Chapter IX: Introduction (8)

It is from the ground of these ideas that there arises the conception of the person known as the Messiah, who shall be the Divine instrument in bringing about this blessed condition. Messiah is from the Hebrew, _Mashiah_, and means "anointed one." The actual phrase, _the_ Messiah, without further qualification, is not found in the Old Testament (Dan. ix. 25, A.V. "The Messiah" is incorrect; it should read: "an anointed one, a prince," as R.V. mar.); but after the closing of the Canon the phrase was constantly used to denote the Jewish hope of the appearance of a singular person, of Davidic descent, who should be superhumanly endowed, and who should overturn the enemies of the Jews and place their nation at the head of the world. The title recalls the mode of consecration used for priests and kings by anointing them with oil (Lev. iv. 3, 5, 16; vi. 22; 1 Sam. ii. 35; xii. 3), and "the anointed of Jehovah" is the common title for the kings of Israel. The origin of this idea of the Messianic King may certainly be traced to Nathan's promise to David of a perpetual seed which should occupy his throne and be the special delight and care of Jehovah (2 Sam. vii. 2-17). In the presence of a weak or unworthy occupant of the throne this promise would come to mind, and would gather new meaning as the Prophets saw in the troubles of their times the imminence of the Day of the Lord. It is to the prophet Isaiah that we owe a striking conception of a monarch who not only fulfils his promise but transcends it in a way that is hardly conceivable in a merely human king. The first emergence of this hope in the mind of the prophet occurs when he attempts to restrain Ahaz from joining the fatal confederacy of Syria and Ephraim against Assyria. When Ahaz demands some confirmation, the prophet promises the sign of a young woman who shall bear a child named Immanuel (Isa. vii. 14-17). Following Matthew, Christian expositors have taken this to be a prophecy of the virgin birth of Jesus; although it is difficult to see how this could be a sign to Ahaz. The subject is obscure to the last degree. The Hebrew word rendered "a virgin," although capable of such a special application, means simply a young woman. The translation "virgin" was first made by the Septuagint, and this may point to the fact that at the time this version was made the Messiah was expected to be born of a virgin. The prophecy seems to have arisen from the conviction that the Assyrian invasion would bring into existence some person who should represent the active presence of God with His people; and beyond this explanation there is nothing but mere speculation. But in a later oracle of Isaiah's (ix. 6f), the conception has grown in definiteness, and this expected person is crowned with such honorific titles as "Wonder of a Counsellor, Hero-God, Father of Eternity, Prince of Peace." To our ears these titles convey the sense of absolute Divinity, but it is questionable whether they meant that to Isaiah. Eastern monarchs have always been addressed with high-sounding titles, and Isaiah's language may have been coloured by foreign court customs; but still it would remain that the titles lead us to expect an unexampled figure who possesses attributes that mark him out as specially equipped by God. Once more Isaiah returns to this figure (xi. 1-12), and now definitely asserts that he shall spring from David's line; only now the majesty of his person is conceived as due to his seven-fold possession of the Spirit of Jehovah, and his character fits him rather for administrative and prophetic work. Micah, a contemporary of Isaiah, has much the same figure (v. 2-5) of a mighty prince of Davidic lineage and of mysterious birth (Bethlehem simply stands here for David's line, and "whose outgoings have been from eternity" probably means nothing more than that his descent shall spring from this ancient ancestor). There is an inexplicable element in these predictions, but they have been found elsewhere, outside Israel, in times of great national danger or expectation. In Israel, the idealisation of David, the personal element in her history, and the increased possibilities discovered in human personality when under the complete dominion of the Spirit of Jehovah, have contributed to the creation of this figure. It cannot be said that it was a mental vision of the person of Jesus that shaped the prophecy, for it must not be forgotten that it was an immediate fulfilment that they expected; and indeed their picture so utterly misled the Jews, that, when Christ claimed to be the Messiah, they treated His claim as blasphemous. While we can see that Christ was indeed a King, it is only by a spiritual conception of kingship, and only after the verdict of history has crowned Him as a true ruler of men; not by any actual resemblance to the external magnificence of the Messianic King. When the Messianic call came to Jesus He found in these passages a difficulty, for they outlined a programme He could only reject; but it was other and indirect allusions of the old Testament, some of which had never been considered as Messianic, that Jesus took for His pattern. This meant a reading of prophecy very different from that of the Jews of His time, and it is surely here that the views we have found ourselves forced to accept in regard to Old Testament prophecy can claim the support of Jesus Himself. It is important to grasp this point: the argument from predictions definitely fulfilled in Jesus has failed to convince the Jews, who ought to understand their own Scriptures best, and we must recognise that it is only a spiritual interpretation of prophecy and a valuation of Jesus which owes nothing to flesh and blood that can see in Him One of whom all the Prophets bore witness.

