APPENDIX.

APPENDIX A.

"THE Jews, therefore, make four kinds of Divine Revelation. First, or Prophecy, which was by Dreams and Visions. The second the Holy Ghost, as was in Job, David, and others. The third Urim and Thummim, which was the Oracle. The fourth p na a voice from heaven; which was usual in the second temple after the Oracle had ceased." (Joseph Mede, Discourse on Deut. xxxiii. 8.)

(1) a prophet, from the root, not used, but signifying to boil or bubble up. The passive forms are used, as the verb to prophesy.

1 Sam. ix. 9, "Beforetime in Israel, when a man went to inquire of God, thus he spake, Come and let us go to the seer: for he that is now called a Prophet ?? was beforetime called a Seer." The word is the participle of to see. It seems from this passage to have been an official title. They saw is visions.

is rendered

from to see, which as well as seer in our Bible, is distinguished from it in Isaiah xxx. 10, which say to the seers i see not; and to the prophets prophesy not unto us right things."

was probably the unofficial title. The saw jim, also rendered vision.

Di a dream, in the Septuagint évπvov. Not all to whom dreams were given were prophets. (Gen. xx. 3, 6 ; xxxi. 24; xxxvii. 5, 9.)

П deep sleep. Gen. ii. 21, "And the LORD God caused a deep sleep to fall

ễкoтaσw upon Adam." In that

......

5 καὶ ἐπέβαλεν

deep sleep he learned the
Gen. xv. 12, "And when

origin and the end of woman.
the sun was going down, a deep sleep fell

ëkotaois étéñeσe upon Abram." In that deep sleep God acquainted him with events which were to happen to his posterity some ages after.

Job xxxiii. 15, 16, “ In a dream □ibe, in a vision ... of the night, when deep sleep falleth upon men, in slumberings upon the bed; then He openeth the ears håvakaλútteɩ voûv of men, and sealeth their instruc

tion."

Numb. xxiv. 3, 4, "Balaam the son of Beor hath said (hath delivered as an oracle) ?, and the man whose eyes are open onto aλnis ópov: he hath said which heard the words of God λóyia ioxvpoû, which saw

the vision of the Almighty opari deoû eidev, falling [into a trance] év vv, but having his eyes open Εν πλω ἀποκεκαλυμμένοι οἱ ὀφθαλμοὶ αὐτοῦ.”

Acts x. 10, "But while they made ready, he fell into a trance ἐπέπεσεν (ἐγένετο Lachmann, Tischendorf, Codex Sinaiticus) ἐπ' αὐτὸν ἔκστασις.”

xxii. 17, "Even while I was praying in the temple, I was in a trance, γενέσθαι με ἐν ἐκστάσει.”

It is implied in Deut. xviii. 15, 18, that Moses was a prophet. But he was so much greater than the rest that he is not reckoned with them. The phrase is "Moses and the prophets." (Luke xvi. 29, 31; xxiv. 27, John i. 45; Acts xxviii. 23.) The superiority of Moses is

44;

expressly declared in two passages: Num. xii. 6-8, “If there be a prophet among you, I the LORD will make myself known to him in a vision N, and will

speak unto him in a dream in. My servant Moses is not so, who is faithful in all mine house. With

him will I speak mouth to mouth στóμа, even apparently,

ev eïde (Arnheim sichtbar), dì aiviyμáτwv ;* and the

and not in dark speeches n similitude na kaì τηv dóέav of the LORD shall he behold." Deut. xxxiv. 10, "And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face

πρόσωπον.”

We do not find that Moses was in a dream, or in a deep sleep, or a visionary state, when he received Revelations; but awake and master of himself. The Revelations which he received were clearer and were better understood by him than was the case with the other prophets; they were mouth to mouth, face to face. God did not treat him distantly as He did the rest, but as a friend. The Divine Presence occasioned no distress, and he had recourse to the oracle whenever he desired it.

