initial commit of ebook 34201HEADmain

15 files changed, 42620 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/34201-0.txt b/34201-0.txt
new file mode 100644
index 0000000..80dfbb7
--- /dev/null
+++ b/34201-0.txt
@@ -0,0 +1,4553 @@
+The Project Gutenberg EBook of An Amicable Controversy with a Jewish
+Rabbi, on The Messiah’s Coming by J. R. Park, M.D.
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Amicable Controversy with a Jewish Rabbi, on The Messiah’s Coming
+
+Author: J. R. Park, M.D.
+
+Release Date: November 3, 2010 [Ebook #34201]
+
+Language: English
+
+Character set encoding: UTF‐8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH’S COMING***
+
+
+
+
+
+                                    An
+
+                           Amicable Controversy
+
+                                   With
+
+                             A Jewish Rabbi,
+
+                                    On
+
+                          The Messiah’s Coming:
+
+                                Unfolding
+
+                          New Views on Prophecy
+
+                                 And The
+
+                         Nature of the Millenium:
+
+                           With an Entirely New
+
+                         Exposition of Zechariah,
+
+                                  On The
+
+                            Messiah’s Kingdom
+
+                         By J. R. Park, M.D. &c.
+
+                                 London:
+
+                    Smith, Elder, And Co. 65, Cornhill
+
+                                   1832
+
+
+
+
+
+CONTENTS
+
+
+Preface.
+Introduction.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter IX.
+Notes To Chapter IX. Hebrew Punctuation.
+The Rabbi’s Exposition And Reply, Chapter IX.
+   Zechariah, Chapter IX.
+   Remarks On The Rabbi’s Exposition.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter X.
+Notes To Chapter IX.
+The Rabbi’s Reply, And The Author’s Remarks Upon It. Chapter X.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter XI.
+Notes To Chapter XI.
+The Rabbi’s Translation. Chapter XI.
+The Rabbi’s Exposition. Chapter XI.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter XII.
+Notes To Chapter XII.
+The Rabbi’s Exposition, And The Author’s Remarks. Chapter XII.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter XIII.
+Notes To Chapter XIII.
+Zechariah On The Messiah’s Kingdom. Interpretation: Chapter XIV.
+Notes To Chapter XIV.
+The Millenium.
+
+
+
+
+
+
+PREFACE.
+
+
+What! another Commentary on Zechariah! the reader is ready to exclaim.
+Have we not a Lowth and a Blayney? What can learning, talent, or research
+effect, that has not been effected already? In a word, I answer—nothing.
+But, on the other hand, I ask, what have they effected? With the exception
+of particular passages, on which light has been thrown, the general scope
+of the prophecy remains as obscure as ever. Sufficient proof of this
+appears in the want of consistency in the plan of interpretation, which in
+one verse looks to future events, and in another to events long past, for
+explanation; in one part supposes the prophet to offer a connected series
+of consecutive predictions; in the next supposes him to be carried away by
+a transport into a digression bordering upon incoherency; varying,
+moreover, continually in the principle of exposition, which is literal or
+figurative, political or spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some latent error, some radical defect in
+the plan, or principle of investigation.
+
+To point out that defect, which the writer fancies he has discovered, is
+the object of the present attempt; whether he be right or wrong, the
+reader must decide. The traveller who mistakes his road, only goes the
+farther astray the more he prolongs his journey. So the commentator on
+prophecy, who labours to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity he employs, the more he
+becomes involved in intricacy and obscurity.
+
+In expounding the prophecies relating to the Jews, commentators have had
+chiefly in view their temporal and political state; whereas the writer
+conceives, that their moral and religious, that is, their spiritual
+condition, is really the main purport of those which relate to the
+restoration of Israel. Let any one read the description of the New
+Jerusalem in the 21st chapter of Revelations, and ask himself, if this can
+possibly apply to a literal city, or political state. It evidently cannot;
+and yet it must apply to some state of the Jews on earth; for the
+Messiah’s kingdom is always described as a kingdom on earth; and,
+therefore, if the description does not apply to their temporal, it must to
+their spiritual condition.
+
+The Messiah’s kingdom is allowed to be the chief subject of these
+prophecies; but if Christ be the Messiah, his kingdom is a spiritual one,
+and what relates to it must be spiritually understood. We marvel at the
+blindness which prevents the Jews from perceiving in prophecy the numerous
+intimations of a spiritual Messiah, all of which appear to us to have been
+distinctly fulfilled in the person of Christ; and yet that very blindness
+to their spirituality is what prevents ourselves from understanding other
+prophecies relating to the same subject. Let this be steadily and
+uniformly kept in view, and most of the difficulties will vanish; and an
+interpretation will unfold itself, not only historically minute, and
+chronologically accurate, but which is, moreover, as far as scriptural
+language admits, literal; for in what relates to spiritual affairs, the
+spiritual is the most literal interpretation. This, then, is the principle
+of the following exposition, and when it has been found necessary to
+correct the translation, it was not for the purpose of finding out more
+recondite meanings, but to bring back the words of the text to their
+ordinary and literal signification.
+
+With regard to the controversial form under which the treatise appears, a
+word of explanation may be requisite. The writer having framed his views
+of prophecy on principles most at variance with those of the Jews, and
+being only a self-taught Hebraist, was anxious to know how far his
+exposition might be controverted by an acknowledged Hebrew scholar of the
+Jewish persuasion. Upon inquiry he was referred to his present opponent,
+as the fittest person for that purpose; and he had the satisfaction to
+find, that however they might differ in the plan of interpretation, yet
+his opponent could rarely challenge the accuracy or fidelity of his
+translation; which he acknowledged to be more in accordance with the
+Christian principle of exposition, than any he had previously met with.
+
+At the same time he declared the views it unfolded, to contain nothing
+likely to have any weight with a Jew; and readily pledged himself to
+answer those views, should the writer ever be disposed to publish them.
+The views and the answer are now before the reader.
+
+[Transcriber’s Note: Single-word Hebrew quotations in the original book
+are often rendered here in the form “A (or B)”, with the same word
+rendered in “A” and in “B”, but with the letters stored in opposite
+orders. This is to allow the same e-book to render properly in both HTML
+and PDF. The full-paragraph quotations should appear correct in all
+formats.]
+
+
+
+
+
+INTRODUCTION.
+
+
+    “The testimony of Jesus in the spirit of prophecy.”
+
+
+Few, perhaps, of those who read the Scriptures are fully aware of the
+extent to which the language of them abounds in metaphor; yet is this
+knowledge indispensable to the right understanding of both the Old and the
+New Testament, and especially the prophetic parts of these books.
+
+Prophecy, though not the largest, is beyond question the most important
+part of Scripture, affording the only irrefragable proofs of God’s moral
+government of the world, and of Christ’s being the promised Messiah. These
+proofs depend upon no human testimony, but carry their evidence in
+themselves, not resting on man’s credibility. Deposited in the hands of
+those, whose blindness understands them not, and whose prejudice would
+gladly pervert their meaning, they have been handed down to us, who are
+blinded by similar prejudices, and in expounding these prophecies are only
+a shade more enlightened than the Jews.
+
+This rich mine of miraculous evidence, still remains, almost wholly
+unexplored, although it is to this testimony especially, that Christ
+himself appealed. _Search the Scriptures_, said he, _for in them ye think
+ye have eternal life, and they are they which testify of me_. This
+testimony still remains to Christians of the present day, for the most
+part, a sealed book; for beyond a partially successful attempt, to point
+out in it, the prediction of a few leading events, fulfilled near two
+thousand years ago, and therefore now no longer miraculous evidence to us,
+but resting on the authenticity of historical records, all the rest is
+veiled from their sight.
+
+The subsequent history of the progress of our religion, continued in these
+prophecies, in one uninterrupted series of predictions up to the present
+day; detailing the triumphant progress of the Gospel—the downfall of
+Judaism—the subversion of Paganism—the corruption of Christianity by the
+Gentiles—the long age of darkness consequent thereto—the rise and
+successful career of Mahommedism, which has supplanted nominal
+Christianity over half the globe—the exact boundary line, affixing a limit
+to the dominion of each of these grand apostacies—their co-existence and
+simultaneous downfall—and the revival of true Christianity—with other
+events, clearly foretold, and now fulfilling before our eyes, have all
+escaped the detection of the most learned commentators whether Jewish or
+Christian.
+
+The inability to explain these prophecies thus tacitly acknowledged, which
+has accompanied their transmission to our hands, is in some degree a
+pledge that they have been faithfully handed down to us; for who would be
+at the pains to interpolate what none could pretend to explain or apply?
+At the same time, the cause of their remaining unexplained, and of their
+appearing inapplicable to passing events, becomes a highly interesting
+object of inquiry; and will be chiefly found to arise from the
+circumstance alleged at the outset, namely, the misinterpretation of the
+figurative language of Scripture and Prophecy.
+
+The leading subject of prophecy is the Messiah’s kingdom; a kingdom which
+the Jews expected to be a temporal one, and in this expectation, rejected
+Christ as a spiritual prince. Whence arose their error?—From their taking
+in a literal sense the language, in which the prophets had described that
+kingdom. The Apostles, and first disciples of our Lord were under a
+similar illusion; and had Christ at once undeceived them, and banished
+from their minds all hope of temporal dominion, it is probable they would
+to a man have deserted him. In fact, they did so desert him at his
+crucifixion; nor did they fully perceive their error, till after his
+resurrection, when they received the gift of the Spirit on the day of
+Pentecost, and their eyes were at length fully opened to the spiritual
+nature of his reign.
+
+The Jews still remain under this illusion, continuing still to look for a
+temporal prince, and the literal fulfilment of prophecy. Thousands also of
+Christians, who look for the second coming of Christ, expect his personal
+advent; that is, that he will come in person to reign with the saints on
+earth for a thousand years. And the title of saints, whether assumed by,
+or bestowed upon the millenarians, seems to be fondly cherished by them,
+in anticipation of the share they expect in the glories of that reign now
+approaching, or, as they suppose, just at hand.
+
+That there be any among these, who would, like the first disciples, desert
+their Lord, if robbed of this pleasing expectation, it were perhaps
+invidious to suppose. Whether, like the Jews, they are led into this hope
+of an earthly kingdom, by their misconception of the prophecies that
+relate to this period, it were premature as yet to enquire. But certain it
+is, that they are for the most part zealous advocates for the literal
+sense of prophecy; and equally adverse with the Jews, to what may be
+termed the spiritual exposition.
+
+The term spiritual has, however, been so much misunderstood, in regard to
+the interpretation of prophecy, that it may be well to explain here what
+is intended by it. No more is meant by this term, than that the prophecies
+relating to the Messiah’s kingdom, which the Christian must allow to be of
+a spiritual nature, foretel events which regard the moral and religious,
+and not the political state of the world. In a word, that they foreshow
+the progress, and final establishment of true christianity on earth; this
+being the Messiah’s kingdom, or his spiritual reign. In this subject, or
+the progress of our religion, we have a history abounding in events more
+diversified in their nature, and more interesting in their consequences,
+because more influential on the happiness of mankind, than any which
+political history can furnish. Their chronology and geography are in some
+points peculiar; but, rightly understood, even these admit of being marked
+with unerring precision, and present some of the most striking proofs of
+divine foreknowledge.
+
+We have intimated that prophetic language abounds in metaphor; but this
+remains to be proved, as well as stated; and the nature of these metaphors
+requires to be pointed out and explained. This can only be done by
+citations from the prophecies themselves, which shall, however, be made
+with as much brevity as the subject will admit of. The passages shall all
+be taken from prophecies relating to the Messiah’s kingdom; and while
+their purport is made manifest, it shall at the same time be shewn that
+they are uniformly employed in the same sense, when the Messiah’s kingdom
+is the subject treated of, throughout the New as well as the Old
+Testament. We proceed to show the metaphorical nature of prophetic
+language.
+
+When Isaiah (Ch. lxi.) uses such phrases as, _trees of righteousness_,
+_garments of praise_, _garments of salvation_, it is manifest that he
+cannot mean literal trees or literal garments; the figurative and
+spiritual import expressed by the epithet affixed to each, namely
+righteousness, salvation and praise, is the only one that can be given to
+them.
+
+When the same prophet (Ch. lx.) foretelling the glory of the Messiah’s
+reign, by the conversion of the Gentiles, says _The abundance __ of the
+sea shall be converted unto thee; the forces of the Gentiles shall come
+unto thee_, it is evident that the sea does not mean the literal sea, but
+figuratively the Gentile nations, as afterwards expressed.
+
+When he styles the Messiah’s kingdom, _Zion, the city of the Lord, whose
+walls shall be called salvation, and whose gates praise_; a spiritual and
+not a literal city must be intended. When, changing the metaphor, he calls
+the city _a bride_ (Ch. lxii, 5,) or describes it _as a woman in labour,
+and bringing forth a male child_, (Ch. lxvi. 6. 8.) it is clear that all
+these expressions must be metaphorical; _the mountain, the city, the bride
+and the mother_, being alike used to express the same object; and that
+object, as the context declares, the spiritual glory of the Messiah’s
+reign; splendid in righteousness, abundant in salvation.
+
+Although the spiritual import of these expressions appears self-evident;
+while the context may satisfy the Christian that these chapters foreshow
+the nature of the Messiah’s kingdom, metaphorically styled by the
+prophets, _the Zion of God, His holy mountain, the heavenly Jerusalem,
+&c._, terms which alone bespeak its spirituality; yet have we moreover the
+direct sanction and authority of the Apostles Paul and John for thus
+understanding them.
+
+St. Paul, when comparing the advantages of the two covenants, and
+contrasting the rigorous severity of the law, with the indulgent mildness
+of the gospel, borrows these very metaphors from the prophets, calling the
+former Mount Sinai, and the latter Mount Zion. (Heb. xii. 18.) _For ye are
+not come_, says he, _to the mountain that might be touched, and that
+burned with fire, nor unto blackness and darkness and tempest, &c._
+
+_But ye are come unto Mount Zion, and unto the city of the living God, the
+heavenly Jerusalem, and to an innumerable company of Angels._
+
+_To the general assembly and church of the first-born, which are written
+in heaven, &c._
+
+Here we see _Mount Sinai_, from which the law was delivered, figuratively
+used to signify the Old Covenant; and _Mount Zion_, and _the Heavenly
+Jerusalem_ to signify the New Covenant,—called also the _general assembly
+and church of the first-born_; that is of the regenerate through Christ.
+
+In like manner St. John, when foreshowing the final establishment of true
+Christianity, uses the same metaphor of a city and a bride, that had been
+previously used by Isaiah. (Rev. xxi. 2.) _And I, John, saw the holy city,
+new Jerusalem coming down from God out of heaven prepared as a bride,
+adorned for her husband, &c._
+
+But let it not be erroneously supposed that the figurative character of
+prophetic language consists merely in the use of these terms to express
+the Messiah’s kingdom; or that the proof of its spirituality is confined
+to the employment, however frequent, of such phrases as _trees of
+righteousness, waters of life, wells of salvation_, &c.; the fact is, that
+every allusion to that kingdom is couched in terms, which admit only of
+spiritual interpretation: and where any lengthened description occurs, the
+language assumes the form of continued allegory, in which the moral and
+religious state of mankind is foreshewn in terms appropriate only to the
+physical world. As in Ezekiel xxxiv. 26.
+
+_And I will make them, and the places round about my hill a blessing; and
+I will __ cause the shower to come down is his season; there shall be
+showers of blessing._
+
+_And the tree of the field shall yield her fruit, and the earth shall
+yield her increase, and they shall be safe in their land, and shall know
+that I am the Lord._
+
+When Jeremiah (xxxi. 12.) in similar language foretels the abundance of
+blessings promised in this kingdom, even the Rabbi admits that the
+figurative and not the literal sense is to be taken; and that spiritual,
+not temporal blessings are here intended by the prophet.
+
+_Therefore they shall come and sing in the height of Zion, and shall flow
+together for the goodness of the Lord, for wheat and for wine, and for
+oil, and for the young of the flock, and of the herd_, &c.
+
+But the main point aimed at in the following exposition; and what the
+writer wishes to be its distinguishing characteristic is, that of making
+scripture its own interpreter; for in every passage that has been referred
+to, and perhaps it may be said, in every one that can be referred to,
+there will be found in the context sufficient intimation of the purport of
+the figurative expressions employed.
+
+On this plan the boldest metaphors will be found to admit of easy
+explanation; and passages otherwise inexplicable will find their solution,
+upon one consistent and uniform principle of interpretation. A few
+examples will afford illustration of the proposed plan of exposition.
+
+One of the boldest metaphors used by the prophets in reference to the
+Messiah’s kingdom is, that which represents the establishment of this new
+order of things, promised in his reign, as _a new heaven and a new earth_;
+in fact as a new creation: a mode of expression, which has no doubt been
+often understood, by those who are not sufficiently conversant with the
+nature of prophetic language, as literally foretelling a change in the
+physical world, that we inhabit.
+
+Nor is this error confined to the unlearned: it appears to have been
+fallen into by one who may perhaps be justly styled the most learned
+commentator on prophecy of the present age; and moreover the very writer
+who has pointed out the true principle of exposition.
+
+The intelligent and profound Dean of Lichfield in his work on the
+Apocalypse, after pointing out the figurative sense of such passages, yet,
+strange to say, relinquishes this sense where it seems the most
+appropriate, and adopts the literal.
+
+In allusion to the first establishment of the Jewish Theocracy, we find in
+Isaiah (li. 16.) the following figurative language.
+
+_When I have put my words in thy mouth, and covered thee with the palm of
+my hand, that I may plant the heaven, and lay the foundation of the
+earth._
+
+Thus, selecting the Jews to be God’s chosen people, and putting his words
+in the mouth of the prophet, are said to be _planting the heavens_ and
+_laying the foundation of the earth_. And in conformity with this style,
+when the old Covenant was to be dissolved, and the new one to be
+established, _new heavens_ and _a new earth_ are said to be created. (Isa.
+lxv. 17.)
+
+_For behold I create new heavens and a new earth, and the former shall not
+be remembered nor come into mind._
+
+When St. John, in the Rev. vi. 12. foretels the corruption of
+Christianity, in a prophecy which appears distinctly applicable to the
+events that occurred at the beginning of the fourth century; he borrows
+the same metaphors, and describes the loss or corruption of true religion
+as the departure of the heavens, and the darkening of the heavenly
+luminaries. (Rev. vi. 12.)
+
+_And I beheld when he had opened the sixth seal, and lo there was a great
+earthquake; and the sun became black as sackcloth of hair, and the moon
+became as blood;_
+
+_And the stars of heaven fell unto the earth; even as a fig-tree casteth
+her untimely figs, when she is shaken of a mighty wind._
+
+_And the heaven departed as a scroll when it is rolled together, &c._
+
+The historical view of this period, taken by Dr. Woodhouse, exactly
+accords with the figurative sense of the prophecy—yet, to the manifest
+injury of consistent interpretation, it is here that he relinquishes the
+figurative, and adopts the literal sense, supposing the day of judgment to
+be here foretold.
+
+While thus compelled to dissent from some particular views of this writer,
+I cannot pass by this opportunity of expressing the very high estimation
+in which I otherwise hold his most valuable publication. (Woodhouse on the
+Apocalypse.)
+
+Other commentators on prophecy, who have for the most part adopted the
+political in preference to the spiritual view, regard _the heavens_, as
+symbolizing the civil government or ruling powers in a state; and it is
+true that these expressions have not been always confined in prophecy to
+the prediction of spiritual events; but have been also used in foretelling
+the judgments of God upon political states and kingdoms.
+
+But when the Messiah’s kingdom is the acknowledged subject, to look to
+political events for its fulfilment, is surely to run into the error of
+the Jews, and to disregard the intimation expressly given by him; who
+declared that _his kingdom was within us_; or as the prophets had
+previously foreshewn—_behold, I will put my law in their inward parts; and
+write it in their hearts_.
+
+One example more shall suffice, for shewing the superiority of the
+spiritual view, in affording the solution of passages, which upon any
+other must appear utterly inexplicable. It has been stated that Zion is
+also represented as a woman, and a mother; of which the most remarkable
+instance occurs in the following extraordinary passage in Isaiah lxvi. 7,
+8.
+
+_Before she travailed she brought forth; before her pains came she was
+delivered of a man-child._
+
+_Who hath heard such a thing? Who hath seen such things? Shall the earth
+be made to bring forth in one day? or shall a nation be born at once? for
+as soon as Zion travailed she brought forth her children._
+
+The Christian may perhaps suppose, as some have done, that Christ is the
+man-child here intended; but that cannot be. For Zion is the mother, and a
+mountain can never be literally understood to bring forth a man; the
+mountain is a figurative mother, and the child must be a figurative child.
+
+What does the mother figuratively signify? is then the question most
+likely to lead us to the nature of the child. We have already seen that
+this term is constantly applied to Israel, and especially with reference
+to their spiritual state of regeneration through Christianity. Such we may
+presume, then, is the meaning of Zion here; and that the regeneration of
+the Jews through Christianity is the birth and parturition here spoken of.
+
+Upon this view Judaism, or the Jewish Church will be the mother, and the
+Christian Church or Christianity her child—the man-child, who was ordained
+to rule all nations. Ps. ii.
+
+The next question is, how the birth can be said to have preceded the
+labour-pains.
+
+Mr. Lowth, to whom more than any other I feel indebted for much valuable
+assistance in explaining the Old Testament prophecies, supposes the
+labour-pains to be “the destruction of the Jewish Polity, making way for
+the growth of Christianity.” And this seems a plausible explanation, as
+these troubles of the Jewish Church followed the birth or promulgation of
+Christianity forty years.
+
+But the solution is only plausible; for the growth is not the birth; or if
+it be taken as the birth, then it no longer precedes but follows the
+labour-pains, for whatever effect the destruction of Judaism had in
+promoting Christianity, this effect was subsequent and not prior to that
+event; and thus the solution fails in the main point.
+
+Moreover, upon the spiritual plan of exposition, it may justly be
+objected, that these troubles of the Jewish Church were rather of a
+political than a spiritual character; and certainly in no way essential to
+the birth of Christianity, and cannot therefore be considered as the
+labour-pains, or even as the after-pains of that birth.
+
+This objection being valid, let a more spiritual view be taken, and the
+objection will vanish. Let the worldly feelings which prevented the Jews
+from receiving Christ as their Messiah, and the inward struggle required
+to overcome these, symbolise the pains of labour, and the connexion will
+be evident. For this very struggle and victory over worldly feelings
+constitute the regeneration through Christ; and this therefore is
+essential to the birth of Christianity, “the new birth unto
+righteousness.”
+
+But with the first Christians this struggle could not precede the birth,
+for they received Christ, before they were aware of the spiritual nature
+of his mission; the Apostles did not look for a spiritual Messiah until
+after the day of Pentecost, and therefore the birth preceded the pains
+with them; but once aware of the sacrifice required, they cheerfully
+submitted to every species of persecution, and triumphed over all worldly
+feelings. And in every individual who receives Christianity, this struggle
+with worldly feelings must in some measure continue during their whole
+lives.
+
+With the Jews, the prevalence of these worldly feelings, and the hope of a
+temporal Messiah, still prevent their receiving Christianity, or obstruct
+their regeneration. And when the evidence of its truth shall be forced
+upon them, it is probable that this conviction will precede rather than
+follow the entire conquest over worldly feelings; so difficult is it to
+change our habits and feelings at once. And in this we may perceive the
+sense of the remaining verse, cited above; _Can the earth be made to bring
+forth at once? Can a nation be born in a day? For as soon as Zion
+travailed she brought forth her children._
+
+The _earth_ and the _nation_ shew that a whole people, or race of men, are
+here spoken of; and the _man-child_ of the former verse, we here find
+changed into _children_, in the plural number. Such appears to be the
+solution of the difficulty, on the spiritual plan of exposition.
+
+If an equally satisfactory solution can be offered by reference to
+political events, this will no doubt be the best defence of that mode of
+exposition that can be offered. How, then, is the fact? The fact is, that
+such commentaries are obliged to consider nine-tenths of these prophecies
+still unaccomplished, although a period of two thousand five hundred years
+has elapsed since they were uttered; and most of this interval is thus
+left, to Christians as well as Jews, a perfect blank in this prophetic
+history of the progress of the Messiah’s kingdom; without any proof,
+during this time, at least as drawn from these prophecies of the Old
+Testament, of God’s foreknowledge of events, of his providence in the
+government of the world, or of his interposition in the disposal of human
+affairs. Some eight or ten verses, out of six chapters, are all that
+appear upon this plan to admit of explanation; whereas, by applying the
+prophecy to the progress of Christianity, as Christ’s spiritual kingdom,
+and looking to spiritual instead of political events, all the leading
+occurrences in the history of our religion, from its first promulgation to
+the present day, already fulfilled, or now in the progress of fulfilment,
+will be found to be clearly foreshewn in one uninterrupted series of
+predictions, comprising every verse and every line in these chapters,
+except a few verses which are still veiled in futurity. Admitting the
+spiritual interpretation, being in fact equivalent to admitting that
+Christ is the Messiah, is the main point at issue between the Rabbi and
+the Author; but as many Christians still reject the figurative and
+spiritual exposition, it is hoped that to them also the foregoing remarks
+may be not altogether useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah’s prophetic view of the
+progress of the Messiah’s kingdom.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER IX.
+
+
+The subject of these chapters appears to be that, which, from its constant
+repetition by all the Prophets from the earliest to the latest, was
+evidently esteemed the most important to the interests of mankind; namely,
+the coming of the Messiah.
+
+This great event, being promised as a blessing to the descendants of
+Abraham, and particularly to the house of Judah, it was natural that the
+Jews should expect to obtain by it peculiar advantages; and accordingly,
+whatever may be their views at this time, we learn from the writings of
+St. Paul, that their general expectation then was, that to their nation
+would the benefits of it be confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the political supremacy to be
+conferred upon them by a great temporal prince, who should establish their
+dominion over all the earth.
+
+Such were the expectations of the Jews; whereas the Christians who equally
+believe the prophecies which contain these promises, have been taught to
+interpret them in a very different manner. They conceive that these
+benefits will extend to all mankind; and understand them as having no
+reference to political power or temporal affairs, but as affording the
+means of obtaining advantages of a far higher and more permanent nature;
+even the blessings of eternal life, and eternal happiness. Not that these
+blessings were by the Messiah’s coming to be directly and unconditionally
+conferred upon mankind; but that the means of obtaining them would thereby
+be afforded to all such as were disposed to seek after them. These means
+they conceive to be accomplished through the establishment of a kingdom on
+earth; a kingdom, however, not of a temporal, but of a spiritual nature;
+one which consists in the reign of true religion in the heart of man, a
+real Theocracy; by which man is enabled to overcome the world, that is, to
+rule and direct his passions and worldly propensities, and by making his
+future existence a paramount consideration, to render him meet to enjoy
+it. Such, according to the Christian’s view, is the victory to be gained;
+such the kingdom to be established by the Messiah; and hence the apparent
+contradiction, that while battles and conflicts are spoken of, it is yet
+declared to be a peaceful kingdom.
+
+But conceiving the prophecies which announce the coming of the Messiah to
+have been accomplished in the person of Christ, the Christian supposes
+this kingdom to be already established, and that Christ does actually
+reign in the heart of every true believer. That the numbers of such are
+comparatively small, and by no means to be estimated by the number of
+those who bear the name of Christian, is a lamentable truth; but it is a
+truth, which he was fully prepared to look for by the same unerring word
+of prophecy; which clearly announced, that a long period of darkness and
+apostacy would intervene between the appearance of the Messiah on earth,
+and the universal establishment of his kingdom.
+
+It is true that the Christian finds the clearest annunciation of this long
+period of antichristian darkness, in books which are of no authority in
+the estimation of the Jew, in those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that the same events are also
+clearly foretold by the Prophets of the Old Testament, the subject will
+then prefer an equal claim to the attention of both; to that of the Jew,
+as calling upon him, impartially to consider the evidence, which seems to
+prove that his Messiah has already appeared on earth; and to that of the
+Christian, as calling upon him carefully to examine how far the religion
+he professes may, both in doctrine and practice, still be tinctured with
+the corruptions of antichristianity.
+
+This, then, is the point at issue; whether or not, we have in these six
+chapters of Zechariah, one of those Divine revelations, which displays a
+prophetic view of the coming of the Messiah; of his being rejected by most
+of his own nation, but received by the Gentiles; of the consequent
+abolition of Paganism, (then, except with the Jews, the universal religion
+of the world), and the substitution of Christianity in its stead; but
+which at the same time foretels the corruption of this religion by us the
+Gentiles; and the long reign of antichristian darkness which has since
+prevailed in the room of it; with all the most notable events attending
+these extraordinary revolutions in the human mind; events still fulfilling
+before our eyes, and open to the observation of all who think the subject
+worthy of their attention. Whether all this be clearly intimated in the
+chapters before us, and can be made out without violating grammatical
+construction in the translation of the Hebrew, or legitimate consistency
+in the interpretation of prophetic language, is the question we propose to
+consider. Frequent perusal and careful examination have satisfied the mind
+of the writer, that the subject of them is no other than an epitome of the
+prophetic history which was afterwards amplified in the Revelations of St.
+John; where we find, as occurs in other instances in which the predictions
+are repeated, that the events are unfolded with greater precision and
+minuteness as the period of their accomplishment draws nigh.
+
+That no such subject distinctly appears, through the medium of the
+authorised translation contained in our Bibles, is most certain; nor was
+it to be looked for, that any passages, which admitted of different modes
+of construction, should be rendered in a way least acceptable to the
+expositor, in a translation which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary, it appears, in not a few
+instances, that the usual and literal sense has been rejected for one more
+remote, but more consonant to the views and prejudices, of those who
+framed the punctuation. That this statement may not rest on the
+questionable ground of assertion or opinion, the reader will find, in the
+notes subjoined, a full statement of the reasons for all the changes
+proposed; and the Hebrew scholar will thus have full opportunity to
+challenge their validity, if he find occasion. It is the writer’s wish
+that they should be freely canvassed; truth is the only object he has in
+view; and he asks no other conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic punctuation. His reasons for
+this will appear sufficiently obvious. If, without the aid of the points,
+we obtain a meaning that is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;—if a connected and
+unbroken explanation of each verse be attainable without them, while only
+a few verses detached from the context have been explained by the ablest
+commentators through their aid; sufficient reason will surely appear for
+rejecting an authority which, instead of facilitating our progress, only
+encumbers the subject with unnecessary difficulties.
+
+The reader need not, however, expect that every difficulty will be removed
+by the proposed alterations; or that even the amended translations will
+afford such an exposition as to admit of no possible objection. It were
+absurd to suppose that the strength of the argument can lie all on one
+side, where two are engaged in the controversy. For the Jew is in this
+case no man of straw, set up to be knocked down at pleasure, but a true
+Jew, a Hebrew of the Hebrews, an advocate as zealous in the cause he
+defends, as his Christian opponent. Each believes himself in the right;
+each expects to obtain the victory; and it is not improbable that the
+reader, who sits as umpire in the contest, may, after all, though
+unconscious of partiality, give judgment according to the bias of his
+feelings, whether he be Jew or Christian, rather than according to the
+abstract merits of the question.
+
+Regarding the subject of the prophecy, as the coming of the Messiah, the
+introduction, which is comprised in the first eight verses of this
+chapter, appears to be the most appropriate that can possibly be
+conceived. It opens with a denunciation against worldly-mindedness, and a
+declaration of God’s purpose to frustrate the schemes, and cut off the
+hopes of ambition, pride, and avarice, in the judgments pronounced against
+those cities, which were then the most conspicuous for their riches and
+power. This is immediately followed, as if by way of contrast, by a view
+of the spiritual nature of the Messiah’s kingdom, founded in meekness and
+humility, and affording benefits of a very different kind, namely, the
+taking away of sin, and the redemption of mankind from a state of sin and
+perdition; benefits which were not to be confined to the Jews alone, but
+to extend to the Gentiles also, and that on terms of equal participation
+with the Jews.
+
+The denunciations are contained in the first six verses as follow: Zech.
+ix.
+
+_The heavy burden of the word of the Lord against the land of Hadrach and
+Damascus_; _his sending down_, (that is, the Lord’s) _for the Lord’s is
+the eye of man_, (the eye of the seer who receives the vision,) _and all
+the tribes of Israel_ (whom it immediately concerns).
+
+_Hamath also shall have a limit set to her; Tyre and Sidon also, though
+she be very wise_—(worldly-wise). _For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and fine gold as the mire
+of the streets. Behold the Lord will cast her out, and smite her power in
+the sea, and she shall be devoured with fire. Ashkalon shall see it and
+fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her
+hope shall be dried up, and the king shall perish from Gaza, and Ashkalon
+shall not be inhabited, and a stranger shall dwell in Ashdod, and I will
+cut off the pride of the Philistines._
+
+These denunciations are chiefly directed against the Philistines, the
+cities enumerated being the most conspicuous of any they possessed, and no
+doubt, the pride of their nation. Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether in their favour,
+denouncing judgments upon their enemies. But yet it is possible they may
+have viewed them too partially, and may even have overlooked the express
+objects of denunciation in the prophecy; which denounces their avarice and
+ambition, and declares that the _pride_ rather than the _cities_ of the
+Philistines shall be cut off. As for the cities themselves, heavy
+judgments are pronounced against them all. One, it is declared, shall not
+be inhabited; another, Sidon, is threatened with an overthrow, which it
+received not long after from Ochus, king of Persia, in precisely the
+manner here foretold; while Tyre, Gaza, and others, were taken by
+Alexander the Great; but if we keep to the letter of the prophecy, it is
+their avarice, ambition, and pride, that are distinctly marked as the
+objects of Divine displeasure; and even the judgments pronounced against
+them on this account, are immediately coupled with the succeeding promise
+of mercy and redemption, through the means of a meek and humble Messiah,
+who should _take away sin and pollution, and speak peace to the heathen_.
+
+But why, it may be asked, were these offences condemned in the Philistines
+particularly? Were not the Jews also addicted to pride, avarice, and
+worldly ambition? No doubt they were so; and the prophecy being addressed
+to them, it appears that the admonition was expressly intended for their
+use.
+
+Pride was even less excusable in the Jews, who could find no sanction for
+it in their religion; while this was the very basis of Pagan morality; the
+pedestal on which honour was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were therefore more appropriately
+denounced in the Philistines, as peculiarly belonging to them, though
+spreading, by contagion, to the Jews; and if punishable in the former, how
+could they be excusable in the latter?
+
+The mind of the Christian reader will naturally revert to the pride which
+revolted at the idea of a meek and humble Messiah, and caused the Jews to
+reject him. But that cannot be the question here; for the Jews are not
+here pointed out as the objects of Divine displeasure; nor is any
+intimation hitherto given of their offence; and that of its punishment
+could not surely precede it. The feeling might indeed be there, and a
+salutary warning of its being displeasing in the sight of Heaven, and of
+the fatal consequences about to result from it, seems here intended; but
+the penalty was not incurred till the overt act was committed, and to
+foretell the punishment before the offence itself was intimated, would
+have been a prophetical solecism. As we proceed, we shall find, in its
+proper place, due notice taken both of the one and the other.
+
+In the next verse we find these denunciations, coupled with promises of
+mercy and redemption to the remaining Gentiles, verse 7, _But I will take
+away his blood from out of his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for our God_; that is, the
+remaining Gentiles shall have their sins forgiven, their pollution washed
+away, they shall be redeemed from the darkness of Paganism, and reclaimed
+to the worship of the true God;
+
+_And he shall be as a chief in Judah, Ekron, as well as the Jebusite_;
+that is, he (the remaining Gentile) shall attain thereby to a full
+participation with the Jew, in all the spiritual blessings promised in the
+Messiah’s kingdom.
+
+The prophecy having now declared the admission of the Gentiles, promises
+that the Messiah’s kingdom, thus established, shall ever enjoy Divine
+protection and support.
+
+_And I will encamp about mine house, against the army, against him that
+passeth over, and against him that returneth, and there shall no oppressor
+pass over them any more, for now have I seen with mine eyes._
+
+In the following verse, the subject of the prophecy is so distinctly
+announced as the coming of the Messiah, that Jews as well as Christians
+concur on this point, though they have not perceived how the preceding
+verses refer to this kingdom.
+
+_Rejoice greatly, daughter of Zion; shout, O daughter of Jerusalem; behold
+thy King shall come unto thee, just and having salvation; lowly and riding
+upon an ass, even a colt the foal of an ass._
+
+The manner of the Messiah’s coming being here so plainly foretold, and his
+character so distinctly described, we wonder how the Jew can deny that
+this was all fulfilled in the person of Christ. The reason is simply this;
+he disbelieves the facts. The books in which they are recorded, are of no
+authority in his estimation; he challenges their testimony on grounds too
+numerous to be discussed here. To answer his objections, every
+disagreement between the writers of the New Testament must first be
+reconciled; a task which appears to him to have hitherto failed with all
+who have attempted it. But this is not the only objection he has to urge.
+He charges the Christian with perverting the sense of prophecy; and this
+verse furnishes him with an instance. Thus, the Hebrew word rendered,
+“_having salvation_,” is really the past participle of the verb “to save,”
+literally “_being saved_;” and that too followed by the emphatical pronoun
+_himself_, “being saved himself.” Surely this point might be safely
+conceded by the Christian, who admits that Christ “was the first fruits of
+them that slept;” the first who rose from the dead, to everlasting life;
+and that through him we become partakers in that resurrection.
+
+The peaceful nature of his kingdom, the participation of the heathen in
+its blessings, and the boundless extent of its dominion are next declared:
+
+_And he will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off; and he shall speak peace
+to the heathen; and his dominion shall be from the sea even to the sea,
+and from the river to the ends of the earth._
+
+The Christian reader will find no difficulty in the interpretation of the
+verse which follows.
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners from the pit wherein is no water._
+
+The Messiah is spoken of throughout; who then but the Messiah can be
+apostrophised in the words, “_As for thee?_” Then follows “_by the blood
+of thy covenant_.” What blood but the blood of Christ? What covenant, but
+that sealed by his blood, can be alluded to? “_I have sent thy prisoners
+forth._” What prisoners, but those who were in the bondage of sin? “_from
+the pit wherein is no water_.” What pit, but the darkness of idolatry,
+which had none of the waters of life? Surely this is a most clear and
+distinct intimation of the sacrifice of the Messiah, and of the benefits
+thereby conferred upon mankind in the redemption of the heathen world from
+the darkness of idolatry; thus opening the way to immortality, to the
+whole human race.
+
+But the Messiah here appears to be promised to the Gentiles, having been
+previously promised to the Jews; were then these promises retracted? By no
+means. To the Jews he was promised, and to them he came, exclusively
+addressing himself to the house of Israel. Nor was it till after the
+majority of that nation had rejected and crucified him, that the calling
+of the Gentiles took place. The blessings he offered being refused by the
+former, appears to have been the immediate cause of their being given to
+the latter. Accordingly this seems to be the purport of the next verse,
+which intimates that there was some reason why these blessings could not
+be directly and unconditionally transferred to the Gentiles.
+
+_Return ye to the strong hold, my prisoners, wait thou unto the day I
+declare, that I will repay thee double_; that is, wait for the day when
+these blessings will become yours, through the Jews’ refusal of them.
+
+Nor yet was the Messiah rejected by all the Jews; for the apostles were
+Jews; the disciples were Jews; by Jews was the Gospel preached and
+propagated; and to the Jews belongs the honour of the first triumph of
+true religion over Paganism, and what is more, over the passions and
+worldly propensities of man; and this triumphant progress of the Gospel
+seems to be the victory intimated in the verse which follows; wherein the
+reason is at the same time assigned why Christ did not address himself to
+the Gentiles.
+
+_For I have bent Judah for me, filled the bow Ephraim; and raised up thy
+sons, O Zion, against thy sons, O Greece; and made thee as the sword of a
+mighty man._
+
+The triumphs of Judas Maccabeus, generally supposed to be here foretold,
+cannot be the victories alluded to; for Ephraim, or the ten tribes, here
+declared as bearing a part in them, had already gone into captivity, and
+bore no share whatever in these subsequent wars of Judah. The true meaning
+appears to be that Judah was destined to have the honour of first
+establishing the Messiah’s kingdom, as promised from the beginning.
+
+How then could Ephraim, or the ten tribes, it may be asked, bear a part in
+the triumphs of the Gospel, having previously gone into captivity? The
+prophecy does not distinctly say so; if we keep to the letter, it is only
+said that Ephraim as well as Judah was prepared and marshalled for the
+spiritual conflict: the triumph is declared to _Zion_ over _Greece_; that
+is, to true religion over Pagan idolatry; and in this warfare, though not
+in the wars of Judas Maccabeus, Ephraim did bear a part; for it is not to
+the apostolic age alone that we must look for the accomplishment of the
+great scheme of Providence for man’s redemption. This was only one act in
+the great drama; which began under the Old Covenant, and is not yet
+finally completed under the New. In the former, or the Old Covenant, all
+the tribes of Israel bore their share, Ephraim as well as Judah; and the
+warfare not being finally concluded, who shall say but Ephraim may again
+appear, and bear a further part in it?
+
+Having declared the union of the Gentiles with the Jews, and their joint
+participation in the blessings of the Messiah’s kingdom, the prophecy goes
+on to promise the support and protection of Heaven, in terms alike
+applicable to both.
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the south. And the Lord of hosts shall defend them, and
+they shall devour and subdue with sling-stones; and they shall drink as
+wine, and they shall be filled like bowls, like __ the corners of the
+altar._ (which were purposely so constructed as to receive the blood of
+the sacrifices).
+
+That the whole of these expressions require to be taken figuratively and
+spiritually, no one conversant with scriptural and prophetic language can
+surely deny; or for a moment suppose that literal drunkenness and
+bloodshed are here intended.
+
+Should any doubt remain that the Gentiles are included in these promises
+as well as the Jews, the next verse appears to decide the question.
+
+_And the Lord their God shall save them in that day, as the flock of his
+people._
+
+If the Jews be called his people, who but the Gentiles can be meant by the
+other? But this is followed by the direct declaration that all distinction
+between them is on the eve of its abolition.
+
+_For the wall of separation is tottering over his land._
+
+A remarkable and striking expression, but strangely perverted in our
+translation. Why the Jews have laboured to give a different turn to it, by
+seeking a more figurative and recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to themselves alone. See note to
+the translation of this verse.
+
+But this view, which would limit the bounty of Heaven to a particular
+race, besides being at variance with the context, seems little calculated
+to call forth the feelings of adoration and praise with which this chapter
+concludes.
+
+_For how great is his goodness, and how great is his beauty. Corn shall
+make the young men cheerful, and new wine the maids._
+
+Corn, wine, &c. in prophetic language ever signify the food of spiritual
+knowledge, to be henceforth freely bestowed on all, Gentiles as well as
+Jews.
+
+
+
+
+
+NOTES TO CHAPTER IX. HEBREW PUNCTUATION.
+
+
+A Summary of the arguments for and against the antiquity and authority of
+the Vowel Points, is given at the beginning of the Second Vol. of Horne’s
+Introduction to the Study of the Scriptures; from which the following
+considerations seem most entitled to selection. That the earliest traces
+of the points are to be found in the tenth century—that many of the oldest
+manuscripts now extant are without them—that the copies of the Jewish
+Scriptures now used in the Synagogue and esteemed peculiarly sacred, are
+without them—that the Samaritan letters which were the same as the Hebrew
+before the captivity, are without them—and the Samaritan Pentateuch is
+without them—that there are no traces of them to be found in the shekels
+(coins) struck by the kings of Israel—that the fathers, particularly
+Origen and Jerome, who treat of the Hebrew pronunciation, make no mention
+of them—that all the antient various readings of the Jews regard the
+letters only, not one of them relates to the vowel points—to which may be
+added, that there are five vowels in the Hebrew alphabet which are quite
+sufficient for reading the language, though they may not enable us to
+determine with precision the antient pronunciation. “These
+considerations,” says Mr. Horne, “have determined the majority of Hebrew
+scholars in the present day to reject their authority.” Still we may admit
+their utility in fixing the pronunciation, and perhaps also in
+facilitating the construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as the
+sound, and that in passages where a Jewish interpretation is particularly
+open to suspicion. Thus in prophecies relating to the Messiah, both their
+prejudices and their feelings unfit them for becoming guides to a
+Christian expositor.
+
+Verse 1. :משא דבר יהוה בארץ חדרך ודמשק מנחתו כי ליהוה עין אדם וכל שבטי
+ישראל
+
+_The heavy burden of the word of the Lord in the land of Hadrach, and
+Damascus shall be the rest thereof; when the eyes of man, as of all the
+tribes of Israel, shall be towards the Lord._
+
+These are the words of the translation in our Bible; but the sense of them
+I must acknowledge my inability to unravel. Of what Damascus is to be the
+rest, or what period is intimated by the adverb of time _when_, I am at a
+loss to discover. The separation of Hadrach and Damascus by the insertion
+of a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word מנחתו (or ותחנמ) _the rest thereof_. But
+if deriving it from נח (or חנ) or נוח (or חונ) does not afford any
+intelligible sense, we are naturally led to seek another derivation; and
+we find one in the verb נחת (or תחנ) _to descend_ or _send down_, which
+without violating grammatical construction affords a meaning not only
+intelligible, but in perfect unison with the context. The Hemantiv מ
+prefixed, gives the _thing sent down_, while the suffix ו _his_, evidently
+refers to _the Lord_ who sends the vision or denunciation. The English
+construction, of course, requires it should be rendered _his sending
+down_, that is, the Lord’s denunciation, _against_ Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards; for ב here
+rendered _in_, may with more propriety be rendered _against_ or _upon_.
+The verb נחת (or תחנ) _to send down_, occurs in Joel iii. 11 and
+elsewhere: but the writer freely acknowledges that he has no authority for
+the participial noun with the Hemantiv מ prefixed to signify the thing
+sent down, or the act of sending down, as the sense seems to require here.
+He therefore rests this construction solely on the ground of its being
+grammatically admissible, consonant to analogy, and in accordance with the
+context, as affording a satisfactory meaning. Let those who are not
+satisfied with such reasons furnish a better solution of the difficulty.
+In the next place, there is no necessity for rendering כי (or יכ) _when_,
+which more frequently signifies _for_; and when so rendered, it will be
+found to connect together the latter and the former part of the verse. For
+this, we only require to render the dative ל, as it frequently is rendered
+in Hebrew, as well as Greek and Latin, to denote _possession_; and the
+verse will run thus. _For the Lord’s is_, or to the Lord belongs, _the eye
+of man_; to wit, the eye of the Seer, who receives the vision, _and all
+the tribes of Israel_, whom the vision chiefly concerns. Making the tribes
+a genitive case, by inserting _of_ before them, is wholly uncalled for by
+the text.
+
+Verse 2. :וגם חמת תגבל בה צר וצידון כי חכמה מאד
+
+_And Hamath also shall border thereby, Tyrus and Sidon though it be very
+wise._
+
+תגבל (or לבגת) _to set bounds to_, in the Hiphil, occurs in Exod. xix. 12
+& 23.—It here appears to be the Huphal or passive of Hiphil—signifying _to
+be bounded_, or _to be set bounds to_. It is only necessary to remark,
+that leaving aside the punctuation, the form of the future tense will be
+identical in both these voices. The sense as it stands is scarcely
+intelligible. What is meant by _border thereby_, it is not easy to
+conceive; but by discarding the points we readily obtain a meaning that is
+perfectly intelligible. תגבל (or לבגת) may then be rendered in the passive
+voice, instead of the active, and will signify _to be limited_, or _have
+bounds set to_; and בה (or הב) _on_ or _to her_, which follows, accords
+with, and seems to demand its being so rendered. _And Hamath also shall
+have bounds set to her_; that is, her growing greatness shall be checked.
+
+_Tyre, and also Sidon though she be very wise_, חכמה (or המכח), _wise_, no
+doubt, means here, _worldly wise_, or very subtle.
+
+Verse 5. :תרא אשקלון ותירא ועזה ותחיל מאד ועקרון כי הוביש מבטה
+
+_Ashkalon shall see and fear, Gaza also, and she shall be very sorrowful,
+and Ekron for her expectation shall be ashamed._
+
+הוביש (or שיבוה) may be derived either from בוש (or שוב) _to be ashamed_,
+or from יבש (or שבי) _to dry up_, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very material to
+the sense.
+
+Verse 6. :וישב ממזר באשדוד והכרתי גאון פלשתים
+
+_A bastard shall dwell in Ashdod, and I will cut off the pride of the
+Philistines._
+
+ממזר (or רזממ) may be rendered a _stranger_, as well as a _bastard_,
+αλλογενεις in the Septuagint, which renders the sense more obvious.
+
+_And I will cut off the pride of the Philistines._ These denunciations
+appear chiefly directed against the Philistines, in whom pride, avarice,
+and ambition, are specified as the great offences. The delivery of Ashdod
+into the hands of a stranger is the judgment pronounced against them in
+this verse, as the last means of their humiliation. But here the tone of
+the prophecy changes, and instead of further punishments, we find repeated
+promises of blessings and mercy; _he that is left shall be for our God,
+and as a Governor in Judah_,—and in the verse following—_He_ (the Messiah
+being manifestly meant here) _shall speak peace to the Heathen_.—Whence
+then this change? We are led to seek, and naturally expect to find, some
+ground for it. And accordingly the next verse unfolds the reason, and
+explains the occasion of this change in the counsel of Heaven; a change
+resting not on their own merits, but on Divine Mercy. For such a
+construction will this verse bear, quite as well as the one usually put
+upon it; and this construction is far more in unison with the context,
+than the received one.
+
+Verse 7. :והסרתי דמיו מפיו ושקציו מבין שניו ונשאר גמ-הוא לאלהינו והיה כאלף
+ביהודה ועקרון כיבוסי
+
+_And I will take away his blood from out of his mouth, and his
+abominations from between his teeth, and he that is left, even he shall be
+for our God, and he shall be as a Governor in Judah, and Ekron as a
+Jebusite._
+
+With scarcely any alteration in the translation, the words, even as they
+stand, admit of a very different acceptation from that in which they are
+commonly taken; and instead of being a figurative expression, borrowed
+from the rescuing its prey from the jaws of a lion; in which sense the
+Jews take it, as a promise to themselves of deliverance from their
+enemies; the words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and pollution are to
+be taken away, who are to be reclaimed to the worship of the true God, and
+admitted to a full participation in all the blessings, promised to Israel
+by the coming of the Messiah.
+
+The Gentiles were esteemed polluted by eating things unclean, which were
+prohibited to the Jews. Certain animals—things strangled—and the blood in
+particular were among the forbidden food. The new covenant removed this
+prohibition, thereby taking away the pollution from between his teeth, as
+it ceased to be a cause of pollution. The command given to St. Peter, Acts
+x. 14, to kill and eat, where all manner of food was presented to him, was
+expressly received by him as a command to preach the Gospel to the
+Gentiles, or to admit them into the Messiah’s kingdom; and this admission
+was unaccompanied with any such prohibition, nor was it subsequently
+given.
+
+Eating things sacrificed to idols was another cause of pollution which the
+New Covenant removed, by taking away the cause in the abolition of
+idolatry. This literal fulfilment of the words of the prophecy may,
+however, be figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations to the hopes of
+everlasting life founded on the Gospel.
+
+The only change required in the English version is to read _But_, for
+_And_, which are expressed alike by the Hebrew ו, and to understand שקציו
+(or ויצקש) _his abominations_, in the sense most appropriate to it, as
+alluding to the worship of idols, and we have the sense already expressed,
+which perfectly harmonizes with the context. Whereas, taken in the other
+sense, what becomes of the antithesis? Who is _he that is left_, that
+_shall be for our God_, and _as a chief in Judah_? Surely it cannot be the
+Jew, who shall be as a Jew. But the next words are decisive, declaring
+that Ekron and the Jebusite, both Gentiles, are here intended.
+
+_And Ekron as a Jebusite._ This mode of rendering leaves, indeed, the
+force of these words rather ambiguous; but there can be no intelligible
+sense put upon the כי (or יכ), but that of _in like manner as_, or, _as
+well as_; that is, Ekron as well as the Jebusite, shall both be as
+Governors in Judah.
+
+Verse 8. :וחניתי לביתי מצבה מעבר ומשב ולא יעבר עליהם עוד נגש כי עתה ראיתי
+בעיני
+
+_And I will encamp about mine house because of the army, because of him
+that passeth by, and because of him that returneth; and no oppressor shall
+pass through them any more: for now have I seen with mine eyes._
+
+It is not certain, though probable, from 1 Sam. xxvi. 5-7, that the Jews
+had entrenched camps; if so, the passage would be clearer by rendering
+וחניתי (or יתינחו) _I will entrench_ instead of _encamp_; though the sense
+is sufficiently obvious, as meaning to afford protection against the army,
+&c. The house of God, to which protection is promised, is his Temple,
+figuratively denoting true religion purified from idolatry; the great
+spiritual adversary constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare here
+alluded to. But if taken literally, this passage conveys the promise that
+the Messiah’s kingdom should put an end to oppression and injustice. The
+exact import of the expression, _for now have I seen with mine eyes_, is
+not very evident; but may imply God’s foreseeing the unfitness of the Jews
+to receive a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+
+Verse 9. :גילי מאד בת ציון הריעי בת-ירושלם הנה מלכך יבוא לך צדיק ונושע הוא
+עני ורכב על חמור ועל עיר בן אתנות
+
+_Rejoice greatly, Daughter of Zion, shout, oh Daughter of Jerusalem,
+behold thy King cometh unto thee; he is just and having salvation, lowly
+and riding upon an ass, and a colt the foal of an ass._
+
+There is no ambiguity in the purport of this verse, which is the coming of
+the Messiah, as all commentators allow; but I can in no wise agree with
+Lowth and others, that this verse is a rhapsodical digression from the
+subject of the rest of the chapter, in which the Prophet being wrought up
+to the highest pitch of enthusiasm, breaks off from the immediate object
+of his vision to foretel the coming of the Messiah, and then returns back
+to his former subject. On the contrary, I can see nothing like digression
+here, but one connected and consistent object throughout; this verse being
+the keystone of the arch, which binds together those which precede and
+those which follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as the clue
+to guide us through the labyrinth, by fixing and determining the subject
+of all the rest.
+
+_Behold thy King cometh unto thee_: יבוא (or אובי) is really the future
+tense, literally _shall come_, and changing it to the present, _cometh_,
+seems unnecessary, if it does not in some degree interfere with the
+chronological order of the events predicted afterwards.
+
+_Just and having salvation._ This is certainly an ambiguous rendering of
+נושע (or עשונ) the past participle of the verb ישע (or עשי) to save, which
+literally signifies _being saved_, and the emphatic הוא (or אוה)
+_himself_, following it, more strongly marks the sense, as _having
+obtained salvation himself_.
+
+_Riding on an ass, and a colt, the foal of an ass._ The connective ו
+_and_, should certainly be rendered here by _even_, or, _to wit_, and not
+by _and_, which makes it appear that the Messiah was to ride upon two
+asses.
+
+Verse 11. :גם את בדם בריתך שלחתי אסיריך מבר אין מים בו
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners, from the pit wherein is no water._
+
+That the Messiah is apostrophized in these words, cannot, surely, admit of
+doubt or dispute; and words more forcible, or more pregnant with meaning,
+upon the Christian’s view of them, it is not easy to conceive. שלחתי (or
+יתחלש) _I have sent forth_, is really the perfect tense, though written
+several centuries before the coming of Christ; but it is not at all
+unusual in prophetic language to use this tense, which represents as
+already accomplished, what is determined in the Divine purpose, although
+the fulfilment be still future.
+
+The writer is well aware of a formidable objection presented by the Hebrew
+punctuation, against the application of this verse to the Messiah, as the
+pronoun “thee” את (or תא) is by the pointing made to be of the feminine
+gender. This is one of many instances in which the punctuation tends to
+embarrass instead of elucidating the subject of the prophecy—instances
+which have mainly contributed to the determination of the writer to
+disregard the points. It remains for those who regard them as of paramount
+authority, to offer a solution of this and other passages equally clear
+and satisfactory, and equally consistent throughout. If “thee” be meant to
+apostrophise the daughter of Zion, what blood—what covenant—what
+prisoners—what pit, are here alluded to? Upon the view here offered, the
+event foreshewn is the death of the Messiah, an event wholly at variance
+with the expectations of the Jews, but here distinctly announced, along
+with the most striking particulars attendant on that event; such as the
+frustration of the hopes of temporal advantages expected from his
+coming—the nature of the spiritual blessings which it was really intended
+to impart; namely, the remission of sins, and the redemption of the
+Gentile world from idolatry. Along with these is stated the personal
+character of the Messiah, and the express manner of his coming; not in
+glory as expected, but in meekness and humility—the peaceful nature of his
+kingdom—its boundless extent, destined to embrace all nations—yet in
+apparent contradiction, his death is intimated, but also his resurrection
+whereby he becomes “_the first fruits of them that slept_.” These are all
+clearly intimated in this chapter; and of these, how many have former
+commentators, with or without the aid of points, been able to make out? At
+most, only three or four verses, as where he is mentioned as riding into
+Jerusalem on an ass; and here, according to Blaney, the text requires to
+be altered, to shew that he was a Saviour, נושע (or עשונ) being saved,
+being altered into משע (or עשמ) a Saviour; while, according to Lowth, all
+that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+
+Verse 12. :שובו לבצרון אסירי התקוה גם היום מגיד משנה אשיב לך
+
+_Return to the strong hold, ye prisoners of hope, even today do I declare
+that I will repay you double._
+
+Such is the received translation, nor as it now stands, does the sense
+appear at all ambiguous, signifying, _Return to your prison-house until
+the day of your promised liberation arrives_; that is, the day of the
+Messiah’s coming. There can be no doubt who are meant by the prisoners,
+but the change of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed to
+the Messiah, who was apostrophized in the verse preceding. Upon this view
+the word אסירי (or יריסא) may be rendered, _my prisoners_, instead of
+_prisoners of hope_, which is rather obscure; and התקוה (or הוקתה) as the
+imperative hithpael of the verb קוה (or הוק) to wait. And the sense will
+then be as given in the text; _Return to the strong hold, my prisoners:
+wait thou till the day I declare that I will repay thee double._
+
+Verse 13. :כי דרכתי לי יהודה קשת מלאתי אפרים ועררתי בניך ציון על בניך יון
+ושמתיך כחרב גבור
+
+_When I have bent Judah for me, filled the bow Ephraim, and raised up thy
+sons, Oh Zion! against thy sons, Oh Greece! and made thee as the sword of
+a mighty man._
+
+Here כי (or יכ), which signifies _for_, is rendered _when_, thus imposing
+a future signification on the verbs that follow. This has, no doubt,
+arisen from a supposed allusion to the subsequent wars of Judas Maccabeus.
+But Ephraim, or the ten tribes, having no share in those wars, militates
+against that supposition; and it seems more probable that this verse,
+instead of designating the _time when_ the promised blessing would be
+conferred upon the Gentiles, here declares the _reason why_ the Messiah
+could not be sent to them directly and unconditionally; namely, because he
+was previously promised to Israel. _For I have bent Judah for me, filled
+the bow Ephraim_; that is, I have chosen Israel as my people, and
+appointed them my instruments for the overthrow of paganism. And,
+accordingly, to the house of Israel he came, and was by some of them
+received; nor until the great body of that people declined the office,
+were the Gentiles called in to fill up the ranks, and carry on the
+spiritual warfare; a warfare which was thenceforward carried on by both in
+conjunction, for the first Christians still were Jews, though blindness
+came in part over Israel.
+
+Verse 14. :ויהוה עליהם יראה ויצא כברק חצו ואדני יהוה בשופר יתקע והלך
+בסערות תימן
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the South._
+
+This and the following verse evidently contain promises of Divine
+protection, and of triumphant success; but to whom these promises are
+given may admit of a question. עליהם (or םהילע) _over them_, may mean the
+Jews last spoken of, or the Gentiles mentioned before, or it may apply to
+both. And if the triumph of true religion over Pagan idolatry be the
+victory here spoken of, as this was obtained by both in conjunction,
+during the Apostolic age at least, so both must be included in the
+promises. Nor can any construction, worthy of the subject, or adequate in
+dignity and importance, be put upon the expression, _the sons of Zion_,
+and _the sons of Greece_, but that which refers to the religion of each.
+The triumph of true religion over idolatry was one that affected the whole
+world, including every country, and extending to every age, and regarding
+the eternal as well as temporal interests of mankind.
+
+Verse 15. .יהוה צבאות יגן עליהם ואכלו וכבשו אבני קלע ושתו המו כמו יין
+ומלאו כמזרק כזוית מזבח
+
+_And the Lord of hosts shall defend them; and they shall devour, and
+subdue with sling stones; and they shall drink and make a noise as through
+wine; and they shall be filled like bowls, and as the corners of the
+altar._
+
+To take these expressions in the literal sense, as promising to man the
+grossest of sensual indulgences, would surely be a strange misconstruction
+of prophetic language; המו (or ומה) which is rendered, _and make a noise_,
+is not preceded by the connective ו _and_; it may, therefore, be simply
+the personal pronoun _they_, being the nominative to the verb _drink_;
+_they shall drink as of wine_, &c. Who is intended by the pronoun _they_,
+if at all doubtful here, becomes sufficiently clear in the next verse,
+where it is repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+
+Verse 16. :והושיעם יהוה אלהיהם ביום ההוא כצאן עמו כי אבני נזר מתנוססות על
+אדמתו
+
+_And the Lord their God shall save them in that day, as the flock of his
+people, for they shall be as the stones of a crown, lifted up as an ensign
+upon his land._
+
+Here the pronoun _them_, in evident contradistinction with _his people_,
+shews that two nations are spoken of; otherwise the passage might be
+rendered, _the Lord God, shall save as a flock, his people_. But the
+antithesis marked by the pronoun _them_, is rendered still more obvious,
+if possible, in the next line. _For the wall of separation is waving_ (or
+tottering) _over his land_. Such is the literal meaning of the Hebrew,
+when the words are taken in their primary and ordinary sense. Thus, אבני
+(or ינבא) in its usual sense means, _stones_, as the stones of a wall; but
+in a more remote and figurative sense, _precious stones_: נזר (or רזנ) in
+the primary sense, signifies, _to separate_, or, _separation_; occurring
+in this sense ten times at least in Numbers, ch. vi.; but in the secondary
+or more remote sense, _a diadem_, which separates or distinguishes the
+prince from the people: נסס (or ססנ) in the primary sense means to wave to
+and fro, as a flag, or as a wall before it is blown down by the wind; but,
+in a secondary sense it signifies, as some understand it here, to glitter
+or sparkle, as a diamond, when waved or moved. Thus we see the pains taken
+to avoid the plain and obvious sense of the passage; but the Hebrew
+scholar will judge for himself.
+
+The concluding verse, in which the prophet breaks forth into expressions
+of adoration and praise for the goodness of the Lord, well accords with
+this view of his bounty being unlimited, and extending to all his
+creatures alike.
+
+
+
+
+
+THE RABBI’S EXPOSITION AND REPLY, CHAPTER IX.
+
+
+As I conclude that the object of the Christian, who thinks he sees in this
+Prophecy a clear prediction of the coming of Jesus Christ, is to learn in
+what manner it is expounded by the Jews; it appears to me that the
+simplest way in which I can reply, will be to lay before him what I
+conceive to be the proper translation and interpretation. In doing this,
+it will be unnecessary to offer any further explanation or exposition,
+beyond what may be given in the form of comment on the translation; while
+he is at liberty to conclude with regard to those passages, where no
+comment or explanation is offered, not, assuredly, that I assent to _his_
+interpretation, but merely that I acquiesce in the reasons he assigns for
+my dissent; or that his anticipation of my argument has rendered its
+repetition superfluous, as is the case in verses 9 and 10. The following
+is my mode of translating this chapter and expounding it:—
+
+
+
+
+Zechariah, Chapter IX.
+
+
+Verse 1. _The burden of the word of the Lord on the land of Hadrach, and
+Damascus, his residence; for to the Lord (will be) the eye of man, and
+(particularly that) of all the tribes of Israel._
+
+This prophecy is directed against a king named Hadrach, and against
+Damascus his residence. According to some who have visited Syria, there is
+to this day, near the desert, a village bearing the name of that king,
+whose inhabitants assert that formerly a large district about it, that
+constituted a powerful kingdom, was called by the same name.
+
+_For to the Lord_, saith the prophet, _will be the eye of man_, agreeably
+to what he further declareth, that the extermination of the wicked will
+precede the turning to God, the eyes of the residue of man.
+
+Verse 2. _And also (on) Hamath which borders on her; (on) Tyre, and (on)
+Sidon, though she be very wise._ Verse 3. _And Tyre did build herself a
+strong hold, and heaped up silver as dust, and gold as mire of the
+streets._
+
+The burden of the Lord is also touching Hamath, which was bordering on the
+former; also Tyre, and Sidon, which thought herself very wise; yet her
+wisdom availed her nothing, as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+
+Verse 4. _Behold the Lord will make her poor, and smite her power in the
+sea, and she shall be devoured with fire._ Verse 5. _Ashkelon shall see it
+and fear; Gaza also, and she shall be very sorrowful. Ekron also, for he
+(God) has made ashamed her expectation: and the king shall perish from
+Gaza: and Ashkelon shall not remain._ Verse 6. _And a foreigner shall
+dwell in Ashdod, and I will cut of the pride of the Philistines._
+
+All the foregoing is known from history to have been already accomplished,
+through the conquests of Alexander the Macedonian; who also destroyed the
+fleet of Tyre, and smote her power on the sea. Among others also, it is
+said, Ekron shall be very sorrowful, since her hope was blasted; Tyre, on
+which she solely confided, being destroyed.
+
+Verse 7. _And when I shall have taken away his blood out of his mouth, and
+his abominations from between his teeth; then even he shall remain for our
+God, and he shall be as a chief in Judah, and Ekron like Jebusi._
+
+Now the prophet continues to predict, what is yet to be accomplished, that
+after their filth and pollution shall have been taken away, a remnant of
+them also will be to God; each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner as holy as Jebusi, which is
+Jerusalem. See Joshua, chap. xviii. ver. 28.
+
+This, and all that is connected with it, to the end of the following
+chapter, may refer to a remoter period, to which the mind of the prophet
+was suddenly transported; or these events may have been intended,
+immediately after the overthrow of these nations, to have followed under
+one of the princes of Judah, who was already joined by a part of Ephraim;
+and the whole of whom would have been gathered under his banners, were not
+this delayed on account of their having acted contrary to the will of God.
+For, that the promises of God are conditional, and sometimes delayed, if
+those to whom they were made, render themselves undeserving of them,
+appears in many instances. See Zech. chap. viii. ver. 14-16. Jeremiah,
+chap. xviii. ver. 9-10. Among other instances, may be cited what took
+place with our ancestors, who went out of Egypt. The land of Canaan
+promised to Abraham (Genesis, chap. xv. ver. 16.) was again promised to
+them, even after their having worshipped the calf—Exodus, chap. xxxiii.
+ver. 1.—yet, for their frequent rebellions, was the fulfilment of this
+promise finally delayed to another generation. (Numb. chap. xiv. ver. 23.)
+Nay, it even appears that it would have been retracted, or at least
+delayed many generations, but for the intercession of Moses. (Exod. chap.
+xxxii. ver. 10.) And, in like manner, may the fulfilment of these
+promises, and that of others, which follow, respecting the restoration of
+Israel, be delayed, in consequence of the wickedness of our people,
+exciting the displeasure of the Lord.
+
+Verse 8. _And I will encamp about my house (to protect) against an army,
+against one passing and returning, and no oppressor shall pass over them
+any more: for now have I seen it with my eyes._
+
+Now have I seen it with mine eyes, means having graciously turned his
+particular attention to them, as is similarly expressed in Exod. chap. ii.
+ver. 25.
+
+Ver. 9. _Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem,
+behold thy King shall come unto thee just, and he being saved, humble and
+riding upon an ass, the foal of an ass._
+
+Ver. 10. _And I will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea to sea, and from the
+river to the end of the earth._
+
+Verse 11. _Also thou, by the blood of thy covenant, I have sent away thy
+prisoners out of the pit, wherein is no water._
+
+By the blood of the covenant, apparently, is meant that related in Exod.
+chap. xxiv. ver. 8. A pit without water means a land of captivity.
+
+Verse 12. _Return ye to the strong hold, ye prisoners of hope, even to-day
+__(I)__ declare __(THAT)__ I will render double unto thee._
+
+The prisoners are to return and shelter in this strong hold.
+
+Verse 13. _For I have bent Judah for me, filled the bow Ephraim, and
+raised up thy sons, Oh Zion! against thy sons, Oh Greece! and made thee as
+the sword of a mighty man._
+
+Judah and Ephraim are represented as warlike instruments in the hand of
+God, the sword, and the bow which he bends, and fills his hand with;
+similar to the expression in 2 Kings, chap. ix. ver. 24.
+
+Verse 14. _And the Lord shall be seen over them, and his arrow shall go
+forth as lightning; and the Lord God shall blow the trumpet, and shall go
+forth with the whirlwinds of the South._
+
+Verse 15. _The Lord of hosts shall defend them; and they shall devour, and
+subdue the sling stones; and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an altar._
+
+The prophet in derision here compares their enemies to sling-stones,
+contrasted with which in verse 16 that follows, Israel is compared to
+precious stones; and of whom it was before said that they were the sword
+in the hand of the Lord, to be filled with the blood of their relentless
+persecutors. See also Isaiah, chap. xxxiv. ver. 6.
+
+Verse 16. _And the Lord their God will save them, his people as a flock,
+for as the stones of a crown shall they be glittering upon his land._
+
+Verse 17. _For how great is his goodness, and how great is his beauty! The
+young men he will make as fruitful as corn, and the maids as wine._
+
+
+
+
+Remarks On The Rabbi’s Exposition.
+
+
+Were I candidly to express my sentiments, I might say, perhaps, that the
+Rabbi’s answer had disappointed me, being neither so full nor so forcible
+as I expected; but if he, as a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover, certain points of coincidence
+in our translation, in which the acquiescence of the Rabbi, as a
+distinguished Hebrew scholar, is truly gratifying; while there are also
+some points of disagreement, in which I am inclined to relinquish my own
+in favour of the Rabbi’s translation. I propose briefly to advert to each;
+but there is one circumstance that first deserves to be noticed, and
+which, however singular it may appear, might yet have been expected. It is
+this, that wherever I have ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi. Now, having formerly stated that
+our received translation is chiefly founded on the Masoretic punctuation,
+which is Jewish, a coincidence was naturally to be looked for between the
+Jew’s exposition, and that which is in a great measure borrowed from it.
+And accordingly such is the case, the Jew’s exposition differing from that
+of our own commentators, principally on those points where the latter
+discover allusions to Christ. These, the Jew, of course, no where finds.
+
+Now, what the Jew no where perceives, and the Christian only here and
+there, as it were incidentally, I maintain to be wholly and solely the
+subject of these chapters. This is, at least, a broad and well marked line
+of distinction: but here I unfortunately stand alone, having Christian as
+well as Jew opposed to me. Even the Jew allows that the subject of the
+latter part of this prophecy is the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit, then is Christianity his
+kingdom, and the subject of the prophecy. So much for the state of the
+question.
+
+The first point of disagreement between us is unconnected with the
+punctuation, and is one of little importance to the question, beyond what
+it may derive from the concurrence of my opponents. The Rabbi and Dr.
+Blaney agree in regarding Hadrach in the first verse, as the name of a
+prince, instead of a city or state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the conjecture that Rehob, spoken
+of in 2 Sam. viii. 3, who is by Josephus named Αραος or Αραχος, may be the
+prince alluded to. Now since the avowed reason for resorting to this
+supposition is the want of a city of this name, I would venture to
+suggest, that Aradus bears quite as much resemblance to Hadrach as Αραος
+does; and to Aradus was annexed a considerable district of country, which
+was precisely the first conquered by Alexander, when he invaded Syria, as
+appears by the following citation from Quintus Curtius, lib. 4. cap. 1.
+“Aradus quoque insula deditur regi. Maritimam tum oram, pleraque longius â
+mari residentia, rex ejus insulæ Strato possidebat. Quo in fidem accepto,
+castra movet ad urbem Marathon.” Aradus, like Tyre, was the daughter of
+Sidon, as stated by Strabo; Εκτισαν αυτην φυγαδες, ὤς φασιν, εκ Σιδόνος.
+These then, are circumstances which add weight to the supposition that
+Aradus may be here intended; but still it is no more than conjecture, and
+as such, _quod valet, valeat_.
+
+In the same verse, the Rabbi’s rendering of מנחתו (or ותחנמ) _his
+residence_, must, of course, stand or fall with the previous question,
+Whether Hadrach be the name of a man or a city? If it be that of a prince,
+whose residence was Damascus, I have only to observe, that no such person
+appears to have resided there at the time the prophet wrote, and this is
+the only time that can accord with the Rabbi’s translation.
+
+With regard to the last line of this verse, which the Rabbi renders nearly
+in the same manner as our commentators, _for to the Lord will be the eye
+of man_, &c. I can only say, that he does not appear to me to have thrown
+any new light upon the passage, the sense remaining as vague and obscure
+as before. But let the reader judge for himself.
+
+In verse 2nd, the Rabbi agreeing with Lowth, renders תגבל (or לבגת) as an
+active verb, “_which borders on her_,” while Blaney, with me, makes it
+passive. If, by Hadrach, be intended the district of country extending
+inland from the town of Aradus, this would lead us directly to Epiphania,
+which was the lesser Hamath; and this expression might be meant to
+distinguish it from the greater Hamath, the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach; and, upon the whole, I see
+no sufficient reason to relinquish my own mode of rendering.
+
+In verse 4th, the Rabbi’s translation, “_Behold the Lord will make her
+poor_,” I certainly prefer to that of our version, namely, “_shall cast
+her out_;” but his explanation of the remainder of this verse, “_and smite
+her power in the sea, and she shall be devoured with fire_,” appears less
+satisfactory than that of Dr. Blaney, which I have adopted from him. The
+Rabbi explains the accomplishment of this passage by Alexander’s defeating
+the fleet of the Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history; a few occasional skirmishes
+by sea, and a partial conflagration, after the city was taken, being the
+utmost that took place. And accordingly this verse has been otherwise
+explained by Lowth, who understands the “_smiting her power in the sea_,”
+as referring to the insular situation of new Tyre; but Dr. Blaney, by a
+mode of rendering fully warranted by the Hebrew text, applies these words
+to Sidon, where they received their accomplishment in a manner strikingly
+peculiar. The difference of translation consists in reading—“_For she_
+(Sidon) _has built Tyre, a fortress for herself_,” instead of “_For Tyre
+has built a fortress for herself_;” thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however, is not thereby excluded
+from a full participation in the burden of the prophecy, evidently
+denounced against both. In regard to Sidon, the fulfilment was as
+follows:—When besieged by Artaxerxes Ochus, some years earlier than the
+siege of Tyre by Alexander, the Sidonians, lest individuals might be
+tempted to seek their personal safety by flight, and abandon the defence
+of the city, burned all their shipping in the first instance; and, when,
+by the cowardly treachery of their king, the enemy was admitted within
+their walls; they then set fire to their houses, and consumed their city,
+their families, their wealth, and themselves; no less than forty thousand
+perishing in the flames, according to Diod. Sic.: φασὶ δε τοὺς ὔπο τοῦ
+πυρὸς διαφθαρεντας, συν τοῖς οικετικοῖς σώμασι, γεγονέναι πλεὶους τῶν
+τετρακισμυρίων. Lib. 16. cap. 45.
+
+In verse 5. The fate of Gaza and its governor, who was dragged round the
+city by Alexander, in imitation of Achilles, though noticed by Lowth, is
+disregarded by Blaney, for what reason I know not, since this seems as
+well intitled to notice as any other literal fulfilment of prophecy.
+
+In verse 7th, the Rabbi’s acquiescence in the meaning of the words, “_when
+I have taken away his blood out of his mouth and his pollution from
+between his teeth_;” as signifying, literally, the taking away of sin and
+pollution, is highly important to the Christian exposition, for it
+intimates the first and greatest benefit we derive from the coming of the
+Messiah. That the Rabbi does not so understand it, as alluding to the
+remission of sins through Christ, is not to be wondered at; but it does
+seem singular that Lowth and Blaney should have disregarded or
+misunderstood so remarkable a passage, in the sense of which even the Jew
+acquiesces, though not in the application. יבוסי (or יסובי), according to
+the Rabbi, means Jerusalem, that is, “_Ekron shall be as Jerusalem_.” Now
+the Jebusites were the original inhabitants of Jerusalem, it is true; but
+why the prophet should here use the word Jebusi for Jerusalem, and here
+only, is rather unaccountable, and I cannot but prefer the translation I
+have given.
+
+In verses 8, 9, 10, there is no material disagreement between us either in
+the translation or the interpretation. Here Jew and Christian agree in
+applying these verses to the coming of the Messiah. The only question
+between us is, whether Christ be the Messiah, which the Rabbi, of course,
+denies.
+
+Verse 11. In the words, “_By the blood of thy covenant_,” &c. it was not
+to be expected that the Rabbi would see any intimation of a covenant for
+the redemption of mankind, sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The application of this and the
+two preceding verses to Christianity, was so clearly perceived, and so
+ably expounded by Lowth, that we only wonder he should have confined that
+view to these three verses, considering them as a digression, when by
+extending the same principle of interpretation to other parts of the
+prophecy, he might have found a clue to the solution of many difficulties.
+The want of this clue obliges Dr. Blaney to come to the same conclusion as
+the Rabbi, that the remaining part of the prophecy is still
+unaccomplished; a conclusion which I am compelled most strenuously to
+oppose. To the Jew, the suspension of the fulfilment of this prophecy
+would be almost equivalent to that of all others; for the Messiah’s
+kingdom is alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To the Jew then, I would say—Is this consonant
+with the previous ordinations of God in the government of the world, to
+leave an interval of more than two thousand years, without the fulfilment
+of prophecy, which is to mankind, the most convincing of all proofs of his
+Divine superintendance and control over human affairs? To Dr. Blaney, on
+the other hand, who conceives that “since our Saviour’s appearance on
+earth, nothing has happened to the Jewish nation in any degree answerable
+to what is here predicted; no return from captivity, no victories, no
+successes,” &c.; to him I would say, why may not “_the children of the
+promise_” be here included as well as “_the children of the flesh?_” The
+first Christians were Jews, the apostles and disciples were Jews, while
+the converted Gentiles were no less styled, “_Israelites by adoption_;”
+and so they are continually called in prophetic language. If then the
+terms, “_Sons of Zion_” and “_Israel of God_,” be _not less_ applicable to
+those who received Christ for their Messiah, than to those who rejected
+him; we cannot surely say with Dr. Blaney, that there have been no return
+from captivity, no victories, no successes, since the coming of Christ;
+for it will hardly be maintained that redemption from the bondage of sin
+is no return from captivity; that the triumph of Christianity over
+paganism is no victory, and the rapid propagation of the Gospel no
+success.
+
+In verse 12, “_The strong hold_,” which is evidently the same as the
+prison-house, called in the preceding verse, “_the pit without water_,”
+and which the Rabbi allows to be a state of captivity, is here, somewhat
+abruptly, transformed into a place of shelter and protection.
+
+Verse 15. The Rabbi’s idea, that the prophet here uses the term
+“_sling-stones_,” in derision, as an appellative for the enemies of
+Israel, while he applies to themselves, in the next verse, the term
+“_precious stones_,” appears to me, I must acknowledge, somewhat novel;
+and as I dispute that translation of the next verse altogether, so I
+cannot acquiesce in such an explanation of this. With regard to the
+rendering of המו (or ומה) in the same verse, which I have considered as
+the personal pronoun, “_they_,” instead of the verb “_to make a noise_”—I
+believe the Rabbi’s, upon re-considering the passage, to be the more
+correct translation.
+
+But these verbal differences, however they may interest the Hebrew
+scholar, are of trivial importance, as regarding the grand question
+between us, namely, whether the accomplishment of the predictions
+contained in this chapter, ceases before we arrive at verse 9, which is
+admitted to announce the coming of the Messiah. Upon this point, then, I
+plead the general issue. If I succeed in shewing that every part of the
+prophecy in the following chapters, as well as the present, has been
+clearly accomplished in the leading events of the history of Christianity,
+I gain my cause. If I fail to do so, let the verdict go for the Jew.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER X.
+
+
+Two points appeared to be established in the last chapter; one, that the
+Messiah’s kingdom is the subject of this part of the prophecy, and the
+other, that that kingdom is a spiritual one; or these points, if not
+proved, were, at least, shewn to be in perfect accordance with every
+verse, and every line contained in that chapter.
+
+That the Messiah’s kingdom is the subject, appeared from the express
+declaration of the 9th verse, “_Behold, thy King cometh_,” &c., and from
+the exact accordance of every other with this view.
+
+The circumstances that intimated the spiritual nature of that kingdom, and
+shewed that the prophecy refers to Christianity, were the following:—the
+denunciations against worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately followed by, and
+contrasted with the promise of spiritual blessings from the Messiah’s
+coming; which were declared to be the remission of sins, and the
+redemption of the Gentile world from the darkness of idolatry;—next, the
+personal character of the Messiah, and the express manner of his coming,
+namely, in meekness and humility;—the peaceful nature of his reign;—the
+shedding of his blood for the redemption of mankind from the bondage of
+sin;—the joint instrumentality of Israel in the accomplishment of the
+great scheme of redemption, but the admission of the Gentiles to a full
+participation in the blessings which result from it, and the removal of
+the partition wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they
+had been previously excluded from them. These are the circumstances that
+declare the spirituality of the Messiah’s kingdom, and these are clearly
+intimated in the last chapter.
+
+The present will be found to contain somewhat less variety of incident,
+with more of exhortations and promises than the preceding. These are more
+particularly addressed to the house of Judah, but their subsequent
+extension to “_them of Ephraim_” also, is a circumstance that calls for
+some explanation, without which it would be difficult to shew the
+chronological order of the events foretold.
+
+Ephraim, or the ten tribes, had gone into captivity long before the time
+when the prophecy was uttered, which was that of the building of the
+second temple; nor have these tribes since returned, (what is become of
+them, or whether they be now in existence, being wholly unknown,) yet is
+their return from captivity here distinctly foretold. What, then, are we
+to understand by this return, or who is intended by “_them of Ephraim_,”
+is the question?
+
+On the spiritual view, the captivity means the bondage of sin, and
+especially of idolatry, into which Ephraim had fallen by their apostacy;
+and their return will mean their return to true religion, whereby they
+obtain the remission of their sins, and the gift of eternal life. But what
+is meant by “_them of Ephraim_”? Are we to understand thereby the original
+ten tribes who revolted with Jeroboam, and whose descendants are not known
+to be now in existence? or the remnant of those tribes who returned to
+Jerusalem, (2 Chron. xi. 16,) and who having joined the tribe of Judah
+have since become mixed and identified with them?
+
+On this latter view the prophecy may already in part have received its
+fulfilment, as some of this remnant, mixed with the tribes of Judah and
+Benjamin, in the apostolic age, were probably among the number of our
+Lord’s disciples, and were thus redeemed from the bondage of sin, and have
+already shared in the triumphs and blessings of the Gospel. On the former
+view, supposing, what is not impossible, that these tribes are still in
+existence, we must look chiefly to the future, as regards them, for the
+accomplishment of this part of the prophecy. But whichever view we
+embrace, as to those who constitute now the ten tribes, we must still look
+to the future, (and this is the point to be attended to,) for the full and
+perfect fulfilment of the prophecy; for so long as any of the house of
+Israel remain unredeemed, so long must they be regarded, in the spiritual
+view, which is the view we embrace, as still remaining in the bondage of
+sin, and not yet returned from captivity.
+
+This then is the essential point as regards the prophetic chronology, that
+where events are spoken of, which, like the restoration of Israel, are
+continuous from age to age, or destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs accord with the nature of
+the events, comprising at one glance the commencement, the continuance,
+and the completion of what is foretold; consequently these events not
+being limited to particular periods like the ordinary occurrences of
+history, like the fate of a battle or the fall of a monarchy, cannot be
+dated with chronological precision, except it be from the time of their
+commencement. And precisely of this nature are the events which form the
+subject of the chapter before us.
+
+The first of these in order, as well as importance, is the progress of the
+Gospel of Christ, or the triumph of Judah, which began with the apostolic
+age, and has since continued progressive, though with a fluctuating
+career, and unequal success, up to the present time, when it extends over
+a large portion of the habitable world; but still without having attained
+to any thing like the universality announced in prophecy. This then is an
+event, which being still progressive, is not limitable to a particular
+period, nor capable of being dated with precision except from its
+commencement.
+
+Next to this, or to the triumph of Judah, is the promised restoration of
+Israel, which cannot be deemed complete, while so many of the house of
+Israel, dispersed over the nations of Christendom, still rest their hopes
+on the covenant of the Law; a covenant which we as Christians believe to
+have been annulled at the promulgation of the Gospel; but which from the
+first offered only temporal rewards, and unlike the covenant of grace,
+gave no distinct promises of eternal life. That the remaining Israelites
+will ultimately awaken to a sense of these advantages, we may confidently
+expect from this promise of restoration, and from the predicted
+universality of the Messiah’s kingdom. This then is also an event yet
+imperfectly accomplished, or still in a state of progression, and
+therefore yet incapable of being dated with precision.
+
+The abolition of Paganism is another, which though nominally effected at
+the beginning of the fourth century, is yet so far from being complete,
+that Paganism still prevails over the largest portion of the globe; and
+consequently this, like the former, is an event which can be dated only
+from its commencement. Bearing then in mind the nature of these events,
+and the impossibility of limiting the date of them to definite periods, we
+may now proceed with the interpretation of the prophecy.
+
+As the last chapter opened with denunciations of divine wrath against
+worldly-mindedness, which were followed by, and contrasted with the
+unfolding of the spiritual nature of the Messiah’s kingdom, so the present
+chapter opens with exhortations to seek for spiritual blessings, and with
+the promise of their abundant bestowal on those who ask for them.
+
+_Ask ye of the Lord rain in the time of the latter rain; so the Lord
+causing lightning, shall bring heavy showers, and give to every one grass
+in the field._
+
+This language is metaphorical, it is true, and so is invariably that which
+is employed in describing the plenteousness of the Messiah’s kingdom,
+abounding in corn, wine, and oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed to take such expressions in a
+strictly literal sense, he would soon find it impossible, for, most of
+them are mixed metaphors, such as _waters of life_, _trees of
+righteousness_, _garments of salvation_, of which part at least must be
+figurative; and the spiritual sense is in fact the most literal of any
+that can possibly be affixed to them. _Ask ye of the Lord rain_, signifies
+seek the blessings of righteousness, and they shall be freely given to
+you. When viewed in this light, we shall readily perceive the connection
+between this and the next verse, which contrasts the value of true, with
+the worthlessness and deceitfulness of false religion.
+
+_For the idols have spoken vanity, and the diviners have seen a lie; and
+told false dreams; they comfort in vain._
+
+That is, the heathen priests and oracles promise blessings which they have
+no power to bestow, but delude their votaries with false hopes, leading
+them astray, and leaving them to wander as a flock without a shepherd.
+
+_Therefore they went their way as a flock, they were troubled because
+there was no shepherd._
+
+A religion like Paganism, which allowed the unrestrained indulgence of the
+passions, of pride, avarice, and ambition, was well calculated to seduce;
+and the Jews, in spite of the continual exhortations of their prophets, in
+spite of the many signal miracles displayed to them, and wrought in their
+behalf, had frequently relapsed into idolatry. Nor can it be supposed that
+the outward worship of idols was alone displeasing to God, and that the
+indulgence of the passions, which was the soul and spirit of idolatry, was
+disregarded. The spirit was at least as likely as the form of Paganism to
+be offensive to Heaven; and accordingly it was continually denounced by
+the prophets, and had been frequently punished by signal acts of judgment.
+And in this did the Jewish priests and rulers still offend, by their
+avarice and worldly-mindedness, and thus incur the displeasure of Heaven,
+as already intimated, and here repeated.
+
+_Mine anger is kindled against the shepherds, and I will punish the
+goats._
+
+The shepherds are the guardians, the goats the leaders of the flock; but
+the Jewish shepherds and leaders misled their flock, and as their
+forefathers, under Jeroboam, had embraced idolatry, and were therefore
+allowed to be carried away into captivity, so their posterity, seduced by
+similar passions, rejected the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the house of Judah having remained
+faithful, to them was the Messiah promised; and given to those who were
+willing to receive him.
+
+_But the Lord of hosts hath visited his flock, the house of Judah, and
+made them as his goodly horse in battle. Out of him shall come the
+corner-stone; out of him, the nail; out of him, the battle bow; out of him
+every ruler together._
+
+Triumphant career and success are herein promised to Judah, but the
+Messiah’s kingdom having been already declared to be a peaceful one, we
+cannot suppose literal warfare to be here intended. The triumph of true
+religion over Paganism is no doubt the warfare to be understood.
+
+_And they shall be as mighty men who tread down their enemies in the mire
+of the streets in battle; and they shall fight because the Lord is with
+them, and they shall confound the riders on horses._
+
+And while this triumph is promised to Judah, mercy and forgiveness are
+declared to Israel also, and their return from captivity is foretold.
+
+_And I will strengthen the house of Judah, and I will save the house of
+Joseph, and I will bring them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast them off; for I am the
+Lord their God, and will hear them. And they of Ephraim shall be like a
+mighty man, and their heart shall rejoice as through wine, yea their
+children shall see it and be glad, their heart shall rejoice in the Lord._
+
+The complete fulfilment of this part of the prophecy must still be future,
+whether we consider it as referring to the Jews now dispersed over
+different countries, or to the ten tribes who went into captivity.
+
+In most countries of Europe and probably of Asia also, the usual mode of
+call to a person just within hearing is a shrill kind of hiss, which is
+the more readily noticed because differing from all other sounds. This
+expression is accordingly used in the prophecy to express the recal of
+Israel, whether spiritual or otherwise.
+
+_I will hiss for them, and gather them, for I have redeemed them, and they
+shall increase as they have increased._
+
+The next verse speaks of sowing them again among the people, which appears
+at first as if again declaring their dispersion; but on the spiritual view
+there is no reason to suppose that such is the meaning. Sowing them among
+the people, on this view will signify the blending together of Jews and
+Gentiles, by their embracing one common faith; whereby they at length
+become one race, and all distinction is lost under the common denomination
+of Christians. This also explains the rapid increase of their numbers here
+foretold, as well as their return from captivity, and their living again.
+The increase of numbers arising from the accession of converts; their
+return from captivity, signifying redemption from the bondage of sin; and
+their living, the resurrection to eternal life through Christ.
+
+_And I will sow them among the people, and they shall remember me in far
+countries, and they shall live with their children, and turn again._
+
+The spirituality of this return and gathering becomes still clearer as we
+proceed, signifying the flowing together of all nations, Gentiles as well
+as Jews, into the house of the Lord.
+
+_And I will bring them again out of the land of Egypt, and gather them out
+of Assyria, and I will bring them into the land of Gilead and Lebanon; and
+place shall not be found for them._
+
+This extraordinary increase of numbers, which is to overflow all
+countries, strongly favours the spiritual view, for the actual number of
+the Hebrew nation is avowedly diminishing, and becoming less and less
+likely to perform the wonderful changes next intimated. The sea and the
+isles were common expressions for the Gentile nations, (Gen. x. 5,) while
+the land signifies always the Jews, from Palestine or the Holy Land—see
+note. Rivers denote in prophetic language, the people residing on their
+borders. (Isaiah viii. 7.) _The_ river, in particular, signifies the
+Euphrates and the Eastern nations bordering upon it. This will serve as a
+key to the meaning of the next verse, which announces the subversion of
+Paganism in these different countries. Thus, _afflicting the sea and
+smiting the waves_, denote its extinction in the West; _drying up the
+depths of the river_, signify its extinction in the East; _and bringing
+down the pride of Assyria_, and _the departing of the sceptre from Egypt_
+bespeak its further abolition.
+
+_And he shall cause affliction to pass over the sea, and shall smite the
+waves of the sea: and all the deeps of the river shall dry up: and the
+pride of Assyria shall be brought down; and the sceptre of Egypt shall
+depart away._
+
+Surely these expressions announce some greater changes than would result
+from the mere emigration from these countries of a race, poor, afflicted,
+and despised, as the Jews long have been. And small indeed is the
+likelihood that the literal subjugation of all these countries by that
+race, can be here intended. The following verse points out a far more
+probable and consistent solution of the problem, in the overthrow of their
+idolatry, and the turning of all these nations to the worship of the one
+true God.
+
+_And I will strengthen them in the Lord, and they shall walk up and down
+in his name, saith the Lord._
+
+
+
+
+
+NOTES TO CHAPTER IX.
+
+
+Verse 1. :יהוה עשה חזיזים ומטר גשם
+
+_So the Lord shall make bright clouds, and give them showers of rain._
+
+The Hebrew here may be rendered (see Lowth and Parkhurst) _lightning_
+instead of _bright clouds_, and the connexion with rain will then be much
+more obvious; especially with _heavy_ rain, as the Hebrew word literally
+signifies, which usually follow lightning. The construction will then be
+as proposed in the text.
+
+_So the Lord causing lightning, shall bring heavy rain, &c._
+
+Verse 3. :על הרעים חרה אפי ועל העתודים אפקוד כי פקד יהוה
+
+_Mine anger was kindled against the shepherds, and I punished the goats,
+for the Lord, &c._
+
+The apparently indiscriminate use of the past and future tenses, in
+scriptural and prophetic language, has perplexed the best Hebrew scholars.
+On the conversive power of the ו, Granville Sharpe’s is perhaps the best
+treatise. In the present case, unless the ו retain that power when
+disjoined from the verb, there is no reason for rendering the future אפקוד
+(or דוקפא) as a perfect, or, _I punished_, instead of _I will punish_.
+And, as Mr. Lowth observes, the כי (or יכ) which follows would be more
+properly rendered _But_ than _For_, and it will then be—_mine anger is
+kindled against the shepherds, and I will punish the goats; But the Lord
+of Hosts_, &c. The shepherds and the goats both signify leaders of the
+flock.
+
+Verse 4. :ממנו פנה ממנו יתד ממנו קשת מלחמה ממנו יצא כל נוגש יחדו
+
+_Out of him came forth the corner, out of him the nail, out of him the
+battle bow, out of him every oppressor together._
+
+The words _corner_, _nail_, and _oppressor_, must be rather perplexing to
+the English reader, nor can the Hebrew scholar be certain of the precise
+meaning of each, though their general import is obvious enough. Thus פנה
+(or הנפ) _corner_, signifies in the root to _turn_, and as the _corner
+stone_ is a guide to the builder in laying the others, it comes to signify
+a guide or leader. So יתד (or דתי), _a nail_, signifies one on whom others
+depend. And נוגש (or שגונ), _an oppressor_, like the Greek τυραννος,
+signifies generally, _a prince_, as well as a _tyrant_. Thus these terms
+are each of them equivalent to a _chief_ or _leader_.
+
+The verb יצא (or אצי), which follows, may be either past or future, but
+the latter accords best with the context, as in the proposed translation.
+_Out of him shall come forth the corner-stone, __ out of him the nail, out
+of him the battle bow, out of him every leader together._
+
+Verse 8. אשרקה להם.—_I will hiss for them._
+
+The word _hiss_, does not to the English reader convey the correct meaning
+here. In many parts of Europe, and, probably, in some of Asia, the common
+made of call is by a shrill sound, very different from either a hiss or a
+whistle. In some countries it is effected by pressing the tongue against
+the teeth with the lips open, and sounding the letters—tsz. In others, it
+is usual to begin with the lips compressed, and without closing the teeth,
+thus making the sound of the letters psh—but in both, the sibilant sound
+predominates, and is heard to a considerable distance, while its
+peculiarity instantly attracts attention from all that are within hearing;
+and this is no doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the English word,
+_shriek_. (See Parkhurst.)
+
+Verse 11. :ועבר בים צרה והכה בים גלים
+
+_And he shall pass through the sea with affliction, and shall smite the
+waves of the sea._
+
+This mode of rendering gives a turn to the sense of the passage, which is
+wholly uncalled for, if not unwarranted by the original: which would be
+more literally translated: _And affliction shall come over the sea_, &c.
+But the Jew’s mode of rendering is equally correct, and better accords
+with the context, thus: _He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea._ The latter expression amplifying and
+explaining the former.
+
+What is meant by the expressions, the sea, the isles, and the land, is a
+point of no small importance. In prophetic language, the sea and the isles
+always signify the western Gentiles, or European nations; while the land
+signifies Palestine, or the Jewish nation. The Hebrew word ים (or םי)
+means either the sea or the west. As the sea extends along the whole
+western coast of Syria, sea and west came to be used synonymously. And as
+the European nations lay beyond the sea they obtained the name of the
+isles, or the isles of the Gentiles, as they are called in Gen. x. 5. Mr.
+Lowth observes, on Isa. xi. 11. “The islands, in the prophetic style, seem
+particularly to denote the western parts of the world, or the European
+nations; the west being often called the sea in the Scripture language.”
+
+Thus, “_causing affliction, or trouble, to come over the sea_,” and
+“_smiting the waves of it_,” signify, as the Jew rightly explains, to
+cause confusion and dismay among the Gentile nations of the west.
+
+Verse 11. :והבישו כל מצולות יאור
+
+_And all the deeps of the river shall dry up._
+
+That rivers are meant, in prophetic language, to represent the people
+residing on their borders, appears in various passages. See Isa, viii. 7.
+“_Now, therefore, behold the Lord bringeth up upon them the waters of the
+river strong and many, even the king of Assyria and all his glory._” In
+like manner, the drying up of the Euphrates, is spoken of under the sixth
+vial in the Revelations, in allusion to the nations bordering upon that
+river.
+
+
+
+
+
+THE RABBI’S REPLY, AND THE AUTHOR’S REMARKS UPON IT. CHAPTER X.
+
+
+Contending, as the Jew does, that no part of the prophecy relating to the
+Messiah’s kingdom, has yet been accomplished, he cannot reasonably be
+expected to offer a particular interpretation of what, according to his
+view, is still unfulfilled. And, accordingly, his remarks on this chapter
+are restricted to an occasional correction of the received translation,
+and a few short explanatory notes; while his reply to my exposition, if
+reply it can be called, may be comprised in one short sentence, namely,
+that he considers the whole unaccomplished, and rejects altogether the
+spiritual exposition, admitting none but the literal.
+
+In answer to this, I have to observe, that the literal acceptation, has
+already, in some instances, been shewn to be impossible; and will,
+hereafter, be so in many more; while the figurative exposition offered, is
+in perfect accordance with the style and language of prophecy in general,
+and is uniform and consistent throughout.
+
+As I fully acquiesce in the Rabbi’s corrections, and in the only instance
+where we differ, have adopted his view in preference to my own, it is
+wholly unnecessary to offer his translation at length; but an objection
+which he makes to my exposition of verses 3rd and 4th of the last chapter,
+I feel called upon to notice.
+
+In those verses, I adopted the view of Dr. Blayney, that the destruction
+_by fire_, there denounced, applies to Sidon rather than to Tyre.
+
+The common version, “_For Tyre has built herself a fortress_,” being
+rendered by him, “_For she_ (Sidon) _has built herself a fortress, Tyre_;”
+the Sidonians being thus made the immediate object of denunciation, who
+are allowed to have been the builders of Tyre, which was thence called the
+daughter of Sidon.
+
+Now the Jew’s objection is founded upon collateral prophecies, in which
+the burden cannot, as here, be shifted from Tyre to Sidon, the former
+being distinctly named in these; and in some, the precise mode of
+destruction specified, namely, by fire: Thus, in Amos i. 10, “_I will send
+a fire upon the wall of Tyrus, which shall devour the palaces thereof:_”
+see also Isa. xxiii., in which the whole burden is expressly on Tyre; and
+again, Ezek. xxvii. 32, “_and in their wailing, they shall take up a
+lamentation for thee, and lament over thee, saying, What city is like
+Tyrus, like the destroyed in the midst of the sea?_”
+
+These, and similar passages, would, no doubt, be fatal to the exposition
+of Dr. Blayney, could they be shewn to foretel one and the same event; but
+against this, there are, what appear to me, conclusive objections. Two of
+these prophets not only wrote long before the time of Zechariah, but
+before the destruction of Old Tyre by Nebuchadnezzar, which was therefore
+most likely to be the object of their predictions, and not New Tyre,
+which, at that time was not in existence, being built after Old Tyre was
+demolished; this then appears conclusive against the objection drawn from
+what occurs in Amos and Isaiah. With regard to Ezekiel, the case is
+somewhat different, and the answer must rest on other grounds.
+
+Ezekiel did write much nearer to the time in question, and commentators
+appear undecided whether some of his predictions refer to the destruction
+of Old or New Tyre, or to both; for if he uttered this prophecy before the
+siege of Old Tyre by Nebuchadnezzar, which can hardly admit of doubt, when
+he says, chap. xxvi. 7, “Behold I will bring upon Tyrus, Nebuchadnezzar
+king of Babylon;” still the expression of “_the destroyed in the midst of
+the sea_,” does seem peculiarly applicable to the insular situation of New
+Tyre. But if it be granted that the siege of this latter, by Alexander, be
+intimated in that remarkable expression; yet Ezekiel no where, that I can
+find, specifies _fire_ as the peculiar agent of destruction; therefore, it
+cannot be inferred from any thing he says, that in Zechariah’s prophecy,
+which appears to be directed against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon, as the text certainly warrants
+that interpretation. Thus I see no reason to relinquish Dr. Blayney’s
+view, which I should give up with the more reluctance, as I have so rarely
+been able to go along with that learned commentator; while this exposition
+appeared to me a very happy solution of a difficulty presented by the
+received translation.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER XI.
+
+
+It was before stated, that we should find in its proper place, due notice
+taken of the pride and worldly-mindedness which led the Jews to reject the
+Messiah, as he offered no temporal advantages; and of their forfeiting
+thereby all claim to the blessings which his kingdom was calculated to
+afford. We are now come to that place. The introduction to this chapter
+announces the frustration of their hopes of worldly greatness built upon
+the promised Messiah; and distinctly states what portion of their nation
+would be blinded by such motives, and what portion would be exempt from
+them. The rulers, the rich, and the great are declared to be those who
+would mislead the flock; while the poor and the humble are stated to be
+those who would recognise the hand of God in his works, and perceive that
+this was the word of the Lord.
+
+At the time of Christ’s coming, it is unquestionable, that a very general
+expectation prevailed among the Jews, that the period for their Messiah’s
+appearance was arrived; but so remote was the character of Jesus from what
+they expected in their prince, and so different were the advantages he
+offered from what they had hoped to obtain, that the majority of the
+people willingly yielded to the persuasion of their interested rulers,
+that he was not the promised Messiah; and thus the misguided flock for the
+most part entered into the views of their priests and rulers, and rejected
+Christ.
+
+The motives for this rejection are manifest even to this day, in the
+backwardness of Israel to relinquish the hopes of a temporal Messiah, and
+in their blindness to the benefits offered them by a spiritual one;
+although the consequence has hitherto been to them the loss of even the
+temporal advantages they previously enjoyed, instead of the attainment of
+others which they expected. Small, however, in the Christian’s estimation,
+are these, in comparison with their loss, in a spiritual point of view, or
+their loss of the especial favour of Heaven; which from that time has not
+only withheld from them any further revelations, but, as we conceive, has
+even blinded them to the true spiritual import of those previously
+vouchsafed. Thus, in whatever light we view it, whether spiritually or
+politically, the humiliation of Israel from that time to the present, has
+been abundantly manifest; as declared in the prophecy, under the metaphor
+of the fall of the loftiest trees, the pride of the forest.
+
+_Open thy doors, O Lebanon! that the fire may devour thy cedars. Howl,
+fir-tree, for the cedar is fallen, because the mighty is spoiled. Howl, O
+ye oaks of Bashan, for the forest of the vintage is come down. There is a
+voice of the howling of the shepherds, for their glory is spoiled. A voice
+of the roaring of young lions, for the pride of Jordan is spoiled._
+
+This language is highly figurative, no doubt; yet is it interspersed with
+expressions, which almost preclude the possibility of its misapplication;
+for _the cedars of Lebanon_, and _the oaks of Bashan_, are next, by a
+change of metaphor, called, _the shepherds of the flock_; and soon after,
+dropping the metaphor entirely, it appears that they are the rich and the
+great, who sacrifice their flock to avarice and ambition. Their hopes,
+however, were frustrated, in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their disappointed ambition forms
+the exordium to this chapter, which may be explained as follows:—
+
+Literally, the shepherds are supposed to howl for the loss of their rich
+pastures on mount Carmel, the forest of the vintage; and the lions to roar
+for the loss of their covert, the thickets on the banks of Jordan, the
+pride of the river, which, with other trees, are doomed to destruction;
+but the figurative meaning is, that the priests and rulers of Israel
+should be disappointed of their hopes of worldly greatness at the
+Messiah’s coming, and be deprived, under the new dispensation, of their
+power and influence.
+
+The lamentation over their frustrated hopes, is next coupled with
+expressions of compassion for their misguided flock, whom they had doomed
+to the slaughter; that is, by depriving them of _the life which is in
+Christ_. This flock, the prophet is commanded to feed.
+
+_Thus saith the Lord my God. Feed the flock of the slaughter, whose
+possessors slay them, and hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich. And their own shepherds pity
+them not._
+
+Avarice is thus foreshewn to be the vice which would lead the priests to
+reject Christ; the sending of whom is next declared to be the last act of
+Divine interposition in behalf of Israel; those who reject him being
+thenceforward left to themselves.
+
+_For I will no more pity the inhabitants of the land, saith the Lord, but,
+lo! I will deliver the men every one into his neighbour’s hand, and into
+the hand of his shepherd, and they shall smite the land, and out of their
+hand I will not deliver them._
+
+But while further interposition is thus denied to those who reject Christ,
+being the rich and the great; spiritual food is expressly promised to
+those who receive him, who were the poor and the meek.
+
+_But I will feed the flock of the slaughter, even you, O poor of the
+flock._
+
+The food here promised to those who are willing to receive it, cannot be
+any other than spiritual food; that is, the knowledge to discern truth
+from falsehood, and the grace to make a proper election between right and
+wrong. To the poor, this was given, of whom Christ declared that “_Theirs
+was the kingdom of Heaven_:” to the rich it was not given, of whom he
+declared, “_That it was easier for a camel to pass through the eye of a
+needle_,” than for them to enter his kingdom.
+
+We now come to the events to which this introductory matter is intended to
+lead us; and to render the prophetic annunciation the more impressive, it
+is typically represented by actions, as well as expressed by words. This
+is the most important part of the prophecy; that on which it may be said
+that the whole interpretation hinges. And yet it is here that the
+Christian is at fault, and that the Jew expects a certain triumph: nor
+without reason, when our ablest commentators disagree, or even acknowledge
+the difficulties to be insurmountable. Whether they are removed by the
+proposed exposition, the reader must decide; and to enable him to do so,
+we shall state them as briefly as possible.
+
+The events alluded to will, with the Christian, scarcely admit of doubt,
+for the passage before us is cited in the Gospel of Matthew, though by
+some error, it is there ascribed to Jeremiah instead of Zechariah. But
+were the citation in question even supposed to be a marginal note, which
+had found its way into the text in transcribing, still the purport of the
+prophecy would be not the less manifest, for the connection of this with
+the context, and the unity of the whole, sufficiently declare the subject.
+
+The events foreshewn, are the death of Christ; the dissolution of the old,
+and the founding of the new covenant; the rejection of this latter by the
+great body of the Jewish nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances attending these events, such
+as the betrayal of Christ for thirty pieces of silver; the employment of
+this money in the purchase of the potter’s field; the separation of the
+Jews, who rejected Christ, from those who received him; and the evils
+entailed upon those who, having rejected the true, followed after false
+Messiahs. These are the circumstances shadowed forth in the prophecy; but
+to give a consistent explanation of every part of it, and to shew the
+exact adaptation of the events to the prediction, constitute the
+difficulty.
+
+The typical actions of the prophet, consist in his taking two staves, or
+crooks; first affixing to each of them a significant denomination, and
+then breaking them in succession; accompanying this action with
+explanations, declaratory of the purport of his doing so. Yet is the whole
+highly mystical, and in parts so obscure, that Dr. Blayney acknowledges he
+cannot solve these difficulties; an avowal that would have been rendered
+unnecessary, had his predecessor Lowth been more successful. Their failure
+seems chiefly to have arisen from their misconceiving, in the first place,
+whom the prophet here personates in the character of the shepherd; and, in
+the next, what the staves are intended to represent; for the general
+purport of the whole, is rightly understood by both to be an allusion to
+the death of Christ, and the completion of his mission. Accordingly, Lowth
+supposes the shepherd to personate the Messiah, as the shepherd of his
+flock. But the Messiah is throughout the person spoken of, rather than the
+speaker, as will presently appear. Blayney also considers the prophet as a
+type of the Messiah; but supposes him sometimes to speak in his own name,
+as being himself the shepherd. Not to dwell on the want of consistency in
+this change of character, its avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+
+That the prophet is the actual speaker is clear, but he speaks in the name
+of the Almighty, as is distinctly declared three times at least in the
+present chapter. The great Shepherd is then no other than God himself; and
+all mankind are his flock. Who are the staves, or crooks, we have next to
+inquire.
+
+The staff, or crook, is the shepherd’s implement, with which he tends his
+flock, protecting them on the one hand, or correcting them on the other.
+Hence the two names adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of Beauty and Bands; but there is no
+occasion to alter the translation, which is equally literal, and equally
+appropriate as it stands. It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes. What are these staves then
+intended to represent? In a word, God being the Shepherd, and all mankind
+his flock, the staves appear to be typical of _Christ_ and _Israel_; these
+being the agents employed, the great instruments in the hands of God, in
+accomplishing the work of man’s redemption, from the darkness of idolatry
+to the light of true religion. One staff being _Israel_, with whom was
+founded the Old Covenant, the express object of which was the abolition of
+idolatry; a covenant which is continually called the “_bondage of the
+law_;” and the other staff, _Christ_, the founder of the New Covenant,
+called “_the beauty of holiness_” who declared that his yoke was easy, or
+pleasant; thus the name will be equally appropriate, whichever translation
+is adopted.
+
+_And I took unto me two staves, the one I called __ Beauty, and the other
+I called Bands, and I fed the flock._
+
+The parallelism between these two staves strikingly appears in the
+circumstance that the most remarkable prophecies, as the liiid. chapter of
+Isaiah, which the Christian conceives to be exactly fulfilled in the
+person and character of Christ, the Jew imagines to accord as perfectly
+with the circumstances and condition of the house of Israel. May we not
+suppose them to be designedly applicable to both? instrumental alike to
+the same great purpose, man’s redemption from idolatry.
+
+One of the earliest acts of Christ, who, however, did every thing in the
+name of the Father, was his exposing the unfitness of the Jewish leaders,
+who were the priests, the scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and hypocrisy he unsparingly
+denounced, as rendering them unfit for such an office; of which they were
+consequently deprived under the new dispensation. Such appears to be the
+purport of the following verse, as ably expounded by Lowth.
+
+_Three shepherds also I cut off in one month, and my soul loathed them,
+and their soul also abhorred me._
+
+_One month_, is an indefinite expression for a short time, as if the
+prophet had said, _at once_. When the people had been duly warned against
+these treacherous guides; those who chose to disregard that warning, had
+no reason to complain, if it pleased Heaven to leave them to their fate,
+as is next declared.
+
+_Then said I, I will not feed you; that that dieth, let it die, and that
+that is to be cut off, let it be cut off; and let the rest eat every one
+the flesh of another._
+
+The prophet next foreshews, by typical actions, accompanied by
+explanations declaratory of their purport, the death of Christ, and the
+dissolution of the Old Covenant.
+
+_And I took my staff, even Beauty, and cut it asunder; that I might break
+my Covenant, which I made with all the people._
+
+The Covenant with Moses promised protection against all nations, while
+Israel remained obedient. Israel disobeyed and the Covenant was broken.
+The Covenant with Abraham promised blessing to all nations through his
+seed. The Gospel of Christ was that blessing; refused by the Jews, and
+consequently given to the Gentiles; for a remnant only of Israel received
+the Gospel, and those were the poor of the flock.
+
+_And it was broken in that day, and so the poor of the flock that waited
+upon me, knew that it was the word of the Lord._
+
+“The poor had the Gospel preached unto them,” and received it with
+gratitude; but the ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken of them; and the small
+estimation in which they held a spiritual Messiah, are aptly foreshewn by
+the prophet, in the name of the Great Shepherd, claiming his reward at
+their hands, and their offering the precise sum which was given for
+Christ, thirty pieces of silver.
+
+_And I said, If ye think good give me my wages, and if not, forbear; so
+they weighed me for my reward, thirty pieces of silver._
+
+The way in which this money was actually bestowed, is next foreshewn, by
+the Shepherd’s rejecting it scornfully, and desiring it may be given to
+the potter.
+
+_And the Lord said unto me, cast it to the potter; a goodly price that I
+was valued at by them: so I took the thirty pieces of silver, and cast
+them to the potter in the house of the Lord._
+
+The price they actually gave for Christ, aptly denotes the value they put
+upon God’s goodness in sending him, the Great Shepherd’s proffered
+remuneration. The house of the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the transaction. The money
+being given to the potter, foreshews how it would be actually employed, to
+wit, in the purchase of the potter’s field; in fact, it was given to the
+potter. If it be asked what the potter had to do in the temple? the answer
+is, he went there, as others did, to pray. His being there does not, as
+some suppose, imply that he was at work there.
+
+Those who rejected and crucified Christ, are thenceforward rejected from
+being God’s chosen people. As Christ was cut off from natural life, so
+Israel was cut off from _the life in Christ_ as next intimated.
+
+_Then I cut asunder my other staff, even Bands, __ that I might break the
+brotherhood between Judah and Israel._
+
+The house of Jacob was from this time divided into Christians and Jews,
+who appear to be distinguished in the prophecy under the types of Judah
+and Israel; the former denoting those who received, and the latter those
+who rejected Christ. This distinction appears to be maintained till their
+promised re-union in the New Jerusalem.
+
+The spiritual evils entailed on those who reject the true Messiah, to
+follow after false teachers, are next foreshewn.
+
+_And the Lord said unto me, Take unto thee yet the instruments of a
+foolish shepherd, for I will raise up a Shepherd in the land, which shall
+not visit those that be cut of, neither shall seek the young, nor heal
+that that is broken, nor feed that that standeth still, but he shall eat
+the flesh of the fat, and tear their hoofs asunder._
+
+Israel is thus left to the mercy of these false shepherds, while spiritual
+blindness, infatuation, and utter helplessness, are the awful judgments
+denounced against the selfish and worldly-minded priesthood, who thus
+mislead and sacrifice their flock.
+
+_Woe to the idol shepherd, that leaveth the flock! the sword shall be upon
+his arm, and upon his right eye; his arm shall be clean dried up, and his
+right eye shall be utterly darkened._
+
+The spiritual blindness which has since darkened the mental vision of
+Israel, appears to the Christian to be here distinctly foretold.
+
+
+
+
+
+NOTES TO CHAPTER XI.
+
+
+Ver. 1. פתח לבנון דלתיך—_Open thy doors, O Lebanon, &c._
+
+That Jewish writers have understood “_the forest_,” as metaphorically
+representing Jerusalem with her stately buildings, and “_Lebanon_,” as the
+temple itself, appears from the following note of Mr. Lowth, on this
+passage.
+
+“By Lebanon, most interpreters understand the temple, whose stately
+buildings resemble the tall cedars of that forest. Thus the word is
+commonly understood,” Hab. ii. 17.
+
+There is a remarkable story mentioned in the Jewish writers to this
+purpose. Some time before the destruction of the temple, the doors of it
+opened of their own accord; a circumstance mentioned by Josephus, Bell.
+Jud. 1. 7. c. 12. Then R. Johanan, a disciple of R. Hillel, directing his
+speech to the temple said, _I know thy destruction is at hand, according
+to the prophecy of Zechariah_, Open thy doors, O Lebanon, &c.
+
+The passage in Josephus in my edition is, lib. 6, cap. 5, and a very
+remarkable one it is, containing many other portents preceding the
+destruction of the temple, besides the spontaneous opening of these
+massive doors, which were so ponderous as to require twenty men to open
+and shut them.
+
+Ver. 2. כי ירד יער הבצור—_For the forest of the vintage is come down._
+
+By the forest of the vintage, is understood Mount Carmel, which was partly
+covered with vineyards and rich pastures, for the loss of which the
+shepherds are said to howl, in the following verse. The shepherds
+metaphorically designate the leaders of the people; the different trees of
+the forest denoting the different classes and orders of men.
+
+Ver. 3. כי שדד גאון הירדן—_For the pride of Jordan is spoiled._
+
+By the pride of Jordan is to be understood, as Dr. Blayney observes, the
+woods and thickets on the banks of that river. These served as covert for
+lions, which often infested the country when driven from them by the
+rising of the river. These trees being along with others doomed to
+destruction, the lions roar for the loss of their shelter, as the
+shepherds howl for the loss of their rich pastures. The lions denote
+metaphorically the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the character
+afterwards given to the shepherds also, and shews the consistency of the
+metaphorical language.
+
+Ver. 6. כי לא אחמול עוד על ישבי הארץ—_For I will no more pity the
+inhabitants of the land, &c._
+
+The distinction between _the sea_ and _the land_, has been already pointed
+out in the note to ver. 11, of the last chapter, and is here too manifest
+to admit of doubt. Lebanon, Bashan, Carmel, and Jordan, clearly shew what
+land is here spoken of, which can be no other than Palestine.
+
+Ver. 10. להפיר את בריתי—_That I might break my covenant, &c._
+
+It might be supposed here that the two staves were typical of the two
+covenants; the Old and the New. But how is the parallelism then to be
+supported? If the breaking of one staff denotes the dissolving of the Old
+Covenant; what then is denoted by the breaking of the other staff? for the
+New Covenant was not also dissolved. By the proposed solution, the
+parallelism is maintained; Christ and Israel so exactly accord, that the
+prophecies seem, in many points, alike applicable to either. Both were
+instrumental to the great work of redeeming mankind from idolatry, and
+both were cut of; Christ from natural life; Israel from the life which is
+_in Christ_. To understand clearly the cutting of the staves, the most
+intricate subject perhaps in the whole prophecy, the reader has to keep in
+view two distinct points of consideration, the confounding of which will
+involve him in no little perplexity; these are, first the symbolical
+meaning, or the event foreshewn by the act of cutting; and secondly, the
+end or purport of the cutting; for along with the act, the prophet also
+declares the motive for the act, which must not be confounded with the act
+itself, being the effect or consequence that followed that act. Thus he
+says—_And I took my staff Beauty and cut it asunder, that I might break my
+covenant, which I had made with all the people._
+
+Now the cutting of the first staff, Beauty, signifies or foreshews the
+death of Christ, or the cutting off of the Messiah. This is the symbolical
+meaning of the act. But the end or consequence of that act, was the
+cessation of the covenant of protection to Israel. “The covenant,” as it
+may be rendered, “concerning all the people.” From that time, the Jews
+ceased to be under the especial care and protection of Heaven; no more
+interpositions were manifested in their behalf; no prophet from that time
+appeared in Israel; these blessings being confined to the Jews who
+received Christ, or transferred to the Gentiles.
+
+Next follows the cutting asunder of the second staff, Bands; and this in
+fact appears to be precisely the end or consequence of the cutting of the
+first staff; for the cutting of this staff symbolically foreshews the
+rejection of Israel, or the cessation of the Covenant of protection. Such
+appears to be the event symbolized by cutting the staff, Bands. But the
+effect or consequence of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between Judah and
+Israel, or between the Jews who received and those who rejected Christ; in
+short, between Christian and Jew, who are here supposed to be symbolised
+by Judah and Israel. This division or breach was not the event foreshewn
+by the cutting of the staff, but the end or consequence of that act; and
+this distinction requires to be kept clearly in view.
+
+It seems immaterial whether the symbolical meaning of cutting asunder the
+second staff, Bands, be expressed by the rejection of Israel, the breaking
+of the covenant of protection, or the abrogation of the law of Moses; for
+all these events are so closely connected, or so nearly identical, as
+scarcely to admit of their being disjoined or distinguished.
+
+Ver. 12. הבו שכרי—_Give me my price._
+
+From the failure of former commentators, in shewing how this can apply to
+the betrayal of Christ, when the word שכרי (or ירכש) is rendered, as it
+should be, _wages_ or _reward_, instead of _price_, the Jew seems to have
+been so confident of victory on this point, that on referring to his
+exposition which follows, it will appear that he must have written it
+without having read mine, to which it is any thing but an answer, as I
+have expounded the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney, who
+admitted the difficulty it involved, and candidly acknowledged his
+inability to solve it; nor while Christ is considered the speaker, as he
+and Lowth suppose, does the removal of it appear practicable. But when God
+himself is understood to be the Shepherd, and Christ, the staff Beauty, it
+appears no longer insurmountable.
+
+Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצר
+
+_And I took the thirty pieces of silver and cast them to the potter in the
+house of the Lord._
+
+The word יוצר (or רצוי), is by the Jew changed into אוצר (or רצוא) the
+alteration of a letter being all that is required to substitute _the
+treasury_, in the room of _the potter_. But he cannot deny, that the word
+means potter in the original, and the Christian will find no occasion to
+alter it, to make sense of the passage. The objection, that the potter
+could not be at work in the temple, which was urged by the Jew, has been
+answered in the exposition.
+
+Ver. 17. הוי רעי האליל—_Woe to the idol shepherd._
+
+The _idol_ might be rendered, as Mr. Lowth observes, _worthless_, or of no
+value, as it is, Job xiii. 4, and so the Jew renders it. Though a
+shepherd, in the singular number, is here spoken of, yet a succession of
+such shepherds is clearly to be understood; and it is probable that the
+chiefs and rulers of Israel are intended here, as well as the false
+Messiahs who have from time to time arisen, and partially misled the
+people, being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to not less than
+twenty, who have at different times made their appearance; with an account
+of the numbers and destruction of their infatuated followers, being too
+long for insertion here, may be found by the reader in Dr. Jortin’s
+Remarks on Eccles. Hist.; presenting a lamentable picture of the blindness
+and infatuation of this wretched people.
+
+
+
+
+
+THE RABBI’S TRANSLATION. CHAPTER XI.
+
+
+1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
+
+2. Howl, fir tree; for the cedar is fallen; because the mighty are
+spoiled; howl, ye oaks of Bashan; for the forest of the vintage is come
+down.
+
+3. There is a voice of the howling of the shepherds, for their glory is
+spoiled; a voice of the roaring of young lions; for the pride of Jordan is
+spoiled.
+
+4. Thus saith the Lord my God, Feed the flock of the slaughter.
+
+5. Whose possessors slay them, and hold themselves not guilty, and they
+that sell them, say, Blessed be the Lord; for I am rich; and their own
+shepherds pity them not.
+
+6. For I will no more pity the inhabitants of the land, saith the Lord;
+but, lo! I will deliver the men, every one into his neighbour’s hand, and
+into the hand of his king, and they shall smite the land, and out of their
+hand I will not deliver them.
+
+7. Yea, I fed the flock of the slaughter, truly an afflicted flock it was,
+and I took unto me two staves; the one I called Pleasant, and the other I
+called Painful, and I fed the flock.
+
+8. And when I had cut off three shepherds in one month; then my soul
+loathed them, and their souls also abhorred me.
+
+9. Then said I, I will not feed you; that that dieth, let it die; and that
+that is missed, let it be missed; and let the rest eat every one the flesh
+of another.
+
+10. And I took my staff, the Pleasant, and cut it asunder, that I might
+break my covenant which I had made (for them) with all the nations.
+
+11. And it was broken in that day, and so the afflicted flock, that waited
+upon me, knew that it was the word of the Lord.
+
+12. And I said unto them, If ye think good, give me my reward; and if not,
+forbear; and they weighed for my reward thirty pieces of silver.
+
+13. And the Lord said unto me, Cast it into the treasury, the magnanimous,
+the precious, that I have withdrawn from them; and I took the thirty
+pieces of silver, and cast them into the house of the Lord, into the
+treasury.
+
+14. Then I cut asunder my other staff, the Painful, to break the
+brotherhood between Judah, and Israel.
+
+15. And the Lord said unto me, Take unto thee, yet the instruments of a
+foolish shepherd.
+
+16. For, lo, I will raise up a shepherd in the land, who shall not
+remember those that are missed, nor seek the young, nor heal the broken
+one, nor feed that that stands still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.
+
+17. Woe to the worthless shepherds, who leave the flock! the sword shall
+be upon his arm, and upon his right eye: his arm shall be quite dried up,
+and his right eye shall be utterly darkened.
+
+
+
+
+
+THE RABBI’S EXPOSITION. CHAPTER XI.
+
+
+Verse 1. This prophecy Christians cannot but consider impenetrable, and
+must be satisfied to break off a few fragments, which may serve to cement
+their religion; for in whatever manner they expound the import of the two
+staves, they must still be incompetent to link its various parts together,
+so as to shew that it refers to what they think it necessarily must,
+namely, the selling of the Messiah; an interpretation which an impartial
+examiner must find inconsistent with that passage even if disjoined from
+all the rest, since there, wages, or reward (not price) is spoken of; this
+being desired, or required of Israel, while with him who was sold it was
+quite the reverse; so far was he from wishing to be betrayed, that he
+tried and prayed to escape it. The Jew, however, considering the tenour of
+the whole, contends that this was no more than what had been already
+fulfilled at the time when it was delivered, the allusion here being
+historical and not prophetic.
+
+It commences with predicting to other nations (who are compared to fir,
+and oak trees,) destruction inevitable, since the shepherds of Judah also
+(who are compared to the lions by the Jordan, to the vine and the cedar,)
+howl for having been spoiled of their glory. The prophet then goes on, in
+calling to the minds of his brethren the causes that brought them so low
+from their former exalted station, in order that this may serve them as a
+warning no more to deviate from the way in which they were instructed to
+walk: he also reminds them with what particular and providential care they
+had been continually led on by their God, in one or other of the different
+ways stated, the pleasant, or the painful, as by a tender shepherd, whose
+sole intent is to lead his flock to rich pastures, and good watering
+places. In this manner did God tend his flock, Israel, to accomplish their
+happiness, indulging them when obedient to his will, but chastising them,
+when otherwise, as an indulgent father would his children, in order to
+reclaim them. And when we consider the circumstances and condition of our
+fathers during the first temple, we may easily trace out both the times
+when they enjoyed uninterrupted peace and comfort, and those, when they
+were exposed to troubles and afflictions, which God in his wisdom saw fit
+to visit upon them. To these does the prophet refer, representing them by
+this beautiful metaphor of the two staves.
+
+Ver. 5. The cruel shepherds denote the tyrants into whose hands Israel was
+delivered, who disdained to nourish that poor flock, but sold some to
+slavery, and gave up others to be slaughtered.
+
+Ver. 6. And such as escaped the fury of their own kings were ravaged by
+their conquerors.
+
+Ver. 7. _I fed the flock._—i. e. Since I have chosen them to me out of
+Egypt.
+
+Ver. 8. _When I had cut off three shepherds._—The number three as well as
+seven is well known to be made use of in Scripture, instead of an
+indefinite number; this apparently refers to what is related in 2 Kings,
+ch. x. v. 32, that in those days the Lord began to be weary of Israel; it
+was after the kings of Judah and Israel were killed, the family of the one
+exterminated, and that of the other nearly so.
+
+Ver. 10. _A covenant made for them with all the nations_; that is, that
+these nations should not disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly promised to them. Exod.
+xxxiv. 24; Lev. xxvi. 5; Deut. xxviii. 10. But when under the divine
+displeasure, that covenant was suspended, and not only the land of the ten
+tribes, but also that of Judah was frequently invaded, and both were
+harassed by their enemies.
+
+Ver. 12. The reward which God required of his people means, that for the
+many blessings he had conferred on them, they should be obedient to his
+commandments. Yet he left it to their choice, to forbear if disinclined,
+agreeably to the message sent to them by Ezek. ch. iii. v. 27; and
+accordingly some few remained faithful to him, and these answer to the
+thirty pieces of silver. Thirty as well as ten sometimes imply an
+indefinite number. See Dan, i. 20; Gen. xxxi. 7. They are named silver
+(כסף (or ףסכ)) as this originally meant desirable.
+
+Ver. 13. They are to be cast into the treasury—יוצר (or רצוי), though
+translated the potter, stands for אוצר (רצוא), the treasury. And again,
+בית יהוה אל היוצר (or רצויה לא הוהי תיב) is the same as אל בית האוצר (or
+רצואה תיב לא) (Mal. iii. 10), or the storehouse of the Lord, viz. the
+temple. The frequent interchange of the אהרי (or יוחא) letters is well
+known to the Hebrew scholar. The temple is here indicated as the place
+where the pure ones, separated from the dross, should fix their eyes on
+the Most High, and with prayers appease his wrath, that he might yet avert
+the approaching calamities. יקרתי (or יתרקי) signifies _I have withdrawn_,
+not _I was prized at_. See Proverbs xxv. 17, where it means _withdraw thy
+foot_.
+
+Ver. 14. _Cut asunder the other staff._ While the two kings lived in peace
+and harmony, the one was corrupted by the wickedness of the other, and
+therefore the chastening rod was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed with, when by the dissolution of
+one of these kings, the cause for it ceased.
+
+Ver. 16. _I will raise up a shepherd, &c._ Judah has likewise to lament to
+this day having been governed by foolish shepherds during both the first
+and second temple, who did neither remember the missed, nor heal the
+broken, and instead of feeding them that stood still, they fed upon them,
+and tore their hoofs asunder. Yet as the survivors stand to this day a
+living monument of the literal accomplishment of this prophecy from verse
+15, it serves them as a sure pledge of the fulfilment of that which
+follows.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER XII.
+
+
+Of the occurrences which succeeded the crucifixion of Christ, one of the
+first in order, as well as importance, was the destruction of Jerusalem;
+an event which materially changed the condition of the Jewish nation, both
+as regarded their polity and their religion; to the full exercise of which
+the existence of their temple was indispensable. It was therefore to be
+expected that the prediction of this event would be eagerly sought for by
+Christian commentators, in a prophecy relating to the establishment of the
+Messiah’s kingdom, especially by those who chiefly look to political
+affairs for its fulfilment.
+
+And accordingly this chapter appears to afford distinct intimation of such
+an event, as it opens with the express mention of the siege of Jerusalem.
+Yet is it mentioned in a way not a little embarrassing to the political
+exposition; for, instead of the destruction, the prophecy declares the
+triumph of Jerusalem; and, with the exception of one or two ambiguous
+expressions at the commencement, this triumph forms the whole subject of
+the chapter. But Jerusalem really was taken and destroyed, nor have the
+Jews since been able to rebuild either their city or their temple, nor has
+any thing approaching to a triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the present. How then shall we
+explain the victory and triumph foretold in the prophecy?
+
+The solution appears to be this; that the event here foretold is no
+political, but a spiritual siege; namely, the warfare of worldly feelings
+against true religion, for this is the spiritual Jerusalem. The abrogation
+of the law, and the promulgation of the Gospel, are foreshewn under the
+types of the Old and the New Jerusalem; which symbolically signify the Old
+and New Covenant, or Judaism and Christianity, the one abolished and the
+other established, in reality at the coming of Christ, but ostensibly at
+the destruction of the city and temple, which is probably on this account
+employed symbolically, to represent the spiritual change.
+
+The prophecy, however, does not declare the destruction of the old
+Jerusalem, but merely the repeopling of it, in verse 6; and in the
+spiritual sense it was not destroyed, though merged in the superior
+splendour and greatness of the New City; for Christianity is built on the
+foundation of Judaism. The new Jerusalem here spoken of, is then, the new
+Covenant, or Christianity, the spiritual City, the building of which began
+at this time, whatever may be the period required for its completion.
+
+In the spiritual sense also must be understood the triumph of Judah, which
+was the triumph of the Gospel; and her salvation, spoken of in verse 7,
+which was eternal salvation. Her victory was the victory over the world,
+which every true Christian has to gain, but which was first gained by
+Judah, for the first Christians were Jews; although the Gentiles were
+subsequently admitted into the Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when deserted, for the most part
+at least, by its former inhabitants the Jews. The Gentiles from this time
+became Israelites by adoption, and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is marked in the prophecy, as
+might be expected.
+
+But the time of Israel’s spiritual restoration requires some explanation,
+being adverted to in this and the following chapter ten times at least,
+with the definite expression of “_in that day_:” an expression which seems
+as little to accord with the time required for a whole nation or people to
+change their faith, as with that which would be requisite for their
+literal return from all parts of the world to be reunited in one city, as
+the Jews understand the prophecy. A literal day cannot therefore be
+understood; nor yet would the difficulty be removed by supposing it to
+mean a prophetic day, or a Jewish year of twelve months, being three
+hundred and sixty days; for this period would be alike inadequate to the
+event in question.
+
+How shall we then understand the expression, “_that day_,” so often
+recurring in the prophecy? The answer appears to be simply this, that it
+means _one_ day to _each individual_, but not _the same day_ to _all
+collectively_. As the earlier Christians did not all embrace Christianity
+on one day, so neither have we reason to expect that the later Christians
+will do so. History declares to the contrary, that some of the house of
+Israel have been continually flowing into the Church of Christ in every
+succeeding century, from the Apostolic age to the present time. And as
+some understand the Day of Judgment to be to each individual the day of
+his death, so to each will the day of his “_Redemption_,” in Scriptural
+language, be the day of his receiving Christ. St. Paul in the 2 Corinth.
+vi. 2, says “_Behold now is the accepted time, now is the day of
+Salvation_,” and in the same light must it be viewed in the passages
+before us; that is, as one day to each individually, not as the same day
+to all collectively.
+
+The opening of this chapter closely resembles that of the 9th, and may
+help to throw light on those parts of it which appeared obscure. Both
+begin by declaring God’s superintendance and control over human affairs,
+and both assert his right to the disposal of events on similar grounds:
+there it was alleged, because all creatures belong to him, _for the Lord’s
+is the eye of man, and all the tribes of Israel_; and here, because he
+created all things.
+
+_The burden of the word of the Lord upon Israel, saith the Lord, which
+stretcheth forth the heavens, and layeth the foundations of the earth, and
+formeth the spirit of man within him._
+
+There, the burden of the prophecy was laid on the Gentiles, but the
+admonition meant for the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but the admonition expressly intended for
+all nations, “_all the people round about_;” and of such was the new
+Jerusalem, which is the subject of this chapter, chiefly composed after
+the overthrow of their idolatry and their conversion to Christianity. This
+appears to be the spiritual warfare here intended, namely, the successful
+progress of the Gospel against Paganism.
+
+_Behold, I will make Jerusalem a cup of trembling unto all the nations
+round about, and upon Judah it shall be in the siege against Jerusalem._
+
+Upon Judah is the burden of the prophecy chiefly imposed, for to Judah was
+first committed the task of promulgating the Gospel. The Apostles, and
+also the disciples of our Lord were all Jews, they were the founders of
+this city. “_A cup of trembling_,” must not be here understood to signify
+an example by punishment inflicted, but as the Jew renders it, “_a cup of
+astonishment_,” or confusion to all nations; or, as it is next termed, “_a
+burden-stone_,” to crush its enemies; and such has been the Gospel of
+Christ, as the prophecy declares.
+
+_In that day, will I make Jerusalem a burden-stone for all people; all
+that burden themselves with it shall be cut in pieces, though all the
+people of the earth be gathered together against it._
+
+The people, here spiritually signifies their false religion, which was to
+be abolished; and Jerusalem is here understood to mean Christianity, or
+true religion, which was triumphant. Confusion is then denounced against
+its enemies, while Divine protection and support are promised to the house
+of Judah, who received Christ.
+
+_In that day, saith the Lord, I will smite every horse with astonishment,
+and his rider with madness, but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with blindness._
+
+The blind rage of the heathen and the infatuated frenzy with which they
+strove to extinguish the light of the Gospel, are here clearly foreshewn;
+but the spiritual Jerusalem resisted all their efforts. And when the
+lineal Israelites abandoned their city, its gates were thrown open to the
+Gentiles, who entered and repeopled it, and became thenceforward
+“Israelites by adoption.” The new Jerusalem being Christianity, its
+inhabitants must mean the Christians; and who were they, after the Jews
+rejected Christianity, but the Gentile converts? Accordingly, they are so
+styled in the next verse, as contradistinguished from the first Jewish
+converts, who are called the governors of Judah, being the founders and
+builders of the spiritual city.
+
+_And the governors of Judah shall say in their hearts, The inhabitants of
+Jerusalem shall be my strength, in the Lord of hosts their God._
+
+The fitness of the expression, _Inhabitants of Jerusalem_, to symbolize
+the Gentile converts, further appears in the fact, that the original
+inhabitants of the city, who were never expelled, were Gentiles. _The
+governors of Judah_ can signify no other than the apostles and disciples
+of our Lord, the first teachers of Christianity, or the founders of the
+new City. These, when the Jews were no longer willing to hear them, turned
+their attention to the Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city lies in its inhabitants, so
+the hope of strengthening theirs, from that time, rested in gaining over
+the Gentiles: “_The Governors of Judah say in their hearts, The
+inhabitants of Jerusalem shall be my strength in the Lord of hosts their
+God._” Does not this mean in the Lord of hosts _becoming_ their God? That
+is, in his becoming the God of the Gentiles by their conversion to
+Christianity?
+
+The extraordinary success of the apostles and disciples, in converting the
+Gentiles and repeopling the city, is foreshewn in the next verse.
+
+_In that day will I make the governors of Judah like an hearth of fire
+among the wood, and like a torch of fire in a sheaf, and they shall devour
+all the nations round about on the right hand and on the left, and
+Jerusalem shall be inhabited again in her own place, even in Jerusalem._
+
+If the spiritual Jerusalem be Christianity, it was certainly the Gentiles
+who repeopled this city, when the Jews deserted it. But still it was not
+deserted by all the Jews, for the first Christians were Jews, as
+emphatically expressed in the next verse.
+
+_The Lord shall save the tents of Judah first, that the glory of the house
+of David, and the glory of the inhabitants of Jerusalem do not magnify
+themselves against Judah._
+
+The salvation of Judah here spoken of must be salvation through Christ;
+but if Judah signify the first Jewish converts to Christianity, and the
+inhabitants of Jerusalem mean those from the gentile nations, who are _the
+house of David_, here spoken of, and classed with the inhabitants of
+Jerusalem, as receiving their salvation subsequently to that of Judah? The
+house of David must surely mean those of the Hebrew nations, who did not
+at first receive Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective, those who shall hereafter
+embrace Christianity must be also included. To this the Jew may probably
+answer: How can a Christian believe that the house of David, the very
+house from which Christ came, still remains unredeemed? I answer, that we
+are nowhere assured that all of his own family believed in him; still less
+the whole house of David, of which they were only a branch. To the fact,
+whether any of that family be still left among the unredeemed of Israel,
+let the Jew answer. If not, then where is their expected Messiah to come
+from? But if there be such, then have these not yet received the salvation
+which is through Christ; and as far as they are concerned, the words of
+the prophecy yet remain to be fulfilled, however it may have received its
+fulfilment in regard to others. When it shall please God to remove the
+veil which is before their eyes, and to restore the spiritual strength
+which they have lost, then will the following words be accomplished in
+them also, as it was to Judah in the apostolic age.
+
+_In that day shall the Lord defend the inhabitants of Jerusalem, and he
+that is feeble among them, at that day shall be as David, and the house of
+David shall be as God, as the Angel of the Lord before them._
+
+The esteem and veneration with which the primitive Christians, and
+particularly the apostles, would be regarded for their purity and
+holiness, and for their spiritual strength, notwithstanding that they were
+designedly chosen from the lowest and most illiterate class of men, is
+here emphatically foretold. Their consequent success in preaching the
+gospel is next declared; the nations being destroyed, figuratively
+signifies their false religion being overthrown.
+
+_And it shall come to pass in that day, saith the Lord, that I will seek
+to destroy all the nations that come up against Jerusalem._
+
+The next verse, which foretels _the pouring out of the Spirit_, so closely
+resembles the prophecy of Joel, of which St. Peter gave the interpretation
+on the memorable day of Pentecost; and at the same time, coupled the
+application with a reproach to the Jews for having crucified Christ (Acts
+ii.), that the Christian can hardly fail to see that they refer to the
+same event, though not here restricted to that particular day, as appears
+from “_the house of David and the inhabitants of Jerusalem_” being
+mentioned; nor was the gift of the Spirit confined to the day of
+Pentecost, but continued to all on whom the apostles laid their hands.
+
+_And I will pour out upon the house of David, and upon the inhabitants of
+Jerusalem, the spirit of grace and of supplication; and they shall look to
+me for him whom they pierced, and they shall mourn for him as one mourneth
+for his only son; and be in bitterness for him as one that is in
+bitterness for his firstborn._
+
+The most solemn fast almost universally observed throughout Christendom,
+in commemoration of Christ’s crucifixion, is manifestly the event which
+was here foretold, at least four centuries before its fulfilment. The
+prospect of its receiving a more evident accomplishment at any future
+period, seems to be rendered hopeless by the enumeration of the different
+families that follows, all such distinctions being now lost among the
+present race of Jews.
+
+_And in that day there shall be a great mourning in Jerusalem, as the
+mourning of Hadadrimmon in the valley of Megiddon;_
+
+_And the land shall mourn every family apart, the family of the house of
+David apart, and their wives apart; the family of the house of Nathan
+apart, and their wives apart;_
+
+_The family of the house of Levi apart, and their wives apart; the family
+of the house of Shimei apart, and their wives apart;_
+
+_All the families that remain, every family apart, and their wives apart._
+
+If any thing more be intended by this emphatical repetition of the
+families mourning apart, beyond the strong expression of the depth of
+their grief, and the sincerity of their repentance, may it not be to
+convince the unbelieving Jews of the hopelessness of a more literal
+fulfilment after the loss of their genealogies?
+
+
+
+
+
+NOTES TO CHAPTER XII.
+
+
+Verse 2. :וגם על יהודה יהיה במצור על ירושלם
+
+_When they shall be in the siege both against Judah and against
+Jerusalem._
+
+Such is the translation in our version, a sense which can in no way be
+extorted from the words of the text, as every Hebraist must be well aware.
+The Jew, by inserting the relative _who_, as understood after the word
+Judah, renders the passage thus,
+
+_And also upon Judah, who shall be in the siege against Jerusalem._
+
+This is certainly no violation of the text, as the relative pronoun is
+often understood in Hebrew. But still I hold it to be a rule not to insert
+a relative unless the sense requires it, and I see no such necessity here,
+as either of the preceding nominatives, namely, _the burden of the
+prophecy_, or _the cup of trembling_, may govern the verb _shall be_, and
+thus we have, as I have rendered it, _and also upon Judah it shall be, in
+the __ siege against Jerusalem_; by which I understand _the burden shall_
+be upon Judah also.
+
+Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמים
+
+_I will make Jerusalem a burden stone for all people._
+
+Here the Jew may probably ask, How can Jerusalem, in the spiritual sense,
+as signifying true religion, become a burden stone, or a cup of confusion
+to the heathen? I answer, in every way. In the first place, by
+frustrating, as it did, all their efforts to suppress and extinguish
+it;—in the next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring them to
+receive their religion from one whom they despised as the most degraded of
+human beings, a crucified malefactor;—and, lastly, by stultifying all
+their previous notions, enjoining the restraint and control of the
+passions, instead of which their religion sanctified their indulgence as
+an act of devotion. Thus was Christianity, in every way, a cup of
+confusion, and a stumbling-stone to the heathen nations.
+
+But against the spiritual exposition of the Old and New Jerusalem, as
+symbolizing the Old and New Covenant, the Jew may, perhaps, further
+object, that he was never taught to look for a New Covenant, and that he
+finds no intimation of it in the Prophets. This being a question of fact,
+rather than of reasoning, we must look to the Scriptures for the answer.
+
+Without enumerating the many intimations of the sacrifices and ceremonies
+of the Old Covenant, not being _intrinsically_ acceptable to God, but of
+less estimation than the attributes of moral excellence, we find the
+following direct declarations of a New Covenant to be established at the
+Messiah’s coming, who is symbolically styled, _My servant David_. Thus in
+Isa. lv. 3, we find, _Incline thine ear and come unto me; hear and your
+soul shall live; and I will make an everlasting covenant with you, even
+the sure mercies of David._ Ezekiel also says, chap. xxxiv. 24, _And I the
+Lord will be their God, and my servant David a prince among them; I the
+Lord have spoken it; and I will make with them a covenant of peace_, &c.
+And again in chap. xxxvii. 26, he says, _Moreover, I will make a covenant
+of peace with them; it shall be an everlasting covenant with them; and I
+will place them and multiply them, and I will set my sanctuary in the
+midst of them for evermore._ But Jeremiah still more expressly declares
+the superseding of the Old, and the substitution of the New Covenant;
+while he describes the latter in terms equivalent to those used by Christ
+himself, “The kingdom of God is within you.” Thus Jer. xxxi. 31, _Behold
+the days come, saith the Lord, that I will make a New Covenant with the
+house of Israel, and with the house of Judah. Not according to the
+Covenant that I made with their fathers, in the day that I took them by
+the hand to bring them out of the land of Egypt, which my Covenant they
+brake, although I was an husband to them, saith the Lord. But this shall
+be the Covenant that I will make with the house of Israel, After those
+days, saith the Lord, I will put my law in their inward parts, and write
+it in their hearts, and will be their God, and they shall be my people._
+
+Here we have clear intimation of a new law superseding the old, the
+spiritual nature of the new being contrasted with the ceremonial of the
+old, by its being written in the heart; while the stress laid by all upon
+its everlasting duration, implies that the one preceding it was only meant
+to be temporary.
+
+Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי ירושלם ביהוה צבאות אלהיהם
+
+_And the Governors of Judah shall say in their hearts, the inhabitants of
+Jerusalem shall be my strength in the Lord of hosts their God._
+
+“This text,” says Dr. Blayney, “has been supposed corrupt, and many
+attempts made to amend it. But without any alteration, it well expresses
+the sentiments of the men of Judah, concerning the interest they had in
+the safety of Jerusalem and its inhabitants, on which their own safety and
+security depended in a great degree,” &c. I fully agree with Dr. Blayney
+in the literal meaning of the words, which involves no difficulty; but in
+looking beyond the literal, to the symbolical and spiritual sense,
+considerable difficulty appears. A different solution from that I have
+offered at first occurred to me, which is this, that as _Judah_ means the
+earliest converts to Christianity, these being evidently contrasted with
+_the inhabitants of Jerusalem_, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the anxiety of
+Christians for the conversion of the Jews, would appear to be the subject
+intimated in the verse before us; and as this idea may occur to others as
+it did to myself, I think it right to state my reasons for relinquishing
+it. One objection to this view is, that in verse 10, the _unconverted
+Jews_, if they be the inhabitants of Jerusalem, would here mourn the
+crucified Saviour, which would be a complete solecism. Another objection
+is, that the abolition of idolatry in the next chapter, instead of being
+represented as opening the way for the admission of the Pagans to
+Christianity, which it certainly did, would then be represented as opening
+the way to the conversion of the Jews, which it certainly did not, but
+rather had a contrary effect, as history declares. And, lastly, upon this
+view, the corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead of being
+ascribed to the Gentile church, would thus appear to be the work of the
+Jews, either of those more recently converted to Christianity, or of those
+still unconverted, both of which would be alike unreasonable. Such are the
+reasons which led me to reject that view, and adopt the one proposed in
+the text. With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic age, those
+objections do not apply.
+
+Verse 10. :והביטו אלי את אשר דקרו
+
+_And they shall look upon me whom they have pierced._
+
+Blayney considers the אלי (or ילא), as simply a preposition, not a
+compound of אל with the affix pronoun י, the antecedent to אשר (or רשא),
+being understood, and renders the passage thus, _They shall look towards
+him whom they pierced._
+
+The Jew argues from the change of person, that our version cannot be
+right, and he renders it, _They shall look to me concerning him whom they
+pierced._
+
+In whatever way the passage be rendered, no doubt can remain in the mind
+of the Christian that Christ, who was pierced, is the person here alluded
+to; and this is the only point material to the present exposition. That
+the Jew should admit this, is not to be expected.
+
+
+
+
+
+THE RABBI’S EXPOSITION, AND THE AUTHOR’S REMARKS. CHAPTER XII.
+
+
+In the remaining chapters, I shall merely point out those parts in which
+the construction of the original is, or may be, different from that of the
+English version, as there seems no occasion to notice those passages where
+they both agree.
+
+Verse 2. _Behold I will make Jerusalem a cup of confusion unto all the
+people round about, and also upon Judah, who will be in the siege against
+Jerusalem._
+
+By this it appears that Judah, namely, those who will be without the city,
+will likewise be greatly confused at their being compelled by the other
+nations to take part in the siege, and fight against their brethren.
+
+Verse 10. _And I will pour upon the house of David, and upon the
+inhabitants of Jerusalem, the spirit of grace and of supplications; and
+they shall look unto me __(CONCERNING)__ whom they have pierced, and they
+shall mourn for him, &c._
+
+The change of person clearly proves, that it is not he who was pierced, to
+whom they will look; but it must be considered as if it were והביטו על אשר
+דקרו (or ורקד רשא לע וטיבהו), or אלי על את אשר דקרו (or ורקד רשא תא לע
+ילא) particles are well known to be frequently omitted or exchanged. This
+may either allude to those who had been formerly slain for their bold
+admonitions and warnings; or to those who will hereafter be slain in
+battle.
+
+They who apply this to the Christian Messiah, have another difficulty to
+solve, besides the one above mentioned, and that is, to explain how a
+death is to be lamented, which, as they believe, was indispensable to the
+salvation of so many myriads of souls. And further, it may be asked, if it
+was the especial will of God that this should be so accomplished, how
+could the perpetrators of his death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah himself, to supplicate for
+mercy on account of his death, in which they, being his own family, had
+surely no share?
+
+Ver. 8. ובית דויד לאלהים (or םיהלאל דיוד תיבו) cannot mean, _and the house
+of David shall be as God_, but only as a powerful being, _as the Angel of
+the Lord before them_. The witch of Endor, who saw אלהים (or םיהלא)
+ascending out of the earth, surely did not mean to say that it was God.
+And in many other passages we find אלהים (or םיהלא) applied to mortals as
+well as to God.
+
+                  ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
+
+In answer to the difficulties proposed by the Jew, the Christian may say,
+that he does not mourn the death of Christ, but the sins that required
+such a sacrifice; and as to the free agency of those who crucified him, he
+will say, that God’s seeing fit sometimes to employ the wicked in
+accomplishing his purposes, does not imply that he first makes them wicked
+for the purpose. When was there ever a time, that none could be found in
+Israel who were ready to slay the prophets? And as to the difficulty in
+the text of verse 10, it is one of the Jews’ own creating, as the
+Christian finds none in receiving it as it stands without even the
+proposed alteration, an alteration admitted, but not proposed by him. The
+only remaining objection, which regards the house of David, has been
+anticipated and answered in the interpretation of verse 7.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER XIII.
+
+
+The progress of the Messiah’s kingdom being regarded as that of
+Christianity, the next important step after the abolition of Judaism, was
+that of Paganism, which is evidently the subject of the chapter now before
+us; but along with this is coupled in the prophetic view another event, no
+less important, which arose out of, and accompanied the nominal conversion
+of the Gentile nations. This was the corruption of Christianity by the
+Pagan converts. For instead of relinquishing their former prejudices and
+superstitions, they retained, and brought most of them into the bosom of
+the church; and thereby in a short time totally changed the character of
+the religion which they professed to embrace.
+
+It is true that this is a point of church history not always very
+distinctly stated by ecclesiastical historians; who seem more inclined to
+represent the conversion of Constantine, and the events of the fourth
+century, as every way favourable to the Christian cause. But the truth is,
+that precisely in proportion to the church’s advancement in worldly
+prosperity and power, were its spiritual decline and degradation; in so
+much that the best historians admit, that from this period are its
+degeneracy and corruptions most indubitably to be dated. So different is
+the light under which the same event appears, according as it is viewed
+with regard to its spiritual or its political import. Which of the two
+best accords with the spirit of this prophecy, the reader will be at no
+loss to decide, when he sees that no prosperity is here spoken of, but on
+the contrary, that the cutting off two-thirds of the inhabitants of the
+land, or their spiritual death, is the event which is coupled in the
+prophecy with the admission of the Pagans into the church of Christ. And
+such was truly the result that followed to the many; namely, the loss of
+the true spirit of Christianity.
+
+But if the abolition of Paganism be the subject of this chapter, it may be
+asked, how comes the purification of Israel to be announced in the opening
+of it? The answer is plain. Adopted Israel may be here understood. To
+lineal Israel indeed was the prophecy given; and with Israel, idolatry
+was, and ever had been, the besetting sin; most nearly therefore were the
+Jews also concerned in its abolition.
+
+Viewed, however, in the more enlarged sense, idolatry comprises the
+indulgence of every evil propensity; for Paganism, by appointing a
+presiding Deity over each, had sanctioned the unrestrained gratification
+of every passion, in making it an act of devotion. Christianity, on the
+contrary, enjoins the restraint and control of our passions, and thus
+becomes the natural antidote to the poison of Heathenism: or the fountain
+of purification from the sin and pollution of idolatry, as the opening of
+this chapter declares.
+
+_In that day there shall be a fountain opened to the house of David, and
+to the inhabitants of Jerusalem for sin and for uncleanness._
+
+That day, as formerly explained, is to every one the day of his conversion
+to Christianity. The house of David, and the inhabitants of Jerusalem,
+here, as in the last chapter, symbolically represent the later converts to
+Christianity; as the house of Judah, which was first saved, signify the
+earlier Christians. The nature of the sin and pollution to be thus washed
+away, is next declared to be idolatry, and its abolition is foretold.
+
+_And it shall come to pass in that day, saith the Lord of hosts, that I
+will cut off the names of the idols out of the land, and they shall be no
+more remembered; and also I will cause the prophets, and the unclean
+spirit to pass out of the land._
+
+It may be worthy of remark, that _the names_ only _of the idols_, and not
+the spirit of idolatry, is here declared to be cut off; and _from the
+land_, which in prophetic language, commonly means the land of Israel,
+here, adopted Israel, or Christendom. Now, this nominal abolition took
+place in the fourth century, from which time both Jews and Gentiles have
+been prohibited from the open worship of idols. But we have now reached
+the nineteenth century without seeing the spirit of idolatry really
+extinct; if then the total abolition, which is yet to come, be here
+intimated, it must be symbolically foreshewn by the nominal abolition
+which then took place. _That day_, in regard to the inward and spiritual
+purification, is to be taken as the day of his regeneration to each
+individual, not as the same day to all collectively; but regarding the
+outward and ostensible abolition, this occurred when the pains and
+penalties of the Theodosian code prohibited the open practice of Pagan
+rites. The prophetic view may, however, include both.
+
+_And it shall come to pass in that day, when any shall get prophesy, that
+his father and his mother that begat him shall say, Thou shalt not live,
+for thou speakest lies in the name of the Lord: and his father and his
+mother that begat him, shall thrust him through when he prophesieth._
+
+To prophesy, or foretel future events, was the main purport of Pagan
+rites; no undertaking of any moment being entered upon until the priests
+and oracles had been previously consulted. This, in a superstitious age,
+formed a lucrative profession for the soothsayers and diviners, and was
+successfully practised, till the darkness of Heathenism was dispelled by
+the light of Christianity, as foretold in the next verse.
+
+_And it shall come to pass in that day, that the prophets shall be
+ashamed, every one of his vision when he prophesieth; neither shall they
+wear a rough garment to deceive._
+
+The Pagan, as well as the Jewish prophets, appear to have worn a distinct
+dress; but after Paganism was abolished, those who practised its rites in
+secret, of course denied and sought to conceal it.
+
+_But he shall say, I am no prophet but a labourer; for a husbandman bought
+me from my youth._
+
+Slaves and bondmen frequently received a mark in their hands, to shew the
+master to whom they belonged; and persons attached to the Heathen temples
+were sometimes marked in a similar manner; the worshippers of Bacchus, for
+instance, were distinguished by the mark of an ivy leaf. (See Lowth in
+loco.) This explains the following verse.
+
+_And one shall say unto him, What are these marks in thine hands? Then
+shall he answer, Those with which I was marked in the house of my
+friends._
+
+Thus seeking to avoid the suspicion attached to the marks of Paganism,
+under the pretext of their being the indication of bondage or servitude.
+But this evasion denotes that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In reality the advancement of
+Christianity to the imperial throne, instead of promoting the sincere
+conversion of the Pagans, only served to complete what had already begun,
+namely, the corruption of the Christians; whose character and conduct soon
+totally changed, after the road to the acquisition of wealth and power was
+opened to them. In the contests for the attainment of these, which soon
+arose, (witness the Donatist faction,) the majority of Christians in a
+short time lost sight of the spirit of their religion; while the rancour
+and cruelty with which different sects persecuted each other, sprang from
+the same source, or their rivalship in the struggle for worldly power, as
+Mosheim declares. Such was the spiritual sword which undermined
+Christianity, and destroyed the life which is in Christ; as next foretold.
+
+_Awake, O sword, against my shepherd, and against the man that is next
+unto me, saith the Lord of hosts. Smite the shepherd and the sheep shall
+be scattered; and I will turn mine hand against the little ones._
+
+The sword is the symbol of strife and discord, warring against and
+destroying spiritual life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person of Christ being here figuratively
+put for his doctrine or religion; the corruption of which is thus
+foreshewn by the dispersion and slaughter of his flock. The little ones
+signify the new converts, who are yet weak in their faith and principles;
+and thence more liable to be misled.
+
+_And it shall come to pass that in all the land, saith the Lord, two parts
+shall be cut off, and die; but the third part shall be left therein._
+
+The history of the fourth century, here prophetically foreshewn, amply
+testifies, that only the smaller number of Christians, amidst the general
+corruption, resisted the allurements of avarice and ambition, and retained
+their purity; these having imbibed the true spirit of Christ’s religion,
+as next declared.
+
+_And I will bring the third part through the fire, and will refine them as
+silver is refined, and will try them as gold is tried: they shall call on
+my name, and I will hear them: I will say, It is my people; and they shall
+say, The Lord is my God._
+
+It seems scarcely possible to give a more unequivocal intimation of the
+spiritual import of the whole, as not alluding to political events, but as
+regarding the progress of true religion, than is contained in those
+expressions of the last verse, which declare, that the supplications of
+the smaller number will be offered up in a manner acceptable to God, who
+will hear and answer them. The particular period alluded to, is distinctly
+marked by the nominal abolition of idolatry, and the general corruption of
+Christianity. The only difficulty, however, if there be any, regards the
+chronological order of the events; as the prophecy seems to foretel the
+entire abolition of Paganism, which has certainly not yet taken place; but
+this difficulty will be in a great measure removed, by supposing the
+prophetic view to look forward from the partial to the total, from the
+nominal to the real extinction of idolatry.
+
+With respect to the division of the flock into two parts, it must not be
+supposed that any distinction of sects is here alluded to, for no one
+could, more than another, claim the character of purity and holiness. True
+Christianity must be sought for in the heart, and not in the outward form
+of worship, or profession of faith.
+
+
+
+
+
+NOTES TO CHAPTER XIII.
+
+
+Verse 5. :כי אדם הקנני מנעורי
+
+_For a man taught me to keep cattle from my youth._
+
+Parkhurst, in his Lexicon, remarks upon this passage, as being _strangely_
+translated in our version; while Dr. Blayney agrees with him in the
+translation. _For a man bought me, __(OR OBTAINED POSSESSION OF ME,)__
+from my youth._ The Jew, while he acquiesces in the sense of הקנני (or
+יננקה) signifying _to appropriate_, contends that אדם (or םדא) does not
+mean merely _a man_, but a _husbandman_, or labourer, and renders it, _For
+a husbandman I was appropriated from my youth._ But neither the sense nor
+the grammatical construction thus appearing clear to my apprehension, as
+the verb is not in the first, but the third person with the suffix י _me_,
+after it; I propose to reconcile both by rendering the passage thus: _For
+a husbandman bought or appropriated me from my youth._ But in fact the
+difference is immaterial, as the sense, in whatever way expressed, is,
+_For I was a farmer’s servant, and a bondsman from my youth._
+
+Verse 6. :ואמר אלין מה המכות האלה בין ידיך
+
+_What are these wounds in thine hands? &c._
+
+Both Lowth and Blayney agree in regarding these words as an allusion to
+the custom of the idolatrous priests and prophets, of marking themselves
+in the hands. Their being challenged as the marks of Paganism, is a
+sufficient proof of their being so, and I have rendered it accordingly,
+_marks_ instead of _wounds_. For if, as Blayney states, they were made by
+cutting and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+
+Verse 7. :חרב עורי על רעי ועל גבר עמיתי
+
+_Awake, O sword, against my shepherd, and against the man that is my
+fellow, &c._
+
+In supposing these words to have had no direct reference to the death of
+Christ in their original intention, notwithstanding their appearing from
+St. John’s Gospel to have been used by him, in forewarning his disciples
+of what was about to befal him, I offer no new opinion, for Dr. Blayney
+declares himself fully persuaded that they had not; and what gives weight
+to this opinion is, that it must have been founded on other grounds than
+those which have led me to that conclusion. For as Dr. Blayney had not
+embraced the spiritual view in expounding the prophecy, he could not be
+led to this inference by the same train of reasoning as myself. The words,
+גבר עמיתי (or יתימע רבג) he renders, “The man that is next to me,” which
+is certainly much nearer to the sense of the original than, _The man that
+is my fellow._
+
+_Two parts shall be cut of, and die._
+
+An awful annunciation! foretelling the spiritual death of two-thirds of
+the nominal Christian world. The corresponding passages in the Apocalypse
+predict the same event, and one of them in still stronger terms, for it is
+said, that “_Every living soul in the sea died._” Literally, this passage
+cannot be taken, for literally there are no _living souls_ in the sea. The
+sea means the Gentile nations, or Europe. _The life_ is life in Christ.
+The loss of that life, or spiritual death is the loss of true
+Christianity: here extending over the whole sea, or comprising all the
+Gentile converts; and the period of this death is yet scarcely elapsed,
+beginning with the dark ages, and continuing to the millenium. What! is
+Europe then still, or has it so lately been in a state of spiritual death
+or perdition? Such is the language of prophecy, and its meaning cannot be
+explained away or evaded. “_Every living soul in the sea dies._” The life
+in Christ is extinct. True Christianity no longer remains. Will _none_
+then be _saved_? This the prophecy no where says. The Gospel teaches that
+many may be saved who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian will surely
+maintain this, and still less that all misguided Christians are doomed to
+perdition. But still the life in Christ is lost. True Christianity no
+longer prevails. If then, without it, men may be saved, where, it may be
+asked, is the use of it? I answer, in every way, and every where it is
+useful. Did true Christianity prevail, the myriads might be saved; the few
+only would perish. Without it the few only can be saved, the many are left
+to perish. By Christianity, all are taught to live for the next world;
+without it, the many will live for this; few are those that will think of
+another. Christianity not only diffuses peace and happiness on earth, but
+fits every man for enjoying eternal happiness hereafter. Such is the
+saving virtue of Christ’s religion, in affording to all the _means_ of
+attaining to eternal life and eternal happiness. But to return to the age
+in which we live, or from which we are just emerging. This period is
+peculiarly the age of infidelity—all Europe bears testimony to the fact.
+But are they who profess belief, really Christians? Look to conduct, and
+not profession for the proof. Is this world, or the next, the object of
+pursuit? If conscience whisper, that we who believe, lack the true spirit;
+how can we expect it in those who disbelieve? Where then in true
+Christianity?
+
+As this chapter, according to the Rabbi’s view, remains unfulfilled, so he
+offers no particular exposition of it, but limits his remarks to a few
+emendations of the received translation. Of these the only one any way
+material to the present discussion is that on verse 5, which has been
+already stated in the note on that verse.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH’S KINGDOM. INTERPRETATION: CHAPTER XIV.
+
+
+The corruption of Christianity, as foretold in the last chapter, is
+allowed to have been the means that prepared the way for those events
+which are announced at the opening of the present one. The ambition of the
+clergy, and the state of ignorance in which they purposely kept their
+flocks, had completely succeeded, before the end of the sixth century, in
+subjugating the minds of the people, and in establishing the supremacy of
+the priesthood in the west of Christendom, while the last of these causes
+served to facilitate in the east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of the spurious form of
+religion then prevailing under the name of Christianity.
+
+These two usurpations under the mask of religion, divided, at the
+beginning of the seventh century, what had once been the Christian world,
+between them; one occupying the western half of it, and the other the
+eastern, according to our mode of expression; but as regards Palestine,
+where the Prophet wrote, this division is more accurately represented, as
+expressed in the Prophecy, by northern and southern; the northern half
+engrossed by the Greek and Latin churches, which being essentially of the
+same nature, are here taken as one; while Mahomedism usurped the place of
+Christianity in the countries lying for the most part south of Palestine,
+as Arabia, Egypt, India, Persia, and others. (See note on this.)
+
+Such are the occurrences foreshewn in the opening of the present chapter;
+which _now_ does, if it did not previously, declare the capture and
+pillage of the holy city, or the loss of the spiritual Jerusalem, true
+religion; this being followed by a portent awfully expressive of the
+events which succeeded this loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity, Mount Zion signifying true
+Christianity, Mount Sinai Judaism;) one part of which moves northward, and
+the other southward, leaving a deep valley between them for the escape of
+those who are not involved in this spiritual captivity or destruction.
+
+After this follows the intimation of a period of spiritual obscurity,
+which is declared to be neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that day, light is said to dawn
+again, and living waters once more to flow out of Jerusalem. At length
+this is to be succeeded by the restoration of Israel, and the universal
+establishment of true religion in the new Jerusalem.
+
+While the loss of true religion is clearly foreshewn in the capture of the
+spiritual Jerusalem, with which this chapter commences; and while the rise
+of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the
+Christian will readily perceive, in the day of obscurity that follows, the
+dark ages shadowed forth; and in the dawn of light that breaks forth at
+the evening time, he will see intimation of the restoration of true
+religion at the reformation, when living waters again begin to flow out of
+Jerusalem.
+
+The conclusion of this chapter, and of the Prophecy, declares the final
+and complete establishment of the Messiah’s kingdom; that happy period for
+which we are taught to pray in the words, “_Thy kingdom come._” Concerning
+the nature of this kingdom, the Jew not only differs from the Christian,
+but Christians also differ from one another. Before I attempt to decide so
+difficult a question, I shall state the prevailing opinions, and what the
+prophets have said on the subject.
+
+The Jews expect, at the coming of their Messiah, the establishment of
+their political, as well as their spiritual supremacy over all the earth.
+The Christians reject all idea of a political kingdom, but differ in their
+views of it as a spiritual one. Some understand it to signify the
+universal establishment of true Christianity on earth, with the full
+enjoyment of all the blessings which it is calculated to afford; others at
+this second advent, look for the personal appearance of Christ on earth,
+to reign with the saints, who will be raised from the dead, to receive the
+reward of virtue in his kingdom; while many regard his kingdom as
+signifying a future state of happiness, having no connexion whatever with
+the earth we now inhabit, but to be enjoyed in an eternal abode, of which
+they have an indefinite idea as existing somewhere above the firmament.
+
+This last, which is perhaps the most popular notion, seems least consonant
+to Scripture and prophecy; which distinctly speak of a kingdom _on earth_,
+as it is understood by the Jews; though not necessarily, as they suppose,
+a political one. As this is the chief point on which I am at issue with my
+opponent, I shall presently state the manner in which this city, the New
+Jerusalem, is spoken of by Isaiah and St. John. But previously I think it
+right to notice a fallacy in what I take to be the ground on which the
+popular notion of this kingdom rests; namely, because St. John in the
+Revelations gives intimation of a resurrection preceding, or accompanying
+its establishment. Now, we have, as I conceive, no just ground for
+assuming, in a vision, every other part of which is figurative, that this
+part alone is to be understood literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical, or signify regeneration
+to newness of life? which our Saviour expressed by being _born again_;
+that is, a total change in our nature and habits, such as was produced in
+his apostles and disciples by the gift of the Holy Spirit. But even
+admitting the literal resurrection to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet this would not be at all
+incompatible with a future existence on earth, a light in which it is
+viewed by many: we shall therefore inquire what the Prophets have said
+that may throw light on the nature of this kingdom on earth.
+
+Both Isaiah and St. John, in speaking of the New Jerusalem, use the
+two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this
+city is represented as having foundations of sapphire, windows of agate,
+and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built
+entirely of precious stones, having twelve gates, each of one solid pearl,
+and its streets paved with gold; being, moreover, equal in all its
+dimensions, that is, as broad as it is long, and as high as it is wide, to
+wit, twelve thousand furlongs, or fifteen hundred miles. This is surely
+very unlike a literal city; but this City shortly becomes a Woman, in St.
+John, and is styled “The Lamb’s Bride;” while Isaiah, using the same
+change of metaphor, says, “For thy Maker is thy husband.”
+
+If we now look to the context in Isaiah, for the purport of this
+figurative language, we shall find that he says, chapter liv. 14, “In
+righteousness shalt thou be established;” and again, chapter lx. 19, “But
+thou shalt call thy walls salvation, and thy gates praise;” and from chap.
+lxi. it appears throughout, that this description is intended to portray
+_the perfection of righteousness, the beauty of holiness_, and the _riches
+of grace_; these being, as declared, the ornaments destined to adorn the
+Bride. It is with _a robe of righteousness_, and _a garment of salvation_,
+that _she will adorn herself_, as Isaiah expresses it, chap. lxi. 10.;
+while St. John abounds in similar expressions; thus in Rev. xix. 9,
+speaking of the Bride’s apparel, he says, “For the fine linen is the
+righteousness of the saints;” and of the City, which nothing impure is
+permitted to enter, he says, chap. xxi. 23-27, “For the glory of God did
+lighten it, and the Lamb was the light thereof.” Thus both, under this
+highly figurative description, appear to signify no literal city, or
+political state, but one which is altogether spiritual; that is, the
+utmost possible degree of purity and holiness, which will constitute this
+_heaven upon earth_; the New Jerusalem.
+
+This chapter opens with the denunciation of divine wrath about to fall
+upon mankind on account of the corrupt state of religion. The expression
+used to foretel this, belongs more peculiarly to the day of judgment,
+called the _day of the Lord_; but is often employed in prophetically
+foreshewing particular judgments on the world, as here:
+
+_Behold the day of the Lord cometh, and thy spoil shall be divided in the
+midst of thee._
+
+_For I will gather all nations against Jerusalem to battle, and the city
+shall be taken, and the houses rifled, and the women ravished, and half of
+__ the city shall go forth into captivity, and the residue of the people
+shall not be cut off from the city._
+
+The loss of the holy city, and the spiritual captivity of half its
+inhabitants, which is the bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment of those who were the
+authors of this evil, the enemies of true religion, who war against
+Jerusalem.
+
+_Then shall the Lord go forth, and fight against those nations, as when he
+fought in the day of battle._
+
+The nations must signify here, as elsewhere, the Gentiles, or Pagans,
+whose spiritual hostility against true religion was shewn, as before
+stated, by their corrupting and paganising Christianity; while the
+judgment denounced against them consists in God’s permitting the rise of
+the two great Antichristian usurpations, Papacy and Mahomedism. One, the
+man of sin, spoken of by St. Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men; and the other, the
+abomination of desolation, mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted _by __ reason of transgression_,
+or as a judgment on the world, its avowed object being the propagation of
+religion by the sword. The division of the corrupt form of religion then
+prevailing, into these two Antichristian apostacies, is thus foreshewn.
+
+_And his feet shall stand in that day upon the Mount of Olives, which is
+before Jerusalem upon the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the West, and there shall be
+a great valley, and half of the mountain shall move toward the North, and
+half of it toward the South._
+
+A mountain, meaning a place of eminence or power, in spiritual language
+signifies religion; _Mount Sinai_, from which the Mosaic law was
+delivered, means Judaism, and is contrasted in the Epistle to the Hebrews,
+chap. xii. 18-22, with Christianity, which is there called _Mount Zion_,
+and _the heavenly Jerusalem_. The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined to be split asunder;
+leaving, however, a valley between the two parts for the escape of those
+not involved in this spiritual destruction; from which may be inferred,
+that true Christianity would not become utterly extinct.
+
+_And ye shall flee to the valley of the mountains, for the valley of the
+mountains shall reach unto Azal: yea, ye shall flee like as ye fled in the
+days of Uzziah, king of Judah, and the Lord my God shall come, and all the
+saints with thee._
+
+The true Christian is thus admonished to fly, or avoid the prevailing
+apostacies; while divine favour and protection are promised to those who
+shun the general corruption. From the establishment of these two
+Antichristian dominations, a long day of spiritual darkness is declared to
+follow; which was accomplished in the reign of ignorance and superstition,
+during the period expressively denominated _the dark ages_. With God a
+thousand years are but as a day.
+
+_And it shall come to pass in that day, that the light shall not be clear
+nor dark;_
+
+_But it shall be one day, which shall be known to the Lord, not day nor
+night, but it shall come to pass, that at evening time it shall be light._
+
+In the return of light at the evening time of that long day of obscurity,
+we see intimation of the revival of true religion at the reformation;
+which is still more clearly expressed as follows.
+
+_And it shall be in that day that living waters shall go out from
+Jerusalem, half of them toward the former sea, and half of them toward the
+hinder sea; in summer and in winter it shall be._
+
+The former and the hinder sea, or as Dr. Blayney proposes to render it,
+the Eastern and the Western Sea, may literally signify the Dead Sea and
+the Mediterranean; but figuratively the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters. The expression, in
+summer and in winter it shall be, signifies literally, that they shall
+neither be dried up by the summer’s heat, nor congealed by the cold of
+winter; but figuratively must mean, that the purity of religion shall not
+again be corrupted by the heat of fanaticism on the one hand, nor frozen
+by the cold of infidelity on the other. The universal prevalence of true
+religion is then declared. (See note.)
+
+_And the Lord shall be king over all the earth; in that day shall there be
+one Lord, and his name one._
+
+The fulfilment of what now remains of the prophecy appears to be still
+future, and consequently it does not fall within the limits of our plan to
+attempt the particular exposition of each part of it; but sufficient, it
+is hoped, will be found in what is already accomplished, to convince the
+Christian reader of the general purport of the whole; and to warrant the
+statement made at the outset, that these six chapters are not, as former
+commentators have supposed them to be, a collection of unconnected
+predictions relating to different subjects, but one continued and
+uninterrupted prophecy, presenting a view of the progress of our religion,
+from its promulgation to its final establishment in purity and perfection.
+
+That the evidence of this will be sufficient to convince the Jew, I am far
+from expecting, being well aware of the many objections he has still to
+urge against our exposition of prophecy, after those which are here
+presented, may have been removed. But it may possibly have some weight
+with him, when he finds upon examination, the same view of the subject
+offered by Isaiah, Jeremiah, Ezekiel, and others; which the Christian will
+find more circumstantially displayed in the Revelation of St. John. In
+fact, my exposition of the Apocalypse, has furnished me with the clue to
+guide me through all the prophecies, that relate to the progress of the
+Messiah’s kingdom; for I find that each succeeding prophet has helped to
+fill up the outline given by his predecessors; while the picture is
+finally completed by St. John, the last of them all. But as a portrait is
+most easily recognised when the likeness is complete; so the prophecy last
+uttered, being most perfect, is most easily interpreted, and naturally
+becomes the key to all the others; that is, the last delivered ought to be
+the first expounded, which is the order I have pursued.
+
+As I have made no change in the translation of this chapter, few
+explanatory notes are required; and the Rabbi’s reply to this, as to the
+one preceding, may be comprised in this single objection; that no part has
+yet been literally fulfilled, such being the only fulfilment which he
+looks for or admits.
+
+The impossibility of a more literal fulfilment has been shewn in many
+places, but especially at the beginning of chapter x.; and until the Jew
+answers this, I must consider, what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the grand question, whether Christ
+be the Messiah, resting upon this, namely, whether his kingdom be a
+spiritual or a temporal one, must be decided, as regards the present
+argument, by shewing whether the prophecies relating to it have regard to
+spiritual or temporal affairs.
+
+Many who object to the spiritual view, misconceive what is meant by the
+spiritual exposition; and consider it as setting aside altogether the
+historical fulfilment of prophecy; whereas the question is simply between
+religion and politics, between church and state; in short, whether the
+spiritual or temporal history of the world should be looked to, for the
+fulfilment of those prophecies which foretel the progress of Christianity,
+or the Messiah’s kingdom. By directing their view to temporal affairs, the
+ablest expositors have hitherto discovered only an occasional allusion to
+Christianity in a few verses of particular chapters, and in others no
+allusion to it whatever; whereas, by adhering closely to the spiritual
+view, and understanding the prophecy as foretelling the progress of true
+religion; the battles and conflicts foretold, representing the opposition
+which it has experienced, and the corruptions which it has undergone from
+the evil passions and worldly propensities of man; we have been enabled to
+shew the historical fulfilment of the whole; not selecting, as others have
+done, particular passages, but shewing that every chapter and every verse
+relates to the same subject, and this subject, the progress of
+Christianity.
+
+
+
+
+
+NOTES TO CHAPTER XIV.
+
+
+Ver. 4. _Half of the mountain shall move toward the north, and half of it
+toward the south._
+
+Although this passage is left in the text as it originally stood, yet the
+writer acknowledges a manifest inadvertency in supposing the division here
+spoken of into northern and southern to have reference to the position of
+the prophet, any more than to that of the reader; with neither of which it
+has any connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail in
+countries lying north of Judea, where the prophet wrote. The objection is
+perfectly just, not was it unperceived by the writer, though he did not at
+first see how to remove it, simple as is the solution of the difficulty,
+and striking as then appears the fulfilment of the prophecy.
+
+The solution is—that this division of the nominal Christian world here
+foretold, into two grand apostacies, Anti-christianism and Mahommedism,
+which were destined to occupy a position northward and southward, had no
+relation to the prophet, but simply to each other—that is, they were to be
+north and south of each other.—Now let a line be drawn, such as might be
+expected from the fracture of a mountain by an earthquake, extending from
+the west of Europe to the east of Asia, over a surface of not less than
+180 degrees of longitude, and no where deviating more than 10 degrees of
+latitude, and we shall find the Greek and Latin churches occupying the
+whole portion lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off which were
+pre-ordained to fall under the Moslem yoke, as Spain, Sicily, Corsica, and
+Sardinia, Calabria, Greece, and Turkey in Europe; while Russia forms the
+boundary line from all the Mahommedan nations lying to the south of it.
+This line will be comprised between 40 and 50 deg. of nor. lat. Thus
+singularly have the words of the prophecy been accomplished. And thus
+strikingly is the will of Heaven, in the pre-ordination and disposal of
+human events, made manifest to the mind of man.
+
+Ver. 8. _In summer and in winter it shall be._
+
+Can such a state of the world, it may be asked, which shall be exempt from
+fanaticism on the one hand, and from infidelity on the other, be brought
+about without some miraculous interposition to alter the nature and
+constitution of the human mind? And does it comport with the usual
+ordinances of Providence, who seems to effect his purposes by natural
+means, to deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural means could
+be pointed out, adequate to produce this marvellous change in the state of
+the world, without calling for the necessity of miraculous interposition.
+Let us see then—the most fertile source of infidelity will be found in the
+mysteries and dogmata invented by priestcraft, which reason revolts at and
+rejects. Are, these then, essential to true Christianity? is the question.
+If not—and Christ ever appealed to the reason of his hearers, advancing
+nothing that reason could gainsay—then true Christianity requires only to
+be taught, and Infidelity will have no ground left to stand upon. With
+regard to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a sensual
+paradise on the one hand; and fear, inspiring the dread of eternal
+torments on the other, as in the Mahommedan and Romish churches, have been
+most fruitful in producing this extravagance. With just ideas of religion
+and the Divine beneficence, such feelings are incompatible. A religion of
+love, and such is Christianity when justly appreciated, can never lead to
+fanaticism. We may love God with all our heart, with all our mind, with
+all our soul, and with all our strength, and it can never disturb our
+reason, or lead to any but the happiest and most rational frame of mind.
+
+Thus, the dissemination of true Christianity, the just appreciation of its
+precepts and their faithful practice, appears to furnish a remedy adequate
+to the removal of both these evils, without requiring the aid of any
+miraculous interposition to effect this purpose.
+
+
+
+
+
+THE MILLENIUM.
+
+
+As the view of Christ’s kingdom, taken in the preceding exposition, is
+that which regards it as not only that state or condition of man, which is
+most calculated to prepare him for, and enable him to attain eternal
+happiness hereafter; but also as that which is adapted to produce the
+highest possible degree of felicity here on earth, it will be proper to
+consider a few of the arguments that may be brought for and against this
+view of the Millenium, and to state the view itself more distinctly.
+
+The happy state which the world may attain to, under the universal
+prevalence of true religion, it is more easy to imagine, than to describe;
+for a volume would hardly suffice to enumerate all the blessings it is
+calculated to afford. The cessation of foreign war, with all the miseries
+attending it; the end of all tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced, and their benefit perhaps
+the most obvious. But their influence on society is limited in comparison
+with the wide diffusion of happiness that would ensue from the improvement
+in private life, and the amelioration of individual character. Were the
+vices prevalent in each class of society banished from the world; ambition
+and ostentation from the higher, inordinate love of gain from the middle
+and commercial, idleness and improvidence from the lower class, such a
+change would ensue, that the golden age of the poets would be revived.
+Fortunes would no longer be squandered, and families be ruined by
+extravagance and dissipation; gambling speculation, extortion and
+chicanery would be unknown in trade; poverty and dishonesty would be
+banished from the working classes. Thus, litigation and crime ceasing, the
+civil and criminal code would become a dead letter, and every man would
+enjoy in security the fruits of his industry; while the peace and harmony
+of families would be insured by the increased prevalence of kindness and
+brotherly love, forbearance and self-control, charity and benevolence,
+with other domestic virtues.
+
+Among the blessings promised in this state, is increased length of life;
+nor is this at all difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding; the mind being no longer
+tortured by the cravings they occasion, nor the spirit broken by the
+disappointments that attend them; the constitution being no longer worn
+out by the toils and cares they give rise to, the larger portion of
+diseases incidental to man, (and more proceed from the mind than the body)
+would be prevented.
+
+But those arising from bodily causes, would likewise for the most part
+vanish, from a proper restraint on the indulgence of the passions and
+appetites.
+
+Nor is diminution of disease the only cause that would lengthen life. The
+healing art being more zealously studied, and more conscientiously
+practised, with more regard for the welfare of the patient, and less for
+the emolument; it is not unreasonable to suppose that great improvement
+would take place in every branch of it. And thus another source would be
+opened for producing increased length of days.
+
+But with the moral and physical blessings, let not the spiritual pass
+unnoticed. Eternal life is the reward promised to those who strive to
+obtain it, and render themselves worthy of it. Surely then the universal
+prevalence of peace, charity and good-will among mankind is more likely to
+produce a fitness for this state, than the present order of things. Thus
+our eternal and our temporal interests would be alike promoted by it.
+
+The prophetic language, supposed to foretel this state being metaphorical
+its meaning may be questioned; and it may be objected, that reason and
+experience are alike adverse to the supposition that the world will ever
+be materially different from what it has been. Would not this argument, if
+urged two thousand years ago, have been then deemed conclusive against the
+possibility of events, having previously no parallel in the history of
+man, which nevertheless did afterwards take place. That any considerable
+body of men should be found, who should prove themselves above the
+allurements of the world; despising wealth and honours; disregarding every
+thing before held most estimable by mankind; and braving ignominy,
+tortures and death:—would not the argument, that such things had never
+been, have been deemed conclusive against the supposition that they ever
+would be? And yet all this did occur in the apostolic age. If the past
+then afford any presage for the future, it is not against, but in favour
+of the conclusion, that what has been, may be again.
+
+Perhaps it may be objected, that the purity and heroic virtue of the
+apostolic age were transient, and can never be permanent; they were
+partial, but can never be general. This mode of reasoning is perhaps less
+philosophical than it may at first appear. What has obtained amongst one
+race of men, may obtain amongst others. What has continued for one
+generation, may continue for more. The life of man is no transient period,
+but to each individual the longest period possible. A whole race is not a
+partial, but as regards them, a general prevalence. And if there be any
+truth in history, the principles and practices of the early Christians
+pervaded their whole race, and lasted during their whole lives.
+
+True Christianity has however vanished, it may be said; and what should
+revive it? The evil passions of man have prevailed against it; and why
+should they not again? I answer; the same causes that produced it, may
+revive it; and the permanency of those causes, may render it permanent.
+Conviction was the cause that produced it; that inward, heartfelt, active
+conviction, which never leaves the mind for a moment, and admits no shadow
+of doubt; not that inert, listless, passive form of belief, which assents,
+it knows not why; and believes, it knows not what.
+
+I have heard a distinguished churchman affirm his persuasion, that the
+most prevalent evil in the church is infidelity. I would fain disbelieve
+it. It surely is not that bold and open infidelity which denies revealed
+religion. If it prevail at all, it must be that secret wavering propensity
+to doubt, apt to arise in minds not fully satisfied of the truth, and
+which feel regret that its evidence is not more conclusive. This may be,
+and is much to be regretted. For such belief can never produce effective
+influence on the life and conduct; nor awaken that impassioned eloquence
+in the preacher, which animated the first teachers of Christianity, and
+carried conviction to the hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity then inconclusive? Far
+otherwise. Though its prophetic proofs are clothed in metaphor, and
+require study to understand them; though its history is by no means free
+from contradictions; though time may have obscured some passages, and
+interpolation thrown a doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any who think the subject worthy
+of serious examination.
+
+But here is the misfortune. Most men think otherwise. The laity are too
+often content to take their religion on trust; and the clergy for the most
+part want leisure for studies that demand so much time and attention;
+while their following hitherto in a beaten track, and paying undue
+deference to the authority of the Masoretic punctuation, have encumbered
+them with difficulties almost insurmountable. Hence it is, that as far as
+regards the prophetic evidence of our religion—the elucidation of that
+miraculous testimony to its truth, the force of which is ever
+progressively increasing and which alone can place us on an equal ground
+of belief with the first Christians,—the world has remained nearly
+stationary above a thousand years. Of learning there has been no want; of
+talent abundance; of reading no end; but beyond verbal criticisms, the
+settling of doubtful words and passages, for the improvement of the text,
+little has been done. The general scope, as well as the particular
+interpretation of the Old Testament prophecies, the ultimate evidence of
+Christianity, has received little elucidation since the days of the
+Apostles.
+
+Here is one fruitful source of conviction yet unopened. When fully opened,
+from more perfect conviction will flow more zeal in the teaching, and more
+influence on the minds of the hearers.
+
+If it be doubted whether the most perfect religious instruction that can
+be given, or the fullest conviction of an endless futurity of happiness or
+misery when impressed on the mind, can suffice to control the passions and
+propensities of man; let the effect of training on the brute creation be
+considered. It will not surely be contended, that man has less power of
+controlling his propensities, or is less capable of culture than they. If
+then we find that creatures the most opposite in disposition, and supposed
+to be natural enemies, may be trained to live together peaceably and
+amicably; what may not be expected from man, having moreover the aid of
+reason to guide and assist him?
+
+Let adequate motives for controlling his passions be furnished; let true
+Christian principles be early inculcated; let religion be more practical
+and less doctrinal; let precept be enforced by example, and there is
+nothing foretold in this new order of things that may not be accomplished;
+nothing promised in it that may not be reasonably expected.
+
+FINIS.
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH’S COMING***
+
+
+
+CREDITS
+
+
+November 3, 2010
+
+            Project Gutenberg TEI edition 1
+            Produced by Jeff G., David King, and the Online Distributed
+            Proofreading Team at <http://www.pgdp.net/>. (This book was
+            produced from scanned images of public domain material from
+            the Google Print project.)
+
+
+
+A WORD FROM PROJECT GUTENBERG
+
+
+This file should be named 34201‐0.txt or 34201‐0.zip.
+
+This and all associated files of various formats will be found in:
+
+
+    http://www.gutenberg.org/dirs/3/4/2/0/34201/
+
+
+Updated editions will replace the previous one — the old editions will be
+renamed.