It is to these other conceptions, to which the spiritual intuition of Jesus led Him in His search for support for His Messianic ideals, that we must now turn.

The first of these in importance is undoubtedly "the Servant of the Lord." We saw when examining this idea that it was an ideal of a nation rather than of an individual, and yet it was upon this that Jesus fixed, and it was this idea that seemed to mould His whole conception of His mission. According to Luke, the first discourse of Jesus took place in the Synagogue at Nazareth, where He set forth His programme and policy, and stated them to be identical with those the prophet had outlined for the nation centuries before (Luke iv. 16-21; Isa. lxi. 1, 2); and the evangelist Matthew sees in the methods of Jesus a fulfilment of the prophecy of the Servant (Matt. xii. 18-21; Isa. xlii. 1-4). It was probably as Jesus saw the clouds gather about His life and disaster began to threaten that He was led to study the career of that Servant and see that it involved suffering, being despised and rejected of men; and so He came to find the key to the mystery of His Cross in that classic of the vicarious life, the fifty-third chapter of Isaiah. Jesus was probably the first to interpret that passage in a Messianic sense.

His reason for adopting the title of "the Son of Man" is exceedingly difficult to trace; it may be said that no completely satisfactory explanation of the origin or meaning of the term has yet been discovered, and in the present state of research on the subject it would be folly to commit ourselves to any of the theories that have been propounded. We can only keep in mind the various facts, which the use of this title in the Gospels presents to us. It is clear that Jesus did not intend the title to be a declaration to the world that He had accepted the Messianic call; for all along it was His deliberate purpose to conceal His Messiahship, and for reasons that are obvious, when we consider the difference between His conception of Messianic function and that of the Jews of His day. Again, although there is a slight difference between Daniel, where we only hear of "one like unto a son of man," and Jesus who calls Himself "_the_ son of man," yet when challenged by the high-priest Jesus certainly quotes from Daniel (Dan. vii. 13; Mark xiv. 62). Now in Daniel it is not a person who is figured by this title, so much as a humane kingdom which is to replace the kingdoms that were more like beasts in their character. It is only in the Book of Enoch that the Son of Man is definitely identified with the Messiah. Did Jesus ever read that Book, or were its ideas at all commonly known? If so we should have to concede that the Son of Man meant the Messiah, both to Jesus and to the people, and yet this is an apparent contradiction of His general motive in keeping the Messiahship secret.

