24. In the last of these passages, the reference is to the four quarters of the globe, or four points of the compass; the four winds would have been more like the original.

Considering that ruah is claimed by many theologians, as the word exclusively denoting the immortal part of our nature, while this application is denied to nephesh, it is a little remarkable that the former term is so seldom employed in this sense. Indeed, the number of applications of this kind, given above, though small, in proportion to the whole number, might be reduced considerably. Hannah, the mother of Samuel, was "a woman of sorrowful spirit," 1 Sam. i. 15; but it does not follow that this term means her immortal soul. Rather, she had a spirit of sorrow. The man who had been greatly exhausted by fatigue and want, is restored, by having a little food and drink given him; 1 Sam. xxx. 12; and it is said that "his spirit came again to him." The meaning is, that his energy was revived. There is no evidence that his soul had left him, and of course it could not come back again.

SECTION III.—MALAK. N

In this part of the Bible, as well as in the preceding, this term has the sense of angel and messenger. The rule followed by the translators of the English version, is to render the term by the former of these words, when it denotes a superhuman or angelic being; and by the latter, when it denotes a human being. There is no objection to this rendering. The only question is, whether the translators have always judged truly in regard to the application. When we have given all the passages, the reader can consult them, if he please, and form his own judgment as to their meaning. The word occurs, and is rendered angel in the following passages: Jud. ii. 1, 4; v. 23; vi. 11, 12, 20, 21, 22; xiii 3, 6, 9, 13, 15, 16, 20, 21; 1 Sam. xxix. 9; 2 Sam. xiv. 17, 20; xix. 27; xxiv. 16, 17; 1 K. xiii. 18; xix. 5, 7; 2 K. i. 3, 15; xix. 35; 1 Chron. xxi. 12, 15, 16, 18, 20, 27, 30; 2 Chron. xxxii. 21.

It is rendered messenger:-Jos. vi. 17, 25; vii. 22: Jud. vi. 35; vii. 24; ix. 31; xi. 12, 13, 14, 17, 19; 1 Sam. vi. 21; xi. 3, 4, 9; xvi. 19; xix 11, 14, 15, 16. 20, 21; xxiii. 27; xxv. 14, 42; 2 Sam. ii. 5; iii. 12; v. 11; xi. 4, 19, 22, 23, 25; xii. 27; 1 K. xix. 2; xx. 2, 5, 9; xxii. 13; 2 K. i. 3, 5; v. 10; vi. 32, 33; vii. 15; ix. 18; x. 8, xiv. 8; xvi. 7; xvii. 4; xix. 9, 14, 23; 1 Chron. xiv. 1; xix. 2, 16; 2 Chron. xviii. 12; xxxvi. 15, 16. In 2 Chron. xxxv. 21, it is used in the same way, and translated ambassador. The instances of doubtful application will be noticed, as we meet with them in giving our comments on the passages.

SECTION IV.—NASA, SALAH, 20-N

These are the terms usually rendered forgive or par don. The first may be found in these books as follows Jos. xxiv 19; 1 Sam. xv. 25; xxv. 28. The last: 1K. viii. 30, 34, 36, 39, 50; and the parallel passage, 2 Chron. vi. 21, 25, 27, 30, and vii. 14, Also 2 K. xxiv. 4; v. 18; Neh. ix. 17. The rendering is pardon and forgive, about the same number of times each.

SECTION V.-SHEOL.Nuj

:

Sheol is found a few times, in this part of the Bible, with a usage that does not vary in any perceptible manner, from that of the Pentateuch.

1 Sam. ii. 6, "The Lord killeth and he maketh alive; he bringeth down to the grave and bringeth up." The parallelism of this passage makes the meaning very evident. To kill and bring down to sheol, mean the same thing. So, to make alive and bring up from sheol, mean the same. Of course, the term sheol here has the sense of grave; and the translation is correct.

2 Sam. xxii. 6. "The sorrows of hell compassed me about; the snares of death prevented me. Here the same parallelism occurs. It shows that sheol means the grave. "Sorrows of the grave" mean mortal sorrows, those that bring the subject of them down to the grave.

1 K. ii. 6. "Let not his hoar head go down to the grave in peace." 1 K. ii. 9. "His hoar head bring thou down to the grave with blood." The meaning here is too plain to require remark.

These are all the passages where this word is found, till we get to the book of Job. It is surprising that any one should interpret this word, in any other way than as denoting the grave. Its usage is opposed alike to the idea that it means a place of departed spirits, and a place of future punishment.

SECTION VI. — OLAM. 【3

AND OTHER WORDS EXPRESSING LONG DURATION,

The usage of olam, will be best understood, if we divide the passages, where it occurs, into classes according to the rendering.

