$$ 13. 14.]

Ecclesiastes, or the Preacher.

355

In 1 Kin. 8. 43, we find the word used in both its senses. "Hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for, that all the peoples of the earth may know thy name to fear thee, as do thy people Israel; and that they may know that this house which I have builded is called by thy name.'

The distinction, however, now referred to is not to be found in the Hebrew; at any rate, according to the opinion of our translators, for they render the same voice of Kara both to call upon a name by way of appeal, and to give a name. Their rule appears to have been this: that when the name of God is referred to they have taken it as invoked for purposes of prayer, but when any other name is referred to they have considered that the verb signifies to entitle. The context and the general sense of Scripture shows that. this was a good principle to adopt; at the same time, it must be observed that there is a close connexion between being called by God's name and calling upon His name: the one involves or ought to involve the other.

§ 13. The word rendered Preacher in the Book of Ecclesiastes is Koheleth (nbmp), which is rendered λnolάotys in the LXX, whence we have derived the name of the boɔk. It is generally supposed to signify one who convokes an assembly, from Kahal, a word which is discussed in Chap. XIX. § 6. The noun is in the feminine form, perhaps to mark dignity or office. Some critics, however, connect the word with a cognate Arabic root, and translate it the Penitent.

§ 14. The verb kηpúσow, to proclaim, is found about sixty times in the N. T., and κnρvyμa eight times. It is used of κýpʊyμa the public reading of the Law of Moses (Acts 15. 21), and of the declaration of the Gospel of Christ. Where this word is used more stress is laid on the publicity of the proclamation than on the nature of the news itself. It has been observed that it is this word, not evayyeλiw, which is

found in 1 Pet. 3. 19, a passage which is usually considered to refer to the notification of the fulfilment of the Divine purposes in Christ, made to a special portion of the spirits of the departed.'

The word preach, whilst it answers fairly to Kara and Kηpúσσaw, is hardly strong enough to convey the idea of telling good tidings. Evangelise has never thoroughly adapted itself to our language, and there is no single word in our language which answers to the verb, though we have the good compound noun gospel. Among passages specially to be noticed in which the word occurs there is Heb. 4. 2, We are evangelised as well as they' (i.e. the children of Israel); Heb. 4. 6, They that were formerly evangelised did not enter in because of disobedience'; Acts 14. 15, 'We tell you good tidings, that you are to turn from these nonentities to serve the living God.' The good tidings in this case were to constitute the turning-point. It was not a mere proclamation of duty which St. Paul busied himself to utter, but a telling of the good news of God's love in Christ, which formed an attracting power for the heart of all, and led men to repentance. If it be asked what were the glad tidings which were proclaimed, we must answer that the news varied at different times and under different circumstances. The news to Israel in the wilderness was different from that preached by John the Baptist, whilst his message was thrown into the shade by the Gospel of Peace preached by the disciples of the Risen Lord, Acts 10. 36; Rom. 10. 15; Eph. 2. 17, 6. 15.

§ 15. Twelve Hebrew words are used to convey the idea of teaching in the Old Testament. In Deut. 6. 7, 'Thou shalt teach them diligently unto thy children,' the word Shanan (), to whet or sharpen, is used. Here the idea seems

1 If 1 Pet. 4. 6, refers to the same event, then it is to be noticed that we have the word evayyeλíçw used. See Alford's notes on these mysterious announcements.

§ 15.]

Hebrew words used to express Teaching. 357 to be not so much the sharpening of the children's understanding as the plying of the Divine statutes to and fro in their hearts, and the setting forth God's truth in all its aspects. In 2 Chron. 30. 22, where we are told that the Levites, "Taught the good knowledge of the Lord,' the word Sacal(), 'to make wise," is used, to mark the fact that the Levites were not content with superficial teaching. The same word is found in Prov. 16. 23, The heart of the wise teacheth his mouth.' In Is. 43. 27, 'Thy teachers have transgressed against me,' the marginal rendering interpreters' is probably the best, reference being made to the expositors of the law. In Prov. 31. 1, and Ez. 23. 48, Yasar (D), to chasten,' is used, a word which answers to the Greek Taideów, by which it is usually rendered, the instruction often involving chastisement. In Ps. 105. 22, we find Chacam (□), a word often heard in a modern Jewish school, and cognate with the Arabic hakim, a wise man. In Ex. 18. 20, the word used is Zahar (1), to illuminate, and hence to warn. Thus the analogy of spiritual and intellectual light was set before Israel at the beginning of their history. This is the word rendered shine in Dan. 12. 3.

