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Swedish scientist, philosopher and mystic Emanuel Swedenborg died on this day in 1772. Considered one of the greatest mystics of all time, he accurately predicted the time and day of his death. Swedenborg also somehow knew of a fire that had broken out in Stockholm when he was at a dinner party hundreds of miles away. Swedenborg amazed the dinner guests as he spoke of the spread and eventual halt of the blaze, and when the news of it reached them a few days later, they discovered that he was correct.
Swedenborg's religion was based on the Bible and revelation, and he rejected sola fide (faith-alone) and the Trinity.
American pioneer and legend Johnny Appleseed was a follower of Emanuel Swedenborg and when not planting trees, he was spreading his Swedenborgian faith. Helen Keller was a Swedenborgian. William Blake, Ralph Waldo Emerson, Jorge Luis Borges, and W. B. Yeats were all influenced by Swedenborgian ideas. The actors Jake and Maggie Gyllenhaal hail from a prominent American Swedenborgian lineage. Dr. Oz has been influenced Swedenborg as well.
From An Examination of the Principal Arguments Claimed in Support of the Trinity By James M. Holland 1852
John tells us the Word was God. It will be remembered that Christ is called God several times in the Scriptures, and for proper reasons. The name God is an ambiguous title given to different characters in Scripture, and is a name given to Christ by his Father. Wherefore, God also hath highly exalted him, and given him a name which is above every name.”—Phil. ii: 9. Now, we discover the name of God is a name above every other, and this is the name the Father gave him. “But unto the Son he saith, Thy throne, O God, is forever and ever. Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Heb. i: 8, 9. Here God, speaking of his Son, calls him God- not that we are to understand that there are two Gods; for there is but one God and one Son, who has the name of God given him by his Father. Hence, we see in Scripture the name God is a title given to Christ. Whoever considers the different applications of the name of God in the Scriptures, must be convinced that this title is no proof of Christ's self-existence. I now shall notice some of them. David said, "Worship him all ye gods." What David calls gods Paul calls angels, and says, “Let all the angels of God worship him.”—Heb. i: 6. From this it is evident that the name of God is given to angels. The same title is given to men. "He judgeth among the gods. I have said ye are gods, and all of you are children of the Most High.”—Ps. Ixxxii: 1,5. To these passages Christ alluded when the Jews called him a blasphemer. He answered them, “Is it not written in your law, I said ye are gods? If he called them gods, unto whom the word of God came, and the Scriptures cannot be broken; say ye of him, whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God.”—John x: 34, 35, 36. Here prophets and men to whom the word of God came, are called gods. And again: “The Lord said unto Moses, See, I have made thee a god unto Pharaoh; and Aaron, thy brother shall be thy prophet.”—Exod. vii: 1. Here the name of God was given to Moses, yet Moses was not the self-existent God. And Peter, in speaking of Christ, says, "God made him both Lord and Christ."-Acts ii: 36. Hence, he has given him a name above every other. God is not a name given to the self-existent Jehovah, yet it is truly that which implies his true character. “From everlasting to everlasting thou art God."-Ps. xc: 2. It does not say he was called God, but thou art God. As God is that which expresses his true character. Hence, he says, “I am God, and there is none else.”—Isaiah xlv: 22. Now, it is clear that there are many different characters in the Scriptures that bear the title or name of God. If Christ being called God proves him to be God in the highest sense—that is, to be the self-existent God-by the same rule we prove that the Judges, Rulers, Prophets, and Moses were self-existent gods—nay, even Satan is called the god of this world. The glutton's belly is called his God. And consequently to say that all these are eternal and self-existent gods, would multiply their numbers greatly. Paul, however, explains the whole matter in 1 Cor. viii: 5, 6. For though there be that are called gods, whether in heaven or on earth, as there be gods many and lords many. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” Although the name of God is given to several different characters in the Scriptures, and even to the Son of God, yet we are to understand there is, strictly speaking, but one God, and one Lord Jesus Christ. It is said in Jeremiah xxiii: 6, “This is the name whereby he, [Christ], shall be called The Lord our righteousness." It is contended that this is a title given to the Lord Jehovah. Let it be so. It is equally certain that it is a title given to Jerusalem. “In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The Lord our righteousness.” Jer. xxxiii: 16. Would any person suppose, from this expression, that Jerusalem is the self-existent Jehovah? All that we can, in any way, possibly infer from this is, that a divine title is given to Jerusalem.
The names given to different persons in the Old Testament, with their significations, are of equal signification with this, and also of that of Emanuel, or God with us; Eliashib, the God of conversion; Elijah, God the Lord, the strong; Elisha, the salvation of God; Lemuel, God with them or him. Names or derived titles cannot be evidence of either place or person, being the eternal or self-existent God.
THE crank has invaded every department of literature, and has even tried his hand at the biblical. Men of strong prejudices, narrow or broad-gage views, and possessed with a hobby, have sought to color Scripture according to their own opinions, and with little deference to the original sense of the languages of Holy Writ. Some scholars who have been strong in other directions have exhibited their weakness when dealing with the words of Inspiration. As a result, they have brought upon themselves confusion and ridicule. Franklin was in many ways a great man, but he published his own foolishness when he attempted to improve the meaning of the Bible. Among his "Bagatelles," which Mr. William Temple Franklin says "were chiefly written by Dr. Franklin for the amusement of his intimate society in London and Paris, and were actually collected in a small portfolio endorsed as above," appears the following letter:
Proposed New Version Of The Bible.
To the Printer of-----------
Sir: It is now more than one hundred and seventy years since the translation of our common English Bible. The language in that time is much changed, and the style, being obsolete, and thence less agreeable, is perhaps one reason why the reading of that excellent book is of late so much neglected. I have therefore thought it would be well to procure a new version, in which, preserving the sense, the turn of phrase and manner of expression should be modern. I do not pretend to have the necessary abilities for such a work myself: I throw out the hint for the consideration of the learned; and only venture to send you a few verses of the first chapter of Job, which may serve as the sample of the kind of version I would recommend. A. B.
