DOI Page / Citation link:
https://doi.org/10.11588/diglit.9552#0481
TO THE CHRISTIAN PUBLIC. 137
or God, in the sacred writings, or whether the term el is
exclusively applied to Jehovah and Jesus, and then direct
our attention to the above-stated conclusion. Gen. xxxii-
24 : " And Jacob was left alone, and there wrestled a
man with'him until the breaking of the day." Ver. 30 :
"And he (Jacob) called the name of the place ^^"^3,
Penie/: for I have seen God face to face, and my life is
preserved." Here the place is called the face of r/(God,)
and the angel who wrestled with and blessed Jacob, and
whom he saw there, is styled el (God.) Ver. 28 : . " And
he (the angel) said, Thy name shall be called no more
Jacob, but Isra<?/; for as a prince hast thou power with
God and with men, and hast pievailed" As Jacob in
wrestling with the angel, shewed him his power and
prevailed, he was called Israel, the prince of God, or,
properly speaking, the prince of the angel ; for it would
be the grossest blasphemy to say that Jacob wrestled
with the Almighty God, and prevailed over him. So we
find in Gen. xlvi. 17, " Malchi^/," that is, " my king
God ;" Dan. viii. 16, " Gabrif/," " mighty God ;" 1 Chron.
xv. 18, " Jaazi^/," "strong God;" Ver. 20, " Jehir/,"
"living God ;" 1 Sam. viii. 2, "The name of his first-
born was Jo.?/," that is, " Jehovah God."
Moreover, the very term Immanuel is applied
immediately in Isaiah vii. 14, to the deliverer of Judah
from the invasion of the king of Syria, and that of Israel,
during the reign of Ahaz ; but none esteemed him to be
God, from the application of this term to him. Besides,
by referring- to Parkhurst's Hebrew Lexicon, on the
explanation of the word el, (or God,) we find "that
Christian emperors of the four-th and fifth centuries
would suffer themselves to be addressed by the style of
>
or God, in the sacred writings, or whether the term el is
exclusively applied to Jehovah and Jesus, and then direct
our attention to the above-stated conclusion. Gen. xxxii-
24 : " And Jacob was left alone, and there wrestled a
man with'him until the breaking of the day." Ver. 30 :
"And he (Jacob) called the name of the place ^^"^3,
Penie/: for I have seen God face to face, and my life is
preserved." Here the place is called the face of r/(God,)
and the angel who wrestled with and blessed Jacob, and
whom he saw there, is styled el (God.) Ver. 28 : . " And
he (the angel) said, Thy name shall be called no more
Jacob, but Isra<?/; for as a prince hast thou power with
God and with men, and hast pievailed" As Jacob in
wrestling with the angel, shewed him his power and
prevailed, he was called Israel, the prince of God, or,
properly speaking, the prince of the angel ; for it would
be the grossest blasphemy to say that Jacob wrestled
with the Almighty God, and prevailed over him. So we
find in Gen. xlvi. 17, " Malchi^/," that is, " my king
God ;" Dan. viii. 16, " Gabrif/," " mighty God ;" 1 Chron.
xv. 18, " Jaazi^/," "strong God;" Ver. 20, " Jehir/,"
"living God ;" 1 Sam. viii. 2, "The name of his first-
born was Jo.?/," that is, " Jehovah God."
Moreover, the very term Immanuel is applied
immediately in Isaiah vii. 14, to the deliverer of Judah
from the invasion of the king of Syria, and that of Israel,
during the reign of Ahaz ; but none esteemed him to be
God, from the application of this term to him. Besides,
by referring- to Parkhurst's Hebrew Lexicon, on the
explanation of the word el, (or God,) we find "that
Christian emperors of the four-th and fifth centuries
would suffer themselves to be addressed by the style of
>