2. The word Jehovah is first found in Gen. 2: 4-15, but not alone; it stands here in combination with the title Elohim, which we have been considering. Man's distinctive position as the head and centre of a system in the presence of, and in relationship with, Elohim is what introduces Jehovah-Elohim; term by which He is called on to the end of chap. 3: 24.

Ex. 6:3 helps us, however, here, "but by my name of Jehovah was I not known to them " (the Patriarchs). To them He appeared as God Almighty (El-Shadday). I cannot doubt that the display which reveals the glory of the compound name of Jehovah-Elohim differs from that which reveals the glory of the single title Elohim, and from that which reveals Jehovah glory. Let any one examine the three scenes-the character of man's relationship with the Most High and blessing under Him in Eden (Gen. 2:4-15), in the land as redeemed out of Egypt (Exodus), and, as hereafter, when in the land under the second covenant-and he will see how well Jehovah-Elohim, Jehovah, and Jehovah-Elohim-Shadday respectively suit the three displays.

The term Jehovah is never applied to any other than the Most High; it may be derived so as to imply essential existence-the existing one.

3. El.-Its first occurrence is in Gen. 14:18-20: “Melchizedek . . . priest of El-Gnelion" [or of the Most High God].

Might or power is the meaning of it when used as a common noun; mighty when the adjectival use of it occurs. The spring of the Patriarch's strength was not in himself but in another; his ability to use that strength was in his own separation to that other individually and in every way. The name is one (how well known to us all) in that cry, "Eli, Eli, lama sabachthani." He was the power and the wisdom of God, yet was crucified through weakness. His title, too, was Immanu-el (the mighty

a The word rendered here, "Most High," is translated, Isaiah 7: 3, "the conduit of the upper (or high) pool" (see also 36:2, and Jer. 36: 10), "the higher (or high) court," etc.: some would render it, in Dan. 7: 18-27, saints "of the high" places; and some would prefer in this passage, God" of most high" places,

one with us, Isra-el). And how could He be that and hide His face from human woe, or from that which lay at the root of all man's woe-sin and guilt before God.

4. Eloah. This is the singular number of the plural form Elohim. He it is who in Genesis, chap. 1, is revealed as the creator of heaven and of earth, the arranger and disposer of that which He creates.

The singular form occurs but fifty-seven times, the plural 2,700. In many of the occurrences of the singular form, the context presents more a contrast between the thought of one God and many gods, than between the who the one only true God is, and the what the so-called many are. And thus the abstract notion of Deity, which necessarily excludes, plurality, is set in sharp contrast with the absurdity of having many "one firsts" and "one lasts"; and the eternal power and Godhead, traces of whose power and beneficence are still seen in the wreck of creation and in providence, are set in contrast with demons and demoniacal characteristics.

The first occurrence of the word will show this. Deut. 32: 15-17: "Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook Eloah [God] which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange (gods), with abominations provoked they him to anger. They sacrificed unto Devils, and not to Eloah; to gods [elohim] whom they knew not, to new (gods) that came newly up, whom your fathers feared not."

Again, Neh. 9: 16—19, “Our fathers dealt proudly, and hardened their necks... but thou art a God [Eloah] ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. Yea, when they had made them a molten calf, and said, This is thy God [elohim] that brought thee out of Egypt, and had wrought great provocations; yet thou in thy manifold mercies forsookest them not in the wilderness."

The three words Elohim, Eloah and El are from one root, and seem, each of them, to convey the idea of power in their meaning. Judging from their use, however, I think three shades of meaning can be traced: that

He whom alone we adore has (1) creatorial power, (2) victorious power, and (3) thus, in His very being, stands in contrast with all that are called gods.

5. Adon, Adonim, Adonay.

I give these three words together,—though in use they are very distinct, as we shall see.

A. Adon (lord) first occurs in Gen. 18: 12, where Sarah speaks of Abram as " her lord "; and 1 Peter 3: 6, says "Sara obeyed Abraham, calling him 'lord.""

This

sense-viz., that of acknowledged deference to a party addressed—whether the superiority be in position under a relationship, as of a husband addressed by a wife, or of a landholder to a foreign prince, of a servant to a master, a subject to a king, etc., etc., is the common use.

But it is used with Elohim-as in Ex. 23: 17, thy males shall appear before the Lord [the Adon] Jehovah (read by the Jews here as Lord God): just so, likewise, in chap. 34: 23. In Josh. 3: 11, 13, we have the

ark of the covenant of the Lord of all the earth. Ps. XCVII. 5, at the presence of Jehovah, at the presence of the Lord of the whole earth. See also

Ps. cx. 1 and cxIv. 7. In Isaiah 1: 24, thus saith the Lord, Jehovah of hosts; so in chap. 3: 1; so in chap. 10: 33 and chap. 10: 4; but in Isaiah 3: 16 the Lord, Adonay of hosts. In Mic. 4: 13, their gain to Jehovah and their substance to the Lord of the whole earth; so Zech. 4: 14; 6:5 and Mal. 3: 1 the Lord Jehovah of hosts.

