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And after I awake' shall this also be brought to pass,
I take ny as the infinitive, with in regard of his essential deity, its suffix to excitari meum : which is properly expressed by the construction very frequent in the term 77, Jehovah ; but to denote Hebrew language.
him as the object of worship Dividing the letters thus - and religious fear, “ xyl abr, nan 7p. If, however, we con numen cultu religioso prosequen. sider 15p) as used impersonally, dum, quia syllo iba colitur.” nearly the same meaning may be -GJAUHARIUS and SCHULTENS' adduced from the usual division of Sim. Ler. Heb. the words. “ When I arise from mbx is therefore a relative term, the sleep of death, shall this great having relation to a worshipping event be brought to pass ;” or religious people, who do really “ shall come,” or
be brought make him their fear and their round.” Thus spot is applied, dread, and the object of their faith cap. i. 5. We also find noipn used and trust. Hence God is Jehovah for a revolution of time; as Exod. in respect of all his creatures. The xxxiv. 22. 1 Sam. i. 20. The Sy- rebellious must be brought to know riac 201 mp3 often marks the “ that he is Jehovah ;” but he is commencing and proceeding of an Elohim only to his people. Heb. xi. action.
16, &c.-Compare Bishop Horsley Parkhurst renders the line,
. "And hereafter my skin shall en - Biblical Criticism, vol. i. compass this body." The Vulgate,
, ex carne mea," of * And I shall be encompassed with “my flesh : " i. e. of my nature and my skin.” Mr. Good has a new kindred. See Gen. ii. 23. “Flesh and very ingenious conjecture: of my flesh ["wan) is this." “ Most versions regard op as an
be rendered since, Arabic term.” — nxn is an Arabic when, because ; but I question term, too, signifying disease. “And whether the construction will adafter the disease has destroyed my mit of whom, as the connecting skin.”
.אלהיס on the derivation of the word
clause, 43 957, wants the con3 795x, Eloah, the singular of junction. Dobx, Elohim. The word is used 6.5, "mihi,” as my own:“Quem both in the singular and plural of ego videbo meum." - SCHULTENS. the supreme Being. Not, indeed, ody often signifies possession; and it
And mine eyes shall see him, and not as'a stranger,
From these expressions of the apparently dying patriarch, we may, I think, safely deduce, that Job expected an incarnation of the object of his worship and religious trust, who was to appear in the character of his Redeemer. A Redeemer, we must recollect, is properly the protecting or representative kinsman; one who prosecuted in behalf of his injured relative, in right of blood.* 'Job had lamented above the failure of all his brethren and kinsfolk; yet be knows he has a Redeemer, one who, though not then visible, was in existence; and would, at some future period, appear as his avenger- his avenger from the power of the grave. He could, therefore, be no mortal kinsman; yet a kinsman he was to be. Job would arise to “ see God of his flesh" - his God become his kinsman and his brother. And He, of whom these things are spoken, is called, in other Scriptures, “ the first-born among many brethren.” It is said of him, “ He that sanctifieth, and they that are sanctified,
torba, literally the reins ; but figuratively, the secret and fervent desires of the mind. See Park
is used, Gen. xlviii. 5. in the particular sense required in this interpretation, for the possession in the relation of kindred.
17 is properly a foreigner, stranger, or visitor ; as is illustrated by the Arab. Joj, 57, to visit: the word is frequently used of a stranger in regard of blood, as Deut. xxv. 5.
3 Or spna may be translated, “ at my appointed time-in the decree concerning me” — “ My desires, in the time appointed me, shall be fulfilled.”
• See Essay on the term Redeemer, published at the end of the Canticles, by the author of the present Work.
are all of one ; for which cause he is not ashamed to call them brethren. Saying, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee.” “ And again, Behold, I, and the children which God has given me. Forasmuch then as children are partakers of flesh and blood,” and it is this that constitutes them children of the same parent,
“ He also took part of the same."
I quote these passages to show the truth of the hope of Job, as thus understood. It will, I know, seem to some, on their plan of exposition, that this knowledge of the person
of his future Deliverer is too clear and definite for the remote age of Job. But how does this appear upon the face of the sacred record ? Our first fathers were told, " The seed of the woman shall bruise the serpent's head.” Again, it was foretold, “ Behold the Lord cometh, with his holy myriads, to execute judgment,” &c. Is it improbable, supposing they knew no more than what is recorded, that, putting these prophecies together, they would conclude that “the woman's seed,” and “ the Lord from heaven," were the same person? This would make Job's INCARNATE GOD, God become his kinsman, or Redeemer, “ flesh of his flesh.”
Nor does the hope of the dying Jacob, who lived in an age, though later, yet not very distant from that of Job, discover less distinctness of knowledge respecting the person of his Redeemer. " And he blessed Joseph, and said, God the Elohim, * before whom my fathers, Abraham and Isaac, did walk the God that fed me all my life long unto this day-the Angel which redeemed met from all evil, bless the lads,”# &c. Here it
Gen. xlviii. 15.
appears that Jacob, no less than Job, had been taught to regard the God whom he worshipped in the character of his Goël, or kinsman: for that he means no created angel is manifest, both from the construction of the passage, and because he blesses in his name. Angel, however, it is granted, is a very extraordinary epithet of Deity!--one sent by another. But the Scripture explains itself. He who is “God with God,"_“the only begotten Son in the bosom of the Father,”—who, as his essential WORD, made every manifestation of the invisible Godhead that ever was made to the creature, - he, even before his incarnation, in virtue of the office which in the eternal counsels he had undertaken for man, declared himself in the character of ONE SENT as “ the Angel of the divine presence" -- " the Angel of the covenant.” In him, therefore, who was afterwards to be made flesh,“ whom the Father consecrated, and sent into the world to be the Apostle of our profession,”—we recognise “ the woman's seed,” the Lord from heaven, Jacob's redeeming angel, and Job's kinsman-God.
Our subject, however, calls upon us to remark, that these ancient believers had, by these prophecies, expectations given them concerning the Redeemer, which only his second coming in his glorious majesty could realize. The prophecy of his heel being bruised in the conflict with the serpent, we now know symbolizes the passion of a first advent. We know, moreover, that sacrificial rites, and rites of holy purifying, were divine institutions of the patriarchal church; so that it is abundantly evident, that church was not ignorant of the propitiatory medium of their reconciliation to God,“through the blood-shedding” of the holy appointed victim, and through sanctification in him by the eternal Spirit: but it is possible that this was, to the ancient professors, somewhat more involved in mystery than the glorious appearing of the SaviourGod at the last day; we seem warranted, at least, to say of many of the Old Testament saints, this glorious appearing made the stronger impression upon their minds.