sitting upon a throne." "Then said I, Woe is me!... for mine eyes have seen the King, Jehovah Zebaoth." The apostle John, chap. xii., ascribes what was announced at this scene to Christ, and adds: "These things said Esaias when he saw his glory and spake of him."

With respect to the point now particularly in view, the Scriptures quoted above render it certain that the Divine Person who by Malachi is called the Messenger of the Covenant, and the Adonai, and by Hosea, the Messenger, Elohim, and Jehovah, is identical with Jesus the Christ.

"Sometimes the same Divine appearance which at one time is called Melach Jehovah, is afterwards called simply Jehovah, as in Gen. xvi. 7; Col. v. 13; Exod. iii. 2; Col. iv., &c., &c. This is to be so understood that the _Angel of God_ is here nothing else than the invisible Deity itself, which thus unveils itself to mortal eyes." And after referring to Michaëlis and Tholuck, "Hence Oriental translators, as Saadias, Abusaides, and the Chaldeo-Samaritan, wherever Jehovah himself is said to appear on earth, always put for the name of God, the _Angel of God_." Gesenius, Lex., Art. _Melach_.

Illustrations might be adduced from the New Testament to show that the apostles understood the Messiah and the Messenger Jehovah to be the same Person. Thus, Galatians iv. 14: "Ye received me as an angel of God, even as Christ Jesus;" where the rendering, in our own and other versions, "_an_ angel," corresponds with the erroneous usage so common in the Old Testament. The meaning is: Ye received me with respect and confidence, as ye would have received the Melach, the Messenger Jehovah, even Jesus the Messiah. For undoubtedly, had a created _angel_ been referred to, a comparison would not have been made placing the Messiah on a level with him. The instances in the New Testament in which the Angel Jehovah is referred to, though unhappily not discriminated in our translation, are from the context easily distinguishable. See Acts vii. 30, 35, 38.

The word _Adonai_ occurs as a Divine designation several hundred times in the Old Testament, chiefly in the form indicated above, but sometimes simply _Adon_. It is often employed in connections which clearly show it to be a personal designation of the Messiah, and which assert or imply his official prerogatives, agency, or relations. It is employed interchangeably with _Jehovah_, _Elohim_, and other Divine designations, sometimes preceding and at others following them; sometimes with, but more commonly without the article.

In the second of the above forms, this word is commonly, like the secular English title _lord_, applied to men in the relation of masters or rulers, as _Melach_ is applied to men to distinguish them officially as messengers. And as our own, in common with other translators, failed to mark the distinction between the use of the word Melach, as a designation of the Messiah, and the use of it with reference to created agents, human or angelic, so they seem to have regarded the words Adonai and Adon as importing something inferior to the Divine designations of _Jehovah_ and _Elohim_; which difference they indicate by uniformly writing their translation of the former words in small letters, and their translation of the latter in capitals.

Whatever impression or inference may result from this usage to the English reader, or to the Israelite who reads the original under the same views which influenced the translation, it is by no means probable that either of them would infer, or be struck with the impression, that _Adonai_ was a distinctive and familiar title of the delegated One, the Messiah, of correlative and equivalent significance as a Divine designation with those with which it is indifferently and interchangeably employed. For the further illustration of this point, therefore, the following passages are cited:

In Gen. xviii., we read that Jehovah appeared visibly to Abraham in the likeness of man, _i. e._, in the delegated official Person, Messiah. In what is related in the narrative as having been said or done by him, while visibly present, he is called Jehovah, while Abraham, in speaking to him, uniformly calls him Adonai, prays to him as having power to save the righteous in Sodom, and addresses him as Judge of all the earth. It is therefore manifest that the two designations, Jehovah and Adonai, identify the same Person; that Abraham speaks to him as visibly present; and that his visible presence in the likeness of man determines him to have been the delegated One. At the close of their interview, "Jehovah went his way, and Abraham returned to his place."