+
+Creating the works from public domain print editions means that no one
+owns a United States copyright in these works, so the Foundation (and
+you!) can copy and distribute it in the United States without permission
+and without paying copyright royalties. Special rules, set forth in the
+General Terms of Use part of this license, apply to copying and
+distributing Project Gutenberg™ electronic works to protect the Project
+Gutenberg™ concept and trademark. Project Gutenberg is a registered
+trademark, and may not be used if you charge for the eBooks, unless you
+receive specific permission. If you do not charge anything for copies of
+this eBook, complying with the rules is very easy. You may use this eBook
+for nearly any purpose such as creation of derivative works, reports,
+performances and research. They may be modified and printed and given away
+— you may do practically _anything_ with public domain eBooks.
+Redistribution is subject to the trademark license, especially commercial
+redistribution.
+
+
+
+THE FULL PROJECT GUTENBERG LICENSE
+
+
+_Please read this before you distribute or use this work._
+
+To protect the Project Gutenberg™ mission of promoting the free
+distribution of electronic works, by using or distributing this work (or
+any other work associated in any way with the phrase “Project Gutenberg”),
+you agree to comply with all the terms of the Full Project Gutenberg™
+License (available with this file or online at
+http://www.gutenberg.org/license).
+
+
+Section 1.
+
+
+General Terms of Use & Redistributing Project Gutenberg™ electronic works
+
+
+1.A.
+
+
+By reading or using any part of this Project Gutenberg™ electronic work,
+you indicate that you have read, understand, agree to and accept all the
+terms of this license and intellectual property (trademark/copyright)
+agreement. If you do not agree to abide by all the terms of this
+agreement, you must cease using and return or destroy all copies of
+Project Gutenberg™ electronic works in your possession. If you paid a fee
+for obtaining a copy of or access to a Project Gutenberg™ electronic work
+and you do not agree to be bound by the terms of this agreement, you may
+obtain a refund from the person or entity to whom you paid the fee as set
+forth in paragraph 1.E.8.
+
+
+1.B.
+
+
+“Project Gutenberg” is a registered trademark. It may only be used on or
+associated in any way with an electronic work by people who agree to be
+bound by the terms of this agreement. There are a few things that you can
+do with most Project Gutenberg™ electronic works even without complying
+with the full terms of this agreement. See paragraph 1.C below. There are
+a lot of things you can do with Project Gutenberg™ electronic works if you
+follow the terms of this agreement and help preserve free future access to
+Project Gutenberg™ electronic works. See paragraph 1.E below.
+
+
+1.C.
+
+
+The Project Gutenberg Literary Archive Foundation (“the Foundation” or
+PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg™ electronic works. Nearly all the individual works in the
+collection are in the public domain in the United States. If an individual
+work is in the public domain in the United States and you are located in
+the United States, we do not claim a right to prevent you from copying,
+distributing, performing, displaying or creating derivative works based on
+the work as long as all references to Project Gutenberg are removed. Of
+course, we hope that you will support the Project Gutenberg™ mission of
+promoting free access to electronic works by freely sharing Project
+Gutenberg™ works in compliance with the terms of this agreement for
+keeping the Project Gutenberg™ name associated with the work. You can
+easily comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg™ License when you
+share it without charge with others.
+
+
+1.D.
+
+
+The copyright laws of the place where you are located also govern what you
+can do with this work. Copyright laws in most countries are in a constant
+state of change. If you are outside the United States, check the laws of
+your country in addition to the terms of this agreement before
+downloading, copying, displaying, performing, distributing or creating
+derivative works based on this work or any other Project Gutenberg™ work.
+The Foundation makes no representations concerning the copyright status of
+any work in any country outside the United States.
+
+
+1.E.
+
+
+Unless you have removed all references to Project Gutenberg:
+
+
+1.E.1.
+
+
+The following sentence, with active links to, or other immediate access
+to, the full Project Gutenberg™ License must appear prominently whenever
+any copy of a Project Gutenberg™ work (any work on which the phrase
+“Project Gutenberg” appears, or with which the phrase “Project Gutenberg”
+is associated) is accessed, displayed, performed, viewed, copied or
+distributed:
+
+
+    This eBook is for the use of anyone anywhere at no cost and with
+    almost no restrictions whatsoever. You may copy it, give it away
+    or re-use it under the terms of the Project Gutenberg License
+    included with this eBook or online at http://www.gutenberg.org
+
+
+1.E.2.
+
+
+If an individual Project Gutenberg™ electronic work is derived from the
+public domain (does not contain a notice indicating that it is posted with
+permission of the copyright holder), the work can be copied and
+distributed to anyone in the United States without paying any fees or
+charges. If you are redistributing or providing access to a work with the
+phrase “Project Gutenberg” associated with or appearing on the work, you
+must comply either with the requirements of paragraphs 1.E.1 through 1.E.7
+or obtain permission for the use of the work and the Project Gutenberg™
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+
+1.E.3.
+
+
+If an individual Project Gutenberg™ electronic work is posted with the
+permission of the copyright holder, your use and distribution must comply
+with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed
+by the copyright holder. Additional terms will be linked to the Project
+Gutenberg™ License for all works posted with the permission of the
+copyright holder found at the beginning of this work.
+
+
+1.E.4.
+
+
+Do not unlink or detach or remove the full Project Gutenberg™ License
+terms from this work, or any files containing a part of this work or any
+other work associated with Project Gutenberg™.
+
+
+1.E.5.
+
+
+Do not copy, display, perform, distribute or redistribute this electronic
+work, or any part of this electronic work, without prominently displaying
+the sentence set forth in paragraph 1.E.1 with active links or immediate
+access to the full terms of the Project Gutenberg™ License.
+
+
+1.E.6.
+
+
+You may convert to and distribute this work in any binary, compressed,
+marked up, nonproprietary or proprietary form, including any word
+processing or hypertext form. However, if you provide access to or
+distribute copies of a Project Gutenberg™ work in a format other than
+“Plain Vanilla ASCII” or other format used in the official version posted
+on the official Project Gutenberg™ web site (http://www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original “Plain Vanilla ASCII” or other form.
+Any alternate format must include the full Project Gutenberg™ License as
+specified in paragraph 1.E.1.
+
+
+1.E.7.
+
+
+Do not charge a fee for access to, viewing, displaying, performing,
+copying or distributing any Project Gutenberg™ works unless you comply
+with paragraph 1.E.8 or 1.E.9.
+
+
+1.E.8.
+
+
+You may charge a reasonable fee for copies of or providing access to or
+distributing Project Gutenberg™ electronic works provided that
+
+    - You pay a royalty fee of 20% of the gross profits you derive from
+      the use of Project Gutenberg™ works calculated using the method you
+      already use to calculate your applicable taxes. The fee is owed to
+      the owner of the Project Gutenberg™ trademark, but he has agreed to
+      donate royalties under this paragraph to the Project Gutenberg
+      Literary Archive Foundation. Royalty payments must be paid within 60
+      days following each date on which you prepare (or are legally
+      required to prepare) your periodic tax returns. Royalty payments
+      should be clearly marked as such and sent to the Project Gutenberg
+      Literary Archive Foundation at the address specified in Section 4,
+      “Information about donations to the Project Gutenberg Literary
+      Archive Foundation.”
+
+    - You provide a full refund of any money paid by a user who notifies
+      you in writing (or by e-mail) within 30 days of receipt that s/he
+      does not agree to the terms of the full Project Gutenberg™ License.
+      You must require such a user to return or destroy all copies of the
+      works possessed in a physical medium and discontinue all use of and
+      all access to other copies of Project Gutenberg™ works.
+
+    - You provide, in accordance with paragraph 1.F.3, a full refund of
+      any money paid for a work or a replacement copy, if a defect in the
+      electronic work is discovered and reported to you within 90 days of
+      receipt of the work.
+
+    - You comply with all other terms of this agreement for free
+      distribution of Project Gutenberg™ works.
+
+
+1.E.9.
+
+
+If you wish to charge a fee or distribute a Project Gutenberg™ electronic
+work or group of works on different terms than are set forth in this
+agreement, you must obtain permission in writing from both the Project
+Gutenberg Literary Archive Foundation and Michael Hart, the owner of the
+Project Gutenberg™ trademark. Contact the Foundation as set forth in
+Section 3 below.
+
+
+1.F.
+
+
+1.F.1.
+
+
+Project Gutenberg volunteers and employees expend considerable effort to
+identify, do copyright research on, transcribe and proofread public domain
+works in creating the Project Gutenberg™ collection. Despite these
+efforts, Project Gutenberg™ electronic works, and the medium on which they
+may be stored, may contain “Defects,” such as, but not limited to,
+incomplete, inaccurate or corrupt data, transcription errors, a copyright
+or other intellectual property infringement, a defective or damaged disk
+or other medium, a computer virus, or computer codes that damage or cannot
+be read by your equipment.
+
+
+1.F.2.
+
+
+LIMITED WARRANTY, DISCLAIMER OF DAMAGES — Except for the “Right of
+Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg
+Literary Archive Foundation, the owner of the Project Gutenberg™
+trademark, and any other party distributing a Project Gutenberg™
+electronic work under this agreement, disclaim all liability to you for
+damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE
+NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH
+OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE
+FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT
+WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL,
+PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY
+OF SUCH DAMAGE.
+
+
+1.F.3.
+
+
+LIMITED RIGHT OF REPLACEMENT OR REFUND — If you discover a defect in this
+electronic work within 90 days of receiving it, you can receive a refund
+of the money (if any) you paid for it by sending a written explanation to
+the person you received the work from. If you received the work on a
+physical medium, you must return the medium with your written explanation.
+The person or entity that provided you with the defective work may elect
+to provide a replacement copy in lieu of a refund. If you received the
+work electronically, the person or entity providing it to you may choose
+to give you a second opportunity to receive the work electronically in
+lieu of a refund. If the second copy is also defective, you may demand a
+refund in writing without further opportunities to fix the problem.
+
+
+1.F.4.
+
+
+Except for the limited right of replacement or refund set forth in
+paragraph 1.F.3, this work is provided to you ’AS-IS,’ WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+
+1.F.5.
+
+
+Some states do not allow disclaimers of certain implied warranties or the
+exclusion or limitation of certain types of damages. If any disclaimer or
+limitation set forth in this agreement violates the law of the state
+applicable to this agreement, the agreement shall be interpreted to make
+the maximum disclaimer or limitation permitted by the applicable state
+law. The invalidity or unenforceability of any provision of this agreement
+shall not void the remaining provisions.
+
+
+1.F.6.
+
+
+INDEMNITY — You agree to indemnify and hold the Foundation, the trademark
+owner, any agent or employee of the Foundation, anyone providing copies of
+Project Gutenberg™ electronic works in accordance with this agreement, and
+any volunteers associated with the production, promotion and distribution
+of Project Gutenberg™ electronic works, harmless from all liability, costs
+and expenses, including legal fees, that arise directly or indirectly from
+any of the following which you do or cause to occur: (a) distribution of
+this or any Project Gutenberg™ work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg™ work, and (c) any Defect
+you cause.
+
+
+Section  2.
+
+
+           Information about the Mission of Project Gutenberg™
+
+
+Project Gutenberg™ is synonymous with the free distribution of electronic
+works in formats readable by the widest variety of computers including
+obsolete, old, middle-aged and new computers. It exists because of the
+efforts of hundreds of volunteers and donations from people in all walks
+of life.
+
+Volunteers and financial support to provide volunteers with the assistance
+they need, is critical to reaching Project Gutenberg™’s goals and ensuring
+that the Project Gutenberg™ collection will remain freely available for
+generations to come. In 2001, the Project Gutenberg Literary Archive
+Foundation was created to provide a secure and permanent future for
+Project Gutenberg™ and future generations. To learn more about the Project
+Gutenberg Literary Archive Foundation and how your efforts and donations
+can help, see Sections 3 and 4 and the Foundation web page at
+http://www.pglaf.org.
+
+
+Section 3.
+
+
+   Information about the Project Gutenberg Literary Archive Foundation
+
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the state of
+Mississippi and granted tax exempt status by the Internal Revenue Service.
+The Foundation’s EIN or federal tax identification number is 64-6221541.
+Its 501(c)(3) letter is posted at
+http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project
+Gutenberg Literary Archive Foundation are tax deductible to the full
+extent permitted by U.S. federal laws and your state’s laws.
+
+The Foundation’s principal office is located at 4557 Melan Dr.
+S. Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations. Its business office is located at 809 North
+1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org. Email contact links and up to date contact information
+can be found at the Foundation’s web site and official page at
+http://www.pglaf.org
+
+For additional contact information:
+
+
+    Dr. Gregory B. Newby
+    Chief Executive and Director
+    gbnewby@pglaf.org
+
+
+Section 4.
+
+
+  Information about Donations to the Project Gutenberg Literary Archive
+                                Foundation
+
+
+Project Gutenberg™ depends upon and cannot survive without wide spread
+public support and donations to carry out its mission of increasing the
+number of public domain and licensed works that can be freely distributed
+in machine readable form accessible by the widest array of equipment
+including outdated equipment. Many small donations ($1 to $5,000) are
+particularly important to maintaining tax exempt status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United States.
+Compliance requirements are not uniform and it takes a considerable
+effort, much paperwork and many fees to meet and keep up with these
+requirements. We do not solicit donations in locations where we have not
+received written confirmation of compliance. To SEND DONATIONS or
+determine the status of compliance for any particular state visit
+http://www.gutenberg.org/fundraising/donate
+
+While we cannot and do not solicit contributions from states where we have
+not met the solicitation requirements, we know of no prohibition against
+accepting unsolicited donations from donors in such states who approach us
+with offers to donate.
+
+International donations are gratefully accepted, but we cannot make any
+statements concerning tax treatment of donations received from outside the
+United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation methods
+and addresses. Donations are accepted in a number of other ways including
+checks, online payments and credit card donations. To donate, please
+visit: http://www.gutenberg.org/fundraising/donate
+
+
+Section 5.
+
+
+      General Information About Project Gutenberg™ electronic works.
+
+
+Professor Michael S. Hart is the originator of the Project Gutenberg™
+concept of a library of electronic works that could be freely shared with
+anyone. For thirty years, he produced and distributed Project Gutenberg™
+eBooks with only a loose network of volunteer support.
+
+Project Gutenberg™ eBooks are often created from several printed editions,
+all of which are confirmed as Public Domain in the U.S. unless a copyright
+notice is included. Thus, we do not necessarily keep eBooks in compliance
+with any particular paper edition.
+
+Each eBook is in a subdirectory of the same number as the eBook’s eBook
+number, often in several formats including plain vanilla ASCII, compressed
+(zipped), HTML and others.
+
+Corrected _editions_ of our eBooks replace the old file and take over the
+old filename and etext number. The replaced older file is renamed.
+_Versions_ based on separate sources are treated as new eBooks receiving
+new filenames and etext numbers.
+
+Most people start at our Web site which has the main PG search facility:
+
+
+    http://www.gutenberg.org
+
+
+This Web site includes information about Project Gutenberg™, including how
+to make donations to the Project Gutenberg Literary Archive Foundation,
+how to help produce our new eBooks, and how to subscribe to our email
+newsletter to hear about new eBooks.
+
+
+
+
+
+
+***FINIS***
+
\ No newline at end of file
diff --git a/34201-0.zip b/34201-0.zip
new file mode 100644
index 0000000..23f1856
--- /dev/null
+++ b/34201-0.zip
diff --git a/34201-8.txt b/34201-8.txt
new file mode 100644
index 0000000..eb0da60
--- /dev/null
+++ b/34201-8.txt
@@ -0,0 +1,4553 @@
+The Project Gutenberg EBook of An Amicable Controversy with a Jewish
+Rabbi, on The Messiah's Coming by J. R. Park, M.D.
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming
+
+Author: J. R. Park, M.D.
+
+Release Date: November 3, 2010 [Ebook #34201]
+
+Language: English
+
+Character set encoding: ISO 8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
+
+
+
+
+                                    An
+
+                           Amicable Controversy
+
+                                   With
+
+                             A Jewish Rabbi,
+
+                                    On
+
+                          The Messiah's Coming:
+
+                                Unfolding
+
+                          New Views on Prophecy
+
+                                 And The
+
+                         Nature of the Millenium:
+
+                           With an Entirely New
+
+                         Exposition of Zechariah,
+
+                                  On The
+
+                            Messiah's Kingdom
+
+                         By J. R. Park, M.D. &c.
+
+                                 London:
+
+                    Smith, Elder, And Co. 65, Cornhill
+
+                                   1832
+
+
+
+
+
+CONTENTS
+
+
+Preface.
+Introduction.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter IX.
+Notes To Chapter IX. Hebrew Punctuation.
+The Rabbi's Exposition And Reply, Chapter IX.
+   Zechariah, Chapter IX.
+   Remarks On The Rabbi's Exposition.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter X.
+Notes To Chapter IX.
+The Rabbi's Reply, And The Author's Remarks Upon It. Chapter X.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XI.
+Notes To Chapter XI.
+The Rabbi's Translation. Chapter XI.
+The Rabbi's Exposition. Chapter XI.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.
+Notes To Chapter XII.
+The Rabbi's Exposition, And The Author's Remarks. Chapter XII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIII.
+Notes To Chapter XIII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIV.
+Notes To Chapter XIV.
+The Millenium.
+
+
+
+
+
+
+PREFACE.
+
+
+What! another Commentary on Zechariah! the reader is ready to exclaim.
+Have we not a Lowth and a Blayney? What can learning, talent, or research
+effect, that has not been effected already? In a word, I answer--nothing.
+But, on the other hand, I ask, what have they effected? With the exception
+of particular passages, on which light has been thrown, the general scope
+of the prophecy remains as obscure as ever. Sufficient proof of this
+appears in the want of consistency in the plan of interpretation, which in
+one verse looks to future events, and in another to events long past, for
+explanation; in one part supposes the prophet to offer a connected series
+of consecutive predictions; in the next supposes him to be carried away by
+a transport into a digression bordering upon incoherency; varying,
+moreover, continually in the principle of exposition, which is literal or
+figurative, political or spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some latent error, some radical defect in
+the plan, or principle of investigation.
+
+To point out that defect, which the writer fancies he has discovered, is
+the object of the present attempt; whether he be right or wrong, the
+reader must decide. The traveller who mistakes his road, only goes the
+farther astray the more he prolongs his journey. So the commentator on
+prophecy, who labours to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity he employs, the more he
+becomes involved in intricacy and obscurity.
+
+In expounding the prophecies relating to the Jews, commentators have had
+chiefly in view their temporal and political state; whereas the writer
+conceives, that their moral and religious, that is, their spiritual
+condition, is really the main purport of those which relate to the
+restoration of Israel. Let any one read the description of the New
+Jerusalem in the 21st chapter of Revelations, and ask himself, if this can
+possibly apply to a literal city, or political state. It evidently cannot;
+and yet it must apply to some state of the Jews on earth; for the
+Messiah's kingdom is always described as a kingdom on earth; and,
+therefore, if the description does not apply to their temporal, it must to
+their spiritual condition.
+
+The Messiah's kingdom is allowed to be the chief subject of these
+prophecies; but if Christ be the Messiah, his kingdom is a spiritual one,
+and what relates to it must be spiritually understood. We marvel at the
+blindness which prevents the Jews from perceiving in prophecy the numerous
+intimations of a spiritual Messiah, all of which appear to us to have been
+distinctly fulfilled in the person of Christ; and yet that very blindness
+to their spirituality is what prevents ourselves from understanding other
+prophecies relating to the same subject. Let this be steadily and
+uniformly kept in view, and most of the difficulties will vanish; and an
+interpretation will unfold itself, not only historically minute, and
+chronologically accurate, but which is, moreover, as far as scriptural
+language admits, literal; for in what relates to spiritual affairs, the
+spiritual is the most literal interpretation. This, then, is the principle
+of the following exposition, and when it has been found necessary to
+correct the translation, it was not for the purpose of finding out more
+recondite meanings, but to bring back the words of the text to their
+ordinary and literal signification.
+
+With regard to the controversial form under which the treatise appears, a
+word of explanation may be requisite. The writer having framed his views
+of prophecy on principles most at variance with those of the Jews, and
+being only a self-taught Hebraist, was anxious to know how far his
+exposition might be controverted by an acknowledged Hebrew scholar of the
+Jewish persuasion. Upon inquiry he was referred to his present opponent,
+as the fittest person for that purpose; and he had the satisfaction to
+find, that however they might differ in the plan of interpretation, yet
+his opponent could rarely challenge the accuracy or fidelity of his
+translation; which he acknowledged to be more in accordance with the
+Christian principle of exposition, than any he had previously met with.
+
+At the same time he declared the views it unfolded, to contain nothing
+likely to have any weight with a Jew; and readily pledged himself to
+answer those views, should the writer ever be disposed to publish them.
+The views and the answer are now before the reader.
+
+[Transcriber's Note: Single-word Hebrew quotations in the original book
+are often rendered here in the form "A (or B)", with the same word
+rendered in "A" and in "B", but with the letters stored in opposite
+orders. This is to allow the same e-book to render properly in both HTML
+and PDF. The full-paragraph quotations should appear correct in all
+formats.]
+
+
+
+
+
+INTRODUCTION.
+
+
+    "The testimony of Jesus in the spirit of prophecy."
+
+
+Few, perhaps, of those who read the Scriptures are fully aware of the
+extent to which the language of them abounds in metaphor; yet is this
+knowledge indispensable to the right understanding of both the Old and the
+New Testament, and especially the prophetic parts of these books.
+
+Prophecy, though not the largest, is beyond question the most important
+part of Scripture, affording the only irrefragable proofs of God's moral
+government of the world, and of Christ's being the promised Messiah. These
+proofs depend upon no human testimony, but carry their evidence in
+themselves, not resting on man's credibility. Deposited in the hands of
+those, whose blindness understands them not, and whose prejudice would
+gladly pervert their meaning, they have been handed down to us, who are
+blinded by similar prejudices, and in expounding these prophecies are only
+a shade more enlightened than the Jews.
+
+This rich mine of miraculous evidence, still remains, almost wholly
+unexplored, although it is to this testimony especially, that Christ
+himself appealed. _Search the Scriptures_, said he, _for in them ye think
+ye have eternal life, and they are they which testify of me_. This
+testimony still remains to Christians of the present day, for the most
+part, a sealed book; for beyond a partially successful attempt, to point
+out in it, the prediction of a few leading events, fulfilled near two
+thousand years ago, and therefore now no longer miraculous evidence to us,
+but resting on the authenticity of historical records, all the rest is
+veiled from their sight.
+
+The subsequent history of the progress of our religion, continued in these
+prophecies, in one uninterrupted series of predictions up to the present
+day; detailing the triumphant progress of the Gospel--the downfall of
+Judaism--the subversion of Paganism--the corruption of Christianity by the
+Gentiles--the long age of darkness consequent thereto--the rise and
+successful career of Mahommedism, which has supplanted nominal
+Christianity over half the globe--the exact boundary line, affixing a limit
+to the dominion of each of these grand apostacies--their co-existence and
+simultaneous downfall--and the revival of true Christianity--with other
+events, clearly foretold, and now fulfilling before our eyes, have all
+escaped the detection of the most learned commentators whether Jewish or
+Christian.
+
+The inability to explain these prophecies thus tacitly acknowledged, which
+has accompanied their transmission to our hands, is in some degree a
+pledge that they have been faithfully handed down to us; for who would be
+at the pains to interpolate what none could pretend to explain or apply?
+At the same time, the cause of their remaining unexplained, and of their
+appearing inapplicable to passing events, becomes a highly interesting
+object of inquiry; and will be chiefly found to arise from the
+circumstance alleged at the outset, namely, the misinterpretation of the
+figurative language of Scripture and Prophecy.
+
+The leading subject of prophecy is the Messiah's kingdom; a kingdom which
+the Jews expected to be a temporal one, and in this expectation, rejected
+Christ as a spiritual prince. Whence arose their error?--From their taking
+in a literal sense the language, in which the prophets had described that
+kingdom. The Apostles, and first disciples of our Lord were under a
+similar illusion; and had Christ at once undeceived them, and banished
+from their minds all hope of temporal dominion, it is probable they would
+to a man have deserted him. In fact, they did so desert him at his
+crucifixion; nor did they fully perceive their error, till after his
+resurrection, when they received the gift of the Spirit on the day of
+Pentecost, and their eyes were at length fully opened to the spiritual
+nature of his reign.
+
+The Jews still remain under this illusion, continuing still to look for a
+temporal prince, and the literal fulfilment of prophecy. Thousands also of
+Christians, who look for the second coming of Christ, expect his personal
+advent; that is, that he will come in person to reign with the saints on
+earth for a thousand years. And the title of saints, whether assumed by,
+or bestowed upon the millenarians, seems to be fondly cherished by them,
+in anticipation of the share they expect in the glories of that reign now
+approaching, or, as they suppose, just at hand.
+
+That there be any among these, who would, like the first disciples, desert
+their Lord, if robbed of this pleasing expectation, it were perhaps
+invidious to suppose. Whether, like the Jews, they are led into this hope
+of an earthly kingdom, by their misconception of the prophecies that
+relate to this period, it were premature as yet to enquire. But certain it
+is, that they are for the most part zealous advocates for the literal
+sense of prophecy; and equally adverse with the Jews, to what may be
+termed the spiritual exposition.
+
+The term spiritual has, however, been so much misunderstood, in regard to
+the interpretation of prophecy, that it may be well to explain here what
+is intended by it. No more is meant by this term, than that the prophecies
+relating to the Messiah's kingdom, which the Christian must allow to be of
+a spiritual nature, foretel events which regard the moral and religious,
+and not the political state of the world. In a word, that they foreshow
+the progress, and final establishment of true christianity on earth; this
+being the Messiah's kingdom, or his spiritual reign. In this subject, or
+the progress of our religion, we have a history abounding in events more
+diversified in their nature, and more interesting in their consequences,
+because more influential on the happiness of mankind, than any which
+political history can furnish. Their chronology and geography are in some
+points peculiar; but, rightly understood, even these admit of being marked
+with unerring precision, and present some of the most striking proofs of
+divine foreknowledge.
+
+We have intimated that prophetic language abounds in metaphor; but this
+remains to be proved, as well as stated; and the nature of these metaphors
+requires to be pointed out and explained. This can only be done by
+citations from the prophecies themselves, which shall, however, be made
+with as much brevity as the subject will admit of. The passages shall all
+be taken from prophecies relating to the Messiah's kingdom; and while
+their purport is made manifest, it shall at the same time be shewn that
+they are uniformly employed in the same sense, when the Messiah's kingdom
+is the subject treated of, throughout the New as well as the Old
+Testament. We proceed to show the metaphorical nature of prophetic
+language.
+
+When Isaiah (Ch. lxi.) uses such phrases as, _trees of righteousness_,
+_garments of praise_, _garments of salvation_, it is manifest that he
+cannot mean literal trees or literal garments; the figurative and
+spiritual import expressed by the epithet affixed to each, namely
+righteousness, salvation and praise, is the only one that can be given to
+them.
+
+When the same prophet (Ch. lx.) foretelling the glory of the Messiah's
+reign, by the conversion of the Gentiles, says _The abundance __ of the
+sea shall be converted unto thee; the forces of the Gentiles shall come
+unto thee_, it is evident that the sea does not mean the literal sea, but
+figuratively the Gentile nations, as afterwards expressed.
+
+When he styles the Messiah's kingdom, _Zion, the city of the Lord, whose
+walls shall be called salvation, and whose gates praise_; a spiritual and
+not a literal city must be intended. When, changing the metaphor, he calls
+the city _a bride_ (Ch. lxii, 5,) or describes it _as a woman in labour,
+and bringing forth a male child_, (Ch. lxvi. 6. 8.) it is clear that all
+these expressions must be metaphorical; _the mountain, the city, the bride
+and the mother_, being alike used to express the same object; and that
+object, as the context declares, the spiritual glory of the Messiah's
+reign; splendid in righteousness, abundant in salvation.
+
+Although the spiritual import of these expressions appears self-evident;
+while the context may satisfy the Christian that these chapters foreshow
+the nature of the Messiah's kingdom, metaphorically styled by the
+prophets, _the Zion of God, His holy mountain, the heavenly Jerusalem,
+&c._, terms which alone bespeak its spirituality; yet have we moreover the
+direct sanction and authority of the Apostles Paul and John for thus
+understanding them.
+
+St. Paul, when comparing the advantages of the two covenants, and
+contrasting the rigorous severity of the law, with the indulgent mildness
+of the gospel, borrows these very metaphors from the prophets, calling the
+former Mount Sinai, and the latter Mount Zion. (Heb. xii. 18.) _For ye are
+not come_, says he, _to the mountain that might be touched, and that
+burned with fire, nor unto blackness and darkness and tempest, &c._
+
+_But ye are come unto Mount Zion, and unto the city of the living God, the
+heavenly Jerusalem, and to an innumerable company of Angels._
+
+_To the general assembly and church of the first-born, which are written
+in heaven, &c._
+
+Here we see _Mount Sinai_, from which the law was delivered, figuratively
+used to signify the Old Covenant; and _Mount Zion_, and _the Heavenly
+Jerusalem_ to signify the New Covenant,--called also the _general assembly
+and church of the first-born_; that is of the regenerate through Christ.
+
+In like manner St. John, when foreshowing the final establishment of true
+Christianity, uses the same metaphor of a city and a bride, that had been
+previously used by Isaiah. (Rev. xxi. 2.) _And I, John, saw the holy city,
+new Jerusalem coming down from God out of heaven prepared as a bride,
+adorned for her husband, &c._
+
+But let it not be erroneously supposed that the figurative character of
+prophetic language consists merely in the use of these terms to express
+the Messiah's kingdom; or that the proof of its spirituality is confined
+to the employment, however frequent, of such phrases as _trees of
+righteousness, waters of life, wells of salvation_, &c.; the fact is, that
+every allusion to that kingdom is couched in terms, which admit only of
+spiritual interpretation: and where any lengthened description occurs, the
+language assumes the form of continued allegory, in which the moral and
+religious state of mankind is foreshewn in terms appropriate only to the
+physical world. As in Ezekiel xxxiv. 26.
+
+_And I will make them, and the places round about my hill a blessing; and
+I will __ cause the shower to come down is his season; there shall be
+showers of blessing._
+
+_And the tree of the field shall yield her fruit, and the earth shall
+yield her increase, and they shall be safe in their land, and shall know
+that I am the Lord._
+
+When Jeremiah (xxxi. 12.) in similar language foretels the abundance of
+blessings promised in this kingdom, even the Rabbi admits that the
+figurative and not the literal sense is to be taken; and that spiritual,
+not temporal blessings are here intended by the prophet.
+
+_Therefore they shall come and sing in the height of Zion, and shall flow
+together for the goodness of the Lord, for wheat and for wine, and for
+oil, and for the young of the flock, and of the herd_, &c.
+
+But the main point aimed at in the following exposition; and what the
+writer wishes to be its distinguishing characteristic is, that of making
+scripture its own interpreter; for in every passage that has been referred
+to, and perhaps it may be said, in every one that can be referred to,
+there will be found in the context sufficient intimation of the purport of
+the figurative expressions employed.
+
+On this plan the boldest metaphors will be found to admit of easy
+explanation; and passages otherwise inexplicable will find their solution,
+upon one consistent and uniform principle of interpretation. A few
+examples will afford illustration of the proposed plan of exposition.
+
+One of the boldest metaphors used by the prophets in reference to the
+Messiah's kingdom is, that which represents the establishment of this new
+order of things, promised in his reign, as _a new heaven and a new earth_;
+in fact as a new creation: a mode of expression, which has no doubt been
+often understood, by those who are not sufficiently conversant with the
+nature of prophetic language, as literally foretelling a change in the
+physical world, that we inhabit.
+
+Nor is this error confined to the unlearned: it appears to have been
+fallen into by one who may perhaps be justly styled the most learned
+commentator on prophecy of the present age; and moreover the very writer
+who has pointed out the true principle of exposition.
+
+The intelligent and profound Dean of Lichfield in his work on the
+Apocalypse, after pointing out the figurative sense of such passages, yet,
+strange to say, relinquishes this sense where it seems the most
+appropriate, and adopts the literal.
+
+In allusion to the first establishment of the Jewish Theocracy, we find in
+Isaiah (li. 16.) the following figurative language.
+
+_When I have put my words in thy mouth, and covered thee with the palm of
+my hand, that I may plant the heaven, and lay the foundation of the
+earth._
+
+Thus, selecting the Jews to be God's chosen people, and putting his words
+in the mouth of the prophet, are said to be _planting the heavens_ and
+_laying the foundation of the earth_. And in conformity with this style,
+when the old Covenant was to be dissolved, and the new one to be
+established, _new heavens_ and _a new earth_ are said to be created. (Isa.
+lxv. 17.)
+
+_For behold I create new heavens and a new earth, and the former shall not
+be remembered nor come into mind._
+
+When St. John, in the Rev. vi. 12. foretels the corruption of
+Christianity, in a prophecy which appears distinctly applicable to the
+events that occurred at the beginning of the fourth century; he borrows
+the same metaphors, and describes the loss or corruption of true religion
+as the departure of the heavens, and the darkening of the heavenly
+luminaries. (Rev. vi. 12.)
+
+_And I beheld when he had opened the sixth seal, and lo there was a great
+earthquake; and the sun became black as sackcloth of hair, and the moon
+became as blood;_
+
+_And the stars of heaven fell unto the earth; even as a fig-tree casteth
+her untimely figs, when she is shaken of a mighty wind._
+
+_And the heaven departed as a scroll when it is rolled together, &c._
+
+The historical view of this period, taken by Dr. Woodhouse, exactly
+accords with the figurative sense of the prophecy--yet, to the manifest
+injury of consistent interpretation, it is here that he relinquishes the
+figurative, and adopts the literal sense, supposing the day of judgment to
+be here foretold.
+
+While thus compelled to dissent from some particular views of this writer,
+I cannot pass by this opportunity of expressing the very high estimation
+in which I otherwise hold his most valuable publication. (Woodhouse on the
+Apocalypse.)
+
+Other commentators on prophecy, who have for the most part adopted the
+political in preference to the spiritual view, regard _the heavens_, as
+symbolizing the civil government or ruling powers in a state; and it is
+true that these expressions have not been always confined in prophecy to
+the prediction of spiritual events; but have been also used in foretelling
+the judgments of God upon political states and kingdoms.
+
+But when the Messiah's kingdom is the acknowledged subject, to look to
+political events for its fulfilment, is surely to run into the error of
+the Jews, and to disregard the intimation expressly given by him; who
+declared that _his kingdom was within us_; or as the prophets had
+previously foreshewn--_behold, I will put my law in their inward parts; and
+write it in their hearts_.
+
+One example more shall suffice, for shewing the superiority of the
+spiritual view, in affording the solution of passages, which upon any
+other must appear utterly inexplicable. It has been stated that Zion is
+also represented as a woman, and a mother; of which the most remarkable
+instance occurs in the following extraordinary passage in Isaiah lxvi. 7,
+8.
+
+_Before she travailed she brought forth; before her pains came she was
+delivered of a man-child._
+
+_Who hath heard such a thing? Who hath seen such things? Shall the earth
+be made to bring forth in one day? or shall a nation be born at once? for
+as soon as Zion travailed she brought forth her children._
+
+The Christian may perhaps suppose, as some have done, that Christ is the
+man-child here intended; but that cannot be. For Zion is the mother, and a
+mountain can never be literally understood to bring forth a man; the
+mountain is a figurative mother, and the child must be a figurative child.
+
+What does the mother figuratively signify? is then the question most
+likely to lead us to the nature of the child. We have already seen that
+this term is constantly applied to Israel, and especially with reference
+to their spiritual state of regeneration through Christianity. Such we may
+presume, then, is the meaning of Zion here; and that the regeneration of
+the Jews through Christianity is the birth and parturition here spoken of.
+
+Upon this view Judaism, or the Jewish Church will be the mother, and the
+Christian Church or Christianity her child--the man-child, who was ordained
+to rule all nations. Ps. ii.
+
+The next question is, how the birth can be said to have preceded the
+labour-pains.
+
+Mr. Lowth, to whom more than any other I feel indebted for much valuable
+assistance in explaining the Old Testament prophecies, supposes the
+labour-pains to be "the destruction of the Jewish Polity, making way for
+the growth of Christianity." And this seems a plausible explanation, as
+these troubles of the Jewish Church followed the birth or promulgation of
+Christianity forty years.
+
+But the solution is only plausible; for the growth is not the birth; or if
+it be taken as the birth, then it no longer precedes but follows the
+labour-pains, for whatever effect the destruction of Judaism had in
+promoting Christianity, this effect was subsequent and not prior to that
+event; and thus the solution fails in the main point.
+
+Moreover, upon the spiritual plan of exposition, it may justly be
+objected, that these troubles of the Jewish Church were rather of a
+political than a spiritual character; and certainly in no way essential to
+the birth of Christianity, and cannot therefore be considered as the
+labour-pains, or even as the after-pains of that birth.
+
+This objection being valid, let a more spiritual view be taken, and the
+objection will vanish. Let the worldly feelings which prevented the Jews
+from receiving Christ as their Messiah, and the inward struggle required
+to overcome these, symbolise the pains of labour, and the connexion will
+be evident. For this very struggle and victory over worldly feelings
+constitute the regeneration through Christ; and this therefore is
+essential to the birth of Christianity, "the new birth unto
+righteousness."
+
+But with the first Christians this struggle could not precede the birth,
+for they received Christ, before they were aware of the spiritual nature
+of his mission; the Apostles did not look for a spiritual Messiah until
+after the day of Pentecost, and therefore the birth preceded the pains
+with them; but once aware of the sacrifice required, they cheerfully
+submitted to every species of persecution, and triumphed over all worldly
+feelings. And in every individual who receives Christianity, this struggle
+with worldly feelings must in some measure continue during their whole
+lives.
+
+With the Jews, the prevalence of these worldly feelings, and the hope of a
+temporal Messiah, still prevent their receiving Christianity, or obstruct
+their regeneration. And when the evidence of its truth shall be forced
+upon them, it is probable that this conviction will precede rather than
+follow the entire conquest over worldly feelings; so difficult is it to
+change our habits and feelings at once. And in this we may perceive the
+sense of the remaining verse, cited above; _Can the earth be made to bring
+forth at once? Can a nation be born in a day? For as soon as Zion
+travailed she brought forth her children._
+
+The _earth_ and the _nation_ shew that a whole people, or race of men, are
+here spoken of; and the _man-child_ of the former verse, we here find
+changed into _children_, in the plural number. Such appears to be the
+solution of the difficulty, on the spiritual plan of exposition.
+
+If an equally satisfactory solution can be offered by reference to
+political events, this will no doubt be the best defence of that mode of
+exposition that can be offered. How, then, is the fact? The fact is, that
+such commentaries are obliged to consider nine-tenths of these prophecies
+still unaccomplished, although a period of two thousand five hundred years
+has elapsed since they were uttered; and most of this interval is thus
+left, to Christians as well as Jews, a perfect blank in this prophetic
+history of the progress of the Messiah's kingdom; without any proof,
+during this time, at least as drawn from these prophecies of the Old
+Testament, of God's foreknowledge of events, of his providence in the
+government of the world, or of his interposition in the disposal of human
+affairs. Some eight or ten verses, out of six chapters, are all that
+appear upon this plan to admit of explanation; whereas, by applying the
+prophecy to the progress of Christianity, as Christ's spiritual kingdom,
+and looking to spiritual instead of political events, all the leading
+occurrences in the history of our religion, from its first promulgation to
+the present day, already fulfilled, or now in the progress of fulfilment,
+will be found to be clearly foreshewn in one uninterrupted series of
+predictions, comprising every verse and every line in these chapters,
+except a few verses which are still veiled in futurity. Admitting the
+spiritual interpretation, being in fact equivalent to admitting that
+Christ is the Messiah, is the main point at issue between the Rabbi and
+the Author; but as many Christians still reject the figurative and
+spiritual exposition, it is hoped that to them also the foregoing remarks
+may be not altogether useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah's prophetic view of the
+progress of the Messiah's kingdom.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER IX.
+
+
+The subject of these chapters appears to be that, which, from its constant
+repetition by all the Prophets from the earliest to the latest, was
+evidently esteemed the most important to the interests of mankind; namely,
+the coming of the Messiah.
+
+This great event, being promised as a blessing to the descendants of
+Abraham, and particularly to the house of Judah, it was natural that the
+Jews should expect to obtain by it peculiar advantages; and accordingly,
+whatever may be their views at this time, we learn from the writings of
+St. Paul, that their general expectation then was, that to their nation
+would the benefits of it be confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the political supremacy to be
+conferred upon them by a great temporal prince, who should establish their
+dominion over all the earth.
+
+Such were the expectations of the Jews; whereas the Christians who equally
+believe the prophecies which contain these promises, have been taught to
+interpret them in a very different manner. They conceive that these
+benefits will extend to all mankind; and understand them as having no
+reference to political power or temporal affairs, but as affording the
+means of obtaining advantages of a far higher and more permanent nature;
+even the blessings of eternal life, and eternal happiness. Not that these
+blessings were by the Messiah's coming to be directly and unconditionally
+conferred upon mankind; but that the means of obtaining them would thereby
+be afforded to all such as were disposed to seek after them. These means
+they conceive to be accomplished through the establishment of a kingdom on
+earth; a kingdom, however, not of a temporal, but of a spiritual nature;
+one which consists in the reign of true religion in the heart of man, a
+real Theocracy; by which man is enabled to overcome the world, that is, to
+rule and direct his passions and worldly propensities, and by making his
+future existence a paramount consideration, to render him meet to enjoy
+it. Such, according to the Christian's view, is the victory to be gained;
+such the kingdom to be established by the Messiah; and hence the apparent
+contradiction, that while battles and conflicts are spoken of, it is yet
+declared to be a peaceful kingdom.
+
+But conceiving the prophecies which announce the coming of the Messiah to
+have been accomplished in the person of Christ, the Christian supposes
+this kingdom to be already established, and that Christ does actually
+reign in the heart of every true believer. That the numbers of such are
+comparatively small, and by no means to be estimated by the number of
+those who bear the name of Christian, is a lamentable truth; but it is a
+truth, which he was fully prepared to look for by the same unerring word
+of prophecy; which clearly announced, that a long period of darkness and
+apostacy would intervene between the appearance of the Messiah on earth,
+and the universal establishment of his kingdom.
+
+It is true that the Christian finds the clearest annunciation of this long
+period of antichristian darkness, in books which are of no authority in
+the estimation of the Jew, in those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that the same events are also
+clearly foretold by the Prophets of the Old Testament, the subject will
+then prefer an equal claim to the attention of both; to that of the Jew,
+as calling upon him, impartially to consider the evidence, which seems to
+prove that his Messiah has already appeared on earth; and to that of the
+Christian, as calling upon him carefully to examine how far the religion
+he professes may, both in doctrine and practice, still be tinctured with
+the corruptions of antichristianity.
+
+This, then, is the point at issue; whether or not, we have in these six
+chapters of Zechariah, one of those Divine revelations, which displays a
+prophetic view of the coming of the Messiah; of his being rejected by most
+of his own nation, but received by the Gentiles; of the consequent
+abolition of Paganism, (then, except with the Jews, the universal religion
+of the world), and the substitution of Christianity in its stead; but
+which at the same time foretels the corruption of this religion by us the
+Gentiles; and the long reign of antichristian darkness which has since
+prevailed in the room of it; with all the most notable events attending
+these extraordinary revolutions in the human mind; events still fulfilling
+before our eyes, and open to the observation of all who think the subject
+worthy of their attention. Whether all this be clearly intimated in the
+chapters before us, and can be made out without violating grammatical
+construction in the translation of the Hebrew, or legitimate consistency
+in the interpretation of prophetic language, is the question we propose to
+consider. Frequent perusal and careful examination have satisfied the mind
+of the writer, that the subject of them is no other than an epitome of the
+prophetic history which was afterwards amplified in the Revelations of St.
+John; where we find, as occurs in other instances in which the predictions
+are repeated, that the events are unfolded with greater precision and
+minuteness as the period of their accomplishment draws nigh.
+
+That no such subject distinctly appears, through the medium of the
+authorised translation contained in our Bibles, is most certain; nor was
+it to be looked for, that any passages, which admitted of different modes
+of construction, should be rendered in a way least acceptable to the
+expositor, in a translation which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary, it appears, in not a few
+instances, that the usual and literal sense has been rejected for one more
+remote, but more consonant to the views and prejudices, of those who
+framed the punctuation. That this statement may not rest on the
+questionable ground of assertion or opinion, the reader will find, in the
+notes subjoined, a full statement of the reasons for all the changes
+proposed; and the Hebrew scholar will thus have full opportunity to
+challenge their validity, if he find occasion. It is the writer's wish
+that they should be freely canvassed; truth is the only object he has in
+view; and he asks no other conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic punctuation. His reasons for
+this will appear sufficiently obvious. If, without the aid of the points,
+we obtain a meaning that is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;--if a connected and
+unbroken explanation of each verse be attainable without them, while only
+a few verses detached from the context have been explained by the ablest
+commentators through their aid; sufficient reason will surely appear for
+rejecting an authority which, instead of facilitating our progress, only
+encumbers the subject with unnecessary difficulties.
+
+The reader need not, however, expect that every difficulty will be removed
+by the proposed alterations; or that even the amended translations will
+afford such an exposition as to admit of no possible objection. It were
+absurd to suppose that the strength of the argument can lie all on one
+side, where two are engaged in the controversy. For the Jew is in this
+case no man of straw, set up to be knocked down at pleasure, but a true
+Jew, a Hebrew of the Hebrews, an advocate as zealous in the cause he
+defends, as his Christian opponent. Each believes himself in the right;
+each expects to obtain the victory; and it is not improbable that the
+reader, who sits as umpire in the contest, may, after all, though
+unconscious of partiality, give judgment according to the bias of his
+feelings, whether he be Jew or Christian, rather than according to the
+abstract merits of the question.
+
+Regarding the subject of the prophecy, as the coming of the Messiah, the
+introduction, which is comprised in the first eight verses of this
+chapter, appears to be the most appropriate that can possibly be
+conceived. It opens with a denunciation against worldly-mindedness, and a
+declaration of God's purpose to frustrate the schemes, and cut off the
+hopes of ambition, pride, and avarice, in the judgments pronounced against
+those cities, which were then the most conspicuous for their riches and
+power. This is immediately followed, as if by way of contrast, by a view
+of the spiritual nature of the Messiah's kingdom, founded in meekness and
+humility, and affording benefits of a very different kind, namely, the
+taking away of sin, and the redemption of mankind from a state of sin and
+perdition; benefits which were not to be confined to the Jews alone, but
+to extend to the Gentiles also, and that on terms of equal participation
+with the Jews.
+
+The denunciations are contained in the first six verses as follow: Zech.
+ix.
+
+_The heavy burden of the word of the Lord against the land of Hadrach and
+Damascus_; _his sending down_, (that is, the Lord's) _for the Lord's is
+the eye of man_, (the eye of the seer who receives the vision,) _and all
+the tribes of Israel_ (whom it immediately concerns).
+
+_Hamath also shall have a limit set to her; Tyre and Sidon also, though
+she be very wise_--(worldly-wise). _For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and fine gold as the mire
+of the streets. Behold the Lord will cast her out, and smite her power in
+the sea, and she shall be devoured with fire. Ashkalon shall see it and
+fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her
+hope shall be dried up, and the king shall perish from Gaza, and Ashkalon
+shall not be inhabited, and a stranger shall dwell in Ashdod, and I will
+cut off the pride of the Philistines._
+
+These denunciations are chiefly directed against the Philistines, the
+cities enumerated being the most conspicuous of any they possessed, and no
+doubt, the pride of their nation. Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether in their favour,
+denouncing judgments upon their enemies. But yet it is possible they may
+have viewed them too partially, and may even have overlooked the express
+objects of denunciation in the prophecy; which denounces their avarice and
+ambition, and declares that the _pride_ rather than the _cities_ of the
+Philistines shall be cut off. As for the cities themselves, heavy
+judgments are pronounced against them all. One, it is declared, shall not
+be inhabited; another, Sidon, is threatened with an overthrow, which it
+received not long after from Ochus, king of Persia, in precisely the
+manner here foretold; while Tyre, Gaza, and others, were taken by
+Alexander the Great; but if we keep to the letter of the prophecy, it is
+their avarice, ambition, and pride, that are distinctly marked as the
+objects of Divine displeasure; and even the judgments pronounced against
+them on this account, are immediately coupled with the succeeding promise
+of mercy and redemption, through the means of a meek and humble Messiah,
+who should _take away sin and pollution, and speak peace to the heathen_.
+
+But why, it may be asked, were these offences condemned in the Philistines
+particularly? Were not the Jews also addicted to pride, avarice, and
+worldly ambition? No doubt they were so; and the prophecy being addressed
+to them, it appears that the admonition was expressly intended for their
+use.
+
+Pride was even less excusable in the Jews, who could find no sanction for
+it in their religion; while this was the very basis of Pagan morality; the
+pedestal on which honour was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were therefore more appropriately
+denounced in the Philistines, as peculiarly belonging to them, though
+spreading, by contagion, to the Jews; and if punishable in the former, how
+could they be excusable in the latter?
+
+The mind of the Christian reader will naturally revert to the pride which
+revolted at the idea of a meek and humble Messiah, and caused the Jews to
+reject him. But that cannot be the question here; for the Jews are not
+here pointed out as the objects of Divine displeasure; nor is any
+intimation hitherto given of their offence; and that of its punishment
+could not surely precede it. The feeling might indeed be there, and a
+salutary warning of its being displeasing in the sight of Heaven, and of
+the fatal consequences about to result from it, seems here intended; but
+the penalty was not incurred till the overt act was committed, and to
+foretell the punishment before the offence itself was intimated, would
+have been a prophetical solecism. As we proceed, we shall find, in its
+proper place, due notice taken both of the one and the other.
+
+In the next verse we find these denunciations, coupled with promises of
+mercy and redemption to the remaining Gentiles, verse 7, _But I will take
+away his blood from out of his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for our God_; that is, the
+remaining Gentiles shall have their sins forgiven, their pollution washed
+away, they shall be redeemed from the darkness of Paganism, and reclaimed
+to the worship of the true God;
+
+_And he shall be as a chief in Judah, Ekron, as well as the Jebusite_;
+that is, he (the remaining Gentile) shall attain thereby to a full
+participation with the Jew, in all the spiritual blessings promised in the
+Messiah's kingdom.
+
+The prophecy having now declared the admission of the Gentiles, promises
+that the Messiah's kingdom, thus established, shall ever enjoy Divine
+protection and support.
+
+_And I will encamp about mine house, against the army, against him that
+passeth over, and against him that returneth, and there shall no oppressor
+pass over them any more, for now have I seen with mine eyes._
+
+In the following verse, the subject of the prophecy is so distinctly
+announced as the coming of the Messiah, that Jews as well as Christians
+concur on this point, though they have not perceived how the preceding
+verses refer to this kingdom.
+
+_Rejoice greatly, daughter of Zion; shout, O daughter of Jerusalem; behold
+thy King shall come unto thee, just and having salvation; lowly and riding
+upon an ass, even a colt the foal of an ass._
+
+The manner of the Messiah's coming being here so plainly foretold, and his
+character so distinctly described, we wonder how the Jew can deny that
+this was all fulfilled in the person of Christ. The reason is simply this;
+he disbelieves the facts. The books in which they are recorded, are of no
+authority in his estimation; he challenges their testimony on grounds too
+numerous to be discussed here. To answer his objections, every
+disagreement between the writers of the New Testament must first be
+reconciled; a task which appears to him to have hitherto failed with all
+who have attempted it. But this is not the only objection he has to urge.
+He charges the Christian with perverting the sense of prophecy; and this
+verse furnishes him with an instance. Thus, the Hebrew word rendered,
+"_having salvation_," is really the past participle of the verb "to save,"
+literally "_being saved_;" and that too followed by the emphatical pronoun
+_himself_, "being saved himself." Surely this point might be safely
+conceded by the Christian, who admits that Christ "was the first fruits of
+them that slept;" the first who rose from the dead, to everlasting life;
+and that through him we become partakers in that resurrection.
+
+The peaceful nature of his kingdom, the participation of the heathen in
+its blessings, and the boundless extent of its dominion are next declared:
+
+_And he will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off; and he shall speak peace
+to the heathen; and his dominion shall be from the sea even to the sea,
+and from the river to the ends of the earth._
+
+The Christian reader will find no difficulty in the interpretation of the
+verse which follows.
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners from the pit wherein is no water._
+
+The Messiah is spoken of throughout; who then but the Messiah can be
+apostrophised in the words, "_As for thee?_" Then follows "_by the blood
+of thy covenant_." What blood but the blood of Christ? What covenant, but
+that sealed by his blood, can be alluded to? "_I have sent thy prisoners
+forth._" What prisoners, but those who were in the bondage of sin? "_from
+the pit wherein is no water_." What pit, but the darkness of idolatry,
+which had none of the waters of life? Surely this is a most clear and
+distinct intimation of the sacrifice of the Messiah, and of the benefits
+thereby conferred upon mankind in the redemption of the heathen world from
+the darkness of idolatry; thus opening the way to immortality, to the
+whole human race.
+
+But the Messiah here appears to be promised to the Gentiles, having been
+previously promised to the Jews; were then these promises retracted? By no
+means. To the Jews he was promised, and to them he came, exclusively
+addressing himself to the house of Israel. Nor was it till after the
+majority of that nation had rejected and crucified him, that the calling
+of the Gentiles took place. The blessings he offered being refused by the
+former, appears to have been the immediate cause of their being given to
+the latter. Accordingly this seems to be the purport of the next verse,
+which intimates that there was some reason why these blessings could not
+be directly and unconditionally transferred to the Gentiles.
+
+_Return ye to the strong hold, my prisoners, wait thou unto the day I
+declare, that I will repay thee double_; that is, wait for the day when
+these blessings will become yours, through the Jews' refusal of them.
+
+Nor yet was the Messiah rejected by all the Jews; for the apostles were
+Jews; the disciples were Jews; by Jews was the Gospel preached and
+propagated; and to the Jews belongs the honour of the first triumph of
+true religion over Paganism, and what is more, over the passions and
+worldly propensities of man; and this triumphant progress of the Gospel
+seems to be the victory intimated in the verse which follows; wherein the
+reason is at the same time assigned why Christ did not address himself to
+the Gentiles.
+
+_For I have bent Judah for me, filled the bow Ephraim; and raised up thy
+sons, O Zion, against thy sons, O Greece; and made thee as the sword of a
+mighty man._
+
+The triumphs of Judas Maccabeus, generally supposed to be here foretold,
+cannot be the victories alluded to; for Ephraim, or the ten tribes, here
+declared as bearing a part in them, had already gone into captivity, and
+bore no share whatever in these subsequent wars of Judah. The true meaning
+appears to be that Judah was destined to have the honour of first
+establishing the Messiah's kingdom, as promised from the beginning.
+
+How then could Ephraim, or the ten tribes, it may be asked, bear a part in
+the triumphs of the Gospel, having previously gone into captivity? The
+prophecy does not distinctly say so; if we keep to the letter, it is only
+said that Ephraim as well as Judah was prepared and marshalled for the
+spiritual conflict: the triumph is declared to _Zion_ over _Greece_; that
+is, to true religion over Pagan idolatry; and in this warfare, though not
+in the wars of Judas Maccabeus, Ephraim did bear a part; for it is not to
+the apostolic age alone that we must look for the accomplishment of the
+great scheme of Providence for man's redemption. This was only one act in
+the great drama; which began under the Old Covenant, and is not yet
+finally completed under the New. In the former, or the Old Covenant, all
+the tribes of Israel bore their share, Ephraim as well as Judah; and the
+warfare not being finally concluded, who shall say but Ephraim may again
+appear, and bear a further part in it?
+
+Having declared the union of the Gentiles with the Jews, and their joint
+participation in the blessings of the Messiah's kingdom, the prophecy goes
+on to promise the support and protection of Heaven, in terms alike
+applicable to both.
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the south. And the Lord of hosts shall defend them, and
+they shall devour and subdue with sling-stones; and they shall drink as
+wine, and they shall be filled like bowls, like __ the corners of the
+altar._ (which were purposely so constructed as to receive the blood of
+the sacrifices).
+
+That the whole of these expressions require to be taken figuratively and
+spiritually, no one conversant with scriptural and prophetic language can
+surely deny; or for a moment suppose that literal drunkenness and
+bloodshed are here intended.
+
+Should any doubt remain that the Gentiles are included in these promises
+as well as the Jews, the next verse appears to decide the question.
+
+_And the Lord their God shall save them in that day, as the flock of his
+people._
+
+If the Jews be called his people, who but the Gentiles can be meant by the
+other? But this is followed by the direct declaration that all distinction
+between them is on the eve of its abolition.
+
+_For the wall of separation is tottering over his land._
+
+A remarkable and striking expression, but strangely perverted in our
+translation. Why the Jews have laboured to give a different turn to it, by
+seeking a more figurative and recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to themselves alone. See note to
+the translation of this verse.
+
+But this view, which would limit the bounty of Heaven to a particular
+race, besides being at variance with the context, seems little calculated
+to call forth the feelings of adoration and praise with which this chapter
+concludes.
+
+_For how great is his goodness, and how great is his beauty. Corn shall
+make the young men cheerful, and new wine the maids._
+
+Corn, wine, &c. in prophetic language ever signify the food of spiritual
+knowledge, to be henceforth freely bestowed on all, Gentiles as well as
+Jews.
+
+
+
+
+
+NOTES TO CHAPTER IX. HEBREW PUNCTUATION.
+
+
+A Summary of the arguments for and against the antiquity and authority of
+the Vowel Points, is given at the beginning of the Second Vol. of Horne's
+Introduction to the Study of the Scriptures; from which the following
+considerations seem most entitled to selection. That the earliest traces
+of the points are to be found in the tenth century--that many of the oldest
+manuscripts now extant are without them--that the copies of the Jewish
+Scriptures now used in the Synagogue and esteemed peculiarly sacred, are
+without them--that the Samaritan letters which were the same as the Hebrew
+before the captivity, are without them--and the Samaritan Pentateuch is
+without them--that there are no traces of them to be found in the shekels
+(coins) struck by the kings of Israel--that the fathers, particularly
+Origen and Jerome, who treat of the Hebrew pronunciation, make no mention
+of them--that all the antient various readings of the Jews regard the
+letters only, not one of them relates to the vowel points--to which may be
+added, that there are five vowels in the Hebrew alphabet which are quite
+sufficient for reading the language, though they may not enable us to
+determine with precision the antient pronunciation. "These
+considerations," says Mr. Horne, "have determined the majority of Hebrew
+scholars in the present day to reject their authority." Still we may admit
+their utility in fixing the pronunciation, and perhaps also in
+facilitating the construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as the
+sound, and that in passages where a Jewish interpretation is particularly
+open to suspicion. Thus in prophecies relating to the Messiah, both their
+prejudices and their feelings unfit them for becoming guides to a
+Christian expositor.
+
+Verse 1. :{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER DALET~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~} {~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}
+
+_The heavy burden of the word of the Lord in the land of Hadrach, and
+Damascus shall be the rest thereof; when the eyes of man, as of all the
+tribes of Israel, shall be towards the Lord._
+
+These are the words of the translation in our Bible; but the sense of them
+I must acknowledge my inability to unravel. Of what Damascus is to be the
+rest, or what period is intimated by the adverb of time _when_, I am at a
+loss to discover. The separation of Hadrach and Damascus by the insertion
+of a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _the rest thereof_. But
+if deriving it from {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) or {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) does not afford any
+intelligible sense, we are naturally led to seek another derivation; and
+we find one in the verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to descend_ or _send down_, which
+without violating grammatical construction affords a meaning not only
+intelligible, but in perfect unison with the context. The Hemantiv {~HEBREW LETTER MEM~}
+prefixed, gives the _thing sent down_, while the suffix {~HEBREW LETTER VAV~} _his_, evidently
+refers to _the Lord_ who sends the vision or denunciation. The English
+construction, of course, requires it should be rendered _his sending
+down_, that is, the Lord's denunciation, _against_ Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards; for {~HEBREW LETTER BET~} here
+rendered _in_, may with more propriety be rendered _against_ or _upon_.
+The verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to send down_, occurs in Joel iii. 11 and
+elsewhere: but the writer freely acknowledges that he has no authority for
+the participial noun with the Hemantiv {~HEBREW LETTER MEM~} prefixed to signify the thing
+sent down, or the act of sending down, as the sense seems to require here.
+He therefore rests this construction solely on the ground of its being
+grammatically admissible, consonant to analogy, and in accordance with the
+context, as affording a satisfactory meaning. Let those who are not
+satisfied with such reasons furnish a better solution of the difficulty.
+In the next place, there is no necessity for rendering {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) _when_,
+which more frequently signifies _for_; and when so rendered, it will be
+found to connect together the latter and the former part of the verse. For
+this, we only require to render the dative {~HEBREW LETTER LAMED~}, as it frequently is rendered
+in Hebrew, as well as Greek and Latin, to denote _possession_; and the
+verse will run thus. _For the Lord's is_, or to the Lord belongs, _the eye
+of man_; to wit, the eye of the Seer, who receives the vision, _and all
+the tribes of Israel_, whom the vision chiefly concerns. Making the tribes
+a genitive case, by inserting _of_ before them, is wholly uncalled for by
+the text.
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}
+
+_And Hamath also shall border thereby, Tyrus and Sidon though it be very
+wise._
+
+{~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) _to set bounds to_, in the Hiphil, occurs in Exod. xix. 12
+& 23.--It here appears to be the Huphal or passive of Hiphil--signifying _to
+be bounded_, or _to be set bounds to_. It is only necessary to remark,
+that leaving aside the punctuation, the form of the future tense will be
+identical in both these voices. The sense as it stands is scarcely
+intelligible. What is meant by _border thereby_, it is not easy to
+conceive; but by discarding the points we readily obtain a meaning that is
+perfectly intelligible. {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) may then be rendered in the passive
+voice, instead of the active, and will signify _to be limited_, or _have
+bounds set to_; and {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}) _on_ or _to her_, which follows, accords
+with, and seems to demand its being so rendered. _And Hamath also shall
+have bounds set to her_; that is, her growing greatness shall be checked.
+
+_Tyre, and also Sidon though she be very wise_, {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}), _wise_, no
+doubt, means here, _worldly wise_, or very subtle.
+
+Verse 5. :{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER HE~}
+
+_Ashkalon shall see and fear, Gaza also, and she shall be very sorrowful,
+and Ekron for her expectation shall be ashamed._
+
+{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}) may be derived either from {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}) _to be ashamed_,
+or from {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) _to dry up_, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very material to
+the sense.
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER PE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_A bastard shall dwell in Ashdod, and I will cut off the pride of the
+Philistines._
+
+{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}) may be rendered a _stranger_, as well as a _bastard_,
+{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} in the Septuagint, which renders the sense more obvious.
+
+_And I will cut off the pride of the Philistines._ These denunciations
+appear chiefly directed against the Philistines, in whom pride, avarice,
+and ambition, are specified as the great offences. The delivery of Ashdod
+into the hands of a stranger is the judgment pronounced against them in
+this verse, as the last means of their humiliation. But here the tone of
+the prophecy changes, and instead of further punishments, we find repeated
+promises of blessings and mercy; _he that is left shall be for our God,
+and as a Governor in Judah_,--and in the verse following--_He_ (the Messiah
+being manifestly meant here) _shall speak peace to the Heathen_.--Whence
+then this change? We are led to seek, and naturally expect to find, some
+ground for it. And accordingly the next verse unfolds the reason, and
+explains the occasion of this change in the counsel of Heaven; a change
+resting not on their own merits, but on Divine Mercy. For such a
+construction will this verse bear, quite as well as the one usually put
+upon it; and this construction is far more in unison with the context,
+than the received one.
+
+Verse 7. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER MEM~}-{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL PE~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}
+
+_And I will take away his blood from out of his mouth, and his
+abominations from between his teeth, and he that is left, even he shall be
+for our God, and he shall be as a Governor in Judah, and Ekron as a
+Jebusite._
+
+With scarcely any alteration in the translation, the words, even as they
+stand, admit of a very different acceptation from that in which they are
+commonly taken; and instead of being a figurative expression, borrowed
+from the rescuing its prey from the jaws of a lion; in which sense the
+Jews take it, as a promise to themselves of deliverance from their
+enemies; the words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and pollution are to
+be taken away, who are to be reclaimed to the worship of the true God, and
+admitted to a full participation in all the blessings, promised to Israel
+by the coming of the Messiah.
+
+The Gentiles were esteemed polluted by eating things unclean, which were
+prohibited to the Jews. Certain animals--things strangled--and the blood in
+particular were among the forbidden food. The new covenant removed this
+prohibition, thereby taking away the pollution from between his teeth, as
+it ceased to be a cause of pollution. The command given to St. Peter, Acts
+x. 14, to kill and eat, where all manner of food was presented to him, was
+expressly received by him as a command to preach the Gospel to the
+Gentiles, or to admit them into the Messiah's kingdom; and this admission
+was unaccompanied with any such prohibition, nor was it subsequently
+given.
+
+Eating things sacrificed to idols was another cause of pollution which the
+New Covenant removed, by taking away the cause in the abolition of
+idolatry. This literal fulfilment of the words of the prophecy may,
+however, be figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations to the hopes of
+everlasting life founded on the Gospel.
+
+The only change required in the English version is to read _But_, for
+_And_, which are expressed alike by the Hebrew {~HEBREW LETTER VAV~}, and to understand {~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}
+(or {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}) _his abominations_, in the sense most appropriate to it, as
+alluding to the worship of idols, and we have the sense already expressed,
+which perfectly harmonizes with the context. Whereas, taken in the other
+sense, what becomes of the antithesis? Who is _he that is left_, that
+_shall be for our God_, and _as a chief in Judah_? Surely it cannot be the
+Jew, who shall be as a Jew. But the next words are decisive, declaring
+that Ekron and the Jebusite, both Gentiles, are here intended.
+
+_And Ekron as a Jebusite._ This mode of rendering leaves, indeed, the
+force of these words rather ambiguous; but there can be no intelligible
+sense put upon the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), but that of _in like manner as_, or, _as
+well as_; that is, Ekron as well as the Jebusite, shall both be as
+Governors in Judah.
+
+Verse 8. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER NUN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+
+_And I will encamp about mine house because of the army, because of him
+that passeth by, and because of him that returneth; and no oppressor shall
+pass through them any more: for now have I seen with mine eyes._
+
+It is not certain, though probable, from 1 Sam. xxvi. 5-7, that the Jews
+had entrenched camps; if so, the passage would be clearer by rendering
+{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}) _I will entrench_ instead of _encamp_; though the sense
+is sufficiently obvious, as meaning to afford protection against the army,
+&c. The house of God, to which protection is promised, is his Temple,
+figuratively denoting true religion purified from idolatry; the great
+spiritual adversary constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare here
+alluded to. But if taken literally, this passage conveys the promise that
+the Messiah's kingdom should put an end to oppression and injustice. The
+exact import of the expression, _for now have I seen with mine eyes_, is
+not very evident; but may imply God's foreseeing the unfitness of the Jews
+to receive a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+
+Verse 9. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~}-{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}
+{~HEBREW LETTER AYIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}
+
+_Rejoice greatly, Daughter of Zion, shout, oh Daughter of Jerusalem,
+behold thy King cometh unto thee; he is just and having salvation, lowly
+and riding upon an ass, and a colt the foal of an ass._
+
+There is no ambiguity in the purport of this verse, which is the coming of
+the Messiah, as all commentators allow; but I can in no wise agree with
+Lowth and others, that this verse is a rhapsodical digression from the
+subject of the rest of the chapter, in which the Prophet being wrought up
+to the highest pitch of enthusiasm, breaks off from the immediate object
+of his vision to foretel the coming of the Messiah, and then returns back
+to his former subject. On the contrary, I can see nothing like digression
+here, but one connected and consistent object throughout; this verse being
+the keystone of the arch, which binds together those which precede and
+those which follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as the clue
+to guide us through the labyrinth, by fixing and determining the subject
+of all the rest.
+
+_Behold thy King cometh unto thee_: {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) is really the future
+tense, literally _shall come_, and changing it to the present, _cometh_,
+seems unnecessary, if it does not in some degree interfere with the
+chronological order of the events predicted afterwards.
+
+_Just and having salvation._ This is certainly an ambiguous rendering of
+{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) the past participle of the verb {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}) to save, which
+literally signifies _being saved_, and the emphatic {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~})
+_himself_, following it, more strongly marks the sense, as _having
+obtained salvation himself_.
+
+_Riding on an ass, and a colt, the foal of an ass._ The connective {~HEBREW LETTER VAV~}
+_and_, should certainly be rendered here by _even_, or, _to wit_, and not
+by _and_, which makes it appear that the Messiah was to ride upon two
+asses.
+
+Verse 11. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners, from the pit wherein is no water._
+
+That the Messiah is apostrophized in these words, cannot, surely, admit of
+doubt or dispute; and words more forcible, or more pregnant with meaning,
+upon the Christian's view of them, it is not easy to conceive. {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}) _I have sent forth_, is really the perfect tense, though written
+several centuries before the coming of Christ; but it is not at all
+unusual in prophetic language to use this tense, which represents as
+already accomplished, what is determined in the Divine purpose, although
+the fulfilment be still future.
+
+The writer is well aware of a formidable objection presented by the Hebrew
+punctuation, against the application of this verse to the Messiah, as the
+pronoun "thee" {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~}) is by the pointing made to be of the feminine
+gender. This is one of many instances in which the punctuation tends to
+embarrass instead of elucidating the subject of the prophecy--instances
+which have mainly contributed to the determination of the writer to
+disregard the points. It remains for those who regard them as of paramount
+authority, to offer a solution of this and other passages equally clear
+and satisfactory, and equally consistent throughout. If "thee" be meant to
+apostrophise the daughter of Zion, what blood--what covenant--what
+prisoners--what pit, are here alluded to? Upon the view here offered, the
+event foreshewn is the death of the Messiah, an event wholly at variance
+with the expectations of the Jews, but here distinctly announced, along
+with the most striking particulars attendant on that event; such as the
+frustration of the hopes of temporal advantages expected from his
+coming--the nature of the spiritual blessings which it was really intended
+to impart; namely, the remission of sins, and the redemption of the
+Gentile world from idolatry. Along with these is stated the personal
+character of the Messiah, and the express manner of his coming; not in
+glory as expected, but in meekness and humility--the peaceful nature of his
+kingdom--its boundless extent, destined to embrace all nations--yet in
+apparent contradiction, his death is intimated, but also his resurrection
+whereby he becomes "_the first fruits of them that slept_." These are all
+clearly intimated in this chapter; and of these, how many have former
+commentators, with or without the aid of points, been able to make out? At
+most, only three or four verses, as where he is mentioned as riding into
+Jerusalem on an ass; and here, according to Blaney, the text requires to
+be altered, to shew that he was a Saviour, {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) being saved,
+being altered into {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}) a Saviour; while, according to Lowth, all
+that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+
+Verse 12. :{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER MEM~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+
+_Return to the strong hold, ye prisoners of hope, even today do I declare
+that I will repay you double._
+
+Such is the received translation, nor as it now stands, does the sense
+appear at all ambiguous, signifying, _Return to your prison-house until
+the day of your promised liberation arrives_; that is, the day of the
+Messiah's coming. There can be no doubt who are meant by the prisoners,
+but the change of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed to
+the Messiah, who was apostrophized in the verse preceding. Upon this view
+the word {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER ALEF~}) may be rendered, _my prisoners_, instead of
+_prisoners of hope_, which is rather obscure; and {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~}) as the
+imperative hithpael of the verb {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}) to wait. And the sense will
+then be as given in the text; _Return to the strong hold, my prisoners:
+wait thou till the day I declare that I will repay thee double._
+
+Verse 13. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_When I have bent Judah for me, filled the bow Ephraim, and raised up thy
+sons, Oh Zion! against thy sons, Oh Greece! and made thee as the sword of
+a mighty man._
+
+Here {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), which signifies _for_, is rendered _when_, thus imposing
+a future signification on the verbs that follow. This has, no doubt,
+arisen from a supposed allusion to the subsequent wars of Judas Maccabeus.
+But Ephraim, or the ten tribes, having no share in those wars, militates
+against that supposition; and it seems more probable that this verse,
+instead of designating the _time when_ the promised blessing would be
+conferred upon the Gentiles, here declares the _reason why_ the Messiah
+could not be sent to them directly and unconditionally; namely, because he
+was previously promised to Israel. _For I have bent Judah for me, filled
+the bow Ephraim_; that is, I have chosen Israel as my people, and
+appointed them my instruments for the overthrow of paganism. And,
+accordingly, to the house of Israel he came, and was by some of them
+received; nor until the great body of that people declined the office,
+were the Gentiles called in to fill up the ranks, and carry on the
+spiritual warfare; a warfare which was thenceforward carried on by both in
+conjunction, for the first Christians still were Jews, though blindness
+came in part over Israel.
+
+Verse 14. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER HET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER FINAL NUN~}
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the South._
+
+This and the following verse evidently contain promises of Divine
+protection, and of triumphant success; but to whom these promises are
+given may admit of a question. {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}) _over them_, may mean the
+Jews last spoken of, or the Gentiles mentioned before, or it may apply to
+both. And if the triumph of true religion over Pagan idolatry be the
+victory here spoken of, as this was obtained by both in conjunction,
+during the Apostolic age at least, so both must be included in the
+promises. Nor can any construction, worthy of the subject, or adequate in
+dignity and importance, be put upon the expression, _the sons of Zion_,
+and _the sons of Greece_, but that which refers to the religion of each.
+The triumph of true religion over idolatry was one that affected the whole
+world, including every country, and extending to every age, and regarding
+the eternal as well as temporal interests of mankind.
+
+Verse 15. .{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER HET~}
+
+_And the Lord of hosts shall defend them; and they shall devour, and
+subdue with sling stones; and they shall drink and make a noise as through
+wine; and they shall be filled like bowls, and as the corners of the
+altar._
+
+To take these expressions in the literal sense, as promising to man the
+grossest of sensual indulgences, would surely be a strange misconstruction
+of prophetic language; {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) which is rendered, _and make a noise_,
+is not preceded by the connective {~HEBREW LETTER VAV~} _and_; it may, therefore, be simply
+the personal pronoun _they_, being the nominative to the verb _drink_;
+_they shall drink as of wine_, &c. Who is intended by the pronoun _they_,
+if at all doubtful here, becomes sufficiently clear in the next verse,
+where it is repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+
+Verse 16. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}
+{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}
+
+_And the Lord their God shall save them in that day, as the flock of his
+people, for they shall be as the stones of a crown, lifted up as an ensign
+upon his land._
+
+Here the pronoun _them_, in evident contradistinction with _his people_,
+shews that two nations are spoken of; otherwise the passage might be
+rendered, _the Lord God, shall save as a flock, his people_. But the
+antithesis marked by the pronoun _them_, is rendered still more obvious,
+if possible, in the next line. _For the wall of separation is waving_ (or
+tottering) _over his land_. Such is the literal meaning of the Hebrew,
+when the words are taken in their primary and ordinary sense. Thus, {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+(or {~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}) in its usual sense means, _stones_, as the stones of a wall; but
+in a more remote and figurative sense, _precious stones_: {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER NUN~}) in
+the primary sense, signifies, _to separate_, or, _separation_; occurring
+in this sense ten times at least in Numbers, ch. vi.; but in the secondary
+or more remote sense, _a diadem_, which separates or distinguishes the
+prince from the people: {~HEBREW LETTER NUN~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~} (or {~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER NUN~}) in the primary sense means to wave to
+and fro, as a flag, or as a wall before it is blown down by the wind; but,
+in a secondary sense it signifies, as some understand it here, to glitter
+or sparkle, as a diamond, when waved or moved. Thus we see the pains taken
+to avoid the plain and obvious sense of the passage; but the Hebrew
+scholar will judge for himself.
+
+The concluding verse, in which the prophet breaks forth into expressions
+of adoration and praise for the goodness of the Lord, well accords with
+this view of his bounty being unlimited, and extending to all his
+creatures alike.
+
+
+
+
+
+THE RABBI'S EXPOSITION AND REPLY, CHAPTER IX.
+
+
+As I conclude that the object of the Christian, who thinks he sees in this
+Prophecy a clear prediction of the coming of Jesus Christ, is to learn in
+what manner it is expounded by the Jews; it appears to me that the
+simplest way in which I can reply, will be to lay before him what I
+conceive to be the proper translation and interpretation. In doing this,
+it will be unnecessary to offer any further explanation or exposition,
+beyond what may be given in the form of comment on the translation; while
+he is at liberty to conclude with regard to those passages, where no
+comment or explanation is offered, not, assuredly, that I assent to _his_
+interpretation, but merely that I acquiesce in the reasons he assigns for
+my dissent; or that his anticipation of my argument has rendered its
+repetition superfluous, as is the case in verses 9 and 10. The following
+is my mode of translating this chapter and expounding it:--
+
+
+
+
+Zechariah, Chapter IX.
+
+
+Verse 1. _The burden of the word of the Lord on the land of Hadrach, and
+Damascus, his residence; for to the Lord (will be) the eye of man, and
+(particularly that) of all the tribes of Israel._
+
+This prophecy is directed against a king named Hadrach, and against
+Damascus his residence. According to some who have visited Syria, there is
+to this day, near the desert, a village bearing the name of that king,
+whose inhabitants assert that formerly a large district about it, that
+constituted a powerful kingdom, was called by the same name.
+
+_For to the Lord_, saith the prophet, _will be the eye of man_, agreeably
+to what he further declareth, that the extermination of the wicked will
+precede the turning to God, the eyes of the residue of man.
+
+Verse 2. _And also (on) Hamath which borders on her; (on) Tyre, and (on)
+Sidon, though she be very wise._ Verse 3. _And Tyre did build herself a
+strong hold, and heaped up silver as dust, and gold as mire of the
+streets._
+
+The burden of the Lord is also touching Hamath, which was bordering on the
+former; also Tyre, and Sidon, which thought herself very wise; yet her
+wisdom availed her nothing, as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+
+Verse 4. _Behold the Lord will make her poor, and smite her power in the
+sea, and she shall be devoured with fire._ Verse 5. _Ashkelon shall see it
+and fear; Gaza also, and she shall be very sorrowful. Ekron also, for he
+(God) has made ashamed her expectation: and the king shall perish from
+Gaza: and Ashkelon shall not remain._ Verse 6. _And a foreigner shall
+dwell in Ashdod, and I will cut of the pride of the Philistines._
+
+All the foregoing is known from history to have been already accomplished,
+through the conquests of Alexander the Macedonian; who also destroyed the
+fleet of Tyre, and smote her power on the sea. Among others also, it is
+said, Ekron shall be very sorrowful, since her hope was blasted; Tyre, on
+which she solely confided, being destroyed.
+
+Verse 7. _And when I shall have taken away his blood out of his mouth, and
+his abominations from between his teeth; then even he shall remain for our
+God, and he shall be as a chief in Judah, and Ekron like Jebusi._
+
+Now the prophet continues to predict, what is yet to be accomplished, that
+after their filth and pollution shall have been taken away, a remnant of
+them also will be to God; each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner as holy as Jebusi, which is
+Jerusalem. See Joshua, chap. xviii. ver. 28.
+
+This, and all that is connected with it, to the end of the following
+chapter, may refer to a remoter period, to which the mind of the prophet
+was suddenly transported; or these events may have been intended,
+immediately after the overthrow of these nations, to have followed under
+one of the princes of Judah, who was already joined by a part of Ephraim;
+and the whole of whom would have been gathered under his banners, were not
+this delayed on account of their having acted contrary to the will of God.
+For, that the promises of God are conditional, and sometimes delayed, if
+those to whom they were made, render themselves undeserving of them,
+appears in many instances. See Zech. chap. viii. ver. 14-16. Jeremiah,
+chap. xviii. ver. 9-10. Among other instances, may be cited what took
+place with our ancestors, who went out of Egypt. The land of Canaan
+promised to Abraham (Genesis, chap. xv. ver. 16.) was again promised to
+them, even after their having worshipped the calf--Exodus, chap. xxxiii.
+ver. 1.--yet, for their frequent rebellions, was the fulfilment of this
+promise finally delayed to another generation. (Numb. chap. xiv. ver. 23.)
+Nay, it even appears that it would have been retracted, or at least
+delayed many generations, but for the intercession of Moses. (Exod. chap.
+xxxii. ver. 10.) And, in like manner, may the fulfilment of these
+promises, and that of others, which follow, respecting the restoration of
+Israel, be delayed, in consequence of the wickedness of our people,
+exciting the displeasure of the Lord.
+
+Verse 8. _And I will encamp about my house (to protect) against an army,
+against one passing and returning, and no oppressor shall pass over them
+any more: for now have I seen it with my eyes._
+
+Now have I seen it with mine eyes, means having graciously turned his
+particular attention to them, as is similarly expressed in Exod. chap. ii.
+ver. 25.
+
+Ver. 9. _Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem,
+behold thy King shall come unto thee just, and he being saved, humble and
+riding upon an ass, the foal of an ass._
+
+Ver. 10. _And I will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea to sea, and from the
+river to the end of the earth._
+
+Verse 11. _Also thou, by the blood of thy covenant, I have sent away thy
+prisoners out of the pit, wherein is no water._
+
+By the blood of the covenant, apparently, is meant that related in Exod.
+chap. xxiv. ver. 8. A pit without water means a land of captivity.
+
+Verse 12. _Return ye to the strong hold, ye prisoners of hope, even to-day
+__(I)__ declare __(THAT)__ I will render double unto thee._
+
+The prisoners are to return and shelter in this strong hold.
+
+Verse 13. _For I have bent Judah for me, filled the bow Ephraim, and
+raised up thy sons, Oh Zion! against thy sons, Oh Greece! and made thee as
+the sword of a mighty man._
+
+Judah and Ephraim are represented as warlike instruments in the hand of
+God, the sword, and the bow which he bends, and fills his hand with;
+similar to the expression in 2 Kings, chap. ix. ver. 24.
+
+Verse 14. _And the Lord shall be seen over them, and his arrow shall go
+forth as lightning; and the Lord God shall blow the trumpet, and shall go
+forth with the whirlwinds of the South._
+
+Verse 15. _The Lord of hosts shall defend them; and they shall devour, and
+subdue the sling stones; and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an altar._
+
+The prophet in derision here compares their enemies to sling-stones,
+contrasted with which in verse 16 that follows, Israel is compared to
+precious stones; and of whom it was before said that they were the sword
+in the hand of the Lord, to be filled with the blood of their relentless
+persecutors. See also Isaiah, chap. xxxiv. ver. 6.
+
+Verse 16. _And the Lord their God will save them, his people as a flock,
+for as the stones of a crown shall they be glittering upon his land._
+
+Verse 17. _For how great is his goodness, and how great is his beauty! The
+young men he will make as fruitful as corn, and the maids as wine._
+
+
+
+
+Remarks On The Rabbi's Exposition.
+
+
+Were I candidly to express my sentiments, I might say, perhaps, that the
+Rabbi's answer had disappointed me, being neither so full nor so forcible
+as I expected; but if he, as a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover, certain points of coincidence
+in our translation, in which the acquiescence of the Rabbi, as a
+distinguished Hebrew scholar, is truly gratifying; while there are also
+some points of disagreement, in which I am inclined to relinquish my own
+in favour of the Rabbi's translation. I propose briefly to advert to each;
+but there is one circumstance that first deserves to be noticed, and
+which, however singular it may appear, might yet have been expected. It is
+this, that wherever I have ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi. Now, having formerly stated that
+our received translation is chiefly founded on the Masoretic punctuation,
+which is Jewish, a coincidence was naturally to be looked for between the
+Jew's exposition, and that which is in a great measure borrowed from it.
+And accordingly such is the case, the Jew's exposition differing from that
+of our own commentators, principally on those points where the latter
+discover allusions to Christ. These, the Jew, of course, no where finds.
+
+Now, what the Jew no where perceives, and the Christian only here and
+there, as it were incidentally, I maintain to be wholly and solely the
+subject of these chapters. This is, at least, a broad and well marked line
+of distinction: but here I unfortunately stand alone, having Christian as
+well as Jew opposed to me. Even the Jew allows that the subject of the
+latter part of this prophecy is the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit, then is Christianity his
+kingdom, and the subject of the prophecy. So much for the state of the
+question.
+
+The first point of disagreement between us is unconnected with the
+punctuation, and is one of little importance to the question, beyond what
+it may derive from the concurrence of my opponents. The Rabbi and Dr.
+Blaney agree in regarding Hadrach in the first verse, as the name of a
+prince, instead of a city or state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the conjecture that Rehob, spoken
+of in 2 Sam. viii. 3, who is by Josephus named {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} or {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, may be the
+prince alluded to. Now since the avowed reason for resorting to this
+supposition is the want of a city of this name, I would venture to
+suggest, that Aradus bears quite as much resemblance to Hadrach as {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}
+does; and to Aradus was annexed a considerable district of country, which
+was precisely the first conquered by Alexander, when he invaded Syria, as
+appears by the following citation from Quintus Curtius, lib. 4. cap. 1.
+"Aradus quoque insula deditur regi. Maritimam tum oram, pleraque longius �
+mari residentia, rex ejus insul� Strato possidebat. Quo in fidem accepto,
+castra movet ad urbem Marathon." Aradus, like Tyre, was the daughter of
+Sidon, as stated by Strabo; {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMEGA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}.
+These then, are circumstances which add weight to the supposition that
+Aradus may be here intended; but still it is no more than conjecture, and
+as such, _quod valet, valeat_.
+
+In the same verse, the Rabbi's rendering of {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _his
+residence_, must, of course, stand or fall with the previous question,
+Whether Hadrach be the name of a man or a city? If it be that of a prince,
+whose residence was Damascus, I have only to observe, that no such person
+appears to have resided there at the time the prophet wrote, and this is
+the only time that can accord with the Rabbi's translation.
+
+With regard to the last line of this verse, which the Rabbi renders nearly
+in the same manner as our commentators, _for to the Lord will be the eye
+of man_, &c. I can only say, that he does not appear to me to have thrown
+any new light upon the passage, the sense remaining as vague and obscure
+as before. But let the reader judge for himself.
+
+In verse 2nd, the Rabbi agreeing with Lowth, renders {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) as an
+active verb, "_which borders on her_," while Blaney, with me, makes it
+passive. If, by Hadrach, be intended the district of country extending
+inland from the town of Aradus, this would lead us directly to Epiphania,
+which was the lesser Hamath; and this expression might be meant to
+distinguish it from the greater Hamath, the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach; and, upon the whole, I see
+no sufficient reason to relinquish my own mode of rendering.
+
+In verse 4th, the Rabbi's translation, "_Behold the Lord will make her
+poor_," I certainly prefer to that of our version, namely, "_shall cast
+her out_;" but his explanation of the remainder of this verse, "_and smite
+her power in the sea, and she shall be devoured with fire_," appears less
+satisfactory than that of Dr. Blaney, which I have adopted from him. The
+Rabbi explains the accomplishment of this passage by Alexander's defeating
+the fleet of the Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history; a few occasional skirmishes
+by sea, and a partial conflagration, after the city was taken, being the
+utmost that took place. And accordingly this verse has been otherwise
+explained by Lowth, who understands the "_smiting her power in the sea_,"
+as referring to the insular situation of new Tyre; but Dr. Blaney, by a
+mode of rendering fully warranted by the Hebrew text, applies these words
+to Sidon, where they received their accomplishment in a manner strikingly
+peculiar. The difference of translation consists in reading--"_For she_
+(Sidon) _has built Tyre, a fortress for herself_," instead of "_For Tyre
+has built a fortress for herself_;" thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however, is not thereby excluded
+from a full participation in the burden of the prophecy, evidently
+denounced against both. In regard to Sidon, the fulfilment was as
+follows:--When besieged by Artaxerxes Ochus, some years earlier than the
+siege of Tyre by Alexander, the Sidonians, lest individuals might be
+tempted to seek their personal safety by flight, and abandon the defence
+of the city, burned all their shipping in the first instance; and, when,
+by the cowardly treachery of their king, the enemy was admitted within
+their walls; they then set fire to their houses, and consumed their city,
+their families, their wealth, and themselves; no less than forty thousand
+perishing in the flames, according to Diod. Sic.: {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}
+{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}
+{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. Lib. 16. cap. 45.
+
+In verse 5. The fate of Gaza and its governor, who was dragged round the
+city by Alexander, in imitation of Achilles, though noticed by Lowth, is
+disregarded by Blaney, for what reason I know not, since this seems as
+well intitled to notice as any other literal fulfilment of prophecy.
+
+In verse 7th, the Rabbi's acquiescence in the meaning of the words, "_when
+I have taken away his blood out of his mouth and his pollution from
+between his teeth_;" as signifying, literally, the taking away of sin and
+pollution, is highly important to the Christian exposition, for it
+intimates the first and greatest benefit we derive from the coming of the
+Messiah. That the Rabbi does not so understand it, as alluding to the
+remission of sins through Christ, is not to be wondered at; but it does
+seem singular that Lowth and Blaney should have disregarded or
+misunderstood so remarkable a passage, in the sense of which even the Jew
+acquiesces, though not in the application. {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}), according to
+the Rabbi, means Jerusalem, that is, "_Ekron shall be as Jerusalem_." Now
+the Jebusites were the original inhabitants of Jerusalem, it is true; but
+why the prophet should here use the word Jebusi for Jerusalem, and here
+only, is rather unaccountable, and I cannot but prefer the translation I
+have given.
+
+In verses 8, 9, 10, there is no material disagreement between us either in
+the translation or the interpretation. Here Jew and Christian agree in
+applying these verses to the coming of the Messiah. The only question
+between us is, whether Christ be the Messiah, which the Rabbi, of course,
+denies.
+
+Verse 11. In the words, "_By the blood of thy covenant_," &c. it was not
+to be expected that the Rabbi would see any intimation of a covenant for
+the redemption of mankind, sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The application of this and the
+two preceding verses to Christianity, was so clearly perceived, and so
+ably expounded by Lowth, that we only wonder he should have confined that
+view to these three verses, considering them as a digression, when by
+extending the same principle of interpretation to other parts of the
+prophecy, he might have found a clue to the solution of many difficulties.
+The want of this clue obliges Dr. Blaney to come to the same conclusion as
+the Rabbi, that the remaining part of the prophecy is still
+unaccomplished; a conclusion which I am compelled most strenuously to
+oppose. To the Jew, the suspension of the fulfilment of this prophecy
+would be almost equivalent to that of all others; for the Messiah's
+kingdom is alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To the Jew then, I would say--Is this consonant
+with the previous ordinations of God in the government of the world, to
+leave an interval of more than two thousand years, without the fulfilment
+of prophecy, which is to mankind, the most convincing of all proofs of his
+Divine superintendance and control over human affairs? To Dr. Blaney, on
+the other hand, who conceives that "since our Saviour's appearance on
+earth, nothing has happened to the Jewish nation in any degree answerable
+to what is here predicted; no return from captivity, no victories, no
+successes," &c.; to him I would say, why may not "_the children of the
+promise_" be here included as well as "_the children of the flesh?_" The
+first Christians were Jews, the apostles and disciples were Jews, while
+the converted Gentiles were no less styled, "_Israelites by adoption_;"
+and so they are continually called in prophetic language. If then the
+terms, "_Sons of Zion_" and "_Israel of God_," be _not less_ applicable to
+those who received Christ for their Messiah, than to those who rejected
+him; we cannot surely say with Dr. Blaney, that there have been no return
+from captivity, no victories, no successes, since the coming of Christ;
+for it will hardly be maintained that redemption from the bondage of sin
+is no return from captivity; that the triumph of Christianity over
+paganism is no victory, and the rapid propagation of the Gospel no
+success.
+
+In verse 12, "_The strong hold_," which is evidently the same as the
+prison-house, called in the preceding verse, "_the pit without water_,"
+and which the Rabbi allows to be a state of captivity, is here, somewhat
+abruptly, transformed into a place of shelter and protection.
+
+Verse 15. The Rabbi's idea, that the prophet here uses the term
+"_sling-stones_," in derision, as an appellative for the enemies of
+Israel, while he applies to themselves, in the next verse, the term
+"_precious stones_," appears to me, I must acknowledge, somewhat novel;
+and as I dispute that translation of the next verse altogether, so I
+cannot acquiesce in such an explanation of this. With regard to the
+rendering of {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) in the same verse, which I have considered as
+the personal pronoun, "_they_," instead of the verb "_to make a noise_"--I
+believe the Rabbi's, upon re-considering the passage, to be the more
+correct translation.
+
+But these verbal differences, however they may interest the Hebrew
+scholar, are of trivial importance, as regarding the grand question
+between us, namely, whether the accomplishment of the predictions
+contained in this chapter, ceases before we arrive at verse 9, which is
+admitted to announce the coming of the Messiah. Upon this point, then, I
+plead the general issue. If I succeed in shewing that every part of the
+prophecy in the following chapters, as well as the present, has been
+clearly accomplished in the leading events of the history of Christianity,
+I gain my cause. If I fail to do so, let the verdict go for the Jew.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER X.
+
+
+Two points appeared to be established in the last chapter; one, that the
+Messiah's kingdom is the subject of this part of the prophecy, and the
+other, that that kingdom is a spiritual one; or these points, if not
+proved, were, at least, shewn to be in perfect accordance with every
+verse, and every line contained in that chapter.
+
+That the Messiah's kingdom is the subject, appeared from the express
+declaration of the 9th verse, "_Behold, thy King cometh_," &c., and from
+the exact accordance of every other with this view.
+
+The circumstances that intimated the spiritual nature of that kingdom, and
+shewed that the prophecy refers to Christianity, were the following:--the
+denunciations against worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately followed by, and
+contrasted with the promise of spiritual blessings from the Messiah's
+coming; which were declared to be the remission of sins, and the
+redemption of the Gentile world from the darkness of idolatry;--next, the
+personal character of the Messiah, and the express manner of his coming,
+namely, in meekness and humility;--the peaceful nature of his reign;--the
+shedding of his blood for the redemption of mankind from the bondage of
+sin;--the joint instrumentality of Israel in the accomplishment of the
+great scheme of redemption, but the admission of the Gentiles to a full
+participation in the blessings which result from it, and the removal of
+the partition wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they
+had been previously excluded from them. These are the circumstances that
+declare the spirituality of the Messiah's kingdom, and these are clearly
+intimated in the last chapter.
+
+The present will be found to contain somewhat less variety of incident,
+with more of exhortations and promises than the preceding. These are more
+particularly addressed to the house of Judah, but their subsequent
+extension to "_them of Ephraim_" also, is a circumstance that calls for
+some explanation, without which it would be difficult to shew the
+chronological order of the events foretold.
+
+Ephraim, or the ten tribes, had gone into captivity long before the time
+when the prophecy was uttered, which was that of the building of the
+second temple; nor have these tribes since returned, (what is become of
+them, or whether they be now in existence, being wholly unknown,) yet is
+their return from captivity here distinctly foretold. What, then, are we
+to understand by this return, or who is intended by "_them of Ephraim_,"
+is the question?
+
+On the spiritual view, the captivity means the bondage of sin, and
+especially of idolatry, into which Ephraim had fallen by their apostacy;
+and their return will mean their return to true religion, whereby they
+obtain the remission of their sins, and the gift of eternal life. But what
+is meant by "_them of Ephraim_"? Are we to understand thereby the original
+ten tribes who revolted with Jeroboam, and whose descendants are not known
+to be now in existence? or the remnant of those tribes who returned to
+Jerusalem, (2 Chron. xi. 16,) and who having joined the tribe of Judah
+have since become mixed and identified with them?
+
+On this latter view the prophecy may already in part have received its
+fulfilment, as some of this remnant, mixed with the tribes of Judah and
+Benjamin, in the apostolic age, were probably among the number of our
+Lord's disciples, and were thus redeemed from the bondage of sin, and have
+already shared in the triumphs and blessings of the Gospel. On the former
+view, supposing, what is not impossible, that these tribes are still in
+existence, we must look chiefly to the future, as regards them, for the
+accomplishment of this part of the prophecy. But whichever view we
+embrace, as to those who constitute now the ten tribes, we must still look
+to the future, (and this is the point to be attended to,) for the full and
+perfect fulfilment of the prophecy; for so long as any of the house of
+Israel remain unredeemed, so long must they be regarded, in the spiritual
+view, which is the view we embrace, as still remaining in the bondage of
+sin, and not yet returned from captivity.
+
+This then is the essential point as regards the prophetic chronology, that
+where events are spoken of, which, like the restoration of Israel, are
+continuous from age to age, or destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs accord with the nature of
+the events, comprising at one glance the commencement, the continuance,
+and the completion of what is foretold; consequently these events not
+being limited to particular periods like the ordinary occurrences of
+history, like the fate of a battle or the fall of a monarchy, cannot be
+dated with chronological precision, except it be from the time of their
+commencement. And precisely of this nature are the events which form the
+subject of the chapter before us.
+
+The first of these in order, as well as importance, is the progress of the
+Gospel of Christ, or the triumph of Judah, which began with the apostolic
+age, and has since continued progressive, though with a fluctuating
+career, and unequal success, up to the present time, when it extends over
+a large portion of the habitable world; but still without having attained
+to any thing like the universality announced in prophecy. This then is an
+event, which being still progressive, is not limitable to a particular
+period, nor capable of being dated with precision except from its
+commencement.
+
+Next to this, or to the triumph of Judah, is the promised restoration of
+Israel, which cannot be deemed complete, while so many of the house of
+Israel, dispersed over the nations of Christendom, still rest their hopes
+on the covenant of the Law; a covenant which we as Christians believe to
+have been annulled at the promulgation of the Gospel; but which from the
+first offered only temporal rewards, and unlike the covenant of grace,
+gave no distinct promises of eternal life. That the remaining Israelites
+will ultimately awaken to a sense of these advantages, we may confidently
+expect from this promise of restoration, and from the predicted
+universality of the Messiah's kingdom. This then is also an event yet
+imperfectly accomplished, or still in a state of progression, and
+therefore yet incapable of being dated with precision.
+
+The abolition of Paganism is another, which though nominally effected at
+the beginning of the fourth century, is yet so far from being complete,
+that Paganism still prevails over the largest portion of the globe; and
+consequently this, like the former, is an event which can be dated only
+from its commencement. Bearing then in mind the nature of these events,
+and the impossibility of limiting the date of them to definite periods, we
+may now proceed with the interpretation of the prophecy.
+
+As the last chapter opened with denunciations of divine wrath against
+worldly-mindedness, which were followed by, and contrasted with the
+unfolding of the spiritual nature of the Messiah's kingdom, so the present
+chapter opens with exhortations to seek for spiritual blessings, and with
+the promise of their abundant bestowal on those who ask for them.
+
+_Ask ye of the Lord rain in the time of the latter rain; so the Lord
+causing lightning, shall bring heavy showers, and give to every one grass
+in the field._
+
+This language is metaphorical, it is true, and so is invariably that which
+is employed in describing the plenteousness of the Messiah's kingdom,
+abounding in corn, wine, and oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed to take such expressions in a
+strictly literal sense, he would soon find it impossible, for, most of
+them are mixed metaphors, such as _waters of life_, _trees of
+righteousness_, _garments of salvation_, of which part at least must be
+figurative; and the spiritual sense is in fact the most literal of any
+that can possibly be affixed to them. _Ask ye of the Lord rain_, signifies
+seek the blessings of righteousness, and they shall be freely given to
+you. When viewed in this light, we shall readily perceive the connection
+between this and the next verse, which contrasts the value of true, with
+the worthlessness and deceitfulness of false religion.
+
+_For the idols have spoken vanity, and the diviners have seen a lie; and
+told false dreams; they comfort in vain._
+
+That is, the heathen priests and oracles promise blessings which they have
+no power to bestow, but delude their votaries with false hopes, leading
+them astray, and leaving them to wander as a flock without a shepherd.
+
+_Therefore they went their way as a flock, they were troubled because
+there was no shepherd._
+
+A religion like Paganism, which allowed the unrestrained indulgence of the
+passions, of pride, avarice, and ambition, was well calculated to seduce;
+and the Jews, in spite of the continual exhortations of their prophets, in
+spite of the many signal miracles displayed to them, and wrought in their
+behalf, had frequently relapsed into idolatry. Nor can it be supposed that
+the outward worship of idols was alone displeasing to God, and that the
+indulgence of the passions, which was the soul and spirit of idolatry, was
+disregarded. The spirit was at least as likely as the form of Paganism to
+be offensive to Heaven; and accordingly it was continually denounced by
+the prophets, and had been frequently punished by signal acts of judgment.
+And in this did the Jewish priests and rulers still offend, by their
+avarice and worldly-mindedness, and thus incur the displeasure of Heaven,
+as already intimated, and here repeated.
+
+_Mine anger is kindled against the shepherds, and I will punish the
+goats._
+
+The shepherds are the guardians, the goats the leaders of the flock; but
+the Jewish shepherds and leaders misled their flock, and as their
+forefathers, under Jeroboam, had embraced idolatry, and were therefore
+allowed to be carried away into captivity, so their posterity, seduced by
+similar passions, rejected the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the house of Judah having remained
+faithful, to them was the Messiah promised; and given to those who were
+willing to receive him.
+
+_But the Lord of hosts hath visited his flock, the house of Judah, and
+made them as his goodly horse in battle. Out of him shall come the
+corner-stone; out of him, the nail; out of him, the battle bow; out of him
+every ruler together._
+
+Triumphant career and success are herein promised to Judah, but the
+Messiah's kingdom having been already declared to be a peaceful one, we
+cannot suppose literal warfare to be here intended. The triumph of true
+religion over Paganism is no doubt the warfare to be understood.
+
+_And they shall be as mighty men who tread down their enemies in the mire
+of the streets in battle; and they shall fight because the Lord is with
+them, and they shall confound the riders on horses._
+
+And while this triumph is promised to Judah, mercy and forgiveness are
+declared to Israel also, and their return from captivity is foretold.
+
+_And I will strengthen the house of Judah, and I will save the house of
+Joseph, and I will bring them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast them off; for I am the
+Lord their God, and will hear them. And they of Ephraim shall be like a
+mighty man, and their heart shall rejoice as through wine, yea their
+children shall see it and be glad, their heart shall rejoice in the Lord._
+
+The complete fulfilment of this part of the prophecy must still be future,
+whether we consider it as referring to the Jews now dispersed over
+different countries, or to the ten tribes who went into captivity.
+
+In most countries of Europe and probably of Asia also, the usual mode of
+call to a person just within hearing is a shrill kind of hiss, which is
+the more readily noticed because differing from all other sounds. This
+expression is accordingly used in the prophecy to express the recal of
+Israel, whether spiritual or otherwise.
+
+_I will hiss for them, and gather them, for I have redeemed them, and they
+shall increase as they have increased._
+
+The next verse speaks of sowing them again among the people, which appears
+at first as if again declaring their dispersion; but on the spiritual view
+there is no reason to suppose that such is the meaning. Sowing them among
+the people, on this view will signify the blending together of Jews and
+Gentiles, by their embracing one common faith; whereby they at length
+become one race, and all distinction is lost under the common denomination
+of Christians. This also explains the rapid increase of their numbers here
+foretold, as well as their return from captivity, and their living again.
+The increase of numbers arising from the accession of converts; their
+return from captivity, signifying redemption from the bondage of sin; and
+their living, the resurrection to eternal life through Christ.
+
+_And I will sow them among the people, and they shall remember me in far
+countries, and they shall live with their children, and turn again._
+
+The spirituality of this return and gathering becomes still clearer as we
+proceed, signifying the flowing together of all nations, Gentiles as well
+as Jews, into the house of the Lord.
+
+_And I will bring them again out of the land of Egypt, and gather them out
+of Assyria, and I will bring them into the land of Gilead and Lebanon; and
+place shall not be found for them._
+
+This extraordinary increase of numbers, which is to overflow all
+countries, strongly favours the spiritual view, for the actual number of
+the Hebrew nation is avowedly diminishing, and becoming less and less
+likely to perform the wonderful changes next intimated. The sea and the
+isles were common expressions for the Gentile nations, (Gen. x. 5,) while
+the land signifies always the Jews, from Palestine or the Holy Land--see
+note. Rivers denote in prophetic language, the people residing on their
+borders. (Isaiah viii. 7.) _The_ river, in particular, signifies the
+Euphrates and the Eastern nations bordering upon it. This will serve as a
+key to the meaning of the next verse, which announces the subversion of
+Paganism in these different countries. Thus, _afflicting the sea and
+smiting the waves_, denote its extinction in the West; _drying up the
+depths of the river_, signify its extinction in the East; _and bringing
+down the pride of Assyria_, and _the departing of the sceptre from Egypt_
+bespeak its further abolition.
+
+_And he shall cause affliction to pass over the sea, and shall smite the
+waves of the sea: and all the deeps of the river shall dry up: and the
+pride of Assyria shall be brought down; and the sceptre of Egypt shall
+depart away._
+
+Surely these expressions announce some greater changes than would result
+from the mere emigration from these countries of a race, poor, afflicted,
+and despised, as the Jews long have been. And small indeed is the
+likelihood that the literal subjugation of all these countries by that
+race, can be here intended. The following verse points out a far more
+probable and consistent solution of the problem, in the overthrow of their
+idolatry, and the turning of all these nations to the worship of the one
+true God.
+
+_And I will strengthen them in the Lord, and they shall walk up and down
+in his name, saith the Lord._
+
+
+
+
+
+NOTES TO CHAPTER IX.
+
+
+Verse 1. :{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER HET~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER FINAL MEM~}
+
+_So the Lord shall make bright clouds, and give them showers of rain._
+
+The Hebrew here may be rendered (see Lowth and Parkhurst) _lightning_
+instead of _bright clouds_, and the connexion with rain will then be much
+more obvious; especially with _heavy_ rain, as the Hebrew word literally
+signifies, which usually follow lightning. The construction will then be
+as proposed in the text.
+
+_So the Lord causing lightning, shall bring heavy rain, &c._
+
+Verse 3. :{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}
+
+_Mine anger was kindled against the shepherds, and I punished the goats,
+for the Lord, &c._
+
+The apparently indiscriminate use of the past and future tenses, in
+scriptural and prophetic language, has perplexed the best Hebrew scholars.
+On the conversive power of the {~HEBREW LETTER VAV~}, Granville Sharpe's is perhaps the best
+treatise. In the present case, unless the {~HEBREW LETTER VAV~} retain that power when
+disjoined from the verb, there is no reason for rendering the future {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}
+(or {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER PE~}{~HEBREW LETTER ALEF~}) as a perfect, or, _I punished_, instead of _I will punish_.
+And, as Mr. Lowth observes, the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) which follows would be more
+properly rendered _But_ than _For_, and it will then be--_mine anger is
+kindled against the shepherds, and I will punish the goats; But the Lord
+of Hosts_, &c. The shepherds and the goats both signify leaders of the
+flock.
+
+Verse 4. :{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}
+
+_Out of him came forth the corner, out of him the nail, out of him the
+battle bow, out of him every oppressor together._
+
+The words _corner_, _nail_, and _oppressor_, must be rather perplexing to
+the English reader, nor can the Hebrew scholar be certain of the precise
+meaning of each, though their general import is obvious enough. Thus {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~}
+(or {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER PE~}) _corner_, signifies in the root to _turn_, and as the _corner
+stone_ is a guide to the builder in laying the others, it comes to signify
+a guide or leader. So {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} (or {~HEBREW LETTER DALET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}), _a nail_, signifies one on whom others
+depend. And {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}), _an oppressor_, like the Greek {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~},
+signifies generally, _a prince_, as well as a _tyrant_. Thus these terms
+are each of them equivalent to a _chief_ or _leader_.
+
+The verb {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}), which follows, may be either past or future, but
+the latter accords best with the context, as in the proposed translation.
+_Out of him shall come forth the corner-stone, __ out of him the nail, out
+of him the battle bow, out of him every leader together._
+
+Verse 8. {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}.--_I will hiss for them._
+
+The word _hiss_, does not to the English reader convey the correct meaning
+here. In many parts of Europe, and, probably, in some of Asia, the common
+made of call is by a shrill sound, very different from either a hiss or a
+whistle. In some countries it is effected by pressing the tongue against
+the teeth with the lips open, and sounding the letters--tsz. In others, it
+is usual to begin with the lips compressed, and without closing the teeth,
+thus making the sound of the letters psh--but in both, the sibilant sound
+predominates, and is heard to a considerable distance, while its
+peculiarity instantly attracts attention from all that are within hearing;
+and this is no doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the English word,
+_shriek_. (See Parkhurst.)
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_And he shall pass through the sea with affliction, and shall smite the
+waves of the sea._
+
+This mode of rendering gives a turn to the sense of the passage, which is
+wholly uncalled for, if not unwarranted by the original: which would be
+more literally translated: _And affliction shall come over the sea_, &c.
+But the Jew's mode of rendering is equally correct, and better accords
+with the context, thus: _He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea._ The latter expression amplifying and
+explaining the former.
+
+What is meant by the expressions, the sea, the isles, and the land, is a
+point of no small importance. In prophetic language, the sea and the isles
+always signify the western Gentiles, or European nations; while the land
+signifies Palestine, or the Jewish nation. The Hebrew word {~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~})
+means either the sea or the west. As the sea extends along the whole
+western coast of Syria, sea and west came to be used synonymously. And as
+the European nations lay beyond the sea they obtained the name of the
+isles, or the isles of the Gentiles, as they are called in Gen. x. 5. Mr.
+Lowth observes, on Isa. xi. 11. "The islands, in the prophetic style, seem
+particularly to denote the western parts of the world, or the European
+nations; the west being often called the sea in the Scripture language."
+
+Thus, "_causing affliction, or trouble, to come over the sea_," and
+"_smiting the waves of it_," signify, as the Jew rightly explains, to
+cause confusion and dismay among the Gentile nations of the west.
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_And all the deeps of the river shall dry up._
+
+That rivers are meant, in prophetic language, to represent the people
+residing on their borders, appears in various passages. See Isa, viii. 7.
+"_Now, therefore, behold the Lord bringeth up upon them the waters of the
+river strong and many, even the king of Assyria and all his glory._" In
+like manner, the drying up of the Euphrates, is spoken of under the sixth
+vial in the Revelations, in allusion to the nations bordering upon that
+river.
+
+
+
+
+
+THE RABBI'S REPLY, AND THE AUTHOR'S REMARKS UPON IT. CHAPTER X.
+
+
+Contending, as the Jew does, that no part of the prophecy relating to the
+Messiah's kingdom, has yet been accomplished, he cannot reasonably be
+expected to offer a particular interpretation of what, according to his
+view, is still unfulfilled. And, accordingly, his remarks on this chapter
+are restricted to an occasional correction of the received translation,
+and a few short explanatory notes; while his reply to my exposition, if
+reply it can be called, may be comprised in one short sentence, namely,
+that he considers the whole unaccomplished, and rejects altogether the
+spiritual exposition, admitting none but the literal.
+
+In answer to this, I have to observe, that the literal acceptation, has
+already, in some instances, been shewn to be impossible; and will,
+hereafter, be so in many more; while the figurative exposition offered, is
+in perfect accordance with the style and language of prophecy in general,
+and is uniform and consistent throughout.
+
+As I fully acquiesce in the Rabbi's corrections, and in the only instance
+where we differ, have adopted his view in preference to my own, it is
+wholly unnecessary to offer his translation at length; but an objection
+which he makes to my exposition of verses 3rd and 4th of the last chapter,
+I feel called upon to notice.
+
+In those verses, I adopted the view of Dr. Blayney, that the destruction
+_by fire_, there denounced, applies to Sidon rather than to Tyre.
+
+The common version, "_For Tyre has built herself a fortress_," being
+rendered by him, "_For she_ (Sidon) _has built herself a fortress, Tyre_;"
+the Sidonians being thus made the immediate object of denunciation, who
+are allowed to have been the builders of Tyre, which was thence called the
+daughter of Sidon.
+
+Now the Jew's objection is founded upon collateral prophecies, in which
+the burden cannot, as here, be shifted from Tyre to Sidon, the former
+being distinctly named in these; and in some, the precise mode of
+destruction specified, namely, by fire: Thus, in Amos i. 10, "_I will send
+a fire upon the wall of Tyrus, which shall devour the palaces thereof:_"
+see also Isa. xxiii., in which the whole burden is expressly on Tyre; and
+again, Ezek. xxvii. 32, "_and in their wailing, they shall take up a
+lamentation for thee, and lament over thee, saying, What city is like
+Tyrus, like the destroyed in the midst of the sea?_"
+
+These, and similar passages, would, no doubt, be fatal to the exposition
+of Dr. Blayney, could they be shewn to foretel one and the same event; but
+against this, there are, what appear to me, conclusive objections. Two of
+these prophets not only wrote long before the time of Zechariah, but
+before the destruction of Old Tyre by Nebuchadnezzar, which was therefore
+most likely to be the object of their predictions, and not New Tyre,
+which, at that time was not in existence, being built after Old Tyre was
+demolished; this then appears conclusive against the objection drawn from
+what occurs in Amos and Isaiah. With regard to Ezekiel, the case is
+somewhat different, and the answer must rest on other grounds.
+
+Ezekiel did write much nearer to the time in question, and commentators
+appear undecided whether some of his predictions refer to the destruction
+of Old or New Tyre, or to both; for if he uttered this prophecy before the
+siege of Old Tyre by Nebuchadnezzar, which can hardly admit of doubt, when
+he says, chap. xxvi. 7, "Behold I will bring upon Tyrus, Nebuchadnezzar
+king of Babylon;" still the expression of "_the destroyed in the midst of
+the sea_," does seem peculiarly applicable to the insular situation of New
+Tyre. But if it be granted that the siege of this latter, by Alexander, be
+intimated in that remarkable expression; yet Ezekiel no where, that I can
+find, specifies _fire_ as the peculiar agent of destruction; therefore, it
+cannot be inferred from any thing he says, that in Zechariah's prophecy,
+which appears to be directed against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon, as the text certainly warrants
+that interpretation. Thus I see no reason to relinquish Dr. Blayney's
+view, which I should give up with the more reluctance, as I have so rarely
+been able to go along with that learned commentator; while this exposition
+appeared to me a very happy solution of a difficulty presented by the
+received translation.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XI.
+
+
+It was before stated, that we should find in its proper place, due notice
+taken of the pride and worldly-mindedness which led the Jews to reject the
+Messiah, as he offered no temporal advantages; and of their forfeiting
+thereby all claim to the blessings which his kingdom was calculated to
+afford. We are now come to that place. The introduction to this chapter
+announces the frustration of their hopes of worldly greatness built upon
+the promised Messiah; and distinctly states what portion of their nation
+would be blinded by such motives, and what portion would be exempt from
+them. The rulers, the rich, and the great are declared to be those who
+would mislead the flock; while the poor and the humble are stated to be
+those who would recognise the hand of God in his works, and perceive that
+this was the word of the Lord.
+
+At the time of Christ's coming, it is unquestionable, that a very general
+expectation prevailed among the Jews, that the period for their Messiah's
+appearance was arrived; but so remote was the character of Jesus from what
+they expected in their prince, and so different were the advantages he
+offered from what they had hoped to obtain, that the majority of the
+people willingly yielded to the persuasion of their interested rulers,
+that he was not the promised Messiah; and thus the misguided flock for the
+most part entered into the views of their priests and rulers, and rejected
+Christ.
+
+The motives for this rejection are manifest even to this day, in the
+backwardness of Israel to relinquish the hopes of a temporal Messiah, and
+in their blindness to the benefits offered them by a spiritual one;
+although the consequence has hitherto been to them the loss of even the
+temporal advantages they previously enjoyed, instead of the attainment of
+others which they expected. Small, however, in the Christian's estimation,
+are these, in comparison with their loss, in a spiritual point of view, or
+their loss of the especial favour of Heaven; which from that time has not
+only withheld from them any further revelations, but, as we conceive, has
+even blinded them to the true spiritual import of those previously
+vouchsafed. Thus, in whatever light we view it, whether spiritually or
+politically, the humiliation of Israel from that time to the present, has
+been abundantly manifest; as declared in the prophecy, under the metaphor
+of the fall of the loftiest trees, the pride of the forest.
+
+_Open thy doors, O Lebanon! that the fire may devour thy cedars. Howl,
+fir-tree, for the cedar is fallen, because the mighty is spoiled. Howl, O
+ye oaks of Bashan, for the forest of the vintage is come down. There is a
+voice of the howling of the shepherds, for their glory is spoiled. A voice
+of the roaring of young lions, for the pride of Jordan is spoiled._
+
+This language is highly figurative, no doubt; yet is it interspersed with
+expressions, which almost preclude the possibility of its misapplication;
+for _the cedars of Lebanon_, and _the oaks of Bashan_, are next, by a
+change of metaphor, called, _the shepherds of the flock_; and soon after,
+dropping the metaphor entirely, it appears that they are the rich and the
+great, who sacrifice their flock to avarice and ambition. Their hopes,
+however, were frustrated, in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their disappointed ambition forms
+the exordium to this chapter, which may be explained as follows:--
+
+Literally, the shepherds are supposed to howl for the loss of their rich
+pastures on mount Carmel, the forest of the vintage; and the lions to roar
+for the loss of their covert, the thickets on the banks of Jordan, the
+pride of the river, which, with other trees, are doomed to destruction;
+but the figurative meaning is, that the priests and rulers of Israel
+should be disappointed of their hopes of worldly greatness at the
+Messiah's coming, and be deprived, under the new dispensation, of their
+power and influence.
+
+The lamentation over their frustrated hopes, is next coupled with
+expressions of compassion for their misguided flock, whom they had doomed
+to the slaughter; that is, by depriving them of _the life which is in
+Christ_. This flock, the prophet is commanded to feed.
+
+_Thus saith the Lord my God. Feed the flock of the slaughter, whose
+possessors slay them, and hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich. And their own shepherds pity
+them not._
+
+Avarice is thus foreshewn to be the vice which would lead the priests to
+reject Christ; the sending of whom is next declared to be the last act of
+Divine interposition in behalf of Israel; those who reject him being
+thenceforward left to themselves.
+
+_For I will no more pity the inhabitants of the land, saith the Lord, but,
+lo! I will deliver the men every one into his neighbour's hand, and into
+the hand of his shepherd, and they shall smite the land, and out of their
+hand I will not deliver them._
+
+But while further interposition is thus denied to those who reject Christ,
+being the rich and the great; spiritual food is expressly promised to
+those who receive him, who were the poor and the meek.
+
+_But I will feed the flock of the slaughter, even you, O poor of the
+flock._
+
+The food here promised to those who are willing to receive it, cannot be
+any other than spiritual food; that is, the knowledge to discern truth
+from falsehood, and the grace to make a proper election between right and
+wrong. To the poor, this was given, of whom Christ declared that "_Theirs
+was the kingdom of Heaven_:" to the rich it was not given, of whom he
+declared, "_That it was easier for a camel to pass through the eye of a
+needle_," than for them to enter his kingdom.
+
+We now come to the events to which this introductory matter is intended to
+lead us; and to render the prophetic annunciation the more impressive, it
+is typically represented by actions, as well as expressed by words. This
+is the most important part of the prophecy; that on which it may be said
+that the whole interpretation hinges. And yet it is here that the
+Christian is at fault, and that the Jew expects a certain triumph: nor
+without reason, when our ablest commentators disagree, or even acknowledge
+the difficulties to be insurmountable. Whether they are removed by the
+proposed exposition, the reader must decide; and to enable him to do so,
+we shall state them as briefly as possible.
+
+The events alluded to will, with the Christian, scarcely admit of doubt,
+for the passage before us is cited in the Gospel of Matthew, though by
+some error, it is there ascribed to Jeremiah instead of Zechariah. But
+were the citation in question even supposed to be a marginal note, which
+had found its way into the text in transcribing, still the purport of the
+prophecy would be not the less manifest, for the connection of this with
+the context, and the unity of the whole, sufficiently declare the subject.
+
+The events foreshewn, are the death of Christ; the dissolution of the old,
+and the founding of the new covenant; the rejection of this latter by the
+great body of the Jewish nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances attending these events, such
+as the betrayal of Christ for thirty pieces of silver; the employment of
+this money in the purchase of the potter's field; the separation of the
+Jews, who rejected Christ, from those who received him; and the evils
+entailed upon those who, having rejected the true, followed after false
+Messiahs. These are the circumstances shadowed forth in the prophecy; but
+to give a consistent explanation of every part of it, and to shew the
+exact adaptation of the events to the prediction, constitute the
+difficulty.
+
+The typical actions of the prophet, consist in his taking two staves, or
+crooks; first affixing to each of them a significant denomination, and
+then breaking them in succession; accompanying this action with
+explanations, declaratory of the purport of his doing so. Yet is the whole
+highly mystical, and in parts so obscure, that Dr. Blayney acknowledges he
+cannot solve these difficulties; an avowal that would have been rendered
+unnecessary, had his predecessor Lowth been more successful. Their failure
+seems chiefly to have arisen from their misconceiving, in the first place,
+whom the prophet here personates in the character of the shepherd; and, in
+the next, what the staves are intended to represent; for the general
+purport of the whole, is rightly understood by both to be an allusion to
+the death of Christ, and the completion of his mission. Accordingly, Lowth
+supposes the shepherd to personate the Messiah, as the shepherd of his
+flock. But the Messiah is throughout the person spoken of, rather than the
+speaker, as will presently appear. Blayney also considers the prophet as a
+type of the Messiah; but supposes him sometimes to speak in his own name,
+as being himself the shepherd. Not to dwell on the want of consistency in
+this change of character, its avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+
+That the prophet is the actual speaker is clear, but he speaks in the name
+of the Almighty, as is distinctly declared three times at least in the
+present chapter. The great Shepherd is then no other than God himself; and
+all mankind are his flock. Who are the staves, or crooks, we have next to
+inquire.
+
+The staff, or crook, is the shepherd's implement, with which he tends his
+flock, protecting them on the one hand, or correcting them on the other.
+Hence the two names adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of Beauty and Bands; but there is no
+occasion to alter the translation, which is equally literal, and equally
+appropriate as it stands. It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes. What are these staves then
+intended to represent? In a word, God being the Shepherd, and all mankind
+his flock, the staves appear to be typical of _Christ_ and _Israel_; these
+being the agents employed, the great instruments in the hands of God, in
+accomplishing the work of man's redemption, from the darkness of idolatry
+to the light of true religion. One staff being _Israel_, with whom was
+founded the Old Covenant, the express object of which was the abolition of
+idolatry; a covenant which is continually called the "_bondage of the
+law_;" and the other staff, _Christ_, the founder of the New Covenant,
+called "_the beauty of holiness_" who declared that his yoke was easy, or
+pleasant; thus the name will be equally appropriate, whichever translation
+is adopted.
+
+_And I took unto me two staves, the one I called __ Beauty, and the other
+I called Bands, and I fed the flock._
+
+The parallelism between these two staves strikingly appears in the
+circumstance that the most remarkable prophecies, as the liiid. chapter of
+Isaiah, which the Christian conceives to be exactly fulfilled in the
+person and character of Christ, the Jew imagines to accord as perfectly
+with the circumstances and condition of the house of Israel. May we not
+suppose them to be designedly applicable to both? instrumental alike to
+the same great purpose, man's redemption from idolatry.
+
+One of the earliest acts of Christ, who, however, did every thing in the
+name of the Father, was his exposing the unfitness of the Jewish leaders,
+who were the priests, the scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and hypocrisy he unsparingly
+denounced, as rendering them unfit for such an office; of which they were
+consequently deprived under the new dispensation. Such appears to be the
+purport of the following verse, as ably expounded by Lowth.
+
+_Three shepherds also I cut off in one month, and my soul loathed them,
+and their soul also abhorred me._
+
+_One month_, is an indefinite expression for a short time, as if the
+prophet had said, _at once_. When the people had been duly warned against
+these treacherous guides; those who chose to disregard that warning, had
+no reason to complain, if it pleased Heaven to leave them to their fate,
+as is next declared.
+
+_Then said I, I will not feed you; that that dieth, let it die, and that
+that is to be cut off, let it be cut off; and let the rest eat every one
+the flesh of another._
+
+The prophet next foreshews, by typical actions, accompanied by
+explanations declaratory of their purport, the death of Christ, and the
+dissolution of the Old Covenant.
+
+_And I took my staff, even Beauty, and cut it asunder; that I might break
+my Covenant, which I made with all the people._
+
+The Covenant with Moses promised protection against all nations, while
+Israel remained obedient. Israel disobeyed and the Covenant was broken.
+The Covenant with Abraham promised blessing to all nations through his
+seed. The Gospel of Christ was that blessing; refused by the Jews, and
+consequently given to the Gentiles; for a remnant only of Israel received
+the Gospel, and those were the poor of the flock.
+
+_And it was broken in that day, and so the poor of the flock that waited
+upon me, knew that it was the word of the Lord._
+
+"The poor had the Gospel preached unto them," and received it with
+gratitude; but the ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken of them; and the small
+estimation in which they held a spiritual Messiah, are aptly foreshewn by
+the prophet, in the name of the Great Shepherd, claiming his reward at
+their hands, and their offering the precise sum which was given for
+Christ, thirty pieces of silver.
+
+_And I said, If ye think good give me my wages, and if not, forbear; so
+they weighed me for my reward, thirty pieces of silver._
+
+The way in which this money was actually bestowed, is next foreshewn, by
+the Shepherd's rejecting it scornfully, and desiring it may be given to
+the potter.
+
+_And the Lord said unto me, cast it to the potter; a goodly price that I
+was valued at by them: so I took the thirty pieces of silver, and cast
+them to the potter in the house of the Lord._
+
+The price they actually gave for Christ, aptly denotes the value they put
+upon God's goodness in sending him, the Great Shepherd's proffered
+remuneration. The house of the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the transaction. The money
+being given to the potter, foreshews how it would be actually employed, to
+wit, in the purchase of the potter's field; in fact, it was given to the
+potter. If it be asked what the potter had to do in the temple? the answer
+is, he went there, as others did, to pray. His being there does not, as
+some suppose, imply that he was at work there.
+
+Those who rejected and crucified Christ, are thenceforward rejected from
+being God's chosen people. As Christ was cut off from natural life, so
+Israel was cut off from _the life in Christ_ as next intimated.
+
+_Then I cut asunder my other staff, even Bands, __ that I might break the
+brotherhood between Judah and Israel._
+
+The house of Jacob was from this time divided into Christians and Jews,
+who appear to be distinguished in the prophecy under the types of Judah
+and Israel; the former denoting those who received, and the latter those
+who rejected Christ. This distinction appears to be maintained till their
+promised re-union in the New Jerusalem.
+
+The spiritual evils entailed on those who reject the true Messiah, to
+follow after false teachers, are next foreshewn.
+
+_And the Lord said unto me, Take unto thee yet the instruments of a
+foolish shepherd, for I will raise up a Shepherd in the land, which shall
+not visit those that be cut of, neither shall seek the young, nor heal
+that that is broken, nor feed that that standeth still, but he shall eat
+the flesh of the fat, and tear their hoofs asunder._
+
+Israel is thus left to the mercy of these false shepherds, while spiritual
+blindness, infatuation, and utter helplessness, are the awful judgments
+denounced against the selfish and worldly-minded priesthood, who thus
+mislead and sacrifice their flock.
+
+_Woe to the idol shepherd, that leaveth the flock! the sword shall be upon
+his arm, and upon his right eye; his arm shall be clean dried up, and his
+right eye shall be utterly darkened._
+
+The spiritual blindness which has since darkened the mental vision of
+Israel, appears to the Christian to be here distinctly foretold.
+
+
+
+
+
+NOTES TO CHAPTER XI.
+
+
+Ver. 1. {~HEBREW LETTER PE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER DALET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}--_Open thy doors, O Lebanon, &c._
+
+That Jewish writers have understood "_the forest_," as metaphorically
+representing Jerusalem with her stately buildings, and "_Lebanon_," as the
+temple itself, appears from the following note of Mr. Lowth, on this
+passage.
+
+"By Lebanon, most interpreters understand the temple, whose stately
+buildings resemble the tall cedars of that forest. Thus the word is
+commonly understood," Hab. ii. 17.
+
+There is a remarkable story mentioned in the Jewish writers to this
+purpose. Some time before the destruction of the temple, the doors of it
+opened of their own accord; a circumstance mentioned by Josephus, Bell.
+Jud. 1. 7. c. 12. Then R. Johanan, a disciple of R. Hillel, directing his
+speech to the temple said, _I know thy destruction is at hand, according
+to the prophecy of Zechariah_, Open thy doors, O Lebanon, &c.
+
+The passage in Josephus in my edition is, lib. 6, cap. 5, and a very
+remarkable one it is, containing many other portents preceding the
+destruction of the temple, besides the spontaneous opening of these
+massive doors, which were so ponderous as to require twenty men to open
+and shut them.
+
+Ver. 2. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}--_For the forest of the vintage is come down._
+
+By the forest of the vintage, is understood Mount Carmel, which was partly
+covered with vineyards and rich pastures, for the loss of which the
+shepherds are said to howl, in the following verse. The shepherds
+metaphorically designate the leaders of the people; the different trees of
+the forest denoting the different classes and orders of men.
+
+Ver. 3. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER DALET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL NUN~}--_For the pride of Jordan is spoiled._
+
+By the pride of Jordan is to be understood, as Dr. Blayney observes, the
+woods and thickets on the banks of that river. These served as covert for
+lions, which often infested the country when driven from them by the
+rising of the river. These trees being along with others doomed to
+destruction, the lions roar for the loss of their shelter, as the
+shepherds howl for the loss of their rich pastures. The lions denote
+metaphorically the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the character
+afterwards given to the shepherds also, and shews the consistency of the
+metaphorical language.
+
+Ver. 6. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~}--_For I will no more pity the
+inhabitants of the land, &c._
+
+The distinction between _the sea_ and _the land_, has been already pointed
+out in the note to ver. 11, of the last chapter, and is here too manifest
+to admit of doubt. Lebanon, Bashan, Carmel, and Jordan, clearly shew what
+land is here spoken of, which can be no other than Palestine.
+
+Ver. 10. {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}--_That I might break my covenant, &c._
+
+It might be supposed here that the two staves were typical of the two
+covenants; the Old and the New. But how is the parallelism then to be
+supported? If the breaking of one staff denotes the dissolving of the Old
+Covenant; what then is denoted by the breaking of the other staff? for the
+New Covenant was not also dissolved. By the proposed solution, the
+parallelism is maintained; Christ and Israel so exactly accord, that the
+prophecies seem, in many points, alike applicable to either. Both were
+instrumental to the great work of redeeming mankind from idolatry, and
+both were cut of; Christ from natural life; Israel from the life which is
+_in Christ_. To understand clearly the cutting of the staves, the most
+intricate subject perhaps in the whole prophecy, the reader has to keep in
+view two distinct points of consideration, the confounding of which will
+involve him in no little perplexity; these are, first the symbolical
+meaning, or the event foreshewn by the act of cutting; and secondly, the
+end or purport of the cutting; for along with the act, the prophet also
+declares the motive for the act, which must not be confounded with the act
+itself, being the effect or consequence that followed that act. Thus he
+says--_And I took my staff Beauty and cut it asunder, that I might break my
+covenant, which I had made with all the people._
+
+Now the cutting of the first staff, Beauty, signifies or foreshews the
+death of Christ, or the cutting off of the Messiah. This is the symbolical
+meaning of the act. But the end or consequence of that act, was the
+cessation of the covenant of protection to Israel. "The covenant," as it
+may be rendered, "concerning all the people." From that time, the Jews
+ceased to be under the especial care and protection of Heaven; no more
+interpositions were manifested in their behalf; no prophet from that time
+appeared in Israel; these blessings being confined to the Jews who
+received Christ, or transferred to the Gentiles.
+
+Next follows the cutting asunder of the second staff, Bands; and this in
+fact appears to be precisely the end or consequence of the cutting of the
+first staff; for the cutting of this staff symbolically foreshews the
+rejection of Israel, or the cessation of the Covenant of protection. Such
+appears to be the event symbolized by cutting the staff, Bands. But the
+effect or consequence of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between Judah and
+Israel, or between the Jews who received and those who rejected Christ; in
+short, between Christian and Jew, who are here supposed to be symbolised
+by Judah and Israel. This division or breach was not the event foreshewn
+by the cutting of the staff, but the end or consequence of that act; and
+this distinction requires to be kept clearly in view.
+
+It seems immaterial whether the symbolical meaning of cutting asunder the
+second staff, Bands, be expressed by the rejection of Israel, the breaking
+of the covenant of protection, or the abrogation of the law of Moses; for
+all these events are so closely connected, or so nearly identical, as
+scarcely to admit of their being disjoined or distinguished.
+
+Ver. 12. {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}--_Give me my price._
+
+From the failure of former commentators, in shewing how this can apply to
+the betrayal of Christ, when the word {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SHIN~}) is rendered, as it
+should be, _wages_ or _reward_, instead of _price_, the Jew seems to have
+been so confident of victory on this point, that on referring to his
+exposition which follows, it will appear that he must have written it
+without having read mine, to which it is any thing but an answer, as I
+have expounded the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney, who
+admitted the difficulty it involved, and candidly acknowledged his
+inability to solve it; nor while Christ is considered the speaker, as he
+and Lowth suppose, does the removal of it appear practicable. But when God
+himself is understood to be the Shepherd, and Christ, the staff Beauty, it
+appears no longer insurmountable.
+
+Ver. 13. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HET~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}
+
+_And I took the thirty pieces of silver and cast them to the potter in the
+house of the Lord._
+
+The word {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), is by the Jew changed into {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}) the
+alteration of a letter being all that is required to substitute _the
+treasury_, in the room of _the potter_. But he cannot deny, that the word
+means potter in the original, and the Christian will find no occasion to
+alter it, to make sense of the passage. The objection, that the potter
+could not be at work in the temple, which was urged by the Jew, has been
+answered in the exposition.
+
+Ver. 17. {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}--_Woe to the idol shepherd._
+
+The _idol_ might be rendered, as Mr. Lowth observes, _worthless_, or of no
+value, as it is, Job xiii. 4, and so the Jew renders it. Though a
+shepherd, in the singular number, is here spoken of, yet a succession of
+such shepherds is clearly to be understood; and it is probable that the
+chiefs and rulers of Israel are intended here, as well as the false
+Messiahs who have from time to time arisen, and partially misled the
+people, being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to not less than
+twenty, who have at different times made their appearance; with an account
+of the numbers and destruction of their infatuated followers, being too
+long for insertion here, may be found by the reader in Dr. Jortin's
+Remarks on Eccles. Hist.; presenting a lamentable picture of the blindness
+and infatuation of this wretched people.
+
+
+
+
+
+THE RABBI'S TRANSLATION. CHAPTER XI.
+
+
+1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
+
+2. Howl, fir tree; for the cedar is fallen; because the mighty are
+spoiled; howl, ye oaks of Bashan; for the forest of the vintage is come
+down.
+
+3. There is a voice of the howling of the shepherds, for their glory is
+spoiled; a voice of the roaring of young lions; for the pride of Jordan is
+spoiled.
+
+4. Thus saith the Lord my God, Feed the flock of the slaughter.
+
+5. Whose possessors slay them, and hold themselves not guilty, and they
+that sell them, say, Blessed be the Lord; for I am rich; and their own
+shepherds pity them not.
+
+6. For I will no more pity the inhabitants of the land, saith the Lord;
+but, lo! I will deliver the men, every one into his neighbour's hand, and
+into the hand of his king, and they shall smite the land, and out of their
+hand I will not deliver them.
+
+7. Yea, I fed the flock of the slaughter, truly an afflicted flock it was,
+and I took unto me two staves; the one I called Pleasant, and the other I
+called Painful, and I fed the flock.
+
+8. And when I had cut off three shepherds in one month; then my soul
+loathed them, and their souls also abhorred me.
+
+9. Then said I, I will not feed you; that that dieth, let it die; and that
+that is missed, let it be missed; and let the rest eat every one the flesh
+of another.
+
+10. And I took my staff, the Pleasant, and cut it asunder, that I might
+break my covenant which I had made (for them) with all the nations.
+
+11. And it was broken in that day, and so the afflicted flock, that waited
+upon me, knew that it was the word of the Lord.
+
+12. And I said unto them, If ye think good, give me my reward; and if not,
+forbear; and they weighed for my reward thirty pieces of silver.
+
+13. And the Lord said unto me, Cast it into the treasury, the magnanimous,
+the precious, that I have withdrawn from them; and I took the thirty
+pieces of silver, and cast them into the house of the Lord, into the
+treasury.
+
+14. Then I cut asunder my other staff, the Painful, to break the
+brotherhood between Judah, and Israel.
+
+15. And the Lord said unto me, Take unto thee, yet the instruments of a
+foolish shepherd.
+
+16. For, lo, I will raise up a shepherd in the land, who shall not
+remember those that are missed, nor seek the young, nor heal the broken
+one, nor feed that that stands still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.
+
+17. Woe to the worthless shepherds, who leave the flock! the sword shall
+be upon his arm, and upon his right eye: his arm shall be quite dried up,
+and his right eye shall be utterly darkened.
+
+
+
+
+
+THE RABBI'S EXPOSITION. CHAPTER XI.
+
+
+Verse 1. This prophecy Christians cannot but consider impenetrable, and
+must be satisfied to break off a few fragments, which may serve to cement
+their religion; for in whatever manner they expound the import of the two
+staves, they must still be incompetent to link its various parts together,
+so as to shew that it refers to what they think it necessarily must,
+namely, the selling of the Messiah; an interpretation which an impartial
+examiner must find inconsistent with that passage even if disjoined from
+all the rest, since there, wages, or reward (not price) is spoken of; this
+being desired, or required of Israel, while with him who was sold it was
+quite the reverse; so far was he from wishing to be betrayed, that he
+tried and prayed to escape it. The Jew, however, considering the tenour of
+the whole, contends that this was no more than what had been already
+fulfilled at the time when it was delivered, the allusion here being
+historical and not prophetic.
+
+It commences with predicting to other nations (who are compared to fir,
+and oak trees,) destruction inevitable, since the shepherds of Judah also
+(who are compared to the lions by the Jordan, to the vine and the cedar,)
+howl for having been spoiled of their glory. The prophet then goes on, in
+calling to the minds of his brethren the causes that brought them so low
+from their former exalted station, in order that this may serve them as a
+warning no more to deviate from the way in which they were instructed to
+walk: he also reminds them with what particular and providential care they
+had been continually led on by their God, in one or other of the different
+ways stated, the pleasant, or the painful, as by a tender shepherd, whose
+sole intent is to lead his flock to rich pastures, and good watering
+places. In this manner did God tend his flock, Israel, to accomplish their
+happiness, indulging them when obedient to his will, but chastising them,
+when otherwise, as an indulgent father would his children, in order to
+reclaim them. And when we consider the circumstances and condition of our
+fathers during the first temple, we may easily trace out both the times
+when they enjoyed uninterrupted peace and comfort, and those, when they
+were exposed to troubles and afflictions, which God in his wisdom saw fit
+to visit upon them. To these does the prophet refer, representing them by
+this beautiful metaphor of the two staves.
+
+Ver. 5. The cruel shepherds denote the tyrants into whose hands Israel was
+delivered, who disdained to nourish that poor flock, but sold some to
+slavery, and gave up others to be slaughtered.
+
+Ver. 6. And such as escaped the fury of their own kings were ravaged by
+their conquerors.
+
+Ver. 7. _I fed the flock._--i. e. Since I have chosen them to me out of
+Egypt.
+
+Ver. 8. _When I had cut off three shepherds._--The number three as well as
+seven is well known to be made use of in Scripture, instead of an
+indefinite number; this apparently refers to what is related in 2 Kings,
+ch. x. v. 32, that in those days the Lord began to be weary of Israel; it
+was after the kings of Judah and Israel were killed, the family of the one
+exterminated, and that of the other nearly so.
+
+Ver. 10. _A covenant made for them with all the nations_; that is, that
+these nations should not disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly promised to them. Exod.
+xxxiv. 24; Lev. xxvi. 5; Deut. xxviii. 10. But when under the divine
+displeasure, that covenant was suspended, and not only the land of the ten
+tribes, but also that of Judah was frequently invaded, and both were
+harassed by their enemies.
+
+Ver. 12. The reward which God required of his people means, that for the
+many blessings he had conferred on them, they should be obedient to his
+commandments. Yet he left it to their choice, to forbear if disinclined,
+agreeably to the message sent to them by Ezek. ch. iii. v. 27; and
+accordingly some few remained faithful to him, and these answer to the
+thirty pieces of silver. Thirty as well as ten sometimes imply an
+indefinite number. See Dan, i. 20; Gen. xxxi. 7. They are named silver
+({~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} (or {~HEBREW LETTER FINAL PE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER KAF~})) as this originally meant desirable.
+
+Ver. 13. They are to be cast into the treasury--{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), though
+translated the potter, stands for {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} ({~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}), the treasury. And again,
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}) is the same as {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or
+{~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) (Mal. iii. 10), or the storehouse of the Lord, viz. the
+temple. The frequent interchange of the {~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER ALEF~}) letters is well
+known to the Hebrew scholar. The temple is here indicated as the place
+where the pure ones, separated from the dross, should fix their eyes on
+the Most High, and with prayers appease his wrath, that he might yet avert
+the approaching calamities. {~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER YOD~}) signifies _I have withdrawn_,
+not _I was prized at_. See Proverbs xxv. 17, where it means _withdraw thy
+foot_.
+
+Ver. 14. _Cut asunder the other staff._ While the two kings lived in peace
+and harmony, the one was corrupted by the wickedness of the other, and
+therefore the chastening rod was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed with, when by the dissolution of
+one of these kings, the cause for it ceased.
+
+Ver. 16. _I will raise up a shepherd, &c._ Judah has likewise to lament to
+this day having been governed by foolish shepherds during both the first
+and second temple, who did neither remember the missed, nor heal the
+broken, and instead of feeding them that stood still, they fed upon them,
+and tore their hoofs asunder. Yet as the survivors stand to this day a
+living monument of the literal accomplishment of this prophecy from verse
+15, it serves them as a sure pledge of the fulfilment of that which
+follows.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XII.
+
+
+Of the occurrences which succeeded the crucifixion of Christ, one of the
+first in order, as well as importance, was the destruction of Jerusalem;
+an event which materially changed the condition of the Jewish nation, both
+as regarded their polity and their religion; to the full exercise of which
+the existence of their temple was indispensable. It was therefore to be
+expected that the prediction of this event would be eagerly sought for by
+Christian commentators, in a prophecy relating to the establishment of the
+Messiah's kingdom, especially by those who chiefly look to political
+affairs for its fulfilment.
+
+And accordingly this chapter appears to afford distinct intimation of such
+an event, as it opens with the express mention of the siege of Jerusalem.
+Yet is it mentioned in a way not a little embarrassing to the political
+exposition; for, instead of the destruction, the prophecy declares the
+triumph of Jerusalem; and, with the exception of one or two ambiguous
+expressions at the commencement, this triumph forms the whole subject of
+the chapter. But Jerusalem really was taken and destroyed, nor have the
+Jews since been able to rebuild either their city or their temple, nor has
+any thing approaching to a triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the present. How then shall we
+explain the victory and triumph foretold in the prophecy?
+
+The solution appears to be this; that the event here foretold is no
+political, but a spiritual siege; namely, the warfare of worldly feelings
+against true religion, for this is the spiritual Jerusalem. The abrogation
+of the law, and the promulgation of the Gospel, are foreshewn under the
+types of the Old and the New Jerusalem; which symbolically signify the Old
+and New Covenant, or Judaism and Christianity, the one abolished and the
+other established, in reality at the coming of Christ, but ostensibly at
+the destruction of the city and temple, which is probably on this account
+employed symbolically, to represent the spiritual change.
+
+The prophecy, however, does not declare the destruction of the old
+Jerusalem, but merely the repeopling of it, in verse 6; and in the
+spiritual sense it was not destroyed, though merged in the superior
+splendour and greatness of the New City; for Christianity is built on the
+foundation of Judaism. The new Jerusalem here spoken of, is then, the new
+Covenant, or Christianity, the spiritual City, the building of which began
+at this time, whatever may be the period required for its completion.
+
+In the spiritual sense also must be understood the triumph of Judah, which
+was the triumph of the Gospel; and her salvation, spoken of in verse 7,
+which was eternal salvation. Her victory was the victory over the world,
+which every true Christian has to gain, but which was first gained by
+Judah, for the first Christians were Jews; although the Gentiles were
+subsequently admitted into the Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when deserted, for the most part
+at least, by its former inhabitants the Jews. The Gentiles from this time
+became Israelites by adoption, and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is marked in the prophecy, as
+might be expected.
+
+But the time of Israel's spiritual restoration requires some explanation,
+being adverted to in this and the following chapter ten times at least,
+with the definite expression of "_in that day_:" an expression which seems
+as little to accord with the time required for a whole nation or people to
+change their faith, as with that which would be requisite for their
+literal return from all parts of the world to be reunited in one city, as
+the Jews understand the prophecy. A literal day cannot therefore be
+understood; nor yet would the difficulty be removed by supposing it to
+mean a prophetic day, or a Jewish year of twelve months, being three
+hundred and sixty days; for this period would be alike inadequate to the
+event in question.
+
+How shall we then understand the expression, "_that day_," so often
+recurring in the prophecy? The answer appears to be simply this, that it
+means _one_ day to _each individual_, but not _the same day_ to _all
+collectively_. As the earlier Christians did not all embrace Christianity
+on one day, so neither have we reason to expect that the later Christians
+will do so. History declares to the contrary, that some of the house of
+Israel have been continually flowing into the Church of Christ in every
+succeeding century, from the Apostolic age to the present time. And as
+some understand the Day of Judgment to be to each individual the day of
+his death, so to each will the day of his "_Redemption_," in Scriptural
+language, be the day of his receiving Christ. St. Paul in the 2 Corinth.
+vi. 2, says "_Behold now is the accepted time, now is the day of
+Salvation_," and in the same light must it be viewed in the passages
+before us; that is, as one day to each individually, not as the same day
+to all collectively.
+
+The opening of this chapter closely resembles that of the 9th, and may
+help to throw light on those parts of it which appeared obscure. Both
+begin by declaring God's superintendance and control over human affairs,
+and both assert his right to the disposal of events on similar grounds:
+there it was alleged, because all creatures belong to him, _for the Lord's
+is the eye of man, and all the tribes of Israel_; and here, because he
+created all things.
+
+_The burden of the word of the Lord upon Israel, saith the Lord, which
+stretcheth forth the heavens, and layeth the foundations of the earth, and
+formeth the spirit of man within him._
+
+There, the burden of the prophecy was laid on the Gentiles, but the
+admonition meant for the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but the admonition expressly intended for
+all nations, "_all the people round about_;" and of such was the new
+Jerusalem, which is the subject of this chapter, chiefly composed after
+the overthrow of their idolatry and their conversion to Christianity. This
+appears to be the spiritual warfare here intended, namely, the successful
+progress of the Gospel against Paganism.
+
+_Behold, I will make Jerusalem a cup of trembling unto all the nations
+round about, and upon Judah it shall be in the siege against Jerusalem._
+
+Upon Judah is the burden of the prophecy chiefly imposed, for to Judah was
+first committed the task of promulgating the Gospel. The Apostles, and
+also the disciples of our Lord were all Jews, they were the founders of
+this city. "_A cup of trembling_," must not be here understood to signify
+an example by punishment inflicted, but as the Jew renders it, "_a cup of
+astonishment_," or confusion to all nations; or, as it is next termed, "_a
+burden-stone_," to crush its enemies; and such has been the Gospel of
+Christ, as the prophecy declares.
+
+_In that day, will I make Jerusalem a burden-stone for all people; all
+that burden themselves with it shall be cut in pieces, though all the
+people of the earth be gathered together against it._
+
+The people, here spiritually signifies their false religion, which was to
+be abolished; and Jerusalem is here understood to mean Christianity, or
+true religion, which was triumphant. Confusion is then denounced against
+its enemies, while Divine protection and support are promised to the house
+of Judah, who received Christ.
+
+_In that day, saith the Lord, I will smite every horse with astonishment,
+and his rider with madness, but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with blindness._
+
+The blind rage of the heathen and the infatuated frenzy with which they
+strove to extinguish the light of the Gospel, are here clearly foreshewn;
+but the spiritual Jerusalem resisted all their efforts. And when the
+lineal Israelites abandoned their city, its gates were thrown open to the
+Gentiles, who entered and repeopled it, and became thenceforward
+"Israelites by adoption." The new Jerusalem being Christianity, its
+inhabitants must mean the Christians; and who were they, after the Jews
+rejected Christianity, but the Gentile converts? Accordingly, they are so
+styled in the next verse, as contradistinguished from the first Jewish
+converts, who are called the governors of Judah, being the founders and
+builders of the spiritual city.
+
+_And the governors of Judah shall say in their hearts, The inhabitants of
+Jerusalem shall be my strength, in the Lord of hosts their God._
+
+The fitness of the expression, _Inhabitants of Jerusalem_, to symbolize
+the Gentile converts, further appears in the fact, that the original
+inhabitants of the city, who were never expelled, were Gentiles. _The
+governors of Judah_ can signify no other than the apostles and disciples
+of our Lord, the first teachers of Christianity, or the founders of the
+new City. These, when the Jews were no longer willing to hear them, turned
+their attention to the Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city lies in its inhabitants, so
+the hope of strengthening theirs, from that time, rested in gaining over
+the Gentiles: "_The Governors of Judah say in their hearts, The
+inhabitants of Jerusalem shall be my strength in the Lord of hosts their
+God._" Does not this mean in the Lord of hosts _becoming_ their God? That
+is, in his becoming the God of the Gentiles by their conversion to
+Christianity?
+
+The extraordinary success of the apostles and disciples, in converting the
+Gentiles and repeopling the city, is foreshewn in the next verse.
+
+_In that day will I make the governors of Judah like an hearth of fire
+among the wood, and like a torch of fire in a sheaf, and they shall devour
+all the nations round about on the right hand and on the left, and
+Jerusalem shall be inhabited again in her own place, even in Jerusalem._
+
+If the spiritual Jerusalem be Christianity, it was certainly the Gentiles
+who repeopled this city, when the Jews deserted it. But still it was not
+deserted by all the Jews, for the first Christians were Jews, as
+emphatically expressed in the next verse.
+
+_The Lord shall save the tents of Judah first, that the glory of the house
+of David, and the glory of the inhabitants of Jerusalem do not magnify
+themselves against Judah._
+
+The salvation of Judah here spoken of must be salvation through Christ;
+but if Judah signify the first Jewish converts to Christianity, and the
+inhabitants of Jerusalem mean those from the gentile nations, who are _the
+house of David_, here spoken of, and classed with the inhabitants of
+Jerusalem, as receiving their salvation subsequently to that of Judah? The
+house of David must surely mean those of the Hebrew nations, who did not
+at first receive Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective, those who shall hereafter
+embrace Christianity must be also included. To this the Jew may probably
+answer: How can a Christian believe that the house of David, the very
+house from which Christ came, still remains unredeemed? I answer, that we
+are nowhere assured that all of his own family believed in him; still less
+the whole house of David, of which they were only a branch. To the fact,
+whether any of that family be still left among the unredeemed of Israel,
+let the Jew answer. If not, then where is their expected Messiah to come
+from? But if there be such, then have these not yet received the salvation
+which is through Christ; and as far as they are concerned, the words of
+the prophecy yet remain to be fulfilled, however it may have received its
+fulfilment in regard to others. When it shall please God to remove the
+veil which is before their eyes, and to restore the spiritual strength
+which they have lost, then will the following words be accomplished in
+them also, as it was to Judah in the apostolic age.
+
+_In that day shall the Lord defend the inhabitants of Jerusalem, and he
+that is feeble among them, at that day shall be as David, and the house of
+David shall be as God, as the Angel of the Lord before them._
+
+The esteem and veneration with which the primitive Christians, and
+particularly the apostles, would be regarded for their purity and
+holiness, and for their spiritual strength, notwithstanding that they were
+designedly chosen from the lowest and most illiterate class of men, is
+here emphatically foretold. Their consequent success in preaching the
+gospel is next declared; the nations being destroyed, figuratively
+signifies their false religion being overthrown.
+
+_And it shall come to pass in that day, saith the Lord, that I will seek
+to destroy all the nations that come up against Jerusalem._
+
+The next verse, which foretels _the pouring out of the Spirit_, so closely
+resembles the prophecy of Joel, of which St. Peter gave the interpretation
+on the memorable day of Pentecost; and at the same time, coupled the
+application with a reproach to the Jews for having crucified Christ (Acts
+ii.), that the Christian can hardly fail to see that they refer to the
+same event, though not here restricted to that particular day, as appears
+from "_the house of David and the inhabitants of Jerusalem_" being
+mentioned; nor was the gift of the Spirit confined to the day of
+Pentecost, but continued to all on whom the apostles laid their hands.
+
+_And I will pour out upon the house of David, and upon the inhabitants of
+Jerusalem, the spirit of grace and of supplication; and they shall look to
+me for him whom they pierced, and they shall mourn for him as one mourneth
+for his only son; and be in bitterness for him as one that is in
+bitterness for his firstborn._
+
+The most solemn fast almost universally observed throughout Christendom,
+in commemoration of Christ's crucifixion, is manifestly the event which
+was here foretold, at least four centuries before its fulfilment. The
+prospect of its receiving a more evident accomplishment at any future
+period, seems to be rendered hopeless by the enumeration of the different
+families that follows, all such distinctions being now lost among the
+present race of Jews.
+
+_And in that day there shall be a great mourning in Jerusalem, as the
+mourning of Hadadrimmon in the valley of Megiddon;_
+
+_And the land shall mourn every family apart, the family of the house of
+David apart, and their wives apart; the family of the house of Nathan
+apart, and their wives apart;_
+
+_The family of the house of Levi apart, and their wives apart; the family
+of the house of Shimei apart, and their wives apart;_
+
+_All the families that remain, every family apart, and their wives apart._
+
+If any thing more be intended by this emphatical repetition of the
+families mourning apart, beyond the strong expression of the depth of
+their grief, and the sincerity of their repentance, may it not be to
+convince the unbelieving Jews of the hopelessness of a more literal
+fulfilment after the loss of their genealogies?
+
+
+
+
+
+NOTES TO CHAPTER XII.
+
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~}
+
+_When they shall be in the siege both against Judah and against
+Jerusalem._
+
+Such is the translation in our version, a sense which can in no way be
+extorted from the words of the text, as every Hebraist must be well aware.
+The Jew, by inserting the relative _who_, as understood after the word
+Judah, renders the passage thus,
+
+_And also upon Judah, who shall be in the siege against Jerusalem._
+
+This is certainly no violation of the text, as the relative pronoun is
+often understood in Hebrew. But still I hold it to be a rule not to insert
+a relative unless the sense requires it, and I see no such necessity here,
+as either of the preceding nominatives, namely, _the burden of the
+prophecy_, or _the cup of trembling_, may govern the verb _shall be_, and
+thus we have, as I have rendered it, _and also upon Judah it shall be, in
+the __ siege against Jerusalem_; by which I understand _the burden shall_
+be upon Judah also.
+
+Verse 3. :{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_I will make Jerusalem a burden stone for all people._
+
+Here the Jew may probably ask, How can Jerusalem, in the spiritual sense,
+as signifying true religion, become a burden stone, or a cup of confusion
+to the heathen? I answer, in every way. In the first place, by
+frustrating, as it did, all their efforts to suppress and extinguish
+it;--in the next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring them to
+receive their religion from one whom they despised as the most degraded of
+human beings, a crucified malefactor;--and, lastly, by stultifying all
+their previous notions, enjoining the restraint and control of the
+passions, instead of which their religion sanctified their indulgence as
+an act of devotion. Thus was Christianity, in every way, a cup of
+confusion, and a stumbling-stone to the heathen nations.
+
+But against the spiritual exposition of the Old and New Jerusalem, as
+symbolizing the Old and New Covenant, the Jew may, perhaps, further
+object, that he was never taught to look for a New Covenant, and that he
+finds no intimation of it in the Prophets. This being a question of fact,
+rather than of reasoning, we must look to the Scriptures for the answer.
+
+Without enumerating the many intimations of the sacrifices and ceremonies
+of the Old Covenant, not being _intrinsically_ acceptable to God, but of
+less estimation than the attributes of moral excellence, we find the
+following direct declarations of a New Covenant to be established at the
+Messiah's coming, who is symbolically styled, _My servant David_. Thus in
+Isa. lv. 3, we find, _Incline thine ear and come unto me; hear and your
+soul shall live; and I will make an everlasting covenant with you, even
+the sure mercies of David._ Ezekiel also says, chap. xxxiv. 24, _And I the
+Lord will be their God, and my servant David a prince among them; I the
+Lord have spoken it; and I will make with them a covenant of peace_, &c.
+And again in chap. xxxvii. 26, he says, _Moreover, I will make a covenant
+of peace with them; it shall be an everlasting covenant with them; and I
+will place them and multiply them, and I will set my sanctuary in the
+midst of them for evermore._ But Jeremiah still more expressly declares
+the superseding of the Old, and the substitution of the New Covenant;
+while he describes the latter in terms equivalent to those used by Christ
+himself, "The kingdom of God is within you." Thus Jer. xxxi. 31, _Behold
+the days come, saith the Lord, that I will make a New Covenant with the
+house of Israel, and with the house of Judah. Not according to the
+Covenant that I made with their fathers, in the day that I took them by
+the hand to bring them out of the land of Egypt, which my Covenant they
+brake, although I was an husband to them, saith the Lord. But this shall
+be the Covenant that I will make with the house of Israel, After those
+days, saith the Lord, I will put my law in their inward parts, and write
+it in their hearts, and will be their God, and they shall be my people._
+
+Here we have clear intimation of a new law superseding the old, the
+spiritual nature of the new being contrasted with the ceremonial of the
+old, by its being written in the heart; while the stress laid by all upon
+its everlasting duration, implies that the one preceding it was only meant
+to be temporary.
+
+Verse 5. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}
+
+_And the Governors of Judah shall say in their hearts, the inhabitants of
+Jerusalem shall be my strength in the Lord of hosts their God._
+
+"This text," says Dr. Blayney, "has been supposed corrupt, and many
+attempts made to amend it. But without any alteration, it well expresses
+the sentiments of the men of Judah, concerning the interest they had in
+the safety of Jerusalem and its inhabitants, on which their own safety and
+security depended in a great degree," &c. I fully agree with Dr. Blayney
+in the literal meaning of the words, which involves no difficulty; but in
+looking beyond the literal, to the symbolical and spiritual sense,
+considerable difficulty appears. A different solution from that I have
+offered at first occurred to me, which is this, that as _Judah_ means the
+earliest converts to Christianity, these being evidently contrasted with
+_the inhabitants of Jerusalem_, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the anxiety of
+Christians for the conversion of the Jews, would appear to be the subject
+intimated in the verse before us; and as this idea may occur to others as
+it did to myself, I think it right to state my reasons for relinquishing
+it. One objection to this view is, that in verse 10, the _unconverted
+Jews_, if they be the inhabitants of Jerusalem, would here mourn the
+crucified Saviour, which would be a complete solecism. Another objection
+is, that the abolition of idolatry in the next chapter, instead of being
+represented as opening the way for the admission of the Pagans to
+Christianity, which it certainly did, would then be represented as opening
+the way to the conversion of the Jews, which it certainly did not, but
+rather had a contrary effect, as history declares. And, lastly, upon this
+view, the corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead of being
+ascribed to the Gentile church, would thus appear to be the work of the
+Jews, either of those more recently converted to Christianity, or of those
+still unconverted, both of which would be alike unreasonable. Such are the
+reasons which led me to reject that view, and adopt the one proposed in
+the text. With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic age, those
+objections do not apply.
+
+Verse 10. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}
+
+_And they shall look upon me whom they have pierced._
+
+Blayney considers the {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}), as simply a preposition, not a
+compound of {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} with the affix pronoun {~HEBREW LETTER YOD~}, the antecedent to {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}),
+being understood, and renders the passage thus, _They shall look towards
+him whom they pierced._
+
+The Jew argues from the change of person, that our version cannot be
+right, and he renders it, _They shall look to me concerning him whom they
+pierced._
+
+In whatever way the passage be rendered, no doubt can remain in the mind
+of the Christian that Christ, who was pierced, is the person here alluded
+to; and this is the only point material to the present exposition. That
+the Jew should admit this, is not to be expected.
+
+
+
+
+
+THE RABBI'S EXPOSITION, AND THE AUTHOR'S REMARKS. CHAPTER XII.
+
+
+In the remaining chapters, I shall merely point out those parts in which
+the construction of the original is, or may be, different from that of the
+English version, as there seems no occasion to notice those passages where
+they both agree.
+
+Verse 2. _Behold I will make Jerusalem a cup of confusion unto all the
+people round about, and also upon Judah, who will be in the siege against
+Jerusalem._
+
+By this it appears that Judah, namely, those who will be without the city,
+will likewise be greatly confused at their being compelled by the other
+nations to take part in the siege, and fight against their brethren.
+
+Verse 10. _And I will pour upon the house of David, and upon the
+inhabitants of Jerusalem, the spirit of grace and of supplications; and
+they shall look unto me __(CONCERNING)__ whom they have pierced, and they
+shall mourn for him, &c._
+
+The change of person clearly proves, that it is not he who was pierced, to
+whom they will look; but it must be considered as if it were {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}
+{~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}), or {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) particles are well known to be frequently omitted or exchanged. This
+may either allude to those who had been formerly slain for their bold
+admonitions and warnings; or to those who will hereafter be slain in
+battle.
+
+They who apply this to the Christian Messiah, have another difficulty to
+solve, besides the one above mentioned, and that is, to explain how a
+death is to be lamented, which, as they believe, was indispensable to the
+salvation of so many myriads of souls. And further, it may be asked, if it
+was the especial will of God that this should be so accomplished, how
+could the perpetrators of his death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah himself, to supplicate for
+mercy on account of his death, in which they, being his own family, had
+surely no share?
+
+Ver. 8. {~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}) cannot mean, _and the house
+of David shall be as God_, but only as a powerful being, _as the Angel of
+the Lord before them_. The witch of Endor, who saw {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~})
+ascending out of the earth, surely did not mean to say that it was God.
+And in many other passages we find {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) applied to mortals as
+well as to God.
+
+                  -------------------------------------
+
+In answer to the difficulties proposed by the Jew, the Christian may say,
+that he does not mourn the death of Christ, but the sins that required
+such a sacrifice; and as to the free agency of those who crucified him, he
+will say, that God's seeing fit sometimes to employ the wicked in
+accomplishing his purposes, does not imply that he first makes them wicked
+for the purpose. When was there ever a time, that none could be found in
+Israel who were ready to slay the prophets? And as to the difficulty in
+the text of verse 10, it is one of the Jews' own creating, as the
+Christian finds none in receiving it as it stands without even the
+proposed alteration, an alteration admitted, but not proposed by him. The
+only remaining objection, which regards the house of David, has been
+anticipated and answered in the interpretation of verse 7.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIII.
+
+
+The progress of the Messiah's kingdom being regarded as that of
+Christianity, the next important step after the abolition of Judaism, was
+that of Paganism, which is evidently the subject of the chapter now before
+us; but along with this is coupled in the prophetic view another event, no
+less important, which arose out of, and accompanied the nominal conversion
+of the Gentile nations. This was the corruption of Christianity by the
+Pagan converts. For instead of relinquishing their former prejudices and
+superstitions, they retained, and brought most of them into the bosom of
+the church; and thereby in a short time totally changed the character of
+the religion which they professed to embrace.
+
+It is true that this is a point of church history not always very
+distinctly stated by ecclesiastical historians; who seem more inclined to
+represent the conversion of Constantine, and the events of the fourth
+century, as every way favourable to the Christian cause. But the truth is,
+that precisely in proportion to the church's advancement in worldly
+prosperity and power, were its spiritual decline and degradation; in so
+much that the best historians admit, that from this period are its
+degeneracy and corruptions most indubitably to be dated. So different is
+the light under which the same event appears, according as it is viewed
+with regard to its spiritual or its political import. Which of the two
+best accords with the spirit of this prophecy, the reader will be at no
+loss to decide, when he sees that no prosperity is here spoken of, but on
+the contrary, that the cutting off two-thirds of the inhabitants of the
+land, or their spiritual death, is the event which is coupled in the
+prophecy with the admission of the Pagans into the church of Christ. And
+such was truly the result that followed to the many; namely, the loss of
+the true spirit of Christianity.
+
+But if the abolition of Paganism be the subject of this chapter, it may be
+asked, how comes the purification of Israel to be announced in the opening
+of it? The answer is plain. Adopted Israel may be here understood. To
+lineal Israel indeed was the prophecy given; and with Israel, idolatry
+was, and ever had been, the besetting sin; most nearly therefore were the
+Jews also concerned in its abolition.
+
+Viewed, however, in the more enlarged sense, idolatry comprises the
+indulgence of every evil propensity; for Paganism, by appointing a
+presiding Deity over each, had sanctioned the unrestrained gratification
+of every passion, in making it an act of devotion. Christianity, on the
+contrary, enjoins the restraint and control of our passions, and thus
+becomes the natural antidote to the poison of Heathenism: or the fountain
+of purification from the sin and pollution of idolatry, as the opening of
+this chapter declares.
+
+_In that day there shall be a fountain opened to the house of David, and
+to the inhabitants of Jerusalem for sin and for uncleanness._
+
+That day, as formerly explained, is to every one the day of his conversion
+to Christianity. The house of David, and the inhabitants of Jerusalem,
+here, as in the last chapter, symbolically represent the later converts to
+Christianity; as the house of Judah, which was first saved, signify the
+earlier Christians. The nature of the sin and pollution to be thus washed
+away, is next declared to be idolatry, and its abolition is foretold.
+
+_And it shall come to pass in that day, saith the Lord of hosts, that I
+will cut off the names of the idols out of the land, and they shall be no
+more remembered; and also I will cause the prophets, and the unclean
+spirit to pass out of the land._
+
+It may be worthy of remark, that _the names_ only _of the idols_, and not
+the spirit of idolatry, is here declared to be cut off; and _from the
+land_, which in prophetic language, commonly means the land of Israel,
+here, adopted Israel, or Christendom. Now, this nominal abolition took
+place in the fourth century, from which time both Jews and Gentiles have
+been prohibited from the open worship of idols. But we have now reached
+the nineteenth century without seeing the spirit of idolatry really
+extinct; if then the total abolition, which is yet to come, be here
+intimated, it must be symbolically foreshewn by the nominal abolition
+which then took place. _That day_, in regard to the inward and spiritual
+purification, is to be taken as the day of his regeneration to each
+individual, not as the same day to all collectively; but regarding the
+outward and ostensible abolition, this occurred when the pains and
+penalties of the Theodosian code prohibited the open practice of Pagan
+rites. The prophetic view may, however, include both.
+
+_And it shall come to pass in that day, when any shall get prophesy, that
+his father and his mother that begat him shall say, Thou shalt not live,
+for thou speakest lies in the name of the Lord: and his father and his
+mother that begat him, shall thrust him through when he prophesieth._
+
+To prophesy, or foretel future events, was the main purport of Pagan
+rites; no undertaking of any moment being entered upon until the priests
+and oracles had been previously consulted. This, in a superstitious age,
+formed a lucrative profession for the soothsayers and diviners, and was
+successfully practised, till the darkness of Heathenism was dispelled by
+the light of Christianity, as foretold in the next verse.
+
+_And it shall come to pass in that day, that the prophets shall be
+ashamed, every one of his vision when he prophesieth; neither shall they
+wear a rough garment to deceive._
+
+The Pagan, as well as the Jewish prophets, appear to have worn a distinct
+dress; but after Paganism was abolished, those who practised its rites in
+secret, of course denied and sought to conceal it.
+
+_But he shall say, I am no prophet but a labourer; for a husbandman bought
+me from my youth._
+
+Slaves and bondmen frequently received a mark in their hands, to shew the
+master to whom they belonged; and persons attached to the Heathen temples
+were sometimes marked in a similar manner; the worshippers of Bacchus, for
+instance, were distinguished by the mark of an ivy leaf. (See Lowth in
+loco.) This explains the following verse.
+
+_And one shall say unto him, What are these marks in thine hands? Then
+shall he answer, Those with which I was marked in the house of my
+friends._
+
+Thus seeking to avoid the suspicion attached to the marks of Paganism,
+under the pretext of their being the indication of bondage or servitude.
+But this evasion denotes that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In reality the advancement of
+Christianity to the imperial throne, instead of promoting the sincere
+conversion of the Pagans, only served to complete what had already begun,
+namely, the corruption of the Christians; whose character and conduct soon
+totally changed, after the road to the acquisition of wealth and power was
+opened to them. In the contests for the attainment of these, which soon
+arose, (witness the Donatist faction,) the majority of Christians in a
+short time lost sight of the spirit of their religion; while the rancour
+and cruelty with which different sects persecuted each other, sprang from
+the same source, or their rivalship in the struggle for worldly power, as
+Mosheim declares. Such was the spiritual sword which undermined
+Christianity, and destroyed the life which is in Christ; as next foretold.
+
+_Awake, O sword, against my shepherd, and against the man that is next
+unto me, saith the Lord of hosts. Smite the shepherd and the sheep shall
+be scattered; and I will turn mine hand against the little ones._
+
+The sword is the symbol of strife and discord, warring against and
+destroying spiritual life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person of Christ being here figuratively
+put for his doctrine or religion; the corruption of which is thus
+foreshewn by the dispersion and slaughter of his flock. The little ones
+signify the new converts, who are yet weak in their faith and principles;
+and thence more liable to be misled.
+
+_And it shall come to pass that in all the land, saith the Lord, two parts
+shall be cut off, and die; but the third part shall be left therein._
+
+The history of the fourth century, here prophetically foreshewn, amply
+testifies, that only the smaller number of Christians, amidst the general
+corruption, resisted the allurements of avarice and ambition, and retained
+their purity; these having imbibed the true spirit of Christ's religion,
+as next declared.
+
+_And I will bring the third part through the fire, and will refine them as
+silver is refined, and will try them as gold is tried: they shall call on
+my name, and I will hear them: I will say, It is my people; and they shall
+say, The Lord is my God._
+
+It seems scarcely possible to give a more unequivocal intimation of the
+spiritual import of the whole, as not alluding to political events, but as
+regarding the progress of true religion, than is contained in those
+expressions of the last verse, which declare, that the supplications of
+the smaller number will be offered up in a manner acceptable to God, who
+will hear and answer them. The particular period alluded to, is distinctly
+marked by the nominal abolition of idolatry, and the general corruption of
+Christianity. The only difficulty, however, if there be any, regards the
+chronological order of the events; as the prophecy seems to foretel the
+entire abolition of Paganism, which has certainly not yet taken place; but
+this difficulty will be in a great measure removed, by supposing the
+prophetic view to look forward from the partial to the total, from the
+nominal to the real extinction of idolatry.
+
+With respect to the division of the flock into two parts, it must not be
+supposed that any distinction of sects is here alluded to, for no one
+could, more than another, claim the character of purity and holiness. True
+Christianity must be sought for in the heart, and not in the outward form
+of worship, or profession of faith.
+
+
+
+
+
+NOTES TO CHAPTER XIII.
+
+
+Verse 5. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}
+
+_For a man taught me to keep cattle from my youth._
+
+Parkhurst, in his Lexicon, remarks upon this passage, as being _strangely_
+translated in our version; while Dr. Blayney agrees with him in the
+translation. _For a man bought me, __(OR OBTAINED POSSESSION OF ME,)__
+from my youth._ The Jew, while he acquiesces in the sense of {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~}) signifying _to appropriate_, contends that {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER DALET~}{~HEBREW LETTER ALEF~}) does not
+mean merely _a man_, but a _husbandman_, or labourer, and renders it, _For
+a husbandman I was appropriated from my youth._ But neither the sense nor
+the grammatical construction thus appearing clear to my apprehension, as
+the verb is not in the first, but the third person with the suffix {~HEBREW LETTER YOD~} _me_,
+after it; I propose to reconcile both by rendering the passage thus: _For
+a husbandman bought or appropriated me from my youth._ But in fact the
+difference is immaterial, as the sense, in whatever way expressed, is,
+_For I was a farmer's servant, and a bondsman from my youth._
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}
+
+_What are these wounds in thine hands? &c._
+
+Both Lowth and Blayney agree in regarding these words as an allusion to
+the custom of the idolatrous priests and prophets, of marking themselves
+in the hands. Their being challenged as the marks of Paganism, is a
+sufficient proof of their being so, and I have rendered it accordingly,
+_marks_ instead of _wounds_. For if, as Blayney states, they were made by
+cutting and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+
+Verse 7. :{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+
+_Awake, O sword, against my shepherd, and against the man that is my
+fellow, &c._
+
+In supposing these words to have had no direct reference to the death of
+Christ in their original intention, notwithstanding their appearing from
+St. John's Gospel to have been used by him, in forewarning his disciples
+of what was about to befal him, I offer no new opinion, for Dr. Blayney
+declares himself fully persuaded that they had not; and what gives weight
+to this opinion is, that it must have been founded on other grounds than
+those which have led me to that conclusion. For as Dr. Blayney had not
+embraced the spiritual view in expounding the prophecy, he could not be
+led to this inference by the same train of reasoning as myself. The words,
+{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER RESH~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}) he renders, "The man that is next to me," which
+is certainly much nearer to the sense of the original than, _The man that
+is my fellow._
+
+_Two parts shall be cut of, and die._
+
+An awful annunciation! foretelling the spiritual death of two-thirds of
+the nominal Christian world. The corresponding passages in the Apocalypse
+predict the same event, and one of them in still stronger terms, for it is
+said, that "_Every living soul in the sea died._" Literally, this passage
+cannot be taken, for literally there are no _living souls_ in the sea. The
+sea means the Gentile nations, or Europe. _The life_ is life in Christ.
+The loss of that life, or spiritual death is the loss of true
+Christianity: here extending over the whole sea, or comprising all the
+Gentile converts; and the period of this death is yet scarcely elapsed,
+beginning with the dark ages, and continuing to the millenium. What! is
+Europe then still, or has it so lately been in a state of spiritual death
+or perdition? Such is the language of prophecy, and its meaning cannot be
+explained away or evaded. "_Every living soul in the sea dies._" The life
+in Christ is extinct. True Christianity no longer remains. Will _none_
+then be _saved_? This the prophecy no where says. The Gospel teaches that
+many may be saved who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian will surely
+maintain this, and still less that all misguided Christians are doomed to
+perdition. But still the life in Christ is lost. True Christianity no
+longer prevails. If then, without it, men may be saved, where, it may be
+asked, is the use of it? I answer, in every way, and every where it is
+useful. Did true Christianity prevail, the myriads might be saved; the few
+only would perish. Without it the few only can be saved, the many are left
+to perish. By Christianity, all are taught to live for the next world;
+without it, the many will live for this; few are those that will think of
+another. Christianity not only diffuses peace and happiness on earth, but
+fits every man for enjoying eternal happiness hereafter. Such is the
+saving virtue of Christ's religion, in affording to all the _means_ of
+attaining to eternal life and eternal happiness. But to return to the age
+in which we live, or from which we are just emerging. This period is
+peculiarly the age of infidelity--all Europe bears testimony to the fact.
+But are they who profess belief, really Christians? Look to conduct, and
+not profession for the proof. Is this world, or the next, the object of
+pursuit? If conscience whisper, that we who believe, lack the true spirit;
+how can we expect it in those who disbelieve? Where then in true
+Christianity?
+
+As this chapter, according to the Rabbi's view, remains unfulfilled, so he
+offers no particular exposition of it, but limits his remarks to a few
+emendations of the received translation. Of these the only one any way
+material to the present discussion is that on verse 5, which has been
+already stated in the note on that verse.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIV.
+
+
+The corruption of Christianity, as foretold in the last chapter, is
+allowed to have been the means that prepared the way for those events
+which are announced at the opening of the present one. The ambition of the
+clergy, and the state of ignorance in which they purposely kept their
+flocks, had completely succeeded, before the end of the sixth century, in
+subjugating the minds of the people, and in establishing the supremacy of
+the priesthood in the west of Christendom, while the last of these causes
+served to facilitate in the east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of the spurious form of
+religion then prevailing under the name of Christianity.
+
+These two usurpations under the mask of religion, divided, at the
+beginning of the seventh century, what had once been the Christian world,
+between them; one occupying the western half of it, and the other the
+eastern, according to our mode of expression; but as regards Palestine,
+where the Prophet wrote, this division is more accurately represented, as
+expressed in the Prophecy, by northern and southern; the northern half
+engrossed by the Greek and Latin churches, which being essentially of the
+same nature, are here taken as one; while Mahomedism usurped the place of
+Christianity in the countries lying for the most part south of Palestine,
+as Arabia, Egypt, India, Persia, and others. (See note on this.)
+
+Such are the occurrences foreshewn in the opening of the present chapter;
+which _now_ does, if it did not previously, declare the capture and
+pillage of the holy city, or the loss of the spiritual Jerusalem, true
+religion; this being followed by a portent awfully expressive of the
+events which succeeded this loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity, Mount Zion signifying true
+Christianity, Mount Sinai Judaism;) one part of which moves northward, and
+the other southward, leaving a deep valley between them for the escape of
+those who are not involved in this spiritual captivity or destruction.
+
+After this follows the intimation of a period of spiritual obscurity,
+which is declared to be neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that day, light is said to dawn
+again, and living waters once more to flow out of Jerusalem. At length
+this is to be succeeded by the restoration of Israel, and the universal
+establishment of true religion in the new Jerusalem.
+
+While the loss of true religion is clearly foreshewn in the capture of the
+spiritual Jerusalem, with which this chapter commences; and while the rise
+of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the
+Christian will readily perceive, in the day of obscurity that follows, the
+dark ages shadowed forth; and in the dawn of light that breaks forth at
+the evening time, he will see intimation of the restoration of true
+religion at the reformation, when living waters again begin to flow out of
+Jerusalem.
+
+The conclusion of this chapter, and of the Prophecy, declares the final
+and complete establishment of the Messiah's kingdom; that happy period for
+which we are taught to pray in the words, "_Thy kingdom come._" Concerning
+the nature of this kingdom, the Jew not only differs from the Christian,
+but Christians also differ from one another. Before I attempt to decide so
+difficult a question, I shall state the prevailing opinions, and what the
+prophets have said on the subject.
+
+The Jews expect, at the coming of their Messiah, the establishment of
+their political, as well as their spiritual supremacy over all the earth.
+The Christians reject all idea of a political kingdom, but differ in their
+views of it as a spiritual one. Some understand it to signify the
+universal establishment of true Christianity on earth, with the full
+enjoyment of all the blessings which it is calculated to afford; others at
+this second advent, look for the personal appearance of Christ on earth,
+to reign with the saints, who will be raised from the dead, to receive the
+reward of virtue in his kingdom; while many regard his kingdom as
+signifying a future state of happiness, having no connexion whatever with
+the earth we now inhabit, but to be enjoyed in an eternal abode, of which
+they have an indefinite idea as existing somewhere above the firmament.
+
+This last, which is perhaps the most popular notion, seems least consonant
+to Scripture and prophecy; which distinctly speak of a kingdom _on earth_,
+as it is understood by the Jews; though not necessarily, as they suppose,
+a political one. As this is the chief point on which I am at issue with my
+opponent, I shall presently state the manner in which this city, the New
+Jerusalem, is spoken of by Isaiah and St. John. But previously I think it
+right to notice a fallacy in what I take to be the ground on which the
+popular notion of this kingdom rests; namely, because St. John in the
+Revelations gives intimation of a resurrection preceding, or accompanying
+its establishment. Now, we have, as I conceive, no just ground for
+assuming, in a vision, every other part of which is figurative, that this
+part alone is to be understood literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical, or signify regeneration
+to newness of life? which our Saviour expressed by being _born again_;
+that is, a total change in our nature and habits, such as was produced in
+his apostles and disciples by the gift of the Holy Spirit. But even
+admitting the literal resurrection to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet this would not be at all
+incompatible with a future existence on earth, a light in which it is
+viewed by many: we shall therefore inquire what the Prophets have said
+that may throw light on the nature of this kingdom on earth.
+
+Both Isaiah and St. John, in speaking of the New Jerusalem, use the
+two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this
+city is represented as having foundations of sapphire, windows of agate,
+and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built
+entirely of precious stones, having twelve gates, each of one solid pearl,
+and its streets paved with gold; being, moreover, equal in all its
+dimensions, that is, as broad as it is long, and as high as it is wide, to
+wit, twelve thousand furlongs, or fifteen hundred miles. This is surely
+very unlike a literal city; but this City shortly becomes a Woman, in St.
+John, and is styled "The Lamb's Bride;" while Isaiah, using the same
+change of metaphor, says, "For thy Maker is thy husband."
+
+If we now look to the context in Isaiah, for the purport of this
+figurative language, we shall find that he says, chapter liv. 14, "In
+righteousness shalt thou be established;" and again, chapter lx. 19, "But
+thou shalt call thy walls salvation, and thy gates praise;" and from chap.
+lxi. it appears throughout, that this description is intended to portray
+_the perfection of righteousness, the beauty of holiness_, and the _riches
+of grace_; these being, as declared, the ornaments destined to adorn the
+Bride. It is with _a robe of righteousness_, and _a garment of salvation_,
+that _she will adorn herself_, as Isaiah expresses it, chap. lxi. 10.;
+while St. John abounds in similar expressions; thus in Rev. xix. 9,
+speaking of the Bride's apparel, he says, "For the fine linen is the
+righteousness of the saints;" and of the City, which nothing impure is
+permitted to enter, he says, chap. xxi. 23-27, "For the glory of God did
+lighten it, and the Lamb was the light thereof." Thus both, under this
+highly figurative description, appear to signify no literal city, or
+political state, but one which is altogether spiritual; that is, the
+utmost possible degree of purity and holiness, which will constitute this
+_heaven upon earth_; the New Jerusalem.
+
+This chapter opens with the denunciation of divine wrath about to fall
+upon mankind on account of the corrupt state of religion. The expression
+used to foretel this, belongs more peculiarly to the day of judgment,
+called the _day of the Lord_; but is often employed in prophetically
+foreshewing particular judgments on the world, as here:
+
+_Behold the day of the Lord cometh, and thy spoil shall be divided in the
+midst of thee._
+
+_For I will gather all nations against Jerusalem to battle, and the city
+shall be taken, and the houses rifled, and the women ravished, and half of
+__ the city shall go forth into captivity, and the residue of the people
+shall not be cut off from the city._
+
+The loss of the holy city, and the spiritual captivity of half its
+inhabitants, which is the bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment of those who were the
+authors of this evil, the enemies of true religion, who war against
+Jerusalem.
+
+_Then shall the Lord go forth, and fight against those nations, as when he
+fought in the day of battle._
+
+The nations must signify here, as elsewhere, the Gentiles, or Pagans,
+whose spiritual hostility against true religion was shewn, as before
+stated, by their corrupting and paganising Christianity; while the
+judgment denounced against them consists in God's permitting the rise of
+the two great Antichristian usurpations, Papacy and Mahomedism. One, the
+man of sin, spoken of by St. Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men; and the other, the
+abomination of desolation, mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted _by __ reason of transgression_,
+or as a judgment on the world, its avowed object being the propagation of
+religion by the sword. The division of the corrupt form of religion then
+prevailing, into these two Antichristian apostacies, is thus foreshewn.
+
+_And his feet shall stand in that day upon the Mount of Olives, which is
+before Jerusalem upon the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the West, and there shall be
+a great valley, and half of the mountain shall move toward the North, and
+half of it toward the South._
+
+A mountain, meaning a place of eminence or power, in spiritual language
+signifies religion; _Mount Sinai_, from which the Mosaic law was
+delivered, means Judaism, and is contrasted in the Epistle to the Hebrews,
+chap. xii. 18-22, with Christianity, which is there called _Mount Zion_,
+and _the heavenly Jerusalem_. The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined to be split asunder;
+leaving, however, a valley between the two parts for the escape of those
+not involved in this spiritual destruction; from which may be inferred,
+that true Christianity would not become utterly extinct.
+
+_And ye shall flee to the valley of the mountains, for the valley of the
+mountains shall reach unto Azal: yea, ye shall flee like as ye fled in the
+days of Uzziah, king of Judah, and the Lord my God shall come, and all the
+saints with thee._
+
+The true Christian is thus admonished to fly, or avoid the prevailing
+apostacies; while divine favour and protection are promised to those who
+shun the general corruption. From the establishment of these two
+Antichristian dominations, a long day of spiritual darkness is declared to
+follow; which was accomplished in the reign of ignorance and superstition,
+during the period expressively denominated _the dark ages_. With God a
+thousand years are but as a day.
+
+_And it shall come to pass in that day, that the light shall not be clear
+nor dark;_
+
+_But it shall be one day, which shall be known to the Lord, not day nor
+night, but it shall come to pass, that at evening time it shall be light._
+
+In the return of light at the evening time of that long day of obscurity,
+we see intimation of the revival of true religion at the reformation;
+which is still more clearly expressed as follows.
+
+_And it shall be in that day that living waters shall go out from
+Jerusalem, half of them toward the former sea, and half of them toward the
+hinder sea; in summer and in winter it shall be._
+
+The former and the hinder sea, or as Dr. Blayney proposes to render it,
+the Eastern and the Western Sea, may literally signify the Dead Sea and
+the Mediterranean; but figuratively the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters. The expression, in
+summer and in winter it shall be, signifies literally, that they shall
+neither be dried up by the summer's heat, nor congealed by the cold of
+winter; but figuratively must mean, that the purity of religion shall not
+again be corrupted by the heat of fanaticism on the one hand, nor frozen
+by the cold of infidelity on the other. The universal prevalence of true
+religion is then declared. (See note.)
+
+_And the Lord shall be king over all the earth; in that day shall there be
+one Lord, and his name one._
+
+The fulfilment of what now remains of the prophecy appears to be still
+future, and consequently it does not fall within the limits of our plan to
+attempt the particular exposition of each part of it; but sufficient, it
+is hoped, will be found in what is already accomplished, to convince the
+Christian reader of the general purport of the whole; and to warrant the
+statement made at the outset, that these six chapters are not, as former
+commentators have supposed them to be, a collection of unconnected
+predictions relating to different subjects, but one continued and
+uninterrupted prophecy, presenting a view of the progress of our religion,
+from its promulgation to its final establishment in purity and perfection.
+
+That the evidence of this will be sufficient to convince the Jew, I am far
+from expecting, being well aware of the many objections he has still to
+urge against our exposition of prophecy, after those which are here
+presented, may have been removed. But it may possibly have some weight
+with him, when he finds upon examination, the same view of the subject
+offered by Isaiah, Jeremiah, Ezekiel, and others; which the Christian will
+find more circumstantially displayed in the Revelation of St. John. In
+fact, my exposition of the Apocalypse, has furnished me with the clue to
+guide me through all the prophecies, that relate to the progress of the
+Messiah's kingdom; for I find that each succeeding prophet has helped to
+fill up the outline given by his predecessors; while the picture is
+finally completed by St. John, the last of them all. But as a portrait is
+most easily recognised when the likeness is complete; so the prophecy last
+uttered, being most perfect, is most easily interpreted, and naturally
+becomes the key to all the others; that is, the last delivered ought to be
+the first expounded, which is the order I have pursued.
+
+As I have made no change in the translation of this chapter, few
+explanatory notes are required; and the Rabbi's reply to this, as to the
+one preceding, may be comprised in this single objection; that no part has
+yet been literally fulfilled, such being the only fulfilment which he
+looks for or admits.
+
+The impossibility of a more literal fulfilment has been shewn in many
+places, but especially at the beginning of chapter x.; and until the Jew
+answers this, I must consider, what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the grand question, whether Christ
+be the Messiah, resting upon this, namely, whether his kingdom be a
+spiritual or a temporal one, must be decided, as regards the present
+argument, by shewing whether the prophecies relating to it have regard to
+spiritual or temporal affairs.
+
+Many who object to the spiritual view, misconceive what is meant by the
+spiritual exposition; and consider it as setting aside altogether the
+historical fulfilment of prophecy; whereas the question is simply between
+religion and politics, between church and state; in short, whether the
+spiritual or temporal history of the world should be looked to, for the
+fulfilment of those prophecies which foretel the progress of Christianity,
+or the Messiah's kingdom. By directing their view to temporal affairs, the
+ablest expositors have hitherto discovered only an occasional allusion to
+Christianity in a few verses of particular chapters, and in others no
+allusion to it whatever; whereas, by adhering closely to the spiritual
+view, and understanding the prophecy as foretelling the progress of true
+religion; the battles and conflicts foretold, representing the opposition
+which it has experienced, and the corruptions which it has undergone from
+the evil passions and worldly propensities of man; we have been enabled to
+shew the historical fulfilment of the whole; not selecting, as others have
+done, particular passages, but shewing that every chapter and every verse
+relates to the same subject, and this subject, the progress of
+Christianity.