...

even

I have given what occurrences I have found of its use in the singular in connection with divine titles. From Acts 2: 26, "made lord," and Phil. 2: 10, 11, every tongue shall confess to him that he is Lord," and Heb. 1: 2 "appointed heir of all things," we know how the man, God manifest in flesh, Christ Jesus, has been owned on high as owner and Lord of all. Made Lord of all He has been as a man. Jehovah, no one could be made;-that He ever was and is and will be according to His essential divine being.

B. Adonim (Lords) is the plural of Adon (lord).

"

In Gen. 19: 2, Lot addresses two angels as "my lords,' so also perhaps in ver. 18; but, here, our translators have

not attended to the points, for they give "my lord": now it must, according to the points, be either "my Lords" or Adonay." It is, however, habitually used in the plural for an individual. In the following places it is used in the plural of the Most High:

Deut. 10:17. For Jehovah, your Elohim, is Elohim of Elohim and Lord (Adonim) of Lords (Adonim), the great El,

Neh. 3: 5.
8:10.

10: 29.

Ps. VIII. : 1, 9.
XLV.: 11.

CXXXV.: 5.

CXXXVI.: 3.

CXLVII. 5.

Isaiah 51: 22.

the work of their Lord (Adonim).
holy unto our Lord (Adonim):
Jehovah, our Lord (Adonim),
O Jehovah, our Lord (Adonim).
He is thy Lord (Adonim);
Jehovah is great

is, etc.

our Lord (Adonim)

Give thanks to the Lord (Adonim) of Lords (Adonim):

Great is our Lord (Adonim),

Thus saith thy Lord (Adonim) Jehovah, and thy Elohim,

Hos. 12:14. his Adonim (Lord) shall return unto him.

C. Adonay, with a long a in the last syllable, is what is called a plural of excellence. The Hebrews would consider it as a sacred name- -to be used only of the Most High. The translators of the Authorised Version, in about 430 times that it occurs, render it as if it were not always a plural of excellence but sometimes as a noun and a pronoun. In twelve places they give it as a noun and a pronoun, namely:—

Nu. 14: 17.

Jud. 6:15.

13: 8.

Ezr. 10: 3.

Ps. XVI. 2.

XXXV.: 23.

Isaiah 21: 8.
49:14.

My Lord, if now I have found
said to Jehovah, O my Lord,
and he said, O my Lord,
O Lord, let my Lord

let my Lord be great,
Oh my Lord,

O my Lord,

according to the counsel of my Lord,
Thou (art) my Lord:

my God and my Lord.

My Lord, I stand continually
and my Lord hath forgotten me.

But, noun with a pronominal affix-this, according to the form of the word (the place in which it occurs in the sentences cited not being at the close, so as to put it in

pause), it cannot be. Adonay [or Lord] it had better always be rendered; and I doubt not but that careful students of Scripture will trace a fulness and a weight in the word as used by the Spirit in Scripture which will separate it, in their minds, from Adon the lord, master, proprietor, etc., and perhaps from Adonim the possessor.

It never has a pronoun, nor the article-but is, in this respect, just as the word Jehovah-and I believe is only used of the Most High.

If the translators of the Authorised Version had not appropriated "lord, Lord, LORD" to other uses, I should have been satisfied, to have used lord for Adon, in the singular; Lord for Adonim, in the plural; and LORD for Adonay. But as they have bespoken these terms, it may be better to mark the three words in question in some other ways.

6. Jah. This word occurs forty-three times in the Psalms, and only six times besides, viz., Ex. 15: 2, and 17:16; and Is. 12:2, and 26:4, and 38:11, 11; in all of which it is printed LORD, just as the word Jehovah ordinarily is, though not so in Is. 12:2, and 26:4, where it stands as Jehovah.

Ex. 15: 2. 17:16.

Is. 12: 2.

26: 4.

Jah is my strength and song,

Jah hath sworn that Jehovah will have war [Note this expression.]

For Jah Jehovah is my strength and song;

Trust ye in Jehovah for ever: for in Jah Jehovah is the rock of ages:

38:11. I said, I shall not see Jah, Jah, in the land of the

living:

7. Shadday. It is always rendered in the Authorised Version by the term, "the Almighty;" and I note also that the Hebrew word, Shadday, has no synonym; so that "Shadday" is not only always the Almighty, but also "the Almighty" never represents any Hebrew word but "Shadday." In the Psalms it occurs but twice, viz., LXVIII. 14, and XCI. 1. Of the forty-eight times it occurs, thirty-one are in the Book of Job. It is only used of the Most High, and the Almighty is a sufficient rendering; or, as some derive it, "Almighty in sustainingresources" (as the mother's breast for a babe); this I prefer.