When the personal WORD came to Abram, Gen. xv., saying, Fear not, I am thy shield, &c., Abram, replying, verse 2, calls him Adonai Jehovah, and also in verse 8; while in verses 4, 6, 7, and 18, he calls him Jehovah. Instances like that in chap. xviii., and others, would seem to indicate that in cases of local visible manifestation of the personal Word, designations specially appropriate to his official character and agency were suggested to the minds of the beholders. Thus Moses, Exod, iv. 10, "said unto Jehovah, O Adonai." The Person whom he addressed was the Messenger Jehovah, who had appeared to him. Again, verse 13, he says: "O Adonai." In other parts of that chapter, the same Person is called Jehovah, Elohim, and Elohe. In Moses' song, chap. xv. 17, Jehovah (that is, the Messenger) and the Adonai are addressed as the same Person: "Thou shalt bring them in and plant them in the mountain of thine inheritance; in the place, O Jehovah, which thou hast made for thee to dwell in; in the sanctuary, O Adonai, which thy hands have established." So, chap. xxxiv., when Jehovah (the Messenger) descended and manifested the glory of his Person to Moses, and proclaimed himself Jehovah as he passed by, Moses bowed and worshipped; and he said: "If now I have found grace in thy sight, O Adonai, let Adonai, I pray thee, go among us." In like manner, Deut. iii. 23, 24, Moses, praying to Jehovah, addresses the Adonai: "And I besought Jehovah at that time, saying, O Adonai Jehovah.... I pray thee let me go over and see the good land." Also, chap. ix. 26: "I prayed therefore unto Jehovah, and said, O Adonai Jehovah, destroy not thy people, and thine inheritance which thou hast redeemed." Once more, when, after the trespass of Achan, the Israelites were smitten, Joshua fell upon his face before the ark of Jehovah, and said: "Alas! O Adonai Jehovah.... O Adonai, what shall I say," &c. Similar instances occur in the prayers of Gideon, Manoah, David, and the prophets; and throughout their writings, as in the instances quoted, doubtless this term designates the Messenger of the Covenant, the Holy One, the Christ, and whether sometimes substituted by copyists for the word Jehovah or not, its import is the same, as appears from the connections in which it occurs.

At the interview of the same Divine Person with Gideon, Judges vi., he is called Melach Jehovah, Jehovah, Adonai, Melach _the_ Elohim, and Adonai Jehovah Melach Jehovah came and sat under an oak--appeared visibly--and said unto Gideon, Jehovah is with thee. Gideon replied, O Adonai, if Jehovah be with us, &c. Jehovah looked upon him and said, Go in this thy might. Gideon answered, O Adonai, wherewith shall I save Israel? Jehovah said, Surely I will be with thee. Gideon prepared a sacrifice. Melach _the_ Elohim said, Take the flesh, &c. Melach Jehovah touched the flesh with his staff. Fire rose out of the rock and consumed the flesh. Melach Jehovah departed out of Gideon's sight. Gideon exclaimed, Alas, O Adonai Jehovah! for I have seen Melach Jehovah face to face. Jehovah said unto him, Peace be unto thee.

The purport of the expressions in this narrative may be more fully represented as follows: The Melach, (the Messenger,) who is Jehovah, came in the form of a wayfaring man, and sat down under an oak in a field where Gideon was, and said unto him, Jehovah is with thee. And Gideon said to him, (Jehovah,) O Adonai, &c. Jehovah looked upon him and said, Go in this thy might, &c. Gideon said to him, O Adonai, wherewith shall I save Israel? Jehovah said to him, Surely I will be with thee. Gideon presented a sacrifice to him. The Melach, (or Messenger,) who is the true Elohim, said to Gideon, Take the flesh, &c., and lay them upon this rock, and he did so. The the Melach, (or Messenger,) who is Jehovah, put forth the end of the staff that was in his hand, and touched the flesh, &c.; and there rose up fire out of the rock and consumed the flesh, &c. Gideon said, Alas, O Adonai Jehovah! for I have seen the Melach, who is Jehovah, face to face. To which Jehovah replied, Peace be unto thee; fear not, &c. Then Gideon built an altar there unto Jehovah.

