that the office of Sheikh is generally hereditary, though it does not necessarily descend to the eldest son; and quarrels among the rival children, who dispute the succession of the father, are not uncommon. The tribute paid to the chief by the Arabs of his tribe, consists of every tenth sheep or goat born, every twentieth camel, and a certain portion of all plunder taken. The neighbourhood of Karrac is extremely fertile, producing great crops of wheat and barley; the first is usually cut with a sickle, the latter pulled up by the roots; the harvest is then carried on asses and camels into the fortress, where it is trod out by oxen and horses; for the inhabitants dare not perform this process in the fields, lest they should be attacked by some of the wandering hordes.

Amongst the presents sent by Nasar, the chief of the Anasees, to our Sheikh Yousouf, was a very powerful mare, about fifteen hands three inches high; but we had seen a fine grey horse of sixteen hands high, in the possession of Sheikh Salim, which he valued at one thousand piastres.* Their horses are usually shod. As a remedy for sand-cracks, they employ sour milk, in which is dissolved a great quantity of salt; this mixture, in a boiling state, is poured into the crack, and, as it appeared, with a very good effect. In their own persons, they have recourse to the use of the actual cautery: in the case of a sprain, for instance, they mix up a ball of camels' dung and sand, and, when red-hot, apply it to the part affected. I never saw an example of leprosy among them.

Their sheep are large, with short fine wool and fat tails; the colour of their goats generally black. To fetch water from the wells, the women are employed in driving the asses, which are always kept in the immediate neighbourhood of their tents, and these animals are also used in carrying the light furniture of their camps. On these occasions of moving their stations, the children are placed in panniers suspended on each side of the camels, which the mothers ride upon and guide. The wives of the Sheikh, amounting to three or four, according to his riches, are mounted in a sort of wicker bower, which screens them from the sun and observation. An Arab, in general, has, however, but one wife; though a Sheikh, in addition to his plurality of wives, possesses male and female black slaves, procured from Egypt. A few oxen are kept for ploughing; but, except in the villages, it is rare to meet with cows.

* Compare Burckhardt's account, p. 401 above.—ED.

There is less agreement in respect to the question, whether the doctrine of the Godhead of the Messiah is already contained in the Old Testament. The negative is pretty generally maintained by the more recent interpreters. So Hufnagel, Bretschneider, Ammon,3 Baumgarten Crusius, De Wette,5 Gesenius, and others; both of which last mentioned writers nevertheless recognize a divine nature of the Messiah in Dan. 7: 13, 14. On the other hand, the existence of the doctrine in the Old Testament has been maintained, not only by the ancient church, but by Michaelis, Jahn, Rosenmueller, Knapp,10 Pareau, Hahn,12 and others.

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First of all, there can be no doubt, that Christ himself found this doctrine in the Scriptures of the Old Testament. He proves in Matt. 22: 41 sq. the Godhead of the Messiah from Psalm 110, in opposition to the Pharisees, who were expecting a Messiah who should be merely human. It is perfectly obvious, that without this supposition, his whole argument is entirely without meaning. And assertions, such as that he merely purposed to incite those who heard him, to investigate what foundation there was in the Bible for the belief in the Messiah; or that he was only asserting the firm foundation of a higher view and hope respecting the Messiah, (which last words do not even express a clear and definite thought,) find a sufficient refutation in an unbiassed view of the passage.

Yet aside from this testimony of Christ, the views of the later interpreters are shown, by a free examination of passages from the Old Testament, to have proceeded from theological prepossessions. There are not wanting passages which show, that with the human nature of the Messiah, the divine nature was supposed to be united. For they ascribe to him either names, or attributes, or actions, which belong to God exclusively; and this too, sometimes, with a distinct contrasting of what in him is divine with what is human. We unite these passages here in one gen

eral view; while we refer the reader to our comments upon them, to be found elsewhere in this work.

In Ps. 2: 7 the Messiah is called the Son of God in a proper, not in a figurative sense. In v. 12, the right of punishing his enemies is attributed to him, and the insurgents are admonished to seek his protection. In Ps. 45: 7, 8, the Messiah is called God. In Ps. 110: 1 David calls him his Lord. In v. 5 he receives the name, which is appropriated to God alone, and the right of punishing his enemies is assigned to him.

In Is. 4: 2 the Messiah is called in, the Branch of Jehovah, i. e. the Son of God. In contrast with this designation of his divine nature, he is called with respect to his human nature, 78, the Fruit of the land [of Judah], i. e. he who is to be born into Judah, or to proceed from the house of Judah. In c. 7: 14, the human nature is denoted by the child to be born of a virgin, and the divine nature by the name Immanuel, Deus in terra, the God incarnate. Especially are the marks of the divine nature of the Messiah accumulated in Is. 9: 5 (6). He there first receives the name that his being and his actions are exalted course of nature; then, the name then, Father of Eternity, i. e. the Eternal. On the other hand, his human nature and origin are pointed out by the words, "To us a child is born." In v. 6 as in Ps. 72, eternity is attributed to the Messiah and to his reign. In Is. 11: 14, divine omnipotence in the exercise of punitive justice is ascribed to him. As God, he executes punishments by his almighty word. And according to v. 10, the heathen nations will seek the Messiah in religious worship.

