Miscellanea. 619 6ie folIten in aller 6tilIe iUierlegen, toa§ ber SjGErr @roBe§ an iijnen gefan ijaite unll toa§ er eigentrid) burd) biefes ~ u n b e r lie3toecfte. SDie melie au feinen iYeinben toar cs, bie i ~ n lietovg, bon bannen au toeid)en, )8. 15. GEr toolIte eli en feine iYeinbc nid)t unni:i±igertoeife erliiitern, n a d ) ~ bem er i ~ n e n fo entfd)ieben bie 2:8aijrijeit gefagt ~ a t t e . 2(us bem allem lernen toir bie 2(rt unb 2:8eife, toie aud) toir W l e n ~ fd)en in§ meid) @otie§ litingen follett unb toie toir liei biefer 2(roeit berfaijren miiffen. )8or alIcm ba§ aHe GEbangefium bon ~ i j t i f t o ~ G E f u unb bie burd) iijn gefd)eqene Q1erfoqnung vrebigen. ~ i d ) t mit 3afjlen vrafjlen. ~ i d ) t burd) madifd)reietifd)e5 2:8efen, nid)t burd) Sjafd)en nad) mufjm Linh GEijre bor bet ~ e r t , aUd) nid)t hurd) unnotige @'jrlii±terung ber iYeinbe, fonhern hurd) bie ttilIe, rufjige 2(rlieit ber llSrehig± be§ GEbangeHum5 toirb bas meid) @otie5 geoau±. SDer llSaftor foIl innerijaIli feiner ®emeinbe, ber2eijter in bet 6d)ule, bie Sjau5frau unb bet S ; ; , C t U 5 ~ bater im Si'rei5 ber iYamiIie, ber ~ i j r i f t liei feinen und}riftrid)en i Y r e u n ~ ben unb Q1ertoanllten burdJ ~ o t ± unb 2:8etf :8eugn15 aolegen bon bet unberung, bie burd) ®0±te5 GEbangeIium in ifjm borgegangen ilt. 60 toirb alleine ba5 meid) @otie5 geoau±, menf c!jen au G\:fjrifto gelitac!jt; benn ba5 @'jbangeHum iff nod) ijeute bie Si'raf± ®otte§, feIig au mad)en. :t.E. Miscellanea. 3er. 33, 15. 16, ugI. mit 23, 5. 6. ?menn roir biefe oeitlen @SteUen im Eutfjerfdjen ~ e ~ t nadjfdjlagen, fo lauten fie merlroiirbig iioerem; benn ber beutfclje : t e ~ qat in S'fap, 23,6: "Unb bieg witb fein iname fein, ba13 man iqn nennen Wirb: ~ G E r r , ber unfere @eredjtigfeit ift", unb S'fap. 33, 16: "Unb man Wirb iljn nennen: $Der ~ l f r r , bet unf ere @eredjtigfeit ift." $Demnadj ronnte man anneljmen, ba13 fein Un±erfcljieh im U t ± e ~ botljanben fei. ~ n bet f t o e r f e ~ u n g ber Authorized Version ljei13t e§ in S'fapiteI 23: "This is His name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS", aoer in S ' f a ~ pite! 33: "And this is the name whereby she shall be called, The Lord our Righteousness." $Die @5eptuaginta, bie Q1uIgata unb berfdjiebene neuere f t o e r f e ~ u n g e n ljafJen an odben @5tellen ba§ lma§fuIinum. met bet ljeoriiifdje 5 t e ~ qat gana fIat in S'favitel 23 ha§ lma§fuIinum: i"'t!h"1r. roiiljrenb e1: eoenfo fIat in S'fapiteI 33 ba§ iYemininum ljat: i ' 1 ~ - ~ " i ' ~ ' : " r & ~ iIT. ~ n bel: erften @SteUe fann man ofjne roeitere§ Eutfjer§ T f t 6 e ~ f ~ ~ u ~ g ' f t ~ l j e n r a f f e n . in ber illtJeiten jebodj mu13 i i b e r f e ~ t werben: "Unb fo wirb man fie nennen: ~ a l j t l e unfere @eredjtigfeit." -S\)a13 hie f t o e r f e ~ c r ljier cine @ 5 d j r o i e r i g ~ feit fanben, ift fiar; eoen hatum fteuten fie ben :ire:!,;t ber aweiten @5ielle auucljt. mer bamit wirh bug iYemininum bon S'fap. 33, 16 nicljt au§ ber !!Bert gefdjafft. 5tatfadjIidj qanbert e§ fidj ljier um cine her m e d r o i i r b i g ~ lien ~ b e n t i f i a i e r u n g e n bet ganaen @5djrift, bie un£! einen tiefenlfinoHcr tun Iii13t in bie @efjeimniffe he§ gottridjen GEdofung£!tDerle§. $Die lfrflii:tung S'feir§ in feinem S'fommeniar au biefer @5telle ift nidjt gans abaquat, bien! 620 Miscellanea. abet bem tidjtigen fnerftiinbniffe. @;r fdjreib±: "SDie ftberiragung b e ~ W a m e n ~ Jahveh Sidkenu bon bem 6proffe SDabiM aUf bie 6tabt ~ e t U falem abet ~ i i n g t bantU aufammen, bat ber Wame nut a u ~ b r i l c r t , too?; bet IDleffiM bem fnoIfe bringen IDitb, IDonadj bie @eredjtigreit, bie et in unb an ~ e r u f a ( e m IDid±, o ~ n e ben Sfern b e ~ @ebanfen?; au iinbern, ~ e r u falem fellift beigeIegt wetben fann, inbem ~ e r u f a r e m bie @etedjtigfeit abfpiegeIt, wefdje i ~ t butdj ben IDleffiM b e t I i e ~ e n IDirb." SDiefet @ebanfe fome abet nodj bebemenb betfdjiirft unb bettiefi IDerben. SDie ~ u ~ b t i l c r e , , ~ a w ~ ~ t a e I " , , , ~ a u ? ; ~ u b a " , , , ~ e r u f a ( e m " , "Swn" un1> anbere in meHianifdjen j f f i e i ~ f a g u n g e n b e i l i e ~ e n fidj regeImilBig auf bie @emeinbe @otte?;, b e f o n b e t ~ im meuen 5teftament. 6djon im nadje);Uifdjen ~ t o p ~ e t e n 6adjarja, Sfap. 12, 8, ~ e i B ± e ~ : "Unb ba?; ~ a u i 3 SDabib wirb fein mie @ott, mie b e ~ ~ @ ; t r n ®ngef bot iljnen", IDobei bet Maleach Jahveh ibentifdj ift mit bem 60ljn @ o t t e ~ , IDie et fidj I D i e b e r ~ o I t im mien 5tef±ament offenoarl ~ a t . l l l e f o n b e r ~ abet im mellen 5tef±ament mitb bie @emeinbe @otte?;, bie llltau± (tl]rifti, getabeau mit i ~ m ibentifiilieri, roie fidj b a ~ a u ~ 1 Sfot. 12, 27; @;plj. 4,15. 16; 5,30 un1> anbern 6±eIIen flat ergibt. [ ~ r i f t u ~ ift bas ~ a u , , ± , bie @emeinbe ift fein 2eib, e i n 2eib mit iljm. fo innig mit i ~ m berounben, baB fie feine ~ r i i t o g a t i b e teiH. 60 IDeH erftrecren fidj biefe fnottedj±e, ban bon ber Si'irdje im tedjten fnerf±anb gefagt roetben fann: Extra ecclesiam nulla salus; in ecclesia Christi salus et iustitia; ecclesia Christi est iustitia nostra, niimIidj barum, roeH bie una sancta ber 2db (tl]ti]ti ift. ~ . @;. Sf. Social Immortality. A pastor may sometimes, in speaking words of consolation to bereaved members of a family, refer to the memory of the beloved which will always remain unchanged, or to a chair which the deceased habitually occupied, or to a similar fact which is intended to alleviate the poignancy of suffering occasioned by the death of some loved one. That there is some real danger connected with such practises, appears from the discussions of spiJritual, or sooial, immortality, as it is called by modern writers on the philosophy of religion. We quote from Wright, A Student's Philosophy of Religion, p. 413 fr.: "The village Hampdens who withstood the local tyrants, the Cromwells who did not shed their country's blood, and the mute, inglorious Miltons, too, are immortaL Though their bodies rest in the country churchyard and their names may be no more deciphered on the tombstones, the principles and values for which they stood continue to live and exercise an influence in the community. . .. The thought of social immortality should be a great comfort and an inspiration. Those in bereavement should consider that their lost ones are continuing to live in them, in their conscious memories, in their ideals, and in their actions. Would you keep alive the friend whom you have lost? Think of him often; be as he would have you be; carry out his plans; be true to his principles. Realize that, so far as this world and its human associations are concerned, our lost ones can only continue to live in us. This is saddening, yes; but it is a comfort to know that they do live in us if we will let them, and it is an inspiration to keep them living forces in the world. It is surely a more faithful service to keep them alive in this way than to abandon oneself to futile and corroding grief." -The writer Miscellanea. 