Here is a sample from Benjamin Franklin's version:
Old Text. Verse 6. Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. 7. And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. 8. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and eseheweth evil? 9. Then Satan answered the Lord, and said, Doth Job fear God for nought? 10. Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. 11. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. Franklin's New Version. Verse 6. And it being levee day in Heaven, all God's nobility came to court to present themselves before him: and Satan also appeared in the circle as one of the ministry. 7. And God said unto Satan, You have been some time absent: where were you? And Satan answered, I have been at my country seat, and in different places visiting my friends. 8. And God said. Well, what think you of Lord Job? You see he is my best friend, a perfectly honest man, full of respect for me, and avoiding everything that might offend me. 9. And Satan answered, Does your majesty imagine that his good conduct is the effect of personal attachment and affection? 10. Have you not protected him and heaped your benefits upon him, till he is grown enormously rich? 11. Try him;—only withdraw your favor, turn him out of his places, and withhold his pensions, and you will soon find him in the opposition.
Mr. McMaster, in his recent life of Franklin as a man of letters [McMaster, "Benjamin Franklin," "American Men of Letters Series," pp. 87, 88.], says:
In no book, it is safe to say, are the force and beauty of the English tongue so finely shown as in King James's Bible. But on Franklin that force and beauty were wholly lost. The language he pronounced obsolete. The style he thought not agreeable, and he was for a new rendering, in which the turn of phrase and manner of expression should be modern. That there might be no mistake as to his meaning, he gave a sample of how the work should be done; took some verses from the first chapter of Job, stripped them of every particle of grace, beauty, imagery, terseness, and strength, and wrote a paraphrase, which of all paraphrases of the Bible is surely the worst. The plan is beneath criticism. Were such a piece of folly ever begun there would remain but one other depth of folly to which it would be possible to go down. Franklin proposed to fit out the Kingdom of Heaven with lords, nobles, a ministry, and levee days. It would, on the same principle, be proper to make another version suitable for republics; a version from which every term and expression peculiar to a monarchy should be carefully kept out, and only such as are applicable to a republic be put in.
In 1766 Kneeland & Adams of Boston printed a translation of the Gospel of St. Matthew, made by the Rev. Samuel Mather, in which the Lord's Prayer has this curious rendering: Our Father, who art in the Heavens; sanctified be thy Name; Thy Kingdom come; Thy Will be done, as in Heaven, so upon the Earth. Give us to-Day that our Bread, the supersubstantial; And forgive us our Debts, as we forgive them who are our Debtors; And introduce us not into afflictive Trial; but deliver us from the wicked One; Because thine is the Kingdom, and the Power, and the Glory for the Ages; Amen.
In 1795 a little 12mo book of fifteen sheets, not paged, appeared, bearing this imprint: "New London: Printed by Thomas C. Green on the parade 1795." The book consists of the Psalter, with the order for Morning and Evening Prayer. The chief feature of the publication is the Psalter, which is an independent translation, by Rt. Rev. Samuel Seabury, then Bishop of Connecticut and Rhode Island. The changes were made for the purpose of softening down the imprecatory or damnatory passages in the Psalms. This was attempted by substituting the future tense for the imperative mood. Here is an example of this treatment:
Psalm V. 11. Thou wilt destroy them, O God: they shall perish through their own imaginations: thou wilt cast them out in the multitude of their ungodliness; for they have rebelled against thee.
In addition to these amendments, the Bishop in the preface says: "A few old words are changed for those which are more modern, and two or three expressions hard to be understood are altered, still retaining the spirit and meaning of the Psalm. By these means, it is hoped, the Psalms will be freed from all objections, and used with more devotion as a part of divine service."
Among the changes thus referred to, aside from those in the imprecatory passages, are the following:
Psalm xxix. 8. The voice of the Lord maketh the oaks to tremble, and layeth open the thick forests. Psalm xciv. 20. Wilt thou have anything to do with the throne of wickedness; which establisheth iniquity by a law?
It is not known that this version was ever used. The book is a very rare one, and it is quite likely that not a half-dozen copies have survived.
Lilly, Wait, Colman & Holden of Boston printed in 1833 what claimed to be "A New and Corrected Version of the New Testament." It was edited by Rev. Rodolphus Dickinson, "Rector of St. Paul's parish, District of Pendleton, South Carolina." The American Monthly Review for March, 1833, says: "Apart from its literary execution, this professed translation has no distinctive character; and as the author — in his preface — places his chief reliance on the rhetorical embellishments with which he has adorned the sacred text, we are constrained to award a verdict of unqualified condemnation."
The reckless and freehanded nature of the translation may be judged by the quotations that follow:
St. Matthew xviii. 10. Beware that you do not disdain one of the least of these; for I tell you, that their attendant messengers in the heavens incessantly survey the face of my heavenly Father. St. Luke xvi. 13. No domestic can serve two masters; for he will either hate one and love the other; or at least will attend one, and neglect the other. You cannot serve God and an idol. John iii. 3. Except a man be reproduced, he cannot realize the reign of God. 4. Nicodemus says to him, How can a man be produced when he is mature? Can he again pass into a state of embryo, and be produced? Acts i. 18. And (Judas) falling prostrate, a violent internal spasm ensued, and all his viscera were emitted. xxvi. 24. Festus declared with a loud voice: Paul, you are insane! Multiplied research drives you to distraction.
In 1848 S. H. Colesworthy of Portland, Me., published a translation of the New Testament made by Jonathan Morgan, a lawyer of the same city. In the preface the translator says: "I have two objects in view in this translation: one, to give the true reading of the Greek text in English, without any reference to creed or sect; the other, to have the translation in pure English, unadulterated by the dogmas, traditions, and errors as now taught in all the universities and schools in America and England." As might be expected from this language, the translation is both unusual and curious. Here are some passages selected at random:
St. Luke ii. 10. And the angel said unto them, Fear not, for, behold, I gospelize unto you great joy, which shall be unto all people. v. 26. And an ecstasy came upon all, and they glorified God, and were filled with fear, saying, We have seen paradoxies to-day. viii. 24. And approaching, they awoke him, saying, Governor, governor, we are perishing. 2 Cor. ii. 6. This franchise is sufficient for any one, which is from the majority. 2 Cor. v. 13. For, if we are deranged, it is for God, if temperate, for you. 1 Tim. iv. 2. Having their consciences cauterized. Rev. iv. 6. In the presence of the throne, was a vitriolic sea like crystal.
The orthography of the book is as singular as the translation. Here are samples: "tung," "thru," "synagog," "lik," "brot," etc.
In 1852 Henry Oliphant, of Auburn, N. Y., printed a portion of the New Testament for Hezekiah Woodruff, who desired to render the words of Scripture after the language of our day. Here are a few examples of his efforts, with the original spelling:
St. Matt. iii. 4. His food was small animals and vegitable honey. v. 6. Happy are they who hunger and thirst for correctness. 20. Unless your correctness should exceed the correctness of the clergy. xxvi. 24. The Son-of-man maketh his exit. 49. Immediately he [Judas] came to the Saviour and said, Your most obedient, Preceptor.
