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 when taken literally, opinions different from those taught in the Law, and they must therefore be explained figuratively. But the theory of the Eternity of the Universe is not among those opinions, the book does not even contain any passage that implies this theory; much less a passage in which it is clearly set forth. There are, however, in the book, some passages which imply the indestructibility of the Universe, a doctrine that is true: and from the fact that the indestructibility of the Universe is taught in this book, some persons wrongly inferred that the author believed in the Eternity of the Universe. The following are the words that refer to the indestructibility of the Universe:" And the earth remaineth for ever." And those who do not agree with me as regards the above distinction [between the indestructibility and the Eternity of the Universe], are compelled to explain the term le-'olam Qit.," for ever" ), to mean 11 the time fixed for the existence of the earth." Similarly they explain the words of God," Yet all the days of the earth" (Gen. Viii. 22) to signify the days fixed for its existence. But I wonder how they would explain the words of David:" He laid the foundations of the earth, that it should not be moved for ever" (Ps. civ. 5). If they maintain here also that the term le-'olam va-'ed (lit." for ever" ) does not imply perpetuity, they must come to the conclusion that God exists only for a fixed period, since the same term is employed in describing the perpetuity of God," The Lord will reign (le-'olam) for ever" (Exod. xv. 18, or Ps. x. 16). We must, however, bear in mind that olam only signifies perpetuity when it is combined with ad: it makes no difference whether 'ad follows, as in 'olam va-'ed, or whether it precedes, as in 'ad 'olam. The words of Solomon which only contain the word le-'olam, have therefore less force than the words of David, who uses the term olam va-'ed. David has also in other passages clearly spoken of the incorruptibility of the heavens, the perpetuity and immutability of their laws, and of all the heavenly beings. He says," Praise ye the Lord from the heavens, etc. For He commanded, and they were created. He hath also stablished them for ever and ever; he hath made a decree which shall not pass" (Ps. cxlviii. 1-6): that is to say, there will never be a change in the decrees which God made, or in the sources of the properties of the heavens and the earth, which the Psalmist has mentioned before. But he distinctly states that they have been created. For he says," He hath commanded, and they were created." Jeremiah (xxxi. 35) likewise says," He giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night," etc." If these ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever." He thus declares, that these decrees will never be removed, although they had a beginning. We therefore find this idea, when we search for it, expressed not only by Solomon but also by others. Solomon himself has stated that these works of God, the Universe, and all that is contained in it, remain with their properties for ever, although they have been created. For he says," Whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken away from it" (Eccles. iii. 14). He declares in these words that the world has been created by God and remains for ever. He adds the reason for it by saying," Nothing can be put to it, nor anything taken from it:" for this is the reason for the perpetuity, as if he meant to say that things are changed in order to supply that which