So in the narrative of the visible appearance of the same Divine Person to Manoah and his wife, Judges xiii., where, as in the foregoing and other parallel instances, the term Melach distinguishes the Divine Person referred to as present and seen. The Melach (who is) Jehovah appeared unto the woman, &c. The woman came and told her husband, saying, A _man_, _the_ Elohim, came unto me, and his countenance was like the countenance of the Melach (who is) _the_ Elohim, &c. Then Manoah entreated Jehovah, and said, O Adon, let the man, _the_ Elohim which thou didst send, come again unto us.... And _the_ Elohim hearkened to the voice of Manoah, and the Melach, _the_ (or who is _the_) Elohim, came again unto the woman as she sat in the field.... And she ran and said to her husband, Behold _the man_ hath appeared unto me that came unto me the other day.... And Manoah came and said unto him, Art thou _the man_ that spakest unto the woman? And he said, I am.... And the Melach (who is) Jehovah said unto Manoah, Of all that I said unto the woman let her beware. And Manoah said to the Melach (who is) Jehovah, I pray thee, let us detain thee, until we shall have made ready a kid for thee. And the Melach (who is) Jehovah said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto Jehovah. For Manoah knew not that he was the Melach (who is) Jehovah.... So Manoah took a kid, with a meat offering, and offered it upon a rock unto Jehovah. And ... it came to pass, when the flame went up toward heaven from off the altar, that the Melach (who is) Jehovah ascended in the flame of the altar. And Manoah and his wife looked on, and fell on their faces to the ground, &c. Then Manoah knew that he was the Melach (who is) Jehovah. And Manoah said unto his wife, We shall surely die, because we have seen Elohim. But his wife said unto him, If Jehovah were pleased to kill us, he would not have received a burnt offering at our hands, &c. Nothing surely can be more evident than that all these designations refer to the one delegated official Person--Messiah, the Messenger of the Covenant, visible in the form of man.

Behold, _the_ Adon, Jehovah Zebaoth, doth take away from Jerusalem and from Judah the stay and the staff, &c. Isa. iii. 1.

Therefore shall _the_ Adon, Adonai Zebaoth, send, &c. Isa. x. 16.

Behold, _the_ Adon, Jehovah Zebaoth, shall lop the bough, &c. Isa. x. 33.

Thou (Abiathar) bearest the ark of Adonai Jehovah. 1 Kings ii. 26.

Thou art my Elohe and my Adonai. Ps. xxxv. 23.

To Jehovah Adonai belong the issues from death. Ps. lxviii. 20.

Let not them that wait on thee, O Adonai, Jehovah Zebaoth, be ashamed. Ps. lxix. 6.

Thou art my hope, O Adonai Jehovah. Ps. lxxi. 5.

But do thou for me, O Jehovah Adonai, for thy name's sake. Ps. cix. 21.

O Jehovah Adonai, the strength of my salvation. Ps. cxl. 7.

Mine eyes are unto thee, O Jehovah Adonai. Ps. cxli. 8.

The phrases "Thus saith Adonai Jehovah Zebaoth," "Adonai Jehovah," and "Adonai Zebaoth," occur in very numerous instances in the prophets. Probably in all such formulas the sense would be more perfectly expressed by interposing the words who is, or who art: as, _The_ Adon who is Jehovah of hosts; _The_ Adon who is the Adonai of hosts; The ark of Adonai, who is Jehovah. It is evidently by way of explanation, illustration, and emphasis, that two or more designations are so conjoined.

Some critics, probably from regarding the terms _Adonai_ and _Adon_ as of inferior significance to _Jehovah_ and _Elohim_, when employed as Divine designations, imagine that the Jewish copyists substituted the former in place of the latter, or in place of _Jehovah_, to avoid the enunciation of that sacred name. No supposition could well be more improbable than this, whether considered in relation to the subject-matter, or to the reason assigned for it. In relation to the subject, it would imply a general consent among copyists, Jewish readers, priests and rabbies, and Gentile proselytes, as to the instances in which such a surreptitious change should be made, received, and sanctioned. And as to the alleged reason, if it was a real and sufficient reason in a single instance, or in many instances, why not in all? Why suppress the fearful name, and substitute a term of inferior or doubtful import in some cases, and allow it to retain its place in a far greater number of cases? But the groundlessness of the supposition referred to is sufficiently shown by the fact that, in the passages above cited, and in many others, the several designations, Adonai, Adon, Jehovah, and Elohim, are employed conjointly in the same sentences, with reference to the same Person, and as of equivalent import as Divine designations.

The same Divine Person, the Messiah, the Administrator and Revealer, manifested himself to the inspired writers in various ways, and in different aspects of his person and relations: to their faith as the self-existent, omnipresent Jehovah; to their senses in his complex, official person, and delegated, covenant relations, the Messenger, visible in the likeness of man, Adonai, the Adon.

