and needed no accompaniment to render it sanctified or acceptable. The `offering' of Paul, by itself is valueless, it is

only possible or acceptable when like `the drink offerings' of the tabernacle it follows and accompanies the great

sacrifice of Christ Himself.

The self emptying of the Saviour commences (Phil. 2) with taking upon Him `the form of a servant', even as His

further humiliation is associated with His subsequent obedience to the death of the cross. He indeed descended into

`the lower parts', that is `the earth', and we look up from the foot of the cross to that glory which He had as being on

equality with God and our senses reel at the tremendous descent.

We believe there are veiled hints in Scripture that there was an even more fundamental kenosis or self-emptying,

which while we cannot pretend to comprehend we can at least indicate.

In order to enable the reader to see as far as the writer has attained in this most solemn yet enthralling subject, we

must become acquainted with the meaning and translation of one or two key words.

We have seen that the `self-emptying' of the Lord (Phil. 2:7) finds an echo in the `offering' of Paul (Phil. 2:17).

We have seen that the word spendomai `offer' refers to the pouring out of a libation, or drink offering. We must

now take the subject a stage further.

Spendomai is found in the LXX version eighteen times. This Greek word translates the Hebrew nasak fifteen

times, the Chaldee nesak once. Two references, namely Exodus 25;29 and 37:16, are listed by Tromm under the

Hebrew word sakak, with the note in brackets (hic leg. nasak).

Young's Analytical Concordance lists these two passages under the passive form of nasak. This means that

spendomai finds its complete equivalent in the Hebrew word nasak. We must now consider the Hebrew word nasak

itself.

We find that this word occurs in the Old Testament Scriptures twenty-six times, which leaves eight occurrences

to be accounted for, eighteen, as we have seen, being translated by the Greek spendomai. In two passages the word

is used of `melting' or of a `molten' image (Isa. 40:19 and 44:10). There is no essential difference here except that

metal is in view instead of wine. The idea of `pouring' is unchanged. The transition from `pouring' to `spreading'

(Isa. 25:7) is reasonable, and it is an easy transition from `spreading' as a vail, to `covering' (Isa. 30:1; Exod. 25:29

and 37:16).

This leaves but two occurrences unaccounted for. They are Psalm 2:6 and Proverbs 8:23.

`Yet have I set my King upon My holy hill of Zion.'

`I was set up from everlasting'.

Here it will be observed the Authorized Version translates nasak `set' and `set up'. The Authorized Version

margin of Psalm 2:6 tells the reader that the Hebrew word means `anointed', and with this agrees Gesenius, who

reads `to anoint a king'. This moreover is the rendering found in Young's Literal translation; the reader will

therefore see that we are not offering a `private interpretation' of Psalm 2:6.

This leaves us one passage more (Prov. 8:23). Young's Literal translates this passage `from the age I was

anointed'. This great passage in Proverbs 8, takes the reader back to `the beginning', `before His works of old', `or

ever the earth was', `while as yet He had not made the earth', `when He prepared the heavens'. `The Lord possessed

Me in the beginning of His way' (Prov. 8:22). The verb `to possess' occurs for the first time in Genesis 4:1, where

Eve said `I have gotten a man - Jehovah' (see Companion Bible). The verb is qanah and gives us the name `Cain',

which in the Hebrew is spelt with a Q. Eve at a cost (Gen. 3:16) had acquired Cain, the one she fondly imagined

was the promised seed who should bruise the serpent's head. In this she was mistaken but the element of suffering

in the acquiring is nevertheless a fact to be remembered. Qanah is used mostly in connection with the `buying' or

`purchasing' of land, and especially in connection with the office of the Kinsman-Redeemer. The idea of acquisition

at some cost is present in every occurrence of the word and this brings us back to Proverbs 8. At the `beginning of

His way' before creation itself came into being a redemptive note is sounded. It was a condescension for God Who

is Absolute to stoop to make contact with the limitations of the conditioned.