תורה

implied; and though we have no Accounts elder, or near fo old as his, yet we find it afcribed to the Heavens in the Infcriptions and Writings of the Heathens afterwards. There are feveral Attributes given to this Name alone, which cannot be given by infpired Men to any other, and also with Jehovah. By understanding this Name, we understand fome of David's Speeches 2 Sam. vii. 19.- And bath Spoken of thy Servant's Houfe for a great while to come; and this is the Manner (M. "Difpofition, Condition, Manner, Form") of the Man the Lord Jehovah. And what can Dav fay more unto thee? 1 Chron. xvii. 17. Haft regarded me according to the State of the Man hyon of high Degree, Jehovah Aleim. (So Glafius, p. 172.) Because these refer to the most glorious Discovery that Man, in respect of himself, can make, I fhall repeat it. Pfa. Ixviii. 19. Haft afcended on high; thou hast led Captivity Captive, muna nnph, haft taken Power to be a Giver of Gifts (of Love) ON (in the Effence of Man) even to the Rebellious (thofe turned afide) 1 for thee to dwell in the Effence of the Aleim. The Tranflators have made np hast taken, the Word rather fignifies to take, as a Property

המעלה

or Prey; and they have taken nuns to be of the Root in and fo rendered it Gifts. There is no fuch Change allowed in Hebrew; the Word is from the Root in to make Prefents for Love, often in a bad Senfe, which hurts not the Word; and they have made it fignify, to lament, Judg. xi. 40. Where the Virgins went to make Presents to the Daughter of Jephthab, who was a Reclufe dedicated. And the is a Prefix, which, as I fhewed in the fecond Part of Mofes's Principia, p. 162. is to inanimate Things, mechanical Power; fo Perfons, e. g. 7 Power to lead

his Ple, &c. So it is here the most tender Ereffion, Power to give Gifts of Love to the Spoufe. This clears the Text, Dan. vii. 13, 14. I faw in the Night Vifions, and behold one like the Son of Man came with the Clouds of Heaven, and came to the Antient of Days, and they brought him near before him: And there was given him Dominion and Glory, &c. And the Citation, Ephef. iv. 8, &c. and 1 Tim. vi. 16. Heb. vi. 20. vii. 1. viii, I. but I must defer this till I treat of the Cherubims.

There are feveral Attributes given the Effence, which are so translated as to convey no Idea of what was intended by U 3 them

2

them. There is one fo often repeated in the Pfalms of David, that it must be of fome great Confequence, that is ; it is frequently not tranflated, but the Letter changed, it is fometimes conftrued praife ye, that is, afcribe fomething which is great or excellent; but they tell us not what; we want the vifible Thing or Action to which the Word is applied, and from whence we are to borrow or take an Idea, and apply it spiritually to the Effence. S.

תהלה

To fhine, lighten, give Light, be clear, bright, glitter, &c.nnn Splendour, Light, Lumination, Day, & fo in all the Languages: And there Yav ome Species of Trees reprefenting th

called Ifa. vii. 19. fo Job iv.8. And

bath placed ישים bis Agents מלאכיו in תחלה

nnn Irradiation. Z. P. Marg. Light. What fignifies, I have fufficiently proved in the fecond Part of Mofes's Principia, p. 96. and in the fame Difcourfe repeated fob xv. 15. they are writ

Heavens, Names; and though ponet, (placed) is a true Tranflation; yet in Matters of the greateft Confequence to preferve the higheft Attribute, we must try to give the full Extent of the Word in these natural Things. C. "to put, place, (with Art, Care, Order) to put to, com

pose,

pofe, difpofe, impofe, interpofe, propofe, repofe, appoint, fet in place, Order." Here, he has placed Light, Splendour, &c. mechanically, and in his Legates, in the higheft Senfe emblematically, or typically. So Job xxv. v. Behold even unto the Moon and it fhineth not, (al. pitch its Tent.) Ibid. xxix. 3. When he made his Light to irradiate. Ifa. xiii. 10. Shall not make their Light to fhine. The Word fignifies to shine, to iffue Spendour in Light, to irradiate, and by Confequence to circulate, and all the Effects. Coc. "All feem to agree in the Signification of circular Motion (TEPPogas) and a certain unreftrained Motion,' and fo to attribute that to the Effence, is that Species of Praife the LXX would not tranflate, but put it into Greek Letters; and they have used the Hebrew in Greek Letters in the New Teftament. Whether the Turks in their Cries or Prayers cited by S. p. 77. mean this, by changing

for, which I fhall fhew in its Place at

יא אללא יא אללא יא when they fay ,אל

'' je allah, je allah, je allah; or each je allah be here a Perfon, in the Effence, ought to be by themselves explained; and Search fhould be made whether this and be not in the Language where the latter was firft ufed Verb and Noun, ST.

Lat. II. c. i. 1171. Halo, balas, balare, to exhale,, to breath,-The Halitus of the Sun fhould lofe Strength." Befides attributing Irradiation of Light to the Effence was not only taking away the Claim of Motion from the Heavens, and giving it to the Effence; but it was also, and principally expreffing the Perfonality of the Son, who is conftantly expreffed by the Emblem of Light iffuing from the Fire, which Fire we have lately mifcalled the Son or Sun, "Hλes, the fame as wow Light coming forth. I believe this was what the Heathens aimed at in their Hymns, which are no more translated than this there are other Attributes, fuch as

יהוה and ה which are common with ירה

which will be explained in its Place.

I do not pretend to fhew, how the Hebrews pronounced either Confonants, or real, or fuppofed Vowels, becaufe we know from Scripture, the Tribes differed in that; much lefs how the Greeks would write or pronounce any Hebrew Word they carried along with them: They, doubtlefs, differed much more in their Dialects, because they differed in the Letters of Words of the fame Signification; and, in order to form their Grammar, they frequently added a Tail of Letters to

make