Perhaps, and the suggestion is made with the knowledge that in the present state of the problem it can be nothing more than a suggestion, there is a line that has not been exhausted, and along which help may yet be found. It starts from the fact that Jesus seems to have adopted the _character_ of the Servant of the Lord under the _name_ of the Son of Man; and we have seen that both these are ideals of a community or a nation rather than of a person. Again, that somehow the title "the Son of Man" had Messianic significance, and in the mind of Jesus was connected with the figure in Daniel, is seen from His confession before Caiaphas. The contradiction between these facts and the purpose of concealing His Messiahship can perhaps be solved by noticing that Jesus never explicitly identifies Himself with the Son of Man; and if all the passages where this title is found in the Synoptics are examined, they seem to separate themselves into three distinct groups: (1) where the reference might be not only to Jesus Himself but to Man fulfilling his ideal; (2) where the reference is to the suffering which the Son of Man must undergo; (3) and most important, this term is always used when Jesus speaks of that mysterious return on the clouds which is known as the Second Advent. The conclusion to which it is suggested all these facts point is that although Jesus believed Himself to be the personal centre on which the Messianic hope converged, it was not to Himself personally, but to the new humanity which His Spirit should beget, that He looked for the complete fulfilment of the Messianic hope. Thus at least are linked together the fact that the Prophets are occupied rather with the Messianic community than with the Messiah, and the fact that Jesus made the centre and aim of His teaching the Kingdom rather than its personal embodiment in Himself. Jesus certainly read these Prophets more according to their real inwardness than any of His contemporaries or than many generations of Christian scholars; and there is no better preparation for the serious study of the Gospels than a careful examination of the growing revelation of the Old Testament religion, and the inner meaning of the Messianic hope.

Of this wonderful growth and moving revelation, it can be said, in a way deeper than the old typological and prophetic methods of study could understand, that Christ is the aim and the goal; not only Jesus of Nazareth with His unique Personality, but that still more transcendent mystery, the Christ within the heart, Christ the head of every man. If we have learned nothing else, surely we have learned this: that behind the hopes of mankind, behind their misty dreams, their gropings after truth, their struggles for righteousness, are the eternal thoughts of God; and although these may transcend their poor reflection in the mind of man, as the heavens the earth, yet this remains: that for every hope implanted, there is an answer beyond our expectation; for every desire Godward, the revelation of the Father-friend; for every ideal of the human heart, the Christ; and for every effort after human progress, the ever nearer coming of the Kingdom of God.

INDEX

Abraham, emigration of, 23;
historicity of, 36;
religion of, 31, 34

_Adonai_, 60

Ahijah, 117

Altars, erected anywhere, 98;
construction of, 200

Amaziah, 118

Amos, 98, 118, 136, 148, 152, 159, 271

Animals, as tribal names, 39;
clean and unclean, 40;
worship of, 26, 39, 68, 124

Animism, 40, 41

Apostasy, 90, 129

Arabia, home of Semites, 20, 22

Ark, 69, 70, 121, 180

Armageddon, 272

Aryan conception of God, 25

Asaph, 222, 225

Asherah, 46

Ashtoreth, or _Ashtart_, 94

Assembly of the saints, 223

Assyria, 156, 160, 161

Atonement, 102, 208;
of Christ, 210, 211;
Day of, 177, 178

Azazel, 42, 207, 208

Baal, 38, 92, 96, 98

Baal of Tyre, 94, 109, 125. See also under Melkart

Babylon, fall of, 185;
Jews in, 169-174, 179, 185, 204

Babylonian epic of Creation, 205;
influence of, 204-206

Babylonian religion, 186

Balaam, prophecy of, 271

Ban, the, 49

Blood, significance of, 26, 208;
food of deity, 48

Book of the Covenant, 200

_Bosheth_, 94, 97

Bull-worship, 68, 98, 124

Calf-worship. See under Bull

Canaan, influence of, 27, 83-86, 170;
conquest of, 82, 86, 87;
Jewish love for, 83;
limitations of, 84

Canaanites, customs of, borrowed, 92, 98;
origin of, 23, 24;
religion of, 38, 92-95;
sanctuaries of, 98, 158, 163;
why not exterminated, 90;
and Hebrews, 87

Centralization of worship, 144, 157, 163

Chemosh, 43

Choice of Israel, Jehovah's, 75;
prophetic conception of, 156, 187

Christ the goal of Old Testament, 282.
And see under Jesus

Christianity, 101, 274

Chronicler, the, 221

Circumcision, 50, 180

Comparative religion, 38

Conditions of life among Semites, 20;
in time of Judges, 87;
after exile, 196, 232;
in time of Psalms, 226, 231, 232;
reflected in Wisdom lit., 247;
in Ecclesiastes, 259;
in Messianic age, 273