Thus Daniel, chap. x. 16, 17: "One like the similitude of the sons of men _touched my lips_; then I opened my mouth and spake, and said unto him that _stood before me_, O Adonai!... how can the servant of this Adonai talk with this Adonai?" And Amos, chap. vii., relates that he _saw the Adonai_ standing on a wall, with a plumb-line in his hand, and that the Adonai spoke to and was answered by him. The context shows that, though appearing visibly as a man, he exercised Divine prerogatives. Again, chap. ix. 1: "I saw the Adonai _standing_ upon the altar." Afterwards he speaks as Jehovah, and, verse 16, utters the prediction, quoted Acts xv. 16, that, after the Gentile dispensation, "I will return and will build again the tabernacle of David which is fallen down, ... and I will set it up."

In the first chapter of Zechariah the following Divine designations occur: Jehovah, Jehovah Zebaoth, Adonai, _the_ Melach, and Melach Jehovah. The Person locally present and visible, who in the 9th verse is called Adonai and _the_ Melach, in the 11th and 12th verses Melach Jehovah, and in the 13th, 14th, and 19th verses _the_ Melach, is in the 8th and 10th verses called a _man_. I saw by night and behold, a man ... among the myrtle trees, v. 8. And the _man_ that stood among the myrtle trees answered, v. 9. And they answered the Melach Jehovah that stood among the myrtle trees, v. 11.

But the prophet on seeing the man, v. 8, addresses him as Adonai. "Then said I, O Adonai! what are these?" And _the_ Melach answered, &c. v. 9. In the progress of the ensuing colloquy, the visible Person, in the form of man, _the_ Melach, the Melach who is Jehovah, speaks to and of Jehovah and Jehovah Zebaoth, as the Messiah did when visibly present incarnate in man's nature on earth; and an audible response was in like manner given. See v. 10, 12, 13.

Illustrations of the same usage might be adduced from almost every part of the Old Testament, where the Messiah, as announced by designations peculiar to his complex official Person and character, and as visibly present, speaks to and of himself and also to and of the Father, under designations which refer only to the Divine Nature. The same is customary likewise with the prophets. Thus David, Ps. cx.: "Jehovah (the Father) saith to _Adonai_, (the Messiah, as is declared in the New Testament,) Sit thou at my right hand," &c. And Ps. ii.: Why do the heathen rage?... and the rulers take counsel against Jehovah and against the Anointed, or Messiah, v. 1, 2. The Adonai shall have them in derision, v. 4. I (the Messiah) will declare the decree: Jehovah hath said onto me, Thou art my Son, &c., v. 7.

The exceeding confusion which obscures our common version of Zechariah, and especially of the first chapter, implies that the translators did not understand the designations above quoted, a _man_, _the Melach_, _Melach Jehovah_, and _Adonai_, as referring to one and the same person, nor all or any of them as referring to the official Person, Messiah.

In chapter ii., _the_ Melach is the Divine speaker throughout: "And behold _the_ Melach that talked with me (see i. 9) went forth, and another angel (a messenger) went out to meet him; and HE (_the_ Melach) said unto him, (_i. e._, to the messenger,) Run," &c. v. 3, 4. Here, according to our version, the other angel is made to direct the Melach who is Jehovah (see i. 9, 11, 12) to run, &c., by the omission of the relative HE, as printed in capitals above; which, it is obvious from the original, and also from the ensuing context, ought to be retained. For after directing the approaching messenger to run, &c., he proceeds: "For I, saith Jehovah, will be unto her, Jerusalem, a wall of fire round about, and will be the glory in the midst of her:" the reference of which is further evidence that the speaker is the Messiah, here designated _the Melach_ and _Jehovah_. The same speaker, continuing to the end of the chapter, treats of the dispersion, preservation, and subsequent restoration of the Israelites, and reëstablishment of Jerusalem as his dwelling-place.