+
+
+
+
+
+NOTES TO CHAPTER XIV.
+
+
+Ver. 4. _Half of the mountain shall move toward the north, and half of it
+toward the south._
+
+Although this passage is left in the text as it originally stood, yet the
+writer acknowledges a manifest inadvertency in supposing the division here
+spoken of into northern and southern to have reference to the position of
+the prophet, any more than to that of the reader; with neither of which it
+has any connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail in
+countries lying north of Judea, where the prophet wrote. The objection is
+perfectly just, not was it unperceived by the writer, though he did not at
+first see how to remove it, simple as is the solution of the difficulty,
+and striking as then appears the fulfilment of the prophecy.
+
+The solution is--that this division of the nominal Christian world here
+foretold, into two grand apostacies, Anti-christianism and Mahommedism,
+which were destined to occupy a position northward and southward, had no
+relation to the prophet, but simply to each other--that is, they were to be
+north and south of each other.--Now let a line be drawn, such as might be
+expected from the fracture of a mountain by an earthquake, extending from
+the west of Europe to the east of Asia, over a surface of not less than
+180 degrees of longitude, and no where deviating more than 10 degrees of
+latitude, and we shall find the Greek and Latin churches occupying the
+whole portion lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off which were
+pre-ordained to fall under the Moslem yoke, as Spain, Sicily, Corsica, and
+Sardinia, Calabria, Greece, and Turkey in Europe; while Russia forms the
+boundary line from all the Mahommedan nations lying to the south of it.
+This line will be comprised between 40 and 50 deg. of nor. lat. Thus
+singularly have the words of the prophecy been accomplished. And thus
+strikingly is the will of Heaven, in the pre-ordination and disposal of
+human events, made manifest to the mind of man.
+
+Ver. 8. _In summer and in winter it shall be._
+
+Can such a state of the world, it may be asked, which shall be exempt from
+fanaticism on the one hand, and from infidelity on the other, be brought
+about without some miraculous interposition to alter the nature and
+constitution of the human mind? And does it comport with the usual
+ordinances of Providence, who seems to effect his purposes by natural
+means, to deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural means could
+be pointed out, adequate to produce this marvellous change in the state of
+the world, without calling for the necessity of miraculous interposition.
+Let us see then--the most fertile source of infidelity will be found in the
+mysteries and dogmata invented by priestcraft, which reason revolts at and
+rejects. Are, these then, essential to true Christianity? is the question.
+If not--and Christ ever appealed to the reason of his hearers, advancing
+nothing that reason could gainsay--then true Christianity requires only to
+be taught, and Infidelity will have no ground left to stand upon. With
+regard to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a sensual
+paradise on the one hand; and fear, inspiring the dread of eternal
+torments on the other, as in the Mahommedan and Romish churches, have been
+most fruitful in producing this extravagance. With just ideas of religion
+and the Divine beneficence, such feelings are incompatible. A religion of
+love, and such is Christianity when justly appreciated, can never lead to
+fanaticism. We may love God with all our heart, with all our mind, with
+all our soul, and with all our strength, and it can never disturb our
+reason, or lead to any but the happiest and most rational frame of mind.
+
+Thus, the dissemination of true Christianity, the just appreciation of its
+precepts and their faithful practice, appears to furnish a remedy adequate
+to the removal of both these evils, without requiring the aid of any
+miraculous interposition to effect this purpose.
+
+
+
+
+
+THE MILLENIUM.
+
+
+As the view of Christ's kingdom, taken in the preceding exposition, is
+that which regards it as not only that state or condition of man, which is
+most calculated to prepare him for, and enable him to attain eternal
+happiness hereafter; but also as that which is adapted to produce the
+highest possible degree of felicity here on earth, it will be proper to
+consider a few of the arguments that may be brought for and against this
+view of the Millenium, and to state the view itself more distinctly.
+
+The happy state which the world may attain to, under the universal
+prevalence of true religion, it is more easy to imagine, than to describe;
+for a volume would hardly suffice to enumerate all the blessings it is
+calculated to afford. The cessation of foreign war, with all the miseries
+attending it; the end of all tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced, and their benefit perhaps
+the most obvious. But their influence on society is limited in comparison
+with the wide diffusion of happiness that would ensue from the improvement
+in private life, and the amelioration of individual character. Were the
+vices prevalent in each class of society banished from the world; ambition
+and ostentation from the higher, inordinate love of gain from the middle
+and commercial, idleness and improvidence from the lower class, such a
+change would ensue, that the golden age of the poets would be revived.
+Fortunes would no longer be squandered, and families be ruined by
+extravagance and dissipation; gambling speculation, extortion and
+chicanery would be unknown in trade; poverty and dishonesty would be
+banished from the working classes. Thus, litigation and crime ceasing, the
+civil and criminal code would become a dead letter, and every man would
+enjoy in security the fruits of his industry; while the peace and harmony
+of families would be insured by the increased prevalence of kindness and
+brotherly love, forbearance and self-control, charity and benevolence,
+with other domestic virtues.
+
+Among the blessings promised in this state, is increased length of life;
+nor is this at all difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding; the mind being no longer
+tortured by the cravings they occasion, nor the spirit broken by the
+disappointments that attend them; the constitution being no longer worn
+out by the toils and cares they give rise to, the larger portion of
+diseases incidental to man, (and more proceed from the mind than the body)
+would be prevented.
+
+But those arising from bodily causes, would likewise for the most part
+vanish, from a proper restraint on the indulgence of the passions and
+appetites.
+
+Nor is diminution of disease the only cause that would lengthen life. The
+healing art being more zealously studied, and more conscientiously
+practised, with more regard for the welfare of the patient, and less for
+the emolument; it is not unreasonable to suppose that great improvement
+would take place in every branch of it. And thus another source would be
+opened for producing increased length of days.
+
+But with the moral and physical blessings, let not the spiritual pass
+unnoticed. Eternal life is the reward promised to those who strive to
+obtain it, and render themselves worthy of it. Surely then the universal
+prevalence of peace, charity and good-will among mankind is more likely to
+produce a fitness for this state, than the present order of things. Thus
+our eternal and our temporal interests would be alike promoted by it.
+
+The prophetic language, supposed to foretel this state being metaphorical
+its meaning may be questioned; and it may be objected, that reason and
+experience are alike adverse to the supposition that the world will ever
+be materially different from what it has been. Would not this argument, if
+urged two thousand years ago, have been then deemed conclusive against the
+possibility of events, having previously no parallel in the history of
+man, which nevertheless did afterwards take place. That any considerable
+body of men should be found, who should prove themselves above the
+allurements of the world; despising wealth and honours; disregarding every
+thing before held most estimable by mankind; and braving ignominy,
+tortures and death:--would not the argument, that such things had never
+been, have been deemed conclusive against the supposition that they ever
+would be? And yet all this did occur in the apostolic age. If the past
+then afford any presage for the future, it is not against, but in favour
+of the conclusion, that what has been, may be again.
+
+Perhaps it may be objected, that the purity and heroic virtue of the
+apostolic age were transient, and can never be permanent; they were
+partial, but can never be general. This mode of reasoning is perhaps less
+philosophical than it may at first appear. What has obtained amongst one
+race of men, may obtain amongst others. What has continued for one
+generation, may continue for more. The life of man is no transient period,
+but to each individual the longest period possible. A whole race is not a
+partial, but as regards them, a general prevalence. And if there be any
+truth in history, the principles and practices of the early Christians
+pervaded their whole race, and lasted during their whole lives.
+
+True Christianity has however vanished, it may be said; and what should
+revive it? The evil passions of man have prevailed against it; and why
+should they not again? I answer; the same causes that produced it, may
+revive it; and the permanency of those causes, may render it permanent.
+Conviction was the cause that produced it; that inward, heartfelt, active
+conviction, which never leaves the mind for a moment, and admits no shadow
+of doubt; not that inert, listless, passive form of belief, which assents,
+it knows not why; and believes, it knows not what.
+
+I have heard a distinguished churchman affirm his persuasion, that the
+most prevalent evil in the church is infidelity. I would fain disbelieve
+it. It surely is not that bold and open infidelity which denies revealed
+religion. If it prevail at all, it must be that secret wavering propensity
+to doubt, apt to arise in minds not fully satisfied of the truth, and
+which feel regret that its evidence is not more conclusive. This may be,
+and is much to be regretted. For such belief can never produce effective
+influence on the life and conduct; nor awaken that impassioned eloquence
+in the preacher, which animated the first teachers of Christianity, and
+carried conviction to the hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity then inconclusive? Far
+otherwise. Though its prophetic proofs are clothed in metaphor, and
+require study to understand them; though its history is by no means free
+from contradictions; though time may have obscured some passages, and
+interpolation thrown a doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any who think the subject worthy
+of serious examination.
+
+But here is the misfortune. Most men think otherwise. The laity are too
+often content to take their religion on trust; and the clergy for the most
+part want leisure for studies that demand so much time and attention;
+while their following hitherto in a beaten track, and paying undue
+deference to the authority of the Masoretic punctuation, have encumbered
+them with difficulties almost insurmountable. Hence it is, that as far as
+regards the prophetic evidence of our religion--the elucidation of that
+miraculous testimony to its truth, the force of which is ever
+progressively increasing and which alone can place us on an equal ground
+of belief with the first Christians,--the world has remained nearly
+stationary above a thousand years. Of learning there has been no want; of
+talent abundance; of reading no end; but beyond verbal criticisms, the
+settling of doubtful words and passages, for the improvement of the text,
+little has been done. The general scope, as well as the particular
+interpretation of the Old Testament prophecies, the ultimate evidence of
+Christianity, has received little elucidation since the days of the
+Apostles.
+
+Here is one fruitful source of conviction yet unopened. When fully opened,
+from more perfect conviction will flow more zeal in the teaching, and more
+influence on the minds of the hearers.
+
+If it be doubted whether the most perfect religious instruction that can
+be given, or the fullest conviction of an endless futurity of happiness or
+misery when impressed on the mind, can suffice to control the passions and
+propensities of man; let the effect of training on the brute creation be
+considered. It will not surely be contended, that man has less power of
+controlling his propensities, or is less capable of culture than they. If
+then we find that creatures the most opposite in disposition, and supposed
+to be natural enemies, may be trained to live together peaceably and
+amicably; what may not be expected from man, having moreover the aid of
+reason to guide and assist him?
+
+Let adequate motives for controlling his passions be furnished; let true
+Christian principles be early inculcated; let religion be more practical
+and less doctrinal; let precept be enforced by example, and there is
+nothing foretold in this new order of things that may not be accomplished;
+nothing promised in it that may not be reasonably expected.
+
+FINIS.
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
+
+
+CREDITS
+
+
+November 3, 2010
+
+            Project Gutenberg TEI edition 1
+            Produced by Jeff G., David King, and the Online Distributed
+            Proofreading Team at <http://www.pgdp.net/>. (This book was
+            produced from scanned images of public domain material from
+            the Google Print project.)
+
+
+
+A WORD FROM PROJECT GUTENBERG
+
+
+This file should be named 34201-8.txt or 34201-8.zip.
+
+This and all associated files of various formats will be found in:
+
+
+    http://www.gutenberg.org/dirs/3/4/2/0/34201/
+
+
+Updated editions will replace the previous one -- the old editions will be
+renamed.
+
+Creating the works from public domain print editions means that no one
+owns a United States copyright in these works, so the Foundation (and
+you!) can copy and distribute it in the United States without permission
+and without paying copyright royalties. Special rules, set forth in the
+General Terms of Use part of this license, apply to copying and
+distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works to protect the Project
+Gutenberg{~TRADE MARK SIGN~} concept and trademark. Project Gutenberg is a registered
+trademark, and may not be used if you charge for the eBooks, unless you
+receive specific permission. If you do not charge anything for copies of
+this eBook, complying with the rules is very easy. You may use this eBook
+for nearly any purpose such as creation of derivative works, reports,
+performances and research. They may be modified and printed and given away
+-- you may do practically _anything_ with public domain eBooks.
+Redistribution is subject to the trademark license, especially commercial
+redistribution.
+
+
+
+THE FULL PROJECT GUTENBERG LICENSE
+
+
+_Please read this before you distribute or use this work._
+
+To protect the Project Gutenberg{~TRADE MARK SIGN~} mission of promoting the free
+distribution of electronic works, by using or distributing this work (or
+any other work associated in any way with the phrase "Project Gutenberg"),
+you agree to comply with all the terms of the Full Project Gutenberg{~TRADE MARK SIGN~}
+License (available with this file or online at
+http://www.gutenberg.org/license).
+
+
+Section 1.
+
+
+General Terms of Use & Redistributing Project Gutenberg{~TRADE MARK SIGN~} electronic works
+
+
+1.A.
+
+
+By reading or using any part of this Project Gutenberg{~TRADE MARK SIGN~} electronic work,
+you indicate that you have read, understand, agree to and accept all the
+terms of this license and intellectual property (trademark/copyright)
+agreement. If you do not agree to abide by all the terms of this
+agreement, you must cease using and return or destroy all copies of
+Project Gutenberg{~TRADE MARK SIGN~} electronic works in your possession. If you paid a fee
+for obtaining a copy of or access to a Project Gutenberg{~TRADE MARK SIGN~} electronic work
+and you do not agree to be bound by the terms of this agreement, you may
+obtain a refund from the person or entity to whom you paid the fee as set
+forth in paragraph 1.E.8.
+
+
+1.B.
+
+
+"Project Gutenberg" is a registered trademark. It may only be used on or
+associated in any way with an electronic work by people who agree to be
+bound by the terms of this agreement. There are a few things that you can
+do with most Project Gutenberg{~TRADE MARK SIGN~} electronic works even without complying
+with the full terms of this agreement. See paragraph 1.C below. There are
+a lot of things you can do with Project Gutenberg{~TRADE MARK SIGN~} electronic works if you
+follow the terms of this agreement and help preserve free future access to
+Project Gutenberg{~TRADE MARK SIGN~} electronic works. See paragraph 1.E below.
+
+
+1.C.
+
+
+The Project Gutenberg Literary Archive Foundation ("the Foundation" or
+PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg{~TRADE MARK SIGN~} electronic works. Nearly all the individual works in the
+collection are in the public domain in the United States. If an individual
+work is in the public domain in the United States and you are located in
+the United States, we do not claim a right to prevent you from copying,
+distributing, performing, displaying or creating derivative works based on
+the work as long as all references to Project Gutenberg are removed. Of
+course, we hope that you will support the Project Gutenberg{~TRADE MARK SIGN~} mission of
+promoting free access to electronic works by freely sharing Project
+Gutenberg{~TRADE MARK SIGN~} works in compliance with the terms of this agreement for
+keeping the Project Gutenberg{~TRADE MARK SIGN~} name associated with the work. You can
+easily comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg{~TRADE MARK SIGN~} License when you
+share it without charge with others.
+
+
+1.D.
+
+
+The copyright laws of the place where you are located also govern what you
+can do with this work. Copyright laws in most countries are in a constant
+state of change. If you are outside the United States, check the laws of
+your country in addition to the terms of this agreement before
+downloading, copying, displaying, performing, distributing or creating
+derivative works based on this work or any other Project Gutenberg{~TRADE MARK SIGN~} work.
+The Foundation makes no representations concerning the copyright status of
+any work in any country outside the United States.
+
+
+1.E.
+
+
+Unless you have removed all references to Project Gutenberg:
+
+
+1.E.1.
+
+
+The following sentence, with active links to, or other immediate access
+to, the full Project Gutenberg{~TRADE MARK SIGN~} License must appear prominently whenever
+any copy of a Project Gutenberg{~TRADE MARK SIGN~} work (any work on which the phrase
+"Project Gutenberg" appears, or with which the phrase "Project Gutenberg"
+is associated) is accessed, displayed, performed, viewed, copied or
+distributed:
+
+
+    This eBook is for the use of anyone anywhere at no cost and with
+    almost no restrictions whatsoever. You may copy it, give it away
+    or re-use it under the terms of the Project Gutenberg License
+    included with this eBook or online at http://www.gutenberg.org
+
+
+1.E.2.
+
+
+If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is derived from the
+public domain (does not contain a notice indicating that it is posted with
+permission of the copyright holder), the work can be copied and
+distributed to anyone in the United States without paying any fees or
+charges. If you are redistributing or providing access to a work with the
+phrase "Project Gutenberg" associated with or appearing on the work, you
+must comply either with the requirements of paragraphs 1.E.1 through 1.E.7
+or obtain permission for the use of the work and the Project Gutenberg{~TRADE MARK SIGN~}
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+
+1.E.3.
+
+
+If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is posted with the
+permission of the copyright holder, your use and distribution must comply
+with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed
+by the copyright holder. Additional terms will be linked to the Project
+Gutenberg{~TRADE MARK SIGN~} License for all works posted with the permission of the
+copyright holder found at the beginning of this work.
+
+
+1.E.4.
+
+
+Do not unlink or detach or remove the full Project Gutenberg{~TRADE MARK SIGN~} License
+terms from this work, or any files containing a part of this work or any
+other work associated with Project Gutenberg{~TRADE MARK SIGN~}.
+
+
+1.E.5.
+
+
+Do not copy, display, perform, distribute or redistribute this electronic
+work, or any part of this electronic work, without prominently displaying
+the sentence set forth in paragraph 1.E.1 with active links or immediate
+access to the full terms of the Project Gutenberg{~TRADE MARK SIGN~} License.
+
+
+1.E.6.
+
+
+You may convert to and distribute this work in any binary, compressed,
+marked up, nonproprietary or proprietary form, including any word
+processing or hypertext form. However, if you provide access to or
+distribute copies of a Project Gutenberg{~TRADE MARK SIGN~} work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version posted
+on the official Project Gutenberg{~TRADE MARK SIGN~} web site (http://www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other form.
+Any alternate format must include the full Project Gutenberg{~TRADE MARK SIGN~} License as
+specified in paragraph 1.E.1.
+
+
+1.E.7.
+
+
+Do not charge a fee for access to, viewing, displaying, performing,
+copying or distributing any Project Gutenberg{~TRADE MARK SIGN~} works unless you comply
+with paragraph 1.E.8 or 1.E.9.
+
+
+1.E.8.
+
+
+You may charge a reasonable fee for copies of or providing access to or
+distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works provided that
+
+    - You pay a royalty fee of 20% of the gross profits you derive from
+      the use of Project Gutenberg{~TRADE MARK SIGN~} works calculated using the method you
+      already use to calculate your applicable taxes. The fee is owed to
+      the owner of the Project Gutenberg{~TRADE MARK SIGN~} trademark, but he has agreed to
+      donate royalties under this paragraph to the Project Gutenberg
+      Literary Archive Foundation. Royalty payments must be paid within 60
+      days following each date on which you prepare (or are legally
+      required to prepare) your periodic tax returns. Royalty payments
+      should be clearly marked as such and sent to the Project Gutenberg
+      Literary Archive Foundation at the address specified in Section 4,
+      "Information about donations to the Project Gutenberg Literary
+      Archive Foundation."
+
+    - You provide a full refund of any money paid by a user who notifies
+      you in writing (or by e-mail) within 30 days of receipt that s/he
+      does not agree to the terms of the full Project Gutenberg{~TRADE MARK SIGN~} License.
+      You must require such a user to return or destroy all copies of the
+      works possessed in a physical medium and discontinue all use of and
+      all access to other copies of Project Gutenberg{~TRADE MARK SIGN~} works.
+
+    - You provide, in accordance with paragraph 1.F.3, a full refund of
+      any money paid for a work or a replacement copy, if a defect in the
+      electronic work is discovered and reported to you within 90 days of
+      receipt of the work.
+
+    - You comply with all other terms of this agreement for free
+      distribution of Project Gutenberg{~TRADE MARK SIGN~} works.
+
+
+1.E.9.
+
+
+If you wish to charge a fee or distribute a Project Gutenberg{~TRADE MARK SIGN~} electronic
+work or group of works on different terms than are set forth in this
+agreement, you must obtain permission in writing from both the Project
+Gutenberg Literary Archive Foundation and Michael Hart, the owner of the
+Project Gutenberg{~TRADE MARK SIGN~} trademark. Contact the Foundation as set forth in
+Section 3 below.
+
+
+1.F.
+
+
+1.F.1.
+
+
+Project Gutenberg volunteers and employees expend considerable effort to
+identify, do copyright research on, transcribe and proofread public domain
+works in creating the Project Gutenberg{~TRADE MARK SIGN~} collection. Despite these
+efforts, Project Gutenberg{~TRADE MARK SIGN~} electronic works, and the medium on which they
+may be stored, may contain "Defects," such as, but not limited to,
+incomplete, inaccurate or corrupt data, transcription errors, a copyright
+or other intellectual property infringement, a defective or damaged disk
+or other medium, a computer virus, or computer codes that damage or cannot
+be read by your equipment.
+
+
+1.F.2.
+
+
+LIMITED WARRANTY, DISCLAIMER OF DAMAGES -- Except for the "Right of
+Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg
+Literary Archive Foundation, the owner of the Project Gutenberg{~TRADE MARK SIGN~}
+trademark, and any other party distributing a Project Gutenberg{~TRADE MARK SIGN~}
+electronic work under this agreement, disclaim all liability to you for
+damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE
+NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH
+OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE
+FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT
+WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL,
+PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY
+OF SUCH DAMAGE.
+
+
+1.F.3.
+
+
+LIMITED RIGHT OF REPLACEMENT OR REFUND -- If you discover a defect in this
+electronic work within 90 days of receiving it, you can receive a refund
+of the money (if any) you paid for it by sending a written explanation to
+the person you received the work from. If you received the work on a
+physical medium, you must return the medium with your written explanation.
+The person or entity that provided you with the defective work may elect
+to provide a replacement copy in lieu of a refund. If you received the
+work electronically, the person or entity providing it to you may choose
+to give you a second opportunity to receive the work electronically in
+lieu of a refund. If the second copy is also defective, you may demand a
+refund in writing without further opportunities to fix the problem.
+
+
+1.F.4.
+
+
+Except for the limited right of replacement or refund set forth in
+paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+
+1.F.5.
+
+
+Some states do not allow disclaimers of certain implied warranties or the
+exclusion or limitation of certain types of damages. If any disclaimer or
+limitation set forth in this agreement violates the law of the state
+applicable to this agreement, the agreement shall be interpreted to make
+the maximum disclaimer or limitation permitted by the applicable state
+law. The invalidity or unenforceability of any provision of this agreement
+shall not void the remaining provisions.
+
+
+1.F.6.
+
+
+INDEMNITY -- You agree to indemnify and hold the Foundation, the trademark
+owner, any agent or employee of the Foundation, anyone providing copies of
+Project Gutenberg{~TRADE MARK SIGN~} electronic works in accordance with this agreement, and
+any volunteers associated with the production, promotion and distribution
+of Project Gutenberg{~TRADE MARK SIGN~} electronic works, harmless from all liability, costs
+and expenses, including legal fees, that arise directly or indirectly from
+any of the following which you do or cause to occur: (a) distribution of
+this or any Project Gutenberg{~TRADE MARK SIGN~} work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg{~TRADE MARK SIGN~} work, and (c) any Defect
+you cause.
+
+
+Section  2.
+
+
+           Information about the Mission of Project Gutenberg{~TRADE MARK SIGN~}
+
+
+Project Gutenberg{~TRADE MARK SIGN~} is synonymous with the free distribution of electronic
+works in formats readable by the widest variety of computers including
+obsolete, old, middle-aged and new computers. It exists because of the
+efforts of hundreds of volunteers and donations from people in all walks
+of life.
+
+Volunteers and financial support to provide volunteers with the assistance
+they need, is critical to reaching Project Gutenberg{~TRADE MARK SIGN~}'s goals and ensuring
+that the Project Gutenberg{~TRADE MARK SIGN~} collection will remain freely available for
+generations to come. In 2001, the Project Gutenberg Literary Archive
+Foundation was created to provide a secure and permanent future for
+Project Gutenberg{~TRADE MARK SIGN~} and future generations. To learn more about the Project
+Gutenberg Literary Archive Foundation and how your efforts and donations
+can help, see Sections 3 and 4 and the Foundation web page at
+http://www.pglaf.org.
+
+
+Section 3.
+
+
+   Information about the Project Gutenberg Literary Archive Foundation
+
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the state of
+Mississippi and granted tax exempt status by the Internal Revenue Service.
+The Foundation's EIN or federal tax identification number is 64-6221541.
+Its 501(c)(3) letter is posted at
+http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project
+Gutenberg Literary Archive Foundation are tax deductible to the full
+extent permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr.
+S. Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations. Its business office is located at 809 North
+1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org. Email contact links and up to date contact information
+can be found at the Foundation's web site and official page at
+http://www.pglaf.org
+
+For additional contact information:
+
+
+    Dr. Gregory B. Newby
+    Chief Executive and Director
+    gbnewby@pglaf.org
+
+
+Section 4.
+
+
+  Information about Donations to the Project Gutenberg Literary Archive
+                                Foundation
+
+
+Project Gutenberg{~TRADE MARK SIGN~} depends upon and cannot survive without wide spread
+public support and donations to carry out its mission of increasing the
+number of public domain and licensed works that can be freely distributed
+in machine readable form accessible by the widest array of equipment
+including outdated equipment. Many small donations ($1 to $5,000) are
+particularly important to maintaining tax exempt status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United States.
+Compliance requirements are not uniform and it takes a considerable
+effort, much paperwork and many fees to meet and keep up with these
+requirements. We do not solicit donations in locations where we have not
+received written confirmation of compliance. To SEND DONATIONS or
+determine the status of compliance for any particular state visit
+http://www.gutenberg.org/fundraising/donate
+
+While we cannot and do not solicit contributions from states where we have
+not met the solicitation requirements, we know of no prohibition against
+accepting unsolicited donations from donors in such states who approach us
+with offers to donate.
+
+International donations are gratefully accepted, but we cannot make any
+statements concerning tax treatment of donations received from outside the
+United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation methods
+and addresses. Donations are accepted in a number of other ways including
+checks, online payments and credit card donations. To donate, please
+visit: http://www.gutenberg.org/fundraising/donate
+
+
+Section 5.
+
+
+      General Information About Project Gutenberg{~TRADE MARK SIGN~} electronic works.
+
+
+Professor Michael S. Hart is the originator of the Project Gutenberg{~TRADE MARK SIGN~}
+concept of a library of electronic works that could be freely shared with
+anyone. For thirty years, he produced and distributed Project Gutenberg{~TRADE MARK SIGN~}
+eBooks with only a loose network of volunteer support.
+
+Project Gutenberg{~TRADE MARK SIGN~} eBooks are often created from several printed editions,
+all of which are confirmed as Public Domain in the U.S. unless a copyright
+notice is included. Thus, we do not necessarily keep eBooks in compliance
+with any particular paper edition.
+
+Each eBook is in a subdirectory of the same number as the eBook's eBook
+number, often in several formats including plain vanilla ASCII, compressed
+(zipped), HTML and others.
+
+Corrected _editions_ of our eBooks replace the old file and take over the
+old filename and etext number. The replaced older file is renamed.
+_Versions_ based on separate sources are treated as new eBooks receiving
+new filenames and etext numbers.
+
+Most people start at our Web site which has the main PG search facility:
+
+
+    http://www.gutenberg.org
+
+
+This Web site includes information about Project Gutenberg{~TRADE MARK SIGN~}, including how
+to make donations to the Project Gutenberg Literary Archive Foundation,
+how to help produce our new eBooks, and how to subscribe to our email
+newsletter to hear about new eBooks.
+
+
+
+
+
+
+***FINIS***
+
\ No newline at end of file
diff --git a/34201-8.zip b/34201-8.zip
new file mode 100644
index 0000000..66a6f69
--- /dev/null
+++ b/34201-8.zip
diff --git a/34201-h.zip b/34201-h.zip
new file mode 100644
index 0000000..a08da51
--- /dev/null
+++ b/34201-h.zip
diff --git a/34201-h/34201-h.html b/34201-h/34201-h.html
new file mode 100644
index 0000000..4548c8b
--- /dev/null
+++ b/34201-h/34201-h.html
@@ -0,0 +1,7385 @@
+<?xml version="1.0" encoding="utf-8"?>
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta http-equiv="Content-Style-Type" content="text/css" /><link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" /><meta name="DC.Creator" content="J. R. Park, M.D." /><meta name="DC.Title" content="An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming" /><meta name="DC.Date" content="November 3, 2010" /><meta name="DC.Language" content="English" /><meta name="DC.Publisher" content="Project Gutenberg" /><meta name="DC.Identifier" content="http://www.gutenberg.org/etext/34201" /><meta name="DC.Rights" content="This text is in the public domain." /><title>The Project Gutenberg EBook of An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming by J. R. Park, M.D.</title><style type="text/css">/* 
+The Gnutenberg Press - default CSS2 stylesheet
+
+Any generated element will have a class "tei" and a class "tei-elem"
+where elem is the element name in TEI. 
+The order of statements is important !!! 
+*/
+
+.tei                            { margin: 0; padding: 0; 
+                                  font-size: 100%; font-weight: normal; font-style: normal }
+
+.block                          { display: block; }
+.inline                         { display: inline; }
+.floatleft                      { float: left;  margin: 1em 2em 1em 0; }
+.floatright                     { float: right; margin: 1em 0 1em 2em; }
+.shaded                         { margin-top: 1em; margin-bottom: 1em; 
+                                  padding: 1em; background-color: #eee; }
+.boxed                          { margin-top: 1em; margin-bottom: 1em; 
+                                  padding: 1em; border: 1px solid black; }
+
+body.tei		        { margin: 4ex 10%; text-align: justify }
+div.tei              	        { margin: 2em 0em }
+p.tei              	        { margin: 0em 0em 1em 0em; text-indent: 0em; }
+blockquote.tei	     	        { margin: 2em 4em }
+
+div.tei-lg                      { margin: 1em 0em; }
+div.tei-l		        { margin: 0em; text-align: left; }
+div.tei-tb                      { text-align: center; }
+div.tei-epigraph     	        { margin: 0em 0em 1em 10em; }
+div.tei-dateline	        { margin: 1ex 0em; text-align: right }
+div.tei-salute                  { margin: 1ex 0em; }
+div.tei-signed                  { margin: 1ex 0em; text-align: right }
+div.tei-byline                  { margin: 1ex 0em; }
+
+                                /* calculate from size of body = 80% */
+div.tei-marginnote		{ margin: 0em 0em 0em -12%; width: 11%; float: left; }
+
+div.tei-sp                      { margin: 1em 0em 1em  2em }
+div.tei-speaker	                { margin: 0em 0em 1em -2em;
+                        	  font-weight: bold; text-indent: 0em }
+div.tei-stage                   { margin: 1em 0em; font-weight: normal; font-style: italic }
+span.tei-stage	     	        { font-weight: normal; font-style: italic }
+
+div.tei-eg             	        { padding: 1em; 
+                     	          color: black; background-color: #eee }
+
+hr.doublepage	     	        { margin: 4em 0em; height: 5px; }
+hr.page            	        { margin: 4em 0em; height: 2px; }
+
+ul.tei-index                    { list-style-type: none }
+
+dl.tei                          { margin: 1em 0em }
+
+dt.tei-notelabel                { font-weight: normal; text-align: right; 
+                     	          float: left; width: 3em }
+dd.tei-notetext                 { margin: 0em 0em 1ex 4em }
+
+span.tei-pb                     { position: absolute; left: 1%; width: 8%;
+                                  font-style: normal; }
+
+span.code          	        { font-family: monospace; font-size: 110%; }
+
+ul.tei-castlist 		{ margin: 0em; list-style-type: none }
+li.tei-castitem		        { margin: 0em; }
+table.tei-castgroup     	{ margin: 0em; }
+ul.tei-castgroup		{ margin: 0em; list-style-type: none; 
+				  padding-right: 2em; border-right: solid black 2px; }
+caption.tei-castgroup-head	{ caption-side: right; width: 50%; text-align: left; 
+				  vertical-align: middle; padding-left: 2em; }
+*.tei-roledesc  		{ font-style: italic }
+*.tei-set			{ font-style: italic }
+
+table.rules                     { border-collapse: collapse; }
+table.rules caption,
+table.rules th,
+table.rules td                  { border: 1px solid black; }
+
+table.tei                       { border-collapse: collapse; }
+table.tei-list                  { width: 100% }
+
+th.tei-head-table	        { padding: 0.5ex 1em }
+
+th.tei-cell		        { padding: 0em 1em }
+td.tei-cell		        { padding: 0em 1em }
+
+td.tei-item		        { padding: 0; font-weight: normal; 
+                                  vertical-align: top; text-align: left; }
+th.tei-label,
+td.tei-label                    { width: 3em; padding: 0; font-weight: normal; 
+                                  vertical-align: top; text-align: right; }
+
+th.tei-label-gloss,
+td.tei-label-gloss              { text-align: left }
+
+td.tei-item-gloss,
+th.tei-headItem-gloss           { padding-left: 4em; }       
+
+img.tei-formula                 { vertical-align: middle; }
+
+</style></head><body class="tei">
+
+
+
+  
+
+  
+
+
+<div lang="en" class="tei tei-text" style="margin-bottom: 2.00em; margin-top: 2.00em" xml:lang="en">
+  <div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em">
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming by J. R. Park, M.D.</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost
+          and with almost no restrictions whatsoever. You may copy it,
+          give it away or re-use it under the terms of the Project
+          Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this
+          eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming
+
+Author: J. R. Park, M.D.
+
+Release Date: November 3, 2010 [Ebook #34201]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+</pre></div>
+    </div>
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      
+    </div>
+
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">An</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Amicable Controversy</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">With</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">A Jewish Rabbi,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">On</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Messiah's Coming:</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Unfolding</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">New Views on Prophecy</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">And The</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Nature of the Millenium:</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">With an Entirely New</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Exposition of Zechariah,</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">On The</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Messiah's Kingdom</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">By J. R. Park, M.D. &amp;c.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">London:</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Smith, Elder, And Co. 65, Cornhill</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">1832</p>
+    </div>
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1>
+      <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Preface.</a></li><li><a href="#toc3">Introduction.</a></li><li><a href="#toc5">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter IX.</a></li><li><a href="#toc7">Notes To Chapter IX.
+Hebrew Punctuation.</a></li><li><a href="#toc9">The Rabbi's Exposition
+And
+Reply,
+Chapter IX.</a></li><li style="margin-left: 2em"><a href="#toc11">Zechariah, Chapter IX.</a></li><li style="margin-left: 2em"><a href="#toc13">Remarks
+On The
+Rabbi's Exposition.</a></li><li><a href="#toc15">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter X.</a></li><li><a href="#toc17">Notes To Chapter IX.</a></li><li><a href="#toc19">The Rabbi's Reply,
+And The
+Author's Remarks Upon It.
+Chapter X.</a></li><li><a href="#toc21">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XI.</a></li><li><a href="#toc23">Notes To Chapter XI.</a></li><li><a href="#toc25">The Rabbi's Translation. Chapter XI.</a></li><li><a href="#toc27">The Rabbi's Exposition. Chapter XI.</a></li><li><a href="#toc29">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XII.</a></li><li><a href="#toc31">Notes To Chapter XII.</a></li><li><a href="#toc33">The Rabbi's Exposition,
+And The
+Author's Remarks.
+Chapter XII.</a></li><li><a href="#toc35">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIII.</a></li><li><a href="#toc37">Notes To Chapter XIII.</a></li><li><a href="#toc39">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIV.</a></li><li><a href="#toc41">Notes To Chapter XIV.</a></li><li><a href="#toc43">The Millenium.</a></li></ul>
+    </div>
+
+  </div>
+<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em">
+
+<span class="tei tei-pb" id="pageiii">[pg iii]</span><a name="Pgiii" id="Pgiii" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc1" id="toc1"></a>
+<a name="pdf2" id="pdf2"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Preface.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What! another Commentary on Zechariah!
+the reader is ready to exclaim. Have we
+not a Lowth and a Blayney? What can learning,
+talent, or research effect, that has not
+been effected already? In a word, I answer—nothing.
+But, on the other hand, I ask,
+what have they effected? With the exception
+of particular passages, on which light
+has been thrown, the general scope of the
+prophecy remains as obscure as ever. Sufficient
+proof of this appears in the want of
+consistency in the plan of interpretation,
+which in one verse looks to future events,
+and in another to events long past, for explanation;
+in one part supposes the prophet
+<span class="tei tei-pb" id="pageiv">[pg iv]</span><a name="Pgiv" id="Pgiv" class="tei tei-anchor"></a>
+to offer a connected series of consecutive predictions;
+in the next supposes him to be carried
+away by a transport into a digression
+bordering upon incoherency; varying, moreover,
+continually in the principle of exposition,
+which is literal or figurative, political or
+spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some
+latent error, some radical defect in the plan,
+or principle of investigation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To point out that defect, which the writer
+fancies he has discovered, is the object of the
+present attempt; whether he be right or
+wrong, the reader must decide. The traveller
+who mistakes his road, only goes the farther
+astray the more he prolongs his journey. So
+the commentator on prophecy, who labours
+to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity
+he employs, the more he becomes involved
+in intricacy and obscurity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In expounding the prophecies relating to
+the Jews, commentators have had chiefly in
+<span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" id="Pgv" class="tei tei-anchor"></a>
+view their temporal and political state; whereas
+the writer conceives, that their moral and
+religious, that is, their spiritual condition, is
+really the main purport of those which relate
+to the restoration of Israel. Let any one
+read the description of the New Jerusalem
+in the 21st chapter of Revelations, and ask
+himself, if this can possibly apply to a literal
+city, or political state. It evidently cannot;
+and yet it must apply to some state of the
+Jews on earth; for the Messiah's kingdom is
+always described as a kingdom on earth; and,
+therefore, if the description does not apply to
+their temporal, it must to their spiritual condition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Messiah's kingdom is allowed to be
+the chief subject of these prophecies; but if
+Christ be the Messiah, his kingdom is a spiritual
+one, and what relates to it must be spiritually
+understood. We marvel at the blindness
+which prevents the Jews from perceiving
+in prophecy the numerous intimations of a
+spiritual Messiah, all of which appear to us
+<span class="tei tei-pb" id="pagevi">[pg vi]</span><a name="Pgvi" id="Pgvi" class="tei tei-anchor"></a>
+to have been distinctly fulfilled in the person
+of Christ; and yet that very blindness to
+their spirituality is what prevents ourselves
+from understanding other prophecies relating
+to the same subject. Let this be steadily
+and uniformly kept in view, and most of the
+difficulties will vanish; and an interpretation
+will unfold itself, not only historically minute,
+and chronologically accurate, but which is,
+moreover, as far as scriptural language admits,
+literal; for in what relates to spiritual
+affairs, the spiritual is the most literal interpretation.
+This, then, is the principle of the
+following exposition, and when it has been
+found necessary to correct the translation, it
+was not for the purpose of finding out more
+recondite meanings, but to bring back the
+words of the text to their ordinary and literal
+signification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With regard to the controversial form under
+which the treatise appears, a word of explanation
+may be requisite. The writer having
+framed his views of prophecy on principles
+<span class="tei tei-pb" id="pagevii">[pg vii]</span><a name="Pgvii" id="Pgvii" class="tei tei-anchor"></a>
+most at variance with those of the Jews,
+and being only a self-taught Hebraist, was
+anxious to know how far his exposition might
+be controverted by an acknowledged Hebrew
+scholar of the Jewish persuasion. Upon inquiry
+he was referred to his present opponent,
+as the fittest person for that purpose;
+and he had the satisfaction to find, that however
+they might differ in the plan of interpretation,
+yet his opponent could rarely challenge
+the accuracy or fidelity of his translation;
+which he acknowledged to be more in
+accordance with the Christian principle of
+exposition, than any he had previously met
+with.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the same time he declared the views it
+unfolded, to contain nothing likely to have
+any weight with a Jew; and readily pledged
+himself to answer those views, should the
+writer ever be disposed to publish them.
+The views and the answer are now before the
+reader.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+[Transcriber's Note: Single-word Hebrew quotations in the original book are often
+rendered here in the form <span class="tei tei-q">“A (or B)”</span>, with the same word rendered in <span class="tei tei-q">“A”</span> and
+in <span class="tei tei-q">“B”</span>, but with the letters stored in opposite orders. This is to allow the same
+e-book to render properly in both HTML and PDF. The full-paragraph quotations should
+appear correct in all formats.]
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page001">[pg 001]</span><a name="Pg001" id="Pg001" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc3" id="toc3"></a>
+<a name="pdf4" id="pdf4"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Introduction.</span></h1>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-q"><span style="font-size: 90%">“</span><span style="font-size: 90%">The testimony of Jesus in the spirit of prophecy.</span><span style="font-size: 90%">”</span></span>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Few, perhaps, of those who read the Scriptures
+are fully aware of the extent to which
+the language of them abounds in metaphor;
+yet is this knowledge indispensable to the
+right understanding of both the Old and
+the New Testament, and especially the prophetic
+parts of these books.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Prophecy, though not the largest, is beyond
+question the most important part of
+Scripture, affording the only irrefragable
+proofs of God's moral government of the
+world, and of Christ's being the promised
+<span class="tei tei-pb" id="page002">[pg 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a>
+Messiah. These proofs depend upon no
+human testimony, but carry their evidence in
+themselves, not resting on man's credibility.
+Deposited in the hands of those, whose blindness
+understands them not, and whose prejudice
+would gladly pervert their meaning,
+they have been handed down to us, who are
+blinded by similar prejudices, and in expounding
+these prophecies are only a shade
+more enlightened than the Jews.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This rich mine of miraculous evidence,
+still remains, almost wholly unexplored, although
+it is to this testimony especially,
+that Christ himself appealed. <span class="tei tei-hi"><span style="font-style: italic">Search the
+Scriptures</span></span>, said he, <span class="tei tei-hi"><span style="font-style: italic">for in them ye think ye
+have eternal life, and they are they which testify
+of me</span></span>. This testimony still remains to Christians
+of the present day, for the most part,
+a sealed book; for beyond a partially successful
+attempt, to point out in it, the prediction
+of a few leading events, fulfilled near two
+thousand years ago, and therefore now no
+longer miraculous evidence to us, but resting
+on the authenticity of historical records, all
+the rest is veiled from their sight.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The subsequent history of the progress of
+<span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a>
+our religion, continued in these prophecies,
+in one uninterrupted series of predictions up
+to the present day; detailing the triumphant
+progress of the Gospel—the downfall of Judaism—the
+subversion of Paganism—the
+corruption of Christianity by the Gentiles—the
+long age of darkness consequent thereto—the
+rise and successful career of Mahommedism,
+which has supplanted nominal Christianity
+over half the globe—the exact boundary
+line, affixing a limit to the dominion of
+each of these grand apostacies—their co-existence
+and simultaneous downfall—and the
+revival of true Christianity—with other
+events, clearly foretold, and now fulfilling
+before our eyes, have all escaped the detection
+of the most learned commentators whether
+Jewish or Christian.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The inability to explain these prophecies
+thus tacitly acknowledged, which has accompanied
+their transmission to our hands, is in
+some degree a pledge that they have been faithfully
+handed down to us; for who would be at
+the pains to interpolate what none could pretend
+to explain or apply? At the same time,
+the cause of their remaining unexplained, and
+<span class="tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a>
+of their appearing inapplicable to passing
+events, becomes a highly interesting object
+of inquiry; and will be chiefly found to arise
+from the circumstance alleged at the outset,
+namely, the misinterpretation of the figurative
+language of Scripture and Prophecy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The leading subject of prophecy is the
+Messiah's kingdom; a kingdom which the
+Jews expected to be a temporal one, and
+in this expectation, rejected Christ as a spiritual
+prince. Whence arose their error?—From
+their taking in a literal sense the language,
+in which the prophets had described
+that kingdom. The Apostles, and first disciples
+of our Lord were under a similar illusion;
+and had Christ at once undeceived
+them, and banished from their minds all
+hope of temporal dominion, it is probable
+they would to a man have deserted him.
+In fact, they did so desert him at his crucifixion;
+nor did they fully perceive their
+error, till after his resurrection, when they
+received the gift of the Spirit on the day
+of Pentecost, and their eyes were at length
+fully opened to the spiritual nature of his
+reign.
+</p>
+
+<span class="tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Jews still remain under this illusion,
+continuing still to look for a temporal prince,
+and the literal fulfilment of prophecy. Thousands
+also of Christians, who look for the
+second coming of Christ, expect his personal
+advent; that is, that he will come in person
+to reign with the saints on earth for a thousand
+years. And the title of saints, whether
+assumed by, or bestowed upon the millenarians,
+seems to be fondly cherished by them,
+in anticipation of the share they expect in
+the glories of that reign now approaching, or,
+as they suppose, just at hand.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That there be any among these, who would,
+like the first disciples, desert their Lord, if
+robbed of this pleasing expectation, it were
+perhaps invidious to suppose. Whether, like
+the Jews, they are led into this hope of an
+earthly kingdom, by their misconception of
+the prophecies that relate to this period, it
+were premature as yet to enquire. But certain
+it is, that they are for the most part zealous
+advocates for the literal sense of prophecy;
+and equally adverse with the Jews,
+to what may be termed the spiritual exposition.
+</p>
+
+<span class="tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The term spiritual has, however, been so
+much misunderstood, in regard to the interpretation
+of prophecy, that it may be well to
+explain here what is intended by it. No more
+is meant by this term, than that the prophecies
+relating to the Messiah's kingdom, which
+the Christian must allow to be of a spiritual
+nature, foretel events which regard the moral
+and religious, and not the political state of the
+world. In a word, that they foreshow the progress,
+and final establishment of true christianity
+on earth; this being the Messiah's
+kingdom, or his spiritual reign. In this subject,
+or the progress of our religion, we have
+a history abounding in events more diversified
+in their nature, and more interesting in their
+consequences, because more influential on the
+happiness of mankind, than any which political
+history can furnish. Their chronology
+and geography are in some points peculiar;
+but, rightly understood, even these admit of
+being marked with unerring precision, and
+present some of the most striking proofs of
+divine foreknowledge.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We have intimated that prophetic language
+abounds in metaphor; but this remains to be
+<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a>
+proved, as well as stated; and the nature of
+these metaphors requires to be pointed out
+and explained. This can only be done by
+citations from the prophecies themselves,
+which shall, however, be made with as much
+brevity as the subject will admit of. The
+passages shall all be taken from prophecies
+relating to the Messiah's kingdom; and while
+their purport is made manifest, it shall at the
+same time be shewn that they are uniformly
+employed in the same sense, when the Messiah's
+kingdom is the subject treated of,
+throughout the New as well as the Old Testament.
+We proceed to show the metaphorical
+nature of prophetic language.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When Isaiah (Ch. lxi.) uses such phrases as,
+<span class="tei tei-hi"><span style="font-style: italic">trees of righteousness</span></span>, <span class="tei tei-hi"><span style="font-style: italic">garments of praise</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">garments of salvation</span></span>, it is manifest that he
+cannot mean literal trees or literal garments;
+the figurative and spiritual import expressed
+by the epithet affixed to each, namely righteousness,
+salvation and praise, is the only
+one that can be given to them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When the same prophet (Ch. lx.) foretelling
+the glory of the Messiah's reign, by the
+conversion of the Gentiles, says <span class="tei tei-hi"><span style="font-style: italic">The abundance
+</span><span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a><span style="font-style: italic">
+of the sea shall be converted unto thee;
+the forces of the Gentiles shall come unto thee</span></span>,
+it is evident that the sea does not mean the
+literal sea, but figuratively the Gentile nations,
+as afterwards expressed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When he styles the Messiah's kingdom,
+<span class="tei tei-hi"><span style="font-style: italic">Zion, the city of the Lord, whose walls shall
+be called salvation, and whose gates praise</span></span>; a
+spiritual and not a literal city must be intended.
+When, changing the metaphor, he
+calls the city <span class="tei tei-hi"><span style="font-style: italic">a bride</span></span> (Ch. lxii, 5,) or describes
+it <span class="tei tei-hi"><span style="font-style: italic">as a woman in labour, and bringing forth a
+male child</span></span>, (Ch. lxvi. 6. 8.) it is clear that
+all these expressions must be metaphorical;
+<span class="tei tei-hi"><span style="font-style: italic">the mountain, the city, the bride and the mother</span></span>,
+being alike used to express the same object;
+and that object, as the context declares, the
+spiritual glory of the Messiah's reign; splendid
+in righteousness, abundant in salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Although the spiritual import of these expressions
+appears self-evident; while the context
+may satisfy the Christian that these chapters
+foreshow the nature of the Messiah's kingdom,
+metaphorically styled by the prophets, <span class="tei tei-hi"><span style="font-style: italic">the
+Zion of God, His holy mountain, the heavenly
+Jerusalem, &amp;c.</span></span>, terms which alone bespeak its
+<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a>
+spirituality; yet have we moreover the direct
+sanction and authority of the Apostles Paul
+and John for thus understanding them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul, when comparing the advantages
+of the two covenants, and contrasting the
+rigorous severity of the law, with the indulgent
+mildness of the gospel, borrows these very
+metaphors from the prophets, calling the former
+Mount Sinai, and the latter Mount Zion.
+(Heb. xii. 18.) <span class="tei tei-hi"><span style="font-style: italic">For ye are not come</span></span>, says he,
+<span class="tei tei-hi"><span style="font-style: italic">to the mountain that might be touched, and
+that burned with fire, nor unto blackness and
+darkness and tempest, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">But ye are come unto Mount Zion, and
+unto the city of the living God, the heavenly
+Jerusalem, and to an innumerable company of
+Angels.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">To the general assembly and church of the
+first-born, which are written in heaven, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here we see <span class="tei tei-hi"><span style="font-style: italic">Mount Sinai</span></span>, from which the
+law was delivered, figuratively used to signify
+the Old Covenant; and <span class="tei tei-hi"><span style="font-style: italic">Mount Zion</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">the
+Heavenly Jerusalem</span></span> to signify the New Covenant,—called
+also the <span class="tei tei-hi"><span style="font-style: italic">general assembly and
+church of the first-born</span></span>; that is of the regenerate
+through Christ.
+</p>
+
+<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In like manner St. John, when foreshowing
+the final establishment of true Christianity,
+uses the same metaphor of a city and a bride,
+that had been previously used by Isaiah. (Rev.
+xxi. 2.) <span class="tei tei-hi"><span style="font-style: italic">And I, John, saw the holy city, new
+Jerusalem coming down from God out of heaven
+prepared as a bride, adorned for her husband,
+&amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But let it not be erroneously supposed that
+the figurative character of prophetic language
+consists merely in the use of these terms to
+express the Messiah's kingdom; or that the
+proof of its spirituality is confined to the employment,
+however frequent, of such phrases
+as <span class="tei tei-hi"><span style="font-style: italic">trees of righteousness, waters of life, wells
+of salvation</span></span>, &amp;c.; the fact is, that every allusion
+to that kingdom is couched in terms,
+which admit only of spiritual interpretation:
+and where any lengthened description occurs,
+the language assumes the form of continued
+allegory, in which the moral and religious state
+of mankind is foreshewn in terms appropriate
+only to the physical world. As in Ezekiel
+xxxiv. 26.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will make them, and the places
+round about my hill a blessing; and I will
+</span><span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a><span style="font-style: italic">
+cause the shower to come down is his season;
+there shall be showers of blessing.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the tree of the field shall yield her
+fruit, and the earth shall yield her increase, and
+they shall be safe in their land, and shall know
+that I am the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When Jeremiah (xxxi. 12.) in similar language
+foretels the abundance of blessings
+promised in this kingdom, even the Rabbi
+admits that the figurative and not the literal
+sense is to be taken; and that spiritual, not
+temporal blessings are here intended by the
+prophet.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Therefore they shall come and sing in the
+height of Zion, and shall flow together for the
+goodness of the Lord, for wheat and for wine,
+and for oil, and for the young of the flock, and
+of the herd</span></span>, &amp;c.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the main point aimed at in the following
+exposition; and what the writer wishes to be
+its distinguishing characteristic is, that of
+making scripture its own interpreter; for in
+every passage that has been referred to, and
+perhaps it may be said, in every one that can
+be referred to, there will be found in the context
+sufficient intimation of the purport of the
+figurative expressions employed.
+</p>
+
+<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On this plan the boldest metaphors will be
+found to admit of easy explanation; and passages
+otherwise inexplicable will find their
+solution, upon one consistent and uniform
+principle of interpretation. A few examples
+will afford illustration of the proposed plan of
+exposition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One of the boldest metaphors used by the
+prophets in reference to the Messiah's kingdom
+is, that which represents the establishment
+of this new order of things, promised in
+his reign, as <span class="tei tei-hi"><span style="font-style: italic">a new heaven and a new earth</span></span>;
+in fact as a new creation: a mode of expression,
+which has no doubt been often understood,
+by those who are not sufficiently conversant
+with the nature of prophetic language,
+as literally foretelling a change in the physical
+world, that we inhabit.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor is this error confined to the unlearned:
+it appears to have been fallen into by one who
+may perhaps be justly styled the most learned
+commentator on prophecy of the present
+age; and moreover the very writer who has
+pointed out the true principle of exposition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The intelligent and profound Dean of
+Lichfield in his work on the Apocalypse, after
+<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a>
+pointing out the figurative sense of such passages,
+yet, strange to say, relinquishes this
+sense where it seems the most appropriate,
+and adopts the literal.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In allusion to the first establishment of the
+Jewish Theocracy, we find in Isaiah (li. 16.)
+the following figurative language.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">When I have put my words in thy mouth,
+and covered thee with the palm of my hand, that
+I may plant the heaven, and lay the foundation
+of the earth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus, selecting the Jews to be God's chosen
+people, and putting his words in the mouth of
+the prophet, are said to be <span class="tei tei-hi"><span style="font-style: italic">planting the heavens</span></span>
+and <span class="tei tei-hi"><span style="font-style: italic">laying the foundation of the earth</span></span>. And
+in conformity with this style, when the old
+Covenant was to be dissolved, and the new
+one to be established, <span class="tei tei-hi"><span style="font-style: italic">new heavens</span></span> and <span class="tei tei-hi"><span style="font-style: italic">a new
+earth</span></span> are said to be created. (Isa. lxv. 17.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For behold I create new heavens and a new
+earth, and the former shall not be remembered
+nor come into mind.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When St. John, in the Rev. vi. 12. foretels the
+corruption of Christianity, in a prophecy which
+appears distinctly applicable to the events
+that occurred at the beginning of the fourth
+<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a>
+century; he borrows the same metaphors,
+and describes the loss or corruption of true
+religion as the departure of the heavens, and
+the darkening of the heavenly luminaries.
+(Rev. vi. 12.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I beheld when he had opened the sixth
+seal, and lo there was a great earthquake; and
+the sun became black as sackcloth of hair, and
+the moon became as blood;</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the stars of heaven fell unto the earth;
+even as a fig-tree casteth her untimely figs,
+when she is shaken of a mighty wind.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the heaven departed as a scroll when it
+is rolled together, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The historical view of this period, taken
+by Dr. Woodhouse, exactly accords with the
+figurative sense of the prophecy—yet, to the
+manifest injury of consistent interpretation,
+it is here that he relinquishes the figurative,
+and adopts the literal sense, supposing the
+day of judgment to be here foretold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+While thus compelled to dissent from some
+particular views of this writer, I cannot pass
+by this opportunity of expressing the very
+high estimation in which I otherwise hold his
+most valuable publication. (Woodhouse on
+the Apocalypse.)
+</p>
+
+<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Other commentators on prophecy, who
+have for the most part adopted the political
+in preference to the spiritual view, regard <span class="tei tei-hi"><span style="font-style: italic">the
+heavens</span></span>, as symbolizing the civil government
+or ruling powers in a state; and it is true
+that these expressions have not been always
+confined in prophecy to the prediction of spiritual
+events; but have been also used in
+foretelling the judgments of God upon political
+states and kingdoms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But when the Messiah's kingdom is the acknowledged
+subject, to look to political events
+for its fulfilment, is surely to run into the
+error of the Jews, and to disregard the intimation
+expressly given by him; who declared
+that <span class="tei tei-hi"><span style="font-style: italic">his kingdom was within us</span></span>; or as the
+prophets had previously foreshewn—<span class="tei tei-hi"><span style="font-style: italic">behold,
+I will put my law in their inward parts; and
+write it in their hearts</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One example more shall suffice, for shewing
+the superiority of the spiritual view, in
+affording the solution of passages, which
+upon any other must appear utterly inexplicable.
+It has been stated that Zion is also
+represented as a woman, and a mother; of
+which the most remarkable instance occurs
+<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
+in the following extraordinary passage in
+Isaiah lxvi. 7, 8.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Before she travailed she brought forth; before
+her pains came she was delivered of a man-child.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Who hath heard such a thing? Who hath
+seen such things? Shall the earth be made to
+bring forth in one day? or shall a nation be
+born at once? for as soon as Zion travailed she
+brought forth her children.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Christian may perhaps suppose, as
+some have done, that Christ is the man-child
+here intended; but that cannot be. For Zion
+is the mother, and a mountain can never be
+literally understood to bring forth a man;
+the mountain is a figurative mother, and the
+child must be a figurative child.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What does the mother figuratively signify?
+is then the question most likely to lead
+us to the nature of the child. We have already
+seen that this term is constantly applied
+to Israel, and especially with reference
+to their spiritual state of regeneration through
+Christianity. Such we may presume, then, is
+the meaning of Zion here; and that the regeneration
+<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a>
+of the Jews through Christianity is
+the birth and parturition here spoken of.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Upon this view Judaism, or the Jewish
+Church will be the mother, and the Christian
+Church or Christianity her child—the
+man-child, who was ordained to rule all nations.
+Ps. ii.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The next question is, how the birth can be
+said to have preceded the labour-pains.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mr. Lowth, to whom more than any other I
+feel indebted for much valuable assistance in
+explaining the Old Testament prophecies,
+supposes the labour-pains to be <span class="tei tei-q">“the destruction
+of the Jewish Polity, making way
+for the growth of Christianity.”</span> And this
+seems a plausible explanation, as these troubles
+of the Jewish Church followed the birth
+or promulgation of Christianity forty years.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the solution is only plausible; for the
+growth is not the birth; or if it be taken as
+the birth, then it no longer precedes but follows
+the labour-pains, for whatever effect the
+destruction of Judaism had in promoting
+Christianity, this effect was subsequent and
+not prior to that event; and thus the solution
+fails in the main point.
+</p>
+
+<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Moreover, upon the spiritual plan of exposition,
+it may justly be objected, that these
+troubles of the Jewish Church were rather
+of a political than a spiritual character; and
+certainly in no way essential to the birth
+of Christianity, and cannot therefore be considered
+as the labour-pains, or even as the
+after-pains of that birth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This objection being valid, let a more
+spiritual view be taken, and the objection will
+vanish. Let the worldly feelings which prevented
+the Jews from receiving Christ as their
+Messiah, and the inward struggle required to
+overcome these, symbolise the pains of labour,
+and the connexion will be evident. For this
+very struggle and victory over worldly feelings
+constitute the regeneration through Christ;
+and this therefore is essential to the birth of
+Christianity, <span class="tei tei-q">“the new birth unto righteousness.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But with the first Christians this struggle
+could not precede the birth, for they received
+Christ, before they were aware of the spiritual
+nature of his mission; the Apostles did not
+look for a spiritual Messiah until after the
+day of Pentecost, and therefore the birth preceded
+<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a>
+the pains with them; but once aware of
+the sacrifice required, they cheerfully submitted
+to every species of persecution, and
+triumphed over all worldly feelings. And in
+every individual who receives Christianity,
+this struggle with worldly feelings must in
+some measure continue during their whole
+lives.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With the Jews, the prevalence of these
+worldly feelings, and the hope of a temporal
+Messiah, still prevent their receiving
+Christianity, or obstruct their regeneration.
+And when the evidence of its truth
+shall be forced upon them, it is probable
+that this conviction will precede rather than
+follow the entire conquest over worldly feelings;
+so difficult is it to change our habits
+and feelings at once. And in this we may
+perceive the sense of the remaining verse,
+cited above; <span class="tei tei-hi"><span style="font-style: italic">Can the earth be made to bring
+forth at once? Can a nation be born in a day?
+For as soon as Zion travailed she brought forth
+her children.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span class="tei tei-hi"><span style="font-style: italic">earth</span></span> and the <span class="tei tei-hi"><span style="font-style: italic">nation</span></span> shew that a whole
+people, or race of men, are here spoken of;
+and the <span class="tei tei-hi"><span style="font-style: italic">man-child</span></span> of the former verse, we here
+<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a>
+find changed into <span class="tei tei-hi"><span style="font-style: italic">children</span></span>, in the plural number.
+Such appears to be the solution of the
+difficulty, on the spiritual plan of exposition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If an equally satisfactory solution can be
+offered by reference to political events, this
+will no doubt be the best defence of that
+mode of exposition that can be offered. How,
+then, is the fact? The fact is, that such commentaries
+are obliged to consider nine-tenths
+of these prophecies still unaccomplished, although
+a period of two thousand five hundred
+years has elapsed since they were uttered;
+and most of this interval is thus left, to
+Christians as well as Jews, a perfect blank in
+this prophetic history of the progress of the
+Messiah's kingdom; without any proof,
+during this time, at least as drawn from these
+prophecies of the Old Testament, of God's
+foreknowledge of events, of his providence in
+the government of the world, or of his interposition
+in the disposal of human affairs.
+Some eight or ten verses, out of six chapters,
+are all that appear upon this plan to admit of
+explanation; whereas, by applying the prophecy
+to the progress of Christianity, as
+<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a>
+Christ's spiritual kingdom, and looking to
+spiritual instead of political events, all the
+leading occurrences in the history of our religion,
+from its first promulgation to the present
+day, already fulfilled, or now in the progress
+of fulfilment, will be found to be clearly
+foreshewn in one uninterrupted series of
+predictions, comprising every verse and every
+line in these chapters, except a few verses
+which are still veiled in futurity. Admitting
+the spiritual interpretation, being in fact
+equivalent to admitting that Christ is the
+Messiah, is the main point at issue between
+the Rabbi and the Author; but as many
+Christians still reject the figurative and spiritual
+exposition, it is hoped that to them also
+the foregoing remarks may be not altogether
+useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah's
+prophetic view of the progress of the Messiah's
+kingdom.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc5" id="toc5"></a>
+<a name="pdf6" id="pdf6"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter IX.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The subject of these chapters appears to
+be that, which, from its constant repetition
+by all the Prophets from the earliest to the
+latest, was evidently esteemed the most important
+to the interests of mankind; namely,
+the coming of the Messiah.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This great event, being promised as a
+blessing to the descendants of Abraham,
+and particularly to the house of Judah, it
+was natural that the Jews should expect to
+obtain by it peculiar advantages; and accordingly,
+whatever may be their views at
+<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a>
+this time, we learn from the writings of St.
+Paul, that their general expectation then was,
+that to their nation would the benefits of it be
+confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the
+political supremacy to be conferred upon them
+by a great temporal prince, who should establish
+their dominion over all the earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such were the expectations of the Jews;
+whereas the Christians who equally believe
+the prophecies which contain these promises,
+have been taught to interpret them in a very
+different manner. They conceive that these
+benefits will extend to all mankind; and understand
+them as having no reference to political
+power or temporal affairs, but as affording
+the means of obtaining advantages of a
+far higher and more permanent nature; even
+the blessings of eternal life, and eternal
+happiness. Not that these blessings were
+by the Messiah's coming to be directly and
+unconditionally conferred upon mankind; but
+that the means of obtaining them would
+thereby be afforded to all such as were disposed
+to seek after them. These means they
+conceive to be accomplished through the
+<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a>
+establishment of a kingdom on earth; a
+kingdom, however, not of a temporal, but
+of a spiritual nature; one which consists in
+the reign of true religion in the heart of man,
+a real Theocracy; by which man is enabled
+to overcome the world, that is, to rule and direct
+his passions and worldly propensities,
+and by making his future existence a paramount
+consideration, to render him meet to
+enjoy it. Such, according to the Christian's
+view, is the victory to be gained; such the
+kingdom to be established by the Messiah;
+and hence the apparent contradiction, that
+while battles and conflicts are spoken of, it
+is yet declared to be a peaceful kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But conceiving the prophecies which announce
+the coming of the Messiah to have
+been accomplished in the person of Christ,
+the Christian supposes this kingdom to be
+already established, and that Christ does actually
+reign in the heart of every true believer.
+That the numbers of such are comparatively
+small, and by no means to be estimated
+by the number of those who bear the
+name of Christian, is a lamentable truth;
+but it is a truth, which he was fully prepared
+<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a>
+to look for by the same unerring word of prophecy;
+which clearly announced, that a long
+period of darkness and apostacy would intervene
+between the appearance of the Messiah
+on earth, and the universal establishment of
+his kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is true that the Christian finds the clearest
+annunciation of this long period of antichristian
+darkness, in books which are of no
+authority in the estimation of the Jew, in
+those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that
+the same events are also clearly foretold by
+the Prophets of the Old Testament, the
+subject will then prefer an equal claim to
+the attention of both; to that of the Jew, as
+calling upon him, impartially to consider the
+evidence, which seems to prove that his Messiah
+has already appeared on earth; and to
+that of the Christian, as calling upon him
+carefully to examine how far the religion he
+professes may, both in doctrine and practice,
+still be tinctured with the corruptions of antichristianity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This, then, is the point at issue; whether or
+not, we have in these six chapters of Zechariah,
+<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a>
+one of those Divine revelations, which
+displays a prophetic view of the coming of the
+Messiah; of his being rejected by most of his
+own nation, but received by the Gentiles; of
+the consequent abolition of Paganism, (then,
+except with the Jews, the universal religion
+of the world), and the substitution of Christianity
+in its stead; but which at the same
+time foretels the corruption of this religion
+by us the Gentiles; and the long reign of
+antichristian darkness which has since prevailed
+in the room of it; with all the most
+notable events attending these extraordinary
+revolutions in the human mind; events still
+fulfilling before our eyes, and open to the
+observation of all who think the subject worthy
+of their attention. Whether all this be clearly
+intimated in the chapters before us, and can
+be made out without violating grammatical
+construction in the translation of the Hebrew,
+or legitimate consistency in the interpretation
+of prophetic language, is the question we propose
+to consider. Frequent perusal and careful
+examination have satisfied the mind of the
+writer, that the subject of them is no other
+than an epitome of the prophetic history
+<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a>
+which was afterwards amplified in the Revelations
+of St. John; where we find, as occurs
+in other instances in which the predictions
+are repeated, that the events are unfolded
+with greater precision and minuteness as the
+period of their accomplishment draws nigh.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That no such subject distinctly appears,
+through the medium of the authorised translation
+contained in our Bibles, is most certain;
+nor was it to be looked for, that any passages,
+which admitted of different modes of construction,
+should be rendered in a way least
+acceptable to the expositor, in a translation
+which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary,
+it appears, in not a few instances, that
+the usual and literal sense has been rejected
+for one more remote, but more consonant
+to the views and prejudices, of those who
+framed the punctuation. That this statement
+may not rest on the questionable ground
+of assertion or opinion, the reader will find,
+in the notes subjoined, a full statement of the
+reasons for all the changes proposed; and
+the Hebrew scholar will thus have full opportunity
+to challenge their validity, if he find
+<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a>
+occasion. It is the writer's wish that they
+should be freely canvassed; truth is the only
+object he has in view; and he asks no other
+conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic
+punctuation. His reasons for this will appear
+sufficiently obvious. If, without the
+aid of the points, we obtain a meaning that
+is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;—if
+a connected and unbroken
+explanation of each verse be attainable without
+them, while only a few verses detached
+from the context have been explained by the
+ablest commentators through their aid; sufficient
+reason will surely appear for rejecting
+an authority which, instead of facilitating our
+progress, only encumbers the subject with
+unnecessary difficulties.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The reader need not, however, expect that
+every difficulty will be removed by the proposed
+alterations; or that even the amended
+translations will afford such an exposition as
+to admit of no possible objection. It were
+absurd to suppose that the strength of the argument
+can lie all on one side, where two are
+<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a>
+engaged in the controversy. For the Jew is
+in this case no man of straw, set up to be
+knocked down at pleasure, but a true Jew, a
+Hebrew of the Hebrews, an advocate as zealous
+in the cause he defends, as his Christian
+opponent. Each believes himself in the
+right; each expects to obtain the victory;
+and it is not improbable that the reader, who
+sits as umpire in the contest, may, after all,
+though unconscious of partiality, give judgment
+according to the bias of his feelings,
+whether he be Jew or Christian, rather than
+according to the abstract merits of the question.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Regarding the subject of the prophecy, as
+the coming of the Messiah, the introduction,
+which is comprised in the first eight verses
+of this chapter, appears to be the most appropriate
+that can possibly be conceived. It
+opens with a denunciation against worldly-mindedness,
+and a declaration of God's purpose
+to frustrate the schemes, and cut off
+the hopes of ambition, pride, and avarice, in
+the judgments pronounced against those
+cities, which were then the most conspicuous
+for their riches and power. This is immediately
+<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a>
+followed, as if by way of contrast, by
+a view of the spiritual nature of the Messiah's
+kingdom, founded in meekness and humility,
+and affording benefits of a very different kind,
+namely, the taking away of sin, and the redemption
+of mankind from a state of sin and
+perdition; benefits which were not to be confined
+to the Jews alone, but to extend to the
+Gentiles also, and that on terms of equal participation
+with the Jews.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The denunciations are contained in the
+first six verses as follow: Zech. ix.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">The heavy burden of the word of the Lord
+against the land of Hadrach and Damascus</span></span>; <span class="tei tei-hi"><span style="font-style: italic">his
+sending down</span></span>, (that is, the Lord's) <span class="tei tei-hi"><span style="font-style: italic">for the Lord's
+is the eye of man</span></span>, (the eye of the seer who receives
+the vision,) <span class="tei tei-hi"><span style="font-style: italic">and all the tribes of Israel</span></span>
+(whom it immediately concerns).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Hamath also shall have a limit set to her;
+Tyre and Sidon also, though she be very wise</span></span>—(worldly-wise).
+<span class="tei tei-hi"><span style="font-style: italic">For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and
+fine gold as the mire of the streets. Behold the
+Lord will cast her out, and smite her power in the
+sea, and she shall be devoured with fire. Ashkalon
+shall see it and fear, Gaza also shall see it and
+</span><span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a><span style="font-style: italic">
+be very sorrowful; and Ekron, for her hope shall
+be dried up, and the king shall perish from Gaza,
+and Ashkalon shall not be inhabited, and a stranger
+shall dwell in Ashdod, and I will cut off the pride
+of the Philistines.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These denunciations are chiefly directed
+against the Philistines, the cities enumerated
+being the most conspicuous of any they possessed,
+and no doubt, the pride of their nation.
+Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether
+in their favour, denouncing judgments
+upon their enemies. But yet it is possible
+they may have viewed them too partially,
+and may even have overlooked the express
+objects of denunciation in the prophecy;
+which denounces their avarice and ambition,
+and declares that the <em class="tei tei-emph"><span style="font-style: italic">pride</span></em> rather than the
+<em class="tei tei-emph"><span style="font-style: italic">cities</span></em> of the Philistines shall be cut off. As
+for the cities themselves, heavy judgments
+are pronounced against them all. One, it is
+declared, shall not be inhabited; another,
+Sidon, is threatened with an overthrow, which
+it received not long after from Ochus, king of
+Persia, in precisely the manner here foretold;
+while Tyre, Gaza, and others, were
+<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a>
+taken by Alexander the Great; but if we
+keep to the letter of the prophecy, it is their
+avarice, ambition, and pride, that are distinctly
+marked as the objects of Divine displeasure;
+and even the judgments pronounced
+against them on this account, are immediately
+coupled with the succeeding promise of mercy
+and redemption, through the means of a
+meek and humble Messiah, who should <span class="tei tei-hi"><span style="font-style: italic">take
+away sin and pollution, and speak peace to the
+heathen</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But why, it may be asked, were these
+offences condemned in the Philistines particularly?
+Were not the Jews also addicted
+to pride, avarice, and worldly ambition? No
+doubt they were so; and the prophecy being
+addressed to them, it appears that the admonition
+was expressly intended for their use.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Pride was even less excusable in the Jews,
+who could find no sanction for it in their religion;
+while this was the very basis of
+Pagan morality; the pedestal on which honour
+was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were
+therefore more appropriately denounced in
+the Philistines, as peculiarly belonging to
+<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a>
+them, though spreading, by contagion, to the
+Jews; and if punishable in the former, how
+could they be excusable in the latter?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The mind of the Christian reader will naturally
+revert to the pride which revolted at
+the idea of a meek and humble Messiah, and
+caused the Jews to reject him. But that
+cannot be the question here; for the Jews
+are not here pointed out as the objects of
+Divine displeasure; nor is any intimation
+hitherto given of their offence; and that of its
+punishment could not surely precede it. The
+feeling might indeed be there, and a salutary
+warning of its being displeasing in the sight
+of Heaven, and of the fatal consequences
+about to result from it, seems here intended;
+but the penalty was not incurred till the overt
+act was committed, and to foretell the punishment
+before the offence itself was intimated,
+would have been a prophetical solecism. As
+we proceed, we shall find, in its proper place,
+due notice taken both of the one and the
+other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the next verse we find these denunciations,
+coupled with promises of mercy and
+redemption to the remaining Gentiles, verse 7,
+<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-style: italic">But I will take away his blood from out of
+his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for
+our God</span></span>; that is, the remaining Gentiles
+shall have their sins forgiven, their pollution
+washed away, they shall be redeemed from
+the darkness of Paganism, and reclaimed to
+the worship of the true God;
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And he shall be as a chief in Judah, Ekron,
+as well as the Jebusite</span></span>; that is, he (the remaining
+Gentile) shall attain thereby to a
+full participation with the Jew, in all the spiritual
+blessings promised in the Messiah's
+kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophecy having now declared the admission
+of the Gentiles, promises that the
+Messiah's kingdom, thus established, shall
+ever enjoy Divine protection and support.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will encamp about mine house, against
+the army, against him that passeth over, and
+against him that returneth, and there shall no oppressor
+pass over them any more, for now have I
+seen with mine eyes.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the following verse, the subject of the
+prophecy is so distinctly announced as the
+coming of the Messiah, that Jews as well as
+<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a>
+Christians concur on this point, though they
+have not perceived how the preceding verses
+refer to this kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Rejoice greatly, daughter of Zion; shout,
+O daughter of Jerusalem; behold thy King shall
+come unto thee, just and having salvation; lowly
+and riding upon an ass, even a colt the foal of an
+ass.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The manner of the Messiah's coming being
+here so plainly foretold, and his character so
+distinctly described, we wonder how the Jew
+can deny that this was all fulfilled in the person
+of Christ. The reason is simply this; he
+disbelieves the facts. The books in which
+they are recorded, are of no authority in his
+estimation; he challenges their testimony on
+grounds too numerous to be discussed here.
+To answer his objections, every disagreement
+between the writers of the New Testament
+must first be reconciled; a task which appears
+to him to have hitherto failed with all
+who have attempted it. But this is not the
+only objection he has to urge. He charges
+the Christian with perverting the sense of
+prophecy; and this verse furnishes him with
+an instance. Thus, the Hebrew word rendered,
+<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a>
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">having salvation</span></span>,”</span> is really the past
+participle of the verb <span class="tei tei-q">“to save,”</span> literally
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">being saved</span></span>;”</span> and that too followed by the
+emphatical pronoun <span class="tei tei-hi"><span style="font-style: italic">himself</span></span>, <span class="tei tei-q">“being saved
+himself.”</span> Surely this point might be safely
+conceded by the Christian, who admits that
+Christ <span class="tei tei-q">“was the first fruits of them that
+slept;”</span> the first who rose from the dead, to
+everlasting life; and that through him we
+become partakers in that resurrection.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The peaceful nature of his kingdom, the
+participation of the heathen in its blessings,
+and the boundless extent of its dominion are
+next declared:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And he will cut off the chariot from Ephraim,
+and the horse from Jerusalem, and the battle bow
+shall be cut off; and he shall speak peace to the
+heathen; and his dominion shall be from the sea
+even to the sea, and from the river to the ends of
+the earth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Christian reader will find no difficulty
+in the interpretation of the verse which
+follows.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">As for thee, by the blood of thy covenant, I have
+sent forth thy prisoners from the pit wherein is
+no water.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Messiah is spoken of throughout;
+who then but the Messiah can be apostrophised
+in the words, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">As for thee?</span></span>”</span> Then
+follows <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">by the blood of thy covenant</span></span>.”</span> What
+blood but the blood of Christ? What covenant,
+but that sealed by his blood, can be
+alluded to? <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">I have sent thy prisoners forth.</span></span>”</span>
+What prisoners, but those who were in the
+bondage of sin? <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">from the pit wherein is no
+water</span></span>.”</span> What pit, but the darkness of idolatry,
+which had none of the waters of life?
+Surely this is a most clear and distinct intimation
+of the sacrifice of the Messiah, and
+of the benefits thereby conferred upon mankind
+in the redemption of the heathen world
+from the darkness of idolatry; thus opening
+the way to immortality, to the whole human
+race.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the Messiah here appears to be promised
+to the Gentiles, having been previously
+promised to the Jews; were then these promises
+retracted? By no means. To the
+Jews he was promised, and to them he came,
+exclusively addressing himself to the house
+of Israel. Nor was it till after the majority
+of that nation had rejected and crucified him,
+<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a>
+that the calling of the Gentiles took place.
+The blessings he offered being refused by the
+former, appears to have been the immediate
+cause of their being given to the latter. Accordingly
+this seems to be the purport of the
+next verse, which intimates that there was
+some reason why these blessings could not be
+directly and unconditionally transferred to the
+Gentiles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Return ye to the strong hold, my prisoners,
+wait thou unto the day I declare, that I will repay
+thee double</span></span>; that is, wait for the day when
+these blessings will become yours, through
+the Jews' refusal of them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor yet was the Messiah rejected by all the
+Jews; for the apostles were Jews; the disciples
+were Jews; by Jews was the Gospel
+preached and propagated; and to the Jews
+belongs the honour of the first triumph of
+true religion over Paganism, and what is
+more, over the passions and worldly propensities
+of man; and this triumphant progress of
+the Gospel seems to be the victory intimated
+in the verse which follows; wherein the
+reason is at the same time assigned why
+<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a>
+Christ did not address himself to the Gentiles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For I have bent Judah for me, filled the bow
+Ephraim; and raised up thy sons, O Zion, against
+thy sons, O Greece; and made thee as the sword
+of a mighty man.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The triumphs of Judas Maccabeus, generally
+supposed to be here foretold, cannot
+be the victories alluded to; for Ephraim, or
+the ten tribes, here declared as bearing a
+part in them, had already gone into captivity,
+and bore no share whatever in these subsequent
+wars of Judah. The true meaning
+appears to be that Judah was destined to have
+the honour of first establishing the Messiah's
+kingdom, as promised from the beginning.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+How then could Ephraim, or the ten tribes, it
+may be asked, bear a part in the triumphs of the
+Gospel, having previously gone into captivity?
+The prophecy does not distinctly say so; if
+we keep to the letter, it is only said that
+Ephraim as well as Judah was prepared
+and marshalled for the spiritual conflict: the
+triumph is declared to <em class="tei tei-emph"><span style="font-style: italic">Zion</span></em> over <em class="tei tei-emph"><span style="font-style: italic">Greece</span></em>; that
+is, to true religion over Pagan idolatry; and
+<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a>
+in this warfare, though not in the wars of
+Judas Maccabeus, Ephraim did bear a part;
+for it is not to the apostolic age alone that we
+must look for the accomplishment of the great
+scheme of Providence for man's redemption.
+This was only one act in the great drama;
+which began under the Old Covenant, and is
+not yet finally completed under the New. In
+the former, or the Old Covenant, all the tribes
+of Israel bore their share, Ephraim as well as
+Judah; and the warfare not being finally
+concluded, who shall say but Ephraim may
+again appear, and bear a further part in it?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Having declared the union of the Gentiles
+with the Jews, and their joint participation
+in the blessings of the Messiah's kingdom,
+the prophecy goes on to promise the support
+and protection of Heaven, in terms alike applicable
+to both.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord shall be seen over them, and his
+arrow shall go forth as the lightning; and the
+Lord God shall blow the trumpet, and shall go
+forth with whirlwinds of the south. And the Lord
+of hosts shall defend them, and they shall devour
+and subdue with sling-stones; and they shall drink
+as wine, and they shall be filled like bowls, like
+</span><span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a><span style="font-style: italic">
+the corners of the altar.</span></span> (which were purposely
+so constructed as to receive the blood of the
+sacrifices).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the whole of these expressions require
+to be taken figuratively and spiritually, no
+one conversant with scriptural and prophetic
+language can surely deny; or for a moment
+suppose that literal drunkenness and bloodshed
+are here intended.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Should any doubt remain that the Gentiles
+are included in these promises as well as the
+Jews, the next verse appears to decide the
+question.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord their God shall save them in
+that day, as the flock of his people.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the Jews be called his people, who but
+the Gentiles can be meant by the other?
+But this is followed by the direct declaration
+that all distinction between them is on the
+eve of its abolition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For the wall of separation is tottering over his
+land.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A remarkable and striking expression, but
+strangely perverted in our translation. Why
+the Jews have laboured to give a different
+turn to it, by seeking a more figurative and
+<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a>
+recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to
+themselves alone. See note to the translation
+of this verse.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But this view, which would limit the bounty
+of Heaven to a particular race, besides being
+at variance with the context, seems little calculated
+to call forth the feelings of adoration
+and praise with which this chapter concludes.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For how great is his goodness, and how great
+is his beauty. Corn shall make the young men
+cheerful, and new wine the maids.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Corn, wine, &amp;c. in prophetic language ever
+signify the food of spiritual knowledge, to be
+henceforth freely bestowed on all, Gentiles
+as well as Jews.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc7" id="toc7"></a>
+<a name="pdf8" id="pdf8"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter IX.
+Hebrew Punctuation.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A Summary of the arguments for and against the antiquity
+and authority of the Vowel Points, is given at the beginning
+of the Second Vol. of Horne's Introduction to the Study of the
+Scriptures; from which the following considerations seem
+most entitled to selection. That the earliest traces of the
+points are to be found in the tenth century—that many of the
+oldest manuscripts now extant are without them—that the
+copies of the Jewish Scriptures now used in the Synagogue and
+esteemed peculiarly sacred, are without them—that the Samaritan
+letters which were the same as the Hebrew before the
+captivity, are without them—and the Samaritan Pentateuch is
+without them—that there are no traces of them to be found in
+the shekels (coins) struck by the kings of Israel—that the
+fathers, particularly Origen and Jerome, who treat of the Hebrew
+pronunciation, make no mention of them—that all the
+antient various readings of the Jews regard the letters only,
+<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a>
+not one of them relates to the vowel points—to which may be
+added, that there are five vowels in the Hebrew alphabet which
+are quite sufficient for reading the language, though they may
+not enable us to determine with precision the antient pronunciation.
+<span class="tei tei-q">“These considerations,”</span> says Mr. Horne, <span class="tei tei-q">“have determined
+the majority of Hebrew scholars in the present day to
+reject their authority.”</span> Still we may admit their utility in
+fixing the pronunciation, and perhaps also in facilitating the
+construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as
+the sound, and that in passages where a Jewish interpretation
+is particularly open to suspicion. Thus in prophecies relating
+to the Messiah, both their prejudices and their feelings unfit
+them for becoming guides to a Christian expositor.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 1. :משא דבר יהוה בארץ חדרך ודמשק מנחתו
+כי ליהוה עין אדם וכל שבטי ישראל</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">The heavy burden of the word of the Lord in the land of
+Hadrach, and Damascus shall be the rest thereof; when the
+eyes of man, as of all the tribes of Israel, shall be towards
+the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These are the words of the translation in our Bible; but the
+sense of them I must acknowledge my inability to unravel.
+Of what Damascus is to be the rest, or what period is intimated
+by the adverb of time <em class="tei tei-emph"><span style="font-style: italic">when</span></em>, I am at a loss to discover.
+The separation of Hadrach and Damascus by the insertion of
+a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word מנחתו (or ותחנמ) <em class="tei tei-emph"><span style="font-style: italic">the rest
+thereof</span></em>. But if deriving it from נח (or חנ) or נוח (or חונ) does not afford
+<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a>
+any intelligible sense, we are naturally led to seek another derivation;
+and we find one in the verb נחת (or תחנ)
+<span class="tei tei-hi"><span style="font-style: italic">to descend</span></span> or <span class="tei tei-hi"><span style="font-style: italic">send
+down</span></span>, which without violating grammatical construction affords
+a meaning not only intelligible, but in perfect unison with the
+context. The Hemantiv מ prefixed, gives the <span class="tei tei-hi"><span style="font-style: italic">thing sent down</span></span>,
+while the suffix ו <span class="tei tei-hi"><span style="font-style: italic">his</span></span>,
+evidently refers to <span class="tei tei-hi"><span style="font-style: italic">the Lord</span></span> who sends
+the vision or denunciation. The English construction, of
+course, requires it should be rendered <span class="tei tei-hi"><span style="font-style: italic">his sending down</span></span>, that
+is, the Lord's denunciation, <span class="tei tei-hi"><span style="font-style: italic">against</span></span> Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards;
+for ב here rendered <span class="tei tei-hi"><span style="font-style: italic">in</span></span>, may with more propriety be rendered
+<span class="tei tei-hi"><span style="font-style: italic">against</span></span> or <span class="tei tei-hi"><span style="font-style: italic">upon</span></span>.
+The verb נחת (or תחנ) <span class="tei tei-hi"><span style="font-style: italic">to send down</span></span>, occurs in
+Joel iii. 11 and elsewhere: but the writer freely acknowledges
+that he has no authority for the participial noun with the Hemantiv
+מ prefixed to signify the thing sent down, or the act of
+sending down, as the sense seems to require here. He therefore
+rests this construction solely on the ground of its being grammatically
+admissible, consonant to analogy, and in accordance
+with the context, as affording a satisfactory meaning. Let
+those who are not satisfied with such reasons furnish a better
+solution of the difficulty. In the next place, there is no necessity
+for rendering כי (or יכ) <span class="tei tei-hi"><span style="font-style: italic">when</span></span>,
+which more frequently signifies <span class="tei tei-hi"><span style="font-style: italic">for</span></span>;
+and when so rendered, it will be found to connect together the
+latter and the former part of the verse. For this, we only require
+to render the dative ל, as it frequently is rendered in
+Hebrew, as well as Greek and Latin, to denote <em class="tei tei-emph"><span style="font-style: italic">possession</span></em>; and
+the verse will run thus. <span class="tei tei-hi"><span style="font-style: italic">For the Lord's is</span></span>, or to the Lord belongs,
+<span class="tei tei-hi"><span style="font-style: italic">the eye of man</span></span>; to wit, the eye of the Seer, who receives
+the vision, <span class="tei tei-hi"><span style="font-style: italic">and all the tribes of Israel</span></span>, whom the vision chiefly
+<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a>
+concerns. Making the tribes a genitive case, by inserting <span class="tei tei-hi"><span style="font-style: italic">of</span></span>
+before them, is wholly uncalled for by the text.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 2. :וגם חמת תגבל בה צר וצידון כי חכמה מאד</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And Hamath also shall border thereby, Tyrus and Sidon
+though it be very wise.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+תגבל (or לבגת) <span class="tei tei-hi"><span style="font-style: italic">to set bounds to</span></span>, in the Hiphil, occurs in Exod.
+xix. 12 &amp; 23.—It here appears to be the Huphal or passive of
+Hiphil—signifying <span class="tei tei-hi"><span style="font-style: italic">to be
+bounded</span></span>, or <span class="tei tei-hi"><span style="font-style: italic">to be set bounds to</span></span>.
+It is only necessary to remark, that leaving aside the punctuation,
+the form of the future tense will be identical in both
+these voices. The sense as it stands is scarcely intelligible.
+What is meant by <span class="tei tei-hi"><span style="font-style: italic">border thereby</span></span>, it is not easy to conceive;
+but by discarding the points we readily obtain a meaning
+that is perfectly intelligible. תגבל (or לבגת) may then be rendered in
+the passive voice, instead of the active, and will signify <span class="tei tei-hi"><span style="font-style: italic">to be
+limited</span></span>, or <span class="tei tei-hi"><span style="font-style: italic">have bounds set to</span></span>;
+and בה (or הב) <span class="tei tei-hi"><span style="font-style: italic">on</span></span> or <span class="tei tei-hi"><span style="font-style: italic">to her</span></span>, which
+follows, accords with, and seems to demand its being so rendered.
+<span class="tei tei-hi"><span style="font-style: italic">And Hamath also shall have bounds set to her</span></span>; that
+is, her growing greatness shall be checked.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Tyre, and also Sidon though she
+be very wise</span></span>, חכמה (or המכח), <span class="tei tei-hi"><span style="font-style: italic">wise</span></span>,
+no doubt, means here, <span class="tei tei-hi"><span style="font-style: italic">worldly wise</span></span>, or very subtle.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 5. :תרא אשקלון ותירא ועזה ותחיל מאד ועקרון כי הוביש מבטה</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Ashkalon shall see and fear, Gaza also, and she shall be
+very sorrowful, and Ekron for her expectation shall be
+ashamed.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+הוביש (or שיבוה) may be derived either from
+בוש (or שוב) <span class="tei tei-hi"><span style="font-style: italic">to be ashamed</span></span>, or
+from יבש (or שבי) <span class="tei tei-hi"><span style="font-style: italic">to dry up</span></span>, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very
+material to the sense.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 6. :וישב ממזר באשדוד והכרתי גאון פלשתים</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">A bastard shall dwell in Ashdod, and I will cut off the
+pride of the Philistines.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+ממזר (or רזממ) may be rendered a <span class="tei tei-hi"><span style="font-style: italic">stranger</span></span>,
+as well as a <span class="tei tei-hi"><span style="font-style: italic">bastard</span></span>,
+αλλογενεις in the Septuagint, which renders the sense more
+obvious.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will cut off the pride of the Philistines.</span></span> These
+denunciations appear chiefly directed against the Philistines, in
+whom pride, avarice, and ambition, are specified as the great
+offences. The delivery of Ashdod into the hands of a stranger
+is the judgment pronounced against them in this verse, as the
+last means of their humiliation. But here the tone of the
+prophecy changes, and instead of further punishments, we find
+repeated promises of blessings and mercy; <span class="tei tei-hi"><span style="font-style: italic">he that is left
+shall be for our God, and as a Governor in Judah</span></span>,—and in
+the verse following—<span class="tei tei-hi"><span style="font-style: italic">He</span></span> (the Messiah being manifestly meant
+here) <span class="tei tei-hi"><span style="font-style: italic">shall speak peace to the Heathen</span></span>.—Whence then this
+change? We are led to seek, and naturally expect to find,
+some ground for it. And accordingly the next verse unfolds
+the reason, and explains the occasion of this change in the
+counsel of Heaven; a change resting not on their own merits,
+but on Divine Mercy. For such a construction will this verse
+bear, quite as well as the one usually put upon it; and this
+<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a>
+construction is far more in unison with the context, than the
+received one.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 7. :והסרתי דמיו מפיו ושקציו מבין שניו ונשאר
+גמ-הוא לאלהינו והיה כאלף ביהודה ועקרון כיבוסי</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will take away his blood from out of his mouth, and
+his abominations from between his teeth, and he that is left,
+even he shall be for our God, and he shall be as a Governor
+in Judah, and Ekron as a Jebusite.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With scarcely any alteration in the translation, the words,
+even as they stand, admit of a very different acceptation from
+that in which they are commonly taken; and instead of being
+a figurative expression, borrowed from the rescuing its prey
+from the jaws of a lion; in which sense the Jews take it, as a
+promise to themselves of deliverance from their enemies; the
+words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and
+pollution are to be taken away, who are to be reclaimed to the
+worship of the true God, and admitted to a full participation in
+all the blessings, promised to Israel by the coming of the
+Messiah.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Gentiles were esteemed polluted by eating things unclean,
+which were prohibited to the Jews. Certain animals—things
+strangled—and the blood in particular were among
+the forbidden food. The new covenant removed this prohibition,
+thereby taking away the pollution from between
+his teeth, as it ceased to be a cause of pollution. The
+command given to St. Peter, Acts x. 14, to kill and eat,
+where all manner of food was presented to him, was expressly
+<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a>
+received by him as a command to preach the Gospel to
+the Gentiles, or to admit them into the Messiah's kingdom;
+and this admission was unaccompanied with any such prohibition,
+nor was it subsequently given.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Eating things sacrificed to idols was another cause of
+pollution which the New Covenant removed, by taking
+away the cause in the abolition of idolatry. This literal
+fulfilment of the words of the prophecy may, however, be
+figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations
+to the hopes of everlasting life founded on the Gospel.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The only change required in the English version is to read
+<span class="tei tei-hi"><span style="font-style: italic">But</span></span>, for <span class="tei tei-hi"><span style="font-style: italic">And</span></span>,
+which are expressed alike by the Hebrew ו, and
+to understand שקציו (or ויצקש) <span class="tei tei-hi"><span style="font-style: italic">his abominations</span></span>, in the sense most
+appropriate to it, as alluding to the worship of idols, and we
+have the sense already expressed, which perfectly harmonizes
+with the context. Whereas, taken in the other sense, what
+becomes of the antithesis? Who is <span class="tei tei-hi"><span style="font-style: italic">he
+that is left</span></span>, that <span class="tei tei-hi"><span style="font-style: italic">shall
+be for our God</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">as a chief in Judah</span></span>? Surely it cannot
+be the Jew, who shall be as a Jew. But the next words are
+decisive, declaring that Ekron and the Jebusite, both Gentiles,
+are here intended.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And Ekron as a Jebusite.</span></span> This mode of rendering leaves,
+indeed, the force of these words rather ambiguous; but there
+can be no intelligible sense put upon the כי (or יכ), but that of <span class="tei tei-hi"><span style="font-style: italic">in like
+manner as</span></span>, or, <span class="tei tei-hi"><span style="font-style: italic">as well as</span></span>; that is, Ekron as well as the
+Jebusite, shall both be as Governors in Judah.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 8. :וחניתי לביתי מצבה מעבר ומשב ולא יעבר
+עליהם עוד נגש כי עתה ראיתי בעיני</p>
+  
+
+
+<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will encamp about mine house because of the army,
+because of him that passeth by, and because of him that
+returneth; and no oppressor shall pass through them any
+more: for now have I seen with mine eyes.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is not certain, though probable, from 1 Sam. xxvi. 5-7,
+that the Jews had entrenched camps; if so, the passage would
+be clearer by rendering וחניתי (or יתינחו)
+<span class="tei tei-hi"><span style="font-style: italic">I will entrench</span></span> instead of <span class="tei tei-hi"><span style="font-style: italic">encamp</span></span>;
+though the sense is sufficiently obvious, as meaning to
+afford protection against the army, &amp;c. The house of God, to
+which protection is promised, is his Temple, figuratively denoting
+true religion purified from idolatry; the great spiritual adversary
+constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare
+here alluded to. But if taken literally, this passage conveys
+the promise that the Messiah's kingdom should put an end to
+oppression and injustice. The exact import of the expression,
+<span class="tei tei-hi"><span style="font-style: italic">for now have I seen with mine eyes</span></span>, is not very evident; but
+may imply God's foreseeing the unfitness of the Jews to receive
+a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 9. :גילי מאד בת ציון הריעי בת-ירושלם הנה
+       מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור
+       ועל עיר בן אתנות</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Rejoice greatly, Daughter of Zion, shout, oh Daughter
+of Jerusalem, behold thy King cometh unto thee; he is just
+and having salvation, lowly and riding upon an ass, and a
+colt the foal of an ass.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is no ambiguity in the purport of this verse, which
+is the coming of the Messiah, as all commentators allow; but
+I can in no wise agree with Lowth and others, that this verse
+is a rhapsodical digression from the subject of the rest of the
+chapter, in which the Prophet being wrought up to the highest
+pitch of enthusiasm, breaks off from the immediate object of
+his vision to foretel the coming of the Messiah, and then returns
+back to his former subject. On the contrary, I can see
+nothing like digression here, but one connected and consistent
+object throughout; this verse being the keystone of the arch,
+which binds together those which precede and those which
+follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as
+the clue to guide us through the labyrinth, by fixing and determining
+the subject of all the rest.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Behold thy King cometh unto thee</span></span>: יבוא (or אובי) is really the
+future tense, literally <span class="tei tei-hi"><span style="font-style: italic">shall come</span></span>, and changing it to the present,
+<span class="tei tei-hi"><span style="font-style: italic">cometh</span></span>, seems unnecessary, if it does not in some degree interfere
+with the chronological order of the events predicted afterwards.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Just and having salvation.</span></span> This is certainly an ambiguous
+rendering of נושע (or עשונ) the past participle of the verb ישע (or עשי) to save,
+which literally signifies <span class="tei tei-hi"><span style="font-style: italic">being saved</span></span>, and the emphatic הוא (or אוה)
+<span class="tei tei-hi"><span style="font-style: italic">himself</span></span>, following it,
+more strongly marks the sense, as <span class="tei tei-hi"><span style="font-style: italic">having
+obtained salvation himself</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Riding on an ass, and a colt, the foal of an ass.</span></span> The connective
+ו <span class="tei tei-hi"><span style="font-style: italic">and</span></span>, should certainly be
+rendered here by <span class="tei tei-hi"><span style="font-style: italic">even</span></span>, or, <span class="tei tei-hi"><span style="font-style: italic">to
+wit</span></span>, and not by <span class="tei tei-hi"><span style="font-style: italic">and</span></span>, which makes it appear that the Messiah
+was to ride upon two asses.
+</p>
+
+<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 11. :גם את בדם בריתך שלחתי אסיריך מבר אין מים בו</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">As for thee, by the blood of thy covenant, I have sent forth
+thy prisoners, from the pit wherein is no water.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the Messiah is apostrophized in these words, cannot,
+surely, admit of doubt or dispute; and words more forcible, or
+more pregnant with meaning, upon the Christian's view of them,
+it is not easy to conceive. שלחתי (or יתחלש) <span class="tei tei-hi"><span style="font-style: italic">I have sent forth</span></span>,
+is really the perfect tense, though written several centuries before the
+coming of Christ; but it is not at all unusual in prophetic
+language to use this tense, which represents as already accomplished,
+what is determined in the Divine purpose, although
+the fulfilment be still future.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The writer is well aware of a formidable objection presented
+by the Hebrew punctuation, against the application of this
+verse to the Messiah, as the pronoun <span class="tei tei-q">“thee”</span> את (or תא) is by the
+pointing made to be of the feminine gender. This is one of
+many instances in which the punctuation tends to embarrass
+instead of elucidating the subject of the prophecy—instances
+which have mainly contributed to the determination of the
+writer to disregard the points. It remains for those who regard
+them as of paramount authority, to offer a solution of this and
+other passages equally clear and satisfactory, and equally
+consistent throughout. If <span class="tei tei-q">“thee”</span> be meant to apostrophise
+the daughter of Zion, what blood—what covenant—what
+prisoners—what pit, are here alluded to? Upon the view here
+offered, the event foreshewn is the death of the Messiah, an
+event wholly at variance with the expectations of the Jews, but
+<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a>
+here distinctly announced, along with the most striking particulars
+attendant on that event; such as the frustration of the
+hopes of temporal advantages expected from his coming—the
+nature of the spiritual blessings which it was really intended to
+impart; namely, the remission of sins, and the redemption of
+the Gentile world from idolatry. Along with these is stated
+the personal character of the Messiah, and the express manner
+of his coming; not in glory as expected, but in meekness and
+humility—the peaceful nature of his kingdom—its boundless
+extent, destined to embrace all nations—yet in apparent contradiction,
+his death is intimated, but also his resurrection
+whereby he becomes <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the first fruits of them that slept</span></span>.”</span>
+These are all clearly intimated in this chapter; and of these,
+how many have former commentators, with or without the aid
+of points, been able to make out? At most, only three or four
+verses, as where he is mentioned as riding into Jerusalem on an
+ass; and here, according to Blaney, the text requires to be
+altered, to shew that he was a Saviour, נושע (or עשונ) being saved,
+being altered into משע (or עשמ) a Saviour; while, according to Lowth,
+all that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 12. :שובו לבצרון אסירי התקוה גם היום מגיד משנה אשיב לך</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Return to the strong hold, ye prisoners of hope, even today
+do I declare that I will repay you double.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such is the received translation, nor as it now stands, does
+the sense appear at all ambiguous, signifying, <span class="tei tei-hi"><span style="font-style: italic">Return to your
+prison-house until the day of your promised liberation arrives</span></span>;
+<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a>
+that is, the day of the Messiah's coming. There can
+be no doubt who are meant by the prisoners, but the change
+of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed
+to the Messiah, who was apostrophized in the verse
+preceding. Upon this view the word אסירי (or יריסא) may be rendered,
+<span class="tei tei-hi"><span style="font-style: italic">my prisoners</span></span>, instead of
+<span class="tei tei-hi"><span style="font-style: italic">prisoners of hope</span></span>, which is rather obscure;
+and התקוה (or הוקתה) as the imperative hithpael of the verb
+קוה (or הוק) to wait. And the sense will then be as given in the text;
+<span class="tei tei-hi"><span style="font-style: italic">Return to the strong hold, my prisoners: wait thou till the
+day I declare that I will repay thee double.</span></span>
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 13. :כי דרכתי לי יהודה קשת מלאתי אפרים
+        ועררתי בניך ציון על בניך יון ושמתיך כחרב גבור</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">When I have bent Judah for me, filled the bow Ephraim,
+and raised up thy sons, Oh Zion! against thy sons, Oh
+Greece! and made thee as the sword of a mighty man.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here כי (or יכ), which signifies <span class="tei tei-hi"><span style="font-style: italic">for</span></span>,
+is rendered <span class="tei tei-hi"><span style="font-style: italic">when</span></span>, thus imposing
+a future signification on the verbs that follow. This has, no
+doubt, arisen from a supposed allusion to the subsequent wars
+of Judas Maccabeus. But Ephraim, or the ten tribes, having
+no share in those wars, militates against that supposition; and
+it seems more probable that this verse, instead of designating
+the <span class="tei tei-hi"><span style="font-style: italic">time when</span></span> the promised blessing would be conferred upon
+the Gentiles, here declares the <span class="tei tei-hi"><span style="font-style: italic">reason why</span></span> the Messiah could
+not be sent to them directly and unconditionally; namely, because
+he was previously promised to Israel. <span class="tei tei-hi"><span style="font-style: italic">For I have bent
+Judah for me, filled the bow Ephraim</span></span>; that is, I have chosen
+<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a>
+Israel as my people, and appointed them my instruments for
+the overthrow of paganism. And, accordingly, to the house of
+Israel he came, and was by some of them received; nor until
+the great body of that people declined the office, were the
+Gentiles called in to fill up the ranks, and carry on the spiritual
+warfare; a warfare which was thenceforward carried on by both
+in conjunction, for the first Christians still were Jews, though
+blindness came in part over Israel.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 14. :ויהוה עליהם יראה ויצא כברק חצו ואדני
+       יהוה בשופר יתקע והלך בסערות תימן</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord shall be seen over them, and his arrow shall
+go forth as the lightning; and the Lord God shall blow the
+trumpet, and shall go forth with whirlwinds of the South.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This and the following verse evidently contain promises of
+Divine protection, and of triumphant success; but to whom
+these promises are given may admit of a question. עליהם (or םהילע)
+<span class="tei tei-hi"><span style="font-style: italic">over them</span></span>, may mean the Jews last spoken of, or the Gentiles
+mentioned before, or it may apply to both. And if the
+triumph of true religion over Pagan idolatry be the victory here
+spoken of, as this was obtained by both in conjunction, during
+the Apostolic age at least, so both must be included in the promises.
+Nor can any construction, worthy of the subject, or
+adequate in dignity and importance, be put upon the expression,
+<span class="tei tei-hi"><span style="font-style: italic">the sons of Zion</span></span>, and
+<span class="tei tei-hi"><span style="font-style: italic">the sons of Greece</span></span>, but that which
+refers to the religion of each. The triumph of true religion
+over idolatry was one that affected the whole world, including
+every country, and extending to every age, and regarding the
+eternal as well as temporal interests of mankind.
+</p>
+
+<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 15. .יהוה צבאות יגן עליהם ואכלו וכבשו אבני
+       קלע ושתו המו כמו יין ומלאו כמזרק כזוית מזבח</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord of hosts shall defend them; and they shall
+devour, and subdue with sling stones; and they shall drink
+and make a noise as through wine; and they shall be filled
+like bowls, and as the corners of the altar.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To take these expressions in the literal sense, as promising to
+man the grossest of sensual indulgences, would surely be a strange
+misconstruction of prophetic language; המו (or ומה) which is rendered,
+<span class="tei tei-hi"><span style="font-style: italic">and make a noise</span></span>, is not
+preceded by the connective ו <span class="tei tei-hi"><span style="font-style: italic">and</span></span>; it
+may, therefore, be simply the personal pronoun <span class="tei tei-hi"><span style="font-style: italic">they</span></span>, being the
+nominative to the verb <span class="tei tei-hi"><span style="font-style: italic">drink</span></span>;
+<span class="tei tei-hi"><span style="font-style: italic">they shall drink as of wine</span></span>,
+&amp;c. Who is intended by the pronoun <span class="tei tei-hi"><span style="font-style: italic">they</span></span>, if at all doubtful
+here, becomes sufficiently clear in the next verse, where it is
+repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 16. :והושיעם יהוה אלהיהם ביום ההוא כצאן
+       עמו כי אבני נזר מתנוססות על אדמתו</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord their God shall save them in that day, as the
+flock of his people, for they shall be as the stones of a
+crown, lifted up as an ensign upon his land.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here the pronoun <span class="tei tei-hi"><span style="font-style: italic">them</span></span>, in evident contradistinction with
+<span class="tei tei-hi"><span style="font-style: italic">his people</span></span>, shews that two nations are spoken of; otherwise
+the passage might be rendered, <span class="tei tei-hi"><span style="font-style: italic">the Lord God, shall save as a
+flock, his people</span></span>. But the antithesis marked by the pronoun
+<span class="tei tei-hi"><span style="font-style: italic">them</span></span>, is rendered still more obvious, if possible, in the next
+line. <span class="tei tei-hi"><span style="font-style: italic">For the wall of separation
+is waving</span></span> (or tottering) <span class="tei tei-hi"><span style="font-style: italic">over
+his land</span></span>. Such is the literal meaning of the Hebrew, when
+<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>
+the words are taken in their primary and ordinary sense.
+Thus, אבני (or ינבא) in its usual sense means,
+<span class="tei tei-hi"><span style="font-style: italic">stones</span></span>, as the stones of a
+wall; but in a more remote and figurative sense, <span class="tei tei-hi"><span style="font-style: italic">precious
+stones</span></span>: נזר (or רזנ) in the primary sense, signifies,
+<span class="tei tei-hi"><span style="font-style: italic">to separate</span></span>, or, <span class="tei tei-hi"><span style="font-style: italic">separation</span></span>;
+occurring in this sense ten times at least in Numbers,
+ch. vi.; but in the secondary or more remote sense, <span class="tei tei-hi"><span style="font-style: italic">a
+diadem</span></span>, which separates or distinguishes the prince from the
+people: נסס (or ססנ) in the primary sense means to wave to and fro,
+as a flag, or as a wall before it is blown down by the wind;
+but, in a secondary sense it signifies, as some understand it
+here, to glitter or sparkle, as a diamond, when waved or
+moved. Thus we see the pains taken to avoid the plain
+and obvious sense of the passage; but the Hebrew scholar
+will judge for himself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The concluding verse, in which the prophet breaks forth into
+expressions of adoration and praise for the goodness of the Lord,
+well accords with this view of his bounty being unlimited, and
+extending to all his creatures alike.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc9" id="toc9"></a>
+<a name="pdf10" id="pdf10"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Rabbi's Exposition
+And
+Reply,
+Chapter IX.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As I conclude that the object of the Christian,
+who thinks he sees in this Prophecy a clear
+prediction of the coming of Jesus Christ, is to
+learn in what manner it is expounded by the
+Jews; it appears to me that the simplest way
+in which I can reply, will be to lay before
+him what I conceive to be the proper translation
+and interpretation. In doing this, it will
+be unnecessary to offer any further explanation
+or exposition, beyond what may be given
+in the form of comment on the translation;
+while he is at liberty to conclude with regard
+to those passages, where no comment or explanation
+<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a>
+is offered, not, assuredly, that I assent
+to <em class="tei tei-emph"><span style="font-style: italic">his</span></em> interpretation, but merely that I
+acquiesce in the reasons he assigns for my
+dissent; or that his anticipation of my argument
+has rendered its repetition superfluous,
+as is the case in verses 9 and 10. The following
+is my mode of translating this chapter
+and expounding it:—
+</p>
+
+<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc11" id="toc11"></a>
+<a name="pdf12" id="pdf12"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Zechariah, Chapter IX.</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 1. <span class="tei tei-hi"><span style="font-style: italic">The burden of the word of the Lord
+on the land of Hadrach, and Damascus, his residence;
+for to the Lord (will be) the eye of man,
+and (particularly that) of all the tribes of Israel.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This prophecy is directed against a king
+named Hadrach, and against Damascus his
+residence. According to some who have
+visited Syria, there is to this day, near the
+desert, a village bearing the name of that
+king, whose inhabitants assert that formerly
+a large district about it, that constituted a
+powerful kingdom, was called by the same
+name.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For to the Lord</span></span>, saith the prophet, <span class="tei tei-hi"><span style="font-style: italic">will be the
+eye of man</span></span>, agreeably to what he further declareth,
+<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a>
+that the extermination of the wicked
+will precede the turning to God, the eyes of
+the residue of man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 2. <span class="tei tei-hi"><span style="font-style: italic">And also (on) Hamath which borders
+on her; (on) Tyre, and (on) Sidon, though she be
+very wise.</span></span> Verse 3. <span class="tei tei-hi"><span style="font-style: italic">And Tyre did build herself
+a strong hold, and heaped up silver as dust, and
+gold as mire of the streets.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The burden of the Lord is also touching
+Hamath, which was bordering on the former;
+also Tyre, and Sidon, which thought herself
+very wise; yet her wisdom availed her nothing,
+as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 4. <span class="tei tei-hi"><span style="font-style: italic">Behold the Lord will make her poor,
+and smite her power in the sea, and she shall be
+devoured with fire.</span></span> Verse 5. <span class="tei tei-hi"><span style="font-style: italic">Ashkelon shall see
+it and fear; Gaza also, and she shall be very sorrowful.
+Ekron also, for he (God) has made
+ashamed her expectation: and the king shall perish
+from Gaza: and Ashkelon shall not remain.</span></span>
+Verse 6. <span class="tei tei-hi"><span style="font-style: italic">And a foreigner shall dwell in Ashdod,
+and I will cut of the pride of the Philistines.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+All the foregoing is known from history to
+have been already accomplished, through the
+conquests of Alexander the Macedonian; who
+<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a>
+also destroyed the fleet of Tyre, and smote
+her power on the sea. Among others also,
+it is said, Ekron shall be very sorrowful, since
+her hope was blasted; Tyre, on which she
+solely confided, being destroyed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 7. <span class="tei tei-hi"><span style="font-style: italic">And when I shall have taken away
+his blood out of his mouth, and his abominations
+from between his teeth; then even he shall remain
+for our God, and he shall be as a chief in Judah,
+and Ekron like Jebusi.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the prophet continues to predict, what
+is yet to be accomplished, that after their
+filth and pollution shall have been taken
+away, a remnant of them also will be to God;
+each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner
+as holy as Jebusi, which is Jerusalem. See
+Joshua, chap. xviii. ver. 28.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This, and all that is connected with it, to
+the end of the following chapter, may refer to
+a remoter period, to which the mind of the
+prophet was suddenly transported; or these
+events may have been intended, immediately
+after the overthrow of these nations, to have
+followed under one of the princes of Judah,
+who was already joined by a part of Ephraim;
+<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a>
+and the whole of whom would have been
+gathered under his banners, were not this delayed
+on account of their having acted contrary
+to the will of God. For, that the promises
+of God are conditional, and sometimes
+delayed, if those to whom they were made,
+render themselves undeserving of them, appears
+in many instances. See Zech. chap.
+viii. ver. 14-16. Jeremiah, chap. xviii. ver.
+9-10. Among other instances, may be cited
+what took place with our ancestors, who went
+out of Egypt. The land of Canaan promised
+to Abraham (Genesis, chap. xv. ver. 16.) was
+again promised to them, even after their
+having worshipped the calf—Exodus, chap.
+xxxiii. ver. 1.—yet, for their frequent rebellions,
+was the fulfilment of this promise
+finally delayed to another generation. (Numb.
+chap. xiv. ver. 23.) Nay, it even appears
+that it would have been retracted, or at least
+delayed many generations, but for the intercession
+of Moses. (Exod. chap. xxxii. ver.
+10.) And, in like manner, may the fulfilment
+of these promises, and that of others, which
+follow, respecting the restoration of Israel, be
+<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
+delayed, in consequence of the wickedness
+of our people, exciting the displeasure of the
+Lord.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 8. <span class="tei tei-hi"><span style="font-style: italic">And I will encamp about my house
+(to protect) against an army, against one passing
+and returning, and no oppressor shall pass over
+them any more: for now have I seen it with my
+eyes.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now have I seen it with mine eyes,
+means having graciously turned his particular
+attention to them, as is similarly expressed in
+Exod. chap. ii. ver. 25.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 9. <span class="tei tei-hi"><span style="font-style: italic">Rejoice greatly, daughter of Zion,
+shout, daughter of Jerusalem, behold thy King
+shall come unto thee just, and he being saved,
+humble and riding upon an ass, the foal of an ass.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 10. <span class="tei tei-hi"><span style="font-style: italic">And I will cut off the chariot from
+Ephraim, and the horse from Jerusalem, and the
+battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea
+to sea, and from the river to the end of the earth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 11. <span class="tei tei-hi"><span style="font-style: italic">Also thou, by the blood of thy
+covenant, I have sent away thy prisoners out of the
+pit, wherein is no water.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By the blood of the covenant, apparently,
+<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a>
+is meant that related in Exod. chap. xxiv.
+ver. 8. A pit without water means a land of
+captivity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 12. <span class="tei tei-hi"><span style="font-style: italic">Return ye to the strong hold, ye
+prisoners of hope, even to-day </span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">(i)</span></span><span style="font-style: italic">
+declare </span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">(that)</span></span><span style="font-style: italic"> I
+will render double unto thee.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prisoners are to return and shelter in
+this strong hold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 13. <span class="tei tei-hi"><span style="font-style: italic">For I have bent Judah for me,
+filled the bow Ephraim, and raised up thy sons,
+Oh Zion! against thy sons, Oh Greece! and made
+thee as the sword of a mighty man.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Judah and Ephraim are represented as
+warlike instruments in the hand of God, the
+sword, and the bow which he bends, and fills
+his hand with; similar to the expression in
+2 Kings, chap. ix. ver. 24.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 14. <span class="tei tei-hi"><span style="font-style: italic">And the Lord shall be seen over
+them, and his arrow shall go forth as lightning;
+and the Lord God shall blow the trumpet, and shall
+go forth with the whirlwinds of the South.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 15. <span class="tei tei-hi"><span style="font-style: italic">The Lord of hosts shall defend them;
+and they shall devour, and subdue the sling stones;
+and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an
+altar.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet in derision here compares
+their enemies to sling-stones, contrasted with
+which in verse 16 that follows, Israel is compared
+to precious stones; and of whom it was
+before said that they were the sword in the
+hand of the Lord, to be filled with the blood
+of their relentless persecutors. See also
+Isaiah, chap. xxxiv. ver. 6.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 16. <span class="tei tei-hi"><span style="font-style: italic">And the Lord their God will save
+them, his people as a flock, for as the stones of a
+crown shall they be glittering upon his land.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 17. <span class="tei tei-hi"><span style="font-style: italic">For how great is his goodness, and
+how great is his beauty! The young men he will
+make as fruitful as corn, and the maids as wine.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a>
+
+<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc13" id="toc13"></a>
+<a name="pdf14" id="pdf14"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Remarks
+On The
+Rabbi's Exposition.</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Were I candidly to express my sentiments, I
+might say, perhaps, that the Rabbi's answer
+had disappointed me, being neither so full
+nor so forcible as I expected; but if he, as
+a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover,
+certain points of coincidence in our translation,
+in which the acquiescence of the Rabbi,
+as a distinguished Hebrew scholar, is truly
+gratifying; while there are also some points
+of disagreement, in which I am inclined to
+relinquish my own in favour of the Rabbi's
+translation. I propose briefly to advert to
+<span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a>
+each; but there is one circumstance that first
+deserves to be noticed, and which, however
+singular it may appear, might yet have been
+expected. It is this, that wherever I have
+ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi.
+Now, having formerly stated that our received
+translation is chiefly founded on the Masoretic
+punctuation, which is Jewish, a coincidence
+was naturally to be looked for between the
+Jew's exposition, and that which is in a
+great measure borrowed from it. And accordingly
+such is the case, the Jew's exposition
+differing from that of our own commentators,
+principally on those points where the latter
+discover allusions to Christ. These, the Jew,
+of course, no where finds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now, what the Jew no where perceives, and
+the Christian only here and there, as it were
+incidentally, I maintain to be wholly and
+solely the subject of these chapters. This
+is, at least, a broad and well marked line of
+distinction: but here I unfortunately stand
+alone, having Christian as well as Jew opposed
+to me. Even the Jew allows that the
+subject of the latter part of this prophecy is
+<span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a>
+the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit,
+then is Christianity his kingdom, and the
+subject of the prophecy. So much for the
+state of the question.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first point of disagreement between us
+is unconnected with the punctuation, and is
+one of little importance to the question, beyond
+what it may derive from the concurrence
+of my opponents. The Rabbi and Dr. Blaney
+agree in regarding Hadrach in the first verse,
+as the name of a prince, instead of a city or
+state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the
+conjecture that Rehob, spoken of in 2 Sam.
+viii. 3, who is by Josephus named Αραος or
+Αραχος, may be the prince alluded to. Now
+since the avowed reason for resorting to this
+supposition is the want of a city of this name,
+I would venture to suggest, that Aradus
+bears quite as much resemblance to Hadrach
+as Αραος does; and to Aradus was annexed a
+considerable district of country, which was
+precisely the first conquered by Alexander,
+when he invaded Syria, as appears by the
+following citation from Quintus Curtius, lib. 4.
+<span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a>
+cap. 1. <span class="tei tei-q">“Aradus quoque insula deditur regi.
+Maritimam tum oram, pleraque longius â
+mari residentia, rex ejus insulæ Strato possidebat.
+Quo in fidem accepto, castra movet
+ad urbem Marathon.”</span> Aradus, like Tyre,
+was the daughter of Sidon, as stated by
+Strabo; Εκτισαν αυτην φυγαδες, ὤς φασιν, εκ Σιδόνος.
+These then, are circumstances which add
+weight to the supposition that Aradus may be
+here intended; but still it is no more than
+conjecture, and as such, <span class="tei tei-hi"><span style="font-style: italic">quod valet, valeat</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the same verse, the Rabbi's rendering
+of מנחתו (or ותחנמ) <span class="tei tei-hi"><span style="font-style: italic">his residence</span></span>, must, of course, stand
+or fall with the previous question, Whether
+Hadrach be the name of a man or a city? If
+it be that of a prince, whose residence was
+Damascus, I have only to observe, that no
+such person appears to have resided there at
+the time the prophet wrote, and this is the
+only time that can accord with the Rabbi's
+translation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With regard to the last line of this verse,
+which the Rabbi renders nearly in the same
+manner as our commentators, <span class="tei tei-hi"><span style="font-style: italic">for to the Lord
+will be the eye of man</span></span>, &amp;c. I can only say, that
+he does not appear to me to have thrown any
+<span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a>
+new light upon the passage, the sense remaining
+as vague and obscure as before. But let
+the reader judge for himself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verse 2nd, the Rabbi agreeing with
+Lowth, renders תגבל (or לבגת) as an active verb,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">which borders on her</span></span>,”</span> while Blaney, with
+me, makes it passive. If, by Hadrach, be
+intended the district of country extending
+inland from the town of Aradus, this would
+lead us directly to Epiphania, which was the
+lesser Hamath; and this expression might be
+meant to distinguish it from the greater Hamath,
+the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach;
+and, upon the whole, I see no sufficient
+reason to relinquish my own mode of
+rendering.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verse 4th, the Rabbi's translation, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Behold
+the Lord will make her poor</span></span>,”</span> I certainly
+prefer to that of our version, namely, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">shall
+cast her out</span></span>;”</span> but his explanation of the remainder
+of this verse, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">and smite her power in
+the sea, and she shall be devoured with fire</span></span>,”</span> appears
+less satisfactory than that of Dr. Blaney,
+which I have adopted from him. The Rabbi
+explains the accomplishment of this passage
+<span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a>
+by Alexander's defeating the fleet of the
+Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history;
+a few occasional skirmishes by sea, and a
+partial conflagration, after the city was taken,
+being the utmost that took place. And accordingly
+this verse has been otherwise explained
+by Lowth, who understands the <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">smiting
+her power in the sea</span></span>,”</span> as referring to the insular
+situation of new Tyre; but Dr. Blaney,
+by a mode of rendering fully warranted by
+the Hebrew text, applies these words to Sidon,
+where they received their accomplishment in
+a manner strikingly peculiar. The difference
+of translation consists in reading—<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">For she</span></span>
+(Sidon) <span class="tei tei-hi"><span style="font-style: italic">has built Tyre, a fortress for herself</span></span>,”</span>
+instead of <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">For Tyre has built a fortress for
+herself</span></span>;”</span> thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however,
+is not thereby excluded from a full participation
+in the burden of the prophecy, evidently
+denounced against both. In regard to
+Sidon, the fulfilment was as follows:—When
+besieged by Artaxerxes Ochus, some years
+earlier than the siege of Tyre by Alexander,
+the Sidonians, lest individuals might be
+<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a>
+tempted to seek their personal safety by flight,
+and abandon the defence of the city, burned
+all their shipping in the first instance; and,
+when, by the cowardly treachery of their king,
+the enemy was admitted within their walls;
+they then set fire to their houses, and consumed
+their city, their families, their wealth,
+and themselves; no less than forty thousand
+perishing in the flames, according to Diod.
+Sic.: φασὶ δε τοὺς ὔπο τοῦ πυρὸς διαφθαρεντας, συν
+τοῖς οικετικοῖς σώμασι, γεγονέναι πλεὶους τῶν
+τετρακισμυρίων.
+Lib. 16. cap. 45.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verse 5. The fate of Gaza and its governor,
+who was dragged round the city by
+Alexander, in imitation of Achilles, though
+noticed by Lowth, is disregarded by Blaney,
+for what reason I know not, since this seems
+as well intitled to notice as any other literal
+fulfilment of prophecy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verse 7th, the Rabbi's acquiescence in
+the meaning of the words, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">when I have taken
+away his blood out of his mouth and his pollution
+from between his teeth</span></span>;”</span> as signifying, literally,
+the taking away of sin and pollution, is highly
+important to the Christian exposition, for it
+intimates the first and greatest benefit we
+<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a>
+derive from the coming of the Messiah. That
+the Rabbi does not so understand it, as alluding
+to the remission of sins through Christ, is
+not to be wondered at; but it does seem singular
+that Lowth and Blaney should have
+disregarded or misunderstood so remarkable a
+passage, in the sense of which even the Jew
+acquiesces, though not in the application.
+יבוסי (or יסובי), according to the Rabbi, means Jerusalem,
+that is, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Ekron shall be as Jerusalem</span></span>.”</span>
+Now the Jebusites were the original inhabitants
+of Jerusalem, it is true; but why the
+prophet should here use the word Jebusi
+for Jerusalem, and here only, is rather unaccountable,
+and I cannot but prefer the translation
+I have given.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verses 8, 9, 10, there is no material disagreement
+between us either in the translation
+or the interpretation. Here Jew and
+Christian agree in applying these verses to
+the coming of the Messiah. The only question
+between us is, whether Christ be the
+Messiah, which the Rabbi, of course, denies.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 11. In the words, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">By the blood of
+thy covenant</span></span>,”</span> &amp;c. it was not to be expected
+<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a>
+that the Rabbi would see any intimation of a
+covenant for the redemption of mankind,
+sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The
+application of this and the two preceding
+verses to Christianity, was so clearly perceived,
+and so ably expounded by Lowth, that
+we only wonder he should have confined that
+view to these three verses, considering them
+as a digression, when by extending the same
+principle of interpretation to other parts of
+the prophecy, he might have found a clue to
+the solution of many difficulties. The want of
+this clue obliges Dr. Blaney to come to the
+same conclusion as the Rabbi, that the remaining
+part of the prophecy is still unaccomplished;
+a conclusion which I am compelled
+most strenuously to oppose. To the
+Jew, the suspension of the fulfilment of this
+prophecy would be almost equivalent to that
+of all others; for the Messiah's kingdom is
+alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To
+the Jew then, I would say—Is this consonant
+with the previous ordinations of God in the
+government of the world, to leave an interval
+<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a>
+of more than two thousand years, without the
+fulfilment of prophecy, which is to mankind,
+the most convincing of all proofs of his Divine
+superintendance and control over human
+affairs? To Dr. Blaney, on the other hand,
+who conceives that <span class="tei tei-q">“since our Saviour's appearance
+on earth, nothing has happened to
+the Jewish nation in any degree answerable
+to what is here predicted; no return from
+captivity, no victories, no successes,”</span> &amp;c.; to
+him I would say, why may not <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the children
+of the promise</span></span>”</span> be here included as well as
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the children of the flesh?</span></span>”</span> The first Christians
+were Jews, the apostles and disciples
+were Jews, while the converted Gentiles were
+no less styled, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Israelites by adoption</span></span>;”</span> and
+so they are continually called in prophetic
+language. If then the terms, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Sons of Zion</span></span>”</span>
+and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Israel of God</span></span>,”</span> be <em class="tei tei-emph"><span style="font-style: italic">not less</span></em> applicable to
+those who received Christ for their Messiah,
+than to those who rejected him; we cannot
+surely say with Dr. Blaney, that there have
+been no return from captivity, no victories,
+no successes, since the coming of Christ; for
+it will hardly be maintained that redemption
+from the bondage of sin is no return from captivity;
+<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a>
+that the triumph of Christianity over
+paganism is no victory, and the rapid propagation
+of the Gospel no success.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In verse 12, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">The strong hold</span></span>,”</span> which is
+evidently the same as the prison-house, called
+in the preceding verse, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the pit without water</span></span>,”</span>
+and which the Rabbi allows to be a state of
+captivity, is here, somewhat abruptly, transformed
+into a place of shelter and protection.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 15. The Rabbi's idea, that the prophet
+here uses the term <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">sling-stones</span></span>,”</span> in
+derision, as an appellative for the enemies
+of Israel, while he applies to themselves, in
+the next verse, the term <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">precious stones</span></span>,”</span> appears
+to me, I must acknowledge, somewhat
+novel; and as I dispute that translation of
+the next verse altogether, so I cannot acquiesce
+in such an explanation of this. With
+regard to the rendering of המו (or ומה) in the same
+verse, which I have considered as the personal
+pronoun, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">they</span></span>,”</span> instead of the verb <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">to
+make a noise</span></span>”</span>—I believe the Rabbi's, upon re-considering
+the passage, to be the more correct
+translation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But these verbal differences, however they
+may interest the Hebrew scholar, are of trivial
+<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a>
+importance, as regarding the grand question
+between us, namely, whether the accomplishment
+of the predictions contained in this
+chapter, ceases before we arrive at verse 9,
+which is admitted to announce the coming of
+the Messiah. Upon this point, then, I plead
+the general issue. If I succeed in shewing
+that every part of the prophecy in the following
+chapters, as well as the present, has been
+clearly accomplished in the leading events of
+the history of Christianity, I gain my cause.
+If I fail to do so, let the verdict go for the
+Jew.
+</p>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc15" id="toc15"></a>
+<a name="pdf16" id="pdf16"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter X.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Two points appeared to be established in
+the last chapter; one, that the Messiah's kingdom
+is the subject of this part of the prophecy,
+and the other, that that kingdom is a
+spiritual one; or these points, if not proved,
+were, at least, shewn to be in perfect accordance
+with every verse, and every line contained
+in that chapter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the Messiah's kingdom is the subject,
+appeared from the express declaration of the
+9th verse, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Behold, thy King cometh</span></span>,”</span> &amp;c., and
+<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a>
+from the exact accordance of every other with
+this view.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The circumstances that intimated the spiritual
+nature of that kingdom, and shewed
+that the prophecy refers to Christianity, were
+the following:—the denunciations against
+worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately
+followed by, and contrasted with the
+promise of spiritual blessings from the Messiah's
+coming; which were declared to be
+the remission of sins, and the redemption of
+the Gentile world from the darkness of idolatry;—next,
+the personal character of the Messiah,
+and the express manner of his coming,
+namely, in meekness and humility;—the
+peaceful nature of his reign;—the shedding
+of his blood for the redemption of mankind
+from the bondage of sin;—the joint instrumentality
+of Israel in the accomplishment of
+the great scheme of redemption, but the admission
+of the Gentiles to a full participation
+in the blessings which result from it, and the
+removal of the partition wall, mentioned by
+St. Paul, (Ephes. ii. 14,) by which they had
+been previously excluded from them. These
+<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a>
+are the circumstances that declare the spirituality
+of the Messiah's kingdom, and these
+are clearly intimated in the last chapter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The present will be found to contain somewhat
+less variety of incident, with more of exhortations
+and promises than the preceding.
+These are more particularly addressed to
+the house of Judah, but their subsequent extension
+to <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">them of Ephraim</span></span>”</span> also, is a circumstance
+that calls for some explanation,
+without which it would be difficult to shew the
+chronological order of the events foretold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ephraim, or the ten tribes, had gone into
+captivity long before the time when the prophecy
+was uttered, which was that of the
+building of the second temple; nor have these
+tribes since returned, (what is become of them,
+or whether they be now in existence, being
+wholly unknown,) yet is their return from
+captivity here distinctly foretold. What, then,
+are we to understand by this return, or who is
+intended by <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">them of Ephraim</span></span>,”</span> is the question?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On the spiritual view, the captivity means
+the bondage of sin, and especially of idolatry,
+into which Ephraim had fallen by their apostacy;
+<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a>
+and their return will mean their return
+to true religion, whereby they obtain the remission
+of their sins, and the gift of eternal
+life. But what is meant by <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">them of Ephraim</span></span>”</span>?
+Are we to understand thereby the original ten
+tribes who revolted with Jeroboam, and whose
+descendants are not known to be now in existence?
+or the remnant of those tribes who
+returned to Jerusalem, (2 Chron. xi. 16,) and
+who having joined the tribe of Judah have
+since become mixed and identified with
+them?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On this latter view the prophecy may already
+in part have received its fulfilment, as
+some of this remnant, mixed with the tribes of
+Judah and Benjamin, in the apostolic age,
+were probably among the number of our Lord's
+disciples, and were thus redeemed from the
+bondage of sin, and have already shared in
+the triumphs and blessings of the Gospel.
+On the former view, supposing, what is not
+impossible, that these tribes are still in existence,
+we must look chiefly to the future, as
+regards them, for the accomplishment of this
+part of the prophecy. But whichever view
+we embrace, as to those who constitute now
+<span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a>
+the ten tribes, we must still look to the future,
+(and this is the point to be attended to,) for
+the full and perfect fulfilment of the prophecy;
+for so long as any of the house of Israel remain
+unredeemed, so long must they be regarded,
+in the spiritual view, which is the
+view we embrace, as still remaining in the
+bondage of sin, and not yet returned from
+captivity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This then is the essential point as regards
+the prophetic chronology, that where events
+are spoken of, which, like the restoration of
+Israel, are continuous from age to age, or
+destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs
+accord with the nature of the events, comprising
+at one glance the commencement, the
+continuance, and the completion of what is
+foretold; consequently these events not being
+limited to particular periods like the ordinary
+occurrences of history, like the fate of a battle
+or the fall of a monarchy, cannot be dated
+with chronological precision, except it be
+from the time of their commencement. And
+precisely of this nature are the events which
+form the subject of the chapter before us.
+</p>
+
+<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first of these in order, as well as importance,
+is the progress of the Gospel of
+Christ, or the triumph of Judah, which began
+with the apostolic age, and has since continued
+progressive, though with a fluctuating
+career, and unequal success, up to the present
+time, when it extends over a large portion of
+the habitable world; but still without having
+attained to any thing like the universality announced
+in prophecy. This then is an event,
+which being still progressive, is not limitable
+to a particular period, nor capable of being
+dated with precision except from its commencement.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Next to this, or to the triumph of Judah,
+is the promised restoration of Israel, which
+cannot be deemed complete, while so many of
+the house of Israel, dispersed over the nations
+of Christendom, still rest their hopes on the
+covenant of the Law; a covenant which we
+as Christians believe to have been annulled at
+the promulgation of the Gospel; but which
+from the first offered only temporal rewards,
+and unlike the covenant of grace, gave no
+distinct promises of eternal life. That the
+remaining Israelites will ultimately awaken
+<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a>
+to a sense of these advantages, we may confidently
+expect from this promise of restoration,
+and from the predicted universality of
+the Messiah's kingdom. This then is also an
+event yet imperfectly accomplished, or still in
+a state of progression, and therefore yet incapable
+of being dated with precision.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The abolition of Paganism is another, which
+though nominally effected at the beginning
+of the fourth century, is yet so far from being
+complete, that Paganism still prevails over the
+largest portion of the globe; and consequently
+this, like the former, is an event which can be
+dated only from its commencement. Bearing
+then in mind the nature of these events, and
+the impossibility of limiting the date of them
+to definite periods, we may now proceed with
+the interpretation of the prophecy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the last chapter opened with denunciations
+of divine wrath against worldly-mindedness,
+which were followed by, and contrasted
+with the unfolding of the spiritual nature
+of the Messiah's kingdom, so the present
+chapter opens with exhortations to seek for
+spiritual blessings, and with the promise of
+<span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a>
+their abundant bestowal on those who ask for
+them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Ask ye of the Lord rain in the time of the latter
+rain; so the Lord causing lightning, shall bring
+heavy showers, and give to every one grass in the
+field.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This language is metaphorical, it is true,
+and so is invariably that which is employed
+in describing the plenteousness of the Messiah's
+kingdom, abounding in corn, wine, and
+oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed
+to take such expressions in a strictly literal
+sense, he would soon find it impossible, for,
+most of them are mixed metaphors, such as
+<span class="tei tei-hi"><span style="font-style: italic">waters of life</span></span>, <span class="tei tei-hi"><span style="font-style: italic">trees
+of righteousness</span></span>, <span class="tei tei-hi"><span style="font-style: italic">garments of
+salvation</span></span>, of which part at least must be figurative;
+and the spiritual sense is in fact the
+most literal of any that can possibly be affixed
+to them. <span class="tei tei-hi"><span style="font-style: italic">Ask ye of the Lord rain</span></span>, signifies
+seek the blessings of righteousness, and they
+shall be freely given to you. When viewed
+in this light, we shall readily perceive the
+connection between this and the next verse,
+which contrasts the value of true, with the
+<span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a>
+worthlessness and deceitfulness of false religion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For the idols have spoken vanity, and the
+diviners have seen a lie; and told false dreams;
+they comfort in vain.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That is, the heathen priests and oracles
+promise blessings which they have no power
+to bestow, but delude their votaries with false
+hopes, leading them astray, and leaving them
+to wander as a flock without a shepherd.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Therefore they went their way as a flock, they
+were troubled because there was no shepherd.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A religion like Paganism, which allowed
+the unrestrained indulgence of the passions,
+of pride, avarice, and ambition, was well calculated
+to seduce; and the Jews, in spite of
+the continual exhortations of their prophets,
+in spite of the many signal miracles displayed
+to them, and wrought in their behalf, had frequently
+relapsed into idolatry. Nor can it be
+supposed that the outward worship of idols
+was alone displeasing to God, and that the
+indulgence of the passions, which was the soul
+and spirit of idolatry, was disregarded. The
+spirit was at least as likely as the form of Paganism
+to be offensive to Heaven; and accordingly
+<span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a>
+it was continually denounced by the
+prophets, and had been frequently punished
+by signal acts of judgment. And in this did
+the Jewish priests and rulers still offend, by
+their avarice and worldly-mindedness, and
+thus incur the displeasure of Heaven, as
+already intimated, and here repeated.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Mine anger is kindled against the shepherds,
+and I will punish the goats.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The shepherds are the guardians, the goats
+the leaders of the flock; but the Jewish shepherds
+and leaders misled their flock, and as
+their forefathers, under Jeroboam, had embraced
+idolatry, and were therefore allowed to
+be carried away into captivity, so their posterity,
+seduced by similar passions, rejected
+the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the
+house of Judah having remained faithful, to
+them was the Messiah promised; and given
+to those who were willing to receive him.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">But the Lord of hosts hath visited his flock, the
+house of Judah, and made them as his goodly horse
+in battle. Out of him shall come the corner-stone;
+out of him, the nail; out of him, the battle bow;
+out of him every ruler together.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Triumphant career and success are herein
+promised to Judah, but the Messiah's kingdom
+having been already declared to be a
+peaceful one, we cannot suppose literal warfare
+to be here intended. The triumph of
+true religion over Paganism is no doubt the
+warfare to be understood.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And they shall be as mighty men who tread down
+their enemies in the mire of the streets in battle;
+and they shall fight because the Lord is with them,
+and they shall confound the riders on horses.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And while this triumph is promised to
+Judah, mercy and forgiveness are declared to
+Israel also, and their return from captivity is
+foretold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will strengthen the house of Judah, and
+I will save the house of Joseph, and I will bring
+them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast
+them off; for I am the Lord their God, and will
+hear them. And they of Ephraim shall be like
+a mighty man, and their heart shall rejoice as
+through wine, yea their children shall see it and be
+glad, their heart shall rejoice in the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The complete fulfilment of this part of the
+prophecy must still be future, whether we
+<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a>
+consider it as referring to the Jews now dispersed
+over different countries, or to the ten
+tribes who went into captivity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In most countries of Europe and probably
+of Asia also, the usual mode of call to a
+person just within hearing is a shrill kind of
+hiss, which is the more readily noticed
+because differing from all other sounds.
+This expression is accordingly used in the
+prophecy to express the recal of Israel,
+whether spiritual or otherwise.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">I will hiss for them, and gather them, for I
+have redeemed them, and they shall increase as
+they have increased.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The next verse speaks of sowing them
+again among the people, which appears at
+first as if again declaring their dispersion;
+but on the spiritual view there is no reason to
+suppose that such is the meaning. Sowing
+them among the people, on this view will signify
+the blending together of Jews and Gentiles,
+by their embracing one common faith;
+whereby they at length become one race, and
+all distinction is lost under the common denomination
+of Christians. This also explains
+the rapid increase of their numbers here foretold,
+<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a>
+as well as their return from captivity,
+and their living again. The increase of numbers
+arising from the accession of converts;
+their return from captivity, signifying redemption
+from the bondage of sin; and their
+living, the resurrection to eternal life through
+Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will sow them among the people, and they
+shall remember me in far countries, and they shall
+live with their children, and turn again.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The spirituality of this return and gathering
+becomes still clearer as we proceed, signifying
+the flowing together of all nations, Gentiles as
+well as Jews, into the house of the Lord.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will bring them again out of the land of
+Egypt, and gather them out of Assyria, and I will
+bring them into the land of Gilead and Lebanon;
+and place shall not be found for them.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This extraordinary increase of numbers,
+which is to overflow all countries, strongly
+favours the spiritual view, for the actual
+number of the Hebrew nation is avowedly diminishing,
+and becoming less and less likely
+to perform the wonderful changes next intimated.
+The sea and the isles were common
+expressions for the Gentile nations, (Gen. x. 5,)
+<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a>
+while the land signifies always the Jews, from
+Palestine or the Holy Land—see note. Rivers
+denote in prophetic language, the people residing
+on their borders. (Isaiah viii. 7.) <em class="tei tei-emph"><span style="font-style: italic">The</span></em>
+river, in particular, signifies the Euphrates
+and the Eastern nations bordering upon it.
+This will serve as a key to the meaning of the
+next verse, which announces the subversion of
+Paganism in these different countries. Thus,
+<span class="tei tei-hi"><span style="font-style: italic">afflicting the sea and smiting the waves</span></span>, denote its
+extinction in the West; <span class="tei tei-hi"><span style="font-style: italic">drying up the depths of
+the river</span></span>, signify its extinction in the East;
+<span class="tei tei-hi"><span style="font-style: italic">and bringing down the pride of Assyria</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">the
+departing of the sceptre from Egypt</span></span> bespeak its
+further abolition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And he shall cause affliction to pass over the
+sea, and shall smite the waves of the sea: and all
+the deeps of the river shall dry up: and the pride
+of Assyria shall be brought down; and the sceptre
+of Egypt shall depart away.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Surely these expressions announce some
+greater changes than would result from the
+mere emigration from these countries of a race,
+poor, afflicted, and despised, as the Jews long
+have been. And small indeed is the likelihood
+that the literal subjugation of all these
+<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a>
+countries by that race, can be here intended.
+The following verse points out a far more probable
+and consistent solution of the problem,
+in the overthrow of their idolatry, and the
+turning of all these nations to the worship of
+the one true God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will strengthen them in the Lord, and
+they shall walk up and down in his name, saith the
+Lord.</span></span>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc17" id="toc17"></a>
+<a name="pdf18" id="pdf18"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter IX.</span></h1>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 1. :יהוה עשה חזיזים ומטר גשם</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">So the Lord shall make bright clouds, and give them
+showers of rain.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Hebrew here may be rendered (see Lowth and Parkhurst)
+<span class="tei tei-hi"><span style="font-style: italic">lightning</span></span> instead of <span class="tei tei-hi"><span style="font-style: italic">bright clouds</span></span>,
+and the connexion
+with rain will then be much more obvious; especially with
+<em class="tei tei-emph"><span style="font-style: italic">heavy</span></em> rain, as the Hebrew word literally signifies, which usually
+follow lightning. The construction will then be as proposed
+in the text.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">So the Lord causing lightning, shall bring heavy rain, &amp;c.</span></span>
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 3. :על הרעים חרה אפי ועל העתודים אפקוד כי פקד יהוה</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Mine anger was kindled against the shepherds, and I punished
+the goats, for the Lord, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The apparently indiscriminate use of the past and future
+tenses, in scriptural and prophetic language, has perplexed the
+<span class="tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a>
+best Hebrew scholars. On the conversive power of the ו,
+Granville Sharpe's is perhaps the best treatise. In the present
+case, unless the ו retain that power when disjoined from the verb,
+there is no reason for rendering the future אפקוד (or דוקפא) as a perfect,
+or, <span class="tei tei-hi"><span style="font-style: italic">I punished</span></span>, instead of
+<span class="tei tei-hi"><span style="font-style: italic">I will punish</span></span>. And, as Mr. Lowth
+observes, the כי (or יכ) which follows would be more properly rendered
+<span class="tei tei-hi"><span style="font-style: italic">But</span></span> than <span class="tei tei-hi"><span style="font-style: italic">For</span></span>,
+and it will then be—<span class="tei tei-hi"><span style="font-style: italic">mine anger is kindled
+against the shepherds, and I will punish the goats; But the
+Lord of Hosts</span></span>, &amp;c. The shepherds and the goats both signify
+leaders of the flock.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 4. :ממנו פנה ממנו יתד ממנו קשת מלחמה
+       ממנו יצא כל נוגש יחדו</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Out of him came forth the corner, out of him the nail, out
+of him the battle bow, out of him every oppressor together.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The words <span class="tei tei-hi"><span style="font-style: italic">corner</span></span>, <span class="tei tei-hi"><span style="font-style: italic">nail</span></span>,
+and <span class="tei tei-hi"><span style="font-style: italic">oppressor</span></span>, must be rather perplexing
+to the English reader, nor can the Hebrew scholar be
+certain of the precise meaning of each, though their general
+import is obvious enough. Thus פנה (or הנפ) <span class="tei tei-hi"><span style="font-style: italic">corner</span></span>,
+signifies in the root to <span class="tei tei-hi"><span style="font-style: italic">turn</span></span>, and as the
+<span class="tei tei-hi"><span style="font-style: italic">corner stone</span></span> is a guide to the builder
+in laying the others, it comes to signify a guide or leader. So
+יתד (or דתי), <span class="tei tei-hi"><span style="font-style: italic">a nail</span></span>, signifies
+one on whom others depend. And נוגש (or שגונ),
+<span class="tei tei-hi"><span style="font-style: italic">an oppressor</span></span>, like the Greek
+τυραννος, signifies generally, <span class="tei tei-hi"><span style="font-style: italic">a
+prince</span></span>, as well as a <span class="tei tei-hi"><span style="font-style: italic">tyrant</span></span>. Thus these terms are each of them
+equivalent to a <span class="tei tei-hi"><span style="font-style: italic">chief</span></span> or <span class="tei tei-hi"><span style="font-style: italic">leader</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The verb יצא (or אצי), which follows, may be either past or future,
+but the latter accords best with the context, as in the proposed
+translation. <span class="tei tei-hi"><span style="font-style: italic">Out of him shall come forth the corner-stone,
+</span><span class="tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a><span style="font-style: italic">
+out of him the nail, out of him the battle bow, out of him
+every leader together.</span></span>
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 8. אשרקה להם.—<span class="tei tei-hi"><span style="font-style: italic">I will hiss for them.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The word <span class="tei tei-hi"><span style="font-style: italic">hiss</span></span>, does not to the English reader convey the
+correct meaning here. In many parts of Europe, and, probably,
+in some of Asia, the common made of call is by a shrill
+sound, very different from either a hiss or a whistle. In some
+countries it is effected by pressing the tongue against the
+teeth with the lips open, and sounding the letters—tsz. In
+others, it is usual to begin with the lips compressed, and without
+closing the teeth, thus making the sound of the letters
+psh—but in both, the sibilant sound predominates, and is heard
+to a considerable distance, while its peculiarity instantly attracts
+attention from all that are within hearing; and this is no
+doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the
+English word, <span class="tei tei-hi"><span style="font-style: italic">shriek</span></span>. (See Parkhurst.)
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 11. :ועבר בים צרה והכה בים גלים</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And he shall pass through the sea with affliction, and shall
+smite the waves of the sea.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This mode of rendering gives a turn to the sense of the passage,
+which is wholly uncalled for, if not unwarranted by the
+original: which would be more literally translated: <span class="tei tei-hi"><span style="font-style: italic">And affliction
+shall come over the sea</span></span>, &amp;c. But the Jew's mode of
+rendering is equally correct, and better accords with the context,
+thus: <span class="tei tei-hi"><span style="font-style: italic">He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea.</span></span> The latter expression amplifying
+and explaining the former.
+</p>
+
+<span class="tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What is meant by the expressions, the sea, the isles, and
+the land, is a point of no small importance. In prophetic language,
+the sea and the isles always signify the western Gentiles,
+or European nations; while the land signifies Palestine,
+or the Jewish nation. The Hebrew word ים (or םי) means either the
+sea or the west. As the sea extends along the whole western
+coast of Syria, sea and west came to be used synonymously.
+And as the European nations lay beyond the sea they obtained
+the name of the isles, or the isles of the Gentiles, as they are
+called in Gen. x. 5. Mr. Lowth observes, on Isa. xi. 11.
+<span class="tei tei-q">“The islands, in the prophetic style, seem particularly to denote
+the western parts of the world, or the European nations;
+the west being often called the sea in the Scripture language.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">causing affliction, or trouble, to come over the sea</span></span>,”</span>
+and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">smiting the waves of it</span></span>,”</span> signify, as the Jew rightly
+explains, to cause confusion and dismay among the Gentile nations
+of the west.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 11. :והבישו כל מצולות יאור</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And all the deeps of the river shall dry up.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That rivers are meant, in prophetic language, to represent the
+people residing on their borders, appears in various passages.
+See Isa, viii. 7. <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Now, therefore, behold the Lord bringeth
+up upon them the waters of the river strong and many, even
+the king of Assyria and all his glory.</span></span>”</span> In like manner, the
+drying up of the Euphrates, is spoken of under the sixth vial
+in the Revelations, in allusion to the nations bordering upon
+that river.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc19" id="toc19"></a>
+<a name="pdf20" id="pdf20"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Rabbi's Reply,
+And The
+Author's Remarks Upon It.
+Chapter X.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Contending, as the Jew does, that no part
+of the prophecy relating to the Messiah's
+kingdom, has yet been accomplished, he
+cannot reasonably be expected to offer a
+particular interpretation of what, according to
+his view, is still unfulfilled. And, accordingly,
+his remarks on this chapter are restricted to
+an occasional correction of the received
+translation, and a few short explanatory
+notes; while his reply to my exposition, if
+reply it can be called, may be comprised in
+one short sentence, namely, that he considers
+<span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a>
+the whole unaccomplished, and rejects altogether
+the spiritual exposition, admitting
+none but the literal.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In answer to this, I have to observe, that
+the literal acceptation, has already, in some
+instances, been shewn to be impossible; and
+will, hereafter, be so in many more; while the
+figurative exposition offered, is in perfect
+accordance with the style and language of
+prophecy in general, and is uniform and consistent
+throughout.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As I fully acquiesce in the Rabbi's corrections,
+and in the only instance where we
+differ, have adopted his view in preference to
+my own, it is wholly unnecessary to offer
+his translation at length; but an objection
+which he makes to my exposition of verses
+3rd and 4th of the last chapter, I feel called
+upon to notice.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In those verses, I adopted the view of
+Dr. Blayney, that the destruction <span class="tei tei-hi"><span style="font-style: italic">by fire</span></span>,
+there denounced, applies to Sidon rather than
+to Tyre.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The common version, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">For Tyre has built
+herself a fortress</span></span>,”</span> being rendered by him, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">For
+she</span></span> (Sidon) <span class="tei tei-hi"><span style="font-style: italic">has built herself a fortress, Tyre</span></span>;”</span>
+<span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a>
+the Sidonians being thus made the immediate
+object of denunciation, who are allowed to
+have been the builders of Tyre, which was
+thence called the daughter of Sidon.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the Jew's objection is founded upon
+collateral prophecies, in which the burden
+cannot, as here, be shifted from Tyre to Sidon,
+the former being distinctly named in these;
+and in some, the precise mode of destruction
+specified, namely, by fire: Thus, in Amos i.
+10, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">I will send a fire upon the wall of Tyrus,
+which shall devour the palaces thereof:</span></span>”</span> see also
+Isa. xxiii., in which the whole burden is expressly
+on Tyre; and again, Ezek. xxvii. 32,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">and in their wailing, they shall take up a lamentation
+for thee, and lament over thee, saying, What
+city is like Tyrus, like the destroyed in the midst of
+the sea?</span></span>”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These, and similar passages, would, no
+doubt, be fatal to the exposition of Dr.
+Blayney, could they be shewn to foretel one
+and the same event; but against this, there
+are, what appear to me, conclusive objections.
+Two of these prophets not only wrote long
+before the time of Zechariah, but before the
+destruction of Old Tyre by Nebuchadnezzar,
+<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a>
+which was therefore most likely to be the
+object of their predictions, and not New Tyre,
+which, at that time was not in existence, being
+built after Old Tyre was demolished; this
+then appears conclusive against the objection
+drawn from what occurs in Amos and Isaiah.
+With regard to Ezekiel, the case is somewhat
+different, and the answer must rest on other
+grounds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ezekiel did write much nearer to the time
+in question, and commentators appear undecided
+whether some of his predictions refer to
+the destruction of Old or New Tyre, or to
+both; for if he uttered this prophecy before
+the siege of Old Tyre by Nebuchadnezzar,
+which can hardly admit of doubt, when he
+says, chap. xxvi. 7, <span class="tei tei-q">“Behold I will bring upon
+Tyrus, Nebuchadnezzar king of Babylon;”</span>
+still the expression of <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the destroyed in the midst
+of the sea</span></span>,”</span> does seem peculiarly applicable to
+the insular situation of New Tyre. But if it
+be granted that the siege of this latter, by
+Alexander, be intimated in that remarkable
+expression; yet Ezekiel no where, that I can
+find, specifies <span class="tei tei-hi"><span style="font-style: italic">fire</span></span> as the peculiar agent of destruction;
+therefore, it cannot be inferred
+<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a>
+from any thing he says, that in Zechariah's
+prophecy, which appears to be directed
+against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon,
+as the text certainly warrants that interpretation.
+Thus I see no reason to relinquish Dr.
+Blayney's view, which I should give up with
+the more reluctance, as I have so rarely been
+able to go along with that learned commentator;
+while this exposition appeared to me a
+very happy solution of a difficulty presented
+by the received translation.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc21" id="toc21"></a>
+<a name="pdf22" id="pdf22"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XI.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It was before stated, that we should find in
+its proper place, due notice taken of the pride
+and worldly-mindedness which led the Jews
+to reject the Messiah, as he offered no temporal
+advantages; and of their forfeiting
+thereby all claim to the blessings which his
+kingdom was calculated to afford. We are
+now come to that place. The introduction to
+this chapter announces the frustration of their
+hopes of worldly greatness built upon the promised
+Messiah; and distinctly states what
+portion of their nation would be blinded by
+<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a>
+such motives, and what portion would be
+exempt from them. The rulers, the rich, and
+the great are declared to be those who would
+mislead the flock; while the poor and the
+humble are stated to be those who would
+recognise the hand of God in his works, and
+perceive that this was the word of the Lord.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At the time of Christ's coming, it is unquestionable,
+that a very general expectation
+prevailed among the Jews, that the period for
+their Messiah's appearance was arrived; but
+so remote was the character of Jesus from
+what they expected in their prince, and so
+different were the advantages he offered from
+what they had hoped to obtain, that the majority
+of the people willingly yielded to the
+persuasion of their interested rulers, that he
+was not the promised Messiah; and thus the
+misguided flock for the most part entered into
+the views of their priests and rulers, and
+rejected Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The motives for this rejection are manifest
+even to this day, in the backwardness of Israel
+to relinquish the hopes of a temporal Messiah,
+and in their blindness to the benefits offered
+them by a spiritual one; although the consequence
+<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a>
+has hitherto been to them the loss of
+even the temporal advantages they previously
+enjoyed, instead of the attainment of others
+which they expected. Small, however, in the
+Christian's estimation, are these, in comparison
+with their loss, in a spiritual point of view,
+or their loss of the especial favour of Heaven;
+which from that time has not only withheld
+from them any further revelations, but, as we
+conceive, has even blinded them to the true
+spiritual import of those previously vouchsafed.
+Thus, in whatever light we view it, whether
+spiritually or politically, the humiliation of
+Israel from that time to the present, has been
+abundantly manifest; as declared in the prophecy,
+under the metaphor of the fall of the
+loftiest trees, the pride of the forest.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Open thy doors, O Lebanon! that the fire may
+devour thy cedars. Howl, fir-tree, for the cedar is
+fallen, because the mighty is spoiled. Howl, O ye
+oaks of Bashan, for the forest of the vintage is
+come down. There is a voice of the howling of the
+shepherds, for their glory is spoiled. A voice of
+the roaring of young lions, for the pride of Jordan
+is spoiled.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This language is highly figurative, no doubt;
+yet is it interspersed with expressions, which
+almost preclude the possibility of its misapplication;
+for <span class="tei tei-hi"><span style="font-style: italic">the cedars of Lebanon</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">the
+oaks of Bashan</span></span>, are next, by a change of metaphor,
+called, <span class="tei tei-hi"><span style="font-style: italic">the shepherds of the flock</span></span>; and soon
+after, dropping the metaphor entirely, it appears
+that they are the rich and the great,
+who sacrifice their flock to avarice and ambition.
+Their hopes, however, were frustrated,
+in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their
+disappointed ambition forms the exordium to
+this chapter, which may be explained as
+follows:—
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Literally, the shepherds are supposed to howl
+for the loss of their rich pastures on mount
+Carmel, the forest of the vintage; and the
+lions to roar for the loss of their covert, the
+thickets on the banks of Jordan, the pride of
+the river, which, with other trees, are doomed
+to destruction; but the figurative meaning is,
+that the priests and rulers of Israel should be
+disappointed of their hopes of worldly greatness
+at the Messiah's coming, and be deprived,
+<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a>
+under the new dispensation, of their power and
+influence.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The lamentation over their frustrated hopes,
+is next coupled with expressions of compassion
+for their misguided flock, whom they had
+doomed to the slaughter; that is, by depriving
+them of <em class="tei tei-emph"><span style="font-style: italic">the life which is in Christ</span></em>. This flock,
+the prophet is commanded to feed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Thus saith the Lord my God. Feed the flock
+of the slaughter, whose possessors slay them, and
+hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich.
+And their own shepherds pity them not.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Avarice is thus foreshewn to be the vice
+which would lead the priests to reject Christ;
+the sending of whom is next declared to be
+the last act of Divine interposition in behalf
+of Israel; those who reject him being thenceforward
+left to themselves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For I will no more pity the inhabitants of the
+land, saith the Lord, but, lo! I will deliver the men
+every one into his neighbour's hand, and into the
+hand of his shepherd, and they shall smite the land,
+and out of their hand I will not deliver them.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But while further interposition is thus
+denied to those who reject Christ, being the
+<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a>
+rich and the great; spiritual food is expressly
+promised to those who receive him, who were
+the poor and the meek.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">But I will feed the flock of the slaughter,
+even you, O poor of the flock.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The food here promised to those who are
+willing to receive it, cannot be any other than
+spiritual food; that is, the knowledge to discern
+truth from falsehood, and the grace to
+make a proper election between right and
+wrong. To the poor, this was given, of whom
+Christ declared that <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Theirs was the kingdom
+of Heaven</span></span>:”</span> to the rich it was not given, of
+whom he declared, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">That it was easier for a
+camel to pass through the eye of a needle</span></span>,”</span> than
+for them to enter his kingdom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We now come to the events to which this
+introductory matter is intended to lead us;
+and to render the prophetic annunciation the
+more impressive, it is typically represented by
+actions, as well as expressed by words. This
+is the most important part of the prophecy;
+that on which it may be said that the whole
+interpretation hinges. And yet it is here that
+the Christian is at fault, and that the Jew expects
+a certain triumph: nor without reason,
+<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a>
+when our ablest commentators disagree, or
+even acknowledge the difficulties to be insurmountable.
+Whether they are removed by
+the proposed exposition, the reader must decide;
+and to enable him to do so, we shall
+state them as briefly as possible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The events alluded to will, with the Christian,
+scarcely admit of doubt, for the passage
+before us is cited in the Gospel of Matthew,
+though by some error, it is there ascribed to
+Jeremiah instead of Zechariah. But were the
+citation in question even supposed to be a
+marginal note, which had found its way
+into the text in transcribing, still the purport
+of the prophecy would be not the less
+manifest, for the connection of this with the
+context, and the unity of the whole, sufficiently
+declare the subject.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The events foreshewn, are the death of
+Christ; the dissolution of the old, and the
+founding of the new covenant; the rejection
+of this latter by the great body of the Jewish
+nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances
+attending these events, such as the betrayal
+of Christ for thirty pieces of silver; the
+<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a>
+employment of this money in the purchase of
+the potter's field; the separation of the Jews,
+who rejected Christ, from those who received
+him; and the evils entailed upon those who,
+having rejected the true, followed after false
+Messiahs. These are the circumstances
+shadowed forth in the prophecy; but to give a
+consistent explanation of every part of it, and
+to shew the exact adaptation of the events to
+the prediction, constitute the difficulty.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The typical actions of the prophet, consist
+in his taking two staves, or crooks; first affixing
+to each of them a significant denomination,
+and then breaking them in succession;
+accompanying this action with explanations,
+declaratory of the purport of his doing so.
+Yet is the whole highly mystical, and in parts
+so obscure, that Dr. Blayney acknowledges
+he cannot solve these difficulties; an avowal
+that would have been rendered unnecessary,
+had his predecessor Lowth been more successful.
+Their failure seems chiefly to have
+arisen from their misconceiving, in the first
+place, whom the prophet here personates in
+the character of the shepherd; and, in the
+next, what the staves are intended to represent;
+<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a>
+for the general purport of the whole, is
+rightly understood by both to be an allusion
+to the death of Christ, and the completion of
+his mission. Accordingly, Lowth supposes
+the shepherd to personate the Messiah, as the
+shepherd of his flock. But the Messiah is
+throughout the person spoken of, rather than
+the speaker, as will presently appear. Blayney
+also considers the prophet as a type of
+the Messiah; but supposes him sometimes to
+speak in his own name, as being himself the
+shepherd. Not to dwell on the want of consistency
+in this change of character, its
+avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the prophet is the actual speaker is
+clear, but he speaks in the name of the Almighty,
+as is distinctly declared three times
+at least in the present chapter. The great
+Shepherd is then no other than God himself;
+and all mankind are his flock. Who are the
+staves, or crooks, we have next to inquire.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The staff, or crook, is the shepherd's implement,
+with which he tends his flock, protecting
+them on the one hand, or correcting
+them on the other. Hence the two names
+<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a>
+adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of
+Beauty and Bands; but there is no occasion
+to alter the translation, which is equally
+literal, and equally appropriate as it stands.
+It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes.
+What are these staves then intended to represent?
+In a word, God being the Shepherd,
+and all mankind his flock, the staves appear
+to be typical of <em class="tei tei-emph"><span style="font-style: italic">Christ</span></em> and <em class="tei tei-emph"><span style="font-style: italic">Israel</span></em>; these being
+the agents employed, the great instruments in
+the hands of God, in accomplishing the work
+of man's redemption, from the darkness of
+idolatry to the light of true religion. One
+staff being <em class="tei tei-emph"><span style="font-style: italic">Israel</span></em>, with whom was founded the
+Old Covenant, the express object of which
+was the abolition of idolatry; a covenant
+which is continually called the <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">bondage of the
+law</span></span>;”</span> and the other staff, <em class="tei tei-emph"><span style="font-style: italic">Christ</span></em>, the founder
+of the New Covenant, called <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the beauty of
+holiness</span></span>”</span> who declared that his yoke was
+easy, or pleasant; thus the name will be
+equally appropriate, whichever translation is
+adopted.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I took unto me two staves, the one I called
+</span><span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a><span style="font-style: italic">
+Beauty, and the other I called Bands, and I fed
+the flock.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The parallelism between these two staves
+strikingly appears in the circumstance that
+the most remarkable prophecies, as the liiid.
+chapter of Isaiah, which the Christian conceives
+to be exactly fulfilled in the person and
+character of Christ, the Jew imagines to accord
+as perfectly with the circumstances and
+condition of the house of Israel. May we
+not suppose them to be designedly applicable
+to both? instrumental alike to the
+same great purpose, man's redemption from
+idolatry.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One of the earliest acts of Christ, who,
+however, did every thing in the name of the
+Father, was his exposing the unfitness of the
+Jewish leaders, who were the priests, the
+scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and
+hypocrisy he unsparingly denounced, as rendering
+them unfit for such an office; of which
+they were consequently deprived under the
+new dispensation. Such appears to be the
+purport of the following verse, as ably expounded
+by Lowth.
+</p>
+
+<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Three shepherds also I cut off in one month,
+and my soul loathed them, and their soul also
+abhorred me.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">One month</span></span>, is an indefinite expression for a
+short time, as if the prophet had said, <span class="tei tei-hi"><span style="font-style: italic">at once</span></span>.
+When the people had been duly warned
+against these treacherous guides; those who
+chose to disregard that warning, had no
+reason to complain, if it pleased Heaven to
+leave them to their fate, as is next declared.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Then said I, I will not feed you; that that
+dieth, let it die, and that that is to be cut off, let it
+be cut off; and let the rest eat every one the flesh
+of another.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophet next foreshews, by typical
+actions, accompanied by explanations declaratory
+of their purport, the death of Christ, and
+the dissolution of the Old Covenant.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I took my staff, even Beauty, and cut it
+asunder; that I might break my Covenant, which
+I made with all the people.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Covenant with Moses promised protection
+against all nations, while Israel remained
+obedient. Israel disobeyed and the
+Covenant was broken. The Covenant with
+Abraham promised blessing to all nations
+<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a>
+through his seed. The Gospel of Christ was
+that blessing; refused by the Jews, and consequently
+given to the Gentiles; for a remnant
+only of Israel received the Gospel, and
+those were the poor of the flock.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it was broken in that day, and so the poor
+of the flock that waited upon me, knew that it was
+the word of the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“The poor had the Gospel preached unto
+them,”</span> and received it with gratitude; but the
+ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken
+of them; and the small estimation in which
+they held a spiritual Messiah, are aptly foreshewn
+by the prophet, in the name of the
+Great Shepherd, claiming his reward at their
+hands, and their offering the precise sum
+which was given for Christ, thirty pieces of
+silver.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I said, If ye think good give me my wages,
+and if not, forbear; so they weighed me for my
+reward, thirty pieces of silver.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The way in which this money was actually
+bestowed, is next foreshewn, by the Shepherd's
+rejecting it scornfully, and desiring it
+may be given to the potter.
+</p>
+
+<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord said unto me, cast it to the potter;
+a goodly price that I was valued at by them: so I
+took the thirty pieces of silver, and cast them to the
+potter in the house of the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The price they actually gave for Christ,
+aptly denotes the value they put upon God's
+goodness in sending him, the Great Shepherd's
+proffered remuneration. The house of
+the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the
+transaction. The money being given to the
+potter, foreshews how it would be actually employed,
+to wit, in the purchase of the potter's
+field; in fact, it was given to the potter. If it
+be asked what the potter had to do in the
+temple? the answer is, he went there, as
+others did, to pray. His being there does not,
+as some suppose, imply that he was at work
+there.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Those who rejected and crucified Christ,
+are thenceforward rejected from being God's
+chosen people. As Christ was cut off from
+natural life, so Israel was cut off from <span class="tei tei-hi"><span style="font-style: italic">the life
+in Christ</span></span> as next intimated.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Then I cut asunder my other staff, even Bands,
+</span><span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a><span style="font-style: italic">
+that I might break the brotherhood between Judah
+and Israel.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The house of Jacob was from this time
+divided into Christians and Jews, who appear
+to be distinguished in the prophecy under the
+types of Judah and Israel; the former denoting
+those who received, and the latter
+those who rejected Christ. This distinction
+appears to be maintained till their promised
+re-union in the New Jerusalem.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The spiritual evils entailed on those who
+reject the true Messiah, to follow after false
+teachers, are next foreshewn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord said unto me, Take unto thee yet
+the instruments of a foolish shepherd, for I will
+raise up a Shepherd in the land, which shall not
+visit those that be cut of, neither shall seek the
+young, nor heal that that is broken, nor feed that
+that standeth still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Israel is thus left to the mercy of these false
+shepherds, while spiritual blindness, infatuation,
+and utter helplessness, are the awful
+judgments denounced against the selfish and
+worldly-minded priesthood, who thus mislead
+and sacrifice their flock.
+</p>
+
+<span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Woe to the idol shepherd, that leaveth the flock!
+the sword shall be upon his arm, and upon his
+right eye; his arm shall be clean dried up, and
+his right eye shall be utterly darkened.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The spiritual blindness which has since
+darkened the mental vision of Israel, appears
+to the Christian to be here distinctly foretold.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc23" id="toc23"></a>
+<a name="pdf24" id="pdf24"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter XI.</span></h1>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 1. פתח לבנון דלתיך—<span class="tei tei-hi"><span style="font-style: italic">Open thy doors, O Lebanon, &amp;c.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That Jewish writers have understood <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the forest</span></span>,”</span>
+as metaphorically representing Jerusalem with her stately buildings,
+and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Lebanon</span></span>,”</span> as the temple itself, appears from the
+following note of Mr. Lowth, on this passage.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“By Lebanon, most interpreters understand the temple,
+whose stately buildings resemble the tall cedars of that forest.
+Thus the word is commonly understood,”</span> Hab. ii. 17.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is a remarkable story mentioned in the Jewish writers
+to this purpose. Some time before the destruction of the
+temple, the doors of it opened of their own accord; a circumstance
+mentioned by Josephus, Bell. Jud. 1. 7. c. 12. Then
+R. Johanan, a disciple of R. Hillel, directing his speech to the
+temple said, <span class="tei tei-hi"><span style="font-style: italic">I know thy destruction is at hand, according to
+the prophecy of Zechariah</span></span>, Open thy doors, O Lebanon, &amp;c.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The passage in Josephus in my edition is, lib. 6, cap. 5,
+<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a>
+and a very remarkable one it is, containing many other portents
+preceding the destruction of the temple, besides the spontaneous
+opening of these massive doors, which were so ponderous
+as to require twenty men to open and shut them.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 2. כי ירד יער הבצור—<span class="tei tei-hi"><span style="font-style: italic">For the forest of the
+vintage is come down.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By the forest of the vintage, is understood Mount Carmel,
+which was partly covered with vineyards and rich pastures, for
+the loss of which the shepherds are said to howl, in the following
+verse. The shepherds metaphorically designate the leaders
+of the people; the different trees of the forest denoting the
+different classes and orders of men.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 3. כי שדד גאון הירדן—<span class="tei tei-hi"><span style="font-style: italic">For the pride of Jordan
+is spoiled.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By the pride of Jordan is to be understood, as Dr. Blayney
+observes, the woods and thickets on the banks of that river.
+These served as covert for lions, which often infested the country
+when driven from them by the rising of the river. These
+trees being along with others doomed to destruction, the lions
+roar for the loss of their shelter, as the shepherds howl for the
+loss of their rich pastures. The lions denote metaphorically
+the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the
+character afterwards given to the shepherds also, and shews the
+consistency of the metaphorical language.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 6. כי לא אחמול עוד על ישבי הארץ—<span class="tei tei-hi"><span style="font-style: italic">For
+I will no more pity the inhabitants of the land, &amp;c.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The distinction between <span class="tei tei-hi"><span style="font-style: italic">the sea</span></span>
+and <span class="tei tei-hi"><span style="font-style: italic">the land</span></span>, has been
+already pointed out in the note to ver. 11, of the last chapter,
+<span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a>
+and is here too manifest to admit of doubt. Lebanon, Bashan,
+Carmel, and Jordan, clearly shew what land is here spoken of,
+which can be no other than Palestine.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 10. להפיר את בריתי—<span class="tei tei-hi"><span style="font-style: italic">That I might break my
+covenant, &amp;c.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It might be supposed here that the two staves were typical of
+the two covenants; the Old and the New. But how is the
+parallelism then to be supported? If the breaking of one staff
+denotes the dissolving of the Old Covenant; what then is denoted
+by the breaking of the other staff? for the New Covenant
+was not also dissolved. By the proposed solution, the parallelism
+is maintained; Christ and Israel so exactly accord, that
+the prophecies seem, in many points, alike applicable to either.
+Both were instrumental to the great work of redeeming
+mankind from idolatry, and both were cut of; Christ from
+natural life; Israel from the life which is <em class="tei tei-emph"><span style="font-style: italic">in Christ</span></em>. To
+understand clearly the cutting of the staves, the most intricate
+subject perhaps in the whole prophecy, the reader has to keep
+in view two distinct points of consideration, the confounding of
+which will involve him in no little perplexity; these are, first
+the symbolical meaning, or the event foreshewn by the act of
+cutting; and secondly, the end or purport of the cutting; for
+along with the act, the prophet also declares the motive for the
+act, which must not be confounded with the act itself, being
+the effect or consequence that followed that act. Thus he
+says—<span class="tei tei-hi"><span style="font-style: italic">And I took my staff Beauty and cut it asunder, that I
+might break my covenant, which I had made with all the
+people.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Now the cutting of the first staff, Beauty, signifies or foreshews
+the death of Christ, or the cutting off of the Messiah.
+This is the symbolical meaning of the act. But the end or
+consequence of that act, was the cessation of the covenant of
+protection to Israel. <span class="tei tei-q">“The covenant,”</span> as it may be rendered,
+<span class="tei tei-q">“concerning all the people.”</span> From that time, the Jews ceased
+to be under the especial care and protection of Heaven; no
+more interpositions were manifested in their behalf; no prophet
+from that time appeared in Israel; these blessings being confined
+to the Jews who received Christ, or transferred to the
+Gentiles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Next follows the cutting asunder of the second staff, Bands;
+and this in fact appears to be precisely the end or consequence
+of the cutting of the first staff; for the cutting of this staff
+symbolically foreshews the rejection of Israel, or the cessation
+of the Covenant of protection. Such appears to be the event
+symbolized by cutting the staff, Bands. But the effect or consequence
+of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between
+Judah and Israel, or between the Jews who received and those
+who rejected Christ; in short, between Christian and Jew,
+who are here supposed to be symbolised by Judah and Israel.
+This division or breach was not the event foreshewn by the
+cutting of the staff, but the end or consequence of that act;
+and this distinction requires to be kept clearly in view.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It seems immaterial whether the symbolical meaning of cutting
+asunder the second staff, Bands, be expressed by the rejection
+of Israel, the breaking of the covenant of protection, or
+the abrogation of the law of Moses; for all these events are
+<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a>
+so closely connected, or so nearly identical, as scarcely to
+admit of their being disjoined or distinguished.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 12. הבו שכרי—<span class="tei tei-hi"><span style="font-style: italic">Give me my price.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From the failure of former commentators, in shewing how
+this can apply to the betrayal of Christ, when the word שכרי (or ירכש) is
+rendered, as it should be, <span class="tei tei-hi"><span style="font-style: italic">wages</span></span> or
+<span class="tei tei-hi"><span style="font-style: italic">reward</span></span>, instead of <span class="tei tei-hi"><span style="font-style: italic">price</span></span>,
+the Jew seems to have been so confident of victory on this
+point, that on referring to his exposition which follows, it will
+appear that he must have written it without having read mine,
+to which it is any thing but an answer, as I have expounded
+the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney,
+who admitted the difficulty it involved, and candidly acknowledged
+his inability to solve it; nor while Christ is considered
+the speaker, as he and Lowth suppose, does the removal of it
+appear practicable. But when God himself is understood to
+be the Shepherd, and Christ, the staff Beauty, it appears no
+longer insurmountable.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצר</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I took the thirty pieces of silver and cast them to the
+potter in the house of the Lord.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The word יוצר (or רצוי), is by the Jew changed into אוצר (or רצוא) the alteration
+of a letter being all that is required to substitute <span class="tei tei-hi"><span style="font-style: italic">the treasury</span></span>,
+in the room of <span class="tei tei-hi"><span style="font-style: italic">the potter</span></span>. But he cannot deny, that the
+word means potter in the original, and the Christian will find
+no occasion to alter it, to make sense of the passage. The
+objection, that the potter could not be at work in the temple,
+<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a>
+which was urged by the Jew, has been answered in the exposition.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Ver. 17. הוי רעי האליל—<span class="tei tei-hi"><span style="font-style: italic">Woe to the idol shepherd.</span></span></p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span class="tei tei-hi"><span style="font-style: italic">idol</span></span> might be rendered, as Mr. Lowth observes,
+<span class="tei tei-hi"><span style="font-style: italic">worthless</span></span>, or of no value, as it is, Job xiii. 4, and so the Jew
+renders it. Though a shepherd, in the singular number, is
+here spoken of, yet a succession of such shepherds is clearly to
+be understood; and it is probable that the chiefs and rulers of
+Israel are intended here, as well as the false Messiahs who have
+from time to time arisen, and partially misled the people,
+being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to
+not less than twenty, who have at different times made their
+appearance; with an account of the numbers and destruction of
+their infatuated followers, being too long for insertion here,
+may be found by the reader in Dr. Jortin's Remarks on Eccles.
+Hist.; presenting a lamentable picture of the blindness and
+infatuation of this wretched people.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc25" id="toc25"></a>
+<a name="pdf26" id="pdf26"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Rabbi's Translation. Chapter XI.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. Open thy doors, O Lebanon, that the fire
+may devour thy cedars.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. Howl, fir tree; for the cedar is fallen;
+because the mighty are spoiled; howl, ye
+oaks of Bashan; for the forest of the vintage
+is come down.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. There is a voice of the howling of the
+shepherds, for their glory is spoiled; a voice
+of the roaring of young lions; for the pride of
+Jordan is spoiled.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. Thus saith the Lord my God, Feed the
+flock of the slaughter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. Whose possessors slay them, and hold
+themselves not guilty, and they that sell them,
+say, Blessed be the Lord; for I am rich; and
+their own shepherds pity them not.
+</p>
+
+<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. For I will no more pity the inhabitants
+of the land, saith the Lord; but, lo! I will
+deliver the men, every one into his neighbour's
+hand, and into the hand of his king,
+and they shall smite the land, and out of their
+hand I will not deliver them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+7. Yea, I fed the flock of the slaughter,
+truly an afflicted flock it was, and I took unto
+me two staves; the one I called Pleasant,
+and the other I called Painful, and I fed the
+flock.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+8. And when I had cut off three shepherds
+in one month; then my soul loathed them,
+and their souls also abhorred me.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+9. Then said I, I will not feed you; that
+that dieth, let it die; and that that is missed,
+let it be missed; and let the rest eat every one
+the flesh of another.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+10. And I took my staff, the Pleasant, and
+cut it asunder, that I might break my
+covenant which I had made (for them) with
+all the nations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+11. And it was broken in that day, and so
+the afflicted flock, that waited upon me, knew
+that it was the word of the Lord.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+12. And I said unto them, If ye think good,
+<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a>
+give me my reward; and if not, forbear; and
+they weighed for my reward thirty pieces of
+silver.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+13. And the Lord said unto me, Cast it
+into the treasury, the magnanimous, the
+precious, that I have withdrawn from them;
+and I took the thirty pieces of silver, and
+cast them into the house of the Lord, into the
+treasury.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+14. Then I cut asunder my other staff, the
+Painful, to break the brotherhood between
+Judah, and Israel.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+15. And the Lord said unto me, Take unto
+thee, yet the instruments of a foolish shepherd.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+16. For, lo, I will raise up a shepherd in
+the land, who shall not remember those that
+are missed, nor seek the young, nor heal the
+broken one, nor feed that that stands still,
+but he shall eat the flesh of the fat, and tear
+their hoofs asunder.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+17. Woe to the worthless shepherds, who
+leave the flock! the sword shall be upon his
+arm, and upon his right eye: his arm shall
+be quite dried up, and his right eye shall be
+utterly darkened.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc27" id="toc27"></a>
+<a name="pdf28" id="pdf28"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Rabbi's Exposition. Chapter XI.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 1. This prophecy Christians cannot
+but consider impenetrable, and must be satisfied
+to break off a few fragments, which may
+serve to cement their religion; for in whatever
+manner they expound the import of the
+two staves, they must still be incompetent to
+link its various parts together, so as to shew
+that it refers to what they think it necessarily
+must, namely, the selling of the Messiah; an
+interpretation which an impartial examiner
+must find inconsistent with that passage even
+if disjoined from all the rest, since there,
+wages, or reward (not price) is spoken of;
+<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a>
+this being desired, or required of Israel, while
+with him who was sold it was quite the reverse;
+so far was he from wishing to be betrayed,
+that he tried and prayed to escape it.
+The Jew, however, considering the tenour of
+the whole, contends that this was no more
+than what had been already fulfilled at the
+time when it was delivered, the allusion here
+being historical and not prophetic.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It commences with predicting to other
+nations (who are compared to fir, and oak
+trees,) destruction inevitable, since the shepherds
+of Judah also (who are compared to the
+lions by the Jordan, to the vine and the
+cedar,) howl for having been spoiled of their
+glory. The prophet then goes on, in calling
+to the minds of his brethren the causes that
+brought them so low from their former exalted
+station, in order that this may serve them as
+a warning no more to deviate from the way in
+which they were instructed to walk: he also
+reminds them with what particular and providential
+care they had been continually led
+on by their God, in one or other of the different
+ways stated, the pleasant, or the painful,
+as by a tender shepherd, whose sole
+<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a>
+intent is to lead his flock to rich pastures,
+and good watering places. In this manner
+did God tend his flock, Israel, to accomplish
+their happiness, indulging them when obedient
+to his will, but chastising them, when
+otherwise, as an indulgent father would his
+children, in order to reclaim them. And when
+we consider the circumstances and condition
+of our fathers during the first temple, we may
+easily trace out both the times when they
+enjoyed uninterrupted peace and comfort,
+and those, when they were exposed to troubles
+and afflictions, which God in his wisdom saw
+fit to visit upon them. To these does the
+prophet refer, representing them by this beautiful
+metaphor of the two staves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 5. The cruel shepherds denote the
+tyrants into whose hands Israel was delivered,
+who disdained to nourish that poor flock, but
+sold some to slavery, and gave up others to be
+slaughtered.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 6. And such as escaped the fury of
+their own kings were ravaged by their conquerors.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 7. <span class="tei tei-hi"><span style="font-style: italic">I fed the flock.</span></span>—i. e. Since I have
+chosen them to me out of Egypt.
+</p>
+
+<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 8. <span class="tei tei-hi"><span style="font-style: italic">When I had cut off three shepherds.</span></span>—The
+number three as well as seven is well
+known to be made use of in Scripture, instead
+of an indefinite number; this apparently
+refers to what is related in 2 Kings, ch. x.
+v. 32, that in those days the Lord began to be
+weary of Israel; it was after the kings of Judah
+and Israel were killed, the family of the
+one exterminated, and that of the other nearly
+so.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 10. <span class="tei tei-hi"><span style="font-style: italic">A covenant made for them with all the
+nations</span></span>; that is, that these nations should not
+disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly
+promised to them. Exod. xxxiv.
+24; Lev. xxvi. 5; Deut. xxviii. 10. But when
+under the divine displeasure, that covenant
+was suspended, and not only the land of the
+ten tribes, but also that of Judah was frequently
+invaded, and both were harassed by
+their enemies.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 12. The reward which God required of
+his people means, that for the many blessings
+he had conferred on them, they should be
+obedient to his commandments. Yet he left
+it to their choice, to forbear if disinclined,
+<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a>
+agreeably to the message sent to them by
+Ezek. ch. iii. v. 27; and accordingly some few
+remained faithful to him, and these answer to
+the thirty pieces of silver. Thirty as well as
+ten sometimes imply an indefinite number.
+See Dan, i. 20; Gen. xxxi. 7. They are
+named silver (כסף (or ףסכ)) as this originally meant
+desirable.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 13. They are to be cast into the treasury—יוצר (or רצוי),
+though translated the potter,
+stands for אוצר (רצוא), the treasury. And again,
+בית יהוה אל היוצר (or רצויה לא הוהי תיב) is the same as אל בית האוצר
+(or רצואה תיב לא)
+(Mal. iii. 10), or the storehouse of the Lord,
+viz. the temple. The frequent interchange of
+the אהרי (or יוחא) letters is well known to the Hebrew
+scholar. The temple is here indicated as the
+place where the pure ones, separated from the
+dross, should fix their eyes on the Most High,
+and with prayers appease his wrath, that he
+might yet avert the approaching calamities.
+יקרתי (or יתרקי) signifies <span class="tei tei-hi"><span style="font-style: italic">I
+have withdrawn</span></span>, not <span class="tei tei-hi"><span style="font-style: italic">I was
+prized at</span></span>. See Proverbs xxv. 17, where it
+means <span class="tei tei-hi"><span style="font-style: italic">withdraw thy foot</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 14. <span class="tei tei-hi"><span style="font-style: italic">Cut asunder the other staff.</span></span> While
+the two kings lived in peace and harmony,
+the one was corrupted by the wickedness of
+<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a>
+the other, and therefore the chastening rod
+was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed
+with, when by the dissolution of one of these
+kings, the cause for it ceased.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 16. <span class="tei tei-hi"><span style="font-style: italic">I will raise up a shepherd, &amp;c.</span></span> Judah
+has likewise to lament to this day having
+been governed by foolish shepherds during
+both the first and second temple, who did
+neither remember the missed, nor heal the
+broken, and instead of feeding them that
+stood still, they fed upon them, and tore their
+hoofs asunder. Yet as the survivors stand to
+this day a living monument of the literal accomplishment
+of this prophecy from verse 15,
+it serves them as a sure pledge of the fulfilment
+of that which follows.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc29" id="toc29"></a>
+<a name="pdf30" id="pdf30"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XII.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Of the occurrences which succeeded the
+crucifixion of Christ, one of the first in order,
+as well as importance, was the destruction
+of Jerusalem; an event which materially
+changed the condition of the Jewish nation,
+both as regarded their polity and their religion;
+to the full exercise of which the existence
+of their temple was indispensable.
+It was therefore to be expected that the prediction
+of this event would be eagerly sought
+for by Christian commentators, in a prophecy
+relating to the establishment of the Messiah's
+<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a>
+kingdom, especially by those who chiefly look
+to political affairs for its fulfilment.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+And accordingly this chapter appears to
+afford distinct intimation of such an event, as
+it opens with the express mention of the siege
+of Jerusalem. Yet is it mentioned in a way
+not a little embarrassing to the political exposition;
+for, instead of the destruction, the
+prophecy declares the triumph of Jerusalem;
+and, with the exception of one or two ambiguous
+expressions at the commencement, this
+triumph forms the whole subject of the
+chapter. But Jerusalem really was taken
+and destroyed, nor have the Jews since been
+able to rebuild either their city or their
+temple, nor has any thing approaching to a
+triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the
+present. How then shall we explain the
+victory and triumph foretold in the prophecy?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The solution appears to be this; that the
+event here foretold is no political, but a
+spiritual siege; namely, the warfare of
+worldly feelings against true religion, for this
+is the spiritual Jerusalem. The abrogation of
+<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a>
+the law, and the promulgation of the Gospel,
+are foreshewn under the types of the Old and
+the New Jerusalem; which symbolically
+signify the Old and New Covenant, or Judaism
+and Christianity, the one abolished and
+the other established, in reality at the coming
+of Christ, but ostensibly at the destruction of
+the city and temple, which is probably on
+this account employed symbolically, to represent
+the spiritual change.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophecy, however, does not declare
+the destruction of the old Jerusalem, but
+merely the repeopling of it, in verse 6; and
+in the spiritual sense it was not destroyed,
+though merged in the superior splendour and
+greatness of the New City; for Christianity
+is built on the foundation of Judaism. The
+new Jerusalem here spoken of, is then, the
+new Covenant, or Christianity, the spiritual
+City, the building of which began at this
+time, whatever may be the period required for
+its completion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the spiritual sense also must be understood
+the triumph of Judah, which was the
+triumph of the Gospel; and her salvation,
+spoken of in verse 7, which was eternal salvation.
+<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a>
+Her victory was the victory over the
+world, which every true Christian has to gain,
+but which was first gained by Judah, for the
+first Christians were Jews; although the
+Gentiles were subsequently admitted into the
+Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when
+deserted, for the most part at least, by its
+former inhabitants the Jews. The Gentiles
+from this time became Israelites by adoption,
+and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is
+marked in the prophecy, as might be expected.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But the time of Israel's spiritual restoration
+requires some explanation, being adverted to
+in this and the following chapter ten times at
+least, with the definite expression of <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">in that
+day</span></span>:”</span> an expression which seems as little to
+accord with the time required for a whole
+nation or people to change their faith, as with
+that which would be requisite for their literal
+return from all parts of the world to be
+reunited in one city, as the Jews understand
+the prophecy. A literal day cannot therefore
+be understood; nor yet would the difficulty
+<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a>
+be removed by supposing it to mean a prophetic
+day, or a Jewish year of twelve
+months, being three hundred and sixty days;
+for this period would be alike inadequate to
+the event in question.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+How shall we then understand the expression,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">that day</span></span>,”</span> so often recurring in the
+prophecy? The answer appears to be simply
+this, that it means <em class="tei tei-emph"><span style="font-style: italic">one</span></em> day to <em class="tei tei-emph"><span style="font-style: italic">each individual</span></em>,
+but not <em class="tei tei-emph"><span style="font-style: italic">the same day</span></em> to <em class="tei tei-emph"><span style="font-style: italic">all collectively</span></em>. As the
+earlier Christians did not all embrace Christianity
+on one day, so neither have we reason
+to expect that the later Christians will do so.