Covenant at Sinai, 58, 65;
prophetic conception of, 76, 157, 267

Covenant-sacrifice, 49, 63

Creation, 186, 205;
Babylonian legend of, 205

Customs retained with new significance, 39, 50, 176

Customs, mourning, 40

Cyrus, 183, 185, 268

Daniel, Book of, 141

David, character of, 119, 121, 229;
influence of, 120;
his kingdom, 88, 120;
a poet, 119;
his religious ideas, 121;
his work, 120;
and the Messiah, 270, 275

Day of Atonement, 177;
of the Lord, 271;
of judgment, 272

Deborah, Song of, 88

Decalogue, the, 74

Deluge, the, 206

Deuteronomy, Book of, 145, 157, 162, 200

Development of Religion, xiv, 27, 37, 79, 86, 99, 128, 129, 131,
142, 215, 282

Director's Psalm Book, 220

Documents, various, how detected, 33, 194, 199

"E," 30, 142, 194

Ecclesiastes, name, 258;
Book of, 260;
ascribed to Solomon, 258;
significance of, 262

El, 37, 59

Elijah, 98, 99, 106, 114, 125, 126, 136, 148

Elisha, 113, 114, 125, 128

_Elohim_, 30, 42, 222

Ephod, 67, 100

Ethical conceptions, 127, 152, 155, 158, 244, 249

Ethnology of Old Testament, 18

Exile, date of, 134, 168;
cause of, 171, 176;
critical view of, 171, 172;
lessons from, 190;
religion after, 230

Exilic stamp on literature, 172

Exodus, the, 58;
date of, 24, 82

Ezekiel, 169, 174, 175, 178, 195;
Book of, 174, 177;
his school, 195;
and Leviticus, 172, 177

Ezra, 181;
introduces the Law, 196, 197;
what did it include? 198, 200

Feast of Tabernacles, 197, 198

Forgiveness, 207, 233

Funeral feasts, 41

Gad, 117

God, name of. See under _Elohim_, El and Jehovah

God, conception of, Semitic, 25, 26;
Aryan, 25;
anthropomorphic, 48, 66, 155;
ethical, 96, 155, 211;
local, 43, 52, 62, 75, 96;
spiritual, 155;
tribal, 26, 32, 75;
materialistic, 69, 70;
as the Storm God, 70;
as the Creator, 186

God, conception of, by David, 26;
by Prophets, 154, 155, 175, 186;
by Psalmists, 236;
in Job, 256;
in Ecclesiastes, 261

God, holiness of, 175, 207;
jealousy of, 76;
righteousness of, 77, 155, 232

_Habiri_, 24, 82

Hallel Psalms, 223

Hammurabi, code of, 73, 203, 204

Heathen deities, 42, 43, 66, 154

Hebrew, meaning of name, 23

Hebrew Bible, divisions of, 141

Hebrews, relation to other nations, 18, 19, 22, 24, 85, 156

Heroes of Israel, 85

Hexateuch, 200

High places, worship at, condemned, 173.
See also Canaanitish sanctuaries

Higher criticism, xi, xii

Historical value of Hebrew tradition, 32, 183, 228, 229, 245, 247

Historical books, Prophets' influence on, 114, 141, 142

History, ancient conception of, xiii, 32, 51, 145, 163;
how compiled, 114, 142, 143;
religious interpretation of, 90, 101, 129, 171, 176, 187, 189.
See also under Redaction