It is a relief to know that this book ended with the Gospel of St. Matthew.
At various times editions of the New Testament have appeared which were translated in the interests of certain sectarian bodies. In 1849 Joshua V. Himes of Boston published a "Millerite" New Testament.
Judge Egbert Benson, who presided over the Supreme Court of New York from 1794 to 1812, translated and had published the Apostolic Epistles, in which he substituted the word "love" for "charity," and the word "overseer" for "bishop."
The American Publishing Company of Hartford, Conn., issued in 1876 an octavo edition of the Bible which is a translation by Miss Julia E. Smith of Glastonbury, in the same State. In the preface she says: "I continued my labors and wrote out the Bible five times, twice from the Greek, twice from the Hebrew, and once from the Latin—the Vulgate. These three languages were written over the head of our Saviour. They are now dead languages and cannot be altered. The whole construction is so complete that it does not seem to be the work of inspiration, and the only communication from God to man, for all time. The work is given in types, in figures, in parables, and in dark sayings, a knowledge of which is gained, as all other knowledge is gained, by the desire of the heart to learn it. It may be thought by the public in general that I have great confidence in myself, in not conferring with the learned in so great a work; but as there is but one book in the Hebrew tongue, and I have defined it, word for word, I do not see how anybody can know more about it than I do." A few quotations will show the singular drift of this translation:
Psalm xvii. 8. Watch me as the pupil of the daughter of the eye: thou wilt hide me in the shadow of thy wings. Prov. xv. 17. Good a ration of herbs and love there, above an ox of th» stall and hatred with it. St. Matt. v. 15. Neither do they burn a light, and set it under a basket, but upon a chandelier: and it shines to all in the house. xiii. 45. Again, the kingdom of the heavens is like to a man, a wholesale merchant, seeking beautiful pearls. xvi. 2-3. And he having answered, said to them, It being evening, ye say, Calm weather: for the heaven is fiery red. And in the morning, To-day, wintry weather: for heaven being sad, is fiery red. Hypocrites, truly ye know to decide the face of heaven, but the signs of the times ye cannot. xxvi. 33. And Peter having answered, said to him, And if all men shall be scandalized in thee, I will never be scandalized. St. Luke vi. 41. And why beholdest thou the dried straw in thy brother's eye, and perceivest not the beam in thine own eye? St. James i. 27. Religion pure and unpolluted before God and the Father is this, To take a view of the orphans and widows in their pressure, to keep himself free from stain from the world.
A most absurd case of prudery is exhibited in the publication of the Book of Proverbs by Peter Stewart of Philadelphia, in 1788, in which all verses of a sexual nature are omitted, and their places supplied with asterisks.
It may be said in passing that curious versions of the Bible are not confined to early issues, for as late as 1884 a book with both a New York and London imprint was given to the reading public, by Ferrar Fenton, entitled "St. Paul's Epistles in Modern English." A few of these modernized passages are given:
I Cor. x. 14. My darlings, fly from the idol feasts. xi. 14. Does not the nature itself teach you, that if a man should have long curls it is a dishonor to him? 15. But if a woman has long curls it is an honor to her, because the curls are given to her for a vesture. xiv. 4. The linguist instructs himself, but the preacher instructs the assembly. xvi. 10. But if Timothy comes, see that you take care that he is not bullied by you. 2 Cor. V. 2. And, indeed, we groan in this, longing to be endowed with our little cottage from heaven. x. 12. However, we don't dare to compete or compare ourselves with some of those self-laudators, for they, measuring themselves with themselves, and comparing themselves to themselves, are themselves rather irreflective. 2 Tim. i. 13. Take a draught of health giving ideas. ii. 4. A campaigner never involves himself with the affairs of life, so that he may please his commander. 6. The working farmer ought to eat first of his crops. Titus iii. 15. Regards to all who love us in faith.
Serious errors in the printing of American Bibles are not very numerous, considering the large editions of the Scriptures that have been issued. There is a curious mistake in Eliot's Indian Bible in the account of the ten virgins. Dr. Trumbull says: "Among the Indians chastity was a masculine virtue, and Eliot's Natick interpreter did not understand that the noun wanted was feminine. Subsequent instruction doubtless made the matter clear, but in the Indian Bible the parable in Matthew xxv. 1-i2 is of 'the ten chaste young men' ('piukqussuogpenompaog'—the syllable 'omp' marking the masculine gender), and so in every place in which 'virgin' occurs in the English version, though in most cases the context clearly establishes the true gender. The right word was 'keegsquau,' which is to be found (though seldom used) in every Algonquian language."
In the edition of the New Testament published by A. Morse in New Haven, Conn., in 1790, the substitution of an "s" for an "f" makes Philippians ii. 8, read, "And being sound in fashion."
An edition of the New Testament published at Utica, N. Y., in 1829, rendered James v. 17, "Elias was a man possible like unto us."
The Version Committee of the American Bible Society, in their report, on page 15, state—though they do not give the date and imprint—that a Bible printed in this country renders Galatians iv. 27 thus: "For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath an hundred," instead of "husband."
A Paragraph Testament published in Boston in 1834 has this blunder in Romans iv. 5: "His faith is counted for unrighteousness."
A Bible published at Hartford in 1837 printed 2 Timothy iii. 16 in this way: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for destruction in righteousness."
An edition of the Bible printed by the American Bible Society in 1855 has this reading of St. Mark v. 3: " Who had his dwelling among the lambs," in place of "tombs."
In one of the early editions of the Bible printed by Harding of Philadelphia, a singular mistake was made in 1 Kings i. 21, where the words "the king shall "+" sleep with his fathers" was rendered in print, "the king shall dagger sleep with his fathers." This is certainly the most literal following of "copy" on record.
