Also, when the long tense occurs with vau in promises or predictions of the future, its normal place, it does not alter the time, it is then simply conjunctive. "And he will do." "And it *will be." That is, in the future. Thus, while the vau does NOT convert the short tense into the long, nor alter the time of occurrence, it does convert a temporary ACTION or EVENT into a permanent FACT, written for our learning. And also it converts an ordinary promise or prediction into a positive assurance, as certain as if already accomplished. Herein lies the peculiarity and perfection of the Hebrew language. means, what would otherwise have been only ordinary and transitory narrative becomes a permanent record for time and for eternity. By this Thus also, by the short tense with vau, CERTAINTY, and by the long tense with vau, PERPETUITY, is stamped on almost every page of the Hebrew Scriptures. DIAGRAM OF THE HEBREW TENSES. SHORT TENSE (). The Short Tense is, in character, Complete, Definite, Decided, Certain. The Long Tense is expressive of Continuance, Custom, Permanence. From this diagram it will be seen that the SHORT tense maintains its definiteness, decision, or certainty, whether used in the past, the present, or the future. Also that the LONG tense, whether employed in the past, the present, or the future, maintains its character of continuation, custom or permanency in each and all. The construction, context, or manifest design of the writer, indicating the time of occurrence. This diagram shows at a glance the simplicity and perfection of the Hebrew 1 THE MOODS. THE INFINITIVE MOOD (°). The infinitive mood, which is abstract, without reference to time, sometimes stands alone, as "created and made." Gen. ii. 3. "Created to make." Sometimes it is followed by the short tense. "He hath certainly "trespassed." Lev. v. 19. Expressing certainty in the past. "To trespass he trespassed;" or, Trespassing he trespassed." Sometimes it is followed by the long tense. "Thou mayest freely 'eat." Gen. ii. 16. Full permission for the future, or for continuance. THE IMPERATIVE MOOD (*). There are three forms of the imperative in the Hebrew. This corresponds with the imperative present in Greek, and expresses continuance. Do, and continue to do. 2. There is also a distinct imperative form, expressing, like the aorist imperative in the Greek, definiteness, peremptoriness. Do at once. •Do thoroughly and decidedly. 3. Very frequently the short tense with vau () is used as an imperative, and appears to have exactly the same force as the imperative proper, or the imperative aorist. PARTICIPLE (1). Continued action or being is expressed by the participle:-"And the Spirit of God 'moved," i.e. was moving. Gen. i. 2. It takes the time of the context. It is often used as a noun, either without the definite article was a keeper." "Cain was a tiller." Gen. iv. 2. Or, with the definite article *:"that ruled," or, the ruler. Gen. xxiv. 2. V. PREPOSITIONS OR PARTICLES. Before those PREPOSITIONS which are inaccurately or uncertainly rendered, the INITIAL of the emendation is placed in the text, and in the margin the emendation is given; so that by noticing the initial, after a little practice, the exact preposition is known without even referring to the margin. VI. CORRECT AND UNIFORM RENDERINGS. WORDS imperfectly, incorrectly, or variously rendered are CORRECTED AND HARMONIZED in the right-hand margin, and the original words given, when necessary, in the opposite margin. The beauty, harmony, precision, and certainty thus obtained can only be appreciated by a long familiarity with the work, which appreciation will be found. to grow by DAILY USE. The great object is not to unsettle, by a variety of conjectural renderings, or by the collection of human opinions, but to give as far as possible CERTAINTY in every case. VII. DIVINE TITLES. There are treasures of precious truth in the Titles of God and of Christ, which are more or less hidden or obscured in the Authorized Version. One object of the Englishman's Bible is to present to the eye of the Reader these various titles as they really exist in the Inspired Originals. A name or title is expressive of nature and character. Each separate title of God may be regarded as one letter, complete in itself, while all arranged and combined together, spell out in full the one grand and wondrous Name of the God of the Bible. EL. The title EL (-God, singular) occurs about 250 times. The first occurrence is in Gen. xiv. 18, 19, 20, 22. "Most High -God (El), possessor of "heaven and earth." El signifies "strong," "first." It is the title which shows God to be the Mighty One, the First Great Cause of all. This title is generally connected with some one or more of the Divine attributes or perfections; as "Almighty God." Gen. xvii. 1. "Everlasting -God." Gen. xxi. 33. "A jealous God." Exod. xx. 5. "A -God of truth and without iniquity, just and right is he." Deut. xxxii. 4. "A great -God, a mighty and a terrible." Deut. x. 17. "A mighty and terrible -God." Deut. vii. 21, etc., etc. The persons of the Godhead are three-Father, Son, and Spirit; but in nature and essence God is one. Each attribute of God is infinite. One infinite eternal love, one infinite almighty power, and so on; hence the attributes are connected generally with the singular name for God, El. ELOAH. ELOAH (ch-God, singular), from AHLAH, to worship, to adore, presents God as the one supreme object of worship, the Adorable One. It occurs about 56 times. First, in Deut. xxxii. 15. "Then he forsook Eloah, which made him; " again, v. 17, "They sacrificed to devils, not to Eloah." It is very frequently used in the Book of Job. The corresponding title to Eloah is in the Chaldee language ELAH (eh-God, singular), or ELAHAH, emphatic. It is found in the Books of Ezra and Daniel 77 times, and always in the singular when applied to God. The Chaldee portions of the Scriptures (marked in the margin) occur in Ezra and Daniel, with one verse in Jeremiah (ch. x. 11). Thus the record of Israel's captivity is inwrought in the Sacred Word. אֱלֹהִים .ELOHIM ELOHIM (God, plural of Eloah) occurs about 2500 times; first, in Gen. i. 1. "In the beginning God created the heavens and the earth." Here it is joined to a verb in the singular, "God (Elohim, plural) -created," (singular). Showing Trinity acting in unity. It also frequently occurs with adjectives, pronouns, and verbs in the plural. Gen. i. 26—“ And God said, Let us make (plural) man in our -image" (singular). Gen. iii. 22-"as one of us. "" Gen. xx. 13-" When God caused me to wander." Josh. xxiv. 19—“He is a "holy God (plural); He is a jealous -God” (singular). See also Isa. vi. 8. The Chaldee form ELAHHAYAH occurs in Jer. x. 11, applied to false gods. יְהוָה .JEHOVAH JEHOVAH (The LORD). The title Jehovah occurs about 7600 times, but it is generally rendered " the LORD," and only occasionally "Jehovah," as Exod. vi. 3 ; Ps. lxxxiii. 18; Isa. xii. 2; xxvi. 4; and in combination, as Gen. xxii. 14; Exod. xvii. 15; Judg. vi. 24; in all 7 times. 6800 times rendered "LORD," 800 times "God." It first occurs, in connexion with Elohim, in Gen. ii. 4. "The LORD God (Jehovah Elohim) made." And alone, Gen. iv. 1, 3, etc. The signification is,-He that always was, that always is, and that ever is to We have it thus translated and interpreted in Rev. i. 4. "From him which is " (present participle, o v, the Ever-existing One), "and which was (imperfect tense, ỏ v, expressing continuance in the past), "and which is to come" (present participle, ó épxóuevos, the Coming One, ever to come). come. It is a combination in marvellous perfection of the three periods of existence in one word, the future, the present, and the past. First, YEHI," he will be," long tense. Second, HOVE, "being," participle. Third, HAHYAH," he was," short tense used in the past. Taking the first three letters of YEHI, YEH, ", the middle two letters of hOVe, ov, i, and the last two letters of hahyAH, AH,,, we have YEHOVAH, or JEHOVAH, in full; , YEн-OV-AH. EHYEH ASHER EHYEH, Literally, "I will be that I will be." Exod. iii. 14. But as the so-called future or long tense expresses not simply the future, but also and especially continuance, the force is, "I continue to be, and will be, what I continue to be, and will be." EHYEH, “I 'AM," literally, "I will be." Exod. iii. 14. But in force and meaning, “I that ever will be." wv, "the Ever-existing One," or, ¿ épxóuevos, ὁ ἐρχόμενος, "He that is to come," or, "the Coming One." ὁ ὤν, JAH or YAH. JAH (h the LORD). This title occurs 49 times, and only in the Books of Exodus, Psalms, and Isaiah. Its first occurrence is in Exod. xv. 2. song." Jh The LORD (Jah) is my strength and It is often associated with the words "Praise ye" in the word HALLELUJAH, "Praise ye Jah." This title is expressive of eternal existence. It is the title of God, as inhabit ing eternity, to whom past, present, and future are one eternal Now. It is composed of the first and last letters of the name JEHOVAH, YH, 7, with the central vowel AH, Jah, or Yah. It is a sublime title, see Ps. lxviii. 4. "Extol him that rideth upon the heavens" (or the void spaces of infinitude) "by his name JAH" (the Eternal One), "and rejoice before Him." The Infinite and the Eternal God. The title JAH or YAH is at once one of the sublimest yet simplest of the Divine names. "The simplest form of speech which infant lips can try," yet expressive of God's infinitude. The highest form of heavenly adoration; "Alleluiah" praise ye Yah. Rev. xix. 1, 3, 6. "EL SHADDAY. EL SHADDAY ("God Almighty, or "God All-Sufficient). "EL, God, singular; SHADDAY, plural, either from SHADDID, almighty, strong, or from SHADDAY, the breasts. This title combines the singular title "EL with the plural title "SHADDAY. It occurs in combination, " God Almighty," or, "the Almighty God," 7 times, and alone, "the Almighty," 41 times. Chiefly in the Book of Job. Its first occurrence is in Gen. xvii. 1. "I am the Almighty God. אָדוֹן .ADÖN ADON ("Lord," singular), Sovereign_Lord, Master, Possessor, or Proprietor. Root either from DUN, to rule, govern, to judge, or from ADEN, a base. Occurs about 30 times. First occurrence, Exod. xxiii. 17. the year all thy males shall-appear before the Adōn Jehovah.” ADONAHY. "Three times in ADONAHY ("Lord," plural), Sovereign_Lord, or Master. In this form used only as a Divine title; different from ADONAY, 27, plural of ADON. The one is ADONAHY, the other ADONAY. Occurs about 290 times. First occurrence, Gen. xv. 2, 8. "And Abraham said, Adonahy Jehovah." JEHOVAH TITLES. Gen. xxii. 14. JEHOVAH-JIREH, 7, "Jehovah will see," or "provide." |