(xv) For ny, v.16, and Dip php, v.18, see T and Dip, Is.lvii.15. (xvi) For 'smite the head,' v.21, see Ju.v.26, [where it does not occur, though it does in Ps.cx.6, Hab.iii.13]. (xvii) For depths of the Sea,' v.22, see Mic.vii.19, ['depth of the Sea,' Job xli. 31, 'depths of the River,' Zech.x.11, ' depths,' Ps.lxix.2,15, cvii.24, Jon.ii.3]. (xviii) In v.26 niso is derived from the name of a glace in N.xxxiii.25'! [see opp, Ps.xxvi. 12]. (xix) In v.27 besides the tribe of Saul and that of David's House the two most prominent northern tribes out of Ju.v.18 are taken. It is observable that Ephraim is not named, which, however, one would have expected to see among the chiefs.' Ans. Certainly Zebulun and Naphtali are the two most prominent tribes in Barak's campaign, Ju.iv.6,10, v.18. But this is not enough to show that the Psalmist must have taken these names from the Song. See note 8 above. (xx) In v.29 we have 'bring presents,' as in Ps.lxxvi. 12, from Is.xviii.7. (xxi) In v.30 the 'beast of the reeds' is Egypt, Ez.xxix.3, the source of which lies in Am.iv.1, where also we find the 'cows of Bashan'; then in Ps.xxii.15 we have the transition from 'many steers' to 'bulls (7) of Bashan,' from which is explained the bulls' in v.30 of this Psalm [see 'bulls' in Ps.1.13, Is.xxxiv.7, Jer.1.11]. (xxii) The image in v.31 is derived from Is.xlv.14. (xxiii) The summons in v.32 reminds us of Is.xlii.11 (!). (xxiv) The elements of v.38a are found in the Blessing of Moses, D.xxxiii, viz. 'riding the heavens,' v.26,' of eld,' v.15. (xxv) In v.34, 'His majesty' and 'clouds' are apparently derived from D.xxxiii. 26. (xxvi) In v.35 the thought, following the 'voice' in v.33, may easily have been derived from Is.lxvi.6. 728. Upon the whole, there is not one of the above supposed allusions to the Song of Deborah, the Blessing of Jacob, the Blessing of Moses, N.xxxiii, Ps.xxxvii, lxxvi, xcvii, Amos, Micah, and the Later Isaiah, which will bear a close examination, as anyone will see who will take the trouble to compare the references The resemblance in each instance is such that it is difficult to believe that there has been any imitation or reminiscence' at all, the only one worthy of notice being that in (xxiv, xxv) between D.xxxiii. 26, 'riding the heaven in thy help and in His majesty the clouds' and Ps.lxviii.33,34, 'riding upon the heaven of heaven of eld... over Israel is His majesty and His might in the clouds. If there has been imitation here, it is the later writer of D.xxxiii who has followed the Psalm. But the only clear instances of such correspondence are in v.1 = N.x.35, and v.7,8= Ju.v.45, which have been considered in notes 1, 10; and possibly also v.4, Singye to Elohim, celebrate His Name,' may have been imitated in Ju.v.3, I to Jahveh, I will sing, I will celebrate to Jahveh the Elohim of Israel,' in which again the Elohim of the Psalm appears as Jahveh. APPENDIX 151. THE COMPOSITION OF HEBREW NAMES WITH THE DIVINE NAME. 1. The following synopsis of the different modes in which Hebrew Names are compounded with the Divine Name may be useful to students, and may help also to throw some light upon the religious condition of Israel. 2. Compounds with El: (i) prefixed, as Elkanah, Eliphaz, &c.; (ii) affixed, as Israel, Adbeel, &c. : N.B. Kabzeel, Jo.xv.21, = Jěkabzeel, Neh.vi.25, &c. Compounds with Jahveh or Jah: (i) prefixed, as Jochebed, Jehoash, &c.; (ii) affixed, as Amariah, Amaziah, &c. : N.B. Azaniah, Neh.x.9, Jaazaniah, Jer.xxxv.3, &c. 3. Different forms of the same name, with El or Jah interchanged:→ 4. Names compounded with both El and Jah: Eli-yah or Eli-jah, Jo-el, El-jo-enai, 1Ch.vii.8, comp. Elienai, viii.30. 5. Other words are used similarly in Proper Names to express the Deity, as Baal, Owner,' Melech, King,' Adon, ‘Lord,' Tsur, 'Rock' or 'Stone,' Ur, 'Fire.' Baalyah, Malchiyah, Adoniyah, Uriyah, comp. Eliyah; Baaliada, comp. Eliada, Jehoiada; Baalhanan, comp. Elhanan, Jehohanan; == Jerubbaal, comp. Jehoyarib; so Hannibal (Phoenician) = Hanniel = Elhanan = Hananiah = Johanan John. = = N.B. Ashbel, G.xlvi.21, probably Eshbaal, comp. Esh-Jehovah, 'Fire of Jehovah,' N.xi.1,13, Esh-Elohim, 'Fire of Elohim,' 2K.i.12; Malchiel, Zuriel, Uriel, comp. Eliel, Joel; Malchiram, Adoniram, comp. Jehoram. N.B. Hadoram, 2Ch.x.18, = Adoram, 1K.xii.18, = Adoniram, 1K.iv.6, v.14, comp Jehoram. Also Hadoram, son of Toi, 1Ch.xviii.10, Joram, 2S.viii.10; where we note (i) the real identity of Joram and Adoniram, and (ii) the fact that the son of the Syrian king Toi has a name 'Joram' compounded with Jahveh. Elimelech, Elizur, comp. Eliel, Eliyah; Nathanmelech, comp. Něthanel, Nethaniah; Zurishaddai, comp. Elshaddai; Pedaheur, comp. Pedahel, Pedahiah. So Beth-Zur, J.xv.58, the name of a place, may be compared with Beth-El, Beth-Dagon, Beth-Baal, Beth-Peor, Beth-Shemesh. N.B. In 1Ch.ix.36 we find mentioned as brothers of Ner, Saul's grandfather both Baal and Zur. 6. That Zur, Rock,' was used in Israel, as a name for the Deity, is plain from the following instances. 'the Rock (LXX, cós), His work is perfect.' D.xxxii.4. 'the Rock (LXX, Ocóv), who begat thee, thou neglectest.' v.18. 'except their Rock (LXX, d ☺cós), had sold them.' v.30. for their Rock (oi col avтŵv) is not as our Rock (d Oeds μŵv).' v.31 comp. v.37. 'my Rock (ó cós μov), be not Thou silent unto me.' Ps.xxviii. 1. 'my Rock (deós μov), and there is no unrighteousness in Him.' Ps.xcii.15. Is there an Eloah beside me? There is no Rock (@eós): I know not any,' See also 1S.ii.2, 2S.xxii.3,32,47, xxiii.3, Ps.xix.14, lxii.2,6, lxxviii.35, Is.xxvi.4, Hab.i.12. 7. There are no similar instances of Ur, 'Fire,' being used as the Divine Name, the nearest approach to it being in Is.xxxi.9, 'Jahveh, whose Fire is in Zion': and though Jahveh is twice compared to a Light (Or), Ps.xxvii.1, Mic.vii.8, and He is once spoken of as 'the Light of Israel,' Is.x.17, yet these examples are not like those which are quoted above in the case of 'Zur'; and besides, in the names Uriel, Urijah, the word compounded is Ur, Fire,' not Or, 'Light.' Hence it may be supposed that in the above names Ur is not used as a Personal Name for the Deity, but only as an appellative-'Fire of El,' Fire of Jah.' But in Shedeur we have Ur also inserted at the end of a name, which seems to imply that it was used as a Personal Name, whatever may be the meaning of the other part of the word. If this is equivalent to 'Shaddai,' then we should here have two Divine Names joined in one word, as in Eli-el, Eli-jah, Jo-el, Baal-jah, Eli-zur, and Zurishaddai. 8. But Esh, Fire,' is frequently used as a symbol of Jahveh's presence, comp. G.xv.17, E.iii.2, xix.18, xxiv.17, D.iv.36, v.25, xviii.16, Is.xlvii. 14, Lam.ii.3, Ez.i.27, viii.2, Mal.iii.2, and especially the following passages: 'Jahveh thy Elohim is a Devouring Fire,' D.iv.24; Jahveh thy Elohim, He it is that passeth-over before thee; 'a Devouring Fire, He shall destroy them,' D.ix.3; 'Who among us shall sojourn with the Devouring Fire? 