Alaph (x), a verb formed from the first letter of the Hebrew alphabet, is found in Job 33. 33, I shall teach thee wisdom,' and 35. 11, (God) teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven.' It is also found in chap. 15. 5, Thy mouth uttereth (margin teacheth) thine iniquity.' The simple Active form occurs in Prov. 22. 25, Lest thou learn his. ways.' Evil, like good, has its alphabet. Davar (17), to

This word, which is almost always used in the Hiphil voice, seems to signify sometimes the receiving and sometimes the giving of instruction. In Dan. 12. 3, the words they that be wise' might be rendered 'they that teach.' Sacal has sometimes been rendered prosper, as in Jer. 23. 5, ‘A king shall reign and prosper'; but it may here signify do wisely, or give instruction.

speak or to broach a subject, is used in Jer. 28. 16, and 29. 32, 'Thou hast taught rebellion against the Lord.' The so-called prophetic utterances of Hananiah had really been rebellious words. Bin (), to make to understand,' is found in 1 Chron. 25. 8, where the teacher is put in contrast, or rather in company, with the scholar; it also occurs in 2 Chron. 35. 3, and Neh. 8. 9, with reference to the teaching of the Levites. Yada' (v), 'To make to know,' is used in Deut. 4. 9; Jud. 8. 16, 'He taught the men of Succoth,' i.e. gave them a lesson which they would not readily forget; 2 Chron. 23. 13, 'Such as taught to sing praise'; Ezra 7. 25, Teach ye them that know not'; Job 32. 7, 37. 19; Ps. 90. 12, So teach us to number our days that we may apply our hearts unto wisdom'; Prov. 9. 9, and Is. 40. 13.

Lamad (5), whence the name Talmud is derived, is frequently used; it signifies to chastise, and hence to teach, and is rendered didáσxo and pavávw. Also Yarah (n), to cast forth, hence to guide or direct, is applied to teaching several times. It is curious that this word answers to three distinct things, the law (torah), instruction, and praise, each of which is a projecting or setting forth of truth.

The master and the scholar in Mal. 2. 12, are literally the awakener and the answerer. It is the teacher's business to awaken thought in the heart of the pupil, and it is the scholar's business to answer to the test to which his understanding is put.

$5 1. 2.] Hebrew words for Temple and Sanctuary. 359

CHAPTER XIX.

TEMPLE, TABERNACLE, CONGREGATION, CHURCH.

§ 1. Symbolical relationship between worshippers and their place of assembly.-§ 2. Hebrew words for Temple and Sanctuary.-§ 3. Words for the Tabernacle.-§ 4. The Feast of Tabernacles.-§ 5. Examination of some prophetical passages.—§ 6. Kahal, or the Assembly of Israel.— § 7. Samples of its usage.—§ 8. 'Adah, the Congregation or Testimony. -§ 9. The Tabernacle of the Congregation.-§ 10. The Holy Convocation.-§ 11. The Temple and Tabernacle, according to the N. T.-§ 12. The Ecclesia and Synagogue, according to the N. T.-§ 13. Primitive Church organisation.-§ 14. Other senses of Ecclesia in the N. T.

§ 1. THE identification in name between a building set apart for sacred purposes and the worshippers who meet therein may be traced back to the days of Moses. Not only are believers described in the New Testament as being built up into a holy temple, which shall be a habitation for the Lord God, but also Israel was designated as a spiritual house.

As the tabernacle prepared the way for the more magnificent and durable temple, so the Levitical worship was to prepare the way for the present dispensation; and just as the temple itself was but an imperfect representation of the dwelling-place of Him who fills heaven and earth with His Presence, so the present age embodies only the germ of that wonderful plan which will be fully developed hereafter.

§ 2. The ordinary Hebrew name for the temple was Haical (b); this word, however, does not necessarily denote a sacred edifice. It is translated palace in Ezra 4. 14; Ps. 144. 12; Dan. 4. 4, 29; 2 Kin. 20. 18; Ps. 45. 15; Is. 13. 22, 39. 7, 44. 28; Dan. 1. 4, 5. 5, 6. 18; 1 Kin. 21. 1; Prov. 30.