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pellative, fignifying "the Beloved;" a ufual epithet of the MESSIAH; as thewn in the foregoing Critique on the Sixteenth Pfalm.

Amidft" the choice of difficulties" furnished by the various Tranfla tions of this Pfalm, ancient and modern, widely differing from the present Hebrew text, and from each other; the venerable translation of the Septuagint, being fanctioned by so many references thereto in the New Teftament, though not to be implicitly followed throughout, yet furnishes a fafe standard of interpretation, in those paffages, where a rational or confiftent sense, can scarcely otherwise be extracted.

Verf. 1. "THE LORD Spake unto THE REGENT.”

For the reafons affigned before, in my ninth communication, I have de parted from the Septuagint rendering of, 1. T xugiw pa, σε unto my Lord;" though supported by feveral citations of the New Teftament, and by all the verfions, (except the Chaldee, which feems to have read, તું unto his Regent," 8), principally, because, in the parallel paffage, Pf. 2. 4, the fame term, 118, is by the Septuagint rendered o xvgi, followed by all the verfions; justly confidering the Iod final, as paragogic or redundant if not rather a mark of regimen understood, Adoni-Lahoh, "Regent-Lord," like Melchi-Sedek, "King or Righteousness."

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Why the Septuagint adopted a different rendering in this cafe, (confidering the Iod final as the first personal affix) may perhaps have arifen from a with to avoid the ambiguous repetition of o xues•-TW nugiw; occafioned by their not attaching appropriate renderings to the diftin&t elementary terms, ', and '; to which, as well as to the terms, bx, mbs, and ons, the Septuagint, almoft indifcriminately apply Kug and 0s; by a moft mifchievous neglect of afcertaining the precife and appropriate fignifications, of thefe primitive names of THE DEITY, fo admirably and philofophically marked and diftinguished in the Hebrew Scriptures, by the Infpired Penmen :-as we have feen in the foregoing communications thereon.

But why then, it may be objected, did not the Apoftles and Evangelifts rectify fuch ambiguous and incorrect renderings? why did they fanction fuch, by their citations?-Does not our Lord's argument feem rather to establish the Septuagint rendering?" If David then, call him, (THE MESSIAH) LORD (Kugo); How is he (THE MESSIAH) his Son? (vi aura) where grammatical analogy, and the argument itself, feem to annex αυτό, "his," to nugio "LORD,' as well as to piQ, "Son;" both, intimating that THE MESSIAH was David's Lord, as well as David's Son. The reason may be,

Because OUR LORD and his Apoftles, in their arguments with the Jews, frequently cite the established Tranflations, as more familiar, than the Hebrew Scriptures; but without fervilely adhering, or attaching infallibility, thereto : Thus our LORD, in his exclamation on the Crofs, though he cited the three first terms, Eli! Eli! luma-from the original of Pf. 22. 1. to ascertain his reference thereto; concludes with the Syriac rendering of the fourth,-Sabakthani. And in like manner, though Mark adopts the Septuagint tranflation thereof, O 805 μs! i sos pr! &c. as more familiar to thofe for whose use his Gospel was defigned; yet Matthew, to avoid the ambiguity of the nominative cafe, taken vocatively, (according to the common ufage of the Septuagint) more fkilfully renders, -Ose pa! Ose pa!-thus actually exprefling the vocative cafe. And fo,

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the Apoftle to the Hebrews, in his formal citation of Pf. 110. 4, adopts the Septuagint rendering of the phrafe, naby, nata taşıv, "according to the order." Heb. 5. 6, but expreffes it differently afterwards, in explanation, κατά την ὁμοιοτητα, according to the likeness." Heb. 7. 15.-where it may be remarked, that the Tod final in 'n is allowed to be paragogic, by the ableft Jewish and Chriftian grammarians, David Kimchi, Aben Ezra, Buxtorf, &c.

The expreffion, Ds, being folemnly appropriated in fcripture, to THE LORD, or to his ORACLE, THE REGENT-LORD, is well rendered by the Septuagint, authoritatively, E, "He Spake."

"Sit thou at my right hand,

Until I make thine enemies a ftool for thy feet."

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In the Second Pfalm, the MESSIAH was ordained" KING;" here, the ftability and duration of his dominion are illuftrated. And this paffage is exprefsly applied by our Lord to himself, in his fignal prediction, at his trial, Luk. 22. 69. Henceforward, (año тe vu) shall THE SON OF MAN be fitting at the right hand of the power of God." And as it was before stated to have commenced on the day of his refurrection, Pf. 2. 7. Rom. 1. 4. Heb. 1. 3. fo it is here foretold, to continue until his enemies fhall be fubdued; as understood and interpreted by our great Mystagogue Paul:-[" CHRIST] himfelf, having offered [only] one facrifice for fins, thenceforward (eis to dinvexes) fat at the right hand of God; afterwards expecting, until his enemies be made a fool for his feet." Heb. 10. 12. And he has more particularly unfolded this great mystery, in his fublime difcourfe on the Refurrection, 1 Cor. 15. 22, 28.-" Even fo, in CHRIST, thall all be quickened; but each in his proper rank: The first fruits, CHRIST; next, CHRIST'S [Elect, Matt. 24. 31] at his appearance; then, the end, when He fhall deliver up the [fiduciary] kingdom to THE GOD AND FATHER [of all]; when He fhall have abolished every principality and every authority and power, [adverse to GoD and CHRIST] For He muft needs reign, : "until he have put all the enemies under his feet" (The last enemy to be abolished is Death, Rev. 20. 14,) for ["GOD] fubjected all things under his feet." (But when [Scripture] faith, that all are fubjected,"-it is plainly [to be understood] with the exception of HIM [THE FATHER] who fubjected unto Him [THE SON] the universe.) So, when the Universe fhall be fubjected to Him [THE SON], then thall alfo THE SON himself, become fubject unto Him [THE FATHER] who did subject the universe to him [THE SON]; to the end that GOD [THE FATHER] might be THE ALL IN ALL."

The most abftrufe and involved paffage, (which I have here humbly endeavoured to develope; from the context and parallel paffages of Scripture fupplying the ellipfes neceffary to compleat the fenfe and remove ambiguity) feems to intimate that the Mediatorial reign of JESUS CHRIST, is graciously defigned, by a long courfe of preparation and difcipline, "to train many Sons to Glory," to fit and qualify all ranks of rational creatures, who shall be found worthy, to be admitted to the inconceivable honour and happiness of becoming the immediate subjects of THE LORD GOD OMNIPOTENT, Rev. 19. 6. and fo, by progreffive improvements in wisdom, and piety, and virtue, draw nearer through all eternity. to the infinite Source of all goodness, the unattainable Standard of all perfection." O! the depth of the riches and wisdom and knowledge of Vol. III. Churchm. Mag. Oct. 1802. D d

God!

GOD!-How unfearchable his judgments, and untraceable his ways !""according to the eternal purpose, which He purpofed in CHRIST JESUS OUR LORD:". "that GOD might be glorified in all, through Jesus

CHRIST.'

Verf. 2. The Lord fhall fend forth the Sceptre of thy might
From Sion: Rule thou in the mist of thine enemies."

This accords with the MESSIAH's declaration

Pf. 2. 6. " Nevertheless, I was ordained King-
On Sion my holy mount."

more fully explained, by Ifa. 2. 3.

and Pf. 2. 9.

"For out of Sion fhall go forth the Law,

And the ORACLE OF THE LORD from Jerufalem;
And He fhall judge among the Gentiles,
And shall rebuke many peoples."

"Thou fhalt rule them with an iron Sceptre."

Verf. 3. "In the day of thy power, [fhall] thy people [offer]

Free-will offerings, in the beauties of Holiness."