Throughout the remainder of the book, the Divine Person speaking to the prophet is the same as the man, the Melach, the Adonai, the Melach Jehovah, of the first chapter. He announces what is said by Jehovah, and Jehovah Zebaoth; his rebuke of Satan, iii. 2; his promise of THE BRANCH, referring to the Messiah as he was to be manifested incarnate, iii. 8, and vi. 12. In various places the prophet designates _the_ Melach, and Jehovah as his Adonai, and as the Adon of the whole earth, iv. 4, 5, 13, 14; vi. 4, 5; ix. 4. Adonai Jehovah, ix. 14, and Jehovah their Elohe, ix. 16, x. 6, declares that the _man_ whose name is THE BRANCH shall build the temple of Jehovah, and shall sit and rule upon his throne, and shall be a Priest upon his throne, &c., vi. 12, 13. That it was Jehovah who was prized at thirty pieces of silver, _i. e._, Jehovah says of himself, as Messiah, that he was so prized, xi. 13. Represents Elohim and Melach Jehovah as equivalent, identifies Jehovah Zebaoth with the SHEPHERD, the _man_ that is his fellow, xiii. 7. Jehovah whose _feet_ shall stand upon the mount of Olives which is before Jerusalem, xiv. 4. Jehovah who shall be King over all the earth, xiv. 9. The King Jehovah Zebaoth, whom all nations shall worship.

The term _Zebaoth_, Hosts, coupled with the Divine designations, points to the official Person, the Messiah, evidently in many, and probably in all instances. Thus He who, in Isaiah vi., is called Adonai, the King, Jehovah Zebaoth, is by the apostle John referred to as the Messiah. He who wrestled with Jacob as a _man_, Gen. xxxii., is called by Hosea (chap. xii.) the Messenger, and Jehovah Elohe Zebaoth. It was the Messiah who, with Moses, was with the church in the wilderness. (Acts vii. 38.) The Melach, or Messenger, who dwelt in the cloud and between the cherubim, (Exod. xiv. 19,) over the ark of Adonai (who is) Jehovah. (Isa. iii. 15.) The ark of _the_ Elohim (who is) Jehovah that dwelleth between the cherubim. (1 Chron. xiii. 6.) The ark of _the_ Elohim, whose name is Jehovah Zebaoth. (2 Samuel vi. 2.) _The_ Adon (who is) Jehovah Zebaoth. (Isa. iii. 1.) The Adon (who is) Adonai Zebaoth. (Isa. x. 16.) The Adonai (who is) Jehovah Zebaoth. (Isa. x. 23, 24.)

This term is coupled with these designations more than three hundred times, chiefly in the prophets after the defection of the tribes to the worship of Baal as the Lord of the hosts of heaven, in opposition to Jehovah Zebaoth.

A personal reference to the Messiah is evidently intended in numerous instances by the term rendered in our version HOLY ONE; as is often manifest from its connection with other designations, and from the personal acts or relations mentioned. Thus Isaiah xliii.: "I am Jehovah, thy Elohe, the _Holy One_ of Israel, thy _Saviour_: I gave Egypt for thy ransom. Fear not, for I am with thee. (v. 3.) Thus saith Jehovah, your _Redeemer_, [Goel,] the _Holy One_ of Israel, (v. 14,) I am Jehovah, your _Holy One_, the Creator of Israel, your _King_," (15.) Chap. xli. 14: "I will help thee, saith Jehovah, thy _Redeemer_, [Goel,] the _Holy One_ of Israel." v. 20: "The hand of Jehovah hath done this, and the _Holy One_ of Israel hath created it." xlvii. 4: "As for our _Redeemer_, [Goel,] Jehovah Zebaoth is his name, the _Holy One_ of Israel." xlviii. 17: "Thus saith Jehovah, thy _Redeemer_, [Goel,] the _Holy One_ of Israel, I am Jehovah thy Elohe, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go." xlix. 7: "Thus saith Jehovah, the _Redeemer_ [Goel] of Israel, his _Holy One_." liv. 5: "Thy Maker is thy husband, Jehovah Zebaoth is his name, and thy _Redeemer_, [Goel,] the _Holy One_ of Israel; the Elohe of the whole earth shall he be called." lx. 14: "They shall call thee, The city of Jehovah, The Zion of the _Holy One_ of Israel." 2 Kings xix.: "Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the _Holy One_ of Israel. By thy messengers thou hast reproached Adonai." Ezek. xxxix. 7: "The heathen shall know that I am Jehovah, the _Holy One_ in Israel." Ps. lxxxix. 18, 19: "Jehovah is our defence, and the _Holy One_ of Israel is our King. Then thou spakest in vision to thy _Holy One_."