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The Bay Psalm Book 1640 (1903) The first book written and printed in the New World. Uses Iehovah as the Divine Name
The Julia Smith Bible 1876 - first few pages are missing. (Jehovah used as Divine Name)
The Books of Joshua, Judges and Ruth - the Common Version revised for the American Bible Union 1878
The Book of Genesis - the Common Version Revised for the American Bible Union, with explanatory notes 1868
The Psalter, or, Book of Psalms a Revision of the Metrical version of the Bible Psalms by Reformed Presbyterian Church in North America 1893
Historic Bibles in America by the Rev. John Wright 1905
The New Testament of our Lord and our God, Jesus the Messiah a Literal Translation from the Syriac Peschito Version 1851 by James Murdoch
American Greek Testaments. A critical bibliography of the Greek New Testament as published in America by Isaac Hall 1883
The Holy Bible - An Improved Edition, based in Part on the Bible Union Version 1913
The 1808 Charles Thomson Septuagint
The Commonly Received Version of the New Testament of our Lord and Savior Jesus Christ with several hundred emendations by Spencer Houghton Cone and William H. Wyckoff 1850
The New Testament, An improved version upon the basis of Archbishop Newcome's new translation with a corrected text 1808
Abner Kneeland New Testament 1823 (very poor condition)
The Epistles of Paul the Apostle Translated with an Exposition and Notes 1822 by Thomas Belsham Volume 1
The Epistles of Paul the Apostle Translated with an Exposition and Notes 1822 by Thomas Belsham Volume 2
The Epistles of Paul the Apostle Translated with an Exposition and Notes 1822 by Thomas Belsham Volume 3
The Epistles of Paul the Apostle Translated with an Exposition and Notes 1822 by Thomas Belsham Volume 4
American Standard Version Cross Reference Bible
The Sacred Writing of the Apostles by Alexander Campbell 1835
J.W. Hanson New Covenant (4 Gospels) (1884)
The Life and Morals of Jesus of Nazareth Extracted Textually from the Greek Latin French and English by Thomas Jefferson 1904
A Translation of the New Testament by Gilbert Wakefield 1820 - some pages hard to read - there is a huge section of scholarly notes in the back of this book.
John Gorham Palfrey, The New Testament in the common Version, conformed to Griesbach's Standard Greek Text 1830
The Emphatic Diaglott by Benjamin Wilson
The Holy Bible Volume 2 by Leicester Ambrose Sawyer
The Holy Scriptures translated and Corrected by the Spirit of Revelation by Joseph Smith Jr. 1867
This is basically the KJV Bible reworked by Smith.
The Webster Bible
Scriptures Hebrew and Christian Volume 1 (first 543 pages) by Edward Bartlett and John Peters 1888
Follows the KJV but has made changes in idiom, and uses the divine name Jehovah throughout.
Scriptures Hebrew and Christian Volume 2 by Edward Bartlett and John Peters 1888
The New Testament, translated from the Greek text of Tischendorf by George R. Noyes 1869
The New Dispensation by Robert D. Weekes
The Prophets of the Restoration: Or, Haggai, Zechariah and Malachi. A New Translation by T. V. Moore - 1856
The Psalms: A New Translation by John De Witt 1891
A New Translation of the Book of Psalms: With an Introduction - Page 153
by George Rapall Noyes
The Psalms: A New Translation by John De Witt 1891 - 320 pages
Notes, Critical, Illustrative, and Practical, on the book of Job with a New Translation by Albert Barnes Volume 1
Notes, Critical, Illustrative, and Practical, on the book of Job with a New Translation by Albert Barnes Volume 2
A Commentary on the Proverbs with a new translation by John Miller 1872
The Epistles of Paul in Modern English, A Paraphrase by George Barker Stevens 1898
The Book of Job, essays and a Metrical Paraphrase by Rossiter Raymond 1878
The Messages of the Later Prophets arranged in the order of time, Analyzed, and Freely Rendered in Paraphrase by Charles Foster Kent 1899
Charles Foster Kent Shorter Bible New Testament 1918
The Shorter Bible Old Testament 1921
The Student's Old Testament by Charles Foster Kent Volume 1 1904
The Student's Old Testament by Charles Foster Kent Volume 2 1904
The Student's Old Testament by Charles Foster Kent Volume 3 1904
The Student's Old Testament by Charles Foster Kent Volume 4 1904
The Student's Old Testament by Charles Foster Kent Volume 5 1904
The Student's Old Testament by Charles Foster Kent Volume 6 1904
New Self Interpreting Bible Library with Commentaries, References, Harmony of the Gospels and Helps Needed by John Brown 1722-1787 Volume 1
New Self Interpreting Bible Library with Commentaries, References, Harmony of the Gospels and Helps Needed by John Brown 1722-1787 Volume 2
New Self Interpreting Bible Library with Commentaries, References, Harmony of the Gospels and Helps Needed by John Brown 1722-1787 Volume 3
New Self Interpreting Bible Library with Commentaries, References, Harmony of the Gospels and Helps Needed by John Brown 1722-1787 Volume 4
Isaiah - A New Translation by Robert Lowth 1791
A literal translation of the Prophets from Isaiah to Malachi Volume 1 by Robert Lowth 1836
A literal translation of the Prophets from Isaiah to Malachi Volume 2 by Robert Lowth 1836
A literal translation of the Prophets from Isaiah to Malachi Volume 3 by Robert Lowth 1836
A literal translation of the Prophets from Isaiah to Malachi Volume 4 by Robert Lowth 1836
A literal translation of the Prophets from Isaiah to Malachi Volume 5 by Robert Lowth 1836
The Four Gospels translated from the Greek, with Preliminary Dissertations, and Notes Critical and explanatory by George Campbell 1837 Volume 1
The Four Gospels translated from the Greek, with Preliminary Dissertations, and Notes Critical and explanatory by George Campbell 1837 Volume 2
The New and Complete Life of Our Blessed Lord and Saviour, Jesus Christ by Paul Wright 1810 Volume 1
The New and Complete Life of Our Blessed Lord and Saviour, Jesus Christ by Paul Wright 1810 Volume 2
Phonetic Testament 1864
The Illuminated Bible 1846
The Pictorial New Testament with Abbott's Notes 1881
Anglo-American Bible Revision (essays) 1879
Translation of the New Testament from the original Greek by WB Godey 1902
Wisdom in Miniature 1795
The American Bible - the Books of the Bible in Modern English by Frank Ballentine Volume 1 1902
The American Bible - the Books of the Bible in Modern English by Frank Ballentine Volume 2 1902
The American Bible - the Books of the Bible in Modern English by Frank Ballentine Volume 3 1902
The American Bible - the Books of the Bible in Modern English by Frank Ballentine Volume 4 1902
The American Bible - the Books of the Bible in Modern English by Frank Ballentine Volume 5 1902
The Holy Bible Abridged 1796
A Synopsis of the Four Evangelists by Charles Thomson 1815
Isaac Leeser Holy Scriptures 1891
A Translation of the Gospels with notes by Andrews Norton 1855 Volume 1
A Translation of the Gospels with notes by Andrews Norton 1855 Volume 2
The New Testament from the Original Greek by H.T. Anderson 1866
The 20th Century New Testament 1900
The Story of the Nazarene in Annotated Paraphrase by Noah Nowles Davis 1903
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 1
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 2
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 3
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 4
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 5
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 6
The Numerical Bible being a Revised Translation of the Holy Scriptures with expository notes by Frederick W Grant 1897 Volume 7
The Holy Scriptures According To The Masoretic Text by the Jewish Publication Society 1917
Novum Testamentum Graece Volume 1 1869 by Ezra Abbot 1869
Novum Testamentum Graece Volume 2 1869 by Ezra Abbot 1871
Novum Testamentum Graece Volume 3 1869 by Ezra Abbot
Novum Testamentum Graece Volume 3:2 1869 by Ezra Abbot
Novum Testamentum Graece Volume 3:3 1869 by Ezra Abbot
AS Worrell New Testament 1904
The Woman's Bible by Elizabeth Cady Stanton 1898
The Restored New Testament by James Morgan Pryse 1916
The Pearl of Great Price by Joseph Smith - 1882
The Doctrine and Covenants of the Church of Jesus Christ of Latter-day Saints
by Joseph Smith 1923
The Book of Mormon: An Account Written by the Hand of Mormon Upon Plates
by Joseph Smith - 1920 gdixieros
Unhappy circumstance it is that has long deprived us of the most significant and sacred name for God in the Old Testament: a name inseparably bound up with the history and religion of Israel, summing up the highest ideas of God that Old Testament prophet or psalmist or saint ever conceived, and as the Memorial name laden with all the wealth of dearest association of the people of Revelation. It is the Hebrew's personal name for his God-the Covenant name—the name that designates him as the God of righteousness and revelation, the Deliverer of his people and Helper of the needy. Without this name we must lose much of what is meaningful in the Old Testament, and of prime importance to religion in the progressive revelation through the life of Israel.