1. It occurs in the expression, "His mercy endureth forever." 1 Chron. xvi. 34, 41; 2 Chron. v. 13; vii. 3, 6; xx. 21; Ezra iii. 11.

Here the word is rendered forever, and expresses the duration of God's mercy. Of course it is to be taken in its most extended sense. But this avails nothing, toward proving that the word is to be so understood when applied to other things. Like many other words, the extent of meaning is modified, within certain limits, by the subject to which it is applied.

It is a remarkable fact, that, though Deity is, without doubt, infinite, there are, in the Bible, but few words applied to him, that express the full extent of his attributes. The reason may be, that the terms applied to him are all we can comprehend; and it would be useless to employ stronger ones.

It is common to admit that olam, rendered everlasting and forever, expresses endless perpetuity when applied to God. We do not admit this. It no more expresses endless perpetuity than the word great expresses infinite magnitude. Both terms express more when applied to God, than when applied to other objects; but they fall

far short of expressing an eternity of duration, or unlimited magnitude. Terms that express infinity will never be found associated in the Bible with finite and limited subjects.

2. It is further applied to the character and conduct of God. "The Lord loveth Israel forever. "He will not cut off his kindness forever. "His name shall be in Jerusalem forever. "The Lord be between thee and me forever. 1 Sam. xx. 15, 23, 42; 1 K. x. 9, 2 Chr.

xxxiii. 4.

The same remarks will apply here as in the first particular. Whatever God is, and whatever he does, are permanent and enduring, compared with what may be affirmed of any other being. And this is all such expressions mean.

3. God's covenant with Israel, with David and others, is described in the use of the same terms. David says of God, "He hath made with me an everlasting covenant. " "God confirmed to Israel an everlasting covenant. 2 Sam. xxiii. 5; 1 Chron. xvi. 17.

4. The permanency of the throne and kingdom of David, is expressed by the same term. If Saul had obeyed the Lord, his kingdom would have been established forever. It would have been much more permanent than it was. God says of David, "I will establish the throne of his kingdom forever." "Thy kingdom shall be established forever." Israel would be God's people forever. David says, "Let thy name be magnified forever. "God gave the kingdom to David forever." "The throne of David shall be established before the Lord forever. 1 Sam. xiii. 13; 2 Sam. vii. 13, 16, 24, 26; 2 Chron. xiii. 5; 1 K. ii. 45; ix. 5; 1 Chron. xvii. 12, 14; xxii. 10; xxviii. 4, 7; 2 Chron. ix. 8; 2 Sam. vii. 25, 29; 1 Chron. xvii, 22, 23, 24, 27.

All these passages express the same idea, namely, the perpetuity of the kingdom of David; either in the form of a prayer that it may be so; or the promise of God, that it should be so. Those who see in the words ever

lasting and forever, the idea of endless perpetuity, generally understand these passages as referring to David, as a type of Christ. But with this view, these terms are only extended to the period spoken of by Paul, when Jesus "shall deliver up the kingdom," &c., and come infinitely short of expressing endless duration.

5. The term is applied to the temple of Jerusalem, and to the continuance of the divine presence in that sacred edifice. "I have surely built thee an house to dwell in, a settled place for thee to abide in forever. " "I have hallowed this house, which thou hast built, to put my name there forever. "In this house, and in Jerusalem which I have chosen out of all the tribes of Israel, will I put my name forever. "I have built an house, an habitation for thee, and a place for thy dwelling forever. "Enter into his sanctuary, which he hath sanctified forever." 1 K. viii.13; ix. 3; 2 K. xxi. 7; 2 Chr. xxxiii. 7; vi. 2 ; xxx. 8.

Can any one help seeing that permanency, and not endless perpetuity, is the idea here expressed? The temple here referred to, has been in ruins just eighteen hundred years; (now 1870) and yet, it was an everlasting or per manent structure; and God's presence there was equally permanent.

6. The term is applied to the land of Canaan, as the possession of the Israelites. "Surely the land, whereon thy feet have trodden, shall be thine inheritance, and thy children's forever." "That ye may possess this good land, and leave it for an inheritance for your children after you forever. Jos. xiv. 9; Ezra ix. 12; 1 Chron. xxviii. 8; 2 Chron. xx. 7; 1 Chron. xxiii. 25.

We know that Israel possessed the land for a long time; but they do not possess it now, and have not, for two thousand years.

7. The term expresses the duration of human life. Samuel was to serve before the Lord forever, that is during his natural life. Achish expected David to be his servant forever, namely, during life. The priests