That "The Holy One," "Jehovah," and "The Messiah," are the same, is taught in various other passages. Thus in the first instance in which the title occurs, Deut. xxxiii. 8, constituting in part the blessing on the sacerdotal tribe, and containing a reference to other passages: "And of Levi he said, Let thy Thummim and thy Urim be with thy HOLY ONE, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah." But He whom they proved at Massah, and with whom they strove at Meribah, was Jehovah. "And Moses called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted Jehovah, saying, Is Jehovah among us or not?" Exod. xvii. 7. "Ye shall not tempt Jehovah your Elohe, as ye tempted him in Massah." Deut. vi. 16. "This is the water of Meribah, because the children of Israel strove with Jehovah." Numb. xx. 13. "At ... Massah ... ye provoked Jehovah to wrath." Deut. ix. 22. Now, we learn from 1 Cor. x. and Heb. iii., compared with Ps. lxxviii., xcv., and cvi., that it was the Messiah whom they tempted: "Neither let us tempt Christ as some of them also tempted." ... "Harden not your hearts as in the provocation, in the day of temptation in the wilderness, where your fathers tempted me;" that is, Christ, as the context shows.

"Thou wilt not suffer thine _Holy One_ to see corruption," Ps. xvi. 10; quoted with the context, Acts ii., as designating Christ: "For David speaketh concerning Him," Jesus of Nazareth, "I foresaw the Lord always before my face.... Neither wilt thou suffer thine _Holy One_ to see corruption." Again, Acts xiii., in proof of the resurrection of Christ as predicted: "Wherefore he saith also in another Psalm, Thou shalt not suffer thine _Holy One_ to see corruption." So the Christ is recognized in various other passages as the _Holy One_. "I know thee who thou art, the _Holy One_ of God." Mark i. 24, Luke iv. 34. "But ye denied the _Holy One_ and the Just, ... and killed the Prince of Life." Acts iii. 14.

Of the passages, besides those above cited, in which he is identified with Jehovah, the Creator, the Redeemer, Saviour, and King, a few are subjoined. The remnant of Israel "shall stay upon Jehovah, the _Holy One_ of Israel." Isaiah x. 20. "At that day shall a man look to his Maker, and his eyes shall have respect to the _Holy One_ of Israel." Ibid. 17. "Thus saith the _Holy One_ of Israel.... Thus saith Jehovah Elohim, the _Holy One_ of Israel." Ibid. 30. "The hand of Jehovah hath done this, and the _Holy One_ of Israel hath created it." Ibid. 41. "Thus saith Jehovah, the _Holy One_ of Israel, and his Maker." Ibid. 45.

It is thus evident that the appellations, Jehovah, Elohim, Elohe, Jehovah Zebaoth, Redeemer, Saviour, King, Creator, Maker, the Holy One, and the Christ, are indifferently applied to designate one and the same Person. The term Messiah, the Anointed, though familiar to the Jews of ancient and modern times, occurs but a few times in the Hebrew Scriptures as a designation of him. The appropriation of the term seems to have arisen from the custom of anointing the Levitical priests to a ministry typical of the sacerdotal ministry of Christ, and that of anointing their kings to their office as typical of his regal office. With reference to those priests and kings it is therefore often used; but as a designation of the Christ not perhaps more than five or six times: as in 1 Sam. ii. 10, 35; Ps. ii. 2, lxxxiv. 9; Dan, ix. 25, 26. The import of the phrase "Holy One" is so nearly similar, as very probably to have been employed in place of this. This designation occurs in about thirty instances in the prophecies of Isaiah, and frequently elsewhere. Like several other appellations, it is employed exclusively as a designation of the Christ, and is not, like "Messiah," applied to those who are anointed and consecrated to typify his offices.