We are familiar with the fact that in the Bible personal names have a significance and importance that they do not have with us. 'The name of Jehovah' does not refer primarily to the name Jehovah or to any other one name, but to the divine nature and character as manifested among men. Jehovah's name is good and pleasant, and his people love it (Ps. liv. 6; cxxxv. 3; v. II; Ixix. 36). “Jehovah is great in Zion; and he is high above all the peoples. Let them praise thy great and terrible name: Holy is he' (Ps. xcix. 2, 3).
'He hath sent redemption unto his people; he hath commanded his covenant forever: Holy and reverend is his name, (Ps. cxi. 9). Moreover, it refers not simply to actual manifestations of God, but to all that he is in the hidden resources of his being.
'So, these are but the outskirts of his ways: and how small a whisper do we hear of him! But the thunder of his power who can understand?' (Job xxvi. 14).
'Wherefore askest thou after my name,' says Jehovah in manifestation to Manoah,' seeing it is wonderful?' (Judg. xiii. 18).
But while the divine name or essence cannot be shut up in a single word, and therefore every human name for God must be imperfect, still the devout worshipper cannot dispense with a name for the Being to whom he prays, and the name Jehovah represents the highest intuitions and thoughts of the Hebrew race about God, standing thus for the Hebrew's complete sense and knowledge of his God. To him Jehovah was indeed the eternal and self-existent, whose face no man had seen, unchangeable in his essence; but he had broken his long silence and spoken to man: he is the God of revelation.
But when the time of new revelation was past, and men had singularly forgotten the old prophetic ideas of inspiration and substituted for them external, mechanical conceptions, then all revelation was supposed to be contained in the Torah (or the Pentateuch), while the Books of the Prophets, the Psalms and the other books of the Old Testament were but inspired interpretations of the Law of Moses. Among the teachers and expositors of the Law a literalistic principle of interpretation obtained. The Pentateuch discouraged a thoughtless use of the sacred name: 'Thou shalt not take the name of Jehovah thy God in vain' (Ex. xx. 20-7);† then, based upon this: 'Therefore shall ye keep my commandments and do them. I am Jehovah. And ye shall not profane my holy name; but I will be hallowed among the children of Israel; I am Jehovah who halloweth you, who brought you out of the land of Egypt to be your God; I am Jehovah' (Lev. xxii. 31-33). Aaron and his sons (i. e., the priesthood) are enjoined to utter a blessing over the children of Israel, using the name Jehovah (Num. vi. 22-27), but there is no express sanction for its use by laymen in ordinary life. In this way a hedge was made about the Law, and the pronunciation of the name Jehovah was finally prohibited altogether, and ultimately forgotten.
In the later books of the Bible we can see those influences already at work which caused the name ultimately never to be pronounced by the Jews. There is a growing tendency to avoid the name. For instance, while in most of the Psalms “Jehovah' is the prevailing name, in other Psalms the name Jehovah is rare and Elohim (God) common. In Ex. xx. 2, we have as a preface to the Decalogue, 'I am Jehovah, thy God,' and based upon this we have the oft-recurring phrases, ‘Jehovah, thy God,' and 'Jehovah, my God!' Some of the later Psalmists say simply, 'my God, leaving out “Jehovah. In other Psalms, however, and nowhere else in the Old Testament, we have the peculiar phrase, 'God, my God, which is evidently written in place of “Jehovah my God.' For example, in Ps. 1. 7 we have an apparent quotation from Ex. xx. 2 (which, we have just seen, reads, 'I am Jehovah, thy God,') the quotation reading, 'I am God, thy God.' Comparing Ps. liii. with Ps. xiv., and Ps. lxx. with a part of Ps. xl., we find that they are mostly identical, except that in several instances “Jehovah' has been changed to 'Elohim.' The conviction is forced upon us that sometimes it was not the original authors of the Psalms that are responsible for the usage, but the collector or editor, who wished to suppress, as far as possible, the name Jehovah.
Justification for this change in the Levitical Psalms, for the partial or complete avoidance of the name in certain late books of the Bible, and for the substitution for it of Adonai (Lord), has been sought in the sense of inadequacy of any personal name for him who is above every name. It is supposed that the name had a mythic origin and was a badge of particularism, and that its use was therefore wisely discouraged in the interest of spiritual monotheism. But spiritual monotheism rose to its purity and height in the prophets, and how much the name Jehovah meant to them! Take as an example the great Prophet of the Exile, and see also how the writer of Ps. cii. combines what was precious to the Hebrew in the name with a broad universalism and catholic ideal (vv. 11-22).