+History declares to the contrary, that some of
+the house of Israel have been continually
+flowing into the Church of Christ in every
+succeeding century, from the Apostolic age
+to the present time. And as some understand
+the Day of Judgment to be to each individual
+the day of his death, so to each will the day
+of his <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Redemption</span></span>,”</span> in Scriptural language,
+be the day of his receiving Christ. St. Paul
+in the 2 Corinth. vi. 2, says <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Behold now is the
+accepted time, now is the day of Salvation</span></span>,”</span> and
+in the same light must it be viewed in the
+passages before us; that is, as one day to
+<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a>
+each individually, not as the same day to all
+collectively.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The opening of this chapter closely resembles
+that of the 9th, and may help to
+throw light on those parts of it which appeared
+obscure. Both begin by declaring
+God's superintendance and control over human
+affairs, and both assert his right to the
+disposal of events on similar grounds: there
+it was alleged, because all creatures belong to
+him, <span class="tei tei-hi"><span style="font-style: italic">for the Lord's is the eye of man, and all the
+tribes of Israel</span></span>; and here, because he created
+all things.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">The burden of the word of the Lord upon Israel,
+saith the Lord, which stretcheth forth the heavens,
+and layeth the foundations of the earth, and formeth
+the spirit of man within him.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There, the burden of the prophecy was laid
+on the Gentiles, but the admonition meant for
+the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but
+the admonition expressly intended for all nations,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">all the people round about</span></span>;”</span> and of such
+was the new Jerusalem, which is the subject
+of this chapter, chiefly composed after the
+overthrow of their idolatry and their conversion
+<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a>
+to Christianity. This appears to be the
+spiritual warfare here intended, namely, the
+successful progress of the Gospel against
+Paganism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Behold, I will make Jerusalem a cup of trembling
+unto all the nations round about, and upon
+Judah it shall be in the siege against Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Upon Judah is the burden of the prophecy
+chiefly imposed, for to Judah was first committed
+the task of promulgating the Gospel.
+The Apostles, and also the disciples of our
+Lord were all Jews, they were the founders of
+this city. <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">A cup of trembling</span></span>,”</span> must not be
+here understood to signify an example by
+punishment inflicted, but as the Jew renders
+it, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">a cup of astonishment</span></span>,”</span> or confusion to all
+nations; or, as it is next termed, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">a burden-stone</span></span>,”</span>
+to crush its enemies; and such has
+been the Gospel of Christ, as the prophecy
+declares.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">In that day, will I make Jerusalem a burden-stone
+for all people; all that burden themselves with
+it shall be cut in pieces, though all the people of
+the earth be gathered together against it.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The people, here spiritually signifies their
+false religion, which was to be abolished; and
+<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a>
+Jerusalem is here understood to mean Christianity,
+or true religion, which was triumphant.
+Confusion is then denounced against its enemies,
+while Divine protection and support are
+promised to the house of Judah, who received
+Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">In that day, saith the Lord, I will smite every
+horse with astonishment, and his rider with madness,
+but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with
+blindness.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The blind rage of the heathen and the infatuated
+frenzy with which they strove to extinguish
+the light of the Gospel, are here
+clearly foreshewn; but the spiritual Jerusalem
+resisted all their efforts. And when the lineal
+Israelites abandoned their city, its gates were
+thrown open to the Gentiles, who entered and
+repeopled it, and became thenceforward
+<span class="tei tei-q">“Israelites by adoption.”</span> The new Jerusalem
+being Christianity, its inhabitants must mean
+the Christians; and who were they, after the
+Jews rejected Christianity, but the Gentile
+converts? Accordingly, they are so styled in
+the next verse, as contradistinguished from
+the first Jewish converts, who are called the
+<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a>
+governors of Judah, being the founders and
+builders of the spiritual city.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the governors of Judah shall say in their
+hearts, The inhabitants of Jerusalem shall be my
+strength, in the Lord of hosts their God.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The fitness of the expression, <span class="tei tei-hi"><span style="font-style: italic">Inhabitants of
+Jerusalem</span></span>, to symbolize the Gentile converts,
+further appears in the fact, that the original
+inhabitants of the city, who were never expelled,
+were Gentiles. <span class="tei tei-hi"><span style="font-style: italic">The governors of Judah</span></span>
+can signify no other than the apostles and
+disciples of our Lord, the first teachers of
+Christianity, or the founders of the new City.
+These, when the Jews were no longer willing
+to hear them, turned their attention to the
+Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city
+lies in its inhabitants, so the hope of strengthening
+theirs, from that time, rested in gaining
+over the Gentiles: <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">The Governors of Judah
+say in their hearts, The inhabitants of Jerusalem
+shall be my strength in the Lord of hosts their
+God.</span></span>”</span> Does not this mean in the Lord of
+hosts <em class="tei tei-emph"><span style="font-style: italic">becoming</span></em> their God? That is, in his becoming
+the God of the Gentiles by their conversion
+to Christianity?
+</p>
+
+<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The extraordinary success of the apostles
+and disciples, in converting the Gentiles and
+repeopling the city, is foreshewn in the next
+verse.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">In that day will I make the governors of Judah
+like an hearth of fire among the wood, and like a
+torch of fire in a sheaf, and they shall devour all
+the nations round about on the right hand and on
+the left, and Jerusalem shall be inhabited again in
+her own place, even in Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the spiritual Jerusalem be Christianity,
+it was certainly the Gentiles who repeopled
+this city, when the Jews deserted it. But still
+it was not deserted by all the Jews, for the
+first Christians were Jews, as emphatically
+expressed in the next verse.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">The Lord shall save the tents of Judah first,
+that the glory of the house of David, and the glory
+of the inhabitants of Jerusalem do not magnify
+themselves against Judah.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The salvation of Judah here spoken of must
+be salvation through Christ; but if Judah signify
+the first Jewish converts to Christianity,
+and the inhabitants of Jerusalem mean those
+from the gentile nations, who are <span class="tei tei-hi"><span style="font-style: italic">the house of
+David</span></span>, here spoken of, and classed with the
+<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a>
+inhabitants of Jerusalem, as receiving their
+salvation subsequently to that of Judah? The
+house of David must surely mean those of the
+Hebrew nations, who did not at first receive
+Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective,
+those who shall hereafter embrace
+Christianity must be also included. To this
+the Jew may probably answer: How can a
+Christian believe that the house of David, the
+very house from which Christ came, still remains
+unredeemed? I answer, that we are
+nowhere assured that all of his own family
+believed in him; still less the whole house of
+David, of which they were only a branch. To
+the fact, whether any of that family be still
+left among the unredeemed of Israel, let the
+Jew answer. If not, then where is their expected
+Messiah to come from? But if there
+be such, then have these not yet received the
+salvation which is through Christ; and as far
+as they are concerned, the words of the prophecy
+yet remain to be fulfilled, however it
+may have received its fulfilment in regard to
+others. When it shall please God to remove
+the veil which is before their eyes, and to restore
+<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a>
+the spiritual strength which they have
+lost, then will the following words be accomplished
+in them also, as it was to Judah in the
+apostolic age.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">In that day shall the Lord defend the inhabitants
+of Jerusalem, and he that is feeble among
+them, at that day shall be as David, and the house
+of David shall be as God, as the Angel of the
+Lord before them.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The esteem and veneration with which the
+primitive Christians, and particularly the
+apostles, would be regarded for their purity
+and holiness, and for their spiritual strength,
+notwithstanding that they were designedly
+chosen from the lowest and most illiterate class
+of men, is here emphatically foretold. Their
+consequent success in preaching the gospel is
+next declared; the nations being destroyed,
+figuratively signifies their false religion being
+overthrown.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass in that day, saith the
+Lord, that I will seek to destroy all the nations
+that come up against Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The next verse, which foretels <span class="tei tei-hi"><span style="font-style: italic">the pouring
+out of the Spirit</span></span>, so closely resembles the
+prophecy of Joel, of which St. Peter gave the
+<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a>
+interpretation on the memorable day of Pentecost;
+and at the same time, coupled the application
+with a reproach to the Jews for
+having crucified Christ (Acts ii.), that the
+Christian can hardly fail to see that they
+refer to the same event, though not here
+restricted to that particular day, as appears
+from <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">the house of David and the inhabitants of
+Jerusalem</span></span>”</span> being mentioned; nor was the gift
+of the Spirit confined to the day of Pentecost,
+but continued to all on whom the apostles laid
+their hands.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will pour out upon the house of David,
+and upon the inhabitants of Jerusalem, the spirit
+of grace and of supplication; and they shall look
+to me for him whom they pierced, and they shall
+mourn for him as one mourneth for his only son;
+and be in bitterness for him as one that is in
+bitterness for his firstborn.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The most solemn fast almost universally
+observed throughout Christendom, in commemoration
+of Christ's crucifixion, is manifestly
+the event which was here foretold, at
+least four centuries before its fulfilment.
+The prospect of its receiving a more evident
+accomplishment at any future period, seems
+<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a>
+to be rendered hopeless by the enumeration
+of the different families that follows, all such
+distinctions being now lost among the present
+race of Jews.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And in that day there shall be a great mourning
+in Jerusalem, as the mourning of Hadadrimmon
+in the valley of Megiddon;</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the land shall mourn every family apart,
+the family of the house of David apart, and their
+wives apart; the family of the house of Nathan
+apart, and their wives apart;</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">The family of the house of Levi apart, and their
+wives apart; the family of the house of Shimei
+apart, and their wives apart;</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">All the families that remain, every family apart,
+and their wives apart.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If any thing more be intended by this
+emphatical repetition of the families mourning
+apart, beyond the strong expression of
+the depth of their grief, and the sincerity of
+their repentance, may it not be to convince
+the unbelieving Jews of the hopelessness of a
+more literal fulfilment after the loss of their
+genealogies?
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc31" id="toc31"></a>
+<a name="pdf32" id="pdf32"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter XII.</span></h1>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 2. :וגם על יהודה יהיה במצור על ירושלם</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">When they shall be in the siege both against Judah and
+against Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such is the translation in our version, a sense which can in
+no way be extorted from the words of the text, as every
+Hebraist must be well aware. The Jew, by inserting the relative
+<span class="tei tei-hi"><span style="font-style: italic">who</span></span>, as understood after the word Judah, renders the
+passage thus,
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And also upon Judah, who shall be in the siege against
+Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is certainly no violation of the text, as the relative pronoun
+is often understood in Hebrew. But still I hold it to be
+a rule not to insert a relative unless the sense requires it, and I
+see no such necessity here, as either of the preceding nominatives,
+namely, <span class="tei tei-hi"><span style="font-style: italic">the burden of the prophecy</span></span>,
+or <span class="tei tei-hi"><span style="font-style: italic">the cup of
+trembling</span></span>, may govern the verb <span class="tei tei-hi"><span style="font-style: italic">shall be</span></span>, and thus we have,
+as I have rendered it, <span class="tei tei-hi"><span style="font-style: italic">and also upon Judah it shall be, in the
+</span><span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a><span style="font-style: italic">
+siege against Jerusalem</span></span>; by which I understand <span class="tei tei-hi"><span style="font-style: italic">the burden
+shall</span></span> be upon Judah also.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמים</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">I will make Jerusalem a burden stone for all people.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here the Jew may probably ask, How can Jerusalem, in
+the spiritual sense, as signifying true religion, become a
+burden stone, or a cup of confusion to the heathen? I
+answer, in every way. In the first place, by frustrating, as it
+did, all their efforts to suppress and extinguish it;—in the
+next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring
+them to receive their religion from one whom they despised
+as the most degraded of human beings, a crucified malefactor;—and,
+lastly, by stultifying all their previous notions,
+enjoining the restraint and control of the passions, instead of
+which their religion sanctified their indulgence as an act of devotion.
+Thus was Christianity, in every way, a cup of confusion,
+and a stumbling-stone to the heathen nations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But against the spiritual exposition of the Old and New Jerusalem,
+as symbolizing the Old and New Covenant, the Jew
+may, perhaps, further object, that he was never taught to look
+for a New Covenant, and that he finds no intimation of it in
+the Prophets. This being a question of fact, rather than of
+reasoning, we must look to the Scriptures for the answer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Without enumerating the many intimations of the sacrifices
+and ceremonies of the Old Covenant, not being <em class="tei tei-emph"><span style="font-style: italic">intrinsically</span></em>
+acceptable to God, but of less estimation than the
+<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a>
+attributes of moral excellence, we find the following direct declarations
+of a New Covenant to be established at the Messiah's
+coming, who is symbolically styled, <span class="tei tei-hi"><span style="font-style: italic">My servant David</span></span>.
+Thus in Isa. lv. 3, we find, <span class="tei tei-hi"><span style="font-style: italic">Incline thine ear and come unto
+me; hear and your soul shall live; and I will make an everlasting
+covenant with you, even the sure mercies of David.</span></span>
+Ezekiel also says, chap. xxxiv. 24, <span class="tei tei-hi"><span style="font-style: italic">And I the Lord will be
+their God, and my servant David a prince among them; I
+the Lord have spoken it; and I will make with them a covenant
+of peace</span></span>, &amp;c. And again in chap. xxxvii. 26, he says,
+<span class="tei tei-hi"><span style="font-style: italic">Moreover, I will make a covenant of peace with them; it
+shall be an everlasting covenant with them; and I will place
+them and multiply them, and I will set my sanctuary in the
+midst of them for evermore.</span></span> But Jeremiah still more expressly
+declares the superseding of the Old, and the substitution
+of the New Covenant; while he describes the latter in
+terms equivalent to those used by Christ himself, <span class="tei tei-q">“The kingdom
+of God is within you.”</span> Thus Jer. xxxi. 31, <span class="tei tei-hi"><span style="font-style: italic">Behold the
+days come, saith the Lord, that I will make a New Covenant
+with the house of Israel, and with the house of Judah. Not
+according to the Covenant that I made with their fathers, in
+the day that I took them by the hand to bring them out of the
+land of Egypt, which my Covenant they brake, although I
+was an husband to them, saith the Lord. But this shall be
+the Covenant that I will make with the house of Israel,
+After those days, saith the Lord, I will put my law in their
+inward parts, and write it in their hearts, and will be their
+God, and they shall be my people.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here we have clear intimation of a new law superseding
+<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>
+the old, the spiritual nature of the new being contrasted with
+the ceremonial of the old, by its being written in the heart;
+while the stress laid by all upon its everlasting duration, implies
+that the one preceding it was only meant to be temporary.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי
+       ירושלם ביהוה צבאות אלהיהם</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Governors of Judah shall say in their hearts, the
+inhabitants of Jerusalem shall be my strength in the Lord of
+hosts their God.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“This text,”</span> says Dr. Blayney, <span class="tei tei-q">“has been supposed corrupt,
+and many attempts made to amend it. But without
+any alteration, it well expresses the sentiments of the men of
+Judah, concerning the interest they had in the safety of Jerusalem
+and its inhabitants, on which their own safety and security
+depended in a great degree,”</span> &amp;c. I fully agree with
+Dr. Blayney in the literal meaning of the words, which involves
+no difficulty; but in looking beyond the literal, to the symbolical
+and spiritual sense, considerable difficulty appears. A
+different solution from that I have offered at first occurred to
+me, which is this, that as <em class="tei tei-emph"><span style="font-style: italic">Judah</span></em> means the earliest converts to
+Christianity, these being evidently contrasted with <em class="tei tei-emph"><span style="font-style: italic">the inhabitants
+of Jerusalem</span></em>, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the
+anxiety of Christians for the conversion of the Jews, would
+appear to be the subject intimated in the verse before us; and
+as this idea may occur to others as it did to myself, I think it
+<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a>
+right to state my reasons for relinquishing it. One objection
+to this view is, that in verse 10, the <em class="tei tei-emph"><span style="font-style: italic">unconverted Jews</span></em>, if they
+be the inhabitants of Jerusalem, would here mourn the crucified
+Saviour, which would be a complete solecism. Another
+objection is, that the abolition of idolatry in the next chapter,
+instead of being represented as opening the way for the admission
+of the Pagans to Christianity, which it certainly did, would
+then be represented as opening the way to the conversion of
+the Jews, which it certainly did not, but rather had a contrary
+effect, as history declares. And, lastly, upon this view, the
+corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead
+of being ascribed to the Gentile church, would thus appear to
+be the work of the Jews, either of those more recently converted
+to Christianity, or of those still unconverted, both of which
+would be alike unreasonable. Such are the reasons which led
+me to reject that view, and adopt the one proposed in the text.
+With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic
+age, those objections do not apply.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 10. :והביטו אלי את אשר דקרו</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And they shall look upon me whom they have pierced.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Blayney considers the אלי (or ילא), as simply a preposition, not a
+compound of אל with the affix pronoun י, the antecedent to
+אשר (or רשא), being understood, and renders the passage thus, <span class="tei tei-hi"><span style="font-style: italic">They
+shall look towards him whom they pierced.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Jew argues from the change of person, that our version
+<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>
+cannot be right, and he renders it, <span class="tei tei-hi"><span style="font-style: italic">They shall look to me concerning
+him whom they pierced.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In whatever way the passage be rendered, no doubt can
+remain in the mind of the Christian that Christ, who was
+pierced, is the person here alluded to; and this is the only
+point material to the present exposition. That the Jew should
+admit this, is not to be expected.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc33" id="toc33"></a>
+<a name="pdf34" id="pdf34"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Rabbi's Exposition,
+And The
+Author's Remarks.
+Chapter XII.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the remaining chapters, I shall merely
+point out those parts in which the construction
+of the original is, or may be, different
+from that of the English version, as
+there seems no occasion to notice those passages
+where they both agree.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 2. <span class="tei tei-hi"><span style="font-style: italic">Behold I will make Jerusalem a cup
+of confusion unto all the people round about, and
+also upon Judah, who will be in the siege against
+Jerusalem.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By this it appears that Judah, namely,
+those who will be without the city, will likewise
+be greatly confused at their being compelled
+by the other nations to take part in the
+siege, and fight against their brethren.
+</p>
+
+<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Verse 10. <span class="tei tei-hi"><span style="font-style: italic">And I will pour upon the house of
+David, and upon the inhabitants of Jerusalem, the
+spirit of grace and of supplications; and they shall
+look unto me </span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">(concerning)</span></span><span style="font-style: italic"> whom they have pierced,
+and they shall mourn for him, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The change of person clearly proves, that
+it is not he who was pierced, to whom they
+will look; but it must be considered as if it
+were והביטו על אשר דקרו (or ורקד רשא לע וטיבהו),
+or אלי על את אשר דקרו (or ורקד רשא תא לע ילא)
+particles are well known to be frequently
+omitted or exchanged. This may either allude
+to those who had been formerly slain for
+their bold admonitions and warnings; or to
+those who will hereafter be slain in battle.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+They who apply this to the Christian
+Messiah, have another difficulty to solve,
+besides the one above mentioned, and that is,
+to explain how a death is to be lamented,
+which, as they believe, was indispensable to
+the salvation of so many myriads of souls.
+And further, it may be asked, if it was the
+especial will of God that this should be so accomplished,
+how could the perpetrators of his
+death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah
+himself, to supplicate for mercy on account of
+<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>
+his death, in which they, being his own family,
+had surely no share?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 8. ובית דויד לאלהים (or םיהלאל דיוד תיבו)
+cannot mean, <span class="tei tei-hi"><span style="font-style: italic">and
+the house of David shall be as God</span></span>, but only as
+a powerful being, <span class="tei tei-hi"><span style="font-style: italic">as the Angel of the Lord before
+them</span></span>. The witch of Endor, who saw
+אלהים (or םיהלא) ascending out of the earth, surely did
+not mean to say that it was God. And in
+many other passages we find אלהים (or םיהלא) applied
+to mortals as well as to God.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In answer to the difficulties proposed by the
+Jew, the Christian may say, that he does not
+mourn the death of Christ, but the sins that
+required such a sacrifice; and as to the free
+agency of those who crucified him, he will
+say, that God's seeing fit sometimes to employ
+the wicked in accomplishing his purposes,
+does not imply that he first makes
+them wicked for the purpose. When was
+there ever a time, that none could be found in
+Israel who were ready to slay the prophets?
+And as to the difficulty in the text of verse
+10, it is one of the Jews' own creating, as the
+<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>
+Christian finds none in receiving it as it
+stands without even the proposed alteration,
+an alteration admitted, but not proposed by
+him. The only remaining objection, which
+regards the house of David, has been anticipated
+and answered in the interpretation of
+verse 7.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc35" id="toc35"></a>
+<a name="pdf36" id="pdf36"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIII.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The progress of the Messiah's kingdom
+being regarded as that of Christianity, the
+next important step after the abolition of
+Judaism, was that of Paganism, which is
+evidently the subject of the chapter now
+before us; but along with this is coupled
+in the prophetic view another event, no less
+important, which arose out of, and accompanied
+the nominal conversion of the Gentile
+nations. This was the corruption of Christianity
+by the Pagan converts. For instead
+of relinquishing their former prejudices and
+<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>
+superstitions, they retained, and brought
+most of them into the bosom of the church;
+and thereby in a short time totally changed
+the character of the religion which they professed
+to embrace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is true that this is a point of church
+history not always very distinctly stated by
+ecclesiastical historians; who seem more inclined
+to represent the conversion of Constantine,
+and the events of the fourth century,
+as every way favourable to the Christian
+cause. But the truth is, that precisely in
+proportion to the church's advancement in
+worldly prosperity and power, were its spiritual
+decline and degradation; in so much that
+the best historians admit, that from this
+period are its degeneracy and corruptions
+most indubitably to be dated. So different
+is the light under which the same event appears,
+according as it is viewed with regard
+to its spiritual or its political import. Which
+of the two best accords with the spirit of this
+prophecy, the reader will be at no loss to decide,
+when he sees that no prosperity is here
+spoken of, but on the contrary, that the cutting
+off two-thirds of the inhabitants of the
+<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>
+land, or their spiritual death, is the event
+which is coupled in the prophecy with the
+admission of the Pagans into the church of
+Christ. And such was truly the result that
+followed to the many; namely, the loss of the
+true spirit of Christianity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But if the abolition of Paganism be the
+subject of this chapter, it may be asked, how
+comes the purification of Israel to be announced
+in the opening of it? The answer
+is plain. Adopted Israel may be here understood.
+To lineal Israel indeed was the prophecy
+given; and with Israel, idolatry was,
+and ever had been, the besetting sin; most
+nearly therefore were the Jews also concerned
+in its abolition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Viewed, however, in the more enlarged
+sense, idolatry comprises the indulgence of
+every evil propensity; for Paganism, by appointing
+a presiding Deity over each, had
+sanctioned the unrestrained gratification of
+every passion, in making it an act of devotion.
+Christianity, on the contrary, enjoins the restraint
+and control of our passions, and thus
+becomes the natural antidote to the poison of
+Heathenism: or the fountain of purification
+<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>
+from the sin and pollution of idolatry, as the
+opening of this chapter declares.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">In that day there shall be a fountain opened to
+the house of David, and to the inhabitants of Jerusalem
+for sin and for uncleanness.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That day, as formerly explained, is to
+every one the day of his conversion to Christianity.
+The house of David, and the inhabitants
+of Jerusalem, here, as in the last
+chapter, symbolically represent the later
+converts to Christianity; as the house of Judah,
+which was first saved, signify the earlier
+Christians. The nature of the sin and pollution
+to be thus washed away, is next declared
+to be idolatry, and its abolition is
+foretold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass in that day, saith the
+Lord of hosts, that I will cut off the names of the
+idols out of the land, and they shall be no more remembered;
+and also I will cause the prophets,
+and the unclean spirit to pass out of the land.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may be worthy of remark, that <span class="tei tei-hi"><span style="font-style: italic">the names</span></span>
+only <span class="tei tei-hi"><span style="font-style: italic">of the idols</span></span>, and not the spirit of idolatry,
+is here declared to be cut off; and <span class="tei tei-hi"><span style="font-style: italic">from the
+land</span></span>, which in prophetic language, commonly
+means the land of Israel, here, adopted
+<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a>
+Israel, or Christendom. Now, this nominal
+abolition took place in the fourth century,
+from which time both Jews and Gentiles have
+been prohibited from the open worship of
+idols. But we have now reached the nineteenth
+century without seeing the spirit of
+idolatry really extinct; if then the total abolition,
+which is yet to come, be here intimated,
+it must be symbolically foreshewn by the
+nominal abolition which then took place.
+<span class="tei tei-hi"><span style="font-style: italic">That day</span></span>, in regard to the inward and spiritual
+purification, is to be taken as the day of his
+regeneration to each individual, not as the
+same day to all collectively; but regarding
+the outward and ostensible abolition, this occurred
+when the pains and penalties of the
+Theodosian code prohibited the open practice
+of Pagan rites. The prophetic view may,
+however, include both.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass in that day, when any
+shall get prophesy, that his father and his mother
+that begat him shall say, Thou shalt not live, for
+thou speakest lies in the name of the Lord: and
+his father and his mother that begat him, shall
+thrust him through when he prophesieth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To prophesy, or foretel future events, was
+<span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a>
+the main purport of Pagan rites; no undertaking
+of any moment being entered upon
+until the priests and oracles had been previously
+consulted. This, in a superstitious
+age, formed a lucrative profession for the
+soothsayers and diviners, and was successfully
+practised, till the darkness of Heathenism
+was dispelled by the light of Christianity,
+as foretold in the next verse.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass in that day, that the
+prophets shall be ashamed, every one of his vision
+when he prophesieth; neither shall they wear a
+rough garment to deceive.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Pagan, as well as the Jewish prophets,
+appear to have worn a distinct dress; but
+after Paganism was abolished, those who
+practised its rites in secret, of course denied
+and sought to conceal it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">But he shall say, I am no prophet but a labourer;
+for a husbandman bought me from my
+youth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Slaves and bondmen frequently received a
+mark in their hands, to shew the master to
+whom they belonged; and persons attached
+to the Heathen temples were sometimes
+marked in a similar manner; the worshippers
+<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a>
+of Bacchus, for instance, were distinguished
+by the mark of an ivy leaf. (See
+Lowth in loco.) This explains the following
+verse.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And one shall say unto him, What are these
+marks in thine hands? Then shall he answer,
+Those with which I was marked in the house of
+my friends.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus seeking to avoid the suspicion attached
+to the marks of Paganism, under the
+pretext of their being the indication of bondage
+or servitude. But this evasion denotes
+that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In
+reality the advancement of Christianity to the
+imperial throne, instead of promoting the
+sincere conversion of the Pagans, only served
+to complete what had already begun, namely,
+the corruption of the Christians; whose character
+and conduct soon totally changed, after
+the road to the acquisition of wealth and
+power was opened to them. In the contests
+for the attainment of these, which soon arose,
+(witness the Donatist faction,) the majority
+of Christians in a short time lost sight of the
+spirit of their religion; while the rancour and
+<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a>
+cruelty with which different sects persecuted
+each other, sprang from the same source, or
+their rivalship in the struggle for worldly
+power, as Mosheim declares. Such was the
+spiritual sword which undermined Christianity,
+and destroyed the life which is in Christ; as
+next foretold.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Awake, O sword, against my shepherd, and
+against the man that is next unto me, saith the
+Lord of hosts. Smite the shepherd and the sheep
+shall be scattered; and I will turn mine hand
+against the little ones.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The sword is the symbol of strife and discord,
+warring against and destroying spiritual
+life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person
+of Christ being here figuratively put for his
+doctrine or religion; the corruption of which
+is thus foreshewn by the dispersion and
+slaughter of his flock. The little ones signify
+the new converts, who are yet weak in their
+faith and principles; and thence more liable
+to be misled.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass that in all the land,
+saith the Lord, two parts shall be cut off, and die;
+but the third part shall be left therein.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The history of the fourth century, here prophetically
+foreshewn, amply testifies, that
+only the smaller number of Christians, amidst
+the general corruption, resisted the allurements
+of avarice and ambition, and retained
+their purity; these having imbibed the true
+spirit of Christ's religion, as next declared.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And I will bring the third part through the
+fire, and will refine them as silver is refined, and
+will try them as gold is tried: they shall call on my
+name, and I will hear them: I will say, It is my
+people; and they shall say, The Lord is my God.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It seems scarcely possible to give a more
+unequivocal intimation of the spiritual import
+of the whole, as not alluding to political
+events, but as regarding the progress of true
+religion, than is contained in those expressions
+of the last verse, which declare, that the
+supplications of the smaller number will be
+offered up in a manner acceptable to God,
+who will hear and answer them. The particular
+period alluded to, is distinctly marked
+by the nominal abolition of idolatry, and the
+general corruption of Christianity. The only
+difficulty, however, if there be any, regards
+the chronological order of the events; as the
+<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a>
+prophecy seems to foretel the entire abolition
+of Paganism, which has certainly not yet
+taken place; but this difficulty will be in a
+great measure removed, by supposing the
+prophetic view to look forward from the partial
+to the total, from the nominal to the real
+extinction of idolatry.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With respect to the division of the flock
+into two parts, it must not be supposed that
+any distinction of sects is here alluded to, for
+no one could, more than another, claim the
+character of purity and holiness. True
+Christianity must be sought for in the heart,
+and not in the outward form of worship, or
+profession of faith.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc37" id="toc37"></a>
+<a name="pdf38" id="pdf38"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter XIII.</span></h1>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 5. :כי אדם הקנני מנעורי</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For a man taught me to keep cattle from my youth.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Parkhurst, in his Lexicon, remarks upon this passage, as
+being <em class="tei tei-emph"><span style="font-style: italic">strangely</span></em> translated in our version; while Dr. Blayney
+agrees with him in the translation. <span class="tei tei-hi"><span style="font-style: italic">For a
+man bought me, </span><span class="tei tei-hi"><span style="font-style: italic; font-variant: small-caps">(or
+obtained possession of me,)</span></span><span style="font-style: italic"> from my youth.</span></span> The Jew, while
+he acquiesces in the sense of הקנני (or יננקה)
+signifying <span class="tei tei-hi"><span style="font-style: italic">to appropriate</span></span>,
+contends that אדם (or םדא) does not mean merely
+<span class="tei tei-hi"><span style="font-style: italic">a man</span></span>, but a <span class="tei tei-hi"><span style="font-style: italic">husbandman</span></span>,
+or labourer, and renders it, <span class="tei tei-hi"><span style="font-style: italic">For a husbandman I was
+appropriated from my youth.</span></span> But neither the sense nor the
+grammatical construction thus appearing clear to my apprehension,
+as the verb is not in the first, but the third person
+with the suffix י <span class="tei tei-hi"><span style="font-style: italic">me</span></span>, after it; I propose to reconcile both by
+rendering the passage thus: <span class="tei tei-hi"><span style="font-style: italic">For a husbandman bought or appropriated
+me from my youth.</span></span> But in fact the difference is
+immaterial, as the sense, in whatever way expressed, is, <span class="tei tei-hi"><span style="font-style: italic">For I
+was a farmer's servant, and a bondsman from my youth.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 6. :ואמר אלין מה המכות האלה בין ידיך</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">What are these wounds in thine hands? &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Both Lowth and Blayney agree in regarding these words as
+an allusion to the custom of the idolatrous priests and prophets,
+of marking themselves in the hands. Their being challenged
+as the marks of Paganism, is a sufficient proof of their being
+so, and I have rendered it accordingly, <span class="tei tei-hi"><span style="font-style: italic">marks</span></span> instead of
+<span class="tei tei-hi"><span style="font-style: italic">wounds</span></span>. For if, as Blayney states, they were made by cutting
+and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+</p>
+
+
+  
+  
+    <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 7. :חרב עורי על רעי ועל גבר עמיתי</p>
+  
+
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Awake, O sword, against my shepherd, and against the
+man that is my fellow, &amp;c.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In supposing these words to have had no direct reference to
+the death of Christ in their original intention, notwithstanding
+their appearing from St. John's Gospel to have been used by
+him, in forewarning his disciples of what was about to befal
+him, I offer no new opinion, for Dr. Blayney declares himself
+fully persuaded that they had not; and what gives weight to
+this opinion is, that it must have been founded on other
+grounds than those which have led me to that conclusion. For
+as Dr. Blayney had not embraced the spiritual view in expounding
+the prophecy, he could not be led to this inference
+by the same train of reasoning as myself. The words,
+גבר עמיתי (or יתימע רבג) he renders, <span class="tei tei-q">“The man that is next to me,”</span>
+which is certainly much nearer to the sense of the original than,
+<span class="tei tei-hi"><span style="font-style: italic">The man that is my fellow.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Two parts shall be cut of, and die.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+An awful annunciation! foretelling the spiritual death of
+two-thirds of the nominal Christian world. The corresponding
+passages in the Apocalypse predict the same event, and one of
+them in still stronger terms, for it is said, that <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Every living
+soul in the sea died.</span></span>”</span> Literally, this passage cannot be taken,
+for literally there are no <span class="tei tei-hi"><span style="font-style: italic">living souls</span></span> in the sea. The sea means
+the Gentile nations, or Europe. <span class="tei tei-hi"><span style="font-style: italic">The life</span></span> is life in Christ. The
+loss of that life, or spiritual death is the loss of true Christianity:
+here extending over the whole sea, or comprising all
+the Gentile converts; and the period of this death is yet
+scarcely elapsed, beginning with the dark ages, and continuing
+to the millenium. What! is Europe then still, or has it so
+lately been in a state of spiritual death or perdition? Such is
+the language of prophecy, and its meaning cannot be explained
+away or evaded. <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Every living soul in the sea
+dies.</span></span>”</span> The life in Christ is extinct. True Christianity no
+longer remains. Will <em class="tei tei-emph"><span style="font-style: italic">none</span></em> then be <em class="tei tei-emph"><span style="font-style: italic">saved</span></em>? This the prophecy
+no where says. The Gospel teaches that many may be saved
+who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian
+will surely maintain this, and still less that all misguided
+Christians are doomed to perdition. But still the life in Christ
+is lost. True Christianity no longer prevails. If then, without
+it, men may be saved, where, it may be asked, is the use of it?
+I answer, in every way, and every where it is useful. Did true
+Christianity prevail, the myriads might be saved; the few only
+would perish. Without it the few only can be saved, the many
+are left to perish. By Christianity, all are taught to live for
+<span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a>
+the next world; without it, the many will live for this; few
+are those that will think of another. Christianity not only
+diffuses peace and happiness on earth, but fits every man for
+enjoying eternal happiness hereafter. Such is the saving
+virtue of Christ's religion, in affording to all the <em class="tei tei-emph"><span style="font-style: italic">means</span></em> of attaining
+to eternal life and eternal happiness. But to return to
+the age in which we live, or from which we are just emerging.
+This period is peculiarly the age of infidelity—all Europe bears
+testimony to the fact. But are they who profess belief, really
+Christians? Look to conduct, and not profession for the proof.
+Is this world, or the next, the object of pursuit? If conscience
+whisper, that we who believe, lack the true spirit; how can we
+expect it in those who disbelieve? Where then in true Christianity?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As this chapter, according to the Rabbi's view, remains unfulfilled,
+so he offers no particular exposition of it, but limits
+his remarks to a few emendations of the received translation.
+Of these the only one any way material to the present discussion
+is that on verse 5, which has been already stated in the
+note on that verse.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc39" id="toc39"></a>
+<a name="pdf40" id="pdf40"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIV.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The corruption of Christianity, as foretold in
+the last chapter, is allowed to have been the
+means that prepared the way for those events
+which are announced at the opening of the
+present one. The ambition of the clergy, and
+the state of ignorance in which they purposely
+kept their flocks, had completely succeeded,
+before the end of the sixth century,
+in subjugating the minds of the people, and
+in establishing the supremacy of the priesthood
+in the west of Christendom, while the
+last of these causes served to facilitate in the
+<span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a>
+east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of
+the spurious form of religion then prevailing
+under the name of Christianity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These two usurpations under the mask of
+religion, divided, at the beginning of the
+seventh century, what had once been the
+Christian world, between them; one occupying
+the western half of it, and the other the
+eastern, according to our mode of expression;
+but as regards Palestine, where the Prophet
+wrote, this division is more accurately represented,
+as expressed in the Prophecy, by
+northern and southern; the northern half engrossed
+by the Greek and Latin churches,
+which being essentially of the same nature,
+are here taken as one; while Mahomedism
+usurped the place of Christianity in the
+countries lying for the most part south of
+Palestine, as Arabia, Egypt, India, Persia,
+and others. (See note on this.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such are the occurrences foreshewn in the
+opening of the present chapter; which <em class="tei tei-emph"><span style="font-style: italic">now</span></em>
+does, if it did not previously, declare the
+capture and pillage of the holy city, or the
+loss of the spiritual Jerusalem, true religion;
+<span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a>
+this being followed by a portent awfully expressive
+of the events which succeeded this
+loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity,
+Mount Zion signifying true Christianity,
+Mount Sinai Judaism;) one part of which
+moves northward, and the other southward,
+leaving a deep valley between them for the
+escape of those who are not involved in this
+spiritual captivity or destruction.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After this follows the intimation of a period
+of spiritual obscurity, which is declared to be
+neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that
+day, light is said to dawn again, and living
+waters once more to flow out of Jerusalem.
+At length this is to be succeeded by the
+restoration of Israel, and the universal establishment
+of true religion in the new Jerusalem.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+While the loss of true religion is clearly
+foreshewn in the capture of the spiritual Jerusalem,
+with which this chapter commences;
+and while the rise of Papacy and Mahomedism
+is foretold in the cleaving of Mount
+Olivet; the Christian will readily perceive, in
+<span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a>
+the day of obscurity that follows, the dark
+ages shadowed forth; and in the dawn of
+light that breaks forth at the evening time, he
+will see intimation of the restoration of true
+religion at the reformation, when living waters
+again begin to flow out of Jerusalem.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The conclusion of this chapter, and of the
+Prophecy, declares the final and complete
+establishment of the Messiah's kingdom; that
+happy period for which we are taught to pray
+in the words, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Thy kingdom come.</span></span>”</span> Concerning
+the nature of this kingdom, the Jew
+not only differs from the Christian, but Christians
+also differ from one another. Before I
+attempt to decide so difficult a question, I
+shall state the prevailing opinions, and what
+the prophets have said on the subject.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Jews expect, at the coming of their
+Messiah, the establishment of their political,
+as well as their spiritual supremacy over all
+the earth. The Christians reject all idea of a
+political kingdom, but differ in their views of
+it as a spiritual one. Some understand it to
+signify the universal establishment of true
+Christianity on earth, with the full enjoyment
+of all the blessings which it is calculated to
+<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a>
+afford; others at this second advent, look for
+the personal appearance of Christ on earth, to
+reign with the saints, who will be raised from
+the dead, to receive the reward of virtue
+in his kingdom; while many regard his
+kingdom as signifying a future state of happiness,
+having no connexion whatever with
+the earth we now inhabit, but to be enjoyed
+in an eternal abode, of which they have an
+indefinite idea as existing somewhere above
+the firmament.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This last, which is perhaps the most popular
+notion, seems least consonant to Scripture
+and prophecy; which distinctly speak of
+a kingdom <em class="tei tei-emph"><span style="font-style: italic">on earth</span></em>, as it is understood by the
+Jews; though not necessarily, as they suppose,
+a political one. As this is the chief
+point on which I am at issue with my opponent,
+I shall presently state the manner in
+which this city, the New Jerusalem, is spoken
+of by Isaiah and St. John. But previously I
+think it right to notice a fallacy in what I
+take to be the ground on which the popular
+notion of this kingdom rests; namely, because
+St. John in the Revelations gives intimation
+of a resurrection preceding, or accompanying
+<span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a>
+its establishment. Now, we have,
+as I conceive, no just ground for assuming, in
+a vision, every other part of which is figurative,
+that this part alone is to be understood
+literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical,
+or signify regeneration to newness of life?
+which our Saviour expressed by being <em class="tei tei-emph"><span style="font-style: italic">born
+again</span></em>; that is, a total change in our nature
+and habits, such as was produced in his apostles
+and disciples by the gift of the Holy
+Spirit. But even admitting the literal resurrection
+to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet
+this would not be at all incompatible with a
+future existence on earth, a light in which it
+is viewed by many: we shall therefore inquire
+what the Prophets have said that may throw
+light on the nature of this kingdom on earth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Both Isaiah and St. John, in speaking of
+the New Jerusalem, use the two-fold metaphor
+of a City and a Woman. In Isaiah liv.
+11, et seq. this city is represented as having
+foundations of sapphire, windows of agate, and
+gates of carbuncle; and St. John, Rev. xxi.
+16, describes it as built entirely of precious
+<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a>
+stones, having twelve gates, each of one
+solid pearl, and its streets paved with gold;
+being, moreover, equal in all its dimensions,
+that is, as broad as it is long, and as high as
+it is wide, to wit, twelve thousand furlongs, or
+fifteen hundred miles. This is surely very unlike
+a literal city; but this City shortly becomes
+a Woman, in St. John, and is styled
+<span class="tei tei-q">“The Lamb's Bride;”</span> while Isaiah, using
+the same change of metaphor, says, <span class="tei tei-q">“For thy
+Maker is thy husband.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we now look to the context in Isaiah, for
+the purport of this figurative language, we
+shall find that he says, chapter liv. 14, <span class="tei tei-q">“In
+righteousness shalt thou be established;”</span> and
+again, chapter lx. 19, <span class="tei tei-q">“But thou shalt call
+thy walls salvation, and thy gates praise;”</span>
+and from chap. lxi. it appears throughout, that
+this description is intended to portray <span class="tei tei-hi"><span style="font-style: italic">the
+perfection of righteousness, the beauty of holiness</span></span>,
+and the <span class="tei tei-hi"><span style="font-style: italic">riches of grace</span></span>; these being, as declared,
+the ornaments destined to adorn the
+Bride. It is with <span class="tei tei-hi"><span style="font-style: italic">a robe of righteousness</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">a
+garment of salvation</span></span>, that <span class="tei tei-hi"><span style="font-style: italic">she will adorn herself</span></span>,
+as Isaiah expresses it, chap. lxi. 10.; while
+St. John abounds in similar expressions; thus
+<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a>
+in Rev. xix. 9, speaking of the Bride's apparel,
+he says, <span class="tei tei-q">“For the fine linen is the
+righteousness of the saints;”</span> and of the City,
+which nothing impure is permitted to enter,
+he says, chap. xxi. 23-27, <span class="tei tei-q">“For the glory of
+God did lighten it, and the Lamb was the
+light thereof.”</span> Thus both, under this highly
+figurative description, appear to signify no
+literal city, or political state, but one which is
+altogether spiritual; that is, the utmost possible
+degree of purity and holiness, which will
+constitute this <span class="tei tei-hi"><span style="font-style: italic">heaven upon earth</span></span>; the New Jerusalem.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This chapter opens with the denunciation of
+divine wrath about to fall upon mankind on
+account of the corrupt state of religion. The
+expression used to foretel this, belongs more
+peculiarly to the day of judgment, called the
+<span class="tei tei-hi"><span style="font-style: italic">day of the Lord</span></span>; but is often employed in prophetically
+foreshewing particular judgments
+on the world, as here:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Behold the day of the Lord cometh, and thy
+spoil shall be divided in the midst of thee.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">For I will gather all nations against Jerusalem
+to battle, and the city shall be taken, and the
+houses rifled, and the women ravished, and half of
+</span><span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a><span style="font-style: italic">
+the city shall go forth into captivity, and the residue
+of the people shall not be cut off from the city.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The loss of the holy city, and the spiritual
+captivity of half its inhabitants, which is the
+bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment
+of those who were the authors of this
+evil, the enemies of true religion, who war
+against Jerusalem.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Then shall the Lord go forth, and fight against
+those nations, as when he fought in the day of
+battle.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The nations must signify here, as elsewhere,
+the Gentiles, or Pagans, whose spiritual hostility
+against true religion was shewn, as
+before stated, by their corrupting and paganising
+Christianity; while the judgment denounced
+against them consists in God's permitting
+the rise of the two great Antichristian
+usurpations, Papacy and Mahomedism.
+One, the man of sin, spoken of by St.
+Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men;
+and the other, the abomination of desolation,
+mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted <em class="tei tei-emph"><span style="font-style: italic">by
+</span><span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a><span style="font-style: italic">
+reason of transgression</span></em>, or as a judgment on the
+world, its avowed object being the propagation
+of religion by the sword. The division of the
+corrupt form of religion then prevailing, into
+these two Antichristian apostacies, is thus
+foreshewn.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And his feet shall stand in that day upon the
+Mount of Olives, which is before Jerusalem upon
+the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the
+West, and there shall be a great valley, and half
+of the mountain shall move toward the North, and
+half of it toward the South.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A mountain, meaning a place of eminence
+or power, in spiritual language signifies religion;
+<span class="tei tei-hi"><span style="font-style: italic">Mount Sinai</span></span>, from which the Mosaic law
+was delivered, means Judaism, and is contrasted
+in the Epistle to the Hebrews, chap.
+xii. 18-22, with Christianity, which is there
+called <span class="tei tei-hi"><span style="font-style: italic">Mount Zion</span></span>,
+and <span class="tei tei-hi"><span style="font-style: italic">the heavenly Jerusalem</span></span>.
+The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined
+to be split asunder; leaving, however, a
+valley between the two parts for the escape of
+those not involved in this spiritual destruction;
+from which may be inferred, that true
+<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a>
+Christianity would not become utterly extinct.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And ye shall flee to the valley of the mountains,
+for the valley of the mountains shall reach unto
+Azal: yea, ye shall flee like as ye fled in the days
+of Uzziah, king of Judah, and the Lord my God
+shall come, and all the saints with thee.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The true Christian is thus admonished to
+fly, or avoid the prevailing apostacies; while
+divine favour and protection are promised to
+those who shun the general corruption.
+From the establishment of these two Antichristian
+dominations, a long day of spiritual
+darkness is declared to follow; which was accomplished
+in the reign of ignorance and superstition,
+during the period expressively denominated
+<span class="tei tei-hi"><span style="font-style: italic">the dark ages</span></span>. With God a thousand
+years are but as a day.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall come to pass in that day, that the
+light shall not be clear nor dark;</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">But it shall be one day, which shall be known to
+the Lord, not day nor night, but it shall come to
+pass, that at evening time it shall be light.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the return of light at the evening time
+of that long day of obscurity, we see intimation
+of the revival of true religion at the reformation;
+<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a>
+which is still more clearly expressed
+as follows.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And it shall be in that day that living waters
+shall go out from Jerusalem, half of them toward
+the former sea, and half of them toward the hinder
+sea; in summer and in winter it shall be.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The former and the hinder sea, or as Dr.
+Blayney proposes to render it, the Eastern and
+the Western Sea, may literally signify the
+Dead Sea and the Mediterranean; but figuratively
+the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters.
+The expression, in summer and in winter it
+shall be, signifies literally, that they shall
+neither be dried up by the summer's heat,
+nor congealed by the cold of winter; but figuratively
+must mean, that the purity of religion
+shall not again be corrupted by the heat
+of fanaticism on the one hand, nor frozen by
+the cold of infidelity on the other. The universal
+prevalence of true religion is then declared.
+(See note.)
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">And the Lord shall be king over all the earth;
+in that day shall there be one Lord, and his name
+one.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The fulfilment of what now remains of the
+<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a>
+prophecy appears to be still future, and consequently
+it does not fall within the limits of
+our plan to attempt the particular exposition
+of each part of it; but sufficient, it is hoped,
+will be found in what is already accomplished,
+to convince the Christian reader of the
+general purport of the whole; and to warrant
+the statement made at the outset, that these
+six chapters are not, as former commentators
+have supposed them to be, a collection of unconnected
+predictions relating to different
+subjects, but one continued and uninterrupted
+prophecy, presenting a view of the progress of
+our religion, from its promulgation to its
+final establishment in purity and perfection.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the evidence of this will be sufficient
+to convince the Jew, I am far from expecting,
+being well aware of the many objections he
+has still to urge against our exposition of prophecy,
+after those which are here presented,
+may have been removed. But it may possibly
+have some weight with him, when he
+finds upon examination, the same view of the
+subject offered by Isaiah, Jeremiah, Ezekiel,
+and others; which the Christian will find
+more circumstantially displayed in the Revelation
+<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a>
+of St. John. In fact, my exposition
+of the Apocalypse, has furnished me with the
+clue to guide me through all the prophecies,
+that relate to the progress of the Messiah's
+kingdom; for I find that each succeeding prophet
+has helped to fill up the outline given by
+his predecessors; while the picture is finally
+completed by St. John, the last of them all.
+But as a portrait is most easily recognised
+when the likeness is complete; so the prophecy
+last uttered, being most perfect, is
+most easily interpreted, and naturally becomes
+the key to all the others; that is, the last delivered
+ought to be the first expounded, which
+is the order I have pursued.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As I have made no change in the translation
+of this chapter, few explanatory notes are
+required; and the Rabbi's reply to this, as
+to the one preceding, may be comprised in
+this single objection; that no part has yet
+been literally fulfilled, such being the only
+fulfilment which he looks for or admits.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The impossibility of a more literal fulfilment
+has been shewn in many places, but especially
+at the beginning of chapter x.; and
+until the Jew answers this, I must consider,
+<span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a>
+what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the
+grand question, whether Christ be the Messiah,
+resting upon this, namely, whether his
+kingdom be a spiritual or a temporal one,
+must be decided, as regards the present argument,
+by shewing whether the prophecies relating
+to it have regard to spiritual or temporal
+affairs.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Many who object to the spiritual view,
+misconceive what is meant by the spiritual
+exposition; and consider it as setting aside
+altogether the historical fulfilment of prophecy;
+whereas the question is simply between
+religion and politics, between church
+and state; in short, whether the spiritual or
+temporal history of the world should be looked
+to, for the fulfilment of those prophecies which
+foretel the progress of Christianity, or the
+Messiah's kingdom. By directing their view
+to temporal affairs, the ablest expositors have
+hitherto discovered only an occasional allusion
+to Christianity in a few verses of particular
+chapters, and in others no allusion to it
+whatever; whereas, by adhering closely to
+the spiritual view, and understanding the prophecy
+<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a>
+as foretelling the progress of true religion;
+the battles and conflicts foretold, representing
+the opposition which it has experienced,
+and the corruptions which it has
+undergone from the evil passions and worldly
+propensities of man; we have been enabled
+to shew the historical fulfilment of the whole;
+not selecting, as others have done, particular
+passages, but shewing that every chapter and
+every verse relates to the same subject, and
+this subject, the progress of Christianity.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc41" id="toc41"></a>
+<a name="pdf42" id="pdf42"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Notes To Chapter XIV.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 4. <span class="tei tei-hi"><span style="font-style: italic">Half of the mountain shall move toward the north,
+and half of it toward the south.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Although this passage is left in the text as it originally stood,
+yet the writer acknowledges a manifest inadvertency in supposing
+the division here spoken of into northern and southern
+to have reference to the position of the prophet, any more
+than to that of the reader; with neither of which it has any
+connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail
+in countries lying north of Judea, where the prophet wrote.
+The objection is perfectly just, not was it unperceived by the
+writer, though he did not at first see how to remove it, simple
+as is the solution of the difficulty, and striking as then appears
+the fulfilment of the prophecy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The solution is—that this division of the nominal Christian
+world here foretold, into two grand apostacies, Anti-christianism
+and Mahommedism, which were destined to occupy a position
+<span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a>
+northward and southward, had no relation to the prophet, but
+simply to each other—that is, they were to be north and south
+of each other.—Now let a line be drawn, such as might be expected
+from the fracture of a mountain by an earthquake, extending
+from the west of Europe to the east of Asia, over a
+surface of not less than 180 degrees of longitude, and no where
+deviating more than 10 degrees of latitude, and we shall find
+the Greek and Latin churches occupying the whole portion
+lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off
+which were pre-ordained to fall under the Moslem yoke, as
+Spain, Sicily, Corsica, and Sardinia, Calabria, Greece, and
+Turkey in Europe; while Russia forms the boundary line from
+all the Mahommedan nations lying to the south of it. This
+line will be comprised between 40 and 50 deg. of nor. lat.
+Thus singularly have the words of the prophecy been accomplished.
+And thus strikingly is the will of Heaven, in the pre-ordination
+and disposal of human events, made manifest to the
+mind of man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ver. 8. <span class="tei tei-hi"><span style="font-style: italic">In summer and in winter it shall be.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Can such a state of the world, it may be asked, which shall
+be exempt from fanaticism on the one hand, and from infidelity
+on the other, be brought about without some miraculous
+interposition to alter the nature and constitution of the human
+mind? And does it comport with the usual ordinances of Providence,
+who seems to effect his purposes by natural means, to
+deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural
+<span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a>
+means could be pointed out, adequate to produce this marvellous
+change in the state of the world, without calling for the
+necessity of miraculous interposition. Let us see then—the
+most fertile source of infidelity will be found in the mysteries
+and dogmata invented by priestcraft, which reason revolts at
+and rejects. Are, these then, essential to true Christianity?
+is the question. If not—and Christ ever appealed to the
+reason of his hearers, advancing nothing that reason could gainsay—then
+true Christianity requires only to be taught, and Infidelity
+will have no ground left to stand upon. With regard
+to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a
+sensual paradise on the one hand; and fear, inspiring the dread
+of eternal torments on the other, as in the Mahommedan and
+Romish churches, have been most fruitful in producing this
+extravagance. With just ideas of religion and the Divine beneficence,
+such feelings are incompatible. A religion of love,
+and such is Christianity when justly appreciated, can never lead
+to fanaticism. We may love God with all our heart, with all
+our mind, with all our soul, and with all our strength, and it
+can never disturb our reason, or lead to any but the happiest
+and most rational frame of mind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus, the dissemination of true Christianity, the just appreciation
+of its precepts and their faithful practice, appears to furnish
+a remedy adequate to the removal of both these evils, without
+requiring the aid of any miraculous interposition to effect
+this purpose.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc43" id="toc43"></a>
+<a name="pdf44" id="pdf44"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Millenium.</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the view of Christ's kingdom, taken in the
+preceding exposition, is that which regards it
+as not only that state or condition of man,
+which is most calculated to prepare him for,
+and enable him to attain eternal happiness
+hereafter; but also as that which is adapted to
+produce the highest possible degree of felicity
+here on earth, it will be proper to consider a
+few of the arguments that may be brought for
+and against this view of the Millenium, and
+to state the view itself more distinctly.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The happy state which the world may attain
+to, under the universal prevalence of true
+religion, it is more easy to imagine, than to
+describe; for a volume would hardly suffice
+<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a>
+to enumerate all the blessings it is calculated
+to afford. The cessation of foreign war, with
+all the miseries attending it; the end of all
+tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced,
+and their benefit perhaps the most
+obvious. But their influence on society is
+limited in comparison with the wide diffusion
+of happiness that would ensue from the improvement
+in private life, and the amelioration
+of individual character. Were the vices
+prevalent in each class of society banished
+from the world; ambition and ostentation from
+the higher, inordinate love of gain from the
+middle and commercial, idleness and improvidence
+from the lower class, such a change
+would ensue, that the golden age of the poets
+would be revived. Fortunes would no longer
+be squandered, and families be ruined by extravagance
+and dissipation; gambling speculation,
+extortion and chicanery would be unknown
+in trade; poverty and dishonesty
+would be banished from the working classes.
+Thus, litigation and crime ceasing, the civil
+and criminal code would become a dead letter,
+and every man would enjoy in security the
+<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a>
+fruits of his industry; while the peace and
+harmony of families would be insured by the
+increased prevalence of kindness and brotherly
+love, forbearance and self-control, charity and
+benevolence, with other domestic virtues.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Among the blessings promised in this state,
+is increased length of life; nor is this at all
+difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding;
+the mind being no longer tortured
+by the cravings they occasion, nor the spirit
+broken by the disappointments that attend
+them; the constitution being no longer worn
+out by the toils and cares they give rise to,
+the larger portion of diseases incidental to
+man, (and more proceed from the mind than
+the body) would be prevented.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But those arising from bodily causes, would
+likewise for the most part vanish, from a
+proper restraint on the indulgence of the
+passions and appetites.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor is diminution of disease the only cause
+that would lengthen life. The healing art
+being more zealously studied, and more conscientiously
+practised, with more regard for
+the welfare of the patient, and less for the
+<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a>
+emolument; it is not unreasonable to suppose
+that great improvement would take place in
+every branch of it. And thus another source
+would be opened for producing increased
+length of days.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But with the moral and physical blessings,
+let not the spiritual pass unnoticed. Eternal
+life is the reward promised to those who
+strive to obtain it, and render themselves
+worthy of it. Surely then the universal prevalence
+of peace, charity and good-will
+among mankind is more likely to produce a
+fitness for this state, than the present order of
+things. Thus our eternal and our temporal
+interests would be alike promoted by it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The prophetic language, supposed to foretel
+this state being metaphorical its meaning
+may be questioned; and it may be objected,
+that reason and experience are alike adverse
+to the supposition that the world will
+ever be materially different from what it
+has been. Would not this argument, if urged
+two thousand years ago, have been then
+deemed conclusive against the possibility of
+events, having previously no parallel in the
+history of man, which nevertheless did afterwards
+<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a>
+take place. That any considerable
+body of men should be found, who should
+prove themselves above the allurements of the
+world; despising wealth and honours; disregarding
+every thing before held most estimable
+by mankind; and braving ignominy,
+tortures and death:—would not the argument,
+that such things had never been, have been
+deemed conclusive against the supposition
+that they ever would be? And yet all this did
+occur in the apostolic age. If the past then
+afford any presage for the future, it is not
+against, but in favour of the conclusion, that
+what has been, may be again.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Perhaps it may be objected, that the purity
+and heroic virtue of the apostolic age were
+transient, and can never be permanent; they
+were partial, but can never be general. This
+mode of reasoning is perhaps less philosophical
+than it may at first appear. What
+has obtained amongst one race of men, may
+obtain amongst others. What has continued
+for one generation, may continue for more.
+The life of man is no transient period, but
+to each individual the longest period possible.
+A whole race is not a partial, but as regards
+<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a>
+them, a general prevalence. And if there be
+any truth in history, the principles and practices
+of the early Christians pervaded their
+whole race, and lasted during their whole
+lives.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+True Christianity has however vanished, it
+may be said; and what should revive it? The
+evil passions of man have prevailed against it;
+and why should they not again? I answer;
+the same causes that produced it, may revive
+it; and the permanency of those causes, may
+render it permanent. Conviction was the
+cause that produced it; that inward, heartfelt,
+active conviction, which never leaves the mind
+for a moment, and admits no shadow of doubt;
+not that inert, listless, passive form of belief,
+which assents, it knows not why; and
+believes, it knows not what.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+I have heard a distinguished churchman
+affirm his persuasion, that the most prevalent
+evil in the church is infidelity. I would fain
+disbelieve it. It surely is not that bold and
+open infidelity which denies revealed religion.
+If it prevail at all, it must be that secret
+wavering propensity to doubt, apt to arise in
+minds not fully satisfied of the truth, and
+<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a>
+which feel regret that its evidence is not more
+conclusive. This may be, and is much to be
+regretted. For such belief can never produce
+effective influence on the life and conduct;
+nor awaken that impassioned eloquence in the
+preacher, which animated the first teachers of
+Christianity, and carried conviction to the
+hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity
+then inconclusive? Far otherwise. Though
+its prophetic proofs are clothed in metaphor,
+and require study to understand them; though
+its history is by no means free from contradictions;
+though time may have obscured
+some passages, and interpolation thrown a
+doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any
+who think the subject worthy of serious examination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But here is the misfortune. Most men
+think otherwise. The laity are too often content
+to take their religion on trust; and the
+clergy for the most part want leisure for
+studies that demand so much time and attention;
+while their following hitherto in a beaten
+track, and paying undue deference to the
+<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a>
+authority of the Masoretic punctuation, have
+encumbered them with difficulties almost insurmountable.
+Hence it is, that as far as
+regards the prophetic evidence of our religion—the
+elucidation of that miraculous testimony
+to its truth, the force of which is ever
+progressively increasing and which alone can
+place us on an equal ground of belief with the
+first Christians,—the world has remained
+nearly stationary above a thousand years.
+Of learning there has been no want; of talent
+abundance; of reading no end; but beyond
+verbal criticisms, the settling of doubtful
+words and passages, for the improvement of
+the text, little has been done. The general
+scope, as well as the particular interpretation
+of the Old Testament prophecies, the ultimate
+evidence of Christianity, has received little
+elucidation since the days of the Apostles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here is one fruitful source of conviction
+yet unopened. When fully opened, from more
+perfect conviction will flow more zeal in the
+teaching, and more influence on the minds of
+the hearers.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If it be doubted whether the most perfect
+religious instruction that can be given, or the
+<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a>
+fullest conviction of an endless futurity of
+happiness or misery when impressed on the
+mind, can suffice to control the passions and
+propensities of man; let the effect of training
+on the brute creation be considered. It will
+not surely be contended, that man has less
+power of controlling his propensities, or is less
+capable of culture than they. If then we find
+that creatures the most opposite in disposition,
+and supposed to be natural enemies, may be
+trained to live together peaceably and amicably;
+what may not be expected from man,
+having moreover the aid of reason to guide and
+assist him?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let adequate motives for controlling his
+passions be furnished; let true Christian
+principles be early inculcated; let religion be
+more practical and less doctrinal; let precept
+be enforced by example, and there is nothing
+foretold in this new order of things that may
+not be accomplished; nothing promised in it
+that may not be reasonably expected.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+FINIS.
+</p>
+</div>
+</div>
+<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em">
+  <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader45" id="rightpageheader45"></a><a name="pgtoc46" id="pgtoc46"></a><a name="pdf47" id="pdf47"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">November 3, 2010  </th></tr><tr><td class="tei tei-item tei-item-gloss"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt">
+        <span class="tei tei-name">
+            Produced by Jeff G., David King, and the Online
+            Distributed Proofreading Team at &lt;http://www.pgdp.net/&gt;.
+            (This book was produced from scanned images of public domain
+            material from the Google Print project.)
+        </span>
+      </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader48" id="rightpageheader48"></a><a name="pgtoc49" id="pgtoc49"></a><a name="pdf50" id="pdf50"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named 
+          34201-h.html or 
+          34201-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found
+          in: 
+
+            <a href="http://www.gutenberg.org/dirs/3/4/2/0/34201/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/3/4/2/0/34201/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old
+          editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that
+          no one owns a United States copyright in these works, so the
+          Foundation (and you!) can copy and distribute it in the United
+          States without permission and without paying copyright royalties.
+          Special rules, set forth in the General Terms of Use part of this
+          license, apply to copying and distributing Project Gutenberg™ electronic works
+          to protect the Project Gutenberg™ concept and trademark. Project Gutenberg is a registered
+          trademark, and may not be used if you charge for the eBooks,
+          unless you receive specific permission. If you do not charge
+          anything for copies of this eBook, complying with the rules is
+          very easy. You may use this eBook for nearly any purpose such as
+          creation of derivative works, reports, performances and research.
+          They may be modified and printed and given away — you may do
+          practically <em class="tei tei-emph"><span style="font-style: italic">anything</span></em> with public domain eBooks.
+          Redistribution is subject to the trademark license, especially
+          commercial redistribution.</p></div><hr class="page" /><div id="pglicense" class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader51" id="rightpageheader51"></a><a name="pgtoc52" id="pgtoc52"></a><a name="pdf53" id="pdf53"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Full Project Gutenberg License</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em"><em class="tei tei-emph"><span style="font-style: italic">Please read this before you distribute or use this
+          work.</span></em></p><p class="tei tei-p" style="margin-bottom: 1.00em">To protect the Project Gutenberg™ mission of promoting the free
+          distribution of electronic works, by using or distributing
+          this work (or any other work associated in any way with the
+          phrase <span class="tei tei-q">“Project Gutenberg”</span>), you agree to comply with all the terms
+          of the Full Project Gutenberg™ License (<a href="#pglicense" class="tei tei-ref">available with this file</a> or online
+          at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a>).</p><div id="pglicense1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 1.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">General Terms of Use &amp; Redistributing Project Gutenberg™
+            electronic works</span></h2><div id="pglicense1A" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.A.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">By reading or using any part of this Project Gutenberg™ electronic
+              work, you indicate that you have read, understand, agree to
+              and accept all the terms of this license and intellectual
+              property (trademark/copyright) agreement. If you do not agree
+              to abide by all the terms of this agreement, you must cease
+              using and return or destroy all copies of Project Gutenberg™ electronic
+              works in your possession. If you paid a fee for obtaining a
+              copy of or access to a Project Gutenberg™ electronic work and you do not
+              agree to be bound by the terms of this agreement, you may
+              obtain a refund from the person or entity to whom you paid the
+              fee as set forth in paragraph <a href="#pglicense1E8" class="tei tei-ref">1.E.8.</a></p></div><div id="pglicense1B" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.B.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-q">“Project Gutenberg”</span> is a registered trademark. It may only be used on or
+              associated in any way with an electronic work by people who agree to be
+              bound by the terms of this agreement. There are a few things that you
+              can do with most Project Gutenberg™ electronic works even without complying with the
+              full terms of this agreement. See paragraph <a href="#pglicense1C" class="tei tei-ref">1.C</a> below. There are a lot of things you can
+              do with Project Gutenberg™ electronic works if you follow the terms of this
+              agreement and help preserve free future access to Project Gutenberg™ electronic
+              works. See paragraph <a href="#pglicense1E" class="tei tei-ref">1.E</a> below.</p></div><div id="pglicense1C" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.C.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">The Project Gutenberg Literary Archive Foundation (<span class="tei tei-q">“the Foundation”</span> or PGLAF), owns a compilation
+              copyright in the collection of Project Gutenberg™ electronic works. Nearly all the
+              individual works in the collection are in the public domain in the
+              United States. If an individual work is in the public domain in the
+              United States and you are located in the United States, we do not claim
+              a right to prevent you from copying, distributing, performing,
+              displaying or creating derivative works based on the work as long as all
+              references to Project Gutenberg are removed. Of course, we hope that you will support
+              the Project Gutenberg™ mission of promoting free access to electronic works by
+              freely sharing Project Gutenberg™ works in compliance with the terms of this
+              agreement for keeping the Project Gutenberg™ name associated with the work. You can
+              easily comply with the terms of this agreement by keeping this work in
+              the same format with its attached full Project Gutenberg™ License when you share it
+              without charge with others.</p></div><div id="pglicense1D" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.D.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">The copyright laws of the place where you are located also govern
+              what you can do with this work. Copyright laws in most countries are in
+              a constant state of change. If you are outside the United States, check
+              the laws of your country in addition to the terms of this agreement
+              before downloading, copying, displaying, performing, distributing or
+              creating derivative works based on this work or any other Project Gutenberg™ work.
+              The Foundation makes no representations concerning the copyright status
+              of any work in any country outside the United States.</p></div><div id="pglicense1E" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.E.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">Unless you have removed all references to Project Gutenberg:</p><div id="pglicense1E1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.1.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">The following sentence, with active links to, or other immediate
+                access to, the full Project Gutenberg™ License must appear prominently whenever any
+                copy of a Project Gutenberg™ work (any work on which the phrase <span class="tei tei-q">“Project Gutenberg”</span>
+                appears, or with which the phrase <span class="tei tei-q">“Project Gutenberg”</span> is associated) is
+                accessed, displayed, performed, viewed, copied or distributed:
+
+                    </p><div class="block tei tei-q" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">This eBook is for the use of
+                    anyone anywhere at no cost and with almost no
+                    restrictions whatsoever. You may copy it, give it
+                    away or re-use it under the terms of the Project
+                    Gutenberg License included with this eBook or
+                    online at </span><a href="http://www.gutenberg.org" class="tei tei-xref"><span style="font-size: 90%">http://www.gutenberg.org</span></a></p></div></div><div id="pglicense1E2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.2.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If an individual Project Gutenberg™ electronic work is derived from the public
+                domain (does not contain a notice indicating that it is posted with
+                permission of the copyright holder), the work can be copied and
+                distributed to anyone in the United States without paying any fees or
+                charges. If you are redistributing or providing access to a work with
+                the phrase <span class="tei tei-q">“Project Gutenberg”</span> associated with or appearing on the work, you
+                must comply either with the requirements of paragraphs <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7 or obtain permission for
+                the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs
+                <a href="#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p></div><div id="pglicense1E3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.3.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If an individual Project Gutenberg™ electronic work is posted with the permission
+                of the copyright holder, your use and distribution must comply with both
+                paragraphs <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7 and any
+                additional terms imposed by the copyright holder. Additional terms will
+                be linked to the Project Gutenberg™ License for all works posted with the permission
+                of the copyright holder found at the beginning of this work.</p></div><div id="pglicense1E4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.4.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not unlink or detach or remove the full Project Gutenberg™ License terms from
+                this work, or any files containing a part of this work or any other work
+                associated with Project Gutenberg™.</p></div><div id="pglicense1E5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.5.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not copy, display, perform, distribute or redistribute this
+                electronic work, or any part of this electronic work, without
+                prominently displaying the sentence set forth in paragraph <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> with active links or immediate access
+                to the full terms of the Project Gutenberg™ License.</p></div><div id="pglicense1E6" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.6.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">You may convert to and distribute this work in any binary,
+                compressed, marked up, nonproprietary or proprietary form, including
+                any word processing or hypertext form. However, if you provide access
+                to or distribute copies of a Project Gutenberg™ work in a format other than
+                <span class="tei tei-q">“Plain Vanilla ASCII”</span> or other format used in the official
+                version posted on the official Project Gutenberg™ web site (http://www.gutenberg.org), you must, at
+                no additional cost, fee or expense to the user, provide a copy, a
+                means of exporting a copy, or a means of obtaining a copy upon
+                request, of the work in its original <span class="tei tei-q">“Plain Vanilla ASCII”</span> or
+                other form. Any alternate format must include the full Project Gutenberg™ License
+                as specified in paragraph <a href="#pglicense1E1" class="tei tei-ref">1.E.1.</a></p></div><div id="pglicense1E7" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.7.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not charge a fee for access to, viewing, displaying, performing,
+                copying or distributing any Project Gutenberg™ works unless you comply with
+                paragraph <a href="#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p></div><div id="pglicense1E8" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.8.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">You may charge a reasonable fee for copies of or providing access to
+                or distributing Project Gutenberg™ electronic works provided that</p><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label">•  </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You pay a royalty fee of 20% of the gross profits you derive from
+                  the use of Project Gutenberg™ works calculated using the method you already use to
+                  calculate your applicable taxes. The fee is owed to the owner of the
+                  Project Gutenberg™ trademark, but he has agreed to donate royalties under this
+                  paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days
+                  following each date on which you prepare (or are legally required to
+                  prepare) your periodic tax returns. Royalty payments should be clearly
+                  marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in <a href="#pglicense4" class="tei tei-ref">Section 4, <span class="tei tei-q">“Information about donations to the
+                  Project Gutenberg Literary Archive Foundation.”</span></a></p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">•  </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You provide a full refund of any money paid by a user who notifies
+                  you in writing (or by e-mail) within 30 days of receipt that s/he does
+                  not agree to the terms of the full Project Gutenberg™ License. You must require such
+                  a user to return or destroy all copies of the works possessed in a
+                  physical medium and discontinue all use of and all access to other
+                  copies of Project Gutenberg™ works.</p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">•  </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You provide, in accordance with paragraph <a href="#pglicense1F3" class="tei tei-ref">1.F.3</a>, a full refund of any money paid for a
+                  work or a replacement copy, if a defect in the electronic work is
+                  discovered and reported to you within 90 days of receipt of the
+                  work.</p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">•  </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You comply with all other terms of this agreement for free
+                  distribution of Project Gutenberg™ works.</p></td></tr></tbody></table></div><div id="pglicense1E9" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.E.9.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or
+                group of works on different terms than are set forth in this agreement,
+                you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael
+                Hart, the owner of the Project Gutenberg™ trademark. Contact the Foundation as set
+                forth in <a href="#pglicense3" class="tei tei-ref">Section 3</a> below.</p></div></div><div id="pglicense1F" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.F.</span></h3><div id="pglicense1F1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.1.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg volunteers and employees expend considerable effort to identify,
+                do copyright research on, transcribe and proofread public domain works
+                in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™
+                electronic works, and the medium on which they may be stored, may
+                contain <span class="tei tei-q">“Defects,”</span> such as, but not limited to, incomplete,
+                inaccurate or corrupt data, transcription errors, a copyright or other
+                intellectual property infringement, a defective or damaged disk or other
+                medium, a computer virus, or computer codes that damage or cannot be
+                read by your equipment.</p></div><div id="pglicense1F2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.2.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED WARRANTY, DISCLAIMER OF DAMAGES — Except for the <span class="tei tei-q">“Right of
+                Replacement or Refund”</span> described in <a href="#pglicense1F3" class="tei tei-ref">paragraph
+                1.F.3</a>, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any
+                other party distributing a Project Gutenberg™ electronic work under this agreement,
+                disclaim all liability to you for damages, costs and expenses, including
+                legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+                LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+                PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK
+                OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO
+                YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL
+                DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.</p></div><div id="pglicense1F3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.3.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED RIGHT OF REPLACEMENT OR REFUND — If you discover a defect in
+                this electronic work within 90 days of receiving it, you can receive a
+                refund of the money (if any) you paid for it by sending a written
+                explanation to the person you received the work from. If you received
+                the work on a physical medium, you must return the medium with your
+                written explanation. The person or entity that provided you with the
+                defective work may elect to provide a replacement copy in lieu of a
+                refund. If you received the work electronically, the person or entity
+                providing it to you may choose to give you a second opportunity to
+                receive the work electronically in lieu of a refund. If the second copy
+                is also defective, you may demand a refund in writing without further
+                opportunities to fix the problem.</p></div><div id="pglicense1F4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.4.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Except for the limited right of replacement or refund set forth in
+                <a href="#pglicense1F3" class="tei tei-ref">paragraph 1.F.3</a>, this work is provided
+                to you 'AS-IS,' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR
+                IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR
+                FITNESS FOR ANY PURPOSE.</p></div><div id="pglicense1F5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.5.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Some states do not allow disclaimers of certain implied warranties or
+                the exclusion or limitation of certain types of damages. If any
+                disclaimer or limitation set forth in this agreement violates the law of
+                the state applicable to this agreement, the agreement shall be
+                interpreted to make the maximum disclaimer or limitation permitted by
+                the applicable state law. The invalidity or unenforceability of any
+                provision of this agreement shall not void the remaining provisions.</p></div><div id="pglicense1F6" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">1.F.6.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">INDEMNITY — You agree to indemnify and hold the Foundation, the
+                trademark owner, any agent or employee of the Foundation, anyone
+                providing copies of Project Gutenberg™ electronic works in accordance with this
+                agreement, and any volunteers associated with the production, promotion
+                and distribution of Project Gutenberg™ electronic works, harmless from all
+                liability, costs and expenses, including legal fees, that arise directly
+                or indirectly from any of the following which you do or cause to occur:
+                (a) distribution of this or any Project Gutenberg™ work, (b) alteration,
+                modification, or additions or deletions to any Project Gutenberg™ work, and (c) any
+                Defect you cause.</p></div></div></div><div id="pglicense2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section  2.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about the Mission of Project Gutenberg™</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ is synonymous with the free distribution of electronic works
+            in formats readable by the widest variety of computers including
+            obsolete, old, middle-aged and new computers. It exists because of the
+            efforts of hundreds of volunteers and donations from people in all walks
+            of life.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Volunteers and financial support to provide volunteers with the
+            assistance they need, is critical to reaching Project Gutenberg™'s goals and
+            ensuring that the Project Gutenberg™ collection will remain freely available for
+            generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a
+            secure and permanent future for Project Gutenberg™ and future generations. To learn
+            more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see
+            Sections <a href="#pglicense3" class="tei tei-ref">3</a> and <a href="#pglicense4" class="tei tei-ref">4</a> and the Foundation web page at <a href="http://www.pglaf.org" class="tei tei-xref">http://www.pglaf.org</a>.</p></div><div id="pglicense3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 3.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about the Project Gutenberg Literary Archive Foundation</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation
+            organized under the laws of the state of Mississippi and granted tax
+            exempt status by the Internal Revenue Service. The Foundation's EIN or
+            federal tax identification number is 64-6221541. Its 501(c)(3) letter
+            is posted at <a href="http://www.gutenberg.org/fundraising/pglaf" class="tei tei-xref">http://www.gutenberg.org/fundraising/pglaf</a>. Contributions
+            to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S.
+            federal laws and your state's laws.</p><p class="tei tei-p" style="margin-bottom: 1.00em">The Foundation's principal office is located at 4557 Melan Dr.
+            S. Fairbanks, AK, 99712., but its volunteers and employees are
+            scattered throughout numerous locations. Its business office is
+            located at 809 North 1500 West, Salt Lake City, UT 84116, (801)
+            596-1887, email business@pglaf.org. Email contact links and up to date
+            contact information can be found at the Foundation's web site and
+            official page at <a href="http://www.pglaf.org" class="tei tei-xref">http://www.pglaf.org</a></p><p class="tei tei-p" style="margin-bottom: 1.00em">For additional contact information:
+
+              </p><div class="block tei tei-address" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span class="tei tei-addrLine"><span style="font-size: 90%">Dr. Gregory B. Newby</span></span><br /><span class="tei tei-addrLine"><span style="font-size: 90%">Chief Executive and Director</span></span><br /><span class="tei tei-addrLine"><span style="font-size: 90%">gbnewby@pglaf.org</span></span><br /></div></div><div id="pglicense4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 4.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about Donations to the Project Gutenberg Literary Archive Foundation</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ depends upon and cannot survive without wide spread public
+            support and donations to carry out its mission of increasing the number
+            of public domain and licensed works that can be freely distributed in
+            machine readable form accessible by the widest array of equipment
+            including outdated equipment. Many small donations ($1 to $5,000) are
+            particularly important to maintaining tax exempt status with the
+            IRS.</p><p class="tei tei-p" style="margin-bottom: 1.00em">The Foundation is committed to complying with the laws regulating
+            charities and charitable donations in all 50 states of the United
+            States. Compliance requirements are not uniform and it takes a
+            considerable effort, much paperwork and many fees to meet and keep up
+            with these requirements. We do not solicit donations in locations where
+            we have not received written confirmation of compliance. To SEND
+            DONATIONS or determine the status of compliance for any particular state
+            visit <a href="http://www.gutenberg.org/fundraising/donate" class="tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p><p class="tei tei-p" style="margin-bottom: 1.00em">While we cannot and do not solicit contributions from states where we
+            have not met the solicitation requirements, we know of no prohibition
+            against accepting unsolicited donations from donors in such states who
+            approach us with offers to donate.</p><p class="tei tei-p" style="margin-bottom: 1.00em">International donations are gratefully accepted, but we cannot make
+            any statements concerning tax treatment of donations received from
+            outside the United States. U.S. laws alone swamp our small staff.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Please check the Project Gutenberg Web pages for current donation methods and
+            addresses. Donations are accepted in a number of other ways including
+            checks, online payments and credit card donations. To donate, please
+            visit: <a href="http://www.gutenberg.org/fundraising/donate" class="tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p></div><div id="pglicense5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 5.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">General Information About Project Gutenberg™ electronic
+            works.</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-name">Professor Michael S. Hart</span> is the
+            originator of the Project Gutenberg™ concept of a library of electronic works that
+            could be freely shared with anyone. For thirty years, he produced and
+            distributed Project Gutenberg™ eBooks with only a loose network of volunteer
+            support.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ eBooks are often created from several printed editions, all of
+            which are confirmed as Public Domain in the U.S. unless a copyright
+            notice is included. Thus, we do not necessarily keep eBooks in
+            compliance with any particular paper edition.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Each eBook is in a subdirectory of the same number as the eBook's
+            eBook number, often in several formats including plain vanilla ASCII,
+            compressed (zipped), HTML and others.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Corrected <em class="tei tei-emph"><span style="font-style: italic">editions</span></em> of our eBooks replace the old file
+            and take over the old filename and etext number. The replaced older file
+            is renamed. <em class="tei tei-emph"><span style="font-style: italic">Versions</span></em> based on separate sources are treated
+            as new eBooks receiving new filenames and etext numbers.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Most people start at our Web site which has the main PG search
+            facility: 
+            
+              <a href="http://www.gutenberg.org" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">This Web site includes information about Project Gutenberg™, including how to
+            make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and
+            how to subscribe to our email newsletter to hear about new eBooks.</p></div></div></div>
+  </div>
+</div>
+</div>
+</body></html>
diff --git a/34201-pdf.pdf b/34201-pdf.pdf
new file mode 100644
index 0000000..5db2493
--- /dev/null
+++ b/34201-pdf.pdf
@@ -0,0 +1,14400 @@
+%PDF-1.4
+%����
+5 0 obj <<
+/Length 1474      
+>>
+stream
+0 g 0 G
+0 g 0 G
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 518.175 Td [(The)-209(Project)-209(Gutenberg)-209(EBook)-209(of)-209(An)-209(Amicable)-209(Controversy)-209(with)]TJ 0 -13.549 Td [(a)-250(Jewish)-250(Rabbi,)-250(on)-250(The)-250(Messiah's)-250(Coming)-250(by)-250(J.)-250(R.)-250(Park,)-250(M.D.)]TJ 0 -29.913 Td [(This)-546(eBook)-546(is)-546(for)-546(the)-546(use)-546(of)-546(anyone)-546(anywhere)-546(at)-546(no)-546(cost)]TJ 0 -13.549 Td [(and)-470(with)-470(almost)-470(no)-470(restrictions)-470(whatsoever.)-910(You)-470(may)-469(copy)]TJ 0 -13.549 Td [(it,)-565(give)-502(it)-503(away)-502(or)-502(re-use)-502(it)-502(under)-503(the)-502(terms)-502(of)-502(the)-502(Project)]TJ 0 -13.549 Td [(Gutenberg)-633(License)-632(included)-633(with)-632(this)-633(eBook)-632(or)-633(online)-632(at)]TJ 0 -13.55 Td [(http://www.gutenberg.org/license)]TJ 0 -29.913 Td [(Title:)-500(An)-500(Amicable)-500(Controversy)-500(with)-500(a)-500(Jewish)-500(Rabbi,)-500(on)]TJ 0 -13.549 Td [(The)-500(Messiah's)-500(Coming)]TJ 0 -27.098 Td [(Author:)-500(J.)-500(R.)-500(Park,)-500(M.D.)]TJ 0 -27.098 Td [(Release)-500(Date:)-500(November)-500(3,)-500(2010)-500([Ebook)-500(34201])]TJ 0 -27.099 Td [(Language:)-500(English)]TJ 0 -40.647 Td [(***START)-500(OF)-500(THE)-500(PROJECT)-500(GUTENBERG)-500(EBOOK)]TJ 0 -13.55 Td [(AN)-500(AMICABLE)-500(CONTROVERSY)-500(WITH)-500(A)-500(JEWISH)]TJ 0 -13.549 Td [(RABBI,)-500(ON)-500(THE)-500(MESSIAH'S)-500(COMING***)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+4 0 obj <<
+/Type /Page
+/Contents 5 0 R
+/Resources 3 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+/Annots [ 1 0 R 2 0 R ]
+>> endobj
+1 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [140.547 431.687 262.463 441.407]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense) >>
+>> endobj
+2 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [46.771 418.138 193.422 427.858]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/license) >> 
+>> endobj
+6 0 obj <<
+/D [4 0 R /XYZ 46.771 529.134 null]
+>> endobj
+3 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+12 0 obj <<
+/Length 1127      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 13.1507 Tf 225.823 518.175 Td [(An)]TJ/F16 15.7808 Tf -57.797 -20.515 Td [(Amicable)-269(Controversy)]TJ/F16 13.1507 Tf 58.659 -17.096 Td [(With)]TJ/F16 15.7808 Tf -39.181 -20.515 Td [(A)-275(Jewish)-274(Rabbi,)]TJ/F16 13.1507 Tf 44.297 -17.096 Td [(On)]TJ/F16 18.9589 Tf -81.875 -24.646 Td [(The)-263(Messiah's)-264(Coming:)]TJ/F16 13.1507 Tf 62.879 -17.096 Td [(Unfolding)]TJ/F16 15.7808 Tf -52.031 -20.515 Td [(New)-267(Views)-266(on)-267(Prophecy)]TJ/F16 13.1507 Tf 55.651 -17.096 Td [(And)-283(The)]TJ/F16 15.7808 Tf -56.097 -20.515 Td [(Nature)-267(of)-266(the)-267(Millenium:)]TJ/F16 13.1507 Tf 21.167 -17.096 Td [(With)-273(an)-273(Entirely)-273(New)]TJ/F16 15.7808 Tf -20.158 -20.515 Td [(Exposition)-267(of)-267(Zechariah,)]TJ/F16 13.1507 Tf 58.369 -17.096 Td [(On)-284(The)]TJ/F16 15.7808 Tf -42.611 -20.515 Td [(Messiah's)-272(Kingdom)]TJ -14.033 -20.515 Td [(By)-267(J.)-268(R.)-267(Park,)-272(M.D.)-267(&c.)]TJ/F16 10.9091 Tf 58.288 -13.549 Td [(London:)]TJ -58.763 -13.55 Td [(Smith,)-272(Elder,)-271(And)-267(Co.)-302(65,)-271(Cornhill)]TJ 66.34 -13.549 Td [(1832)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+11 0 obj <<
+/Type /Page
+/Contents 12 0 R
+/Resources 10 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+>> endobj
+10 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+15 0 obj <<
+/Length 5552      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Contents)]TJ/F16 10.9091 Tf 0 -32.687 Td [(Preface.)-752(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-1474(2)]TJ
+0 g 0 G
+ 0 -13.605 Td [(Introduction.)-306(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-1474(5)]TJ
+0 g 0 G
+ 0 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(IX.)-879(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(17)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-892(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(29)]TJ
+0 g 0 G
+ 0 -13.605 Td [(The)-250(Rabbi's)-250(Exposition)-250(And)-250(Reply,)-250(Chapter)-250(IX.)-571(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(42)]TJ
+0 g 0 G
+ 16.364 -13.605 Td [(Zechariah,)-250(Chapter)-250(IX.)-781(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(42)]TJ
+0 g 0 G
+ 0 -13.605 Td [(Remarks)-250(On)-250(The)-250(Rabbi's)-250(Exposition.)-376(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(46)]TJ
+0 g 0 G
+ -16.364 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(X.)-462(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(53)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-585(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(61)]TJ
+0 g 0 G
+ 0 -13.605 Td [(The)-336(Rabbi's)-335(Reply,)-357(And)-335(The)-336(Author's)-335(Remarks)-336(Upon)-335(It.)]TJ 15.273 -13.549 Td [(Chapter)-250(X.)-462(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(65)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(XI.)-879(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(68)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(XI.)-585(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(77)]TJ
+0 g 0 G
+ 0 -13.605 Td [(The)-250(Rabbi's)-250(Translation.)-250(Chapter)-250(XI.)-461(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(82)]TJ
+0 g 0 G
+ 0 -13.605 Td [(The)-250(Rabbi's)-250(Exposition.)-250(Chapter)-250(XI.)-682(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(84)]TJ
+0 g 0 G
+ 0 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(XII.)-546(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(88)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(XII.)-252(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-974(96)]TJ
+0 g 0 G
+ 0 -13.605 Td [(The)-152(Rabbi's)-152(Exposition,)-172(And)-152(The)-152(Author's)-152(Remarks.)-217(Chap-)]TJ 15.273 -13.549 Td [(ter)-250(XII.)-407(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(101)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(XIII.)-963(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(103)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(XIII.)-669(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(109)]TJ
+0 g 0 G
+ 0 -13.605 Td [(Zechariah)-464(On)-464(The)-464(Messiah's)-464(Kingdom.)-892(Interpretation:)]TJ 15.273 -13.549 Td [(Chapter)-250(XIV.)-907(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(112)]TJ
+0 g 0 G
+ -15.273 -13.605 Td [(Notes)-250(To)-250(Chapter)-250(XIV.)-613(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(121)]TJ
+0 g 0 G
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+14 0 obj <<
+/Type /Page
+/Contents 15 0 R
+/Resources 13 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+>> endobj
+13 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+18 0 obj <<
+/Length 431       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(ivAn)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(The)-250(Millenium.)-722(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)-500(.)]TJ
+0 g 0 G
+ [-474(124)]TJ
+0 g 0 G
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+17 0 obj <<
+/Type /Page
+/Contents 18 0 R
+/Resources 16 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+>> endobj
+16 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+21 0 obj <<
+/Length 92        
+>>
+stream
+0 g 0 G
+0 g 0 G
+0 g 0 G
+BT
+/F16 7.9701 Tf 337.795 512.811 Td [([iii])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+20 0 obj <<
+/Type /Page
+/Contents 21 0 R
+/Resources 19 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+>> endobj
+22 0 obj <<
+/D [20 0 R /XYZ 46.771 518.175 null]
+>> endobj
+19 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+23 0 obj
+<< /S /GoTo /D (index1) >>
+endobj
+26 0 obj
+(Preface.)
+endobj
+29 0 obj <<
+/Length 3972      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(Preface.)]TJ/F16 10.9091 Tf 0 -33.407 Td [(What!)-516(another)-339(Commentary)-339(on)-339(Zechariah!)-516(the)-339(reader)-339(is)-338(ready)]TJ 0 -13.55 Td [(to)-380(exclaim.)-641(Have)-380(we)-380(not)-380(a)-380(Lowth)-380(and)-381(a)-380(Blayney?)-640(What)-380(can)]TJ 0 -13.549 Td [(learning,)-451(talent,)-451(or)-410(research)-411(effect,)-451(that)-410(has)-411(not)-411(been)-410(effected)]TJ 0 -13.549 Td [(already?)-378(In)-293(a)-292(word,)-304(I)-292(answer)]TJ/F29 10.9091 Tf 127.562 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nothing.)-378(But,)-303(on)-293(the)-293(other)-292(hand,)]TJ -138.471 -13.549 Td [(I)-276(ask,)-282(what)-276(have)-275(they)-276(effected?)-327(With)-276(the)-276(exception)-276(of)-275(particular)]TJ 0 -13.549 Td [(passages,)-324(on)-309(which)-308(light)-309(has)-309(been)-309(thrown,)-324(the)-309(general)-309(scope)-308(of)]TJ 0 -13.549 Td [(the)-248(prophecy)-248(remains)-248(as)-248(obscure)-248(as)-247(ever.)-250(Sufficient)-248(proof)-248(of)-247(this)]TJ 0 -13.55 Td [(appears)-303(in)-304(the)-303(want)-304(of)-303(consistency)-304(in)-303(the)-304(plan)-303(of)-303(interpretation,)]TJ 0 -13.549 Td [(which)-187(in)-187(one)-187(verse)-187(looks)-187(to)-187(future)-187(events,)-200(and)-187(in)-186(another)-187(to)-187(events)]TJ 0 -13.549 Td [(long)-317(past,)-333(for)-316(explanation;)-350(in)-317(one)-317(part)-316(supposes)-317(the)-316(prophet)-633(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([iv])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(offer)-330(a)-330(connected)-330(series)-329(of)-330(consecutive)-330(predictions;)-370(in)-330(the)-329(next)]TJ 0 -13.549 Td [(supposes)-258(him)-258(to)-258(be)-259(carried)-258(away)-258(by)-258(a)-258(transport)-258(into)-258(a)-258(digression)]TJ 0 -13.55 Td [(bordering)-322(upon)-323(incoherency;)-358(varying,)-341(moreover,)-340(continually)-322(in)]TJ 0 -13.549 Td [(the)-221(principle)-222(of)-221(exposition,)-228(which)-221(is)-221(literal)-222(or)-221(figurative,)-227(political)]TJ 0 -13.549 Td [(or)-264(spiritual)-263(by)-264(turns.)-291(Surely)-264(this)-263(is)-264(not)-264(legitimate)-263(exposition,)-267(but)]TJ 0 -13.549 Td [(rather)-200(bespeaks)-200(some)-200(latent)-200(error,)-210(some)-200(radical)-200(defect)-200(in)-200(the)-199(plan,)]TJ 0 -13.549 Td [(or)-250(principle)-250(of)-250(investigation.)]TJ 11.956 -13.747 Td [(To)-477(point)-477(out)-477(that)-477(defect,)-534(which)-477(the)-477(writer)-477(fancies)-477(he)-477(has)]TJ -11.956 -13.549 Td [(discovered,)-529(is)-473(the)-473(object)-472(of)-473(the)-473(present)-473(attempt;)-585(whether)-472(he)]TJ 0 -13.549 Td [(be)-382(right)-382(or)-383(wrong,)-415(the)-382(reader)-382(must)-382(decide.)-647(The)-382(traveller)-382(who)]TJ 0 -13.549 Td [(mistakes)-486(his)-487(road,)-545(only)-487(goes)-486(the)-487(farther)-486(astray)-487(the)-486(more)-486(he)]TJ 0 -13.549 Td [(prolongs)-397(his)-397(journey.)-690(So)-397(the)-396(commentator)-397(on)-397(prophecy,)-433(who)]TJ 0 -13.55 Td [(labours)-291(to)-291(force)-291(the)-291(text)-291(to)-291(a)-291(sense)-291(which)-291(it)-291(was)-291(not)-291(intended)-291(to)]TJ 0 -13.549 Td [(bear,)-330(the)-314(more)-314(learning)-315(and)-314(ingenuity)-314(he)-314(employs,)-330(the)-314(more)-314(he)]TJ 0 -13.549 Td [(becomes)-250(involved)-250(in)-250(intricacy)-250(and)-250(obscurity.)]TJ 11.956 -13.746 Td [(In)-896(expounding)-896(the)-895(prophecies)-896(relating)-896(to)-896(the)-895(Jews,)]TJ -11.956 -13.549 Td [(commentators)-488(have)-489(had)-488(chiefly)-489(in)-976(view)-489(their)-488(temporal)-488(and)]TJ/F16 7.9701 Tf -72.755 0 Td [([v])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(political)-432(state;)-522(whereas)-432(the)-432(writer)-432(conceives,)-477(that)-432(their)-431(moral)]TJ 0 -13.549 Td [(and)-279(religious,)-286(that)-278(is,)-286(their)-279(spiritual)-279(condition,)-285(is)-279(really)-279(the)-278(main)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+28 0 obj <<
+/Type /Page
+/Contents 29 0 R
+/Resources 27 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 8 0 R
+>> endobj
+24 0 obj <<
+/D [28 0 R /XYZ 93.543 529.134 null]
+>> endobj
+31 0 obj <<
+/D [28 0 R /XYZ 362.232 323.971 null]
+>> endobj
+32 0 obj <<
+/D [28 0 R /XYZ 257.124 93.24 null]
+>> endobj
+27 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+35 0 obj <<
+/Length 4545      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Preface.)-21976(3)]TJ
+0 g 0 G
+ 0 -30.759 Td [(purport)-396(of)-397(those)-396(which)-397(relate)-396(to)-397(the)-396(restoration)-397(of)-396(Israel.)-689(Let)]TJ 0 -13.549 Td [(any)-349(one)-349(read)-349(the)-350(description)-349(of)-349(the)-349(New)-349(Jerusalem)-349(in)-349(the)-349(21st)]TJ 0 -13.549 Td [(chapter)-452(of)-453(Revelations,)-502(and)-453(ask)-452(himself,)-503(if)-452(this)-452(can)-452(possibly)]TJ 0 -13.549 Td [(apply)-289(to)-288(a)-289(literal)-289(city,)-298(or)-289(political)-289(state.)-366(It)-289(evidently)-288(cannot;)-308(and)]TJ 0 -13.55 Td [(yet)-409(it)-409(must)-408(apply)-409(to)-409(some)-409(state)-408(of)-409(the)-409(Jews)-409(on)-409(earth;)-488(for)-408(the)]TJ 0 -13.549 Td [(Messiah's)-320(kingdom)-320(is)-320(always)-320(described)-320(as)-320(a)-320(kingdom)-320(on)-320(earth;)]TJ 0 -13.549 Td [(and,)-220(therefore,)-221(if)-213(the)-213(description)-213(does)-213(not)-213(apply)-213(to)-213(their)-213(temporal,)]TJ 0 -13.549 Td [(it)-250(must)-250(to)-250(their)-250(spiritual)-250(condition.)]TJ 11.956 -16.004 Td [(The)-445(Messiah's)-445(kingdom)-445(is)-446(allowed)-445(to)-445(be)-445(the)-445(chief)-445(subject)]TJ -11.956 -13.549 Td [(of)-336(these)-335(prophecies;)-379(but)-335(if)-336(Christ)-336(be)-335(the)-336(Messiah,)-357(his)-335(kingdom)]TJ 0 -13.55 Td [(is)-482(a)-483(spiritual)-482(one,)-541(and)-482(what)-483(relat)1(es)-483(to)-482(it)-483(must)-482(be)-482(spiritually)]TJ 0 -13.549 Td [(understood.)-877(We)-459(marvel)-459(at)-459(the)-459(blindness)-459(which)-459(prevents)-458(the)]TJ 0 -13.549 Td [(Jews)-327(from)-327(perceiving)-327(in)-327(prophecy)-327(the)-327(numerous)-327(intimations)-327(of)]TJ 0 -13.549 Td [(a)-434(spiritual)-434(Messiah,)-481(all)-434(of)-434(which)-434(appear)-434(to)-435(us)-868(to)-434(have)-434(been)]TJ/F16 7.9701 Tf 291.024 0 Td [([vi])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(distinctly)-451(fulfilled)-452(in)-451(the)-452(person)-451(of)-451(Christ;)-552(and)-452(yet)-451(that)-451(very)]TJ 0 -13.55 Td [(blindness)-410(to)-410(their)-411(spirituality)-410(is)-410(what)-410(prevents)-410(ourselves)-410(from)]TJ 0 -13.549 Td [(understanding)-265(other)-264(prophecies)-265(relating)-264(to)-265(the)-264(same)-265(subject.)-293(Let)]TJ 0 -13.549 Td [(this)-418(be)-418(steadily)-419(and)-418(uniformly)-418(kept)-418(in)-419(view,)-460(and)-418(most)-418(of)-418(the)]TJ 0 -13.549 Td [(difficulties)-339(will)-338(vanish;)-383(and)-339(an)-339(interpretation)-338(will)-339(unfold)-338(itself,)]TJ 0 -13.549 Td [(not)-358(only)-358(historically)-358(minute,)-385(and)-358(chronologically)-358(accurate,)-385(but)]TJ 0 -13.55 Td [(which)-285(is,)-294(moreover,)-293(as)-285(far)-285(as)-285(scriptural)-285(language)-285(admits,)-293(literal;)]TJ 0 -13.549 Td [(for)-364(in)-364(what)-364(relates)-364(to)-364(spiritual)-364(affairs,)-392(the)-364(spiritual)-364(is)-364(the)-364(most)]TJ 0 -13.549 Td [(literal)-260(interpretation.)-280(This,)-263(then,)-262(is)-260(the)-260(principle)-260(of)-260(the)-260(following)]TJ 0 -13.549 Td [(exposition,)-506(and)-455(when)-455(it)-455(has)-455(been)-455(found)-455(necessary)-455(to)-455(correct)]TJ 0 -13.549 Td [(the)-364(translation,)-393(it)-364(was)-364(not)-364(for)-363(the)-364(purpose)-364(of)-364(finding)-364(out)-364(more)]TJ 0 -13.549 Td [(recondite)-349(meanings,)-374(but)-350(to)-349(bring)-349(back)-349(the)-350(words)-349(of)-349(the)-349(text)-349(to)]TJ 0 -13.55 Td [(their)-250(ordinary)-250(and)-250(literal)-250(signification.)]TJ 11.956 -16.004 Td [(With)-231(regard)-231(to)-231(the)-231(controversial)-231(form)-231(under)-231(which)-231(the)-231(treatise)]TJ -11.956 -13.549 Td [(appears,)-458(a)-416(word)-416(of)-416(explanation)-416(may)-417(be)-416(requisite.)-748(The)-416(writer)]TJ 0 -13.549 Td [(having)-451(framed)-450(his)-451(views)-450(of)-451(prophecy)-450(on)-451(principles)-901(most)-450(at)]TJ/F16 7.9701 Tf 291.024 0 Td [([vii])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(variance)-400(with)-399(those)-400(of)-400(the)-400(Jews,)-437(and)-399(being)-400(only)-400(a)-399(self-taught)]TJ 0 -13.549 Td [(Hebraist,)-476(was)-430(anxious)-431(to)-431(know)-430(how)-431(far)-430(his)-431(exposition)-430(might)]TJ 0 -13.55 Td [(be)-487(controverted)-488(by)-487(an)-487(acknowledged)-488(Hebrew)-487(scholar)-487(of)-487(the)]TJ 0 -13.549 Td [(Jewish)-306(persuasion.)-419(Upon)-306(inquiry)-306(he)-307(was)-306(referred)-306(to)-306(his)-306(present)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+34 0 obj <<
+/Type /Page
+/Contents 35 0 R
+/Resources 33 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+36 0 obj <<
+/D [34 0 R /XYZ 263.511 339.581 null]
+>> endobj
+37 0 obj <<
+/D [34 0 R /XYZ 288.477 120.339 null]
+>> endobj
+33 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+41 0 obj <<
+/Length 2738      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(4An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(opponent,)-339(as)-322(the)-321(fittest)-322(person)-321(for)-322(that)-321(purpose;)-357(and)-322(he)-321(had)-321(the)]TJ 0 -13.549 Td [(satisfaction)-356(to)-356(find,)-383(that)-356(however)-357(they)-356(might)-356(differ)-356(in)-356(the)-356(plan)]TJ 0 -13.549 Td [(of)-436(interpretation,)-483(yet)-436(his)-435(opponent)-436(could)-436(rarely)-436(challenge)-436(the)]TJ 0 -13.549 Td [(accuracy)-222(or)-222(fidelity)-222(of)-222(his)-222(translation;)-231(which)-222(he)-222(acknowledged)-222(to)]TJ 0 -13.55 Td [(be)-220(more)-220(in)-220(accordance)-219(with)-220(the)-220(Christian)-220(principle)-220(of)-219(exposition,)]TJ 0 -13.549 Td [(than)-250(any)-250(he)-250(had)-250(previously)-250(met)-250(with.)]TJ 11.956 -13.549 Td [(At)-236(the)-237(same)-237(time)-236(he)-237(declared)-236(the)-237(views)-236(it)-237(unfolded,)-239(to)-236(contain)]TJ -11.956 -13.549 Td [(nothing)-191(likely)-190(to)-191(have)-190(any)-191(weight)-191(with)-190(a)-191(Jew;)-210(and)-191(readily)-190(pledged)]TJ 0 -13.549 Td [(himself)-197(to)-197(answer)-196(those)-197(views,)-208(should)-196(the)-197(writer)-197(ever)-197(be)-196(disposed)]TJ 0 -13.55 Td [(to)-319(publish)-319(them.)-457(The)-319(views)-319(and)-319(the)-319(answer)-319(are)-319(now)-319(before)-318(the)]TJ 0 -13.549 Td [(reader.)]TJ 11.956 -13.549 Td [([Transcriber's)-410(Note:)-570(Single-word)-410(Hebrew)-410(quotations)-410(in)-409(the)]TJ -11.956 -13.549 Td [(original)-377(book)-377(are)-377(often)-378(rendered)-377(here)-377(in)-377(the)-377(form)]TJ/F29 10.9091 Tf 228.483 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(A)-377(\050or)-377(B\051)]TJ/F29 10.9091 Tf 39.732 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(,)]TJ -277.903 -13.549 Td [(with)-366(the)-366(same)-367(word)-366(rendered)-366(in)]TJ/F29 10.9091 Tf 148.18 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(A)]TJ/F29 10.9091 Tf 7.876 0 Td [(\035)]TJ/F16 10.9091 Tf 8.839 0 Td [(and)-366(in)]TJ/F29 10.9091 Tf 32.23 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(B)]TJ/F29 10.9091 Tf 7.277 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(,)-395(but)-366(with)-367(the)]TJ -218.932 -13.55 Td [(letters)-218(stored)-218(in)-219(opposite)-218(orders.)-239(This)-218(is)-219(to)-218(allow)-218(the)-218(same)-218(e-book)]TJ 0 -13.549 Td [(to)-313(render)-312(properly)-313(in)-312(both)-313(HTML)-312(and)-312(PDF.)-313(The)-312(full-paragraph)]TJ 0 -13.549 Td [(quotations)-250(should)-250(appear)-250(correct)-250(in)-250(all)-250(formats.])]TJ/F16 7.9701 Tf -72.755 -29.64 Td [([001])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+40 0 obj <<
+/Type /Page
+/Contents 41 0 R
+/Resources 39 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+42 0 obj <<
+/D [40 0 R /XYZ 93.543 271.748 null]
+>> endobj
+39 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+43 0 obj
+<< /S /GoTo /D (index2) >>
+endobj
+46 0 obj
+(Introduction.)
+endobj
+49 0 obj <<
+/Length 3726      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Introduction.)]TJ/F29 9.8629 Tf 19.637 -46.895 Td [(\034)]TJ/F16 9.8629 Tf 4.379 0 Td [(The)-250(testimony)-250(of)-250(Jesus)-250(in)-250(the)-250(spirit)-250(of)-250(prophecy.)]TJ/F29 9.8629 Tf 190.394 0 Td [(\035)]TJ/F16 10.9091 Tf -214.41 -26.358 Td [(Few,)-224(perhaps,)-223(of)-217(those)-217(who)-216(read)-217(the)-217(Scriptures)-217(are)-217(fully)-217(aware)-216(of)]TJ 0 -13.549 Td [(the)-301(extent)-300(to)-301(which)-300(the)-301(language)-300(of)-301(them)-300(abounds)-301(in)-300(metaphor;)]TJ 0 -13.549 Td [(yet)-241(is)-241(this)-242(knowledge)-241(indispensable)-241(to)-241(the)-241(right)-241(understanding)-241(of)]TJ 0 -13.549 Td [(both)-180(the)-180(Old)-180(and)-179(the)-180(New)-180(Testament,)-194(and)-180(especially)-180(the)-179(prophetic)]TJ 0 -13.55 Td [(parts)-250(of)-250(these)-250(books.)]TJ 11.956 -14.147 Td [(Prophecy,)-249(though)-249(not)-249(the)-249(largest,)-249(is)-249(beyond)-249(question)-249(the)-249(most)]TJ -11.956 -13.549 Td [(important)-198(part)-197(of)-198(Scripture,)-208(affording)-198(the)-197(only)-198(irrefragable)-197(proofs)]TJ 0 -13.549 Td [(of)-332(God's)-332(moral)-332(government)-332(of)-332(the)-331(world,)-353(and)-332(of)-332(Christ's)-331(being)]TJ 0 -13.55 Td [(the)-377(promised)-753(Messiah.)-631(These)-376(proofs)-377(depend)-377(upon)-377(no)-376(human)]TJ/F16 7.9701 Tf 291.024 0 Td [([002])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(testimony,)-447(but)-407(carry)-408(their)-407(evidence)-408(in)-407(themselves,)-447(not)-407(resting)]TJ 0 -13.549 Td [(on)-400(man's)-400(credibility.)-699(Deposited)-400(in)-400(the)-400(hands)-399(of)-400(those,)-437(whose)]TJ 0 -13.549 Td [(blindness)-481(understands)-480(them)-481(not,)-538(and)-480(whose)-481(prejudice)-480(would)]TJ 0 -13.549 Td [(gladly)-234(pervert)-233(their)-234(meaning,)-237(they)-234(have)-234(been)-233(handed)-234(down)-234(to)-233(us,)]TJ 0 -13.549 Td [(who)-293(are)-292(blinded)-293(by)-293(similar)-292(prejudices,)-304(and)-292(in)-293(expounding)-292(these)]TJ 0 -13.55 Td [(prophecies)-250(are)-250(only)-250(a)-250(shade)-250(more)-250(enlightened)-250(than)-250(the)-250(Jews.)]TJ 11.956 -14.147 Td [(This)-324(rich)-324(mine)-325(of)-324(miraculous)-324(evidence,)-343(still)-324(remains,)-342(almost)]TJ -11.956 -13.549 Td [(wholly)-378(unexplored,)-410(although)-379(it)-378(is)-378(to)-378(this)-378(testimony)-378(especially,)]TJ 0 -13.549 Td [(that)-284(Christ)-284(himself)-285(appealed.)]TJ/F32 10.9091 Tf 130.41 0 Td [(Search)-284(the)-284(Scriptures)]TJ/F16 10.9091 Tf 94.674 0 Td [(,)-293(said)-284(he,)]TJ/F32 10.9091 Tf 42.815 0 Td [(for)]TJ -267.899 -13.55 Td [(in)-366(them)-366(ye)-367(think)-366(ye)-366(have)-366(eternal)-366(life,)-396(and)-366(they)-366(are)-366(they)-366(which)]TJ 0 -13.549 Td [(testify)-364(of)-363(me)]TJ/F16 10.9091 Tf 55.201 0 Td [(.)-591(This)-363(testimony)-364(still)-363(remains)-364(to)-363(Christians)-364(of)-363(the)]TJ -55.201 -13.549 Td [(present)-457(day,)-508(for)-457(the)-456(most)-457(part,)-508(a)-457(sealed)-456(book;)-560(for)-457(beyond)-456(a)]TJ 0 -13.549 Td [(partially)-319(successful)-319(attempt,)-337(to)-319(point)-319(out)-319(in)-319(it,)-336(the)-319(prediction)-319(of)]TJ 0 -13.549 Td [(a)-272(few)-272(leading)-272(events,)-277(fulfilled)-272(near)-272(two)-272(thousand)-272(years)-272(ago,)-277(and)]TJ 0 -13.549 Td [(therefore)-323(now)-323(no)-322(longer)-323(miraculous)-323(evidence)-323(to)-323(us,)-341(but)-322(resting)]TJ 0 -13.55 Td [(on)-209(the)-210(authenticity)-209(of)-210(historical)-209(records,)-218(all)-209(the)-209(rest)-210(is)-209(veiled)-209(from)]TJ 0 -13.549 Td [(their)-250(sight.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+48 0 obj <<
+/Type /Page
+/Contents 49 0 R
+/Resources 47 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+44 0 obj <<
+/D [48 0 R /XYZ 46.771 529.134 null]
+>> endobj
+50 0 obj <<
+/D [48 0 R /XYZ 108.926 297.076 null]
+>> endobj
+47 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+54 0 obj <<
+/Length 5125      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(6An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(The)-542(subsequent)-543(history)-542(of)-543(the)-542(progress)-542(of)-1085(our)-542(religion,)]TJ/F16 7.9701 Tf 279.068 0 Td [([003])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(continued)-449(in)-450(these)-449(prophecies,)-500(in)-449(one)-450(uninterrupted)-449(series)-449(of)]TJ 0 -13.549 Td [(predictions)-551(up)-551(to)-551(the)-551(present)-552(day;)-701(detailing)-551(the)-551(triumphant)]TJ 0 -13.549 Td [(progress)-890(of)-890(the)-889(Gospel)]TJ/F29 10.9091 Tf 119.403 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-890(downfall)-889(of)-890(Judaism)]TJ/F29 10.9091 Tf 126.078 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)]TJ -267.299 -13.55 Td [(subversion)-358(of)-357(Paganism)]TJ/F29 10.9091 Tf 106.585 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-358(corruption)-357(of)-358(Christianity)-358(by)-357(the)]TJ -117.494 -13.549 Td [(Gentiles)]TJ/F29 10.9091 Tf 36.36 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-247(long)-247(age)-247(of)-247(darkness)-247(consequent)-247(thereto)]TJ/F29 10.9091 Tf 190.673 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-247(rise)]TJ -248.851 -13.549 Td [(and)-320(successful)-320(career)-320(of)-320(Mahommedism,)-337(which)-320(has)-320(supplanted)]TJ 0 -13.549 Td [(nominal)-406(Christianity)-405(over)-405(half)-406(the)-405(globe)]TJ/F29 10.9091 Tf 183.321 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-406(exact)-405(boundary)]TJ -194.23 -13.549 Td [(line,)-479(affixing)-433(a)-433(limit)-433(to)-434(the)-433(dominion)-433(of)-433(each)-433(of)-433(these)-433(grand)]TJ 0 -13.55 Td [(apostacies)]TJ/F29 10.9091 Tf 44.837 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(their)-266(co-existence)-265(and)-266(simultaneous)-265(downfall)]TJ/F29 10.9091 Tf 198.222 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)]TJ -264.877 -13.549 Td [(the)-596(revival)-595(of)-596(true)-595(Christianity)]TJ/F29 10.9091 Tf 147.189 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(with)-596(other)-595(events,)-682(clearly)]TJ -158.098 -13.549 Td [(foretold,)-241(and)-240(now)-239(fulfilling)-239(before)-240(our)-239(eyes,)-241(have)-240(all)-239(escaped)-239(the)]TJ 0 -13.549 Td [(detection)-334(of)-334(the)-335(most)-334(learned)-334(commentators)-334(whether)-334(Jewish)-334(or)]TJ 0 -13.549 Td [(Christian.)]TJ 11.955 -16.004 Td [(The)-781(inability)-780(to)-781(explain)-780(these)-781(prophecies)-780(thus)-781(tacitly)]TJ -11.955 -13.55 Td [(acknowledged,)-546(which)-486(has)-487(accompanied)-486(their)-487(transmission)-486(to)]TJ 0 -13.549 Td [(our)-493(hands,)-553(is)-493(in)-492(some)-493(degree)-492(a)-493(pledge)-493(that)-492(they)-493(have)-492(been)]TJ 0 -13.549 Td [(faithfully)-407(handed)-408(down)-407(to)-408(us;)-486(for)-407(who)-408(would)-407(be)-408(at)-407(the)-407(pains)]TJ 0 -13.549 Td [(to)-320(interpolate)-320(what)-320(none)-320(could)-320(pretend)-320(to)-320(explain)-320(or)-320(apply?)-459(At)]TJ 0 -13.549 Td [(the)-400(same)-400(time,)-437(the)-400(cause)-400(of)-399(their)-400(remaining)-400(unexplained,)-437(and)]TJ 4.439 -13.55 Td [(of)-407(their)-407(appearing)-407(inapplicable)-407(to)-407(passing)-406(events,)-447(becomes)-407(a)]TJ/F16 7.9701 Tf -77.195 0 Td [([004])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(highly)-376(interesting)-376(object)-376(of)-377(inquiry;)-439(and)-376(will)-376(be)-376(chiefly)-376(found)]TJ 0 -13.549 Td [(to)-434(arise)-434(from)-434(the)-434(circumstance)-434(alleged)-434(at)-434(the)-434(outset,)-479(namely,)]TJ 0 -13.549 Td [(the)-272(misinterpretation)-271(of)-272(the)-272(figurative)-271(language)-272(of)-272(Scripture)-271(and)]TJ 0 -13.549 Td [(Prophecy.)]TJ 11.955 -16.004 Td [(The)-295(leading)-294(subject)-295(of)-294(prophecy)-295(is)-295(the)-294(Messiah's)-295(kingdom;)-317(a)]TJ -11.955 -13.549 Td [(kingdom)-159(which)-158(the)-159(Jews)-159(expected)-158(to)-159(be)-159(a)-158(temporal)-159(one,)-177(and)-159(in)-158(this)]TJ 0 -13.55 Td [(expectation,)-319(rejected)-305(Christ)-305(as)-305(a)-305(spiritual)-305(prince.)-415(Whence)-305(arose)]TJ 0 -13.549 Td [(their)-242(error?)]TJ/F29 10.9091 Tf 48.679 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(From)-242(their)-242(taking)-243(in)-242(a)-242(literal)-242(sense)-242(the)-242(language,)-244(in)]TJ -59.588 -13.549 Td [(which)-323(the)-323(prophets)-322(had)-323(described)-323(that)-322(kingdom.)-469(The)-322(Apostles,)]TJ 0 -13.549 Td [(and)-263(first)-262(disciples)-263(of)-262(our)-263(Lord)-262(were)-263(under)-262(a)-263(similar)-263(illusion;)-268(and)]TJ 0 -13.549 Td [(had)-401(Christ)-401(at)-401(once)-400(undeceived)-401(them,)-439(and)-401(banished)-401(from)-400(their)]TJ 0 -13.55 Td [(minds)-291(all)-291(hope)-291(of)-291(temporal)-291(dominion,)-301(it)-291(is)-291(probable)-291(they)-290(would)]TJ 0 -13.549 Td [(to)-246(a)-246(man)-247(have)-246(deserted)-246(him.)-249(In)-246(fact,)-247(they)-246(did)-247(so)-246(desert)-246(him)-246(at)-246(his)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+53 0 obj <<
+/Type /Page
+/Contents 54 0 R
+/Resources 52 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+55 0 obj <<
+/D [53 0 R /XYZ 311.132 518.175 null]
+>> endobj
+56 0 obj <<
+/D [53 0 R /XYZ 93.543 244.736 null]
+>> endobj
+52 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+59 0 obj <<
+/Length 4598      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-20030(7)]TJ
+0 g 0 G
+ 0 -30.759 Td [(crucifixion;)-363(nor)-326(did)-326(they)-325(fully)-326(perceive)-325(their)-326(error,)-344(till)-326(after)-325(his)]TJ 0 -13.549 Td [(resurrection,)-263(when)-261(they)-260(received)-261(the)-260(gift)-261(of)-260(the)-261(Spirit)-260(on)-261(the)-260(day)]TJ 0 -13.549 Td [(of)-344(Pentecost,)-369(and)-344(their)-344(eyes)-345(were)-344(at)-345(length)-344(fully)-345(opened)-344(to)-344(the)]TJ 0 -13.549 Td [(spiritual)-250(nature)-250(of)-250(his)-250(reign.)]TJ/F16 7.9701 Tf 291.024 0 Td [([005])]TJ/F16 10.9091 Tf -279.068 -15.186 Td [(The)-366(Jews)-366(still)-365(remain)-366(under)-366(this)-366(illusion,)-395(continuing)-366(still)-366(to)]TJ -11.956 -13.549 Td [(look)-222(for)-223(a)-222(temporal)-223(prince,)-228(and)-222(the)-222(literal)-223(fulfilment)-222(of)-222(prophecy.)]TJ 0 -13.55 Td [(Thousands)-329(also)-328(of)-329(Christians,)-348(who)-328(look)-329(for)-328(the)-329(second)-328(coming)]TJ 0 -13.549 Td [(of)-313(Christ,)-329(expect)-312(his)-313(personal)-313(advent;)-344(that)-313(is,)-329(that)-313(he)-313(will)-312(come)]TJ 0 -13.549 Td [(in)-299(person)-299(to)-299(reign)-300(with)-299(the)-299(saints)-299(on)-299(earth)-299(for)-299(a)-299(thousand)-299(years.)]TJ 0 -13.549 Td [(And)-330(the)-330(title)-330(of)-329(saints,)-350(whether)-330(assumed)-330(by,)-350(or)-330(bestowed)-329(upon)]TJ 0 -13.549 Td [(the)-505(millenarians,)-569(seems)-504(to)-505(be)-505(fondly)-505(cherished)-505(by)-505(them,)-568(in)]TJ 0 -13.55 Td [(anticipation)-309(of)-308(the)-309(share)-309(they)-308(expect)-309(in)-309(the)-308(glories)-309(of)-309(that)-308(reign)]TJ 0 -13.549 Td [(now)-250(approaching,)-250(or,)-250(as)-250(they)-250(suppose,)-250(just)-250(at)-250(hand.)]TJ 11.956 -15.185 Td [(That)-448(there)-447(be)-448(any)-448(among)-448(these,)-497(who)-448(would,)-497(like)-448(the)-447(first)]TJ -11.956 -13.55 Td [(disciples,)-199(desert)-186(their)-186(Lord,)-199(if)-186(robbed)-186(of)-186(this)-186(pleasing)-186(expectation,)]TJ 0 -13.549 Td [(it)-364(were)-364(perhaps)-364(invidious)-364(to)-364(suppose.)-593(Whether,)-392(like)-364(the)-364(Jews,)]TJ 0 -13.549 Td [(they)-488(are)-487(led)-487(into)-488(this)-487(hope)-488(of)-487(an)-488(earthly)-487(kingdom,)-547(by)-487(their)]TJ 0 -13.549 Td [(misconception)-225(of)-225(the)-225(prophecies)-226(that)-225(relate)-225(to)-225(this)-225(period,)-230(it)-225(were)]TJ 0 -13.549 Td [(premature)-344(as)-344(yet)-344(to)-344(enquire.)-532(But)-345(certain)-344(it)-344(is,)-367(that)-344(they)-344(are)-344(for)]TJ 0 -13.55 Td [(the)-234(most)-234(part)-234(zealous)-235(advocates)-234(for)-234(the)-234(literal)-234(sense)-234(of)-234(prophecy;)]TJ 0 -13.549 Td [(and)-335(equally)-334(adverse)-335(with)-334(the)-335(Jews,)-356(to)-334(what)-335(may)-334(be)-335(termed)-334(the)]TJ 0 -13.549 Td [(spiritual)-250(exposition.)]TJ/F16 7.9701 Tf 291.024 0 Td [([006])]TJ/F16 10.9091 Tf -279.068 -15.186 Td [(The)-191(term)-190(spiritual)-191(has,)-202(however,)-203(been)-190(so)-191(much)-191(misunderstood,)]TJ -11.955 -13.549 Td [(in)-339(regard)-340(to)-339(the)-340(interpretation)-339(of)-340(prophecy,)-362(that)-339(it)-339(may)-340(be)-339(well)]TJ 0 -13.549 Td [(to)-395(explain)-395(here)-395(what)-396(is)-395(intended)-395(by)-395(it.)-686(No)-395(more)-395(is)-395(meant)-395(by)]TJ 0 -13.549 Td [(this)-489(term,)-549(than)-490(that)-489(the)-489(prophecies)-490(relating)-489(to)-489(the)-489(Messiah's)]TJ 0 -13.549 Td [(kingdom,)-450(which)-410(the)-410(Christian)-411(must)-410(allow)-410(to)-410(be)-410(of)-410(a)-410(spiritual)]TJ 0 -13.55 Td [(nature,)-299(foretel)-288(events)-289(which)-289(regard)-289(the)-289(moral)-289(and)-289(religious,)-298(and)]TJ 0 -13.549 Td [(not)-246(the)-245(political)-246(state)-245(of)-246(the)-245(world.)-249(In)-245(a)-246(word,)-246(that)-246(they)-245(foreshow)]TJ 0 -13.549 Td [(the)-213(progress,)-220(and)-213(final)-213(establishment)-212(of)-213(true)-213(christianity)-213(on)-212(earth;)]TJ 0 -13.549 Td [(this)-469(being)-469(the)-468(Messiah's)-469(kingdom,)-524(or)-468(his)-469(spiritual)-469(reign.)-906(In)]TJ 0 -13.549 Td [(this)-354(subject,)-381(or)-354(the)-355(progress)-354(of)-354(our)-355(religion,)-380(we)-355(have)-354(a)-354(history)]TJ 0 -13.55 Td [(abounding)-329(in)-328(events)-329(more)-329(diversified)-329(in)-328(their)-329(nature,)-349(and)-328(more)]TJ 0 -13.549 Td [(interesting)-396(in)-397(their)-397(consequences,)-433(because)-396(more)-397(influential)-396(on)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+58 0 obj <<
+/Type /Page
+/Contents 59 0 R
+/Resources 57 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+60 0 obj <<
+/D [58 0 R /XYZ 46.771 475.149 null]
+>> endobj
+61 0 obj <<
+/D [58 0 R /XYZ 46.771 228.002 null]
+>> endobj
+57 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+64 0 obj <<
+/Length 4984      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(8An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(the)-323(happiness)-322(of)-323(mankind,)-341(than)-322(any)-323(which)-322(political)-323(history)-322(can)]TJ 0 -13.549 Td [(furnish.)-760(Their)-420(chronology)-420(and)-420(geography)-420(are)-420(in)-420(some)-420(points)]TJ 0 -13.549 Td [(peculiar;)-593(but,)-537(rightly)-479(understood,)-536(even)-479(these)-479(admit)-479(of)-478(being)]TJ 0 -13.549 Td [(marked)-353(with)-353(unerring)-352(precision,)-379(and)-352(present)-353(some)-353(of)-353(the)-352(most)]TJ 0 -13.55 Td [(striking)-250(proofs)-250(of)-250(divine)-250(foreknowledge.)]TJ 11.956 -14.776 Td [(We)-654(have)-654(intimated)-653(that)-654(prophetic)-654(language)-654(abounds)-653(in)]TJ -11.956 -13.549 Td [(metaphor;)-541(but)-445(this)-444(remains)-444(to)-444(be)-889(proved,)-493(as)-444(well)-444(as)-444(stated;)]TJ/F16 7.9701 Tf -72.755 0 Td [([007])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(and)-428(the)-429(nature)-428(of)-429(these)-428(metaphors)-429(requires)-428(to)-429(be)-428(pointed)-428(out)]TJ 0 -13.549 Td [(and)-438(explained.)-814(This)-438(can)-438(only)-438(be)-438(done)-438(by)-438(citations)-438(from)-437(the)]TJ 0 -13.549 Td [(prophecies)-330(themselves,)-350(which)-331(shall,)-350(however,)-350(be)-330(made)-330(with)-330(as)]TJ 0 -13.549 Td [(much)-263(brevity)-263(as)-264(the)-263(subject)-263(will)-263(admit)-263(of.)-290(The)-263(passages)-263(shall)-263(all)]TJ 0 -13.549 Td [(be)-233(taken)-233(from)-233(prophecies)-233(relating)-233(to)-234(the)-233(Messiah's)-233(kingdom;)-238(and)]TJ 0 -13.55 Td [(while)-359(their)-359(purport)-359(is)-359(made)-359(manifest,)-386(it)-359(shall)-359(at)-359(the)-359(same)-359(time)]TJ 0 -13.549 Td [(be)-337(shewn)-337(that)-336(they)-337(are)-337(uniformly)-336(employed)-337(in)-337(the)-337(same)-336(sense,)]TJ 0 -13.549 Td [(when)-217(the)-218(Messiah's)-217(kingdom)-218(is)-217(the)-218(subject)-217(treated)-218(of,)-223(throughout)]TJ 0 -13.549 Td [(the)-280(New)-281(as)-280(well)-280(as)-281(the)-280(Old)-280(Testament.)-341(We)-281(proceed)-280(to)-280(show)-280(the)]TJ 0 -13.549 Td [(metaphorical)-250(nature)-250(of)-250(prophetic)-250(language.)]TJ 11.956 -14.777 Td [(When)-541(Isaiah)-541(\050Ch.)-1123(lxi.\051)-1122(uses)-541(such)-541(phrases)-541(as,)]TJ/F32 10.9091 Tf 233.079 0 Td [(trees)-541(of)]TJ -245.035 -13.549 Td [(righteousness)]TJ/F16 10.9091 Tf 60 0 Td [(,)]TJ/F32 10.9091 Tf 7.145 0 Td [(garments)-374(of)-374(praise)]TJ/F16 10.9091 Tf 84.522 0 Td [(,)]TJ/F32 10.9091 Tf 7.145 0 Td [(garments)-374(of)-374(salvation)]TJ/F16 10.9091 Tf 97.253 0 Td [(,)-405(it)-374(is)]TJ -256.065 -13.549 Td [(manifest)-245(that)-245(he)-245(cannot)-245(mean)-245(literal)-245(trees)-245(or)-245(literal)-245(garments;)-246(the)]TJ 0 -13.55 Td [(figurative)-341(and)-341(spiritual)-341(import)-341(expressed)-341(by)-341(the)-341(epithet)-341(affixed)]TJ 0 -13.549 Td [(to)-313(each,)-329(namely)-314(righteousness,)-329(salvation)-313(and)-313(praise,)-329(is)-313(the)-313(only)]TJ 0 -13.549 Td [(one)-250(that)-250(can)-250(be)-250(given)-250(to)-250(them.)]TJ 11.956 -14.776 Td [(When)-420(the)-421(same)-420(prophet)-421(\050Ch.)-761(lx.\051)-761(foretelling)-421(the)-420(glory)-420(of)]TJ -11.956 -13.55 Td [(the)-281(Messiah's)-281(reign,)-289(by)-281(the)-281(conversion)-281(of)-281(the)-281(Gentiles,)-288(says)]TJ/F32 10.9091 Tf 264.267 0 Td [(The)]TJ -264.267 -13.549 Td [(abundance)-492(of)-245(the)-246(sea)-246(shall)-246(be)-245(converted)-246(unto)-246(thee;)-247(the)-246(forces)-245(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([008])]TJ/F32 10.9091 Tf 72.755 -13.549 Td [(the)-284(Gentiles)-285(shall)-284(come)-285(unto)-284(thee)]TJ/F16 10.9091 Tf 147.011 0 Td [(,)-293(it)-284(is)-285(evident)-284(that)-285(the)-284(sea)-284(does)]TJ -147.011 -13.549 Td [(not)-309(mean)-308(the)-309(literal)-309(sea,)-323(but)-309(figuratively)-309(the)-308(Gentile)-309(nations,)-323(as)]TJ 0 -13.549 Td [(afterwards)-250(expressed.)]TJ 11.956 -14.777 Td [(When)-330(he)-330(styles)-330(the)-329(Messiah's)-330(kingdom,)]TJ/F32 10.9091 Tf 180.426 0 Td [(Zion,)-350(the)-330(city)-330(of)-329(the)]TJ -192.382 -13.549 Td [(Lord,)-422(whose)-387(walls)-388(shall)-387(be)-388(called)-388(salvation,)-421(and)-388(whose)-387(gates)]TJ 0 -13.549 Td [(praise)]TJ/F16 10.9091 Tf 27.273 0 Td [(;)-278(a)-269(spiritual)-269(and)-269(not)-269(a)-269(literal)-268(city)-269(must)-269(be)-269(intended.)-306(When,)]TJ -27.273 -13.55 Td [(changing)-364(the)-363(metaphor,)-392(he)-363(calls)-364(the)-363(city)]TJ/F32 10.9091 Tf 185.313 0 Td [(a)-363(bride)]TJ/F16 10.9091 Tf 36.414 0 Td [(\050Ch.)-591(lxii,)-391(5,\051)]TJ -221.727 -13.549 Td [(or)-275(describes)-275(it)]TJ/F32 10.9091 Tf 64.749 0 Td [(as)-275(a)-275(woman)-275(in)-275(labour,)-282(and)-275(bringing)-275(forth)-275(a)-275(male)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+63 0 obj <<
+/Type /Page
+/Contents 64 0 R
+/Resources 62 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 38 0 R
+>> endobj
+65 0 obj <<
+/D [63 0 R /XYZ 250.946 435.653 null]
+>> endobj
+66 0 obj <<
+/D [63 0 R /XYZ 144.093 175.763 null]
+>> endobj
+62 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+69 0 obj <<
+/Length 4965      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-20030(9)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(child)]TJ/F16 10.9091 Tf 21.819 0 Td [(,)-215(\050Ch.)-236(lxvi.)-235(6.)-236(8.\051)-235(it)-207(is)-206(clear)-207(that)-206(all)-207(these)-206(expressions)-207(must)-206(be)]TJ -21.819 -13.549 Td [(metaphorical;)]TJ/F32 10.9091 Tf 63.815 0 Td [(the)-317(mountain,)-334(the)-317(city,)-334(the)-317(bride)-317(and)-318(the)-317(mother)]TJ/F16 10.9091 Tf 214.088 0 Td [(,)]TJ -277.903 -13.549 Td [(being)-312(alike)-312(used)-312(to)-312(express)-312(the)-312(same)-312(object;)-343(and)-312(that)-312(object,)-327(as)]TJ 0 -13.549 Td [(the)-345(context)-346(declares,)-369(the)-345(spiritual)-345(glory)-346(of)-345(the)-345(Messiah's)-345(reign;)]TJ 0 -13.55 Td [(splendid)-250(in)-250(righteousness,)-250(abundant)-250(in)-250(salvation.)]TJ 11.956 -14.367 Td [(Although)-439(the)-440(spiritual)-439(import)-439(of)-440(these)-439(expressions)-439(appears)]TJ -11.956 -13.549 Td [(self-evident;)-535(while)-440(the)-440(context)-440(may)-440(satisfy)-440(the)-440(Christian)-440(that)]TJ 0 -13.549 Td [(these)-392(chapters)-391(foreshow)-392(the)-391(nature)-392(of)-391(the)-392(Messiah's)-391(kingdom,)]TJ 0 -13.55 Td [(metaphorically)-458(styled)-458(by)-458(the)-458(prophets,)]TJ/F32 10.9091 Tf 181.589 0 Td [(the)-458(Zion)-458(of)-458(God,)-510(His)]TJ -181.589 -13.549 Td [(holy)-283(mountain,)-290(the)-283(heavenly)-282(Jerusalem,)-291(&c.)]TJ/F16 10.9091 Tf 194.038 0 Td [(,)-291(terms)-282(which)-283(alone)]TJ -194.038 -13.549 Td [(bespeak)-199(its)-398(spirituality;)-216(yet)-199(have)-199(we)-199(moreover)-199(the)-199(direct)-198(sanction)]TJ/F16 7.9701 Tf 291.024 0 Td [([009])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(and)-150(authority)-151(of)-150(the)-151(Apostles)-150(Paul)-151(and)-150(John)-151(for)-150(thus)-150(understanding)]TJ 0 -13.549 Td [(them.)]TJ 11.956 -14.368 Td [(St.)-224(Paul,)-186(when)-171(comparing)-170(the)-171(advantages)-171(of)-170(the)-171(two)-170(covenants,)]TJ -11.956 -13.549 Td [(and)-157(contrasting)-157(the)-157(rigorous)-157(severity)-157(of)-157(the)-157(law,)-175(with)-157(the)-157(indulgent)]TJ 0 -13.549 Td [(mildness)-311(of)-310(the)-311(gospel,)-326(borrows)-311(these)-310(very)-311(metaphors)-311(from)-310(the)]TJ 0 -13.549 Td [(prophets,)-349(calling)-330(the)-329(former)-330(Mount)-329(Sinai,)-349(and)-330(the)-329(latter)-329(Mount)]TJ 0 -13.55 Td [(Zion.)-714(\050Heb.)-715(xii.)-714(18.\051)]TJ/F32 10.9091 Tf 110.553 0 Td [(For)-405(ye)-405(are)-404(not)-405(come)]TJ/F16 10.9091 Tf 95.215 0 Td [(,)-443(says)-405(he,)]TJ/F32 10.9091 Tf 48.629 0 Td [(to)-405(the)]TJ -254.397 -13.549 Td [(mountain)-308(that)-309(might)-308(be)-308(touched,)-323(and)-309(that)-308(burned)-308(with)-309(fire,)-322(nor)]TJ 0 -13.549 Td [(unto)-250(blackness)-250(and)-250(darkness)-250(and)-250(tempest,)-250(&c.)]TJ 11.956 -14.367 Td [(But)-372(ye)-371(are)-372(come)-372(unto)-372(Mount)-372(Zion,)-402(and)-371(unto)-372(the)-372(city)-372(of)-371(the)]TJ -11.956 -13.55 Td [(living)-486(God,)-545(the)-486(heavenly)-486(Jerusalem,)-545(and)-486(to)-486(an)-485(innumerable)]TJ 0 -13.549 Td [(company)-250(of)-250(Angels.)]TJ 11.956 -14.367 Td [(To)-318(the)-318(general)-318(assembly)-318(and)-318(church)-318(of)-318(the)-318(first-born,)-335(which)]TJ -11.956 -13.55 Td [(are)-250(written)-250(in)-250(heaven,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(Here)-733(we)-733(see)]TJ/F32 10.9091 Tf 71.832 0 Td [(Mount)-733(Sinai)]TJ/F16 10.9091 Tf 58.907 0 Td [(,)-854(from)-732(which)-733(the)-733(law)-733(was)]TJ -142.695 -13.549 Td [(delivered,)-453(figuratively)-413(used)-412(to)-412(signify)-413(the)-412(Old)-413(Covenant;)-493(and)]TJ/F32 10.9091 Tf 0 -13.549 Td [(Mount)-419(Zion)]TJ/F16 10.9091 Tf 53.06 0 Td [(,)-461(and)]TJ/F32 10.9091 Tf 28.078 0 Td [(the)-419(Heavenly)-419(Jerusalem)]TJ/F16 10.9091 Tf 113.066 0 Td [(to)-419(signify)-419(the)-418(New)]TJ -194.204 -13.55 Td [(Covenant,)]TJ/F29 10.9091 Tf 44.542 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(called)-303(also)-303(the)]TJ/F32 10.9091 Tf 66.866 0 Td [(general)-303(assembly)-303(and)-302(church)-303(of)-303(the)]TJ -122.317 -13.549 Td [(first-born)]TJ/F16 10.9091 Tf 41.826 0 Td [(;)-250(that)-250(is)-250(of)-250(the)-250(regenerate)-250(through)-250(Christ.)]TJ/F16 7.9701 Tf 249.198 0 Td [([010])]TJ/F16 10.9091 Tf -279.068 -14.367 Td [(In)-626(like)-626(manner)-626(St.)-1378(John,)-720(when)-626(foreshowing)-626(the)-625(final)]TJ -11.956 -13.549 Td [(establishment)-402(of)-402(true)-402(Christianity,)-440(uses)-402(the)-402(same)-402(metaphor)-402(of)]TJ 0 -13.55 Td [(a)-238(city)-238(and)-239(a)-238(bride,)-240(that)-238(had)-239(been)-238(previously)-238(used)-238(by)-238(Isaiah.)-246(\050Rev.)]TJ 0 -13.549 Td [(xxi.)-466(2.\051)]TJ/F32 10.9091 Tf 38.653 0 Td [(And)-322(I,)-322(John,)-340(saw)-322(the)-322(holy)-322(city,)-340(new)-322(Jerusalem)-322(coming)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+68 0 obj <<
+/Type /Page
+/Contents 69 0 R
+/Resources 67 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+70 0 obj <<
+/D [68 0 R /XYZ 96.559 381.865 null]
+>> endobj
+71 0 obj <<
+/D [68 0 R /XYZ 46.771 118.779 null]
+>> endobj
+67 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+75 0 obj <<
+/Length 4529      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(10An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(down)-285(from)-285(God)-285(out)-285(of)-284(heaven)-285(prepared)-285(as)-285(a)-285(bride,)-294(adorned)-284(for)]TJ 0 -13.549 Td [(her)-250(husband,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -16.626 Td [(But)-484(let)-483(it)-484(not)-483(be)-484(erroneously)-484(supposed)-483(that)-484(the)-483(figurative)]TJ -11.956 -13.549 Td [(character)-415(of)-414(prophetic)-415(language)-414(consists)-414(merely)-415(in)-414(the)-415(use)-414(of)]TJ 0 -13.549 Td [(these)-195(terms)-194(to)-195(express)-194(the)-195(Messiah's)-194(kingdom;)-213(or)-195(that)-194(the)-195(proof)-194(of)]TJ 0 -13.549 Td [(its)-251(spirituality)-250(is)-251(confined)-250(to)-251(the)-250(employment,)-251(however)-250(frequent,)]TJ 0 -13.55 Td [(of)-267(such)-267(phrases)-268(as)]TJ/F32 10.9091 Tf 82.546 0 Td [(trees)-267(of)-267(righteousness,)-272(waters)-267(of)-267(life,)-272(wells)-267(of)]TJ -82.546 -13.549 Td [(salvation)]TJ/F16 10.9091 Tf 40.004 0 Td [(,)-279(&c.;)-285(the)-274(fact)-273(is,)-279(that)-274(every)-273(allusion)-273(to)-274(that)-273(kingdom)-273(is)]TJ -40.004 -13.549 Td [(couched)-355(in)-355(terms,)-381(which)-355(admit)-355(only)-355(of)-355(spiritual)-354(interpretation:)]TJ 0 -13.549 Td [(and)-542(where)-543(any)-542(lengthened)-542(description)-543(occurs,)-615(the)-542(language)]TJ 0 -13.549 Td [(assumes)-270(the)-269(form)-270(of)-269(continued)-270(allegory,)-274(in)-270(which)-269(the)-270(moral)-269(and)]TJ 0 -13.549 Td [(religious)-211(state)-210(of)-211(mankind)-210(is)-210(foreshewn)-211(in)-210(terms)-211(appropriate)-210(only)]TJ 0 -13.55 Td [(to)-250(the)-250(physical)-250(world.)-250(As)-250(in)-250(Ezekiel)-250(xxxiv.)-250(26.)]TJ/F32 10.9091 Tf 11.956 -16.625 Td [(And)-400(I)-399(will)-400(make)-400(them,)-437(and)-400(the)-400(places)-400(round)-400(about)-400(my)-399(hill)]TJ -11.956 -13.55 Td [(a)-380(blessing;)-445(and)-379(I)-380(will)-760(cause)-380(the)-379(shower)-380(to)-380(come)-380(down)-380(is)-379(his)]TJ/F16 7.9701 Tf -72.755 0 Td [([011])]TJ/F32 10.9091 Tf 72.755 -13.549 Td [(season;)-250(there)-250(shall)-250(be)-250(showers)-250(of)-250(blessing.)]TJ 11.956 -16.625 Td [(And)-367(the)-367(tree)-367(of)-367(the)-367(field)-368(shall)-367(yield)-367(her)-367(fruit,)-396(and)-367(the)-367(earth)]TJ -11.956 -13.55 Td [(shall)-250(yield)-251(her)-250(increase,)-250(and)-250(they)-251(shall)-250(be)-250(safe)-251(in)-250(their)-250(land,)-250(and)]TJ 0 -13.549 Td [(shall)-250(know)-250(that)-250(I)-250(am)-250(the)-250(Lord.)]TJ/F16 10.9091 Tf 11.956 -16.625 Td [(When)-358(Jeremiah)-359(\050xxxi.)-574(12.\051)-575(in)-359(similar)-358(language)-358(foretels)-358(the)]TJ -11.956 -13.55 Td [(abundance)-187(of)-188(blessings)-187(promised)-187(in)-188(this)-187(kingdom,)-200(even)-187(the)-187(Rabbi)]TJ 0 -13.549 Td [(admits)-264(that)-265(the)-264(figurative)-264(and)-264(not)-265(the)-264(literal)-264(sense)-265(is)-264(to)-264(be)-264(taken;)]TJ 0 -13.549 Td [(and)-214(that)-213(spiritual,)-221(not)-214(temporal)-214(blessings)-214(are)-213(here)-214(intended)-214(by)-213(the)]TJ 0 -13.549 Td [(prophet.)]TJ/F32 10.9091 Tf 11.956 -16.626 Td [(Therefore)-266(they)-267(shall)-266(come)-267(and)-266(sing)-266(in)-267(the)-266(height)-267(of)-266(Zion,)-270(and)]TJ -11.956 -13.549 Td [(shall)-304(flow)-305(together)-304(for)-304(the)-305(goodness)-304(of)-304(the)-305(Lord,)-318(for)-304(wheat)-304(and)]TJ 0 -13.549 Td [(for)-312(wine,)-328(and)-312(for)-313(oil,)-327(and)-313(for)-312(the)-312(young)-313(of)-312(the)-312(flock,)-328(and)-312(of)-312(the)]TJ 0 -13.549 Td [(herd)]TJ/F16 10.9091 Tf 19.997 0 Td [(,)-250(&c.)]TJ -8.041 -16.626 Td [(But)-294(the)-294(main)-294(point)-294(aimed)-294(at)-294(in)-294(the)-294(following)-294(exposition;)-316(and)]TJ -11.956 -13.549 Td [(what)-318(the)-319(writer)-318(wishes)-319(to)-318(be)-318(its)-319(distinguishing)-318(characteristic)-318(is,)]TJ 0 -13.549 Td [(that)-251(of)-250(making)-251(scripture)-251(its)-251(own)-250(interpreter;)-251(for)-251(in)-251(every)-250(passage)]TJ 0 -13.55 Td [(that)-344(has)-344(been)-344(referred)-344(to,)-368(and)-344(perhaps)-344(it)-344(may)-344(be)-344(said,)-367(in)-344(every)]TJ 0 -13.549 Td [(one)-371(that)-371(can)-371(be)-370(referred)-371(to,)-401(there)-371(will)-371(be)-371(found)-371(in)-371(the)-370(context)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+74 0 obj <<
+/Type /Page
+/Contents 75 0 R
+/Resources 73 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+76 0 obj <<
+/D [74 0 R /XYZ 196.185 322.333 null]
+>> endobj
+73 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+79 0 obj <<
+/Length 4408      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-19530(11)]TJ
+0 g 0 G
+ 0 -30.759 Td [(sufficient)-278(intimation)-279(of)-278(the)-279(purport)-278(of)-279(the)-278(figurative)-278(expressions)]TJ 0 -13.549 Td [(employed.)]TJ/F16 7.9701 Tf 291.024 0 Td [([012])]TJ/F16 10.9091 Tf -279.068 -16.186 Td [(On)-407(this)-408(plan)-407(the)-407(boldest)-408(metaphors)-407(will)-407(be)-408(found)-407(to)-408(admi)1(t)]TJ -11.956 -13.549 Td [(of)-403(easy)-402(explanation;)-480(and)-402(passages)-403(otherwise)-403(inexplicable)-402(will)]TJ 0 -13.55 Td [(find)-389(their)-388(solution,)-423(upon)-389(one)-388(consistent)-389(and)-388(uniform)-388(principle)]TJ 0 -13.549 Td [(of)-306(interpretation.)-419(A)-306(few)-306(examples)-306(will)-306(afford)-306(illustration)-306(of)-306(the)]TJ 0 -13.549 Td [(proposed)-250(plan)-250(of)-250(exposition.)]TJ 11.956 -16.186 Td [(One)-619(of)-620(the)-619(boldest)-620(metaphors)-619(used)-620(by)-619(the)-620(prophets)-619(in)]TJ -11.956 -13.549 Td [(reference)-448(to)-448(the)-448(Messiah's)-448(kingdom)-447(is,)-498(that)-448(which)-447(represents)]TJ 0 -13.55 Td [(the)-372(establishment)-373(of)-372(this)-372(new)-372(order)-373(of)-372(things,)-403(promised)-372(in)-372(his)]TJ 0 -13.549 Td [(reign,)-539(as)]TJ/F32 10.9091 Tf 45.353 0 Td [(a)-481(new)-481(heaven)-480(and)-481(a)-481(new)-481(earth)]TJ/F16 10.9091 Tf 147.815 0 Td [(;)-596(in)-481(fact)-481(as)-481(a)-480(new)]TJ -193.168 -13.549 Td [(creation:)-375(a)-312(mode)-312(of)-313(expression,)-328(which)-312(has)-312(no)-313(doubt)-312(been)-312(often)]TJ 0 -13.549 Td [(understood,)-407(by)-375(those)-375(who)-375(are)-376(not)-375(sufficiently)-375(conversant)-375(with)]TJ 0 -13.549 Td [(the)-238(nature)-239(of)-238(prophetic)-238(language,)-241(as)-238(literally)-239(foretelling)-238(a)-238(change)]TJ 0 -13.55 Td [(in)-250(the)-250(physical)-250(world,)-250(that)-250(we)-250(inhabit.)]TJ 11.956 -16.186 Td [(Nor)-273(is)-272(this)-273(error)-273(confined)-273(to)-272(the)-273(unlearned:)-295(it)-273(appears)-273(to)-272(have)]TJ -11.956 -13.549 Td [(been)-384(fallen)-385(into)-384(by)-384(one)-385(who)-384(may)-384(perhaps)-385(be)-384(justly)-384(styled)-384(the)]TJ 0 -13.549 Td [(most)-306(learned)-307(commentator)-306(on)-306(prophecy)-307(of)-306(the)-307(present)-306(age;)-334(and)]TJ 0 -13.549 Td [(moreover)-284(the)-284(very)-284(writer)-284(who)-284(has)-284(pointed)-284(out)-284(the)-284(true)-284(principle)]TJ 0 -13.549 Td [(of)-250(exposition.)]TJ 11.956 -16.187 Td [(The)-366(intelligent)-367(and)-366(profound)-367(Dean)-366(of)-367(Lichfield)-366(in)-367(his)-366(work)]TJ -11.956 -13.549 Td [(on)-394(the)-395(Apocalypse,)-430(after)-788(pointing)-395(out)-394(the)-394(figurative)-394(sense)-394(of)]TJ/F16 7.9701 Tf 291.024 0 Td [([013])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(such)-279(passages,)-287(yet,)-286(strange)-279(to)-279(say,)-287(relinquishes)-279(this)-279(sense)-279(where)]TJ 0 -13.549 Td [(it)-250(seems)-250(the)-250(most)-250(appropriate,)-250(and)-250(adopts)-250(the)-250(literal.)]TJ 11.955 -16.186 Td [(In)-252(allusion)-253(to)-252(the)-252(first)-252(establishment)-253(of)-252(the)-252(Jewish)-253(Theocracy,)]TJ -11.955 -13.55 Td [(we)-250(find)-250(in)-250(Isaiah)-250(\050li.)-250(16.\051)-250(the)-250(following)-250(figurative)-250(language.)]TJ/F32 10.9091 Tf 11.955 -16.186 Td [(When)-375(I)-376(have)-375(put)-375(my)-376(words)-375(in)-376(thy)-375(mouth,)-407(and)-375(covered)-376(t)1(hee)]TJ -11.955 -13.549 Td [(with)-302(the)-301(palm)-302(of)-302(my)-302(hand,)-314(that)-302(I)-302(may)-301(plant)-302(the)-302(heaven,)-315(and)-301(lay)]TJ 0 -13.549 Td [(the)-250(foundation)-250(of)-250(the)-250(earth.)]TJ/F16 10.9091 Tf 11.955 -16.186 Td [(Thus,)-547(selecting)-488(the)-487(Jews)-488(to)-488(be)-487(God's)-488(chosen)-487(people,)-548(and)]TJ -11.955 -13.549 Td [(putting)-398(his)-397(words)-398(in)-398(the)-397(mouth)-398(of)-398(the)-398(prophet,)-434(are)-398(said)-398(to)-397(be)]TJ/F32 10.9091 Tf 0 -13.55 Td [(planting)-235(the)-236(heavens)]TJ/F16 10.9091 Tf 92.546 0 Td [(and)]TJ/F32 10.9091 Tf 18.321 0 Td [(laying)-236(the)-235(foundation)-235(of)-236(the)-235(earth)]TJ/F16 10.9091 Tf 145.575 0 Td [(.)-245(And)]TJ -256.442 -13.549 Td [(in)-305(conformity)-304(with)-305(this)-304(style,)-319(when)-304(the)-305(old)-305(Covenant)-304(was)-305(to)-304(be)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+78 0 obj <<
+/Type /Page
+/Contents 79 0 R
+/Resources 77 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+80 0 obj <<
+/D [78 0 R /XYZ 46.771 502.248 null]
+>> endobj
+81 0 obj <<
+/D [78 0 R /XYZ 162.822 223.094 null]
+>> endobj
+77 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+84 0 obj <<
+/Length 4769      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(12An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(dissolved,)-248(and)-248(the)-248(new)-248(one)-248(to)-248(be)-248(established,)]TJ/F32 10.9091 Tf 198.595 0 Td [(new)-248(heavens)]TJ/F16 10.9091 Tf 58.123 0 Td [(and)]TJ/F32 10.9091 Tf 18.458 0 Td [(a)]TJ -275.176 -13.549 Td [(new)-250(earth)]TJ/F16 10.9091 Tf 46.058 0 Td [(are)-250(said)-250(to)-250(be)-250(created.)-250(\050Isa.)-250(lxv.)-250(17.\051)]TJ/F32 10.9091 Tf -34.102 -15.857 Td [(For)-365(behold)-366(I)-365(create)-366(new)-365(heavens)-365(and)-366(a)-365(new)-366(earth,)-394(and)-365(the)]TJ -11.956 -13.549 Td [(former)-250(shall)-250(not)-250(be)-250(remembered)-250(nor)-250(come)-250(into)-250(mind.)]TJ/F16 10.9091 Tf 11.956 -15.856 Td [(When)-297(St.)-392(John,)-309(in)-297(the)-297(Rev.)-392(vi.)-391(12.)-392(foretels)-297(the)-297(corruption)-297(of)]TJ -11.956 -13.55 Td [(Christianity,)-219(in)-212(a)-211(prophecy)-212(which)-211(appears)-212(distinctly)-211(applicable)-211(to)]TJ 0 -13.549 Td [(the)-189(events)-189(that)-188(occurred)-189(at)-189(the)-189(beginning)-188(of)-189(the)-189(fourth)-377(century;)-209(he)]TJ/F16 7.9701 Tf -72.755 0 Td [([014])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(borrows)-200(the)-201(same)-200(metaphors,)-210(and)-200(describes)-201(the)-200(loss)-200(or)-200(corruption)]TJ 0 -13.549 Td [(of)-199(true)-200(religion)-199(as)-200(the)-199(departure)-199(of)-200(the)-199(heavens,)-210(and)-199(the)-199(darkening)]TJ 0 -13.549 Td [(of)-250(the)-250(heavenly)-250(luminaries.)-250(\050Rev.)-250(vi.)-250(12.\051)]TJ/F32 10.9091 Tf 11.956 -15.857 Td [(And)-272(I)-272(beheld)-272(when)-272(he)-272(had)-272(opened)-273(the)-272(sixth)-272(seal,)-277(and)-272(lo)-272(there)]TJ -11.956 -13.549 Td [(was)-272(a)-272(great)-271(earthquake;)-283(and)-272(the)-271(sun)-272(became)-272(black)-272(as)-271(sackcloth)]TJ 0 -13.549 Td [(of)-250(hair,)-250(and)-250(the)-250(moon)-250(became)-250(as)-250(blood;)]TJ 11.956 -15.857 Td [(And)-278(the)-279(stars)-278(of)-278(heaven)-278(fell)-279(unto)-278(the)-278(earth;)-293(even)-278(as)-278(a)-278(fig-tree)]TJ -11.956 -13.549 Td [(casteth)-250(her)-250(untimely)-250(figs,)-250(when)-250(she)-250(is)-250(shaken)-250(of)-250(a)-250(mighty)-250(wind.)]TJ 11.956 -15.857 Td [(And)-221(the)-222(heaven)-221(departed)-222(as)-221(a)-221(scroll)-222(when)-221(it)-222(is)-221(rolled)-221(together,)]TJ -11.956 -13.549 Td [(&c.)]TJ/F16 10.9091 Tf 11.956 -15.856 Td [(The)-301(historical)-301(view)-302(of)-301(this)-301(period,)-314(taken)-301(by)-302(Dr.)-403(Woodhouse,)]TJ -11.956 -13.549 Td [(exactly)-188(accords)-188(with)-187(the)-188(figurative)-188(sense)-188(of)-187(the)-188(prophecy)]TJ/F29 10.9091 Tf 242.991 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yet,)-200(to)]TJ -253.9 -13.55 Td [(the)-280(manifest)-281(injury)-280(of)-280(consistent)-280(interpretation,)-288(it)-281(is)-280(here)-280(that)-280(he)]TJ 0 -13.549 Td [(relinquishes)-178(the)-177(figurative,)-192(and)-178(adopts)-177(the)-178(literal)-177(sense,)-192(supposing)]TJ 0 -13.549 Td [(the)-250(day)-250(of)-250(judgment)-250(to)-250(be)-250(here)-250(foretold.)]TJ 11.956 -15.857 Td [(While)-322(thus)-322(compelled)-322(to)-322(dissent)-322(from)-322(some)-322(particular)-321(views)]TJ -11.956 -13.549 Td [(of)-240(this)-240(writer,)-242(I)-241(cannot)-240(pass)-240(by)-240(this)-240(opportunity)-240(of)-240(expressing)-240(the)]TJ 0 -13.549 Td [(very)-228(high)-228(estimation)-228(in)-229(which)-228(I)-228(otherwise)-228(hold)-228(his)-228(most)-228(valuable)]TJ 0 -13.549 Td [(publication.)-250(\050Woodhouse)-250(on)-250(the)-250(Apocalypse.\051)]TJ/F16 7.9701 Tf -72.756 0 Td [([015])]TJ/F16 10.9091 Tf 84.712 -15.857 Td [(Other)-246(commentators)-246(on)-247(prophecy,)-246(who)-247(have)-246(for)-246(the)-246(most)-246(part)]TJ -11.956 -13.549 Td [(adopted)-180(the)-180(political)-180(in)-180(preference)-180(to)-180(the)-180(spiritual)-180(view,)-194(regard)]TJ/F32 10.9091 Tf 267.299 0 Td [(the)]TJ -267.299 -13.549 Td [(heavens)]TJ/F16 10.9091 Tf 35.138 0 Td [(,)-339(as)-322(symbolizing)-321(the)-321(civil)-321(government)-322(or)-321(ruling)-321(powers)]TJ -35.138 -13.549 Td [(in)-402(a)-401(state;)-477(and)-402(it)-402(is)-401(true)-402(that)-401(these)-402(expressions)-401(have)-402(not)-401(been)]TJ 0 -13.549 Td [(always)-217(confined)-216(in)-217(prophecy)-217(to)-217(the)-216(prediction)-217(of)-217(spiritual)-216(events;)]TJ 0 -13.55 Td [(but)-213(have)-212(been)-213(also)-212(used)-213(in)-213(foretelling)-212(the)-213(judgments)-212(of)-213(God)-212(upon)]TJ 0 -13.549 Td [(political)-250(states)-250(and)-250(kingdoms.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+83 0 obj <<
+/Type /Page
+/Contents 84 0 R
+/Resources 82 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+85 0 obj <<
+/D [83 0 R /XYZ 323.785 432.265 null]
+>> endobj
+86 0 obj <<
+/D [83 0 R /XYZ 93.543 160.916 null]
+>> endobj
+82 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+89 0 obj <<
+/Length 4689      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-19530(13)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(But)-199(when)-198(the)-199(Messiah's)-199(kingdom)-198(is)-199(the)-199(acknowledged)-198(subject,)]TJ -11.956 -13.549 Td [(to)-284(look)-284(to)-285(political)-284(events)-284(for)-284(its)-284(fulfilment,)-293(is)-284(surely)-284(to)-284(run)-284(into)]TJ 0 -13.549 Td [(the)-324(error)-324(of)-323(the)-324(Jews,)-342(and)-324(to)-324(disregard)-324(the)-324(intimation)-323(expressly)]TJ 0 -13.549 Td [(given)-303(by)-304(him;)-330(who)-304(declared)-303(that)]TJ/F32 10.9091 Tf 147.409 0 Td [(his)-303(kingdom)-304(was)-303(within)-304(us)]TJ/F16 10.9091 Tf 117.499 0 Td [(;)-330(or)]TJ -264.908 -13.55 Td [(as)-238(the)-238(prophets)-238(had)-238(previously)-238(foreshewn)]TJ/F29 10.9091 Tf 180.219 0 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(behold,)-240(I)-238(will)-238(put)-238(my)]TJ -191.128 -13.549 Td [(law)-250(in)-250(their)-250(inward)-250(parts;)-250(and)-250(write)-250(it)-250(in)-250(their)-250(hearts)]TJ/F16 10.9091 Tf 230.334 0 Td [(.)]TJ -218.378 -16.626 Td [(One)-323(example)-324(more)-323(shall)-324(suffice,)-341(for)-324(shewing)-323(the)-323(superiority)]TJ -11.956 -13.549 Td [(of)-222(the)-221(spiritual)-222(view,)-227(in)-222(affording)-221(the)-222(solution)-222(of)-221(passages,)-227(which)]TJ 0 -13.549 Td [(upon)-412(any)-412(other)-413(must)-412(appear)-412(utterly)-412(inexplicable.)-737(It)-412(has)-412(been)]TJ 0 -13.549 Td [(stated)-330(that)-329(Zion)-330(is)-329(also)-330(represented)-330(as)-329(a)-330(woman,)-349(and)-330(a)-329(mother;)]TJ 0 -13.549 Td [(of)-301(which)-300(the)-301(most)-301(remarkable)-300(instance)-301(occurs)-601(in)-301(the)-300(following)]TJ/F16 7.9701 Tf 291.024 0 Td [([016])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(extraordinary)-250(passage)-250(in)-250(Isaiah)-250(lxvi.)-250(7,)-250(8.)]TJ/F32 10.9091 Tf 11.956 -16.626 Td [(Before)-230(she)-230(travailed)-230(she)-229(brought)-230(forth;)-237(before)-230(her)-230(pains)-230(came)]TJ -11.956 -13.549 Td [(she)-250(was)-250(delivered)-250(of)-250(a)-250(man-child.)]TJ 11.956 -16.626 Td [(Who)-344(hath)-344(heard)-344(such)-344(a)-345(thing?)-532(Who)-344(hath)-344(seen)-344(such)-345(things?)]TJ -11.956 -13.549 Td [(Shall)-356(the)-355(earth)-356(be)-356(made)-356(to)-355(bring)-356(forth)-356(in)-355(one)-356(day?)-567(or)-356(shall)-355(a)]TJ 0 -13.549 Td [(nation)-196(be)-196(born)-197(at)-196(once?)-232(for)-196(as)-196(soon)-197(as)-196(Zion)-196(travailed)-196(she)-196(brought)]TJ 0 -13.55 Td [(forth)-250(her)-250(children.)]TJ/F16 10.9091 Tf 11.956 -16.625 Td [(The)-284(Christian)-285(may)-284(perhaps)-284(suppose,)-293(as)-285(some)-284(have)-285(done,)-293(t)1(hat)]TJ -11.956 -13.549 Td [(Christ)-173(is)-172(the)-173(man-child)-173(here)-172(intended;)-199(but)-172(that)-173(cannot)-173(be.)-224(For)-172(Zion)]TJ 0 -13.55 Td [(is)-297(the)-296(mother,)-309(and)-296(a)-297(mountain)-297(can)-296(never)-297(be)-297(literally)-296(understood)]TJ 0 -13.549 Td [(to)-224(bring)-224(forth)-223(a)-224(man;)-233(the)-224(mount)1(ain)-224(is)-224(a)-224(figurative)-224(mother,)-229(and)-223(the)]TJ 0 -13.549 Td [(child)-250(must)-250(be)-250(a)-250(figurative)-250(child.)]TJ 11.956 -16.626 Td [(What)-182(does)-183(the)-182(mother)-183(figurativel)1(y)-183(signify?)-227(is)-183(then)-182(the)-182(question)]TJ -11.956 -13.549 Td [(most)-242(likely)-241(to)-242(lead)-241(us)-242(to)-241(the)-242(nature)-241(of)-242(the)-241(child.)-247(We)-242(have)-241(already)]TJ 0 -13.549 Td [(seen)-275(that)-275(this)-275(term)-275(is)-275(constantly)-275(applied)-274(to)-275(Israel,)-282(and)-274(especially)]TJ 0 -13.549 Td [(with)-445(reference)-446(to)-445(their)-446(spiritual)-445(state)-446(of)-445(regeneration)-445(through)]TJ 0 -13.549 Td [(Christianity.)-239(Such)-216(we)-216(may)-217(presume,)-223(then,)-222(is)-217(the)-216(meaning)-216(of)-216(Zion)]TJ 0 -13.55 Td [(here;)-283(and)-271(that)-272(the)-272(regeneration)-543(of)-272(the)-272(Jews)-272(through)-271(Christianity)]TJ/F16 7.9701 Tf 291.024 0 Td [([017])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(is)-250(the)-250(birth)-250(and)-250(parturition)-250(here)-250(spoken)-250(of.)]TJ 11.956 -16.625 Td [(Upon)-401(this)-401(view)-401(Judaism,)-438(or)-401(the)-401(Jewish)-401(Church)-401(will)-401(be)-400(the)]TJ -11.956 -13.55 Td [(mother,)-297(and)-287(the)-288(Christian)-287(Church)-288(or)-287(Christianity)-288(her)-287(child)]TJ/F29 10.9091 Tf 256.39 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)]TJ -267.299 -13.549 Td [(man-child,)-250(who)-250(was)-250(ordained)-250(to)-250(rule)-250(all)-250(nations.)-250(Ps.)-250(ii.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+88 0 obj <<
+/Type /Page
+/Contents 89 0 R
+/Resources 87 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+90 0 obj <<
+/D [88 0 R /XYZ 253.318 379.607 null]
+>> endobj
+91 0 obj <<
+/D [88 0 R /XYZ 183.491 123.415 null]
+>> endobj
+87 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+94 0 obj <<
+/Length 4673      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(14An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(The)-504(next)-503(question)-504(is,)-567(how)-504(the)-503(birth)-504(can)-504(be)-503(said)-504(to)-503(have)]TJ -11.956 -13.549 Td [(preceded)-250(the)-250(labour-pains.)]TJ 11.956 -14.531 Td [(Mr.)-731(Lowth,)-451(to)-410(whom)-411(more)-410(than)-411(any)-410(other)-411(I)-410(feel)-410(indebted)]TJ -11.956 -13.549 Td [(for)-383(much)-382(valuable)-383(assistance)-383(in)-382(explaining)-383(the)-383(Old)-382(Testament)]TJ 0 -13.55 Td [(prophecies,)-348(supposes)-328(the)-328(labour-pains)-329(to)-328(be)]TJ/F29 10.9091 Tf 197.727 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-328(destruction)-328(of)]TJ -202.571 -13.549 Td [(the)-331(Jewish)-332(Polity,)-352(making)-331(way)-332(for)-331(the)-332(growth)-331(of)-331(Christianity.)]TJ/F29 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(And)-297(this)-296(seems)-297(a)-296(plausible)-297(explanation,)-308(as)-297(these)-296(troubles)-297(of)-296(the)]TJ 0 -13.549 Td [(Jewish)-202(Church)-202(followed)-201(the)-202(birth)-202(or)-202(promulgation)-202(of)-201(Christianity)]TJ 0 -13.549 Td [(forty)-250(years.)]TJ 11.956 -14.531 Td [(But)-360(the)-360(solution)-360(is)-360(only)-361(plausible;)-415(for)-360(the)-360(growth)-360(is)-360(not)-360(the)]TJ -11.956 -13.55 Td [(birth;)-265(or)-260(if)-259(it)-260(be)-260(taken)-260(as)-259(the)-260(birth,)-262(then)-260(it)-260(no)-260(longer)-260(precedes)-259(but)]TJ 0 -13.549 Td [(follows)-329(the)-328(labour-pains,)-348(for)-329(whatever)-328(effect)-329(the)-328(destruction)-328(of)]TJ 0 -13.549 Td [(Judaism)-169(had)-168(in)-169(promoting)-168(Christianity,)-185(this)-168(effect)-169(was)-168(subsequent)]TJ 0 -13.549 Td [(and)-235(not)-235(prior)-235(to)-235(that)-234(event;)-240(and)-235(thus)-235(the)-235(solution)-235(fails)-235(in)-235(the)-234(main)]TJ 0 -13.549 Td [(point.)]TJ/F16 7.9701 Tf -72.755 0 Td [([018])]TJ/F16 10.9091 Tf 84.711 -14.532 Td [(Moreover,)-278(upon)-272(the)-273(spiritual)-272(plan)-272(of)-273(exposition,)-278(it)-272(may)-272(justly)]TJ -11.956 -13.549 Td [(be)-237(objected,)-239(that)-237(these)-236(troubles)-237(of)-237(the)-236(Jewish)-237(Church)-237(were)-236(rather)]TJ 0 -13.549 Td [(of)-306(a)-306(political)-307(than)-306(a)-306(spiritual)-306(character;)-335(and)-306(certainly)-306(in)-306(no)-306(way)]TJ 0 -13.549 Td [(essential)-431(to)-431(the)-430(birth)-431(of)-431(Christianity,)-476(and)-431(cannot)-431(therefore)-430(be)]TJ 0 -13.549 Td [(considered)-270(as)-270(the)-270(labour-pains,)-274(or)-270(even)-270(as)-270(the)-270(after-pains)-270(of)-269(that)]TJ 0 -13.549 Td [(birth.)]TJ 11.956 -14.532 Td [(This)-257(objection)-258(being)-257(valid,)-259(let)-258(a)-257(more)-257(spiritual)-258(view)-257(be)-257(taken,)]TJ -11.956 -13.549 Td [(and)-377(the)-376(objection)-377(will)-377(vanish.)-630(Let)-376(the)-377(worldly)-377(feelings)-376(which)]TJ 0 -13.549 Td [(prevented)-311(the)-311(Jews)-310(from)-311(receiving)-311(Christ)-311(as)-311(their)-310(Messiah,)-326(and)]TJ 0 -13.549 Td [(the)-355(inward)-355(struggle)-355(required)-356(to)-355(overcome)-355(these,)-381(symbolise)-355(the)]TJ 0 -13.549 Td [(pains)-423(of)-422(labour,)-466(and)-423(the)-423(connexion)-422(will)-423(be)-423(evident.)-768(For)-422(this)]TJ 0 -13.55 Td [(very)-410(struggle)-411(and)-410(victory)-411(over)-410(worldly)-411(feelings)-410(constitute)-410(the)]TJ 0 -13.549 Td [(regeneration)-254(through)-253(Christ;)-255(and)-254(this)-253(therefore)-254(is)-253(essential)-254(to)-253(the)]TJ 0 -13.549 Td [(birth)-250(of)-250(Christianity,)]TJ/F29 10.9091 Tf 92.127 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-250(new)-250(birth)-250(unto)-250(righteousness.)]TJ/F29 10.9091 Tf 144.534 0 Td [(\035)]TJ/F16 10.9091 Tf -229.549 -14.531 Td [(But)-360(with)-360(the)-360(first)-360(Christians)-360(this)-360(struggle)-360(could)-360(not)-360(precede)]TJ -11.956 -13.549 Td [(the)-248(birth,)-249(for)-248(they)-249(received)-248(Christ,)-249(before)-248(they)-248(were)-249(aware)-248(of)-248(the)]TJ 0 -13.549 Td [(spiritual)-349(nature)-350(of)-349(his)-349(mission;)-399(the)-349(Apostles)-349(did)-350(not)-349(look)-349(for)-349(a)]TJ 0 -13.55 Td [(spiritual)-311(Messiah)-311(until)-310(after)-311(the)-311(day)-311(of)-311(Pentecost,)-326(and)-310(therefore)]TJ 0 -13.549 Td [(the)-331(birth)-330(preceded)-661(the)-331(pains)-331(with)-330(them;)-371(but)-331(once)-330(aware)-331(of)-330(the)]TJ/F16 7.9701 Tf -72.756 0 Td [([019])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+93 0 obj <<
+/Type /Page
+/Contents 94 0 R
+/Resources 92 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 72 0 R
+>> endobj
+95 0 obj <<
+/D [93 0 R /XYZ 93.543 324.155 null]
+>> endobj
+96 0 obj <<
+/D [93 0 R /XYZ 177.672 66.142 null]
+>> endobj
+92 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+99 0 obj <<
+/Length 4756      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Introduction.)-19530(15)]TJ
+0 g 0 G
+ 0 -30.759 Td [(sacrifice)-288(required,)-298(they)-288(cheerfully)-288(submitted)-288(to)-288(every)-288(species)-288(of)]TJ 0 -13.549 Td [(persecution,)-434(and)-397(tri)1(umphed)-397(over)-397(all)-397(worldly)-397(feelings.)-691(And)-396(in)]TJ 0 -13.549 Td [(every)-427(individual)-427(who)-426(receives)-427(Christianity,)-471(this)-427(struggle)-426(with)]TJ 0 -13.549 Td [(worldly)-424(feelings)-424(must)-425(in)-424(some)-424(measure)-424(continue)-424(during)-424(their)]TJ 0 -13.55 Td [(whole)-250(lives.)]TJ 11.956 -15.185 Td [(With)-308(the)-308(Jews,)-322(the)-308(prevalence)-308(of)-308(these)-308(worldly)-308(feelings,)-322(and)]TJ -11.956 -13.55 Td [(the)-449(hope)-449(of)-449(a)-448(temporal)-449(Messiah,)-499(still)-449(prevent)-449(their)-448(receiving)]TJ 0 -13.549 Td [(Christianity,)-622(or)-548(obstruct)-548(their)-548(regeneration.)-1144(And)-548(when)-547(the)]TJ 0 -13.549 Td [(evidence)-374(of)-374(its)-374(truth)-374(shall)-374(be)-374(forced)-374(upon)-374(them,)-405(it)-374(is)-373(probable)]TJ 0 -13.549 Td [(that)-414(this)-415(conviction)-414(will)-414(precede)-414(rather)-415(than)-414(follow)-414(the)-414(entire)]TJ 0 -13.549 Td [(conquest)-351(over)-351(worldly)-351(feelings;)-402(so)-351(di)1(fficult)-351(is)-351(it)-351(to)-351(change)-351(our)]TJ 0 -13.55 Td [(habits)-379(and)-378(feelings)-379(at)-379(once.)-636(And)-379(in)-379(this)-378(we)-379(may)-379(perceive)-378(the)]TJ 0 -13.549 Td [(sense)-214(of)-213(the)-214(remaining)-213(verse,)-221(cited)-214(above;)]TJ/F32 10.9091 Tf 182.839 0 Td [(Can)-214(the)-213(earth)-214(be)-213(made)]TJ -182.839 -13.549 Td [(to)-306(bring)-305(forth)-306(at)-306(once?)-416(Can)-306(a)-306(nation)-305(be)-306(born)-306(in)-305(a)-306(day?)-417(For)-305(as)]TJ 0 -13.549 Td [(soon)-250(as)-250(Zion)-250(travailed)-250(she)-250(brought)-250(forth)-250(her)-250(children.)]TJ/F16 10.9091 Tf 11.956 -15.186 Td [(The)]TJ/F32 10.9091 Tf 19.736 0 Td [(earth)]TJ/F16 10.9091 Tf 25.801 0 Td [(and)-254(the)]TJ/F32 10.9091 Tf 34.628 0 Td [(nation)]TJ/F16 10.9091 Tf 30.656 0 Td [(shew)-254(that)-254(a)-254(whole)-254(people,)-256(or)-254(race)-254(of)]TJ -122.777 -13.549 Td [(men,)-278(are)-272(here)-272(spoken)-272(of;)-283(and)-272(the)]TJ/F32 10.9091 Tf 146.674 0 Td [(man-child)]TJ/F16 10.9091 Tf 47.205 0 Td [(of)-272(the)-272(former)-272(verse,)]TJ -193.879 -13.549 Td [(we)-278(here)-555(find)-278(changed)-278(into)]TJ/F32 10.9091 Tf 120.572 0 Td [(children)]TJ/F16 10.9091 Tf 36.36 0 Td [(,)-285(in)-277(the)-278(plural)-278(number.)-333(Such)]TJ/F16 7.9701 Tf 134.092 0 Td [([020])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(appears)-295(to)-295(be)-294(the)-295(solution)-295(of)-295(the)-295(difficulty,)-306(on)-295(the)-295(spiritual)-294(plan)]TJ 0 -13.55 Td [(of)-250(exposition.)]TJ 11.955 -15.185 Td [(If)-256(an)-256(equally)-256(satisfactory)-256(solution)-256(can)-256(be)-256(offered)-256(by)-256(reference)]TJ -11.955 -13.55 Td [(to)-438(political)-438(events,)-485(this)-438(will)-438(no)-438(doubt)-438(be)-438(the)-438(best)-438(defence)-438(of)]TJ 0 -13.549 Td [(that)-466(mode)-466(of)-466(exposition)-466(that)-466(can)-466(be)-466(offered.)-898(How,)-520(then,)-520(is)]TJ 0 -13.549 Td [(the)-425(fact?)-776(The)-425(fact)-425(is,)-469(that)-426(such)-425(commentaries)-425(are)-425(obliged)-425(to)]TJ 0 -13.549 Td [(consider)-404(nine-tenths)-403(of)-404(these)-404(prophecies)-404(still)-403(unaccomplished,)]TJ 0 -13.549 Td [(although)-201(a)-200(period)-201(of)-201(two)-201(thousand)-200(five)-201(hundred)-201(years)-201(has)-200(elapsed)]TJ 0 -13.549 Td [(since)-386(they)-385(were)-386(uttered;)-454(and)-385(most)-386(of)-386(this)-385(interval)-386(is)-386(thus)-385(left,)]TJ 0 -13.55 Td [(to)-349(Christians)-349(as)-350(well)-349(as)-349(Jews,)-374(a)-349(perfect)-350(blank)-349(in)-349(this)-349(prophetic)]TJ 0 -13.549 Td [(history)-351(of)-352(the)-351(progress)-351(of)-351(the)-352(Messiah's)-351(kingdom;)-402(without)-351(any)]TJ 0 -13.549 Td [(proof,)-310(during)-298(this)-299(time,)-310(at)-298(least)-298(as)-299(drawn)-298(from)-298(these)-298(prophecies)]TJ 0 -13.549 Td [(of)-297(the)-297(Old)-297(Testament,)-309(of)-297(God's)-297(foreknowledge)-297(of)-297(events,)-308(of)-297(his)]TJ 0 -13.549 Td [(providence)-197(in)-196(the)-197(government)-197(of)-196(the)-197(world,)-207(or)-197(of)-197(his)-196(interposition)]TJ 0 -13.55 Td [(in)-324(the)-323(disposal)-324(of)-324(human)-324(affairs.)-471(Some)-324(eight)-324(or)-323(ten)-324(verses,)-342(out)]TJ 0 -13.549 Td [(of)-389(six)-389(chapters,)-423(are)-389(all)-389(that)-389(appear)-388(upon)-389(this)-389(plan)-389(to)-389(admit)-388(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+98 0 obj <<
+/Type /Page
+/Contents 99 0 R
+/Resources 97 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+100 0 obj <<
+/D [98 0 R /XYZ 84.326 284.566 null]
+>> endobj
+97 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+104 0 obj <<
+/Length 2300      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(16An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(explanation;)-323(whereas,)-310(by)-299(applyi)1(ng)-299(the)-298(prophecy)-299(to)-298(the)-298(progress)]TJ 0 -13.549 Td [(of)-404(Christianity,)-442(as)-807(Christ's)-404(spiritual)-403(kingdom,)-442(and)-404(looking)-403(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([021])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(spiritual)-342(instead)-341(of)-342(political)-342(events,)-364(all)-342(the)-342(leading)-341(occurrences)]TJ 0 -13.549 Td [(in)-319(the)-320(history)-319(of)-320(our)-319(religion,)-337(from)-319(its)-319(first)-320(promulgation)-319(to)-319(the)]TJ 0 -13.55 Td [(present)-167(day,)-183(already)-167(fulfilled,)-184(or)-166(now)-167(in)-167(the)-167(progress)-167(of)-166(fulfilment,)]TJ 0 -13.549 Td [(will)-240(be)-239(found)-240(to)-240(be)-239(clearly)-240(foreshewn)-240(in)-239(one)-240(uninterrupted)-239(series)]TJ 0 -13.549 Td [(of)-371(predictions,)-401(comprising)-371(every)-371(verse)-371(and)-371(every)-371(line)-371(in)-370(these)]TJ 0 -13.549 Td [(chapters,)-366(except)-343(a)-343(few)-343(verses)-343(which)-343(are)-343(still)-343(veiled)-343(in)-342(futurity.)]TJ 0 -13.549 Td [(Admitting)-396(the)-396(spiritual)-396(interpretation,)-433(being)-396(in)-396(fact)-396(equivalent)]TJ 0 -13.55 Td [(to)-453(admitting)-452(that)-453(Christ)-452(is)-453(the)-452(Messiah,)-503(is)-453(the)-452(main)-453(point)-452(at)]TJ 0 -13.549 Td [(issue)-261(between)-261(the)-261(Rabbi)-261(and)-261(the)-261(Author;)-266(but)-261(as)-261(many)-261(Christians)]TJ 0 -13.549 Td [(still)-449(reject)-448(the)-449(figurative)-448(and)-449(spiritual)-448(exposition,)-498(it)-449(is)-448(hoped)]TJ 0 -13.549 Td [(that)-356(to)-356(them)-356(also)-357(the)-356(foregoing)-356(remarks)-356(may)-356(be)-356(not)-356(altogether)]TJ 0 -13.549 Td [(useless;)-235(nor)-228(an)-228(unsuitable)-228(introduction)-228(to)-228(the)-228(following)-228(new)-228(plan)]TJ 0 -13.55 Td [(of)-265(expounding)-265(Zechariah's)-265(prophetic)-264(view)-265(of)-265(the)-265(progress)-265(of)-264(the)]TJ 0 -13.549 Td [(Messiah's)-250(kingdom.)]TJ/F16 7.9701 Tf -72.755 -29.651 Td [([022])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+103 0 obj <<
+/Type /Page
+/Contents 104 0 R
+/Resources 102 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+105 0 obj <<
+/D [103 0 R /XYZ 179.597 504.626 null]
+>> endobj
+106 0 obj <<
+/D [103 0 R /XYZ 93.543 285.286 null]
+>> endobj
+102 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+107 0 obj
+<< /S /GoTo /D (index3) >>
+endobj
+110 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter IX.)
