would be too general, too indefinite, and too loose to admit of the blessing of Japheth being concluded with it. We must not, moreover, lose sight of the consideration, that when we refer the second clause also to Japheth, there springs up a beautiful connection between the relation of Shem and Japheth to each other in the present, and during their future progress. As the reaction against the corruption of Ham had originated with Shem, and Japheth had only joined him in it; so in future also, the real home of piety and salvation will be with Shem, to whom Japheth, in the felt need of salvation, shall come near. _Finally_,--The analogy of the promise made to the Patriarch, according to which all the nations of the earth shall be blessed by the seed of Abraham, is in favour of our referring the second clause to Japheth. And if the Lord, alluding to our passage, says, in Luke xvi. 9, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations" (σκηνή = אהל), He expresses the view which we are now defending. For, in that passage, it is not God who receives, but man: they who, by their prayers, are more advanced, come to the help of those who have made less progress; those who have already attained to the enjoyment of salvation, make them partakers who stand in need of salvation. Of those who correctly consider Japheth to be the subject, several (_J. D. Michaelis_, _Vater_, _Gesenius_, _Winer_, _Knobel_) give the translation: "and he shall dwell in renowned habitations." But it is quite evident that this sense is admissible only as a secondary one: as such, we must indeed admit it in a context in which the appellative signification of the proper names is never lost sight of. That שם is here, however, primarily a proper name, is shown by the preceding verse. The translation, "Japheth shall dwell in the tents of Shem," is, then, the correct one. But now the question is,--How are these words to be understood? According to the views of many interpreters, it is intimated by Japheth's dwelling in the tents of Shem, that the true religion would be preserved among the posterity of Shem, and would pass over from them to the descendants of Japheth, who should be received into the community [Pg 43] of the worshippers of the true God. So _Jonathan_ explained its meaning: "The Lord shall make glorious the end of Japheth; his sons shall be proselytes, and shall dwell in the schools of Shem." So also _Jerome_: "Since it is said, And he shall dwell in the tents of _Shem_, this is a prophecy concerning us, who, after the rejection of Israel, enjoy the instruction and knowledge of the Scriptures." _Augustine_ also (_c. Faustum_ xii. 24) understands by the tents of Shem, "the churches which the apostles, the sons of the prophets, have built up."