Hittites, 23

Holiness, 175, 207, 236;
code of, 200

Horeb, Theophany at, 126, 128

Hosea, 159

Human sacrifice, 48, 49, 95

Ideal Israel, 188

Idolatry and images, 37, 45, 67, 68, 70, 154, 176, 180, 186, 247

Immortality in Psalms, 34, 35;
in Job, 256;
in Ecclesiastes, 261, 262

Inspiration, xiii, 129, 206, 231;
how related to infallibility, xiii, xiv

Interpolations, 146

Isaiah, 160, 295;
Book of, 147, 156;
authorship of, 147, 182-185

Israel. See under Hebrews

"J," 30, 32, 194

Jehovah, name, 59;
pronunciation, 60, 62;
explanation of, 61

Jehovah and other nations, 156;
and Baal, 97, 98;
and Israel, 44

Jehovah, religion of, date, 31, 34, 65;
weakness of, 92, 95, 96;
prophetic conception of, 154, 155;
a religion of choice, 65, 75

Jehovah. See also under God

Jeremiah, 154, 164, 188

Jeroboam, 124

Jerusalem, connection with David, 120;
idea of inviolability, 161, 169, 170;
besieged by Sennacherib, 161;
deliverance of, 161;
besieged by Nebuchadrezzar, 170;
destruction of, 169, 170

Jesus and Messiahship, 266, 276, 278, 280, 281;
and new covenant, 77;
and Levitical system, 210;
and Revelation, xv, 77;
and Prophets, 273, 282;
and Psalms, 231, 232, 234;
and Proverbs, 250;
and Isa. liii., 189;
and Book of Daniel, 280, 281; and Book of Enoch, 280;
and Old Testament, x

Jethro, 62

Jews. See under Hebrews

Job, 251;
Book of, 250;
date of, 251, 252;
author, 251, 254, 255;
divisions of, 253

Jonah, Book of, 156, 189

Joshua, Book of, 82, 86, 87

Josiah, reform of, 162, 163, 200

Judah, tribe of, 89

Judaism, 178

Judges, functions of, 91;
Book of, 82, 87, 88, 90, 144

Kenites, 64

King. See under Monarchy and Messiah

Kingdom of God, 28, 127, 131, 171, 273, 282

Korah, sons of, 225

Law, origin of, 173;
of Moses, 196-198;
later than Prophets, 137, 158;
no observance of, until after exile, 54, 172, 199.
See also under Pentateuch and Moses

Levi, tribe of, 89

Levite choirs, 221

Levites, 71;
distinguished from priests, 177

Levitical system, 208;
intention of, 209

Leviticus, Book of, 157, 158, 172

Literary ideals, 146, 163, 251, 259

Localization of God, 43, 96, 103

Local sanctuaries, 58, 59

Lower criticism, xi

Maccabees, the, 223, 224;
times of, 221;
Psalms of, 224, 226

Manasseh, 162

_Mazzebah_, the, 45

Melkart, 94, 95, 125.
See also Baal of Tyre

Memorial stones, 37, 44

Messiah, name, 274;
title, 276;
Davidic descent of, 275, 277

Messiah in the Prophets, 269, 276;
in Apocrypha, 264

Messiah as Prophet, 269;
Priest, 270;
King, 270, 275

Messianic age, 151, 270, 273

Messianic King, 228

Messianic prophecy, 266, 267, 269-271, 275-277;
includes more than a person, 267, 271, 281

Micah, 160, 277

Micaiah, 128

Midian, 64

Molech, 95, 96

Monarchy, origin of, 97, 106, 118;
in Psalms, 228;
in Proverbs, 247, 248

Monotheism among Semites, 25;
Hebrews, 39, 43;
not taught by Moses, 66;
in the Prophets, 42, 154, 186

Moses, name, 57;
historical reality, 55, 57;
his call, 58, 63;
mention before exile, 56;
not author of Pentateuch, 54, 57.
See also under Law, and Pentateuch

Music and prophecy, 112

Musical directions in Psalter, 218-220

Musical services, 223

Nathan, 117, 122, 275

Nature in Psalter, 236

Nazarites, 114

Nebuchadrezzar, 169

Necromancy, 39

Nehustan, 68

New Covenant, the, 165

New Testament, Psalms quoted in, 229

New Testament and Old Testament, 266. See also under Christianity,
and Jesus

Old Testament, attitude of Jesus to, x;
Jewish reverence for, x.
See also under Hebrew Bible

Oracles, 27, 46, 47, 68, 77, 100

Origin of religion, 51, 62

"P," 194. See under Priestly Code

Palestine. See under Canaan

Particularism, 155, 186, 191, 273

Passover, the, 49

Patriarchs, historicity of, 35

Pentateuch, strata of, 30, 194, 199, 200;
how discovered, 34, 194, 199;
not by Moses, 54, 73;
Samaritan, 201.
See also under Law, and Moses

Personal conception of religion, 154, 166, 232, 233, 235, 237

Personalities, influence of, on history, 268

Personification, 186, 189, 232, 246, 252, 253

Pharaoh of the Exodus, 82

Philistines, 24, 97

Philo, 242, 246

Philosophy, 21, 246, 252

Phoenicians, 20, 23

Poetry, sign of early date, 18, 69, 88;
of David, 119, 228;
in Prophets, 153;
in Psalms, 236;
in Proverbs, 245

Polytheism among Semites, 25;
among Hebrews, 37;
the religion of savages, 41;
in original documents, 41;
evidence of, 42

Prayer, 216, 231

Prediction, 137, 151, 182, 183, 266, 278

Priesthood, 63;
in time of Moses, 71, 111, 202;
in time of Judges, 54,68, 100;
in Ezekiel, 177;
after exile, 209;
of Messiah, 270.
See also under Levites

Priestly code, the, 200-202;
ideals of, 206, 210.
See also under Levitical system

Priestly school, the, 196, 206

Problem of Providence, 234, 250, 253, 257, 259, 260

Problem of suffering, 187, 243, 251, 253, 257, 258, 262

Progress, causes of, 75, 97, 102.
See under Development

Prophesying, 112

Prophet, name of, 109, 110

Prophetic bands, 106, 112, 125

Prophetic consciousness, 149, 150

Prophetic literature, how compiled, 145, 146, 152

Prophetic style, 114, 145, 150, 153, 185

Prophets, origin of, 106;
two classes, 108, 111, 149, 153;
conflict between, 113, 128;
their call, 148;
their relation to State, 117, 127, 153;
and national religion, 136, 149;
and the Covenant, 139, 157;
chronology of, 134;
their place in history, 137;
importance of, for criticism, xii, 137, 138;
their picture of their age, 138, 139;
they are creative, 135;
their relation to the Law, 137, 139, 140, 143, 164, 215;
and the Gospel, 136, 137, 138;
their scheme of the future, 151, 272

Protestantism, 131

Protevangelium, the, 270

Proverb, the, 245

Proverbs, Book of, 245;
its relation to Job, 240, 252;
divisions of, 245;
date of, 247

Psalms, titles of, 214, 218, 219, 224, 225, 228;
ascription to David, 214, 218, 221, 222, 225-229;
authorship of, 224, 225;
some are prayers, 216;
use in synagogue, 216;
in the temple, 216, 218;
Hallels, 223;
Maccabæan, 224, 226;
tone of, 217;
imprecations in, 217, 231, 232;
and the Gospel, 215;
and Christianity, 216;
their conception of God, 225, 236

Psalter, the, criticism of, 217, 218;
date of, 221, 225-227, 229, 231;
Books of, 221;
a gradual compilation, 218, 221

Queen of Heaven, 95

Rahab, 205

Rechabites, 115

Redaction, 144, 145, 173, 215, 218

Reform, 107;
of Elijah, 126;
of Prophets, 139;
under Josiah, 144, 162, 163;
after exile, 180, 181;
under Ezra, 196, 200

Religion, origin of, 38, 78;
primitive, 32, 39, 40, 42, 43;
Semitic, 25;
of Patriarchs, 31, 32, 34, 36, 37, 65;
in time of Moses, 54;
in time of Judges, 67, 71;
of Canaanites, 92-95;
under monarchy, 108, 112, 158;
after exile, 179, 181;
Levitical conception of, 209, 210;
of Psalmists, 230, 231-235;
in Wisdom lit., 242, 244;
in Proverbs, 249;
in Job, 255;
in Ecclesiastes, 261;
of the future, 265, 268, 273

