the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave be- hind me an everlasting memorial to them that come after me” (ch. ix.). In ch. xvi. 12, it is said, “Thy word, O Lord, heal- eth all things” (compare Ps. cvii. 20); and in ch. xviii. 15, 16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of de- struction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chs. i., xxiv., and Baruch iii., iv. 1-4.
After the Babylonish captivity the Jewish doctors combined into one view the theophanies, prophetic revelations and mani- festations of Jehovah generally, and united them in one single conception, that of a permanent agent of Jehovah in the sen- sible world, whom they designated by the name Memra (word, doyos) of Jehovah. The learned Jews introduced the idea into the Targums, or Arameean paraphrases of the Old Testament, which were publicly read in the synagogues, substituting the name the word of Jehovah for that of Jehovah, each time that God manifested himself. Thus in Gen. xxxix. 21, they paraphrase, ‘“‘The Memra was with Joseph in prison.” In Ps, ex. Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar.