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any of the scattered Jews. As to his being called the son of God, P.«. ii. I have spoken of above, and as to Isaiah calling him the root and stem of Jesse, and his rest being glorious, yon may see it somewhat at large treated of, in the two last numbers of thi< work.
In regard to the compliment you pay us, of our taking counsel, but not of God: and covering with a cover, not of his spirit; our being rebellious, Stc. &c.—we only can return you thanks ; we may not return reviling with reviling. The explanation of Isa. vi. 9. if you will take the trouble, you may see in the Jew, Vol. I. page 220.
Your next paragraph objects to us, Daniel viii. 14. and Daniel xii. tl—12. surely you cannot think those times are yet come : true, it hastencth, you make no application, I therefore cannot divine your meaning therein: you take no thought concerning " The abomination of desolations," which was to be introduced at the stoping of the daily
sacrifice, and according to you, the ian religion wns then com
menced. I must acknowledge i know nothing of the sealed period, it is known to God only—" sealed up among his treasures." f our objection to Jer. chap. iii. 1C. and which you only quote in part, for you leave out "neither shall it be done any more at all." Excuse me, you do not appear to understand— When all things are holy alike, there will not be any peculiar sanctity on one particular thing, and therefore, even the ark of the covenant, will not be in any shape particularly brought to mind : all things in Jerusalem will be holiness to the Lord, even the pots and the horse bells, as well as the ark of the covenant. Why shall they think of the ark of the covenant, which was always placed in the Holy of Holies ? for what purpose? the whole city will be holy, "The Lord will be there." They will call Jerusalem, "The throne, of the Lord." Concerning the outward Jerusalem, please to consult my answer to Camden, on those affairs for the present.
You apply to yourself, and say, " We who were not a people, are now the people of God, and you, (the Jews,) are provoked to jealousy by us." Be it known to you sir, it is a mistake, our feelings towards you are those of pity, for your blindness: we marvel to find men of sense, possessed of, and infatuated by the spirit of deep sleep, who look into the book of vision, and it is sealed to them. It is the very front of your infatuation, to think yourselves what you arc far from being, and possessing what you have not. Please sec it explained in the Jew, No. 9. Vol. I.
You a«k, "Is not Isaiah v. fulfilled in you?" Certainly, my dear sir, but what consequence do you draw from it? God chastencth those he loves: and we are under his Fatherly chastising hand in this fife; it is the priviledge of children, we adore the hand that gives the blow; "we are silent because THOU didst it." As to what you state concerning ch. xxvii. is a proof the Messiah is not yet come; as to the old and new covenant, you will find explained in my answer to Camden. Whether the Messiah, or Israel, or both, is, or are given as a light to the Gentiles, is not at present in dispute, if it is the Messiah, it must be him who is the leader of the people, (the Jews,) which Jesus never was, and is not; as to what was said of the Lord, gathering his people from the mouth of his shepherds, (God hasten it,) is not yet done ; we are now in the mouth of the foolish shepherds, who eat up the sheep,
and grind their bones; I mean the ian priest-hood, and they are
intended by the prophet, as the foolish shepherds ; as to David calling him Lord, you will find treated of in the last number, and all the
errors of the ian explanation of the 110th Psalm shown. As to
what regards Shiloh, you say, "And the sceptre was not to depart from Judah, nor a law giver from between his feet, until Shiloh come." According to this Jesus cannot be Shiloh; because the sceptre was departed from Judah many hundred years before his coming, even at the destruction of the first Temple, by Nebuchadnezzar, as has been heretofore shown in No 6. Vol. I. page 101.
In your next paragraph you assure us, "He," Jesus, "and not Joshua, (agreeable to Deut. xviii. 18. xxxiv. 10.) is the prophet and law giver, which God promised to Moses, to raise up from among you, like unto Moses. And Moses commanded you to hear this prophet, Ob pain of being cut off. This prophet having come, ye did not hear, and ye are cut off." This text will in a future number, be treated of in one of Dea's letters, for the present, take this Jesus could not have been this prophet, nor one of these prophets ; because he was not, for eo it is pretended, subject to sin ; and of this prophet, it is written, Deut. xviii. 20—21—22. "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a prophet speaketh in the. name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prorhet hath spoken it presumptuously: thou shalt not be afraid of him."
In the next paragraph you tell us, "And you hid your faces from him ;" meaning, the Jews of that day hid their faces from Jesus. Is this the truth? not according to the account given in the New Testament, where we find Jesus hid himself, rather, for fear of the Jews. Indeed throughout, he appears to have disguised hia purpose, and never would boldly, and openly, acknowledge himself, even for the Messiah. You say we fulfilled the liii. ch. of Isaiah. When the persecutors of the Jews will see their errors, then it will be fulfilled, This prophecy will be treated of in a future number of the Jew, God permiting, in the examination of the Gospel according to St. Mark, till when, I will thank you to explain, who were the great and the strong spoken of in verse 12. You charge us with mocking Jesus agreeable to Ps. xxii. This subject will shortly be treated of, when I come to the examination of Matthew, xxvii. 46. in the mean time, I should be under an obligation if you will inform us, how you apply to Jesus, verses 4—5 "Our fathers trusted in thee!" Was Jesus more than one, that he says, "Our,'' and had he more than one father, that he uses the plural, " fathers." And let me also inform you, " they pierced my hands; and my feet," is not in the original, where it is, " The assembly of the wicked, have like a Lion encircled my hands and feet; of which see the whining, and complaints of Scott, (Scott's Bible.) As to statements from the wisdom of Solomon, or 2d Esdras, take them and welcome, they are no proof to Jews, any more than a passage out of the Alcoran. You say " He is the son of David," Matthew will not allow it, for he says, David calls him Lord, and he asks, how is he then his son ? will you please to answer Matthew's question 1 You find we deny the premises, and say David calls no man Lord.