+endobj
+113 0 obj <<
+/Length 3464      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-273(Interpretation:)-266(C)1(hapter)]TJ 0 -24.646 Td [(IX.)]TJ/F16 10.9091 Tf 0 -36.91 Td [(The)-272(subject)-273(of)-272(these)-273(chapters)-272(appears)-272(to)-273(be)-272(that,)-278(which,)-278(from)-272(its)]TJ 0 -13.549 Td [(constant)-378(repetition)-379(by)-378(all)-378(the)-378(Prophets)-378(from)-379(the)-378(earliest)-378(to)-378(the)]TJ 0 -13.549 Td [(latest,)-225(was)-219(evidently)-219(esteemed)-219(the)-219(most)-219(important)-219(to)-219(the)-218(interests)]TJ 0 -13.55 Td [(of)-250(mankind;)-250(namely,)-250(the)-250(coming)-250(of)-250(the)-250(Messiah.)]TJ 11.956 -14.446 Td [(This)-649(great)-648(event,)-748(being)-649(promised)-648(as)-649(a)-648(blessing)-649(to)-648(the)]TJ -11.956 -13.55 Td [(descendants)-254(of)-254(Abraham,)-254(and)-254(particularly)-254(to)-254(the)-254(house)-254(of)-253(Judah,)]TJ 0 -13.549 Td [(it)-237(was)-236(natural)-237(that)-236(the)-237(Jews)-236(should)-237(expect)-236(to)-237(obtain)-236(by)-237(it)-236(peculiar)]TJ 0 -13.549 Td [(advantages;)-422(and)-365(accordingly,)-394(whatever)-364(may)-365(be)-365(their)-365(views)-365(at)]TJ/F16 7.9701 Tf 291.024 0 Td [([023])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(this)-197(time,)-208(we)-197(learn)-197(from)-197(the)-197(writings)-197(of)-197(St.)-233(Paul,)-207(that)-197(their)-197(general)]TJ 0 -13.549 Td [(expectation)-245(then)-246(was,)-246(that)-245(to)-246(their)-245(nation)-245(would)-246(the)-245(benefits)-245(of)-245(it)]TJ 0 -13.55 Td [(be)-218(confined.)-239(The)-218(nature)-218(of)-218(these)-218(benefits)-218(was)-218(moreover)-217(expected)]TJ 0 -13.549 Td [(to)-406(consist,)-444(chiefly,)-445(in)-405(the)-406(political)-406(supremacy)-405(to)-406(be)-405(conferred)]TJ 0 -13.549 Td [(upon)-225(them)-225(by)-225(a)-225(great)-225(temporal)-225(prince,)-230(who)-225(should)-225(establish)-225(their)]TJ 0 -13.549 Td [(dominion)-250(over)-250(all)-250(the)-250(earth.)]TJ 11.956 -14.447 Td [(Such)-179(were)-179(the)-179(expectations)-178(of)-179(the)-179(Jews;)-203(whereas)-179(the)-179(Chri)1(stians)]TJ -11.956 -13.549 Td [(who)-164(equally)-164(believe)-164(the)-164(prophecies)-164(which)-164(contain)-164(these)-164(promises,)]TJ 0 -13.549 Td [(have)-359(been)-359(taught)-359(to)-360(interpret)-359(them)-359(in)-359(a)-359(very)-359(different)-359(manner.)]TJ 0 -13.55 Td [(They)-402(conceive)-402(that)-402(these)-401(benefits)-402(will)-402(extend)-402(to)-402(all)-401(mankind;)]TJ 0 -13.549 Td [(and)-340(understand)-341(them)-340(as)-341(having)-340(no)-340(reference)-341(to)-340(political)-340(power)]TJ 0 -13.549 Td [(or)-473(temporal)-473(affairs,)-529(but)-473(as)-473(affording)-473(the)-473(means)-473(of)-472(obtaining)]TJ 0 -13.549 Td [(advantages)-429(of)-430(a)-429(far)-430(higher)-429(and)-430(more)-429(permanent)-429(nature;)-519(even)]TJ 0 -13.549 Td [(the)-436(blessings)-435(of)-436(eternal)-436(life,)-482(and)-436(eternal)-436(happiness.)-807(Not)-435(that)]TJ 0 -13.549 Td [(these)-271(blessings)-272(were)-271(by)-272(the)-271(Messiah's)-272(coming)-271(to)-272(be)-271(directly)-271(and)]TJ 0 -13.55 Td [(unconditionally)-303(conferred)-303(upon)-303(mankind;)-329(but)-303(that)-303(the)-303(means)-302(of)]TJ 0 -13.549 Td [(obtaining)-373(them)-373(would)-373(thereby)-373(be)-373(afforded)-373(to)-373(all)-373(such)-373(as)-372(were)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+112 0 obj <<
+/Type /Page
+/Contents 113 0 R
+/Resources 111 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+108 0 obj <<
+/D [112 0 R /XYZ 46.771 529.134 null]
+>> endobj
+114 0 obj <<
+/D [112 0 R /XYZ 327.401 297.376 null]
+>> endobj
+111 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+117 0 obj <<
+/Length 4725      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(18An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(disposed)-463(to)-463(seek)-462(after)-463(them.)-888(These)-463(means)-463(they)-463(conceive)-462(to)]TJ 0 -13.549 Td [(be)-402(accomplished)-401(through)-402(the)-804(establishment)-401(of)-402(a)-402(kingdom)-401(on)]TJ/F16 7.9701 Tf -72.755 0 Td [([024])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(earth;)-319(a)-296(kingdom,)-307(however,)-307(not)-296(of)-296(a)-296(temporal,)-307(but)-296(of)-296(a)-295(spiritual)]TJ 0 -13.549 Td [(nature;)-457(one)-388(which)-388(consists)-389(in)-388(the)-388(reign)-388(of)-388(true)-388(religion)-388(in)-388(the)]TJ 0 -13.55 Td [(heart)-421(of)-421(man,)-464(a)-420(real)-421(Theocracy;)-507(by)-421(which)-421(man)-421(is)-421(enabled)-420(to)]TJ 0 -13.549 Td [(overcome)-483(the)-484(world,)-541(that)-483(is,)-542(to)-483(rule)-484(and)-483(direct)-483(his)-483(passions)]TJ 0 -13.549 Td [(and)-323(worldly)-322(propensities,)-341(and)-323(by)-323(making)-322(his)-323(future)-323(existence)-322(a)]TJ 0 -13.549 Td [(paramount)-310(consideration,)-324(to)-310(render)-310(him)-309(meet)-310(to)-310(enjoy)-309(it.)-429(Such,)]TJ 0 -13.549 Td [(according)-393(to)-393(the)-392(Christian's)-393(view,)-429(is)-392(the)-393(victory)-393(to)-393(be)-392(gained;)]TJ 0 -13.55 Td [(such)-330(the)-330(kingdom)-330(to)-329(be)-330(established)-330(by)-330(the)-330(Messiah;)-370(and)-329(hence)]TJ 0 -13.549 Td [(the)-382(apparent)-382(contradiction,)-416(that)-382(while)-382(battles)-382(and)-382(conflicts)-382(are)]TJ 0 -13.549 Td [(spoken)-250(of,)-250(it)-250(is)-250(yet)-250(declared)-250(to)-250(be)-250(a)-250(peaceful)-250(kingdom.)]TJ 11.956 -16.004 Td [(But)-239(conceiving)-239(the)-238(prophecies)-239(which)-239(announce)-239(the)-239(coming)-238(of)]TJ -11.956 -13.549 Td [(the)-292(Messiah)-293(to)-292(have)-292(been)-292(accomplished)-292(in)-293(the)-292(person)-292(of)-292(Christ,)]TJ 0 -13.549 Td [(the)-358(Christian)-358(supposes)-358(this)-358(kingdom)-358(to)-358(be)-358(already)-358(established,)]TJ 0 -13.55 Td [(and)-425(that)-425(Christ)-425(does)-424(actually)-425(reign)-425(in)-425(the)-425(heart)-425(of)-425(every)-424(true)]TJ 0 -13.549 Td [(believer.)-259(That)-254(the)-253(numbers)-253(of)-253(such)-253(are)-253(comparatively)-254(small,)-253(and)]TJ 0 -13.549 Td [(by)-329(no)-329(means)-330(to)-329(be)-329(estimated)-329(by)-329(the)-330(number)-329(of)-329(those)-329(who)-329(bear)]TJ 0 -13.549 Td [(the)-394(name)-394(of)-394(Christian,)-430(is)-394(a)-394(lamentable)-394(truth;)-466(but)-394(it)-394(is)-394(a)-394(truth,)]TJ 0 -13.549 Td [(which)-334(he)-334(was)-334(fully)-334(prepared)-668(to)-334(look)-334(for)-334(by)-334(the)-334(same)-333(unerring)]TJ/F16 7.9701 Tf -72.755 0 Td [([025])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(word)-195(of)-195(prophecy;)-214(which)-195(clearly)-195(announced,)-206(that)-195(a)-195(long)-195(period)-195(of)]TJ 0 -13.549 Td [(darkness)-287(and)-287(apostacy)-288(would)-287(intervene)-287(between)-287(the)-287(appearance)]TJ 0 -13.549 Td [(of)-324(the)-323(Messiah)-324(on)-324(earth,)-342(and)-324(the)-323(universal)-324(establishment)-324(of)-323(his)]TJ 0 -13.549 Td [(kingdom.)]TJ 11.956 -16.004 Td [(It)-313(is)-313(true)-313(that)-314(the)-313(Christian)-313(finds)-313(the)-313(clearest)-313(annunciation)-313(of)]TJ -11.956 -13.549 Td [(this)-275(long)-275(period)-275(of)-275(antichristian)-275(darkness,)-281(in)-275(books)-275(which)-275(are)-274(of)]TJ 0 -13.549 Td [(no)-352(authority)-353(in)-352(the)-353(estimation)-352(of)-352(the)-353(Jew,)-378(in)-352(those)-353(of)-352(the)-352(New)]TJ 0 -13.55 Td [(Testament,)-285(to)-279(wit;)-292(but)-278(if)-278(it)-279(can)-278(be)-278(shewn,)-285(as)-279(we)-278(conceive)-278(it)-278(can,)]TJ 0 -13.549 Td [(that)-284(the)-283(same)-284(events)-283(are)-283(also)-284(clearly)-283(foretold)-284(by)-283(the)-284(Prophets)-283(of)]TJ 0 -13.549 Td [(the)-351(Old)-351(Testament,)-376(the)-351(subject)-351(will)-351(then)-351(prefer)-351(an)-351(equal)-350(claim)]TJ 0 -13.549 Td [(to)-293(the)-292(attention)-293(of)-293(both;)-314(to)-292(that)-293(of)-293(the)-292(Jew,)-304(as)-292(calling)-293(upon)-292(him,)]TJ 0 -13.549 Td [(impartially)-299(to)-298(consider)-299(the)-299(evidence,)-311(which)-298(seems)-299(to)-299(prove)-298(that)]TJ 0 -13.55 Td [(his)-384(Messiah)-383(has)-384(already)-383(appeared)-384(on)-383(earth;)-450(and)-384(to)-383(that)-384(of)-383(the)]TJ 0 -13.549 Td [(Christian,)-302(as)-291(calling)-291(upon)-291(him)-291(carefully)-292(to)-291(examine)-291(how)-291(far)-291(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+116 0 obj <<
+/Type /Page
+/Contents 117 0 R
+/Resources 115 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+118 0 obj <<
+/D [116 0 R /XYZ 228.629 504.626 null]
+>> endobj
+119 0 obj <<
+/D [116 0 R /XYZ 224.45 258.286 null]
+>> endobj
+115 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+122 0 obj <<
+/Length 4629      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(19)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(religion)-282(he)-283(professes)-282(may,)-290(both)-283(in)-282(doctrine)-282(and)-283(practice,)-290(still)-282(be)]TJ 0 -13.549 Td [(tinctured)-250(with)-250(the)-250(corruptions)-250(of)-250(antichristianity.)]TJ 11.956 -16.004 Td [(This,)-370(then,)-370(is)-345(the)-346(point)-346(at)-346(issue;)-393(whether)-346(or)-346(not,)-370(we)-346(have)-345(in)]TJ -11.956 -13.549 Td [(these)-234(six)-233(chapters)-233(of)-234(Zechariah,)-474(one)-233(of)-234(those)-233(Divine)-233(revelations,)]TJ/F16 7.9701 Tf 291.024 0 Td [([026])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(which)-312(displays)-311(a)-312(prophetic)-312(view)-311(of)-312(the)-312(coming)-311(of)-312(the)-311(Messiah;)]TJ 0 -13.55 Td [(of)-384(his)-384(being)-383(rejected)-384(by)-384(most)-384(of)-384(his)-384(own)-383(nation,)-418(but)-383(received)]TJ 0 -13.549 Td [(by)-276(the)-276(Gentiles;)-289(of)-276(the)-277(consequent)-276(abolition)-276(of)-276(Paganism,)-282(\050then,)]TJ 0 -13.549 Td [(except)-346(with)-346(the)-346(Jews,)-369(the)-346(universal)-346(religion)-346(of)-346(the)-346(world\051,)-369(and)]TJ 0 -13.549 Td [(the)-227(substitution)-226(of)-227(Christianity)-227(in)-227(its)-226(stead;)-235(but)-226(which)-227(at)-227(the)-226(same)]TJ 0 -13.549 Td [(time)-180(foretels)-180(the)-180(corruption)-180(of)-181(this)-180(religion)-180(by)-180(us)-180(the)-180(Gentiles;)-203(and)]TJ 0 -13.55 Td [(the)-205(long)-204(reign)-205(of)-204(antichristian)-204(darkness)-205(which)-204(has)-205(since)-204(prevailed)]TJ 0 -13.549 Td [(in)-427(the)-426(room)-427(of)-426(it;)-515(with)-427(all)-426(the)-427(most)-426(notable)-427(events)-426(attending)]TJ 0 -13.549 Td [(these)-329(extraordinary)-329(revolutions)-329(in)-329(the)-328(human)-329(mind;)-369(events)-328(still)]TJ 0 -13.549 Td [(fulfilling)-240(before)-241(our)-240(eyes,)-242(and)-241(open)-240(to)-240(the)-241(observation)-240(of)-240(all)-240(who)]TJ 0 -13.549 Td [(think)-336(the)-336(subject)-336(worthy)-336(of)-336(their)-336(attention.)-508(Whether)-336(all)-336(this)-336(be)]TJ 0 -13.55 Td [(clearly)-422(intimated)-421(in)-422(the)-421(chapters)-422(before)-421(us,)-465(and)-421(can)-422(be)-421(made)]TJ 0 -13.549 Td [(out)-239(without)-238(violating)-239(grammatical)-238(construction)-238(in)-239(the)-238(translation)]TJ 0 -13.549 Td [(of)-416(the)-416(Hebrew,)-457(or)-415(legitimate)-416(consistency)-416(in)-416(the)-415(interpretation)]TJ 0 -13.549 Td [(of)-356(prophetic)-356(language,)-382(is)-356(the)-355(question)-356(we)-356(propose)-356(to)-355(consider.)]TJ 0 -13.549 Td [(Frequent)-202(perusal)-203(and)-202(careful)-202(examination)-203(have)-202(satisfied)-202(the)-202(mind)]TJ 0 -13.55 Td [(of)-233(the)-233(writer,)-237(that)-233(the)-233(subject)-233(of)-233(them)-233(is)-233(no)-233(other)-233(than)-233(an)-233(epitome)]TJ 0 -13.549 Td [(of)-306(the)-307(prophetic)-306(history)-612(which)-306(was)-307(afterwards)-306(amplified)-306(in)-306(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([027])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Revelations)-460(of)-459(St.)-879(John;)-564(where)-460(we)-460(find,)-512(as)-459(occurs)-460(in)-459(other)]TJ 0 -13.549 Td [(instances)-335(in)-335(which)-335(the)-335(predictions)-335(are)-335(repeated,)-356(that)-335(the)-334(events)]TJ 0 -13.549 Td [(are)-242(unfolded)-241(with)-242(greater)-241(precision)-242(and)-242(minuteness)-241(as)-242(the)-241(period)]TJ 0 -13.549 Td [(of)-250(their)-250(accomplishment)-250(draws)-250(nigh.)]TJ 11.956 -16.004 Td [(That)-183(no)-183(such)-182(subject)-183(distinctly)-183(appears,)-196(through)-183(the)-183(medium)-182(of)]TJ -11.956 -13.55 Td [(the)-187(authorised)-188(translation)-187(contained)-187(in)-188(our)-187(Bibles,)-200(is)-187(most)-187(certain;)]TJ 0 -13.549 Td [(nor)-340(was)-340(it)-340(to)-339(be)-340(looked)-340(for,)-363(that)-339(any)-340(passages,)-363(which)-339(admitted)]TJ 0 -13.549 Td [(of)-281(different)-280(modes)-281(of)-280(construction,)-289(should)-280(be)-281(rendered)-280(in)-281(a)-280(way)]TJ 0 -13.549 Td [(least)-248(acceptable)-247(to)-248(the)-248(expositor,)-248(in)-248(a)-247(translation)-248(which)-248(is)-247(almost)]TJ 0 -13.549 Td [(wholly)-461(Jewish,)-515(being)-461(founded)-461(on)-462(the)-461(Masoretic)-461(punctuation.)]TJ 0 -13.55 Td [(On)-459(the)-458(contrary,)-511(it)-459(appears,)-511(in)-458(not)-459(a)-458(few)-459(instances,)-511(that)-458(the)]TJ 0 -13.549 Td [(usual)-359(and)-360(literal)-359(sense)-359(has)-359(been)-359(rejected)-360(for)-359(one)-359(more)-359(remote,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+121 0 obj <<
+/Type /Page
+/Contents 122 0 R
+/Resources 120 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+123 0 obj <<
+/D [121 0 R /XYZ 186.47 475.073 null]
+>> endobj
+124 0 obj <<
+/D [121 0 R /XYZ 154.062 231.187 null]
+>> endobj
+120 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+127 0 obj <<
+/Length 4817      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(20An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(but)-351(more)-351(consonant)-351(t)1(o)-351(the)-351(views)-351(and)-351(prejudices,)-376(of)-351(those)-350(who)]TJ 0 -13.549 Td [(framed)-285(the)-285(punctuation.)-356(That)-285(this)-285(statement)-285(may)-285(not)-285(rest)-285(on)-285(the)]TJ 0 -13.549 Td [(questionable)-241(ground)-241(of)-242(assertion)-241(or)-241(opinion,)-243(the)-241(reader)-241(will)-241(find,)]TJ 0 -13.549 Td [(in)-280(the)-280(notes)-280(subjoined,)-287(a)-280(full)-280(statement)-280(of)-280(the)-280(reasons)-280(for)-280(all)-279(the)]TJ 0 -13.55 Td [(changes)-365(proposed;)-422(and)-365(the)-365(Hebrew)-364(scholar)-365(will)-365(thus)-365(have)-364(full)]TJ 0 -13.549 Td [(opportunity)-278(to)-277(challenge)-278(their)-277(validity,)-285(if)-277(he)-278(find)-555(occasion.)-333(It)-277(is)]TJ/F16 7.9701 Tf -72.755 0 Td [([028])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-355(writer's)-355(wish)-355(that)-355(they)-355(should)-356(be)-355(freely)-355(canvassed;)-407(truth)-355(is)]TJ 0 -13.549 Td [(the)-304(only)-303(object)-304(he)-304(has)-304(in)-303(view;)-331(and)-304(he)-303(asks)-304(no)-304(other)-303(conditions)]TJ 0 -13.549 Td [(on)-467(entering)-467(the)-466(arena,)-521(than)-467(that)-467(of)-467(disclaiming)-467(the)-466(authority)]TJ 0 -13.55 Td [(of)-362(the)-361(Masoretic)-362(punctuation.)-585(His)-362(reasons)-361(for)-362(this)-362(will)-361(appear)]TJ 0 -13.549 Td [(sufficiently)-222(obvious.)-241(If,)-228(without)-223(the)-222(aid)-223(of)-222(the)-223(points,)-228(we)-222(obtain)-222(a)]TJ 0 -13.549 Td [(meaning)-244(that)-245(is)-244(simple)-244(and)-244(satisfactory)-245(in)-244(many)-244(passages,)-245(which)]TJ 0 -13.549 Td [(by)-293(them)-292(are)-293(rendered)-293(obscure)-292(or)-293(unintelligible;)]TJ/F29 10.9091 Tf 207.601 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(if)-293(a)-292(connected)]TJ -218.51 -13.549 Td [(and)-397(unbroken)-397(explanation)-396(of)-397(each)-397(verse)-397(be)-397(attainable)-396(without)]TJ 0 -13.55 Td [(them,)-370(while)-345(only)-346(a)-346(few)-345(verses)-346(detached)-345(from)-346(the)-346(context)-345(have)]TJ 0 -13.549 Td [(been)-410(explained)-411(by)-410(the)-411(ablest)-410(commentators)-411(through)-410(their)-410(aid;)]TJ 0 -13.549 Td [(sufficient)-432(reason)-431(will)-432(surely)-431(appear)-432(for)-431(rejecting)-432(an)-431(authority)]TJ 0 -13.549 Td [(which,)-357(instead)-336(of)-336(facilitating)-335(our)-336(progress,)-357(only)-336(encumbers)-335(the)]TJ 0 -13.549 Td [(subject)-250(with)-250(unnecessary)-250(difficulties.)]TJ 11.956 -16.004 Td [(The)-416(reader)-417(need)-416(not,)-458(however,)-458(expect)-416(that)-416(every)-416(difficulty)]TJ -11.956 -13.55 Td [(will)-388(be)-388(removed)-388(by)-389(the)-388(proposed)-388(alterations;)-457(or)-388(that)-388(even)-388(the)]TJ 0 -13.549 Td [(amended)-297(translations)-297(will)-297(afford)-296(such)-297(an)-297(exposition)-297(as)-297(to)-296(admit)]TJ 0 -13.549 Td [(of)-433(no)-434(possible)-433(objection.)-800(It)-433(were)-433(absurd)-434(to)-433(suppose)-433(that)-433(the)]TJ 0 -13.549 Td [(strength)-293(of)-292(the)-293(argument)-292(can)-293(lie)-292(all)-293(on)-292(one)-293(side,)-303(where)-292(two)-293(are)]TJ/F16 7.9701 Tf -72.755 0 Td [([029])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(engaged)-237(in)-237(the)-237(controversy.)-246(For)-237(the)-237(Jew)-237(is)-237(in)-237(this)-237(case)-237(no)-236(man)-237(of)]TJ 0 -13.549 Td [(straw,)-321(set)-308(up)-307(to)-307(be)-307(knocked)-307(down)-307(at)-307(pleasure,)-322(but)-307(a)-307(true)-307(Jew,)-321(a)]TJ 0 -13.55 Td [(Hebrew)-291(of)-290(the)-290(Hebrews,)-301(an)-291(advocate)-290(as)-291(zealous)-290(in)-290(the)-291(cause)-290(he)]TJ 0 -13.549 Td [(defends,)-272(as)-268(his)-268(Christian)-267(opponent.)-304(Each)-267(believes)-268(himself)-268(in)-267(the)]TJ 0 -13.549 Td [(right;)-241(each)-237(expects)-237(to)-237(obtain)-237(the)-237(victory;)-242(and)-237(it)-237(i)1(s)-237(not)-237(improbable)]TJ 0 -13.549 Td [(that)-281(the)-281(reader,)-289(who)-281(sits)-281(as)-281(umpire)-281(in)-281(the)-281(contest,)-289(may,)-288(after)-281(all,)]TJ 0 -13.549 Td [(though)-233(unconscious)-233(of)-232(partiality,)-236(give)-233(judgment)-233(according)-233(to)-232(the)]TJ 0 -13.55 Td [(bias)-292(of)-291(his)-292(feelings,)-302(whether)-292(he)-292(be)-291(Jew)-292(or)-292(Christian,)-302(rather)-291(than)]TJ 0 -13.549 Td [(according)-250(to)-250(the)-250(abstract)-250(merits)-250(of)-250(the)-250(question.)]TJ 11.956 -16.004 Td [(Regarding)-493(the)-492(subject)-493(of)-492(the)-493(prophecy,)-553(as)-492(the)-493(coming)-492(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+126 0 obj <<
+/Type /Page
+/Contents 127 0 R
+/Resources 125 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 101 0 R
+>> endobj
+128 0 obj <<
+/D [126 0 R /XYZ 309.647 450.429 null]
+>> endobj
+129 0 obj <<
+/D [126 0 R /XYZ 374.173 204.089 null]
+>> endobj
+125 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+132 0 obj <<
+/Length 4949      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(21)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(the)-400(Messiah,)-436(the)-400(introduction,)-437(which)-399(is)-400(comprised)-399(in)-400(the)-399(first)]TJ 0 -13.549 Td [(eight)-324(verses)-324(of)-324(this)-324(chapter,)-342(appears)-324(to)-324(be)-324(the)-324(most)-323(appropriate)]TJ 0 -13.549 Td [(that)-402(can)-402(possibly)-402(be)-402(conceived.)-706(It)-402(opens)-402(with)-402(a)-402(denunciation)]TJ 0 -13.549 Td [(against)-264(worldly-mindedness,)-268(and)-265(a)-264(declaration)-265(of)-264(God's)-264(purpose)]TJ 0 -13.55 Td [(to)-219(frustrate)-219(the)-220(schemes,)-225(and)-219(cut)-219(off)-220(the)-219(hopes)-219(of)-219(ambition,)-225(pride,)]TJ 0 -13.549 Td [(and)-365(avarice,)-394(in)-365(the)-366(judgments)-365(pronounced)-365(against)-365(those)-365(cities,)]TJ 0 -13.549 Td [(which)-192(were)-193(then)-192(the)-193(most)-192(conspicuous)-193(for)-192(their)-193(riches)-192(and)-192(power.)]TJ 0 -13.549 Td [(This)-384(is)-383(immediately)-768(followed,)-417(as)-384(if)-383(by)-384(way)-384(of)-384(contrast,)-417(by)-383(a)]TJ/F16 7.9701 Tf 291.024 0 Td [([030])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(view)-212(of)-213(the)-212(spiritual)-212(nature)-212(of)-213(the)-212(Messiah's)-212(kingdom,)-220(founded)-212(in)]TJ 0 -13.55 Td [(meekness)-213(and)-213(humility,)-220(and)-213(affording)-213(benefits)-213(of)-213(a)-213(very)-213(different)]TJ 0 -13.549 Td [(kind,)-467(namely,)-467(the)-424(taking)-423(away)-424(of)-424(sin,)-467(and)-423(the)-424(redemption)-423(of)]TJ 0 -13.549 Td [(mankind)-309(from)-309(a)-308(state)-309(of)-309(sin)-309(and)-309(perdition;)-338(benefits)-309(which)-308(were)]TJ 0 -13.549 Td [(not)-216(to)-215(be)-216(confined)-216(to)-215(the)-216(Jews)-216(alone,)-222(but)-216(to)-215(extend)-216(to)-216(the)-215(Gentiles)]TJ 0 -13.549 Td [(also,)-250(and)-250(that)-250(on)-250(terms)-250(of)-250(equal)-250(participation)-250(with)-250(the)-250(Jews.)]TJ 11.956 -14.777 Td [(The)-478(denunciations)-477(are)-478(contained)-478(in)-478(the)-477(first)-478(six)-478(verses)-477(as)]TJ -11.956 -13.549 Td [(follow:)-250(Zech.)-250(ix.)]TJ/F32 10.9091 Tf 11.956 -14.777 Td [(The)-270(heavy)-270(burden)-270(of)-270(the)-270(word)-270(of)-270(the)-270(Lord)-270(against)-270(the)-270(land)-270(of)]TJ -11.956 -13.549 Td [(Hadrach)-296(and)-297(Damascus)]TJ/F16 10.9091 Tf 107.057 0 Td [(;)]TJ/F32 10.9091 Tf 6.516 0 Td [(his)-296(sending)-297(down)]TJ/F16 10.9091 Tf 76.773 0 Td [(,)-308(\050that)-296(is,)-308(the)-296(Lord's\051)]TJ/F32 10.9091 Tf -190.346 -13.549 Td [(for)-229(the)-229(Lord's)-229(is)-229(the)-229(eye)-229(of)-229(man)]TJ/F16 10.9091 Tf 133.758 0 Td [(,)-233(\050the)-229(eye)-229(of)-229(the)-229(seer)-229(who)-229(receives)]TJ -133.758 -13.549 Td [(the)-388(vision,\051)]TJ/F32 10.9091 Tf 55.215 0 Td [(and)-388(all)-389(the)-388(tribes)-389(of)-388(Israel)]TJ/F16 10.9091 Tf 125.425 0 Td [(\050whom)-388(it)-389(immediately)]TJ -180.64 -13.55 Td [(concerns\051.)]TJ/F32 10.9091 Tf 11.956 -14.776 Td [(Hamath)-206(also)-206(shall)-207(have)-206(a)-206(limit)-206(set)-207(to)-206(her;)-221(Tyre)-206(and)-206(Sidon)-206(also,)]TJ -11.956 -13.549 Td [(though)-403(she)-404(be)-403(very)-403(wise)]TJ/F29 10.9091 Tf 110.913 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(\050worldly-wise\051.)]TJ/F32 10.9091 Tf 75.302 0 Td [(For)-403(she)-404(hath)-403(built)]TJ -197.124 -13.549 Td [(herself)-223(Tyre,)-229(a)-224(strong)-223(hold,)-229(and)-223(heaped)-224(up)-223(silver)-224(as)-223(the)-224(dust,)-228(and)]TJ 0 -13.55 Td [(fine)-246(gold)-245(as)-246(the)-246(mire)-245(of)-246(the)-246(streets.)-248(Behold)-246(the)-245(Lord)-246(will)-246(cast)-245(her)]TJ 0 -13.549 Td [(out,)-323(and)-308(smite)-308(her)-308(power)-308(in)-308(the)-308(sea,)-323(and)-308(she)-308(shall)-308(be)-308(devoured)]TJ 0 -13.549 Td [(with)-316(fire.)-449(Ashkalon)-317(shall)-316(see)-316(it)-317(and)-316(fear,)-333(Gaza)-316(also)-317(shall)-316(see)-316(it)]TJ 0 -13.549 Td [(and)-610(be)-304(very)-305(sorrowful;)-332(and)-305(Ekron,)-319(for)-304(her)-305(hope)-305(shall)-305(be)-304(dried)]TJ/F16 7.9701 Tf 291.024 0 Td [([031])]TJ/F32 10.9091 Tf -291.024 -13.549 Td [(up,)-265(and)-263(the)-262(king)-262(shall)-262(perish)-262(from)-263(Gaza,)-265(and)-262(Ashkalon)-262(shall)-262(not)]TJ 0 -13.55 Td [(be)-221(inhabited,)-227(and)-222(a)-221(stranger)-221(shall)-222(dwell)-221(in)-221(Ashdod,)-227(and)-222(I)-221(will)-221(cut)]TJ 0 -13.549 Td [(off)-250(the)-250(pride)-250(of)-250(the)-250(Philistines.)]TJ/F16 10.9091 Tf 11.956 -14.776 Td [(These)-902(denunciations)-902(are)-902(chiefly)-902(directed)-902(against)-901(the)]TJ -11.956 -13.55 Td [(Philistines,)-461(the)-419(cities)-419(enumerated)-419(being)-419(the)-419(most)-419(conspicuous)]TJ 0 -13.549 Td [(of)-347(any)-347(they)-347(possessed,)-372(and)-347(no)-347(doubt,)-371(the)-347(pride)-347(of)-347(their)-347(nation.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+131 0 obj <<
+/Type /Page
+/Contents 132 0 R
+/Resources 130 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+133 0 obj <<
+/D [131 0 R /XYZ 140.547 423.331 null]
+>> endobj
+134 0 obj <<
+/D [131 0 R /XYZ 66.46 148.665 null]
+>> endobj
+130 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+138 0 obj <<
+/Length 4823      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(22An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Here,)-242(then,)-241(appears)-240(sufficient)-239(reason)-239(for)-240(the)-239(Jews)-240(to)-239(interpret)-239(the)]TJ 0 -13.549 Td [(prophecy,)-395(as)-365(altogether)-366(in)-366(their)-365(favour,)-395(denouncing)-365(judgments)]TJ 0 -13.549 Td [(upon)-267(their)-268(enemies.)-302(But)-268(yet)-267(it)-267(is)-268(possible)-267(they)-268(may)-267(have)-267(viewed)]TJ 0 -13.549 Td [(them)-353(too)-353(partially,)-378(and)-353(may)-353(even)-353(have)-353(overlooked)-353(the)-352(express)]TJ 0 -13.55 Td [(objects)-297(of)-296(denunciation)-297(in)-296(the)-297(prophecy;)-319(which)-297(denounces)-296(their)]TJ 0 -13.549 Td [(avarice)-437(and)-437(ambition,)-484(and)-437(declares)-437(that)-437(the)]TJ/F32 10.9091 Tf 203.84 0 Td [(pride)]TJ/F16 10.9091 Tf 27.797 0 Td [(rather)-437(than)]TJ -231.637 -13.549 Td [(the)]TJ/F32 10.9091 Tf 17.685 0 Td [(cities)]TJ/F16 10.9091 Tf 27.383 0 Td [(of)-399(the)-399(Philistines)-399(shall)-399(be)-400(cut)-399(off.)-697(As)-399(for)-399(the)-399(cities)]TJ -45.068 -13.549 Td [(themselves,)-371(heavy)-346(judgments)-347(are)-347(pronounced)-346(against)-347(them)-346(all.)]TJ 0 -13.549 Td [(One,)-450(it)-410(is)-409(declared,)-450(shall)-410(not)-410(be)-409(inhabited;)-490(another,)-450(Sidon,)-449(is)]TJ 0 -13.55 Td [(threatened)-353(with)-353(an)-353(overthrow,)-379(which)-353(it)-353(received)-353(not)-352(long)-353(after)]TJ 0 -13.549 Td [(from)-187(Ochus,)-200(king)-187(of)-187(Persia,)-200(in)-187(precisely)-187(the)-187(manner)-187(here)-187(foretold;)]TJ 0 -13.549 Td [(while)-171(Tyre,)-187(Gaza,)-186(and)-171(others,)-187(were)-342(taken)-171(by)-171(Alexander)-171(the)-170(Great;)]TJ/F16 7.9701 Tf -72.755 0 Td [([032])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(but)-345(if)-345(we)-345(keep)-345(to)-345(the)-344(letter)-345(of)-345(the)-345(prophecy,)-369(it)-345(is)-345(their)-344(avarice,)]TJ 0 -13.549 Td [(ambition,)-459(and)-417(pride,)-459(that)-417(are)-418(distinctly)-417(marked)-417(as)-417(the)-417(objects)]TJ 0 -13.55 Td [(of)-543(Divine)-544(displeasure;)-690(and)-543(even)-544(the)-543(judgments)-543(pronounced)]TJ 0 -13.549 Td [(against)-299(them)-298(on)-299(this)-298(account,)-311(are)-299(immediately)-298(coupled)-299(with)-298(the)]TJ 0 -13.549 Td [(succeeding)-198(promise)-197(of)-198(mercy)-197(and)-197(redemption,)-208(through)-198(the)-197(means)]TJ 0 -13.549 Td [(of)-310(a)-309(meek)-310(and)-310(humble)-309(Messiah,)-325(who)-310(should)]TJ/F32 10.9091 Tf 200.197 0 Td [(take)-310(away)-309(sin)-310(and)]TJ -200.197 -13.549 Td [(pollution,)-250(and)-250(speak)-250(peace)-250(to)-250(the)-250(heathen)]TJ/F16 10.9091 Tf 181.495 0 Td [(.)]TJ -169.539 -15.186 Td [(But)-268(why,)-273(it)-268(may)-268(be)-268(asked,)-272(were)-268(these)-268(offences)-268(condemned)-268(in)]TJ -11.956 -13.549 Td [(the)-309(Philistines)-308(particularly?)-426(Were)-309(not)-308(the)-309(Jews)-308(also)-309(addicted)-308(to)]TJ 0 -13.549 Td [(pride,)-375(avarice,)-374(and)-350(worldly)-349(ambition?)-549(No)-350(doubt)-349(they)-350(were)-349(so;)]TJ 0 -13.55 Td [(and)-378(the)-378(prophecy)-378(being)-378(addressed)-378(to)-378(them,)-410(it)-378(appears)-378(that)-378(the)]TJ 0 -13.549 Td [(admonition)-250(was)-250(expressly)-250(intended)-250(for)-250(their)-250(use.)]TJ 11.956 -15.186 Td [(Pride)-262(was)-262(even)-261(less)-262(excusable)-262(in)-262(the)-261(Jews,)-265(who)-262(could)-262(find)-261(no)]TJ -11.956 -13.549 Td [(sanction)-299(for)-300(it)-299(in)-299(their)-299(religion;)-324(while)-299(this)-300(was)-299(the)-299(very)-299(basis)-299(of)]TJ 0 -13.549 Td [(Pagan)-287(morality;)-305(the)-287(pedestal)-286(on)-287(which)-287(honour)-287(was)-286(erected;)-305(that)]TJ 0 -13.549 Td [(idol)-258(of)-258(self-estimation,)-260(the)-257(highest)-258(of)-258(Pagan)-258(virtues.)-274(These)-257(vices)]TJ 0 -13.549 Td [(were)-291(therefore)-291(more)-290(appropriately)-291(denounced)-291(in)-291(the)-290(Philistines,)]TJ 0 -13.55 Td [(as)-192(peculiarly)-193(belonging)-192(to)-385(them,)-204(though)-192(spreading,)-204(by)-192(contagion,)]TJ/F16 7.9701 Tf -72.755 0 Td [([033])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to)-292(the)-292(Jews;)-312(and)-292(if)-292(punishable)-292(in)-292(the)-292(former,)-302(how)-292(could)-292(they)-291(be)]TJ 0 -13.549 Td [(excusable)-250(in)-250(the)-250(latter?)]TJ 11.956 -15.186 Td [(The)-335(mind)-336(of)-335(the)-336(Christian)-335(reader)-336(will)-335(naturally)-336(revert)-335(to)-335(the)]TJ -11.956 -13.549 Td [(pride)-261(which)-261(revolted)-260(at)-261(the)-261(idea)-261(of)-260(a)-261(meek)-261(and)-261(humble)-260(Messiah,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+137 0 obj <<
+/Type /Page
+/Contents 138 0 R
+/Resources 136 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+139 0 obj <<
+/D [137 0 R /XYZ 244.284 369.134 null]
+>> endobj
+140 0 obj <<
+/D [137 0 R /XYZ 206.774 121.975 null]
+>> endobj
+136 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+143 0 obj <<
+/Length 4717      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(23)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(and)-199(caused)-199(the)-199(Jews)-199(to)-199(reject)-199(him.)-233(But)-199(that)-199(cannot)-199(be)-199(the)-199(question)]TJ 0 -13.549 Td [(here;)-208(for)-187(the)-187(Jews)-187(are)-187(not)-187(here)-187(pointed)-187(out)-187(as)-187(the)-187(objects)-187(of)-187(Divine)]TJ 0 -13.549 Td [(displeasure;)-240(nor)-234(is)-235(any)-235(intimation)-234(hitherto)-235(given)-234(of)-235(their)-234(offence;)]TJ 0 -13.549 Td [(and)-452(that)-452(of)-451(its)-452(punishment)-452(could)-452(not)-452(surely)-451(precede)-452(it.)-855(The)]TJ 0 -13.55 Td [(feeling)-220(might)-220(indeed)-219(be)-220(there,)-226(and)-220(a)-219(salutary)-220(warning)-220(of)-220(its)-219(being)]TJ 0 -13.549 Td [(displeasing)-237(in)-236(the)-237(sight)-236(of)-237(Heaven,)-239(and)-237(of)-236(the)-237(fatal)-236(consequences)]TJ 0 -13.549 Td [(about)-260(to)-260(result)-260(from)-260(it,)-262(seems)-260(here)-260(intended;)-265(but)-260(the)-260(penalty)-259(was)]TJ 0 -13.549 Td [(not)-285(incurred)-285(till)-285(the)-285(overt)-285(act)-285(was)-285(committed,)-294(and)-285(to)-285(foretell)-285(the)]TJ 0 -13.549 Td [(punishment)-288(before)-288(the)-288(offence)-288(itself)-287(was)-288(intimated,)-298(would)-287(have)]TJ 0 -13.55 Td [(been)-255(a)-254(prophetical)-255(solecism.)-264(As)-254(we)-255(proceed,)-256(we)-254(shall)-255(find,)-256(in)-254(its)]TJ 0 -13.549 Td [(proper)-250(place,)-250(due)-250(notice)-250(taken)-250(both)-250(of)-250(the)-250(one)-250(and)-250(the)-250(other.)]TJ 11.956 -14.531 Td [(In)-348(the)-349(next)-348(verse)-349(we)-348(find)-349(these)-348(denunciations,)-373(coupled)-348(with)]TJ -11.956 -13.549 Td [(promises)-393(of)-393(mercy)-393(and)-393(redemption)-393(to)-393(the)-393(remaining)-393(Gentiles,)]TJ 0 -13.549 Td [(verse)-317(7,)]TJ/F32 10.9091 Tf 41.948 0 Td [(But)-317(I)-317(will)-318(take)-317(away)-317(his)-317(blood)-317(from)-318(out)-317(of)-317(his)-317(mouth;)]TJ/F16 7.9701 Tf 249.076 0 Td [([034])]TJ/F32 10.9091 Tf -291.024 -13.549 Td [(and)-253(his)-253(pollution)-253(from)-253(between)-253(his)-252(teeth;)-255(and)-253(he)-253(that)-252(remaineth,)]TJ 0 -13.55 Td [(even)-214(he)-214(shall)-214(be)-214(for)-214(our)-214(God)]TJ/F16 10.9091 Tf 122.478 0 Td [(;)-226(that)-214(is,)-221(the)-214(remaining)-214(Gentiles)-214(shall)]TJ -122.478 -13.549 Td [(have)-265(their)-265(sins)-266(forgiven,)-269(their)-265(pollution)-265(washed)-265(away,)-269(they)-265(shall)]TJ 0 -13.549 Td [(be)-341(redeemed)-341(from)-341(the)-341(darkness)-341(of)-341(Paganism,)-364(and)-340(reclaimed)-341(to)]TJ 0 -13.549 Td [(the)-250(worship)-250(of)-250(the)-250(true)-250(God;)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-381(he)-381(shall)-381(be)-381(as)-381(a)-381(chief)-381(in)-381(Judah,)-414(Ekron,)-414(as)-381(well)-381(as)-381(the)]TJ -11.956 -13.55 Td [(Jebusite)]TJ/F16 10.9091 Tf 35.749 0 Td [(;)-336(that)-308(is,)-322(he)-308(\050the)-307(remaining)-308(Gentile\051)-307(shall)-308(attain)-307(thereby)]TJ -35.749 -13.549 Td [(to)-300(a)-299(full)-300(participation)-300(with)-299(the)-300(Jew,)-312(in)-300(all)-299(the)-300(spiritual)-299(blessings)]TJ 0 -13.549 Td [(promised)-250(in)-250(the)-250(Messiah's)-250(kingdom.)]TJ 11.956 -14.531 Td [(The)-524(prophecy)-523(having)-524(now)-523(declared)-524(the)-523(admission)-524(of)-523(the)]TJ -11.956 -13.549 Td [(Gentiles,)-249(promises)-248(that)-249(the)-248(Messiah's)-248(kingdom,)-249(thus)-248(established,)]TJ 0 -13.549 Td [(shall)-250(ever)-250(enjoy)-250(Divine)-250(protection)-250(and)-250(support.)]TJ/F32 10.9091 Tf 11.956 -14.532 Td [(And)-182(I)-183(will)-182(encamp)-183(about)-182(mine)-183(house,)-196(against)-182(the)-183(army,)-195(against)]TJ -11.956 -13.549 Td [(him)-261(that)-261(passeth)-260(over,)-264(and)-261(against)-261(him)-260(that)-261(returneth,)-264(and)-260(there)]TJ 0 -13.549 Td [(shall)-225(no)-224(oppressor)-225(pass)-224(over)-225(them)-224(any)-225(more,)-229(for)-225(now)-224(have)-225(I)-224(seen)]TJ 0 -13.549 Td [(with)-250(mine)-250(eyes.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(In)-488(the)-488(following)-487(verse,)-548(the)-487(subject)-488(of)-488(the)-488(prophecy)-488(is)-487(so)]TJ -11.956 -13.549 Td [(distinctly)-269(announced)-270(as)-269(the)-270(coming)-269(of)-270(the)-269(Messiah,)-275(that)-269(Jews)-269(as)]TJ 0 -13.55 Td [(well)-359(as)-718(Christians)-359(concur)-359(on)-359(this)-359(point,)-386(though)-359(they)-359(have)-358(not)]TJ/F16 7.9701 Tf 291.024 0 Td [([035])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(perceived)-250(how)-250(the)-250(preceding)-250(verses)-250(refer)-250(to)-250(this)-250(kingdom.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+142 0 obj <<
+/Type /Page
+/Contents 143 0 R
+/Resources 141 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+144 0 obj <<
+/D [142 0 R /XYZ 85.076 341.054 null]
+>> endobj
+145 0 obj <<
+/D [142 0 R /XYZ 82.475 79.691 null]
+>> endobj
+141 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+148 0 obj <<
+/Length 5480      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(24An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 11.956 -30.759 Td [(Rejoice)-524(greatly,)-592(daughter)-523(of)-524(Zion;)-660(shout,)-592(O)-524(daughter)-523(of)]TJ -11.956 -13.549 Td [(Jerusalem;)-627(behold)-501(thy)-501(King)-501(shall)-501(come)-501(unto)-501(thee,)-564(just)-501(and)]TJ 0 -13.549 Td [(having)-298(salvation;)-321(lowly)-297(and)-298(riding)-297(upon)-298(an)-297(ass,)-310(even)-297(a)-298(colt)-297(the)]TJ 0 -13.549 Td [(foal)-250(of)-250(an)-250(ass.)]TJ/F16 10.9091 Tf 11.956 -14.532 Td [(The)-390(manner)-389(of)-390(the)-390(Messiah's)-390(coming)-389(being)-390(here)-390(so)-389(plainly)]TJ -11.956 -13.549 Td [(foretold,)-423(and)-388(his)-388(character)-388(so)-388(distinctly)-389(described,)-422(we)-388(wonder)]TJ 0 -13.549 Td [(how)-375(the)-376(Jew)-375(can)-376(deny)-375(that)-376(this)-375(was)-376(all)-375(fulfilled)-376(in)-375(the)-375(person)]TJ 0 -13.549 Td [(of)-384(Christ.)-651(The)-383(reason)-384(is)-383(simply)-384(this;)-451(he)-383(disbelieves)-384(the)-383(facts.)]TJ 0 -13.549 Td [(The)-399(books)-399(in)-399(which)-398(they)-399(are)-399(recorded,)-436(are)-399(of)-399(no)-399(authority)-398(in)]TJ 0 -13.55 Td [(his)-446(estimation;)-545(he)-446(challenges)-447(their)-446(testimony)-447(on)-446(grounds)-446(too)]TJ 0 -13.549 Td [(numerous)-278(to)-278(be)-277(discussed)-278(here.)-333(To)-278(answer)-278(his)-278(objections,)-284(every)]TJ 0 -13.549 Td [(disagreement)-155(between)-155(the)-156(writers)-155(of)-155(the)-155(New)-155(Testament)-155(must)-155(first)]TJ 0 -13.549 Td [(be)-217(reconciled;)-228(a)-217(task)-216(which)-217(appears)-217(to)-217(him)-217(to)-217(have)-217(hitherto)-216(failed)]TJ 0 -13.549 Td [(with)-252(all)-252(who)-252(have)-252(attempted)-253(it.)-256(But)-252(this)-252(is)-252(not)-252(the)-252(only)-252(objection)]TJ 0 -13.549 Td [(he)-410(has)-411(to)-410(urge.)-731(He)-410(charges)-410(the)-411(Christian)-410(with)-410(perverting)-410(the)]TJ 0 -13.55 Td [(sense)-225(of)-225(prophecy;)-233(and)-225(this)-224(verse)-225(furnishes)-225(him)-225(with)-225(an)-224(instance.)]TJ 0 -13.549 Td [(Thus,)-322(the)-308(Hebrew)-308(word)-308(rendered,)]TJ/F29 10.9091 Tf 156.328 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(having)-308(salvation)]TJ/F16 10.9091 Tf 73.056 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.201 0 Td [(is)-308(really)]TJ/F16 7.9701 Tf -317.911 0 Td [([036])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-281(past)-282(participle)-281(of)-281(the)-282(verb)]TJ/F29 10.9091 Tf 132.328 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(to)-281(save,)]TJ/F29 10.9091 Tf 33.669 0 Td [(\035)]TJ/F16 10.9091 Tf 7.913 0 Td [(literally)]TJ/F29 10.9091 Tf 37.007 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(being)-281(saved)]TJ/F16 10.9091 Tf 52.149 0 Td [(;)]TJ/F29 10.9091 Tf 3.033 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(and)-244(that)-245(too)-244(followed)-244(by)-244(the)-245(emphatical)-244(pronoun)]TJ/F32 10.9091 Tf 214.626 0 Td [(himself)]TJ/F16 10.9091 Tf 31.516 0 Td [(,)]TJ/F29 10.9091 Tf 5.405 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(being)]TJ -256.39 -13.549 Td [(saved)-356(himself.)]TJ/F29 10.9091 Tf 64.173 0 Td [(\035)]TJ/F16 10.9091 Tf 8.722 0 Td [(Surely)-355(this)-356(point)-355(might)-356(be)-355(safely)-356(conceded)-355(by)]TJ -72.895 -13.55 Td [(the)-225(Christian,)-229(who)-225(admits)-224(that)-225(Christ)]TJ/F29 10.9091 Tf 161.733 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(was)-225(the)-224(first)-225(fruits)-224(of)-225(them)]TJ -166.577 -13.549 Td [(that)-300(slept;)]TJ/F29 10.9091 Tf 43.276 0 Td [(\035)]TJ/F16 10.9091 Tf 8.115 0 Td [(the)-300(first)-300(who)-300(rose)-300(from)-300(the)-299(dead,)-313(to)-300(everlasting)-300(life;)]TJ -51.391 -13.549 Td [(and)-250(that)-250(through)-250(him)-250(we)-250(become)-250(partakers)-250(in)-250(that)-250(resurrection.)]TJ 11.956 -14.531 Td [(The)-336(peaceful)-337(nature)-336(of)-337(his)-336(kingdom,)-358(the)-337(participation)-336(of)-336(the)]TJ -11.956 -13.549 Td [(heathen)-225(in)-225(its)-224(blessings,)-230(and)-225(the)-225(boundless)-224(extent)-225(of)-225(its)-224(dominion)]TJ 0 -13.55 Td [(are)-250(next)-250(declared:)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-326(he)-325(will)-326(cut)-325(off)-326(the)-326(chariot)-325(from)-326(Ephraim,)-344(and)-326(the)-325(horse)]TJ -11.956 -13.549 Td [(from)-243(Jerusalem,)-244(and)-243(the)-243(battle)-243(bow)-243(shall)-243(be)-243(cut)-243(off;)-246(and)-242(he)-243(shall)]TJ 0 -13.549 Td [(speak)-287(peace)-286(to)-287(the)-287(heathen;)-305(and)-286(his)-287(dominion)-287(shall)-286(be)-287(from)-286(the)]TJ 0 -13.549 Td [(sea)-250(even)-250(to)-250(the)-250(sea,)-250(and)-250(from)-250(the)-250(river)-250(to)-250(the)-250(ends)-250(of)-250(the)-250(earth.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-181(Christian)-182(reader)-181(will)-181(find)-181(no)-182(difficulty)-181(in)-181(the)-181(interpretation)]TJ -11.956 -13.55 Td [(of)-250(the)-250(verse)-250(which)-250(follows.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(As)-249(for)-250(thee,)-249(by)-250(the)-249(blood)-250(of)-249(thy)-249(covenant,)-250(I)-249(have)-250(sent)-249(forth)-249(thy)]TJ -11.956 -13.549 Td [(prisoners)-250(from)-250(the)-250(pit)-250(wherein)-250(is)-250(no)-250(water.)]TJ/F16 7.9701 Tf -72.755 0 Td [([037])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+147 0 obj <<
+/Type /Page
+/Contents 148 0 R
+/Resources 146 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+149 0 obj <<
+/D [147 0 R /XYZ 246.356 300.406 null]
+>> endobj
+150 0 obj <<
+/D [147 0 R /XYZ 93.543 63.884 null]
+>> endobj
+146 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+153 0 obj <<
+/Length 5150      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(25)]TJ
+0 g 0 G
+ -257.765 -30.759 Td [(The)-518(Messiah)-518(is)-518(spoken)-518(of)-518(throughout;)-652(who)-518(then)-518(but)-518(the)]TJ -11.956 -13.549 Td [(Messiah)-253(can)-254(be)-253(apostrophised)-253(in)-254(the)-253(words,)]TJ/F29 10.9091 Tf 192.964 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(As)-253(for)-254(thee?)]TJ/F29 10.9091 Tf 52.797 0 Td [(\035)]TJ/F16 10.9091 Tf 7.607 0 Td [(Then)]TJ -258.212 -13.549 Td [(follows)]TJ/F29 10.9091 Tf 35.019 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(by)-210(the)-210(blood)-210(of)-210(thy)-210(covenant)]TJ/F16 10.9091 Tf 121.136 0 Td [(.)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.135 0 Td [(What)-210(blood)-210(but)-210(the)-210(blood)]TJ -170.861 -13.549 Td [(of)-318(Christ?)-455(What)-319(covenant,)-335(but)-318(that)-319(sealed)-318(by)-318(his)-319(blood,)-335(can)-318(be)]TJ 0 -13.55 Td [(alluded)-369(to?)]TJ/F29 10.9091 Tf 56.105 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(I)-369(have)-369(sent)-370(thy)-369(prisoners)-369(forth.)]TJ/F29 10.9091 Tf 140.433 0 Td [(\035)]TJ/F16 10.9091 Tf 8.871 0 Td [(What)-369(prisoners,)]TJ -210.253 -13.549 Td [(but)-250(those)-251(who)-250(were)-251(in)-250(the)-250(bondage)-251(of)-250(sin?)]TJ/F29 10.9091 Tf 186.985 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(from)-250(the)-251(pit)-250(wherein)]TJ -191.829 -13.549 Td [(is)-318(no)-318(water)]TJ/F16 10.9091 Tf 49.976 0 Td [(.)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.313 0 Td [(What)-318(pit,)-335(but)-318(the)-318(darkness)-318(of)-318(idolatry,)-335(which)-318(had)]TJ -61.016 -13.549 Td [(none)-235(of)-234(the)-235(waters)-235(of)-235(life?)-244(Surely)-235(this)-235(is)-235(a)-234(most)-235(clear)-235(and)-234(distinct)]TJ 0 -13.549 Td [(intimation)-383(of)-384(the)-383(sacrifice)-384(of)-383(the)-383(Messiah,)-417(and)-384(of)-383(the)-383(benefits)]TJ 0 -13.55 Td [(thereby)-186(conferred)-186(upon)-186(mankind)-186(in)-186(the)-186(redemption)-186(of)-186(the)-186(heathen)]TJ 0 -13.549 Td [(world)-388(from)-388(the)-388(darkness)-388(of)-388(idolatry;)-457(thus)-388(opening)-388(the)-388(way)-388(to)]TJ 0 -13.549 Td [(immortality,)-250(to)-250(the)-250(whole)-250(human)-250(race.)]TJ 11.956 -15.186 Td [(But)-283(the)-282(Messiah)-283(here)-283(appears)-282(to)-283(be)-283(promised)-282(to)-283(the)-282(Gentiles,)]TJ -11.956 -13.549 Td [(having)-353(been)-353(previously)-353(promised)-353(to)-353(the)-353(Jews;)-404(were)-353(then)-353(these)]TJ 0 -13.549 Td [(promises)-244(retracted?)-249(By)-244(no)-244(means.)-248(To)-245(the)-244(Jews)-245(he)-244(was)-244(promised,)]TJ 0 -13.549 Td [(and)-202(to)-203(them)-202(he)-203(came,)-212(exclusively)-202(addressing)-202(himself)-203(to)-202(the)-202(house)]TJ 0 -13.55 Td [(of)-387(Israel.)-662(Nor)-388(was)-387(it)-387(till)-388(after)-387(the)-387(majority)-388(of)-387(that)-387(nation)-387(had)]TJ 0 -13.549 Td [(rejected)-284(and)-285(crucified)-284(him,)-586(that)-285(the)-284(calling)-284(of)-285(the)-284(Gentiles)-284(took)]TJ/F16 7.9701 Tf 291.024 0 Td [([038])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(place.)-715(The)-404(blessings)-405(he)-405(offered)-405(being)-405(refused)-405(by)-405(the)-404(former,)]TJ 0 -13.549 Td [(appears)-233(to)-233(have)-233(been)-233(the)-233(immediate)-233(cause)-233(of)-233(their)-233(being)-233(given)-233(to)]TJ 0 -13.549 Td [(the)-319(latter.)-456(Accordingly)-319(this)-319(seems)-319(to)-318(be)-319(the)-319(purport)-319(of)-319(the)-318(next)]TJ 0 -13.549 Td [(verse,)-446(which)-407(intimates)-407(that)-407(there)-407(was)-407(some)-407(reason)-407(why)-406(these)]TJ 0 -13.55 Td [(blessings)-216(could)-216(not)-216(be)-216(directly)-216(and)-216(unconditionally)-216(transferred)-215(to)]TJ 0 -13.549 Td [(the)-250(Gentiles.)]TJ/F32 10.9091 Tf 11.956 -15.186 Td [(Return)-249(ye)-249(to)-249(the)-249(strong)-249(hold,)-249(my)-249(prisoners,)-249(wait)-249(thou)-249(unto)-249(the)]TJ -11.956 -13.549 Td [(day)-292(I)-292(declare,)-303(that)-292(I)-292(will)-292(repay)-292(thee)-292(double)]TJ/F16 10.9091 Tf 190.121 0 Td [(;)-313(that)-292(is,)-303(wait)-292(for)-292(the)]TJ -190.121 -13.549 Td [(day)-309(when)-309(these)-310(blessings)-309(will)-309(become)-309(yours,)-324(through)-309(the)-309(Jews')]TJ 0 -13.549 Td [(refusal)-250(of)-250(them.)]TJ 11.956 -15.186 Td [(Nor)-423(yet)-424(was)-423(the)-424(Messiah)-423(rejected)-424(by)-423(all)-423(the)-424(Jews;)-510(for)-423(the)]TJ -11.956 -13.549 Td [(apostles)-362(were)-362(Jews;)-417(the)-362(disciples)-362(were)-362(Jews;)-417(by)-362(Jews)-362(was)-361(the)]TJ 0 -13.549 Td [(Gospel)-371(preached)-370(and)-371(propagated;)-431(and)-371(to)-370(the)-371(Jews)-371(belongs)-370(the)]TJ 0 -13.549 Td [(honour)-318(of)-319(the)-318(first)-318(triumph)-318(of)-318(true)-319(religion)-318(over)-318(Paganism,)-335(and)]TJ 0 -13.55 Td [(what)-461(is)-461(more,)-513(over)-461(the)-460(passions)-461(and)-461(worldly)-461(propensities)-460(of)]TJ 0 -13.549 Td [(man;)-254(and)-253(this)-253(triumphant)-253(progress)-253(of)-252(the)-253(Gospel)-253(seems)-253(to)-253(be)-252(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+152 0 obj <<
+/Type /Page
+/Contents 153 0 R
+/Resources 151 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+154 0 obj <<
+/D [152 0 R /XYZ 168.027 286.202 null]
+>> endobj
+151 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+157 0 obj <<
+/Length 4830      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(26An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(victory)-248(intimated)-247(in)-248(the)-247(verse)-248(which)-247(follows;)-248(wherein)-248(the)-247(reason)]TJ 0 -13.549 Td [(is)-260(at)-259(the)-260(same)-259(time)-260(assigned)-259(why)-519(Christ)-260(did)-259(not)-260(address)-259(himself)]TJ/F16 7.9701 Tf -72.755 0 Td [([039])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to)-250(the)-250(Gentiles.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(For)-346(I)-346(have)-347(bent)-346(Judah)-346(for)-346(me,)-370(filled)-347(the)-346(bow)-346(Ephraim;)-394(and)]TJ -11.956 -13.55 Td [(raised)-395(up)-396(thy)-395(sons,)-432(O)-395(Zion,)-432(against)-396(thy)-395(sons,)-432(O)-395(Greece;)-468(and)]TJ 0 -13.549 Td [(made)-250(thee)-250(as)-250(the)-250(sword)-250(of)-250(a)-250(mighty)-250(man.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-317(triumphs)-316(of)-317(Judas)-316(Maccabeus,)-334(generally)-316(supposed)-317(to)-316(be)]TJ -11.956 -13.549 Td [(here)-373(foretold,)-404(cannot)-374(be)-373(the)-373(victories)-373(alluded)-373(to;)-435(for)-373(Ephraim,)]TJ 0 -13.549 Td [(or)-375(the)-375(ten)-375(tribes,)-407(here)-375(declared)-375(as)-375(bearing)-376(a)-375(part)-375(in)-375(them,)-406(had)]TJ 0 -13.549 Td [(already)-270(gone)-270(into)-269(captivity,)-275(and)-270(bore)-269(no)-270(share)-270(whatever)-270(in)-269(these)]TJ 0 -13.55 Td [(subsequent)-304(wars)-304(of)-304(Judah.)-411(The)-304(true)-304(meaning)-304(appears)-304(to)-304(be)-303(that)]TJ 0 -13.549 Td [(Judah)-334(was)-334(destined)-334(to)-333(have)-334(the)-334(honour)-334(of)-334(first)-334(establishing)-333(the)]TJ 0 -13.549 Td [(Messiah's)-250(kingdom,)-250(as)-250(promised)-250(from)-250(the)-250(beginning.)]TJ 11.956 -14.531 Td [(How)-319(then)-320(could)-319(Ephraim,)-337(or)-320(the)-319(ten)-319(tribes,)-337(it)-320(may)-319(be)-319(asked,)]TJ -11.956 -13.549 Td [(bear)-220(a)-219(part)-220(in)-220(the)-219(triumphs)-220(of)-220(the)-219(Gospel,)-226(having)-220(previously)-219(gone)]TJ 0 -13.55 Td [(into)-357(captivity?)-571(The)-357(prophecy)-357(does)-357(not)-357(distinctly)-357(say)-357(so;)-410(if)-357(we)]TJ 0 -13.549 Td [(keep)-192(to)-192(the)-192(letter,)-204(it)-192(is)-192(only)-192(said)-192(that)-192(Ephraim)-192(as)-191(well)-192(as)-192(Judah)-192(was)]TJ 0 -13.549 Td [(prepared)-259(and)-259(marshalled)-259(for)-259(the)-259(spiritual)-259(conflict:)-268(the)-259(triumph)-258(is)]TJ 0 -13.549 Td [(declared)-245(to)]TJ/F32 10.9091 Tf 50.79 0 Td [(Zion)]TJ/F16 10.9091 Tf 22.684 0 Td [(over)]TJ/F32 10.9091 Tf 22.062 0 Td [(Greece)]TJ/F16 10.9091 Tf 31.495 0 Td [(;)-247(that)-245(is,)-247(to)-245(true)-245(religion)-246(over)-245(Pagan)]TJ -127.031 -13.549 Td [(idolatry;)-411(and)-714(in)-357(this)-357(warfare,)-384(though)-358(not)-357(in)-357(the)-357(wars)-357(of)-357(Judas)]TJ/F16 7.9701 Tf -72.755 0 Td [([040])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(Maccabeus,)-249(Ephraim)-248(did)-248(bear)-248(a)-248(part;)-249(for)-248(it)-248(is)-248(not)-248(to)-248(the)-248(apostolic)]TJ 0 -13.549 Td [(age)-253(alone)-253(that)-253(we)-254(must)-253(look)-253(for)-253(the)-253(accomplishment)-253(of)-253(the)-253(great)]TJ 0 -13.549 Td [(scheme)-280(of)-279(Providence)-280(for)-280(man's)-279(redemption.)-339(This)-280(was)-280(only)-279(one)]TJ 0 -13.549 Td [(act)-219(in)-219(the)-219(great)-219(drama;)-229(which)-219(began)-219(under)-219(the)-218(Old)-219(Covenant,)-225(and)]TJ 0 -13.549 Td [(is)-254(not)-255(yet)-254(finally)-255(completed)-254(under)-254(the)-255(New.)-263(In)-254(the)-255(former,)-255(or)-254(the)]TJ 0 -13.549 Td [(Old)-320(Covenant,)-336(all)-320(the)-319(tribes)-320(of)-319(Israel)-320(bore)-319(their)-320(share,)-336(Ephraim)]TJ 0 -13.55 Td [(as)-349(well)-348(as)-349(Judah;)-398(and)-348(the)-349(warfare)-349(not)-348(being)-349(finally)-348(concluded,)]TJ 0 -13.549 Td [(who)-266(shall)-265(say)-266(but)-265(Ephraim)-266(may)-266(again)-265(appear,)-270(and)-265(bear)-266(a)-265(further)]TJ 0 -13.549 Td [(part)-250(in)-250(it?)]TJ 11.956 -14.531 Td [(Having)-276(declared)-277(the)-276(union)-277(of)-276(the)-277(Gentiles)-276(with)-277(the)-276(Jews,)-283(and)]TJ -11.956 -13.549 Td [(their)-175(joint)-174(participation)-175(in)-175(the)-175(blessings)-174(of)-175(the)-175(Messiah's)-174(kingdom,)]TJ 0 -13.55 Td [(the)-339(prophecy)-340(goes)-339(on)-340(to)-339(promise)-340(the)-339(support)-340(and)-339(protection)-339(of)]TJ 0 -13.549 Td [(Heaven,)-250(in)-250(terms)-250(alike)-250(applicable)-250(to)-250(both.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-263(the)-263(Lord)-262(shall)-263(be)-263(seen)-263(over)-262(them,)-266(and)-263(his)-263(arrow)-263(shall)-262(go)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+156 0 obj <<
+/Type /Page
+/Contents 157 0 R
+/Resources 155 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 135 0 R
+>> endobj
+158 0 obj <<
+/D [156 0 R /XYZ 240.017 504.626 null]
+>> endobj
+159 0 obj <<
+/D [156 0 R /XYZ 154.644 257.795 null]
+>> endobj
+155 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+162 0 obj <<
+/Length 4480      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(27)]TJ
+0 g 0 G
+/F32 10.9091 Tf -269.721 -30.759 Td [(forth)-260(as)-259(the)-260(lightning;)-265(and)-259(the)-260(Lord)-260(God)-259(shall)-260(blow)-260(the)-259(trumpet,)]TJ 0 -13.549 Td [(and)-264(shall)-264(go)-263(forth)-264(with)-264(whirlwinds)-264(of)-263(the)-264(south.)-291(And)-264(the)-264(Lord)-263(of)]TJ 0 -13.549 Td [(hosts)-291(shall)-291(defend)-291(them,)-301(and)-291(they)-291(shall)-291(devour)-291(and)-291(subdue)-290(with)]TJ 0 -13.549 Td [(sling-stones;)-218(and)-203(they)-202(shall)-203(drink)-202(as)-203(wine,)-212(and)-202(they)-203(shall)-202(be)-202(filled)]TJ 0 -13.55 Td [(like)-278(bowls,)-284(like)-556(the)-277(corners)-278(of)-278(the)-277(altar.)]TJ/F16 10.9091 Tf 180.056 0 Td [(\050which)-278(were)-277(purposely)]TJ/F16 7.9701 Tf 110.968 0 Td [([041])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(so)-250(constructed)-250(as)-250(to)-250(receive)-250(the)-250(blood)-250(of)-250(the)-250(sacrifices\051.)]TJ 11.956 -14.095 Td [(That)-539(the)-540(whole)-539(of)-540(these)-539(expressions)-540(require)-539(to)-540(be)-539(taken)]TJ -11.956 -13.549 Td [(figuratively)-190(and)-190(spiritually,)-203(no)-190(one)-190(conversant)-190(with)-190(scriptural)-190(and)]TJ 0 -13.549 Td [(prophetic)-365(language)-365(can)-364(surely)-365(deny;)-422(or)-365(for)-365(a)-365(moment)-364(suppose)]TJ 0 -13.549 Td [(that)-250(literal)-250(drunkenness)-250(and)-250(bloodshed)-250(are)-250(here)-250(intended.)]TJ 11.956 -14.095 Td [(Should)-422(any)-422(doubt)-422(remain)-422(that)-422(the)-422(Gentiles)-422(are)-422(included)-421(in)]TJ -11.956 -13.549 Td [(these)-394(promises)-394(as)-394(well)-393(as)-394(the)-394(Jews,)-430(the)-394(next)-394(verse)-394(appears)-393(to)]TJ 0 -13.549 Td [(decide)-250(the)-250(question.)]TJ/F32 10.9091 Tf 11.956 -14.095 Td [(And)-367(the)-367(Lord)-367(their)-367(God)-367(shall)-368(save)-367(them)-367(in)-367(that)-367(day,)-396(as)-367(the)]TJ -11.956 -13.549 Td [(flock)-250(of)-250(his)-250(people.)]TJ/F16 10.9091 Tf 11.956 -14.095 Td [(If)-290(the)-291(Jews)-290(be)-290(called)-291(his)-290(people,)-301(who)-290(but)-290(the)-291(Gentiles)-290(can)-290(be)]TJ -11.956 -13.549 Td [(meant)-226(by)-227(the)-226(other?)-242(But)-226(this)-227(is)-226(followed)-226(by)-227(the)-226(direct)-226(declaration)]TJ 0 -13.549 Td [(that)-250(all)-250(distinction)-250(between)-250(them)-250(is)-250(on)-250(the)-250(eve)-250(of)-250(its)-250(abolition.)]TJ/F32 10.9091 Tf 11.956 -14.095 Td [(For)-250(the)-250(wall)-250(of)-250(separation)-250(is)-250(tottering)-250(over)-250(his)-250(land.)]TJ/F16 10.9091 Tf 0 -14.095 Td [(A)-237(remarkable)-237(and)-237(striking)-237(expression,)-240(but)-237(strangely)-237(perverted)]TJ -11.956 -13.549 Td [(in)-202(our)-203(translation.)-234(Why)-202(the)-202(Jews)-203(have)-202(laboured)-202(to)-203(give)-202(a)-202(different)]TJ 0 -13.549 Td [(turn)-293(to)-292(it,)-303(by)-293(seeking)-292(a)-293(more)-292(figurative)-293(and)-585(recondite)-292(meaning,)]TJ/F16 7.9701 Tf 291.024 0 Td [([042])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(we)-393(need)-393(be)-392(at)-393(no)-393(loss)-393(to)-392(conceive;)-464(nor)-393(why)-393(they)-393(apply)-392(these)]TJ 0 -13.549 Td [(verses)-368(to)-369(themselves)-368(alone.)-606(See)-368(note)-369(to)-368(the)-369(translation)-368(of)-368(this)]TJ 0 -13.55 Td [(verse.)]TJ 11.956 -14.094 Td [(But)-326(this)-325(view,)-345(which)-326(would)-325(limit)-326(the)-326(bounty)-325(of)-326(Heaven)-326(to)-325(a)]TJ -11.956 -13.55 Td [(particular)-228(race,)-233(besides)-229(being)-228(at)-228(variance)-229(with)-228(the)-229(context,)-232(seems)]TJ 0 -13.549 Td [(little)-284(calculated)-284(to)-284(call)-284(forth)-284(the)-284(feelings)-284(of)-284(adoration)-284(and)-284(praise)]TJ 0 -13.549 Td [(with)-250(which)-250(this)-250(chapter)-250(concludes.)]TJ/F32 10.9091 Tf 11.956 -14.095 Td [(For)-318(how)-318(great)-318(is)-319(his)-318(goodness,)-335(and)-318(how)-318(great)-318(is)-318(his)-319(beauty.)]TJ -11.956 -13.549 Td [(Corn)-448(shall)-449(make)-448(the)-448(young)-448(men)-449(cheerful,)-498(and)-448(new)-448(wine)-448(the)]TJ 0 -13.549 Td [(maids.)]TJ/F16 10.9091 Tf 11.956 -14.095 Td [(Corn,)-331(wine,)-331(&c.)-444(in)-314(prophetic)-315(language)-315(ever)-314(signify)-315(the)-315(food)]TJ -11.956 -13.549 Td [(of)-290(spiritual)-290(knowledge,)-299(to)-290(be)-290(henceforth)-290(freely)-290(bestowed)-290(on)-289(all,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+161 0 obj <<
+/Type /Page
+/Contents 162 0 R
+/Resources 160 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+163 0 obj <<
+/D [161 0 R /XYZ 115.628 463.978 null]
+>> endobj
+164 0 obj <<
+/D [161 0 R /XYZ 240.128 230.369 null]
+>> endobj
+160 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+168 0 obj <<
+/Length 310       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(28An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Gentiles)-250(as)-250(well)-250(as)-250(Jews.)]TJ/F16 7.9701 Tf -72.755 -27.414 Td [([043])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+167 0 obj <<
+/Type /Page
+/Contents 168 0 R
+/Resources 166 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+169 0 obj <<
+/D [167 0 R /XYZ 93.543 490.761 null]
+>> endobj
+166 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+170 0 obj
+<< /S /GoTo /D (index4) >>
+endobj
+173 0 obj
+(Notes To Chapter IX. Hebrew Punctuation.)
+endobj
+176 0 obj <<
+/Length 4585      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Notes)-265(To)-265(Chapter)-266(IX.)-265(Hebrew)]TJ 0 -24.647 Td [(Punctuation.)]TJ/F16 10.9091 Tf 0 -36.253 Td [(A)-323(Summary)-322(of)-323(the)-323(arguments)-323(for)-322(and)-323(against)-323(the)-323(antiquity)-322(and)]TJ 0 -13.549 Td [(authority)-492(of)-491(the)-492(Vowel)-491(Points,)-552(is)-491(given)-492(at)-491(the)-492(beginning)-491(of)]TJ 0 -13.549 Td [(the)-423(Second)-423(Vol.)-768(of)-423(Horne's)-423(Introduction)-423(to)-423(the)-423(Study)-423(of)-422(the)]TJ 0 -13.549 Td [(Scriptures;)-323(from)-299(which)-299(the)-298(following)-299(considerations)-299(seem)-298(most)]TJ 0 -13.55 Td [(entitled)-199(to)-199(selection.)-233(That)-199(the)-200(earliest)-199(traces)-199(of)-199(the)-199(points)-199(are)-199(to)-199(be)]TJ 0 -13.549 Td [(found)-266(in)-266(the)-266(tenth)-266(century)]TJ/F29 10.9091 Tf 113.408 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(that)-266(many)-266(of)-266(the)-266(oldest)-266(manuscripts)]TJ -124.318 -13.549 Td [(now)-470(extant)-469(are)-470(without)-470(them)]TJ/F29 10.9091 Tf 134.421 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-470(the)-469(copies)-470(of)-470(the)-470(Jewish)]TJ -145.33 -13.549 Td [(Scriptures)-313(now)-314(used)-313(in)-313(the)-314(Synagogue)-313(and)-313(esteemed)-313(peculiarly)]TJ 0 -13.549 Td [(sacred,)-634(are)-558(without)-557(them)]TJ/F29 10.9091 Tf 118.145 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-557(the)-558(Samaritan)-557(letters)-557(which)]TJ -129.054 -13.55 Td [(were)-346(the)-346(same)-345(as)-346(the)-346(Hebrew)-346(before)-345(the)-346(captivity,)-370(are)-345(without)]TJ 0 -13.549 Td [(them)]TJ/F29 10.9091 Tf 21.819 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-199(the)-199(Samaritan)-199(Pentateuch)-199(is)-199(without)-199(them)]TJ/F29 10.9091 Tf 196.651 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-199(there)]TJ -240.288 -13.549 Td [(are)-343(no)-343(traces)-344(of)-343(them)-343(to)-343(be)-343(found)-344(in)-343(the)-343(shekels)-343(\050coins\051)-343(struck)]TJ 0 -13.549 Td [(by)-305(the)-305(kings)-305(of)-304(Israel)]TJ/F29 10.9091 Tf 94.5 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-305(the)-305(fathers,)-318(particularly)-305(Origen)-305(and)]TJ -105.409 -13.549 Td [(Jerome,)-191(who)-177(treat)-176(of)-177(the)-177(Hebrew)-176(pronunciation,)-191(make)-177(no)-176(mention)]TJ 0 -13.55 Td [(of)-256(them)]TJ/F29 10.9091 Tf 33.701 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-256(all)-257(the)-256(antient)-256(various)-256(readings)-256(of)-257(the)-256(Jews)-256(regard)]TJ -44.61 -13.549 Td [(the)-266(letters)-266(only,)-539(not)-266(one)-266(of)-266(them)-266(relates)-266(to)-266(the)-266(vowel)-265(points)]TJ/F29 10.9091 Tf 261.234 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(to)]TJ/F16 7.9701 Tf 18.881 0 Td [([044])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(which)-335(may)-335(be)-334(added,)-356(that)-335(there)-335(are)-334(five)-335(vowels)-335(in)-335(the)-334(Hebrew)]TJ 0 -13.549 Td [(alphabet)-456(which)-456(are)-456(quite)-456(sufficient)-456(for)-456(reading)-456(the)-455(language,)]TJ 0 -13.549 Td [(though)-328(they)-329(may)-328(not)-328(enable)-328(us)-328(to)-329(determine)-328(with)-328(precision)-328(the)]TJ 0 -13.55 Td [(antient)-295(pronunciation.)]TJ/F29 10.9091 Tf 100.446 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(These)-295(considerations,)]TJ/F29 10.9091 Tf 95.02 0 Td [(\035)]TJ/F16 10.9091 Tf 8.063 0 Td [(says)-295(Mr.)-386(Horne,)]TJ/F29 10.9091 Tf -208.373 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(have)-235(determined)-236(the)-235(majority)-236(of)-235(Hebrew)-236(scholars)-235(in)-236(the)-235(present)]TJ -4.844 -13.549 Td [(day)-409(to)-408(reject)-409(their)-409(authority.)]TJ/F29 10.9091 Tf 128.417 0 Td [(\035)]TJ/F16 10.9091 Tf 9.302 0 Td [(Still)-409(we)-408(may)-409(admit)-409(their)-408(utility)]TJ -137.719 -13.549 Td [(in)-335(fixing)-334(the)-335(pronunciation,)-356(and)-334(perhaps)-335(also)-334(in)-335(facilitating)-334(the)]TJ 0 -13.549 Td [(construction;)-244(but)-242(the)-241(main)-242(objection)-241(to)-242(them)-241(is,)-243(that)-242(by)-241(changing)]TJ 0 -13.549 Td [(the)-265(vowels,)-269(they)-265(frequently)-265(alter)-265(the)-265(sense,)-269(as)-265(well)-265(as)-265(the)-265(sound,)]TJ 0 -13.55 Td [(and)-248(that)-247(in)-248(passages)-248(where)-248(a)-247(Jewish)-248(interpretation)-248(is)-247(particularly)]TJ 0 -13.549 Td [(open)-339(to)-339(suspicion.)-516(Thus)-339(in)-338(prophecies)-339(relating)-339(to)-339(the)-338(Messiah,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+175 0 obj <<
+/Type /Page
+/Contents 176 0 R
+/Resources 174 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+171 0 obj <<
+/D [175 0 R /XYZ 46.771 529.134 null]
+>> endobj
+177 0 obj <<
+/D [175 0 R /XYZ 117.632 215.183 null]
+>> endobj
+174 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+180 0 obj <<
+/Length 10284     
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(30An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(both)-285(their)-284(prejudices)-285(and)-284(their)-285(feelings)-285(unfit)-284(them)-285(for)-284(becoming)]TJ 0 -13.549 Td [(guides)-250(to)-250(a)-250(Christian)-250(expositor.)]TJ 0 -15.186 Td [(Verse)-22642(1.)]TJ
+ET
+q
+1 0 0 1 93.543 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 475.891 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 475.891 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 448.793 Td [(:)]TJ
+ET
+q
+1 0 0 1 99.303 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.212 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.122 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.031 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 142.94 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.849 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.758 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.667 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.576 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.485 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.394 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.303 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.212 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.122 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.031 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 262.94 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 273.849 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 284.758 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 295.667 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 306.576 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 317.485 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.394 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.303 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.212 448.793 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 361.121 448.793 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 433.607 Td [(The)-451(heavy)-450(burden)-451(of)-450(the)-451(word)-450(of)-451(the)-450(Lord)-451(in)-450(the)-451(land)-450(of)]TJ -11.956 -13.549 Td [(Hadrach,)-243(and)-242(Damascus)-242(shall)-242(be)-242(the)-242(rest)-241(thereof;)-245(when)-242(the)-241(eyes)]TJ 0 -13.55 Td [(of)-250(man,)-250(as)-250(of)-250(all)-250(the)-250(tribes)-250(of)-250(Israel,)-250(shall)-250(be)-250(towards)-250(the)-250(Lord.)]TJ/F16 10.9091 Tf 11.956 -15.185 Td [(These)-360(are)-361(the)-360(words)-361(of)-360(the)-361(translation)-360(in)-361(our)-360(Bible;)-416(but)-360(the)]TJ -11.956 -13.549 Td [(sense)-331(of)-332(them)-331(I)-332(must)-331(acknowledge)-332(my)-331(inability)-332(to)-331(unravel.)-494(Of)]TJ 0 -13.55 Td [(what)-413(Damascus)-414(is)-413(to)-414(be)-413(the)-414(rest,)-454(or)-413(what)-414(period)-413(is)-413(intimated)]TJ 0 -13.549 Td [(by)-402(the)-401(adverb)-402(of)-401(time)]TJ/F32 10.9091 Tf 104.312 0 Td [(when)]TJ/F16 10.9091 Tf 23.029 0 Td [(,)-439(I)-402(am)-401(at)-402(a)-402(loss)-401(to)-402(discover.)-705(The)]TJ -127.341 -13.549 Td [(separation)-538(of)-538(Hadrach)-538(and)-538(Damascus)-538(by)-538(the)-538(insertion)-538(of)-537(a)]TJ 0 -13.549 Td [(comma)-263(between)-262(them,)-266(evidently)-262(owes)-263(its)-262(origin)-263(to)-262(the)-262(supposed)]TJ 0 -13.549 Td [(necessity)-381(for)-381(rendering)-380(the)-381(word)]TJ
+ET
+q
+1 0 0 1 244.576 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 255.485 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 266.394 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 277.303 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 288.212 310.028 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 299.122 310.028 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 315.995 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 326.904 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 337.813 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 348.722 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 359.631 310.028 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 370.54 310.028 Td [(\051)]TJ/F32 10.9091 Tf -276.997 -13.55 Td [(the)-517(rest)-516(thereof)]TJ/F16 10.9091 Tf 71.87 0 Td [(.)-1050(But)-516(if)-517(deriving)-516(it)-517(from)]TJ
+ET
+q
+1 0 0 1 293.827 296.478 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 304.736 296.478 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 315.645 296.478 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 334 296.478 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.909 296.478 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 355.818 296.478 Td [(\051)-517(or)]TJ
+ET
+q
+1 0 0 1 93.543 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 282.929 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 126.271 282.929 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 142.97 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.879 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.788 282.929 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 175.697 282.929 Td [(\051)-365(does)-364(not)-365(afford)-730(any)-364(intelligible)-365(sense,)-394(we)]TJ/F16 7.9701 Tf -154.909 0 Td [([045])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(are)-306(naturally)-306(led)-307(to)-306(seek)-306(another)-306(derivation;)-335(and)-306(we)-306(find)-306(one)-306(in)]TJ 0 -13.549 Td [(the)-407(verb)]TJ
+ET
+q
+1 0 0 1 135.135 255.831 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 146.044 255.831 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 156.954 255.831 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 167.863 255.831 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 185.02 255.831 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 195.93 255.831 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 206.839 255.831 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 217.748 255.831 Td [(\051)]TJ/F32 10.9091 Tf 8.07 0 Td [(to)-407(descend)]TJ/F16 10.9091 Tf 52.501 0 Td [(or)]TJ/F32 10.9091 Tf 13.525 0 Td [(send)-407(down)]TJ/F16 10.9091 Tf 48.075 0 Td [(,)-446(which)]TJ -246.376 -13.549 Td [(without)-408(violating)-409(grammati)1(cal)-409(construction)-408(affords)-408(a)-408(meaning)]TJ 0 -13.55 Td [(not)-482(only)-481(intelligible,)-539(but)-482(in)-481(perfect)-482(unison)-481(with)-482(the)-481(context.)]TJ 0 -13.549 Td [(The)-486(Hemantiv)]TJ
+ET
+q
+1 0 0 1 164.132 215.183 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 175.041 215.183 Td [(prefixed,)-545(gives)-486(the)]TJ/F32 10.9091 Tf 91.979 0 Td [(thing)-486(sent)-486(down)]TJ/F16 10.9091 Tf 74.243 0 Td [(,)-545(while)]TJ -247.72 -13.549 Td [(the)-459(suffix)]TJ
+ET
+q
+1 0 0 1 142.342 201.634 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 153.251 201.634 Td [(his)]TJ/F16 10.9091 Tf 12.731 0 Td [(,)-511(evidently)-460(refers)-459(to)]TJ/F32 10.9091 Tf 97.252 0 Td [(the)-459(Lord)]TJ/F16 10.9091 Tf 44.566 0 Td [(who)-459(sends)-459(the)]TJ -214.257 -13.549 Td [(vision)-443(or)-442(denunciation.)-829(The)-442(English)-443(construction,)-491(of)-442(course,)]TJ 0 -13.549 Td [(requires)-441(it)-441(should)-441(be)-441(rendered)]TJ/F32 10.9091 Tf 142.806 0 Td [(his)-441(sending)-441(down)]TJ/F16 10.9091 Tf 79.928 0 Td [(,)-489(that)-441(is,)-488(the)]TJ -222.734 -13.55 Td [(Lord's)-431(denunciation,)]TJ/F32 10.9091 Tf 96.386 0 Td [(against)]TJ/F16 10.9091 Tf 36.824 0 Td [(Hadrach)-431(and)-430(Damascus,)-476(as)-431(well)]TJ -133.21 -13.549 Td [(as)-353(the)-354(other)-353(cities)-353(which)-354(are)-353(mentioned)-353(afterwards;)-405(for)]TJ
+ET
+q
+1 0 0 1 344.49 147.437 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 355.399 147.437 Td [(here)]TJ -261.856 -13.549 Td [(rendered)]TJ/F32 10.9091 Tf 42.665 0 Td [(in)]TJ/F16 10.9091 Tf 8.488 0 Td [(,)-454(may)-413(with)-413(more)-413(propriety)-413(be)-413(rendered)]TJ/F32 10.9091 Tf 183.758 0 Td [(against)]TJ/F16 10.9091 Tf 36.632 0 Td [(or)]TJ/F32 10.9091 Tf -271.543 -13.549 Td [(upon)]TJ/F16 10.9091 Tf 21.819 0 Td [(.)-278(The)-260(verb)]TJ
+ET
+q
+1 0 0 1 163.138 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 174.047 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 184.956 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 195.865 120.339 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 211.416 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 222.325 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 233.234 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 244.144 120.339 Td [(\051)]TJ/F32 10.9091 Tf 6.463 0 Td [(to)-260(send)-259(down)]TJ/F16 10.9091 Tf 57.786 0 Td [(,)-262(occurs)-259(in)-260(Joel)]TJ -214.85 -13.549 Td [(iii.)-571(11)-358(and)-357(elsewhere:)-464(but)-357(the)-357(writer)-357(freely)-357(acknowledges)-357(that)]TJ 0 -13.55 Td [(he)-345(has)-345(no)-345(authority)-345(for)-345(the)-345(participial)-345(noun)-345(with)-345(the)-344(Hemantiv)]TJ
+ET
+q
+1 0 0 1 93.543 79.691 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 104.452 79.691 Td [(prefixed)-300(to)-300(signify)-299(the)-300(thing)-300(sent)-300(down,)-312(or)-300(the)-300(act)-300(of)-299(sending)]TJ -10.909 -13.549 Td [(down,)-444(as)-405(the)-405(sense)-405(seems)-405(to)-405(require)-405(here.)-715(He)-404(therefore)-405(rests)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+179 0 obj <<
+/Type /Page
+/Contents 180 0 R
+/Resources 178 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+181 0 obj <<
+/D [179 0 R /XYZ 255.835 282.929 null]
+>> endobj
+178 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+184 0 obj <<
+/Length 8691      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(31)]TJ
+0 g 0 G
+ 0 -30.759 Td [(this)-235(construction)-235(solely)-235(on)-235(the)-235(ground)-235(of)-235(its)-235(being)-234(grammatically)]TJ 0 -13.549 Td [(admissible,)-431(consonant)-394(to)-395(analogy,)-430(and)-395(in)-394(accordance)-395(with)-394(the)]TJ 0 -13.549 Td [(context,)-316(as)-302(affording)-303(a)-302(satisfactory)-303(meaning.)-408(Let)-302(those)-303(who)-302(are)]TJ 0 -13.549 Td [(not)-367(satisfied)-367(with)-367(such)-368(reasons)-367(furnish)-367(a)-367(better)-367(solution)-367(of)-367(the)]TJ 0 -13.55 Td [(difficulty.)-442(In)-315(the)-314(next)-314(place,)-330(there)-314(is)-314(no)-314(necessity)-314(for)-314(rendering)]TJ
+ET
+q
+1 0 0 1 46.771 450.429 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 450.429 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 68.59 450.429 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 85.256 450.429 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 96.165 450.429 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 107.074 450.429 Td [(\051)]TJ/F32 10.9091 Tf 7.578 0 Td [(when)]TJ/F16 10.9091 Tf 23.029 0 Td [(,)-390(which)-361(more)-362(frequently)-362(signifies)]TJ/F32 10.9091 Tf 153.649 0 Td [(for)]TJ/F16 10.9091 Tf 12.731 0 Td [(;)-418(and)]TJ -257.29 -13.549 Td [(when)-280(so)-281(rendered,)-287(it)-281(will)-280(be)-280(found)-280(to)-281(connect)-280(together)-280(the)-280(latter)]TJ 0 -13.549 Td [(and)-371(the)-372(former)-371(part)-371(of)-372(the)-371(verse.)-614(For)-372(this,)-401(we)-372(only)-371(require)-371(to)]TJ 0 -13.549 Td [(render)-321(the)-321(dative)]TJ
+ET
+q
+1 0 0 1 125.125 409.782 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 136.035 409.782 Td [(,)-338(as)-321(it)-321(frequently)-321(is)-321(rendered)-321(in)-320(Hebrew,)-339(as)]TJ -89.264 -13.55 Td [(well)-235(as)-234(Greek)-235(and)-235(Latin,)-237(to)-235(denote)]TJ/F32 10.9091 Tf 151.557 0 Td [(possession)]TJ/F16 10.9091 Tf 46.669 0 Td [(;)-240(and)-234(the)-235(verse)-235(will)]TJ -198.225 -13.549 Td [(run)-351(thus.)]TJ/F32 10.9091 Tf 45.321 0 Td [(For)-351(the)-351(Lord's)-351(is)]TJ/F16 10.9091 Tf 76.259 0 Td [(,)-376(or)-352(to)-351(the)-351(Lord)-351(belongs,)]TJ/F32 10.9091 Tf 115.039 0 Td [(the)-351(eye)-351(of)]TJ -236.619 -13.549 Td [(man)]TJ/F16 10.9091 Tf 18.785 0 Td [(;)-251(to)-250(wit,)-250(the)-251(eye)-250(of)-251(the)-250(Seer,)-250(who)-251(receives)-250(the)-251(vision,)]TJ/F32 10.9091 Tf 231.229 0 Td [(and)-250(all)]TJ -250.014 -13.549 Td [(the)-291(tribes)-291(of)-291(Israel)]TJ/F16 10.9091 Tf 81.649 0 Td [(,)-301(whom)-292(the)-291(vision)-291(chiefly)-582(concerns.)-374(Making)]TJ/F16 7.9701 Tf 209.374 0 Td [([046])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(the)-282(tribes)-282(a)-282(genitive)-281(case,)-290(by)-282(inserting)]TJ/F32 10.9091 Tf 169.767 0 Td [(of)]TJ/F16 10.9091 Tf 11.562 0 Td [(before)-282(them,)-290(is)-282(wholly)]TJ -181.329 -13.55 Td [(uncalled)-250(for)-250(by)-250(the)-250(text.)]TJ 0 -15.185 Td [(Verse)-22642(2.)]TJ
+ET
+q
+1 0 0 1 46.771 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 299.751 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 299.751 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 46.771 272.653 Td [(:)]TJ
+ET
+q
+1 0 0 1 52.531 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 63.441 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 74.35 272.653 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 257.467 Td [(And)-511(Hamath)-512(also)-511(shall)-512(border)-511(thereby,)-577(Tyrus)-511(and)-512(Sidon)]TJ -11.956 -13.549 Td [(though)-250(it)-250(be)-250(very)-250(wise.)]TJ
+ET
+q
+1 0 0 1 58.727 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 69.636 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 80.545 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 91.454 228.732 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 102.363 228.732 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 117.376 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 128.285 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 139.194 228.732 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 150.103 228.732 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 161.012 228.732 Td [(\051)]TJ/F32 10.9091 Tf 5.926 0 Td [(to)-210(set)-210(bounds)-211(to)]TJ/F16 10.9091 Tf 67.489 0 Td [(,)-218(in)-210(the)-211(Hiphil,)-218(occurs)]TJ -187.656 -13.549 Td [(in)-450(Exod.)-851(xix.)-852(12)-450(&)-450(23.)]TJ/F29 10.9091 Tf 117.254 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(It)-450(here)-451(appears)-450(to)-450(be)-451(the)-450(Huphal)]TJ -128.163 -13.549 Td [(or)-437(passive)-438(of)-437(Hiphil)]TJ/F29 10.9091 Tf 92.488 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(signifying)]TJ/F32 10.9091 Tf 49.019 0 Td [(to)-437(be)-438(bounded)]TJ/F16 10.9091 Tf 65.898 0 Td [(,)-484(or)]TJ/F32 10.9091 Tf 21.868 0 Td [(to)-437(be)-438(set)]TJ -240.182 -13.549 Td [(bounds)-290(to)]TJ/F16 10.9091 Tf 43.17 0 Td [(.)-371(It)-290(is)-290(only)-291(necessary)-290(to)-290(remark,)-300(that)-291(leaving)-290(aside)-290(the)]TJ -43.17 -13.549 Td [(punctuation,)-238(the)-235(form)-235(of)-235(the)-235(future)-235(tense)-235(will)-235(be)-235(identical)-235(in)-235(both)]TJ 0 -13.55 Td [(these)-254(voices.)-264(The)-254(sense)-254(as)-255(it)-254(stands)-255(is)-254(scarcely)-254(intelligible.)-263(What)]TJ 0 -13.549 Td [(is)-366(meant)-366(by)]TJ/F32 10.9091 Tf 56.819 0 Td [(border)-366(thereby)]TJ/F16 10.9091 Tf 66.402 0 Td [(,)-395(it)-366(i)1(s)-366(not)-366(easy)-366(to)-366(conceive;)-423(but)-366(by)]TJ -123.221 -13.549 Td [(discarding)-184(the)-184(points)-184(we)-184(readily)-184(obtain)-184(a)-184(meaning)-184(that)-184(is)-183(perfectly)]TJ 0 -13.549 Td [(intelligible.)]TJ
+ET
+q
+1 0 0 1 103.969 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 114.878 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 125.787 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 136.696 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 147.606 120.339 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 164.541 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.45 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.359 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.268 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 208.177 120.339 Td [(\051)-386(may)-387(then)-386(be)-387(rendered)-386(in)]TJ -161.406 -13.549 Td [(the)-369(passive)-369(voice,)-398(instead)-369(of)-369(the)-369(active,)-398(and)-369(will)-369(signify)]TJ/F32 10.9091 Tf 257.821 0 Td [(to)-369(be)]TJ -257.821 -13.55 Td [(limited)]TJ/F16 10.9091 Tf 30.306 0 Td [(,)-327(or)]TJ/F32 10.9091 Tf 18.775 0 Td [(have)-311(bounds)-312(set)-311(to)]TJ/F16 10.9091 Tf 82.91 0 Td [(;)-342(and)]TJ
+ET
+q
+1 0 0 1 204.676 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 215.585 93.24 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 226.494 93.24 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 242.611 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 253.52 93.24 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 264.429 93.24 Td [(\051)]TJ/F32 10.9091 Tf 7.029 0 Td [(on)]TJ/F16 10.9091 Tf 14.306 0 Td [(or)]TJ/F32 10.9091 Tf 12.484 0 Td [(to)-311(her)]TJ/F16 10.9091 Tf 26.426 0 Td [(,)]TJ -277.903 -13.549 Td [(which)-303(follows,)-317(accords)-304(with,)-316(and)-304(seems)-303(to)-303(demand)-304(its)-303(being)-303(so)]TJ 0 -13.549 Td [(rendered.)]TJ/F32 10.9091 Tf 43.827 0 Td [(And)-256(Hamath)-257(also)-256(shall)-257(have)-256(bounds)-257(set)-256(to)-257(her)]TJ/F16 10.9091 Tf 201.772 0 Td [(;)-260(that)-256(is,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+183 0 obj <<
+/Type /Page
+/Contents 184 0 R
+/Resources 182 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+185 0 obj <<
+/D [183 0 R /XYZ 244.714 355.585 null]
+>> endobj
+182 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+188 0 obj <<
+/Length 10992     
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(32An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(her)-250(growing)-250(greatness)-250(shall)-250(be)-250(checked.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(Tyre,)-366(and)-343(also)-342(Sidon)-343(though)-343(she)-342(be)-343(very)-343(wise)]TJ/F16 10.9091 Tf 205.599 0 Td [(,)]TJ
+ET
+q
+1 0 0 1 317.817 504.012 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.726 504.012 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 504.012 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 504.012 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 504.012 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 490.463 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 490.463 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 490.463 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 490.463 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 137.18 490.463 Td [(\051,)]TJ/F32 10.9091 Tf 10.571 0 Td [(wise)]TJ/F16 10.9091 Tf 19.396 0 Td [(,)-386(no)-359(doubt,)-386(means)-359(here,)]TJ/F32 10.9091 Tf 111.052 0 Td [(worldly)-359(wise)]TJ/F16 10.9091 Tf 56.649 0 Td [(,)-386(or)-359(very)]TJ -241.305 -13.549 Td [(subtle.)]TJ 0 -14.163 Td [(Verse)-22642(5.)]TJ
+ET
+q
+1 0 0 1 93.543 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 398.998 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 409.907 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 420.816 449.202 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 431.725 449.202 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 422.103 Td [(:)]TJ
+ET
+q
+1 0 0 1 99.303 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.212 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.122 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.031 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 142.94 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.849 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.758 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.667 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.576 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.485 422.103 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.394 422.103 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 407.94 Td [(Ashkalon)-259(shall)-259(see)-259(and)-259(fear,)-261(Gaza)-259(also,)-261(and)-259(she)-259(shall)-259(be)-259(very)]TJ -11.956 -13.549 Td [(sorrowful,)-250(and)-250(Ekron)-250(for)-250(her)-250(expectation)-250(shall)-250(be)-250(ashamed.)]TJ/F16 7.9701 Tf -72.755 0 Td [([047])]TJ
+ET
+q
+1 0 0 1 105.499 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.408 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.317 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 138.226 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 149.135 380.228 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 160.044 380.228 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 178.661 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 189.57 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 200.479 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 211.389 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 222.298 380.228 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 233.207 380.228 Td [(\051)-541(may)-540(be)-541(derived)-540(either)-541(from)]TJ
+ET
+q
+1 0 0 1 93.543 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 366.679 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 126.271 366.679 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 142.276 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.186 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.095 366.679 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 175.004 366.679 Td [(\051)]TJ/F32 10.9091 Tf 6.918 0 Td [(to)-301(be)-301(ashamed)]TJ/F16 10.9091 Tf 64.139 0 Td [(,)-314(or)-301(from)]TJ
+ET
+q
+1 0 0 1 289.08 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 299.989 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 310.898 366.679 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 321.807 366.679 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 337.813 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 348.722 366.679 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 359.631 366.679 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 370.54 366.679 Td [(\051)]TJ/F32 10.9091 Tf -276.997 -13.549 Td [(to)-252(dry)-253(up)]TJ/F16 10.9091 Tf 39.442 0 Td [(,)-253(and)-252(whither)-252(as)-253(a)-252(plant)-252(for)-252(want)-253(of)-252(moisture.)-257(The)-252(latter)]TJ -39.442 -13.549 Td [(seems)-250(preferable)-250(here,)-250(but)-250(it)-250(is)-250(not)-250(very)-250(material)-250(to)-250(the)-250(sense.)]TJ 0 -14.163 Td [(Verse)-22642(6.)]TJ 0 -13.549 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.576 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 347.485 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 358.394 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 369.303 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 380.212 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 391.121 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 402.031 311.869 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 412.94 311.869 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 297.706 Td [(A)-238(bastard)-238(shall)-238(dwell)-239(in)-238(Ashdod,)-240(and)-238(I)-239(will)-238(cut)-238(off)-238(the)-238(pride)-238(of)]TJ -11.956 -13.549 Td [(the)-250(Philistines.)]TJ
+ET
+q
+1 0 0 1 105.499 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.408 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.317 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 138.226 269.994 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 149.135 269.994 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 165.015 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.924 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.833 269.994 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.743 269.994 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 208.652 269.994 Td [(\051)-290(may)-289(be)-290(rendered)-290(a)]TJ/F32 10.9091 Tf 91.521 0 Td [(stranger)]TJ/F16 10.9091 Tf 36.971 0 Td [(,)-300(as)-289(well)]TJ -243.601 -13.55 Td [(as)-371(a)]TJ/F32 10.9091 Tf 22.031 0 Td [(bastard)]TJ/F16 10.9091 Tf 33.338 0 Td [(,)]TJ/F33 10.9091 Tf 7.107 0 Td [(\261\273\273\277\263\265\275\265\271\302)]TJ/F16 10.9091 Tf 54.263 0 Td [(in)-371(the)-371(Septuagint,)-402(which)-371(renders)-371(the)]TJ -116.739 -13.549 Td [(sense)-250(more)-250(obvious.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(And)-601(I)-601(will)-601(cut)-601(off)-601(the)-601(pride)-601(of)-601(the)-601(Philistines.)]TJ/F16 10.9091 Tf 242.623 0 Td [(These)]TJ -254.579 -13.549 Td [(denunciations)-506(appear)-505(chiefly)-506(directed)-505(against)-506(the)-505(Philistines,)]TJ 0 -13.549 Td [(in)-519(whom)-518(pride,)-586(avarice,)-586(and)-518(ambition,)-586(are)-518(specified)-519(as)-518(the)]TJ 0 -13.549 Td [(great)-452(offences.)-856(The)-452(delivery)-452(of)-452(Ashdod)-452(into)-452(the)-452(hands)-452(of)-452(a)]TJ 0 -13.549 Td [(stranger)-300(is)-300(the)-300(judgment)-300(pronounced)-300(against)-300(them)-300(in)-300(this)-299(verse,)]TJ 0 -13.55 Td [(as)-324(the)-324(last)-323(means)-324(of)-324(their)-324(humili)1(ation.)-472(But)-323(here)-324(the)-324(tone)-324(of)-323(the)]TJ 0 -13.549 Td [(prophecy)-323(changes,)-341(and)-322(instead)-323(of)-323(further)-323(punishments,)-341(we)-322(find)]TJ 0 -13.549 Td [(repeated)-356(promises)-356(of)-357(blessings)-356(and)-356(mercy;)]TJ/F32 10.9091 Tf 195.377 0 Td [(he)-356(that)-356(is)-357(left)-356(shall)]TJ -195.377 -13.549 Td [(be)-287(for)-286(our)-287(God,)-296(and)-287(as)-286(a)-287(Governor)-287(in)-286(Judah)]TJ/F16 10.9091 Tf 197.022 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-287(in)-286(the)-287(verse)]TJ -210.659 -13.549 Td [(following)]TJ/F29 10.9091 Tf 42.426 0 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(He)]TJ/F16 10.9091 Tf 15.672 0 Td [(\050the)-271(Messiah)-270(being)-271(manifestly)-271(meant)-270(here\051)]TJ/F32 10.9091 Tf 190.405 0 Td [(shall)]TJ -259.412 -13.55 Td [(speak)-387(peace)-387(to)-387(the)-387(Heathen)]TJ/F16 10.9091 Tf 125.948 0 Td [(.)]TJ/F29 10.9091 Tf 2.727 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Whence)-387(then)-387(this)-387(change?)-661(We)]TJ -139.584 -13.549 Td [(are)-275(led)-275(to)-275(seek,)-281(and)-275(naturally)-275(expect)-275(to)-275(find,)-281(some)-275(ground)-275(for)-275(it.)]TJ 0 -13.549 Td [(And)-263(accordingly)-263(the)-262(next)-263(verse)-263(unfolds)-263(the)-263(reason,)-266(and)-262(explains)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+187 0 obj <<
+/Type /Page
+/Contents 188 0 R
+/Resources 186 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 165 0 R
+>> endobj
+189 0 obj <<
+/D [187 0 R /XYZ 93.543 392.133 null]
+>> endobj
+186 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F33 190 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+193 0 obj <<
+/Length 8008      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(33)]TJ
+0 g 0 G
+ 0 -30.759 Td [(the)-306(occasion)-307(of)-306(this)-306(change)-307(in)-306(the)-306(counsel)-306(of)-307(Heaven;)-334(a)-306(change)]TJ 0 -13.549 Td [(resting)-240(not)-241(on)-240(their)-241(own)-240(merits,)-243(but)-240(on)-240(Divine)-241(Mercy.)-247(For)-240(such)-240(a)]TJ 0 -13.549 Td [(construction)-251(will)-250(this)-250(verse)-251(bear,)-251(quite)-250(as)-251(well)-250(as)-250(the)-251(one)-250(usually)]TJ 0 -13.549 Td [(put)-269(upon)-268(it;)-278(and)-269(this)-538(construction)-268(is)-269(far)-269(more)-268(in)-269(unison)-269(with)-268(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([048])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(context,)-250(than)-250(the)-250(received)-250(one.)]TJ 0 -14.776 Td [(Verse)-22642(7.)]TJ
+ET
+q
+1 0 0 1 46.771 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 341.317 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 352.226 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 363.135 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 374.044 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 384.953 435.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 395.862 435.653 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 46.771 408.554 Td [(:)]TJ
+ET
+q
+1 0 0 1 46.771 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 341.317 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 352.226 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 363.135 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 374.044 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 384.953 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 395.862 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 406.771 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 417.68 395.005 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 428.59 395.005 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 439.499 395.005 Td [(-)]TJ
+ET
+q
+1 0 0 1 46.771 381.456 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 381.456 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 366.679 Td [(And)-264(I)-264(will)-263(take)-264(away)-264(his)-264(blood)-263(from)-264(out)-264(of)-264(his)-264(mouth,)-267(and)-264(his)]TJ -11.956 -13.549 Td [(abominations)-253(from)-253(between)-252(his)-253(teeth,)-253(and)-253(he)-253(that)-253(is)-252(left,)-254(even)-252(he)]TJ 0 -13.549 Td [(shall)-324(be)-323(for)-324(our)-324(God,)-342(and)-323(he)-324(shall)-323(be)-324(as)-324(a)-323(Governor)-324(in)-323(Judah,)]TJ 0 -13.549 Td [(and)-250(Ekron)-250(as)-250(a)-250(Jebusite.)]TJ/F16 10.9091 Tf 11.956 -14.777 Td [(With)-461(scarcely)-462(any)-461(alteration)-461(in)-462(the)-461(translation,)-514(the)-461(words,)]TJ -11.956 -13.549 Td [(even)-362(as)-362(they)-362(stand,)-390(admit)-362(of)-362(a)-362(very)-362(different)-362(acceptation)-361(from)]TJ 0 -13.549 Td [(that)-321(in)-320(which)-321(they)-320(are)-321(commonly)-320(taken;)-356(and)-321(instead)-320(of)-321(being)-320(a)]TJ 0 -13.55 Td [(figurative)-281(expression,)-289(borrowed)-281(from)-282(the)-281(rescuing)-281(its)-281(prey)-281(from)]TJ 0 -13.549 Td [(the)-286(jaws)-286(of)-287(a)-286(lion;)-304(in)-286(which)-286(sense)-286(the)-287(Jews)-286(take)-286(it,)-295(as)-286(a)-286(promise)]TJ 0 -13.549 Td [(to)-222(themselves)-222(of)-222(deliverance)-222(from)-222(their)-222(enemies;)-231(the)-222(words)-222(more)]TJ 0 -13.549 Td [(literally)-219(taken,)-225(will)-220(convey)-219(the)-219(promise)-219(of)-219(mercy)-219(and)-219(redemption)]TJ 0 -13.549 Td [(to)-195(the)-195(remaining)-195(Gentiles:)-222(whose)-195(sin)-195(and)-195(pollution)-195(are)-195(to)-195(be)-194(taken)]TJ 0 -13.55 Td [(away,)-347(who)-328(are)-328(to)-327(be)-328(reclaimed)-328(to)-328(the)-327(worship)-328(of)-328(the)-328(true)-327(God,)]TJ 0 -13.549 Td [(and)-248(admitted)-247(to)-248(a)-247(full)-248(participation)-247(in)-247(all)-248(the)-247(blessings,)-248(promised)]TJ 0 -13.549 Td [(to)-250(Israel)-250(by)-250(the)-250(coming)-250(of)-250(the)-250(Messiah.)]TJ 11.956 -14.777 Td [(The)-194(Gentiles)-193(were)-194(esteemed)-194(polluted)-193(by)-194(eating)-194(things)-193(unclean,)]TJ -11.956 -13.549 Td [(which)-448(were)-448(prohibited)-448(to)-448(the)-448(Jews.)-844(Certain)-448(animals)]TJ/F29 10.9091 Tf 243.048 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(things)]TJ -253.958 -13.549 Td [(strangled)]TJ/F29 10.9091 Tf 39.993 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-216(the)-216(blood)-217(in)-216(particular)-216(were)-216(among)-216(the)-216(forbidden)]TJ -50.902 -13.549 Td [(food.)-235(The)-204(new)-204(covenant)-204(removed)-204(this)-204(prohibition,)-213(thereby)-204(taking)]TJ 0 -13.549 Td [(away)-325(the)-326(pollution)-325(from)-326(between)-325(his)-325(teeth,)-345(as)-325(it)-325(ceased)-326(to)-325(be)-325(a)]TJ 0 -13.549 Td [(cause)-379(of)-379(pollution.)-637(The)-379(command)-379(given)-379(to)-379(St.)-636(Peter,)-412(Acts)-378(x.)]TJ 0 -13.55 Td [(14,)-373(to)-348(kill)-349(and)-348(eat,)-373(where)-348(all)-349(manner)-348(of)-348(food)-349(was)-348(presented)-348(to)]TJ 0 -13.549 Td [(him,)-387(was)-359(expressly)-718(received)-360(by)-359(him)-359(as)-360(a)-359(command)-359(to)-359(preach)]TJ/F16 7.9701 Tf 291.024 0 Td [([049])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+192 0 obj <<
+/Type /Page
+/Contents 193 0 R
+/Resources 191 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+194 0 obj <<
+/D [192 0 R /XYZ 137.904 477.528 null]
+>> endobj
+195 0 obj <<
+/D [192 0 R /XYZ 136.697 66.142 null]
+>> endobj
+191 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+199 0 obj <<
+/Length 8519      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(34An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(the)-318(Gospel)-318(to)-319(the)-318(Gentiles,)-335(or)-318(to)-319(admit)-318(them)-318(into)-318(the)-318(Messiah's)]TJ 0 -13.549 Td [(kingdom;)-261(and)-257(this)-257(admission)-256(was)-257(unaccompanied)-257(with)-257(any)-257(such)]TJ 0 -13.549 Td [(prohibition,)-250(nor)-250(was)-250(it)-250(subsequently)-250(given.)]TJ 11.956 -14.531 Td [(Eating)-194(things)-193(sacrificed)-194(to)-193(idols)-194(was)-194(another)-193(cause)-194(of)-193(pollution)]TJ -11.956 -13.55 Td [(which)-389(the)-389(New)-389(Covenant)-389(removed,)-424(by)-389(taking)-389(away)-388(the)-389(cause)]TJ 0 -13.549 Td [(in)-322(the)-322(abolition)-322(of)-322(idolatry.)-466(This)-322(literal)-322(fulfilment)-322(of)-322(the)-322(words)]TJ 0 -13.549 Td [(of)-387(the)-388(prophecy)-387(may,)-422(however,)-421(be)-388(figuratively)-387(understood,)-421(to)]TJ 0 -13.549 Td [(foreshew)-225(the)-225(remission)-226(of)-225(sins)-225(through)-225(Christ,)-230(and)-225(the)-225(admission)]TJ 0 -13.549 Td [(of)-328(the)-329(Heathen)-328(nations)-329(to)-328(the)-329(hopes)-328(of)-329(everlasting)-328(life)-328(founded)]TJ 0 -13.55 Td [(on)-250(the)-250(Gospel.)]TJ 11.956 -14.531 Td [(The)-397(only)-396(change)-397(required)-396(in)-397(the)-396(English)-397(version)-396(is)-397(to)-396(read)]TJ/F32 10.9091 Tf -11.956 -13.549 Td [(But)]TJ/F16 10.9091 Tf 15.153 0 Td [(,)-322(for)]TJ/F32 10.9091 Tf 22.313 0 Td [(And)]TJ/F16 10.9091 Tf 17.574 0 Td [(,)-322(which)-307(are)-308(expressed)-307(alike)-308(by)-307(the)-308(Hebrew)]TJ
+ET
+q
+1 0 0 1 341.273 367.17 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 352.182 367.17 Td [(,)-322(and)]TJ -258.639 -13.549 Td [(to)-236(understand)]TJ
+ET
+q
+1 0 0 1 155.051 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 165.96 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.869 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.778 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 198.687 353.621 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 209.597 353.621 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 224.892 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.801 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.71 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.62 353.621 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.529 353.621 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 279.438 353.621 Td [(\051)]TJ/F32 10.9091 Tf 6.208 0 Td [(his)-236(abominations)]TJ/F16 10.9091 Tf 74.707 0 Td [(,)-239(in)]TJ -266.81 -13.549 Td [(the)-369(sense)-369(most)-369(appropriate)-369(to)-368(it,)-399(as)-369(alluding)-369(to)-369(the)-369(worship)-368(of)]TJ 0 -13.549 Td [(idols,)-284(and)-277(we)-278(have)-277(the)-277(sense)-278(already)-277(expressed,)-284(which)-277(perfectly)]TJ 0 -13.55 Td [(harmonizes)-275(with)-276(the)-275(context.)-326(Whereas,)-282(taken)-275(in)-276(the)-275(other)-275(sense,)]TJ 0 -13.549 Td [(what)-268(becomes)-268(of)-267(the)-268(antithesis?)-304(Who)-267(is)]TJ/F32 10.9091 Tf 177.175 0 Td [(he)-268(that)-268(is)-267(left)]TJ/F16 10.9091 Tf 57.255 0 Td [(,)-272(that)]TJ/F32 10.9091 Tf 24.982 0 Td [(shall)]TJ -259.412 -13.549 Td [(be)-269(for)-269(our)-269(God)]TJ/F16 10.9091 Tf 65.775 0 Td [(,)-274(and)]TJ/F32 10.9091 Tf 24.403 0 Td [(as)-269(a)-269(chief)-269(in)-269(Judah)]TJ/F16 10.9091 Tf 83.252 0 Td [(?)-307(Surely)-269(it)-269(cannot)-270(be)-269(the)]TJ -173.43 -13.549 Td [(Jew,)-399(who)-370(shall)-369(be)-369(as)-370(a)-369(Jew.)-608(But)-370(the)-369(next)-370(words)-369(are)-369(decisive,)]TJ 0 -13.549 Td [(declaring)-394(that)-394(Ekron)-394(and)-394(the)-394(Jebusite,)-430(both)-394(Gentiles,)-430(are)-394(here)]TJ 0 -13.55 Td [(intended.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-431(Ekron)-431(as)-432(a)-431(Jebusite.)]TJ/F16 10.9091 Tf 125.341 0 Td [(This)-431(mode)-431(of)-432(rendering)-431(leaves,)]TJ -137.297 -13.549 Td [(indeed,)-254(the)-254(force)-253(of)-253(these)-254(words)-253(rather)-254(ambiguous;)-255(but)-253(there)-253(can)]TJ 0 -13.549 Td [(be)-310(no)-309(intelligible)-310(sense)-309(put)-310(upon)-310(the)]TJ
+ET
+q
+1 0 0 1 258.392 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 269.301 203.598 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 280.21 203.598 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 296.308 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 307.217 203.598 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 318.126 203.598 Td [(\051,)-324(but)-310(that)-310(of)]TJ/F32 10.9091 Tf -224.583 -13.549 Td [(in)-350(like)-351(manner)-350(as)]TJ/F16 10.9091 Tf 78.734 0 Td [(,)-376(or,)]TJ/F32 10.9091 Tf 22.735 0 Td [(as)-350(well)-351(as)]TJ/F16 10.9091 Tf 45.227 0 Td [(;)-401(that)-350(is,)-376(Ekron)-350(as)-350(well)-351(as)-350(the)]TJ -146.696 -13.55 Td [(Jebusite,)-250(shall)-250(both)-250(be)-250(as)-250(Governors)-250(in)-250(Judah.)]TJ 0 -14.531 Td [(Verse)-22642(8.)]TJ
+ET
+q
+1 0 0 1 93.543 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 398.998 148.419 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 409.907 148.419 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 121.321 Td [(:)]TJ
+ET
+q
+1 0 0 1 93.543 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 107.772 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 107.772 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 7.9701 Tf 20.788 107.772 Td [([050])]TJ/F32 10.9091 Tf 84.711 -14.532 Td [(And)-399(I)-399(will)-400(encamp)-399(about)-399(mine)-399(house)-400(because)-399(of)-399(the)-399(army,)]TJ -11.956 -13.549 Td [(because)-168(of)-168(him)-168(that)-168(passeth)-169(by,)-184(and)-168(because)-168(of)-168(him)-168(that)-168(returneth;)]TJ 0 -13.549 Td [(and)-361(no)-362(oppressor)-361(shall)-361(pass)-362(through)-361(them)-361(any)-362(more:)-472(for)-361(now)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+198 0 obj <<
+/Type /Page
+/Contents 199 0 R
+/Resources 197 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+200 0 obj <<
+/D [198 0 R /XYZ 93.543 107.772 null]
+>> endobj
+197 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+203 0 obj <<
+/Length 8936      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(35)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(have)-250(I)-250(seen)-250(with)-250(mine)-250(eyes.)]TJ/F16 10.9091 Tf 11.956 -14.776 Td [(It)-387(is)-388(not)-387(certain,)-422(though)-387(probable,)-422(from)-387(1)-387(Sam.)-662(xxvi.)-662(5-7,)]TJ -11.956 -13.55 Td [(that)-372(the)-372(Jews)-372(had)-372(entrenched)-372(camps;)-434(if)-372(so,)-402(the)-372(passage)-372(would)]TJ 0 -13.549 Td [(be)-271(clearer)-271(by)-270(rendering)]TJ
+ET
+q
+1 0 0 1 151.271 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.18 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 173.089 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.998 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.907 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.816 476.3 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 216.725 476.3 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 232.399 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.308 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.217 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 265.126 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 276.035 476.3 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.945 476.3 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 297.854 476.3 Td [(\051)]TJ/F32 10.9091 Tf 6.586 0 Td [(I)-271(will)]TJ -257.669 -13.549 Td [(entrench)]TJ/F16 10.9091 Tf 43.188 0 Td [(instead)-460(of)]TJ/F32 10.9091 Tf 50.025 0 Td [(encamp)]TJ/F16 10.9091 Tf 33.927 0 Td [(;)-565(though)-460(the)-459(sense)-460(is)-460(sufficiently)]TJ -127.139 -13.549 Td [(obvious,)-613(as)-540(meaning)-540(to)-540(afford)-541(protection)-540(against)-540(the)-540(army,)]TJ 0 -13.549 Td [(&c.)-844(The)-448(house)-449(of)-448(God,)-497(to)-448(which)-449(protection)-448(is)-448(promised,)-497(is)]TJ 0 -13.55 Td [(his)-465(Temple,)-519(figuratively)-465(denoting)-466(true)-465(religion)-465(purified)-465(from)]TJ 0 -13.549 Td [(idolatry;)-490(the)-410(great)-410(spiritual)-410(adversary)-410(constantly)-410(warring)-410(with)]TJ 0 -13.549 Td [(Israel,)-430(and,)-430(as)-393(we)-394(learn)-394(from)-394(Scripture,)-430(frequently)-393(prevailing;)]TJ 0 -13.549 Td [(which)-447(is)-448(probably)-447(the)-447(warfare)-448(here)-447(alluded)-448(to.)-842(But)-447(if)-447(taken)]TJ 0 -13.549 Td [(literally,)-472(this)-427(passage)-427(conveys)-428(the)-427(promise)-428(that)-427(the)-427(Messiah's)]TJ 0 -13.55 Td [(kingdom)-417(should)-417(put)-417(an)-417(end)-417(to)-417(oppression)-417(and)-417(injustice.)-750(The)]TJ 0 -13.549 Td [(exact)-349(import)-349(of)-350(the)-349(expression,)]TJ/F32 10.9091 Tf 143.236 0 Td [(for)-349(now)-350(have)-349(I)-349(seen)-349(with)-349(mine)]TJ -143.236 -13.549 Td [(eyes)]TJ/F16 10.9091 Tf 18.774 0 Td [(,)-401(is)-371(not)-370(very)-371(evident;)-431(but)-371(may)-370(imply)-371(God's)-371(foreseeing)-370(the)]TJ -18.774 -13.549 Td [(unfitness)-424(of)-423(the)-424(Jews)-423(to)-424(receive)-424(a)-423(spiritual)-424(Messiah;)-510(who,)-467(in)]TJ 0 -13.549 Td [(consequence)-410(of)-411(their)-411(rejection)-410(of)-411(him,)-450(would)-411(be)-410(given)-411(to)-410(the)]TJ 0 -13.55 Td [(Gentiles.)]TJ 0 -14.776 Td [(Verse)-3452(9.)]TJ
+ET
+q
+1 0 0 1 225.587 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 236.496 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 247.405 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 258.314 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 269.223 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 280.132 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 291.041 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 301.95 271.835 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 312.859 271.835 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 323.768 271.835 Td [(-)]TJ
+ET
+q
+1 0 0 1 46.771 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 46.771 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 341.317 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 352.226 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 363.135 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 374.044 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 384.953 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 395.862 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 406.771 244.736 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 417.68 244.736 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 46.771 217.638 Td [(:)]TJ
+ET
+q
+1 0 0 1 52.531 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 63.441 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 74.35 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 85.259 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 96.168 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.077 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 117.986 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 128.895 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 139.804 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 150.713 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 161.622 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.531 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.441 217.638 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 202.861 Td [(Rejoice)-458(greatly,)-511(Daughter)-458(of)-459(Zion,)-510(shout,)-511(oh)-458(Daughter)-458(of)]TJ -11.956 -13.549 Td [(Jerusalem,)-454(behold)-413(thy)-413(King)-414(cometh)-413(unto)-413(thee;)-495(he)-413(is)-413(just)-413(and)]TJ 0 -13.549 Td [(having)-335(salvation,)-355(lowly)-335(and)-335(riding)-334(upon)-335(an)-335(ass,)-356(and)-334(a)-335(colt)-334(the)]TJ 0 -13.549 Td [(foal)-250(of)-250(an)-250(ass.)]TJ/F16 7.9701 Tf 291.024 0 Td [([051])]TJ/F16 10.9091 Tf -279.068 -14.777 Td [(There)-350(is)-351(no)-350(ambiguity)-351(in)-350(the)-351(purport)-350(of)-351(this)-350(verse,)-376(which)-350(is)]TJ -11.956 -13.549 Td [(the)-413(coming)-413(of)-414(the)-413(Messiah,)-454(as)-413(all)-413(commentators)-413(allow;)-495(but)-413(I)]TJ 0 -13.549 Td [(can)-297(in)-296(no)-297(wise)-296(agree)-297(with)-297(Lowth)-296(and)-297(others,)-308(that)-297(this)-296(verse)-297(is)-296(a)]TJ 0 -13.549 Td [(rhapsodical)-226(digression)-226(from)-225(the)-226(subject)-226(of)-225(the)-226(rest)-226(of)-226(the)-225(chapter,)]TJ 0 -13.55 Td [(in)-354(which)-354(the)-354(Prophet)-353(being)-354(wrought)-354(up)-354(to)-354(the)-354(highest)-354(pitch)-353(of)]TJ 0 -13.549 Td [(enthusiasm,)-341(breaks)-322(off)-323(from)-323(the)-322(immediate)-323(object)-322(of)-323(his)-322(vision)]TJ 0 -13.549 Td [(to)-225(foretel)-224(the)-225(coming)-224(of)-225(the)-225(Messiah,)-229(and)-225(then)-225(returns)-224(back)-225(to)-224(his)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+202 0 obj <<
+/Type /Page
+/Contents 203 0 R
+/Resources 201 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+204 0 obj <<
+/D [202 0 R /XYZ 46.771 159.956 null]
+>> endobj
+201 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+207 0 obj <<
+/Length 9200      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(36An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(former)-220(subject.)-241(On)-220(the)-220(contrary,)-227(I)-220(can)-220(see)-221(nothing)-220(like)-220(digression)]TJ 0 -13.549 Td [(here,)-390(but)-361(one)-362(connected)-362(and)-361(consistent)-362(object)-362(throughout;)-417(this)]TJ 0 -13.549 Td [(verse)-259(being)-259(the)-259(keyst)1(one)-259(of)-259(the)-259(arch,)-261(which)-259(binds)-259(together)-258(those)]TJ 0 -13.549 Td [(which)-231(precede)-231(and)-230(those)-231(which)-231(follow)-231(it,)-234(forming)-231(the)-231(whole)-230(into)]TJ 0 -13.55 Td [(one)-313(united)-313(and)-313(compact)-313(body.)-439(Instead)-313(of)-313(a)-313(digression)-313(from)-313(the)]TJ 0 -13.549 Td [(subject,)-378(I)-353(regard)-352(this)-353(verse)-352(as)-353(the)-353(clue)-352(to)-353(guide)-352(us)-353(through)-352(the)]TJ 0 -13.549 Td [(labyrinth,)-250(by)-250(fixing)-250(and)-250(determining)-250(the)-250(subject)-250(of)-250(all)-250(the)-250(rest.)]TJ/F32 10.9091 Tf 11.956 -14.367 Td [(Behold)-230(thy)-231(King)-230(cometh)-230(unto)-231(thee)]TJ/F16 10.9091 Tf 147.094 0 Td [(:)]TJ
+ET
+q
+1 0 0 1 258.246 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 269.155 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 280.064 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 290.973 422.512 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 301.882 422.512 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 317.115 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.024 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 338.933 422.512 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 349.842 422.512 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 360.751 422.512 Td [(\051)-230(is)]TJ -267.208 -13.549 Td [(really)-222(the)-222(future)-221(tense,)-228(literally)]TJ/F32 10.9091 Tf 135.462 0 Td [(shall)-222(come)]TJ/F16 10.9091 Tf 46.655 0 Td [(,)-227(and)-222(changing)-222(it)-222(to)-221(the)]TJ -182.117 -13.549 Td [(present,)]TJ/F32 10.9091 Tf 36.529 0 Td [(cometh)]TJ/F16 10.9091 Tf 31.505 0 Td [(,)-210(seems)-201(unnecessary,)-211(if)-200(it)-201(does)-200(not)-201(in)-200(some)-201(degree)]TJ -68.034 -13.549 Td [(interfere)-425(with)-424(the)-425(chronological)-425(order)-424(of)-425(the)-425(events)-424(predicted)]TJ 0 -13.549 Td [(afterwards.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(Just)-410(and)-410(having)-410(salvation.)]TJ/F16 10.9091 Tf 127.755 0 Td [(This)-410(is)-410(certainly)-410(an)-411(ambiguous)]TJ -139.711 -13.549 Td [(rendering)-362(of)]TJ
+ET
+q
+1 0 0 1 152.331 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 163.24 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 174.149 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 185.058 340.399 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 195.967 340.399 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 212.635 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 223.545 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 234.454 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 245.363 340.399 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 256.272 340.399 Td [(\051)-362(the)-362(past)-362(participle)-362(of)-362(the)]TJ -162.729 -13.549 Td [(verb)]TJ
+ET
+q
+1 0 0 1 116.287 326.85 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.196 326.85 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 138.106 326.85 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 149.015 326.85 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 165.093 326.85 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.002 326.85 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.911 326.85 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 197.821 326.85 Td [(\051)-308(to)-308(save,)-322(which)-308(literally)-308(signifies)]TJ/F32 10.9091 Tf 152.112 0 Td [(being)]TJ -256.39 -13.549 Td [(saved)]TJ/F16 10.9091 Tf 24.84 0 Td [(,)-348(and)-329(the)-328(emphatic)]TJ
+ET
+q
+1 0 0 1 204.734 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 215.643 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 226.552 313.301 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 237.461 313.301 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 253.764 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.673 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.582 313.301 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 286.491 313.301 Td [(\051)]TJ/F32 10.9091 Tf 7.216 0 Td [(himself)]TJ/F16 10.9091 Tf 31.516 0 Td [(,)-348(following)]TJ -231.68 -13.55 Td [(it,)-320(more)-306(strongly)-306(marks)-306(the)-306(sense,)-320(as)]TJ/F32 10.9091 Tf 166.075 0 Td [(having)-306(obtained)-306(salvation)]TJ -166.075 -13.549 Td [(himself)]TJ/F16 10.9091 Tf 31.517 0 Td [(.)]TJ/F32 10.9091 Tf -19.561 -14.367 Td [(Riding)-205(on)-205(an)-205(ass,)-214(and)-205(a)-205(colt,)-214(the)-205(foal)-205(of)-205(an)-205(ass.)]TJ/F16 10.9091 Tf 202.216 0 Td [(The)-205(connective)]TJ
+ET
+q
+1 0 0 1 93.543 258.286 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 104.452 258.286 Td [(and)]TJ/F16 10.9091 Tf 16.364 0 Td [(,)-254(should)-253(certainly)-253(be)-253(rendered)-253(here)-252(by)]TJ/F32 10.9091 Tf 167.459 0 Td [(even)]TJ/F16 10.9091 Tf 19.985 0 Td [(,)-254(or,)]TJ/F32 10.9091 Tf 20.077 0 Td [(to)-253(wit)]TJ/F16 10.9091 Tf 24.589 0 Td [(,)-254(and)]TJ -259.383 -13.55 Td [(not)-294(by)]TJ/F32 10.9091 Tf 31.256 0 Td [(and)]TJ/F16 10.9091 Tf 16.363 0 Td [(,)-304(which)-294(makes)-294(it)-293(appear)-294(that)-293(the)-294(Messiah)-293(was)-294(to)-293(ride)]TJ -47.619 -13.549 Td [(upon)-250(two)-250(asses.)]TJ/F16 7.9701 Tf -72.755 0 Td [([052])]TJ/F16 10.9091 Tf 72.755 -14.367 Td [(Verse)-22142(11.)]TJ
+ET
+q
+1 0 0 1 93.543 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 203.271 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 203.271 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 176.172 Td [(:)]TJ
+ET
+q
+1 0 0 1 99.303 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.212 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.122 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.031 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 142.94 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.849 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.758 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.667 176.172 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 161.805 Td [(As)-249(for)-250(thee,)-249(by)-250(the)-249(blood)-250(of)-249(thy)-249(covenant,)-250(I)-249(have)-250(sent)-249(forth)-249(thy)]TJ -11.956 -13.55 Td [(prisoners,)-250(from)-250(the)-250(pit)-250(wherein)-250(is)-250(no)-250(water.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(That)-434(the)-435(Messiah)-434(is)-434(apostrophized)-434(in)-435(these)-434(words,)-480(cannot,)]TJ -11.956 -13.549 Td [(surely,)-364(admit)-342(of)-341(doubt)-341(or)-342(dispute;)-387(and)-341(words)-342(more)-341(forcible,)-364(or)]TJ 0 -13.549 Td [(more)-246(pregnant)-246(with)-246(meaning,)-246(upon)-246(the)-246(Christian's)-246(view)-246(of)-245(them,)]TJ 0 -13.55 Td [(it)-331(is)-332(not)-331(easy)-331(to)-332(conceive.)]TJ
+ET
+q
+1 0 0 1 213.658 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.567 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.476 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.385 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.295 93.24 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 268.204 93.24 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 284.538 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 295.447 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 306.356 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 317.265 93.24 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.174 93.24 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 339.083 93.24 Td [(\051)]TJ/F32 10.9091 Tf 7.248 0 Td [(I)-331(have)]TJ -252.788 -13.549 Td [(sent)-458(forth)]TJ/F16 10.9091 Tf 43.792 0 Td [(,)-510(is)-459(really)-458(the)-458(perfect)-458(tense,)-511(though)-458(written)-458(several)]TJ -43.792 -13.549 Td [(centuries)-264(before)-263(the)-264(coming)-264(of)-263(Christ;)-271(but)-263(it)-264(is)-264(not)-263(at)-264(all)-263(unusual)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+206 0 obj <<
+/Type /Page
+/Contents 207 0 R
+/Resources 205 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+208 0 obj <<
+/D [206 0 R /XYZ 93.543 228.82 null]
+>> endobj
+205 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+211 0 obj <<
+/Length 5841      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(37)]TJ
+0 g 0 G
+ 0 -30.759 Td [(in)-479(prophetic)-479(language)-479(to)-479(use)-479(this)-479(tense,)-536(which)-479(represents)-478(as)]TJ 0 -13.549 Td [(already)-222(accomplished,)-228(what)-223(is)-222(determined)-222(in)-223(the)-222(Divine)-222(purpose,)]TJ 0 -13.549 Td [(although)-250(the)-250(fulfilment)-250(be)-250(still)-250(future.)]TJ 11.956 -18.459 Td [(The)-299(writer)-299(is)-299(well)-299(aware)-299(of)-299(a)-299(formidable)-299(objection)-298(presented)]TJ -11.956 -13.549 Td [(by)-275(the)-274(Hebrew)-275(punctuation,)-281(against)-275(the)-274(application)-275(of)-275(this)-274(verse)]TJ 0 -13.549 Td [(to)-344(the)-345(Messiah,)-368(as)-344(the)-344(pronoun)]TJ/F29 10.9091 Tf 142.48 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(thee)]TJ/F29 10.9091 Tf 18.175 0 Td [(\035)]TJ
+ET
+q
+1 0 0 1 220.87 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 231.779 445.52 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 242.688 445.52 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 259.164 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 270.074 445.52 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 280.983 445.52 Td [(\051)-344(is)-345(by)-344(the)]TJ -234.212 -13.55 Td [(pointing)-438(made)-439(to)-438(be)-439(of)-438(the)-439(feminine)-438(gender.)-815(This)-439(is)-438(one)-438(of)]TJ 0 -13.549 Td [(many)-466(instances)-466(in)-466(which)-466(the)-466(punctuation)-466(tends)-466(to)-465(embarrass)]TJ 0 -13.549 Td [(instead)-445(of)-446(elucidating)-445(the)-445(subject)-446(of)-445(the)-445(prophecy)]TJ/F29 10.9091 Tf 229.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(instances)]TJ -240.638 -13.549 Td [(which)-229(have)-229(mainly)-229(contributed)-229(to)-229(the)-229(determination)-229(of)-229(the)-229(writer)]TJ 0 -13.549 Td [(to)-373(disregard)-373(the)-374(points.)-619(It)-373(remains)-374(for)-373(those)-373(who)-373(regard)-373(them)]TJ 0 -13.55 Td [(as)-339(of)-340(paramount)-339(authority,)-362(to)-339(offer)-340(a)-339(solution)-339(of)-340(this)-339(and)-339(other)]TJ 0 -13.549 Td [(passages)-374(equally)-373(clear)-374(and)-374(satisfactory,)-404(and)-374(equally)-373(consistent)]TJ 0 -13.549 Td [(throughout.)-479(If)]TJ/F29 10.9091 Tf 66.662 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(thee)]TJ/F29 10.9091 Tf 18.175 0 Td [(\035)]TJ/F16 10.9091 Tf 8.404 0 Td [(be)-326(meant)-327(to)-326(apostrophise)-327(the)-326(daughter)-326(of)]TJ -98.084 -13.549 Td [(Zion,)-417(what)-383(blood)]TJ/F29 10.9091 Tf 78.118 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-383(covenant)]TJ/F29 10.9091 Tf 64.769 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-383(prisoners)]TJ/F29 10.9091 Tf 65.381 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(what)-383(pit,)]TJ -240.995 -13.549 Td [(are)-453(here)-452(alluded)-453(to?)-858(Upon)-453(the)-452(view)-453(here)-452(offered,)-504(the)-452(event)]TJ 0 -13.55 Td [(foreshewn)-519(is)-519(the)-519(death)-519(of)-519(the)-519(Messiah,)-586(an)-519(event)-519(wholly)-518(at)]TJ 0 -13.549 Td [(variance)-335(with)-334(the)-335(expectations)-335(of)-334(the)-335(Jews,)-356(but)-669(here)-334(distinctly)]TJ/F16 7.9701 Tf 291.024 0 Td [([053])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(announced,)-471(along)-427(with)-427(the)-427(most)-427(striking)-427(particulars)-426(attendant)]TJ 0 -13.549 Td [(on)-354(that)-355(event;)-406(such)-355(as)-354(the)-355(frustration)-354(of)-354(the)-355(hopes)-354(of)-354(temporal)]TJ 0 -13.549 Td [(advantages)-195(expected)-196(from)-195(his)-195(coming)]TJ/F29 10.9091 Tf 162.428 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-195(nature)-196(of)-195(the)-195(spiritual)]TJ -173.337 -13.55 Td [(blessings)-399(which)-398(it)-399(was)-398(really)-399(intended)-398(to)-399(impart;)-473(namely,)-435(the)]TJ 0 -13.549 Td [(remission)-269(of)-270(sins,)-274(and)-270(the)-269(redemption)-270(of)-269(the)-270(Gentile)-269(world)-269(from)]TJ 0 -13.549 Td [(idolatry.)-300(Along)-267(with)-267(these)-267(is)-267(stated)-266(the)-267(personal)-267(character)-267(of)-266(the)]TJ 0 -13.549 Td [(Messiah,)-428(and)-393(the)-392(express)-393(manner)-392(of)-393(his)-393(coming;)-463(not)-393(in)-392(glory)]TJ 0 -13.549 Td [(as)-274(expected,)-281(but)-274(in)-275(meekness)-274(and)-275(humility)]TJ/F29 10.9091 Tf 186.192 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-274(peaceful)-275(nature)]TJ -197.101 -13.55 Td [(of)-375(his)-375(kingdom)]TJ/F29 10.9091 Tf 68.793 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(its)-375(boundless)-375(extent,)-406(destined)-375(to)-375(embrace)-375(all)]TJ -79.703 -13.549 Td [(nations)]TJ/F29 10.9091 Tf 31.517 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yet)-192(in)-192(apparent)-192(contradiction,)-204(his)-192(death)-192(is)-192(intimated,)-203(but)]TJ -42.426 -13.549 Td [(also)-217(his)-218(resurrection)-217(whereby)-217(he)-217(becomes)]TJ/F29 10.9091 Tf 182.656 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(the)-217(first)-217(fruits)-218(of)-217(them)]TJ -187.5 -13.549 Td [(that)-354(slept)]TJ/F16 10.9091 Tf 41.441 0 Td [(.)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.703 0 Td [(These)-354(are)-354(all)-353(clearly)-354(intimated)-354(in)-354(this)-353(chapter;)-406(and)]TJ -52.871 -13.549 Td [(of)-271(these,)-276(how)-272(many)-271(have)-271(former)-271(commentators,)-276(with)-271(or)-271(without)]TJ 0 -13.549 Td [(the)-281(aid)-281(of)-280(points,)-289(been)-281(able)-281(to)-280(make)-281(out?)-343(At)-280(most,)-289(only)-281(three)-280(or)]TJ 0 -13.55 Td [(four)-340(verses,)-363(as)-340(where)-340(he)-340(is)-340(mentioned)-340(as)-340(riding)-340(into)-340(Jerusalem)]TJ 0 -13.549 Td [(on)-281(an)-280(ass;)-296(and)-280(here,)-288(according)-281(to)-280(Blaney,)-288(the)-281(text)-280(requires)-281(to)-280(be)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+210 0 obj <<
+/Type /Page
+/Contents 211 0 R
+/Resources 209 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+212 0 obj <<
+/D [210 0 R /XYZ 260.711 282.929 null]
+>> endobj
+209 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+215 0 obj <<
+/Length 12581     
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(38An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(altered,)-298(to)-289(shew)-289(that)-288(he)-289(was)-289(a)-288(Saviour,)]TJ
+ET
+q
+1 0 0 1 267.399 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.308 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.217 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.126 518.175 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 311.035 518.175 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 326.904 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 337.813 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 348.722 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 359.631 518.175 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 370.54 518.175 Td [(\051)]TJ -276.997 -13.549 Td [(being)-389(saved,)-423(being)-389(altered)-389(into)]TJ
+ET
+q
+1 0 0 1 237.83 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 248.739 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 259.648 504.626 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 270.557 504.626 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 287.518 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 298.427 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 309.336 504.626 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 320.245 504.626 Td [(\051)-389(a)-388(Saviour;)]TJ -226.702 -13.549 Td [(while,)-260(according)-258(to)-257(Lowth,)-260(all)-258(that)-258(here)-257(relates)-258(to)-258(the)-258(Messiah)-257(is)]TJ 0 -13.549 Td [(to)-223(be)-223(regarded)-223(as)-223(a)-223(rhapsodical)-223(digression)-223(from)-223(the)-223(subject)-223(of)-222(the)]TJ 0 -13.55 Td [(context.)]TJ 0 -14.367 Td [(Verse)-22142(12.)]TJ
+ET
+q
+1 0 0 1 93.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 398.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 409.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 408.963 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 408.963 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 394.596 Td [(Return)-239(to)-238(the)-239(strong)-239(hold,)-241(ye)-239(prisoners)-238(of)-239(hope,)-241(even)-239(today)-238(do)]TJ -11.956 -13.549 Td [(I)-250(declare)-250(that)-250(I)-250(will)-250(repay)-250(you)-250(double.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(Such)-239(is)-239(the)-238(received)-239(translation,)-241(nor)-239(as)-239(it)-239(now)-239(stands,)-241(does)-238(the)]TJ -11.956 -13.549 Td [(sense)-221(appear)-222(at)-221(all)-222(ambiguous,)-227(signifying,)]TJ/F32 10.9091 Tf 183.688 0 Td [(Return)-221(to)-222(your)-221(prison-)]TJ -183.688 -13.549 Td [(house)-278(until)-278(the)-278(day)-278(of)-278(your)-278(promised)-278(liberation)-278(arrives)]TJ/F16 10.9091 Tf 241.829 0 Td [(;)-584(that)-278(is,)]TJ/F16 7.9701 Tf -314.584 0 Td [([054])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-247(day)-247(of)-247(the)-247(Messiah's)-247(coming.)-249(There)-247(can)-247(be)-247(no)-247(doubt)-247(who)-247(are)]TJ 0 -13.55 Td [(meant)-230(by)-230(the)-230(prisoners,)-234(but)-230(the)-230(change)-230(of)-230(number)-230(in)-230(the)-230(personal)]TJ 0 -13.549 Td [(pronoun,)-371(from)-347(plural)-347(to)-347(singular,)-371(makes)-347(it)-347(not)-347(improbable)-346(that)]TJ 0 -13.549 Td [(the)-303(latter)-302(part)-303(of)-302(this)-303(line)-303(is)-302(addressed)-303(to)-302(the)-303(Messiah,)-316(who)-302(was)]TJ 0 -13.549 Td [(apostrophized)-311(in)-311(the)-312(verse)-311(preceding.)-434(Upon)-311(this)-311(view)-311(the)-311(word)]TJ
+ET
+q
+1 0 0 1 93.543 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 258.286 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 258.286 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 165.486 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.396 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.305 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 198.214 258.286 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 209.123 258.286 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 220.032 258.286 Td [(\051)-429(may)-429(be)-428(rendered,)]TJ/F32 10.9091 Tf 92.802 0 Td [(my)-429(prisoners)]TJ/F16 10.9091 Tf 58.612 0 Td [(,)]TJ -277.903 -13.55 Td [(instead)-536(of)]TJ/F32 10.9091 Tf 51.676 0 Td [(prisoners)-536(of)-535(hope)]TJ/F16 10.9091 Tf 82.592 0 Td [(,)-607(which)-535(is)-536(rather)-535(obscure;)-679(and)]TJ
+ET
+q
+1 0 0 1 93.543 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 231.187 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 231.187 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 164.886 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.795 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.705 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.614 231.187 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.523 231.187 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 219.432 231.187 Td [(\051)-374(as)-374(the)-373(imperative)-374(hithpael)-374(of)-374(the)]TJ -125.889 -13.549 Td [(verb)]TJ
+ET
+q
+1 0 0 1 116.314 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.223 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 138.132 217.638 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 149.041 217.638 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 165.145 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.055 217.638 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.964 217.638 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 197.873 217.638 Td [(\051)-310(to)-310(wait.)-431(And)-311(the)-310(sense)-310(will)-310(then)-311(be)-310(as)]TJ -104.33 -13.549 Td [(given)-302(in)-303(the)-302(text;)]TJ/F32 10.9091 Tf 78.938 0 Td [(Return)-302(to)-303(the)-302(strong)-303(hold,)-315(my)-303(prisoners:)-354(wait)]TJ -78.938 -13.549 Td [(thou)-250(till)-250(the)-250(day)-250(I)-250(declare)-250(that)-250(I)-250(will)-250(repay)-250(thee)-250(double.)]TJ/F16 10.9091 Tf 0 -14.368 Td [(Verse)-22142(13.)]TJ
+ET
+q
+1 0 0 1 93.543 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 162.623 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 135.525 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.576 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 347.485 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 358.394 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 369.303 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 380.212 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 391.121 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 402.031 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 412.94 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 423.849 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 434.758 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 445.667 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 456.576 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 467.485 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 478.394 135.525 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 489.303 135.525 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 121.157 Td [(When)-288(I)-288(have)-288(bent)-288(Judah)-288(for)-288(me,)-297(filled)-288(the)-288(bow)-288(Ephraim,)-297(and)]TJ -11.956 -13.549 Td [(raised)-295(up)-295(thy)-295(sons,)-307(Oh)-295(Zion!)-385(against)-295(thy)-295(sons,)-306(Oh)-295(Greece!)-385(and)]TJ 0 -13.549 Td [(made)-250(thee)-250(as)-250(the)-250(sword)-250(of)-250(a)-250(mighty)-250(man.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(Here)]TJ
+ET
+q
+1 0 0 1 130.912 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 141.821 79.691 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 152.73 79.691 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 169.667 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.576 79.691 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 191.485 79.691 Td [(\051,)-421(which)-386(signifies)]TJ/F32 10.9091 Tf 83.015 0 Td [(for)]TJ/F16 10.9091 Tf 12.731 0 Td [(,)-421(is)-386(rendered)]TJ/F32 10.9091 Tf 61.186 0 Td [(when)]TJ/F16 10.9091 Tf 23.029 0 Td [(,)]TJ -277.903 -13.549 Td [(thus)-194(imposing)-194(a)-193(future)-194(signification)-194(on)-194(the)-194(verbs)-193(that)-194(follow.)-231(This)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+214 0 obj <<
+/Type /Page
+/Contents 215 0 R
+/Resources 213 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 196 0 R
+>> endobj
+216 0 obj <<
+/D [214 0 R /XYZ 341.589 339.581 null]
+>> endobj
+213 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+219 0 obj <<
+/Length 8082      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(39)]TJ
+0 g 0 G
+ 0 -30.759 Td [(has,)-251(no)-250(doubt,)-251(arisen)-250(from)-250(a)-251(supposed)-250(allusion)-251(to)-250(the)-250(subsequent)]TJ 0 -13.549 Td [(wars)-241(of)-242(Judas)-241(Maccabeus.)-247(But)-242(Ephraim,)-243(or)-241(the)-242(ten)-241(tribes,)-243(having)]TJ 0 -13.549 Td [(no)-289(share)-289(in)-289(those)-289(wars,)-299(militates)-289(against)-289(that)-289(supposition;)-308(and)-289(it)]TJ 0 -13.549 Td [(seems)-323(more)-322(probable)-323(that)-323(this)-323(verse,)-340(instead)-323(of)-323(designating)-322(the)]TJ/F32 10.9091 Tf 0 -13.55 Td [(time)-353(when)]TJ/F16 10.9091 Tf 49.506 0 Td [(the)-352(promised)-353(blessing)-352(would)-353(be)-352(conferred)-353(upon)-352(the)]TJ -49.506 -13.549 Td [(Gentiles,)-261(here)-259(declares)-259(the)]TJ/F32 10.9091 Tf 118.249 0 Td [(reason)-259(why)]TJ/F16 10.9091 Tf 52.916 0 Td [(the)-259(Messiah)-259(could)-258(not)-259(be)]TJ -171.165 -13.549 Td [(sent)-362(to)-361(them)-362(directly)-362(and)-362(unconditionally;)-417(namely,)-390(because)-361(he)]TJ 0 -13.549 Td [(was)-369(previously)-368(promised)-369(to)-368(Israel.)]TJ/F32 10.9091 Tf 161.758 0 Td [(For)-369(I)-368(have)-369(bent)-368(Judah)-369(for)]TJ -161.758 -13.549 Td [(me,)-303(filled)-292(the)-292(bow)-292(Ephraim)]TJ/F16 10.9091 Tf 120.433 0 Td [(;)-313(that)-292(is,)-303(I)-292(have)-292(chosen)-584(Israel)-292(as)-292(my)]TJ/F16 7.9701 Tf 170.591 0 Td [([055])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(people,)-398(and)-369(appointed)-368(them)-369(my)-368(instruments)-369(for)-368(the)-368(overthrow)]TJ 0 -13.549 Td [(of)-304(paganism.)-412(And,)-317(accordingly,)-318(to)-304(the)-304(house)-304(of)-304(Israel)-304(he)-303(came,)]TJ 0 -13.549 Td [(and)-322(was)-321(by)-322(some)-322(of)-321(them)-322(received;)-357(nor)-322(until)-322(the)-321(great)-322(body)-321(of)]TJ 0 -13.549 Td [(that)-251(people)-250(declined)-251(the)-251(office,)-250(were)-251(the)-251(Gentiles)-250(called)-251(in)-251(to)-250(fill)]TJ 0 -13.549 Td [(up)-256(the)-255(ranks,)-257(and)-256(carry)-256(on)-255(the)-256(spiritual)-256(warfare;)-258(a)-256(warfare)-255(which)]TJ 0 -13.55 Td [(was)-208(thenceforward)-209(carried)-208(on)-208(by)-209(both)-208(in)-208(conjunction,)-217(for)-208(the)-208(first)]TJ 0 -13.549 Td [(Christians)-359(still)-358(were)-359(Jews,)-386(though)-358(blindness)-359(came)-358(in)-359(part)-358(over)]TJ 0 -13.549 Td [(Israel.)]TJ 0 -15.186 Td [(Verse)-22142(14.)]TJ
+ET
+q
+1 0 0 1 46.771 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 341.317 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 352.226 272.653 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 363.135 272.653 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 46.771 245.555 Td [(:)]TJ
+ET
+q
+1 0 0 1 49.804 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 60.713 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 71.622 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 82.531 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 93.441 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.35 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.259 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.168 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.077 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 147.986 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.895 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.804 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.713 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.622 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.531 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.441 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.35 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.259 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.168 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.077 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 267.986 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.895 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.804 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.713 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.622 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.531 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.44 245.555 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 230.369 Td [(And)-263(the)-263(Lord)-262(shall)-263(be)-263(seen)-263(over)-262(them,)-266(and)-263(his)-263(arrow)-263(shall)-263(go)]TJ -11.956 -13.549 Td [(forth)-260(as)-259(the)-260(lightning;)-265(and)-259(the)-260(Lord)-260(God)-259(shall)-260(blow)-260(the)-259(trumpet,)]TJ 0 -13.549 Td [(and)-250(shall)-250(go)-250(forth)-250(with)-250(whirlwinds)-250(of)-250(the)-250(South.)]TJ/F16 10.9091 Tf 11.956 -15.186 Td [(This)-384(and)-385(the)-384(following)-385(verse)-384(evidently)-385(contain)-384(promises)-384(of)]TJ -11.956 -13.549 Td [(Divine)-237(protection,)-240(and)-238(of)-237(triumphant)-238(success;)-241(but)-238(to)-237(whom)-237(these)]TJ 0 -13.55 Td [(promises)-409(are)-409(given)-409(may)-408(admit)-409(of)-409(a)-409(question.)]TJ
+ET
+q
+1 0 0 1 260.136 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.045 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.954 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.863 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.772 160.986 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 314.681 160.986 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 46.771 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 147.437 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 101.317 147.437 Td [(\051)]TJ/F32 10.9091 Tf 7.117 0 Td [(over)-319(them)]TJ/F16 10.9091 Tf 44.076 0 Td [(,)-337(may)-319(mean)-320(the)-319(Jews)-319(last)-320(spoken)-319(of,)-337(or)]TJ -105.739 -13.549 Td [(the)-320(Gentiles)-319(mentioned)-320(before,)-337(or)-319(it)-320(may)-319(apply)-320(to)-319(both.)-459(And)-319(if)]TJ 0 -13.549 Td [(the)-351(triumph)-350(of)-351(true)-350(religion)-351(over)-350(Pagan)-351(idolatry)-350(be)-351(the)-350(victory)]TJ 0 -13.549 Td [(here)-424(spoken)-424(of,)-467(as)-424(this)-424(was)-424(obtained)-424(by)-424(both)-424(in)-423(conjunction,)]TJ 0 -13.55 Td [(during)-234(the)-234(Apostolic)-234(age)-233(at)-234(least,)-237(so)-234(both)-234(must)-234(be)-234(included)-234(in)-233(the)]TJ 0 -13.549 Td [(promises.)-571(Nor)-356(can)-357(any)-357(construction,)-383(worthy)-357(of)-357(the)-357(subject,)-383(or)]TJ 0 -13.549 Td [(adequate)-266(in)-265(dignity)-266(and)-265(importance,)-270(be)-266(put)-265(upon)-266(the)-265(expression,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+218 0 obj <<
+/Type /Page
+/Contents 219 0 R
+/Resources 217 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+220 0 obj <<
+/D [218 0 R /XYZ 270.586 409.782 null]
+>> endobj
+217 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+224 0 obj <<
+/Length 11597     
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(40An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(the)-248(sons)-248(of)-249(Zion)]TJ/F16 10.9091 Tf 69.345 0 Td [(,)-249(and)]TJ/F32 10.9091 Tf 23.9 0 Td [(the)-248(sons)-248(of)-249(Greece)]TJ/F16 10.9091 Tf 80.832 0 Td [(,)-249(but)-248(that)-248(which)-248(refers)-248(to)]TJ -174.077 -13.549 Td [(the)-322(religion)-323(of)-322(each.)-467(The)-322(triumph)-322(of)-323(true)-322(religion)-322(over)-322(idolatry)]TJ 0 -13.549 Td [(was)-272(one)-272(that)-272(affected)-272(the)-271(whole)-272(world,)-278(including)-272(every)-271(country,)]TJ 0 -13.549 Td [(and)-280(extending)-281(to)-280(every)-281(age,)-288(and)-280(regarding)-281(the)-280(eternal)-281(as)-280(well)-280(as)]TJ 0 -13.55 Td [(temporal)-250(interests)-250(of)-250(mankind.)]TJ/F16 7.9701 Tf -72.755 0 Td [([056])]TJ/F16 10.9091 Tf 72.755 -14.367 Td [(Verse)-22142(15.)]TJ
+ET
+q
+1 0 0 1 93.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 398.998 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 409.907 436.062 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 420.816 436.062 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 408.963 Td [(.)]TJ
+ET
+q
+1 0 0 1 96.271 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.18 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.089 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 128.998 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 139.907 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 150.816 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 161.725 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.634 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.543 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.452 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.362 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.271 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.18 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.089 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 248.998 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 259.907 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 270.816 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.725 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.634 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.543 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.452 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.361 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.271 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 347.18 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 358.089 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 368.998 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 379.907 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 390.816 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 401.725 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 412.634 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 423.543 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 434.452 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 445.361 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 456.271 408.963 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 467.18 408.963 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 394.596 Td [(And)-179(the)-179(Lord)-178(of)-179(hosts)-179(shall)-179(defend)-179(them;)-202(and)-179(they)-179(shall)-178(devour,)]TJ -11.956 -13.549 Td [(and)-320(subdue)-321(with)-320(sling)-320(stones;)-356(and)-320(they)-320(shall)-321(drink)-320(and)-320(make)-320(a)]TJ 0 -13.55 Td [(noise)-233(as)-233(through)-234(wine;)-238(and)-234(they)-233(shall)-233(be)-233(filled)-233(like)-234(bowls,)-236(and)-233(as)]TJ 0 -13.549 Td [(the)-250(corners)-250(of)-250(the)-250(altar.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(To)-384(take)-385(these)-384(expressions)-384(in)-385(the)-384(literal)-384(sense,)-418(as)-384(promising)]TJ -11.956 -13.549 Td [(to)-449(man)-449(the)-448(grossest)-449(of)-449(sensual)-449(indulgences,)-498(would)-449(surely)-448(be)]TJ 0 -13.55 Td [(a)-533(strange)-533(misconstruction)-533(of)-533(prophetic)-533(language;)]TJ
+ET
+q
+1 0 0 1 328.726 312.482 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 312.482 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 312.482 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 312.482 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 298.933 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 126.271 298.933 Td [(\051)-227(which)-227(is)-227(rendered,)]TJ/F32 10.9091 Tf 88.418 0 Td [(and)-227(make)-227(a)-227(noise)]TJ/F16 10.9091 Tf 75.298 0 Td [(,)-232(is)-227(not)-227(preceded)-227(by)]TJ -196.444 -13.549 Td [(the)-298(connective)]TJ
+ET
+q
+1 0 0 1 160.631 285.384 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 171.54 285.384 Td [(and)]TJ/F16 10.9091 Tf 16.363 0 Td [(;)-322(it)-298(may,)-309(therefore,)-310(be)-298(simply)-298(the)-298(personal)]TJ -94.36 -13.549 Td [(pronoun)]TJ/F32 10.9091 Tf 39.346 0 Td [(they)]TJ/F16 10.9091 Tf 18.174 0 Td [(,)-280(being)-273(the)-274(nominative)-274(to)-273(the)-274(verb)]TJ/F32 10.9091 Tf 151.556 0 Td [(drink)]TJ/F16 10.9091 Tf 23.029 0 Td [(;)]TJ/F32 10.9091 Tf 6.147 0 Td [(they)-274(shall)]TJ -238.252 -13.549 Td [(drink)-333(as)-332(of)-333(wine)]TJ/F16 10.9091 Tf 72.709 0 Td [(,)-353(&c.)-498(Who)-333(is)-333(intended)-332(by)-333(the)-332(pronoun)]TJ/F32 10.9091 Tf 176.5 0 Td [(they)]TJ/F16 10.9091 Tf 18.174 0 Td [(,)-353(if)]TJ -267.383 -13.55 Td [(at)-256(all)-256(doubtful)-257(here,)-257(becomes)-257(sufficiently)-256(clear)-256(in)-256(the)-256(next)-256(verse,)]TJ 0 -13.549 Td [(where)-215(it)-216(is)-215(repeated)-215(in)-215(a)-216(manner)-215(that)-215(leaves)-216(no)-215(ambiguity,)-222(at)-215(least)]TJ 0 -13.549 Td [(as)-250(far)-250(as)-250(concerns)-250(the)-250(Gentiles.)]TJ 0 -14.367 Td [(Verse)-22142(16.)]TJ
+ET
+q
+1 0 0 1 93.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 398.998 189.721 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 162.623 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.576 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 347.485 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 358.394 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 369.303 162.623 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 380.212 162.623 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 148.255 Td [(And)-367(the)-367(Lord)-367(their)-367(God)-367(shall)-368(save)-367(them)-367(in)-367(that)-367(day,)-396(as)-367(the)]TJ -11.956 -13.549 Td [(flock)-349(of)-349(his)-348(people,)-374(for)-348(they)-349(shall)-349(be)-349(as)-348(the)-349(stones)-349(of)-349(a)-348(crown,)]TJ 0 -13.549 Td [(lifted)-250(up)-250(as)-250(an)-250(ensign)-250(upon)-250(his)-250(land.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(Here)-316(the)-317(pronoun)]TJ/F32 10.9091 Tf 81.241 0 Td [(them)]TJ/F16 10.9091 Tf 21.207 0 Td [(,)-333(in)-316(evident)-317(contradistinction)-316(with)]TJ/F32 10.9091 Tf 153.495 0 Td [(his)]TJ -267.899 -13.55 Td [(people)]TJ/F16 10.9091 Tf 29.084 0 Td [(,)-500(shews)-450(that)-450(two)-450(nations)-450(are)-450(spoken)-450(of;)-550(otherwise)-450(the)]TJ -29.084 -13.549 Td [(passage)-284(might)-285(be)-284(rendered,)]TJ/F32 10.9091 Tf 123.074 0 Td [(the)-284(Lord)-285(God,)-292(shall)-285(save)-284(as)-284(a)-285(flock,)]TJ -123.074 -13.549 Td [(his)-355(people)]TJ/F16 10.9091 Tf 45.683 0 Td [(.)-564(But)-354(the)-355(antithesis)-355(marked)-354(by)-355(the)-354(pronoun)]TJ/F32 10.9091 Tf 199.583 0 Td [(them)]TJ/F16 10.9091 Tf 21.207 0 Td [(,)-381(is)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+223 0 obj <<
+/Type /Page
+/Contents 224 0 R
+/Resources 222 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+225 0 obj <<
+/D [223 0 R /XYZ 93.543 461.611 null]
+>> endobj
+222 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+228 0 obj <<
+/Length 4653      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-250(Hebrew)-250(Punctuation.)-7366(41)]TJ
+0 g 0 G
+ 0 -30.759 Td [(rendered)-381(still)-382(more)-381(obvious,)-414(if)-382(possible,)-414(in)-381(the)-382(next)-381(line.)]TJ/F32 10.9091 Tf 264.267 0 Td [(For)]TJ -264.267 -13.549 Td [(the)-431(wall)-431(of)-430(separation)-431(is)-431(waving)]TJ/F16 10.9091 Tf 154.271 0 Td [(\050or)-431(tottering\051)]TJ/F32 10.9091 Tf 62.721 0 Td [(over)-431(his)-431(land)]TJ/F16 10.9091 Tf 60.911 0 Td [(.)]TJ -277.903 -13.549 Td [(Such)-294(is)-293(the)-294(literal)-294(meaning)-294(of)-293(the)-294(Hebrew,)-305(when)-587(the)-294(words)-293(are)]TJ/F16 7.9701 Tf 291.024 0 Td [([057])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(taken)-359(in)-359(their)-359(primary)-359(and)-359(ordinary)-359(sense.)-577(Thus,)]TJ
+ET
+q
+1 0 0 1 271.045 477.528 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.954 477.528 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.863 477.528 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.772 477.528 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 314.681 477.528 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 46.771 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 463.978 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 90.408 463.978 Td [(\051)-436(in)-435(its)-436(usual)-435(sense)-436(means,)]TJ/F32 10.9091 Tf 128.703 0 Td [(stones)]TJ/F16 10.9091 Tf 27.272 0 Td [(,)-482(as)-436(the)-435(stones)-436(of)]TJ -199.612 -13.549 Td [(a)-460(wall;)-565(but)-460(in)-460(a)-459(more)-460(remote)-460(and)-460(figurative)-460(sense,)]TJ/F32 10.9091 Tf 243.059 0 Td [(precious)]TJ -243.059 -13.549 Td [(stones)]TJ/F16 10.9091 Tf 27.273 0 Td [(:)]TJ
+ET
+q
+1 0 0 1 83.131 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 94.04 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.949 436.88 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 115.858 436.88 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 132.968 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 143.878 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 154.787 436.88 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 165.696 436.88 Td [(\051)-402(in)-403(the)-402(primary)-403(sense,)-440(signifies,)]TJ/F32 10.9091 Tf 153.218 0 Td [(to)]TJ -272.143 -13.549 Td [(separate)]TJ/F16 10.9091 Tf 37.571 0 Td [(,)-226(or,)]TJ/F32 10.9091 Tf 19.481 0 Td [(separation)]TJ/F16 10.9091 Tf 46.669 0 Td [(;)-230(occurring)-221(in)-220(this)-221(sense)-220(ten)-221(times)-220(at)-221(least)]TJ -103.721 -13.549 Td [(in)-277(Numbers,)-283(ch.)-330(vi.;)-290(but)-277(in)-277(the)-277(secondary)-276(or)-277(more)-277(remote)-276(sense,)]TJ/F32 10.9091 Tf 0 -13.55 Td [(a)-329(diadem)]TJ/F16 10.9091 Tf 41.158 0 Td [(,)-348(which)-329(separates)-329(or)-329(distinguishes)-328(the)-329(prince)-329(from)-329(the)]TJ -41.158 -13.549 Td [(people:)]TJ
+ET
+q
+1 0 0 1 82.175 382.683 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 93.084 382.683 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 103.993 382.683 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 114.902 382.683 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 130.629 382.683 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 141.538 382.683 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 152.447 382.683 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 163.356 382.683 Td [(\051)-276(in)-275(the)-276(primary)-276(sense)-275(means)-276(to)-275(wave)]TJ -116.585 -13.549 Td [(to)-277(and)-278(fro,)-284(as)-277(a)-278(flag,)-284(or)-277(as)-278(a)-277(wall)-277(before)-278(it)-277(is)-277(blown)-278(down)-277(by)-277(the)]TJ 0 -13.549 Td [(wind;)-227(but,)-222(in)-215(a)-216(secondary)-215(sense)-215(it)-215(signifies,)-223(as)-215(some)-215(understand)-215(it)]TJ 0 -13.549 Td [(here,)-277(to)-272(glitter)-272(or)-272(sparkle,)-278(as)-271(a)-272(diamond,)-278(when)-272(waved)-272(or)-271(moved.)]TJ 0 -13.55 Td [(Thus)-232(we)-232(see)-232(the)-232(pains)-232(taken)-232(to)-232(avoid)-232(the)-232(plain)-232(and)-232(obvious)-231(sense)]TJ 0 -13.549 Td [(of)-250(the)-250(passage;)-250(but)-250(the)-250(Hebrew)-250(scholar)-250(will)-250(judge)-250(for)-250(himself.)]TJ 11.956 -13.549 Td [(The)-294(concluding)-295(verse,)-305(in)-295(which)-294(the)-294(prophet)-295(breaks)-294(forth)-295(i)1(nto)]TJ -11.956 -13.549 Td [(expressions)-226(of)-226(adoration)-225(and)-226(praise)-226(for)-225(the)-226(goodness)-226(of)-226(the)-225(Lord,)]TJ 0 -13.549 Td [(well)-324(accords)-323(with)-324(this)-323(view)-324(of)-323(his)-324(bounty)-323(being)-324(unlimited,)-341(and)]TJ 0 -13.55 Td [(extending)-250(to)-250(all)-250(his)-250(creatures)-250(alike.)]TJ/F16 7.9701 Tf 291.024 -29.65 Td [([058])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+227 0 obj <<
+/Type /Page
+/Contents 228 0 R
+/Resources 226 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+229 0 obj <<
+/D [227 0 R /XYZ 264.476 491.077 null]
+>> endobj
+230 0 obj <<
+/D [227 0 R /XYZ 46.771 231.089 null]
+>> endobj
+226 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+231 0 obj
+<< /S /GoTo /D (index5) >>
+endobj
+234 0 obj
+(The Rabbi's Exposition And Reply, Chapter IX.)
+endobj
+235 0 obj
+<< /S /GoTo /D (index6) >>
+endobj
+238 0 obj
+(Zechariah, Chapter IX.)
+endobj
+241 0 obj <<
+/Length 3373      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(The)-253(Rabbi's)-254(Exposition)-253(And)-253(Reply,)]TJ 0 -24.647 Td [(Chapter)-250(IX.)]TJ/F16 10.9091 Tf 0 -31.878 Td [(As)-399(I)-398(conclude)-399(that)-398(the)-399(object)-398(of)-399(the)-399(Christian,)-435(who)-399(thinks)-398(he)]TJ 0 -13.549 Td [(sees)-329(in)-329(this)-329(Prophecy)-328(a)-329(clear)-329(prediction)-329(of)-329(the)-329(coming)-329(of)-328(Jesus)]TJ 0 -13.549 Td [(Christ,)-333(is)-316(to)-316(learn)-316(in)-316(what)-316(manner)-316(it)-316(is)-316(expounded)-316(by)-316(the)-316(Jews;)]TJ 0 -13.55 Td [(it)-276(appears)-275(to)-276(me)-275(that)-276(the)-275(simplest)-276(way)-275(in)-276(which)-275(I)-276(can)-276(reply,)-281(will)]TJ 0 -13.549 Td [(be)-255(to)-256(lay)-255(before)-255(him)-255(what)-256(I)-255(conceive)-255(to)-256(be)-255(the)-255(proper)-255(translation)]TJ 0 -13.549 Td [(and)-305(interpretation.)-415(In)-304(doing)-305(this,)-319(it)-305(will)-305(be)-305(unnecessary)-305(to)-304(offer)]TJ 0 -13.549 Td [(any)-207(further)-206(explanation)-207(or)-206(exposition,)-215(beyond)-207(what)-206(may)-207(be)-206(given)]TJ 0 -13.549 Td [(in)-277(the)-277(form)-277(of)-277(comment)-277(on)-277(the)-277(translation;)-290(while)-277(he)-277(is)-277(at)-277(liberty)]TJ 0 -13.55 Td [(to)-353(conclude)-353(with)-353(regard)-352(to)-353(those)-353(passages,)-379(where)-353(no)-352(comment)]TJ 0 -13.549 Td [(or)-411(explanation)-823(is)-411(offered,)-452(not,)-451(assuredly,)-452(that)-411(I)-411(assent)-411(to)]TJ/F32 10.9091 Tf 267.899 0 Td [(his)]TJ/F16 7.9701 Tf -340.654 0 Td [([059])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(interpretation,)-536(but)-479(merely)-479(that)-479(I)-479(acquiesce)-479(in)-479(the)-479(reasons)-479(he)]TJ 0 -13.549 Td [(assigns)-319(for)-319(my)-319(dissent;)-354(or)-319(that)-319(his)-319(anticipation)-319(of)-319(my)-319(argument)]TJ 0 -13.549 Td [(has)-270(rendered)-271(its)-270(repetition)-271(superfluous,)-275(as)-270(is)-271(the)-270(case)-271(in)-270(verses)-270(9)]TJ 0 -13.55 Td [(and)-229(10.)-243(The)-229(following)-229(is)-229(my)-229(mode)-229(of)-229(translating)-229(this)-229(chapter)-228(and)]TJ 0 -13.549 Td [(expounding)-250(it:)]TJ/F29 10.9091 Tf 63.338 0 Td [(\024)]TJ/F16 15.7808 Tf -63.338 -56.955 Td [(Zechariah,)-250(Chapter)-250(IX.)]TJ/F16 10.9091 Tf 0 -28.715 Td [(Verse)-402(1.)]TJ/F32 10.9091 Tf 45.711 0 Td [(The)-402(burden)-402(of)-402(the)-402(word)-402(of)-402(the)-402(Lord)-402(on)-402(the)-402(land)-402(of)]TJ -45.711 -13.549 Td [(Hadrach,)-246(and)-244(Damascus,)-246(his)-244(residence;)-246(for)-245(to)-244(the)-245(Lord)-244(\050will)-244(be\051)]TJ 0 -13.549 Td [(the)-250(eye)-250(of)-250(man,)-250(and)-250(\050particularly)-250(that\051)-250(of)-250(all)-250(the)-250(tribes)-250(of)-250(Israel.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(This)-270(prophecy)-271(is)-270(directed)-271(against)-270(a)-271(king)-270(named)-271(Hadrach,)-275(and)]TJ -11.956 -13.55 Td [(against)-337(Damascus)-337(his)-337(residence.)-510(According)-337(to)-337(some)-337(who)-336(have)]TJ 0 -13.549 Td [(visited)-195(Syria,)-205(there)-195(is)-194(to)-195(this)-194(day,)-206(near)-194(the)-195(desert,)-205(a)-195(village)-194(bearing)]TJ 0 -13.549 Td [(the)-329(name)-329(of)-330(that)-329(king,)-349(whose)-329(inhabitants)-329(assert)-329(that)-329(formerly)-329(a)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+240 0 obj <<
+/Type /Page
+/Contents 241 0 R
+/Resources 239 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+232 0 obj <<
+/D [240 0 R /XYZ 93.543 529.134 null]
+>> endobj
+242 0 obj <<
+/D [240 0 R /XYZ 162.505 300.853 null]
+>> endobj
+236 0 obj <<
+/D [240 0 R /XYZ 93.543 209.454 null]
+>> endobj
+239 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+245 0 obj <<
+/Length 4906      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Zechariah,)-250(Chapter)-250(IX.)-15505(43)]TJ
+0 g 0 G
+ 0 -30.759 Td [(large)-289(district)-288(about)-288(it,)-299(that)-288(constituted)-288(a)-289(powerful)-288(kingdom,)-298(was)]TJ 0 -13.549 Td [(called)-250(by)-250(the)-250(same)-250(name.)]TJ/F32 10.9091 Tf 11.956 -14.251 Td [(For)-391(to)-392(the)-391(Lord)]TJ/F16 10.9091 Tf 72.212 0 Td [(,)-427(saith)-391(the)-392(prophet,)]TJ/F32 10.9091 Tf 90.574 0 Td [(will)-391(be)-392(the)-391(eye)-392(of)-391(man)]TJ/F16 10.9091 Tf 103.161 0 Td [(,)]TJ -277.903 -13.549 Td [(agreeably)-356(to)-356(what)-356(he)-357(further)-356(declareth,)-765(that)-356(the)-356(extermination)]TJ/F16 7.9701 Tf 291.024 0 Td [([060])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-348(the)-348(wicked)-348(will)-348(precede)-348(the)-348(turning)-349(to)-348(God,)-372(the)-348(eyes)-348(of)-348(the)]TJ 0 -13.549 Td [(residue)-250(of)-250(man.)]TJ 11.956 -14.251 Td [(Verse)-334(2.)]TJ/F32 10.9091 Tf 42.736 0 Td [(And)-334(also)-334(\050on\051)-334(Hamath)-334(which)-333(borders)-334(on)-334(her;)-376(\050on\051)]TJ -54.692 -13.549 Td [(Tyre,)-220(and)-213(\050on\051)-213(Sidon,)-220(though)-213(she)-212(be)-213(very)-213(wise.)]TJ/F16 10.9091 Tf 202.204 0 Td [(Verse)-213(3.)]TJ/F32 10.9091 Tf 38.535 0 Td [(And)-213(Tyre)]TJ -240.739 -13.549 Td [(did)-221(build)-222(herself)-221(a)-222(strong)-221(hold,)-227(and)-222(heaped)-221(up)-222(silver)-221(as)-221(dust,)-227(and)]TJ 0 -13.549 Td [(gold)-250(as)-250(mire)-250(of)-250(the)-250(streets.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(The)-309(burden)-309(of)-309(the)-309(Lord)-309(is)-309(also)-309(touching)-309(Hamath,)-324(which)-308(was)]TJ -11.956 -13.549 Td [(bordering)-359(on)-359(the)-359(former;)-413(also)-359(Tyre,)-386(and)-359(Sidon,)-386(which)-358(thought)]TJ 0 -13.549 Td [(herself)-351(very)-352(wise;)-402(yet)-351(her)-352(wisdom)-351(availed)-352(her)-351(nothing,)-377(as)-351(was)]TJ 0 -13.55 Td [(also)-250(foretold)-250(by)-250(Ezekiel,)-250(chap.)-250(xxvii.)-250(ver.)-250(32.)]TJ 11.956 -14.25 Td [(Verse)-308(4.)]TJ/F32 10.9091 Tf 41.61 0 Td [(Behold)-308(the)-308(Lord)-308(will)-308(make)-308(her)-308(poor,)-323(and)-308(smite)-308(her)]TJ -53.566 -13.549 Td [(power)-382(in)-383(the)-382(sea,)-416(and)-382(she)-383(shall)-382(be)-382(devoured)-383(with)-382(fire.)]TJ/F16 10.9091 Tf 255.19 0 Td [(Verse)]TJ -255.19 -13.549 Td [(5.)]TJ/F32 10.9091 Tf 13.875 0 Td [(Ashkelon)-341(shall)-340(see)-341(it)-340(and)-341(fear;)-386(Gaza)-341(also,)-363(and)-340(she)-341(shall)-341(be)]TJ -13.875 -13.55 Td [(very)-255(sorrowful.)-265(Ekron)-255(also,)-256(for)-255(he)-255(\050God\051)-255(has)-255(made)-255(ashamed)-254(her)]TJ 0 -13.549 Td [(expectation:)-276(and)-263(the)-263(king)-263(shall)-263(perish)-263(from)-263(Gaza:)-276(and)-263(Ashkelon)]TJ 0 -13.549 Td [(shall)-210(not)-210(remain.)]TJ/F16 10.9091 Tf 75.957 0 Td [(Verse)-210(6.)]TJ/F32 10.9091 Tf 38.495 0 Td [(And)-210(a)-210(foreigner)-210(shall)-210(dwell)-210(in)-210(Ashdod,)]TJ -114.452 -13.549 Td [(and)-250(I)-250(will)-250(cut)-250(of)-250(the)-250(pride)-250(of)-250(the)-250(Philistines.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(All)-619(the)-620(foregoing)-619(is)-620(known)-619(from)-620(history)-619(to)-620(have)-619(been)]TJ -11.956 -13.549 Td [(already)-358(accomplished,)-386(through)-358(the)-358(conquests)-359(of)-358(Alexander)-358(the)]TJ 0 -13.549 Td [(Macedonian;)-387(who)-682(also)-341(destroyed)-341(the)-341(fleet)-341(of)-341(Tyre,)-364(and)-341(smote)]TJ/F16 7.9701 Tf 291.024 0 Td [([061])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(her)-283(power)-283(on)-283(the)-283(sea.)-349(Among)-282(others)-283(also,)-292(it)-282(is)-283(said,)-292(Ekron)-282(shall)]TJ 0 -13.55 Td [(be)-327(very)-326(sorrowful,)-346(since)-326(her)-327(hope)-326(was)-327(blasted;)-364(Tyre,)-346(on)-326(which)]TJ 0 -13.549 Td [(she)-250(solely)-250(confided,)-250(being)-250(destroyed.)]TJ 11.956 -14.25 Td [(Verse)-313(7.)]TJ/F32 10.9091 Tf 41.821 0 Td [(And)-313(when)-313(I)-313(shall)-313(have)-312(taken)-313(away)-313(his)-313(blood)-313(out)-313(of)]TJ -53.777 -13.55 Td [(his)-364(mouth,)-393(and)-364(his)-364(abominations)-365(from)-364(between)-364(his)-364(teeth;)-421(then)]TJ 0 -13.549 Td [(even)-299(he)-299(shall)-299(remain)-299(for)-299(our)-299(God,)-311(and)-299(he)-299(shall)-299(be)-299(as)-299(a)-299(chief)-299(in)]TJ 0 -13.549 Td [(Judah,)-250(and)-250(Ekron)-250(like)-250(Jebusi.)]TJ/F16 10.9091 Tf 11.956 -14.25 Td [(Now)-515(the)-515(prophet)-514(continues)-515(to)-515(predict,)-581(what)-515(is)-515(yet)-515(to)-514(be)]TJ -11.956 -13.55 Td [(accomplished,)-273(that)-269(after)-269(their)-268(filth)-269(and)-269(pollution)-268(shall)-269(have)-268(been)]TJ 0 -13.549 Td [(taken)-197(away,)-208(a)-197(remnant)-197(of)-197(them)-197(also)-197(will)-197(be)-197(to)-198(God;)-214(each)-197(of)-197(whom)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+244 0 obj <<
+/Type /Page
+/Contents 245 0 R
+/Resources 243 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+246 0 obj <<
+/D [244 0 R /XYZ 225.162 476.826 null]
+>> endobj
+247 0 obj <<
+/D [244 0 R /XYZ 130.453 203.037 null]
+>> endobj
+243 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+250 0 obj <<
+/Length 4780      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(44An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(will)-313(not)-314(be)-313(inferior)-313(even)-314(to)-313(a)-313(chief)-314(in)-313(Judah,)-329(and)-314(Ekron)-313(will)-313(be)]TJ 0 -13.549 Td [(in)-309(a)-309(manner)-309(as)-310(holy)-309(as)-309(Jebusi,)-324(which)-309(is)-309(Jerusalem.)-427(See)-309(Joshua,)]TJ 0 -13.549 Td [(chap.)-250(xviii.)-250(ver.)-250(28.)]TJ 11.956 -15.186 Td [(This,)-535(and)-478(all)-479(that)-478(is)-478(connected)-478(with)-478(it,)-536(to)-478(the)-478(end)-478(of)-478(the)]TJ -11.956 -13.549 Td [(following)-341(chapter,)-363(may)-341(refer)-341(to)-340(a)-341(remoter)-341(period,)-363(to)-341(which)-340(the)]TJ 0 -13.549 Td [(mind)-347(of)-347(the)-347(prophet)-347(was)-348(suddenly)-347(transported;)-395(or)-347(these)-347(events)]TJ 0 -13.55 Td [(may)-436(have)-436(been)-436(intended,)-483(immediately)-436(after)-436(the)-436(overthrow)-436(of)]TJ 0 -13.549 Td [(these)-202(nations,)-211(to)-202(have)-202(followed)-202(under)-201(one)-202(of)-202(the)-202(princes)-202(of)-201(Judah,)]TJ 0 -13.549 Td [(who)-353(was)-353(already)-353(joined)-353(by)-354(a)-353(part)-353(of)-353(Ephraim;)-809(and)-353(the)-353(whole)]TJ/F16 7.9701 Tf -72.755 0 Td [([062])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-264(whom)-265(would)-264(have)-265(been)-264(gathered)-264(under)-265(his)-264(banners,)-268(were)-264(not)]TJ 0 -13.549 Td [(this)-423(delayed)-423(on)-423(account)-423(of)-423(their)-423(having)-423(acted)-423(contrary)-423(to)-422(the)]TJ 0 -13.55 Td [(will)-300(of)-300(God.)-399(For,)-312(that)-300(the)-299(promises)-300(of)-300(God)-300(are)-299(conditional,)-312(and)]TJ 0 -13.549 Td [(sometimes)-376(delayed,)-409(if)-376(those)-377(to)-376(whom)-376(they)-377(were)-376(made,)-408(render)]TJ 0 -13.549 Td [(themselves)-235(undeserving)-236(of)-235(them,)-238(appears)-236(in)-235(many)-235(instances.)-245(See)]TJ 0 -13.549 Td [(Zech.)-452(chap.)-452(viii.)-452(ver.)-453(14-16.)-452(Jeremiah,)-334(chap.)-452(xviii.)-452(ver.)-452(9-10.)]TJ 0 -13.549 Td [(Among)-318(other)-319(instances,)-335(may)-318(be)-319(cited)-318(what)-318(took)-319(place)-318(with)-318(our)]TJ 0 -13.55 Td [(ancestors,)-251(who)-250(went)-251(out)-250(of)-251(Egypt.)-251(The)-251(land)-250(of)-251(Canaan)-250(promised)]TJ 0 -13.549 Td [(to)-325(Abraham)-324(\050Genesis,)-343(chap.)-474(xv.)-473(ver.)-474(16.\051)-473(was)-325(again)-324(promised)]TJ 0 -13.549 Td [(to)-345(them,)-369(even)-345(after)-345(their)-345(having)-345(worshipped)-345(the)-345(calf)]TJ/F29 10.9091 Tf 234.267 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Exodus,)]TJ -245.176 -13.549 Td [(chap.)-386(xxxiii.)-386(ver.)-385(1.)]TJ/F29 10.9091 Tf 88.978 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(yet,)-307(for)-295(their)-295(frequent)-295(rebellions,)-307(was)-295(the)]TJ -99.887 -13.549 Td [(fulfilment)-282(of)-282(this)-282(promise)-282(finally)-282(delayed)-282(to)-282(another)-281(generation.)]TJ 0 -13.549 Td [(\050Numb.)-412(chap.)-411(xiv.)-412(ver.)-412(23.\051)-412(Nay,)-317(it)-304(even)-304(appears)-304(that)-304(it)-303(would)]TJ 0 -13.55 Td [(have)-365(been)-365(retracted,)-394(or)-365(at)-365(least)-365(delayed)-365(many)-365(generations,)-393(but)]TJ 0 -13.549 Td [(for)-375(the)-374(intercession)-375(of)-374(Moses.)-624(\050Exod.)-624(chap.)-624(xxxii.)-624(ver.)-623(10.\051)]TJ 0 -13.549 Td [(And,)-318(in)-305(like)-305(manner,)-318(may)-305(the)-305(fulfilment)-305(of)-304(these)-305(promises,)-318(and)]TJ 0 -13.549 Td [(that)-274(of)-274(others,)-281(which)-274(follow,)-280(respecting)-274(the)-274(restoration)-274(of)-274(Israel,)]TJ 0 -13.549 Td [(be)-751(delayed,)-407(in)-375(consequence)-376(of)-375(the)-376(wickedness)-375(of)-376(our)-375(people,)]TJ/F16 7.9701 Tf -72.755 0 Td [([063])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(exciting)-250(the)-250(displeasure)-250(of)-250(the)-250(Lord.)]TJ 11.956 -15.185 Td [(Verse)-177(8.)]TJ/F32 10.9091 Tf 38.01 0 Td [(And)-177(I)-176(will)-177(encamp)-177(about)-176(my)-177(house)-177(\050to)-177(protect\051)-176(against)]TJ -49.966 -13.55 Td [(an)-323(army,)-342(against)-323(one)-324(passing)-323(and)-323(returning,)-342(and)-323(no)-323(oppressor)]TJ 0 -13.549 Td [(shall)-316(pass)-316(over)-315(them)-316(any)-316(more:)-382(for)-316(now)-315(have)-316(I)-316(seen)-316(it)-316(with)-315(my)]TJ 0 -13.549 Td [(eyes.)]TJ/F16 10.9091 Tf 11.956 -15.186 Td [(Now)-287(have)-288(I)-287(seen)-287(it)-288(with)-287(mine)-287(eyes,)-297(means)-287(having)-287(graciously)]TJ -11.956 -13.549 Td [(turned)-293(his)-292(particular)-293(attention)-292(to)-293(them,)-303(as)-292(is)-293(similarly)-292(expressed)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+249 0 obj <<
+/Type /Page
+/Contents 250 0 R
+/Resources 248 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 221 0 R
+>> endobj
+251 0 obj <<
+/D [249 0 R /XYZ 306.309 408.145 null]
+>> endobj
+252 0 obj <<
+/D [249 0 R /XYZ 107.938 164.259 null]
+>> endobj
+248 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+255 0 obj <<
+/Length 5009      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Zechariah,)-250(Chapter)-250(IX.)-15505(45)]TJ
+0 g 0 G
+ 0 -30.759 Td [(in)-250(Exod.)-250(chap.)-250(ii.)-250(ver.)-250(25.)]TJ 11.956 -13.995 Td [(Ver.)-614(9.)]TJ/F32 10.9091 Tf 40.655 0 Td [(Rejoice)-371(greatly,)-402(daughter)-371(of)-372(Zion,)-401(shout,)-402(daughter)]TJ -52.611 -13.55 Td [(of)-277(Jerusalem,)-284(behold)-276(thy)-277(King)-277(shall)-277(come)-277(unto)-277(thee)-277(just,)-284(and)-276(he)]TJ 0 -13.549 Td [(being)-250(saved,)-250(humble)-250(and)-250(riding)-250(upon)-250(an)-250(ass,)-250(the)-250(foal)-250(of)-250(an)-250(ass.)]TJ/F16 10.9091 Tf 11.956 -13.995 Td [(Ver.)-330(10.)]TJ/F32 10.9091 Tf 39.921 0 Td [(And)-277(I)-276(will)-277(cut)-277(off)-277(the)-276(chariot)-277(from)-277(Ephraim,)-283(and)-277(the)]TJ -51.877 -13.55 Td [(horse)-226(from)-227(Jerusalem,)-231(and)-226(the)-226(battle)-227(bow)-226(shall)-226(be)-227(cut)-226(off,)-231(and)-226(he)]TJ 0 -13.549 Td [(shall)-287(speak)-288(peace)-287(unto)-287(nations;)-306(and)-287(his)-288(dominion)-287(shall)-287(be)-287(from)]TJ 0 -13.549 Td [(sea)-250(to)-250(sea,)-250(and)-250(from)-250(the)-250(river)-250(to)-250(the)-250(end)-250(of)-250(the)-250(earth.)]TJ/F16 10.9091 Tf 11.956 -13.995 Td [(Verse)-257(11.)]TJ/F32 10.9091 Tf 44.845 0 Td [(Also)-257(thou,)-259(by)-257(the)-258(blood)-257(of)-257(thy)-257(covenant,)-259(I)-257(have)-258(sent)]TJ -56.801 -13.55 Td [(away)-250(thy)-250(prisoners)-250(out)-250(of)-250(the)-250(pit,)-250(wherein)-250(is)-250(no)-250(water.)]TJ/F16 10.9091 Tf 11.956 -13.995 Td [(By)-201(the)-202(blood)-201(of)-201(the)-201(covenant,)-212(apparently,)-422(is)-201(meant)-201(that)-201(related)]TJ/F16 7.9701 Tf 279.068 0 Td [([064])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(in)-262(Exod.)-287(chap.)-287(xxiv.)-287(ver.)-287(8.)-287(A)-263(pit)-262(without)-262(water)-262(means)-263(a)-262(land)-262(of)]TJ 0 -13.55 Td [(captivity.)]TJ 11.956 -13.995 Td [(Verse)-285(12.)]TJ/F32 10.9091 Tf 46.06 0 Td [(Return)-285(ye)-285(to)-285(the)-285(strong)-285(hold,)-294(ye)-285(prisoners)-285(of)-285(hope,)]TJ -58.016 -13.549 Td [(even)-250(to-day)-250(\050)]TJ/F32 7.9701 Tf 56.946 0 Td [(I)]TJ/F32 10.9091 Tf 2.654 0 Td [(\051)-250(declare)-250(\050)]TJ/F32 7.9701 Tf 45.436 0 Td [(THAT)]TJ/F32 10.9091 Tf 19.487 0 Td [(\051)-250(I)-250(will)-250(render)-250(double)-250(unto)-250(thee.)]TJ/F16 10.9091 Tf -112.567 -13.996 Td [(The)-250(prisoners)-250(are)-250(to)-250(return)-250(and)-250(shelter)-250(in)-250(this)-250(strong)-250(hold.)]TJ 0 -13.995 Td [(Verse)-467(13.)]TJ/F32 10.9091 Tf 54.021 0 Td [(For)-467(I)-468(have)-467(bent)-468(Judah)-467(for)-468(me,)-522(filled)-467(the)-468(bow)]TJ -65.977 -13.55 Td [(Ephraim,)-265(and)-263(raised)-262(up)-262(thy)-262(sons,)-266(Oh)-262(Zion!)-287(against)-262(thy)-262(sons,)-265(Oh)]TJ 0 -13.549 Td [(Greece!)-250(and)-250(made)-250(thee)-250(as)-250(the)-250(sword)-250(of)-250(a)-250(mighty)-250(man.)]TJ/F16 10.9091 Tf 11.956 -13.995 Td [(Judah)-288(and)-287(Ephraim)-288(are)-287(represented)-288(as)-287(warlike)-288(instruments)-287(in)]TJ -11.956 -13.549 Td [(the)-331(hand)-331(of)-331(God,)-352(the)-331(sword,)-351(and)-332(the)-331(bow)-331(which)-331(he)-331(bends,)-351(and)]TJ 0 -13.55 Td [(fills)-237(his)-238(hand)-237(with;)-242(similar)-237(to)-237(the)-238(expression)-237(in)-237(2)-238(Kings,)-240(chap.)-245(ix.)]TJ 0 -13.549 Td [(ver.)-250(24.)]TJ 11.956 -13.995 Td [(Verse)-417(14.)]TJ/F32 10.9091 Tf 51.824 0 Td [(And)-417(the)-417(Lord)-417(shall)-418(be)-417(seen)-417(over)-417(them,)-459(and)-417(his)]TJ -63.78 -13.55 Td [(arrow)-296(shall)-296(go)-295(forth)-296(as)-296(lightning;)-319(and)-295(the)-296(Lord)-296(God)-296(shall)-295(blow)]TJ 0 -13.549 Td [(the)-250(trumpet,)-250(and)-250(shall)-250(go)-250(forth)-250(with)-250(the)-250(whirlwinds)-250(of)-250(the)-250(South.)]TJ/F16 10.9091 Tf 11.956 -13.995 Td [(Verse)-251(15.)]TJ/F32 10.9091 Tf 44.59 0 Td [(The)-251(Lord)-252(of)-251(hosts)-252(shall)-251(defend)-251(them;)-252(and)-252(they)-251(shall)]TJ -56.546 -13.549 Td [(devour,)-457(and)-416(subdue)-415(the)-416(sling)-415(stones;)-499(and)-415(noisily)-416(drink)-415(\050their)]TJ 0 -13.55 Td [(blood\051)-241(as)-242(wine;)-244(and)-241(they)-241(shall)-242(be)-241(filled)-241(as)-242(a)-241(bowl,)-243(as)-241(the)-241(corners)]TJ 0 -13.549 Td [(of)-250(an)-250(altar.)]TJ/F16 7.9701 Tf 291.024 0 Td [([065])]TJ/F16 10.9091 Tf -279.068 -13.995 Td [(The)-255(prophet)-256(in)-255(derision)-256(here)-255(compares)-256(their)-255(enemies)-256(to)-256(sl)1(ing-)]TJ -11.956 -13.55 Td [(stones,)-323(contrasted)-309(with)-309(which)-309(in)-308(verse)-309(16)-309(that)-308(follows,)-324(Israel)-308(is)]TJ 0 -13.549 Td [(compared)-372(to)-373(precious)-372(stones;)-434(and)-372(of)-372(whom)-372(it)-373(was)-372(before)-372(said)]TJ 0 -13.549 Td [(that)-220(they)-221(were)-220(the)-220(sword)-220(in)-221(the)-220(hand)-220(of)-220(the)-221(Lord,)-226(to)-220(be)-220(filled)-220(with)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+254 0 obj <<
+/Type /Page
+/Contents 255 0 R
+/Resources 253 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+256 0 obj <<
+/D [254 0 R /XYZ 238.526 380.898 null]
+>> endobj
+257 0 obj <<
+/D [254 0 R /XYZ 46.771 118.527 null]
+>> endobj
+253 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+259 0 obj
+<< /S /GoTo /D (index7) >>
+endobj
+262 0 obj
+(Remarks On The Rabbi's Exposition.)