As the Pfalmift, in the foregoing verfe, had foretold the fignal chaftife-
ment of our Lord's foes, both Jews and Gentiles; fo here, in the spirit of
prophecy, he appears to defcribe the devout zeal of “his (chogen, pes-
ple," of all nations and kindreds and languages, "flow no to the House of
THE LORD" in Jerufalem, in "the laft days," (or eftablishment of the
Kingdom of GOD upon Earth, under his regent or vice-gerent, THE
MESSIAH) and there, offering their free-will offerings, in his fplendid
and magnificent fhrines.-This feems to be a more rational and confiftent
interpretation of this most abstruse and difficult patlage, than I have hi-
therto feen; by only fupplying the ellips of the verb understood, and
fuggefted by the context, "hall ofer."-That the original term, ry,
fhould be rendered, " thy people," (and not "with thee," as the Sep-
tuagint, by a different punctuation, render it) may be juftified by the
other verfions, and most of the modern tranflations; and also by a similar
phrafeology: Judg. 5. 1; 2 Chron. 17. 16. where, the people willingly
offered themfelves," or volunteered, to fight the battles of the Lord.-And
"the beauties of Holiness," (or as it may be rendered from the Septua-
gint," the beauties of the Sanctuary,") correfponds to the fenfe in which
the fame phrafe, is elfewhere understood, of the fplendour and magni-
ficence of the Temple, to be built in thofe aufpicious days: Pf. 96. 1, 10.
"Ofing unto THE LORD, a new fong,
Sing unto THE LORD, all the Earth.-
Declare his glory among the Gentiles,
His wonders, among all peoples :-

Honour and majefty are before Him,
Strength and beauty are in his Sanctuary:

Give unto THE LORD, O ye kindreds of the people,
Give unto THE LORD, glory and ftrength;

Give unto THE LORD, the glory due to his name;

Bring an offering, and come into his Courts:.

O worship THE LORD, in the beauty of Holinefs," &c.

Or according to the marginal reading," in the glorious Sanuary." And the Pfalms and Prophets indeed, abound in magnificent descriptions of the prevalence of fuch devotion:

"The Kings of Tharfhish and of the Iles fhall bring prefents,
The Kings of Sheba and Saba fhall offer gifts:

Yea, all Kings fhall fall down before Him,

All nations fhall do him fervice."

"For thy Temple's fake at Jerufalem,

-Pf. 72. 10.

So fhall Kings bring prefents unto thee."-
"And it fhall come to pafs, in the last days,

-Pf. 69. 29.

That the Mount of the Lord's Houfe fhall be established,
On the top of the Mountains, and fhall be exalted

Above the Hills: And all the Gentiles fhall flow unto it.

And many peoples fhall go thither and fay,

Come, and let us go up to the Mount of THE LORD,

To the House of THE GOD OF JACOB;

And He will teach us concerning his ways,
And we will walk in his paths.".

- Ifa. 2. 2.

And most remarkable and explicit is the teftimony of Tobit, 14. 4. "I furely believe-that our Brethren [the Jews] fhall lie fcattered throughout the Earth, from that good land; (Levit. 26. 3. Deut. 28. 36.) and Jerufalem fhall be defolate, (2 Kings, 24. 14.) and the House of God in it thall be burned, and fhall be. defolate for a time, (2 Kings, 25. 9, 21) And that GOD will have mercy on them again, and bring them again into the land; (Ezra, 1. 3, and 2. 1.) where they fhall build a Temple, (Ezra, 6. 14.) (but not like the firft) (Ezra, 3. 12. Haggai, 2. 3.) until the time of that age be fulfilled (Dan. 8. 13, and 9. 26. Matt. 24. 15):-And afterwards they fhall return from all places of their captivity (Deut. 30. 1, 3), and shall build up Jerufalem gloriously, and the Houfe of GOD fhall be built in it for ever, with a glorious building, (as the prophets have fpoken, 2 Sam. 7. 13. Haggai, 2. 9. Zechar. 6. 13.) And all the Gentiles fhall turn, and fear THE LORD, and fhall bury their idols (Pf. 96. 5, &c.); fo fhall all the Gentiles praise THE LORD, and his people fhall confefs GOD: And THE LORD fhall exalt his people, and all those that love the Lord God in truth and juftice, fhall rejoice, fhewing mercy unto our brethren.”