621 continues thus for pages. The faithful pastor will use such means of comforting his parishioners sparingly, if at all; for he has instead the matchless beauty of the Gospel-promises, such as: "Blessed are the dead which die in the Lord from henceforth." P. E. K. What Was the "Tsinnor" of 2 Sam_ 5, 8 ? It is translated "gutter" in the Authorized Version, and many translators have rendered the word "waterfall" or "chimney," for it was evidently a sharply inclined place or shaft, and it had something to do with the passage of water. It was the shaft through which Joab got into the upper city of the Jebusites, the fortress which was the heart of ancient Jerusalem. It was formerly thought that the tsinnor might have been a natural chimney in the rocks which led from the valley of the Kidron to the heights above. J. G. Duncan, in his book The A.ocuracy of the Old Testament, refers to two recent theories. The first one was proposed by Pen; Vincent of the Dominican School of Jerusalem, who suggested that the tsintwr was the so-called Warren's Shaft, a tunnel and passage made by the Jebusites to bring the water of Gihon inside the city wall. There was a sloping tunnel at the top, which led to an almost vertical shaft forty-five feet in height. It seems that the ancient inhabitants of the city could suspend their water-skins by ropes down the shaft, thus drawing up water from Gihon for their use. If Joab succeeded in bringing one of his men into the city, it was an easy matter for this man to lower a rope or ladder to the bottom, thus affording the men of Joab an opportunity to get into the heart of the upper city by night. -The other suggestion comes from Mr. Duncan himself, following an intimation made by Macalister. Near the great "tower that lieth out," Neh. 3, 27, a cave was uncovered which runs under the city for a distance of seventy-five feet, having a funnel entrance at its innermost end which led up into the interior of the city. "Here we have a cave 'likll a baking-oven' with a funnel leading to the rock surface, which may well be called a tannur; in fact, it may be the tsinnor of 2 Sam. 5, 8. . .. The cave would conceal a large body of men, but only one at a time could climb into the city by the funnel. ... The tsinnor would have led them into the heart of the citadel, or upper city, to which the breach made by David further down would not have given him access." P. E. K. The Monks of St. Bernard. Reports lately published to the effect that the famous monastery of St. Bernard in Switzerland was to be closed, as with the increase of motor traffic through the St. Bernard Pass their work of saving life was no longer necessary, have proved to be not quite accurate. In a letter recently received from the monastery it is stated that in November, 1930, two monks proceeded to Tibet on a mission of inquiry. They returned to St. Bernard on March 25 of this year. At a meeting of the order it was decided that in the autumn of this year a few of the brothers -the number is given as three or four -would leave definitely for Tibet and settle there. After a few years this number would be supplemented. -Ev. N eW8 Bureau .