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Page 20. note. for book read books.

Page 85. At the end of the paragraph insert inverted commas.

Page 113. for Pual read Paul.

Page 133. note. 1. 11 for Hebrææ read Hebræa;

and for

.כדברתי מלכיצדק read כדברחי מלכיצדל

Page 233. 1. 11 for opposite read apposite-and 1. 16 for then
read than.

Page 244. 1. 1 for who gave; his son, read who gave his son;
Page 266. note. 1. 11 for superstitionas read superstitiosas.'
Page 300. 1. 5 for that read than.

Page 313. line 4 from the bottom. for professions read profession.
Page 383. note. 1. 3 for vocunt read vocant.

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HAVING frequently referred in the course of my past Letters to the Divine name ALEIM, as affording by its plurality evidence in support of the all important doctrine of a TRINITY in the GODHEAD, and as connected by its etymology with the federal transactions of THE CO-EQUAL AND CO-ETERNAL THREE; it would be culpable neglect to leave the subject with no other notice than the casual references I have hitherto made to it. I propose, therefore, to devote the present Letter to a more distinct consideration of this important name, with which another, from the same etymon, but used in the singular number and in a passive sense, will necessarily be connected.

As I have recently met with the late learned Bp. Horsley's volumes of "Biblical Criticism," and find there a dissertation on these Divine Titles, which, on the whole, has greatly pleased me; I shall make that dissertation the groundwork of my remarks. There is, however, one

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part of it from which I feel myself obliged to dissent; and it is with no small degree of selfdiffidence that I venture an objection to the opinion of so great a scholar and so eminent a divine, whose learning and orthodoxy I most sincerely venerate. The plurality and etymology of the Hebrew name of God, in which the orthodox in general find the mystery of the Trinity, and in which many of them think that they discover the covenant-engagements of the Divine Persons in the work of redeeming love, is a subject, in my apprehension, of the deepest importance, though it is one which has been so often discussed, that little scope is left for novelty in any new attempt at its elucidation.

The part of the "Biblical Criticism" to which I refer, is entitled "A Critical Disquisition on the Etymology and Import of the Divine Names ELOAH, ELOHIM, EL, JEHOVAH, and JAH." It is to the first division of this Disquisition, "On the names ELOAH and ELOHIM," or, as I have been accustomed to write the words in English letters, ALUE and ALEIM,* that I shall call your attention.

After rejecting, as wholly untenable, the etymology of these names adopted by Abarbanel, and all derivatives from other languages, the Persian and the Arabic; the Bishop interrupts

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אלהים אלזה. *

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