In harmony with this, the title "my servant, (Num. xii. 7) seems to be given to Moses by way of eminence. So was it given to other very distinguished persons, as Abraham, Gen. xxvi. 24; Caleb, Num. xiv. 24; David, 2 Sam. iii. 18; Isaiah, Isa. xx. 3; Eliakim, the son of Hilkiah, Isa. xxii. 20; but oftener to Moses than to any other, Josh. i. 2—7; xii. 6; Mal. iv. 4. It is a title of Matt. xii. 18; Isa. lii. 13;

the Messiah, Isa. xlii. 1; liii. 11.

(2) With regard to "the Holy Ghost," however, we know that David is called a prophet by the Apostle Peter

* 1 Cor. xiii. 12, "For now we see through a glass, darkly." δί ἐσόπτρου ἐν αἰνίγματι.

(Acts ii. 30) poþýτns oʊv vñáρxwv; and that in his second epistle, speaking of the Prophets, (i. 21) he says, that "holy men of God spake as they were moved by the Holy Ghost." By this mode of inspiration the Jews probably intended the aid' which was given in compositions not formally delivered as prophecies in the name of God, but which the writer understood and gave forth in his own person.

the הָאוּרִים וְהַתְּמִים

(3) The Urim and the Thummim. words are plurals of light and on integrity. The LXX. ἡ δήλωσις καὶ ἡ ἀλήθεια.

Exod. xxviii. 30, "And thou shalt put in the breastplate of judgment. DEUPT JUTTİN ÉTÌ Tò λoyeîov tŷs kpíσews, the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually."

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The LXX. for 1, nearly always λoyeîov or λóyiov, speaking-place or oracle. Vulgate, rationale: more truly orationale." (Joseph Mede. "Discourse on Deut. xxxiii. 8.") The breastplate is so called by reason of the Urim and the Thummim. Since the Urim and Thummim are not described, like the other parts of the priestly habiliments, and since the article is used, they were apparently already well known to Moses. Joseph Mede, in the "Discourse" cited above, thinks that they had been in use among the patriarchs. The Teraphim were probably degenerate representatives of them. In Hosea iii. 4 the Urim and Thummim appear to be intended by Teraphim. "For the children of Israel shall abide many days without a king and without a prince, and without a sacrifice, and without an image ( Ovolaornpíov), and without ephod τίον γὰ οὔτε ἱερατείας οὔτε δήλων. In two other passages (Numb. xxvii. 21; 1 Sam. xxviii. 6) D'N is translated, as D in Hosea, by diλos. Spencer, in his

and teraphim." Ο

"Dissertation on the Urim and Thummim," goes so far as to suggest the identity of D flames, and ; but this is questionable.

The opinion of Calmet, on Exod. xxviii. 30, that the Urim and Thummim were enigmatic figures, is supported by a passage in Philo, De Vita Mosis, iii. 11:—Tò dè λoyeîov τετράγωνον, διπλοῦν κατεσκευάζετο, ώσανει βάσις, ἵνα δύο ἀρετὰς ἀγαλματοφορῇ, δήλωσίν τε καὶ ἀλήθειαν. And it is confirmed by the Egyptian monuments, which prove that judges and priests wore some such figures on their breasts.

A curious article in Suidas, 'Epovd, which the Oxford editor thinks may have crept in through Chalcondyles from Zonaras, and has accordingly relegated to the foot of the page, speaks of “ a sort of star of solid gold ” (ὥσπερ ἀστέρα óλóxpvσov), and of "a diamond" (λılov ådáμavтa). Probably the Urim was the diamond, and the Thummim of gold. If these symbols had in Egypt been connected with superstition, from that they would of course be free in the Mosaic system. The emblem of Ra, the Sun, light, might appear as a simple oval, as it does on some of the monuments, or as a star. If the Thummim (Egyptian, Thmei ; Greek, Oépis) resembled at all the human figure, it would not be regarded idolatrously, but merely as a symbol of truth.

According to Mede's account, from the Jews, " he that inquired, must stand with his face looking full upon the priest whom he asked; and the priest stood with his eyes fixed upon the Ark, or upon his breast (say some), where was the Urim and Thummim. The voice was to be a soft, still voice, and not above one thing to be asked at one time."

After recounting various opinions concerning the manner in which the response was given, Calmet says:—“It is better to say that God revealed His will to the High Priest by an internal illumination, which He was engaged