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each a sign of the fulfilment of the prophecy, and which prophecy was fulfilled very shortly after its delivery; consequently both must have been born in the lifetime of Ahaz, particularly Emanuel, as he was a sign to Ahaz; and it would have been a strange sign to him indeed, if Emanuel should not have been born while he lived, and before the fulfilment of the prediction or prophecy, to the veracity of which he was given him as a sign! a sign that the prophecy would be fulfilled! This argument alone is sufficient, if there were no others, to convict St. Matthew of having misapplied our text to Jesus of Nazareth; for even according to the chronology as marked in the Family Bibles, Jesus was born 740 years after the entire fulfilment of the prediction for which Emanuel was the sign, and which prediction was to be fulfilled while Emanuel was so young that his taste could not be yet formed; consequently, Emanuel must have been born at least 740 years before Jesus! How then can Matthew apply this text to Jesus? and how can ians believe in the identity of Jesus and Emanuel? Is it not "because there is no light in it?" Isa. viii, 28. And as regards ians believing it, I am compelled to say, that they have no light; the light of their understanding is darkened, and what was predicted of them, (Isa. xxix. 14.) "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid," is fulfilled in this instance: For, according to Bible chronology, the prophecy of Isaiah to Ahaz (chap, vii.) is dated 740 years before the birth of Jesus; the birth of Maharshalalchubuz in the same or following year; the spoiling of Israel by Teglath Pul Assur, 740 years before the birth of Jesus; the taking of Damascus is marked the same year 740; the death of Pekah is marked 739 years before the birth of Jesus: Of necessity, then Emanuel must have lived in the lifetime of Ahaz, and have been born before the fulfilment of the prediction for the fulfilment of which he was a sign, as well as
Maharshalalchubuz; and as the prediction was fulfilled (according to this chronology) 740 years before the birth of Jesus, Emanuel and Jesus cannot be identically one person.
The Rev. Thomas Scott, in his commentaries on Isaiah, at this text is very much perplexed, as he well may be; he plainly sees the impropriety of making this Emanuel, Jesus of Nazareth, he owns it is a difficulty; and will not allow it possible that the apostle (Matthew) could make use of a mere accommodation. And although a small sect
of ians (the Unitarians) have long given up the
Godhead of Jesus of Nazareth as untenable, and as they say
blasphemous, still ians, as long as they remain
ians, cannot, dare not give up this point; for if they
do, the whole foundation of their religion will be torn up, and the building falls to the ground of course; as in that case Matthew is convicted at the outset, at the very threshold. There is now, thank God, no fear of the ancient method of confutation, viz. persecution; but if there were, I would still say, "Let come on me what will" (Job) I am resolved for the test, the only true test. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isa. By this test (God willing) I am resolved to try all the writers of the New Testament. Now in the first instance Matthew has misquoted the testimony; he says "Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet." ii. 22. That is to say, (if it says any thing,) that the words of the prophecy were not fulfilled until the birth of Jesus; when from what has been shown, it is manifest it was fulfilled 740 years before the time Jesus is said to have lived; (to have been born ;) consequently Matthew runs counter to the testimony of the prophet. Besides, I have shown the prophet never said a virgin shall conceive; his words are, " this young woman is with child;" the prophet never said, and they shall call his name: his words are addressed to the young woman, " and thou shalt call," commanding her to call the child's name. Therefore Matthew has misapplied the words of the prophet; he will not stand the test of the testimony, and I am constrained to conclude "there is no light in him."
: iSann San ni Tidsi ornn arte onx-p
Since you all have a thorough insight hereof, wherefore do you yet preach up this vanity? Job xxvii. 12.*
* ToA. S. M.C.J.
Notice.—Should Israel's Advocate No. V. not require my particular immediate attention, the next number of the Jeio icill treat of the sixty-fifth chapter of Isaiah. 1
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BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSA. •
INSIDIOUS ATTACKS OF
שמעו דבר ה" החרדים אל דנרו אמרו אחיכם שנאיכם מנדיכס למען שמי יכבוה" ונראה בשמחתכם והם יבשו :
“Hear the word of the Lord, ye who tremble at his word. Your brethren who hated you, that cast you off for my name sake, said, let the Lord be glorified; But he shall be manifested to your joy, and they shall be ashamed.”—Isai. Ixvi. 5.
First day of the third month, SIVAN, May, 5583.
MORE mischief has been done to the cause of truth by mistranslations of, and consequent miscomments on the holy scripture, than is at first thought imagined or perceived. By perverting the word of God out of its real and proper signification, they make the text appear contradictory, and sometimes even blasphemous, and thereby give a handle to the disbeliever in revelation to turn the whole into ridicule; and although without doubt, such was not the intention of the translators, still the mischief is not the less to be lamented, neither is the blame the less to be set to their account. Numerous examples of such perversions will appear in the course of these papers, chargeable to the account of the several particular favourite hypotheses which the ......ian commentators wish to establish. In no part of the English Bible are the errors more palpable, nor the perversions more violent, than in that part of Isaiah we have promised, and propose for consideration in this number, (the 65th chapter.) The proposition they wish to establish, is, that the Jews are rejected and the Gentiles
chosen; instead of doing this, with all their alterations and emendations of the text to make it suit their purpose, they get bewildered, and at last, leave no meaning to the prophecy, but fall into difficulties from which they cannot extricate themselves. They begin:
"I am sought of them that asked not for me; I am found of them that sought me not: I said, behold me, behold me, unto a nation that was not called by my name."
This they wish us to understand thus: I am sought of the Gentiles, who formerly did not ask for me; I am found of the Gentiles, who formerly sought me not: I said,behold me, behold me, to the Gentiles who formerly were a nation that were not called by my name,—and in consequence this verse means to tell us that the Gentiles are chosen. Before we can make any concessions—before we can allow that the Gentiles are here intended as those who did not ask for God, as the people who did not seek God, as not called by his name, we will look into the original. 1st. "I am sought"—English Bible. Hebrew, Wtu Nidra&htee, a verb of the conjugation Niphel, Indicative mood, past time, first person singular, and consequently, / was sought. 2dly. " I am found" —Eng. Bib. Hebrew, Wmsim Nimtsithee, of the same conjugation, mood, tense and number—literally, I was found. 3dly. "Called"—Eng. Bib.—but the Hebrew is tnp Kora, of the conjugation Pungal, infinitive mood, past time, if you please—literally, to be called. I have no room for authorities, neither are any necessary here, for no Hebraist will undertake to controvert either of the three: so that the literal translation of the text is, I was sought of them that asked not for me; I was found of them that sought me not: I said, behold me, behold me, to a nation not to be called by my name. I know not how this verse appears to my readers; to me, there appears four contradictory positions. 1st. They who ask not for God,