'Salvation is from the Jews' (Jno. iv. 22); the Christian religion—the perfect religion—the religion of humanity—has a history, and we make recognition and confession of it by taking the Hebrew's covenant name for his God upon our lips. We cannot separate our own spiritual life from that of the fathers, nor would we wish to do so; rather we cling with affection to those sacred bonds that unite us with the past, and in this instance with the Old Testament Church. He that said, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob,' is the God of the living and is our God (Mt. xxii. 32). There is only one name for God that is worthy of comparison with “Jehovah,' and that is his greatest name— 'Father.' Happily the American Revised Version restores to the sacred text the name Jehovah.
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Contents:
Rare: The Holy Bible: Containing the Old and New Testaments by Julia E. Smith - 1876
Julia Smith's translation of the Bible stands out unique among all translations. It is the only one ever made by a woman, and the only one, it appears, ever made by man or woman without help. She also uses the Divine Name Jehovah quite liberally. (Genesis 1 is missing)
The Letter G, article in The American Tyler-keystone 1903 ("The swastika is composed of four gammas combined, and was known among old time craftsmen as the Tetragrammaton.")
An Interesting Question - How old is "Jehovah," article in Current Literature 1888
The Swastika in Atlantis, article in The Word 1915
National Religions and Universal Religions: Lectures Delivered at Oxford
by Abraham Kuenen 1882
"The Pronunciation of the Divine Name "Yahweh." By declaring, as soon as I had occasion to use it, that we have good grounds for pronouncing the name of the god of Israel "Yahweh," I implied that the objections which have been urged against this pronunciation—most recently by Friedrich Delitzsch (Wo Iag das Paradiesl Eine biblisch-assyriologische Studie, S. 158—166) and von Hartmann (Das relig. Bewusstsein u. s. w. S. 370 f.)—have not convinced me. I must now briefly explain the reason of this. On the derivation and significance of the name I will not now touch, but will confine myself exclusively to the anterior question of how it was pronounced." - Page 308
Divine Name Bibles on Youtube
How the Bible Grew: The Story as Told by the Book and Its Keepers
by Frank Grant Lewis 1919
"Where this divine name occurrs in the Hebrew, Israelitish readers pronounce the word for master, lord. This Hebrew word is ordinarily transliterated adonai. Israelites still say "Adonai" when in reading they come to the divine name. Christians, however, as early as the fourteenth or the fifteenth century began to combine the two words, pronouncing the consonants Jhvh with modifications of the vowels of adonai. We should expect perhaps as an outcome such a word as Jahovaih, but it did not come into use. Instead, one of the earliest results of the combination of the two words was the form Johouah. Later the form Jehovah was adopted. This is now known not only to be a hybrid term but also to have no good linguistic basis for its vowels. Careful investigations have been made concerning the original pronunciation of the divine name itself, that
is, investigations to discover the vowel sounds which were originally a part of the name. These investigations offer different possibilities, such as Jahveh, Jahvah, or even Yahu." - Page 84
Proceedings of the Society of Biblical Archaeology by Society of Biblical Archaeology 1895
With a chapter on: ON THE DIVINE NAME By REV. G. MARGOLIOUTH.
Jehovah the redeemer god: the scriptural interpretation of the divine name by Thomas Tyler - 1861
Light on the Old Testament from Babel by Albert Tobias Clay 1906
Page 247 discusses various pronunciations, such as Iabe, Yahwa, Yahwe and Yawa
A Misunderstood Jehovah by Heinz Schmitz
Ron Rhodes vs Jehovah - Jehovah, Yahweh or LORD? by Heinz Schmitz
My Response to Lynn Lundquist's "The Tetragrammaton and the Christian Greek Scriptures" by Heinz Schmitz
An Encyclopaedia of Freemasonry by Albert Mackey 1874
"Jehovah is, of all the significant words of Masonry, by far the most important."
The Symbolism of Freemasonry by Albert Mackey 1869
(has a chapter on the "Ineffable Name."
A 19th Century Witness to the Pronunciation of the Divine Name, article in JBL 1906
The Revealed Form of the Divine Name, article in the American Ecclesiastical Review 1899
The Tetra(?)grammaton, article in the Jewish Quarterly Review 1903
The Name Jehovah, article in The Oriental and Biblical Journal 1880
Dissertations on the genuineness of the Pentateuch by Ernst Wilhelm Hengstenberg
(Chapter: Origin of the Name Jehovah)
On the Hypothesis of the Egyptian or Indian Origin of the Name Jehovah by Prof. Tholuck, article in Biblical Repository and Classical review 1834'
The Theology of the Old Testament by G. Oehler - with a chapter on Age and Origin of the Name Jehovah 1874
The Pronunciation of the Divine Name "Yahweh." - the Hibbert Lectures 1882
Plato contra Atheos = Plato against the Atheists 1845 (with a chapter on The Philosophy of the Verb TO BE ("The epithet, therefore, must have had a higher significance, and seems to refer to this name Jehovah—The Being...")
Jehovah the Ripper, article in Flowers of Freethought Magazine 1894 -
"The Whitechapel murderer is shrouded in mystery. So is Jehovah. The Whitechapel murderer comes no one knows whence and goes no one knows whither. So does Jehovah. The Whitechapel murderer appears in different disguises. So does Jehovah. The Whitechapel murderer's movements baffle all vigilance. So do Jehovah's. The Whitechapel murderer comes and goes, appears and disappears, with the celerity and noiselessness of a ghost. So does Jehovah, who is a ghost."
Anacalypsis by Godfrey Higgins 1874 -
Voltaire, in his commentary on Exodus, tells us that some critics say the name Jehovah signifies destroyer. The Egyptians pronounced it Jaou, and when they entered into the temple of the Sun they carried a phylactery, on which the name laou was written. Sanchoniathon wrote it Jevo. Origen and Jerom think it ought to be pronounced Jao. The Samaritans called it Jave. From this name comes the ancient Jovis (ancient nom. case, see Parkhurst), Jo vispiter— Jupiter with the ancient Tuscans and Latins. The Greeks made from Jehovah their Zeus. The god Horus is stated by Dodwell to have the meaning of destroyer...
Studies in the History of Religions: Presented to Crawford Howell Toy by David Gordon Lyon, George Foot Moore 1912
"It has been contended that the name Yahweh as an element in a proper name occurs in Babylonia still earlier. In a text published by Thureau-Dangin, a granddaughter of the king Naram-Sin bears a name which may be read Lipush-Iaum, 'May Iaum make.' Radau, Burney, and Clay all regard this as an occurrence of Yahweh. Rogers with more caution holds that it is doubtful, and that possibly Ea is referred to. It would certainly be rash to assert that this name is proof that Yahweh as a divine name was known among the immediate descendants of Naram-Sin, but it is clearly possible that such may be the case.