For explanation of the prophecies refpecting this future Temple. alluded to by Tobit, fee the foregoing Critique on Nathan's prophecy. 2 Sam. 7. 13. "HE (THE MESSIAH) fhall build a houfe for my name.'

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And in the first fruits of the Chriftian Church, have we not a sample of fuch "free-will offerings," and a pledge of their recurrence, in the fulnefs of prophetic time, at the regeneration, in the magnificent offerings of "Gold, Frankincenfe and Myrrh," offered by the pious Magi of their treasures," to the holy Child JESUS; Matt. 2. 11. and in the voluntary offering of the first Jewish converts, who "fold their possessions and lands," for the benefit of the community, and " laid the money at the Apostle's feet?" Acts 2. 45, and 4. 34. Dd g

Verf.

Verf. 3. From the womb, before the morning ftar, [was] the dew of thy birth."

Not being able to extract any rational or confiftent sense from the va rious gueffes on this paffage, I have closely followed the Septuagint verfion; conjecturing, but with diffidence, that it intimates the eternal generation of the MESSIAH; conformably to the account of the primaval birth of WISDOм perfonified. Prov. 8. 22.

"THE LORD Got ME, the beginning of his way,

Before his works of old

From eternity was I ordained, &c."

And to Micah's famous prophecy, 5. 2,

"Whofe iffuings forth were from old,
From days of eternity."

"The womb," therefore in this paffage, may denote "the womb of Time," or Eternity: as warranted by the analogy of Proverb 27. 1.

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Boaft not thy felf of to-MORROW;

For thou knoweft not what A DAY may bring forth."

And JESUS CHRIST ftiles himself," the bright and morning Star," of whom the planet was no more than a faint resemblance; Rev. 22. 16. For He was "the day Spring from on high; who, through the tender mercy of OUR GOD, rifted us,' Luk. 1. 78.-" The dew of whose birth," refreshed the Creation of old, and will again, when "feafons of refreshing fhall come from the Lord: A&t. 3. 19, when

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"His doctrine fhall drop as the rain,
His fpeech thall diftil as the Dew;
As the small rain upon the tender herb,
And as the fhowers upon the grass.".

Deut. 32. 2.

Verf. 4. THE LORD fware, and He will not repent ;

Thou art Priest for ever, according to the order of Mel

chifedek."

The Apostle to the Hebrews, in his profound and elaborate argument on this paffage, has ftated the great fuperiority of OUR LORD's priesthood, over the Levitical, as to feveral particulars; 1.-His divine nature; not being a mere man, but THE SON OF GOD. 2. More folemn confecration, by Oath. 3.-Higher rank; as invested with a royal and perpetual priesthood. 4.-A more glorious tabernacle, not an earthly but a heavenly. 5.-A more efficacious atonement, by his all-fufficient facrifice of himself; and 6.-A better covenant of spiritual bleffings, by his continual mediation and interceffion for us before the throne of Grace :as sketched in the following outline:

1. "Holy Brethren, partakers of a heavenly call, confider the Apostle and High Priest of our profeffion, CHRIST JESUS."-3. 1. Or, attend to his tranfcendant rank, as the Shiloh, (or "r Apoftle,") of ancient prophecy, Gen. 49. 11, "Sent" or commiflioned to teach or inftru&t; and the High Prieft," ordained or confecrated to offer atonement for the fins of, his People. Pf. 110. 4. where the Targums, or Chaldee Para

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