El-Shadai, Almighty, in like manner designates the Messiah. The Messenger Jehovah who appeared to Moses in the bush, and who speaking to him afterwards is called Jehovah and Elohim, said, Exod. vi. 3: "I appeared unto Abraham, unto Isaac, and unto Jacob, by the name El-Shadai." "Jacob said unto Joseph, El-Shadai appeared unto me at Luz, ... and blessed me." Gen. xlviii. 3. But when he was first at Luz, Jehovah _visibly_ appeared to him in the vision of a ladder. Gen. xxviii. It was an appearance doubtless of the Messenger Jehovah. And in a subsequent instance, Gen. xxxv., the Elohim _appeared_ to him, blessed him, and changed his name to Israel. "And the Elohim said unto him, I am El-Shadai.... And the Elohim went up from him in the place where he talked with him." This, therefore, was a local personal appearance of the Messenger of the Covenant. _Shadai_ was a familiar designation in the patriarchal period. It occurs frequently in Job. In the New Testament it is applied to Christ. "I am Alpha and Omega, ... saith the Lord, which is, and which was, and which is to come, the Almighty." Rev. i. 8, iv. 8, and xi. 17.

A similar illustration is furnished by the designations, Mighty God, Living God, God of Israel, High God, Most High God, God of heaven, Lord God, and other formulas of frequent occurrence.

There are a considerable number of instances in which the Personal Word appears to be designated by the phrase _Dabar_ Jehovah, translated the _Word_ of the Lord. The "_Dabar_ Jehovah _came_ unto Abram in a vision, saying, Fear not, _I am thy shield_, &c. And Abram said, Adonai Jehovah, what will thou give me?... And behold Dabar Jehovah (came) unto him, saying." (The word CAME in this clause is not in the original. "Dabar Jehovah said unto him," would perhaps be more correct.) "And he [Dabar Jehovah] brought, him forth abroad and said, Look now towards heaven.... And he believed in Jehovah," (in the Word Jehovah, _Chaldee Par._) Gen. xv. Here personal acts appear to be ascribed to _Dabar_--the Word. It was a person who conversed with Abram and brought him forth abroad; as is observed on a subsequent occasion.

"_Dabar_ Jehovah came to Jacob, saying, Israel shall be thy name." 1 Kings xviii. 31. But in Gen. xxxii. we read that "there wrestled a man with Jacob, and he said, Thy name shall be called no more Jacob, but Israel." Here, then, the visible person who, in the form of man, wrestled with Jacob, and who is, by Hosea, chap. xii., denominated the Messenger and the Jehovah Zebaoth, is called _Dabar_ Jehovah, the Personal Word.

"Now Dabar Jehovah came unto Jonah, ... saying, [or, and said,] Arise, go to Nineveh, that great city, and cry against it, for their wickedness is come up before me. But Jonah rose up to flee unto Tarshish from _the presence of_ Jehovah, and he found a ship and went down into it to go unto Tarshish _from the presence of_ Jehovah." Chap. i. "And Dabar Jehovah came unto Jonah the second time, saying, Arise, go unto Nineveh." iii. 1, 2. These passages indicate a personal and visible presence. How else could Jonah attempt to conceal himself by flight? In the context the Personal Word who thus came is identified with Jehovah, who speaks and is addressed as one locally and visibly present.

"Now Samuel did not yet know Jehovah, neither was _Dabar_ Jehovah yet revealed unto him." 1 Sam. iii. 7. No manifestation of the Personal Word had been made to him. "And Jehovah _appeared_ again in Shiloh: for Jehovah revealed himself to Samuel in Shiloh by _Dabar_ Jehovah." Ibid. v. 21. "Then came _Dabar_ Jehovah to Samuel, saying, It repenteth me, &c." Ibid. xv. 10. "It was charged me by _Dabar_ Jehovah.... It was said to me by _Dabar_ Jehovah." 1 Kings xiii. 9, 17. "And Elijah came to a cave and lodged there; and behold, _Dabar_ Jehovah came to him, and _he_ said unto him, What dost thou here, Elijah?... And _he_ said, Go forth and stand upon the mount _before_ Jehovah. And behold, Jehovah _passed_ by." 1 Kings xix. 9, 11. "_Dabar_ Jehovah came to Jeremiah, saying, Before I formed thee, I knew thee.... Then said I, Ah, Adonai Jehovah! behold I cannot speak.... Then Jehovah put forth _his hand_ and touched my mouth.... Moreover, _Dabar_ Jehovah _came_ unto me, saying, [or, and said,] What seest thou?... And _Dabar_ Jehovah came unto me the second time," &c. Jer. i.

Such are some of the instances in which this term appears to be employed as a personal designation. The meaning and reference of such use of it appear to have been familiar both to the earlier and later Jews. See the chapters relating to the Chaldee Paraphrases.