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(viii) 'It might, to be sure, be said, on the other hand, that the author had transferred to the patriarchal times a name of later origin. But this objection would only have force, if other decisive reasons rendered it necessary to fix the origin of the name Jehovah in a later age. Thus much may be inferred with certainty, from the occurrence of the name Moriah, that the writer never imagined a later origin of the name Jehovah. And, with his authority on our side, we need

not be alarmed at every slight attack.'

Ans. There is, as it seems to me, 'decisive' proof of the later origin of the name Jehovah, and proof also that the name was not in common use— e-if in use at all-before the time of the Elohist. Still we cannot, in accordance with our view, assume that, in the passage now before us, a later name has been transferred by the writer to patriarchal times; because the greater part of G.xxii,. including v.2, which contains the name Moriah, is, undoubtedly, as we shall see, due to the Elohist, and he could not have employed in this way a name compounded with Jehovah. Thus we are at variance on this point with DE WETTE, who supposes (Einl. in A. T. § 158) that a later name is here transferred to the patriarchal age, taking for granted that reference is here made to the mount on which the Temple was built, and infers that this passage of Genesis must have been written in Solomon's age, with the view of attaching an ancient celebrity to the site of the new Temple.

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313. I have shown, as I believe, that the name Moriah, whatever may be its origin and meaning, cannot be compounded, as HENGSTENBERG maintains, of 7 and , and cannot, certainly, have been given to the place of Abraham's sacrifice, in consequence of that appearance of Jehovah,' which occurred, according to the story, three days, at least, after the occasion, on which the name itself is put into the mouth of the Almighty. It remains now to be considered what may, perhaps, be the real meaning and origin of the name Moriah.

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314. And here, first, let it be observed that G.xxii.2 does not speak of any mount Moriah,' but of the land of Moriah,' which is supposed to have been well-known to Abraham, whereas the mount, on which he was to sacrifice his son, was not as yet known to him, but was to be pointed out to him by God Himself:-- Take now thy son, thine only son, Isaac,

whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains which I will tell thee of. As BLEEK observes, Stud. u. Krit. 1831, p.520-524,

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It is very arbitrary to suppose that, whereas it is said, v.14, that Abraham called the place Jehovah-Jireh,' yet the writer meant it to be understood that he did not really call it by this name, but by the other name, Moriah, by which the whole district round was already known.

315. Accordingly, MICHAELIS in the Suppl. to his Heb. Lex. draws attention to the fact, that the prefix in л may not be, as is generally supposed, the article, since the Hebrews did not say on, the land of Canaan,' but , and there

if ,אֶרֶץ הַמּוֹרִיָה and not ,אֶרֶץ מוֹרִיָה fore might be expected to write

they wished to express the land of Moriah; and observing further the LXX and Syr. versions of 2Ch.iii.1, which are given in (312.iv.Ans.), he adds,—

'I cannot approve of the phrase being rendered land of the Amorites,' for this would require, and not ; but I leave it doubtful whether the is part of the name, or a prefix.'

316. In the case of Abraham's sacrifice, however, the LXX render the expression,

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'to the high land;' and it is where the Hebrew text has ni

by eis tǹv yŵv tùv ú¥nλýv,

very noticeable that in G.xii.6, jis, E.V. the plain (more proMoreh,' the LXX has Tv Spiv So in D.xi.30 they translate plains (rather, terebinths) of ὑψηλῆς, ‘near the high oak, nya, E.V. by the hill of

perly, the oak or terebinth) of Tηv inλýν, 'the high oak.' baby, E. V. beside the Moreh, by πλησίον τῆς δρυὸς τῆς and in Ju.vii.1, they render ni Moreh, by ἀπὸ Γαβααθαμωραί.

Again, in G.xxii.2, AQUILA has, instead of 'to the land of Moriah,' ɛis τηvyŶν TηV KATаþaνî, 'to the conspicuous land,' SYMMACHUS, εἰς τὴν γῆν τῆς ὀπτασίας, ' to the land of the vision, not

(N.B.) of the appearance of Jehovah,' and so also the Vulgate has, in terram visionis, to the land of vision.'

