tred? Does it not forcibly prove the very reverse? Does it not prove that they neither hate......ians nor......ianity, nor even the apostatized Jew, who has united himself to ......ians? And what do they want? Do they ask him to meliorate their condition? to give them farms? to set them to work? to provide them with asylums, manufactories? No-nothing of all this. They thirst for inquiry; "they all want to read the New Testament." Your precursor formerly charged them with having hostility to the religion of Jesus.-I then told him, p. 7, vol. 1, he would be obliged to fritter away that charge, and behold, here you in fact contradict it; they appear to have no hostility to the religion of Jesus, but, from the Rabbi to the mendicant, all are inquirers, and wish to read the New Testament. Are you not then ashamed of the wicked, unfounded charge you bring against them, that they hate...... ians? What must be the effect upon the reader, suppose him to be a Jew? Knowing the falsity of the charge made against himself, and feeling an abhorrence of the foul and dangerous calumny, will it not cause him to despise the production, and even think ill of the society, whose mouthpiece it is? Will he have patience to examine any arguments produced for his conviction, if brought forward by a foul calumniator of his people? Will he believe any of the assertions and protestations of love made by the Advocate and its correspondents, when he sees, as he certainly must see, the apparent intention of raising a persecution against his people? Will he not think it is the sole intention of the A. S. in their paper, to be the Adversary of Israel, instead of the Advocate.

.....

On the other hand, suppose him a ian, such as are members of the auxiliary societies, he will believe and deplore the calumny, and in his turn repay hatred with hatred, when he meets with a Jew, he will act the hypocrite towards him, and, believing he holds communication with an enemy, he will be suspicious of him; he will teach this enmity to his children, and thus cause a perpetuity of enmity, where, if not love, there ought at least to be a friendly intercourse, which is rendered impossible, because the ian's mind is soured and poisoned against the Jew.

Thus . . . . . . iau priests, pretending love for the Jews, have ever soured the mind of their poor flocks, against their innocent Jew neighbours, causing all the persecutions that have occurred from the first establishment of ...... ianity to the present day: and this I fear is inherent in the spirit of...... ianity; it must be deplored, but I fear cannot be altered. Truly may we say, "They hate my soul without a cause," &c. I verily believe it is a chief prop of the ..... ian religion.

Published by LEWIS EMANUEL, 91 Mereer-street, New-York.

BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES, AND PARTICULARLY AGAINST THE INSIDIOUS

ATTACKS OF

ISRAEL'S ADVOCATE.

VOL. II. 7th month, TISHRI, SEPTEMBER, 5585. NO. 6.

Examination of the XVIIIth Chapter of Isaiah, or rather, a Review of a pamphlet, called Isaiah's message to the American Nation," by John M'Donald, A. M. of Albany.

(Concluded from page 350.)

In our last, we have shown who the person, called by our author, Anti...... is; we have seen Ezekiel calls him by name, “Gog,” and the same prophet designates who and what he is to be; to wit: "Nasi Rosh." Emperor of Russia; and from Daniel, it appears, he is to become the head of...... endom, the head of that kingdom which exalts and extols itself above all Gods, which speaks marvellous things, (Blasphemies) against the true God, which teaches the worship of MAHUZEM the most strong ones, combined with a strange God; there yet remains to be shown what our author, intends by "The Churches," who he says, page 48, are to "form alliances with infidel nations" are. Ezekiel chapter xxxviii. 6th tells us, "Gomer and all his bands; the house of Togarma of the north quarters, and all his bands; and many others. Now Gomer appears, Genesis chap. x. 2d. to be the brother of Magog, Meshech, and Tubal. The bands, or children of Gomer, verse 3d, are Ashkenaz, (the Germans) and Riphaz (the Galls or French,) and Togarma, (the Turks.) Thus, Ezekiel does in truth tell us that the Germans and French are to be with him. These then are what our author calls the anti...... ian churches! and the only reason that Togarma (the Turk,) is particularly mentioned, "the house of Togarma, of the north quarters," is this: The Germans and French being ......ian nations, are reckoned under the general head, Gomer, but Togarma (the Turk) being Mahomidan or as our author calls them Infidel, the spirit of prophecy particularises them, "the house of Togarma, &c." and this is consonant with Isaiah, lxvi. 17, "They that sanctify and purify themselves in the gardens, and after go apart with a female." That is the Mahomidans who use continual ablutions, and

after this washing go to their concubines, yet think and account themselves clean. "And the eaters of swines flesh, the creeping things, and the mouse." The ...... ian nations who eat all those things, but Mahomidans do not, still they " shall be consumed together saith THE LORD," both...... ians and Mahomidans. Joel informs us generally ALL nations. Joel chap, iii. 2. "I will also gather ALL nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and parted my land;" So also Zachariah, xiv. “I will gather all nations to battle." So also Zaphaniah iii. "For my determination is to gether the NATIONS, that I may assemble the kingdoms to pour upon them my indignation, even all my fierce anger for ALL the earth shall be devoured with the fire of my jealousy." From this it appears all nations will be there; that this army of Gog is to consist of every nation, which made a part of the Roman Empire, together, with Meshech and Tubal (the Russians.)

:

"Their collected forces shall assemble near the eastern shores of the Mediterranean, at the ancient Megiddo, which from the destruction that shall follow, shall be known, for ever after with the addition of chirem, a curse, by the name of Armageddon."