Bible and Spade: Lectures Delivered Before Lake Forest College
by John Punnett Peters - Bible - 1922
"I was struck with the fact that the divine name Yah commences to become prominent in David's time. After he set up the Ark in Jerusalem, the divine name Yah becomes the dominating name in Judah, and especially in the royal family. On the other hand, it does not come to the fore among the ten tribes until two hundred years later, in the time of the great prophet Elijah, whose name means "Yah time the Pharaoh raided and plundered Palestine." p. 99
Theology of the Old Testament by Gustav Friedrich Oehler, George Edward Day 1883
With Sections: THE NAME JEHOVAH. Pronunciation and grammatical explanation of the
name
Signification of the name
Age and origin of the name Jehovah
Comparison of the name Jehovah with Elohim and El
Attributes or names of God which are derived immediately from the idea of Jehovah
Princeton Theological Review by Princeton Theological Seminary 1914 (partial copy)
"The Septuagint with one exception (18:1) attests the word Jehovah at the beginning of these paragraphs, as the first divine name in the seder, however much the Septuagint may differ from the Massoretic text in respect to the divine name elsewhere in the paragraph. Dahse's theory, it will be noted, accords with these facts regarding the initial divine name, and also accounts for the difference between the Massoretic text and the Septuagint in 18:1. And the general agreement of the two texts in regard to the divine name used, where a particular rule seems to have been followed by the author or early editor of the narratives, is an additional attestation of the fidelity of the Greek translators to their Hebrew text, and affords valuable testimony to the readings of the early Hebrew text."
Hours with the Bible: Or, The Scriptures in the Light of Modern Discovery
by John Cunningham Geikie - 1889
"Among the Egyptians there was a god whose name it was unlawful to utter; and it was forbidden to name or to speak of the supreme guardian divinity of Rome.' Even to mention a god's name in taking an oath was deemed irreverent. In the Book of Henoch 7 a secret magic power is ascribed to the Divine Name, and "it upholds all things which are." Men learned it through the craft of the evil angel, Kesbeel, who, in heaven, before he was cast out, gained it by craft from Michael, its original guardian." Page 839
The Pythagorean Triangle: Or, The Science of Numbers by George Oliver 1875
"...making together twenty-six, the same number as the Tetragrammaton. Reason apparently supports the idea that profound mysteries are contained in the characters of this holy language; and who will contend that they do not all involve many secrets and reasons for being used in the law of God, from the perfect art with which they are formed" p. 23
The great Dionysiak myth by Robert Brown 1877
"Clemens Alexandrinus says, 'the mystic name of four letters, 'the sacred Tetragrammaton YaHVeH, 'which was affixed to those alone to whom the adytum was accessible, is called Iaou, which is interpreted, "Who is and shall be." Mr. King observes, 'Theodoret states that the four letters of the Holy Name were pronounced by the Samaritans IABE; by the Jews, IAO Jerome (Ps. viii.), "The name of the Lord amongst the Hebrews is of four letters, Jod, He, Vau, He ; which is properly the name of God, and may be read as I A H O, and is held by the Jews for ineffable." ' 2Bunsen, very
reasonably, considers it questionable whether the real etymology of the word is Hebrew, but remarks, 'The sublime idea, "I am that I am," i.e. the Eternal, is certainly the right one in a Hebrew point of view.'"
Medical Symbolism in Connection with Historical Studies in the Arts by Thomas S. Sozinskey 1891
"Tetragrammaton — that is, J H V H, or, as it is commonly rendered, Jehovah — was the same thing as the IAW. Much could be said about it, as those familiar with Masonic legends and occult literature are aware. Lenormant states, of the wide belief in the power of the hidden "name of the Lord," that "we now see clearly that it came from Chaldea." p. 133
The Names of God in Holy Scripture: A Revelation of His Nature by Andrew John Jukes 1889
Cumorah Revisited: Or, "The Book of Mormon" and the Claims of the Mormons by Charles Augustus Shook 1910
"Latter-day Saints tell us further that the Indians were in the habit of using the sacred ejaculation, "Hallelujah," and Jenkins says: "In the Choctaw nation they often sing 'Halleluyah,' intermixed with their lamentations." — The Ten Tribes, p. 132. Elsewhere (p. 144) he informs us that both the Choctaw and Cherokee tribes use the word. The Creeks had a sacred chant, hi-yo-yu or hay-ay-al-gi* The Cherokees employed the sacred, but meaningless, chant, ha-wi-ye-e-hi, in their "Groundhog Dance;" he-e! hay-u-ya han-iwa, etc., was employed by their bear-hunters to attract the bear ; while ha-wi-ye-hy-u-we was a part of one of their baby songs. Hayuya falling on the ears of an Englishman might be mistaken for "hallelujah." Lastly, the words for "Jehovah" (Yohewah in the Cherokee, Che-ho-wa in the Choctaw, and Chihufa in the Creek) are not original words at all, and the same may be said for Shiloh, Canaan and other Old Testament names, but are simply the efforts of these tribes to pronounce our Scriptural terms."
View of the Hebrews: Exhibiting the Destruction of Jerusalem by Ethan Smith 1823
"These Indians have many wild pagan notions of this one God. But they have brought down by tradition, it seems, the above essentially correct view of him, in opposition to the polytheistical world. Their name of God is remarkable — Wahconda. It has been shown in the body of this work, that various of the Indians call God Yohewah, Ale, Yah, and Wah, doubtless from the Hebrew names Jehovah, Ale, and Jah, And it has been shown that these syllables which compose the mime of God,
sire compounded in many Indian words, or form the roots from which they are formed."
The Glorious Name of God, The Lord of Hosts: Opened in Two Sermons by Jeremiah Burroughs 1643 (very old copy, often hard to read, but beautiful to behold just the same)
Indian Myths Or, Legends, Traditions, and Symbols of the Aborigines
by Ellen Russell Emerson 1884
"the form Jehovah, instead of Yahweh or Yahaveh, has been adopted; but it may be justly claimed that the two latter words are the more accurate. In these we trace a still more remarkable resemblance to the sacred name of Indian invocation. An instance is quoted by M. Remusut from one of the works of a Chinese philosopher of the sixth or seventh century before Christ, in which the name appears in Chinese scriptures. The reference is as follows...Here again reappears the name as J-hi-wai, which, with due regard to phonetic and vernacular changes, may be claimed as identical with that of the Indian's sacred name, Yo-he-wah. The universality of the use of the syllable yo, or jo, in a divine name may be illustrated by other examples. lio was the Coptic name of the moon ; Java, or Kara-Java, was a name said to be given the Supreme Being by a tribe in the jungles of Burmah.