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It would seem that the two latter versions must have been made from a reading, D, vision,' instead of ; and, possibly, AQUILA and the LXX may have read the same, deducing from it the notion that the land in question was 'far-seen,' 'conspicuous,'' high,' lofty.' And this seems rather to be confirmed by the Samaritan text, which has, as it were, a mix

,מוראה,ture of the two readings

249

CHAPTER X.

MOUNT GERIZIM THE MOUNT OF ABRAHAM'S SACRIFICE.

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317. AGAIN, it will be observed that HENGSTENBERG's argument rests mainly on the assumption that the mount Moriah,' which he supposes to be indicated in G.xxii.2, is the same as that actually mentioned in the Hebrew text of 2Ch.iii.1, viz. the hill at Jerusalem on which the Temple was built, and where, as he imagines, the second appearance of Jehovah' took place. But the fact is, that in only one single place of the O. T., viz. in the above passage of the Chronicles, written two hundred years after the Captivity, is the name ¬¬¬, whatever may be its meaning, applied to the Temple Hill at all. As BLEEK observes:

In all earlier writings after the time of Solomon, in the later Psalms, and in the Prophets, the hill, on which the Temple stood, is without exception called Zion. Wherever mention is made of the Sanctuary, Jehovah's earthly dwellingplace, Zion is invariably named, never once Moriah.

318. The following are some of the passages which prove, beyond a doubt, that the Temple, as well as the Tabernacle, was built on Mount Zion. We omit many, where 'Zion' may be understood as standing for the whole city of Jerusalem, and also a multitude of passages which occur in the Psalms, since it might be disputed whether these were written before or after the days of David. But THRUPP observes very justly, Ancient Jerusalem, p.24:

It cannot be denied that the idea of 'holiness' is inseparably connected with the name Zion; and, if Zion was the Temple-hill, it is easily seen why Jerusalem, as the holy city, should be called by this name; but, had Zion been exactly the part of the city in which the Temple did not stand, then the use of the name Zion, to convey the idea of holiness, becomes absolutely inexplicable.

319. But the following passages from the Prophets were certainly written while the Temple was still standing, and they refer plainly to the Sacred Hill itself, and not to the city.

'Blow ye the trumpet in Zion, and sound an alarm in my holy mountain.' Joel ii.1.. 'So shall ye know that I am Jehovah your God, dwelling in Zion, my holy mountain.' Joel iii.17.

'Upon Mount Zion shall be deliverance, and there shall be holiness.' Ob.17. 'Jehovah of Hosts, which dwelleth in Mount Zion.' Is.viii.18.

'The place of the Name of Jehovah of Hosts, the Mount Zion.' Is.xviii.7. 'Jehovah shall reign over them in Mount Zion from henceforth, even for ever.' Mic.iv.7.

In the following passages Mount Zion is expressly distinguished from the whole city of Jerusalem.

"In Mount Zion and in Jerusalem shall be deliverance.' Joel ii.32.

'When Jehovah hath performed His whole work upon Mount Zion and on Jerusalem.' Is.x.12.

'When Jehovah of Hosts shall reign in Mount Zion and in Jerusalem.' Is.xxiv.23. So too, after the return from the Captivity and the rebuilding of the Temple, we read, Zech.viii.3—

'Thus saith Jehovah, I am returned unto Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called a city of truth, and the mountain of Jehovah of Hosts, the holy mountain,'—

where the parallelism of the Hebrew poetry shows that 'Zion' is the 'mountain of Jehovah, the holy mountain.'

320. So too, in the time of the Maccabees we read:

'Upon this all the host assembled themselves together, and went up into Mount Sion; and when they saw the Sanctuary desolate and the altar profaned, and the gates burned up, and shrubs growing up in the courts, as in a forest or in one of the mountains, yea, and the Priests' chambers pulled down, &c.' 1M.iv.37,38.

'So they went up to Mount Sion with joy and gladness, where they offered burnt-offerings, &c.' 1M.v.54.

'After this went Nicanor up to Mount Sion, and there came out of the Sanctuary certain of the Priests, &c.' 1M.vii.33; see also 'I will burn up this House,' v.35.

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