(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 band 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. 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." Holy One of Israel. . . .

the Holy One of Israel."

Ibid. 17.

"Thus saith the

Thus saith

Jehovah Elohim,

hovah 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, ElShadai 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