ce of [Hebrew: mvcativ] to
[Hebrew: ica li] shows that it must correspond with it. Hence the
literal translation would be, "And His places of going out are from the
times of old, from the days of eternity," which is equivalent to--The
places from which He goes forth are the times of old, the days of
eternity,--just as in the two passages, Ps. xix. 7; 1 Kings x. 28. The
[Hebrew: mN] might very well have been omitted; but its insertion
here has arisen chiefly from a desire to make the reference to the
corresponding clause outwardly also more perceptible. This reference
shows also, that the explanation of [Hebrew: mN] by _prae_, which was
proposed by _Pococke_ and others, is inadmissible, besides involving an
absurdity, inasmuch as nothing can be _before_ eternity; while, on the
other hand, this reference alone affords a satisfactory explanation of
the plural. According to it, the words, "From the time of old, from the
days of eternity," contain a gradation. _First_, the existence of the
Messiah before His birth in time, in Bethlehem, is pointed out in
general; and _then_, in contrast with all time, it is vindicated to
eternity. This could not fail to afford a great consolation to Israel.
He who hereafter, in a visible manifestation, was to deliver them from
their misery, was already in existence,--during it, before it, and
through all eternity.

HISTORY OF THE INTERPRETATION.

1. AMONG THE JEWS.

This History, as to its essential features, might, _a priori_, be
sketched with tolerable certainty. From the nature of the case,
we could scarcely expect that the Jews should have adopted views
altogether erroneous as to the subject of the prophecy in question;
for the Messiah appears in it, not in His humiliation, but in His
glory--rich in gifts and blessings, and Pelagian self-delusion will,
_a priori_, return an affirmative answer to the question as to whether
one is called to partake in them. But, on the other hand, the prophecy
contains a twofold ground of offence which had to be removed, and
explained away at any [Pg 491] expense. One of these, the eternity of
the Messiah--which was in contradiction to the popular notions, and
conceivable only from a knowledge of His Godhead--could not but exist
at all times; while the second of these--the birth at Bethlehem--made
its appearance, and exercised its influence, only after the birth of
Christ. That this should be set aside,