+endobj
+265 0 obj <<
+/Length 3851      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(46An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(the)-330(blood)-329(of)-330(their)-330(relentless)-329(persecutors.)-489(See)-330(also)-330(Isaiah,)-349(chap.)]TJ 0 -13.549 Td [(xxxiv.)-250(ver.)-250(6.)]TJ 11.956 -13.758 Td [(Verse)-295(16.)]TJ/F32 10.9091 Tf 46.515 0 Td [(And)-295(the)-296(Lord)-295(their)-296(God)-295(will)-296(save)-295(them,)-307(his)-296(people)]TJ -58.471 -13.55 Td [(as)-330(a)-330(flock,)-349(for)-330(as)-330(the)-330(stones)-330(of)-329(a)-330(crown)-330(shall)-330(they)-330(be)-329(glittering)]TJ 0 -13.549 Td [(upon)-250(his)-250(land.)]TJ/F16 10.9091 Tf 11.956 -13.758 Td [(Verse)-237(17.)]TJ/F32 10.9091 Tf 44.335 0 Td [(For)-237(how)-236(great)-237(is)-236(his)-237(goodness,)-239(and)-237(how)-236(great)-237(is)-236(his)]TJ -56.291 -13.549 Td [(beauty!)-292(The)-264(young)-264(men)-264(he)-264(will)-263(make)-264(as)-264(fruitful)-264(as)-264(corn,)-268(and)-263(the)]TJ 0 -13.55 Td [(maids)-250(as)-250(wine.)]TJ/F16 7.9701 Tf -72.755 -22.851 Td [([066])]TJ/F16 15.7808 Tf 72.755 -59.729 Td [(Remarks)-250(On)-250(The)-250(Rabbi's)-250(Exposition.)]TJ/F16 10.9091 Tf 0 -30.304 Td [(Were)-259(I)-258(candidly)-259(to)-258(express)-259(my)-258(sentiments,)-261(I)-258(might)-259(say,)-260(perhaps,)]TJ 0 -13.55 Td [(that)-363(the)-364(Rabbi's)-363(answer)-363(had)-363(disappointed)-363(me,)-392(being)-363(neither)-363(so)]TJ 0 -13.549 Td [(full)-236(nor)-236(so)-236(forcible)-236(as)-236(I)-236(expected;)-240(but)-236(if)-236(he,)-239(as)-236(a)-236(Jew,)-239(be)-235(satisfied,)]TJ 0 -13.549 Td [(it)-268(is)-268(not)-268(for)-268(me)-268(as)-268(a)-268(Christian)-268(to)-268(complain.)-304(There)-268(are,)-272(moreover,)]TJ 0 -13.549 Td [(certain)-431(points)-431(of)-430(coincidence)-431(in)-431(our)-431(translation,)-476(in)-431(which)-430(the)]TJ 0 -13.549 Td [(acquiescence)-241(of)-241(the)-242(Rabbi,)-243(as)-241(a)-241(distinguished)-241(Hebrew)-241(scholar,)-243(is)]TJ 0 -13.55 Td [(truly)-174(gratifying;)-199(while)-174(there)-174(are)-173(also)-174(some)-174(points)-174(of)-173(disagreement,)]TJ 0 -13.549 Td [(in)-375(which)-376(I)-375(am)-375(inclined)-376(to)-375(relinquish)-376(my)-375(own)-375(in)-376(favour)-375(of)-375(the)]TJ 0 -13.549 Td [(Rabbi's)-425(translation.)-775(I)-425(propose)-424(briefly)-425(to)-425(advert)-425(to)-850(each;)-512(but)]TJ/F16 7.9701 Tf -72.755 0 Td [([067])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(there)-340(is)-340(one)-341(circumstance)-340(that)-340(first)-340(deserves)-340(to)-341(be)-340(noticed,)-362(and)]TJ 0 -13.549 Td [(which,)-459(however)-418(singular)-417(it)-418(may)-417(appear,)-459(might)-418(yet)-417(have)-417(been)]TJ 0 -13.55 Td [(expected.)-864(It)-455(is)-455(this,)-506(that)-455(wherever)-455(I)-454(have)-455(ventured)-455(to)-454(differ)]TJ 0 -13.549 Td [(from)-329(Christian)-329(commentators,)-349(there)-329(I)-329(am)-329(also)-329(at)-329(issue)-329(with)-329(the)]TJ 0 -13.549 Td [(Rabbi.)-245(Now,)-238(having)-236(formerly)-235(stated)-235(that)-236(our)-235(received)-235(translation)]TJ 0 -13.549 Td [(is)-191(chiefly)-190(founded)-191(on)-191(the)-190(Masoretic)-191(punctuation,)-202(which)-191(is)-190(Jewish,)]TJ 0 -13.549 Td [(a)-311(coincidence)-310(was)-311(naturally)-311(to)-310(be)-311(looked)-311(for)-310(between)-311(the)-310(Jew's)]TJ 0 -13.55 Td [(exposition,)-203(and)-192(that)-191(which)-191(is)-192(in)-191(a)-192(great)-191(measure)-192(borrowed)-191(from)-191(it.)]TJ 0 -13.549 Td [(And)-285(accordingly)-286(such)-285(is)-285(the)-285(case,)-295(the)-285(Jew's)-285(exposition)-285(differing)]TJ 0 -13.549 Td [(from)-287(that)-286(of)-286(our)-287(own)-286(commentators,)-296(principally)-287(on)-286(those)-286(points)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+264 0 obj <<
+/Type /Page
+/Contents 265 0 R
+/Resources 263 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+266 0 obj <<
+/D [264 0 R /XYZ 93.543 400.061 null]
+>> endobj
+260 0 obj <<
+/D [264 0 R /XYZ 93.543 377.406 null]
+>> endobj
+267 0 obj <<
+/D [264 0 R /XYZ 326.988 201.634 null]
+>> endobj
+263 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+270 0 obj <<
+/Length 5887      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Remarks)-250(On)-250(The)-250(Rabbi's)-250(Exposition.)-9850(47)]TJ
+0 g 0 G
+ 0 -30.759 Td [(where)-297(the)-297(latter)-298(discover)-297(allusions)-297(to)-297(Christ.)-391(These,)-309(the)-298(Jew,)-308(of)]TJ 0 -13.549 Td [(course,)-250(no)-250(where)-250(finds.)]TJ 11.956 -15.186 Td [(Now,)-219(what)-212(the)-212(Jew)-212(no)-212(where)-212(perceives,)-219(and)-212(the)-212(Christian)-211(only)]TJ -11.956 -13.549 Td [(here)-330(and)-331(there,)-350(as)-330(it)-331(were)-330(incidentally,)-350(I)-331(maintain)-330(to)-330(be)-330(wholly)]TJ 0 -13.549 Td [(and)-260(solely)-260(the)-260(subject)-260(of)-260(these)-260(chapters.)-280(This)-260(is,)-263(at)-260(least,)-262(a)-260(broad)]TJ 0 -13.549 Td [(and)-186(well)-187(marked)-186(line)-186(of)-186(distinction:)-218(but)-187(here)-186(I)-186(unfortunately)-186(stand)]TJ 0 -13.55 Td [(alone,)-285(having)-277(Christian)-278(as)-278(well)-277(as)-278(Jew)-278(opposed)-277(to)-278(me.)-333(Even)-277(the)]TJ 0 -13.549 Td [(Jew)-283(allows)-282(that)-283(the)-282(subject)-283(of)-282(the)-282(latter)-283(part)-282(of)-283(this)-282(prophecy)-283(is)]TJ/F16 7.9701 Tf 291.024 0 Td [([068])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-214(Messiah)-214(and)-214(his)-214(kingdom;)-226(but)-214(if)-214(Christ)-214(be)-213(the)-214(Messiah,)-222(as)-213(the)]TJ 0 -13.549 Td [(Christian)-311(must)-312(admit,)-327(then)-311(is)-311(Christianity)-312(his)-311(kingdom,)-327(and)-311(the)]TJ 0 -13.549 Td [(subject)-250(of)-250(the)-250(prophecy.)-250(So)-250(much)-250(for)-250(the)-250(state)-250(of)-250(the)-250(question.)]TJ 11.956 -15.186 Td [(The)-169(first)-169(point)-169(of)-169(disagreement)-169(between)-169(us)-169(is)-169(unconnected)-169(with)]TJ -11.956 -13.549 Td [(the)-315(punctuation,)-332(and)-316(is)-315(one)-315(of)-316(little)-315(importance)-316(to)-315(the)-315(question,)]TJ 0 -13.549 Td [(beyond)-154(what)-153(it)-154(may)-153(derive)-154(from)-153(the)-154(concurrence)-153(of)-154(my)-153(opponents.)]TJ 0 -13.55 Td [(The)-219(Rabbi)-218(and)-219(Dr.)-239(Blaney)-219(agree)-219(in)-218(regarding)-219(Hadrach)-218(in)-219(the)-218(first)]TJ 0 -13.549 Td [(verse,)-197(as)-184(the)-184(name)-185(of)-184(a)-184(prince,)-197(instead)-184(of)-184(a)-184(city)-184(or)-184(state.)-228(The)-184(Rabbi)]TJ 0 -13.549 Td [(gives)-309(no)-309(authority)-310(for)-309(his)-309(opinion,)-324(and)-309(Dr.)-428(Blaney)-309(supports)-309(his)]TJ 0 -13.549 Td [(by)-252(the)-252(conjecture)-251(that)-252(Rehob,)-252(spoken)-252(of)-252(in)-252(2)-252(Sam.)-255(viii.)-255(3,)-253(who)-251(is)]TJ 0 -13.549 Td [(by)-254(Josephus)-254(named)]TJ/F33 10.9091 Tf 87.697 0 Td [(\221\301\261\277\302)]TJ/F16 10.9091 Tf 30.086 0 Td [(or)]TJ/F33 10.9091 Tf 11.858 0 Td [(\221\301\261\307\277\302)]TJ/F16 10.9091 Tf 32.618 0 Td [(,)-254(may)-254(be)-254(the)-254(prince)-254(alluded)]TJ -162.259 -13.55 Td [(to.)-239(Now)-218(since)-218(the)-218(avowed)-217(reason)-218(for)-218(resorting)-218(to)-218(this)-217(supposition)]TJ 0 -13.549 Td [(is)-218(the)-217(want)-218(of)-218(a)-217(city)-218(of)-218(this)-217(name,)-225(I)-217(would)-218(venture)-218(to)-217(suggest,)-224(that)]TJ 0 -13.549 Td [(Aradus)-352(bears)-353(quite)-352(as)-353(much)-352(resemblance)-352(to)-353(Hadrach)-352(as)]TJ/F33 10.9091 Tf 253.314 0 Td [(\221\301\261\277\302)]TJ/F16 10.9091 Tf -253.314 -13.549 Td [(does;)-606(and)-488(to)-488(Aradus)-487(was)-488(annexed)-488(a)-487(considerable)-488(district)-487(of)]TJ 0 -13.549 Td [(country,)-310(which)-298(was)-299(precisely)-298(the)-298(first)-298(conquered)-298(by)-298(Alexander,)]TJ 0 -13.55 Td [(when)-214(he)-214(invaded)-214(S)1(yria,)-222(as)-213(appears)-214(by)-214(the)-214(following)-214(citation)-213(from)]TJ 0 -13.549 Td [(Quintus)-295(Curtius,)-307(lib.)-387(4.)-772(cap.)-387(1.)]TJ/F29 10.9091 Tf 145.528 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Aradus)-295(quoque)-296(insula)-295(deditur)]TJ/F16 7.9701 Tf 140.652 0 Td [([069])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(regi.)-471(Maritimam)-324(tum)-324(oram,)-342(pleraque)-323(longius)-324(\342)-324(mari)-323(residentia,)]TJ 0 -13.549 Td [(rex)-307(ejus)-308(insul\346)-307(Strato)-307(possidebat.)-422(Quo)-307(in)-308(fidem)-307(accepto,)-321(castra)]TJ 0 -13.549 Td [(movet)-232(ad)-231(urbem)-232(Marathon.)]TJ/F29 10.9091 Tf 118.164 0 Td [(\035)]TJ/F16 10.9091 Tf 7.37 0 Td [(Aradus,)-235(like)-232(Tyre,)-235(was)-232(the)-231(daughter)]TJ -125.534 -13.55 Td [(of)-198(Sidon,)-208(as)-198(stated)-198(by)-198(Strabo;)]TJ/F33 10.9091 Tf 127.501 0 Td [(\225\272\304\271\303\261\275)-198(\261\305\304\267\275)-198(\306\305\263\261\264\265\302)]TJ/F16 10.9091 Tf 104.629 0 Td [(,)]TJ/F35 10.9091 Tf 4.887 0 Td [(d)]TJ/F33 10.9091 Tf 7.636 0 Td [(\302)-198(\306\261\303\271\275)]TJ/F16 10.9091 Tf 33.25 0 Td [(,)]TJ/F33 10.9091 Tf -277.903 -13.549 Td [(\265\272)-299(\243\271\264)]TJ/F35 10.9091 Tf 27.507 0 Td [(y)]TJ/F33 10.9091 Tf 5.433 0 Td [(\275\277\302)]TJ/F16 10.9091 Tf 15.414 0 Td [(.)-299(These)-300(then,)-312(are)-299(circumstances)-300(which)-299(add)-300(weight)-299(to)]TJ -48.354 -13.549 Td [(the)-306(supposition)-306(that)-305(Aradus)-306(may)-306(be)-306(here)-305(intended;)-334(but)-306(still)-306(it)-305(is)]TJ 0 -13.549 Td [(no)-250(more)-250(than)-250(conjecture,)-250(and)-250(as)-250(such,)]TJ/F32 10.9091 Tf 166.931 0 Td [(quod)-250(valet,)-250(valeat)]TJ/F16 10.9091 Tf 77.869 0 Td [(.)]TJ -232.844 -15.186 Td [(In)-389(the)-389(same)-389(verse,)-424(the)-389(Rabbi's)-389(rendering)-389(of)]TJ
+ET
+q
+1 0 0 1 260.136 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.045 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.954 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.863 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.772 66.142 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 314.681 66.142 Td [(\050or)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+269 0 obj <<
+/Type /Page
+/Contents 270 0 R
+/Resources 268 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+271 0 obj <<
+/D [269 0 R /XYZ 327.401 421.694 null]
+>> endobj
+272 0 obj <<
+/D [269 0 R /XYZ 153.604 176.172 null]
+>> endobj
+268 0 obj <<
+/Font << /F16 7 0 R /F33 190 0 R /F29 30 0 R /F35 273 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+276 0 obj <<
+/Length 6233      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(48An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ET
+q
+1 0 0 1 93.543 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 518.175 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 518.175 Td [(\051)]TJ/F32 10.9091 Tf 7.422 0 Td [(his)-347(residence)]TJ/F16 10.9091 Tf 58.324 0 Td [(,)-372(must,)-371(of)-348(course,)-372(stand)-347(or)-347(fall)-348(with)]TJ -120.292 -13.549 Td [(the)-220(previous)-220(question,)-226(Whether)-220(Hadrach)-220(be)-220(the)-220(name)-220(of)-220(a)-220(man)-219(or)]TJ 0 -13.549 Td [(a)-235(city?)-244(If)-235(it)-234(be)-235(that)-235(of)-234(a)-235(prince,)-237(whose)-235(residence)-234(was)-235(Damascus,)-237(I)]TJ 0 -13.549 Td [(have)-210(only)-209(to)-210(observe,)-217(that)-210(no)-210(such)-209(person)-210(appears)-209(to)-210(have)-209(resided)]TJ 0 -13.55 Td [(there)-259(at)-258(the)-259(time)-259(the)-259(prophet)-258(wrote,)-261(and)-259(this)-259(is)-258(the)-259(only)-259(time)-258(that)]TJ 0 -13.549 Td [(can)-250(accord)-250(with)-250(the)-250(Rabbi's)-250(translation.)]TJ 11.956 -15.186 Td [(With)-405(regard)-405(to)-405(the)-405(last)-404(line)-405(of)-405(this)-405(verse,)-444(which)-405(the)-404(Rabbi)]TJ -11.956 -13.549 Td [(renders)-318(nearly)-319(in)-318(the)-319(same)-318(manner)-319(as)-318(our)-318(commentators,)]TJ/F32 10.9091 Tf 255.938 0 Td [(for)-318(to)]TJ -255.938 -13.549 Td [(the)-263(Lord)-263(will)-263(be)-263(the)-263(eye)-263(of)-263(man)]TJ/F16 10.9091 Tf 136.44 0 Td [(,)-266(&c.)-289(I)-263(can)-263(only)-263(say,)-266(that)-263(he)-263(does)]TJ -136.44 -13.549 Td [(not)-212(appear)-212(to)-212(me)-212(to)-212(have)-212(thrown)-212(any)-424(new)-212(light)-212(upon)-212(the)-212(passage,)]TJ/F16 7.9701 Tf -72.756 0 Td [([070])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-285(sense)-285(remaining)-284(as)-285(vague)-285(and)-285(obscure)-285(as)-284(before.)-355(But)-285(let)-284(the)]TJ 0 -13.55 Td [(reader)-250(judge)-250(for)-250(himself.)]TJ 11.956 -15.185 Td [(In)-638(verse)-638(2nd,)-736(the)-638(Rabbi)-638(agreeing)-638(with)-638(Lowth,)-735(renders)]TJ
+ET
+q
+1 0 0 1 93.543 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 338.762 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 137.18 338.762 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 154.068 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.977 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.886 338.762 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.795 338.762 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 197.704 338.762 Td [(\051)-382(as)-382(an)-382(active)-382(verb,)]TJ/F29 10.9091 Tf 92.381 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(which)-382(borders)-382(on)]TJ -201.386 -13.549 Td [(her)]TJ/F16 10.9091 Tf 14.542 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.243 0 Td [(while)-311(Blaney,)-327(with)-312(me,)-327(makes)-311(it)-312(passive.)-434(If,)-327(by)-312(Hadrach,)]TJ -25.512 -13.549 Td [(be)-427(intended)-426(the)-427(district)-426(of)-426(country)-427(extending)-426(inland)-427(from)-426(the)]TJ 0 -13.549 Td [(town)-266(of)-267(Aradus,)-270(this)-266(would)-267(lead)-266(us)-266(directly)-267(to)-266(Epiphania,)-270(which)]TJ 0 -13.549 Td [(was)-351(the)-351(lesser)-351(Hamath;)-401(and)-351(this)-351(expression)-351(might)-351(be)-351(meant)-351(to)]TJ 0 -13.549 Td [(distinguish)-262(it)-262(from)-262(the)-261(greater)-262(Hamath,)-265(the)-262(modern)-262(Antioch;)-267(but)]TJ 0 -13.55 Td [(the)-322(Rabbi)-322(does)-322(not)-322(acquiesce)-322(in)-322(this)-322(meaning)-322(of)-322(Hadrach;)-358(and,)]TJ 0 -13.549 Td [(upon)-275(the)-275(whole,)-282(I)-275(see)-275(no)-275(sufficient)-276(reason)-275(to)-275(relinquish)-275(my)-275(own)]TJ 0 -13.549 Td [(mode)-250(of)-250(rendering.)]TJ 11.956 -15.186 Td [(In)-388(verse)-388(4th,)-422(the)-388(Rabbi's)-388(translation,)]TJ/F29 10.9091 Tf 169.305 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Behold)-388(the)-388(Lord)-388(will)]TJ -186.105 -13.549 Td [(make)-241(her)-240(poor)]TJ/F16 10.9091 Tf 63.415 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.468 0 Td [(I)-240(certainly)-241(prefer)-240(to)-241(that)-240(of)-241(our)-240(version,)-243(namely,)]TJ/F29 10.9091 Tf -73.61 -13.549 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(shall)-434(cast)-434(her)-434(out)]TJ/F16 10.9091 Tf 81.475 0 Td [(;)]TJ/F29 10.9091 Tf 3.032 0 Td [(\035)]TJ/F16 10.9091 Tf 9.577 0 Td [(but)-434(his)-434(explanation)-434(of)-433(the)-434(remainder)-434(of)]TJ -98.928 -13.549 Td [(this)-388(verse,)]TJ/F29 10.9091 Tf 50.354 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(and)-388(smite)-388(her)-388(power)-388(in)-389(the)-388(sea,)-422(and)-388(she)-389(shall)-388(be)]TJ -55.198 -13.55 Td [(devoured)-408(with)-408(fire)]TJ/F16 10.9091 Tf 83.447 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 9.296 0 Td [(appears)-408(less)-408(satisfactory)-408(than)-409(that)-408(of)-408(Dr.)]TJ -95.471 -13.549 Td [(Blaney,)-420(which)-387(I)-386(have)-386(adopted)-387(from)-386(him.)-659(The)-386(Rabbi)-386(explains)]TJ 0 -13.549 Td [(the)-388(accomplishment)-388(of)-388(this)-388(passage)-776(by)-388(Alexander's)-388(defeating)]TJ/F16 7.9701 Tf -72.755 0 Td [([071])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-454(fleet)-454(of)-453(the)-454(Tyrians,)-505(and)-454(burning)-453(their)-454(city;)-556(but)-454(such)-453(an)]TJ 0 -13.549 Td [(interpretation)-365(is)-364(hardly)-365(borne)-365(out)-364(by)-365(history;)-422(a)-365(few)-364(occasional)]TJ 0 -13.55 Td [(skirmishes)-277(by)-277(sea,)-284(and)-278(a)-277(partial)-277(conflagration,)-284(after)-277(the)-277(city)-277(was)]TJ 0 -13.549 Td [(taken,)-402(being)-371(the)-371(utmost)-372(that)-371(took)-372(place.)-614(And)-371(accordingly)-371(this)]TJ 0 -13.549 Td [(verse)-281(has)-281(been)-282(otherwise)-281(explained)-281(by)-281(Lowth,)-289(who)-281(understands)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+275 0 obj <<
+/Type /Page
+/Contents 276 0 R
+/Resources 274 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+277 0 obj <<
+/D [275 0 R /XYZ 252.622 394.596 null]
+>> endobj
+278 0 obj <<
+/D [275 0 R /XYZ 258.328 133.888 null]
+>> endobj
+274 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+281 0 obj <<
+/Length 6612      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Remarks)-250(On)-250(The)-250(Rabbi's)-250(Exposition.)-9850(49)]TJ
+0 g 0 G
+ 0 -30.759 Td [(the)]TJ/F29 10.9091 Tf 17.497 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(smiting)-382(her)-382(power)-382(in)-381(the)-382(sea)]TJ/F16 10.9091 Tf 131.13 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 9.01 0 Td [(as)-382(referring)-382(to)-382(the)-381(insular)]TJ -165.208 -13.549 Td [(situation)-313(of)-313(new)-313(Tyre;)-345(but)-313(Dr.)-439(Blaney,)-329(by)-313(a)-313(mode)-313(of)-313(rendering)]TJ 0 -13.549 Td [(fully)-200(warranted)-199(by)-200(the)-200(Hebrew)-199(text,)-210(applies)-200(these)-199(words)-200(to)-199(Sidon,)]TJ 0 -13.549 Td [(where)-216(they)-216(received)-217(their)-216(accomplishment)-216(in)-216(a)-216(manner)-216(strikingly)]TJ 0 -13.55 Td [(peculiar.)-248(The)-242(difference)-243(of)-242(translation)-242(consists)-243(in)-242(reading)]TJ/F29 10.9091 Tf 248.514 0 Td [(\024\034)]TJ/F32 10.9091 Tf 15.753 0 Td [(For)]TJ -264.267 -13.549 Td [(she)]TJ/F16 10.9091 Tf 19.164 0 Td [(\050Sidon\051)]TJ/F32 10.9091 Tf 37.35 0 Td [(has)-424(built)-423(Tyre,)-468(a)-423(fortress)-424(for)-424(herself)]TJ/F16 10.9091 Tf 167.308 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 9.465 0 Td [(instead)-424(of)]TJ/F29 10.9091 Tf -236.015 -13.549 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(For)-417(Tyre)-417(has)-417(built)-416(a)-417(fortress)-417(for)-417(herself)]TJ/F16 10.9091 Tf 184.57 0 Td [(;)]TJ/F29 10.9091 Tf 3.032 0 Td [(\035)]TJ/F16 10.9091 Tf 9.391 0 Td [(thus)-417(applying)-417(the)]TJ -201.837 -13.549 Td [(expressions)-492(which)-492(follow)-491(to)-492(Sidon,)-552(instead)-492(of)-492(Tyre;)-612(which,)]TJ 0 -13.549 Td [(however,)-268(is)-264(not)-264(thereby)-264(excluded)-265(from)-264(a)-264(full)-264(participation)-264(in)-264(the)]TJ 0 -13.55 Td [(burden)-365(of)-364(the)-364(prophecy,)-394(evidently)-364(denounced)-365(against)-364(both.)-593(In)]TJ 0 -13.549 Td [(regard)-254(to)-254(Sidon,)-255(the)-254(fulfilment)-254(was)-254(as)-254(follows:)]TJ/F29 10.9091 Tf 202.728 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(When)-254(besieged)]TJ -213.637 -13.549 Td [(by)-302(Artaxerxes)-303(Ochus,)-315(some)-303(years)-302(earlier)-303(than)-302(the)-303(siege)-302(of)-302(Tyre)]TJ 0 -13.549 Td [(by)-283(Alexander,)-290(the)-283(Sidonians,)-290(lest)-283(individuals)-282(might)-283(be)-564(tempted)]TJ/F16 7.9701 Tf 291.024 0 Td [([072])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(to)-297(seek)-297(their)-297(personal)-297(safety)-296(by)-297(flight,)-309(and)-297(abandon)-297(the)-296(defence)]TJ 0 -13.55 Td [(of)-357(the)-357(city,)-383(burned)-357(all)-357(their)-356(shipping)-357(in)-357(the)-357(first)-356(instance;)-410(and,)]TJ 0 -13.549 Td [(when,)-370(by)-346(the)-346(cowardly)-346(treachery)-346(of)-346(their)-346(king,)-370(the)-346(enemy)-346(was)]TJ 0 -13.549 Td [(admitted)-224(within)-224(their)-224(walls;)-232(they)-224(then)-224(set)-224(fire)-224(to)-224(their)-223(houses,)-229(and)]TJ 0 -13.549 Td [(consumed)-232(their)-232(city,)-236(their)-231(families,)-236(their)-232(wealth,)-236(and)-231(themselves;)]TJ 0 -13.549 Td [(no)-259(less)-258(than)-259(forty)-259(thousand)-258(perishing)-259(in)-258(the)-259(flames,)-261(according)-258(to)]TJ 0 -13.55 Td [(Diod.)-252(Sic.:)]TJ/F33 10.9091 Tf 49.738 0 Td [(\306\261\303)]TJ/F35 10.9091 Tf 17.901 0 Td [(v)]TJ/F33 10.9091 Tf 5.942 0 Td [(\264\265)-251(\304\277)]TJ/F35 10.9091 Tf 22.665 0 Td [(z)]TJ/F33 10.9091 Tf 5.531 0 Td [(\302)]TJ/F35 10.9091 Tf 7.185 0 Td [(T)]TJ/F33 10.9091 Tf 5.531 0 Td [(\300\277)-251(\304\277)]TJ/F35 10.9091 Tf 24.029 0 Td [(\346)]TJ/F33 10.9091 Tf 8.265 0 Td [(\300\305\301)]TJ/F35 10.9091 Tf 16.484 0 Td [(x)]TJ/F33 10.9091 Tf 5.433 0 Td [(\302)-251(\264\271\261\306\270\261\301\265\275\304\261\302)]TJ/F16 10.9091 Tf 69.672 0 Td [(,)]TJ/F33 10.9091 Tf 5.462 0 Td [(\303\305\275)-251(\304\277)]TJ/F35 10.9091 Tf 29.134 0 Td [(\326)]TJ/F33 10.9091 Tf 3.207 0 Td [(\302)]TJ -276.179 -13.549 Td [(\277\271\272\265\304\271\272\277)]TJ/F35 10.9091 Tf 37.68 0 Td [(\326)]TJ/F33 10.9091 Tf 3.208 0 Td [(\302)-493(\303)]TJ/F35 10.9091 Tf 15.041 0 Td [(})]TJ/F33 10.9091 Tf 7.636 0 Td [(\274\261\303\271)]TJ/F16 10.9091 Tf 20.029 0 Td [(,)]TJ/F33 10.9091 Tf 8.769 0 Td [(\263\265\263\277\275)]TJ/F35 10.9091 Tf 25.909 0 Td [(s)]TJ/F33 10.9091 Tf 4.582 0 Td [(\275\261\271)-493(\300\273\265)]TJ/F35 10.9091 Tf 35.924 0 Td [(v)]TJ/F33 10.9091 Tf 3.207 0 Td [(\277\305\302)-493(\304)]TJ/F35 10.9091 Tf 25.481 0 Td [(\366)]TJ/F33 10.9091 Tf 7.637 0 Td [(\275)-493(\304\265\304\301\261\272\271\303\274\305\301)]TJ/F35 10.9091 Tf 66.425 0 Td [(w)]TJ/F33 10.9091 Tf 3.208 0 Td [(\311\275)]TJ/F16 10.9091 Tf 13.167 0 Td [(.)]TJ -277.903 -13.549 Td [(Lib.)-250(16.)-250(cap.)-250(45.)]TJ 11.956 -16.004 Td [(In)-182(verse)-183(5.)-227(The)-183(fate)-182(of)-182(Gaza)-183(and)-182(its)-183(governor,)-196(who)-182(was)-182(dragged)]TJ -11.956 -13.549 Td [(round)-400(the)-399(city)-400(by)-399(Alexander,)-437(in)-400(imitation)-399(of)-400(Achilles,)-436(though)]TJ 0 -13.549 Td [(noticed)-341(by)-340(Lowth,)-364(is)-340(disregarded)-341(by)-340(Blaney,)-364(for)-340(what)-341(reason)-340(I)]TJ 0 -13.55 Td [(know)-257(not,)-259(since)-257(this)-257(seems)-258(as)-257(well)-257(intitled)-257(to)-257(notice)-257(as)-257(any)-257(other)]TJ 0 -13.549 Td [(literal)-250(fulfilment)-250(of)-250(prophecy.)]TJ 11.956 -16.004 Td [(In)-319(verse)-318(7th,)-336(the)-319(Rabbi's)-318(acquiescence)-319(in)-319(the)-318(meaning)-319(of)-318(the)]TJ -11.956 -13.549 Td [(words,)]TJ/F29 10.9091 Tf 32.461 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(when)-275(I)-275(have)-276(taken)-275(away)-275(his)-276(blood)-275(out)-275(of)-275(his)-276(mouth)-275(and)]TJ -37.305 -13.549 Td [(his)-425(pollution)-426(from)-425(between)-425(his)-426(teeth)]TJ/F16 10.9091 Tf 165.629 0 Td [(;)]TJ/F29 10.9091 Tf 3.033 0 Td [(\035)]TJ/F16 10.9091 Tf 9.483 0 Td [(as)-425(signifying,)-469(literally,)]TJ -178.145 -13.549 Td [(the)-464(taking)-465(away)-464(of)-464(sin)-464(and)-465(pollution,)-518(is)-464(highly)-464(important)-464(to)]TJ 0 -13.549 Td [(the)-401(Christian)-400(exposition,)-438(for)-401(it)-400(intimates)-401(the)-400(first)-401(and)-400(greatest)]TJ 0 -13.55 Td [(benefit)-379(we)-757(derive)-379(from)-379(the)-378(coming)-379(of)-379(the)-379(Messiah.)-636(That)-378(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([073])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Rabbi)-410(does)-410(not)-410(so)-411(understand)-410(it,)-450(as)-410(alluding)-410(to)-410(the)-410(remission)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+280 0 obj <<
+/Type /Page
+/Contents 281 0 R
+/Resources 279 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+282 0 obj <<
+/D [280 0 R /XYZ 289.171 355.585 null]
+>> endobj
+283 0 obj <<
+/D [280 0 R /XYZ 98.049 79.691 null]
+>> endobj
+279 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R /F33 190 0 R /F35 273 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+286 0 obj <<
+/Length 5653      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(50An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(of)-427(sins)-426(through)-427(Christ,)-471(is)-427(not)-426(to)-427(be)-426(wondered)-427(at;)-515(but)-427(it)-426(does)]TJ 0 -13.549 Td [(seem)-355(singular)-355(that)-355(Lowth)-355(and)-355(Blaney)-355(should)-355(have)-354(disregarded)]TJ 0 -13.549 Td [(or)-527(misunderstood)-527(so)-527(remarkable)-527(a)-527(passage,)-596(in)-527(the)-527(sense)-527(of)]TJ 0 -13.549 Td [(which)-368(even)-368(the)-367(Jew)-368(acquiesces,)-397(though)-368(not)-368(in)-368(the)-367(application.)]TJ
+ET
+q
+1 0 0 1 93.543 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 463.978 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 463.978 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 165.782 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.691 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.601 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 198.51 463.978 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 209.419 463.978 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 220.328 463.978 Td [(\051,)-507(according)-456(to)-456(the)-456(Rabbi,)-507(means)]TJ -126.785 -13.549 Td [(Jerusalem,)-536(that)-479(is,)]TJ/F29 10.9091 Tf 89.633 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Ekron)-479(shall)-478(be)-479(as)-479(Jerusalem)]TJ/F16 10.9091 Tf 133.6 0 Td [(.)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 10.066 0 Td [(Now)-479(the)]TJ -240.87 -13.549 Td [(Jebusites)-201(were)-200(the)-201(original)-200(inhabitants)-201(of)-201(Jerusalem,)-210(it)-201(is)-200(true;)-217(but)]TJ 0 -13.549 Td [(why)-281(the)-282(prophet)-281(should)-281(here)-281(use)-281(the)-282(word)-281(Jebusi)-281(for)-281(Jerusalem,)]TJ 0 -13.549 Td [(and)-336(here)-335(only,)-357(is)-336(rather)-335(unaccountable,)-357(and)-336(I)-335(cannot)-336(but)-335(prefer)]TJ 0 -13.55 Td [(the)-250(translation)-250(I)-250(have)-250(given.)]TJ 11.956 -16.004 Td [(In)-291(verses)-291(8,)-301(9,)-301(10,)-301(there)-291(is)-291(no)-291(material)-291(disagreement)-290(between)]TJ -11.956 -13.549 Td [(us)-350(either)-350(in)-350(the)-351(translat)1(ion)-351(or)-350(the)-350(interpretation.)-550(Here)-350(Jew)-350(and)]TJ 0 -13.549 Td [(Christian)-401(agree)-400(in)-401(applying)-400(these)-401(verses)-400(to)-401(the)-400(coming)-401(of)-400(the)]TJ 0 -13.549 Td [(Messiah.)-248(The)-245(only)-244(question)-245(between)-244(us)-244(is,)-246(whether)-245(Christ)-244(be)-244(the)]TJ 0 -13.549 Td [(Messiah,)-250(which)-250(the)-250(Rabbi,)-250(of)-250(course,)-250(denies.)]TJ 11.956 -16.004 Td [(Verse)-247(11.)-249(In)-246(the)-247(words,)]TJ/F29 10.9091 Tf 104.375 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(By)-247(the)-247(blood)-246(of)-247(thy)-247(covenant)]TJ/F16 10.9091 Tf 124.353 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.536 0 Td [(&c.)-249(it)]TJ -255.791 -13.55 Td [(was)-264(not)-265(to)-264(be)-264(expected)-529(that)-264(the)-264(Rabbi)-265(would)-264(see)-264(any)-264(intimation)]TJ/F16 7.9701 Tf -72.755 0 Td [([074])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-378(a)-378(covenant)-378(for)-378(the)-378(redemption)-378(of)-378(mankind,)-410(sealed)-378(with)-378(the)]TJ 0 -13.549 Td [(blood)-463(of)-463(Christ;)-569(though)-463(we)-463(might)-462(have)-463(looked)-463(for)-463(it)-463(in)-462(Dr.)]TJ 0 -13.549 Td [(Blaney.)-370(The)-290(application)-289(of)-290(this)-290(and)-290(the)-290(two)-290(preceding)-290(verses)-289(to)]TJ 0 -13.549 Td [(Christianity,)-227(was)-222(so)-222(clearly)-221(perceived,)-228(and)-221(so)-222(ably)-222(expounded)-221(by)]TJ 0 -13.55 Td [(Lowth,)-308(that)-297(we)-297(only)-296(wonder)-297(he)-297(should)-296(have)-297(confined)-297(that)-296(view)]TJ 0 -13.549 Td [(to)-400(these)-400(three)-400(verses,)-437(considering)-400(them)-400(as)-399(a)-400(digression,)-437(when)]TJ 0 -13.549 Td [(by)-328(extending)-328(the)-328(same)-327(principle)-328(of)-328(interpretation)-328(to)-328(other)-327(parts)]TJ 0 -13.549 Td [(of)-334(the)-335(prophecy,)-355(he)-335(might)-334(have)-334(found)-335(a)-334(clue)-334(to)-335(the)-334(solution)-334(of)]TJ 0 -13.549 Td [(many)-334(difficulties.)-501(The)-333(want)-334(of)-334(this)-333(clue)-334(obliges)-334(Dr.)-501(Blaney)-333(to)]TJ 0 -13.55 Td [(come)-367(to)-367(the)-367(same)-367(conclusion)-367(as)-367(the)-367(Rabbi,)-396(that)-367(the)-367(remaining)]TJ 0 -13.549 Td [(part)-247(of)-248(the)-247(prophecy)-248(is)-247(still)-247(unaccomplished;)-249(a)-247(conclusion)-247(which)]TJ 0 -13.549 Td [(I)-391(am)-391(compelled)-391(most)-391(strenuously)-391(to)-391(oppose.)-672(To)-391(the)-391(Jew,)-426(the)]TJ 0 -13.549 Td [(suspension)-352(of)-353(the)-352(fulfilment)-352(of)-352(this)-353(prophecy)-352(would)-352(be)-352(almost)]TJ 0 -13.549 Td [(equivalent)-205(to)-205(that)-205(of)-204(all)-205(others;)-220(for)-205(the)-205(Messiah's)-205(kingdom)-205(is)-204(alike)]TJ 0 -13.549 Td [(the)-296(subject)-297(of)-296(all,)-308(and)-296(if)-296(this)-297(one)-296(be)-296(unaccomplished,)-308(then)-296(must)]TJ 0 -13.55 Td [(they)-297(all)-297(be)-297(so.)-392(To)-297(the)-297(Jew)-297(then,)-309(I)-297(would)-297(say)]TJ/F29 10.9091 Tf 195.362 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Is)-297(this)-297(consonant)]TJ -206.271 -13.549 Td [(with)-339(the)-340(previous)-339(ordinations)-339(of)-340(God)-339(in)-339(the)-340(government)-339(of)-339(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+285 0 obj <<
+/Type /Page
+/Contents 286 0 R
+/Resources 284 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 258 0 R
+>> endobj
+287 0 obj <<
+/D [285 0 R /XYZ 196.421 296.478 null]
+>> endobj
+284 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+290 0 obj <<
+/Length 6593      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Remarks)-250(On)-250(The)-250(Rabbi's)-250(Exposition.)-9850(51)]TJ
+0 g 0 G
+ 0 -30.759 Td [(world,)-408(to)-377(leave)-376(an)-377(interval)-753(of)-376(more)-377(than)-376(two)-377(thousand)-376(years,)]TJ/F16 7.9701 Tf 291.024 0 Td [([075])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(without)-411(the)-411(fulfilment)-412(of)-411(prophecy,)-451(which)-412(is)-411(to)-411(mankind,)-451(the)]TJ 0 -13.549 Td [(most)-466(convincing)-466(of)-466(all)-466(proofs)-466(of)-466(his)-466(Divine)-465(superintendance)]TJ 0 -13.549 Td [(and)-368(control)-367(over)-368(human)-367(affairs?)-603(To)-367(Dr.)-603(Blaney,)-396(on)-368(the)-367(other)]TJ 0 -13.55 Td [(hand,)-456(who)-414(conceives)-414(that)]TJ/F29 10.9091 Tf 120.63 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(since)-414(our)-415(Saviour's)-414(appearance)-415(on)]TJ -125.474 -13.549 Td [(earth,)-329(nothing)-313(has)-313(happened)-313(to)-313(the)-313(Jewish)-313(nation)-313(in)-313(any)-312(degree)]TJ 0 -13.549 Td [(answerable)-333(to)-332(what)-333(is)-333(here)-332(predicted;)-374(no)-333(return)-333(from)-332(captivity,)]TJ 0 -13.549 Td [(no)-318(victories,)-334(no)-318(successes,)]TJ/F29 10.9091 Tf 117.224 0 Td [(\035)]TJ/F16 10.9091 Tf 8.308 0 Td [(&c.;)-351(to)-318(him)-317(I)-318(would)-317(say,)-335(why)-317(may)]TJ -125.532 -13.549 Td [(not)]TJ/F29 10.9091 Tf 18.191 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(the)-389(children)-390(of)-389(the)-390(promise)]TJ/F29 10.9091 Tf 123.654 0 Td [(\035)]TJ/F16 10.9091 Tf 9.093 0 Td [(be)-389(here)-390(included)-389(as)-390(well)-389(as)]TJ/F29 10.9091 Tf -155.782 -13.55 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(the)-329(children)-329(of)-329(the)-330(flesh?)]TJ/F29 10.9091 Tf 111.934 0 Td [(\035)]TJ/F16 10.9091 Tf 8.435 0 Td [(The)-329(first)-329(Christians)-329(were)-330(Jews,)-349(the)]TJ -125.213 -13.549 Td [(apostles)-335(and)-335(disciples)-335(were)-335(Jews,)-356(while)-335(the)-335(converted)-335(Gentiles)]TJ 0 -13.549 Td [(were)-394(no)-395(less)-394(styled,)]TJ/F29 10.9091 Tf 94.855 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Israelites)-394(by)-394(adoption)]TJ/F16 10.9091 Tf 98.296 0 Td [(;)]TJ/F29 10.9091 Tf 3.032 0 Td [(\035)]TJ/F16 10.9091 Tf 9.145 0 Td [(and)-394(so)-394(they)-395(are)]TJ -210.171 -13.549 Td [(continually)-220(called)-220(in)-220(prophetic)-220(language.)-240(If)-220(then)-220(the)-220(terms,)]TJ/F29 10.9091 Tf 255.178 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Sons)]TJ -260.022 -13.549 Td [(of)-234(Zion)]TJ/F29 10.9091 Tf 31.049 0 Td [(\035)]TJ/F16 10.9091 Tf 7.399 0 Td [(and)]TJ/F29 10.9091 Tf 18.307 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Israel)-234(of)-234(God)]TJ/F16 10.9091 Tf 57.833 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.399 0 Td [(be)]TJ/F32 10.9091 Tf 12.853 0 Td [(not)-234(less)]TJ/F16 10.9091 Tf 35.415 0 Td [(applicable)-234(to)-234(those)-235(who)]TJ -177.826 -13.55 Td [(received)-419(Christ)-419(for)-419(their)-419(Messiah,)-461(than)-419(to)-419(those)-418(who)-419(rejected)]TJ 0 -13.549 Td [(him;)-260(we)-256(cannot)-257(surely)-257(say)-256(with)-257(Dr.)-269(Blaney,)-259(that)-256(there)-257(have)-256(been)]TJ 0 -13.549 Td [(no)-387(return)-388(from)-387(captivity,)-422(no)-387(victories,)-422(no)-387(successes,)-422(since)-387(the)]TJ 0 -13.549 Td [(coming)-187(of)-187(Christ;)-208(for)-187(it)-188(will)-187(hardly)-187(be)-187(maintained)-187(that)-187(redemption)]TJ 0 -13.549 Td [(from)-379(the)-378(bondage)-379(of)-378(sin)-379(is)-378(no)-379(return)-379(from)-378(captivity;)-886(that)-378(the)]TJ/F16 7.9701 Tf 291.023 0 Td [([076])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(triumph)-191(of)-191(Christianity)-191(over)-190(paganism)-191(is)-191(no)-191(victory,)-203(and)-191(the)-190(rapid)]TJ 0 -13.549 Td [(propagation)-250(of)-250(the)-250(Gospel)-250(no)-250(success.)]TJ 11.955 -16.004 Td [(In)-229(verse)-228(12,)]TJ/F29 10.9091 Tf 53.274 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(The)-229(strong)-229(hold)]TJ/F16 10.9091 Tf 68.634 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 7.339 0 Td [(which)-229(is)-228(evidently)-229(the)-229(same)-229(as)]TJ -148.774 -13.549 Td [(the)-294(prison-house,)-306(called)-294(in)-295(the)-294(preceding)-295(verse,)]TJ/F29 10.9091 Tf 211.772 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(the)-294(pit)-295(without)]TJ -216.616 -13.549 Td [(water)]TJ/F16 10.9091 Tf 24.85 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 7.921 0 Td [(and)-282(which)-282(the)-282(Rabbi)-282(allows)-283(to)-282(be)-282(a)-282(state)-282(of)-282(captivity,)-290(is)]TJ -35.499 -13.549 Td [(here,)-248(somewhat)-248(abruptly,)-248(transformed)-248(into)-247(a)-248(place)-248(of)-248(shelter)-247(and)]TJ 0 -13.55 Td [(protection.)]TJ 11.955 -16.003 Td [(Verse)-387(15.)-660(The)-387(Rabbi's)-387(idea,)-421(that)-386(the)-387(prophet)-387(here)-387(uses)-387(the)]TJ -11.955 -13.55 Td [(term)]TJ/F29 10.9091 Tf 22.284 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(sling-stones)]TJ/F16 10.9091 Tf 52.124 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.131 0 Td [(in)-210(derision,)-218(as)-209(an)-210(appellative)-210(for)-209(the)-210(enemies)]TJ -89.109 -13.549 Td [(of)-326(Israel,)-345(while)-327(he)-326(applies)-326(to)-326(themselves,)-346(in)-326(the)-326(next)-326(verse,)-345(the)]TJ 0 -13.549 Td [(term)]TJ/F29 10.9091 Tf 24.973 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(precious)-456(stones)]TJ/F16 10.9091 Tf 69.821 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 9.821 0 Td [(appears)-456(to)-457(me,)-507(I)-456(must)-457(acknowledge,)]TJ -112.186 -13.549 Td [(somewhat)-409(novel;)-489(and)-409(as)-409(I)-409(dispute)-410(that)-409(translation)-409(of)-409(the)-409(next)]TJ 0 -13.549 Td [(verse)-254(altogether,)-254(so)-254(I)-253(cannot)-254(acquiesce)-253(in)-254(such)-253(an)-254(explanation)-253(of)]TJ 0 -13.55 Td [(this.)-453(With)-317(regard)-318(to)-318(the)-317(rendering)-318(of)]TJ
+ET
+q
+1 0 0 1 213.381 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.29 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.199 79.691 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 246.108 79.691 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 262.293 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 273.202 79.691 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 284.111 79.691 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 295.021 79.691 Td [(\051)-318(in)-317(the)]TJ -248.25 -13.549 Td [(same)-362(verse,)-390(which)-362(I)-362(have)-362(considered)-362(as)-362(the)-362(personal)-362(pronoun,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+289 0 obj <<
+/Type /Page
+/Contents 290 0 R
+/Resources 288 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+291 0 obj <<
+/D [289 0 R /XYZ 170.963 518.175 null]
+>> endobj
+292 0 obj <<
+/D [289 0 R /XYZ 288.746 274.29 null]
+>> endobj
+288 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+296 0 obj <<
+/Length 2212      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(52An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F29 10.9091 Tf 0 -30.759 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(they)]TJ/F16 10.9091 Tf 18.175 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 9.671 0 Td [(instead)-443(of)-442(the)-443(verb)]TJ/F29 10.9091 Tf 92.021 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(to)-443(make)-442(a)-443(noise)]TJ/F29 10.9091 Tf 74.473 0 Td [(\035\024)]TJ/F16 10.9091 Tf 15.752 0 Td [(I)-442(believe)-443(the)]TJ -222.507 -13.549 Td [(Rabbi's,)-268(upon)-264(re-considering)-264(the)-264(passage,)-267(to)-264(be)-264(the)-264(more)-264(correct)]TJ 0 -13.549 Td [(translation.)]TJ 11.956 -13.549 Td [(But)-357(these)-357(verbal)-358(differences,)-384(however)-357(they)-357(may)-357(interest)-357(the)]TJ -11.956 -13.55 Td [(Hebrew)-205(scholar,)-214(are)-204(of)-205(trivial)-409(importance,)-214(as)-205(regarding)-205(the)-204(grand)]TJ/F16 7.9701 Tf -72.755 0 Td [([077])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(question)-395(between)-396(us,)-431(namely,)-432(whether)-395(the)-395(accomplishment)-395(of)]TJ 0 -13.549 Td [(the)-238(predictions)-239(contained)-238(in)-239(this)-238(chapter,)-241(ceases)-239(before)-238(we)-238(arrive)]TJ 0 -13.549 Td [(at)-418(verse)-419(9,)-460(which)-419(is)-418(admitted)-418(to)-419(announce)-418(the)-419(coming)-418(of)-418(the)]TJ 0 -13.549 Td [(Messiah.)-688(Upon)-396(this)-396(point,)-432(then,)-433(I)-396(plead)-396(the)-396(general)-396(issue.)-687(If)]TJ 0 -13.55 Td [(I)-460(succeed)-460(in)-461(shewing)-460(that)-460(every)-461(part)-460(of)-460(the)-461(prophecy)-460(in)-460(the)]TJ 0 -13.549 Td [(following)-494(chapters,)-554(as)-493(well)-494(as)-494(the)-493(present,)-554(has)-494(been)-493(clearly)]TJ 0 -13.549 Td [(accomplished)-232(in)-232(the)-232(leading)-232(events)-232(of)-232(the)-232(history)-232(of)-231(Christianity,)]TJ 0 -13.549 Td [(I)-250(gain)-250(my)-250(cause.)-250(If)-250(I)-250(fail)-250(to)-250(do)-250(so,)-250(let)-250(the)-250(verdict)-250(go)-250(for)-250(the)-250(Jew.)]TJ/F16 7.9701 Tf -72.755 -29.651 Td [([078])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+295 0 obj <<
+/Type /Page
+/Contents 296 0 R
+/Resources 294 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+297 0 obj <<
+/D [295 0 R /XYZ 222.038 463.978 null]
+>> endobj
+298 0 obj <<
+/D [295 0 R /XYZ 93.543 325.934 null]
+>> endobj
+294 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+299 0 obj
+<< /S /GoTo /D (index8) >>
+endobj
+302 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter X.)
+endobj
+305 0 obj <<
+/Length 4014      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-250(Interpretation:)-250(Chapter)-250(X.)]TJ/F16 10.9091 Tf 0 -35.158 Td [(Two)-333(points)-332(appeared)-333(to)-332(be)-333(established)-333(in)-332(the)-333(last)-333(chapter;)-373(one,)]TJ 0 -13.549 Td [(that)-449(the)-448(Messiah's)-449(kingdom)-448(is)-449(the)-449(subject)-448(of)-449(this)-448(part)-449(of)-448(the)]TJ 0 -13.55 Td [(prophecy,)-306(and)-294(the)-294(other,)-306(that)-294(that)-294(kingdom)-295(is)-294(a)-295(spiritual)-294(one;)-316(or)]TJ 0 -13.549 Td [(these)-268(points,)-272(if)-267(not)-268(proved,)-272(were,)-272(at)-268(least,)-272(shewn)-268(to)-267(be)-268(in)-267(perfect)]TJ 0 -13.549 Td [(accordance)-389(with)-389(every)-390(verse,)-424(and)-389(every)-389(line)-389(contained)-389(in)-389(that)]TJ 0 -13.549 Td [(chapter.)]TJ 11.956 -14.097 Td [(That)-263(the)-263(Messiah's)-262(kingdom)-263(is)-263(the)-263(subject,)-266(appeared)-263(from)-263(the)]TJ -11.956 -13.549 Td [(express)-257(declaration)-256(of)-257(the)-257(9th)-256(verse,)]TJ/F29 10.9091 Tf 160.11 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Behold,)-258(thy)-257(King)-257(cometh)]TJ/F16 10.9091 Tf 108.105 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(&c.,)-439(and)-803(from)-402(the)-401(exact)-401(accordance)-402(of)-401(every)-402(other)-401(with)-401(this)]TJ/F16 7.9701 Tf 291.024 0 Td [([079])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(view.)]TJ 11.956 -14.097 Td [(The)-614(circumstances)-614(that)-614(intimated)-614(the)-614(spiritual)-614(nature)-614(of)]TJ -11.956 -13.549 Td [(that)-793(kingdom,)-928(and)-793(shewed)-793(that)-793(the)-793(prophecy)-793(refers)-792(to)]TJ 0 -13.549 Td [(Christianity,)-621(were)-547(the)-547(following:)]TJ/F29 10.9091 Tf 152.95 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-547(denunciations)-547(against)]TJ -163.859 -13.549 Td [(worldly-mindedness,)-646(wherewith)-567(the)-566(subject)-567(is)-567(prefaced)-566(and)]TJ 0 -13.55 Td [(introduced;)-228(these)-216(being)-217(immediately)-216(followed)-217(by,)-223(and)-216(contrasted)]TJ 0 -13.549 Td [(with)-582(the)-582(promise)-582(of)-582(spiritual)-582(blessings)-582(from)-582(the)-582(Messiah's)]TJ 0 -13.549 Td [(coming;)-716(which)-560(were)-561(declared)-561(to)-560(be)-561(the)-560(remission)-561(of)-560(sins,)]TJ 0 -13.549 Td [(and)-501(the)-500(redemption)-501(of)-501(the)-501(Gentile)-500(world)-501(from)-501(the)-500(darkness)]TJ 0 -13.549 Td [(of)-388(idolatry;)]TJ/F29 10.9091 Tf 50.293 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(next,)-423(the)-388(personal)-388(character)-388(of)-388(the)-389(Messiah,)-422(and)]TJ -61.202 -13.55 Td [(the)-429(express)-429(manner)-429(of)-429(his)-429(coming,)-474(namely,)-473(in)-429(meekness)-429(and)]TJ 0 -13.549 Td [(humility;)]TJ/F29 10.9091 Tf 40.015 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-421(peaceful)-422(nature)-421(of)-421(his)-422(reign;)]TJ/F29 10.9091 Tf 147.793 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-421(shedding)-422(of)]TJ -209.626 -13.549 Td [(his)-362(blood)-361(for)-362(the)-362(redemption)-361(of)-362(mankind)-362(from)-361(the)-362(bondage)-361(of)]TJ 0 -13.549 Td [(sin;)]TJ/F29 10.9091 Tf 15.764 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-216(joint)-215(instrumentality)-216(of)-216(Israel)-215(in)-216(the)-216(accomplishment)-215(of)]TJ -26.673 -13.549 Td [(the)-191(great)-191(scheme)-191(of)-191(redemption,)-203(but)-191(the)-191(admission)-191(of)-191(the)-191(Gentiles)]TJ 0 -13.549 Td [(to)-319(a)-320(full)-319(participation)-320(in)-319(the)-320(blessings)-319(which)-320(result)-319(from)-320(it,)-336(and)]TJ 0 -13.55 Td [(the)-244(removal)-244(of)-245(the)-244(partition)-244(wall,)-246(mentioned)-244(by)-244(St.)-248(Paul,)-245(\050Ephes.)]TJ 0 -13.549 Td [(ii.)-326(14,\051)-282(by)-276(which)-275(they)-275(had)-276(been)-275(previously)-276(excluded)-275(from)-275(them.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+304 0 obj <<
+/Type /Page
+/Contents 305 0 R
+/Resources 303 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+300 0 obj <<
+/D [304 0 R /XYZ 46.771 529.134 null]
+>> endobj
+306 0 obj <<
+/D [304 0 R /XYZ 90.481 310.575 null]
+>> endobj
+303 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+309 0 obj <<
+/Length 4934      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(54An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(These)-646(are)-323(the)-323(circumstances)-323(that)-323(declare)-323(the)-323(spirituality)-323(of)-323(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([080])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(Messiah's)-375(kingdom,)-407(and)-375(these)-375(are)-376(clearly)-375(intimated)-375(in)-375(the)-375(last)]TJ 0 -13.549 Td [(chapter.)]TJ 11.956 -14.777 Td [(The)-366(present)-367(will)-366(be)-367(found)-366(to)-367(contain)-366(somewhat)-367(less)-366(variety)]TJ -11.956 -13.549 Td [(of)-419(incident,)-461(with)-418(more)-419(of)-419(exhortations)-418(and)-419(promises)-419(than)-418(the)]TJ 0 -13.549 Td [(preceding.)-544(These)-349(are)-348(more)-348(particularly)-348(addressed)-348(to)-348(the)-348(house)]TJ 0 -13.549 Td [(of)-335(Judah,)-355(but)-335(their)-335(subsequent)-334(extension)-335(to)]TJ/F29 10.9091 Tf 195.767 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(them)-335(of)-334(Ephraim)]TJ/F29 10.9091 Tf 75.176 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(also,)-335(is)-318(a)-317(circumstance)-318(that)-318(calls)-318(for)-318(some)-318(explanation,)-334(without)]TJ 0 -13.549 Td [(which)-356(it)-356(would)-356(be)-357(difficult)-356(to)-356(shew)-356(the)-356(chronological)-356(order)-356(of)]TJ 0 -13.549 Td [(the)-250(events)-250(foretold.)]TJ 11.956 -14.777 Td [(Ephraim,)-607(or)-536(the)-535(ten)-536(tribes,)-607(had)-536(gone)-535(into)-536(captivity)-535(long)]TJ -11.956 -13.549 Td [(before)-297(the)-297(time)-297(when)-297(the)-296(prophecy)-297(was)-297(uttered,)-309(which)-297(was)-296(that)]TJ 0 -13.549 Td [(of)-489(the)-488(building)-489(of)-488(the)-489(second)-489(temple;)-608(nor)-488(have)-489(these)-488(tribes)]TJ 0 -13.549 Td [(since)-415(returned,)-456(\050what)-415(is)-414(become)-415(of)-415(them,)-456(or)-415(whether)-415(they)-414(be)]TJ 0 -13.549 Td [(now)-417(in)-417(existence,)-459(being)-418(wholly)-417(unknown,\051)-459(yet)-417(is)-417(their)-417(return)]TJ 0 -13.55 Td [(from)-502(captivity)-502(here)-502(distinctly)-502(foretold.)-1006(What,)-565(then,)-565(are)-501(we)]TJ 0 -13.549 Td [(to)-418(understand)-419(by)-418(this)-418(return,)-461(or)-418(who)-418(is)-419(intended)-418(by)]TJ/F29 10.9091 Tf 241.529 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(them)-418(of)]TJ -246.372 -13.549 Td [(Ephraim)]TJ/F16 10.9091 Tf 38.182 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(is)-250(the)-250(question?)]TJ -36.525 -14.777 Td [(On)-257(the)-258(spiritual)-257(view,)-259(the)-258(captivity)-257(means)-257(the)-258(bondage)-257(of)-258(sin,)]TJ -11.955 -13.549 Td [(and)-208(especially)-208(of)-208(idolatry,)-217(into)-208(which)-208(Ephraim)-208(had)-208(fallen)-208(by)-208(their)]TJ 0 -13.549 Td [(apostacy;)-487(and)-239(their)-240(return)-240(will)-240(mean)-240(their)-240(return)-240(to)-240(true)-239(religion,)]TJ/F16 7.9701 Tf -72.756 0 Td [([081])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(whereby)-325(they)-324(obtain)-325(the)-324(remission)-325(of)-324(their)-325(sins,)-343(and)-324(the)-325(gift)-324(of)]TJ 0 -13.549 Td [(eternal)-419(life.)-757(But)-420(what)-419(is)-419(meant)-419(by)]TJ/F29 10.9091 Tf 164.465 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(them)-419(of)-419(Ephraim)]TJ/F29 10.9091 Tf 77.02 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(?)-757(Are)]TJ -251.172 -13.55 Td [(we)-402(to)-402(understand)-402(thereby)-402(the)-402(original)-402(ten)-402(tribes)-402(who)-401(revolted)]TJ 0 -13.549 Td [(with)-231(Jeroboam,)-235(and)-230(whose)-231(descendants)-231(are)-231(not)-231(known)-231(to)-231(be)-230(now)]TJ 0 -13.549 Td [(in)-413(existence?)-737(or)-413(the)-413(remnant)-412(of)-413(those)-413(tribes)-412(who)-413(returned)-412(to)]TJ 0 -13.549 Td [(Jerusalem,)-271(\0502)-266(Chron.)-300(xi.)-299(16,\051)-271(and)-266(who)-267(having)-266(joined)-266(the)-267(tribe)-266(of)]TJ 0 -13.549 Td [(Judah)-250(have)-250(since)-250(become)-250(mixed)-250(and)-250(identified)-250(with)-250(them?)]TJ 11.955 -14.777 Td [(On)-413(this)-414(latter)-413(view)-413(the)-414(prophecy)-413(may)-414(already)-413(in)-413(part)-414(have)]TJ -11.955 -13.549 Td [(received)-446(its)-447(fulfilment,)-495(as)-447(some)-446(of)-446(this)-447(remnant,)-495(mixed)-446(with)]TJ 0 -13.549 Td [(the)-425(tribes)-425(of)-426(Judah)-425(and)-425(Benjamin,)-469(in)-425(the)-425(apostolic)-425(age,)-469(were)]TJ 0 -13.549 Td [(probably)-369(among)-370(the)-369(number)-370(of)-369(our)-369(Lord's)-370(disciples,)-399(and)-369(were)]TJ 0 -13.55 Td [(thus)-248(redeemed)-248(from)-248(the)-248(bondage)-249(of)-248(sin,)-248(and)-248(have)-248(already)-248(shared)]TJ 0 -13.549 Td [(in)-232(the)-231(triumphs)-232(and)-232(blessings)-231(of)-232(the)-232(Gospel.)-243(On)-232(the)-232(former)-231(view,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+308 0 obj <<
+/Type /Page
+/Contents 309 0 R
+/Resources 307 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+310 0 obj <<
+/D [308 0 R /XYZ 123.118 518.175 null]
+>> endobj
+311 0 obj <<
+/D [308 0 R /XYZ 137.401 243.509 null]
+>> endobj
+307 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+314 0 obj <<
+/Length 4703      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(55)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(supposing,)-389(what)-361(is)-362(not)-361(impossible,)-389(that)-361(these)-362(tribes)-361(are)-361(still)-361(in)]TJ 0 -13.549 Td [(existence,)-212(we)-203(must)-202(look)-203(chiefly)-203(to)-202(the)-203(future,)-212(as)-203(regards)-202(them,)-212(for)]TJ 0 -13.549 Td [(the)-271(accomplishment)-271(of)-270(this)-271(part)-271(of)-271(the)-270(prophecy.)-313(But)-270(whichever)]TJ 0 -13.549 Td [(view)-251(we)-250(embrace,)-251(as)-250(to)-251(those)-250(who)-251(constitute)-250(now)-501(the)-251(ten)-250(tribes,)]TJ/F16 7.9701 Tf 291.024 0 Td [([082])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(we)-443(must)-443(still)-443(look)-443(to)-443(the)-443(future,)-491(\050and)-443(this)-443(is)-443(the)-443(point)-443(to)-443(be)]TJ 0 -13.549 Td [(attended)-291(to,\051)-302(for)-292(the)-291(full)-291(and)-292(perfect)-291(fulfilment)-292(of)-291(the)-291(prophecy;)]TJ 0 -13.549 Td [(for)-280(so)-280(long)-281(as)-280(any)-280(of)-280(the)-280(house)-280(of)-280(Israel)-281(remain)-280(unredeemed,)-287(so)]TJ 0 -13.549 Td [(long)-340(must)-340(they)-339(be)-340(regarded,)-362(in)-340(the)-340(spiritual)-340(view,)-362(which)-340(is)-339(the)]TJ 0 -13.549 Td [(view)-316(we)-316(embrace,)-332(as)-316(still)-315(remaining)-316(in)-316(the)-316(bondage)-315(of)-316(sin,)-332(and)]TJ 0 -13.55 Td [(not)-250(yet)-250(returned)-250(from)-250(captivity.)]TJ 11.956 -15.185 Td [(This)-552(then)-551(is)-552(the)-551(essential)-552(point)-552(as)-551(regards)-552(the)-551(prophetic)]TJ -11.956 -13.55 Td [(chronology,)-458(that)-416(where)-416(events)-416(are)-416(spoken)-415(of,)-458(which,)-457(like)-416(the)]TJ 0 -13.549 Td [(restoration)-261(of)-262(Israel,)-264(are)-261(continuous)-262(from)-261(age)-261(to)-262(age,)-264(or)-261(destined)]TJ 0 -13.549 Td [(to)-263(occupy)-262(many)-263(centuries)-263(in)-263(their)-262(fulfilment,)-266(there)-263(the)-262(prophetic)]TJ 0 -13.549 Td [(view)-203(must)-202(needs)-203(accord)-202(with)-203(the)-202(nature)-202(of)-203(the)-202(events,)-212(comprising)]TJ 0 -13.549 Td [(at)-506(one)-506(glance)-505(the)-506(commencement,)-570(the)-506(continuance,)-570(and)-505(the)]TJ 0 -13.549 Td [(completion)-388(of)-388(what)-387(is)-388(foretold;)-457(consequently)-388(these)-388(events)-387(not)]TJ 0 -13.55 Td [(being)-279(limited)-278(to)-279(particular)-279(periods)-278(like)-279(the)-279(ordinary)-278(occurrences)]TJ 0 -13.549 Td [(of)-399(history,)-437(like)-400(the)-399(fate)-399(of)-400(a)-399(battle)-400(or)-399(the)-399(fall)-400(of)-399(a)-399(monarchy,)]TJ 0 -13.549 Td [(cannot)-299(be)-299(dated)-298(with)-299(chronological)-299(precision,)-311(except)-299(it)-299(be)-298(from)]TJ 0 -13.549 Td [(the)-352(time)-351(of)-352(their)-351(commencement.)-555(And)-352(precisely)-351(of)-352(this)-351(nature)]TJ 0 -13.549 Td [(are)-250(the)-250(events)-250(which)-250(form)-250(the)-250(subject)-250(of)-250(the)-250(chapter)-250(before)-250(us.)]TJ/F16 7.9701 Tf 291.024 0 Td [([083])]TJ/F16 10.9091 Tf -279.068 -15.186 Td [(The)-166(first)-165(of)-166(these)-166(in)-166(order,)-182(as)-166(well)-166(as)-165(importance,)-183(is)-166(the)-166(progress)]TJ -11.956 -13.549 Td [(of)-169(the)-169(Gospel)-169(of)-169(Christ,)-185(or)-169(the)-169(triumph)-169(of)-169(Judah,)-185(which)-169(began)-169(with)]TJ 0 -13.55 Td [(the)-349(apostolic)-349(age,)-373(and)-349(has)-349(since)-348(continued)-349(progressive,)-373(though)]TJ 0 -13.549 Td [(with)-272(a)-272(fluctuating)-272(career,)-277(and)-272(unequal)-272(success,)-278(up)-272(to)-272(the)-271(present)]TJ 0 -13.549 Td [(time,)-230(when)-225(it)-225(extends)-224(over)-225(a)-225(large)-225(portion)-225(of)-225(the)-225(habitable)-224(world;)]TJ 0 -13.549 Td [(but)-228(still)-228(without)-228(having)-228(attained)-228(to)-228(any)-228(thing)-228(like)-228(the)-227(universality)]TJ 0 -13.549 Td [(announced)-287(in)-286(prophecy.)-360(This)-287(then)-287(is)-287(an)-286(event,)-296(which)-287(being)-286(still)]TJ 0 -13.549 Td [(progressive,)-232(is)-228(not)-227(limitable)-228(to)-227(a)-228(particular)-227(period,)-232(nor)-228(capable)-227(of)]TJ 0 -13.55 Td [(being)-250(dated)-250(with)-250(precision)-250(except)-250(from)-250(its)-250(commencement.)]TJ 11.956 -15.185 Td [(Next)-462(to)-461(this,)-515(or)-462(to)-461(the)-462(triumph)-462(of)-461(Judah,)-515(is)-462(the)-462(promised)]TJ -11.956 -13.55 Td [(restoration)-349(of)-349(Israel,)-374(which)-349(cannot)-349(be)-349(deemed)-349(complete,)-373(while)]TJ 0 -13.549 Td [(so)-399(many)-399(of)-398(the)-399(house)-399(of)-399(Israel,)-435(dispersed)-399(over)-399(the)-399(nations)-398(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+313 0 obj <<
+/Type /Page
+/Contents 314 0 R
+/Resources 312 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+315 0 obj <<
+/D [313 0 R /XYZ 265.573 477.528 null]
+>> endobj
+316 0 obj <<
+/D [313 0 R /XYZ 46.771 229.627 null]
+>> endobj
+312 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+319 0 obj <<
+/Length 4556      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(56An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Christendom,)-256(still)-256(rest)-255(their)-255(hopes)-255(on)-255(the)-255(covenant)-255(of)-256(the)-255(Law;)-257(a)]TJ 0 -13.549 Td [(covenant)-201(which)-201(we)-200(as)-201(Christians)-201(believe)-200(to)-201(have)-201(been)-201(annulled)-200(at)]TJ 0 -13.549 Td [(the)-256(promulgation)-256(of)-256(the)-255(Gospel;)-259(but)-256(which)-256(from)-256(the)-256(first)-255(offered)]TJ 0 -13.549 Td [(only)-336(temporal)-335(rewards,)-358(and)-335(unlike)-336(the)-336(covenant)-336(of)-335(grace,)-357(gave)]TJ 0 -13.55 Td [(no)-256(distinct)-255(promises)-256(of)-255(eternal)-256(life.)-267(That)-255(the)-256(remaining)-255(Israelites)]TJ 0 -13.549 Td [(will)-290(ultimately)-290(awaken)-581(to)-290(a)-290(sense)-290(of)-290(these)-290(advantages,)-300(we)-290(may)]TJ/F16 7.9701 Tf -72.755 0 Td [([084])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(confidently)-396(expect)-395(from)-396(this)-395(promise)-396(of)-395(restoration,)-432(and)-395(from)]TJ 0 -13.549 Td [(the)-330(predicted)-329(universality)-330(of)-330(the)-329(Messiah's)-330(kingdom.)-489(This)-329(then)]TJ 0 -13.549 Td [(is)-305(also)-305(an)-304(event)-305(yet)-305(imperfectly)-305(accomplished,)-318(or)-305(still)-305(in)-305(a)-304(state)]TJ 0 -13.55 Td [(of)-317(progression,)-334(and)-317(therefore)-317(yet)-317(incapable)-317(of)-317(being)-316(dated)-317(with)]TJ 0 -13.549 Td [(precision.)]TJ 11.956 -14.776 Td [(The)-199(abolition)-199(of)-199(Paganism)-199(is)-199(another,)-209(which)-199(though)-198(nominally)]TJ -11.956 -13.55 Td [(effected)-248(at)-249(the)-248(beginning)-248(of)-249(the)-248(fourth)-248(century,)-249(is)-248(yet)-249(so)-248(far)-248(from)]TJ 0 -13.549 Td [(being)-476(complete,)-533(that)-476(Paganism)-476(still)-476(prevails)-476(over)-476(the)-476(largest)]TJ 0 -13.549 Td [(portion)-232(of)-231(the)-232(globe;)-237(and)-232(consequently)-231(this,)-236(like)-231(the)-232(former,)-235(is)-231(an)]TJ 0 -13.549 Td [(event)-244(which)-244(can)-245(be)-244(dated)-244(only)-244(from)-244(its)-244(commencement.)-248(Bearing)]TJ 0 -13.549 Td [(then)-383(in)-383(mind)-383(the)-383(nature)-384(of)-383(these)-383(events,)-416(and)-383(the)-383(impossibility)]TJ 0 -13.55 Td [(of)-394(limiting)-393(the)-394(date)-393(of)-394(them)-394(to)-393(definite)-394(periods,)-429(we)-394(may)-393(now)]TJ 0 -13.549 Td [(proceed)-250(with)-250(the)-250(interpretation)-250(of)-250(the)-250(prophecy.)]TJ 11.956 -14.776 Td [(As)-551(the)-551(last)-552(chapter)-551(opened)-551(with)-551(denunciations)-551(of)-551(divine)]TJ -11.956 -13.55 Td [(wrath)-491(against)-491(worldly-mindedness,)-551(which)-491(were)-491(followed)-491(by,)]TJ 0 -13.549 Td [(and)-513(contrasted)-513(with)-513(the)-513(unfolding)-513(of)-513(the)-513(spiritual)-513(nature)-512(of)]TJ 0 -13.549 Td [(the)-582(Messiah's)-583(kingdom,)-665(so)-582(the)-583(present)-582(chapter)-582(opens)-582(with)]TJ 0 -13.549 Td [(exhortations)-244(to)-244(seek)-244(for)-245(spiritual)-244(blessings,)-245(and)-244(with)-244(the)-244(promise)]TJ 0 -13.549 Td [(of)-500(their)-250(abundant)-250(bestowal)-250(on)-250(those)-250(who)-250(ask)-250(for)-250(them.)]TJ/F16 7.9701 Tf -72.755 0 Td [([085])]TJ/F32 10.9091 Tf 84.711 -14.777 Td [(Ask)-332(ye)-331(of)-332(the)-332(Lord)-331(rain)-332(in)-332(the)-331(time)-332(of)-332(the)-332(latter)-331(rain;)-373(so)-331(the)]TJ -11.956 -13.549 Td [(Lord)-317(causing)-318(lightning,)-334(shall)-318(bring)-317(heavy)-317(showers,)-335(and)-317(give)-317(to)]TJ 0 -13.549 Td [(every)-250(one)-250(grass)-250(in)-250(the)-250(field.)]TJ/F16 10.9091 Tf 11.956 -14.777 Td [(This)-299(language)-300(is)-299(metaphorical,)-312(it)-300(is)-299(true,)-312(and)-300(so)-299(is)-299(invariably)]TJ -11.956 -13.549 Td [(that)-377(which)-377(is)-377(employed)-377(in)-377(describing)-377(the)-377(plenteousness)-377(of)-377(the)]TJ 0 -13.549 Td [(Messiah's)-391(kingdom,)-426(abounding)-391(in)-391(corn,)-426(wine,)-426(and)-391(oil,)-426(natural)]TJ 0 -13.549 Td [(plenty)-423(signifying)-424(abundance)-423(in)-424(spiritual)-423(blessings.)-770(Were)-423(any)]TJ 0 -13.55 Td [(one)-309(disposed)-309(to)-309(take)-308(such)-309(expressions)-309(in)-309(a)-309(strictly)-309(literal)-308(sense,)]TJ 0 -13.549 Td [(he)-335(would)-335(soon)-334(find)-335(it)-335(impossible,)-356(for,)-356(most)-335(of)-335(them)-335(are)-334(mixed)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+318 0 obj <<
+/Type /Page
+/Contents 319 0 R
+/Resources 317 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 293 0 R
+>> endobj
+320 0 obj <<
+/D [318 0 R /XYZ 197.576 450.429 null]
+>> endobj
+321 0 obj <<
+/D [318 0 R /XYZ 105.358 190.54 null]
+>> endobj
+317 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+324 0 obj <<
+/Length 4682      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(57)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(metaphors,)-176(such)-158(as)]TJ/F32 10.9091 Tf 82.624 0 Td [(waters)-158(of)-158(life)]TJ/F16 10.9091 Tf 54.966 0 Td [(,)]TJ/F32 10.9091 Tf 4.65 0 Td [(trees)-158(of)-158(righteousness)]TJ/F16 10.9091 Tf 93.137 0 Td [(,)]TJ/F32 10.9091 Tf 4.65 0 Td [(garments)]TJ -240.027 -13.549 Td [(of)-350(salvation)]TJ/F16 10.9091 Tf 52.306 0 Td [(,)-375(of)-349(which)-350(part)-350(at)-349(least)-350(must)-350(be)-350(figurat)1(ive;)-400(and)-350(the)]TJ -52.306 -13.549 Td [(spiritual)-278(sense)-278(is)-278(in)-279(fact)-278(the)-278(most)-278(literal)-278(of)-278(any)-278(that)-278(can)-278(possibly)]TJ 0 -13.549 Td [(be)-344(affixed)-344(to)-344(them.)]TJ/F32 10.9091 Tf 91.283 0 Td [(Ask)-344(ye)-344(of)-344(the)-344(Lord)-344(rain)]TJ/F16 10.9091 Tf 105.421 0 Td [(,)-367(signifies)-344(seek)-344(the)]TJ -196.704 -13.55 Td [(blessings)-461(of)-461(righteousness,)-513(and)-461(they)-460(shall)-461(be)-461(freely)-461(given)-460(to)]TJ 0 -13.549 Td [(you.)-605(When)-369(viewed)-368(in)-368(this)-369(light,)-398(we)-368(shall)-369(readily)-368(perceive)-368(the)]TJ 0 -13.549 Td [(connection)-287(between)-287(this)-286(and)-287(the)-287(next)-287(verse,)-296(which)-287(contrasts)-286(the)]TJ 0 -13.549 Td [(value)-297(of)-297(true,)-308(with)-297(the)-593(worthlessness)-297(and)-297(deceitfulness)-297(of)-296(false)]TJ/F16 7.9701 Tf 291.024 0 Td [([086])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(religion.)]TJ/F32 10.9091 Tf 11.955 -14.532 Td [(For)-298(the)-298(idols)-298(have)-299(spoken)-298(vanity,)-310(and)-298(the)-298(diviners)-298(have)-298(seen)]TJ -11.955 -13.549 Td [(a)-250(lie;)-250(and)-250(told)-250(false)-250(dreams;)-250(they)-250(comfort)-250(in)-250(vain.)]TJ/F16 10.9091 Tf 11.955 -14.531 Td [(That)-465(is,)-518(the)-464(heathen)-465(priests)-465(and)-464(oracles)-465(promise)-465(blessings)]TJ -11.955 -13.549 Td [(which)-335(they)-334(have)-335(no)-334(power)-335(to)-335(bestow,)-356(but)-334(delude)-335(their)-334(votaries)]TJ 0 -13.549 Td [(with)-175(false)-176(hopes,)-190(leading)-176(them)-175(astray,)-191(and)-175(leaving)-175(them)-176(to)-175(wander)]TJ 0 -13.549 Td [(as)-250(a)-250(flock)-250(without)-250(a)-250(shepherd.)]TJ/F32 10.9091 Tf 11.955 -14.532 Td [(Therefore)-303(they)-304(went)-303(their)-304(way)-303(as)-303(a)-304(flock,)-317(they)-303(were)-304(troubled)]TJ -11.955 -13.549 Td [(because)-250(there)-250(was)-250(no)-250(shepherd.)]TJ/F16 10.9091 Tf 11.955 -14.531 Td [(A)-475(religion)-475(like)-475(Paganism,)-531(which)-475(allowed)-475(the)-475(unrestrained)]TJ -11.955 -13.549 Td [(indulgence)-492(of)-492(the)-492(passions,)-552(of)-492(pride,)-553(avarice,)-552(and)-492(ambition,)]TJ 0 -13.549 Td [(was)-444(well)-445(calculated)-444(to)-445(seduce;)-541(and)-445(the)-444(Jews,)-493(in)-445(spite)-444(of)-444(the)]TJ 0 -13.549 Td [(continual)-413(exhortations)-412(of)-413(their)-413(prophets,)-453(in)-412(spite)-413(of)-413(the)-412(many)]TJ 0 -13.55 Td [(signal)-326(miracles)-325(displayed)-326(to)-325(them,)-345(and)-326(wrought)-325(in)-326(their)-325(behalf,)]TJ 0 -13.549 Td [(had)-224(frequently)-224(relapsed)-224(into)-224(idolatry.)-241(Nor)-224(can)-224(it)-224(be)-223(supposed)-224(that)]TJ 0 -13.549 Td [(the)-280(outward)-281(worship)-280(of)-280(idols)-280(was)-281(alone)-280(displeasing)-280(to)-281(God,)-287(and)]TJ 0 -13.549 Td [(that)-230(the)-230(indulgence)-230(of)-229(the)-230(passions,)-234(which)-230(was)-230(the)-230(soul)-230(and)-229(spirit)]TJ 0 -13.549 Td [(of)-299(idolatry,)-311(was)-298(disregarded.)-396(The)-299(spirit)-299(was)-299(at)-298(least)-299(as)-299(likely)-298(as)]TJ 0 -13.55 Td [(the)-210(form)-211(of)-211(Paganism)-210(to)-211(be)-210(offensive)-211(to)-210(Heaven;)-224(and)-210(accordingly)]TJ 4.418 -13.549 Td [(it)-405(was)-405(continually)-405(denounced)-405(by)-405(the)-405(prophets,)-444(and)-405(had)-405(been)]TJ/F16 7.9701 Tf 286.605 0 Td [([087])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(frequently)-290(punished)-289(by)-290(signal)-289(acts)-290(of)-290(judgment.)-369(And)-289(in)-290(this)-289(did)]TJ 0 -13.549 Td [(the)-389(Jewish)-389(priests)-389(and)-388(rulers)-389(still)-389(offend,)-424(by)-389(their)-389(avarice)-388(and)]TJ 0 -13.549 Td [(worldly-mindedness,)-342(and)-324(thus)-324(incur)-323(the)-324(displeasure)-324(of)-323(Heaven,)]TJ 0 -13.55 Td [(as)-250(already)-250(intimated,)-250(and)-250(here)-250(repeated.)]TJ/F32 10.9091 Tf 11.955 -14.531 Td [(Mine)-215(anger)-215(is)-215(kindled)-215(against)-215(the)-215(shepherds,)-222(and)-215(I)-215(will)-215(punish)]TJ -11.955 -13.549 Td [(the)-250(goats.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+323 0 obj <<
+/Type /Page
+/Contents 324 0 R
+/Resources 322 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+325 0 obj <<
+/D [323 0 R /XYZ 148.221 423.331 null]
+>> endobj
+326 0 obj <<
+/D [323 0 R /XYZ 46.771 148.419 null]
+>> endobj
+322 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+330 0 obj <<
+/Length 4605      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(58An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(The)-304(shepherds)-304(are)-303(the)-304(guardians,)-317(the)-304(goats)-304(the)-304(leaders)-304(of)-303(the)]TJ -11.956 -13.549 Td [(flock;)-383(but)-338(the)-338(Jewish)-339(shepherds)-338(and)-338(leaders)-339(misled)-338(their)-338(flock,)]TJ 0 -13.549 Td [(and)-240(as)-241(their)-240(forefathers,)-242(under)-241(Jeroboam,)-242(had)-240(embraced)-240(idolatry,)]TJ 0 -13.549 Td [(and)-275(were)-276(therefore)-275(allowed)-275(to)-276(be)-275(carried)-275(away)-276(into)-275(captivity,)-281(so)]TJ 0 -13.55 Td [(their)-178(posterity,)-192(seduced)-177(by)-178(similar)-177(passions,)-192(rejected)-178(the)-177(blessings)]TJ 0 -13.549 Td [(of)-227(the)-227(Gospel,)-232(and)-227(were)-227(suffered)-228(to)-227(remain)-227(in)-227(the)-227(bondage)-227(of)-227(sin.)]TJ 0 -13.549 Td [(But)-356(the)-356(house)-357(of)-356(Judah)-356(having)-356(remained)-356(faithful,)-383(to)-356(them)-356(was)]TJ 0 -13.549 Td [(the)-330(Messiah)-330(promised;)-369(and)-330(given)-330(to)-329(those)-330(who)-330(were)-330(willing)-329(to)]TJ 0 -13.549 Td [(receive)-250(him.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(But)-204(the)-205(Lord)-204(of)-204(hosts)-205(hath)-204(visited)-205(his)-204(flock,)-213(the)-205(house)-204(of)-204(Judah,)]TJ -11.956 -13.549 Td [(and)-328(made)-327(them)-328(as)-327(his)-328(goodly)-327(horse)-328(in)-327(battle.)-483(Out)-327(of)-328(him)-327(shall)]TJ 0 -13.549 Td [(come)-225(the)-225(corner-stone;)-233(out)-225(of)-225(him,)-230(the)-225(nail;)-234(out)-225(of)-224(him,)-230(the)-225(battle)]TJ 0 -13.549 Td [(bow;)-250(out)-250(of)-250(him)-250(every)-250(ruler)-250(together.)]TJ/F16 7.9701 Tf -72.755 0 Td [([088])]TJ/F16 10.9091 Tf 84.711 -14.368 Td [(Triumphant)-277(career)-278(and)-277(success)-277(are)-278(herein)-277(promised)-277(to)-277(Judah,)]TJ -11.956 -13.549 Td [(but)-345(the)-345(Messiah's)-345(kingdom)-345(having)-345(been)-345(already)-345(declared)-345(to)-344(be)]TJ 0 -13.549 Td [(a)-427(peaceful)-427(one,)-472(we)-427(cannot)-427(suppose)-428(literal)-427(warfare)-427(to)-427(be)-427(here)]TJ 0 -13.549 Td [(intended.)-239(The)-218(triumph)-218(of)-217(true)-218(religion)-218(over)-217(Paganism)-218(is)-218(no)-217(doubt)]TJ 0 -13.55 Td [(the)-250(warfare)-250(to)-250(be)-250(understood.)]TJ/F32 10.9091 Tf 11.956 -14.367 Td [(And)-194(they)-193(shall)-194(be)-194(as)-193(mighty)-194(men)-194(who)-193(tread)-194(down)-194(their)-193(enemies)]TJ -11.956 -13.549 Td [(in)-308(the)-308(mire)-308(of)-308(the)-308(streets)-308(in)-308(battle;)-337(and)-308(they)-308(shall)-308(fight)-308(because)]TJ 0 -13.549 Td [(the)-408(Lord)-408(is)-409(with)-408(them,)-447(and)-409(they)-408(shall)-408(confound)-408(the)-408(riders)-408(on)]TJ 0 -13.55 Td [(horses.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(And)-480(while)-480(this)-481(triumph)-480(is)-480(promised)-480(to)-480(Judah,)-538(mercy)-480(and)]TJ -11.956 -13.549 Td [(forgiveness)-443(are)-444(declared)-443(to)-443(Israel)-443(also,)-492(and)-443(their)-443(return)-443(from)]TJ 0 -13.549 Td [(captivity)-250(is)-250(foretold.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(And)-299(I)-299(will)-299(strengthen)-299(the)-299(house)-300(of)-299(Judah,)-311(and)-299(I)-299(will)-299(save)-299(the)]TJ -11.956 -13.549 Td [(house)-295(of)-294(Joseph,)-306(and)-295(I)-295(will)-294(bring)-295(them)-295(again)-294(to)-295(place)-295(them,)-305(for)]TJ 0 -13.549 Td [(I)-309(have)-309(mercy)-309(upon)-310(them,)-323(and)-310(they)-309(shall)-309(be)-309(as)-309(though)-309(I)-309(had)-309(not)]TJ 0 -13.55 Td [(cast)-305(them)-304(off;)-333(for)-304(I)-305(am)-305(the)-304(Lord)-305(their)-305(God,)-318(and)-305(will)-305(hear)-304(them.)]TJ 0 -13.549 Td [(And)-262(they)-261(of)-262(Ephraim)-262(shall)-261(be)-262(like)-261(a)-262(mighty)-262(man,)-264(and)-262(their)-261(heart)]TJ 0 -13.549 Td [(shall)-265(rejoice)-265(as)-265(through)-265(wine,)-269(yea)-265(their)-265(children)-265(shall)-265(see)-265(it)-265(and)]TJ 0 -13.549 Td [(be)-250(glad,)-250(their)-250(heart)-250(shall)-250(rejoice)-250(in)-250(the)-250(Lord.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(The)-235(complete)-235(fulfilment)-236(of)-235(this)-235(part)-235(of)-236(the)-235(prophecy)-235(must)-235(still)]TJ -11.956 -13.549 Td [(be)-317(future,)-333(whether)-316(we)-633(consider)-317(it)-316(as)-317(referring)-316(to)-316(the)-317(Jews)-316(now)]TJ/F16 7.9701 Tf -72.755 0 Td [([089])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+329 0 obj <<
+/Type /Page
+/Contents 330 0 R
+/Resources 328 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+331 0 obj <<
+/D [329 0 R /XYZ 93.543 352.508 null]
+>> endobj
+332 0 obj <<
+/D [329 0 R /XYZ 194.469 66.142 null]
+>> endobj
+328 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+335 0 obj <<
+/Length 4429      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(59)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(dispersed)-286(over)-286(different)-286(countries,)-295(or)-286(to)-286(the)-286(ten)-286(tribes)-286(who)-285(went)]TJ 0 -13.549 Td [(into)-250(captivity.)]TJ 11.956 -14.251 Td [(In)-369(most)-368(countries)-369(of)-368(Europe)-369(and)-368(probably)-369(of)-369(Asia)-368(also,)-398(the)]TJ -11.956 -13.549 Td [(usual)-422(mode)-421(of)-422(call)-422(to)-421(a)-422(person)-421(just)-422(within)-422(hearing)-421(is)-422(a)-421(shrill)]TJ 0 -13.549 Td [(kind)-253(of)-254(hiss,)-254(which)-253(is)-254(the)-253(more)-253(readily)-254(noticed)-253(because)-253(differing)]TJ 0 -13.549 Td [(from)-377(all)-376(other)-377(sounds.)-630(This)-377(expression)-376(is)-377(accordingly)-377(used)-376(in)]TJ 0 -13.549 Td [(the)-319(prophecy)-318(to)-319(express)-319(the)-318(recal)-319(of)-318(Israel,)-336(whether)-319(spiritual)-318(or)]TJ 0 -13.55 Td [(otherwise.)]TJ/F32 10.9091 Tf 11.956 -14.25 Td [(I)-384(will)-385(hiss)-385(for)-384(them,)-418(and)-385(gather)-385(them,)-418(for)-384(I)-385(have)-384(redeemed)]TJ -11.956 -13.549 Td [(them,)-250(and)-250(they)-250(shall)-250(increase)-250(as)-250(they)-250(have)-250(increased.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(The)-183(next)-182(verse)-183(speaks)-183(of)-183(sowing)-182(them)-183(again)-183(among)-183(the)-182(people,)]TJ -11.956 -13.549 Td [(which)-304(appears)-303(at)-304(first)-303(as)-304(if)-303(again)-304(declaring)-304(their)-303(dispersion;)-330(but)]TJ 0 -13.549 Td [(on)-425(the)-424(spiritual)-425(view)-425(there)-424(is)-425(no)-425(reason)-424(to)-425(suppose)-425(that)-424(such)]TJ 0 -13.549 Td [(is)-359(the)-359(meaning.)-578(Sowing)-359(them)-359(among)-359(the)-359(people,)-386(on)-359(this)-359(view)]TJ 0 -13.55 Td [(will)-275(signify)-275(the)-275(blending)-274(together)-275(of)-275(Jews)-275(and)-275(Gentiles,)-281(by)-274(their)]TJ 0 -13.549 Td [(embracing)-164(one)-165(common)-164(faith;)-193(whereby)-164(they)-165(at)-164(length)-164(become)-164(one)]TJ 0 -13.549 Td [(race,)-185(and)-168(all)-168(distinction)-168(is)-168(lost)-169(under)-168(the)-168(common)-168(denomination)-168(of)]TJ 0 -13.549 Td [(Christians.)-241(This)-224(also)-224(explains)-224(the)-224(rapid)-224(increase)-224(of)-224(their)-224(numbers)]TJ 0 -13.549 Td [(here)-357(foretold,)-768(as)-357(well)-357(as)-357(their)-357(return)-357(from)-357(captivity,)-383(and)-357(their)]TJ/F16 7.9701 Tf 291.024 0 Td [([090])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(living)-238(again.)-245(The)-238(increase)-238(of)-237(numbers)-238(arising)-237(from)-238(the)-237(accession)]TJ 0 -13.549 Td [(of)-373(converts;)-433(their)-373(return)-372(from)-373(captivity,)-403(signifying)-372(redemption)]TJ 0 -13.549 Td [(from)-413(the)-414(bondage)-413(of)-413(sin;)-495(and)-413(their)-414(living,)-454(the)-413(resurrection)-413(to)]TJ 0 -13.549 Td [(eternal)-250(life)-250(through)-250(Christ.)]TJ/F32 10.9091 Tf 11.956 -14.251 Td [(And)-563(I)-564(will)-563(sow)-563(them)-564(among)-563(the)-564(people,)-642(and)-563(they)-563(shall)]TJ -11.956 -13.549 Td [(remember)-437(me)-438(in)-437(far)-437(countries,)-485(and)-437(they)-437(shall)-438(live)-437(with)-437(their)]TJ 0 -13.549 Td [(children,)-250(and)-250(turn)-250(again.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(The)-482(spirituality)-481(of)-482(this)-481(return)-482(and)-481(gathering)-482(becomes)-482(st)1(ill)]TJ -11.956 -13.549 Td [(clearer)-449(as)-449(we)-449(proceed,)-499(signifying)-449(the)-449(flowing)-449(together)-449(of)-449(all)]TJ 0 -13.549 Td [(nations,)-250(Gentiles)-250(as)-250(well)-250(as)-250(Jews,)-250(into)-250(the)-250(house)-250(of)-250(the)-250(Lord.)]TJ/F32 10.9091 Tf 11.956 -14.251 Td [(And)-403(I)-403(will)-404(bring)-403(them)-403(again)-403(out)-404(of)-403(the)-403(land)-404(of)-403(Egypt,)-441(and)]TJ -11.956 -13.549 Td [(gather)-237(them)-237(out)-237(of)-237(Assyria,)-240(and)-237(I)-237(will)-237(bring)-237(them)-237(into)-237(the)-237(land)-237(of)]TJ 0 -13.549 Td [(Gilead)-250(and)-250(Lebanon;)-250(and)-250(place)-250(shall)-250(not)-250(be)-250(found)-250(for)-250(them.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(This)-270(extraordinary)-269(increase)-270(of)-269(numbers,)-275(which)-269(is)-270(to)-269(overflow)]TJ -11.956 -13.549 Td [(all)-335(countries,)-357(strongly)-336(favours)-335(the)-335(spiritual)-336(view,)-357(for)-335(the)-335(actual)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+334 0 obj <<
+/Type /Page
+/Contents 335 0 R
+/Resources 333 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+336 0 obj <<
+/D [334 0 R /XYZ 110.893 272.185 null]
+>> endobj
+333 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+339 0 obj <<
+/Length 4482      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(60An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(number)-483(of)-483(the)-483(Hebrew)-483(nation)-483(is)-482(avowedly)-483(diminishing,)-541(and)]TJ 0 -13.549 Td [(becoming)-279(less)-278(and)-279(less)-278(likely)-278(to)-279(perform)-278(the)-279(wonderful)-278(changes)]TJ 0 -13.549 Td [(next)-281(intimated.)-342(The)-281(sea)-281(and)-281(the)-281(isles)-281(were)-281(common)-280(expressions)]TJ 0 -13.549 Td [(for)-369(the)-368(Gentile)-369(nations,)-398(\050Gen.)-605(x.)-606(5,\051)-796(while)-368(the)-369(land)-368(signifies)]TJ/F16 7.9701 Tf -72.755 0 Td [([091])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(always)-398(the)-398(Jews,)-434(from)-398(Palestine)-398(or)-398(the)-398(Holy)-398(Land)]TJ/F29 10.9091 Tf 229.937 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(see)-398(note.)]TJ -240.847 -13.549 Td [(Rivers)-232(denote)-232(in)-231(prophetic)-232(language,)-235(the)-232(people)-232(residing)-232(on)-231(their)]TJ 0 -13.549 Td [(borders.)-585(\050Isaiah)-361(viii.)-585(7.\051)]TJ/F32 10.9091 Tf 117.296 0 Td [(The)]TJ/F16 10.9091 Tf 20.307 0 Td [(river,)-389(in)-362(particular,)-389(signifies)-362(the)]TJ -137.603 -13.549 Td [(Euphrates)-331(and)-331(the)-332(Eastern)-331(nations)-331(bordering)-331(upon)-332(it.)-493(This)-331(will)]TJ 0 -13.549 Td [(serve)-220(as)-220(a)-220(key)-221(to)-220(the)-220(meaning)-220(of)-220(the)-220(next)-220(verse,)-226(which)-220(announces)]TJ 0 -13.55 Td [(the)-351(subversion)-350(of)-351(Paganism)-350(in)-351(these)-350(different)-351(countries.)-551(Thus,)]TJ/F32 10.9091 Tf 0 -13.549 Td [(afflicting)-280(the)-280(sea)-280(and)-280(smiting)-280(the)-280(waves)]TJ/F16 10.9091 Tf 174.087 0 Td [(,)-287(denote)-280(its)-280(extinction)-280(in)]TJ -174.087 -13.549 Td [(the)-255(West;)]TJ/F32 10.9091 Tf 44.372 0 Td [(drying)-255(up)-255(the)-255(depths)-255(of)-255(the)-255(river)]TJ/F16 10.9091 Tf 140.922 0 Td [(,)-256(signify)-255(its)-255(extinction)]TJ -185.294 -13.549 Td [(in)-406(the)-406(East;)]TJ/F32 10.9091 Tf 57.783 0 Td [(and)-406(bringing)-406(down)-407(the)-406(pride)-406(of)-406(Assyria)]TJ/F16 10.9091 Tf 181.747 0 Td [(,)-445(and)]TJ/F32 10.9091 Tf 27.769 0 Td [(the)]TJ -267.299 -13.549 Td [(departing)-226(of)-226(the)-226(sceptre)-225(from)-226(Egypt)]TJ/F16 10.9091 Tf 156.589 0 Td [(bespeak)-226(its)-226(further)-225(abolition.)]TJ/F32 10.9091 Tf -144.634 -13.55 Td [(And)-331(he)-330(shall)-331(cause)-330(affliction)-331(to)-331(pass)-330(over)-331(the)-330(sea,)-351(and)-331(shall)]TJ -11.955 -13.549 Td [(smite)-328(the)-327(waves)-328(of)-328(the)-327(sea:)-406(and)-327(all)-328(the)-328(deeps)-327(of)-328(the)-328(river)-327(shall)]TJ 0 -13.549 Td [(dry)-263(up:)-275(and)-262(the)-263(pride)-262(of)-263(Assyria)-262(shall)-263(be)-263(brought)-262(down;)-269(and)-262(the)]TJ 0 -13.549 Td [(sceptre)-250(of)-250(Egypt)-250(shall)-250(depart)-250(away.)]TJ/F16 10.9091 Tf 11.955 -13.549 Td [(Surely)-234(these)-233(expressions)-234(announce)-233(some)-234(greater)-233(changes)-234(than)]TJ -11.955 -13.55 Td [(would)-256(result)-257(from)-256(the)-256(mere)-256(emigration)-256(from)-257(these)-256(countries)-256(of)-256(a)]TJ 0 -13.549 Td [(race,)-330(poor,)-330(afflicted,)-330(and)-314(despised,)-330(as)-314(the)-314(Jews)-314(long)-314(have)-313(been.)]TJ 0 -13.549 Td [(And)-389(small)-389(indeed)-390(is)-389(the)-389(likelihood)-389(that)-389(the)-389(literal)-389(subjugation)]TJ 0 -13.549 Td [(of)-352(all)-352(these)-704(countries)-352(by)-352(that)-352(race,)-377(can)-352(be)-352(here)-352(intended.)-556(The)]TJ/F16 7.9701 Tf -72.756 0 Td [([092])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(following)-383(verse)-384(points)-383(out)-384(a)-383(far)-383(more)-384(probable)-383(and)-383(consistent)]TJ 0 -13.55 Td [(solution)-325(of)-324(the)-325(problem,)-343(in)-324(the)-325(overthrow)-324(of)-325(their)-324(idolatry,)-343(and)]TJ 0 -13.549 Td [(the)-380(turning)-380(of)-380(all)-380(these)-380(nations)-380(to)-380(the)-380(worship)-380(of)-380(the)-380(one)-380(true)]TJ 0 -13.549 Td [(God.)]TJ/F32 10.9091 Tf 11.955 -13.549 Td [(And)-235(I)-235(will)-235(strengthen)-235(them)-235(in)-235(the)-235(Lord,)-238(and)-235(they)-235(shall)-235(walk)-235(up)]TJ -11.955 -13.549 Td [(and)-250(down)-250(in)-250(his)-250(name,)-250(saith)-250(the)-250(Lord.)]TJ/F16 7.9701 Tf -72.756 -28.68 Td [([093])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+338 0 obj <<
+/Type /Page
+/Contents 339 0 R
+/Resources 337 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+340 0 obj <<
+/D [338 0 R /XYZ 264.443 477.528 null]
+>> endobj
+341 0 obj <<
+/D [338 0 R /XYZ 147.478 220.093 null]
+>> endobj
+342 0 obj <<
+/D [338 0 R /XYZ 93.543 110.118 null]
+>> endobj
+337 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+343 0 obj
+<< /S /GoTo /D (index9) >>
+endobj
+346 0 obj
+(Notes To Chapter IX.)
+endobj
+349 0 obj <<
+/Length 9162      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Notes)-250(To)-250(Chapter)-250(IX.)]TJ/F16 10.9091 Tf 0 -33.801 Td [(Verse)-250(1.)-250(:)]TJ
+ET
+q
+1 0 0 1 88.88 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 99.79 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.699 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.608 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.517 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 143.426 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 154.335 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 165.244 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.153 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.062 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.971 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.88 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.79 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.699 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.608 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.517 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 263.426 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 274.335 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 285.244 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 296.153 445.52 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 46.771 431.97 Td [(So)-275(the)-275(Lord)-275(shall)-275(make)-275(bright)-275(clouds,)-281(and)-275(give)-275(them)-275(showers)-274(of)]TJ 0 -13.549 Td [(rain.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(The)-244(Hebrew)-243(here)-244(may)-243(be)-244(rendered)-244(\050see)-243(Lowth)-244(and)-243(Parkhurst\051)]TJ/F32 10.9091 Tf -11.956 -13.549 Td [(lightning)]TJ/F16 10.9091 Tf 42.987 0 Td [(instead)-328(of)]TJ/F32 10.9091 Tf 47.158 0 Td [(bright)-328(clouds)]TJ/F16 10.9091 Tf 58.739 0 Td [(,)-348(and)-328(the)-329(connexion)-328(with)-329(rain)]TJ -148.884 -13.549 Td [(will)-420(then)-420(be)-420(much)-421(more)-420(obvious;)-505(especially)-420(with)]TJ/F32 10.9091 Tf 230.916 0 Td [(heavy)]TJ/F16 10.9091 Tf 30.023 0 Td [(rain,)]TJ -260.939 -13.55 Td [(as)-463(the)-463(Hebrew)-462(word)-463(literally)-463(signifies,)-516(which)-463(usually)-462(follow)]TJ 0 -13.549 Td [(lightning.)-250(The)-250(construction)-250(will)-250(then)-250(be)-250(as)-250(proposed)-250(in)-250(the)-250(text.)]TJ/F32 10.9091 Tf 11.956 -13.549 Td [(So)-250(the)-250(Lord)-250(causing)-250(lightning,)-250(shall)-250(bring)-250(heavy)-250(rain,)-250(&c.)]TJ/F16 10.9091 Tf -11.956 -13.549 Td [(Verse)-22642(3.)]TJ
+ET
+q
+1 0 0 1 46.771 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 330.408 310.028 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 341.317 310.028 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 46.771 282.929 Td [(:)]TJ
+ET
+q
+1 0 0 1 49.804 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 60.713 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 71.622 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 82.531 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 93.441 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.35 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.259 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.168 282.929 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.077 282.929 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 269.38 Td [(Mine)-202(anger)-201(was)-202(kindled)-202(against)-201(the)-202(shepherds,)-211(and)-202(I)-202(punished)]TJ -11.956 -13.549 Td [(the)-250(goats,)-250(for)-250(the)-250(Lord,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(The)-537(apparently)-538(indiscriminate)-537(use)-538(of)-537(the)-538(past)-537(and)-537(future)]TJ -11.956 -13.55 Td [(tenses,)-382(in)-355(scriptural)-356(and)-355(prophetic)-356(language,)-382(has)-355(perplexed)-355(the)]TJ 4.856 -13.549 Td [(best)-445(Hebrew)-445(scholars.)-836(On)-445(the)-445(conversive)-445(power)-445(of)-445(the)]TJ
+ET
+q
+1 0 0 1 313.765 215.183 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 324.674 215.183 Td [(,)]TJ/F16 7.9701 Tf 13.121 0 Td [([094])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Granville)-401(Sharpe's)-401(is)-401(perhaps)-401(the)-401(best)-401(treatise.)-703(In)-401(the)-400(present)]TJ 0 -13.549 Td [(case,)-454(unless)-412(the)]TJ
+ET
+q
+1 0 0 1 122.833 188.085 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 133.742 188.085 Td [(retain)-413(that)-413(power)-413(when)-412(disjoined)-413(from)-413(the)]TJ -86.971 -13.549 Td [(verb,)-304(there)-293(is)-293(no)-293(reason)-293(for)-293(rendering)-293(the)-292(future)]TJ
+ET
+q
+1 0 0 1 260.136 174.536 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.045 174.536 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.954 174.536 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.863 174.536 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.772 174.536 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 314.681 174.536 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 46.771 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 160.986 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 101.317 160.986 Td [(\051)-216(as)-216(a)-215(perfect,)-223(or,)]TJ/F32 10.9091 Tf 74.31 0 Td [(I)-216(punished)]TJ/F16 10.9091 Tf 45.379 0 Td [(,)-223(instead)-215(of)]TJ/F32 10.9091 Tf 49.858 0 Td [(I)-216(will)-216(punish)]TJ/F16 10.9091 Tf 53.81 0 Td [(.)]TJ -277.902 -13.549 Td [(And,)-323(as)-309(Mr.)-425(Lowth)-308(observes,)-323(the)]TJ
+ET
+q
+1 0 0 1 197.928 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.837 147.437 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 219.746 147.437 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 235.831 147.437 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.74 147.437 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 257.649 147.437 Td [(\051)-308(which)-309(follows)]TJ -210.878 -13.549 Td [(would)-290(be)-290(more)-290(properly)-290(rendered)]TJ/F32 10.9091 Tf 150.93 0 Td [(But)]TJ/F16 10.9091 Tf 18.316 0 Td [(than)]TJ/F32 10.9091 Tf 21.95 0 Td [(For)]TJ/F16 10.9091 Tf 16.363 0 Td [(,)-300(and)-290(it)-290(will)-290(then)]TJ -207.559 -13.549 Td [(be)]TJ/F29 10.9091 Tf 10.299 0 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(mine)-449(anger)-448(is)-449(kindled)-448(against)-449(the)-448(shepherds,)-498(and)-449(I)-448(will)]TJ -21.208 -13.549 Td [(punish)-268(the)-269(goats;)-278(But)-268(the)-268(Lord)-269(of)-268(Hosts)]TJ/F16 10.9091 Tf 173.337 0 Td [(,)-273(&c.)-305(The)-269(shepherds)-268(and)]TJ -173.337 -13.55 Td [(the)-250(goats)-250(both)-250(signify)-250(leaders)-250(of)-250(the)-250(flock.)]TJ 0 -13.549 Td [(Verse)-22642(4.)]TJ
+ET
+q
+1 0 0 1 46.771 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.408 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.317 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.226 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.135 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.044 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 264.953 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 275.862 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 286.771 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 297.68 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 308.59 66.142 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 319.499 66.142 cm
+0 0 10.909 10.909 re f
+Q
+0 g 0 G
+0 g 0 G
+endstream
+endobj
+348 0 obj <<
+/Type /Page
+/Contents 349 0 R
+/Resources 347 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+344 0 obj <<
+/D [348 0 R /XYZ 46.771 529.134 null]
+>> endobj
+350 0 obj <<
+/D [348 0 R /XYZ 46.771 215.183 null]
+>> endobj
+347 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+353 0 obj <<
+/Length 8701      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(62An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -44.308 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 504.626 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 490.095 Td [(Out)-307(of)-307(him)-307(came)-306(forth)-307(the)-307(corner,)-321(out)-307(of)-307(him)-307(the)-307(nail,)-321(out)-306(of)]TJ -11.956 -13.549 Td [(him)-250(the)-250(battle)-250(bow,)-250(out)-250(of)-250(him)-250(every)-250(oppressor)-250(together.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-592(words)]TJ/F32 10.9091 Tf 56.541 0 Td [(corner)]TJ/F16 10.9091 Tf 29.084 0 Td [(,)]TJ/F32 10.9091 Tf 10.118 0 Td [(nail)]TJ/F16 10.9091 Tf 16.975 0 Td [(,)-677(and)]TJ/F32 10.9091 Tf 32.329 0 Td [(oppressor)]TJ/F16 10.9091 Tf 43.636 0 Td [(,)-678(must)-592(be)-592(rather)]TJ -200.639 -13.55 Td [(perplexing)-401(to)-401(the)-401(English)-401(reader,)-439(nor)-401(can)-401(the)-401(Hebrew)-401(scholar)]TJ 0 -13.549 Td [(be)-324(certain)-324(of)-324(the)-324(precise)-324(meaning)-325(of)-324(each,)-342(though)-324(their)-324(general)]TJ 0 -13.549 Td [(import)-457(is)-457(obvious)-458(enough.)-871(Thus)]TJ
+ET
+q
+1 0 0 1 250.581 421.367 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 261.49 421.367 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 272.399 421.367 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 283.308 421.367 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 301.015 421.367 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.924 421.367 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.833 421.367 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 333.742 421.367 Td [(\051)]TJ/F32 10.9091 Tf 8.62 0 Td [(corner)]TJ/F16 10.9091 Tf 29.084 0 Td [(,)]TJ -277.903 -13.549 Td [(signifies)-338(in)-339(the)-338(root)-338(to)]TJ/F32 10.9091 Tf 103.306 0 Td [(turn)]TJ/F16 10.9091 Tf 18.185 0 Td [(,)-360(and)-339(as)-338(the)]TJ/F32 10.9091 Tf 55.903 0 Td [(corner)-338(stone)]TJ/F16 10.9091 Tf 59.494 0 Td [(is)-338(a)-339(guide)]TJ -236.888 -13.549 Td [(to)-361(the)-362(builder)-361(in)-362(laying)-361(the)-361(others,)-390(it)-361(comes)-361(to)-362(signify)-361(a)-361(guide)]TJ 0 -13.55 Td [(or)-270(leader.)-311(So)]TJ
+ET
+q
+1 0 0 1 152.821 380.719 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 163.73 380.719 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 174.639 380.719 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 185.548 380.719 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 201.217 380.719 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 212.126 380.719 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 223.036 380.719 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 233.945 380.719 Td [(\051,)]TJ/F32 10.9091 Tf 9.364 0 Td [(a)-270(nail)]TJ/F16 10.9091 Tf 25.379 0 Td [(,)-275(signifies)-271(one)-270(on)-270(whom)]TJ -175.145 -13.549 Td [(others)-268(depend.)-304(And)]TJ
+ET
+q
+1 0 0 1 182.389 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 193.298 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 204.208 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 215.117 367.17 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 226.026 367.17 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 241.67 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.579 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 263.488 367.17 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 274.397 367.17 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 285.306 367.17 Td [(\051,)]TJ/F32 10.9091 Tf 9.333 0 Td [(an)-268(oppressor)]TJ/F16 10.9091 Tf 57.47 0 Td [(,)-273(like)]TJ -258.566 -13.549 Td [(the)-341(Greek)]TJ/F33 10.9091 Tf 47.416 0 Td [(\304\305\301\261\275\275\277\302)]TJ/F16 10.9091 Tf 42.109 0 Td [(,)-341(signifies)-340(generally,)]TJ/F32 10.9091 Tf 94.416 0 Td [(a)-341(prince)]TJ/F16 10.9091 Tf 37.044 0 Td [(,)-363(as)-341(well)-341(as)-340(a)]TJ/F32 10.9091 Tf -220.985 -13.549 Td [(tyrant)]TJ/F16 10.9091 Tf 26.062 0 Td [(.)-243(Thus)-228(these)-229(terms)-229(are)-228(each)-229(of)-228(them)-229(equivalent)-229(to)-228(a)]TJ/F32 10.9091 Tf 221.78 0 Td [(chief)]TJ/F16 10.9091 Tf 23.701 0 Td [(or)]TJ/F32 10.9091 Tf -271.543 -13.549 Td [(leader)]TJ/F16 10.9091 Tf 27.873 0 Td [(.)]TJ -15.917 -14.532 Td [(The)-357(verb)]TJ
+ET
+q
+1 0 0 1 149.639 311.991 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 160.548 311.991 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 171.458 311.991 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 182.367 311.991 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 198.982 311.991 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 209.892 311.991 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 220.801 311.991 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 231.71 311.991 Td [(\051,)-384(which)-357(follows,)-384(may)-357(be)-357(either)]TJ -138.167 -13.549 Td [(past)-393(or)-393(future,)-429(but)-393(the)-393(latter)-393(accords)-393(best)-393(with)-394(the)-393(context,)-428(as)]TJ 0 -13.549 Td [(in)-424(the)-424(proposed)-424(translation.)]TJ/F32 10.9091 Tf 132.886 0 Td [(Out)-424(of)-424(him)-424(shall)-423(come)-424(forth)-424(the)]TJ -132.886 -13.549 Td [(corner-stone,)-550(out)-270(of)-270(him)-270(the)-270(nail,)-275(out)-270(of)-270(him)-270(the)-270(battle)-270(bow,)-274(out)]TJ/F16 7.9701 Tf -72.755 0 Td [([095])]TJ/F32 10.9091 Tf 72.755 -13.549 Td [(of)-250(him)-250(every)-250(leader)-250(together.)]TJ/F16 10.9091 Tf 0 -14.531 Td [(Verse)-250(8.)]TJ
+ET
+q
+1 0 0 1 132.62 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 143.529 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 154.438 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 165.347 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.256 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.165 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 198.074 243.263 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.983 243.263 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 219.892 243.263 Td [(.)]TJ/F29 10.9091 Tf 2.728 0 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(I)-250(will)-250(hiss)-250(for)-250(them.)]TJ/F16 10.9091 Tf -128.03 -14.531 Td [(The)-439(word)]TJ/F32 10.9091 Tf 48.96 0 Td [(hiss)]TJ/F16 10.9091 Tf 16.975 0 Td [(,)-486(does)-439(not)-439(to)-439(the)-439(English)-439(reader)-439(convey)-439(the)]TJ -77.891 -13.549 Td [(correct)-321(meaning)-321(here.)-462(In)-321(many)-321(parts)-321(of)-320(Europe,)-339(and,)-338(probably,)]TJ 0 -13.549 Td [(in)-303(some)-302(of)-303(Asia,)-316(the)-303(common)-302(made)-303(of)-303(call)-303(is)-302(by)-303(a)-303(shrill)-302(sound,)]TJ 0 -13.549 Td [(very)-289(different)-289(from)-289(either)-289(a)-289(hiss)-289(or)-289(a)-289(whistle.)-367(In)-289(some)-289(countries)]TJ 0 -13.549 Td [(it)-364(is)-364(effected)-364(by)-365(pressing)-364(the)-364(tongue)-364(against)-364(the)-364(teeth)-364(with)-364(the)]TJ 0 -13.55 Td [(lips)-291(open,)-302(and)-291(sounding)-292(the)-291(letters)]TJ/F29 10.9091 Tf 151.453 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(tsz.)-374(In)-291(others,)-302(it)-292(is)-291(usual)-291(to)]TJ -162.362 -13.549 Td [(begin)-362(with)-361(the)-362(lips)-361(compressed,)-389(and)-362(without)-361(closing)-362(the)-361(teeth,)]TJ 0 -13.549 Td [(thus)-209(making)-209(the)-209(sound)-209(of)-209(the)-209(letters)-209(psh)]TJ/F29 10.9091 Tf 170.5 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(but)-209(in)-209(both,)-217(the)-209(sibilant)]TJ -181.409 -13.549 Td [(sound)-439(predominates,)-487(and)-440(is)-439(heard)-439(to)-440(a)-439(considerable)-439(distance,)]TJ 0 -13.549 Td [(while)-309(its)-309(peculiarity)-310(instantl)1(y)-310(attracts)-309(attention)-309(from)-309(all)-309(that)-309(are)]TJ 0 -13.55 Td [(within)-383(hearing;)-450(and)-383(this)-383(is)-384(no)-383(doubt)-383(the)-383(sense)-384(of)-383(the)-383(term,)-416(as)]TJ 0 -13.549 Td [(here)-348(used.)-546(The)-348(Hebrew)-348(closely)-349(resembles,)-373(and)-348(probably)-348(gives)]TJ 0 -13.549 Td [(the)-250(etymology)-250(of)-250(the)-250(English)-250(word,)]TJ/F32 10.9091 Tf 157.266 0 Td [(shriek)]TJ/F16 10.9091 Tf 26.661 0 Td [(.)-250(\050See)-250(Parkhurst.\051)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+352 0 obj <<
+/Type /Page
+/Contents 353 0 R
+/Resources 351 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 327 0 R
+>> endobj
+354 0 obj <<
+/D [352 0 R /XYZ 155.015 271.344 null]
+>> endobj
+351 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F33 190 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+357 0 obj <<
+/Length 7537      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(IX.)-16059(63)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Verse)-250(11.)-250(:)]TJ
+ET
+q
+1 0 0 1 94.335 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 105.244 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.153 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.062 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.971 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.88 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 159.79 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 170.699 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 181.608 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 192.517 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 203.426 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 214.335 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 225.244 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 236.153 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 247.062 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.971 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.88 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 279.79 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 290.699 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 301.608 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 312.517 518.175 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 503.925 Td [(And)-357(he)-357(shall)-357(pass)-358(through)-357(the)-357(sea)-357(with)-357(affliction,)-384(and)-358(shall)]TJ -11.956 -13.55 Td [(smite)-250(the)-250(waves)-250(of)-250(the)-250(sea.)]TJ/F16 10.9091 Tf 11.956 -14.25 Td [(This)-185(mode)-184(of)-185(rendering)-185(gives)-185(a)-184(turn)-185(to)-185(the)-184(sense)-185(of)-185(the)-185(passage,)]TJ -11.956 -13.549 Td [(which)-253(is)-254(wholly)-253(uncalled)-253(for,)-254(if)-253(not)-254(unwarranted)-253(by)-253(the)-253(original:)]TJ 0 -13.55 Td [(which)-399(would)-398(be)-399(more)-398(literally)-399(transl)1(ated:)]TJ/F32 10.9091 Tf 193.74 0 Td [(And)-398(affliction)-399(shall)]TJ -193.74 -13.549 Td [(come)-185(over)-184(the)-185(sea)]TJ/F16 10.9091 Tf 76.317 0 Td [(,)-198(&c.)-228(But)-184(the)-185(Jew's)-185(mode)-184(of)-185(rendering)-184(is)-185(equally)]TJ -76.317 -13.549 Td [(correct,)-241(and)-239(better)-238(accords)-239(with)-238(the)-239(context,)-241(thus:)]TJ/F32 10.9091 Tf 216.646 0 Td [(He)-239(shall)-238(cause)]TJ -216.646 -13.549 Td [(trouble)-298(to)-299(pass)-298(in)-299(the)-298(sea,)-311(and)-298(shall)-298(smite)-299(the)-298(waves)-299(of)-298(the)-298(sea.)]TJ/F16 10.9091 Tf 0 -13.549 Td [(The)-250(latter)-250(expression)-250(amplifying)-250(and)-250(explaining)-250(the)-250(former.)]TJ/F16 7.9701 Tf 291.024 0 Td [([096])]TJ/F16 10.9091 Tf -279.068 -14.251 Td [(What)-318(is)-318(meant)-318(by)-318(the)-318(expressions,)-335(the)-318(sea,)-335(the)-318(isles,)-335(and)-318(the)]TJ -11.956 -13.549 Td [(land,)-201(is)-189(a)-189(point)-189(of)-189(no)-189(small)-189(importance.)-230(In)-189(prophetic)-189(language,)-201(the)]TJ 0 -13.549 Td [(sea)-186(and)-185(the)-186(isles)-185(always)-186(signify)-185(the)-186(western)-185(Gentiles,)-199(or)-185(European)]TJ 0 -13.55 Td [(nations;)-306(while)-287(the)-288(land)-287(signifies)-288(Palestine,)-296(or)-288(the)-287(Jewish)-287(nation.)]TJ 0 -13.549 Td [(The)-180(Hebrew)-180(word)]TJ
+ET
+q
+1 0 0 1 126.576 326.382 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.485 326.382 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.394 326.382 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 163.079 326.382 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 173.988 326.382 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 184.897 326.382 Td [(\051)-180(means)-180(either)-180(the)-181(sea)-180(or)-180(the)-180(west.)]TJ -138.126 -13.549 Td [(As)-320(the)-320(sea)-319(extends)-320(along)-320(the)-320(whole)-320(western)-320(coast)-319(of)-320(Syria,)-337(sea)]TJ 0 -13.549 Td [(and)-299(west)-299(came)-299(to)-300(be)-299(used)-299(synonymously.)-397(And)-299(as)-299(the)-299(European)]TJ 0 -13.549 Td [(nations)-321(lay)-321(beyond)-322(the)-321(sea)-321(they)-321(obtained)-322(the)-321(name)-321(of)-321(the)-321(isles,)]TJ 0 -13.55 Td [(or)-296(the)-295(isles)-296(of)-295(the)-296(Gentiles,)-307(as)-296(they)-295(are)-296(called)-295(in)-296(Gen.)-387(x.)-387(5.)-386(Mr.)]TJ 0 -13.549 Td [(Lowth)-333(observes,)-353(on)-333(Isa.)-499(xi.)-498(11.)]TJ/F29 10.9091 Tf 148.02 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-333(islands,)-353(in)-333(the)-333(prophetic)]TJ -152.864 -13.549 Td [(style,)-258(seem)-256(particularly)-256(to)-256(denote)-256(the)-256(western)-256(parts)-256(of)-256(the)-256(world,)]TJ 0 -13.549 Td [(or)-330(the)-331(European)-330(nations;)-370(the)-331(west)-330(being)-330(often)-331(called)-330(the)-330(sea)-330(in)]TJ 0 -13.549 Td [(the)-250(Scripture)-250(language.)]TJ/F29 10.9091 Tf 100.888 0 Td [(\035)]TJ/F16 10.9091 Tf -88.932 -14.251 Td [(Thus,)]TJ/F29 10.9091 Tf 28.349 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(causing)-329(affliction,)-349(or)-329(trouble,)-348(to)-329(come)-329(over)-329(the)-329(sea)]TJ/F16 10.9091 Tf 227.911 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(and)]TJ/F29 10.9091 Tf 18.035 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(smiting)-209(the)-209(waves)-210(of)-209(it)]TJ/F16 10.9091 Tf 95.802 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.126 0 Td [(signify,)-217(as)-210(the)-209(Jew)-209(rightly)-209(explains,)]TJ -128.534 -13.549 Td [(to)-262(cause)-261(confusion)-262(and)-262(dismay)-261(among)-262(the)-262(Gentile)-261(nations)-262(of)-261(the)]TJ 0 -13.549 Td [(west.)]TJ 0 -14.251 Td [(Verse)-250(11.)-250(:)]TJ
+ET
+q
+1 0 0 1 94.335 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 105.244 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.153 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.062 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.971 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.88 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 159.79 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 170.699 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 181.608 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 192.517 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 203.426 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 214.335 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 225.244 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 236.153 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 247.062 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.971 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.88 148.84 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 279.79 148.84 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 134.589 Td [(And)-250(all)-250(the)-250(deeps)-250(of)-250(the)-250(river)-250(shall)-250(dry)-250(up.)]TJ/F16 10.9091 Tf 0 -14.25 Td [(That)-279(rivers)-279(are)-278(meant,)-286(in)-279(prophetic)-279(language,)-286(to)-279(represent)-278(the)]TJ -11.956 -13.549 Td [(people)-399(residing)-399(on)-399(their)-399(borders,)-436(appears)-399(in)-399(various)-399(passages.)]TJ 0 -13.55 Td [(See)-339(Isa,)-361(viii.)-516(7.)]TJ/F29 10.9091 Tf 75.555 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Now,)-361(therefore,)-361(behold)-338(the)-339(Lord)-339(bringeth)-339(up)]TJ -80.399 -13.549 Td [(upon)-225(them)-224(the)-225(waters)-224(of)-225(the)-224(river)-225(strong)-224(and)-225(many,)-229(even)-225(the)-224(king)]TJ 0 -13.549 Td [(of)-226(Assyria)-227(and)-226(all)-227(his)-226(glory.)]TJ/F29 10.9091 Tf 119.937 0 Td [(\035)]TJ/F16 10.9091 Tf 7.314 0 Td [(In)-226(like)-227(manner,)-231(the)-226(drying)-227(up)-226(of)-227(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+356 0 obj <<
+/Type /Page
+/Contents 357 0 R
+/Resources 355 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+358 0 obj <<
+/D [356 0 R /XYZ 46.771 392.451 null]
+>> endobj
+355 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+362 0 obj <<
+/Length 492       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(64An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Euphrates,)-339(is)-320(spoken)-321(of)-321(under)-321(the)-321(sixth)-321(vial)-321(in)-321(the)-320(Revelations,)]TJ 0 -13.549 Td [(in)-250(allusion)-250(to)-250(the)-250(nations)-250(bordering)-250(upon)-250(that)-250(river.)]TJ/F16 7.9701 Tf -72.755 -29.651 Td [([097])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+361 0 obj <<
+/Type /Page
+/Contents 362 0 R
+/Resources 360 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+363 0 obj <<
+/D [361 0 R /XYZ 93.543 474.975 null]
+>> endobj
+360 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+364 0 obj
+<< /S /GoTo /D (index10) >>
+endobj
+367 0 obj
+(The Rabbi's Reply, And The Author's Remarks Upon It. Chapter X.)
+endobj
+370 0 obj <<
+/Length 3330      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(The)-269(Rabbi's)-269(Reply,)-273(And)-269(The)]TJ 0 -24.647 Td [(Author's)-253(Remarks)-254(Upon)-253(It.)-260(Chapter)]TJ 0 -24.646 Td [(X.)]TJ/F16 10.9091 Tf 0 -44.817 Td [(Contending,)-211(as)-200(the)-201(Jew)-201(does,)-211(that)-200(no)-201(part)-201(of)-201(the)-201(prophecy)-200(relating)]TJ 0 -13.549 Td [(to)-246(the)-246(Messiah's)-246(kingdom,)-246(has)-246(yet)-246(been)-246(accomplished,)-247(he)-245(cannot)]TJ 0 -13.55 Td [(reasonably)-165(be)-164(expected)-165(to)-165(offer)-165(a)-164(particular)-165(interpretation)-165(of)-164(what,)]TJ 0 -13.549 Td [(according)-305(to)-304(his)-305(view,)-318(is)-305(still)-305(unfulfilled.)-414(And,)-318(accordingly,)-318(his)]TJ 0 -13.549 Td [(remarks)-242(on)-242(this)-242(chapter)-241(are)-242(restricted)-242(to)-242(an)-242(occasional)-241(correction)]TJ 0 -13.549 Td [(of)-365(the)-365(received)-365(translation,)-394(and)-365(a)-365(few)-365(short)-365(explanatory)-364(notes;)]TJ 0 -13.549 Td [(while)-322(his)-321(reply)-321(to)-322(my)-321(exposition,)-340(if)-321(reply)-322(it)-321(can)-322(be)-321(called,)-339(may)]TJ 0 -13.55 Td [(be)-359(comprised)-359(in)-359(one)-359(short)-358(sentence,)-387(namely,)-386(that)-359(he)-358(considers)]TJ 3.728 -13.549 Td [(the)-342(whole)-341(unaccomplished,)-365(and)-342(rejects)-341(altogether)-342(the)-342(spiritual)]TJ/F16 7.9701 Tf 287.296 0 Td [([098])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(exposition,)-250(admitting)-250(none)-250(but)-250(the)-250(literal.)]TJ 11.956 -16.028 Td [(In)-205(answer)-205(to)-205(this,)-214(I)-205(have)-205(to)-205(observe,)-214(that)-205(the)-205(literal)-205(acceptation,)]TJ -11.956 -13.549 Td [(has)-394(already,)-430(in)-394(some)-393(instances,)-430(been)-394(shewn)-394(to)-394(be)-393(impossible;)]TJ 0 -13.55 Td [(and)-402(will,)-440(hereafter,)-440(be)-403(so)-402(in)-402(many)-402(more;)-478(while)-402(the)-402(figurative)]TJ 0 -13.549 Td [(exposition)-371(offered,)-401(is)-371(in)-371(perfect)-371(accordance)-371(with)-371(the)-371(style)-371(and)]TJ 0 -13.549 Td [(language)-311(of)-311(prophecy)-310(in)-311(general,)-326(and)-311(is)-311(uniform)-311(and)-310(consistent)]TJ 0 -13.549 Td [(throughout.)]TJ 11.956 -16.028 Td [(As)-230(I)-230(fully)-230(acquiesce)-231(in)-230(the)-230(Rabbi's)-230(corrections,)-234(and)-230(in)-230(the)-230(only)]TJ -11.956 -13.55 Td [(instance)-353(where)-354(we)-353(differ,)-379(have)-353(adopted)-354(his)-353(view)-353(in)-353(preference)]TJ 0 -13.549 Td [(to)-359(my)-359(own,)-386(it)-359(is)-359(wholly)-359(unnecessary)-359(to)-359(offer)-359(his)-359(translation)-359(at)]TJ 0 -13.549 Td [(length;)-465(but)-393(an)-393(objection)-393(which)-394(he)-393(makes)-393(to)-393(my)-393(exposition)-393(of)]TJ 0 -13.549 Td [(verses)-218(3rd)-218(and)-218(4th)-218(of)-218(the)-219(last)-218(chapter,)-224(I)-218(feel)-218(called)-218(upon)-218(to)-218(notice.)]TJ 11.956 -16.028 Td [(In)-330(those)-330(verses,)-349(I)-330(adopted)-330(the)-330(view)-330(of)-329(Dr.)-490(Blayney,)-350(that)-329(the)]TJ -11.956 -13.55 Td [(destruction)]TJ/F32 10.9091 Tf 51.039 0 Td [(by)-235(fire)]TJ/F16 10.9091 Tf 28.01 0 Td [(,)-238(there)-234(denounced,)-238(applies)-235(to)-234(Sidon)-235(rather)-234(than)]TJ -79.049 -13.549 Td [(to)-250(Tyre.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+369 0 obj <<
+/Type /Page
+/Contents 370 0 R
+/Resources 368 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+365 0 obj <<
+/D [369 0 R /XYZ 46.771 529.134 null]
+>> endobj
+371 0 obj <<
+/D [369 0 R /XYZ 46.771 276.817 null]
+>> endobj
+368 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+374 0 obj <<
+/Length 5540      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(66An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(The)-267(common)-267(version,)]TJ/F29 10.9091 Tf 98.774 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(For)-267(Tyre)-267(has)-267(built)-267(herself)-267(a)-267(fortress)]TJ/F16 10.9091 Tf 157.485 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(being)-443(rendered)-443(by)-443(him,)]TJ/F29 10.9091 Tf 112.86 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(For)-443(she)]TJ/F16 10.9091 Tf 40.567 0 Td [(\050Sidon\051)]TJ/F32 10.9091 Tf 37.558 0 Td [(has)-443(built)-443(herself)-442(a)]TJ -195.829 -13.549 Td [(fortress,)-378(Tyre)]TJ/F16 10.9091 Tf 60.186 0 Td [(;)]TJ/F29 10.9091 Tf 3.033 0 Td [(\035)]TJ/F16 10.9091 Tf 12.533 0 Td [(the)-352(Sidonians)-353(being)-352(thus)-353(made)-352(the)-353(immediate)]TJ/F16 7.9701 Tf -148.507 0 Td [([099])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(object)-191(of)-192(denunciation,)-203(who)-191(are)-191(allowed)-191(to)-192(have)-191(been)-191(the)-191(builders)]TJ 0 -13.55 Td [(of)-250(Tyre,)-250(which)-250(was)-250(thence)-250(called)-250(the)-250(daughter)-250(of)-250(Sidon.)]TJ 11.956 -15.185 Td [(Now)-171(the)-171(Jew's)-172(objection)-171(is)-171(founded)-171(upon)-171(collateral)-171(prophecies,)]TJ -11.956 -13.55 Td [(in)-403(which)-403(the)-402(burden)-403(cannot,)-441(as)-403(here,)-441(be)-403(shifted)-403(from)-403(Tyre)-402(to)]TJ 0 -13.549 Td [(Sidon,)-296(the)-286(former)-287(being)-286(distinctly)-287(named)-286(in)-287(these;)-304(and)-287(in)-286(some,)]TJ 0 -13.549 Td [(the)-244(precise)-244(mode)-244(of)-244(destruction)-244(specified,)-245(namely,)-245(by)-244(fire:)-247(Thus,)]TJ 0 -13.549 Td [(in)-289(Amos)-289(i.)-366(10,)]TJ/F29 10.9091 Tf 67.497 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(I)-289(will)-288(send)-289(a)-289(fire)-289(upon)-288(the)-289(wall)-289(of)-289(Tyrus,)-298(which)]TJ -72.341 -13.549 Td [(shall)-312(devour)-311(the)-312(palaces)-312(thereof:)]TJ/F29 10.9091 Tf 146.309 0 Td [(\035)]TJ/F16 10.9091 Tf 8.244 0 Td [(see)-312(also)-311(Isa.)-435(xxiii.,)-327(in)-312(which)]TJ -154.553 -13.55 Td [(the)-309(whole)-310(burden)-309(is)-309(expressly)-310(on)-309(Tyre;)-339(and)-309(again,)-324(Ezek.)-428(xxvii.)]TJ 0 -13.549 Td [(32,)]TJ/F29 10.9091 Tf 17.716 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(and)-349(in)-349(their)-349(wailing,)-374(they)-350(shall)-349(take)-349(up)-349(a)-349(lamentation)-349(for)]TJ -22.56 -13.549 Td [(thee,)-317(and)-304(lament)-304(over)-303(thee,)-317(saying,)-318(What)-303(city)-304(is)-304(like)-303(Tyrus,)-317(like)]TJ 0 -13.549 Td [(the)-250(destroyed)-250(in)-250(the)-250(midst)-250(of)-250(the)-250(sea?)]TJ/F29 10.9091 Tf 162.109 0 Td [(\035)]TJ/F16 10.9091 Tf -150.153 -15.186 Td [(These,)-309(and)-297(similar)-298(passages,)-309(would,)-309(no)-297(doubt,)-310(be)-297(fatal)-297(to)-297(the)]TJ -11.956 -13.549 Td [(exposition)-337(of)-336(Dr.)-510(Blayney,)-359(could)-336(they)-337(be)-337(shewn)-336(to)-337(foretel)-336(one)]TJ 0 -13.549 Td [(and)-346(the)-345(same)-346(event;)-393(but)-345(against)-346(this,)-369(there)-346(are,)-369(what)-346(appear)-345(to)]TJ 0 -13.549 Td [(me,)-237(conclusive)-233(objections.)-245(Two)-234(of)-233(these)-234(prophets)-233(not)-234(only)-233(wrote)]TJ 0 -13.55 Td [(long)-297(before)-297(the)-297(time)-297(of)-296(Zechariah,)-309(but)-297(before)-297(the)-297(destruction)-296(of)]TJ 0 -13.549 Td [(Old)-286(Tyre)-286(by)-286(Nebuchadnezzar,)-590(which)-286(was)-286(therefore)-286(most)-286(likely)]TJ/F16 7.9701 Tf -72.755 0 Td [([100])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to)-318(be)-318(the)-319(object)-318(of)-318(their)-318(predictions,)-336(and)-318(not)-318(New)-318(Tyre,)-335(which,)]TJ 0 -13.549 Td [(at)-275(that)-276(time)-275(was)-276(not)-275(in)-276(existence,)-281(being)-276(built)-275(after)-276(Old)-275(Tyre)-275(was)]TJ 0 -13.549 Td [(demolished;)-412(this)-358(then)-358(appears)-358(conclusive)-358(against)-358(the)-358(objection)]TJ 0 -13.55 Td [(drawn)-387(from)-387(what)-388(occurs)-387(in)-387(Amos)-387(and)-387(Isaiah.)-662(With)-387(regard)-387(to)]TJ 0 -13.549 Td [(Ezekiel,)-228(the)-221(case)-222(is)-222(somewhat)-222(different,)-228(and)-222(the)-222(answer)-222(must)-221(rest)]TJ 0 -13.549 Td [(on)-250(other)-250(grounds.)]TJ 11.956 -15.186 Td [(Ezekiel)-390(did)-390(write)-391(much)-390(nearer)-390(to)-390(the)-391(time)-390(in)-390(question,)-425(and)]TJ -11.956 -13.549 Td [(commentators)-215(appear)-216(undecided)-215(whether)-215(some)-216(of)-215(his)-215(predictions)]TJ 0 -13.549 Td [(refer)-436(to)-436(the)-435(destruction)-436(of)-436(Old)-436(or)-435(New)-436(Tyre,)-482(or)-436(to)-436(both;)-528(for)]TJ 0 -13.549 Td [(if)-470(he)-471(uttered)-470(this)-471(prophecy)-470(before)-470(the)-471(siege)-470(of)-471(Old)-470(Tyre)-470(by)]TJ 0 -13.549 Td [(Nebuchadnezzar,)-199(which)-187(can)-186(hardly)-187(admit)-186(of)-186(doubt,)-200(when)-186(he)-186(says,)]TJ 0 -13.55 Td [(chap.)-249(xxvi.)-249(7,)]TJ/F29 10.9091 Tf 61.766 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Behold)-247(I)-247(will)-247(bring)-248(upon)-247(Tyrus,)-248(Nebuchadnezzar)]TJ -66.61 -13.549 Td [(king)-362(of)-361(Babylon;)]TJ/F29 10.9091 Tf 76.376 0 Td [(\035)]TJ/F16 10.9091 Tf 8.788 0 Td [(still)-361(the)-362(expression)-362(of)]TJ/F29 10.9091 Tf 101.227 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(the)-362(destroyed)-361(in)-362(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+373 0 obj <<
+/Type /Page
+/Contents 374 0 R
+/Resources 372 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+375 0 obj <<
+/D [373 0 R /XYZ 165.45 491.077 null]
+>> endobj
+376 0 obj <<
+/D [373 0 R /XYZ 229.407 243.918 null]
+>> endobj
+372 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+379 0 obj <<
+/Length 2120      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(67)]TJ
+0 g 0 G
+/F32 10.9091 Tf -269.721 -30.759 Td [(midst)-281(of)-281(the)-281(sea)]TJ/F16 10.9091 Tf 69.201 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 7.91 0 Td [(does)-281(seem)-281(peculiarly)-281(applicable)-282(to)-281(the)-281(insular)]TJ -79.839 -13.549 Td [(situation)-287(of)-288(New)-287(Tyre.)-362(But)-288(if)-287(it)-287(be)-288(granted)-287(that)-287(the)-288(siege)-287(of)-287(this)]TJ 0 -13.549 Td [(latter,)-245(by)-244(Alexander,)-244(be)-244(intimated)-244(in)-243(that)-244(remarkable)-243(expression;)]TJ 0 -13.549 Td [(yet)-212(Ezekiel)-213(no)-212(where,)-220(that)-213(I)-212(can)-213(find,)-220(specifies)]TJ/F32 10.9091 Tf 200.968 0 Td [(fire)]TJ/F16 10.9091 Tf 17.471 0 Td [(as)-212(the)-213(peculiar)]TJ -218.439 -13.55 Td [(agent)-336(of)-336(destruction;)-379(therefore,)-358(it)-336(cannot)-336(be)-336(inferred)-672(from)-336(any)]TJ/F16 7.9701 Tf 291.024 0 Td [([101])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(thing)-399(he)-398(says,)-436(that)-398(in)-398(Zechariah's)-399(prophecy,)-436(which)-398(appears)-398(to)]TJ 0 -13.549 Td [(be)-389(directed)-389(against)-388(both)-389(Tyre)-389(and)-389(Sidon,)-423(this)-389(particular)-388(mode)]TJ 0 -13.549 Td [(of)-475(destruction)-476(may)-475(not)-475(apply)-476(to)-475(Sidon,)-532(as)-475(the)-475(text)-475(certainly)]TJ 0 -13.549 Td [(warrants)-331(that)-332(interpretation.)-494(Thus)-331(I)-332(see)-331(no)-332(reason)-331(to)-331(relinquish)]TJ 0 -13.55 Td [(Dr.)-887(Blayney's)-463(view,)-515(which)-463(I)-462(should)-463(give)-462(up)-463(with)-462(the)-462(more)]TJ 0 -13.549 Td [(reluctance,)-378(as)-353(I)-353(have)-353(so)-352(rarely)-353(been)-353(able)-353(to)-352(go)-353(along)-353(with)-352(that)]TJ 0 -13.549 Td [(learned)-408(commentator;)-486(while)-408(this)-407(exposition)-408(appeared)-407(to)-408(me)-407(a)]TJ 0 -13.549 Td [(very)-427(happy)-426(solution)-427(of)-427(a)-427(difficulty)-426(presented)-427(by)-427(the)-426(received)]TJ 0 -13.549 Td [(translation.)]TJ/F16 7.9701 Tf 291.024 -27.371 Td [([102])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+378 0 obj <<
+/Type /Page
+/Contents 379 0 R
+/Resources 377 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+380 0 obj <<
+/D [378 0 R /XYZ 283.108 463.978 null]
+>> endobj
+381 0 obj <<
+/D [378 0 R /XYZ 46.771 314.665 null]
+>> endobj
+377 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+382 0 obj
+<< /S /GoTo /D (index11) >>
+endobj
+385 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter XI.)
+endobj
+388 0 obj <<
+/Length 3277      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-273(Interpretation:)-265(Chapter)]TJ 0 -24.646 Td [(XI.)]TJ/F16 10.9091 Tf 0 -48.949 Td [(It)-277(was)-278(before)-277(stated,)-284(that)-277(we)-277(should)-277(find)-278(in)-277(its)-277(proper)-277(place,)-284(due)]TJ 0 -13.549 Td [(notice)-279(taken)-278(of)-279(the)-278(pride)-278(and)-279(worldly-mindedness)-278(which)-279(led)-278(the)]TJ 0 -13.549 Td [(Jews)-203(to)-202(reject)-203(the)-203(Messiah,)-212(as)-203(he)-202(offered)-203(no)-203(temporal)-202(advantages;)]TJ 0 -13.55 Td [(and)-351(of)-350(their)-351(forfeiting)-350(thereby)-351(all)-350(claim)-351(to)-350(the)-351(blessings)-350(which)]TJ 0 -13.549 Td [(his)-281(kingdom)-280(was)-281(calculated)-280(to)-280(afford.)-342(We)-280(are)-281(now)-280(come)-281(to)-280(that)]TJ 0 -13.549 Td [(place.)-294(The)-264(introduction)-265(to)-264(this)-265(chapter)-264(announces)-265(the)-264(frustration)]TJ 0 -13.549 Td [(of)-476(their)-476(hopes)-476(of)-475(worldly)-476(greatness)-476(built)-476(upon)-476(the)-475(promised)]TJ 0 -13.549 Td [(Messiah;)-248(and)-247(distinctly)-247(states)-248(what)-247(portion)-247(of)-247(their)-247(nation)-247(would)]TJ 0 -13.55 Td [(be)-260(blinded)-261(by)-520(such)-260(motives,)-263(and)-260(what)-261(portion)-260(would)-260(be)-260(exempt)]TJ/F16 7.9701 Tf -72.755 0 Td [([103])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(from)-370(them.)-610(The)-370(rulers,)-400(the)-370(rich,)-400(and)-370(the)-370(great)-370(are)-370(declared)-370(to)]TJ 0 -13.549 Td [(be)-345(those)-344(who)-345(would)-345(mislead)-344(the)-345(flock;)-392(while)-345(the)-344(poor)-345(and)-344(the)]TJ 0 -13.549 Td [(humble)-299(are)-298(stated)-299(to)-298(be)-299(those)-299(who)-298(would)-299(recognise)-298(the)-299(hand)-298(of)]TJ 0 -13.549 Td [(God)-389(in)-389(his)-388(works,)-424(and)-389(perceive)-389(that)-388(this)-389(was)-389(the)-389(word)-389(of)-388(the)]TJ 0 -13.55 Td [(Lord.)]TJ 11.956 -16.854 Td [(At)-206(the)-206(time)-206(of)-206(Christ's)-205(coming,)-215(it)-206(is)-206(unquestionable,)-215(that)-206(a)-205(very)]TJ -11.956 -13.549 Td [(general)-376(expectation)-375(prevailed)-376(among)-375(the)-376(Jews,)-406(that)-376(the)-375(period)]TJ 0 -13.55 Td [(for)-346(their)-346(Messiah's)-346(appearance)-346(was)-346(arrived;)-394(but)-346(so)-346(remote)-346(was)]TJ 0 -13.549 Td [(the)-337(character)-337(of)-337(Jesus)-337(from)-337(what)-337(they)-337(expected)-337(in)-337(their)-337(prince,)]TJ 0 -13.549 Td [(and)-290(so)-290(different)-290(were)-290(the)-290(advantages)-290(he)-290(offered)-290(from)-290(what)-289(they)]TJ 0 -13.549 Td [(had)-383(hoped)-383(to)-383(obtain,)-417(that)-383(the)-383(majority)-383(of)-383(the)-383(people)-383(willingly)]TJ 0 -13.549 Td [(yielded)-340(to)-340(the)-340(persuasion)-340(of)-340(their)-341(interested)-340(rulers,)-362(that)-340(he)-340(was)]TJ 0 -13.549 Td [(not)-293(the)-292(promised)-293(Messiah;)-314(and)-293(thus)-293(the)-292(misguided)-293(flock)-293(for)-292(the)]TJ 0 -13.55 Td [(most)-315(part)-315(entered)-314(into)-315(the)-315(views)-315(of)-314(their)-315(priests)-315(and)-315(rulers,)-330(and)]TJ 0 -13.549 Td [(rejected)-250(Christ.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+387 0 obj <<
+/Type /Page
+/Contents 388 0 R
+/Resources 386 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 359 0 R
+>> endobj
+383 0 obj <<
+/D [387 0 R /XYZ 93.543 529.134 null]
+>> endobj
+389 0 obj <<
+/D [387 0 R /XYZ 155.995 272.685 null]
+>> endobj
+386 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+392 0 obj <<
+/Length 4811      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(69)]TJ
+0 g 0 G
+ -257.765 -30.759 Td [(The)-231(motives)-232(for)-231(this)-231(rejection)-232(are)-231(manifest)-231(even)-232(to)-231(this)-231(day,)-235(in)]TJ -11.956 -13.549 Td [(the)-267(backwardness)-268(of)-267(Israel)-268(to)-267(relinquish)-268(the)-267(hopes)-268(of)-267(a)-267(temporal)]TJ 0 -13.549 Td [(Messiah,)-342(and)-324(in)-324(their)-323(blindness)-324(to)-324(the)-323(benefits)-324(offered)-324(them)-323(by)]TJ 0 -13.549 Td [(a)-330(spiritual)-330(one;)-370(although)-330(the)-330(consequence)-660(has)-330(hitherto)-330(been)-329(to)]TJ/F16 7.9701 Tf 291.024 0 Td [([104])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(them)-340(the)-340(loss)-341(of)-340(even)-340(the)-340(temporal)-340(advantages)-340(they)-340(previously)]TJ 0 -13.549 Td [(enjoyed,)-223(instead)-216(of)-216(the)-216(attainment)-216(of)-216(others)-216(which)-216(they)-216(expected.)]TJ 0 -13.549 Td [(Small,)-596(however,)-596(in)-527(the)-526(Christian's)-527(estimation,)-596(are)-527(these,)-595(in)]TJ 0 -13.549 Td [(comparison)-306(with)-306(their)-306(loss,)-319(in)-306(a)-306(spiritual)-306(point)-306(of)-306(view,)-320(or)-305(their)]TJ 0 -13.549 Td [(loss)-282(of)-282(the)-282(especial)-282(favour)-282(of)-282(Heaven;)-298(which)-282(from)-282(that)-282(time)-282(has)]TJ 0 -13.55 Td [(not)-288(only)-287(withheld)-288(from)-287(them)-288(any)-287(further)-288(revelations,)-297(but,)-297(as)-287(we)]TJ 0 -13.549 Td [(conceive,)-356(has)-334(even)-335(blinded)-334(them)-335(to)-334(the)-335(true)-334(spiritual)-335(import)-334(of)]TJ 0 -13.549 Td [(those)-343(previously)-342(vouchsafed.)-529(Thus,)-366(in)-342(whatever)-343(light)-343(we)-342(view)]TJ 0 -13.549 Td [(it,)-487(whether)-440(spiritually)-440(or)-440(politically,)-488(the)-440(humiliation)-440(of)-439(Israel)]TJ 0 -13.549 Td [(from)-310(that)-310(time)-310(to)-310(the)-310(present,)-325(has)-310(been)-310(abundantly)-310(manifest;)-339(as)]TJ 0 -13.55 Td [(declared)-330(in)-330(the)-329(prophecy,)-350(under)-330(the)-330(metaphor)-329(of)-330(the)-330(fall)-330(of)-329(the)]TJ 0 -13.549 Td [(loftiest)-250(trees,)-250(the)-250(pride)-250(of)-250(the)-250(forest.)]TJ/F32 10.9091 Tf 11.956 -15.186 Td [(Open)-399(thy)-399(doors,)-436(O)-399(Lebanon!)-697(that)-399(the)-399(fire)-399(may)-399(devour)-399(thy)]TJ -11.956 -13.549 Td [(cedars.)-242(Howl,)-230(fir-tree,)-230(for)-225(the)-225(cedar)-225(is)-225(fallen,)-230(because)-225(the)-225(mighty)]TJ 0 -13.549 Td [(is)-413(spoiled.)-739(Howl,)-454(O)-413(ye)-413(oaks)-413(of)-413(Bashan,)-453(for)-413(the)-413(forest)-413(of)-413(the)]TJ 0 -13.549 Td [(vintage)-375(is)-376(come)-375(down.)-626(There)-375(is)-375(a)-375(voice)-375(of)-376(the)-375(howling)-375(of)-375(the)]TJ 0 -13.549 Td [(shepherds,)-358(for)-336(their)-336(glory)-336(is)-336(spoiled.)-509(A)-336(voice)-336(of)-336(the)-336(roaring)-336(of)]TJ 0 -13.549 Td [(young)-250(lions,)-250(for)-250(the)-250(pride)-250(of)-250(Jordan)-250(is)-250(spoiled.)]TJ/F16 7.9701 Tf 291.024 0 Td [([105])]TJ/F16 10.9091 Tf -279.068 -15.186 Td [(This)-622(language)-622(is)-622(highly)-623(figurative,)-715(no)-622(doubt;)-808(yet)-622(is)-622(it)]TJ -11.956 -13.549 Td [(interspersed)-718(with)-717(expressions,)-835(which)-717(almost)-718(preclude)-717(the)]TJ 0 -13.55 Td [(possibility)-489(of)-489(its)-488(misapplication;)-608(for)]TJ/F32 10.9091 Tf 172.824 0 Td [(the)-489(cedars)-488(of)-489(Lebanon)]TJ/F16 10.9091 Tf 105.079 0 Td [(,)]TJ -277.902 -13.549 Td [(and)]TJ/F32 10.9091 Tf 20.489 0 Td [(the)-434(oaks)-434(of)-435(Bashan)]TJ/F16 10.9091 Tf 88.752 0 Td [(,)-480(are)-434(next,)-481(by)-434(a)-434(change)-434(of)-435(metaphor,)]TJ -109.241 -13.549 Td [(called,)]TJ/F32 10.9091 Tf 32.546 0 Td [(the)-326(shepherds)-327(of)-326(the)-326(flock)]TJ/F16 10.9091 Tf 114.831 0 Td [(;)-364(and)-327(soon)-326(after,)-345(dropping)-327(the)]TJ -147.377 -13.549 Td [(metaphor)-263(entirely,)-266(it)-264(appears)-263(that)-263(they)-263(are)-263(the)-263(rich)-263(and)-263(the)-263(great,)]TJ 0 -13.549 Td [(who)-324(sacrifice)-324(their)-324(flock)-324(to)-324(avarice)-324(and)-324(ambition.)-471(Their)-324(hopes,)]TJ 0 -13.55 Td [(however,)-214(were)-205(frustrated,)-214(in)-205(the)-205(appearance)-205(of)-205(a)-204(spiritual,)-214(instead)]TJ 0 -13.549 Td [(of)-335(a)-335(temporal)-334(prince,)-356(and)-335(an)-335(exultation)-335(over)-335(their)-334(disappointed)]TJ 0 -13.549 Td [(ambition)-467(forms)-466(the)-467(exordium)-467(to)-466(this)-467(chapter,)-521(which)-467(may)-466(be)]TJ 0 -13.549 Td [(explained)-250(as)-250(follows:)]TJ/F29 10.9091 Tf 92.716 0 Td [(\024)]TJ/F16 10.9091 Tf -80.761 -15.186 Td [(Literally,)-337(the)-320(shepherds)-320(are)-320(supposed)-319(to)-320(howl)-320(for)-320(the)-320(loss)-319(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+391 0 obj <<
+/Type /Page
+/Contents 392 0 R
+/Resources 390 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+393 0 obj <<
+/D [391 0 R /XYZ 235.44 477.528 null]
+>> endobj
+394 0 obj <<
+/D [391 0 R /XYZ 46.771 229.747 null]
+>> endobj
+390 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+398 0 obj <<
+/Length 4770      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(70An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(their)-351(rich)-351(pastures)-350(on)-351(mount)-351(Carmel,)-376(the)-351(forest)-351(of)-351(the)-350(vintage;)]TJ 0 -13.549 Td [(and)-200(the)-200(lions)-200(to)-200(roar)-201(for)-200(the)-200(loss)-200(of)-200(their)-200(covert,)-210(the)-200(thickets)-200(on)-200(the)]TJ 0 -13.549 Td [(banks)-314(of)-315(Jordan,)-331(the)-314(pride)-314(of)-315(the)-314(river,)-331(which,)-331(with)-314(other)-314(trees,)]TJ 0 -13.549 Td [(are)-230(doomed)-230(to)-230(destruction;)-237(but)-230(the)-230(figurative)-230(meaning)-230(is,)-233(that)-230(the)]TJ 0 -13.55 Td [(priests)-262(and)-262(rulers)-261(of)-262(Israel)-262(should)-261(be)-262(disappointed)-262(of)-262(their)-261(hopes)]TJ 0 -13.549 Td [(of)-281(worldly)-281(greatness)-281(at)-281(the)-281(Messiah's)-282(coming,)-288(and)-282(be)-281(deprived,)]TJ/F16 7.9701 Tf -72.755 0 Td [([106])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(under)-250(the)-250(new)-250(dispensation,)-250(of)-250(their)-250(power)-250(and)-250(influence.)]TJ 11.956 -14.251 Td [(The)-343(lamentation)-344(over)-344(their)-343(frustrated)-344(hopes,)-366(is)-344(next)-343(coupled)]TJ -11.956 -13.549 Td [(with)-219(expressions)-218(of)-219(compassion)-218(for)-219(their)-218(misguided)-219(flock,)-224(whom)]TJ 0 -13.549 Td [(they)-298(had)-297(doomed)-298(to)-297(the)-298(slaughter;)-322(that)-297(is,)-310(by)-297(depriving)-298(them)-297(of)]TJ/F32 10.9091 Tf 0 -13.549 Td [(the)-248(life)-247(which)-247(is)-248(in)-247(Christ)]TJ/F16 10.9091 Tf 109.881 0 Td [(.)-249(This)-248(flock,)-248(the)-247(prophet)-248(is)-247(commanded)]TJ -109.881 -13.549 Td [(to)-250(feed.)]TJ/F32 10.9091 Tf 11.956 -14.251 Td [(Thus)-288(saith)-287(the)-288(Lord)-288(my)-288(God.)-363(Feed)-288(the)-287(flock)-288(of)-288(the)-287(slaughter,)]TJ -11.956 -13.549 Td [(whose)-233(possessors)-234(slay)-233(them,)-237(and)-233(hold)-233(themselves)-234(not)-233(guilty.)-244(And)]TJ 0 -13.549 Td [(they)-314(that)-314(sell)-314(them)-314(say,)-330(Blessed)-314(be)-314(the)-314(Lord)-314(for)-314(I)-314(am)-314(rich.)-442(And)]TJ 0 -13.55 Td [(their)-250(own)-250(shepherds)-250(pity)-250(them)-250(not.)]TJ/F16 10.9091 Tf 11.956 -14.25 Td [(Avarice)-229(is)-230(thus)-229(foreshewn)-229(to)-230(be)-229(the)-229(vice)-230(which)-229(would)-229(lead)-229(the)]TJ -11.956 -13.549 Td [(priests)-287(to)-286(reject)-287(Christ;)-305(the)-287(sending)-286(of)-287(whom)-287(is)-286(next)-287(declared)-286(to)]TJ 0 -13.549 Td [(be)-330(the)-330(last)-331(act)-330(of)-330(Divine)-330(interposition)-331(in)-330(behalf)-330(of)-330(Israel;)-370(those)]TJ 0 -13.55 Td [(who)-250(reject)-250(him)-250(being)-250(thenceforward)-250(left)-250(to)-250(themselves.)]TJ/F32 10.9091 Tf 11.956 -14.25 Td [(For)-317(I)-317(will)-317(no)-317(more)-317(pity)-317(the)-317(inhabitants)-317(of)-318(the)-317(land,)-333(saith)-317(the)]TJ -11.956 -13.549 Td [(Lord,)-202(but,)-202(lo!)-230(I)-190(will)-191(deliver)-190(the)-190(men)-190(every)-190(one)-190(into)-190(his)-190(neighbour's)]TJ 0 -13.55 Td [(hand,)-243(and)-240(into)-241(the)-240(hand)-241(of)-241(his)-240(shepherd,)-243(and)-241(they)-240(shall)-241(smite)-240(the)]TJ 0 -13.549 Td [(land,)-250(and)-250(out)-250(of)-250(their)-250(hand)-250(I)-250(will)-250(not)-250(deliver)-250(them.)]TJ/F16 10.9091 Tf 11.956 -14.25 Td [(But)-397(while)-397(further)-397(interposition)-397(is)-397(thus)-397(denied)-397(to)-397(those)-397(who)]TJ -11.956 -13.55 Td [(reject)-449(Christ,)-499(being)-449(the)-898(rich)-449(and)-449(the)-449(great;)-548(spiritual)-449(food)-449(is)]TJ/F16 7.9701 Tf -72.755 0 Td [([107])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(expressly)-220(promised)-219(to)-220(those)-219(who)-220(receive)-219(him,)-226(who)-219(were)-220(the)-219(poor)]TJ 0 -13.549 Td [(and)-250(the)-250(meek.)]TJ/F32 10.9091 Tf 11.956 -14.251 Td [(But)-278(I)-278(will)-279(feed)-278(the)-278(flock)-278(of)-278(the)-278(slaughter,)-286(even)-278(you,)-285(O)-278(poor)-278(of)]TJ -11.956 -13.549 Td [(the)-250(flock.)]TJ/F16 10.9091 Tf 11.956 -14.25 Td [(The)-242(food)-242(here)-242(promised)-241(to)-242(those)-242(who)-242(are)-242(willing)-242(to)-242(receive)-241(it,)]TJ -11.956 -13.549 Td [(cannot)-341(be)-341(any)-341(other)-341(than)-341(spiritual)-341(food;)-386(that)-341(is,)-364(the)-340(knowledge)]TJ 0 -13.55 Td [(to)-295(discern)-295(truth)-296(from)-295(falsehood,)-306(and)-295(the)-296(grace)-295(to)-295(make)-295(a)-295(proper)]TJ 0 -13.549 Td [(election)-212(between)-211(right)-211(and)-212(wrong.)-237(To)-212(the)-211(poor,)-219(this)-212(was)-211(given,)-219(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+397 0 obj <<
+/Type /Page
+/Contents 398 0 R
+/Resources 396 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+399 0 obj <<
+/D [397 0 R /XYZ 374.173 450.429 null]
+>> endobj
+400 0 obj <<
+/D [397 0 R /XYZ 204.879 175.938 null]
+>> endobj
+396 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+403 0 obj <<
+/Length 4902      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(71)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(whom)-235(Christ)-235(declared)-236(that)]TJ/F29 10.9091 Tf 117.52 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Theirs)-235(was)-235(the)-235(kingdom)-236(of)-235(Heaven)]TJ/F16 10.9091 Tf 150.39 0 Td [(:)]TJ/F29 10.9091 Tf 3.033 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(to)-306(the)-306(rich)-306(it)-305(was)-306(not)-306(given,)-320(of)-306(whom)-306(he)-306(declared,)]TJ/F29 10.9091 Tf 226.065 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(That)-306(it)-306(was)]TJ -230.908 -13.549 Td [(easier)-268(for)-267(a)-268(camel)-267(to)-268(pass)-267(through)-268(the)-268(eye)-267(of)-268(a)-267(needle)]TJ/F16 10.9091 Tf 235.715 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.763 0 Td [(than)-268(for)]TJ -246.205 -13.549 Td [(them)-250(to)-250(enter)-250(his)-250(kingdom.)]TJ 11.955 -15.186 Td [(We)-263(now)-263(come)-263(to)-264(the)-263(events)-263(to)-263(which)-263(this)-263(introductory)-264(matt)1(er)]TJ -11.955 -13.549 Td [(is)-303(intended)-304(to)-303(lead)-304(us;)-330(and)-304(to)-303(render)-303(the)-304(prophetic)-303(annunciation)]TJ 0 -13.55 Td [(the)-394(more)-394(impressive,)-429(it)-394(is)-394(typically)-394(represented)-394(by)-394(actions,)-429(as)]TJ 0 -13.549 Td [(well)-415(as)-414(expressed)-415(by)-415(words.)-744(This)-415(is)-414(the)-415(most)-415(important)-414(part)]TJ 0 -13.549 Td [(of)-388(the)-388(prophecy;)-458(that)-388(on)-388(which)-388(it)-388(may)-389(be)-388(said)-388(that)-388(the)-388(whole)]TJ 0 -13.549 Td [(interpretation)-518(hinges.)-1054(And)-518(yet)-518(it)-518(is)-518(here)-518(that)-518(the)-518(Christian)]TJ 0 -13.549 Td [(is)-482(at)-482(fault,)-539(and)-482(that)-482(the)-482(Jew)-481(expects)-482(a)-482(certain)-482(triumph:)-713(nor)]TJ 0 -13.55 Td [(without)-221(reason,)-454(when)-221(our)-221(ablest)-221(commentators)-221(disagree,)-227(or)-221(even)]TJ/F16 7.9701 Tf 291.023 0 Td [([108])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(acknowledge)-216(the)-216(difficulties)-216(to)-216(be)-216(insurmountable.)-238(Whether)-216(they)]TJ 0 -13.549 Td [(are)-238(removed)-238(by)-239(the)-238(proposed)-238(exposition,)-241(the)-238(reader)-238(must)-238(decide;)]TJ 0 -13.549 Td [(and)-397(to)-397(enable)-397(him)-397(to)-398(do)-397(so,)-434(we)-397(shall)-397(state)-397(them)-397(as)-397(briefly)-397(as)]TJ 0 -13.549 Td [(possible.)]TJ 11.955 -15.186 Td [(The)-278(events)-279(alluded)-278(to)-278(will,)-286(with)-278(the)-279(Christian,)-285(scarcely)-278(admit)]TJ -11.955 -13.549 Td [(of)-425(doubt,)-469(for)-425(the)-425(passage)-425(before)-426(us)-425(is)-425(cited)-425(in)-425(the)-425(Gospel)-425(of)]TJ 0 -13.549 Td [(Matthew,)-297(though)-288(by)-287(some)-288(error,)-297(it)-288(is)-287(there)-288(ascribed)-288(to)-287(Jeremiah)]TJ 0 -13.55 Td [(instead)-422(of)-423(Zechariah.)-767(But)-422(were)-422(the)-422(citation)-423(in)-422(question)-422(even)]TJ 0 -13.549 Td [(supposed)-224(to)-225(be)-225(a)-224(marginal)-225(note,)-229(which)-225(had)-224(found)-225(its)-224(way)-225(into)-224(the)]TJ 0 -13.549 Td [(text)-351(in)-350(transcribing,)-376(still)-351(the)-351(purport)-350(of)-351(the)-351(prophecy)-351(would)-350(be)]TJ 0 -13.549 Td [(not)-253(the)-253(less)-253(manifest,)-253(for)-253(the)-253(connection)-253(of)-253(this)-253(with)-253(the)-252(context,)]TJ 0 -13.549 Td [(and)-250(the)-250(unity)-250(of)-250(the)-250(whole,)-250(sufficiently)-250(declare)-250(the)-250(subject.)]TJ 11.955 -15.186 Td [(The)-258(events)-258(foreshewn,)-259(are)-258(the)-258(death)-258(of)-258(Christ;)-262(the)-258(dissolution)]TJ -11.955 -13.549 Td [(of)-224(the)-224(old,)-229(and)-224(the)-224(founding)-224(of)-224(the)-224(new)-224(covenant;)-232(the)-224(rejection)-224(of)]TJ 0 -13.549 Td [(this)-468(latter)-467(by)-468(the)-468(great)-468(body)-467(of)-468(the)-468(Jewish)-467(nation,)-523(and)-467(their)]TJ 0 -13.55 Td [(immediate)-604(forfeiture)-603(of)-604(the)-604(benefits)-603(it)-604(affords;)-781(with)-603(other)]TJ 0 -13.549 Td [(circumstances)-436(attending)-436(these)-436(events,)-483(such)-436(as)-436(the)-436(betrayal)-436(of)]TJ 0 -13.549 Td [(Christ)-262(for)-263(thirty)-262(pieces)-262(of)-263(silver;)-268(the)-525(employment)-263(of)-262(this)-262(money)]TJ/F16 7.9701 Tf 291.023 0 Td [([109])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(in)-317(the)-317(purchase)-317(of)-317(the)-317(potter's)-317(field;)-351(the)-317(separation)-317(of)-317(the)-317(Jews,)]TJ 0 -13.549 Td [(who)-258(rejected)-259(Christ,)-260(from)-258(those)-259(who)-258(received)-258(him;)-263(and)-258(the)-258(evils)]TJ 0 -13.55 Td [(entailed)-241(upon)-241(those)-242(who,)-243(having)-241(rejected)-241(the)-241(true,)-243(followed)-241(after)]TJ 0 -13.549 Td [(false)-436(Messiahs.)-809(These)-436(are)-436(the)-436(circumstances)-436(shadowed)-436(forth)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+402 0 obj <<
+/Type /Page
+/Contents 403 0 R
+/Resources 401 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+404 0 obj <<
+/D [402 0 R /XYZ 116.197 367.497 null]
+>> endobj
+405 0 obj <<
+/D [402 0 R /XYZ 206.861 120.339 null]
+>> endobj
+401 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+408 0 obj <<
+/Length 4690      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(72An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(in)-372(the)-372(prophecy;)-434(but)-372(to)-372(give)-373(a)-372(consistent)-372(explanation)-372(of)-372(every)]TJ 0 -13.549 Td [(part)-318(of)-317(it,)-335(and)-317(to)-318(shew)-317(the)-318(exact)-318(adaptation)-317(of)-318(the)-317(events)-318(to)-317(the)]TJ 0 -13.549 Td [(prediction,)-250(constitute)-250(the)-250(difficulty.)]TJ 11.956 -15.186 Td [(The)-540(typical)-541(actions)-540(of)-540(the)-541(prophet,)-613(consist)-540(in)-540(his)-540(taking)]TJ -11.956 -13.549 Td [(two)-677(staves,)-784(or)-677(crooks;)-890(first)-677(affixing)-677(to)-677(each)-677(of)-677(them)-676(a)]TJ 0 -13.549 Td [(significant)-251(denomination,)-250(and)-251(then)-251(breaking)-250(them)-251(in)-250(succession;)]TJ 0 -13.55 Td [(accompanying)-335(this)-335(action)-336(with)-335(explanations,)-356(declaratory)-335(of)-335(the)]TJ 0 -13.549 Td [(purport)-491(of)-491(his)-491(doing)-491(so.)-973(Yet)-491(is)-491(the)-491(whole)-491(highly)-490(mystical,)]TJ 0 -13.549 Td [(and)-456(in)-455(parts)-456(so)-455(obscure,)-507(that)-456(Dr.)-866(Blayney)-456(acknowledges)-455(he)]TJ 0 -13.549 Td [(cannot)-295(solve)-294(these)-295(difficulties;)-317(an)-294(avowal)-295(that)-294(would)-295(have)-294(been)]TJ 0 -13.549 Td [(rendered)-451(unnecessary,)-500(had)-451(his)-451(predecessor)-450(Lowth)-451(been)-450(more)]TJ 0 -13.55 Td [(successful.)-961(Their)-487(failure)-487(seems)-487(chiefly)-487(to)-487(have)-487(arisen)-486(from)]TJ 0 -13.549 Td [(their)-365(misconceiving,)-393(in)-365(the)-364(first)-365(place,)-393(whom)-365(the)-365(prophet)-364(here)]TJ 0 -13.549 Td [(personates)-205(in)-205(the)-205(character)-204(of)-205(the)-205(shepherd;)-220(and,)-214(in)-205(the)-205(next,)-213(what)]TJ 0 -13.549 Td [(the)-318(staves)-318(are)-318(intended)-318(to)-317(represent;)-704(for)-318(the)-318(general)-318(purport)-317(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([110])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-284(whole,)-293(is)-284(rightly)-285(understood)-284(by)-284(both)-284(to)-285(be)-284(an)-284(allusion)-284(to)-284(the)]TJ 0 -13.55 Td [(death)-250(of)-251(Christ,)-250(and)-250(the)-251(completion)-250(of)-250(his)-251(mission.)-250(Accordingly,)]TJ 0 -13.549 Td [(Lowth)-353(supposes)-353(the)-352(shepherd)-353(to)-353(personate)-353(the)-352(Messiah,)-379(as)-352(the)]TJ 0 -13.549 Td [(shepherd)-280(of)-281(his)-280(flock.)-342(But)-280(the)-281(Messiah)-280(is)-281(throughout)-280(the)-280(person)]TJ 0 -13.549 Td [(spoken)-461(of,)-515(rather)-461(than)-462(the)-461(speaker,)-514(as)-462(will)-461(presently)-461(appear.)]TJ 0 -13.549 Td [(Blayney)-406(also)-406(considers)-406(the)-407(prophet)-406(as)-406(a)-406(type)-406(of)-406(the)-406(Messiah;)]TJ 0 -13.549 Td [(but)-255(supposes)-255(him)-256(sometimes)-255(to)-255(speak)-255(in)-255(his)-256(own)-255(name,)-256(as)-255(being)]TJ 0 -13.55 Td [(himself)-331(the)-332(shepherd.)-494(Not)-332(to)-331(dwell)-332(on)-331(the)-332(want)-331(of)-331(consistency)]TJ 0 -13.549 Td [(in)-248(this)-248(change)-248(of)-248(character,)-248(its)-248(avowed)-248(inadequacy)-248(to)-248(furnish)-248(the)]TJ 0 -13.549 Td [(solution)-250(required,)-250(is)-250(alone)-250(a)-250(sufficient)-250(refutation)-250(of)-250(it.)]TJ 11.956 -15.186 Td [(That)-221(the)-222(prophet)-221(is)-221(the)-222(actual)-221(speaker)-221(is)-221(clear,)-228(but)-221(he)-221(speaks)-221(in)]TJ -11.956 -13.549 Td [(the)-245(name)-246(of)-245(the)-245(Almighty,)-247(as)-245(is)-245(distinctly)-246(declared)-245(three)-245(times)-245(at)]TJ 0 -13.549 Td [(least)-272(in)-272(the)-272(present)-272(chapter.)-316(The)-272(great)-272(Shepherd)-272(is)-272(then)-272(no)-271(other)]TJ 0 -13.549 Td [(than)-341(God)-341(himself;)-387(and)-341(all)-340(mankind)-341(are)-341(his)-341(flock.)-523(Who)-341(are)-341(the)]TJ 0 -13.55 Td [(staves,)-250(or)-250(crooks,)-250(we)-250(have)-250(next)-250(to)-250(inquire.)]TJ 11.956 -15.185 Td [(The)-313(staff,)-330(or)-313(crook,)-329(is)-314(the)-313(shepherd's)-314(implement,)-329(with)-313(which)]TJ -11.956 -13.549 Td [(he)-217(tends)-216(his)-217(flock,)-223(protecting)-216(them)-217(on)-217(the)-216(one)-217(hand,)-223(or)-216(correcting)]TJ 0 -13.55 Td [(them)-233(on)-234(the)-233(other.)-245(Hence)-233(the)-234(two)-233(names)-467(adapted)-234(to)-233(the)-233(two-fold)]TJ/F16 7.9701 Tf -72.755 0 Td [([111])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(office,)-401(which)-371(might)-370(be)-371(rendered)-371(Pleasure)-370(and)-371(Pain,)-401(instead)-370(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+407 0 obj <<
+/Type /Page
+/Contents 408 0 R
+/Resources 406 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+409 0 obj <<
+/D [407 0 R /XYZ 257.105 326.85 null]
+>> endobj
+410 0 obj <<
+/D [407 0 R /XYZ 270.67 79.691 null]
+>> endobj
+406 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+413 0 obj <<
+/Length 5103      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(73)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(Beauty)-178(and)-177(Bands;)-202(but)-177(there)-178(is)-178(no)-177(occasion)-178(to)-177(alter)-178(the)-177(translation,)]TJ 0 -13.549 Td [(which)-323(is)-323(equally)-323(literal,)-341(and)-323(equally)-323(appropriate)-323(as)-323(it)-323(stands.)-469(It)]TJ 0 -13.549 Td [(is,)-275(perhaps,)-276(worthy)-270(of)-270(note,)-275(that)-270(two)-271(staves)-270(were)-270(once)-270(in)-270(use)-270(for)]TJ 0 -13.549 Td [(these)-281(different)-281(purposes.)-343(What)-281(are)-281(these)-281(staves)-281(then)-281(intended)-281(to)]TJ 0 -13.55 Td [(represent?)-345(In)-282(a)-282(word,)-289(God)-282(being)-282(the)-281(Shepherd,)-290(and)-282(all)-281(mankind)]TJ 0 -13.549 Td [(his)-367(flock,)-397(the)-367(staves)-367(appear)-368(to)-367(be)-367(typical)-368(of)]TJ/F32 10.9091 Tf 200.89 0 Td [(Christ)]TJ/F16 10.9091 Tf 31.486 0 Td [(and)]TJ/F32 10.9091 Tf 19.76 0 Td [(Israel)]TJ/F16 10.9091 Tf 25.462 0 Td [(;)]TJ -277.598 -13.549 Td [(these)-395(being)-394(the)-395(agents)-395(employed,)-431(the)-394(great)-395(instruments)-395(in)-394(the)]TJ 0 -13.549 Td [(hands)-306(of)-306(God,)-321(in)-306(accomplishing)-306(the)-306(work)-306(of)-306(man's)-306(redemption,)]TJ 0 -13.549 Td [(from)-336(the)-336(darkness)-336(of)-336(idolatry)-335(to)-336(the)-336(light)-336(of)-336(true)-336(religion.)-507(One)]TJ 0 -13.55 Td [(staff)-199(being)]TJ/F32 10.9091 Tf 47.956 0 Td [(Israel)]TJ/F16 10.9091 Tf 25.451 0 Td [(,)-209(with)-198(whom)-199(was)-198(founded)-199(the)-198(Old)-199(Covenant,)-208(the)]TJ -73.407 -13.549 Td [(express)-239(object)-239(of)-240(which)-239(was)-239(the)-239(abolition)-239(of)-239(idolatry;)-243(a)-239(covenant)]TJ 0 -13.549 Td [(which)-378(is)-379(continually)-378(called)-378(the)]TJ/F29 10.9091 Tf 143.043 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(bondage)-378(of)-379(the)-378(law)]TJ/F16 10.9091 Tf 87.532 0 Td [(;)]TJ/F29 10.9091 Tf 3.032 0 Td [(\035)]TJ/F16 10.9091 Tf 8.97 0 Td [(and)-378(the)]TJ -247.42 -13.549 Td [(other)-248(staff,)]TJ/F32 10.9091 Tf 49.943 0 Td [(Christ)]TJ/F16 10.9091 Tf 27.283 0 Td [(,)-248(the)-248(founder)-248(of)-248(the)-248(New)-247(Covenant,)-249(called)]TJ/F29 10.9091 Tf 185.23 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(the)]TJ -267.299 -13.549 Td [(beauty)-438(of)-437(holiness)]TJ/F29 10.9091 Tf 82.88 0 Td [(\035)]TJ/F16 10.9091 Tf 9.618 0 Td [(who)-438(declared)-437(that)-438(his)-438(yoke)-437(was)-438(easy,)-484(or)]TJ -92.498 -13.55 Td [(pleasant;)-370(thus)-330(the)-331(name)-330(will)-330(be)-330(equally)-330(appropriate,)-350(whichever)]TJ 0 -13.549 Td [(translation)-250(is)-250(adopted.)]TJ/F32 10.9091 Tf 11.956 -15.186 Td [(And)-299(I)-299(took)-298(unto)-299(me)-299(two)-299(staves,)-311(the)-299(one)-299(I)-299(called)-597(Beauty,)-311(and)]TJ/F16 7.9701 Tf 279.068 0 Td [([112])]TJ/F32 10.9091 Tf -291.024 -13.549 Td [(the)-250(other)-250(I)-250(called)-250(Bands,)-250(and)-250(I)-250(fed)-250(the)-250(flock.)]TJ/F16 10.9091 Tf 11.956 -15.185 Td [(The)-204(parallelism)-204(between)-204(these)-204(two)-204(staves)-204(strikingly)-204(appears)-204(in)]TJ -11.956 -13.55 Td [(the)-172(circumstance)-172(that)-172(the)-172(most)-171(remarkable)-172(prophecies,)-188(as)-172(the)-171(liiid.)]TJ 0 -13.549 Td [(chapter)-377(of)-377(Isaiah,)-409(which)-377(the)-377(Christian)-377(conceives)-377(to)-376(be)-377(exactly)]TJ 0 -13.549 Td [(fulfilled)-281(in)-280(the)-280(person)-281(and)-280(character)-281(of)-280(Christ,)-288(the)-281(Jew)-280(imagines)]TJ 0 -13.549 Td [(to)-353(accord)-352(as)-353(perfectly)-353(with)-353(the)-352(circumstances)-353(and)-353(condition)-352(of)]TJ 0 -13.549 Td [(the)-293(house)-293(of)-294(Israel.)-379(May)-293(we)-294(not)-293(suppose)-293(them)-293(to)-293(be)-293(designedly)]TJ 0 -13.55 Td [(applicable)-244(to)-244(both?)-248(instrumental)-244(alike)-244(to)-244(the)-244(same)-244(great)-244(purpose,)]TJ 0 -13.549 Td [(man's)-250(redemption)-250(from)-250(idolatry.)]TJ 11.956 -15.186 Td [(One)-368(of)-369(the)-368(earliest)-368(acts)-369(of)-368(Christ,)-398(who,)-398(however,)-398(did)-368(every)]TJ -11.956 -13.549 Td [(thing)-315(in)-314(the)-315(name)-314(of)-315(the)-314(Father,)-331(was)-315(his)-314(exposing)-315(the)-314(unfitness)]TJ 0 -13.549 Td [(of)-289(the)-288(Jewish)-289(leaders,)-298(who)-288(were)-289(the)-288(priests,)-298(the)-289(scribes,)-298(and)-288(the)]TJ 0 -13.549 Td [(elders,)-341(to)-323(be)-323(the)-323(spiritual)-323(guides)-323(of)-323(the)-323(flock.)-469(Their)-323(selfishness)]TJ 0 -13.549 Td [(and)-190(hypocrisy)-191(he)-190(unsparingly)-190(denounced,)-203(as)-190(rendering)-190(them)-190(unfit)]TJ 0 -13.549 Td [(for)-377(such)-376(an)-377(office;)-440(of)-377(which)-376(they)-377(were)-377(consequently)-376(deprived)]TJ 0 -13.55 Td [(under)-336(the)-336(new)-337(dispensation.)-508(Such)-336(appears)-337(to)-336(be)-336(the)-336(purport)-336(of)]TJ 0 -13.549 Td [(the)-250(following)-250(verse,)-250(as)-250(ably)-250(expounded)-250(by)-250(Lowth.)]TJ/F16 7.9701 Tf 291.024 0 Td [([113])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+412 0 obj <<
+/Type /Page
+/Contents 413 0 R
+/Resources 411 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+414 0 obj <<
+/D [412 0 R /XYZ 271.362 299.751 null]
+>> endobj
+415 0 obj <<
+/D [412 0 R /XYZ 46.771 63.764 null]
+>> endobj
+411 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+418 0 obj <<
+/Length 4915      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(74An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 11.956 -30.759 Td [(Three)-420(shepherds)-419(also)-420(I)-419(cut)-420(off)-419(in)-420(one)-419(month,)-462(and)-420(my)-419(soul)]TJ -11.956 -13.549 Td [(loathed)-250(them,)-250(and)-250(their)-250(soul)-250(also)-250(abhorred)-250(me.)]TJ 11.956 -14.163 Td [(One)-307(month)]TJ/F16 10.9091 Tf 48.8 0 Td [(,)-322(is)-307(an)-307(indefinite)-308(expression)-307(for)-307(a)-308(short)-307(time,)-322(as)-307(if)]TJ -60.756 -13.549 Td [(the)-332(prophet)-333(had)-332(said,)]TJ/F32 10.9091 Tf 97.438 0 Td [(at)-332(once)]TJ/F16 10.9091 Tf 32.708 0 Td [(.)-497(When)-332(the)-333(people)-332(had)-332(been)-332(duly)]TJ -130.146 -13.549 Td [(warned)-427(against)-428(these)-427(treacherous)-427(guides;)-516(those)-428(who)-427(chose)-427(to)]TJ 0 -13.55 Td [(disregard)-298(that)-298(warning,)-311(had)-298(no)-298(reason)-298(to)-299(complain,)-310(if)-298(it)-298(pleased)]TJ 0 -13.549 Td [(Heaven)-250(to)-250(leave)-250(them)-250(to)-250(their)-250(fate,)-250(as)-250(is)-250(next)-250(declared.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(Then)-279(said)-279(I,)-279(I)-279(will)-278(not)-279(feed)-279(you;)-294(that)-279(that)-278(dieth,)-287(let)-278(it)-279(die,)-286(and)]TJ -11.956 -13.549 Td [(that)-233(that)-234(is)-233(to)-233(be)-234(cut)-233(off,)-237(let)-233(it)-233(be)-234(cut)-233(off;)-239(and)-233(let)-233(the)-234(rest)-233(eat)-233(every)]TJ 0 -13.549 Td [(one)-250(the)-250(flesh)-250(of)-250(another.)]TJ/F16 10.9091 Tf 11.956 -14.163 Td [(The)-271(prophet)-272(next)-272(foreshews,)-276(by)-272(typical)-272(actions,)-276(accompanied)]TJ -11.956 -13.549 Td [(by)-266(explanations)-265(declaratory)-266(of)-266(their)-266(purport,)-269(the)-266(death)-266(of)-265(Christ,)]TJ 0 -13.549 Td [(and)-250(the)-250(dissolution)-250(of)-250(the)-250(Old)-250(Covenant.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(And)-346(I)-345(took)-346(my)-345(staff,)-370(even)-345(Beauty,)-370(and)-345(cut)-346(it)-346(asunder;)-393(that)-345(I)]TJ -11.956 -13.549 Td [(might)-250(break)-250(my)-250(Covenant,)-250(which)-250(I)-250(made)-250(with)-250(all)-250(the)-250(people.)]TJ/F16 10.9091 Tf 11.956 -14.163 Td [(The)-463(Covenant)-463(with)-463(Moses)-463(promised)-463(protection)-463(against)-463(all)]TJ -11.956 -13.549 Td [(nations,)-226(while)-220(Israel)-220(remained)-220(obedient.)-240(Israel)-220(disobeyed)-220(and)-219(the)]TJ 0 -13.55 Td [(Covenant)-356(was)-355(broken.)-567(The)-356(Covenant)-355(with)-356(Abraham)-355(promised)]TJ 0 -13.549 Td [(blessing)-331(to)-332(all)-331(nations)-663(through)-332(his)-331(seed.)-494(The)-332(Gospel)-331(of)-331(Christ)]TJ/F16 7.9701 Tf -72.755 0 Td [([114])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(was)-308(that)-307(blessing;)-337(refused)-307(by)-308(the)-307(Jews,)-322(and)-308(consequently)-307(given)]TJ 0 -13.549 Td [(to)-246(the)-245(Gentiles;)-247(for)-246(a)-245(remnant)-246(only)-245(of)-246(Israel)-245(received)-246(the)-245(Gospel,)]TJ 0 -13.549 Td [(and)-250(those)-250(were)-250(the)-250(poor)-250(of)-250(the)-250(flock.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(And)-221(it)-221(was)-221(broken)-221(in)-221(that)-221(day,)-227(and)-221(so)-221(the)-221(poor)-221(of)-221(the)-221(flock)-221(that)]TJ -11.956 -13.549 Td [(waited)-250(upon)-250(me,)-250(knew)-250(that)-250(it)-250(was)-250(the)-250(word)-250(of)-250(the)-250(Lord.)]TJ/F29 10.9091 Tf 11.956 -14.163 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-265(poor)-265(had)-265(the)-265(Gospel)-265(preached)-265(unto)-265(them,)]TJ/F29 10.9091 Tf 200.503 0 Td [(\035)]TJ/F16 10.9091 Tf 7.735 0 Td [(and)-265(received)]TJ -225.037 -13.55 Td [(it)-282(with)-282(gratitude;)-299(but)-282(the)-282(ingratitude)-283(of)-282(their)-282(leaders)-282(towards)-282(the)]TJ 0 -13.549 Td [(Great)-184(Shepherd,)-197(for)-184(the)-184(care)-184(he)-183(had)-184(so)-184(long)-184(taken)-184(of)-184(them;)-206(and)-183(the)]TJ 0 -13.549 Td [(small)-219(estimation)-219(in)-220(which)-219(they)-219(held)-219(a)-220(spiritual)-219(Messiah,)-225(are)-219(aptly)]TJ 0 -13.549 Td [(foreshewn)-354(by)-354(the)-353(prophet,)-380(in)-354(the)-353(name)-354(of)-354(the)-354(Great)-353(Shepherd,)]TJ 0 -13.549 Td [(claiming)-259(his)-259(reward)-259(at)-259(their)-259(hands,)-261(and)-259(their)-259(offering)-259(the)-258(precise)]TJ 0 -13.549 Td [(sum)-250(which)-250(was)-250(given)-250(for)-250(Christ,)-250(thirty)-250(pieces)-250(of)-250(silver.)]TJ/F32 10.9091 Tf 11.956 -14.163 Td [(And)-375(I)-375(said,)-406(If)-375(ye)-375(think)-375(good)-375(give)-375(me)-375(my)-374(wages,)-407(and)-375(if)-374(not,)]TJ -11.956 -13.55 Td [(forbear;)-518(so)-429(they)-429(weighed)-428(me)-429(for)-429(my)-429(reward,)-473(thirty)-429(pieces)-428(of)]TJ 0 -13.549 Td [(silver.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+417 0 obj <<
+/Type /Page
+/Contents 418 0 R
+/Resources 416 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 395 0 R
+>> endobj
+419 0 obj <<
+/D [417 0 R /XYZ 194.678 271.221 null]
+>> endobj
+416 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+422 0 obj <<
+/Length 4683      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(75)]TJ
+0 g 0 G
+ -257.765 -30.759 Td [(The)-287(way)-287(in)-288(which)-287(this)-287(money)-287(was)-288(actually)-287(bestowed,)-296(is)-287(next)]TJ -11.956 -13.549 Td [(foreshewn,)-220(by)-213(the)-212(Shepherd's)-213(rejecting)-212(it)-213(scornfully,)-220(and)-212(desiring)]TJ 0 -13.549 Td [(it)-250(may)-250(be)-250(given)-250(to)-250(the)-250(potter.)]TJ/F16 7.9701 Tf 291.024 0 Td [([115])]TJ/F32 10.9091 Tf -279.068 -14.251 Td [(And)-216(the)-216(Lord)-215(said)-216(unto)-216(me,)-223(cast)-215(it)-216(to)-216(the)-216(potter;)-227(a)-216(goodly)-216(price)]TJ -11.956 -13.549 Td [(that)-252(I)-252(was)-253(valued)-252(at)-252(by)-252(them:)-254(so)-253(I)-252(took)-252(the)-252(thirty)-252(pieces)-252(of)-252(silver,)]TJ 0 -13.549 Td [(and)-250(cast)-250(them)-250(to)-250(the)-250(potter)-250(in)-250(the)-250(house)-250(of)-250(the)-250(Lord.)]TJ/F16 10.9091 Tf 11.956 -14.251 Td [(The)-457(price)-456(they)-457(actually)-456(gave)-457(for)-456(Christ,)-508(aptly)-457(denotes)-456(the)]TJ -11.956 -13.549 Td [(value)-339(they)-338(put)-339(upon)-338(God's)-339(goodness)-338(in)-339(sending)-338(him,)-361(the)-338(Great)]TJ 0 -13.549 Td [(Shepherd's)-358(proffered)-358(remuneration.)-574(The)-358(house)-358(of)-358(the)-358(Lord,)-384(or)]TJ 0 -13.549 Td [(the)-233(temple,)-237(is)-233(the)-233(supposed)-233(scene)-233(of)-234(action,)-236(shewing)-233(the)-233(spiritual)]TJ 0 -13.55 Td [(import)-297(of)-296(the)-297(transaction.)-390(The)-297(money)-297(being)-296(given)-297(to)-297(the)-296(potter,)]TJ 0 -13.549 Td [(foreshews)-420(how)-420(it)-419(would)-420(be)-420(actually)-420(employed,)-462(to)-420(wit,)-462(in)-419(the)]TJ 0 -13.549 Td [(purchase)-228(of)-229(the)-228(potter's)-228(field;)-236(in)-228(fact,)-232(it)-229(was)-228(given)-228(to)-228(the)-229(potter.)-242(If)]TJ 0 -13.549 Td [(it)-300(be)-301(asked)-300(what)-301(the)-300(potter)-301(had)-300(to)-300(do)-301(in)-300(the)-301(temple?)-401(the)-300(answer)]TJ 0 -13.549 Td [(is,)-239(he)-236(went)-237(there,)-239(as)-236(others)-236(did,)-239(to)-237(pray.)-245(His)-237(being)-236(there)-236(does)-236(not,)]TJ 0 -13.55 Td [(as)-250(some)-250(suppose,)-250(imply)-250(that)-250(he)-250(was)-250(at)-250(work)-250(there.)]TJ 11.956 -14.25 Td [(Those)-368(who)-369(rejected)-368(and)-369(crucified)-368(Christ,)-398(are)-368(thenceforward)]TJ -11.956 -13.549 Td [(rejected)-284(from)-284(being)-285(God's)-284(chosen)-284(people.)-353(As)-284(Christ)-284(was)-284(cut)-284(off)]TJ 0 -13.549 Td [(from)-292(natural)-293(life,)-303(so)-292(Israel)-292(was)-293(cut)-292(off)-293(from)]TJ/F32 10.9091 Tf 195.741 0 Td [(the)-292(life)-293(in)-292(Christ)]TJ/F16 10.9091 Tf 75.802 0 Td [(as)]TJ -271.543 -13.55 Td [(next)-250(intimated.)]TJ/F32 10.9091 Tf 11.956 -14.25 Td [(Then)-317(I)-317(cut)-317(asunder)-316(my)-317(other)-317(staff,)-334(even)-317(Bands,)-667(that)-317(I)-317(might)]TJ/F16 7.9701 Tf 279.068 0 Td [([116])]TJ/F32 10.9091 Tf -291.023 -13.549 Td [(break)-250(the)-250(brotherhood)-250(between)-250(Judah)-250(and)-250(Israel.)]TJ/F16 10.9091 Tf 11.955 -14.251 Td [(The)-230(house)-229(of)-230(Jacob)-230(was)-229(from)-230(this)-230(time)-229(divided)-230(into)-230(Christians)]TJ -11.955 -13.549 Td [(and)-264(Jews,)-268(who)-264(appear)-264(to)-264(be)-265(distinguished)-264(in)-264(the)-264(prophecy)-264(under)]TJ 0 -13.549 Td [(the)-393(types)-394(of)-393(Judah)-394(and)-393(Israel;)-466(the)-393(former)-393(denoting)-394(those)-393(who)]TJ 0 -13.55 Td [(received,)-193(and)-179(the)-179(latter)-179(those)-179(who)-179(rejected)-179(Christ.)-226(This)-179(distinction)]TJ 0 -13.549 Td [(appears)-256(to)-256(be)-256(maintained)-257(till)-256(their)-256(promised)-256(re-union)-256(in)-256(the)-256(New)]TJ 0 -13.549 Td [(Jerusalem.)]TJ 11.955 -14.251 Td [(The)-545(spiritual)-546(evils)-545(entailed)-546(on)-545(those)-546(who)-545(reject)-546(the)-545(true)]TJ -11.955 -13.549 Td [(Messiah,)-250(to)-250(follow)-250(after)-250(false)-250(teachers,)-250(are)-250(next)-250(foreshewn.)]TJ/F32 10.9091 Tf 11.955 -14.25 Td [(And)-231(the)-231(Lord)-231(said)-232(unto)-231(me,)-235(Take)-231(unto)-231(thee)-231(yet)-231(the)-232(instruments)]TJ -11.955 -13.549 Td [(of)-269(a)-269(foolish)-269(shepherd,)-274(for)-269(I)-269(will)-269(raise)-269(up)-268(a)-269(Shepherd)-269(in)-269(the)-269(land,)]TJ 0 -13.55 Td [(which)-320(shall)-321(not)-320(visit)-321(those)-320(that)-321(be)-320(cut)-321(of,)-338(neither)-320(shall)-321(seek)-320(the)]TJ 0 -13.549 Td [(young,)-338(nor)-320(heal)-320(that)-320(that)-321(is)-320(broken,)-338(nor)-320(feed)-320(that)-320(that)-320(standeth)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+421 0 obj <<
+/Type /Page
+/Contents 422 0 R
+/Resources 420 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+423 0 obj <<
+/D [421 0 R /XYZ 46.771 488.699 null]
+>> endobj
+424 0 obj <<
+/D [421 0 R /XYZ 271.391 244.386 null]
+>> endobj
+420 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+428 0 obj <<
+/Length 1737      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(76An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(still,)-412(but)-380(he)-379(shall)-380(eat)-380(the)-379(flesh)-380(of)-380(the)-379(fat,)-412(and)-380(tear)-380(their)-379(hoofs)]TJ 0 -13.549 Td [(asunder.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(Israel)-272(is)-271(thus)-272(left)-272(to)-272(the)-271(mercy)-272(of)-272(these)-272(false)-271(shepherds,)-277(while)]TJ -11.956 -13.549 Td [(spiritual)-401(blindness,)-439(infatuation,)-439(and)-401(utter)-401(helplessness,)-439(are)-401(the)]TJ 0 -13.55 Td [(awful)-485(judgments)-485(denounced)-485(against)-485(the)-485(selfish)-485(and)-484(worldly-)]TJ 0 -13.549 Td [(minded)-250(priesthood,)-250(who)-250(thus)-250(mislead)-250(and)-250(sacrifice)-250(their)-250(flock.)]TJ/F16 7.9701 Tf -72.755 0 Td [([117])]TJ/F32 10.9091 Tf 84.711 -13.549 Td [(Woe)-354(to)-353(the)-354(idol)-353(shepherd,)-380(that)-354(leaveth)-353(the)-354(flock!)-561(the)-353(sword)]TJ -11.956 -13.549 Td [(shall)-295(be)-294(upon)-295(his)-294(arm,)-306(and)-295(upon)-294(his)-295(right)-295(eye;)-317(his)-294(arm)-295(shall)-294(be)]TJ 0 -13.549 Td [(clean)-250(dried)-250(up,)-250(and)-250(his)-250(right)-250(eye)-250(shall)-250(be)-250(utterly)-250(darkened.)]TJ/F16 10.9091 Tf 11.956 -13.55 Td [(The)-322(spiritual)-322(blindness)-322(which)-322(has)-322(since)-322(darkened)-322(the)-322(mental)]TJ -11.956 -13.549 Td [(vision)-405(of)-405(Israel,)-444(appears)-405(to)-405(the)-405(Christian)-405(to)-405(be)-404(here)-405(distinctly)]TJ 0 -13.549 Td [(foretold.)]TJ/F16 7.9701 Tf -72.755 -27.371 Td [([118])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+427 0 obj <<
+/Type /Page
+/Contents 428 0 R
+/Resources 426 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+429 0 obj <<
+/D [427 0 R /XYZ 93.543 448.062 null]
+>> endobj
+430 0 obj <<
+/D [427 0 R /XYZ 93.543 341.763 null]
+>> endobj
+426 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+431 0 obj
+<< /S /GoTo /D (index12) >>
+endobj
+434 0 obj
+(Notes To Chapter XI.)
