Adam has become as one of us,' whether does he deceive and play upon us, in thus speaking as if there were a number whilst there is only one, sole and singular; or does he speak somehow to the angels, as the Jews, because they do not acknowledge the Son, interpret it; or does he, because he himself was at once Father, Son, and Spirit, speak to himself? Yes, truly, because already the Son, the second Person, the word of God, adhered to him, and also the third Person, the Spirit in the word, therefore he said in the plural, Let us make,' and 'our,' and 'us.' For with whom made he man, and to whom did he make him like? Certainly with the Son, who was to put on man, and with the Spirit, who was to sanctify man; and to them, as if to ministers and arbiters, he spoke from the Unity of the Trinity." -TERTULLIAN, Adv. Praxean, cap. 12. (Augusti Chrestomathia Patristica, vol. ii. p. 21, 22.)

Ambrose, in commenting upon Gen. i. 26, says: "To whom saith God this? Not to himself, certainly, for he says, 'Let us make,' not 'Let me make.' Not to angels, for they are ministers ; and between a master and his servants, an author and his work, there can be no partnership of operation. He saith it to the Son, though Jews should be unwilling, and Arians should refuse, to admit it."-Hexaëmeron, lib. vi. c. 7. Gilbert, Lips. 1840. Part ii. p. 164.

Opp. ed.

Augustine frequently notices this use of the plural in reference to the Deity in the Old Testament, as an evidence of the Trinity. The following passage may be cited as a specimen of his argumentation on this head: "As respects the words, 'Let us make man,' it would be possible to understand them of the angels were it not for what follows,-' in our image.' It were impious to say that man is made in the image of the angels, or that the image of angels and of God is identical. Hence it is right to understand here the plurality of the Trinity. As, however, this Trinity is one God, though he had said, Let us make,' it is rightly added, And God made man in the image of God;' not 'Gods made,' nor in the image of Gods." "— De Civit. Dei, lib. ii. c. 6.

Statements to the same effect by Gregory of Nyssa, Basil the

Great, Theodoret, Epiphanius, and others of the Greek fathers, have been collected by Suicer in his Thesaurus Ecclesiasticus, sub voce Τριάς.

NOTE F. Page 139.

Tholuck on Heb. xi. 19.

Of the opinions referred to in the text a condensed recensio is given in the following note upon the passage in Tholuck's Commentar zum Briefe an die Hebräer.

"Interpreters have found great difficulty in the explanation οἱ ἐν παραβολῇ. Passing over certain arbitrary meanings of the word, there are three modes of viewing the phrase adverbially. In point of antiquity and number of supporters, the superior authority is in favour of the opinion that it means here as in ix. 9, 'a figure' or 'type.' So almost all the versions, the Peschito, Itala, Vulgate, Koptic, Ethiopic, Luther, and the English version. According to some the type refers to the resurrection of Christ; while others think it refers to the resurrection of man; and others, again, combine both views. The first opinion is supported by Theophylact, Ecumenius, Erasmus, Wolf. Chrysostom, who is generally classed as of this opinion, and that even by Kuinoel, takes έv πapaß. in the sense οἱ διὰ παραβολῆς, and refers it to the ram. The second opinion is supported by Cameron, Michaelis, Boehme, and Schulz. The third by Theodoret and Von Meyer. A second class of interpreters adopt the meaning of quodammodo: He received him from the dead as if from the grave.' So Calvin, Castellio, Scaliger, James Capellus, Grotius (who has been improperly placed in the first class), Limborch, and Kuinoel. A third class follow the classical usage of rapaßáMeola, 'to expose one's-self to hazard, to risk something;' of napáßoλos, audacious, daring;' and of rapaßon, hazard;' and, accordingly, Hombergh and Lösner translate here præsentissimo discrimine,