wonder, to denote above the common the mighty God;

In Micah 5: 1 (2), his eternal pre-existence is announced, in contrast with his origin in time from the town of Bethlehem, and with his birth from a woman. "But thou Bethlehemout of thee shall He come forth unto me, whose going forth is from the beginning and from eternity." In. v. 3 (4), the power and majesty of Jehovah are attributed to him. In Hos. 3: 5, it is said, " Afterward shall the children of Israel return and seek after the Lord their God and David their King," meaning by David the Messiah. Here the language must be understood of a religious seeking; for it is said in the same words, that the Israelites will seek Jehovah and the Messiah. The verb p commonly signifies a striving to be united with God, and to attain to the possession of his favour. Probably too in the same

verse the phrase, the Goodness of Jehovah, in other words, the Revealer of his Majesty, is to be understood as a name of the Messiah.-The passage in Mal. 3: 1 especially, is very clear. Jehovah says there, that he will send out his messenger, who will prepare the way before Him; and immediately it is intimated that after this has taken place, the Messiah will appear. The appearing of the Messiah and the appearing of Jehovah, are thus identified. The Messiah receives the name i, which, as is pretty generally admitted, is applied only to the Supreme God. Now to this Supreme God, the Leader of the Theocracy, the King of Israel, the temple is ever ascribed as his peculiar property. But according to this passage of Malachi, the temple is the property of the Messiah. He then must be truly God, and must be united with Jehovah, by an intrinsic oneness of essence. In v. 2 et seq. there is attributed to him a divine work, which is elsewhere always ascribed to Jehovah, viz. the punishment of the ungodly.

Daniel also, in c. 7: 13, 14, recognizes the union of the human and superhuman nature in the Messiah. In respect to form, he is indeed like a man, but he appears in the clouds of heaven.

There are many allusions to the Messiah's participating in the divine nature, and to the mysterious oneness subsisting between him and Jehovah, to be found in Zechariah. In c. 12: 10, Jehovah speaks of himself as pierced because of the piercing of the Messiah. In c. 13: 7, Jehovah speaks of the Shepherd who is afterwards (c. 11: 13. 12: 10) identified with him-the man, his fellow; and thus he designates the Messiah, who was united with him in an incomprehensible manner by a oneness of nature, as being, in a way equally incomprehensible, distinguished from him.

Here we are met by the question, How is the doctrine of the Messiah's divinity compatible with the fundamental doctrine of the Old Testament, the unity of God? As no contradiction of this doctrine can on any account be admitted, every one of those passages in which divine names, attributes, and actions, are attributed to the Messiah, declares therefore at the same time his real oneness with Jehovah. To these are superadded the passages from Malachi and Zechariah, in which the same thing is expressly affirmed. But if we would investigate more deeply the relation subsisting between Jehovah and the Messiah, we must institute. a more detailed inquiry into the theology of the Messenger or

מַלְאַךְ יְהוָה - מַלְאַךְ הָאֱלֹהִים -- מַלְאַךְ אֱלֹהִים Angel of God, the

The New Testament teaches us to know God, the Father of Jesus Christ, as a Spirit every where present, but who never appears under a form or covering which is subject to the senses. But besides this invisible God, the New Testament makes us acquainted with a visible or manifested God, united with him by a oneness of nature, the Son or λóyos, who has constantly filled up the endless distance between the Creator and the creation, who has been the medium of communication, the mediator, in all the relations of God with the world and with mankind; who, even before he became man in the person of Christ, was at all times the light of the world, and to whom the whole direction of the visible theocracy belonged. Although the revelation of these doctrines, in their perfect clearness, was first made in the New Testament, yet we find the main outlines of a distinction between the invisible and the manifested God, or rather the Revealer of God, even in the Scriptures of the Old.

We will now, in the first place, unite the principal passages which speak of the Messenger, or Angel of God, in one view; and then adduce the proof, that in them the doctrine of a distinction between the invisible and the manifested God is really contained.

In Gen. 16: 7 it is mentioned, that the Angel of Jehovah had found Hagar. In v. 10 this Angel attributes to himself a work appropriate only to God, the indefinite multiplication of the posterity of Hagar. In v. 11 he says Jehovah has heard the distress of Hagar, and asserts of Jehovah what he before had asserted of himself. For this reason it was, that Hagar expressed her astonishment, that she had seen God and yet was still alive. In c. 18 three men are entertained by Abraham, who afterwards, c. 19: 1, are called b angels. Abraham, as is gathered from the whole narration, did not know his guests, (for in v.3 instead of we must read,) but addresses himself to the one whom, probably on account of his majestic exterior, he thought the most distinguished. This one makes himself known v. 14, 17 et seq. as Jehovah. After he has finished the conversation with Abraham, he vanishes; and the two angels proceed alone on their way to Sodom, c. 19: 1. In v. 24 this Jehovah, who without doubt is the same who had before appeared as angel of Jehovah, is distinguished from Jehovah : "And Jehovah caused it to rain upon Sodom and Gomorrah fire and brimstone from Jehovah out of heaven." It is true that recent interpreters, following the example of Calvin, have attempted