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and rulest thou not over all the kingdoms of the heathen, and in thine hand is there not power and might, so that none is able to withstand Thee? 7. Art not thou our . God? 29. And the fear of ELOHIM was on all the kingdoms of those countries, when they heard that Jehovah fought against the enemies of Israel.

Here it appears to me that Elohim is used to imply the Deity governing the whole world. But God is, as it were, the peculiar providence of Abraham, Isaac, &c., and of any nation or individual which wants or prays for his help.

CHAP. XXIV.

And the spirit of Elohim came upon Zechariah, and he said unto them: 20. Thus saith ELOHIM: Why transgress ye the commands of Jehovah, that ye cannot prosper? Because ye have forsaken JEHOVAH, he hath forsaken you.

Here the spirit of Elohim comes upon Zechariah. Then in v. 20, ELOHIM speaks to him, and inquires why he has transgressed the commands of JEHOVAH --in this extract there is a distinct diversity of Divine agency or persons.

EZRA.

CHAP. I.

V. 2.-Thus saith Cyrus King of Persia, JeHOVAH, God of heaven, hath given me all the kingdoms of the earth, and hath charged me to build him a house at Jerusalem. 3. Who is there among you.of all his people? His God be with him. Let him go up to Jerusalem, and build the house of JEHOVAH, God of Israel. He is Elohim which is in Jerusalem.

The inspired Penman of the Old Testament, as it were, takes pains to enforce the doctrine that Jehovah is Elohim, as may be seen by the frequency with which the fact is asserted, and the writers of the New

dwellest between the cherubim, thou art ELOHIM, creator of the universe. In various parts of holy writ it is said, that JEHOVAH dwelleth between the cherubim, but no where is it said that Elohim does, unless it is connected with one of the distinctive terms of the Godhead, as in the above quotation, where it means JEHOVAH ELOHIM. This is another convincing proof that the inspired writers made a marked distinction between them.

FIRST BOOK OF CHRONICLES.

CHAP. XXI.

David numbereth the people. 7. And ELOHIM was displeased with this thing, and therefore he smote Israel. S. And David said unto Elohim, I have greatly sinned. And Jehovah spake unto Gad, David's seer, saying, 10., Go, tell David: Thus saith JEHOVAH, I offer thee three things: 12. Famine, pestilence, and sword. 13. And David said, Let me fall now into the hands of Jehovah, for very great are his mercies. So JEHOVAH sent a pestilence upon Israel, and there fell of Israel 70,000 men. 15. And Elohim sent an angel unto Jerusalem to destroy it: and as he was destroying, Jehovan beheld, and he repented him of the evil, and he said to the angel that destroyed it, It is enough, stay now thine hand.

In this extract is exemplified the remark elsewhere quoted from the Rev. William Jones—JEHOVAH and Elohim are spoken of as identically the same divine beings, because here each one is represented as acting with full power of the whole Godhead.

SECOND BOOK OF CHRONICLES.

CHAP. XX. V. 5.---And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of Jehovah, before the new court.

6. And said, O Jehovah, God of our fathers, art not thou Elohim in heaven,

and rulest thou not over all the kingdoms of the heathen, and in thine hand is there not power and might, so that none is able to withstand Thee? 7. Art not thou our. God? 29. And the fear of ELOHIM was on all the kingdoms of those countries, when they heard that JEHOVAH fought against the enemies of Israel.

Here it appears to me that Elohim is used to imply the Deity governing the whole world. But God is, as it were, the peculiar providence of Abraham, Isaac, &c., and of any nation or individual which wants or prays for his help.

CHAP. XXIV.

And the spirit of Elohim came upon Zechariah, and he said unto them :20. Thus saith ELOHIM: Why transgress ye the commands of Jehovah, that ye cannot prosper? Because ye have forsaken JEHOVAH, he hath forsaken you.

Here the spirit of Elohim comes upon Zechariah. Then in v. 20, Elohim speaks to him, and inquires why he has transgressed the commands of JEHOVAH -in this extract there is a distinct diversity of Divine agency or persons.

EZRA.

CHAP. I.

V. 2.-Thus saith Cyrus King of Persia, JEHOVAH, God of heaven, hath given me all the kingdoms of the earth, and hath charged me to build him a house at Jerusalem. 3. Who is there among you of all his people ? His God be with him. Let him go up to Jerusalem, and build the house of JEHOVAH, God of Israel. He is ELOHIM which is in Jerusalem.

The inspired Penman of the Old Testament, as it were, takes pains to enforce the doctrine that Jehovah is Elohim, as may be seen by the frequency with which the fact is asserted, and the writers of the New

Testament distinctly and often declare that Christ is Jehovah, and thus the truth of the Divinity of our blessed Saviour in no wise depends upon the difficulty of some obscure verses or controverted facts on which infidels lay so great stress. If the reader will. keep this remark in mind, he will, I hope, like myself, rejoice in the frequent repetition of this plain assertion,-That JEHOVAH God of Israel, is Elohim, and thus it ever is in holy writ; essential doctrines are so plainly and openly declared, that it becomes our duty to bow in submissive acquiescence to its positive and unequivocal declarations.

NEHEMIAH.

CHAP. I.

of thy

V. 4.-And it came to pass when I heard these words I

prayed before the God of heaven, 5. And said, I beseech thee, O Jehovah, God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love Him. 11. And now, O ADONI, I beseech Thee, let now thine ear be attentive to the

prayer servant.

The last annotation will strictly apply to this quotation from Nehemiah ; for here it is said he prays to JEHOVAH, the great and terrible God, the ADONI; and when we are reading the New Testament, let us never fail to call to mind that it contains a recital of the actions and precepts of this JEHOVAH, or the IMMANUEL, viz. God with us.

CHAP. VIII.

V. 1. And the people spake to Ezra the scribe, to bring the book of the law of Moses which Jehovah had commanded, to Israel. 5. And Ezra opened the book in the sight of the people,

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and all the people stood up: 6. And Ezra blessed JEHOVAH, the great Elohim, and all the people answered, Amen, Amen. 8. So they read in the book in the law of Elohim distinctly, and gave

the

sense, and caused them to understand the reading.

The scriptures here described as being read are those from which the foregoing extracts have been made. Let us Christians also seriously study them, for they it is which will conduct us to the real truth.

CHAP. IX.

Then the Levites said, 5. Stand up, and bless JEHOVAH your God for ever and ever. 6. Thou, even Thou, art Jehovah alone. Thou madest the heavens and all things. 7. Thou art JEHOVAH ELOhin who didst chuse Abram, and brought him forth out of Ur.

The Levites' devotion gets more and more excited, and therefore, after invoking JEHOVAH several times, they exclaim, “Thou art JEHOVAH ELOHIM.” Can any one read this single extract, and not perceive that ELOHIM thus added, is meant to convey a much more emphatic meaning than when they merely say, Thou art JEHOVAH?

Moreover Nehemiah confirms Moses' distinction of names, for he also says that Elohim selected Abraham.

ESTHER,

The name of God does not occur once in Esther.

JOB.

CHAP. I.

V. 20.—Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground and worshipped. 21. And said, Naked came I out of my mother's womb, and naked shall I return thither : Jehovah gave and JEHOVAH hath taken away, blessed

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