Raphel and Krebs, præter spem, and Camerarius, exponens se magno periculo (amittendi filii). Of these three explanations the least to be commended is the second, because it cannot be shown that ἐν παραβολῇ οι παραβολικώς is ever used in the sense of ὡς ἐπος εἰπεῖν. The first is not inadmissible, but yet it is not without its difficulties. For noticing the typical relation of Isaac to Christ, there was no occasion in this place; and hence it is better to refer the difficult expression to the resurrection of the dead generally, thus: He believed in Him who is able to raise from the dead, and as a pledge thereof he received his Son, as a type of that resurrection, from the dead. But in this case should we not expect siç Tapaßoλny, and perhaps also the addition τῆς ἀναστάσεως ? Judging philologically of the meaning adopted by the third class, I cannot admit with Krebs that this interpretation is the only true one. At the same time, the objection urged against it by Kuinoel, that έv πapaßoλý cannot mean insperato, applies only to the loose rendering given by Raphel and Krebs, whilst that of Lösner, and still more that of Camerarius, is philologically correct. Polybius, especially, frequently uses παραβόλως and παράβολος. Thus he says of Hannibal, (I. xxv. 7,)—' He escaped in a skiff, unexpectedly, and with risk (Tapaßóλwc);' again he speaks of persons who carried through the men with risk,' (I. xx. 14;) and again of a person running into the port boldly and with risk,' (I. xliv. 6;) see other instances in Schweighaeuser's Index. We may therefore on good grounds render the passage before us by And brought him back from the dead, though at a bold

6

NOTE G. Page 154.

Different Versions of Job xix. 25-27.

THAT the reader may judge for himself, I shall here place before him the different versions of this memorable passage enumerated in the text; rendering into English those that are in foreign tongues.

K K

Chaldee Targum :-But I know that my Redeemer is the Living One, and after these things his redemption shall come upon earth. And after my skin shall have decayed, this shall be; and in my flesh shall I again see God. Whom [or because, ] I shall see for me, and my eyes shall behold, and not another. My reins are consumed within me.

LXX. :-For I know that eternal is he who is about to release me upon the carth. My skin (body) shall rise again which suffers these things; for by the Lord have these things been accomplished. Of which I am personally conscious; which my eyes have seen, and not another; and all things are accomplished to me in my bosom.*

Vulgate :-For I know that my Redeemer liveth, and that at the last day I shall rise from the earth. And again shall I be surrounded by my skin, and in my flesh shall I see my God. Whom I myself shall behold, and my eyes shall see, and not another; this hope is laid up in my bosom.

Schultens:-For I know my Vindicator, the Living One, and that he, the Last, shall stand upon the dust. And after they shall have bored through my skin in this manner, nevertheless, out of my flesh shall I see God. Whom I shall see for me, and my eyes shall see and not another's. My reins are consumed in my bosom. Liber Jobi in Vers. Met. divisus cum versione Latina Alb. Schultens, &c. Edidit Ricardus Grey, S. T. P. &c. in loc.

Rosenmüller :-I know my Vindicator, the Living One; and that afterwards he shall stand upon the dust (earth); and though after my skin [has been wasted] they shall corrode this [body], yet out of my flesh (i.e. with my renovated body) shall I see God. Whom I shall see for me (i. e. on my side), and my eyes shall behold, and not another. My reins are consumed within Scholia in Vet. Test. in loc.

me.

Pareau :-This I know that my Vindicator cannot die, and that it shall be that he, ever-living for me, shall stand by my

*The readings of the Cod. Alexandrinus have been followed in this translation.

remains; and that having laid aside my body, which the worms shall gnaw and waste, and having put off this flesh, I shall see God. Whom I shall see propitious to me; whom with my eyes I shall behold, and that not unfriendly.-Commentatio de Immortalitatis ac Vit. Fut. notitiis ab antiquissimo Jobi Scriptore in suos usus adhibitis, &c. p. 163.

Smith:-I surely do know my Redeemer, the Living One: and he, the Last, will arise over the dust. And after the disease has cut down my skin, even from my flesh I shall see God whom I shall see on my behalf; and mine eyes shall behold him, and not estranged. The thoughts of my bosom are accomplished! Script. Test. vol. i. p. 286.

Hitzig:-I for my part know that my Redeemer exists, and as the Last will he appear upon the earth. And after my skin [is quite gone], which shall be cut to pieces, even this [which you see], and without my flesh, shall I see God. And him shall I see for my help, and my eyes shall behold him, and not another. My reins are consumed within my bosom. Hiob erklärt, in loc.

Lee-But I know that my Redeemer liveth, and that he shall stand hereafter upon the earth: and that after this my skin shall have been pierced through, still in my flesh shall I see God that I shall see for myself, and mine eyes shall behold him and not a stranger, when my reins shall have been consumed within me. The Book of the Patriarch Job translated, &c. in loc.

NOTE H. Page 196.

Allegorical Interpretations of Scripture among the ancient

Jews.

THAT the practice of affixing spiritual meanings to the Old Testament histories was common among the Jews before the time of our Lord, appears too certain to be doubted, though