Repentance, 173, 178

Restoration, the, 181, 182

Retribution, 250, 262. And see under Problem of Providence

Revelation, xiii, 51, 63, 66, 78, 79, 231

Ritual, 157, 209, 211

Sabbath, 168, 179

Sacred springs, 47

Sacred stones, 44

Sacred trees, 46

Sacrifice, primitive, 47, 48;
adopted by Moses, 72;
covenant, 49, 63;
human, 48, 49;
Prophetic estimate of, 72, 158;
in "P," 202, 207;
meaning of, 207, 208;
of Christ, 210, 211.
See also under Atonement

Samaria, fall of, 134, 160

Samson, 115

Samuel, 106, 111, 113, 114, 119

Satan, 255, 266

Saul, 111, 112, 119

Scepticism, 248, 260, 261

Science, 21, 131, 237

Second Isaiah, 147, 180.
See also under Isaiah

Seer, 100

Selah, 219, 220

Semites, home of, 20;
desert life, 20;
Western antipathy to, 21;
their contribution to thought, 21;
to science, 21;
to religion, 22;
groups of, 22;
migrations of, 22

Semitic character of our Bible, 25

Semitic language, 19

Semitic religion, 25, 26;
tribal, 26;
value of, 27;
does not account for Hebrew religion, 25, 31

Sennacherib, 160

Servant of the Lord, 187, 188, 269, 278, 280;
the suffering, 187, 279

Shekel, temple, 197, 199

Shewbread, 48

Shiloh, 271

Simeon, tribe of, 89

Simon Maccabæus, 224

Sin, 176, 207, 209, 232, 233

Sin-offering, the, 207

Sinai, 58, 62, 64, 65

Social conceptions, 127, 158, 159

Solomon, 88, 122, 224, 225;
Proverbs ascribed to, 245, 246, 248;
and Ecclesiastes, 259

Son of Man, the, title of, 279-281

Sons of the Prophets, 106, 110-112.
See also under Prophetic bands

Substitution, 208, 209

Supernatural, the, 79

Symbolism, 208, 209

Synagogue, the, 180, 181, 216

Syncretism, 92, 97, 99, 101, 102, 107

Tabernacle, the, 72, 73, 202

Tabernacles, Feast of, 197, 198

_Tehom_, _Tiamat_, 205

Tel-el-Amarna, tablets, 24, 82

Temple, the, 122-124, 162, 164, 177, 202;
worship of, 220, 230;
mentioned in Psalms, 226, 227

_Torah_, 100

Totemism, 39

Tradition, Jewish, 229

Tribes, names of, 40;
unity of, 88, 91

Universalism, 155, 156, 186, 190, 191, 242, 274

Virgin birth, the, 276

Wisdom, 243, 246, 249, 261

Wisdom literature, 241;
compared with rest of Bible, 243-244;
date of, 245

Wise men, the, 244, 248

Worship, prophetic conception of, 157;
of synagogue, 181;
of temple, 220, 230.
And see under Altars, Religion, God, and Sacrifice

Zechariah, Book of, 134, 147

BRADBURY, AGNEW, & CO. LD., PRINTERS, LONDON AND TONBRIDGE.

Transcribers' Notes:

Cover created by Transcriber and placed in the Public Domain.

Punctuation, hyphenation, and spelling were made consistent when a predominant preference was found in this book; otherwise they were not changed.

Simple typographical errors were corrected; occasional unbalanced quotation marks retained.

Ambiguous hyphens at the ends of lines were retained.

Missing periods at the ends of the Roman numbers of Biblical citations have been added.

Index not checked for proper alphabetization or correct page references, but on page 285, reference to page 295 under "Isaiah" should be to page 195.

Page 208: "how this is affected" perhaps should be "effected".

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