+endobj
+437 0 obj <<
+/Length 5587      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Notes)-250(To)-250(Chapter)-250(XI.)]TJ/F16 10.9091 Tf 0 -33.801 Td [(Ver.)-684(1.)]TJ
+ET
+q
+1 0 0 1 88.952 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 99.861 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.77 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.679 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.588 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 143.497 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 154.406 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 165.315 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.224 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.133 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 198.042 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.952 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.861 445.52 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 230.77 445.52 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(Open)-395(thy)-394(doors,)-431(O)]TJ -194.908 -13.55 Td [(Lebanon,)-250(&c.)]TJ/F16 10.9091 Tf 0 -13.549 Td [(That)-941(Jewish)-942(writers)-941(have)-941(understood)]TJ/F29 10.9091 Tf 200.408 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(the)-941(forest)]TJ/F16 10.9091 Tf 48.451 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 15.113 0 Td [(as)]TJ -271.542 -13.549 Td [(metaphorically)-191(representing)-190(Jerusalem)-191(with)-191(her)-191(stately)-190(buildings,)]TJ 0 -13.549 Td [(and)]TJ/F29 10.9091 Tf 18.782 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Lebanon)]TJ/F16 10.9091 Tf 38.181 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 7.873 0 Td [(as)-278(the)-277(temple)-278(itself,)-285(appears)-278(from)-277(the)-278(following)]TJ -72.408 -13.549 Td [(note)-250(of)-250(Mr.)-250(Lowth,)-250(on)-250(this)-250(passage.)]TJ/F29 10.9091 Tf 11.955 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(By)-232(Lebanon,)-236(most)-232(interpreters)-232(understand)-233(the)-232(temple,)-236(whose)]TJ -16.798 -13.549 Td [(stately)-262(buildings)-262(resemble)-262(the)-262(tall)-262(cedars)-262(of)-262(that)-262(forest.)-286(Thus)-262(the)]TJ 0 -13.549 Td [(word)-250(is)-250(commonly)-250(understood,)]TJ/F29 10.9091 Tf 135.752 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(Hab.)-250(ii.)-250(17.)]TJ -131.368 -13.549 Td [(There)-219(is)-219(a)-219(remarkable)-218(story)-219(mentioned)-219(in)-219(the)-219(Jewish)-219(writers)-219(to)]TJ -11.955 -13.549 Td [(this)-232(purpose.)-244(Some)-233(time)-232(before)-232(the)-233(destruction)-232(of)-232(the)-233(temple,)-235(the)]TJ 0 -13.55 Td [(doors)-193(of)-194(it)-193(opened)-193(of)-194(their)-193(own)-193(accord;)-213(a)-193(circumstance)-193(mentioned)]TJ 0 -13.549 Td [(by)-283(Josephus,)-291(Bell.)-349(Jud.)-350(1.)-349(7.)-349(c.)-349(12.)-349(Then)-283(R.)-283(Johanan,)-291(a)-283(disciple)]TJ 0 -13.549 Td [(of)-310(R.)-311(Hillel,)-325(directing)-310(his)-311(speech)-310(to)-311(the)-310(temple)-310(said,)]TJ/F32 10.9091 Tf 233.866 0 Td [(I)-310(know)-311(thy)]TJ -233.866 -13.549 Td [(destruction)-289(is)-290(at)-289(hand,)-299(according)-290(to)-289(the)-290(prophecy)-289(of)-289(Zechariah)]TJ/F16 10.9091 Tf 277.902 0 Td [(,)]TJ -277.902 -13.549 Td [(Open)-250(thy)-250(doors,)-250(O)-250(Lebanon,)-250(&c.)]TJ 11.955 -13.55 Td [(The)-392(passage)-392(in)-392(Josephus)-392(in)-392(my)-392(edition)-392(is,)-428(lib.)-676(6,)-428(cap.)-676(5,)]TJ/F16 7.9701 Tf 279.068 0 Td [([119])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(and)-291(a)-292(very)-291(remarkable)-291(one)-292(it)-291(is,)-301(containing)-292(many)-291(other)-291(portents)]TJ 0 -13.549 Td [(preceding)-247(the)-247(destruction)-248(of)-247(the)-247(temple,)-248(besides)-247(the)-247(spontaneous)]TJ 0 -13.549 Td [(opening)-286(of)-286(these)-286(massi)1(ve)-286(doors,)-295(which)-286(were)-286(so)-286(ponderous)-286(as)-285(to)]TJ 0 -13.549 Td [(require)-250(twenty)-250(men)-250(to)-250(open)-250(and)-250(shut)-250(them.)]TJ 0 -13.55 Td [(Ver.)-468(2.)]TJ
+ET
+q
+1 0 0 1 84.236 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 95.145 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 106.054 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.963 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.872 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 138.781 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 149.691 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 160.6 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 171.509 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 182.418 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 193.327 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 204.236 160.986 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 215.145 160.986 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 226.054 160.986 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(For)-323(the)-322(forest)-323(of)-322(the)]TJ -190.192 -13.549 Td [(vintage)-250(is)-250(come)-250(down.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(By)-411(the)-411(forest)-412(of)-411(the)-411(vintage,)-452(is)-411(understood)-411(Mount)-411(Carmel,)]TJ -11.956 -13.549 Td [(which)-317(was)-317(partly)-317(covered)-317(with)-317(vineyards)-317(and)-317(rich)-317(pastures,)-333(for)]TJ 0 -13.549 Td [(the)-225(loss)-224(of)-225(which)-224(the)-225(shepherds)-224(are)-225(said)-224(to)-225(howl,)-229(in)-225(the)-224(following)]TJ 0 -13.55 Td [(verse.)-716(The)-405(shepherds)-405(metaphorically)-406(designate)-405(the)-405(leaders)-405(of)]TJ 0 -13.549 Td [(the)-251(people;)-251(the)-251(different)-251(trees)-250(of)-251(the)-251(forest)-251(denoting)-251(the)-250(different)]TJ 0 -13.549 Td [(classes)-250(and)-250(orders)-250(of)-250(men.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+436 0 obj <<
+/Type /Page
+/Contents 437 0 R
+/Resources 435 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+432 0 obj <<
+/D [436 0 R /XYZ 46.771 529.134 null]
+>> endobj
+438 0 obj <<
+/D [436 0 R /XYZ 327.401 228.732 null]
+>> endobj
+435 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+441 0 obj <<
+/Length 7190      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(78An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Ver.)-705(3.)]TJ
+ET
+q
+1 0 0 1 136.183 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 147.092 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.001 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 168.91 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 179.819 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 190.728 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 201.637 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 212.546 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 223.455 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 234.365 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 245.274 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 256.183 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 267.092 518.175 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.001 518.175 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 288.91 518.175 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(For)-402(the)-401(pride)-402(of)]TJ -206.276 -13.549 Td [(Jordan)-250(is)-250(spoiled.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(By)-354(the)-354(pride)-355(of)-354(Jordan)-354(is)-355(to)-354(be)-354(understood,)-380(as)-355(Dr.)-562(Blayney)]TJ -11.956 -13.549 Td [(observes,)-501(the)-452(woods)-451(and)-451(thickets)-451(on)-451(the)-451(banks)-451(of)-451(that)-451(river.)]TJ 0 -13.55 Td [(These)-208(served)-209(as)-208(covert)-208(for)-209(lions,)-216(which)-209(often)-208(infested)-208(the)-208(country)]TJ 0 -13.549 Td [(when)-353(driven)-353(from)-353(them)-353(by)-354(the)-353(rising)-353(of)-353(the)-353(river.)-559(These)-353(trees)]TJ 0 -13.549 Td [(being)-395(along)-394(with)-395(others)-394(doomed)-395(to)-395(destruction,)-430(the)-395(lions)-394(roar)]TJ 0 -13.549 Td [(for)-348(the)-348(loss)-348(of)-348(their)-348(shelter,)-372(as)-348(the)-348(shepherds)-348(howl)-348(for)-348(the)-348(loss)]TJ 0 -13.549 Td [(of)-281(their)-281(rich)-281(pastures.)-343(The)-281(lions)-281(denote)-281(metaphorically)-281(the)-280(great)]TJ 0 -13.55 Td [(and)-291(powerful)-291(among)-291(the)-290(people.)-373(Their)-291(disposition)-291(to)-291(prey)-290(upon)]TJ 0 -13.549 Td [(and)-257(devour)-257(the)-258(flock,)-259(well)-257(accords)-257(with)-257(the)-257(character)-257(afterwards)]TJ 0 -13.549 Td [(given)-378(to)-378(the)-378(shepherds)-378(also,)-410(and)-378(shews)-378(the)-378(consistency)-378(of)-377(the)]TJ 0 -13.549 Td [(metaphorical)-250(language.)]TJ 0 -14.531 Td [(Ver.)]TJ 0 -13.549 Td [(6.)]TJ
+ET
+q
+1 0 0 1 106.9 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 117.81 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 128.719 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 139.628 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 150.537 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 161.446 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.355 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.264 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.173 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.082 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 215.991 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 226.9 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 237.81 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 248.719 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 259.628 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 270.537 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.446 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.355 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.264 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.173 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.082 326.523 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 335.991 326.523 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 346.9 326.523 Td [(\024)]TJ/F32 10.9091 Tf 10.91 0 Td [(For)]TJ -264.267 -13.55 Td [(I)-250(will)-250(no)-250(more)-250(pity)-250(the)-250(inhabitants)-250(of)-250(the)-250(land,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-210(distinction)-209(between)]TJ/F32 10.9091 Tf 106.246 0 Td [(the)-210(sea)]TJ/F16 10.9091 Tf 32.449 0 Td [(and)]TJ/F32 10.9091 Tf 18.041 0 Td [(the)-210(land)]TJ/F16 10.9091 Tf 35.015 0 Td [(,)-218(has)-210(been)-209(already)]TJ -203.707 -13.549 Td [(pointed)-246(out)-247(in)-246(the)-247(note)-246(to)-246(ver.)-249(11,)-247(of)-247(the)-246(last)-246(chapter,)-495(and)-246(is)-246(here)]TJ/F16 7.9701 Tf -72.755 0 Td [([120])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(too)-314(manifest)-314(to)-315(admit)-314(of)-314(doubt.)-443(Lebanon,)-330(Bashan,)-330(Carmel,)-330(and)]TJ 0 -13.549 Td [(Jordan,)-308(clearly)-297(shew)-297(what)-296(land)-297(is)-297(here)-296(spoken)-297(of,)-308(which)-297(can)-296(be)]TJ 0 -13.55 Td [(no)-250(other)-250(than)-250(Palestine.)]TJ 0 -14.531 Td [(Ver.)-351(10.)]TJ
+ET
+q
+1 0 0 1 133.923 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.832 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.741 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.65 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.559 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.468 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.378 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.287 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.196 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.105 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.014 229.714 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 253.923 229.714 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 264.832 229.714 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(That)-284(I)-283(might)-284(break)-284(my)]TJ -182.198 -13.549 Td [(covenant,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(It)-397(might)-396(be)-397(supposed)-396(here)-397(that)-396(the)-397(two)-396(staves)-397(were)-396(typical)]TJ -11.956 -13.549 Td [(of)-409(the)-410(two)-409(covenants;)-489(the)-409(Old)-410(and)-409(the)-409(New.)-728(But)-410(how)-409(is)-409(the)]TJ 0 -13.549 Td [(parallelism)-376(then)-375(to)-376(be)-376(supported?)-626(If)-376(the)-376(breaking)-375(of)-376(one)-375(staff)]TJ 0 -13.55 Td [(denotes)-216(the)-216(dissolving)-216(of)-216(the)-216(Old)-215(Covenant;)-228(what)-216(then)-216(is)-215(denoted)]TJ 0 -13.549 Td [(by)-347(the)-347(breaking)-346(of)-347(the)-347(other)-347(staff?)-540(for)-347(the)-347(New)-347(Covenant)-346(was)]TJ 0 -13.549 Td [(not)-407(also)-408(dissolved.)-722(By)-407(the)-408(proposed)-407(solution,)-447(the)-407(parallelism)]TJ 0 -13.549 Td [(is)-513(maintained;)-644(Christ)-513(and)-512(Israel)-513(so)-513(exactly)-512(accord,)-579(that)-512(the)]TJ 0 -13.549 Td [(prophecies)-230(seem,)-233(in)-230(many)-230(points,)-233(alike)-230(applicable)-230(to)-229(either.)-243(Both)]TJ 0 -13.55 Td [(were)-248(instrumental)-247(to)-248(the)-248(great)-248(work)-247(of)-248(redeeming)-248(mankind)-247(from)]TJ 0 -13.549 Td [(idolatry,)-402(and)-372(both)-371(were)-372(cut)-371(of;)-432(Christ)-372(from)-372(natural)-371(life;)-432(Israel)]TJ 0 -13.549 Td [(from)-213(the)-213(life)-212(which)-213(is)]TJ/F32 10.9091 Tf 94.625 0 Td [(in)-213(Christ)]TJ/F16 10.9091 Tf 38.092 0 Td [(.)-238(To)-212(understand)-213(clearly)-213(the)-213(cutting)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+440 0 obj <<
+/Type /Page
+/Contents 441 0 R
+/Resources 439 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+442 0 obj <<
+/D [440 0 R /XYZ 324.298 284.893 null]
+>> endobj
+439 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+445 0 obj <<
+/Length 4937      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XI.)-16059(79)]TJ
+0 g 0 G
+ 0 -30.759 Td [(of)-410(the)-411(staves,)-450(the)-411(most)-410(intricate)-411(subject)-410(perhaps)-411(in)-410(the)-410(whole)]TJ 0 -13.549 Td [(prophecy,)-343(the)-325(reader)-325(has)-324(to)-325(keep)-324(in)-325(view)-325(two)-324(distinct)-325(points)-324(of)]TJ 0 -13.549 Td [(consideration,)-303(the)-292(confounding)-293(of)-292(which)-293(will)-292(involve)-293(him)-292(in)-292(no)]TJ 0 -13.549 Td [(little)-331(perplexity;)-372(these)-331(are,)-351(first)-331(the)-331(symbolical)-331(meaning,)-351(or)-331(the)]TJ 0 -13.55 Td [(event)-303(foreshewn)-302(by)-303(the)-303(act)-302(of)-303(cutting;)-329(and)-302(secondly,)-316(the)-303(end)-302(or)]TJ 0 -13.549 Td [(purport)-355(of)-354(the)-354(cutting;)-407(for)-355(along)-354(with)-355(t)1(he)-355(act,)-381(the)-354(prophet)-354(also)]TJ 0 -13.549 Td [(declares)-329(the)-330(motive)-329(for)-329(the)-329(act,)-349(which)-330(must)-329(not)-329(be)-329(confounded)]TJ 0 -13.549 Td [(with)-259(the)-259(act)-259(itself,)-261(being)-259(the)-259(effect)-259(or)-259(consequence)-259(that)-258(followed)]TJ 0 -13.549 Td [(that)-360(act.)-578(Thus)-359(he)-360(says)]TJ/F29 10.9091 Tf 100.787 0 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(And)-359(I)-360(took)-359(my)-360(staff)-359(Beauty)-360(and)-359(cut)-360(it)]TJ -111.696 -13.55 Td [(asunder,)-244(that)-243(I)-242(might)-243(break)-242(my)-243(covenant,)-244(which)-243(I)-242(had)-243(made)-242(with)]TJ 0 -13.549 Td [(all)-250(the)-250(people.)]TJ/F16 7.9701 Tf 291.024 0 Td [([121])]TJ/F16 10.9091 Tf -279.068 -16.004 Td [(Now)-160(the)-159(cutting)-160(of)-160(the)-159(first)-160(staff,)-178(Beauty,)-177(signifies)-160(or)-159(foreshews)]TJ -11.956 -13.549 Td [(the)-371(death)-371(of)-371(Christ,)-402(or)-371(the)-371(cutting)-371(off)-372(of)-371(the)-371(Messiah.)-613(This)-371(is)]TJ 0 -13.549 Td [(the)-304(symbolical)-304(meaning)-303(of)-304(the)-304(act.)-411(But)-304(the)-304(end)-304(or)-303(consequence)]TJ 0 -13.549 Td [(of)-379(that)-379(act,)-411(was)-379(the)-379(cessation)-379(of)-379(the)-379(covenant)-379(of)-379(protection)-379(to)]TJ 0 -13.55 Td [(Israel.)]TJ/F29 10.9091 Tf 29.5 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-199(covenant,)]TJ/F29 10.9091 Tf 61.249 0 Td [(\035)]TJ/F16 10.9091 Tf 7.019 0 Td [(as)-199(it)-200(may)-199(be)-200(rendered,)]TJ/F29 10.9091 Tf 96.114 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(concerning)-199(all)-200(the)]TJ -203.569 -13.549 Td [(people.)]TJ/F29 10.9091 Tf 31.811 0 Td [(\035)]TJ/F16 10.9091 Tf 7.214 0 Td [(From)-217(that)-218(time,)-223(the)-218(Jews)-217(ceased)-217(to)-217(be)-218(under)-217(the)-217(especial)]TJ -39.025 -13.549 Td [(care)-480(and)-479(protection)-480(of)-480(Heaven;)-594(no)-480(more)-480(interpositions)-479(were)]TJ 0 -13.549 Td [(manifested)-228(in)-227(their)-228(behalf;)-235(no)-228(prophet)-228(from)-227(that)-228(time)-228(appeared)-227(in)]TJ 0 -13.549 Td [(Israel;)-326(these)-300(blessings)-301(being)-300(confined)-301(to)-300(the)-301(Jews)-300(who)-300(received)]TJ 0 -13.55 Td [(Christ,)-250(or)-250(transferred)-250(to)-250(the)-250(Gentiles.)]TJ 11.956 -16.004 Td [(Next)-324(follows)-325(the)-324(cutting)-324(asunder)-325(of)-324(the)-324(second)-325(staff,)-342(Bands;)]TJ -11.956 -13.549 Td [(and)-324(this)-324(in)-324(fact)-324(appears)-324(to)-324(be)-324(precisely)-324(the)-324(end)-324(or)-324(consequence)]TJ 0 -13.549 Td [(of)-486(the)-486(cutting)-486(of)-486(the)-486(first)-486(staff;)-604(for)-486(the)-486(cutting)-486(of)-486(this)-485(staff)]TJ 0 -13.549 Td [(symbolically)-342(foreshews)-342(the)-341(rejection)-342(of)-342(Israel,)-365(or)-342(the)-341(cessation)]TJ 0 -13.549 Td [(of)-420(the)-419(Covenant)-420(of)-419(protection.)-759(Such)-419(appears)-420(to)-419(be)-420(the)-419(event)]TJ 0 -13.549 Td [(symbolized)-544(by)-545(cutting)-544(the)-544(staff,)-618(Bands.)-1133(But)-544(the)-544(effect)-544(or)]TJ 0 -13.55 Td [(consequence)-340(of)-340(that)-341(event,)-362(or)-341(of)-340(the)-340(rejection)-340(of)-340(Israel,)-363(was)-340(as)]TJ 0 -13.549 Td [(declared)-307(in)-306(the)-307(prophecy,)-320(a)-307(breach)-307(in)-306(the)-307(brotherhood,)-320(between)]TJ 0 -13.549 Td [(Judah)-346(and)-346(Israel,)-369(or)-346(between)-346(the)-345(Jews)-346(who)-346(received)-346(and)-345(those)]TJ 0 -13.549 Td [(who)-337(rejected)-336(Christ;)-380(in)-337(short,)-358(between)-337(Christian)-337(and)-336(Jew,)-358(who)]TJ 0 -13.549 Td [(are)-355(here)-354(supposed)-355(to)-355(be)-355(symbolised)-354(by)-355(Judah)-355(and)-354(Israel.)-564(This)]TJ 0 -13.55 Td [(division)-362(or)-362(breach)-361(was)-362(not)-362(the)-361(event)-362(foreshewn)-362(by)-362(the)-361(cutting)]TJ 0 -13.549 Td [(of)-414(the)-414(staff,)-455(but)-414(the)-414(end)-414(or)-414(consequence)-414(of)-414(that)-414(act;)-496(and)-413(this)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+444 0 obj <<
+/Type /Page
+/Contents 445 0 R
+/Resources 443 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+446 0 obj <<
+/D [444 0 R /XYZ 46.771 380.425 null]
+>> endobj
+443 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+449 0 obj <<
+/Length 8467      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(80An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(distinction)-250(requires)-250(to)-250(be)-250(kept)-250(clearly)-250(in)-250(view.)]TJ 11.956 -14.367 Td [(It)-169(seems)-169(immaterial)-170(whether)-169(the)-169(symbolical)-169(meaning)-169(of)-169(cutting)]TJ -11.956 -13.55 Td [(asunder)-353(the)-353(second)-354(staff,)-379(Bands,)-379(be)-353(expressed)-353(by)-353(the)-353(rejection)]TJ 0 -13.549 Td [(of)-473(Israel,)-529(the)-473(breaking)-473(of)-473(the)-473(covenant)-473(of)-473(protection,)-528(or)-473(the)]TJ 0 -13.549 Td [(abrogation)-437(of)-437(the)-438(law)-437(of)-437(Moses;)-531(for)-437(all)-438(these)-437(events)-437(are)-874(so)]TJ/F16 7.9701 Tf -72.755 0 Td [([122])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(closely)-267(connected,)-270(or)-267(so)-267(nearly)-266(identical,)-271(as)-267(scarcely)-266(to)-267(admit)-266(of)]TJ 0 -13.549 Td [(their)-250(being)-250(disjoined)-250(or)-250(distinguished.)]TJ 0 -14.368 Td [(Ver.)-250(12.)]TJ
+ET
+q
+1 0 0 1 131.714 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 142.623 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 153.532 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 164.441 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.351 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.26 421.694 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.169 421.694 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 208.078 421.694 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(Give)-250(me)-250(my)-250(price.)]TJ/F16 10.9091 Tf -113.488 -14.367 Td [(From)-208(the)-208(failure)-208(of)-208(former)-209(commentators,)-216(in)-208(shewing)-208(how)-208(this)]TJ -11.956 -13.549 Td [(can)-275(apply)-275(to)-275(the)-275(betrayal)-275(of)-275(Christ,)-281(when)-275(the)-275(word)]TJ
+ET
+q
+1 0 0 1 317.817 393.778 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.726 393.778 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 393.778 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 393.778 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 393.778 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 380.228 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 380.228 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 137.18 380.228 Td [(\051)-242(is)-241(rendered,)-244(as)-241(it)-242(should)-241(be,)]TJ/F32 10.9091 Tf 127.558 0 Td [(wages)]TJ/F16 10.9091 Tf 29.909 0 Td [(or)]TJ/F32 10.9091 Tf 11.723 0 Td [(reward)]TJ/F16 10.9091 Tf 31.516 0 Td [(,)-243(instead)]TJ -244.343 -13.549 Td [(of)]TJ/F32 10.9091 Tf 12.242 0 Td [(price)]TJ/F16 10.9091 Tf 22.418 0 Td [(,)-299(the)-289(Jew)-289(seems)-289(to)-289(have)-290(been)-289(so)-289(confident)-289(of)-289(victory)-289(on)]TJ -34.66 -13.549 Td [(this)-458(point,)-509(that)-457(on)-458(referring)-457(to)-458(his)-457(exposition)-458(which)-457(follows,)]TJ 0 -13.549 Td [(it)-550(will)-551(appear)-550(that)-550(he)-551(must)-550(have)-550(written)-551(it)-550(without)-550(having)]TJ 0 -13.549 Td [(read)-413(mine,)-454(to)-413(which)-413(it)-413(is)-413(any)-413(thing)-413(but)-413(an)-413(answer,)-454(as)-413(I)-412(have)]TJ 0 -13.55 Td [(expounded)-152(the)-152(passage)-152(precisely)-152(upon)-152(his)-152(own)-152(mode)-152(of)-152(rendering.)]TJ 0 -13.549 Td [(The)-461(correctness)-460(of)-461(this)-461(translation)-461(was)-460(acquiesced)-461(in)-461(by)-460(Dr.)]TJ 0 -13.549 Td [(Blaney,)-438(who)-401(admitted)-401(the)-401(difficulty)-401(i)1(t)-401(involved,)-439(and)-400(candidly)]TJ 0 -13.549 Td [(acknowledged)-546(his)-545(inability)-546(to)-545(solve)-546(it;)-693(nor)-545(while)-546(Christ)-545(is)]TJ 0 -13.549 Td [(considered)-488(the)-487(speaker,)-547(as)-488(he)-488(and)-487(Lowth)-488(suppose,)-547(does)-487(the)]TJ 0 -13.55 Td [(removal)-478(of)-478(it)-478(appear)-477(practicable.)-934(But)-478(when)-478(God)-478(himself)-477(is)]TJ 0 -13.549 Td [(understood)-346(to)-346(be)-346(the)-346(Shepherd,)-370(and)-346(Christ,)-370(the)-346(staff)-346(Beauty,)-370(it)]TJ 0 -13.549 Td [(appears)-250(no)-250(longer)-250(insurmountable.)]TJ 0 -14.367 Td [(Ver.)-22725(13.)]TJ
+ET
+q
+1 0 0 1 93.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 189.721 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 189.721 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 176.172 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 176.172 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 176.172 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 161.805 Td [(And)-202(I)-203(took)-202(the)-202(thirty)-203(pieces)-202(of)-202(silver)-203(and)-202(cast)-202(them)-203(to)-202(the)-202(potter)]TJ -11.956 -13.55 Td [(in)-250(the)-250(house)-250(of)-250(the)-250(Lord.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(The)-214(word)]TJ
+ET
+q
+1 0 0 1 149.56 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 160.469 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 171.378 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 182.287 133.888 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 193.197 133.888 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 208.256 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.165 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.075 133.888 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 240.984 133.888 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 251.893 133.888 Td [(\051,)-222(is)-214(by)-215(the)-214(Jew)-215(changed)-214(into)]TJ
+ET
+q
+1 0 0 1 93.543 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 137.18 120.339 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 152.633 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 163.542 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 174.451 120.339 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 185.36 120.339 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 196.269 120.339 Td [(\051)-251(the)-250(alteration)-251(of)-250(a)-251(letter)-250(being)-251(all)-250(that)-251(is)]TJ -102.726 -13.549 Td [(required)-248(to)-247(substitute)]TJ/F32 10.9091 Tf 94.765 0 Td [(the)-248(treasury)]TJ/F16 10.9091 Tf 52.391 0 Td [(,)-248(in)-248(the)-247(room)-248(of)]TJ/F32 10.9091 Tf 70.171 0 Td [(the)-248(potter)]TJ/F16 10.9091 Tf 42.094 0 Td [(.)-249(But)]TJ -259.421 -13.55 Td [(he)-311(cannot)-311(deny,)-326(that)-311(the)-311(word)-311(means)-311(potter)-311(in)-310(the)-311(original,)-326(and)]TJ 0 -13.549 Td [(the)-321(Christian)-320(will)-321(find)-321(no)-320(occasion)-321(to)-321(alter)-320(it,)-339(to)-320(make)-321(sense)-320(of)]TJ 0 -13.549 Td [(the)-295(passage.)-383(The)-294(objection,)-306(that)-295(the)-294(potter)-295(could)-294(not)-294(be)-295(at)-294(work)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+448 0 obj <<
+/Type /Page
+/Contents 449 0 R
+/Resources 447 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 425 0 R
+>> endobj
+450 0 obj <<
+/D [448 0 R /XYZ 359.705 463.16 null]
+>> endobj
+447 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+453 0 obj <<
+/Length 3192      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XI.)-16059(81)]TJ
+0 g 0 G
+ 0 -30.759 Td [(in)-286(the)-285(temple,)-589(which)-285(was)-286(urged)-285(by)-286(the)-285(Jew,)-294(has)-286(been)-285(answered)]TJ/F16 7.9701 Tf 291.024 0 Td [([123])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(in)-250(the)-250(exposition.)]TJ 0 -13.549 Td [(Ver.)-248(17.)]TJ
+ET
+q
+1 0 0 1 84.906 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 95.815 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 106.724 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 117.633 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 128.542 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 139.451 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 150.36 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 161.269 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.178 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.087 491.077 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 193.996 491.077 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F29 10.9091 Tf 204.906 491.077 Td [(\024)]TJ/F32 10.9091 Tf 10.909 0 Td [(Woe)-245(to)-245(the)-245(idol)-245(shepherd.)]TJ/F16 10.9091 Tf -157.088 -13.549 Td [(The)]TJ/F32 10.9091 Tf 18.993 0 Td [(idol)]TJ/F16 10.9091 Tf 19.004 0 Td [(might)-186(be)-186(rendered,)-199(as)-186(Mr.)-229(Lowth)-186(observes,)]TJ/F32 10.9091 Tf 186.125 0 Td [(worthless)]TJ/F16 10.9091 Tf 41.825 0 Td [(,)]TJ -277.902 -13.55 Td [(or)-363(of)-363(no)-363(value,)-391(as)-363(it)-363(is,)-391(Job)-363(xiii.)-589(4,)-391(and)-363(so)-363(the)-363(Jew)-362(renders)-363(it.)]TJ 0 -13.549 Td [(Though)-343(a)-343(shepherd,)-367(in)-343(the)-343(singular)-343(number,)-367(is)-343(here)-343(spoken)-343(of,)]TJ 0 -13.549 Td [(yet)-328(a)-329(succession)-328(of)-329(such)-328(shepherds)-329(is)-328(clearly)-328(to)-329(be)-328(understood;)]TJ 0 -13.549 Td [(and)-251(it)-250(is)-251(probable)-251(that)-250(the)-251(chiefs)-251(and)-251(rulers)-250(of)-251(Israel)-251(are)-250(intended)]TJ 0 -13.549 Td [(here,)-316(as)-303(well)-302(as)-303(the)-303(false)-302(Messiahs)-303(who)-303(have)-302(from)-303(time)-303(to)-302(time)]TJ 0 -13.55 Td [(arisen,)-295(and)-285(partially)-286(misled)-286(the)-286(people,)-294(being)-286(alike)-286(false)-285(guides,)]TJ 0 -13.549 Td [(who)-218(have)-219(contributed)-218(to)-218(the)-218(destruction)-219(of)-218(the)-218(flock.)-240(A)-218(history)-218(of)]TJ 0 -13.549 Td [(the)-250(false)-251(Messiahs,)-250(amounting)-251(to)-250(not)-251(less)-250(than)-250(twenty,)-251(who)-250(have)]TJ 0 -13.549 Td [(at)-272(different)-272(times)-272(made)-272(their)-272(appearance;)-283(with)-272(an)-272(account)-272(of)-272(the)]TJ 0 -13.549 Td [(numbers)-274(and)-275(destruction)-274(of)-274(their)-274(infatuated)-275(followers,)-280(being)-274(too)]TJ 0 -13.55 Td [(long)-219(for)-220(insertion)-219(here,)-226(may)-220(be)-219(found)-220(by)-219(the)-220(reader)-219(in)-220(Dr.)-239(Jortin's)]TJ 0 -13.549 Td [(Remarks)-253(on)-253(Eccles.)-259(Hist.;)-254(presenting)-253(a)-253(lamentable)-253(picture)-253(of)-253(the)]TJ 0 -13.549 Td [(blindness)-250(and)-250(infatuation)-250(of)-250(this)-250(wretched)-250(people.)]TJ/F16 7.9701 Tf 291.023 -29.64 Td [([124])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+452 0 obj <<
+/Type /Page
+/Contents 453 0 R
+/Resources 451 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+454 0 obj <<
+/D [452 0 R /XYZ 110.451 518.175 null]
+>> endobj
+455 0 obj <<
+/D [452 0 R /XYZ 46.771 271.748 null]
+>> endobj
+451 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+457 0 obj
+<< /S /GoTo /D (index13) >>
+endobj
+460 0 obj
+(The Rabbi's Translation. Chapter XI.)
+endobj
+463 0 obj <<
+/Length 3874      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(The)-250(Rabbi's)-250(Translation.)-250(Chapter)-250(XI.)]TJ/F16 10.9091 Tf 0 -32.882 Td [(1.)-683(Open)-395(thy)-394(doors,)-431(O)-394(Lebanon,)-431(that)-395(the)-394(fire)-394(may)-395(devour)-394(thy)]TJ 0 -13.549 Td [(cedars.)]TJ 11.956 -13.641 Td [(2.)-448(Howl,)-332(fir)-316(tree;)-349(for)-316(the)-316(cedar)-316(is)-316(fallen;)-349(because)-316(the)-315(mighty)]TJ -11.956 -13.549 Td [(are)-213(spoiled;)-226(howl,)-220(ye)-213(oaks)-214(of)-213(Bashan;)-225(for)-214(the)-213(forest)-213(of)-213(the)-213(vintage)]TJ 0 -13.55 Td [(is)-250(come)-250(down.)]TJ 11.956 -13.641 Td [(3.)-383(There)-295(is)-294(a)-295(voice)-294(of)-295(the)-294(howling)-295(of)-294(the)-294(shepherds,)-306(for)-294(their)]TJ -11.956 -13.549 Td [(glory)-349(is)-348(spoiled;)-398(a)-349(voice)-349(of)-348(the)-349(roaring)-349(of)-348(young)-349(lions;)-398(for)-348(the)]TJ 0 -13.549 Td [(pride)-250(of)-250(Jordan)-250(is)-250(spoiled.)]TJ 11.956 -13.641 Td [(4.)-231(Thus)-195(saith)-194(the)-195(Lord)-194(my)-195(God,)-205(Feed)-195(the)-194(flock)-195(of)-194(the)-194(slaughter.)]TJ 0 -13.641 Td [(5.)-857(Whose)-453(possessors)-452(slay)-452(them,)-503(and)-453(hold)-452(themselves)-452(not)]TJ -11.956 -13.55 Td [(guilty,)-236(and)-232(they)-232(that)-232(sell)-231(them,)-236(say,)-236(Blessed)-232(be)-232(the)-232(Lord;)-238(for)-232(I)-231(am)]TJ 0 -13.549 Td [(rich;)-250(and)-250(their)-250(own)-250(shepherds)-250(pity)-250(them)-250(not.)]TJ/F16 7.9701 Tf -72.755 0 Td [([125])]TJ/F16 10.9091 Tf 84.711 -13.641 Td [(6.)-558(For)-353(I)-352(will)-353(no)-352(more)-353(pity)-353(the)-352(inhabitants)-353(of)-353(the)-352(land,)-378(saith)]TJ -11.956 -13.549 Td [(the)-410(Lord;)-489(but,)-449(lo!)-729(I)-410(will)-409(deliver)-410(the)-409(men,)-450(every)-409(one)-410(into)-409(his)]TJ 0 -13.549 Td [(neighbour's)-329(hand,)-349(and)-328(into)-329(the)-329(hand)-329(of)-329(his)-329(king,)-349(and)-329(they)-328(shall)]TJ 0 -13.55 Td [(smite)-250(the)-250(land,)-250(and)-250(out)-250(of)-250(their)-250(hand)-250(I)-250(will)-250(not)-250(deliver)-250(them.)]TJ 11.956 -13.641 Td [(7.)-248(Yea,)-246(I)-244(fed)-245(the)-244(flock)-245(of)-245(the)-244(slaughter,)-246(truly)-244(an)-245(afflicted)-244(flock)]TJ -11.956 -13.549 Td [(it)-277(was,)-283(and)-277(I)-276(took)-277(unto)-277(me)-276(two)-277(staves;)-290(the)-277(one)-276(I)-277(called)-276(Pleasant,)]TJ 0 -13.549 Td [(and)-250(the)-250(other)-250(I)-250(called)-250(Painful,)-250(and)-250(I)-250(fed)-250(the)-250(flock.)]TJ 11.956 -13.641 Td [(8.)-260(And)-254(when)-253(I)-253(had)-254(cut)-253(off)-254(three)-253(shepherds)-254(in)-253(one)-253(month;)-255(then)]TJ -11.956 -13.55 Td [(my)-250(soul)-250(loathed)-250(them,)-250(and)-250(their)-250(souls)-250(also)-250(abhorred)-250(me.)]TJ 11.956 -13.641 Td [(9.)-457(Then)-319(said)-320(I,)-319(I)-319(will)-319(not)-319(feed)-319(you;)-354(that)-319(that)-319(dieth,)-336(let)-319(it)-319(die;)]TJ -11.956 -13.549 Td [(and)-252(that)-252(that)-253(is)-252(missed,)-253(let)-252(it)-252(be)-252(missed;)-253(and)-253(let)-252(the)-252(rest)-252(eat)-252(every)]TJ 0 -13.549 Td [(one)-250(the)-250(flesh)-250(of)-250(another.)]TJ 11.956 -13.641 Td [(10.)-322(And)-274(I)-274(took)-274(my)-274(staff,)-280(the)-274(Pleasant,)-280(and)-274(cut)-274(it)-274(asunder,)-279(that)]TJ -11.956 -13.549 Td [(I)-246(might)-246(break)-246(my)-246(covenant)-246(which)-246(I)-246(had)-246(made)-246(\050for)-246(them\051)-246(with)-245(all)]TJ 0 -13.55 Td [(the)-250(nations.)]TJ 11.956 -13.641 Td [(11.)-377(And)-293(it)-292(was)-293(broken)-292(in)-292(that)-293(day,)-303(and)-292(so)-293(the)-292(afflicted)-292(flock,)]TJ -11.956 -13.549 Td [(that)-250(waited)-250(upon)-250(me,)-250(knew)-250(that)-250(it)-250(was)-250(the)-250(word)-250(of)-250(the)-250(Lord.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+462 0 obj <<
+/Type /Page
+/Contents 463 0 R
+/Resources 461 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+458 0 obj <<
+/D [462 0 R /XYZ 93.543 529.134 null]
+>> endobj
+464 0 obj <<
+/D [462 0 R /XYZ 93.543 294.652 null]
+>> endobj
+461 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+467 0 obj <<
+/Length 2510      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Rabbi's)-250(Translation.)-250(Chapter)-250(XI.)-9935(83)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(12.)-687(And)-396(I)-396(said)-396(unto)-396(them,)-432(If)-396(ye)-395(think)-396(good,)-865(give)-396(me)-395(my)]TJ/F16 7.9701 Tf 279.068 0 Td [([126])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(reward;)-470(and)-396(if)-397(not,)-433(forbear;)-470(and)-396(they)-397(weighed)-396(for)-397(my)-396(reward)]TJ 0 -13.549 Td [(thirty)-250(pieces)-250(of)-250(silver.)]TJ 11.956 -13.549 Td [(13.)-421(And)-306(the)-307(Lord)-307(said)-307(unto)-307(me,)-321(Cast)-307(it)-307(into)-307(the)-306(treasury,)-321(the)]TJ -11.956 -13.55 Td [(magnanimous,)-365(the)-342(precious,)-366(that)-342(I)-342(have)-342(withdrawn)-342(from)-342(them;)]TJ 0 -13.549 Td [(and)-220(I)-220(took)-220(the)-220(thirty)-220(pieces)-220(of)-220(silver,)-226(and)-220(cast)-220(them)-220(into)-220(the)-220(house)]TJ 0 -13.549 Td [(of)-250(the)-250(Lord,)-250(into)-250(the)-250(treasury.)]TJ 11.956 -13.549 Td [(14.)-241(Then)-224(I)-224(cut)-225(asunder)-224(my)-224(other)-224(staff,)-229(the)-224(Painful,)-229(to)-224(break)-224(the)]TJ -11.956 -13.549 Td [(brotherhood)-250(between)-250(Judah,)-250(and)-250(Israel.)]TJ 11.956 -13.55 Td [(15.)-859(And)-454(the)-453(Lord)-453(said)-453(unto)-453(me,)-504(Take)-453(unto)-453(thee,)-504(yet)-453(the)]TJ -11.956 -13.549 Td [(instruments)-250(of)-250(a)-250(foolish)-250(shepherd.)]TJ 11.956 -13.549 Td [(16.)-450(For,)-333(lo,)-333(I)-316(will)-317(raise)-316(up)-317(a)-316(shepherd)-317(in)-316(the)-317(land,)-333(who)-316(shall)]TJ -11.956 -13.549 Td [(not)-222(remember)-222(those)-222(that)-221(are)-222(missed,)-228(nor)-222(seek)-221(the)-222(young,)-228(nor)-221(heal)]TJ 0 -13.549 Td [(the)-248(broken)-248(one,)-249(nor)-248(feed)-248(that)-249(that)-248(stands)-248(still,)-249(but)-248(he)-248(shall)-248(eat)-248(the)]TJ 0 -13.55 Td [(flesh)-250(of)-250(the)-250(fat,)-250(and)-250(tear)-250(their)-250(hoofs)-250(asunder.)]TJ 11.956 -13.549 Td [(17.)-301(Woe)-268(to)-267(the)-267(worthless)-267(shepherds,)-272(who)-267(leave)-267(the)-267(flock!)-301(the)]TJ -11.956 -13.549 Td [(sword)-205(shall)-205(be)-206(upon)-205(his)-205(arm,)-214(and)-205(upon)-205(his)-205(right)-206(eye:)-227(his)-205(arm)-205(shall)]TJ 0 -13.549 Td [(be)-250(quite)-250(dried)-250(up,)-250(and)-250(his)-250(right)-250(eye)-250(shall)-250(be)-250(utterly)-250(darkened.)]TJ/F16 7.9701 Tf 291.024 -29.651 Td [([127])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+466 0 obj <<
+/Type /Page
+/Contents 467 0 R
+/Resources 465 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+468 0 obj <<
+/D [466 0 R /XYZ 267.991 518.175 null]
+>> endobj
+469 0 obj <<
+/D [466 0 R /XYZ 46.771 258.188 null]
+>> endobj
+465 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+470 0 obj
+<< /S /GoTo /D (index14) >>
+endobj
+473 0 obj
+(The Rabbi's Exposition. Chapter XI.)
+endobj
+476 0 obj <<
+/Length 4099      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(The)-250(Rabbi's)-250(Exposition.)-250(Chapter)-250(XI.)]TJ/F16 10.9091 Tf 0 -33.572 Td [(Verse)-695(1.)-1585(This)-695(prophecy)-695(Christians)-695(cannot)-695(but)-695(consider)]TJ 0 -13.549 Td [(impenetrable,)-228(and)-223(must)-222(be)-222(satisfied)-223(to)-222(break)-223(off)-222(a)-223(few)-222(fragments,)]TJ 0 -13.549 Td [(which)-193(may)-194(serve)-193(to)-193(cement)-194(their)-193(religion;)-212(for)-194(in)-193(whatever)-193(manner)]TJ 0 -13.549 Td [(they)-389(expound)-388(the)-389(import)-388(of)-389(the)-388(two)-389(staves,)-423(they)-388(must)-389(still)-388(be)]TJ 0 -13.549 Td [(incompetent)-206(to)-205(link)-206(its)-205(various)-206(parts)-205(together,)-215(so)-205(as)-206(to)-205(shew)-206(that)-205(it)]TJ 0 -13.55 Td [(refers)-266(to)-267(what)-266(they)-266(think)-267(it)-266(necessarily)-266(must,)-271(namely,)-270(the)-266(selling)]TJ 0 -13.549 Td [(of)-368(the)-369(Messiah;)-427(an)-369(interpretation)-368(which)-369(an)-368(impartial)-368(examiner)]TJ 0 -13.549 Td [(must)-321(find)-322(inconsistent)-321(with)-322(that)-321(passage)-321(even)-322(if)-321(disjoined)-321(from)]TJ 0 -13.549 Td [(all)-331(the)-331(rest,)-352(since)-331(there,)-351(wages,)-352(or)-331(reward)-331(\050not)-331(price\051)-331(is)-331(spoken)]TJ 0 -13.549 Td [(of;)-514(this)-254(being)-255(desired,)-255(or)-255(required)-255(of)-254(Israel,)-256(while)-254(with)-255(him)-254(who)]TJ/F16 7.9701 Tf -72.755 0 Td [([128])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(was)-362(sold)-361(it)-362(was)-362(quite)-361(the)-362(reverse;)-417(so)-362(far)-362(was)-361(he)-362(from)-361(wishing)]TJ 0 -13.55 Td [(to)-338(be)-339(betrayed,)-360(that)-338(he)-339(tried)-338(and)-338(prayed)-339(to)-338(escape)-338(it.)-515(The)-338(Jew,)]TJ 0 -13.549 Td [(however,)-262(considering)-259(the)-260(tenour)-259(of)-259(the)-260(whole,)-262(contends)-259(that)-259(this)]TJ 0 -13.549 Td [(was)-385(no)-384(more)-385(than)-384(what)-384(had)-385(been)-384(already)-385(fulfilled)-384(at)-385(the)-384(time)]TJ 0 -13.549 Td [(when)-270(it)-269(was)-270(delivered,)-274(the)-270(allusion)-269(here)-270(being)-269(historical)-270(and)-269(not)]TJ 0 -13.549 Td [(prophetic.)]TJ 11.956 -13.78 Td [(It)-558(commences)-558(with)-559(predicting)-558(to)-558(other)-558(nations)-558(\050who)-558(are)]TJ -11.956 -13.549 Td [(compared)-451(to)-451(fir,)-501(and)-451(oak)-450(trees,\051)-502(destruction)-450(inevitable,)-501(since)]TJ 0 -13.549 Td [(the)-324(shepherds)-324(of)-324(Judah)-323(also)-324(\050who)-324(are)-324(compared)-324(to)-324(the)-324(lions)-323(by)]TJ 0 -13.549 Td [(the)-417(Jordan,)-460(to)-417(the)-417(vine)-418(and)-417(the)-417(cedar,\051)-459(howl)-418(for)-417(having)-417(been)]TJ 0 -13.549 Td [(spoiled)-240(of)-241(their)-240(glory.)-247(The)-241(prophet)-240(then)-240(goes)-241(on,)-242(in)-241(calling)-240(to)-240(the)]TJ 0 -13.549 Td [(minds)-288(of)-289(his)-288(brethren)-288(the)-289(causes)-288(that)-288(brought)-289(them)-288(so)-288(low)-288(from)]TJ 0 -13.55 Td [(their)-260(former)-261(exalted)-260(station,)-263(in)-261(order)-260(that)-261(this)-260(may)-261(serve)-260(them)-260(as)]TJ 0 -13.549 Td [(a)-297(warning)-297(no)-297(more)-297(to)-297(deviate)-297(from)-297(the)-297(way)-297(in)-297(which)-297(they)-296(were)]TJ 0 -13.549 Td [(instructed)-198(to)-198(walk:)-224(he)-198(also)-198(reminds)-198(them)-198(with)-198(what)-198(particular)-197(and)]TJ 0 -13.549 Td [(providential)-265(care)-264(they)-265(had)-264(been)-265(continually)-264(led)-265(on)-264(by)-265(their)-264(God,)]TJ 0 -13.549 Td [(in)-304(one)-304(or)-304(other)-304(of)-304(the)-304(different)-304(ways)-304(stated,)-317(the)-304(pleasant,)-317(or)-304(the)]TJ 0 -13.55 Td [(painful,)-253(as)-253(by)-252(a)-253(tender)-252(shepherd,)-253(whose)-253(sole)-505(intent)-252(is)-253(to)-252(lead)-252(his)]TJ/F16 7.9701 Tf -72.755 0 Td [([129])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(flock)-278(to)-278(rich)-277(pastures,)-285(and)-278(good)-278(watering)-278(places.)-333(In)-278(this)-277(manner)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+475 0 obj <<
+/Type /Page
+/Contents 476 0 R
+/Resources 474 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+471 0 obj <<
+/D [475 0 R /XYZ 93.543 529.134 null]
+>> endobj
+477 0 obj <<
+/D [475 0 R /XYZ 108.465 323.807 null]
+>> endobj
+478 0 obj <<
+/D [475 0 R /XYZ 288.882 79.691 null]
+>> endobj
+474 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+481 0 obj <<
+/Length 4583      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Rabbi's)-250(Exposition.)-250(Chapter)-250(XI.)-10156(85)]TJ
+0 g 0 G
+ 0 -30.759 Td [(did)-403(God)-402(tend)-403(his)-402(flock,)-441(Israel,)-441(to)-402(accomplish)-403(their)-402(happiness,)]TJ 0 -13.549 Td [(indulging)-331(them)-332(when)-331(obedient)-331(to)-331(his)-331(will,)-352(but)-331(chastising)-331(them,)]TJ 0 -13.549 Td [(when)-388(otherwise,)-423(as)-388(an)-388(indulgent)-388(father)-388(would)-388(his)-388(children,)-422(in)]TJ 0 -13.549 Td [(order)-251(to)-251(reclaim)-250(them.)-253(And)-250(when)-251(we)-251(consider)-251(the)-250(circumstances)]TJ 0 -13.55 Td [(and)-179(condition)-178(of)-179(our)-178(fathers)-179(during)-178(the)-179(first)-179(temple,)-192(we)-179(may)-178(easily)]TJ 0 -13.549 Td [(trace)-291(out)-291(both)-291(the)-291(times)-291(when)-291(they)-291(enjoyed)-291(uninterrupted)-290(peace)]TJ 0 -13.549 Td [(and)-429(comfort,)-474(and)-429(those,)-474(when)-429(they)-429(were)-429(exposed)-429(to)-429(troubles)]TJ 0 -13.549 Td [(and)-339(afflictions,)-362(which)-339(God)-339(in)-339(his)-339(wisdom)-339(saw)-339(fit)-339(to)-339(visit)-339(upon)]TJ 0 -13.549 Td [(them.)-293(To)-264(these)-264(does)-264(the)-264(prophet)-264(refer,)-268(representing)-264(them)-264(by)-264(this)]TJ 0 -13.55 Td [(beautiful)-250(metaphor)-250(of)-250(the)-250(two)-250(staves.)]TJ 11.956 -14.367 Td [(Ver.)-620(5.)-621(The)-373(cruel)-374(shepherds)-373(denote)-374(the)-373(tyrants)-374(into)-373(whose)]TJ -11.956 -13.549 Td [(hands)-329(Israel)-329(was)-328(delivered,)-349(who)-328(disdained)-329(to)-329(nourish)-329(that)-328(poor)]TJ 0 -13.549 Td [(flock,)-598(but)-528(sold)-528(some)-528(to)-529(slavery,)-597(and)-529(gave)-528(up)-528(others)-528(to)-528(be)]TJ 0 -13.55 Td [(slaughtered.)]TJ 11.956 -14.367 Td [(Ver.)-286(6.)-285(And)-262(such)-262(as)-262(escaped)-262(the)-262(fury)-262(of)-262(their)-262(own)-262(kings)-261(were)]TJ -11.956 -13.549 Td [(ravaged)-250(by)-250(their)-250(conquerors.)]TJ 11.956 -14.368 Td [(Ver.)-317(7.)]TJ/F32 10.9091 Tf 34.17 0 Td [(I)-272(fed)-272(the)-273(flock.)]TJ/F29 10.9091 Tf 63.138 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(i.)-317(e.)-316(Since)-273(I)-272(have)-272(chosen)-272(them)-272(to)-273(me)]TJ -120.173 -13.549 Td [(out)-250(of)-250(Egypt.)]TJ/F16 7.9701 Tf 291.024 0 Td [([130])]TJ/F16 10.9091 Tf -279.068 -14.367 Td [(Ver.)-601(8.)]TJ/F32 10.9091 Tf 40.377 0 Td [(When)-367(I)-367(had)-367(cut)-367(off)-367(three)-367(shepherds.)]TJ/F29 10.9091 Tf 163.093 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(The)-367(number)]TJ -226.335 -13.55 Td [(three)-471(as)-470(well)-471(as)-470(seven)-471(is)-470(well)-471(known)-471(to)-470(be)-471(made)-470(use)-471(of)-470(in)]TJ 0 -13.549 Td [(Scripture,)-263(instead)-260(of)-261(an)-260(indefinite)-260(number;)-266(this)-260(apparently)-260(refers)]TJ 0 -13.549 Td [(to)-276(what)-276(is)-276(related)-276(in)-276(2)-276(Kings,)-283(ch.)-328(x.)-328(v.)-328(32,)-282(that)-276(in)-276(those)-276(days)-276(the)]TJ 0 -13.549 Td [(Lord)-261(began)-261(to)-261(be)-261(weary)-261(of)-261(Israel;)-266(it)-261(was)-261(after)-261(the)-261(kings)-261(of)-260(Judah)]TJ 0 -13.549 Td [(and)-330(Israel)-330(were)-330(killed,)-351(the)-330(family)-330(of)-330(the)-330(one)-330(exterminated,)-350(and)]TJ 0 -13.55 Td [(that)-250(of)-250(the)-250(other)-250(nearly)-250(so.)]TJ 11.956 -14.367 Td [(Ver.)-377(10.)]TJ/F32 10.9091 Tf 40.947 0 Td [(A)-292(covenant)-293(made)-292(for)-293(them)-292(with)-293(all)-292(the)-292(nations)]TJ/F16 10.9091 Tf 204.909 0 Td [(;)-314(that)]TJ -257.812 -13.549 Td [(is,)-350(that)-329(these)-330(nations)-330(should)-330(not)-330(disturb)-329(Israel,)-350(nor)-330(invade)-329(their)]TJ 0 -13.549 Td [(land,)-320(but)-307(leave)-306(them)-306(to)-306(dwell)-306(there)-307(in)-306(safety,)-320(as)-306(was)-306(repeatedly)]TJ 0 -13.55 Td [(promised)-290(to)-290(them.)-370(Exod.)-369(xxxiv.)-370(24;)-310(Lev.)-370(xxvi.)-370(5;)-310(Deut.)-369(xxviii.)]TJ 0 -13.549 Td [(10.)-570(But)-357(when)-357(under)-356(the)-357(divine)-357(displeasure,)-383(that)-357(covenant)-356(was)]TJ 0 -13.549 Td [(suspended,)-227(and)-222(not)-222(only)-222(the)-221(land)-222(of)-222(the)-221(ten)-222(tribes,)-227(but)-222(also)-222(that)-221(of)]TJ 0 -13.549 Td [(Judah)-317(was)-317(frequently)-317(invaded,)-334(and)-317(both)-317(were)-317(harassed)-316(by)-317(their)]TJ 0 -13.549 Td [(enemies.)]TJ 11.956 -14.368 Td [(Ver.)-243(12.)-244(The)-230(reward)-231(which)-230(God)-230(required)-231(of)-230(his)-230(people)-230(means,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+480 0 obj <<
+/Type /Page
+/Contents 481 0 R
+/Resources 479 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+482 0 obj <<
+/D [480 0 R /XYZ 46.771 283.006 null]
+>> endobj
+479 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+485 0 obj <<
+/Length 9910      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(86An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(that)-189(for)-189(the)-189(many)-188(blessings)-189(he)-189(had)-189(conferred)-189(on)-189(them,)-201(they)-188(should)]TJ 0 -13.549 Td [(be)-274(obedient)-274(to)-274(his)-274(commandments.)-321(Yet)-274(he)-274(left)-274(it)-274(to)-274(their)-273(choice,)]TJ 0 -13.549 Td [(to)-284(forbear)-285(if)-284(disinclined,)-586(agreeably)-285(to)-284(the)-284(message)-285(sent)-284(to)-284(them)]TJ/F16 7.9701 Tf -72.755 0 Td [([131])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(by)-368(Ezek.)-602(ch.)-602(iii.)-603(v.)-602(27;)-427(and)-367(accordingly)-367(some)-368(few)-367(remained)]TJ 0 -13.55 Td [(faithful)-352(to)-351(him,)-378(and)-351(these)-352(answer)-352(to)-352(the)-351(thirty)-352(pieces)-352(of)-351(silver.)]TJ 0 -13.549 Td [(Thirty)-248(as)-247(well)-247(as)-248(ten)-247(sometimes)-248(imply)-247(an)-248(indefinite)-247(number.)-249(See)]TJ 0 -13.549 Td [(Dan,)-393(i.)-593(20;)-422(Gen.)-593(xxxi.)-593(7.)-594(They)-364(are)-365(named)-364(silver)-364(\050)]TJ
+ET
+q
+1 0 0 1 328.726 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 436.88 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 436.88 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 436.88 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 423.331 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 126.271 423.331 Td [(\051\051)-250(as)-250(this)-250(originally)-250(meant)-250(desirable.)]TJ -20.772 -15.186 Td [(Ver.)-3460(13.)-3460(They)-1320(are)-1320(to)-1320(be)-1320(cast)-1320(into)]TJ -11.956 -13.549 Td [(the)-924(treasury)]TJ/F29 10.9091 Tf 58.554 0 Td [(\024)]TJ
+ET
+q
+1 0 0 1 163.006 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 173.916 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 184.825 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 195.734 394.596 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 206.643 394.596 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 229.448 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 240.357 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 251.266 394.596 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 262.175 394.596 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 273.084 394.596 Td [(\051,)-1093(though)-925(translated)]TJ -179.541 -13.549 Td [(the)-1498(potter,)-1811(stands)-1498(for)]TJ
+ET
+q
+1 0 0 1 243.828 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 254.737 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 265.646 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 276.555 381.047 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 287.464 381.047 Td [(\050)]TJ
+ET
+q
+1 0 0 1 291.097 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 302.006 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 312.915 381.047 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 323.824 381.047 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 334.733 381.047 Td [(\051,)-1810(the)]TJ -241.19 -13.55 Td [(treasury.)-1507(And)-669(again,)]TJ
+ET
+q
+1 0 0 1 208.726 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.635 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.544 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.453 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.362 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 263.271 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 274.18 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 285.09 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 295.999 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 306.908 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 317.817 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.726 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 367.497 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 367.497 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 367.497 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 353.948 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 353.948 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 246.271 353.948 Td [(\051)-4751(is)-4751(the)]TJ -152.728 -13.549 Td [(same)-446(as)]TJ
+ET
+q
+1 0 0 1 134.775 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 145.684 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 156.594 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 167.503 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 178.412 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 189.321 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 200.23 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 211.139 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 222.048 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.957 340.399 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 243.866 340.399 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 261.45 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 272.359 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 283.268 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 294.177 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 305.086 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 315.995 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 326.904 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 337.813 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 348.722 340.399 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 359.631 340.399 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 370.54 340.399 Td [(\051)]TJ -276.997 -13.549 Td [(\050Mal.)-259(iii.)-259(10\051,)-254(or)-253(the)-253(storehouse)-253(of)-253(the)-253(Lord,)-253(viz.)-259(the)-253(temple.)-259(The)]TJ 0 -13.549 Td [(frequent)-438(interchange)-437(of)-437(the)]TJ
+ET
+q
+1 0 0 1 222.292 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 233.201 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 244.11 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 255.019 313.301 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 265.928 313.301 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 283.421 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 294.33 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 305.239 313.301 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 316.148 313.301 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 327.057 313.301 Td [(\051)-437(letters)-438(is)]TJ -233.514 -13.55 Td [(well)-262(known)-262(to)-263(the)-262(Hebrew)-262(scholar.)-287(The)-262(temple)-262(is)-262(here)-262(indicated)]TJ 0 -13.549 Td [(as)-468(the)-467(place)-468(where)-468(the)-468(pure)-467(ones,)-522(separated)-468(from)-468(the)-467(dross,)]TJ 0 -13.549 Td [(should)-225(fix)-225(their)-225(eyes)-224(on)-225(the)-225(Most)-225(High,)-230(and)-225(with)-225(prayers)-224(appease)]TJ 0 -13.549 Td [(his)-392(wrath,)-427(that)-392(he)-392(might)-391(yet)-392(avert)-392(the)-392(approaching)-391(calamities.)]TJ
+ET
+q
+1 0 0 1 93.543 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 245.555 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 245.555 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 164.628 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.537 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.446 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.355 245.555 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.264 245.555 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 219.173 245.555 Td [(\051)-350(signifies)]TJ/F32 10.9091 Tf 48.242 0 Td [(I)-350(have)-350(withdrawn)]TJ/F16 10.9091 Tf 78.545 0 Td [(,)-375(not)]TJ/F32 10.9091 Tf 24.58 0 Td [(I)]TJ -276.997 -13.55 Td [(was)-307(prized)-306(at)]TJ/F16 10.9091 Tf 59.427 0 Td [(.)-420(See)-307(Proverbs)-307(xxv.)-420(17,)-321(where)-307(it)-306(means)]TJ/F32 10.9091 Tf 179.978 0 Td [(withdraw)]TJ -239.405 -13.549 Td [(thy)-250(foot)]TJ/F16 10.9091 Tf 33.033 0 Td [(.)]TJ -21.077 -15.185 Td [(Ver.)-234(14.)]TJ/F32 10.9091 Tf 37.826 0 Td [(Cut)-203(asunder)-202(the)-203(other)-202(staff.)]TJ/F16 10.9091 Tf 120.192 0 Td [(While)-203(the)-202(two)-203(kings)-202(lived)]TJ -169.974 -13.55 Td [(in)-254(peace)-253(and)-254(harmony,)-254(the)-254(one)-253(was)-254(corrupted)-253(by)-254(the)-253(wickedness)]TJ 0 -13.549 Td [(of)-689(the)-345(other,)-368(and)-345(therefore)-344(the)-345(chastening)-345(rod)-344(was)-345(applied)-344(for)]TJ/F16 7.9701 Tf -72.755 0 Td [([132])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-423(purpose)-423(of)-424(breaking)-423(their)-423(brotherhood;)-510(but)-423(that)-423(staff)-423(was)]TJ 0 -13.549 Td [(dispensed)-337(with,)-359(when)-337(by)-337(the)-337(dissolution)-337(of)-337(one)-337(of)-337(these)-337(kings,)]TJ 0 -13.549 Td [(the)-250(cause)-250(for)-250(it)-250(ceased.)]TJ 11.956 -15.186 Td [(Ver.)-1125(16.)]TJ/F32 10.9091 Tf 57.27 0 Td [(I)-542(will)-541(raise)-542(up)-542(a)-542(shepherd,)-615(&c.)]TJ/F16 10.9091 Tf 165.501 0 Td [(Judah)-542(has)]TJ -234.727 -13.549 Td [(likewise)-312(to)-311(lament)-312(to)-311(this)-312(day)-311(having)-312(been)-311(governed)-312(by)-311(foolish)]TJ 0 -13.55 Td [(shepherds)-473(during)-473(both)-472(the)-473(first)-473(and)-473(second)-472(temple,)-529(who)-472(did)]TJ 0 -13.549 Td [(neither)-228(remember)-227(the)-228(missed,)-232(nor)-228(heal)-227(the)-228(broken,)-232(and)-228(instead)-227(of)]TJ 0 -13.549 Td [(feeding)-291(them)-292(that)-291(stood)-292(still,)-302(they)-291(fed)-291(upon)-292(them,)-302(and)-291(tore)-291(their)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+484 0 obj <<
+/Type /Page
+/Contents 485 0 R
+/Resources 483 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 456 0 R
+>> endobj
+486 0 obj <<
+/D [484 0 R /XYZ 203.301 491.077 null]
+>> endobj
+487 0 obj <<
+/D [484 0 R /XYZ 106.39 176.172 null]
+>> endobj
+483 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+490 0 obj <<
+/Length 638       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Rabbi's)-250(Exposition.)-250(Chapter)-250(XI.)-10156(87)]TJ
+0 g 0 G
+ 0 -30.759 Td [(hoofs)-374(asunder.)-623(Yet)-374(as)-375(the)-374(survivors)-374(stand)-374(to)-375(this)-374(day)-374(a)-374(living)]TJ 0 -13.549 Td [(monument)-320(of)-320(the)-320(literal)-320(accomplishment)-320(of)-320(this)-320(prophecy)-320(from)]TJ 0 -13.549 Td [(verse)-255(15,)-256(it)-254(serves)-255(them)-255(as)-254(a)-255(sure)-255(pledge)-255(of)-254(the)-255(fulfilment)-255(of)-254(that)]TJ 0 -13.549 Td [(which)-250(follows.)]TJ/F16 7.9701 Tf 291.024 -27.415 Td [([133])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+489 0 obj <<
+/Type /Page
+/Contents 490 0 R
+/Resources 488 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+491 0 obj <<
+/D [489 0 R /XYZ 46.771 450.113 null]
+>> endobj
+488 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+493 0 obj
+<< /S /GoTo /D (index15) >>
+endobj
+496 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.)
+endobj
+499 0 obj <<
+/Length 3439      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-273(Interpretation:)-265(Chapter)]TJ 0 -24.646 Td [(XII.)]TJ/F16 10.9091 Tf 0 -36.91 Td [(Of)-373(the)-372(occurrences)-373(which)-373(succeeded)-372(the)-373(crucifixion)-373(of)-372(Christ,)]TJ 0 -13.549 Td [(one)-174(of)-174(the)-174(first)-174(in)-174(order,)-189(as)-174(well)-174(as)-174(importance,)-189(was)-174(the)-174(destruction)]TJ 0 -13.549 Td [(of)-203(Jerusalem;)-218(an)-203(event)-203(which)-202(materially)-203(changed)-203(the)-203(condition)-202(of)]TJ 0 -13.55 Td [(the)-208(Jewish)-208(nation,)-216(both)-208(as)-208(regarded)-208(their)-208(polity)-208(and)-208(their)-208(religion;)]TJ 0 -13.549 Td [(to)-545(the)-545(full)-545(exercise)-546(of)-545(which)-545(the)-545(existence)-545(of)-545(their)-545(temple)]TJ 0 -13.549 Td [(was)-473(indispensable.)-919(It)-473(was)-473(therefore)-473(to)-473(be)-473(expected)-473(that)-472(the)]TJ 0 -13.549 Td [(prediction)-234(of)-234(this)-234(event)-233(would)-234(be)-234(eagerly)-234(sought)-234(for)-234(by)-233(Christian)]TJ 0 -13.549 Td [(commentators,)-251(in)-250(a)-251(prophecy)-251(relating)-250(to)-251(the)-250(establishment)-251(of)-250(the)]TJ 0 -13.55 Td [(Messiah's)-846(kingdom,)-467(especially)-423(by)-423(those)-423(who)-423(chiefly)-423(look)-423(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([134])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(political)-250(affairs)-250(for)-250(its)-250(fulfilment.)]TJ 11.956 -14.447 Td [(And)-654(accordingly)-654(this)-654(chapter)-654(appears)-654(to)-654(afford)-653(distinct)]TJ -11.956 -13.549 Td [(intimation)-235(of)-235(such)-235(an)-235(event,)-238(as)-235(it)-235(opens)-235(with)-235(the)-235(express)-234(mention)]TJ 0 -13.549 Td [(of)-427(the)-427(siege)-427(of)-427(Jerusalem.)-781(Yet)-427(is)-427(it)-427(mentioned)-427(in)-427(a)-426(way)-427(not)]TJ 0 -13.549 Td [(a)-359(little)-358(embarrassing)-359(to)-359(the)-358(political)-359(exposition;)-413(for,)-386(instead)-358(of)]TJ 0 -13.549 Td [(the)-261(destruction,)-264(the)-261(prophecy)-261(declares)-261(the)-261(triumph)-260(of)-261(Jerusalem;)]TJ 0 -13.55 Td [(and,)-416(with)-383(the)-382(exception)-383(of)-383(one)-382(or)-383(two)-383(ambiguous)-382(expressions)]TJ 0 -13.549 Td [(at)-323(the)-322(commencement,)-341(this)-323(triumph)-322(forms)-323(the)-322(whole)-323(subject)-322(of)]TJ 0 -13.549 Td [(the)-312(chapter.)-438(But)-312(Jerusalem)-313(really)-312(was)-313(taken)-312(and)-312(destroyed,)-328(nor)]TJ 0 -13.549 Td [(have)-455(the)-455(Jews)-456(since)-455(been)-455(able)-455(to)-456(rebuild)-455(either)-455(their)-455(city)-455(or)]TJ 0 -13.549 Td [(their)-287(temple,)-295(nor)-287(has)-287(any)-286(thing)-287(approaching)-287(to)-286(a)-287(triumph,)-296(in)-286(the)]TJ 0 -13.55 Td [(ordinary)-214(acceptation)-214(of)-214(the)-214(term,)-221(occurred)-214(to)-214(them)-214(from)-214(that)-213(time)]TJ 0 -13.549 Td [(to)-202(the)-202(present.)-234(How)-202(then)-203(shall)-202(we)-202(explain)-202(the)-202(victory)-202(and)-202(triumph)]TJ 0 -13.549 Td [(foretold)-250(in)-250(the)-250(prophecy?)]TJ 11.956 -14.447 Td [(The)-352(solution)-353(appears)-353(to)-352(be)-353(this;)-403(that)-353(the)-352(event)-353(here)-352(foretold)]TJ -11.956 -13.549 Td [(is)-468(no)-467(political,)-522(but)-468(a)-468(spiritual)-467(siege;)-577(namely,)-522(the)-468(warfare)-467(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+498 0 obj <<
+/Type /Page
+/Contents 499 0 R
+/Resources 497 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+494 0 obj <<
+/D [498 0 R /XYZ 93.543 529.134 null]
+>> endobj
+500 0 obj <<
+/D [498 0 R /XYZ 140.727 284.724 null]
+>> endobj
+497 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+503 0 obj <<
+/Length 4711      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(89)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(worldly)-431(feelings)-430(against)-431(true)-430(religion,)-476(for)-431(this)-430(is)-431(the)-430(spiritual)]TJ 0 -13.549 Td [(Jerusalem.)-374(The)-291(abrogation)-292(of)-582(the)-292(law,)-301(and)-292(the)-291(promulgation)-291(of)]TJ/F16 7.9701 Tf 291.024 0 Td [([135])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-379(Gospel,)-412(are)-379(foreshewn)-379(under)-379(the)-379(types)-379(of)-379(the)-379(Old)-379(and)-379(the)]TJ 0 -13.549 Td [(New)-381(Jerusalem;)-447(which)-382(symbolically)-381(signify)-381(the)-382(Old)-381(and)-381(New)]TJ 0 -13.55 Td [(Covenant,)-222(or)-215(Judaism)-215(and)-215(Christianity,)-222(the)-215(one)-215(abolished)-215(and)-214(the)]TJ 0 -13.549 Td [(other)-181(established,)-195(in)-181(real)1(ity)-181(at)-181(the)-181(coming)-181(of)-181(Christ,)-195(but)-180(ostensibly)]TJ 0 -13.549 Td [(at)-334(the)-335(destruction)-334(of)-335(the)-334(city)-334(and)-335(temple,)-355(which)-335(is)-334(probably)-334(on)]TJ 0 -13.549 Td [(this)-404(account)-404(employed)-404(symbolically,)-442(to)-404(represent)-404(the)-403(spiritual)]TJ 0 -13.549 Td [(change.)]TJ 11.956 -15.186 Td [(The)-357(prophecy,)-385(however,)-384(does)-357(not)-357(declare)-358(the)-357(destruction)-357(of)]TJ -11.956 -13.549 Td [(the)-221(old)-221(Jerusalem,)-227(but)-221(merely)-220(the)-221(repeopling)-221(of)-221(it,)-227(in)-221(verse)-221(6;)-230(and)]TJ 0 -13.55 Td [(in)-270(the)-270(spiritual)-270(sense)-271(it)-270(was)-270(not)-270(destroyed,)-275(though)-270(merged)-270(in)-270(the)]TJ 0 -13.549 Td [(superior)-164(splendour)-164(and)-164(greatness)-164(of)-164(the)-165(New)-164(City;)-192(for)-164(Christianity)]TJ 0 -13.549 Td [(is)-322(built)-322(on)-323(the)-322(foundation)-322(of)-322(Judaism.)-467(The)-322(new)-322(Jerusalem)-322(here)]TJ 0 -13.549 Td [(spoken)-184(of,)-197(is)-184(then,)-197(the)-184(new)-184(Covenant,)-197(or)-184(Christianity,)-198(the)-183(spiritual)]TJ 0 -13.549 Td [(City,)-278(the)-272(building)-272(of)-272(which)-272(began)-272(at)-272(this)-273(time,)-277(whatever)-272(may)-272(be)]TJ 0 -13.549 Td [(the)-250(period)-250(required)-250(for)-250(its)-250(completion.)]TJ 11.956 -15.186 Td [(In)-296(the)-297(spiritual)-296(sense)-296(also)-297(must)-296(be)-296(understood)-297(the)-296(triumph)-296(of)]TJ -11.956 -13.549 Td [(Judah,)-309(which)-297(was)-297(the)-297(triumph)-297(of)-297(the)-297(Gospel;)-320(and)-297(her)-297(salvation,)]TJ 0 -13.55 Td [(spoken)-300(of)-299(in)-300(verse)-300(7,)-312(which)-299(was)-300(eternal)-300(salvation.)-798(Her)-299(victory)]TJ/F16 7.9701 Tf 291.024 0 Td [([136])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(was)-230(the)-230(victory)-230(over)-230(the)-230(world,)-234(which)-230(every)-230(true)-230(Christian)-230(has)-230(to)]TJ 0 -13.549 Td [(gain,)-236(but)-232(which)-232(was)-232(first)-232(gained)-232(by)-232(Judah,)-236(for)-232(the)-232(first)-232(Christians)]TJ 0 -13.549 Td [(were)-395(Jews;)-468(although)-395(the)-396(Gentiles)-395(were)-395(subsequently)-395(admitted)]TJ 0 -13.549 Td [(into)-197(the)-196(Church)-197(of)-197(Christ,)-207(and)-197(became)-196(the)-197(principal)-197(inhabitants)-196(of)]TJ 0 -13.55 Td [(the)-253(spiritual)-254(Jerusalem,)-254(when)-253(deserted,)-254(for)-253(the)-254(most)-253(part)-253(at)-253(least,)]TJ 0 -13.549 Td [(by)-308(its)-308(former)-309(inhabitants)-308(the)-308(Jews.)-425(The)-308(Gentiles)-308(from)-308(this)-308(time)]TJ 0 -13.549 Td [(became)-315(Israelites)-315(by)-314(adoption,)-331(and)-315(the)-315(distinction)-315(between)-314(Jew)]TJ 0 -13.549 Td [(and)-277(Gentile)-277(converts,)-284(or)-277(lineal)-277(and)-277(adopted)-277(Israelites,)-284(is)-277(marked)]TJ 0 -13.549 Td [(in)-250(the)-250(prophecy,)-250(as)-250(might)-250(be)-250(expected.)]TJ 11.956 -15.186 Td [(But)-459(the)-459(time)-460(of)-459(Israel's)-459(spiritual)-459(restoration)-459(requires)-459(some)]TJ -11.956 -13.549 Td [(explanation,)-303(being)-293(adverted)-293(to)-292(in)-293(this)-293(and)-292(the)-293(following)-292(chapter)]TJ 0 -13.549 Td [(ten)-206(times)-205(at)-206(least,)-215(with)-205(the)-206(definite)-206(expression)-206(of)]TJ/F29 10.9091 Tf 209.665 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(in)-206(that)-205(day)]TJ/F16 10.9091 Tf 45.703 0 Td [(:)]TJ/F29 10.9091 Tf 3.032 0 Td [(\035)]TJ/F16 10.9091 Tf 7.088 0 Td [(an)]TJ -270.332 -13.55 Td [(expression)-234(which)-234(seems)-234(as)-234(little)-234(to)-234(accord)-234(with)-234(the)-234(time)-233(required)]TJ 0 -13.549 Td [(for)-334(a)-335(whole)-334(nation)-335(or)-334(people)-335(to)-334(change)-335(their)-334(faith,)-356(as)-334(with)-334(that)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+502 0 obj <<
+/Type /Page
+/Contents 503 0 R
+/Resources 501 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+504 0 obj <<
+/D [502 0 R /XYZ 179.448 504.626 null]
+>> endobj
+505 0 obj <<
+/D [502 0 R /XYZ 272.521 257.467 null]
+>> endobj
+501 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+508 0 obj <<
+/Length 5555      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(90An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(which)-378(would)-379(be)-378(requisite)-379(for)-378(their)-379(literal)-378(return)-379(from)-378(all)-378(parts)]TJ 0 -13.549 Td [(of)-330(the)-330(world)-330(to)-330(be)-329(reunited)-330(in)-330(one)-330(city,)-350(as)-330(the)-330(Jews)-329(understand)]TJ 0 -13.549 Td [(the)-294(prophecy.)-383(A)-294(literal)-294(day)-294(cannot)-295(therefore)-294(be)-294(understood;)-316(nor)]TJ 0 -13.549 Td [(yet)-301(would)-302(the)-301(difficulty)-602(be)-302(removed)-301(by)-301(supposing)-302(it)-301(to)-301(mean)-301(a)]TJ/F16 7.9701 Tf -72.755 0 Td [([137])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(prophetic)-357(day,)-383(or)-356(a)-357(Jewish)-356(year)-357(of)-356(twelve)-357(months,)-383(being)-356(three)]TJ 0 -13.549 Td [(hundred)-205(and)-204(sixty)-205(days;)-220(for)-204(this)-205(period)-205(would)-204(be)-205(alike)-204(inadequate)]TJ 0 -13.549 Td [(to)-250(the)-250(event)-250(in)-250(question.)]TJ 11.956 -15.186 Td [(How)-303(shall)-304(we)-303(then)-303(understand)-304(the)-303(expression,)]TJ/F29 10.9091 Tf 207.216 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(that)-303(day)]TJ/F16 10.9091 Tf 36.037 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.153 0 Td [(so)]TJ -270.932 -13.549 Td [(often)-191(recurring)-192(in)-191(the)-192(prophecy?)-230(The)-192(answer)-191(appears)-192(to)-191(be)-191(simply)]TJ 0 -13.549 Td [(this,)-189(that)-173(it)-173(means)]TJ/F32 10.9091 Tf 76.515 0 Td [(one)]TJ/F16 10.9091 Tf 17.642 0 Td [(day)-173(to)]TJ/F32 10.9091 Tf 28.017 0 Td [(each)-173(individual)]TJ/F16 10.9091 Tf 66.732 0 Td [(,)-189(but)-173(not)]TJ/F32 10.9091 Tf 36.445 0 Td [(the)-173(same)-173(day)]TJ/F16 10.9091 Tf -225.351 -13.549 Td [(to)]TJ/F32 10.9091 Tf 11.852 0 Td [(all)-308(collectively)]TJ/F16 10.9091 Tf 64.564 0 Td [(.)-425(As)-308(the)-309(earlier)-308(Christians)-309(did)-308(not)-308(all)-309(embrace)]TJ -76.416 -13.55 Td [(Christianity)-240(on)-241(one)-240(day,)-242(so)-241(neither)-240(have)-240(we)-241(reason)-240(to)-240(expect)-240(that)]TJ 0 -13.549 Td [(the)-301(later)-302(Christians)-301(will)-302(do)-301(so.)-404(History)-301(declares)-302(to)-301(the)-301(contrary,)]TJ 0 -13.549 Td [(that)-328(some)-329(of)-328(the)-329(house)-328(of)-329(Israel)-328(have)-329(been)-328(continually)-328(flowing)]TJ 0 -13.549 Td [(into)-286(the)-286(Church)-286(of)-285(Christ)-286(in)-286(every)-286(succeeding)-286(century,)-295(from)-285(the)]TJ 0 -13.549 Td [(Apostolic)-313(age)-313(to)-313(the)-313(present)-313(time.)-439(And)-313(as)-313(some)-313(understand)-312(the)]TJ 0 -13.55 Td [(Day)-229(of)-228(Judgment)-229(to)-229(be)-229(to)-228(each)-229(individual)-229(the)-228(day)-229(of)-229(his)-228(death,)-233(so)]TJ 0 -13.549 Td [(to)-240(each)-239(will)-240(the)-239(day)-240(of)-239(his)]TJ/F29 10.9091 Tf 114.642 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(Redemption)]TJ/F16 10.9091 Tf 52.113 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 7.457 0 Td [(in)-240(Scriptural)-239(language,)]TJ -181.782 -13.549 Td [(be)-377(the)-377(day)-377(of)-377(his)-377(receiving)-376(Christ.)-631(St.)-631(Paul)-377(in)-377(the)-377(2)-376(Corinth.)]TJ 0 -13.549 Td [(vi.)-636(2,)-411(says)]TJ/F29 10.9091 Tf 53.732 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Behold)-379(now)-378(is)-379(the)-379(accepted)-378(time,)-411(now)-379(is)-378(the)-379(day)]TJ -58.576 -13.549 Td [(of)-401(Salvation)]TJ/F16 10.9091 Tf 54.073 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf 9.215 0 Td [(and)-401(in)-400(the)-401(same)-401(light)-400(must)-401(it)-401(be)-401(viewed)-400(in)-401(the)]TJ -66.016 -13.549 Td [(passages)-280(before)-281(us;)-295(that)-281(is,)-287(as)-281(one)-280(day)-281(to)-560(each)-281(individually,)-287(not)]TJ/F16 7.9701 Tf -72.755 0 Td [([138])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(as)-250(the)-250(same)-250(day)-250(to)-250(all)-250(collectively.)]TJ 11.956 -15.185 Td [(The)-272(opening)-271(of)-272(this)-271(chapter)-272(closely)-271(resembles)-272(that)-271(of)-272(the)-271(9th,)]TJ -11.956 -13.55 Td [(and)-283(may)-283(help)-283(to)-283(throw)-282(light)-283(on)-283(those)-283(parts)-283(of)-283(it)-283(which)-282(appeared)]TJ 0 -13.549 Td [(obscure.)-748(Both)-416(begin)-416(by)-416(declaring)-416(God's)-416(superintendance)-415(and)]TJ 0 -13.549 Td [(control)-497(over)-497(human)-498(affairs,)-558(and)-498(both)-497(assert)-497(his)-497(right)-497(to)-497(the)]TJ 0 -13.549 Td [(disposal)-478(of)-479(events)-478(on)-478(similar)-478(grounds:)-707(there)-478(it)-478(was)-478(alleged,)]TJ 0 -13.549 Td [(because)-308(all)-308(creatures)-308(belong)-307(to)-308(him,)]TJ/F32 10.9091 Tf 162.998 0 Td [(for)-308(the)-308(Lord's)-307(is)-308(the)-308(eye)-308(of)]TJ -162.998 -13.55 Td [(man,)-243(and)-240(all)-241(the)-241(tribes)-241(of)-241(Israel)]TJ/F16 10.9091 Tf 137.298 0 Td [(;)-244(and)-241(here,)-242(because)-241(he)-241(created)-241(all)]TJ -137.298 -13.549 Td [(things.)]TJ/F32 10.9091 Tf 11.956 -15.185 Td [(The)-195(burden)-195(of)-195(the)-194(word)-195(of)-195(the)-195(Lord)-195(upon)-195(Israel,)-206(saith)-195(the)-194(Lord,)]TJ -11.956 -13.55 Td [(which)-231(stretcheth)-232(forth)-231(the)-232(heavens,)-235(and)-231(layeth)-232(the)-231(foundations)-231(of)]TJ 0 -13.549 Td [(the)-250(earth,)-250(and)-250(formeth)-250(the)-250(spirit)-250(of)-250(man)-250(within)-250(him.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+507 0 obj <<
+/Type /Page
+/Contents 508 0 R
+/Resources 506 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+509 0 obj <<
+/D [507 0 R /XYZ 201.228 477.528 null]
+>> endobj
+510 0 obj <<
+/D [507 0 R /XYZ 275.527 232.005 null]
+>> endobj
+506 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+513 0 obj <<
+/Length 5042      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(91)]TJ
+0 g 0 G
+ -257.765 -30.759 Td [(There,)-361(the)-339(burden)-339(of)-339(the)-339(prophecy)-339(was)-339(laid)-339(on)-339(the)-339(Gentiles,)]TJ -11.956 -13.549 Td [(but)-196(the)-197(admonition)-196(meant)-196(for)-197(the)-196(benefit)-196(of)-196(Israel,)-208(to)-196(whom)-196(it)-196(was)]TJ 0 -13.549 Td [(addressed;)-413(here,)-387(the)-359(burden)-359(is)-358(upon)-359(Israel,)-387(but)-359(the)-358(admonition)]TJ 0 -13.549 Td [(expressly)-269(intended)-268(for)-269(all)-268(nations,)]TJ/F29 10.9091 Tf 151.345 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(all)-269(the)-268(people)-269(round)-268(about)]TJ/F16 10.9091 Tf 116.565 0 Td [(;)]TJ/F29 10.9091 Tf 3.033 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.55 Td [(and)-289(of)-289(such)-289(was)-289(the)-289(new)-289(Jerusalem,)-299(which)-289(is)-289(the)-289(subject)-289(of)-289(this)]TJ 0 -13.549 Td [(chapter,)-365(chiefly)-342(composed)-342(after)-342(the)-342(overthrow)-342(of)-342(their)-341(idolatry)]TJ 0 -13.549 Td [(and)-419(their)-420(conversion)-839(to)-419(Christianity.)-758(This)-419(appears)-420(to)-419(be)-419(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([139])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(spiritual)-292(warfare)-292(here)-292(intended,)-302(namely,)-303(the)-291(successful)-292(progress)]TJ 0 -13.549 Td [(of)-250(the)-250(Gospel)-250(against)-250(Paganism.)]TJ/F32 10.9091 Tf 11.955 -14.532 Td [(Behold,)-258(I)-257(will)-256(make)-257(Jerusalem)-257(a)-256(cup)-257(of)-257(trembling)-256(unto)-257(all)-256(the)]TJ -11.955 -13.549 Td [(nations)-398(round)-399(about,)-435(and)-398(upon)-399(Judah)-398(it)-398(shall)-398(be)-399(in)-398(the)-398(siege)]TJ 0 -13.549 Td [(against)-250(Jerusalem.)]TJ/F16 10.9091 Tf 11.955 -14.531 Td [(Upon)-357(Judah)-358(is)-357(the)-357(burden)-357(of)-358(the)-357(prophecy)-357(chiefly)-358(imposed,)]TJ -11.955 -13.549 Td [(for)-373(to)-372(Judah)-373(was)-373(first)-372(committed)-373(the)-372(task)-373(of)-373(promulgating)-372(the)]TJ 0 -13.549 Td [(Gospel.)-242(The)-226(Apostles,)-231(and)-226(also)-226(the)-226(disciples)-226(of)-225(our)-226(Lord)-226(were)-226(all)]TJ 0 -13.55 Td [(Jews,)-298(they)-288(were)-288(the)-288(founders)-289(of)-288(this)-288(city.)]TJ/F29 10.9091 Tf 185.452 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(A)-288(cup)-288(of)-289(trembling)]TJ/F16 10.9091 Tf 82.763 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(must)-184(not)-183(be)-184(here)-184(understood)-184(to)-183(signify)-184(an)-184(example)-184(by)-183(punishment)]TJ 0 -13.549 Td [(inflicted,)-335(but)-318(as)-318(the)-318(Jew)-319(renders)-318(it,)]TJ/F29 10.9091 Tf 157.973 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(a)-318(cup)-318(of)-318(astonishment)]TJ/F16 10.9091 Tf 97.684 0 Td [(,)]TJ/F29 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.314 0 Td [(or)]TJ -271.542 -13.549 Td [(confusion)-180(to)-180(all)-180(nations;)-204(or,)-194(as)-180(it)-180(is)-180(next)-180(termed,)]TJ/F29 10.9091 Tf 203.228 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(a)-180(burden-stone)]TJ/F16 10.9091 Tf 64.986 0 Td [(,)]TJ/F29 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(to)-279(crush)-278(its)-279(enemies;)-293(and)-279(such)-279(has)-279(been)-278(the)-279(Gospel)-279(of)-278(Christ,)-286(as)]TJ 0 -13.55 Td [(the)-250(prophecy)-250(declares.)]TJ/F32 10.9091 Tf 11.955 -14.531 Td [(In)-444(that)-445(day,)-493(will)-444(I)-444(make)-444(Jerusalem)-445(a)-444(burden-stone)-444(for)-445(all)]TJ -11.955 -13.549 Td [(people;)-287(all)-274(that)-275(burden)-274(themselves)-275(with)-274(it)-274(shall)-275(be)-274(cut)-275(in)-274(pieces,)]TJ 0 -13.549 Td [(though)-311(all)-312(the)-311(people)-312(of)-311(the)-312(earth)-311(be)-312(gathered)-311(together)-311(against)]TJ 0 -13.549 Td [(it.)]TJ/F16 10.9091 Tf 11.955 -14.531 Td [(The)-180(people,)-193(here)-180(spiritually)-180(signifies)-179(their)-180(false)-180(religion,)-194(which)]TJ -11.955 -13.55 Td [(was)-282(to)-282(be)-282(abolished;)-298(and)-564(Jerusalem)-282(is)-282(here)-281(understood)-282(to)-282(mean)]TJ/F16 7.9701 Tf 291.023 0 Td [([140])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(Christianity,)-309(or)-297(true)-297(religion,)-309(which)-297(was)-297(triumphant.)-391(Confusion)]TJ 0 -13.549 Td [(is)-335(then)-335(denounced)-334(against)-335(its)-335(enemies,)-356(while)-335(Divine)-334(protection)]TJ 0 -13.549 Td [(and)-346(support)-345(are)-346(promised)-345(to)-346(the)-345(house)-346(of)-345(Judah,)-370(who)-345(received)]TJ 0 -13.549 Td [(Christ.)]TJ/F32 10.9091 Tf 11.955 -14.531 Td [(In)-457(that)-457(day,)-508(saith)-457(the)-457(Lord,)-508(I)-457(will)-457(smite)-457(every)-457(horse)-457(with)]TJ -11.955 -13.55 Td [(astonishment,)-323(and)-308(his)-309(rider)-308(with)-308(madness,)-323(but)-308(I)-309(will)-308(open)-308(mine)]TJ 0 -13.549 Td [(eyes)-289(upon)-289(the)-289(house)-289(of)-289(Judah,)-299(and)-289(will)-289(smite)-288(every)-289(horse)-289(of)-289(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+512 0 obj <<
+/Type /Page
+/Contents 513 0 R
+/Resources 511 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+514 0 obj <<
+/D [512 0 R /XYZ 144.114 436.88 null]
+>> endobj
+515 0 obj <<
+/D [512 0 R /XYZ 158.674 161.968 null]
+>> endobj
+511 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+518 0 obj <<
+/Length 4937      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(92An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(people)-250(with)-250(blindness.)]TJ/F16 10.9091 Tf 11.956 -14.776 Td [(The)-313(blind)-314(rage)-313(of)-314(the)-313(heathen)-314(and)-313(the)-314(infatuated)-313(frenzy)-313(with)]TJ -11.956 -13.55 Td [(which)-275(they)-275(strove)-276(to)-275(extinguish)-275(the)-275(light)-275(of)-276(the)-275(Gospel,)-281(are)-275(here)]TJ 0 -13.549 Td [(clearly)-355(foreshewn;)-408(but)-356(the)-355(spiritual)-355(Jerusalem)-356(resisted)-355(all)-355(their)]TJ 0 -13.549 Td [(efforts.)-852(And)-451(when)-451(the)-450(lineal)-451(Israelites)-451(abandoned)-451(their)-450(city,)]TJ 0 -13.549 Td [(its)-427(gates)-427(were)-426(thrown)-427(open)-427(to)-427(the)-427(Gentiles,)-471(who)-427(entered)-426(and)]TJ 0 -13.549 Td [(repeopled)-207(it,)-215(and)-206(became)-207(thenceforward)]TJ/F29 10.9091 Tf 175.237 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Israelites)-207(by)-206(adoption.)]TJ/F29 10.9091 Tf 95.706 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(The)-233(new)-232(Jerusalem)-233(being)-233(Christianity,)-236(its)-232(inhabitants)-233(must)-232(mean)]TJ 0 -13.549 Td [(the)-524(Christians;)-662(and)-524(who)-524(were)-525(they,)-593(after)-524(the)-524(Jews)-524(rejected)]TJ 0 -13.549 Td [(Christianity,)-452(but)-411(the)-412(Gentile)-411(converts?)-734(Accordingly,)-452(they)-411(are)]TJ 0 -13.549 Td [(so)-291(styled)-291(in)-291(the)-291(next)-292(verse,)-301(as)-291(contradistinguished)-291(from)-291(the)-291(first)]TJ 0 -13.549 Td [(Jewish)-314(converts,)-331(who)-314(are)-314(called)-314(the)-629(governors)-314(of)-314(Judah,)-330(being)]TJ/F16 7.9701 Tf -72.756 0 Td [([141])]TJ/F16 10.9091 Tf 72.756 -13.55 Td [(the)-250(founders)-250(and)-250(builders)-250(of)-250(the)-250(spiritual)-250(city.)]TJ/F32 10.9091 Tf 11.956 -14.776 Td [(And)-428(the)-428(governors)-428(of)-428(Judah)-427(shall)-428(say)-428(in)-428(their)-428(hearts,)-472(The)]TJ -11.956 -13.549 Td [(inhabitants)-399(of)-399(Jerusalem)-400(shall)-399(be)-399(my)-399(strength,)-437(in)-399(the)-399(Lord)-399(of)]TJ 0 -13.55 Td [(hosts)-250(their)-250(God.)]TJ/F16 10.9091 Tf 11.956 -14.776 Td [(The)-416(fitness)-415(of)-416(the)-416(expression,)]TJ/F32 10.9091 Tf 140.377 0 Td [(Inhabitants)-416(of)-415(Jerusalem)]TJ/F16 10.9091 Tf 112.096 0 Td [(,)-457(to)]TJ -264.429 -13.549 Td [(symbolize)-306(the)-307(Gentile)-306(converts,)-321(further)-306(appears)-306(in)-307(the)-306(fact,)-320(that)]TJ 0 -13.55 Td [(the)-404(original)-404(inhabitants)-404(of)-404(the)-403(city,)-443(who)-404(were)-404(never)-403(expelled,)]TJ 0 -13.549 Td [(were)-427(Gentiles.)]TJ/F32 10.9091 Tf 73.476 0 Td [(The)-427(governors)-428(of)-427(Judah)]TJ/F16 10.9091 Tf 114.395 0 Td [(can)-427(signify)-428(no)-427(other)]TJ -187.871 -13.549 Td [(than)-300(the)-300(apostles)-300(and)-300(disciples)-300(of)-300(our)-300(Lord,)-312(the)-300(first)-300(teachers)-300(of)]TJ 0 -13.549 Td [(Christianity,)-348(or)-328(the)-328(founders)-328(of)-329(the)-328(new)-328(City.)-485(These,)-347(when)-328(the)]TJ 0 -13.549 Td [(Jews)-280(were)-281(no)-280(longer)-281(willing)-280(to)-280(hear)-281(them,)-288(turned)-280(their)-280(attention)]TJ 0 -13.55 Td [(to)-508(the)-508(Gentiles,)-573(and)-508(directed)-509(all)-508(their)-508(efforts)-508(to)-508(effect)-508(their)]TJ 0 -13.549 Td [(conversion.)-247(As)-240(the)-240(strength)-241(of)-240(a)-241(cit)1(y)-241(lies)-240(in)-241(its)-240(inhabitants,)-242(so)-240(the)]TJ 0 -13.549 Td [(hope)-370(of)-371(strengthening)-370(theirs,)-401(from)-370(that)-370(time,)-401(rested)-370(in)-370(gaining)]TJ 0 -13.549 Td [(over)-288(the)-289(Gentiles:)]TJ/F29 10.9091 Tf 81.963 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(The)-288(Governors)-289(of)-288(Judah)-288(say)-289(in)-288(their)-288(hearts,)]TJ -86.807 -13.549 Td [(The)-356(inhabitants)-356(of)-355(Jerusalem)-356(shall)-356(be)-355(my)-356(strength)-356(in)-356(the)-355(Lord)]TJ 0 -13.549 Td [(of)-401(hosts)-400(their)-401(God.)]TJ/F29 10.9091 Tf 86.15 0 Td [(\035)]TJ/F16 10.9091 Tf 9.215 0 Td [(Does)-401(not)-400(this)-401(mean)-401(in)-401(the)-400(Lord)-401(of)-401(hosts)]TJ/F32 10.9091 Tf -95.365 -13.55 Td [(becoming)]TJ/F16 10.9091 Tf 46.335 0 Td [(their)-359(God?)-579(That)-359(is,)-387(in)-359(his)-360(becoming)-359(the)-359(God)-360(of)-359(the)]TJ -46.335 -13.549 Td [(Gentiles)-250(by)-250(their)-250(conversion)-250(to)-250(Christianity?)]TJ/F16 7.9701 Tf -72.756 0 Td [([142])]TJ/F16 10.9091 Tf 84.711 -14.776 Td [(The)-424(extraordinary)-425(success)-424(of)-425(the)-424(apostles)-424(and)-425(disciples,)-468(in)]TJ -11.955 -13.55 Td [(converting)-287(the)-286(Gentiles)-287(and)-287(repeopling)-286(the)-287(city,)-296(is)-287(foreshewn)-286(in)]TJ 0 -13.549 Td [(the)-250(next)-250(verse.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+517 0 obj <<
+/Type /Page
+/Contents 518 0 R
+/Resources 516 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 492 0 R
+>> endobj
+519 0 obj <<
+/D [517 0 R /XYZ 255.155 367.907 null]
+>> endobj
+520 0 obj <<
+/D [517 0 R /XYZ 93.543 105.639 null]
+>> endobj
+516 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+523 0 obj <<
+/Length 4769      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(93)]TJ
+0 g 0 G
+/F32 10.9091 Tf -257.765 -30.759 Td [(In)-275(that)-275(day)-274(will)-275(I)-275(make)-275(the)-275(governors)-274(of)-275(Judah)-275(like)-275(an)-274(hearth)]TJ -11.956 -13.549 Td [(of)-308(fire)-307(among)-308(the)-308(wood,)-322(and)-307(like)-308(a)-307(torch)-308(of)-308(fire)-307(in)-308(a)-307(sheaf,)-322(and)]TJ 0 -13.549 Td [(they)-298(shall)-298(devour)-298(all)-299(the)-298(nations)-298(round)-298(about)-298(on)-298(the)-298(right)-298(hand)]TJ 0 -13.549 Td [(and)-344(on)-344(the)-344(left,)-368(and)-344(Jerusalem)-344(shall)-344(be)-344(inhabited)-344(again)-344(in)-344(her)]TJ 0 -13.55 Td [(own)-250(place,)-250(even)-250(in)-250(Jerusalem.)]TJ/F16 10.9091 Tf 11.956 -15.185 Td [(If)-300(the)-300(spiritual)-301(Jerusalem)-300(be)-300(Christianity,)-313(it)-300(was)-300(certainly)-300(the)]TJ -11.956 -13.55 Td [(Gentiles)-260(who)-259(repeopled)-260(this)-259(city,)-262(when)-259(the)-260(Jews)-259(deserted)-260(it.)-278(But)]TJ 0 -13.549 Td [(still)-334(it)-334(was)-335(not)-334(deserted)-334(by)-334(all)-334(the)-335(Jews,)-355(for)-334(the)-334(first)-334(Christians)]TJ 0 -13.549 Td [(were)-250(Jews,)-250(as)-250(emphatically)-250(expressed)-250(in)-250(the)-250(next)-250(verse.)]TJ/F32 10.9091 Tf 11.956 -15.186 Td [(The)-299(Lord)-299(shall)-299(save)-299(the)-299(tents)-299(of)-299(Judah)-299(fi)1(rst,)-312(that)-299(the)-299(glory)-299(of)]TJ -11.956 -13.549 Td [(the)-225(house)-224(of)-225(David,)-229(and)-225(the)-225(glory)-224(of)-225(the)-224(inhabitants)-225(of)-224(Jerusalem)]TJ 0 -13.549 Td [(do)-250(not)-250(magnify)-250(themselves)-250(against)-250(Judah.)]TJ/F16 10.9091 Tf 11.956 -15.186 Td [(The)-490(salvation)-490(of)-490(Judah)-490(here)-490(spoken)-490(of)-490(must)-490(be)-490(salvati)1(on)]TJ -11.956 -13.549 Td [(through)-314(Christ;)-345(but)-314(if)-314(Judah)-314(signify)-313(the)-314(first)-314(Jewish)-314(converts)-313(to)]TJ 0 -13.549 Td [(Christianity,)-348(and)-328(the)-328(inhabitants)-327(of)-328(Jerusalem)-328(mean)-328(those)-328(from)]TJ 0 -13.549 Td [(the)-404(gentile)-404(nations,)-443(who)-404(are)]TJ/F32 10.9091 Tf 131.834 0 Td [(the)-404(house)-404(of)-404(David)]TJ/F16 10.9091 Tf 87.153 0 Td [(,)-443(here)-404(spoken)]TJ -218.987 -13.55 Td [(of,)-343(and)-325(classed)-325(with)-325(the)-649(inhabitants)-325(of)-324(Jerusalem,)-344(as)-324(receiving)]TJ/F16 7.9701 Tf 291.024 0 Td [([143])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(their)-450(salvation)-450(subsequently)-450(to)-450(that)-450(of)-450(Judah?)-850(The)-450(house)-449(of)]TJ 0 -13.549 Td [(David)-324(must)-323(surely)-324(mean)-324(those)-324(of)-323(the)-324(Hebrew)-324(nations,)-342(who)-323(did)]TJ 0 -13.549 Td [(not)-408(at)-409(first)-408(receive)-409(Christ)-408(along)-409(with)-408(the)-409(house)-408(of)-408(Judah,)-448(but)]TJ 0 -13.549 Td [(subsequently;)-230(or,)-226(the)-220(prophecy)-220(being)-220(still)-220(prospective,)-226(those)-220(who)]TJ 0 -13.55 Td [(shall)-337(hereafter)-337(embrace)-336(Christianity)-337(must)-337(be)-336(also)-337(included.)-510(To)]TJ 0 -13.549 Td [(this)-276(the)-276(Jew)-276(may)-275(probably)-276(answer:)-302(How)-276(can)-276(a)-276(Christian)-275(believe)]TJ 0 -13.549 Td [(that)-238(the)-237(house)-238(of)-238(David,)-240(the)-238(very)-238(house)-237(from)-238(which)-238(Christ)-237(came,)]TJ 0 -13.549 Td [(still)-217(remains)-217(unredeemed?)-239(I)-217(answer,)-224(that)-217(we)-217(are)-217(nowhere)-217(assured)]TJ 0 -13.549 Td [(that)-348(all)-348(of)-348(his)-348(own)-348(family)-348(believed)-348(in)-348(him;)-397(still)-348(less)-348(the)-347(whole)]TJ 0 -13.55 Td [(house)-295(of)-296(David,)-307(of)-295(which)-296(they)-295(were)-295(only)-296(a)-295(branch.)-387(To)-295(the)-295(fact,)]TJ 0 -13.549 Td [(whether)-243(any)-243(of)-243(that)-243(family)-243(be)-243(still)-243(left)-243(among)-243(the)-243(unredeemed)-243(of)]TJ 0 -13.549 Td [(Israel,)-364(let)-341(the)-341(Jew)-342(answer.)-523(If)-342(not,)-364(then)-341(where)-341(is)-341(their)-341(expected)]TJ 0 -13.549 Td [(Messiah)-252(to)-253(come)-252(from?)-258(But)-252(if)-252(there)-253(be)-252(such,)-253(then)-253(have)-252(these)-252(not)]TJ 0 -13.549 Td [(yet)-282(received)-282(the)-282(salvation)-282(which)-282(is)-282(through)-282(Christ;)-298(and)-282(as)-282(far)-281(as)]TJ 0 -13.549 Td [(they)-295(are)-296(concerned,)-306(the)-295(words)-296(of)-295(the)-295(prophecy)-296(yet)-295(remain)-295(to)-295(be)]TJ 0 -13.55 Td [(fulfilled,)-349(however)-328(it)-329(may)-329(have)-329(received)-329(its)-329(fulfilment)-329(in)-328(regard)]TJ 0 -13.549 Td [(to)-366(others.)-597(When)-366(it)-366(shall)-366(please)-365(God)-366(to)-366(remove)-366(the)-366(veil)-365(which)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+522 0 obj <<
+/Type /Page
+/Contents 523 0 R
+/Resources 521 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+524 0 obj <<
+/D [522 0 R /XYZ 156.486 296.478 null]
+>> endobj
+521 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+528 0 obj <<
+/Length 5005      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(94An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(is)-320(before)-319(their)-320(eyes,)-337(and)-320(to)-320(restore)-639(the)-320(spiritual)-320(strength)-319(which)]TJ/F16 7.9701 Tf -72.755 0 Td [([144])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(they)-236(have)-237(lost,)-239(then)-236(will)-236(the)-236(following)-237(words)-236(be)-236(accomplished)-236(in)]TJ 0 -13.549 Td [(them)-250(also,)-250(as)-250(it)-250(was)-250(to)-250(Judah)-250(in)-250(the)-250(apostolic)-250(age.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(In)-216(that)-215(day)-216(shall)-216(the)-215(Lord)-216(defend)-216(the)-215(inhabitants)-216(of)-215(Jerusalem,)]TJ -11.956 -13.549 Td [(and)-269(he)-269(that)-269(is)-270(feeble)-269(among)-269(them,)-274(at)-269(that)-269(day)-269(shall)-269(be)-269(as)-269(David,)]TJ 0 -13.549 Td [(and)-236(the)-236(house)-236(of)-237(David)-236(shall)-236(be)-236(as)-236(God,)-239(as)-236(the)-236(Angel)-236(of)-236(the)-236(Lord)]TJ 0 -13.549 Td [(before)-250(them.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(The)-152(esteem)-152(and)-151(veneration)-152(with)-152(which)-152(the)-152(primitive)-151(Christians,)]TJ -11.956 -13.549 Td [(and)-293(particularly)-293(the)-293(apostles,)-303(would)-293(be)-293(regarded)-293(for)-293(their)-292(purity)]TJ 0 -13.549 Td [(and)-199(holiness,)-210(and)-199(for)-199(their)-200(spiritual)-199(strength,)-209(notwithstanding)-199(that)]TJ 0 -13.549 Td [(they)-272(were)-273(designedly)-272(chosen)-272(from)-272(the)-273(lowest)-272(and)-272(most)-272(illiterate)]TJ 0 -13.55 Td [(class)-381(of)-381(men,)-413(is)-381(here)-381(emphatically)-380(foretold.)-643(Their)-380(consequent)]TJ 0 -13.549 Td [(success)-435(in)-435(preaching)-435(the)-435(gospel)-434(is)-435(next)-435(declared;)-528(the)-434(nations)]TJ 0 -13.549 Td [(being)-320(destroyed,)-337(figuratively)-320(signifies)-319(their)-320(false)-320(religion)-319(being)]TJ 0 -13.549 Td [(overthrown.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(And)-218(it)-219(shall)-218(come)-219(to)-218(pass)-219(in)-218(that)-218(day,)-225(saith)-219(the)-218(Lord,)-225(that)-218(I)-219(wil)1(l)]TJ -11.956 -13.549 Td [(seek)-250(to)-250(destroy)-250(all)-250(the)-250(nations)-250(that)-250(come)-250(up)-250(against)-250(Jerusalem.)]TJ/F16 10.9091 Tf 11.956 -14.367 Td [(The)-339(next)-338(verse,)-361(which)-339(foretels)]TJ/F32 10.9091 Tf 139.585 0 Td [(the)-339(pouring)-338(out)-339(of)-339(the)-338(Spirit)]TJ/F16 10.9091 Tf 126.362 0 Td [(,)]TJ -277.903 -13.549 Td [(so)-368(closely)-369(resembles)-368(the)-369(prophecy)-368(of)-368(Joel,)-398(of)-369(which)-368(St.)-605(Peter)]TJ 0 -13.55 Td [(gave)-267(the)-533(interpretation)-266(on)-267(the)-266(memorable)-267(day)-266(of)-267(Pentecost;)-274(and)]TJ/F16 7.9701 Tf -72.755 0 Td [([145])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(at)-285(the)-285(same)-285(time,)-294(coupled)-286(the)-285(application)-285(with)-285(a)-285(reproach)-285(to)-285(the)]TJ 0 -13.549 Td [(Jews)-256(for)-256(having)-256(crucified)-256(Christ)-256(\050Acts)-256(ii.\051,)-257(that)-256(the)-256(Christian)-256(can)]TJ 0 -13.549 Td [(hardly)-344(fail)-343(to)-344(see)-343(that)-344(they)-343(refer)-344(to)-343(the)-344(same)-343(event,)-367(though)-343(not)]TJ 0 -13.549 Td [(here)-265(restricted)-264(to)-264(that)-265(particular)-264(day,)-269(as)-264(appears)-264(from)]TJ/F29 10.9091 Tf 234.12 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(the)-264(house)]TJ -238.963 -13.55 Td [(of)-209(David)-209(and)-208(the)-209(inhabitants)-209(of)-208(Jerusalem)]TJ/F29 10.9091 Tf 180.932 0 Td [(\035)]TJ/F16 10.9091 Tf 7.121 0 Td [(being)-209(mentioned;)-222(nor)]TJ -188.053 -13.549 Td [(was)-343(the)-344(gift)-343(of)-343(the)-344(Spirit)-343(confined)-343(to)-344(the)-343(day)-343(of)-344(Pentecost,)-366(but)]TJ 0 -13.549 Td [(continued)-250(to)-250(all)-250(on)-250(whom)-250(the)-250(apostles)-250(laid)-250(their)-250(hands.)]TJ/F32 10.9091 Tf 11.956 -14.367 Td [(And)-353(I)-354(will)-353(pour)-354(out)-353(upon)-354(the)-353(house)-354(of)-353(David,)-380(and)-353(upon)-353(the)]TJ -11.956 -13.55 Td [(inhabitants)-238(of)-237(Jerusalem,)-240(the)-238(spirit)-237(of)-238(grace)-237(and)-238(of)-237(supplication;)]TJ 0 -13.549 Td [(and)-316(they)-316(shall)-317(l)1(ook)-317(to)-316(me)-316(for)-316(him)-316(whom)-316(they)-317(pierced,)-332(and)-316(they)]TJ 0 -13.549 Td [(shall)-256(mourn)-257(for)-256(him)-256(as)-257(one)-256(mourneth)-256(for)-257(his)-256(only)-256(son;)-260(and)-256(be)-256(in)]TJ 0 -13.549 Td [(bitterness)-250(for)-250(him)-250(as)-250(one)-250(that)-250(is)-250(in)-250(bitterness)-250(for)-250(his)-250(firstborn.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(The)-241(most)-241(solemn)-240(fast)-241(almost)-241(universally)-241(observed)-240(throughout)]TJ -11.956 -13.549 Td [(Christendom,)-697(in)-607(commemoration)-607(of)-608(Christ's)-607(crucifixion,)-696(is)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+527 0 obj <<
+/Type /Page
+/Contents 528 0 R
+/Resources 526 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+529 0 obj <<
+/D [527 0 R /XYZ 249.32 518.175 null]
+>> endobj
+530 0 obj <<
+/D [527 0 R /XYZ 133.286 257.467 null]
+>> endobj
+526 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+533 0 obj <<
+/Length 2687      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 316.492 548.934 Td [(95)]TJ
+0 g 0 G
+ -269.721 -30.759 Td [(manifestly)-521(the)-521(event)-521(which)-521(was)-521(here)-521(foretold,)-589(at)-521(least)-521(four)]TJ 0 -13.549 Td [(centuries)-362(before)-362(its)-361(fulfilment.)-586(The)-361(prospect)-362(of)-362(its)-362(receiving)-361(a)]TJ 0 -13.549 Td [(more)-264(evident)-264(accomplishment)-265(at)-264(any)-264(future)-264(period,)-268(seems)-528(to)-264(be)]TJ/F16 7.9701 Tf 291.024 0 Td [([146])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(rendered)-355(hopeless)-355(by)-356(the)-355(enumeration)-355(of)-355(the)-355(different)-355(families)]TJ 0 -13.55 Td [(that)-460(follows,)-513(all)-461(such)-460(distinctions)-461(being)-460(now)-461(lost)-460(among)-460(the)]TJ 0 -13.549 Td [(present)-250(race)-250(of)-250(Jews.)]TJ/F32 10.9091 Tf 11.956 -13.549 Td [(And)-242(in)-241(that)-242(day)-241(there)-242(shall)-242(be)-241(a)-242(great)-241(mourning)-242(in)-242(Jerusalem,)]TJ -11.956 -13.549 Td [(as)-250(the)-250(mourning)-250(of)-250(Hadadrimmon)-250(in)-250(the)-250(valley)-250(of)-250(Megiddon;)]TJ 11.956 -13.549 Td [(And)-241(the)-242(land)-241(shall)-242(mourn)-241(every)-242(family)-241(apart,)-243(the)-242(family)-241(of)-241(the)]TJ -11.956 -13.55 Td [(house)-350(of)-349(David)-350(apart,)-374(and)-350(their)-349(wives)-350(apart;)-399(the)-349(family)-350(of)-349(the)]TJ 0 -13.549 Td [(house)-250(of)-250(Nathan)-250(apart,)-250(and)-250(their)-250(wives)-250(apart;)]TJ 11.956 -13.549 Td [(The)-296(family)-296(of)-296(the)-296(house)-296(of)-296(Levi)-296(apart,)-307(and)-296(their)-296(wives)-296(apart;)]TJ -11.956 -13.549 Td [(the)-250(family)-250(of)-250(the)-250(house)-250(of)-250(Shimei)-250(apart,)-250(and)-250(their)-250(wives)-250(apart;)]TJ 11.956 -13.549 Td [(All)-430(the)-430(families)-431(that)-430(remain,)-475(every)-431(family)-430(apart,)-475(and)-430(their)]TJ -11.956 -13.55 Td [(wives)-250(apart.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(If)-252(any)-252(thing)-252(more)-252(be)-252(intended)-252(by)-252(this)-252(emphatical)-252(repetition)-252(of)]TJ -11.956 -13.549 Td [(the)-238(families)-238(mourning)-238(apart,)-240(beyond)-238(the)-238(strong)-238(expression)-238(of)-238(the)]TJ 0 -13.549 Td [(depth)-277(of)-278(their)-277(grief,)-284(and)-277(the)-277(sincerity)-278(of)-277(their)-277(repentance,)-284(may)-277(it)]TJ 0 -13.549 Td [(not)-248(be)-248(to)-248(convince)-248(the)-248(unbelieving)-248(Jews)-248(of)-248(the)-248(hopelessness)-248(of)-248(a)]TJ 0 -13.55 Td [(more)-250(literal)-250(fulfilment)-250(after)-250(the)-250(loss)-250(of)-250(their)-250(genealogies?)]TJ/F16 7.9701 Tf 291.024 -29.65 Td [([147])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+532 0 obj <<
+/Type /Page
+/Contents 533 0 R
+/Resources 531 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+534 0 obj <<
+/D [532 0 R /XYZ 302.852 491.077 null]
+>> endobj
+535 0 obj <<
+/D [532 0 R /XYZ 46.771 231.089 null]
+>> endobj
+531 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+536 0 obj
+<< /S /GoTo /D (index16) >>
+endobj
+539 0 obj
+(Notes To Chapter XII.)
+endobj
+542 0 obj <<
+/Length 6917      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(Notes)-250(To)-250(Chapter)-250(XII.)]TJ/F16 10.9091 Tf 0 -32.997 Td [(Verse)-22642(2.)]TJ 0 -13.549 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.576 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 347.485 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 358.394 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 369.303 432.775 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 380.212 432.775 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 93.543 419.111 Td [(When)-293(they)-293(shall)-294(be)-293(in)-293(the)-293(siege)-294(both)-293(against)-293(Judah)-293(and)-293(against)]TJ 0 -13.549 Td [(Jerusalem.)]TJ/F16 10.9091 Tf 11.956 -13.664 Td [(Such)-249(is)-250(the)-249(translation)-249(in)-250(our)-249(version,)-250(a)-249(sense)-249(which)-250(can)-249(in)-249(no)]TJ -11.956 -13.55 Td [(way)-359(be)-360(extorted)-359(from)-360(the)-359(words)-359(of)-360(the)-359(text,)-387(as)-359(every)-359(Hebraist)]TJ 0 -13.549 Td [(must)-316(be)-317(well)-316(aware.)-449(The)-316(Jew,)-333(by)-317(inserting)-316(the)-316(relative)]TJ/F32 10.9091 Tf 246.998 0 Td [(who)]TJ/F16 10.9091 Tf 18.186 0 Td [(,)-333(as)]TJ -265.184 -13.549 Td [(understood)-250(after)-250(the)-250(word)-250(Judah,)-250(renders)-250(the)-250(passage)-250(thus,)]TJ/F32 10.9091 Tf 11.956 -13.664 Td [(And)-504(also)-503(upon)-504(Judah,)-567(who)-504(shall)-504(be)-503(in)-504(the)-504(siege)-503(against)]TJ -11.956 -13.549 Td [(Jerusalem.)]TJ/F16 10.9091 Tf 11.956 -13.665 Td [(This)-175(is)-174(certainly)-175(no)-175(violation)-174(of)-175(the)-175(text,)-189(as)-175(the)-175(relative)-174(pronoun)]TJ -11.956 -13.549 Td [(is)-266(often)-266(understood)-266(in)-265(Hebrew.)-298(But)-266(still)-266(I)-265(hold)-266(it)-266(to)-266(be)-266(a)-266(rule)-265(not)]TJ 0 -13.549 Td [(to)-267(insert)-268(a)-267(relative)-267(unless)-268(the)-267(sense)-267(requires)-268(it,)-271(and)-268(I)-267(see)-267(no)-267(such)]TJ 0 -13.549 Td [(necessity)-326(here,)-345(as)-326(either)-326(of)-326(the)-326(preceding)-326(nominatives,)-345(namely,)]TJ/F32 10.9091 Tf 0 -13.549 Td [(the)-253(burden)-253(of)-253(the)-253(prophecy)]TJ/F16 10.9091 Tf 117.683 0 Td [(,)-254(or)]TJ/F32 10.9091 Tf 17.341 0 Td [(the)-253(cup)-253(of)-253(trembling)]TJ/F16 10.9091 Tf 88.273 0 Td [(,)-254(may)-253(govern)]TJ -223.297 -13.55 Td [(the)-327(verb)]TJ/F32 10.9091 Tf 39.859 0 Td [(shall)-327(be)]TJ/F16 10.9091 Tf 35.087 0 Td [(,)-347(and)-327(thus)-327(we)-328(have,)-346(as)-328(I)-327(have)-327(rendered)-328(it,)]TJ/F32 10.9091 Tf 189.32 0 Td [(and)]TJ -264.266 -13.549 Td [(also)-292(upon)-291(Judah)-292(it)-291(shall)-292(be,)-302(in)-292(the)-583(siege)-291(against)-292(Jerusalem)]TJ/F16 10.9091 Tf 263.28 0 Td [(;)-312(by)]TJ/F16 7.9701 Tf -336.036 0 Td [([148])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(which)-250(I)-250(understand)]TJ/F32 10.9091 Tf 86.346 0 Td [(the)-250(burden)-250(shall)]TJ/F16 10.9091 Tf 73.636 0 Td [(be)-250(upon)-250(Judah)-250(also.)]TJ -159.982 -13.664 Td [(Verse)-22642(3.)]TJ
+ET
+q
+1 0 0 1 93.543 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 188.315 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 188.315 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 174.765 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 174.765 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 174.765 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 174.765 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 174.765 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 174.765 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 161.101 Td [(I)-250(will)-250(make)-250(Jerusalem)-250(a)-250(burden)-250(stone)-250(for)-250(all)-250(people.)]TJ/F16 10.9091 Tf 0 -13.664 Td [(Here)-342(the)-342(Jew)-342(may)-343(probably)-342(ask,)-365(How)-342(can)-342(Jerusalem,)-365(in)-342(the)]TJ -11.956 -13.549 Td [(spiritual)-473(sense,)-529(as)-472(signifying)-473(true)-473(religion,)-529(become)-473(a)-472(burden)]TJ 0 -13.549 Td [(stone,)-327(or)-312(a)-312(cup)-312(of)-312(confusion)-312(to)-312(the)-312(heathen?)-435(I)-312(answer,)-328(in)-311(every)]TJ 0 -13.549 Td [(way.)-455(In)-318(the)-318(first)-318(place,)-336(by)-318(frustrating,)-335(as)-318(it)-319(did,)-335(all)-318(their)-318(efforts)]TJ 0 -13.55 Td [(to)-236(suppress)-236(and)-236(extinguish)-236(it;)]TJ/F29 10.9091 Tf 126.668 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(in)-236(the)-236(next)-236(place,)-239(by)-236(its)-236(opposing)]TJ -137.578 -13.549 Td [(and)-251(outraging)-250(all)-251(their)-251(worldly)-250(feelings,)-251(condemning)-251(their)-250(pride,)]TJ 0 -13.549 Td [(and)-369(teaching)-368(humility,)-398(requiring)-369(them)-368(to)-369(receive)-368(their)-368(religion)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+541 0 obj <<
+/Type /Page
+/Contents 542 0 R
+/Resources 540 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+537 0 obj <<
+/D [541 0 R /XYZ 93.543 529.134 null]
+>> endobj
+543 0 obj <<
+/D [541 0 R /XYZ 247.898 229.077 null]
+>> endobj
+540 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+546 0 obj <<
+/Length 5136      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XII.)-15726(97)]TJ
+0 g 0 G
+ 0 -30.759 Td [(from)-345(one)-345(whom)-345(they)-345(despised)-345(as)-345(the)-345(most)-345(degraded)-345(of)-345(human)]TJ 0 -13.549 Td [(beings,)-466(a)-423(crucified)-422(malefactor;)]TJ/F29 10.9091 Tf 138.811 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and,)-466(lastly,)-466(by)-422(stultifying)-423(all)]TJ -149.72 -13.549 Td [(their)-476(previous)-476(notions,)-533(enjoining)-476(the)-476(restraint)-476(and)-476(control)-476(of)]TJ 0 -13.549 Td [(the)-503(passions,)-567(instead)-503(of)-503(which)-503(their)-503(religion)-503(sanctified)-503(their)]TJ 0 -13.55 Td [(indulgence)-226(as)-227(an)-226(act)-226(of)-226(devotion.)-243(Thus)-226(was)-226(Christianity,)-231(in)-226(every)]TJ 0 -13.549 Td [(way,)-363(a)-341(cup)-340(of)-341(confusion,)-363(and)-340(a)-341(stumbling-stone)-340(to)-341(the)-340(heathen)]TJ 0 -13.549 Td [(nations.)]TJ 11.956 -16.004 Td [(But)-533(against)-533(the)-533(spiritual)-533(exposition)-533(of)-533(the)-533(Old)-533(and)-533(New)]TJ -11.956 -13.549 Td [(Jerusalem,)-320(as)-306(symbolizing)-307(the)-306(Old)-306(and)-306(New)-306(Covenant,)-320(the)-306(Jew)]TJ 0 -13.549 Td [(may,)-390(perhaps,)-389(further)-362(object,)-390(that)-362(he)-361(was)-362(never)-362(taught)-362(to)-361(look)]TJ 0 -13.55 Td [(for)-288(a)-288(New)-288(Covenant,)-298(and)-288(that)-288(he)-288(finds)-288(no)-288(intimation)-288(of)-288(it)-288(in)-288(the)]TJ 0 -13.549 Td [(Prophets.)-258(This)-253(being)-253(a)-253(question)-253(of)-253(fact,)-253(rather)-253(than)-253(of)-252(reasoning,)]TJ 0 -13.549 Td [(we)-250(must)-250(look)-250(to)-250(the)-250(Scriptures)-250(for)-250(the)-250(answer.)]TJ 11.956 -16.004 Td [(Without)-368(enumerating)-368(the)-368(many)-368(intimations)-368(of)-368(the)-368(sacrifices)]TJ -11.956 -13.549 Td [(and)-463(ceremonies)-462(of)-463(the)-463(Old)-462(Covenant,)-516(not)-463(being)]TJ/F32 10.9091 Tf 227.896 0 Td [(intrinsically)]TJ/F16 10.9091 Tf -227.895 -13.549 Td [(acceptable)-315(to)-314(God,)-331(but)-315(of)-314(less)-315(estimation)-315(than)-314(the)-630(attributes)-314(of)]TJ/F16 7.9701 Tf 291.023 0 Td [([149])]TJ/F16 10.9091 Tf -291.023 -13.55 Td [(moral)-293(excellence,)-304(we)-293(find)-293(the)-293(following)-292(direct)-293(declarations)-293(of)-293(a)]TJ 0 -13.549 Td [(New)-235(Covenant)-235(to)-235(be)-235(established)-235(at)-235(the)-235(Messiah's)-234(coming,)-238(who)-235(is)]TJ 0 -13.549 Td [(symbolically)-333(styled,)]TJ/F32 10.9091 Tf 92.641 0 Td [(My)-333(servant)-333(David)]TJ/F16 10.9091 Tf 79.969 0 Td [(.)-498(Thus)-333(in)-333(Isa.)-498(lv.)-498(3,)-354(we)]TJ -172.61 -13.549 Td [(find,)]TJ/F32 10.9091 Tf 24.518 0 Td [(Incline)-359(thine)-359(ear)-360(and)-359(come)-359(unto)-359(me;)-414(hear)-359(and)-360(your)-359(soul)]TJ -24.518 -13.549 Td [(shall)-401(live;)-477(and)-401(I)-401(will)-401(make)-402(an)-401(everlasting)-401(covenant)-401(with)-401(you,)]TJ 0 -13.55 Td [(even)-293(the)-294(sure)-293(mercies)-294(of)-293(David.)]TJ/F16 10.9091 Tf 144.056 0 Td [(Ezekiel)-293(also)-294(says,)-304(chap.)-380(xxxiv.)]TJ -144.056 -13.549 Td [(24,)]TJ/F32 10.9091 Tf 17.629 0 Td [(And)-343(I)-343(the)-342(Lord)-343(will)-343(be)-343(their)-343(God,)-366(and)-343(my)-343(servant)-343(David)-342(a)]TJ -17.629 -13.549 Td [(prince)-302(among)-301(them;)-328(I)-302(the)-301(Lord)-302(have)-302(spoken)-302(it;)-327(and)-302(I)-302(will)-301(make)]TJ 0 -13.549 Td [(with)-299(them)-300(a)-300(covenant)-299(of)-300(peace)]TJ/F16 10.9091 Tf 135.105 0 Td [(,)-312(&c.)-399(And)-299(again)-300(in)-299(chap.)-399(xxxvii.)]TJ -135.105 -13.549 Td [(26,)-434(he)-397(says,)]TJ/F32 10.9091 Tf 59.246 0 Td [(Moreover,)-434(I)-397(will)-397(make)-397(a)-397(covenant)-397(of)-397(peace)-397(with)]TJ -59.246 -13.549 Td [(them;)-358(it)-322(shall)-322(be)-322(an)-322(everlasting)-322(covenant)-322(with)-322(them;)-358(and)-322(I)-322(will)]TJ 0 -13.55 Td [(place)-257(them)-257(and)-257(multiply)-258(t)1(hem,)-259(and)-258(I)-257(will)-257(set)-257(my)-257(sanctuary)-257(in)-257(the)]TJ 0 -13.549 Td [(midst)-341(of)-342(them)-341(for)-341(evermore.)]TJ/F16 10.9091 Tf 130.594 0 Td [(But)-341(Jeremiah)-342(still)-341(more)-341(expressly)]TJ -130.594 -13.549 Td [(declares)-324(the)-323(superseding)-324(of)-324(the)-323(Old,)-343(and)-323(the)-324(substitution)-324(of)-323(the)]TJ 0 -13.549 Td [(New)-265(Covenant;)-273(while)-266(he)-265(describes)-265(the)-265(latter)-266(in)-265(terms)-265(equivalent)]TJ 0 -13.549 Td [(to)-270(those)-270(used)-270(by)-270(Christ)-270(himself,)]TJ/F29 10.9091 Tf 142.272 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-270(kingdom)-270(of)-270(God)-270(is)-270(within)]TJ -147.116 -13.55 Td [(you.)]TJ/F29 10.9091 Tf 19.09 0 Td [(\035)]TJ/F16 10.9091 Tf 7.907 0 Td [(Thus)-281(Jer.)-342(xxxi.)-342(31,)]TJ/F32 10.9091 Tf 86.7 0 Td [(Behold)-281(the)-281(days)-280(come,)-289(saith)-280(the)-281(Lord,)]TJ -113.697 -13.549 Td [(that)-330(I)-329(will)-330(make)-329(a)-330(New)-329(Covenant)-330(with)-329(the)-330(house)-329(of)-330(Israel,)-349(and)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+545 0 obj <<
+/Type /Page
+/Contents 546 0 R
+/Resources 544 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+547 0 obj <<
+/D [545 0 R /XYZ 270.845 310.028 null]
+>> endobj
+544 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+550 0 obj <<
+/Length 7353      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(98An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F32 10.9091 Tf 0 -30.759 Td [(with)-327(the)-327(house)-327(of)-327(Judah.)-482(Not)-327(according)-327(to)-327(the)-327(Covenant)-327(that)-327(I)]TJ 0 -13.549 Td [(made)-288(with)-288(their)-288(fathers,)-298(in)-288(the)-288(day)-288(that)-288(I)-287(took)-288(them)-288(by)-288(the)-288(hand)]TJ 0 -13.549 Td [(to)-280(bring)-280(them)-279(out)-280(of)-280(the)-280(land)-279(of)-280(Egypt,)-287(which)-280(my)-280(Covenant)-279(they)]TJ 0 -13.549 Td [(brake,)-332(although)-316(I)-316(was)-316(an)-316(husband)-316(to)-316(them,)-333(saith)-316(the)-316(Lord.)-447(But)]TJ 0 -13.55 Td [(this)-398(shall)-399(be)-398(the)-398(Covenant)-399(that)-398(I)-398(will)-398(make)-399(with)-398(the)-398(house)-398(of)]TJ 0 -13.549 Td [(Israel,)-247(After)-245(those)-246(days,)-246(saith)-246(the)-245(Lord,)-247(I)-245(will)-246(put)-246(my)-245(law)-246(in)-245(their)]TJ 0 -13.549 Td [(inward)-270(parts,)-275(and)-270(write)-270(it)-270(in)-270(their)-270(hearts,)-275(and)-270(will)-270(be)-270(their)-269(God,)]TJ 0 -13.549 Td [(and)-250(they)-250(shall)-250(be)-250(my)-250(people.)]TJ/F16 10.9091 Tf 11.956 -14.777 Td [(Here)-290(we)-290(have)-290(clear)-290(intimation)-290(of)-290(a)-290(new)-290(law)-290(superseding)-580(the)]TJ/F16 7.9701 Tf -84.711 0 Td [([150])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(old,)-451(the)-410(spiritual)-410(nature)-411(of)-410(the)-411(new)-410(being)-411(contrasted)-410(with)-410(the)]TJ 0 -13.549 Td [(ceremonial)-248(of)-248(the)-248(old,)-249(by)-248(its)-248(being)-248(written)-248(in)-248(the)-248(heart;)-248(while)-248(the)]TJ 0 -13.549 Td [(stress)-340(laid)-339(by)-340(all)-340(upon)-340(its)-339(everlasting)-340(duration,)-362(implies)-340(that)-339(the)]TJ 0 -13.55 Td [(one)-250(preceding)-250(it)-250(was)-250(only)-250(meant)-250(to)-250(be)-250(temporary.)]TJ 0 -14.776 Td [(Verse)-22642(5.)]TJ
+ET
+q
+1 0 0 1 93.543 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.271 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.18 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.089 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.998 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.907 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.816 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.725 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.634 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 333.543 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 344.452 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 355.362 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 366.271 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 377.18 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 388.089 326.032 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 93.543 298.933 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 298.933 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 298.933 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 284.157 Td [(And)-433(the)-434(Governors)-433(of)-433(Judah)-434(shall)-433(say)-434(in)-433(their)-433(hearts,)-479(the)]TJ -11.956 -13.55 Td [(inhabitants)-202(of)-202(Jerusalem)-202(shall)-203(be)-202(my)-202(strength)-202(in)-202(the)-202(Lord)-202(of)-202(hosts)]TJ 0 -13.549 Td [(their)-250(God.)]TJ/F29 10.9091 Tf 11.956 -14.776 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(This)-172(text,)]TJ/F29 10.9091 Tf 40.367 0 Td [(\035)]TJ/F16 10.9091 Tf 6.723 0 Td [(says)-172(Dr.)-224(Blayney,)]TJ/F29 10.9091 Tf 78.483 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(has)-172(been)-173(supposed)-172(corrupt,)-188(and)]TJ -147.215 -13.55 Td [(many)-305(attempts)-304(made)-305(to)-305(amend)-304(it.)-414(But)-305(without)-305(any)-304(alteration,)-318(it)]TJ 0 -13.549 Td [(well)-180(expresses)-180(the)-180(sentiments)-179(of)-180(the)-180(men)-180(of)-180(Judah,)-194(concerning)-179(the)]TJ 0 -13.549 Td [(interest)-215(they)-214(had)-214(in)-215(the)-214(safety)-215(of)-214(Jerusalem)-215(and)-214(its)-215(inhabitants,)-221(on)]TJ 0 -13.549 Td [(which)-232(their)-231(own)-232(safety)-231(and)-232(security)-231(depended)-232(in)-231(a)-232(great)-231(degree,)]TJ/F29 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(&c.)-668(I)-389(fully)-389(agree)-390(with)-389(Dr.)-668(Blayney)-389(in)-390(the)-389(literal)-389(meaning)-389(of)]TJ 0 -13.55 Td [(the)-319(words,)-336(which)-318(involves)-319(no)-318(difficulty;)-353(but)-319(in)-319(looking)-318(beyond)]TJ 0 -13.549 Td [(the)-407(literal,)-447(to)-408(the)-407(symbolical)-408(and)-407(spiritual)-408(sense,)-446(considerable)]TJ 0 -13.549 Td [(difficulty)-200(appears.)-234(A)-200(different)-200(solution)-201(from)-200(that)-200(I)-201(have)-200(offered)-200(at)]TJ 0 -13.549 Td [(first)-174(occurred)-174(to)-174(me,)-189(which)-174(is)-174(this,)-189(that)-174(as)]TJ/F32 10.9091 Tf 175.568 0 Td [(Judah)]TJ/F16 10.9091 Tf 28.559 0 Td [(means)-174(the)-174(earliest)]TJ -204.127 -13.549 Td [(converts)-381(to)-381(Christianity,)-413(these)-381(being)-381(evidently)-381(contrasted)-380(with)]TJ/F32 10.9091 Tf 0 -13.55 Td [(the)-277(inhabitants)-277(of)-276(Jerusalem)]TJ/F16 10.9091 Tf 124.814 0 Td [(,)-283(who)-277(were)-277(subsequently)-277(saved,)-283(the)]TJ -124.814 -13.549 Td [(latter)-250(might)-251(mean)-250(the)-251(yet)-250(unconverted)-251(Jews.)-251(Upon)-250(this)-251(view,)-250(the)]TJ 0 -13.549 Td [(anxiety)-169(of)-168(Christians)-169(for)-168(the)-169(conversion)-168(of)-169(the)-168(Jews,)-185(would)-168(appear)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+549 0 obj <<
+/Type /Page
+/Contents 550 0 R
+/Resources 548 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 525 0 R
+>> endobj
+551 0 obj <<
+/D [549 0 R /XYZ 357.678 408.554 null]
+>> endobj
+548 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+554 0 obj <<
+/Length 6678      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XII.)-15726(99)]TJ
+0 g 0 G
+ 0 -30.759 Td [(to)-226(be)-227(the)-226(subject)-226(intimated)-227(in)-226(the)-226(verse)-227(before)-226(us;)-234(and)-227(as)-226(this)-226(idea)]TJ 0 -13.549 Td [(may)-213(occur)-214(to)-213(others)-213(as)-213(it)-214(did)-213(to)-213(myself,)-221(I)-213(think)-213(it)-427(right)-213(to)-213(state)-213(my)]TJ/F16 7.9701 Tf 291.024 0 Td [([151])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(reasons)-332(for)-332(relinquishing)-332(it.)-496(One)-331(objection)-332(to)-332(this)-332(view)-332(is,)-352(that)]TJ 0 -13.549 Td [(in)-316(verse)-316(10,)-332(the)]TJ/F32 10.9091 Tf 72.432 0 Td [(unconverted)-316(Jews)]TJ/F16 10.9091 Tf 78.575 0 Td [(,)-332(if)-316(they)-316(be)-316(the)-315(inhabitants)-316(of)]TJ -151.007 -13.55 Td [(Jerusalem,)-204(would)-192(here)-193(mourn)-192(the)-193(crucified)-192(Saviour,)-204(which)-192(would)]TJ 0 -13.549 Td [(be)-292(a)-293(complete)-292(solecism.)-377(Another)-292(objection)-293(is,)-303(that)-292(the)-292(abolition)]TJ 0 -13.549 Td [(of)-351(idolatry)-351(in)-351(the)-351(next)-351(chapter,)-376(instead)-351(of)-351(being)-351(represented)-351(as)]TJ 0 -13.549 Td [(opening)-253(the)-253(way)-253(for)-254(the)-253(admission)-253(of)-253(the)-253(Pagans)-253(to)-253(Christianity,)]TJ 0 -13.549 Td [(which)-264(it)-264(certainly)-265(did,)-267(would)-265(then)-264(be)-264(represented)-264(as)-264(opening)-264(the)]TJ 0 -13.55 Td [(way)-372(to)-371(the)-371(conversion)-372(of)-371(the)-372(Jews,)-402(which)-371(it)-372(certainly)-371(did)-371(not,)]TJ 0 -13.549 Td [(but)-277(rather)-278(had)-277(a)-278(contrary)-277(effect,)-284(as)-278(history)-277(declares.)-332(And,)-284(lastly,)]TJ 0 -13.549 Td [(upon)-239(this)-238(view,)-241(the)-239(corruption)-239(of)-238(Christianity,)-241(leading)-239(to)-239(the)-238(loss)]TJ 0 -13.549 Td [(of)-332(the)-331(spiritual)-332(Jerusalem,)-352(mentioned)-332(at)-331(the)-332(beginning)-332(of)-331(chap.)]TJ 0 -13.549 Td [(xiv.,)-267(instead)-264(of)-264(being)-264(ascri)1(bed)-264(to)-264(the)-264(Gentile)-264(church,)-267(would)-263(thus)]TJ 0 -13.55 Td [(appear)-276(to)-275(be)-276(the)-276(work)-275(of)-276(the)-276(Jews,)-282(either)-275(of)-276(those)-276(more)-275(recently)]TJ 0 -13.549 Td [(converted)-324(to)-323(Christianity,)-342(or)-323(of)-324(those)-324(still)-323(unconverted,)-342(both)-323(of)]TJ 0 -13.549 Td [(which)-271(would)-271(be)-271(alike)-271(unreasonable.)-313(Such)-271(are)-271(the)-271(reasons)-270(which)]TJ 0 -13.549 Td [(led)-380(me)-380(to)-379(reject)-380(that)-380(view,)-412(and)-380(adopt)-379(the)-380(one)-380(proposed)-380(in)-379(the)]TJ 0 -13.549 Td [(text.)-240(With)-220(respect)-221(to)-220(the)-221(house)-220(of)-220(David,)-226(as)-221(signifying)-220(the)-220(Jewish)]TJ 0 -13.55 Td [(converts)-239(who)-239(embraced)-238(Christianity)-239(subsequent)-239(to)-239(the)-238(Apostolic)]TJ 0 -13.549 Td [(age,)-250(those)-250(objections)-250(do)-250(not)-250(apply.)]TJ 0 -14.531 Td [(Verse)-250(10.)-250(:)]TJ
+ET
+q
+1 0 0 1 94.335 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 105.244 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 116.153 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 127.062 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.971 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.88 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 159.79 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 170.699 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 181.608 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 192.517 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 203.426 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 214.335 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 225.244 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 236.153 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 247.062 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.971 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 268.88 232.66 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 279.79 232.66 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 218.129 Td [(And)-250(they)-250(shall)-250(look)-250(upon)-250(me)-250(whom)-250(they)-250(have)-250(pierced.)]TJ/F16 10.9091 Tf 0 -14.531 Td [(Blayney)-636(considers)-636(the)]TJ
+ET
+q
+1 0 0 1 170.431 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 181.34 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 192.249 203.598 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 203.158 203.598 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 222.815 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 233.724 203.598 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 244.633 203.598 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 255.542 203.598 Td [(\051,)-732(as)-636(simply)-636(a)]TJ -208.771 -13.549 Td [(preposition,)-549(not)-490(a)-490(compound)-489(of)]TJ
+ET
+q
+1 0 0 1 199.877 190.049 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.786 190.049 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 221.696 190.049 Td [(with)-490(the)-489(affix)-490(pronoun)]TJ
+ET
+q
+1 0 0 1 46.771 176.499 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 57.681 176.499 Td [(,)-263(the)-260(antecedent)-260(to)]TJ
+ET
+q
+1 0 0 1 140.256 176.499 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.165 176.499 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.074 176.499 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 172.983 176.499 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 188.542 176.499 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.451 176.499 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.36 176.499 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 221.269 176.499 Td [(\051,)-263(being)-260(understood,)-263(and)]TJ -174.498 -13.549 Td [(renders)-214(the)-213(passage)-214(thus,)]TJ/F32 10.9091 Tf 109.677 0 Td [(They)-214(shall)-213(look)-214(towards)-213(him)-214(whom)-214(they)]TJ -109.677 -13.549 Td [(pierced.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-336(Jew)-337(argues)-336(from)-336(the)-336(change)-337(of)-336(person,)-358(that)-336(our)-336(version)]TJ -6.363 -13.549 Td [(cannot)-513(be)-512(right,)-579(and)-512(he)-513(renders)-513(it,)]TJ/F32 10.9091 Tf 170.248 0 Td [(They)-513(shall)-512(look)-513(to)-513(me)]TJ/F16 7.9701 Tf 115.183 0 Td [([152])]TJ/F32 10.9091 Tf -291.024 -13.549 Td [(concerning)-250(him)-250(whom)-250(they)-250(pierced.)]TJ/F16 10.9091 Tf 11.956 -14.532 Td [(In)-199(whatever)-198(way)-199(the)-199(passage)-199(be)-198(rendered,)-209(no)-199(doubt)-199(can)-198(remain)]TJ -11.956 -13.549 Td [(in)-281(the)-282(mind)-281(of)-282(the)-281(Christian)-281(that)-282(Christ,)-289(who)-281(was)-282(pierced,)-289(is)-281(the)]TJ 0 -13.549 Td [(person)-286(here)-286(alluded)-286(to;)-303(and)-286(this)-286(is)-286(the)-286(only)-286(point)-286(material)-286(to)-285(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+553 0 obj <<
+/Type /Page
+/Contents 554 0 R
+/Resources 552 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+555 0 obj <<
+/D [553 0 R /XYZ 255.063 504.626 null]
+>> endobj
+556 0 obj <<
+/D [553 0 R /XYZ 46.771 121.321 null]
+>> endobj
+552 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+560 0 obj <<
+/Length 413       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(100An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(present)-307(exposition.)-420(That)-307(the)-307(Jew)-307(should)-306(admit)-307(this,)-321(is)-307(not)-307(to)-306(be)]TJ 0 -13.549 Td [(expected.)]TJ/F16 7.9701 Tf -72.755 -29.64 Td [([153])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+559 0 obj <<
+/Type /Page
+/Contents 560 0 R
+/Resources 558 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+561 0 obj <<
+/D [559 0 R /XYZ 93.543 474.986 null]
+>> endobj
+558 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+562 0 obj
+<< /S /GoTo /D (index17) >>
+endobj
+565 0 obj
+(The Rabbi's Exposition, And The Author's Remarks. Chapter XII.)
+endobj
+568 0 obj <<
+/Length 6771      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(The)-258(Rabbi's)-258(Exposition,)-260(And)-258(The)]TJ 0 -24.647 Td [(Author's)-250(Remarks.)-250(Chapter)-250(XII.)]TJ/F16 10.9091 Tf 0 -34.337 Td [(In)-362(the)-361(remaining)-362(chapters,)-390(I)-361(shall)-362(merely)-361(point)-362(out)-362(those)-361(parts)]TJ 0 -13.549 Td [(in)-277(which)-277(the)-277(construction)-277(of)-277(the)-278(original)-277(is,)-283(or)-278(may)-277(be,)-283(different)]TJ 0 -13.55 Td [(from)-310(that)-310(of)-309(the)-310(English)-310(version,)-325(as)-309(there)-310(seems)-310(no)-310(occasion)-309(to)]TJ 0 -13.549 Td [(notice)-250(those)-250(passages)-250(where)-250(they)-250(both)-250(agree.)]TJ 11.956 -13.932 Td [(Verse)-379(2.)]TJ/F32 10.9091 Tf 44.707 0 Td [(Behold)-379(I)-379(will)-379(make)-379(Jerusalem)-379(a)-379(cup)-379(of)-379(confusion)]TJ -56.663 -13.549 Td [(unto)-277(all)-276(the)-277(people)-277(round)-276(about,)-284(and)-276(also)-277(upon)-277(Judah,)-283(who)-276(will)]TJ 0 -13.549 Td [(be)-250(in)-250(the)-250(siege)-250(against)-250(Jerusalem.)]TJ/F16 10.9091 Tf 11.956 -13.933 Td [(By)-469(this)-468(it)-469(appears)-469(that)-469(Judah,)-523(namely,)-523(those)-469(who)-469(will)-468(be)]TJ -11.956 -13.549 Td [(without)-269(the)-270(city,)-274(will)-270(likewise)-269(be)-270(greatly)-269(confused)-270(at)-269(their)-269(being)]TJ 0 -13.549 Td [(compelled)-229(by)-230(the)-229(other)-229(nations)-229(to)-230(take)-229(part)-229(in)-229(the)-230(siege,)-233(and)-229(fight)]TJ 0 -13.549 Td [(against)-250(their)-250(brethren.)]TJ/F16 7.9701 Tf 291.024 0 Td [([154])]TJ/F16 10.9091 Tf -279.068 -13.933 Td [(Verse)-434(10.)]TJ/F32 10.9091 Tf 52.552 0 Td [(And)-434(I)-433(will)-434(pour)-434(upon)-434(the)-434(house)-434(of)-433(David,)-480(and)]TJ -64.508 -13.549 Td [(upon)-416(the)-415(inhabitants)-416(of)-415(Jerusalem,)-457(the)-415(spirit)-416(of)-415(grace)-416(and)-415(of)]TJ 0 -13.549 Td [(supplications;)-356(and)-320(they)-320(shall)-321(look)-320(unto)-320(me)-321(\050)]TJ/F32 7.9701 Tf 196.959 0 Td [(CONCERNING)]TJ/F32 10.9091 Tf 50.483 0 Td [(\051)-320(whom)]TJ -247.442 -13.549 Td [(they)-250(have)-250(pierced,)-250(and)-250(they)-250(shall)-250(mourn)-250(for)-250(him,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -13.933 Td [(The)-607(change)-607(of)-607(person)-607(clearly)-608(proves,)-696(that)-607(it)-607(is)-607(not)-607(he)]TJ -11.956 -13.549 Td [(who)-520(was)-520(pierced,)-587(to)-519(whom)-520(they)-520(will)-520(look;)-654(but)-520(it)-520(must)-519(be)]TJ 0 -13.549 Td [(considered)-257(as)-256(if)-257(it)-257(were)]TJ
+ET
+q
+1 0 0 1 151.045 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 161.954 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.863 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.772 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.681 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.59 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.499 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.409 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.318 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.227 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.136 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.045 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 281.954 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.863 188.468 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.772 188.468 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 314.681 188.468 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 46.771 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 174.919 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 199.499 174.919 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 210.408 174.919 Td [(\051,)-9308(or)]TJ
+ET
+q
+1 0 0 1 46.771 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 161.37 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 161.37 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 199.499 161.37 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 46.771 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 57.681 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 68.59 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 79.499 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 90.408 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 101.317 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 112.226 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 123.135 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 134.044 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 144.953 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 155.862 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 166.771 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 177.681 147.82 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 188.59 147.82 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 199.499 147.82 Td [(\051)-312(particles)-312(are)-312(well)-312(known)-312(to)]TJ -152.728 -13.549 Td [(be)-342(frequently)-341(omitted)-342(or)-341(exchanged.)-524(This)-342(may)-341(either)-342(allude)-341(to)]TJ 0 -13.549 Td [(those)-383(who)-384(had)-383(been)-383(formerly)-383(slain)-384(for)-383(their)-383(bold)-383(admonitions)]TJ 0 -13.549 Td [(and)-250(warnings;)-250(or)-250(to)-250(those)-250(who)-250(will)-250(hereafter)-250(be)-250(slain)-250(in)-250(battle.)]TJ 11.956 -13.933 Td [(They)-336(who)-336(apply)-337(this)-336(to)-336(the)-336(Christian)-337(Messiah,)-357(have)-337(anot)1(her)]TJ -11.956 -13.549 Td [(difficulty)-253(to)-253(solve,)-254(besides)-253(the)-253(one)-253(above)-253(mentioned,)-254(and)-253(that)-253(is,)]TJ 0 -13.549 Td [(to)-248(explain)-248(how)-248(a)-249(death)-248(is)-248(to)-248(be)-248(lamented,)-249(which,)-248(as)-248(they)-248(believe,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+567 0 obj <<
+/Type /Page
+/Contents 568 0 R
+/Resources 566 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+563 0 obj <<
+/D [567 0 R /XYZ 46.771 529.134 null]
+>> endobj
+569 0 obj <<
+/D [567 0 R /XYZ 46.771 281.7 null]
+>> endobj
+566 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+572 0 obj <<
+/Length 6878      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(102An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(was)-281(indispensable)-281(to)-281(the)-281(salvation)-281(of)-281(so)-281(many)-281(myriads)-281(of)-280(souls.)]TJ 0 -13.549 Td [(And)-306(further,)-320(it)-306(may)-306(be)-306(asked,)-320(if)-306(it)-306(was)-306(the)-306(especial)-306(will)-306(of)-306(God)]TJ 0 -13.549 Td [(that)-287(this)-286(should)-287(be)-286(so)-287(accomplished,)-296(how)-286(could)-287(the)-286(perpetrators)]TJ 0 -13.549 Td [(of)-316(his)-315(death)-316(avoid)-315(it?)-447(And,)-332(lastly,)-332(what)-315(cause)-316(had)-315(the)-316(house)-315(of)]TJ 0 -13.55 Td [(David,)-283(comprising)-277(the)-277(Messiah)-277(himself,)-283(to)-277(supplicate)-277(for)-276(mercy)]TJ 0 -13.549 Td [(on)-333(account)-332(of)-665(his)-333(death,)-353(in)-333(which)-332(they,)-354(being)-332(his)-333(own)-332(family,)]TJ/F16 7.9701 Tf -72.755 0 Td [([155])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(had)-250(surely)-250(no)-250(share?)]TJ 11.956 -13.549 Td [(Ver.)-3482(8.)]TJ
+ET
+q
+1 0 0 1 208.726 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.635 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.544 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.453 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.362 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 263.271 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 274.18 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 285.09 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 295.999 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 306.908 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 317.817 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 328.726 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 339.635 423.331 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 350.544 423.331 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 361.453 423.331 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 93.543 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.089 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.998 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.907 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.816 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.725 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.634 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.543 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.452 409.782 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.362 409.782 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 246.271 409.782 Td [(\051)-251(cannot)-251(mean,)]TJ/F32 10.9091 Tf 67.284 0 Td [(and)-251(the)-251(house)]TJ -220.012 -13.55 Td [(of)-322(David)-323(shall)-322(be)-322(as)-323(God)]TJ/F16 10.9091 Tf 112.731 0 Td [(,)-340(but)-323(only)-322(as)-322(a)-323(powerful)-322(being,)]TJ/F32 10.9091 Tf 141.354 0 Td [(as)-322(the)]TJ -254.085 -13.549 Td [(Angel)-353(of)-353(the)-353(Lord)-354(before)-353(them)]TJ/F16 10.9091 Tf 136.829 0 Td [(.)-559(The)-353(witch)-354(of)-353(Endor,)-379(who)-353(saw)]TJ
+ET
+q
+1 0 0 1 93.543 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.452 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.362 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.271 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.18 369.134 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 148.089 369.134 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 164.214 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 175.123 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 186.032 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 196.941 369.134 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 207.85 369.134 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 218.759 369.134 Td [(\051)-312(ascending)-312(out)-312(of)-313(the)-312(earth,)-327(surely)]TJ -125.216 -13.549 Td [(did)-232(not)-233(mean)-232(to)-232(say)-233(that)-232(it)-233(was)-232(God.)-244(And)-232(in)-233(many)-232(other)-232(passages)]TJ 0 -13.549 Td [(we)-271(find)]TJ
+ET
+q
+1 0 0 1 129.76 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.669 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.578 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.487 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 173.396 342.036 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 184.305 342.036 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 199.986 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.895 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.805 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.714 342.036 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.623 342.036 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 254.532 342.036 Td [(\051)-271(applied)-272(to)-271(mortals)-272(as)-271(well)]TJ -160.989 -13.55 Td [(as)-250(to)-250(God.)]TJ
+ET
+q
+1 0 0 1 163.701 312.148 cm
+[]0 d 0 J 0.398 w 0 0 m 140.315 0 l S
+Q
+BT
+/F16 10.9091 Tf 105.499 295.41 Td [(In)-204(answer)-204(to)-204(the)-204(difficulties)-204(proposed)-204(by)-203(the)-204(Jew,)-214(the)-203(Christian)]TJ -11.956 -13.549 Td [(may)-252(say,)-253(that)-253(he)-252(does)-252(not)-253(mourn)-252(the)-252(death)-253(of)-252(Christ,)-253(but)-252(the)-252(sins)]TJ 0 -13.549 Td [(that)-278(required)-277(such)-277(a)-278(sacrifice;)-291(and)-278(as)-277(to)-278(the)-277(free)-278(agency)-277(of)-277(those)]TJ 0 -13.549 Td [(who)-302(crucified)-302(him,)-315(he)-302(will)-302(say,)-315(that)-302(God's)-302(seeing)-302(fit)-302(sometimes)]TJ 0 -13.549 Td [(to)-347(employ)-346(the)-346(wicked)-347(in)-346(accomplishing)-347(his)-346(purposes,)-371(does)-346(not)]TJ 0 -13.55 Td [(imply)-192(that)-191(he)-192(first)-191(makes)-191(them)-192(wicked)-191(for)-192(the)-191(purpose.)-231(When)-191(was)]TJ 0 -13.549 Td [(there)-326(ever)-325(a)-326(time,)-344(that)-326(none)-325(could)-326(be)-325(found)-326(in)-325(Israel)-326(who)-325(were)]TJ 0 -13.549 Td [(ready)-338(to)-337(slay)-338(the)-338(prophets?)-513(And)-337(as)-338(to)-338(the)-337(difficulty)-338(in)-338(the)-337(text)]TJ 0 -13.549 Td [(of)-269(verse)-268(10,)-274(it)-268(is)-269(one)-269(of)-268(the)-269(Jews')-269(own)-268(creating,)-274(as)-268(the)-537(Christian)]TJ/F16 7.9701 Tf -72.755 0 Td [([156])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(finds)-273(none)-273(in)-273(receiving)-274(it)-273(as)-273(it)-273(stands)-273(without)-273(even)-273(the)-273(proposed)]TJ 0 -13.55 Td [(alteration,)-293(an)-284(alteration)-284(admitted,)-293(but)-284(not)-284(proposed)-285(by)-284(him.)-352(The)]TJ 0 -13.549 Td [(only)-235(remaining)-234(objection,)-238(which)-234(regards)-235(the)-235(house)-234(of)-235(David,)-237(has)]TJ 0 -13.549 Td [(been)-250(anticipated)-250(and)-250(answered)-250(in)-250(the)-250(interpretation)-250(of)-250(verse)-250(7.)]TJ/F16 7.9701 Tf -72.755 -29.64 Td [([157])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+571 0 obj <<
+/Type /Page
+/Contents 572 0 R
+/Resources 570 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+573 0 obj <<
+/D [571 0 R /XYZ 158.352 450.429 null]
+>> endobj
+574 0 obj <<
+/D [571 0 R /XYZ 331.239 187.017 null]
+>> endobj
+575 0 obj <<
+/D [571 0 R /XYZ 93.543 103.18 null]
+>> endobj
+570 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+576 0 obj
+<< /S /GoTo /D (index18) >>
+endobj
+579 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIII.)
+endobj
+582 0 obj <<
+/Length 3585      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-273(Interpretation:)-266(C)1(hapter)]TJ 0 -24.646 Td [(XIII.)]TJ/F16 10.9091 Tf 0 -37.658 Td [(The)-357(progress)-358(of)-357(the)-357(Messiah's)-357(kingdom)-358(being)-357(regarded)-357(as)-357(that)]TJ 0 -13.549 Td [(of)-443(Christianity,)-490(the)-443(next)-443(important)-442(step)-443(after)-442(the)-443(abolition)-442(of)]TJ 0 -13.549 Td [(Judaism,)-386(was)-358(that)-359(of)-358(Paganism,)-386(which)-359(is)-358(evidently)-359(the)-358(subject)]TJ 0 -13.55 Td [(of)-326(the)-326(chapter)-326(now)-326(before)-326(us;)-364(but)-326(along)-326(with)-326(this)-326(is)-326(coupled)-325(in)]TJ 0 -13.549 Td [(the)-241(prophetic)-241(view)-241(another)-241(event,)-243(no)-241(less)-241(important,)-243(which)-241(arose)]TJ 0 -13.549 Td [(out)-305(of,)-318(and)-305(accompanied)-305(the)-304(nominal)-305(conversion)-305(of)-305(the)-304(Gentile)]TJ 0 -13.549 Td [(nations.)-630(This)-376(was)-377(the)-377(corruption)-376(of)-377(Christianity)-376(by)-377(the)-376(Pagan)]TJ 0 -13.549 Td [(converts.)-234(For)-202(instead)-201(of)-202(relinquishing)-202(their)-201(former)-202(prejudices)-201(and)]TJ 3.366 -13.55 Td [(superstitions,)-323(they)-309(retained,)-323(and)-308(brought)-309(most)-308(of)-309(them)-308(into)-309(the)]TJ/F16 7.9701 Tf 287.658 0 Td [([158])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(bosom)-243(of)-242(the)-243(church;)-245(and)-243(thereby)-243(in)-243(a)-242(short)-243(time)-243(totally)-242(changed)]TJ 0 -13.549 Td [(the)-250(character)-250(of)-250(the)-250(religion)-250(which)-250(they)-250(professed)-250(to)-250(embrace.)]TJ 11.956 -14.596 Td [(It)-441(is)-442(true)-441(that)-441(this)-442(is)-441(a)-442(point)-441(of)-441(church)-442(history)-441(not)-441(always)]TJ -11.956 -13.55 Td [(very)-200(distinctly)-200(stated)-200(by)-200(ecclesiastical)-200(historians;)-217(who)-199(seem)-200(more)]TJ 0 -13.549 Td [(inclined)-483(to)-483(represent)-483(the)-483(conversion)-483(of)-483(Constantine,)-541(and)-483(the)]TJ 0 -13.549 Td [(events)-438(of)-438(the)-438(fourth)-437(century,)-485(as)-438(every)-438(way)-438(favourable)-438(to)-437(the)]TJ 0 -13.549 Td [(Christian)-309(cause.)-428(But)-309(the)-309(truth)-310(is,)-324(that)-309(precisely)-309(in)-309(proportion)-309(to)]TJ 0 -13.549 Td [(the)-232(church's)-231(advancement)-232(in)-231(worldly)-232(prosperity)-232(and)-231(power,)-235(were)]TJ 0 -13.55 Td [(its)-388(spiritual)-388(decline)-388(and)-388(degradation;)-457(in)-388(so)-388(much)-388(that)-388(the)-387(best)]TJ 0 -13.549 Td [(historians)-407(admit,)-446(that)-407(from)-406(this)-407(period)-407(are)-407(its)-407(degeneracy)-406(and)]TJ 0 -13.549 Td [(corruptions)-230(most)-229(indubitably)-229(to)-230(be)-229(dated.)-244(So)-229(different)-230(is)-229(the)-229(light)]TJ 0 -13.549 Td [(under)-335(which)-335(the)-335(same)-334(event)-335(appears,)-356(according)-335(as)-335(it)-335(is)-334(viewed)]TJ 0 -13.549 Td [(with)-323(regard)-323(to)-323(its)-323(spiritual)-322(or)-323(its)-323(political)-323(import.)-469(Which)-323(of)-322(the)]TJ 0 -13.549 Td [(two)-270(best)-271(accords)-270(with)-270(the)-271(spirit)-270(of)-270(this)-270(prophecy,)-276(the)-270(reader)-270(will)]TJ 0 -13.55 Td [(be)-318(at)-317(no)-318(loss)-317(to)-318(decide,)-334(when)-318(he)-318(sees)-317(that)-318(no)-317(prosperity)-318(is)-317(here)]TJ 0 -13.549 Td [(spoken)-388(of,)-423(but)-388(on)-388(the)-388(contrary,)-422(that)-388(the)-388(cutting)-388(off)-388(two-thirds)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+581 0 obj <<
+/Type /Page
+/Contents 582 0 R
+/Resources 580 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+577 0 obj <<
+/D [581 0 R /XYZ 46.771 529.134 null]
+>> endobj
+583 0 obj <<
+/D [581 0 R /XYZ 46.771 283.976 null]
+>> endobj
+580 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+586 0 obj <<
+/Length 4573      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(104An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(of)-410(the)-411(inhabitants)-410(of)-410(the)-821(land,)-451(or)-410(their)-410(spiritual)-411(death,)-450(is)-410(the)]TJ/F16 7.9701 Tf -72.755 0 Td [([159])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(event)-223(which)-222(is)-223(coupled)-223(in)-222(the)-223(prophecy)-223(with)-222(the)-223(admission)-223(of)-222(the)]TJ 0 -13.549 Td [(Pagans)-302(into)-301(the)-302(church)-302(of)-301(Christ.)-405(And)-302(such)-302(was)-301(truly)-302(the)-301(result)]TJ 0 -13.549 Td [(that)-305(followed)-305(to)-304(the)-305(many;)-332(namely,)-319(the)-305(loss)-304(of)-305(the)-305(true)-305(spirit)-304(of)]TJ 0 -13.55 Td [(Christianity.)]TJ 11.956 -14.531 Td [(But)-237(if)-236(the)-237(abolition)-236(of)-237(Paganism)-237(be)-236(the)-237(subject)-236(of)-237(this)-236(chapter,)]TJ -11.956 -13.549 Td [(it)-453(may)-453(be)-453(asked,)-504(how)-453(comes)-453(the)-453(purification)-453(of)-453(Israel)-453(to)-453(be)]TJ 0 -13.549 Td [(announced)-328(in)-328(the)-327(opening)-328(of)-328(it?)-484(The)-327(answer)-328(is)-328(plain.)-483(Adopted)]TJ 0 -13.549 Td [(Israel)-327(may)-327(be)-327(here)-328(understood.)-481(To)-327(lineal)-327(Israel)-327(indeed)-327(was)-327(the)]TJ 0 -13.55 Td [(prophecy)-454(given;)-555(and)-453(with)-454(Israel,)-504(idolatry)-454(was,)-504(and)-454(ever)-453(had)]TJ 0 -13.549 Td [(been,)-254(the)-253(besetting)-254(sin;)-255(most)-253(nearly)-253(therefore)-254(were)-253(the)-253(Jews)-253(also)]TJ 0 -13.549 Td [(concerned)-250(in)-250(its)-250(abolition.)]TJ 11.956 -14.531 Td [(Viewed,)-702(however,)-701(in)-612(the)-611(more)-611(enlarged)-612(sense,)-701(idolatry)]TJ -11.956 -13.549 Td [(comprises)-211(the)-211(indulgence)-211(of)-211(every)-211(evil)-211(propensity;)-224(for)-210(Paganism,)]TJ 0 -13.549 Td [(by)-359(appointing)-359(a)-358(presiding)-359(Deity)-359(over)-359(each,)-386(had)-359(sanctioned)-358(the)]TJ 0 -13.55 Td [(unrestrained)-231(gratification)-231(of)-231(every)-230(passion,)-235(in)-231(making)-231(it)-231(an)-231(act)-230(of)]TJ 0 -13.549 Td [(devotion.)-354(Christianity,)-294(on)-285(the)-285(contrary,)-293(enjoins)-285(the)-285(restraint)-284(and)]TJ 0 -13.549 Td [(control)-248(of)-247(our)-248(passions,)-248(and)-248(thus)-248(becomes)-247(the)-248(natural)-248(antidote)-247(to)]TJ 0 -13.549 Td [(the)-306(poison)-306(of)-306(Heathenism:)-362(or)-306(the)-306(fountain)-306(of)-306(purification)-612(from)]TJ/F16 7.9701 Tf -72.755 0 Td [([160])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(the)-324(sin)-325(and)-324(pollution)-325(of)-324(idolatry,)-343(as)-325(the)-324(opening)-325(of)-324(this)-324(chapter)]TJ 0 -13.55 Td [(declares.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(In)-436(that)-436(day)-436(there)-436(shall)-436(be)-436(a)-436(fountain)-436(opened)-436(to)-436(the)-436(house)]TJ -11.956 -13.549 Td [(of)-393(David,)-430(and)-393(to)-393(the)-394(inhabi)1(tants)-394(of)-393(Jerusalem)-393(for)-394(sin)-393(and)-393(for)]TJ 0 -13.549 Td [(uncleanness.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(That)-474(day,)-531(as)-474(formerly)-474(explained,)-531(is)-474(to)-474(every)-475(one)-474(the)-474(day)]TJ -11.956 -13.549 Td [(of)-332(his)-332(conversion)-332(to)-332(Christianity.)-496(The)-332(house)-332(of)-332(David,)-352(and)-332(the)]TJ 0 -13.55 Td [(inhabitants)-185(of)-184(Jerusalem,)-198(here,)-198(as)-184(in)-185(the)-184(last)-185(chapter,)-197(symbolically)]TJ 0 -13.549 Td [(represent)-208(the)-207(later)-208(converts)-207(to)-208(Christianity;)-221(as)-208(the)-207(house)-208(of)-207(Judah,)]TJ 0 -13.549 Td [(which)-288(was)-287(first)-288(saved,)-297(signify)-288(the)-287(earlier)-288(Christians.)-363(The)-287(nature)]TJ 0 -13.549 Td [(of)-243(the)-244(sin)-243(and)-244(pollution)-243(to)-244(be)-243(thus)-243(washed)-244(away,)-245(is)-243(next)-243(declared)]TJ 0 -13.549 Td [(to)-250(be)-250(idolatry,)-250(and)-250(its)-250(abolition)-250(is)-250(foretold.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-278(it)-279(shall)-278(come)-279(to)-278(pass)-278(in)-279(that)-278(day,)-286(saith)-278(the)-279(Lord)-278(of)-278(hosts,)]TJ -11.956 -13.55 Td [(that)-257(I)-258(will)-257(cut)-258(off)-257(the)-257(names)-258(of)-257(the)-257(idols)-258(out)-257(of)-257(the)-258(land,)-259(and)-257(they)]TJ 0 -13.549 Td [(shall)-198(be)-199(no)-198(more)-199(remembered;)-215(and)-199(also)-198(I)-198(will)-199(cause)-198(the)-198(prophets,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+585 0 obj <<
+/Type /Page
+/Contents 586 0 R
+/Resources 584 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 557 0 R
+>> endobj
+587 0 obj <<
+/D [585 0 R /XYZ 208.643 518.175 null]
+>> endobj
+588 0 obj <<
+/D [585 0 R /XYZ 349.627 272.326 null]
+>> endobj
+584 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+591 0 obj <<
+/Length 4826      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(105)]TJ
+0 g 0 G
+/F32 10.9091 Tf -264.267 -30.759 Td [(and)-250(the)-250(unclean)-250(spirit)-250(to)-250(pass)-250(out)-250(of)-250(the)-250(land.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(It)-279(may)-279(be)-279(worthy)-278(of)-279(remark,)-286(that)]TJ/F32 10.9091 Tf 147.1 0 Td [(the)-279(names)]TJ/F16 10.9091 Tf 47.288 0 Td [(only)]TJ/F32 10.9091 Tf 22.438 0 Td [(of)-279(the)-279(idols)]TJ/F16 10.9091 Tf 49.121 0 Td [(,)]TJ -277.903 -13.549 Td [(and)-299(not)-299(the)-299(spirit)-299(of)-299(idolatry,)-311(is)-299(here)-299(declared)-299(to)-299(be)-299(cut)-299(off;)-323(and)]TJ/F32 10.9091 Tf 0 -13.549 Td [(from)-183(the)-182(land)]TJ/F16 10.9091 Tf 57.322 0 Td [(,)-196(which)-183(in)-183(prophetic)-182(language,)-196(commonly)-183(means)-183(the)]TJ -57.322 -13.55 Td [(land)-304(of)-304(Israel,)-317(here,)-318(adopted)-608(Israel,)-317(or)-304(Christendom.)-412(Now,)-317(this)]TJ/F16 7.9701 Tf 291.024 0 Td [([161])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(nominal)-323(abolition)-322(took)-323(place)-322(in)-323(the)-323(fourth)-322(century,)-341(from)-322(which)]TJ 0 -13.549 Td [(time)-245(both)-245(Jews)-245(and)-245(Gentiles)-245(have)-245(been)-245(prohibited)-245(from)-245(the)-245(open)]TJ 0 -13.549 Td [(worship)-478(of)-478(idols.)-933(But)-478(we)-478(have)-478(now)-478(reached)-478(the)-477(nineteenth)]TJ 0 -13.549 Td [(century)-228(without)-227(seeing)-228(the)-227(spirit)-228(of)-227(idolatry)-227(really)-228(extinct;)-235(if)-227(then)]TJ 0 -13.55 Td [(the)-369(total)-368(abolition,)-398(which)-369(is)-368(yet)-369(to)-368(come,)-398(be)-369(here)-368(intimated,)-398(it)]TJ 0 -13.549 Td [(must)-250(be)-251(symbolically)-250(foreshewn)-251(by)-250(the)-251(nominal)-250(abolition)-250(which)]TJ 0 -13.549 Td [(then)-307(took)-307(place.)]TJ/F32 10.9091 Tf 75.219 0 Td [(That)-307(day)]TJ/F16 10.9091 Tf 39.109 0 Td [(,)-321(in)-307(regard)-307(to)-307(the)-307(inward)-307(and)-307(spiritual)]TJ -114.328 -13.549 Td [(purification,)-265(is)-262(to)-262(be)-262(taken)-262(as)-262(the)-262(day)-262(of)-262(his)-262(regeneration)-262(to)-261(each)]TJ 0 -13.549 Td [(individual,)-280(not)-273(as)-274(the)-274(same)-273(day)-274(to)-274(all)-273(collectively;)-286(but)-273(regarding)]TJ 0 -13.55 Td [(the)-449(outward)-450(and)-449(ostensible)-449(abolition,)-499(this)-450(occurred)-449(when)-449(the)]TJ 0 -13.549 Td [(pains)-303(and)-303(penalties)-304(of)-303(the)-303(Theodosian)-303(code)-303(prohibited)-303(the)-303(open)]TJ 0 -13.549 Td [(practice)-481(of)-481(Pagan)-482(rites.)-943(The)-481(prophetic)-481(view)-481(may,)-539(however,)]TJ 0 -13.549 Td [(include)-250(both.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-421(it)-422(shall)-421(come)-422(to)-421(pass)-422(in)-421(that)-422(day,)-464(when)-422(any)-421(shall)-421(get)]TJ -11.956 -13.549 Td [(prophesy,)-430(that)-393(his)-394(father)-394(and)-394(his)-393(mother)-394(that)-394(begat)-394(him)-393(shall)]TJ 0 -13.55 Td [(say,)-253(Thou)-252(shalt)-252(not)-253(live,)-252(for)-253(thou)-252(speakest)-252(lies)-252(in)-253(the)-252(name)-252(of)-252(the)]TJ 0 -13.549 Td [(Lord:)-304(and)-278(his)-277(father)-277(and)-277(his)-278(mother)-277(that)-277(begat)-277(him,)-284(shall)-277(thrust)]TJ 0 -13.549 Td [(him)-250(through)-250(when)-250(he)-250(prophesieth.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(To)-321(prophesy,)-339(or)-320(foretel)-321(future)-321(events,)-339(was)-642(the)-321(main)-320(purport)]TJ/F16 7.9701 Tf 279.068 0 Td [([162])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(of)-429(Pagan)-429(rites;)-519(no)-429(undertaki)1(ng)-429(of)-429(any)-429(moment)-429(being)-429(entered)]TJ 0 -13.549 Td [(upon)-238(until)-239(the)-238(priests)-238(and)-238(oracles)-239(had)-238(been)-238(previously)-238(consulted.)]TJ 0 -13.55 Td [(This,)-241(in)-239(a)-240(superstitious)-239(age,)-241(formed)-239(a)-239(lucrative)-239(profession)-239(for)-239(the)]TJ 0 -13.549 Td [(soothsayers)-257(and)-257(diviners,)-260(and)-257(was)-257(successfully)-257(practised,)-259(till)-257(the)]TJ 0 -13.549 Td [(darkness)-176(of)-177(Heathenism)-176(was)-177(dispelled)-176(by)-176(the)-177(light)-176(of)-176(Christianity,)]TJ 0 -13.549 Td [(as)-250(foretold)-250(in)-250(the)-250(next)-250(verse.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-299(it)-299(shall)-299(come)-299(to)-299(pass)-299(in)-299(that)-298(day,)-312(that)-299(the)-299(prophets)-299(shall)]TJ -11.956 -13.55 Td [(be)-207(ashamed,)-215(every)-207(one)-206(of)-207(his)-206(vision)-207(when)-207(he)-206(prophesieth;)-221(neither)]TJ 0 -13.549 Td [(shall)-250(they)-250(wear)-250(a)-250(rough)-250(garment)-250(to)-250(deceive.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-395(Pagan,)-431(as)-395(well)-395(as)-395(the)-395(Jewish)-395(prophets,)-431(appear)-395(to)-395(have)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+590 0 obj <<
+/Type /Page
+/Contents 591 0 R
+/Resources 589 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+592 0 obj <<
+/D [590 0 R /XYZ 174.514 462.996 null]
+>> endobj
+593 0 obj <<
+/D [590 0 R /XYZ 249.633 203.598 null]
+>> endobj
+589 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+597 0 obj <<
+/Length 4608      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(106An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(worn)-347(a)-348(distinct)-347(dress;)-396(but)-348(after)-347(Paganism)-347(was)-348(abolished,)-371(those)]TJ 0 -13.549 Td [(who)-305(practised)-305(its)-305(rites)-305(in)-304(secret,)-319(of)-305(course)-305(denied)-305(and)-305(sought)-304(to)]TJ 0 -13.549 Td [(conceal)-250(it.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(But)-471(he)-472(shall)-471(say,)-527(I)-471(am)-472(no)-471(prophet)-472(but)-471(a)-472(labourer;)-582(for)-471(a)]TJ -11.956 -13.55 Td [(husbandman)-250(bought)-250(me)-250(from)-250(my)-250(youth.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(Slaves)-531(and)-530(bondmen)-531(frequently)-530(received)-531(a)-530(mark)-531(in)-530(their)]TJ -11.956 -13.549 Td [(hands,)-306(to)-294(shew)-294(the)-295(master)-294(to)-295(whom)-294(they)-294(belonged;)-317(and)-294(persons)]TJ 0 -13.549 Td [(attached)-390(to)-389(the)-390(Heathen)-390(temples)-390(were)-389(sometimes)-390(marked)-390(in)-389(a)]TJ 0 -13.549 Td [(similar)-270(manner;)-281(the)-270(worshippers)-540(of)-271(Bacchus,)-275(for)-270(instance,)-275(were)]TJ/F16 7.9701 Tf -72.755 0 Td [([163])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(distinguished)-334(by)-333(the)-334(mark)-334(of)-334(an)-333(ivy)-334(leaf.)-501(\050See)-334(Lowth)-334(in)-333(loco.\051)]TJ 0 -13.55 Td [(This)-250(explains)-250(the)-250(following)-250(verse.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-365(one)-365(shall)-366(say)-365(unto)-365(him,)-394(What)-366(are)-365(these)-365(marks)-365(in)-365(thine)]TJ -11.956 -13.549 Td [(hands?)-246(Then)-240(shall)-239(he)-239(answer,)-241(Those)-240(with)-239(which)-239(I)-239(was)-239(marked)-239(in)]TJ 0 -13.549 Td [(the)-250(house)-250(of)-250(my)-250(friends.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(Thus)-422(seeking)-422(to)-422(avoid)-422(the)-422(suspicion)-422(attached)-422(to)-422(the)-421(marks)]TJ -11.956 -13.549 Td [(of)-351(Paganism,)-376(under)-351(the)-351(pretext)-350(of)-351(their)-351(being)-351(the)-351(indication)-350(of)]TJ 0 -13.55 Td [(bondage)-255(or)-256(servitude.)-266(But)-255(this)-256(evasion)-255(denotes)-256(that)-255(the)-255(abolition)]TJ 0 -13.549 Td [(of)-454(Paganism)-453(was)-454(ostensible)-453(only,)-505(as)-453(it)-454(was)-453(still)-454(practised)-453(in)]TJ 0 -13.549 Td [(secret.)-282(In)-261(reality)-260(the)-261(advancement)-261(of)-260(Christianity)-261(to)-261(the)-260(imperial)]TJ 0 -13.549 Td [(throne,)-182(instead)-166(of)-165(promoting)-166(the)-165(sincere)-166(conversion)-165(of)-166(the)-165(Pagans,)]TJ 0 -13.549 Td [(only)-376(served)-377(to)-376(complete)-377(what)-376(had)-377(already)-376(begun,)-408(namely,)-408(the)]TJ 0 -13.55 Td [(corruption)-303(of)-303(the)-303(Christians;)-330(whose)-303(character)-303(and)-303(conduct)-303(soon)]TJ 0 -13.549 Td [(totally)-340(changed,)-363(after)-340(the)-340(road)-340(to)-340(the)-340(acquisition)-340(of)-340(wealth)-340(and)]TJ 0 -13.549 Td [(power)-364(was)-364(opened)-364(to)-364(them.)-592(In)-364(the)-364(contests)-364(for)-364(the)-363(attainment)]TJ 0 -13.549 Td [(of)-365(these,)-393(which)-365(soon)-364(arose,)-393(\050witness)-365(the)-365(Donatist)-364(faction,\051)-393(the)]TJ 0 -13.549 Td [(majority)-343(of)-342(Christians)-343(in)-343(a)-343(short)-342(time)-343(lost)-343(sight)-342(of)-343(the)-343(spirit)-342(of)]TJ 0 -13.55 Td [(their)-211(religion;)-223(while)-211(the)-210(rancour)-211(and)-421(cruelty)-210(with)-211(which)-210(different)]TJ/F16 7.9701 Tf -72.755 0 Td [([164])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(sects)-193(persecuted)-193(each)-194(other,)-204(sprang)-193(from)-193(the)-194(same)-193(source,)-204(or)-193(their)]TJ 0 -13.549 Td [(rivalship)-203(in)-204(the)-203(struggle)-203(for)-204(worldly)-203(power,)-213(as)-203(Mosheim)-203(declares.)]TJ 0 -13.549 Td [(Such)-197(was)-197(the)-197(spiritual)-197(sword)-198(which)-197(undermined)-197(Christianity,)-207(and)]TJ 0 -13.549 Td [(destroyed)-250(the)-250(life)-250(which)-250(is)-250(in)-250(Christ;)-250(as)-250(next)-250(foretold.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(Awake,)-331(O)-314(sword,)-331(against)-314(my)-315(shepherd,)-331(and)-314(against)-315(the)-314(man)]TJ -11.956 -13.55 Td [(that)-274(is)-273(next)-274(unto)-273(me,)-280(saith)-273(the)-274(Lord)-273(of)-274(hosts.)-320(Smite)-274(the)-273(shepherd)]TJ 0 -13.549 Td [(and)-436(the)-437(sheep)-436(shall)-436(be)-437(scattered;)-529(and)-436(I)-437(will)-436(turn)-436(mine)-436(hand)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+596 0 obj <<
+/Type /Page
+/Contents 597 0 R
+/Resources 595 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+598 0 obj <<
+/D [596 0 R /XYZ 238.155 407.818 null]
+>> endobj
+599 0 obj <<
+/D [596 0 R /XYZ 251.074 161.968 null]
+>> endobj
+595 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+602 0 obj <<
+/Length 4703      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(107)]TJ
+0 g 0 G
+/F32 10.9091 Tf -264.267 -30.759 Td [(against)-250(the)-250(little)-250(ones.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-232(sword)-233(is)-232(the)-232(symbol)-232(of)-233(strife)-232(and)-232(discord,)-236(warring)-232(against)]TJ -11.956 -13.549 Td [(and)-353(destroying)-352(spiritual)-353(life,)-379(or)-352(the)-353(life)-353(in)-352(Christ;)-404(for)-353(he)-353(is)-352(the)]TJ 0 -13.549 Td [(shepherd)-225(who)-224(is)-225(smitten)-225(by)-224(the)-225(sword,)-230(the)-224(person)-225(of)-225(Christ)-224(being)]TJ 0 -13.55 Td [(here)-312(figuratively)-312(put)-312(for)-312(his)-312(doctrine)-312(or)-312(religion;)-343(the)-312(corruption)]TJ 0 -13.549 Td [(of)-228(which)-228(is)-227(thus)-228(foreshewn)-228(by)-228(the)-227(dispersion)-228(and)-228(slaughter)-228(of)-227(his)]TJ 0 -13.549 Td [(flock.)-246(The)-237(little)-237(ones)-237(signify)-237(the)-237(new)-237(converts,)-239(who)-237(are)-237(yet)-237(weak)]TJ 0 -13.549 Td [(in)-240(their)-240(faith)-240(and)-240(principles;)-244(and)-240(thence)-240(more)-240(liable)-240(to)-240(be)-240(misled.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-295(it)-295(shall)-295(come)-296(to)-295(pass)-295(that)-295(in)-295(all)-296(the)-295(land,)-306(saith)-295(the)-295(Lord,)]TJ -11.956 -13.549 Td [(two)-248(parts)-248(shall)-248(be)-248(cut)-248(off,)-248(and)-248(die;)-249(but)-248(the)-248(third)-248(part)-248(shall)-248(be)-247(left)]TJ 0 -13.55 Td [(therein.)]TJ/F16 7.9701 Tf 291.024 0 Td [([165])]TJ/F16 10.9091 Tf -279.068 -14.531 Td [(The)-774(history)-774(of)-774(the)-774(fourth)-774(century,)-905(here)-774(prophetically)]TJ -11.956 -13.549 Td [(foreshewn,)-561(amply)-499(testifies,)-562(that)-498(only)-499(the)-499(smaller)-499(number)-499(of)]TJ 0 -13.549 Td [(Christians,)-187(amidst)-171(the)-170(general)-171(corruption,)-187(resisted)-171(the)-170(allurements)]TJ 0 -13.549 Td [(of)-308(avarice)-307(and)-308(ambition,)-322(and)-308(retained)-308(their)-307(purity;)-337(these)-307(having)]TJ 0 -13.55 Td [(imbibed)-250(the)-250(true)-250(spirit)-250(of)-250(Christ's)-250(religion,)-250(as)-250(next)-250(declared.)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-235(I)-235(will)-234(bring)-235(the)-235(third)-235(part)-235(through)-234(the)-235(fire,)-238(and)-235(will)-235(refine)]TJ -11.956 -13.549 Td [(them)-278(as)-277(silver)-277(is)-278(refined,)-284(and)-278(will)-277(try)-278(them)-277(as)-278(gold)-277(is)-278(tried:)-304(they)]TJ 0 -13.549 Td [(shall)-289(call)-289(on)-289(my)-289(name,)-298(and)-289(I)-289(will)-289(hear)-289(them:)-328(I)-289(will)-289(say,)-299(It)-289(is)-288(my)]TJ 0 -13.549 Td [(people;)-250(and)-250(they)-250(shall)-250(say,)-250(The)-250(Lord)-250(is)-250(my)-250(God.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(It)-642(seems)-641(scarcely)-642(possible)-641(to)-642(give)-641(a)-642(more)-641(unequivocal)]TJ -11.956 -13.55 Td [(intimation)-345(of)-345(the)-345(spiritual)-345(import)-345(of)-345(the)-345(whole,)-369(as)-345(not)-345(alluding)]TJ 0 -13.549 Td [(to)-256(political)-256(events,)-258(but)-256(as)-256(regarding)-255(the)-256(progress)-256(of)-256(true)-256(religion,)]TJ 0 -13.549 Td [(than)-362(is)-361(contained)-362(in)-362(those)-361(expressions)-362(of)-362(the)-361(last)-362(verse,)-389(which)]TJ 0 -13.549 Td [(declare,)-491(that)-443(the)-443(supplications)-442(of)-443(the)-443(smaller)-443(number)-443(will)-442(be)]TJ 0 -13.549 Td [(offered)-379(up)-379(in)-380(a)-379(manner)-379(acceptable)-379(to)-379(God,)-412(who)-379(will)-379(hear)-379(and)]TJ 0 -13.55 Td [(answer)-478(them.)-935(The)-478(particular)-478(period)-478(alluded)-478(to,)-535(is)-478(distinctly)]TJ 0 -13.549 Td [(marked)-425(by)-425(the)-424(nominal)-425(abolition)-425(of)-425(idolatry,)-468(and)-425(the)-424(general)]TJ 0 -13.549 Td [(corruption)-264(of)-264(Christianity.)-291(The)-264(only)-263(difficulty,)-268(however,)-267(if)-263(there)]TJ 0 -13.549 Td [(be)-388(any,)-422(regards)-388(the)-388(chronological)-388(order)-387(of)-388(the)-388(events;)-457(as)-388(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([166])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(prophecy)-188(seems)-187(to)-188(foretel)-187(the)-188(entire)-187(abolition)-188(of)-187(Paganism,)-200(which)]TJ 0 -13.549 Td [(has)-304(certainly)-303(not)-304(yet)-304(taken)-304(place;)-330(but)-304(this)-304(difficulty)-303(will)-304(be)-304(in)-303(a)]TJ 0 -13.55 Td [(great)-232(measure)-231(removed,)-236(by)-232(supposing)-231(the)-232(prophetic)-232(view)-232(to)-231(look)]TJ 0 -13.549 Td [(forward)-239(from)-238(the)-239(partial)-239(to)-239(the)-239(total,)-241(from)-238(the)-239(nominal)-239(to)-239(the)-238(real)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+601 0 obj <<
+/Type /Page
+/Contents 602 0 R
+/Resources 600 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+603 0 obj <<
+/D [601 0 R /XYZ 46.771 380.632 null]
+>> endobj
+604 0 obj <<
+/D [601 0 R /XYZ 327.401 120.339 null]
+>> endobj
+600 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+607 0 obj <<
+/Length 1006      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(108An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(extinction)-250(of)-250(idolatry.)]TJ 11.956 -13.549 Td [(With)-226(respect)-225(to)-226(the)-226(division)-225(of)-226(the)-225(flock)-226(into)-226(two)-225(parts,)-231(it)-225(must)]TJ -11.956 -13.549 Td [(not)-316(be)-316(supposed)-316(that)-316(any)-316(distinction)-316(of)-316(sects)-316(is)-316(here)-316(alluded)-316(to,)]TJ 0 -13.549 Td [(for)-206(no)-207(one)-206(could,)-215(more)-206(than)-206(another,)-215(claim)-207(the)-206(character)-206(of)-206(purity)]TJ 0 -13.55 Td [(and)-306(holiness.)-418(True)-305(Christianity)-306(must)-306(be)-306(sought)-306(for)-306(in)-306(the)-305(heart,)]TJ 0 -13.549 Td [(and)-250(not)-250(in)-250(the)-250(outward)-250(form)-250(of)-250(worship,)-250(or)-250(profession)-250(of)-250(faith.)]TJ/F16 7.9701 Tf -72.755 -29.64 Td [([167])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+606 0 obj <<
+/Type /Page
+/Contents 607 0 R
+/Resources 605 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+608 0 obj <<
+/D [606 0 R /XYZ 93.543 420.789 null]
+>> endobj
+605 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+609 0 obj
+<< /S /GoTo /D (index19) >>
+endobj
+612 0 obj
+(Notes To Chapter XIII.)
