Post by Lee on Sept 20, 2014 15:38:55 GMT
The oft-recurring apostacy was in the main merely partial and transitory, for it was impossible for the people to entirely forget Jehovah, seeing that multitudes of them bore His name in theirs. The Mosaic principles always managed to get the upper hand, as is evident from the steady increase we find, after the days of Samuel, in the genealogical tables, of names compounded with Jo, Jeho, and Jah, such as Joash, Joab, Jonathan, and Abi-jah. True a son of David bore a name containing the element Baal in Beeliada, but this may have been due to pressure from Saul, as afterwards David changed it to one bearing the element El in Eli-ada. From this time onward we find no other instance of a Hebrew personal name containing this foreign element Baal—not a single example during the times of the kings of Israel; a circumstance we may well be allowed to attribute to the permanent influence of such men as Samuel and Elijah. Not even a king like Ahab dared to give his son an appellation involving Baal. On the contrary, it is manifest from the names of the kings of Judah and Israel, that Jehovah was the prevailing element in their personal designations.
Apart from the declaration of Exodus 6:3, it would be very curious to find that it was not until after the days of Samuel that the new name Jehovah was used in the connection we are studying. If the Higher Criticism be true, we ought most certainly to have found personal names having this element as far back at least as Abraham. We ought really to have found them before the Flood, as this system of nomenclature, that is, combining the name of their deities in their own designation, was not peculiar to Israel, but was common to all peoples of antiquity, as is seen from the records of Babylon and other nations. Almost the first names we find bearing the element Yah, are in the case of the children of David. In Chron. 3., we are told that of those born to him in Hebron are Dani-el, Adoni-jah, Shephat-iah=Shaphat-jah, this latter being equal to Jeho-shaphat in after times. Of those born to him in Jerusalem we find Eli-shama, Eli-phelet, Eli-ada, Eli-phelet. In this latter the combination of El is obvious, and this has never died out, but in the former the element Jah is just as clear. Thus upwards of 400 years elapsed after the time of Exodus 6. before the name Yah came into incorporation in this peculiar way. Such strong evidence of the reliability and genuineness of the books of Moses and indeed of the later books, would be difficult to gainsay.
. Vol. 47: The Christadelphian: Volume 47. 1910 (electronic ed.) (213). Birmingham: Christadelphian Magazine & Publishing Association.
Apart from the declaration of Exodus 6:3, it would be very curious to find that it was not until after the days of Samuel that the new name Jehovah was used in the connection we are studying. If the Higher Criticism be true, we ought most certainly to have found personal names having this element as far back at least as Abraham. We ought really to have found them before the Flood, as this system of nomenclature, that is, combining the name of their deities in their own designation, was not peculiar to Israel, but was common to all peoples of antiquity, as is seen from the records of Babylon and other nations. Almost the first names we find bearing the element Yah, are in the case of the children of David. In Chron. 3., we are told that of those born to him in Hebron are Dani-el, Adoni-jah, Shephat-iah=Shaphat-jah, this latter being equal to Jeho-shaphat in after times. Of those born to him in Jerusalem we find Eli-shama, Eli-phelet, Eli-ada, Eli-phelet. In this latter the combination of El is obvious, and this has never died out, but in the former the element Jah is just as clear. Thus upwards of 400 years elapsed after the time of Exodus 6. before the name Yah came into incorporation in this peculiar way. Such strong evidence of the reliability and genuineness of the books of Moses and indeed of the later books, would be difficult to gainsay.
. Vol. 47: The Christadelphian: Volume 47. 1910 (electronic ed.) (213). Birmingham: Christadelphian Magazine & Publishing Association.