And now kind sir, you" perceive I have " considered all these things," as you require of us in your last paragraph, and yet conclude the Messiah has not yet come, that no new covenant is yet introduced. And I beg you to credit me, when I assure you, that I am very sorry that there is not an end to transgression and sins, as you understood it; although I believe, firmly believe, that, that has eventuated, or rather began even at the end of the seventy weeks of Daniel, which was inteded for the purpose of, and finally will consume the transgression and silence sin, even the sin of idolatry, and unbelief in scripture, and bring about the anointing of the Holy of Holies, at the period known only to God, and agreeably to the prophecy in Daniel afore cited.
I may not close without tendering you, the thanks of the dispersed Jews, for the interest you appear to take in their welfare, and expressing my fervent wish, that it may tend to your own benefit, and to the enlightening of your mind, and release you from the thraldom of the spirit of deep sleep.
EXAMINATION OF ST. MATTHEW.
Continued from page 397. CHAP. XXVII. Verse 9. "Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value. And gave then for Che Potter's field, as the Lord appointed me."
The above text is direct and in point, and if .any one could show us thus written by Jeremy, and this Jeremy allowed to be a prophet, then
something might at least be said in favour of ianity; but the
worst of it is, no body knows who this Jeremy, the prophet, was. I believe, either, he never wrote a book, or if lie did, no body has eve? seen it but Matthew, for as is commonly said, it is not between the covers of the Bible, only in the-Testament. He certainly cannot mean Jeremiah, for if ever he spake these words, it is a great pity he did not write them in his prophecies, for there are no such words to be found there. I have two charges to bring against St. Matthew, the first is : he has created or made a story, and to help himself out in it, he fathers a pretended prophecy on a man, who never existed. But as to the fact: thirty pieces of silver for the potter's field! a field near Jerusalem! was sold and bought for thirty pieces silver!! I do not believe it. Land must have been very cheap, or the pieces must have been very large. Now, it is well known, and can very easily be made appear, that land was very high, and scarce, and silver very plenty, and the pieces current passable portable: but I suppose we must look for miracles, for it is uot at all probable. I am under obligation to the Editor of the large family Bible, for his referrence in this place; he refers me to Zechariah ch. xi. 12—13. where we find these words recorded in the original, by the prophet, as a part of a prophecy.
iS-in tfrow nafe en D**jd ynt^ca crvha -iow
Tahtfn *sk Ti -on : tps TBuhxtf "ilvm "hpm
uvh& nnpNi; brpSpo trip 101* "pn -nx "wwhtk
J "wrrrSx n ro vw -pSew tpsi
Bible Translation. Literal Translation.
"And I said unto them, If ye And I said unto them, If it is
think good, give me my price ; and good in your view, give my wages,
if not, forbear. So they weighed and if not, forbear. And they
for my price thirty pieces of silver, weighed for my wages, thirty wor
And the Lord said unto me, Cast thies. And the Lord said unto me,
it unto the potter: a goodly price Cast it to the potter, the precious
that I was prized at of them. And worth, wherewith I may make wor
I took the thirty pieces of silver, thy their rebellion.
and cast them to the potter in the house of the Lord."
The difference in the translations, is in the rendering the word^^C? this, the Bible has, "my price." At first view, every Hebraist, will say I am correct in translating it wages ; the word is never used to signify the price or value of any thing; but is always used in the sense I have translated. Examples: Gen. chap. xxx. 16. 'TfTOB' "DIP *3 Kee Sachur Sacharticha. This accorking to the ediom of the Hebrew isj; for hired, I have hired thee; and which is correctly translated in the Bible, for surely I have Hired thee. Again, verse 18. nDB* Dp^K frU Translated, God hath given me mine HIRE. This is exactly as it is in the text under consideration. Again, verse 28, *TTD£? !~OpJ Nakva Sycharcha. Appoint me THY WAGES. Again, 32, HD£? rvm Vihava Svcharee. And they shall be MY WAGES. In xxxi. 8. the word is twice used. Numerous other examples might be given, and none can be brought, correctly rendered, in the sense of the Bible translation, in the text under consideration.
The next difference is in translating the word f|DO Kaseph, and tlQ3J7 iiAKESEFH. this I translate, Desire, it is the first form of the
verb. Examples: f|lT07 Psalms xvii. 12. Again, flMTl Tichsok, Job xiv. 15. tVlDDJ Nichsof, Gen. xxxi. 30. In all of which places, it is translated, Desire, viz: 1st to desire, or, desireth to: 2d, thou wilt have desire. 3d is, according to the Hebrew, doubled for the superlative case, thou longest, or desireth very much, or sore longeth.
The third difference is in the word, DIT7J70 Mvngalyham, Their tresspasses, from the root. ^7^0 To tresspass, of which no examples can be wanting.
I must also premise, that in the 12th verse of our text, we have the word price, "a goodly price." But the Hebrew word is not *OJP as in the 11th but "lp*T1 HaYakar, and which is from the root, *W' Vakar precious examples are numerous: "Vj^S IJ'tJj fTTp* my soel was precious in thine eyes. i. Sam. xxvi. 21. *J*JD. fTD' Thou wast precious in my sight, Isa. xliii. 4. WJD DOT *lp*l And their blood shall be precious in his sight. Isa. lxxxii. 14.
We now will proceed to give the explanation of the whole prophecy, since it may easily be perceived, the meaning cannot be that, which the writer of the Gospel, according to St. Matthew, would have it; and here I shall put the explanation in a column opposite the translation, that both may appear at one view.
Zechariah si. Explanation.
Open thy gates O Lebanon* and In figurative language, the pro