real did subsequently take place must have mistaken a consequence which precisely those who arc most concerned for the historical reality of the are the least in a j to admit if then the appearance and the conversation directly each other the question is which of the two can better lie now the purport of the conversation is so confirmed by xi i while the is so improbable by all kinds of difficulties that there cannot be much doubt as to the decision according to this it appears here as in some former cases that two proceeding from quite and having arisen also in different times have been enough combined in p i v s s i � u r� in ui aud t s i � i s h i f i j the life of the passage containing the conversation proceeding from the probably earlier opinion that the prophecy concerning had its in john the of the doubtless originated at a period when it was not that in the time of only have appeared fig in person of the � when it was fitting that he should also liave shown personally and literally if in no than a transient appearance before a i witnesses a public and more influential one being well not to have taken place in order next to understand how such a narrative could arise in a manner the first feature to be considered on tlie examination of which that of all rest will most easily follow is the splendour of the countenance of and tlie lustre of his clothes to the oriental and more particularly to the hebrew imagination the beautiful the majestic is the the poet of the song of songs his to the hues of morning to the moon to the sun vi y the man l by the blessing of god is compared to the sun going forth in his v and above all the future lot of the is to the of the sun and stars dan xii xiii t hence not only does god appear clothed in light and angels with countenances and shining i s dan vii f x xxiv i lu fi but also the pious of hebrew as adam the full and among subsequent instances more particularly and i ai e represented as being distinguished by such a splendour and the later tradition celestial splendour even to eminent in exalted s but the most celebrated example of tliis kind is the luminous countenance of which is mentioned iy and as in points so in this a conclusion vas drawn from him in relation to the a mi nor i ad such a mode of arguing is indicated by the paul iii ff though be to of the letter not but in accordance with the occasion of the and christian of the it ov and the glory of the latter which surpassed the glory of moses is au object of e a to be attained only in the future life but especially in the l himself it was expected that there would be a splendour which would to that of moses nay it and a writing which takes no notice of our history of the quite in the spirit of the u an � to i objection s u t p f x up p ft et r t xx ap i � x de � n i ii there in according to the inter ul t u non dirt on op jews of the first when it tliat cannot have been the because his countenance had not the splendour of the countenance of to say nothing of a higher splendour such doubtless heard by the early from the jews and partly by their own minds could not in the early church a tendency to introduce into the life of an imitation of that trait in tlie life of nay in one respect to it and instead of a shining countenance that might be covered with a veil to to him a radiance but which was diffused even over his garments that illumination of the countenance of moses served as a type for tiie of is besides proved by a series of particular feature moses obtained his splendour on mount of the of also the scene is a mountain moses on an earlier ascent of the mountain which might easily be confounded with the later one after his countenance became luminous had taken with him besides the seventy elders three friends and to in the vision of xxiv � so takes with his most confidential that so far as their powers were they might be witnesses of the sublime spectacle and their immediate object was according to v to just as calls with the three companions and the elders to come on the mountain that might worship at a distance aa when ascended with the of the b a covered the mountain as a cloud v f as called to out of the cloud until at the latter entered into tlie cloud v � so we have in our narrative a cloud re iti and the heavenly forms a voice out of the cloud t� t f i c and in an f mu of the into the cloud the first part of the address pronounced by the voice out of the cloud consists of the declaration out of ii and la which had already sounded heaven at the of the second part is taken from the words with which moses in the passage of quoted earlier xviii according to the usual interpretation to the le the future and them to obedience towards t p ap qui de ad ro ut dr hue j h f ob ad t at non it turn h in f thin the the hy o � r l� d the interval � ihe i � l� y which the two from detailed in the foregoing chapter for of ad of on 