were placed be duly considered, it will appear evident, that they ought not to be charged with want of fidelity in rendering the Hebrew word Elohim by the word God. In fact they could hardly have done otherwise. When the gospel was first preached to our forefathers, the text employed was the Latin Vulgate; and, of course, all that the preachers would aim at would be to find a proper term to indicate-not the philological meaning of the word Elohim, or of Deus, its Latin substitute, but-the Great Being thereby intended; and as Deus was the term most commonly employed, in their text book, to designate the CREATOR, they would, most naturally, adopt for their Translation the term (or name) most commonly employed for that purpose in the language of their auditors. Thus the word God being already in use, as a name of the Deity, long before any of the English Translators commenced their labours, they could hardly do otherwise than adopt it; especially when it is recollected that, with them, it is not likely it should even become a question, Whether the term in the original was an Attributive or a Proper Name?

And farther,—from all that has been stated, respecting the meanings which attach to the word Elohim, and to its Greek representative Theos, it is not unreasonable to conclude that,

possibly, in the Apocalypse, as well as in the other New Testament writings, the latter term may be found employed with the same latitude that Elohim is in the Old Testament; that is, applied to earthly ruling powers as well as to the SUPREME RULER OF THE UNIVERSE. This has not, hitherto, been even suspected, but is not, on that account, the less likely to be true; for the words whereby Theos has been translated, in the different European versions, being every where considered in the light of Proper Names, this circumstance could not but operate to prevent readers, generally, from ever starting a question on the subject.

DISSERTATION. THE FIFTH.

ON THE HEBREW NAME JEHOVAH ["17"], AND_THE GREEK EXPRESSION KÝPIOZ ¿ CEÓZ, [KYRIOS the THEOS], COMMONLY RENDERED "THE LORD GOD."

THE subject which we now proceed to examine is one of the greatest importance. It has been not merely suspected, but, I may say, admitted, by some of the most learned and judicious Biblical Critics, that the words, i wv, xaì i zv, xai

ipxóuevos, in Rev. i. 4. and other parts of the Apocalypse, rendered in the Common Version, "Which is, and which was, and which is to come,' are given by John, as a periphrasis for MT [JEHOVAH]; but it has never (so far as I have been able to discover) been hitherto even suspected, that, in some of the passages, he actually employs these terms as a definition,-defining thereby the sense in which he uses the word Kúpios [Kyrios], when he employs this Greek word to represent the Hebrew name JEHOVAH. The

fact, however, is so; and it is so obvious, and, at the same time, so strongly marked in the record, that it will not fail to strike every Greek reader, the moment the evidence is pointed out, with as much surprize as it did the author when he was first led to perceive it, that it should so long have escaped observation. Nor is it less surprizing that the Amanuensis of the Apocalypse should, as hinted in the Fourth Dissertation [p. 201 above], have also given a definition of the sense in which sòs [Theos] is used by him, and, consequently, by the other writers of the New Testament, when employed to represent the Hebrew word Elohim (commonly rendered "God" in the English Bible); and that this also should have escaped the notice of the learned.

We have seen (in the last Dissertation) that, in the New Testament, the word Beds [Theos] represents the Hebrew attributive noun Elohim: it is that by which the Evangelists and Apostles translate Elohim, when quoting the Prophets. And we have also seen that this Hebrew term means THE OMNIPOTENT, or ALL-POWERFul. Let it be also kept in recollection, that the word Kúpios [Kyrios], when applied to THE SUPREME, in the New Testament, often represents the Hebrew word m [JEHOVAH]: thus in Mat. iii. 3, Mark i. 3, Luke iii. 4, John i. 23, Prepare ye

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Thy odòv Kupiov the way of JEHOVAH" (Isai. xl. 3, 77); in Mat. iv. 7, Luke iv. 12, "Thou

shalt not tempt Κύριον τον

Θεόν σου, C. V. THE

14, DTIÓN TITAN);

and so in many other places: it follows, then, that, whatever be the sense that attaches to the namé JEHOVAH in the Old Testament, the word Kópios, when representing that name, must be understood in the same sense in the New.

These things being premised, let us attend to the words employed by the Apostle in Rev. i. 8, Κύριος ὁ Θεὸς, ὁ ὤν, καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ. The words Κύριος ὁ Θεὸς here represent the Hebrew words by mm [Jehovah Elohim]. The meaning of Elohim we have seen, as indicated by its Radix. The meaning of the word [JEHOVAH] may be ascertained by its etymology. It is compounded of the past, the present, and the future time of the Hebrew verb of existence [Havah]; viz. the present participle in, followed by the perfect tense, and preceded by [yod], the sign of the future, forming together the word [JEHOVAH]; which, therefore, expresses attributes that belong only to HIM who is "without beginning of days or end of years,”—present, past, and future existence. But this is precisely what is affirmed by the three terms which follow Κύριος ὁ Θεὸς, in the passage