This is not according to the prophets; according to them, the place is to be the valley of Jehoshaphat, (see Joel iii 2.) on the east of Jerusalem, and not on the shores of the Mediterranean sea, not at the ancient Megido, and the name of the city is not to be CHAREM MEGIDON, but HAMONA. Ezekiel xxxix. 16. "and even the name of the city shall be called HAMONA," (the multitude.)

With the wild, incoherent ravings of John the revelator, I may not trouble myself, ...... ians themselves, do not understand him; there is no doubt design to be discovered throughout, it is certainly an enigma, but whether a serious work written in favour of . . . . . . ianity, or a satire thereon, none can tell the whole being figurative, and as I have elsewhere said, may mean any thing, no part thereof, being explained by John, into language which can by any possibility be con sidered literal. The name and number of the beast of St. John, mentioned Revelations xiii. 18th, "Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six;" has been by different writers, differently explained. One would have it with sufficient plausibility to signify BONAPARTE. Another shewed as plainly it might mean, LOUIS XVI. While A Correspondent makes it out in Hebrew to be, (Jesus of Nazareth.)

and the

upper

which, according to the well known method of computation, common among Hebrews, counts by letters, thus, 10, 300, 6, 50, 90,200, 10, making together, 666. And, according to the Revelations, chapter xiii 1. this beast had seven heads: 12 Jesus of Nazareth, consists of seven Hebrew letters. 1, 2, 3, 4, 5, 6, 7, "and ten horns," or upper parts; parts of the letters of this name, in Hebrew, are exactly of that number; the has 1, 3, 11, 1, 2, 1,1, making together ten horns, and upon his ten horns, ten crowns. According to the ancient method of writing Hebrew manųscripts, and which is in some manuscripts of the present day also used, the tops of the Hebrew letters have KYTOREM crowns; thus,

י שך נצרי

Jesus

of Nazareth,

so that according to this correspondent, the beast with his heads, horns, crowns, name and number, is JESUS OF NAZARETH. To all this may be added, it is the number of a man, as says the Revelator, chap. v. 18, but being accounted by . . . . . . ians the name of God, it is therefore called the name of BLASPHEMY.

...

I say not this, giving it as my opinion, that such was the meaning and intention of John; for this would be making the revelations a satire on the . . . . . . ian religion. (And there are many ians, even of the ancient Fathers, who would not receive this book; it has but lately, as it were, been admitted into the . . . . . . ian cannon of scripture;) but rather to show that no dependence is to be placed on it as Prophecy, or the predicting of future events; It being written in such language, as will in every event, apply either in favour or against ianity. I shall therefore, pass over every thing our author says of John, as counting nothing. Neither will I take a thought concerning that which was not revealed to the prophet Daniel, the sealed period, when the end of wickedness and trouble is to take place. It is known to God only, sealed up among his treasures. Deuteronomy xxxii. 34. "Is not this laid up in store with me, and sealed up among my treasures?" But proceed to the review of verse iv. page 54. "Then, thus did JEHOVAH say to me, I will now sit still, and I will now look intently from my habitation, like serene heat after clear sunshine, and like a dewy cloud in the heat of harvest.

"NOTES AND ILLUSTRATIONS.

"[Then, thus did JEHOVAH say to me.] This verse presents a new subject delivered in a new mode of revelation. The contents of the three first verses were submitted to the eye of the prophet, and accompanied with explanation by the voice of God. They were fitted for vision as peculiarly affecting and pathetic., The subject of this verse is more abstruse and mysterious, and less suited to the public ear; it is therefore spoken in confidence to the prophet himself.

Here again we are to have a new subject, and "a new mode of révelation." This alone must assure us, that our author's explanation is incorrect; he cannot preserve the context. The second verse is a new scene. The third a new scene, and a new subject. The fourth verse presents a new subject, delivered in a new mode of revelation. Of the fifth, he says, page 70, "this is a new subject, forming part of the general vision," &c. but "the revelation stops," &c.

Thus is it ever with all such, who would make emandations in the unerring word of truth, or new translations, without a sufficient knowledge of the original language; such alterations made to suit their own purposes, "are not always improvements." * The Hebrew is,

כי כה אמר ה אלי אשקוטה ואביטה במכוני כחם צח עלי אור כעב טל בחם קציר:

Translation. For thus THE LORD said unto me, when I shall be stilled, I will attend to my prepared, meaning, when I shall have rewarded the Gentiles for their enmity and persecution of the Jews; then will I attend to the great, the glorious reward of my people, for their unparralleled sufferings in my cause. Surely none will stand up against me that pe does not intend rest from war, from enemies, from trouble, let one example suffice, nupu ram VAHAARETZ SHAKTA MEMELCHAMA. And the Land rested or was quiet from WAR, Josh. xi. 30. Or that it is future, example I will not rest or be quiet. Isaiah xii. 1. But our author translates it present. "I will now take my rest ;" and he explains it: "The word now is introduced, as expressive of the emphatic letter added to the verb in the original," allowed, the vauv in the original is called

redundant, but does it not emphatically make the word future! and is it not put there for that very purpose, to show that now is not meant, but in some future time, when I shall be at rest? If our author had read Jarchi, he would have found his explanation to be abera

שכרו של עשו אפנה מכל עסקי ואביטה במכוני להטיב לו

After paying Esau his wages, I will turn from all my affairs, and attend to my prepared to do him good. And this is agreeable to my explanation of the text. Although, perhaps, our author did not know what to make of it, for he neither knew Esau ment the...... ians, nor my prepared the Jews.

"From my habitation," what a perversion the word is

its

במכוני my prepared מכוני a prepared מכון to prepare כון root

* Vide, Introduction, page, viii.