An Inquiry Into the Proper Mode of Rendering the Word God in Translating the Sacred Scriptures (Classic Reprint)

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Excerpt from An Inquiry Into the Proper Mode of Rendering the Word God in Translating the Sacred Scriptures

There are twenty instances of such rendering, and among these are the following, 2. Sam. 22:31, 32, 33. 23:5. Neh. 1:5. Job 33:29. 36:22, 26. 37:5, 10. Ps. 7:12. In Calmet's Dictionary of the Bible, edited by Charles Taylor, Vol. I. page 484, we have the following remarks; "It (Elohim) should seem to be second in dignity only to the name Jehovah: - as that name imports the essential being of the Divinity, so Elohim seems to import the power inherent in Deity; or the manifestation of that power on its relative subjects." "It appears to be attributed in a lower sense to angels, &c. - Kings who have greater power than their subjects: magistrates who have greater power than those who come before them to obtain decision of their suits and application of the laws; and princes or men of rank, whether in office or not, who possess power and influence by their wealth," &c. "So Moses was the depository of power in respect of God, or the source whence power emanated and influenced Aaron," &c.

The Jewish grammarians, conceiving that the word Elohim is used in Scripture for men in power and authority, particularly for judges, connect this sense with the root Alah to swear, by observing that it is the particular office and prerogative of judges and magistrates to administer oaths. This power they make the first principle of judicature or magistracy. Hence they say Elohim signifies judges or magistrates generally, and by pre-eminence God; as the first of all judges, to whom all other judges are subordinate, and from whom they derive their authority.

In an old Hebrew vocabulary, by William Robertson, of Edinburgh, Eloah is rendered God; while some, it is said, "not without ground, interpret it to signify properly a judge (from Alah to swear,) because it belongs to a judge by his office to bind others by oaths; and hence the name is attributed to God, as the greatest and most glorious judge of all the world; thus Ps. 82:1. Elohim (God) judgeth among the Elohim (gods or judges), who are called gods, i.e. judges, because they represent God upon earth, as his deputed ministers and officers among men. Hence the Rabbins say, Jehovah is a name of mercy, but Elohim one of judgment or justice; for judgment belongeth unto God, and God is the judge.

Dr. Pye Smith, in, his Testimony to the Messiah, Vol. 1. page 468, says in a note: "Elohim is derived from the Arabic Alaha, which signifies, to adore; hence the noun will signify the object of adoration, or, as the illustrious Schultens well expresses it, hamen tremendum."

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Book Description Forgotten Books, 2017. Paperback. Condition: New. Language: English . Brand New Book ***** Print on Demand *****.Excerpt from An Inquiry Into the Proper Mode of Rendering the Word God in Translating the Sacred Scriptures Further Kang-he says, that Z ming means fame, and famous and is used in the sense of great celebrated. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. Seller Inventory # APC9781330605264

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