'Who among us shall sojourn with the Eternal Burnings?' Is.xxxiii.14, comp.Ps.lxv. 9. It is scarcely necessary to show that 'Jahveh' was called Melech, 'King,' in Israel: comp. the passage just quoted, Is.xxxiii.17, also 18.xii.12, Ps.v.2, x.16, xxiv.7,8,9,10, xxix.10, xliv.4, xlvii.2,6,7, xlviii.2, lxviii.24, lxxiv.12, lxxxiv.3, lxxxix.18, xcv.3, xcviii.6, cxlv.1, cxlix.2, Is.vi.5, &c. Jer.xlviii.15. That He was also called Adon or Adonai is notorious; and it is plain from the above Proper Names, as well as from Hos.ii.16, that He was called 'Baal.' 10. But, besides the above, it would seem that Ab, Father,' Akh, 'Brother,' 'Am, ' People,' Eben, ‘Stone,' ‘Ezer, 'Help,' Hod, Hadar (Hadad), Heder (Eder), 'Splendour, Glory,' Shem, 'Name,' are also used in Proper Names as synonyms for the Deity. Akh-ab (Ahab), comp. Jo-el, Eli-jah, Eli-zur, &c. Abiel, Ammiel, Azriel, Shemuel, comp. Eliel, Joel, Malchiel, Zuriel, Uriel. Abijah, Akhijah, Hodijah, comp. Elijah, Baaljah, Malchijah, Adonijah, Urijah. Abihu, comp. Elihu. Abihud, Akhihud, Ammihud, comp. Elihud. Abitub, Akhitub, comp. Tabel, Tobiyah, Tobadoniyah. Abida, Shemida, comp. Eliada, Jehoiada, Baaliada. Abimelech, Akhimelech, Adrammelech, comp. Elimelech, Abram, Abiram, Akhiram, Amram, Shemiramoth, comp. Jehoram, Malchiram, N.B. Probably, Hiram (Khiram) = Akhiram, as Rammim = Arammim, 2Ch.xxii. 5. So we have Beth-haRam, 'House of the High-One,' Jo.xiii.27, comp. Beth-El, &c. Abiezer, Akhiezer, Ebenezer, Hadarezer, Shemezer, comp. Eliezer, Joezer. Jarob'am (Jeroboam), comp. Jehojarib, Jerubbaal. Rekhabe'am (Rehoboam), comp. Rekhabiah. 'Ammishaddai, comp. Zurishaddai. 'Ammizabad, comp. Elzabad, Jehozabad. N.B. In 1Ch.ix.36 we find mentioned among the brothers of Ner, Saul's grandfather, both Ner and Zabad, which are used above in the composition of names. 11. That Ab, 'Father,' is used in the foregoing as a synonym for the Deity, is apparently shown by the fact of our finding both Abiel and Eliab, in which the words Ab and El are clearly put in apposition,='Father-God' or 'God-Father,' not in construction, = Father of God' or 'God of Father.' = = · = And there is no doubt that Jahveh is spoken of in the Bible as 'Father'; comp Ps.lxviii.5, lxxxix.26, Is.lxiii.16, lxiv.8, Jer.ii.27, iii.4,19, xxxi.9, Mal.i.6, ii.10. Hence we have Ab plainly used as equivalent to El in Abi-hu, 'the Father is He,' Eli-hu, El is He,' comp. D.xxxii.39, Ani-hu, 'I am He,' which indicates its meaning in all the other instances, as Abimelech Elimelech, Abner (Father-Lamp) - Nerijah (Lamp-Jah), comp. Eli-hu, 1Ch.xxvii 18, = Eli-ab, 1S.xvi.6, 1Ch.ii.13. In fact, Ab-ram, 'High-Father,' was one of the names of the chief Deity, the Sun, Adonis, JAHVEн, at Byblus, (V.App.III.12). Comp. also the Phoenician Divine Name, Ab-addir, ‘Mighty Father,' Dozy, p.24, and observe that in 1S.iv.8 we have 'Mighty Elohim,' in Is.xxxiii.21, 'Mighty Jahveh.' Is it possible that the idea of using the name 'Abram,' as that of the ancestor of Israel, may have arisen from this employment of it in the worship of the Phoenician Deity? 12. It is not so easy to show that the other words quoted in (10) were freely used in speaking of the Deity. But, certainly, Akhijah (Ahijah or Ahiah), must mean either Brother of Jah' or 'Brother-Jah'- Jah is a Brother. The former of these being, of course, out of the question, we are thrown back upon the latter, and can only regard Brother' as a name applied to the Deity,-probably in the sense of confederate, friend,' the covenant-God of Israel, comp. Am.i.9, they (the Tyrians) remembered not the covenant of brethren (with Israel),' and so Hiram calls Solcmon 'my brother,' 1K.ix.13. = Hence the meaning of Akhimelech must probably be explained to mean, not brother of the king,' but 'Brother King,' comp. Elimelech, and so in other instances. 13. Still more singular is the use of 'Am, People,' to represent the Deity. Yet, if 'Ammiel might be explained to mean 'People of El,' what can Eli'am mean but El-People'? In short, 'Ammiel, Eli'am, correspond exactly to Zuriel, Elizur, |