Page 638
A Discourse on the Religion of the Indian Tribes of North America: Delivered by Samuel Farmar Jarvis 1820 (only first 119 pages)
"Much stress has been laid upon the supposed use of the Hebrew words Jehovah and Halliluiah among the Indians. With regard to the invocation of God, by the name of Jehovah, the fact, in the first place, is not certain. Some travellers assert that the Indians, when assembled in council, and on other solemn occasions, express their approbation by ejaculating Ho, ho, ho, with a very guttural emission. In the minutes of a treaty, held at Lancaster, I think in 1742, on which occasion Conrad Weiser was interpreter, it is said that the chiefs expressed their approbation in the usual manner, by saying, "Yo-wah." p. 90
Light and Truth: Collected from the Bible and Ancient and Modern History by Robert Benjamin Lewis 1844
"In their sacred dances, these authors assure us the Indians sing "Halleluyah Yohewah;"—praise to Jah Jehovah. When they return victorious from their wars, they sing, Yo-he-wah; having been by tradition taught to ascribe the praise to God. The same authors assure us, the Indians make great use of the initials of the mysterious name of God, like the tetragrammation of the ancient Hebrews; or the four radical letters which form the name of Jehovah; as the Indians pronounce thus, Y-O-He-wah." p. 261
The Cabala, its influence on Judaism and Christianity by Bernhard Pick 1913 (the Tetragrammaton features prominently in the Kabbalah)
Holy Holy Holy - A Study of the Trisagion 1913 (features the Tetragrammaton)
The Words of Jesus considered in the light of post-Biblical Jewish writings by Gustaf Dalman (did Jesus use the Divine Name? p.182) 1902
The Natural Genesis by Gerald Massey (has a section on the Typology of the Mythical Trinity which talks about the Tetragrammaton) 1883
The Secret Tradition in Freemasonry by Arthur Edward Waite Volume 1, 1911 ("But Tetragrammaton was reserved and incommunicable in respect of another hypothesis, because it expresses eternity and the nature of the Divine Essence; it is referred to in this sense in the Book of Wisdom. According to the Talmud, both natural and eternal death were visited on those who dared to utter the sacred word in public, metaphorically because the effect was to subvert heaven and earth.")
The Secret Tradition in Freemasonry by Arthur Edward Waite Volume 2, 1911
From: A History of the Corruptions of Christianity By Joseph Priestley, 1871 edition, pp. 326, 327
IT is remarkable, that, notwithstanding the doctrine concerning the person of Christ had been the great subject of controversy ever since the promulgation of Christianity, there is no mention made of any difference of opinion concerning the Holy Spirit, that attracted any notice, till after the commencement of the Arian controversy, and even till after the Council of Nice.
Justin Martyr, to whom we are indebted for the first rudiments of the doctrine of the divinity of Christ, says but little concerning the Holy Spirit; and from that little it is not easy to conclude what his real opinion was. But it is probable that he considered the Spirit as a created being, since he represents him as inferior to Christ.
Ireneaus seems to have considered the Holy Spirit as a divine influence, and no proper person. "By the name of Christ," he says, "we are given to understand one who anoints, one who is anointed, and the unction with which he is anointed. It is the Father who anoints, but the Son is anointed in the Spirit."
Valentinus thought the Holy Spirit to be of the same rank with the angels.
Origen considered it as doubtful whether, since all things are made by Christ, the Holy Spirit was not made by him. And after discussing the question a little, he says, "We who maintain three hypostases, the Father, Sen, and Spirit, and believe that the Father only is unbegotten, think it more agreeable to piety and truth, to maintain that the Holy Spirit is superior to all things that were made by Christ."
Tertullian seems to have thought that the Holy Spirit was derived from Christ, in the same manner as Christ was derived from God.
Novatian, who had as much orthodoxy with respect to the Trinity as any person of his age, certainly did not believe in the divinity of the Holy Spirit, whom he represents as inferior to the Son, whom also he makes greatly inferior to the Father. "Christ," says he, "is greater than the'Paraclete; for he would not receive of'Christ if he was not less than he."
Athenagoras considered the Holy Spirit as an efflux from the Deity, flowing out and drawn into him again at pleasure, as a beam from the sun.
Eusebius, who appears to have been, as orthodox as other writers of his age with respect to the Son, (if his writings may be allowed to testify for him), and who certainly was not bold in heresy, scrupled not to consider the Spirit as made by the Son. "The Holy Spirit," says he, "is neither God nor the Son, because he did not derive his birth from the Father, like the Son, but in one of the things that was made by the Son; because all things were made by him, and without him was nothing made."
Even Hilary, who wrote so largely concerning the divinity of the Son, seems not to have had the same persuasion concerning that of the Holy Spirit; but, in the little that he says on the subject, seems rather to have considered the Spirit as a divine influence.
The reasoning of the fathers concerning the divinity of the Holy Spirit lies in a much smaller compass than that concerning the divinity of the Son. One principal reason of this is, that so little mention is made of the Holy Spirit in the Scriptures, and still less that can possibly be construed into an evidence of his being a divine person. This is a circumstance that could not escape notice, and which required to be accounted for by the orthodox
Among others, Epiphanius has advanced a reason which is curious enough. It goes upon the idea of the Holy Spirit being that person of the three which immediately dictated the Scriptures. He says, that "the Holy Spirit says little concerning himself, that he might not commend himself, the Scriptures being written to give us examples."
It was Athanasius, the great advocate for the divinity of Christ, and his consubstantiality with the Father, who also exerted himself strenuously and effectually in behalf of that of the Holy Spirit, whose divinity was denied by Macedonius. He informs us, that he was in the deserts of Egypt when he heard of that heresy, and that he wrote from thence to prevent the spread of it. He had so much influence in, Egypt, that a Synod was immediately called there, which he attended, and where the Holy Spirit was for the first time decreed to be consubstantial with the Father and the Son.
Not long after this, the divinity of the Holy Spirit was more solemnly determined at a council held in Constantinople, and from that time it was deemed equally heretical to deny the divinity of the Spirit as that of the Son.