+endobj
+615 0 obj <<
+/Length 7571      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Notes)-250(To)-250(Chapter)-250(XIII.)]TJ/F16 10.9091 Tf 0 -33.801 Td [(Verse)-250(5.)-250(:)]TJ
+ET
+q
+1 0 0 1 88.88 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 99.79 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 110.699 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 121.608 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 132.517 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 143.426 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 154.335 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 165.244 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 176.153 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 187.062 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 197.971 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 208.88 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 219.79 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 230.699 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.608 445.52 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.517 445.52 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 46.771 431.97 Td [(For)-250(a)-250(man)-250(taught)-250(me)-250(to)-250(keep)-250(cattle)-250(from)-250(my)-250(youth.)]TJ/F16 10.9091 Tf 11.956 -13.549 Td [(Parkhurst,)-566(in)-503(his)-504(Lexicon,)-566(remarks)-503(upon)-503(this)-503(passage,)-566(as)]TJ -11.956 -13.549 Td [(being)]TJ/F32 10.9091 Tf 28.733 0 Td [(strangely)]TJ/F16 10.9091 Tf 45.097 0 Td [(translated)-412(in)-412(our)-412(version;)-492(while)-412(Dr.)-736(Blayney)]TJ -73.83 -13.549 Td [(agrees)-496(with)-495(him)-496(in)-496(the)-496(translation.)]TJ/F32 10.9091 Tf 172.643 0 Td [(For)-496(a)-495(man)-496(bought)-496(me,)]TJ -172.643 -13.549 Td [(\050)]TJ/F32 7.9701 Tf 3.633 0 Td [(OR)-715(OBTAINED)-715(POSSESSION)-715(OF)-715(ME)]TJ/F32 10.9091 Tf 139.231 0 Td [(,\051)-523(from)-522(my)-523(youth.)]TJ/F16 10.9091 Tf 95.41 0 Td [(The)-523(Jew,)]TJ -238.274 -13.55 Td [(while)-223(he)-223(acquiesces)-223(in)-223(the)-223(sense)-223(of)]TJ
+ET
+q
+1 0 0 1 199.524 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 210.433 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 221.343 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 232.252 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 243.161 364.224 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 254.07 364.224 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 269.223 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 280.132 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 291.041 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 301.95 364.224 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 312.859 364.224 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 323.768 364.224 Td [(\051)]TJ -276.997 -13.549 Td [(signifying)]TJ/F32 10.9091 Tf 46.534 0 Td [(to)-210(appropriate)]TJ/F16 10.9091 Tf 62.898 0 Td [(,)-218(contends)-209(that)]TJ
+ET
+q
+1 0 0 1 221.024 350.675 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 231.933 350.675 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 242.842 350.675 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 253.751 350.675 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 268.758 350.675 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 279.667 350.675 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 290.576 350.675 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 301.485 350.675 Td [(\051)-210(does)]TJ -254.714 -13.549 Td [(not)-398(mean)-398(merely)]TJ/F32 10.9091 Tf 80.886 0 Td [(a)-398(man)]TJ/F16 10.9091 Tf 28.581 0 Td [(,)-435(but)-398(a)]TJ/F32 10.9091 Tf 34.936 0 Td [(husbandman)]TJ/F16 10.9091 Tf 55.757 0 Td [(,)-435(or)-398(labourer,)-434(and)]TJ -200.16 -13.549 Td [(renders)-509(it,)]TJ/F32 10.9091 Tf 52.702 0 Td [(For)-509(a)-508(husbandman)-509(I)-508(was)-509(appropriated)-509(from)-508(my)]TJ -52.702 -13.549 Td [(youth.)]TJ/F16 10.9091 Tf 33.44 0 Td [(But)-364(neither)-365(the)-364(sense)-365(nor)-364(the)-365(grammatical)-364(construction)]TJ -33.44 -13.55 Td [(thus)-359(appearing)-359(clear)-360(to)-359(my)-359(apprehension,)-386(as)-360(the)-359(verb)-359(is)-359(not)-359(in)]TJ 0 -13.549 Td [(the)-391(first,)-427(but)-392(the)-391(third)-391(person)-392(with)-391(the)-392(suffix)]TJ
+ET
+q
+1 0 0 1 254.361 282.929 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 265.271 282.929 Td [(me)]TJ/F16 10.9091 Tf 12.72 0 Td [(,)-427(after)-391(it;)-462(I)]TJ -231.22 -13.549 Td [(propose)-316(to)-316(reconcile)-317(both)-316(by)-316(rendering)-316(the)-317(passage)-316(thus:)]TJ/F32 10.9091 Tf 255.362 0 Td [(For)-316(a)]TJ -255.362 -13.549 Td [(husbandman)-296(bought)-295(or)-296(appropriated)-296(me)-295(from)-296(my)-296(youth.)]TJ/F16 10.9091 Tf 253.154 0 Td [(But)-296(in)]TJ -253.154 -13.549 Td [(fact)-309(the)-309(difference)-309(is)-309(immaterial,)-324(as)-309(the)-309(sense,)-324(in)-309(whatever)-309(way)]TJ 0 -13.55 Td [(expressed,)-436(is,)]TJ/F32 10.9091 Tf 65.248 0 Td [(For)-398(I)-399(was)-398(a)-399(farmer's)-398(servant,)-436(and)-398(a)-398(bondsman)]TJ -65.248 -13.549 Td [(from)-250(my)-250(youth.)]TJ/F16 7.9701 Tf 291.024 0 Td [([168])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Verse)-22642(6.)]TJ 0 -13.549 Td [(:)]TJ
+ET
+q
+1 0 0 1 49.804 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 60.713 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 71.622 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 82.531 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 93.441 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 104.35 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 115.259 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 126.168 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.077 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 147.986 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 158.895 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 169.804 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 180.713 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 191.622 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 202.531 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 213.441 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 224.35 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 235.259 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 246.168 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 257.077 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 267.986 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 278.895 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 289.804 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 300.713 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 311.622 188.085 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 322.531 188.085 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 58.727 174.536 Td [(What)-250(are)-250(these)-250(wounds)-250(in)-250(thine)-250(hands?)-250(&c.)]TJ/F16 10.9091 Tf 0 -13.55 Td [(Both)-354(Lowth)-355(and)-354(Blayney)-354(agree)-354(in)-355(regarding)-354(these)-354(words)-354(as)]TJ -11.956 -13.549 Td [(an)-292(allusion)-292(to)-292(the)-292(custom)-292(of)-292(the)-292(idolatrous)-292(priests)-292(and)-292(prophets,)]TJ 0 -13.549 Td [(of)-316(marking)-316(themselves)-317(in)-316(the)-316(hands.)-449(Their)-316(being)-316(challenged)-316(as)]TJ 0 -13.549 Td [(the)-362(marks)-361(of)-362(Paganism,)-389(is)-362(a)-362(suffi)1(cient)-362(proof)-362(of)-361(their)-362(being)-361(so,)]TJ 0 -13.549 Td [(and)-220(I)-221(have)-220(rendered)-221(it)-220(accordingly,)]TJ/F32 10.9091 Tf 152.926 0 Td [(marks)]TJ/F16 10.9091 Tf 29.066 0 Td [(instead)-220(of)]TJ/F32 10.9091 Tf 44.801 0 Td [(wounds)]TJ/F16 10.9091 Tf 33.338 0 Td [(.)-240(For)]TJ -260.13 -13.55 Td [(if,)-416(as)-383(Blayney)-383(states,)-416(they)-382(were)-383(made)-383(by)-383(cutting)-383(and)-382(slashing)]TJ 0 -13.549 Td [(themselves,)-350(still)-330(the)-330(marks,)-351(and)-330(not)-330(the)-330(wounds,)-350(would)-330(remain)]TJ 0 -13.549 Td [(when)-250(healed.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+614 0 obj <<
+/Type /Page
+/Contents 615 0 R
+/Resources 613 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+610 0 obj <<
+/D [614 0 R /XYZ 46.771 529.134 null]
+>> endobj
+616 0 obj <<
+/D [614 0 R /XYZ 46.771 212.925 null]
+>> endobj
+613 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+619 0 obj <<
+/Length 7419      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(110An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(Verse)-22642(7.)]TJ 0 -13.549 Td [(:)]TJ
+ET
+q
+1 0 0 1 96.576 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 107.485 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 118.394 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 129.303 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 140.212 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 151.122 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 162.031 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 172.94 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 183.849 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 194.758 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 205.667 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 216.576 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 227.485 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 238.394 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 249.303 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 260.212 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 271.122 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 282.031 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 292.94 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 303.849 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 314.758 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 325.667 504.626 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 336.576 504.626 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F32 10.9091 Tf 105.499 489.849 Td [(Awake,)-331(O)-314(sword,)-331(against)-314(my)-315(shepherd,)-331(and)-314(against)-315(the)-314(man)]TJ -11.956 -13.549 Td [(that)-250(is)-250(my)-250(fellow,)-250(&c.)]TJ/F16 10.9091 Tf 11.956 -14.776 Td [(In)-194(supposing)-194(these)-194(words)-194(to)-194(have)-194(had)-194(no)-194(direct)-194(reference)-194(to)-194(the)]TJ -11.956 -13.55 Td [(death)-308(of)-307(Christ)-308(in)-307(their)-308(original)-307(intention,)-322(notwithstanding)-307(their)]TJ 0 -13.549 Td [(appearing)-306(from)-306(St.)-418(John's)-306(Gospel)-306(to)-306(have)-306(been)-306(used)-306(by)-306(him,)-319(in)]TJ 0 -13.549 Td [(forewarning)-251(his)-250(disciples)-251(of)-251(what)-250(was)-251(about)-251(to)-250(befal)-251(him,)-251(I)-250(offer)]TJ 0 -13.549 Td [(no)-186(new)-186(opinion,)-199(for)-186(Dr.)-228(Blayney)-186(declares)-186(himself)-186(fully)-186(persuaded)]TJ 0 -13.549 Td [(that)-232(they)-233(had)-232(not;)-238(and)-232(what)-233(gives)-232(weight)-232(to)-233(this)-232(opinion)-232(is,)-236(that)-232(it)]TJ 0 -13.55 Td [(must)-228(have)-229(been)-228(founded)-229(on)-228(other)-229(grounds)-228(than)-229(those)-228(which)-228(have)]TJ 0 -13.549 Td [(led)-263(me)-264(to)-263(that)-263(conclusion.)-291(For)-263(as)-263(Dr.)-290(Blayney)-264(had)-263(not)-263(embraced)]TJ 0 -13.549 Td [(the)-318(spiritual)-319(view)-318(in)-318(expounding)-318(the)-318(prophecy,)-336(he)-318(could)-318(not)-318(be)]TJ 0 -13.549 Td [(led)-194(to)-195(this)-194(inference)-194(by)-194(the)-195(same)-194(train)-194(of)-194(reasoning)-195(as)-194(myself.)-231(The)]TJ 0 -13.549 Td [(words,)]TJ
+ET
+q
+1 0 0 1 126.925 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 137.834 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 148.743 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 159.652 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 170.562 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 181.471 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 192.38 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 203.289 326.032 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 214.198 326.032 Td [(\050or)]TJ
+ET
+q
+1 0 0 1 230.658 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 241.567 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 252.476 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 263.385 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 274.294 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 285.203 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 296.112 326.032 cm
+0 0 10.909 10.909 re f
+Q
+q
+1 0 0 1 307.021 326.032 cm
+0 0 10.909 10.909 re f
+Q
+BT
+/F16 10.9091 Tf 317.93 326.032 Td [(\051)-343(he)-343(renders,)]TJ/F29 10.9091 Tf -224.387 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-276(man)-276(that)-276(is)-276(next)-276(to)-276(me,)]TJ/F29 10.9091 Tf 120.788 0 Td [(\035)]TJ/F16 10.9091 Tf 7.855 0 Td [(which)-276(is)-276(certainly)-276(much)-276(nearer)-276(to)]TJ -133.487 -13.549 Td [(the)-250(sense)-250(of)-250(the)-250(original)-250(than,)]TJ/F32 10.9091 Tf 131.193 0 Td [(The)-250(man)-250(that)-250(is)-250(my)-250(fellow.)]TJ/F16 7.9701 Tf -203.948 0 Td [([169])]TJ/F32 10.9091 Tf 84.711 -14.776 Td [(Two)-250(parts)-250(shall)-250(be)-250(cut)-250(of,)-250(and)-250(die.)]TJ/F16 10.9091 Tf 0 -14.777 Td [(An)-496(awful)-496(annunciation!)-989(foretelling)-496(the)-496(spiritual)-496(death)-496(of)]TJ -11.956 -13.549 Td [(two-thirds)-362(of)-361(the)-362(nominal)-361(Christian)-362(world.)-585(The)-361(corresponding)]TJ 0 -13.549 Td [(passages)-329(in)-330(the)-329(Apocalypse)-329(predict)-330(the)-329(same)-330(event,)-349(and)-329(one)-329(of)]TJ 0 -13.55 Td [(them)-186(in)-187(still)-186(stronger)-186(terms,)-199(for)-187(it)-186(is)-186(said,)-199(that)]TJ/F29 10.9091 Tf 192.726 0 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(Every)-186(living)-187(soul)-186(in)]TJ -197.569 -13.549 Td [(the)-219(sea)-219(died.)]TJ/F29 10.9091 Tf 54.162 0 Td [(\035)]TJ/F16 10.9091 Tf 7.231 0 Td [(Literally,)-225(this)-219(passage)-219(cannot)-219(be)-219(taken,)-225(for)-219(literally)]TJ -61.393 -13.549 Td [(there)-328(are)-328(no)]TJ/F32 10.9091 Tf 56.768 0 Td [(living)-328(souls)]TJ/F16 10.9091 Tf 54.433 0 Td [(in)-328(the)-328(sea.)-483(The)-328(sea)-328(means)-328(the)-328(Gentile)]TJ -111.201 -13.549 Td [(nations,)-256(or)-255(Europe.)]TJ/F32 10.9091 Tf 86.033 0 Td [(The)-255(life)]TJ/F16 10.9091 Tf 35.869 0 Td [(is)-255(life)-255(in)-255(Christ.)-265(The)-255(loss)-255(of)-255(that)-255(life,)]TJ -121.902 -13.549 Td [(or)-291(spiritual)-291(death)-290(is)-291(the)-291(loss)-291(of)-290(true)-291(Christianity:)-332(here)-290(extending)]TJ 0 -13.55 Td [(over)-310(the)-310(whole)-310(sea,)-325(or)-310(comprising)-310(all)-310(the)-310(Gentile)-310(converts;)-340(and)]TJ 0 -13.549 Td [(the)-329(period)-329(of)-330(this)-329(death)-329(is)-329(yet)-329(scarcely)-329(elapsed,)-349(beginning)-329(with)]TJ 0 -13.549 Td [(the)-254(dark)-255(ages,)-255(and)-254(continuing)-254(to)-255(the)-254(millenium.)-262(What!)-263(is)-254(Europe)]TJ 0 -13.549 Td [(then)-311(still,)-326(or)-310(has)-311(it)-311(so)-311(lately)-310(been)-311(in)-311(a)-311(state)-310(of)-311(spiritual)-311(death)-310(or)]TJ 0 -13.549 Td [(perdition?)-592(Such)-364(is)-364(the)-365(language)-364(of)-364(prophecy,)-392(and)-364(its)-364(meaning)]TJ 0 -13.55 Td [(cannot)-332(be)-331(explained)-332(away)-332(or)-332(evaded.)]TJ/F29 10.9091 Tf 171.018 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Every)-332(living)-331(soul)-332(in)-332(the)]TJ -175.862 -13.549 Td [(sea)-435(dies.)]TJ/F29 10.9091 Tf 39.594 0 Td [(\035)]TJ/F16 10.9091 Tf 9.594 0 Td [(The)-435(life)-436(in)-435(Christ)-436(is)-435(extinct.)-807(True)-435(Christianity)-436(no)]TJ -49.188 -13.549 Td [(longer)-278(remains.)-335(Will)]TJ/F32 10.9091 Tf 94.261 0 Td [(none)]TJ/F16 10.9091 Tf 24.244 0 Td [(then)-278(be)]TJ/F32 10.9091 Tf 35.155 0 Td [(saved)]TJ/F16 10.9091 Tf 25.135 0 Td [(?)-335(This)-278(the)-279(prophecy)-278(no)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+618 0 obj <<
+/Type /Page
+/Contents 619 0 R
+/Resources 617 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 594 0 R
+>> endobj
+620 0 obj <<
+/D [618 0 R /XYZ 93.543 296.555 null]
+>> endobj
+617 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+623 0 obj <<
+/Length 4244      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XIII.)-14893(111)]TJ
+0 g 0 G
+ 0 -30.759 Td [(where)-341(says.)-523(The)-341(Gospel)-341(teaches)-341(that)-341(many)-341(may)-341(be)-341(saved)-340(who)]TJ 0 -13.549 Td [(never)-258(heard)-258(of)-259(Christ.)-274(Are)-259(all)-258(Mahommedans,)-260(and)-258(they)-258(execrate)]TJ 0 -13.549 Td [(the)-428(name)-428(of)-428(Christian,)-473(doomed)-428(to)-428(perish?)-784(No)-428(Christian)-428(will)]TJ 0 -13.549 Td [(surely)-322(maintain)-322(this,)-341(and)-322(still)-322(less)-322(that)-322(all)-322(misguided)-322(Christians)]TJ 0 -13.55 Td [(are)-292(doomed)-292(to)-291(perdition.)-376(But)-291(still)-292(the)-292(life)-292(in)-292(Christ)-291(is)-292(lost.)-375(True)]TJ 0 -13.549 Td [(Christianity)-301(no)-302(longer)-301(prevails.)-404(If)-302(then,)-314(without)-301(it,)-315(men)-301(may)-301(be)]TJ 0 -13.549 Td [(saved,)-236(where,)-237(it)-233(may)-233(be)-233(asked,)-236(is)-233(the)-233(use)-233(of)-233(it?)-244(I)-233(answer,)-237(i)1(n)-233(every)]TJ 0 -13.549 Td [(way,)-299(and)-289(every)-289(where)-289(it)-289(is)-289(useful.)-367(Did)-289(true)-289(Christianity)-289(prevail,)]TJ 0 -13.549 Td [(the)-247(myriads)-248(might)-247(be)-248(saved;)-248(the)-247(few)-248(only)-247(would)-247(perish.)-249(Without)]TJ 0 -13.55 Td [(it)-376(the)-376(few)-376(only)-377(can)-376(be)-376(saved,)-407(the)-377(many)-376(are)-376(left)-376(to)-376(perish.)-628(By)]TJ 0 -13.549 Td [(Christianity,)-380(all)-355(are)-354(taught)-354(to)-355(live)-354(for)-708(the)-355(next)-354(world;)-406(without)]TJ/F16 7.9701 Tf 291.024 0 Td [([170])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(it,)-387(the)-359(many)-359(will)-360(live)-359(for)-359(this;)-414(few)-360(are)-359(those)-359(that)-360(will)-359(think)-359(of)]TJ 0 -13.549 Td [(another.)-510(Christianity)-337(not)-336(only)-337(diffuses)-337(peace)-336(and)-337(happiness)-336(on)]TJ 0 -13.549 Td [(earth,)-213(but)-204(fits)-203(every)-204(man)-204(for)-203(enjoying)-204(eternal)-204(happiness)-203(hereafter.)]TJ 0 -13.55 Td [(Such)-308(is)-309(the)-308(saving)-308(virtue)-309(of)-308(Christ's)-308(religion,)-323(in)-309(affording)-308(to)-308(all)]TJ 0 -13.549 Td [(the)]TJ/F32 10.9091 Tf 16.494 0 Td [(means)]TJ/F16 10.9091 Tf 31.034 0 Td [(of)-290(attaining)-290(to)-290(eternal)-290(life)-289(and)-290(eternal)-290(happiness.)-370(But)]TJ -47.528 -13.549 Td [(to)-284(return)-283(to)-284(the)-284(age)-283(in)-284(which)-284(we)-283(live,)-292(or)-284(from)-284(which)-283(we)-284(are)-283(just)]TJ 0 -13.549 Td [(emerging.)-727(This)-408(period)-409(is)-409(peculiarly)-409(the)-409(age)-409(of)-408(infidelity)]TJ/F29 10.9091 Tf 258.812 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)]TJ -269.721 -13.549 Td [(Europe)-378(bears)-378(testimony)-378(to)-378(the)-377(fact.)-634(But)-378(are)-378(they)-378(who)-377(profess)]TJ 0 -13.55 Td [(belief,)-396(really)-367(Christians?)-601(Look)-367(to)-367(conduct,)-396(and)-367(not)-366(profession)]TJ 0 -13.549 Td [(for)-348(the)-348(proof.)-545(Is)-348(this)-348(world,)-372(or)-348(the)-349(next,)-372(the)-348(object)-348(of)-348(pursuit?)]TJ 0 -13.549 Td [(If)-293(conscience)-293(whisper,)-304(that)-293(we)-293(who)-293(believe,)-304(lack)-293(the)-293(true)-293(spirit;)]TJ 0 -13.549 Td [(how)-347(can)-346(we)-347(expect)-347(it)-347(in)-346(those)-347(who)-347(disbelieve?)-540(Where)-347(then)-346(in)]TJ 0 -13.549 Td [(true)-250(Christianity?)]TJ 11.956 -13.55 Td [(As)-558(this)-558(chapter,)-635(according)-558(to)-558(the)-558(Rabbi's)-558(view,)-635(remains)]TJ -11.956 -13.549 Td [(unfulfilled,)-297(so)-287(he)-288(offers)-287(no)-287(particular)-288(exposition)-287(of)-287(it,)-297(but)-287(limits)]TJ 0 -13.549 Td [(his)-258(remarks)-257(to)-258(a)-258(few)-257(emendations)-258(of)-257(the)-258(received)-258(translation.)-272(Of)]TJ 0 -13.549 Td [(these)-283(the)-284(only)-283(one)-283(any)-284(way)-283(material)-283(to)-284(the)-283(present)-283(discussion)-283(is)]TJ 0 -13.549 Td [(that)-246(on)-246(verse)-247(5,)-247(which)-246(has)-246(been)-246(already)-246(stated)-247(in)-246(the)-246(note)-246(on)-246(that)]TJ 0 -13.549 Td [(verse.)]TJ/F16 7.9701 Tf 291.024 -27.415 Td [([171])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+622 0 obj <<
+/Type /Page
+/Contents 623 0 R
+/Resources 621 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+624 0 obj <<
+/D [622 0 R /XYZ 217.434 382.683 null]
+>> endobj
+625 0 obj <<
+/D [622 0 R /XYZ 46.771 97.834 null]
+>> endobj
+621 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+627 0 obj
+<< /S /GoTo /D (index20) >>
+endobj
+630 0 obj
+(Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIV.)
+endobj
+633 0 obj <<
+/Length 3540      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(Zechariah)-269(On)-269(The)-269(Messiah's)]TJ 0 -24.647 Td [(Kingdom.)-273(Interpretation:)-265(Chapter)]TJ 0 -24.646 Td [(XIV.)]TJ/F16 10.9091 Tf 0 -36.91 Td [(The)-293(corruption)-293(of)-292(Christianity,)-304(as)-293(foretold)-293(in)-292(the)-293(last)-293(chapter,)-303(is)]TJ 0 -13.549 Td [(allowed)-279(to)-278(have)-279(been)-278(the)-279(means)-279(that)-278(prepared)-279(the)-278(way)-279(for)-278(those)]TJ 0 -13.549 Td [(events)-337(which)-337(are)-337(announced)-337(at)-337(the)-337(opening)-337(of)-337(the)-337(present)-336(one.)]TJ 0 -13.55 Td [(The)-300(ambition)-300(of)-300(the)-300(clergy,)-312(and)-300(the)-300(state)-300(of)-300(ignorance)-300(in)-300(which)]TJ 0 -13.549 Td [(they)-500(purposely)-500(kept)-500(their)-500(flocks,)-562(had)-500(completely)-500(succeeded,)]TJ 0 -13.549 Td [(before)-300(the)-300(end)-299(of)-300(the)-300(sixth)-300(century,)-312(in)-300(subjugating)-300(the)-300(minds)-299(of)]TJ 0 -13.549 Td [(the)-305(people,)-318(and)-305(in)-304(establishing)-305(the)-305(supremacy)-304(of)-305(the)-304(priesthood)]TJ 0 -13.549 Td [(in)-245(the)-246(west)-245(of)-246(Christendom,)-246(while)-245(the)-246(last)-245(of)-246(these)-245(causes)-245(served)]TJ 0 -13.55 Td [(to)-215(facilitate)-215(in)-216(the)-430(east)-215(the)-216(success)-215(of)-215(the)-215(Mahomedan)-215(imposture,)]TJ/F16 7.9701 Tf -72.755 0 Td [([172])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(which,)-272(as)-267(well)-268(as)-267(Papacy,)-272(was)-268(an)-267(offspring)-268(of)-267(the)-268(spurious)-267(form)]TJ 0 -13.549 Td [(of)-250(religion)-250(then)-250(prevailing)-250(under)-250(the)-250(name)-250(of)-250(Christianity.)]TJ 11.956 -14.447 Td [(These)-380(two)-381(usurpations)-380(under)-380(the)-381(mask)-380(of)-381(religion,)-412(divided,)]TJ -11.956 -13.549 Td [(at)-421(the)-422(beginning)-421(of)-422(the)-421(seventh)-422(century,)-464(what)-422(had)-421(once)-421(been)]TJ 0 -13.549 Td [(the)-330(Christian)-330(world,)-350(between)-330(them;)-370(one)-330(occupying)-330(the)-330(western)]TJ 0 -13.549 Td [(half)-362(of)-361(it,)-390(and)-362(the)-362(other)-361(the)-362(eastern,)-390(according)-361(to)-362(our)-362(mode)-361(of)]TJ 0 -13.55 Td [(expression;)-413(but)-359(as)-359(regards)-358(Palestine,)-386(where)-359(the)-359(Prophet)-358(wrote,)]TJ 0 -13.549 Td [(this)-287(division)-287(is)-286(more)-287(accurately)-287(represented,)-296(as)-287(expressed)-287(in)-286(the)]TJ 0 -13.549 Td [(Prophecy,)-248(by)-247(northern)-247(and)-248(southern;)-248(the)-247(northern)-247(half)-247(engrossed)]TJ 0 -13.549 Td [(by)-275(the)-275(Greek)-275(and)-275(Latin)-276(churches,)-281(which)-275(being)-275(essentially)-275(of)-275(the)]TJ 0 -13.549 Td [(same)-262(nature,)-266(are)-262(here)-262(taken)-262(as)-263(one;)-268(while)-262(Mahomedism)-262(usurped)]TJ 0 -13.55 Td [(the)-293(place)-294(of)-293(Christianity)-293(in)-294(the)-293(countries)-293(lying)-294(for)-293(the)-293(most)-293(part)]TJ 0 -13.549 Td [(south)-351(of)-351(Palestine,)-376(as)-351(Arabia,)-376(Egypt,)-376(India,)-376(Persia,)-376(and)-350(others.)]TJ 0 -13.549 Td [(\050See)-250(note)-250(on)-250(this.\051)]TJ 11.956 -14.447 Td [(Such)-441(are)-441(the)-441(occurrences)-441(foreshewn)-441(in)-441(the)-441(opening)-441(of)-440(the)]TJ -11.956 -13.549 Td [(present)-233(chapter;)-238(which)]TJ/F32 10.9091 Tf 100.983 0 Td [(now)]TJ/F16 10.9091 Tf 20.724 0 Td [(does,)-236(if)-233(it)-232(did)-233(not)-233(previously,)-236(declare)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+632 0 obj <<
+/Type /Page
+/Contents 633 0 R
+/Resources 631 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+628 0 obj <<
+/D [632 0 R /XYZ 93.543 529.134 null]
+>> endobj
+634 0 obj <<
+/D [632 0 R /XYZ 171.411 284.724 null]
+>> endobj
+631 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+637 0 obj <<
+/Length 4513      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(113)]TJ
+0 g 0 G
+ -264.267 -30.759 Td [(the)-507(capture)-506(and)-507(pillage)-507(of)-506(the)-507(holy)-507(city,)-571(or)-506(the)-507(loss)-507(of)-506(the)]TJ 0 -13.549 Td [(spiritual)-478(Jerusalem,)-535(true)-478(religion;)-1184(this)-478(being)-478(followed)-478(by)-478(a)]TJ/F16 7.9701 Tf 291.024 0 Td [([173])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(portent)-376(awfully)-376(expressive)-376(of)-376(the)-376(events)-376(which)-376(succeeded)-375(this)]TJ 0 -13.549 Td [(loss,)-193(namely,)-193(the)-178(cleaving)-179(asunder)-179(of)-178(Mount)-179(Olivet;)-202(\050a)-179(symbol)-178(for)]TJ 0 -13.55 Td [(nominal)-383(Christianity,)-417(Mount)-383(Zion)-384(signifying)-383(true)-383(Christianity,)]TJ 0 -13.549 Td [(Mount)-268(Sinai)-267(Judaism;\051)-277(one)-267(part)-268(of)-267(which)-268(moves)-267(northward,)-272(and)]TJ 0 -13.549 Td [(the)-259(other)-259(southward,)-261(leaving)-259(a)-259(deep)-259(valley)-259(between)-259(them)-259(for)-258(the)]TJ 0 -13.549 Td [(escape)-233(of)-233(those)-232(who)-233(are)-233(not)-233(involved)-232(in)-233(this)-233(spiritual)-233(captivity)-232(or)]TJ 0 -13.549 Td [(destruction.)]TJ 11.956 -14.777 Td [(After)-533(this)-533(follows)-533(the)-533(intimation)-533(of)-533(a)-533(period)-533(of)-533(spiritual)]TJ -11.956 -13.549 Td [(obscurity,)-297(which)-288(is)-287(declared)-288(to)-288(be)-287(neither)-288(day)-288(nor)-287(night,)-297(neither)]TJ 0 -13.549 Td [(clear)-388(day-light,)-421(nor)-388(utter)-388(darkness;)-456(but)-387(on)-388(the)-387(evening)-388(of)-387(that)]TJ 0 -13.55 Td [(day,)-411(light)-378(is)-379(said)-378(to)-379(dawn)-378(again,)-411(and)-378(living)-379(waters)-378(once)-378(more)]TJ 0 -13.549 Td [(to)-344(flow)-343(out)-344(of)-343(Jerusalem.)-531(At)-344(length)-343(this)-344(is)-344(to)-343(be)-344(succeeded)-343(by)]TJ 0 -13.549 Td [(the)-299(restoration)-299(of)-298(Israel,)-311(and)-299(the)-299(universal)-299(establishment)-299(of)-298(true)]TJ 0 -13.549 Td [(religion)-250(in)-250(the)-250(new)-250(Jerusalem.)]TJ 11.956 -14.777 Td [(While)-435(the)-436(loss)-435(of)-436(true)-435(religion)-436(is)-435(clearly)-436(foreshewn)-435(in)-435(the)]TJ -11.956 -13.549 Td [(capture)-564(of)-564(the)-564(spiritual)-564(Jerusalem,)-642(with)-564(which)-564(this)-563(chapter)]TJ 0 -13.549 Td [(commences;)-555(and)-453(while)-454(the)-453(rise)-453(of)-454(Papacy)-453(and)-453(Mahomedism)]TJ 0 -13.549 Td [(is)-372(foretold)-372(in)-372(the)-372(cleaving)-372(of)-372(Mount)-372(Olivet;)-433(the)-372(Christian)-371(will)]TJ 0 -13.55 Td [(readily)-321(perceive,)-338(in)-641(the)-321(day)-321(of)-320(obscurity)-321(that)-321(follows,)-338(the)-320(dark)]TJ/F16 7.9701 Tf 291.024 0 Td [([174])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(ages)-306(shadowed)-306(forth;)-334(and)-307(in)-306(the)-306(dawn)-306(of)-306(light)-306(that)-306(breaks)-306(forth)]TJ 0 -13.549 Td [(at)-320(the)-319(evening)-320(time,)-337(he)-319(will)-320(see)-319(intimation)-320(of)-319(the)-320(restoration)-319(of)]TJ 0 -13.549 Td [(true)-293(religion)-293(at)-292(the)-293(reformation,)-303(when)-293(living)-293(waters)-293(again)-292(begin)]TJ 0 -13.549 Td [(to)-250(flow)-250(out)-250(of)-250(Jerusalem.)]TJ 11.956 -14.777 Td [(The)-273(conclusion)-273(of)-273(this)-273(chapter,)-278(and)-273(of)-273(the)-273(Prophecy,)-279(declares)]TJ -11.956 -13.549 Td [(the)-284(final)-283(and)-284(complete)-283(establishment)-284(of)-283(the)-284(Messiah's)-283(kingdom;)]TJ 0 -13.549 Td [(that)-290(happy)-290(period)-290(for)-290(which)-290(we)-290(are)-290(taught)-290(to)-290(pray)-290(in)-290(the)-289(words,)]TJ/F29 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Thy)-383(kingdom)-382(come.)]TJ/F29 10.9091 Tf 88.029 0 Td [(\035)]TJ/F16 10.9091 Tf 9.019 0 Td [(Concerning)-383(the)-382(nature)-383(of)-383(this)-382(kingdom,)]TJ -101.892 -13.55 Td [(the)-324(Jew)-323(not)-324(only)-323(differs)-324(from)-323(the)-324(Christian,)-341(but)-324(Christians)-323(also)]TJ 0 -13.549 Td [(differ)-318(from)-318(one)-317(another.)-454(Before)-318(I)-317(attempt)-318(to)-318(decide)-318(so)-317(difficult)]TJ 0 -13.549 Td [(a)-393(question,)-429(I)-394(shall)-393(state)-393(the)-393(prevailing)-394(opinions,)-429(and)-393(what)-393(the)]TJ 0 -13.549 Td [(prophets)-250(have)-250(said)-250(on)-250(the)-250(subject.)]TJ 11.956 -14.777 Td [(The)-629(Jews)-630(expect,)-724(at)-630(the)-629(coming)-629(of)-630(their)-629(Messiah,)-724(the)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+636 0 obj <<
+/Type /Page
+/Contents 637 0 R
+/Resources 635 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+638 0 obj <<
+/D [636 0 R /XYZ 205.544 504.626 null]
+>> endobj
+639 0 obj <<
+/D [636 0 R /XYZ 135.916 244.736 null]
+>> endobj
+635 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+642 0 obj <<
+/Length 5013      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(114An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(establishment)-678(of)-678(their)-678(political,)-785(as)-678(well)-678(as)-678(their)-678(spiritual)]TJ 0 -13.549 Td [(supremacy)-468(over)-468(all)-468(the)-467(earth.)-904(The)-468(Christians)-468(reject)-468(all)-467(idea)]TJ 0 -13.549 Td [(of)-229(a)-228(political)-229(kingdom,)-233(but)-228(differ)-229(in)-229(their)-228(views)-229(of)-229(it)-228(as)-229(a)-228(spiritual)]TJ 0 -13.549 Td [(one.)-509(Some)-337(understand)-336(it)-337(to)-336(signify)-337(the)-336(universal)-336(establishment)]TJ 0 -13.55 Td [(of)-334(true)-335(Christianity)-334(on)-334(earth,)-356(with)-334(the)-334(full)-335(enjoyment)-334(of)-334(all)-334(the)]TJ 0 -13.549 Td [(blessings)-311(which)-311(it)-310(is)-311(calculated)-311(to)-622(afford;)-341(others)-311(at)-311(this)-310(second)]TJ/F16 7.9701 Tf -72.755 0 Td [([175])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(advent,)-518(look)-464(for)-464(the)-464(personal)-464(appearance)-464(of)-464(Christ)-464(on)-464(earth,)]TJ 0 -13.549 Td [(to)-384(reign)-383(with)-384(the)-384(saints,)-417(who)-384(will)-383(be)-384(raised)-384(from)-384(the)-383(dead,)-417(to)]TJ 0 -13.549 Td [(receive)-288(the)-288(reward)-287(of)-288(virtue)-288(in)-288(his)-287(kingdom;)-307(while)-288(many)-287(regard)]TJ 0 -13.55 Td [(his)-269(kingdom)-270(as)-269(signifying)-269(a)-270(future)-269(state)-270(of)-269(happiness,)-274(having)-269(no)]TJ 0 -13.549 Td [(connexion)-394(whatever)-395(with)-394(the)-394(earth)-394(we)-394(now)-395(inhabit,)-430(but)-394(to)-394(be)]TJ 0 -13.549 Td [(enjoyed)-378(in)-378(an)-378(eternal)-379(abode,)-410(of)-378(which)-378(they)-378(have)-378(an)-378(indefinite)]TJ 0 -13.549 Td [(idea)-250(as)-250(existing)-250(somewhere)-250(above)-250(the)-250(firmament.)]TJ 11.956 -18.459 Td [(This)-383(last,)-417(which)-384(is)-383(perhaps)-384(the)-384(most)-383(popular)-384(notion,)-416(seems)]TJ -11.956 -13.549 Td [(least)-186(consonant)-185(to)-186(Scripture)-185(and)-185(prophecy;)-207(which)-186(distinctly)-185(speak)]TJ 0 -13.549 Td [(of)-313(a)-314(kingdom)]TJ/F32 10.9091 Tf 62.981 0 Td [(on)-313(earth)]TJ/F16 10.9091 Tf 37.357 0 Td [(,)-329(as)-314(it)-313(is)-313(understood)-314(by)-313(the)-314(Jews;)-345(though)]TJ -100.338 -13.55 Td [(not)-333(necessarily,)-353(as)-333(they)-332(suppose,)-353(a)-333(political)-333(one.)-498(As)-332(this)-333(is)-332(the)]TJ 0 -13.549 Td [(chief)-389(point)-388(on)-389(which)-389(I)-388(am)-389(at)-389(issue)-388(with)-389(my)-389(opponent,)-423(I)-388(shall)]TJ 0 -13.549 Td [(presently)-222(state)-223(the)-222(manner)-222(in)-222(which)-223(this)-222(city,)-228(the)-222(New)-222(Jerusalem,)]TJ 0 -13.549 Td [(is)-419(spoken)-418(of)-419(by)-419(Isaiah)-419(and)-418(St.)-756(John.)-757(But)-418(previously)-419(I)-418(think)]TJ 0 -13.549 Td [(it)-385(right)-386(to)-385(notice)-385(a)-386(fallacy)-385(in)-385(what)-386(I)-385(take)-385(to)-385(be)-386(the)-385(ground)-385(on)]TJ 0 -13.55 Td [(which)-237(the)-238(popular)-237(notion)-238(of)-237(this)-238(kingdom)-237(rests;)-242(namely,)-239(because)]TJ 0 -13.549 Td [(St.)-660(John)-387(in)-386(the)-387(Revelations)-387(gives)-386(intimation)-387(of)-387(a)-386(resurrection)]TJ 0 -13.549 Td [(preceding,)-208(or)-197(accompanying)-394(its)-197(establishment.)-232(Now,)-208(we)-197(have,)-207(as)]TJ/F16 7.9701 Tf -72.755 0 Td [([176])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(I)-265(conceive,)-268(no)-265(just)-264(ground)-265(for)-265(assuming,)-268(in)-265(a)-264(vision,)-269(every)-264(other)]TJ 0 -13.549 Td [(part)-215(of)-215(which)-215(is)-216(figurative,)-222(that)-215(this)-215(part)-215(alone)-215(is)-215(to)-215(be)-215(understood)]TJ 0 -13.549 Td [(literally.)-460(Why,)-338(I)-320(should)-320(ask,)-338(may)-320(not)-320(this)-320(resurrection,)-337(like)-320(the)]TJ 0 -13.55 Td [(rest,)-379(be)-353(also)-353(symbolical,)-378(or)-353(signify)-353(regeneration)-353(to)-353(newness)-353(of)]TJ 0 -13.549 Td [(life?)-378(which)-292(our)-293(Saviour)-293(expressed)-292(by)-293(being)]TJ/F32 10.9091 Tf 195.964 0 Td [(born)-293(again)]TJ/F16 10.9091 Tf 48.65 0 Td [(;)-314(that)-292(is,)]TJ -244.614 -13.549 Td [(a)-271(total)-271(change)-271(in)-271(our)-271(nature)-271(and)-271(habits,)-276(such)-271(as)-271(was)-271(produced)-271(in)]TJ 0 -13.549 Td [(his)-243(apostles)-243(and)-243(disciples)-243(by)-242(the)-243(gift)-243(of)-243(the)-243(Holy)-243(Spirit.)-248(But)-242(even)]TJ 0 -13.549 Td [(admitting)-365(the)-365(literal)-364(resurrection)-365(to)-365(be)-365(here)-364(intimated,)-394(\050and)-364(no)]TJ 0 -13.55 Td [(Christian)-280(can)-281(doubt)-280(the)-281(reality)-280(of)-280(a)-281(resurrection,\051)-288(yet)-280(this)-280(would)]TJ 0 -13.549 Td [(not)-225(be)-224(at)-225(all)-224(incompatible)-225(with)-225(a)-224(future)-225(existence)-225(on)-224(earth,)-230(a)-224(light)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+641 0 obj <<
+/Type /Page
+/Contents 642 0 R
+/Resources 640 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+643 0 obj <<
+/D [641 0 R /XYZ 246.608 450.429 null]
+>> endobj
+644 0 obj <<
+/D [641 0 R /XYZ 218.558 201.634 null]
+>> endobj
+640 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+647 0 obj <<
+/Length 5759      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(115)]TJ
+0 g 0 G
+ -264.267 -30.759 Td [(in)-308(which)-309(it)-308(is)-309(viewed)-308(by)-308(many:)-367(we)-308(shall)-309(therefore)-308(inquire)-308(what)]TJ 0 -13.549 Td [(the)-260(Prophets)-259(have)-260(said)-260(that)-259(may)-260(throw)-259(light)-260(on)-260(the)-259(nature)-260(of)-259(this)]TJ 0 -13.549 Td [(kingdom)-250(on)-250(earth.)]TJ 11.956 -16.004 Td [(Both)-299(Isaiah)-300(and)-299(St.)-398(John,)-311(in)-299(speaking)-300(of)-299(the)-299(New)-299(Jerusalem,)]TJ -11.956 -13.549 Td [(use)-379(the)-378(two-fold)-379(metaphor)-379(of)-379(a)-378(City)-379(and)-379(a)-379(Woman.)-636(In)-378(Isaiah)]TJ 0 -13.55 Td [(liv.)-404(11,)-314(et)-301(seq.)-404(this)-302(city)-301(is)-301(represented)-302(as)-301(having)-301(foundations)-301(of)]TJ 0 -13.549 Td [(sapphire,)-215(windows)-205(of)-206(agate,)-214(and)-206(gates)-206(of)-205(carbuncle;)-221(and)-205(St.)-235(John,)]TJ 0 -13.549 Td [(Rev.)-519(xxi.)-518(16,)-362(describes)-340(it)-339(as)-340(built)-339(entirely)-340(of)-339(precious)-679(stones,)]TJ/F16 7.9701 Tf 291.024 0 Td [([177])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(having)-217(twelve)-216(gates,)-224(each)-216(of)-217(one)-217(solid)-216(pearl,)-224(and)-216(its)-217(streets)-216(paved)]TJ 0 -13.549 Td [(with)-314(gold;)-347(being,)-331(moreover,)-330(equal)-314(in)-315(all)-314(its)-315(dimensions,)-330(that)-314(is,)]TJ 0 -13.55 Td [(as)-345(broad)-346(as)-345(it)-346(is)-345(long,)-370(and)-345(as)-346(high)-345(as)-345(it)-346(is)-345(wide,)-370(to)-345(wit,)-369(twelve)]TJ 0 -13.549 Td [(thousand)-292(furlongs,)-304(or)-292(fifteen)-292(hundred)-293(miles.)-377(This)-293(is)-292(surely)-292(very)]TJ 0 -13.549 Td [(unlike)-401(a)-401(literal)-401(city;)-477(but)-401(this)-401(City)-401(shortly)-401(becomes)-401(a)-401(Woman,)]TJ 0 -13.549 Td [(in)-415(St.)-744(John,)-456(and)-415(is)-415(styled)]TJ/F29 10.9091 Tf 123.931 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-415(Lamb's)-415(Bride;)]TJ/F29 10.9091 Tf 84.944 0 Td [(\035)]TJ/F16 10.9091 Tf 9.368 0 Td [(while)-415(Isaiah,)]TJ -223.087 -13.549 Td [(using)-267(the)-268(same)-267(change)-268(of)-267(metaphor,)-272(says,)]TJ/F29 10.9091 Tf 185.332 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(For)-267(thy)-268(Maker)-267(is)-268(thy)]TJ -190.175 -13.55 Td [(husband.)]TJ/F29 10.9091 Tf 39.088 0 Td [(\035)]TJ/F16 10.9091 Tf -27.132 -16.004 Td [(If)-256(we)-256(now)-255(look)-256(to)-256(the)-256(context)-255(in)-256(Isaiah,)-257(for)-256(the)-256(purport)-256(of)-255(this)]TJ -11.956 -13.549 Td [(figurative)-322(language,)-339(we)-322(shall)-321(find)-322(that)-322(he)-321(says,)-340(chapter)-322(liv.)-464(14,)]TJ/F29 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(In)-301(righteousness)-302(shalt)-301(thou)-301(be)-302(established;)]TJ/F29 10.9091 Tf 186.727 0 Td [(\035)]TJ/F16 10.9091 Tf 8.13 0 Td [(and)-301(again,)-315(chapter)]TJ -199.701 -13.549 Td [(lx.)-621(19,)]TJ/F29 10.9091 Tf 36.039 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(But)-374(thou)-373(shalt)-374(call)-374(thy)-373(walls)-374(salvation,)-405(and)-373(thy)-374(gates)]TJ -40.883 -13.549 Td [(praise;)]TJ/F29 10.9091 Tf 29.084 0 Td [(\035)]TJ/F16 10.9091 Tf 9.496 0 Td [(and)-427(from)-426(chap.)-779(lxi.)-780(it)-426(appears)-427(throughout,)-470(that)-427(this)]TJ -38.58 -13.55 Td [(description)-212(is)-213(intended)-212(to)-212(portray)]TJ/F32 10.9091 Tf 144.9 0 Td [(the)-212(perfection)-213(of)-212(righteousness,)]TJ -144.9 -13.549 Td [(the)-331(beauty)-332(of)-331(holiness)]TJ/F16 10.9091 Tf 97.51 0 Td [(,)-352(and)-331(the)]TJ/F32 10.9091 Tf 42.88 0 Td [(riches)-331(of)-332(grace)]TJ/F16 10.9091 Tf 67.221 0 Td [(;)-372(these)-332(being,)-351(as)]TJ -207.611 -13.549 Td [(declared,)-358(the)-337(ornaments)-337(destined)-336(to)-337(adorn)-337(the)-336(Bride.)-510(It)-337(is)-336(with)]TJ/F32 10.9091 Tf 0 -13.549 Td [(a)-398(robe)-399(of)-398(righteousness)]TJ/F16 10.9091 Tf 106.978 0 Td [(,)-435(and)]TJ/F32 10.9091 Tf 27.577 0 Td [(a)-398(garment)-399(of)-398(salvation)]TJ/F16 10.9091 Tf 103.345 0 Td [(,)-436(that)]TJ/F32 10.9091 Tf 28.188 0 Td [(she)]TJ -266.088 -13.549 Td [(will)-337(adorn)-338(herself)]TJ/F16 10.9091 Tf 79.49 0 Td [(,)-359(as)-337(Isaiah)-338(expresses)-337(it,)-359(chap.)-512(lxi.)-512(10.;)-381(while)]TJ -79.49 -13.549 Td [(St.)-522(John)-340(abounds)-341(in)-340(similar)-341(expressions;)-386(thus)-681(in)-340(Rev.)-522(xix.)-521(9,)]TJ/F16 7.9701 Tf 291.024 0 Td [([178])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(speaking)-353(of)-354(the)-353(Bride's)-353(apparel,)-379(he)-353(says,)]TJ/F29 10.9091 Tf 185.83 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(For)-353(the)-353(fine)-354(linen)-353(is)]TJ -190.674 -13.549 Td [(the)-302(righteousness)-302(of)-302(the)-301(saints;)]TJ/F29 10.9091 Tf 136.193 0 Td [(\035)]TJ/F16 10.9091 Tf 8.137 0 Td [(and)-302(of)-302(the)-302(City,)-314(which)-302(nothing)]TJ -144.33 -13.549 Td [(impure)-377(is)-376(permitted)-377(to)-376(enter,)-408(he)-377(says,)-408(chap.)-630(xxi.)-629(23-27,)]TJ/F29 10.9091 Tf 260.634 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(For)]TJ -265.477 -13.549 Td [(the)-443(glory)-443(of)-443(God)-443(did)-443(lighten)-443(it,)-491(and)-443(the)-443(Lamb)-443(was)-443(the)-443(light)]TJ 0 -13.549 Td [(thereof.)]TJ/F29 10.9091 Tf 33.622 0 Td [(\035)]TJ/F16 10.9091 Tf 9.919 0 Td [(Thus)-465(both,)-519(under)-466(this)-465(highly)-465(figurative)-465(description,)]TJ -43.541 -13.55 Td [(appear)-277(to)-277(signify)-277(no)-277(literal)-277(city,)-284(or)-277(political)-277(state,)-283(but)-277(one)-277(which)]TJ 0 -13.549 Td [(is)-195(altogether)-194(spiritual;)-213(that)-195(is,)-206(the)-194(utmost)-195(possible)-194(degree)-195(of)-194(purity)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+646 0 obj <<
+/Type /Page
+/Contents 647 0 R
+/Resources 645 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+648 0 obj <<
+/D [646 0 R /XYZ 293.697 420.876 null]
+>> endobj
+649 0 obj <<
+/D [646 0 R /XYZ 254.951 160.986 null]
+>> endobj
+645 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+652 0 obj <<
+/Length 4677      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(116An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(and)-324(holiness,)-343(which)-325(will)-324(constitute)-325(this)]TJ/F32 10.9091 Tf 177.502 0 Td [(heaven)-324(upon)-325(earth)]TJ/F16 10.9091 Tf 82.82 0 Td [(;)-362(the)]TJ -260.322 -13.549 Td [(New)-250(Jerusalem.)]TJ 11.956 -16.626 Td [(This)-175(chapter)-175(opens)-175(with)-176(the)-175(denunciation)-175(of)-175(divine)-175(wrath)-175(about)]TJ -11.956 -13.549 Td [(to)-276(fall)-276(upon)-275(mankind)-276(on)-276(account)-276(of)-275(the)-276(corrupt)-276(state)-276(of)-275(religion.)]TJ 0 -13.549 Td [(The)-335(expression)-334(used)-335(to)-335(foretel)-335(this,)-355(belongs)-335(more)-335(peculiarly)-334(to)]TJ 0 -13.549 Td [(the)-401(day)-400(of)-401(judgment,)-438(called)-401(the)]TJ/F32 10.9091 Tf 148.128 0 Td [(day)-401(of)-400(the)-401(Lord)]TJ/F16 10.9091 Tf 71.9 0 Td [(;)-476(but)-401(is)-400(often)]TJ -220.028 -13.55 Td [(employed)-297(in)-298(prophetically)-297(foreshewing)-297(particular)-297(judgments)-297(on)]TJ 0 -13.549 Td [(the)-250(world,)-250(as)-250(here:)]TJ/F32 10.9091 Tf 11.956 -16.625 Td [(Behold)-405(the)-404(day)-405(of)-405(the)-405(Lord)-404(cometh,)-444(and)-404(thy)-405(spoil)-405(shall)-404(be)]TJ -11.956 -13.55 Td [(divided)-250(in)-250(the)-250(midst)-250(of)-250(thee.)]TJ 11.956 -16.625 Td [(For)-281(I)-282(will)-281(gather)-281(all)-282(nations)-281(against)-282(Jerusalem)-281(to)-281(battle,)-289(and)]TJ -11.956 -13.549 Td [(the)-388(city)-388(shall)-388(be)-388(taken,)-423(and)-388(the)-388(houses)-388(rifled,)-422(and)-388(the)-388(women)]TJ 0 -13.55 Td [(ravished,)-339(and)-321(half)-322(of)-642(the)-321(city)-321(shall)-322(go)-321(forth)-321(into)-321(captivity,)-339(and)]TJ/F16 7.9701 Tf -72.755 0 Td [([179])]TJ/F32 10.9091 Tf 72.755 -13.549 Td [(the)-250(residue)-250(of)-250(the)-250(people)-250(shall)-250(not)-250(be)-250(cut)-250(off)-250(from)-250(the)-250(city.)]TJ/F16 10.9091 Tf 11.956 -16.625 Td [(The)-263(loss)-263(of)-263(the)-262(holy)-263(city,)-266(and)-263(the)-263(spiritual)-263(captivity)-263(of)-263(half)-262(its)]TJ -11.956 -13.55 Td [(inhabitants,)-204(which)-193(is)-192(the)-193(bondage)-193(of)-192(sin,)-205(is)-192(the)-193(particular)-192(calamity)]TJ 0 -13.549 Td [(here)-356(foretold;)-410(and)-356(this)-356(is)-356(followed)-357(by)-356(the)-356(punishment)-356(of)-356(those)]TJ 0 -13.549 Td [(who)-327(were)-327(the)-327(authors)-327(of)-328(this)-327(evil,)-346(the)-327(enemies)-327(of)-327(true)-327(religion,)]TJ 0 -13.549 Td [(who)-250(war)-250(against)-250(Jerusalem.)]TJ/F32 10.9091 Tf 11.956 -16.626 Td [(Then)-273(shall)-273(the)-273(Lord)-273(go)-273(forth,)-279(and)-273(fight)-273(against)-273(those)-273(nations,)]TJ -11.956 -13.549 Td [(as)-250(when)-250(he)-250(fought)-250(in)-250(the)-250(day)-250(of)-250(battle.)]TJ/F16 10.9091 Tf 11.956 -16.626 Td [(The)-303(nations)-304(must)-303(signify)-304(here,)-317(as)-303(elsewhere,)-317(the)-304(Gentiles,)-316(or)]TJ -11.956 -13.549 Td [(Pagans,)-216(whose)-208(spiritual)-208(hostility)-207(against)-208(true)-208(religion)-208(was)-207(shewn,)]TJ 0 -13.549 Td [(as)-247(before)-247(stated,)-248(by)-247(their)-247(corrupting)-247(and)-247(paganising)-247(Christianity;)]TJ 0 -13.549 Td [(while)-388(the)-387(judgment)-388(denounced)-388(against)-387(them)-388(consists)-388(in)-387(God's)]TJ 0 -13.55 Td [(permitting)-407(the)-407(rise)-406(of)-407(the)-407(two)-407(great)-407(Antichristian)-406(usurpations,)]TJ 0 -13.549 Td [(Papacy)-359(and)-360(Mahomedism.)-578(One,)-386(the)-360(man)-359(of)-359(sin,)-387(spoken)-359(of)-359(by)]TJ 0 -13.549 Td [(St.)-426(Paul,)-323(\0501)-309(Tim.)-425(iv.)-426(1,)-323(and)-309(2)-309(Thess.)-425(ii.)-426(3,\051)-323(a)-309(spiritual)-308(tyranny,)]TJ 0 -13.549 Td [(enslaving)-331(the)-330(minds)-331(of)-330(men;)-371(and)-330(the)-331(other,)-350(the)-331(abomination)-330(of)]TJ 0 -13.549 Td [(desolation,)-209(mentioned)-198(by)-198(Daniel,)-209(chap.)-232(viii.)-233(verses)-198(10-12,)-209(and,)-208(as)]TJ 0 -13.55 Td [(he)-193(expressly)-192(foretold,)-204(permitted)]TJ/F32 10.9091 Tf 139.114 0 Td [(by)-385(reason)-193(of)-193(transgression)]TJ/F16 10.9091 Tf 116.286 0 Td [(,)-204(or)-193(as)]TJ/F16 7.9701 Tf -328.155 0 Td [([180])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(a)-197(judgment)-196(on)-197(the)-197(world,)-207(its)-197(avowed)-196(object)-197(being)-197(the)-196(propagation)]TJ 0 -13.549 Td [(of)-374(religion)-375(by)-374(the)-374(sword.)-623(The)-375(division)-374(of)-374(the)-375(corrupt)-374(form)-374(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+651 0 obj <<
+/Type /Page
+/Contents 652 0 R
+/Resources 650 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 626 0 R
+>> endobj
+653 0 obj <<
+/D [651 0 R /XYZ 189.879 346.355 null]
+>> endobj
+654 0 obj <<
+/D [651 0 R /XYZ 245.056 93.24 null]
+>> endobj
+650 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+657 0 obj <<
+/Length 4701      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(117)]TJ
+0 g 0 G
+ -264.267 -30.759 Td [(religion)-270(then)-270(prevailing,)-274(into)-270(these)-270(two)-270(Antichristian)-269(apostacies,)]TJ 0 -13.549 Td [(is)-250(thus)-250(foreshewn.)]TJ/F32 10.9091 Tf 11.956 -14.368 Td [(And)-258(his)-259(feet)-258(shall)-258(stand)-259(in)-258(that)-259(day)-258(upon)-258(the)-259(Mount)-258(of)-259(Oli)1(ves,)]TJ -11.956 -13.549 Td [(which)-189(is)-188(before)-189(Jerusalem)-189(upon)-188(the)-189(East,)-201(and)-189(the)-188(Mount)-189(of)-188(Olives)]TJ 0 -13.549 Td [(shall)-235(cleave)-235(in)-234(the)-235(midst)-235(thereof)-235(toward)-234(the)-235(East,)-238(and)-235(toward)-234(the)]TJ 0 -13.549 Td [(West,)-250(and)-251(there)-250(shall)-250(be)-250(a)-251(great)-250(valley,)-250(and)-251(half)-250(of)-250(the)-250(mountain)]TJ 0 -13.549 Td [(shall)-250(move)-250(toward)-250(the)-250(North,)-250(and)-250(half)-250(of)-250(it)-250(toward)-250(the)-250(South.)]TJ/F16 10.9091 Tf 11.956 -14.368 Td [(A)-524(mountain,)-593(meaning)-524(a)-524(place)-525(of)-524(eminence)-524(or)-525(power,)-592(in)]TJ -11.956 -13.549 Td [(spiritual)-380(language)-379(signifies)-379(religion;)]TJ/F32 10.9091 Tf 166.349 0 Td [(Mount)-379(Sinai)]TJ/F16 10.9091 Tf 55.052 0 Td [(,)-412(from)-379(which)]TJ -221.401 -13.549 Td [(the)-254(Mosaic)-253(law)-254(was)-254(delivered,)-254(means)-254(Judaism,)-254(and)-254(is)-253(contrasted)]TJ 0 -13.549 Td [(in)-234(the)-233(Epistle)-234(to)-233(the)-234(Hebrews,)-237(chap.)-244(xii.)-245(18-22,)-237(with)-233(Christianity,)]TJ 0 -13.55 Td [(which)-326(is)-326(there)-326(called)]TJ/F32 10.9091 Tf 96.015 0 Td [(Mount)-326(Zion)]TJ/F16 10.9091 Tf 52.045 0 Td [(,)-345(and)]TJ/F32 10.9091 Tf 25.796 0 Td [(the)-326(heavenly)-326(Jerusalem)]TJ/F16 10.9091 Tf 104.047 0 Td [(.)]TJ -277.903 -13.549 Td [(The)-405(Mount)-405(of)-405(Olives)-405(is)-405(neither)-405(of)-405(these,)-444(but)-405(here)-404(symbolical)]TJ 0 -13.549 Td [(of)-396(nominal)-397(Christianity,)-433(destined)-396(to)-396(be)-397(split)-396(asunder;)-469(leaving,)]TJ 0 -13.549 Td [(however,)-294(a)-286(valley)-285(between)-286(the)-285(two)-285(parts)-286(for)-285(the)-286(escape)-285(of)-285(those)]TJ 0 -13.549 Td [(not)-399(involved)-400(in)-399(this)-400(spiritual)-399(destruction;)-474(from)-400(which)-399(may)-399(be)]TJ 0 -13.55 Td [(inferred,)-233(that)-228(true)-457(Christianity)-229(would)-228(not)-229(become)-228(utterly)-228(extinct.)]TJ/F16 7.9701 Tf 291.024 0 Td [([181])]TJ/F32 10.9091 Tf -279.068 -14.367 Td [(And)-263(ye)-263(shall)-263(flee)-263(to)-263(the)-263(valley)-263(of)-263(the)-262(mountains,)-267(for)-263(the)-263(valley)]TJ -11.955 -13.549 Td [(of)-265(the)-265(mountains)-265(shall)-265(reach)-265(unto)-265(Azal:)-280(yea,)-268(ye)-265(shall)-265(flee)-265(like)-265(as)]TJ 0 -13.549 Td [(ye)-355(fled)-355(in)-356(the)-355(days)-355(of)-355(Uzziah,)-382(king)-355(of)-355(Judah,)-382(and)-355(the)-355(Lord)-355(my)]TJ 0 -13.55 Td [(God)-250(shall)-250(come,)-250(and)-250(all)-250(the)-250(saints)-250(with)-250(thee.)]TJ/F16 10.9091 Tf 11.955 -14.367 Td [(The)-423(true)-422(Christian)-423(is)-422(thus)-423(admonished)-422(to)-423(fly,)-465(or)-423(avoid)-423(the)]TJ -11.955 -13.549 Td [(prevailing)-447(apostacies;)-546(while)-447(divine)-448(favour)-447(and)-447(protection)-447(are)]TJ 0 -13.549 Td [(promised)-367(to)-366(those)-367(who)-366(shun)-367(the)-366(general)-367(corruption.)-600(From)-366(the)]TJ 0 -13.55 Td [(establishment)-450(of)-449(these)-450(two)-450(Antichristian)-449(dominations,)-500(a)-449(long)]TJ 0 -13.549 Td [(day)-534(of)-534(spiritual)-535(darkness)-534(is)-534(declared)-534(to)-535(follow;)-676(which)-534(was)]TJ 0 -13.549 Td [(accomplished)-301(in)-301(the)-302(reign)-301(of)-301(ignorance)-301(and)-301(superstition,)-314(during)]TJ 0 -13.549 Td [(the)-271(period)-270(expressively)-271(denominated)]TJ/F32 10.9091 Tf 163.909 0 Td [(the)-271(dark)-271(ages)]TJ/F16 10.9091 Tf 59.231 0 Td [(.)-312(With)-271(God)-271(a)]TJ -223.14 -13.549 Td [(thousand)-250(years)-250(are)-250(but)-250(as)-250(a)-250(day.)]TJ/F32 10.9091 Tf 11.955 -14.368 Td [(And)-306(it)-305(shall)-306(come)-306(to)-305(pass)-306(in)-306(that)-305(day,)-320(that)-306(the)-305(light)-306(shall)-306(not)]TJ -11.955 -13.549 Td [(be)-250(clear)-250(nor)-250(dark;)]TJ 11.955 -14.367 Td [(But)-253(it)-254(shall)-253(be)-253(one)-253(day,)-255(which)-253(shall)-253(be)-253(known)-254(to)-253(the)-253(Lord,)-255(not)]TJ -11.955 -13.55 Td [(day)-318(nor)-318(night,)-335(but)-318(it)-318(shall)-318(come)-318(to)-318(pass,)-335(that)-318(at)-318(evening)-318(time)-318(it)]TJ 0 -13.549 Td [(shall)-250(be)-250(light.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+656 0 obj <<
+/Type /Page
+/Contents 657 0 R
+/Resources 655 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+658 0 obj <<
+/D [656 0 R /XYZ 124.877 299.751 null]
+>> endobj
+655 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+662 0 obj <<
+/Length 4923      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(118An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(In)-326(the)-327(return)-326(of)-326(light)-327(at)-326(the)-326(evening)-327(time)-326(of)-326(that)-327(long)-326(day)-326(of)]TJ -11.956 -13.549 Td [(obscurity,)-269(we)-266(see)-265(intimation)-265(of)-265(the)-266(revival)-265(of)-265(true)-266(religion)-265(at)-265(the)]TJ 0 -13.549 Td [(reformation;)-500(which)-250(is)-250(still)-250(more)-250(clearly)-250(expressed)-250(as)-250(follows.)]TJ/F16 7.9701 Tf -72.755 0 Td [([182])]TJ/F32 10.9091 Tf 84.711 -14.531 Td [(And)-245(it)-244(shall)-245(be)-245(in)-245(that)-244(day)-245(that)-245(living)-245(waters)-244(shall)-245(go)-245(out)-244(from)]TJ -11.956 -13.55 Td [(Jerusalem,)-271(half)-268(of)-267(them)-267(toward)-267(the)-267(former)-267(sea,)-272(and)-267(half)-267(of)-267(them)]TJ 0 -13.549 Td [(toward)-250(the)-250(hinder)-250(sea;)-250(in)-250(summer)-250(and)-250(in)-250(winter)-250(it)-250(shall)-250(be.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-352(former)-351(and)-352(the)-352(hinder)-351(sea,)-377(or)-352(as)-352(Dr.)-555(Blayney)-351(proposes)]TJ -11.956 -13.549 Td [(to)-473(render)-473(it,)-528(the)-473(Eastern)-473(and)-473(the)-473(Western)-473(Sea,)-529(may)-472(literally)]TJ 0 -13.549 Td [(signify)-248(the)-247(Dead)-248(Sea)-248(and)-247(the)-248(Mediterranean;)-248(but)-248(figuratively)-247(the)]TJ 0 -13.549 Td [(Eastern)-371(and)-371(Western)-371(Gentiles,)-401(who)-371(will)-371(receive)-371(the)-371(benefit)-371(of)]TJ 0 -13.55 Td [(the)-362(spiritual)-361(waters.)-585(The)-362(expression,)-389(in)-362(summer)-361(and)-362(in)-361(winter)]TJ 0 -13.549 Td [(it)-311(shall)-310(be,)-326(signifies)-311(literally,)-326(that)-311(they)-311(shall)-310(neither)-311(be)-311(dried)-310(up)]TJ 0 -13.549 Td [(by)-316(the)-315(summer's)-316(heat,)-332(nor)-315(congealed)-316(by)-315(the)-316(cold)-316(of)-315(winter;)-348(but)]TJ 0 -13.549 Td [(figuratively)-231(must)-230(mean,)-235(that)-230(the)-231(purity)-230(of)-231(religion)-230(shall)-231(not)-230(again)]TJ 0 -13.549 Td [(be)-192(corrupted)-192(by)-192(the)-192(heat)-192(of)-191(fanaticism)-192(on)-192(the)-192(one)-192(hand,)-204(nor)-191(frozen)]TJ 0 -13.55 Td [(by)-308(the)-309(cold)-308(of)-309(infidelity)-308(on)-309(the)-308(other.)-426(The)-308(universal)-308(prevalence)]TJ 0 -13.549 Td [(of)-250(true)-250(religion)-250(is)-250(then)-250(declared.)-250(\050See)-250(note.\051)]TJ/F32 10.9091 Tf 11.956 -14.531 Td [(And)-232(the)-231(Lord)-232(shall)-232(be)-231(king)-232(over)-231(all)-232(the)-232(earth;)-238(in)-231(that)-232(day)-231(shall)]TJ -11.956 -13.549 Td [(there)-250(be)-250(one)-250(Lord,)-250(and)-250(his)-250(name)-250(one.)]TJ/F16 10.9091 Tf 11.956 -14.531 Td [(The)-258(fulfilment)-258(of)-258(what)-257(now)-258(remains)-258(of)-258(the)-516(prophecy)-257(appears)]TJ/F16 7.9701 Tf -84.711 0 Td [([183])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(to)-394(be)-393(still)-394(future,)-429(and)-393(consequently)-394(it)-393(does)-394(not)-393(fall)-394(within)-393(the)]TJ 0 -13.55 Td [(limits)-213(of)-212(our)-213(plan)-212(to)-213(attempt)-213(the)-212(particular)-213(exposition)-212(of)-213(each)-212(part)]TJ 0 -13.549 Td [(of)-280(it;)-295(but)-280(sufficient,)-288(it)-280(is)-280(hoped,)-287(will)-280(be)-280(found)-280(in)-280(what)-280(is)-280(already)]TJ 0 -13.549 Td [(accomplished,)-432(to)-396(convince)-396(the)-395(Christian)-396(reader)-396(of)-396(the)-395(general)]TJ 0 -13.549 Td [(purport)-321(of)-320(the)-321(whole;)-356(and)-321(to)-320(warrant)-321(the)-321(statement)-320(made)-321(at)-320(the)]TJ 0 -13.549 Td [(outset,)-357(that)-335(these)-336(six)-335(chapters)-336(are)-336(not,)-356(as)-336(former)-335(commentators)]TJ 0 -13.55 Td [(have)-156(supposed)-156(them)-156(to)-156(be,)-175(a)-156(collection)-156(of)-156(unconnected)-156(predictions)]TJ 0 -13.549 Td [(relating)-183(to)-183(different)-183(subjects,)-197(but)-183(one)-183(continued)-183(and)-183(uninterrupted)]TJ 0 -13.549 Td [(prophecy,)-232(presenting)-228(a)-227(view)-228(of)-228(the)-227(progress)-228(of)-228(our)-227(religion,)-232(from)]TJ 0 -13.549 Td [(its)-158(promulgation)-157(to)-158(its)-158(final)-158(establishment)-157(in)-158(purity)-158(and)-157(perfection.)]TJ 11.956 -14.531 Td [(That)-385(the)-386(evidence)-385(of)-386(this)-385(will)-386(be)-385(sufficient)-386(to)-385(convince)-385(the)]TJ -11.956 -13.549 Td [(Jew,)-447(I)-408(am)-408(far)-407(from)-408(expecting,)-448(being)-407(well)-408(aware)-408(of)-408(the)-407(many)]TJ 0 -13.55 Td [(objections)-214(he)-215(has)-214(still)-214(to)-215(urge)-214(against)-214(our)-215(exposition)-214(of)-214(prophecy,)]TJ 0 -13.549 Td [(after)-338(those)-339(which)-338(are)-338(here)-338(presented,)-361(may)-338(have)-338(been)-338(removed.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+661 0 obj <<
+/Type /Page
+/Contents 662 0 R
+/Resources 660 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+663 0 obj <<
+/D [661 0 R /XYZ 150.805 491.077 null]
+>> endobj
+664 0 obj <<
+/D [661 0 R /XYZ 294.638 256.813 null]
+>> endobj
+660 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+667 0 obj <<
+/Length 4610      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 311.038 548.934 Td [(119)]TJ
+0 g 0 G
+ -264.267 -30.759 Td [(But)-295(it)-294(may)-295(possibly)-295(have)-294(some)-295(weight)-295(with)-294(him,)-306(when)-295(he)-294(finds)]TJ 0 -13.549 Td [(upon)-188(examination,)-201(the)-189(same)-188(view)-188(of)-189(the)-188(subject)-189(offered)-188(by)-188(Isaiah,)]TJ 0 -13.549 Td [(Jeremiah,)-216(Ezekiel,)-215(and)-207(others;)-222(which)-207(the)-207(Christian)-206(will)-207(find)-207(more)]TJ 0 -13.549 Td [(circumstantially)-247(displayed)-248(in)-247(the)-247(Revelation)-495(of)-247(St.)-249(John.)-249(In)-247(fact,)]TJ/F16 7.9701 Tf 291.024 0 Td [([184])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(my)-225(exposition)-225(of)-225(the)-225(Apocalypse,)-230(has)-225(furnished)-225(me)-225(with)-225(the)-225(clue)]TJ 0 -13.549 Td [(to)-225(guide)-225(me)-225(through)-224(all)-225(the)-225(prophecies,)-230(that)-225(relate)-225(to)-225(the)-224(progress)]TJ 0 -13.549 Td [(of)-198(the)-197(Messiah's)-198(kingdom;)-215(for)-198(I)-197(find)-198(that)-197(each)-198(succeeding)-197(prophet)]TJ 0 -13.549 Td [(has)-253(helped)-253(to)-253(fill)-252(up)-253(the)-253(outline)-253(given)-253(by)-252(his)-253(predecessors;)-254(while)]TJ 0 -13.549 Td [(the)-391(picture)-390(is)-391(finally)-391(completed)-391(by)-390(St.)-672(John,)-426(the)-391(last)-391(of)-390(them)]TJ 0 -13.55 Td [(all.)-290(But)-263(as)-263(a)-263(portrait)-263(is)-264(most)-263(easily)-263(recognised)-263(when)-263(the)-263(likeness)]TJ 0 -13.549 Td [(is)-296(complete;)-319(so)-296(the)-296(prophecy)-296(last)-296(uttered,)-307(being)-296(most)-296(perfect,)-307(is)]TJ 0 -13.549 Td [(most)-270(easily)-269(interpreted,)-275(and)-269(naturally)-270(becomes)-269(the)-270(key)-269(to)-270(all)-269(the)]TJ 0 -13.549 Td [(others;)-254(that)-253(is,)-253(the)-253(last)-253(delivered)-253(ought)-252(to)-253(be)-253(the)-253(first)-252(expounded,)]TJ 0 -13.549 Td [(which)-250(is)-250(the)-250(order)-250(I)-250(have)-250(pursued.)]TJ 11.956 -15.186 Td [(As)-328(I)-327(have)-328(made)-328(no)-328(change)-328(in)-327(the)-328(translation)-328(of)-328(this)-327(chapter,)]TJ -11.956 -13.549 Td [(few)-445(explanatory)-446(notes)-445(are)-445(required;)-543(and)-446(the)-445(Rabbi's)-445(reply)-445(to)]TJ 0 -13.549 Td [(this,)-398(as)-369(to)-369(the)-369(one)-368(preceding,)-399(may)-369(be)-368(comprised)-369(in)-369(this)-368(single)]TJ 0 -13.55 Td [(objection;)-262(that)-259(no)-258(part)-258(has)-258(yet)-259(been)-258(literally)-258(fulfilled,)-260(such)-258(being)]TJ 0 -13.549 Td [(the)-250(only)-250(fulfilment)-250(which)-250(he)-250(looks)-250(for)-250(or)-250(admits.)]TJ 11.956 -15.186 Td [(The)-268(impossibility)-267(of)-268(a)-267(more)-268(literal)-268(fulfilment)-267(has)-268(been)-267(shewn)]TJ -11.956 -13.549 Td [(in)-227(many)-227(places,)-231(but)-227(especially)-226(at)-227(the)-227(beginning)-227(of)-226(chapter)-227(x.;)-234(and)]TJ 0 -13.549 Td [(until)-190(the)-190(Jew)-190(answers)-190(this,)-202(I)-190(must)-190(consider,)-404(what)-190(to)-190(me)-190(appears)-189(to)]TJ/F16 7.9701 Tf 291.024 0 Td [([185])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(be)-237(the)-237(main)-237(pillar)-237(of)-237(his)-237(argument,)-239(as)-237(fairly)-237(overthrown.)-246(And)-236(the)]TJ 0 -13.549 Td [(grand)-218(question,)-225(whether)-218(Christ)-218(be)-218(the)-219(Messiah,)-224(resting)-218(upon)-218(this,)]TJ 0 -13.55 Td [(namely,)-359(whether)-337(his)-338(kingdom)-337(be)-337(a)-337(spiritual)-338(or)-337(a)-337(temporal)-337(one,)]TJ 0 -13.549 Td [(must)-353(be)-353(decided,)-379(as)-353(regards)-353(the)-353(present)-353(argument,)-379(by)-353(shewing)]TJ 0 -13.549 Td [(whether)-323(the)-323(prophecies)-323(relating)-323(to)-323(it)-323(have)-323(regard)-323(to)-323(spiritual)-322(or)]TJ 0 -13.549 Td [(temporal)-250(affairs.)]TJ 11.956 -15.186 Td [(Many)-458(who)-458(object)-457(to)-458(the)-458(spiritual)-458(view,)-510(misconceive)-457(what)]TJ -11.956 -13.549 Td [(is)-372(meant)-372(by)-372(the)-372(spiritual)-372(exposition;)-433(and)-372(consider)-372(it)-372(as)-371(setting)]TJ 0 -13.549 Td [(aside)-366(altogether)-366(the)-365(historical)-366(fulfilment)-366(of)-366(prophecy;)-423(whereas)]TJ 0 -13.549 Td [(the)-409(question)-408(is)-409(simply)-409(between)-409(religion)-408(and)-409(politics,)-448(between)]TJ 0 -13.55 Td [(church)-461(and)-462(state;)-567(in)-461(short,)-515(whether)-461(the)-462(spiritual)-461(or)-461(temporal)]TJ 0 -13.549 Td [(history)-359(of)-359(the)-359(world)-359(should)-359(be)-359(looked)-359(to,)-386(for)-359(the)-359(fulfilment)-359(of)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+666 0 obj <<
+/Type /Page
+/Contents 667 0 R
+/Resources 665 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+668 0 obj <<
+/D [666 0 R /XYZ 241.459 477.528 null]
+>> endobj
+669 0 obj <<
+/D [666 0 R /XYZ 232.08 230.369 null]
+>> endobj
+665 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+672 0 obj <<
+/Length 2037      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(120An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(those)-194(prophecies)-194(which)-194(foretel)-194(the)-194(progress)-194(of)-193(Christianity,)-206(or)-193(the)]TJ 0 -13.549 Td [(Messiah's)-288(kingdom.)-364(By)-288(directing)-288(their)-288(view)-288(to)-288(temporal)-288(affairs,)]TJ 0 -13.549 Td [(the)-223(ablest)-223(expositors)-223(have)-223(hitherto)-223(discovered)-223(only)-223(an)-223(occasional)]TJ 0 -13.549 Td [(allusion)-399(to)-399(Christianity)-399(in)-398(a)-399(few)-399(verses)-399(of)-399(particular)-398(chapters,)]TJ 0 -13.55 Td [(and)-351(in)-352(others)-351(no)-351(allusion)-352(to)-351(it)-351(whatever;)-402(whereas,)-377(by)-351(adhering)]TJ 0 -13.549 Td [(closely)-253(to)-254(the)-253(spiritual)-253(view,)-254(and)-253(understanding)-254(the)-253(prophecy)-506(as)]TJ/F16 7.9701 Tf -72.755 0 Td [([186])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(foretelling)-271(the)-271(progress)-271(of)-271(true)-272(religion;)-281(the)-271(battles)-271(and)-271(conflicts)]TJ 0 -13.549 Td [(foretold,)-380(representing)-355(the)-354(opposition)-354(which)-355(it)-354(has)-354(experienced,)]TJ 0 -13.549 Td [(and)-189(the)-190(corruptions)-189(which)-190(it)-189(has)-190(undergone)-189(from)-190(the)-189(evil)-189(passions)]TJ 0 -13.55 Td [(and)-261(worldly)-262(propensities)-261(of)-261(man;)-267(we)-261(have)-262(been)-261(enabled)-261(to)-261(shew)]TJ 0 -13.549 Td [(the)-393(historical)-393(fulfilment)-393(of)-393(the)-393(whole;)-464(not)-393(selecting,)-429(as)-392(others)]TJ 0 -13.549 Td [(have)-343(done,)-365(particular)-343(passages,)-365(but)-343(shewing)-342(that)-343(every)-342(chapter)]TJ 0 -13.549 Td [(and)-272(every)-273(verse)-272(relates)-273(to)-272(the)-272(same)-273(subject,)-278(and)-272(this)-272(subject,)-278(the)]TJ 0 -13.549 Td [(progress)-250(of)-250(Christianity.)]TJ/F16 7.9701 Tf -72.755 -29.651 Td [([187])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+671 0 obj <<
+/Type /Page
+/Contents 672 0 R
+/Resources 670 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+673 0 obj <<
+/D [671 0 R /XYZ 362.323 450.429 null]
+>> endobj
+674 0 obj <<
+/D [671 0 R /XYZ 93.543 312.385 null]
+>> endobj
+670 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+675 0 obj
+<< /S /GoTo /D (index21) >>
+endobj
+678 0 obj
+(Notes To Chapter XIV.)
+endobj
+681 0 obj <<
+/Length 4262      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Notes)-250(To)-250(Chapter)-250(XIV.)]TJ/F16 10.9091 Tf 0 -33.407 Td [(Ver.)-425(4.)]TJ/F32 10.9091 Tf 36.543 0 Td [(Half)-308(of)-309(the)-308(mountain)-309(shall)-308(move)-309(toward)-308(the)-309(north,)-323(and)]TJ -36.543 -13.55 Td [(half)-250(of)-250(it)-250(toward)-250(the)-250(south.)]TJ/F16 10.9091 Tf 11.956 -13.746 Td [(Although)-282(this)-282(passage)-282(is)-281(left)-282(in)-282(the)-282(text)-282(as)-282(it)-282(originally)-282(stood,)]TJ -11.956 -13.549 Td [(yet)-168(the)-167(writer)-168(acknowledges)-167(a)-168(manifest)-167(inadvertency)-168(in)-167(supposing)]TJ 0 -13.549 Td [(the)-339(division)-340(here)-339(spoken)-340(of)-339(into)-340(northern)-339(and)-340(southern)-339(to)-339(have)]TJ 0 -13.549 Td [(reference)-257(to)-258(the)-257(position)-258(of)-257(the)-257(prophet,)-260(any)-257(more)-257(than)-258(to)-257(that)-257(of)]TJ 0 -13.55 Td [(the)-167(reader;)-195(with)-168(neither)-167(of)-168(which)-167(it)-167(has)-168(any)-167(connection.)-223(It)-167(has)-167(been)]TJ 0 -13.549 Td [(objected)-244(by)-245(a)-244(judicious)-244(friend)-244(of)-245(the)-244(author,)-245(that)-244(Mahommedism)]TJ 0 -13.549 Td [(has)-340(prevailed,)-362(and)-340(still)-340(does)-340(prevail)-340(in)-340(countries)-340(lying)-340(north)-339(of)]TJ 0 -13.549 Td [(Judea,)-306(where)-296(the)-295(prophet)-295(wrote.)-385(The)-295(objection)-295(is)-295(perfectly)-295(just,)]TJ 0 -13.549 Td [(not)-330(was)-330(it)-329(unperceived)-330(by)-330(the)-330(writer,)-350(though)-329(he)-330(did)-330(not)-330(at)-329(first)]TJ 0 -13.55 Td [(see)-291(how)-291(to)-291(remove)-291(it,)-302(simple)-291(as)-291(is)-291(the)-291(solution)-291(of)-291(the)-291(difficulty,)]TJ 0 -13.549 Td [(and)-250(striking)-250(as)-250(then)-250(appears)-250(the)-250(fulfilment)-250(of)-250(the)-250(prophecy.)]TJ 11.956 -13.746 Td [(The)-377(solution)-377(is)]TJ/F29 10.9091 Tf 67.624 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-377(this)-377(division)-377(of)-377(the)-377(nominal)-377(Christian)]TJ -90.489 -13.549 Td [(world)-221(here)-222(foretold,)-227(into)-221(two)-222(grand)-221(apostacies,)-227(Anti-christianism)]TJ 0 -13.549 Td [(and)-335(Mahommedism,)-356(which)-335(were)-334(destined)-335(to)-335(occupy)-335(a)-334(position)]TJ 3.946 -13.55 Td [(northward)-362(and)-361(southward,)-390(had)-362(no)-361(relation)-362(to)-362(the)-361(prophet,)-390(but)]TJ/F16 7.9701 Tf 287.078 0 Td [([188])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(simply)-248(to)-248(each)-248(other)]TJ/F29 10.9091 Tf 88.715 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-248(is,)-249(they)-248(were)-248(to)-248(be)-248(north)-248(and)-248(south)-248(of)]TJ -99.624 -13.549 Td [(each)-228(other.)]TJ/F29 10.9091 Tf 47.614 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(Now)-228(let)-227(a)-228(line)-227(be)-228(drawn,)-232(such)-228(as)-227(might)-228(be)-228(expected)]TJ -58.523 -13.549 Td [(from)-425(the)-425(fracture)-425(of)-425(a)-425(mountain)-425(by)-425(an)-426(earthquake,)-468(extending)]TJ 0 -13.549 Td [(from)-351(the)-352(west)-351(of)-351(Europe)-352(to)-351(the)-351(east)-351(of)-352(Asia,)-376(over)-352(a)-351(surface)-351(of)]TJ 0 -13.55 Td [(not)-318(less)-319(than)-318(180)-318(degrees)-319(of)-318(longitude,)-335(and)-319(no)-318(where)-318(deviating)]TJ 0 -13.549 Td [(more)-215(than)-216(10)-215(degrees)-215(of)-216(latitude,)-222(and)-216(we)-215(shall)-215(find)-216(the)-215(Greek)-215(and)]TJ 0 -13.549 Td [(Latin)-325(churches)-324(occupying)-325(the)-324(whole)-325(portion)-325(lying)-324(to)-325(the)-324(north,)]TJ 0 -13.549 Td [(while)-331(Mahommedism)-331(engrosses)-331(all)-331(to)-332(the)-331(south.)-493(And)-331(we)-331(shall)]TJ 0 -13.549 Td [(find)-267(those)-268(parts)-268(only)-267(of)-268(Europe)-267(cut)-268(off)-267(which)-268(were)-267(pre-ordained)]TJ 0 -13.549 Td [(to)-382(fall)-381(under)-382(the)-382(Moslem)-381(yoke,)-415(as)-382(Spain,)-414(Sicily,)-415(Corsica,)-414(and)]TJ 0 -13.55 Td [(Sardinia,)-285(Calabria,)-285(Greece,)-284(and)-278(Turkey)-278(in)-278(Europe;)-292(while)-277(Russia)]TJ 0 -13.549 Td [(forms)-223(the)-222(boundary)-223(line)-223(from)-223(all)-222(the)-223(Mahommedan)-223(nations)-222(lying)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+680 0 obj <<
+/Type /Page
+/Contents 681 0 R
+/Resources 679 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+676 0 obj <<
+/D [680 0 R /XYZ 46.771 529.134 null]
+>> endobj
+682 0 obj <<
+/D [680 0 R /XYZ 46.771 228.732 null]
+>> endobj
+679 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+685 0 obj <<
+/Length 4924      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(122An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(to)-246(the)-246(south)-245(of)-246(it.)-249(This)-246(line)-246(will)-245(be)-246(comprised)-246(between)-246(40)-246(and)-245(50)]TJ 0 -13.549 Td [(deg.)-300(of)-267(nor.)-300(lat.)-300(Thus)-267(singularly)-267(have)-267(the)-266(words)-267(of)-267(the)-266(prophecy)]TJ 0 -13.549 Td [(been)-250(accomplished.)-251(And)-251(thus)-250(strikingly)-251(is)-250(the)-250(will)-251(of)-250(Heaven,)-250(in)]TJ 0 -13.549 Td [(the)-261(pre-ordination)-261(and)-261(disposal)-260(of)-261(human)-261(events,)-264(made)-260(manifest)]TJ 0 -13.55 Td [(to)-250(the)-250(mind)-250(of)-250(man.)]TJ 11.956 -16.004 Td [(Ver.)-250(8.)]TJ/F32 10.9091 Tf 32.716 0 Td [(In)-250(summer)-250(and)-250(in)-250(winter)-250(it)-250(shall)-250(be.)]TJ/F16 10.9091 Tf -32.716 -16.004 Td [(Can)-249(such)-250(a)-249(state)-250(of)-249(the)-250(world,)-249(it)-250(may)-249(be)-250(asked,)-250(which)-249(shall)-249(be)]TJ -11.956 -13.549 Td [(exempt)-275(from)-275(fanaticism)-275(on)-275(the)-275(one)-275(hand,)-281(and)-275(from)-275(infidelity)-274(on)]TJ 0 -13.549 Td [(the)-154(other,)-174(be)-154(brought)-154(about)-155(without)-154(some)-154(miraculous)-154(interposition)]TJ 0 -13.549 Td [(to)-399(alter)-398(the)-399(nature)-398(and)-399(constitution)-398(of)-399(the)-398(human)-399(mind?)-695(And)]TJ 0 -13.549 Td [(does)-359(it)-358(comport)-359(with)-359(the)-359(usual)-358(ordinances)-359(of)-359(Providence,)-385(who)]TJ 0 -13.55 Td [(seems)-275(to)-275(effect)-276(his)-275(purposes)-275(by)-275(natural)-275(means,)-282(to)-275(deviate)-275(in)-275(this)]TJ 0 -13.549 Td [(instance,)-368(from)-345(the)-345(ordinary)-344(course)-345(of)-344(nature?)-534(It)-345(certainly)-344(does)]TJ 0 -13.549 Td [(not)-430(appear)-430(so;)-519(and)-430(it)-430(would,)-474(no)-430(doubt,)-475(be)-430(more)-429(satisfactory,)]TJ 0 -13.549 Td [(and)-453(be)-453(more)-453(likely)-453(to)-453(obtain)-453(belief,)-504(if)-453(natural)-905(means)-453(could)]TJ/F16 7.9701 Tf -72.755 0 Td [([189])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(be)-490(pointed)-490(out,)-549(adequate)-490(to)-490(produce)-490(this)-490(marvellous)-489(change)]TJ 0 -13.55 Td [(in)-413(the)-414(state)-413(of)-414(the)-413(world,)-454(without)-414(calling)-413(for)-414(the)-413(necessity)-413(of)]TJ 0 -13.549 Td [(miraculous)-194(interposition.)-231(Let)-194(us)-194(see)-194(then)]TJ/F29 10.9091 Tf 174.303 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-194(most)-194(fertile)-194(source)]TJ -185.212 -13.549 Td [(of)-223(infidelity)-222(will)-223(be)-223(found)-222(in)-223(the)-223(mysteries)-222(and)-223(dogmata)-222(invented)]TJ 0 -13.549 Td [(by)-176(priestcraft,)-192(which)-176(reason)-176(revolts)-177(at)-176(and)-176(rejects.)-226(Are,)-191(these)-176(then,)]TJ 0 -13.549 Td [(essential)-263(to)-263(true)-263(Christianity?)-289(is)-263(the)-263(question.)-289(If)-263(not)]TJ/F29 10.9091 Tf 224.426 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-263(Christ)]TJ -235.335 -13.55 Td [(ever)-389(appealed)-389(to)-389(the)-389(reason)-389(of)-389(his)-390(hearers,)-423(advancing)-389(nothing)]TJ 0 -13.549 Td [(that)-334(reason)-334(could)-334(gainsay)]TJ/F29 10.9091 Tf 113.337 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(then)-334(true)-334(Christianity)-334(requires)-334(only)]TJ -124.246 -13.549 Td [(to)-413(be)-414(taught,)-454(and)-413(Infidelity)-413(will)-414(have)-413(no)-413(ground)-414(left)-413(to)-413(stand)]TJ 0 -13.549 Td [(upon.)-249(With)-248(regard)-248(to)-248(fanaticism,)-249(there)-248(can)-248(be)-248(no)-248(doubt)-247(that)-248(false)]TJ 0 -13.549 Td [(ideas)-280(of)-279(religion)-280(engender)-280(this)-280(extreme;)-294(ignorance,)-287(encouraging)]TJ 0 -13.549 Td [(the)-487(hopes)-488(of)-487(a)-488(sensual)-487(paradise)-488(on)-487(the)-487(one)-488(hand;)-606(and)-487(fear,)]TJ 0 -13.55 Td [(inspiring)-389(the)-389(dread)-388(of)-389(eternal)-389(torments)-389(on)-389(the)-388(other,)-424(as)-389(in)-388(the)]TJ 0 -13.549 Td [(Mahommedan)-281(and)-281(Romish)-281(churches,)-289(have)-281(been)-281(most)-281(fruitful)-280(in)]TJ 0 -13.549 Td [(producing)-281(this)-281(extravagance.)-342(With)-281(just)-281(ideas)-281(of)-281(religion)-281(and)-280(the)]TJ 0 -13.549 Td [(Divine)-326(beneficence,)-345(such)-326(feelings)-326(are)-326(incompatible.)-478(A)-325(religion)]TJ 0 -13.549 Td [(of)-394(love,)-430(and)-393(such)-394(is)-394(Christianity)-394(when)-394(justly)-394(appreciated,)-429(can)]TJ 0 -13.55 Td [(never)-325(lead)-326(to)-325(fanaticism.)-476(We)-325(may)-326(love)-325(God)-325(with)-326(all)-325(our)-325(heart,)]TJ 0 -13.549 Td [(with)-214(all)-215(our)-214(mind,)-222(with)-214(all)-214(our)-215(soul,)-221(and)-215(with)-214(all)-215(our)-214(strength,)-221(and)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+684 0 obj <<
+/Type /Page
+/Contents 685 0 R
+/Resources 683 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 659 0 R
+>> endobj
+686 0 obj <<
+/D [684 0 R /XYZ 312.177 323.577 null]
+>> endobj
+683 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+689 0 obj <<
+/Length 945       
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(Notes)-250(To)-250(Chapter)-250(XIV.)-14837(123)]TJ
+0 g 0 G
+ 0 -30.759 Td [(it)-334(can)-335(never)-334(disturb)-335(our)-334(reason,)-356(or)-334(lead)-335(to)-334(any)-335(but)-334(the)-334(happiest)]TJ 0 -13.549 Td [(and)-250(most)-250(rational)-250(frame)-250(of)-250(mind.)]TJ 11.956 -13.549 Td [(Thus,)-887(the)-760(dissemination)-759(of)-760(true)-760(Christianity,)-887(the)-759(just)]TJ -11.956 -13.549 Td [(appreciation)-369(of)-369(its)-369(precepts)-369(and)-369(their)-369(faithful)-369(practice,)-398(appears)]TJ 0 -13.55 Td [(to)-276(furnish)-276(a)-276(remedy)-275(adequate)-276(to)-276(the)-276(removal)-276(of)-276(both)-276(these)-275(evils,)]TJ 0 -13.549 Td [(without)-192(requiring)-192(the)-192(aid)-192(of)-192(any)-192(miraculous)-192(interposition)-192(to)-191(effect)]TJ 0 -13.549 Td [(this)-250(purpose.)]TJ/F16 7.9701 Tf 291.024 -29.64 Td [([190])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+688 0 obj <<
+/Type /Page
+/Contents 689 0 R
+/Resources 687 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+690 0 obj <<
+/D [688 0 R /XYZ 46.771 407.24 null]
+>> endobj
+687 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+692 0 obj
+<< /S /GoTo /D (index22) >>
+endobj
+695 0 obj
+(The Millenium.)
+endobj
+698 0 obj <<
+/Length 3978      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(The)-250(Millenium.)]TJ/F16 10.9091 Tf 0 -33.572 Td [(As)-621(the)-622(view)-621(of)-622(Christ's)-621(kingdom,)-714(taken)-622(in)-621(the)-621(preceding)]TJ 0 -13.549 Td [(exposition,)-516(is)-463(that)-462(which)-463(regards)-462(it)-463(as)-463(not)-462(only)-463(that)-463(state)-462(or)]TJ 0 -13.549 Td [(condition)-326(of)-327(man,)-345(which)-327(is)-326(most)-327(calculated)-326(to)-327(prepare)-326(him)-326(for,)]TJ 0 -13.549 Td [(and)-288(enable)-288(him)-287(to)-288(attain)-288(eternal)-288(happiness)-287(hereafter;)-307(but)-288(also)-287(as)]TJ 0 -13.549 Td [(that)-312(which)-312(is)-311(adapted)-312(to)-312(produce)-311(the)-312(highest)-312(possible)-312(degree)-311(of)]TJ 0 -13.55 Td [(felicity)-314(here)-313(on)-314(earth,)-329(it)-313(will)-314(be)-313(proper)-314(to)-313(consider)-314(a)-313(few)-314(of)-313(the)]TJ 0 -13.549 Td [(arguments)-309(that)-308(may)-309(be)-308(brought)-309(for)-309(and)-308(against)-309(this)-308(view)-309(of)-308(the)]TJ 0 -13.549 Td [(Millenium,)-250(and)-250(to)-250(state)-250(the)-250(view)-250(itself)-250(more)-250(distinctly.)]TJ 11.956 -13.779 Td [(The)-428(happy)-428(state)-429(which)-428(the)-428(world)-428(may)-428(attain)-429(to,)-472(under)-428(the)]TJ -11.956 -13.549 Td [(universal)-267(prevalence)-267(of)-267(true)-267(religion,)-271(it)-267(is)-267(more)-267(easy)-267(to)-266(imagine,)]TJ 0 -13.549 Td [(than)-206(to)-207(describe;)-221(for)-206(a)-207(volume)-206(would)-207(hardly)-206(suffice)-413(to)-206(enumerate)]TJ/F16 7.9701 Tf -72.755 0 Td [([191])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(all)-461(the)-461(blessings)-461(it)-461(is)-462(calculated)-461(to)-461(afford.)-883(The)-461(cessation)-461(of)]TJ 0 -13.549 Td [(foreign)-416(war,)-457(with)-416(all)-416(the)-416(miseries)-416(attending)-416(it;)-499(the)-416(end)-416(of)-415(all)]TJ 0 -13.549 Td [(tyranny)-230(and)-230(oppression)-230(at)-230(home;)-237(of)-230(injustice)-230(and)-230(misrule,)-234(are)-230(the)]TJ 0 -13.549 Td [(most)-389(distinctly)-388(announced,)-423(and)-389(their)-389(benefit)-388(perhaps)-389(the)-388(most)]TJ 0 -13.549 Td [(obvious.)-327(But)-275(their)-276(influence)-275(on)-275(society)-276(is)-275(limited)-276(in)-275(comparison)]TJ 0 -13.55 Td [(with)-295(the)-295(wide)-295(diffusion)-295(of)-295(happiness)-295(that)-295(would)-295(ensue)-295(from)-294(the)]TJ 0 -13.549 Td [(improvement)-328(in)-328(private)-328(life,)-347(and)-328(the)-328(amelioration)-328(of)-328(individual)]TJ 0 -13.549 Td [(character.)-844(Were)-448(the)-448(vices)-448(prevalent)-448(in)-448(each)-448(class)-448(of)-447(society)]TJ 0 -13.549 Td [(banished)-466(from)-466(the)-467(world;)-574(ambition)-466(and)-466(ostentation)-466(from)-466(the)]TJ 0 -13.549 Td [(higher,)-248(inordinate)-248(love)-247(of)-248(gain)-247(from)-248(the)-247(middle)-248(and)-247(commercial,)]TJ 0 -13.55 Td [(idleness)-311(and)-311(improvidence)-311(from)-311(the)-311(lower)-310(class,)-327(such)-311(a)-310(change)]TJ 0 -13.549 Td [(would)-273(ensue,)-278(that)-273(the)-273(golden)-273(age)-272(of)-273(the)-273(poets)-273(would)-273(be)-272(revived.)]TJ 0 -13.549 Td [(Fortunes)-251(would)-250(no)-251(longer)-251(be)-251(squandered,)-250(and)-251(families)-251(be)-250(ruined)]TJ 0 -13.549 Td [(by)-195(extravagance)-195(and)-195(dissipation;)-213(gambling)-195(speculation,)-206(extortion)]TJ 0 -13.549 Td [(and)-151(chicanery)-152(would)-151(be)-152(unknown)-151(in)-151(trade;)-185(poverty)-151(and)-151(dishonesty)]TJ 0 -13.549 Td [(would)-381(be)-380(banished)-380(from)-381(the)-380(working)-381(classes.)-641(Thus,)-413(litigation)]TJ 0 -13.55 Td [(and)-302(crime)-303(ceasing,)-315(the)-302(civil)-302(and)-303(criminal)-302(code)-302(would)-302(become)-302(a)]TJ 0 -13.549 Td [(dead)-276(letter,)-281(and)-276(every)-275(man)-276(would)-275(enjoy)-276(in)-275(security)-276(the)-551(fruits)-275(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([192])]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+697 0 obj <<
+/Type /Page
+/Contents 698 0 R
+/Resources 696 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+693 0 obj <<
+/D [697 0 R /XYZ 93.543 529.134 null]
+>> endobj
+699 0 obj <<
+/D [697 0 R /XYZ 315.745 310.028 null]
+>> endobj
+700 0 obj <<
+/D [697 0 R /XYZ 336.046 66.142 null]
+>> endobj
+696 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+703 0 obj <<
+/Length 4390      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Millenium.)-17946(125)]TJ
+0 g 0 G
+ 0 -30.759 Td [(his)-277(industry;)-291(while)-277(the)-277(peace)-276(and)-277(harmony)-277(of)-277(families)-277(would)-277(be)]TJ 0 -13.549 Td [(insured)-376(by)-376(the)-376(increased)-376(prevalence)-376(of)-376(kindness)-376(and)-376(brotherly)]TJ 0 -13.549 Td [(love,)-217(forbearance)-208(and)-208(self-control,)-217(charity)-208(and)-208(benevolence,)-216(with)]TJ 0 -13.549 Td [(other)-250(domestic)-250(virtues.)]TJ 11.956 -14.532 Td [(Among)-195(the)-196(blessings)-195(promised)-195(in)-195(this)-196(state,)-206(is)-195(increased)-196(length)]TJ -11.956 -13.549 Td [(of)-276(life;)-288(nor)-275(is)-276(this)-275(at)-276(all)-275(difficult)-276(to)-275(conceive)-276(or)-275(account)-276(for.)-326(The)]TJ 0 -13.549 Td [(tormenting)-229(passions)-228(of)-229(ambition)-229(and)-228(avarice)-229(subsiding;)-236(the)-228(mind)]TJ 0 -13.549 Td [(being)-479(no)-479(longer)-479(tortured)-479(by)-479(the)-479(cravings)-478(they)-479(occasion,)-536(nor)]TJ 0 -13.549 Td [(the)-376(spirit)-376(broken)-376(by)-376(the)-376(disappointments)-376(that)-376(attend)-376(them;)-439(the)]TJ 0 -13.55 Td [(constitution)-248(being)-248(no)-248(longer)-247(worn)-248(out)-248(by)-248(the)-248(toils)-248(and)-248(cares)-247(they)]TJ 0 -13.549 Td [(give)-227(rise)-227(to,)-232(the)-227(larger)-227(portion)-227(of)-227(diseases)-227(incidental)-227(to)-227(man,)-231(\050and)]TJ 0 -13.549 Td [(more)-237(proceed)-237(from)-237(the)-236(mind)-237(than)-237(the)-237(body\051)-237(would)-237(be)-236(prevented.)]TJ 11.956 -14.531 Td [(But)-306(those)-306(arising)-306(from)-307(bodily)-306(causes,)-320(would)-306(likewise)-306(for)-306(the)]TJ -11.956 -13.549 Td [(most)-220(part)-220(vanish,)-225(from)-220(a)-220(proper)-220(restraint)-219(on)-220(the)-220(indulgence)-220(of)-219(the)]TJ 0 -13.549 Td [(passions)-250(and)-250(appetites.)]TJ 11.956 -14.532 Td [(Nor)-163(is)-163(diminution)-163(of)-163(disease)-163(the)-163(only)-163(cause)-163(that)-163(would)-163(lengthen)]TJ -11.956 -13.549 Td [(life.)-689(The)-396(healing)-396(art)-397(being)-396(more)-396(zealously)-396(studied,)-433(and)-396(more)]TJ 0 -13.549 Td [(conscientiously)-376(practised,)-407(with)-375(more)-376(regard)-376(for)-375(the)-376(welfare)-375(of)]TJ 0 -13.549 Td [(the)-238(patient,)-241(and)-238(less)-238(for)-239(the)-476(emolument;)-242(it)-239(is)-238(not)-238(unreasonable)-238(to)]TJ/F16 7.9701 Tf 291.024 0 Td [([193])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(suppose)-186(that)-186(great)-186(improvement)-186(would)-186(take)-186(place)-186(in)-186(every)-186(branch)]TJ 0 -13.549 Td [(of)-336(it.)-509(And)-336(thus)-336(another)-336(source)-337(would)-336(be)-336(opened)-336(for)-336(producing)]TJ 0 -13.55 Td [(increased)-250(length)-250(of)-250(days.)]TJ 11.956 -14.531 Td [(But)-238(with)-237(the)-238(moral)-237(and)-238(physical)-238(blessings,)-240(let)-237(not)-238(the)-238(spiritual)]TJ -11.956 -13.549 Td [(pass)-257(unnoticed.)-273(Eternal)-257(life)-258(is)-257(the)-258(reward)-257(promised)-258(to)-257(those)-257(who)]TJ 0 -13.549 Td [(strive)-193(to)-193(obtain)-193(it,)-204(and)-193(render)-193(themselves)-193(worthy)-193(of)-193(it.)-231(Surely)-192(then)]TJ 0 -13.549 Td [(the)-288(universal)-288(prevalence)-288(of)-288(peace,)-298(charity)-288(and)-288(good-will)-288(among)]TJ 0 -13.55 Td [(mankind)-339(is)-340(more)-339(likely)-339(to)-339(produce)-340(a)-339(fitness)-339(for)-340(this)-339(state,)-361(than)]TJ 0 -13.549 Td [(the)-341(present)-341(order)-341(of)-341(things.)-522(Thus)-341(our)-341(eternal)-341(and)-341(our)-340(temporal)]TJ 0 -13.549 Td [(interests)-250(would)-250(be)-250(alike)-250(promoted)-250(by)-250(it.)]TJ 11.956 -14.531 Td [(The)-350(prophetic)-350(language,)-376(supposed)-350(to)-350(foretel)-350(this)-350(state)-350(being)]TJ -11.956 -13.549 Td [(metaphorical)-452(its)-453(meaning)-452(may)-452(be)-452(questioned;)-554(and)-452(it)-452(may)-452(be)]TJ 0 -13.549 Td [(objected,)-484(that)-437(reason)-438(and)-437(experience)-437(are)-438(alike)-437(adverse)-437(to)-437(the)]TJ 0 -13.55 Td [(supposition)-542(that)-543(the)-542(world)-542(will)-543(ever)-542(be)-542(materially)-542(different)]TJ 0 -13.549 Td [(from)-491(what)-491(it)-490(has)-491(been.)-972(Would)-491(not)-491(this)-491(argument,)-551(if)-490(urged)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+702 0 obj <<
+/Type /Page
+/Contents 703 0 R
+/Resources 701 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+704 0 obj <<
+/D [702 0 R /XYZ 166.312 271.344 null]
+>> endobj
+701 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+707 0 obj <<
+/Length 4746      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(126An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(two)-483(thousand)-484(years)-483(ago,)-541(have)-484(been)-483(then)-483(deemed)-483(conclusive)]TJ 0 -13.549 Td [(against)-362(the)-361(possibility)-362(of)-361(events,)-390(having)-361(previously)-362(no)-361(parallel)]TJ 0 -13.549 Td [(in)-356(the)-357(history)-356(of)-357(man,)-383(which)-356(nevertheless)-356(did)-357(afterwards)-712(take)]TJ/F16 7.9701 Tf -72.755 0 Td [([194])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(place.)-265(That)-255(any)-256(considerable)-255(body)-255(of)-255(men)-255(should)-255(be)-255(found,)-256(who)]TJ 0 -13.55 Td [(should)-424(prove)-425(themselves)-424(above)-424(the)-425(allurements)-424(of)-424(the)-424(world;)]TJ 0 -13.549 Td [(despising)-351(wealth)-351(and)-351(honours;)-401(disregarding)-351(every)-351(thing)-350(before)]TJ 0 -13.549 Td [(held)-224(most)-225(estimable)-224(by)-224(mankind;)-233(and)-225(braving)-224(ignominy,)-229(tortures)]TJ 0 -13.549 Td [(and)-263(death:)]TJ/F29 10.9091 Tf 45.279 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(would)-263(not)-262(the)-263(argument,)-265(that)-263(such)-263(things)-262(had)-263(never)]TJ -56.189 -13.549 Td [(been,)-289(have)-281(been)-281(deemed)-281(conclusive)-281(against)-281(the)-281(supposition)-281(that)]TJ 0 -13.55 Td [(they)-314(ever)-314(would)-314(be?)-441(And)-314(yet)-314(all)-314(this)-314(did)-314(occur)-314(in)-314(the)-313(apostolic)]TJ 0 -13.549 Td [(age.)-476(If)-325(the)-325(past)-325(then)-326(afford)-325(any)-325(presage)-325(for)-326(the)-325(future,)-344(it)-325(is)-325(not)]TJ 0 -13.549 Td [(against,)-246(but)-245(in)-246(favour)-245(of)-245(the)-245(conclusion,)-247(that)-245(what)-245(has)-245(been,)-246(may)]TJ 0 -13.549 Td [(be)-250(again.)]TJ 11.956 -15.186 Td [(Perhaps)-216(it)-216(may)-216(be)-216(objected,)-223(that)-216(the)-216(purity)-216(and)-216(heroic)-216(virtue)-215(of)]TJ -11.956 -13.549 Td [(the)-160(apostolic)-160(age)-160(were)-160(transient,)-178(and)-160(can)-160(never)-160(be)-160(permanent;)-190(they)]TJ 0 -13.549 Td [(were)-232(partial,)-235(but)-232(can)-231(never)-232(be)-232(general.)-244(This)-231(mode)-232(of)-232(reasoning)-231(is)]TJ 0 -13.549 Td [(perhaps)-290(less)-290(philosophical)-290(than)-290(it)-289(may)-290(at)-290(first)-290(appear.)-370(What)-289(has)]TJ 0 -13.55 Td [(obtained)-296(amongst)-295(one)-296(race)-296(of)-295(men,)-307(may)-296(obtain)-296(amongst)-295(others.)]TJ 0 -13.549 Td [(What)-284(has)-284(continued)-284(for)-284(one)-283(generation,)-293(may)-284(continue)-284(for)-283(more.)]TJ 0 -13.549 Td [(The)-266(life)-267(of)-266(man)-266(is)-266(no)-267(transient)-266(period,)-270(but)-267(to)-266(each)-266(individual)-266(the)]TJ 0 -13.549 Td [(longest)-391(period)-391(possible.)-672(A)-391(whole)-391(race)-391(is)-391(not)-391(a)-390(partial,)-427(but)-390(as)]TJ 0 -13.549 Td [(regards)-682(them,)-363(a)-341(general)-341(prevalence.)-523(And)-341(if)-341(there)-341(be)-341(any)-340(truth)]TJ/F16 7.9701 Tf -72.755 0 Td [([195])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(in)-401(history,)-438(the)-401(principles)-401(and)-400(practices)-401(of)-401(the)-401(early)-400(Christians)]TJ 0 -13.549 Td [(pervaded)-250(their)-250(whole)-250(race,)-250(and)-250(lasted)-250(during)-250(their)-250(whole)-250(lives.)]TJ 11.956 -15.186 Td [(True)-315(Christianity)-314(has)-315(however)-315(vanished,)-331(it)-315(may)-315(be)-314(said;)-347(and)]TJ -11.956 -13.549 Td [(what)-292(should)-292(revive)-293(it?)-376(The)-292(evil)-293(passions)-292(of)-292(man)-292(have)-292(prevailed)]TJ 0 -13.549 Td [(against)-332(it;)-372(and)-332(why)-332(should)-332(they)-331(not)-332(again?)-495(I)-332(answer;)-373(the)-331(same)]TJ 0 -13.549 Td [(causes)-357(that)-356(produced)-357(it,)-383(may)-357(revive)-357(it;)-410(and)-356(the)-357(permanency)-356(of)]TJ 0 -13.549 Td [(those)-220(causes,)-226(may)-221(render)-220(it)-220(permanent.)-240(Conviction)-220(was)-220(the)-220(cause)]TJ 0 -13.55 Td [(that)-278(produced)-277(it;)-292(that)-278(inward,)-284(heartfelt,)-285(active)-278(conviction,)-284(which)]TJ 0 -13.549 Td [(never)-438(leaves)-437(the)-438(mind)-437(for)-438(a)-437(moment,)-485(and)-437(admits)-438(no)-437(shadow)]TJ 0 -13.549 Td [(of)-366(doubt;)-425(not)-366(that)-367(inert,)-395(listless,)-396(passive)-366(form)-367(of)-366(belief,)-395(which)]TJ 0 -13.549 Td [(assents,)-250(it)-250(knows)-250(not)-250(why;)-250(and)-250(believes,)-250(it)-250(knows)-250(not)-250(what.)]TJ 11.956 -15.186 Td [(I)-222(have)-221(heard)-222(a)-221(distinguished)-222(churchman)-221(affirm)-222(his)-221(persuasion,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+706 0 obj <<
+/Type /Page
+/Contents 707 0 R
+/Resources 705 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+708 0 obj <<
+/D [706 0 R /XYZ 352.111 491.077 null]
+>> endobj
+709 0 obj <<
+/D [706 0 R /XYZ 129.368 232.005 null]
+>> endobj
+705 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+712 0 obj <<
+/Length 4849      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Millenium.)-17946(127)]TJ
+0 g 0 G
+ 0 -30.759 Td [(that)-323(the)-323(most)-323(prevalent)-323(evil)-323(in)-323(the)-323(church)-323(is)-323(infidelity.)-469(I)-322(would)]TJ 0 -13.549 Td [(fain)-344(disbelieve)-345(it.)-532(It)-345(surely)-344(is)-344(not)-344(that)-345(bold)-344(and)-344(open)-344(infidelity)]TJ 0 -13.549 Td [(which)-254(denies)-255(revealed)-254(religion.)-263(If)-254(it)-255(prevail)-254(at)-254(all,)-256(it)-254(must)-254(be)-254(that)]TJ 0 -13.549 Td [(secret)-168(wavering)-168(propensity)-168(to)-168(doubt,)-185(apt)-168(to)-168(arise)-168(in)-168(minds)-168(not)-168(fully)]TJ 0 -13.55 Td [(satisfied)-194(of)-194(the)-194(truth,)-206(and)-388(which)-194(feel)-194(regret)-194(that)-194(its)-194(evidence)-194(is)-194(not)]TJ/F16 7.9701 Tf 291.024 0 Td [([196])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(more)-280(conclusive.)-338(This)-280(may)-279(be,)-287(and)-280(is)-279(much)-280(to)-279(be)-280(regretted.)-338(For)]TJ 0 -13.549 Td [(such)-257(belief)-256(can)-257(never)-257(produce)-256(effective)-257(influence)-257(on)-256(the)-257(life)-256(and)]TJ 0 -13.549 Td [(conduct;)-219(nor)-204(awaken)-204(that)-204(impassioned)-204(eloquence)-204(in)-204(the)-204(preacher,)]TJ 0 -13.549 Td [(which)-429(animated)-430(the)-429(first)-429(teachers)-430(of)-429(Christianity,)-474(and)-429(carried)]TJ 0 -13.55 Td [(conviction)-248(to)-248(the)-248(hearts)-248(of)-248(their)-247(hearers.)-250(Whence)-248(arises)-248(this)-247(state)]TJ 0 -13.549 Td [(of)-308(mind?)-424(Are)-309(the)-308(proofs)-308(of)-308(Christianity)-308(then)-308(inconclusive?)-424(Far)]TJ 0 -13.549 Td [(otherwise.)-319(Though)-272(its)-273(prophetic)-273(proofs)-273(are)-273(clothed)-273(in)-272(metaphor,)]TJ 0 -13.549 Td [(and)-242(require)-243(study)-242(to)-243(understand)-242(them;)-245(though)-243(its)-242(history)-243(is)-242(by)-242(no)]TJ 0 -13.549 Td [(means)-244(free)-243(from)-244(contradictions;)-246(though)-243(time)-244(may)-244(have)-243(obscured)]TJ 0 -13.55 Td [(some)-375(passages,)-407(and)-375(interpolation)-375(thrown)-375(a)-375(doubt)-375(upon)-375(others;)]TJ 0 -13.549 Td [(yet)-243(is)-242(there)-243(left)-243(sufficient;)-245(amply)-242(sufficient)-243(to)-243(satisfy)-242(the)-243(mind)-242(of)]TJ 0 -13.549 Td [(any)-250(who)-250(think)-250(the)-250(subject)-250(worthy)-250(of)-250(serious)-250(examination.)]TJ 11.956 -18.459 Td [(But)-343(here)-344(is)-343(the)-343(misfortune.)-530(Most)-344(men)-343(think)-343(otherwise.)-530(The)]TJ -11.956 -13.549 Td [(laity)-407(are)-408(too)-407(often)-408(content)-407(to)-408(take)-407(their)-407(religion)-408(on)-407(trust;)-486(and)]TJ 0 -13.549 Td [(the)-263(clergy)-263(for)-264(the)-263(most)-263(part)-263(want)-264(leisure)-263(for)-263(studies)-263(that)-263(demand)]TJ 0 -13.549 Td [(so)-330(much)-329(time)-330(and)-330(attention;)-369(while)-330(their)-329(following)-330(hitherto)-330(in)-329(a)]TJ 0 -13.55 Td [(beaten)-246(track,)-246(and)-246(paying)-246(undue)-245(deference)-246(to)-246(the)-491(authority)-246(of)-245(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([197])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Masoretic)-309(punctuation,)-323(have)-309(encumbered)-309(them)-309(with)-308(difficulties)]TJ 0 -13.549 Td [(almost)-525(insurmountable.)-1074(Hence)-524(it)-525(is,)-593(that)-525(as)-524(far)-525(as)-524(regards)]TJ 0 -13.549 Td [(the)-362(prophetic)-362(evidence)-362(of)-362(our)-362(religion)]TJ/F29 10.9091 Tf 170.615 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-362(elucidation)-362(of)-362(that)]TJ -181.524 -13.549 Td [(miraculous)-448(testimony)-449(to)-448(its)-448(truth,)-498(the)-448(force)-449(of)-448(which)-448(is)-448(ever)]TJ 0 -13.549 Td [(progressively)-427(increasing)-427(and)-427(which)-426(alone)-427(can)-427(place)-427(us)-427(on)-426(an)]TJ 0 -13.55 Td [(equal)-312(ground)-313(of)-312(belief)-312(with)-312(the)-313(first)-312(Christians,)]TJ/F29 10.9091 Tf 209.584 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-312(world)-313(has)]TJ -220.493 -13.549 Td [(remained)-293(nearly)-292(stationary)-293(above)-292(a)-293(thousand)-292(years.)-378(Of)-292(learning)]TJ 0 -13.549 Td [(there)-281(has)-281(been)-280(no)-281(want;)-296(of)-281(talent)-281(abundance;)-296(of)-281(reading)-281(no)-280(end;)]TJ 0 -13.549 Td [(but)-287(beyond)-286(verbal)-286(criticisms,)-296(the)-287(settling)-286(of)-287(doubtful)-286(words)-286(and)]TJ 0 -13.549 Td [(passages,)-333(for)-317(the)-317(improvement)-317(of)-316(the)-317(text,)-333(little)-317(has)-317(been)-316(done.)]TJ 0 -13.55 Td [(The)-281(general)-280(scope,)-289(as)-280(well)-281(as)-281(the)-280(particular)-281(interpretation)-281(of)-280(the)]TJ 0 -13.549 Td [(Old)-230(Testament)-231(prophecies,)-234(the)-230(ultimate)-231(evidence)-230(of)-230(Christianity,)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+711 0 obj <<
+/Type /Page
+/Contents 712 0 R
+/Resources 710 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+713 0 obj <<
+/D [711 0 R /XYZ 155.346 463.978 null]
+>> endobj
+714 0 obj <<
+/D [711 0 R /XYZ 257.55 228.732 null]
+>> endobj
+710 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+717 0 obj <<
+/Length 2992      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(128An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(has)-250(received)-250(little)-250(elucidation)-250(since)-250(the)-250(days)-250(of)-250(the)-250(Apostles.)]TJ 11.956 -13.549 Td [(Here)-257(is)-257(one)-257(fruitful)-258(source)-257(of)-257(conviction)-257(yet)-257(unopened.)-271(When)]TJ -11.956 -13.549 Td [(fully)-293(opened,)-303(from)-293(more)-293(perfect)-293(conviction)-293(will)-293(flow)-293(more)-292(zeal)]TJ 0 -13.549 Td [(in)-250(the)-250(teaching,)-250(and)-250(more)-250(influence)-250(on)-250(the)-250(minds)-250(of)-250(the)-250(hearers.)]TJ 11.956 -13.55 Td [(If)-255(it)-256(be)-255(doubted)-256(whether)-255(the)-255(most)-256(perfect)-255(religious)-255(instruction)]TJ -11.956 -13.549 Td [(that)-243(can)-244(be)-243(given,)-245(or)-243(the)-487(fullest)-244(conviction)-243(of)-244(an)-243(endless)-243(futurity)]TJ/F16 7.9701 Tf -72.755 0 Td [([198])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(of)-253(happiness)-254(or)-253(misery)-253(when)-254(impressed)-253(on)-254(the)-253(mind,)-254(can)-253(suffice)]TJ 0 -13.549 Td [(to)-383(control)-383(the)-382(passions)-383(and)-383(propensities)-383(of)-383(man;)-449(let)-383(the)-382(effect)]TJ 0 -13.549 Td [(of)-484(training)-485(on)-484(the)-484(brute)-484(creation)-485(be)-484(considered.)-953(It)-484(will)-484(not)]TJ 0 -13.55 Td [(surely)-302(be)-302(contended,)-315(that)-302(man)-302(has)-302(less)-302(power)-302(of)-302(controlling)-302(his)]TJ 0 -13.549 Td [(propensities,)-342(or)-324(is)-324(less)-324(capable)-324(of)-324(culture)-324(than)-324(they.)-472(If)-324(then)-323(we)]TJ 0 -13.549 Td [(find)-206(that)-206(creatures)-207(the)-206(most)-206(opposite)-206(in)-206(disposition,)-215(and)-206(supposed)]TJ 0 -13.549 Td [(to)-270(be)-270(natural)-269(enemies,)-275(may)-270(be)-269(trained)-270(to)-270(live)-270(together)-269(peaceably)]TJ 0 -13.549 Td [(and)-456(amicably;)-558(what)-456(may)-456(not)-456(be)-456(expected)-455(from)-456(man,)-507(having)]TJ 0 -13.55 Td [(moreover)-250(the)-250(aid)-250(of)-250(reason)-250(to)-250(guide)-250(and)-250(assist)-250(him?)]TJ 11.956 -13.549 Td [(Let)-183(adequate)-183(motives)-183(for)-183(controlling)-183(his)-183(passions)-183(be)-183(furnished;)]TJ -11.956 -13.549 Td [(let)-347(true)-347(Christian)-347(principles)-347(be)-348(early)-347(inculcated;)-395(let)-347(religion)-347(be)]TJ 0 -13.549 Td [(more)-441(practical)-441(and)-441(less)-441(doctrinal;)-536(let)-441(precept)-441(be)-441(enforced)-441(by)]TJ 0 -13.549 Td [(example,)-230(and)-225(there)-224(is)-225(nothing)-225(foretold)-225(in)-224(this)-225(new)-225(order)-225(of)-224(things)]TJ 0 -13.55 Td [(that)-314(may)-314(not)-313(be)-314(accomplished;)-346(nothing)-313(promised)-314(in)-314(it)-314(that)-313(may)]TJ 0 -13.549 Td [(not)-250(be)-250(reasonably)-250(expected.)]TJ 11.956 -13.549 Td [(FINIS.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+716 0 obj <<
+/Type /Page
+/Contents 717 0 R
+/Resources 715 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 691 0 R
+>> endobj
+718 0 obj <<
+/D [716 0 R /XYZ 200.68 450.429 null]
+>> endobj
+715 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+721 0 obj <<
+/Length 304       
+>>
+stream
+0 g 0 G
+0 g 0 G
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 518.175 Td [(***END)-500(OF)-500(THE)-500(PROJECT)-500(GUTENBERG)-500(EBOOK)-500(AN)]TJ 0 -13.549 Td [(AMICABLE)-500(CONTROVERSY)-500(WITH)-500(A)-500(JEWISH)-500(RABBI,)]TJ 0 -13.549 Td [(ON)-500(THE)-500(MESSIAH'S)-500(COMING***)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+720 0 obj <<
+/Type /Page
+/Contents 721 0 R
+/Resources 719 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+>> endobj
+722 0 obj <<
+/D [720 0 R /XYZ 46.771 529.134 null]
+>> endobj
+719 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+726 0 obj <<
+/Length 32        
+>>
+stream
+0 g 0 G
+0 g 0 G
+0 g 0 G
+0 g 0 G
+endstream
+endobj
+725 0 obj <<
+/Type /Page
+/Contents 726 0 R
+/Resources 724 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+>> endobj
+724 0 obj <<
+/ProcSet [ /PDF ]
+>> endobj
+727 0 obj
+<< /S /GoTo /D (index23) >>
+endobj
+730 0 obj
+(Credits)
+endobj
+733 0 obj <<
+/Length 666       
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(Credits)]TJ/F16 10.9091 Tf 0 -37.877 Td [(November)-250(3,)-250(2010)]TJ 43.637 -19.003 Td [(Project)-250(Gutenberg)-250(TEI)-250(edition)-250(1)]TJ 0 -13.55 Td [(Produced)-1264(by)-1263(Jeff)-1264(G.,)-1517(David)-1263(King,)-1517(and)]TJ 0 -13.549 Td [(the)-1012(Online)-1012(Distributed)-1012(Proofreading)-1012(Team)-1012(at)]TJ 0 -13.549 Td [(<http://www.pgdp.net/>.)-952(\050This)-484(book)-483(was)-484(produced)]TJ 0 -13.549 Td [(from)-310(scanned)-311(images)-310(of)-310(public)-311(domain)-310(material)-310(from)]TJ 0 -13.549 Td [(the)-250(Google)-250(Print)-250(project.\051)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+732 0 obj <<
+/Type /Page
+/Contents 733 0 R
+/Resources 731 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+>> endobj
+728 0 obj <<
+/D [732 0 R /XYZ 46.771 529.134 null]
+>> endobj
+731 0 obj <<
+/Font << /F16 7 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+736 0 obj <<
+/Length 32        
+>>
+stream
+0 g 0 G
+0 g 0 G
+0 g 0 G
+0 g 0 G
+endstream
+endobj
+735 0 obj <<
+/Type /Page
+/Contents 736 0 R
+/Resources 734 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+>> endobj
+734 0 obj <<
+/ProcSet [ /PDF ]
+>> endobj
+737 0 obj
+<< /S /GoTo /D (index24) >>
+endobj
+740 0 obj
+(A Word from Project Gutenberg)
+endobj
+744 0 obj <<
+/Length 3056      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 46.771 479.321 Td [(A)-250(Word)-250(from)-250(Project)-250(Gutenberg)]TJ/F16 10.9091 Tf 0 -32.422 Td [(This)-250(file)-250(should)-250(be)-250(named)-250(34201-pdf.pdf)-250(or)-250(34201-pdf.zip.)]TJ 11.956 -13.549 Td [(This)-291(and)-291(all)-291(associated)-291(files)-291(of)-291(various)-291(formats)-291(will)-291(be)-290(found)]TJ -11.956 -13.549 Td [(in:)]TJ/F16 9.8629 Tf 19.637 -22.64 Td [(http://www.gutenberg.org/dirs/3/4/2/0/34201/)]TJ/F16 10.9091 Tf -7.681 -23.368 Td [(Updated)-447(editions)-446(will)-447(replace)-447(the)-447(previous)-446(one)]TJ/F29 10.9091 Tf 220.746 0 Td [(\024)]TJ/F16 10.9091 Tf 15.782 0 Td [(the)-447(old)]TJ -248.484 -13.549 Td [(editions)-250(will)-250(be)-250(renamed.)]TJ 11.956 -13.549 Td [(Creating)-308(the)-308(works)-308(from)-308(public)-308(domain)-308(print)-308(editions)-308(means)]TJ -11.956 -13.549 Td [(that)-220(no)-220(one)-219(owns)-220(a)-220(United)-220(States)-220(copyright)-219(in)-220(these)-220(works,)-226(so)-219(the)]TJ 0 -13.549 Td [(Foundation)-324(\050and)-325(you!\051)-473(can)-325(copy)-324(and)-325(distribute)-324(it)-325(in)-324(the)-324(United)]TJ 0 -13.55 Td [(States)-163(without)-163(permission)-163(and)-163(without)-163(paying)-163(copyright)-163(royalties.)]TJ 0 -13.549 Td [(Special)-298(rules,)-310(set)-299(forth)-298(in)-298(the)-298(General)-298(Terms)-299(of)-298(Use)-298(part)-298(of)-298(this)]TJ 0 -13.549 Td [(license,)-360(apply)-337(to)-338(copying)-338(and)-337(distributing)-338(Project)-337(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-247(works)-246(to)-247(protect)-246(the)-247(Project)-246(Gutenberg)]TJ/F36 10.9091 Tf 214.88 0 Td [(")]TJ/F16 10.9091 Tf 13.381 0 Td [(concept)-247(and)]TJ -228.261 -13.549 Td [(trademark.)-243(Project)-228(Gutenberg)-227(is)-228(a)-228(registered)-228(trademark,)-233(and)-227(may)]TJ 0 -13.55 Td [(not)-394(be)-394(used)-394(if)-393(you)-394(charge)-394(for)-394(the)-394(eBooks,)-430(unless)-394(you)-393(receive)]TJ 0 -13.549 Td [(specific)-377(permission.)-630(If)-377(you)-377(do)-377(not)-377(charge)-377(anything)-377(for)-376(copies)]TJ 0 -13.549 Td [(of)-468(this)-468(eBook,)-523(complying)-468(with)-468(the)-467(rules)-468(is)-468(very)-468(easy.)-904(You)]TJ 0 -13.549 Td [(may)-329(use)-329(this)-329(eBook)-329(for)-329(nearly)-329(any)-329(purpose)-329(such)-329(as)-329(creation)-328(of)]TJ 0 -13.549 Td [(derivative)-251(works,)-252(reports,)-251(performances)-251(and)-251(research.)-253(They)-251(may)]TJ 0 -13.55 Td [(be)-152(modified)-152(and)-152(printed)-153(and)-152(given)-152(away)]TJ/F29 10.9091 Tf 170.977 0 Td [(\024)]TJ/F16 10.9091 Tf 12.569 0 Td [(you)-152(may)-152(do)-152(practically)]TJ/F32 10.9091 Tf -183.546 -13.549 Td [(anything)]TJ/F16 10.9091 Tf 41.786 0 Td [(with)-330(public)-331(domain)-330(eBooks.)-491(Redistribution)-331(is)-330(subject)]TJ -41.786 -13.549 Td [(to)-250(the)-250(trademark)-250(license,)-250(especially)-250(commercial)-250(redistribution.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+743 0 obj <<
+/Type /Page
+/Contents 744 0 R
+/Resources 742 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+/Annots [ 741 0 R ]
+>> endobj
+741 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [66.408 395.011 247.235 403.798]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/dirs/3/4/2/0/34201/) >> 
+>> endobj
+738 0 obj <<
+/D [743 0 R /XYZ 46.771 529.134 null]
+>> endobj
+9 0 obj <<
+/D [743 0 R /XYZ 46.771 124.715 null]
+>> endobj
+742 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F36 745 0 R /F32 51 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+746 0 obj
+<< /S /GoTo /D (index25) >>
+endobj
+749 0 obj
+(The Full Project Gutenberg License)
+endobj
+755 0 obj <<
+/Length 3248      
+>>
+stream
+0 g 0 G
+0 g 0 G
+BT
+/F16 18.9589 Tf 93.543 479.321 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)]TJ/F32 10.9091 Tf 0 -31.684 Td [(Please)-250(read)-250(this)-250(before)-250(you)-250(distribute)-250(or)-250(use)-250(this)-250(work.)]TJ/F16 10.9091 Tf 11.956 -13.55 Td [(To)-269(protect)-269(the)-268(Project)-269(Gutenberg)]TJ/F36 10.9091 Tf 144.428 0 Td [(")]TJ/F16 10.9091 Tf 13.623 0 Td [(mission)-269(of)-269(promoting)-268(the)]TJ -170.007 -13.549 Td [(free)-225(distribution)-225(of)-226(electronic)-225(works,)-230(by)-225(using)-225(or)-225(distributing)-225(this)]TJ 0 -13.549 Td [(work)-304(\050or)-304(any)-303(other)-304(work)-304(associated)-304(in)-303(any)-304(way)-304(with)-304(the)-303(phrase)]TJ/F29 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-270(Gutenberg)]TJ/F29 10.9091 Tf 79.894 0 Td [(\035)]TJ/F16 10.9091 Tf 4.844 0 Td [(\051,)-275(you)-269(agree)-270(to)-270(comply)-269(with)-270(all)-269(the)-270(terms)-270(of)]TJ -89.582 -13.549 Td [(the)-268(Full)-269(Project)-268(Gutenberg)]TJ/F36 10.9091 Tf 116.649 0 Td [(")]TJ/F16 10.9091 Tf 13.618 0 Td [(License)-268(\050available)-268(with)-269(this)-268(file)-268(or)]TJ -130.267 -13.55 Td [(online)-250(at)-250(http://www.gutenberg.org/license\051.)]TJ/F16 15.7808 Tf 0 -35.486 Td [(Section)-250(1.)]TJ/F16 13.1507 Tf 15.58 -44.421 Td [(General)-255(Terms)-254(of)-255(Use)-255(&)-254(Redistributing)-255(Project)]TJ 45.013 -17.095 Td [(Gutenberg)]TJ/F36 13.1507 Tf 55.509 0 Td [(")]TJ/F16 13.1507 Tf 16.415 0 Td [(electronic)-268(works)]TJ -132.517 -41.803 Td [(1.A.)]TJ/F16 10.9091 Tf 0 -25.902 Td [(By)-583(reading)-583(or)-583(using)-583(any)-583(part)-583(of)-583(this)-583(Project)-583(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-405(work,)-443(you)-404(indicate)-405(that)-404(you)-405(have)-404(read,)-443(understand,)]TJ 0 -13.549 Td [(agree)-309(to)-309(and)-308(accept)-309(all)-309(the)-309(terms)-308(of)-309(this)-309(license)-309(and)-308(intellectual)]TJ 0 -13.55 Td [(property)-331(\050trademark/copyright\051)-332(agreement.)-493(If)-332(you)-331(do)-331(not)-331(agree)]TJ 0 -13.549 Td [(to)-239(abide)-238(by)-239(all)-239(the)-238(terms)-239(of)-239(this)-238(agreement,)-241(you)-239(must)-239(cease)-238(using)]TJ 0 -13.549 Td [(and)-195(return)-194(or)-195(destroy)-194(all)-194(copies)-195(of)-194(Project)-195(Gutenberg)]TJ/F36 10.9091 Tf 224.803 0 Td [(")]TJ/F16 10.9091 Tf 12.813 0 Td [(electronic)]TJ -237.616 -13.549 Td [(works)-268(in)-269(your)-268(possession.)-305(If)-268(you)-269(paid)-268(a)-268(fee)-269(for)-268(obtaining)-268(a)-268(copy)]TJ 0 -13.549 Td [(of)-210(or)-209(access)-210(to)-210(a)-209(Project)-210(Gutenberg)]TJ/F36 10.9091 Tf 150.044 0 Td [(")]TJ/F16 10.9091 Tf 12.979 0 Td [(electronic)-210(work)-209(and)-210(you)-210(do)]TJ -163.023 -13.55 Td [(not)-307(agree)-307(to)-308(be)-307(bound)-307(by)-307(the)-307(terms)-307(of)-308(this)-307(agreement,)-321(you)-307(may)]TJ 0 -13.549 Td [(obtain)-292(a)-292(refund)-292(from)-293(the)-292(person)-292(or)-292(entity)-292(to)-292(whom)-292(you)-292(paid)-292(the)]TJ 0 -13.549 Td [(fee)-250(as)-250(set)-250(forth)-250(in)-250(paragraph)-250(1.E.8.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+754 0 obj <<
+/Type /Page
+/Contents 755 0 R
+/Resources 753 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 723 0 R
+/Annots [ 750 0 R 751 0 R 752 0 R ]
+>> endobj
+750 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [264.296 377.512 362.159 387.232]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense) >>
+>> endobj
+751 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [134.147 363.963 280.798 373.683]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/license) >> 
+>> endobj
+752 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [217.743 63.764 243.499 73.484]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E8) >>
+>> endobj
+747 0 obj <<
+/D [754 0 R /XYZ 93.543 529.134 null]
+>> endobj
+756 0 obj <<
+/D [754 0 R /XYZ 93.543 363.963 null]
+>> endobj
+757 0 obj <<
+/D [754 0 R /XYZ 93.543 254.119 null]
+>> endobj
+753 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+763 0 obj <<
+/Length 4377      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(135)]TJ
+0 g 0 G
+/F16 13.1507 Tf 0 -30.759 Td [(1.B.)]TJ/F29 10.9091 Tf 0 -27.866 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-352(Gutenberg)]TJ/F29 10.9091 Tf 80.79 0 Td [(\035)]TJ/F16 10.9091 Tf 8.681 0 Td [(is)-352(a)-352(registered)-351(trademark.)-556(It)-351(may)-352(only)-352(be)]TJ -94.315 -13.549 Td [(used)-395(on)-394(or)-395(associated)-394(in)-395(any)-395(way)-394(with)-395(an)-394(electronic)-395(work)-394(by)]TJ 0 -13.549 Td [(people)-347(who)-346(agree)-347(to)-346(be)-347(bound)-347(by)-346(the)-347(terms)-346(of)-347(this)-346(agreement.)]TJ 0 -13.55 Td [(There)-531(are)-531(a)-531(few)-530(things)-531(that)-531(you)-531(can)-531(do)-531(with)-531(most)-530(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.674 0 Td [(electronic)-273(works)-274(even)-273(without)-274(complying)-273(with)-274(the)]TJ -59.722 -13.549 Td [(full)-229(terms)-228(of)-229(this)-228(agreement.)-243(See)-229(paragraph)-228(1.C)-229(below.)-243(There)-228(are)]TJ 0 -13.549 Td [(a)-330(lot)-331(of)-330(things)-330(you)-331(can)-330(do)-330(with)-331(Project)-330(Gutenberg)]TJ/F36 10.9091 Tf 223.321 0 Td [(")]TJ/F16 10.9091 Tf 14.295 0 Td [(electronic)]TJ -237.616 -13.549 Td [(works)-193(if)-192(you)-193(follow)-192(the)-193(terms)-193(of)-192(this)-193(agreement)-192(and)-193(help)-192(preserve)]TJ 0 -13.55 Td [(free)-284(future)-283(access)-284(to)-283(Project)-284(Gutenberg)]TJ/F36 10.9091 Tf 171.772 0 Td [(")]TJ/F16 10.9091 Tf 13.784 0 Td [(electronic)-284(works.)-350(See)]TJ -185.556 -13.549 Td [(paragraph)-250(1.E)-250(below.)]TJ/F16 13.1507 Tf 0 -43.303 Td [(1.C.)]TJ/F16 10.9091 Tf 0 -27.866 Td [(The)-686(Project)-687(Gutenberg)-686(Literary)-687(Archive)-686(Foundation)-686(\050)]TJ/F29 10.9091 Tf 262.456 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(the)]TJ -267.299 -13.549 Td [(Foundation)]TJ/F29 10.9091 Tf 49.702 0 Td [(\035)]TJ/F16 10.9091 Tf 8.901 0 Td [(or)-372(PGLAF\051,)-372(owns)-372(a)-372(compilation)-372(copyright)-372(in)-372(the)]TJ -58.603 -13.549 Td [(collection)-340(of)-339(Project)-340(Gutenberg)]TJ/F36 10.9091 Tf 140.176 0 Td [(")]TJ/F16 10.9091 Tf 14.395 0 Td [(electronic)-339(works.)-519(Nearly)-339(all)]TJ -154.571 -13.549 Td [(the)-233(individual)-232(works)-233(in)-233(the)-232(collection)-233(are)-233(in)-232(the)-233(public)-233(domain)-232(in)]TJ 0 -13.549 Td [(the)-289(United)-288(States.)-367(If)-288(an)-289(individual)-289(work)-289(is)-288(in)-289(the)-289(public)-288(domain)]TJ 0 -13.55 Td [(in)-253(the)-252(United)-253(States)-253(and)-253(you)-252(are)-253(located)-253(in)-253(the)-252(United)-253(States,)-253(we)]TJ 0 -13.549 Td [(do)-332(not)-331(claim)-332(a)-331(right)-332(to)-332(prevent)-331(you)-332(from)-331(copying,)-352(distributing,)]TJ 0 -13.549 Td [(performing,)-231(displaying)-226(or)-226(creating)-226(derivative)-226(works)-226(based)-226(on)-225(the)]TJ 0 -13.549 Td [(work)-232(as)-231(long)-232(as)-231(all)-232(references)-231(to)-232(Project)-231(Gutenberg)-232(are)-231(removed.)]TJ 0 -13.549 Td [(Of)-188(course,)-200(we)-187(hope)-188(that)-187(you)-187(will)-188(support)-187(the)-188(Project)-187(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(mission)-334(of)-334(promoting)-335(free)-334(access)-334(to)-334(electronic)-334(works)-334(by)-334(freely)]TJ 0 -13.549 Td [(sharing)-212(Project)-211(Gutenberg)]TJ/F36 10.9091 Tf 113.685 0 Td [(")]TJ/F16 10.9091 Tf 12.999 0 Td [(works)-212(in)-211(compliance)-212(with)-211(the)-212(terms)]TJ -126.684 -13.549 Td [(of)-441(this)-441(agreement)-441(for)-441(keeping)-441(the)-441(Project)-441(Gutenberg)]TJ/F36 10.9091 Tf 241.5 0 Td [(")]TJ/F16 10.9091 Tf 15.501 0 Td [(name)]TJ -257.001 -13.549 Td [(associated)-262(with)-262(the)-262(work.)-286(You)-262(can)-262(easily)-262(comply)-262(with)-262(the)-262(terms)]TJ 0 -13.549 Td [(of)-283(this)-284(agreement)-283(by)-283(keeping)-284(this)-283(work)-283(in)-284(the)-283(same)-283(format)-283(with)]TJ 0 -13.55 Td [(its)-287(attached)-287(full)-287(Project)-287(Gutenberg)]TJ/F36 10.9091 Tf 151.285 0 Td [(")]TJ/F16 10.9091 Tf 13.821 0 Td [(License)-287(when)-287(you)-287(share)-287(it)]TJ -165.106 -13.549 Td [(without)-250(charge)-250(with)-250(others.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+762 0 obj <<
+/Type /Page
+/Contents 763 0 R
+/Resources 761 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 759 0 R 760 0 R ]
+>> endobj
+759 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [236.157 420.185 251.616 429.905]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1C) >>
+>> endobj
+760 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [93.113 365.988 107.96 375.708]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E) >>
+>> endobj
+764 0 obj <<
+/D [762 0 R /XYZ 46.771 529.134 null]
+>> endobj
+765 0 obj <<
+/D [762 0 R /XYZ 46.771 354.098 null]
+>> endobj
+766 0 obj <<
+/D [762 0 R /XYZ 46.771 66.142 null]
+>> endobj
+761 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+774 0 obj <<
+/Length 3404      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(136An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F16 13.1507 Tf 0 -30.759 Td [(1.D.)]TJ/F16 10.9091 Tf 0 -29.35 Td [(The)-468(copyright)-467(laws)-468(of)-467(the)-468(place)-467(where)-468(you)-467(are)-468(located)-467(also)]TJ 0 -13.549 Td [(govern)-267(what)-268(you)-267(can)-267(do)-268(with)-267(this)-267(work.)-302(Copyright)-268(laws)-267(in)-267(most)]TJ 0 -13.549 Td [(countries)-366(are)-366(in)-366(a)-366(constant)-366(state)-366(of)-366(change.)-598(If)-366(you)-366(are)-366(outside)]TJ 0 -13.55 Td [(the)-394(United)-394(States,)-430(check)-395(the)-394(laws)-394(of)-394(your)-394(country)-394(in)-394(addition)]TJ 0 -13.549 Td [(to)-439(the)-440(terms)-439(of)-439(this)-439(agreement)-440(before)-439(downloading,)-486(copying,)]TJ 0 -13.549 Td [(displaying,)-243(performing,)-243(distributing)-241(or)-241(creating)-240(derivative)-241(works)]TJ 0 -13.549 Td [(based)-268(on)-269(this)-268(work)-269(or)-268(any)-269(other)-268(Project)-269(Gutenberg)]TJ/F36 10.9091 Tf 221.57 0 Td [(")]TJ/F16 10.9091 Tf 13.62 0 Td [(work.)-305(The)]TJ -235.19 -13.549 Td [(Foundation)-344(makes)-343(no)-344(representations)-343(concerning)-344(the)-343(copyright)]TJ 0 -13.55 Td [(status)-250(of)-250(any)-250(work)-250(in)-250(any)-250(country)-250(outside)-250(the)-250(United)-250(States.)]TJ/F16 13.1507 Tf 0 -45.973 Td [(1.E.)]TJ/F16 10.9091 Tf 0 -29.351 Td [(Unless)-250(you)-250(have)-250(removed)-250(all)-250(references)-250(to)-250(Project)-250(Gutenberg:)]TJ 0 -27.168 Td [(1.E.1.)]TJ 0 -27.168 Td [(The)-259(following)-260(sentence,)-261(with)-260(active)-259(links)-259(to,)-262(or)-259(other)-259(immediate)]TJ 0 -13.549 Td [(access)-465(to,)-520(the)-465(full)-466(Project)-465(Gutenberg)]TJ/F36 10.9091 Tf 170.488 0 Td [(")]TJ/F16 10.9091 Tf 15.769 0 Td [(License)-465(must)-466(appear)]TJ -186.257 -13.55 Td [(prominently)-274(whenever)-275(any)-274(copy)-274(of)-275(a)-274(Project)-274(Gutenberg)]TJ/F36 10.9091 Tf 244.529 0 Td [(")]TJ/F16 10.9091 Tf 13.683 0 Td [(work)]TJ -258.212 -13.549 Td [(\050any)-421(work)-422(on)-421(which)-421(the)-422(phrase)]TJ/F29 10.9091 Tf 148.755 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Project)-421(Gutenberg)]TJ/F29 10.9091 Tf 81.549 0 Td [(\035)]TJ/F16 10.9091 Tf 9.44 0 Td [(appears,)]TJ -244.587 -13.549 Td [(or)-347(with)-346(which)-347(the)-346(phrase)]TJ/F29 10.9091 Tf 115.849 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Project)-346(Gutenberg)]TJ/F29 10.9091 Tf 80.732 0 Td [(\035)]TJ/F16 10.9091 Tf 8.624 0 Td [(is)-346(associated\051)-347(is)]TJ -210.049 -13.549 Td [(accessed,)-250(displayed,)-250(performed,)-250(viewed,)-250(copied)-250(or)-250(distributed:)]TJ/F16 9.8629 Tf 19.637 -25.35 Td [(This)-432(eBook)-432(is)-432(for)-432(the)-432(use)-433(of)-432(anyone)-432(anywhere)-432(at)-432(no)-432(cost)]TJ 0 -12.822 Td [(and)-345(with)-344(almost)-345(no)-344(restrictions)-345(whatsoever.)-534(You)-345(may)-344(copy)]TJ 0 -12.822 Td [(it,)-437(give)-400(it)-400(away)-400(or)-400(re-use)-400(it)-400(under)-400(the)-399(terms)-400(of)-400(the)-400(Project)]TJ 0 -12.822 Td [(Gutenberg)-476(License)-476(included)-476(with)-476(this)-475(eBook)-476(or)-476(online)-476(at)]TJ 0 -12.821 Td [(http://www.gutenberg.org)]TJ/F16 10.9091 Tf -19.637 -40.246 Td [(1.E.2.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+773 0 obj <<
+/Type /Page
+/Contents 774 0 R
+/Resources 772 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 769 0 R ]
+>> endobj
+769 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [113.18 104.237 215.636 113.025]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org) >> 
+>> endobj
+768 0 obj <<
+/D [773 0 R /XYZ 93.543 364.976 null]
+>> endobj
+775 0 obj <<
+/D [773 0 R /XYZ 93.543 302.729 null]
+>> endobj
+776 0 obj <<
+/D [773 0 R /XYZ 93.543 91.16 null]
+>> endobj
+772 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+781 0 obj <<
+/Length 3638      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(137)]TJ
+0 g 0 G
+ 0 -30.759 Td [(If)-295(an)-295(individual)-295(Project)-295(Gutenberg)]TJ/F36 10.9091 Tf 151.639 0 Td [(")]TJ/F16 10.9091 Tf 13.91 0 Td [(electronic)-295(work)-295(is)-295(derived)]TJ -165.549 -13.549 Td [(from)-228(the)-229(public)-228(domain)-228(\050does)-228(not)-228(contain)-229(a)-228(notice)-228(indicating)-228(that)]TJ 0 -13.549 Td [(it)-184(is)-183(posted)-184(with)-183(permission)-184(of)-183(the)-184(copyright)-184(holder\051,)-196(the)-184(work)-183(can)]TJ 0 -13.549 Td [(be)-256(copied)-256(and)-256(distributed)-256(to)-256(anyone)-256(in)-256(the)-256(United)-256(States)-255(without)]TJ 0 -13.55 Td [(paying)-230(any)-230(fees)-230(or)-230(charges.)-243(If)-230(you)-230(are)-230(redistributing)-230(or)-230(providing)]TJ 0 -13.549 Td [(access)-248(to)-248(a)-248(work)-248(with)-248(the)-248(phrase)]TJ/F29 10.9091 Tf 143.745 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Project)-248(Gutenberg)]TJ/F29 10.9091 Tf 79.658 0 Td [(\035)]TJ/F16 10.9091 Tf 7.548 0 Td [(associated)]TJ -235.794 -13.549 Td [(with)-410(or)-411(appearing)-410(on)-410(the)-411(work,)-450(you)-410(must)-411(comply)-410(either)-410(with)]TJ 0 -13.549 Td [(the)-424(requirements)-425(of)-424(paragraphs)-425(1.E.1)-424(through)-425(1.E.7)-424(or)-424(obtain)]TJ 0 -13.549 Td [(permission)-280(for)-281(the)-280(use)-281(of)-280(the)-281(work)-280(and)-281(the)-280(Project)-280(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(trademark)-250(as)-250(set)-250(forth)-250(in)-250(paragraphs)-250(1.E.8)-250(or)-250(1.E.9.)]TJ 0 -38.607 Td [(1.E.3.)]TJ 0 -26.259 Td [(If)-344(an)-343(individual)-344(Project)-343(Gutenberg)]TJ/F36 10.9091 Tf 153.755 0 Td [(")]TJ/F16 10.9091 Tf 14.439 0 Td [(electronic)-344(work)-343(is)-344(posted)]TJ -168.194 -13.549 Td [(with)-551(the)-551(permission)-550(of)-551(the)-551(copyright)-551(holder,)-626(your)-551(use)-550(and)]TJ 0 -13.549 Td [(distribution)-429(must)-429(comply)-429(with)-429(both)-429(paragraphs)-429(1.E.1)-428(through)]TJ 0 -13.549 Td [(1.E.7)-251(and)-250(any)-251(additional)-250(terms)-250(imposed)-251(by)-250(the)-251(copyright)-250(holder.)]TJ 0 -13.549 Td [(Additional)-524(terms)-524(will)-523(be)-524(linked)-524(to)-524(the)-524(Project)-523(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.55 Td [(License)-212(for)-211(all)-212(works)-212(posted)-211(with)-212(the)-212(permission)-211(of)-212(the)-211(copyright)]TJ 0 -13.549 Td [(holder)-250(found)-250(at)-250(the)-250(beginning)-250(of)-250(this)-250(work.)]TJ 0 -38.608 Td [(1.E.4.)]TJ 0 -26.258 Td [(Do)-275(not)-275(unlink)-275(or)-274(detach)-275(or)-275(remove)-275(the)-275(full)-275(Project)-274(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(License)-330(terms)-329(from)-330(this)-329(work,)-350(or)-329(any)-330(files)-330(containing)-329(a)-330(part)-329(of)]TJ 0 -13.549 Td [(this)-185(work)-185(or)-185(any)-185(other)-185(work)-185(associated)-185(with)-185(Project)-185(Gutenberg)]TJ/F36 10.9091 Tf 267.212 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [(.)]TJ -277.903 -38.608 Td [(1.E.5.)]TJ 0 -26.258 Td [(Do)-457(not)-457(copy,)-508(display,)-509(perform,)-508(distribute)-457(or)-457(redistribute)-456(this)]TJ 0 -13.55 Td [(electronic)-441(work,)-488(or)-441(any)-441(part)-441(of)-440(this)-441(electronic)-441(work,)-488(without)]TJ 0 -13.549 Td [(prominently)-258(displaying)-257(the)-258(sentence)-258(set)-257(forth)-258(in)-258(paragraph)-257(1.E.1)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+780 0 obj <<
+/Type /Page
+/Contents 781 0 R
+/Resources 779 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 770 0 R 771 0 R 777 0 R 778 0 R ]
+>> endobj
+770 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [192.525 420.953 215.554 430.673]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E1) >>
+>> endobj
+771 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [206.12 393.854 229.149 403.574]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E8) >>
+>> endobj
+777 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [265.755 301.89 288.784 311.61]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E1) >>
+>> endobj
+778 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [304.372 63.764 327.401 73.484]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E1) >>
+>> endobj
+782 0 obj <<
+/D [780 0 R /XYZ 46.771 381.505 null]
+>> endobj
+783 0 obj <<
+/D [780 0 R /XYZ 46.771 235.344 null]
+>> endobj
+784 0 obj <<
+/D [780 0 R /XYZ 46.771 143.379 null]
+>> endobj
+779 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+790 0 obj <<
+/Length 3877      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(138An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(with)-394(active)-395(links)-394(or)-395(immediate)-394(access)-394(to)-395(the)-394(full)-395(terms)-394(of)-394(the)]TJ 0 -13.549 Td [(Project)-250(Gutenberg)]TJ/F36 10.9091 Tf 79.68 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(License.)]TJ -93.098 -34.591 Td [(1.E.6.)]TJ 0 -24.07 Td [(You)-475(may)-476(convert)-475(to)-476(and)-475(distribute)-476(this)-475(work)-476(in)-475(any)-475(binary,)]TJ 0 -13.549 Td [(compressed,)-556(marked)-495(up,)-556(nonproprietary)-495(or)-495(proprietary)-494(form,)]TJ 0 -13.549 Td [(including)-439(any)-439(word)-439(processing)-439(or)-439(hypertext)-439(form.)-817(However,)]TJ 0 -13.55 Td [(if)-595(you)-595(provide)-595(access)-595(to)-595(or)-595(distribute)-595(copies)-595(of)-595(a)-595(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.484 0 Td [(work)-256(in)-256(a)-256(format)-256(other)-256(than)]TJ/F29 10.9091 Tf 122.795 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Plain)-256(Vanilla)-256(ASCII)]TJ/F29 10.9091 Tf 88.615 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(or)-253(other)-253(format)-253(used)-254(in)-253(the)-253(official)-253(version)-253(posted)-253(on)-253(the)-253(official)]TJ 0 -13.549 Td [(Project)-361(Gutenberg)]TJ/F36 10.9091 Tf 80.888 0 Td [(")]TJ/F16 10.9091 Tf 14.627 0 Td [(web)-361(site)-360(\050http://www.gutenberg.org\051,)-389(you)]TJ -95.515 -13.549 Td [(must,)-351(at)-331(no)-331(additional)-331(cost,)-351(fee)-331(or)-331(expense)-331(to)-330(the)-331(user,)-351(provide)]TJ 0 -13.55 Td [(a)-357(copy,)-384(a)-358(means)-357(of)-357(exporting)-357(a)-357(copy,)-385(or)-357(a)-357(means)-357(of)-357(obtaining)]TJ 0 -13.549 Td [(a)-344(copy)-345(upon)-344(request,)-368(of)-344(the)-344(work)-344(in)-345(its)-344(original)]TJ/F29 10.9091 Tf 217.486 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Plain)-344(Vanilla)]TJ -222.329 -13.549 Td [(ASCII)]TJ/F29 10.9091 Tf 28.484 0 Td [(\035)]TJ/F16 10.9091 Tf 7.286 0 Td [(or)-224(other)-224(form.)-241(Any)-224(alternate)-224(format)-224(must)-224(include)-224(the)-224(full)]TJ -35.77 -13.549 Td [(Project)-250(Gutenberg)]TJ/F36 10.9091 Tf 79.68 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(License)-250(as)-250(specified)-250(in)-250(paragraph)-250(1.E.1.)]TJ -93.098 -34.591 Td [(1.E.7.)]TJ 0 -24.07 Td [(Do)-672(not)-672(charge)-672(a)-671(fee)-672(for)-672(access)-672(to,)-777(viewing,)-777(displaying,)]TJ 0 -13.549 Td [(performing,)-516(copying)-463(or)-463(distributing)-463(any)-463(Project)-462(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(works)-250(unless)-250(you)-250(comply)-250(with)-250(paragraph)-250(1.E.8)-250(or)-250(1.E.9.)]TJ 0 -34.591 Td [(1.E.8.)]TJ 0 -24.07 Td [(You)-440(may)-440(charge)-440(a)-439(reasonable)-440(fee)-440(for)-440(copies)-440(of)-440(or)-439(providing)]TJ 0 -13.55 Td [(access)-361(to)-361(or)-361(distributing)-361(Project)-361(Gutenberg)]TJ/F36 10.9091 Tf 192.388 0 Td [(")]TJ/F16 10.9091 Tf 14.628 0 Td [(electronic)-361(works)]TJ -207.016 -13.549 Td [(provided)-250(that)]TJ/F29 10.9091 Tf 12.546 -18.615 Td [(")]TJ/F16 10.9091 Tf 9.272 0 Td [(You)-218(pay)-218(a)-219(royalty)-218(fee)-218(of)-218(20%)-218(of)-219(the)-218(gross)-218(profits)-218(you)-218(derive)]TJ 0 -13.55 Td [(from)-212(the)-211(use)-212(of)-212(Project)-211(Gutenberg)]TJ/F36 10.9091 Tf 146.666 0 Td [(")]TJ/F16 10.9091 Tf 13 0 Td [(works)-212(calculated)-211(using)]TJ -159.666 -13.549 Td [(the)-431(method)-432(you)-431(already)-432(use)-431(to)-432(calculate)-431(your)-431(applicable)]TJ 0 -13.549 Td [(taxes.)-1231(The)-577(fee)-577(is)-577(owed)-577(to)-577(the)-577(owner)-577(of)-577(the)-576(Project)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+789 0 obj <<
+/Type /Page
+/Contents 790 0 R
+/Resources 788 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 785 0 R 786 0 R ]
+>> endobj
+785 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [334.776 294.546 360.532 304.266]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E1) >>
+>> endobj
+786 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [275.943 208.786 298.972 218.506]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1E8) >>
+>> endobj
+791 0 obj <<
+/D [789 0 R /XYZ 93.543 491.727 null]
+>> endobj
+792 0 obj <<
+/D [789 0 R /XYZ 93.543 284.025 null]
+>> endobj
+758 0 obj <<
+/D [789 0 R /XYZ 93.543 198.265 null]
+>> endobj
+788 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+797 0 obj <<
+/Length 4213      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(139)]TJ
+0 g 0 G
+ 21.819 -30.759 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.047 0 Td [(")]TJ/F16 10.9091 Tf 17.639 0 Td [(trademark,)-734(but)-637(he)-637(has)-637(agreed)-637(to)-636(donate)]TJ -63.686 -13.549 Td [(royalties)-501(under)-501(this)-501(paragraph)-501(to)-501(the)-500(Project)-501(Gutenberg)]TJ 0 -13.549 Td [(Literary)-576(Archive)-576(Foundation.)-1228(Royalty)-575(payments)-576(must)]TJ 0 -13.549 Td [(be)-538(paid)-537(within)-538(60)-537(days)-538(following)-538(each)-537(date)-538(on)-537(which)]TJ 0 -13.55 Td [(you)-605(prepare)-606(\050or)-605(are)-606(legally)-605(required)-606(to)-605(prepare\051)-605(your)]TJ 0 -13.549 Td [(periodic)-374(tax)-374(returns.)-622(Royalty)-374(payments)-374(should)-374(be)-374(clearly)]TJ 0 -13.549 Td [(marked)-303(as)-304(such)-303(and)-303(sent)-303(to)-304(the)-303(Project)-303(Gutenberg)-303(Literary)]TJ 0 -13.549 Td [(Archive)-517(Foundation)-516(at)-517(the)-516(address)-517(specified)-517(in)-516(Section)]TJ 0 -13.549 Td [(4,)]TJ/F29 10.9091 Tf 12.486 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Information)-366(about)-365(donations)-366(to)-366(the)-365(Project)-366(Gutenberg)]TJ -17.329 -13.55 Td [(Literary)-250(Archive)-250(Foundation.)]TJ/F29 10.9091 Tf 128.159 0 Td [(\035)]TJ -137.432 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-425(provide)-425(a)-425(full)-424(refund)-425(of)-425(any)-425(money)-425(paid)-425(by)-425(a)-424(user)]TJ 0 -13.549 Td [(who)-339(notifies)-339(you)-340(in)-339(writing)-339(\050or)-339(by)-340(e-mail\051)-339(within)-339(30)-339(days)]TJ 0 -13.549 Td [(of)-343(receipt)-343(that)-343(s/he)-343(does)-344(not)-343(agree)-343(to)-343(the)-343(terms)-343(of)-343(the)-343(full)]TJ 0 -13.549 Td [(Project)-235(Gutenberg)]TJ/F36 10.9091 Tf 79.514 0 Td [(")]TJ/F16 10.9091 Tf 13.252 0 Td [(License.)-245(You)-235(must)-234(require)-235(such)-235(a)-235(user)]TJ -92.766 -13.549 Td [(to)-324(return)-324(or)-323(destroy)-324(all)-324(copies)-324(of)-323(the)-324(works)-324(possessed)-324(in)-323(a)]TJ 0 -13.55 Td [(physical)-322(medium)-321(and)-322(discontinue)-321(all)-322(use)-322(of)-321(and)-322(all)-321(access)]TJ 0 -13.549 Td [(to)-250(other)-250(copies)-250(of)-250(Project)-250(Gutenberg)]TJ/F36 10.9091 Tf 158.454 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(works.)]TJ/F29 10.9091 Tf -181.145 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-427(provide,)-472(in)-427(accordance)-428(with)-427(paragraph)-427(1.F.3,)-472(a)-427(full)]TJ 0 -13.549 Td [(refund)-215(of)-216(any)-215(money)-216(paid)-215(for)-216(a)-215(work)-216(or)-215(a)-216(replacement)-215(copy,)]TJ 0 -13.549 Td [(if)-245(a)-246(defect)-245(in)-245(the)-246(electronic)-245(work)-245(is)-246(discovered)-245(and)-245(reported)]TJ 0 -13.55 Td [(to)-250(you)-250(within)-250(90)-250(days)-250(of)-250(receipt)-250(of)-250(the)-250(work.)]TJ/F29 10.9091 Tf -9.273 -14.279 Td [(")]TJ/F16 10.9091 Tf 9.273 0 Td [(You)-278(comply)-279(with)-278(all)-279(other)-278(terms)-279(of)-278(this)-279(agreement)-278(for)-278(free)]TJ 0 -13.549 Td [(distribution)-250(of)-250(Project)-250(Gutenberg)]TJ/F36 10.9091 Tf 144.534 0 Td [(")]TJ/F16 10.9091 Tf 13.418 0 Td [(works.)]TJ -179.77 -41.937 Td [(1.E.9.)]TJ 0 -28.107 Td [(If)-316(you)-315(wish)-316(to)-316(charge)-315(a)-316(fee)-316(or)-315(distribute)-316(a)-316(Project)-315(Gutenberg)]TJ/F36 10.9091 Tf 269.938 0 Td [(")]TJ/F16 10.9091 Tf -269.938 -13.55 Td [(electronic)-233(work)-233(or)-233(group)-233(of)-234(works)-233(on)-233(different)-233(terms)-233(than)-233(are)-233(set)]TJ 0 -13.549 Td [(forth)-346(in)-347(this)-346(agreement,)-371(you)-346(must)-346(obtain)-347(permission)-346(in)-346(writing)]TJ 0 -13.549 Td [(from)-161(both)-160(the)-161(Project)-160(Gutenberg)-161(Literary)-160(Archive)-161(Foundation)-160(and)]TJ 0 -13.549 Td [(Michael)-287(Hart,)-297(the)-287(owner)-287(of)-287(the)-287(Project)-287(Gutenberg)]TJ/F36 10.9091 Tf 219.853 0 Td [(")]TJ/F16 10.9091 Tf 13.824 0 Td [(trademark.)]TJ -233.677 -13.549 Td [(Contact)-250(the)-250(Foundation)-250(as)-250(set)-250(forth)-250(in)-250(Section)-250(3)-250(below.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+796 0 obj <<
+/Type /Page
+/Contents 797 0 R
+/Resources 795 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 787 0 R 798 0 R 799 0 R 793 0 R 794 0 R ]
+>> endobj
+787 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [294.674 420.963 327.401 430.673]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense4) >>
+>> endobj
+798 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [46.771 407.403 327.401 417.156]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense4) >>
+>> endobj
+799 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [46.771 393.854 201.593 403.607]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense4) >>
+>> endobj
+793 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [272.441 284.001 294.87 293.721]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1F3) >>
+>> endobj
+794 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [213.735 79.971 254.644 87.454]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense3) >>
+>> endobj
+800 0 obj <<
+/D [796 0 R /XYZ 46.771 201.696 null]
+>> endobj
+801 0 obj <<
+/D [796 0 R /XYZ 46.771 66.142 null]
+>> endobj
+795 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+808 0 obj <<
+/Length 3557      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(140An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+/F16 13.1507 Tf 0 -30.759 Td [(1.F.)]TJ/F16 10.9091 Tf 0 -43.517 Td [(1.F.1.)]TJ 0 -27.775 Td [(Project)-1179(Gutenberg)-1179(volunteers)-1179(and)-1179(employees)-1179(expend)]TJ 0 -13.549 Td [(considerable)-684(effort)-684(to)-684(identify,)-792(do)-684(copyright)-684(research)-684(on,)]TJ 0 -13.549 Td [(transcribe)-411(and)-410(proofread)-411(public)-411(domain)-410(works)-411(in)-411(creating)-410(the)]TJ 0 -13.549 Td [(Project)-395(Gutenberg)]TJ/F36 10.9091 Tf 81.258 0 Td [(")]TJ/F16 10.9091 Tf 14.997 0 Td [(collection.)-684(Despite)-395(these)-394(efforts,)-431(Project)]TJ -96.255 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 14.444 0 Td [(electronic)-344(works,)-368(and)-344(the)-344(medium)-344(on)-344(which)-344(they)]TJ -60.492 -13.55 Td [(may)-317(be)-316(stored,)-334(may)-317(contain)]TJ/F29 10.9091 Tf 126.832 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Defects,)]TJ/F29 10.9091 Tf 36.044 0 Td [(\035)]TJ/F16 10.9091 Tf 8.299 0 Td [(such)-317(as,)-333(but)-317(not)-316(limited)]TJ -176.018 -13.549 Td [(to,)-274(incomplete,)-275(inaccurate)-269(or)-270(corrupt)-269(data,)-275(transcription)-269(errors,)-274(a)]TJ 0 -13.549 Td [(copyright)-235(or)-235(other)-234(intellectual)-235(property)-235(infringement,)-238(a)-234(defective)]TJ 0 -13.549 Td [(or)-210(damaged)-210(disk)-210(or)-211(other)-210(medium,)-218(a)-210(computer)-210(virus,)-218(or)-210(computer)]TJ 0 -13.549 Td [(codes)-250(that)-250(damage)-250(or)-250(cannot)-250(be)-250(read)-250(by)-250(your)-250(equipment.)]TJ 0 -41.336 Td [(1.F.2.)]TJ 0 -27.774 Td [(LIMITED)-451(WARRANTY,)-451(DISCLAIMER)-451(OF)-451(DAMAGES)]TJ/F29 10.9091 Tf 269.721 0 Td [(\024)]TJ/F16 10.9091 Tf -269.721 -13.549 Td [(Except)-473(for)-473(the)]TJ/F29 10.9091 Tf 71.832 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Right)-473(of)-473(Replacement)-474(or)-473(Refund)]TJ/F29 10.9091 Tf 152.146 0 Td [(\035)]TJ/F16 10.9091 Tf 10.006 0 Td [(described)]TJ -238.827 -13.55 Td [(in)-550(paragraph)-550(1.F.3,)-625(the)-550(Project)-550(Gutenberg)-550(Literary)-549(Archive)]TJ 0 -13.549 Td [(Foundation,)-432(the)-395(owner)-396(of)-395(the)-396(Project)-395(Gutenberg)]TJ/F36 10.9091 Tf 218.673 0 Td [(")]TJ/F16 10.9091 Tf 15.004 0 Td [(trademark,)]TJ -233.677 -13.549 Td [(and)-805(any)-805(other)-806(party)-805(distributing)-805(a)-805(Project)-805(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-573(work)-572(under)-573(this)-572(agreement,)-653(disclaim)-573(all)-572(liability)]TJ 0 -13.549 Td [(to)-662(you)-663(for)-662(damages,)-766(costs)-662(and)-663(expenses,)-765(including)-662(legal)]TJ 0 -13.55 Td [(fees.)-1105(YOU)-534(AGREE)-535(THAT)-535(YOU)-534(HAVE)-535(NO)-534(REMEDIES)]TJ 0 -13.549 Td [(FOR)-645(NEGLIGENCE,)-645(STRICT)-645(LIABILITY,)-646(BREACH)-644(OF)]TJ 0 -13.549 Td [(WARRANTY)-812(OR)-811(BREACH)-811(OF)-812(CONTRACT)-811(EXCEPT)]TJ 0 -13.549 Td [(THOSE)-504(PROVIDED)-504(IN)-504(PARAGRAPH)-503(F3.)-1013(YOU)-503(AGREE)]TJ 0 -13.549 Td [(THAT)-423(THE)-424(FOUNDATION,)-424(THE)-423(TRADEMARK)-423(OWNER,)]TJ 0 -13.549 Td [(AND)-590(ANY)-590(DISTRIBUTOR)-590(UNDER)-590(THIS)-589(AGREEMENT)]TJ 0 -13.55 Td [(WILL)-941(NOT)-941(BE)-942(LIABLE)-941(TO)-941(YOU)-941(FOR)-941(ACTUAL,)]TJ 0 -13.549 Td [(DIRECT,)-592(INDIRECT,)-591(CONSEQUENTIAL,)-592(PUNITIVE)-591(OR)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+807 0 obj <<
+/Type /Page
+/Contents 808 0 R
+/Resources 806 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 767 0 R
+/Annots [ 805 0 R ]
+>> endobj
+805 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [108.03 226.354 180.072 236.074]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1F3) >>
+>> endobj
+809 0 obj <<
+/D [807 0 R /XYZ 93.543 502.313 null]
+>> endobj
+810 0 obj <<
+/D [807 0 R /XYZ 93.543 309.001 null]
+>> endobj
+806 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+814 0 obj <<
+/Length 3109      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(141)]TJ
+0 g 0 G
+ 0 -30.759 Td [(INCIDENTAL)-492(DAMAGES)-492(EVEN)-492(IF)-492(YOU)-492(GIVE)-491(NOTICE)]TJ 0 -13.549 Td [(OF)-250(THE)-250(POSSIBILITY)-250(OF)-250(SUCH)-250(DAMAGE.)]TJ 0 -35.704 Td [(1.F.3.)]TJ 0 -24.646 Td [(LIMITED)-421(RIGHT)-421(OF)-422(REPLACEMENT)-421(OR)-421(REFUND)]TJ/F29 10.9091 Tf 257.859 0 Td [(\024)]TJ/F16 10.9091 Tf 15.506 0 Td [(If)]TJ -273.365 -13.549 Td [(you)-434(discover)-434(a)-434(defect)-434(in)-434(this)-434(electronic)-434(work)-434(within)-434(90)-433(days)]TJ 0 -13.549 Td [(of)-335(receiving)-334(it,)-356(you)-335(can)-335(receive)-334(a)-335(refund)-335(of)-334(the)-335(money)-335(\050if)-334(any\051)]TJ 0 -13.549 Td [(you)-369(paid)-369(for)-369(it)-370(by)-369(sending)-369(a)-369(written)-369(explanation)-369(to)-369(the)-369(person)]TJ 0 -13.55 Td [(you)-430(received)-430(the)-431(work)-430(from.)-790(If)-431(you)-430(received)-430(the)-430(work)-430(on)-430(a)]TJ 0 -13.549 Td [(physical)-231(medium,)-236(you)-231(must)-231(return)-232(the)-231(medium)-232(with)-231(your)-231(written)]TJ 0 -13.549 Td [(explanation.)-706(The)-402(person)-402(or)-402(entity)-402(that)-402(provided)-402(you)-402(with)-401(the)]TJ 0 -13.549 Td [(defective)-301(work)-301(may)-301(elect)-300(to)-301(provide)-301(a)-301(replacement)-301(copy)-301(in)-300(lieu)]TJ 0 -13.549 Td [(of)-305(a)-305(refund.)-416(If)-305(you)-306(received)-305(the)-305(work)-305(electronically,)-319(the)-305(person)]TJ 0 -13.55 Td [(or)-348(entity)-347(providing)-348(it)-347(to)-348(you)-347(may)-348(choose)-347(to)-348(give)-347(you)-348(a)-347(second)]TJ 0 -13.549 Td [(opportunity)-226(to)-226(receive)-225(the)-226(work)-226(electronically)-225(in)-226(lieu)-226(of)-226(a)-225(refund.)]TJ 0 -13.549 Td [(If)-315(the)-315(second)-315(copy)-315(is)-315(also)-315(defective,)-331(you)-315(may)-315(demand)-315(a)-314(refund)]TJ 0 -13.549 Td [(in)-250(writing)-250(without)-250(further)-250(opportunities)-250(to)-250(fix)-250(the)-250(problem.)]TJ 0 -35.704 Td [(1.F.4.)]TJ 0 -24.646 Td [(Except)-618(for)-618(the)-618(limited)-618(right)-618(of)-618(replacement)-618(or)-618(refund)-618(set)]TJ 0 -13.549 Td [(forth)-485(in)-485(paragraph)-485(1.F.3,)-543(this)-485(work)-485(is)-485(provided)-485(to)-485(you)-484('AS-)]TJ 0 -13.549 Td [(IS,')-610(WITH)-610(NO)-610(OTHER)-610(WARRANTIES)-610(OF)-610(ANY)-610(KIND,)]TJ 0 -13.549 Td [(EXPRESS)-339(OR)-338(IMPLIED,)-339(INCLUDING)-339(BUT)-339(NOT)-338(LIMITED)]TJ 0 -13.55 Td [(TO)-401(WARRANTIES)-400(OF)-401(MERCHANTIBILITY)-401(OR)-400(FITNESS)]TJ 0 -13.549 Td [(FOR)-250(ANY)-250(PURPOSE.)]TJ 0 -35.704 Td [(1.F.5.)]TJ 0 -24.645 Td [(Some)-155(states)-155(do)-155(not)-155(allow)-155(disclaimers)-155(of)-155(certain)-155(implied)-154(warranties)]TJ 0 -13.55 Td [(or)-541(the)-540(exclusion)-541(or)-541(limitation)-541(of)-540(certain)-541(types)-541(of)-540(damages.)]TJ 0 -13.549 Td [(If)-587(any)-587(disclaimer)-587(or)-587(limitation)-587(set)-587(forth)-587(in)-587(this)-586(agreement)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+813 0 obj <<
+/Type /Page
+/Contents 814 0 R
+/Resources 812 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+/Annots [ 811 0 R ]
+>> endobj
+811 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [87.045 205.409 158.378 215.129]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense1F3) >>
+>> endobj
+803 0 obj <<
+/D [813 0 R /XYZ 46.771 493.425 null]
+>> endobj
+815 0 obj <<
+/D [813 0 R /XYZ 46.771 268.249 null]
+>> endobj
+816 0 obj <<
+/D [813 0 R /XYZ 46.771 142.39 null]
+>> endobj
+812 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+823 0 obj <<
+/Length 3418      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(142An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(violates)-405(the)-405(law)-405(of)-405(the)-405(state)-405(applicable)-405(to)-406(this)-405(agreement,)-443(the)]TJ 0 -13.549 Td [(agreement)-251(shall)-251(be)-250(interpreted)-251(to)-251(make)-251(the)-251(maximum)-250(disclaimer)]TJ 0 -13.549 Td [(or)-210(limitation)-211(permitted)-210(by)-211(the)-210(applicable)-211(state)-210(law.)-237(The)-210(invalidity)]TJ 0 -13.549 Td [(or)-297(unenforceability)-297(of)-297(any)-297(provision)-297(of)-297(this)-297(agreement)-297(shall)-296(not)]TJ 0 -13.55 Td [(void)-250(the)-250(remaining)-250(provisions.)]TJ 0 -34.869 Td [(1.F.6.)]TJ 0 -24.209 Td [(INDEMNITY)]TJ/F29 10.9091 Tf 69.759 0 Td [(\024)]TJ/F16 10.9091 Tf 18.872 0 Td [(You)-730(agree)-730(to)-730(indemnify)-730(and)-730(hold)-730(the)]TJ -88.631 -13.549 Td [(Foundation,)-504(the)-454(trademark)-453(owner,)-505(any)-453(agent)-454(or)-453(employee)-453(of)]TJ 0 -13.55 Td [(the)-213(Foundation,)-220(anyone)-213(providing)-213(copies)-213(of)-213(Project)-212(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(electronic)-436(works)-436(in)-437(accordance)-436(with)-436(this)-436(agreement,)-483(and)-436(any)]TJ 0 -13.549 Td [(volunteers)-691(associated)-690(with)-691(the)-691(production,)-801(promotion)-690(and)]TJ 0 -13.549 Td [(distribution)-339(of)-338(Project)-339(Gutenberg)]TJ/F36 10.9091 Tf 147.433 0 Td [(")]TJ/F16 10.9091 Tf 14.384 0 Td [(electronic)-339(works,)-360(harmless)]TJ -161.817 -13.549 Td [(from)-330(all)-331(liability,)-350(costs)-330(and)-330(expenses,)-351(including)-330(legal)-330(fees,)-350(that)]TJ 0 -13.55 Td [(arise)-284(directly)-284(or)-284(indirectly)-284(from)-284(any)-284(of)-284(the)-284(following)-284(which)-283(you)]TJ 0 -13.549 Td [(do)-461(or)-461(cause)-461(to)-462(occur:)-672(\050a\051)-461(distribution)-461(of)-461(this)-461(or)-461(any)-461(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 14.236 0 Td [(work,)-344(\050b\051)-325(alteration,)-344(modification,)-343(or)-325(additions)-325(or)]TJ -60.284 -13.549 Td [(deletions)-319(to)-319(any)-319(Project)-320(Gutenberg)]TJ/F36 10.9091 Tf 154.511 0 Td [(")]TJ/F16 10.9091 Tf 14.172 0 Td [(work,)-336(and)-320(\050c\051)-319(any)-319(Defect)]TJ -168.683 -13.549 Td [(you)-250(cause.)]TJ/F16 15.7808 Tf 0 -46.635 Td [(Section)-250(2.)]TJ/F16 13.1507 Tf 32.422 -45.398 Td [(Information)-260(about)-259(the)-260(Mission)-260(of)-260(Project)]TJ 73.695 -17.096 Td [(Gutenberg)]TJ/F36 13.1507 Tf 55.509 0 Td [(")]TJ/F16 10.9091 Tf -161.626 -26.391 Td [(Project)-400(Gutenberg)]TJ/F36 10.9091 Tf 81.319 0 Td [(")]TJ/F16 10.9091 Tf 15.057 0 Td [(is)-400(synonymous)-400(with)-401(the)-400(free)-400(distribution)]TJ -96.376 -13.549 Td [(of)-408(electronic)-409(works)-408(in)-408(formats)-408(readable)-409(by)-408(the)-408(widest)-408(variety)]TJ 0 -13.549 Td [(of)-514(computers)-513(including)-514(obsolete,)-580(old,)-579(middle-aged)-514(and)-513(new)]TJ 0 -13.55 Td [(computers.)-1070(It)-524(exists)-523(because)-523(of)-524(the)-523(efforts)-524(of)-523(hundreds)-523(of)]TJ 0 -13.549 Td [(volunteers)-250(and)-250(donations)-250(from)-250(people)-250(in)-250(all)-250(walks)-250(of)-250(life.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+822 0 obj <<
+/Type /Page
+/Contents 823 0 R
+/Resources 821 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+>> endobj
+824 0 obj <<
+/D [822 0 R /XYZ 93.543 450.94 null]
+>> endobj
+825 0 obj <<
+/D [822 0 R /XYZ 93.543 242.82 null]
+>> endobj
+821 0 obj <<
+/Font << /F16 7 0 R /F29 30 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+830 0 obj <<
+/Length 3436      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(143)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(Volunteers)-162(and)-163(financial)-162(support)-162(to)-163(provide)-162(volunteers)-162(with)-162(the)]TJ -11.956 -13.549 Td [(assistance)-198(they)-199(need,)-209(is)-198(critical)-198(to)-199(reaching)-198(Project)-198(Gutenberg)]TJ/F36 10.9091 Tf 263.732 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [('s)]TJ -274.423 -13.549 Td [(goals)-309(and)-308(ensuring)-309(that)-309(the)-308(Project)-309(Gutenberg)]TJ/F36 10.9091 Tf 203.205 0 Td [(")]TJ/F16 10.9091 Tf 14.058 0 Td [(collection)-309(will)]TJ -217.263 -13.549 Td [(remain)-382(freely)-381(available)-382(for)-381(generations)-382(to)-382(come.)-644(In)-382(2001,)-414(the)]TJ 0 -13.55 Td [(Project)-350(Gutenberg)-351(Literary)-350(Archive)-350(Foundation)-351(was)-350(created)-350(to)]TJ 0 -13.549 Td [(provide)-302(a)-303(secure)-302(and)-302(permanent)-303(future)-302(for)-302(Project)-302(Gutenberg)]TJ/F36 10.9091 Tf 269.939 0 Td [(")]TJ/F16 10.9091 Tf -269.939 -13.549 Td [(and)-609(future)-609(generations.)-1327(To)-609(learn)-609(more)-609(about)-609(the)-609(Project)]TJ 0 -13.549 Td [(Gutenberg)-414(Literary)-414(Archive)-413(Foundation)-414(and)-414(how)-414(your)-413(efforts)]TJ 0 -13.549 Td [(and)-245(donations)-246(can)-245(help,)-246(see)-246(Sections)-245(3)-245(and)-246(4)-245(and)-245(the)-245(Foundation)]TJ 0 -13.55 Td [(web)-250(page)-250(at)-250(http://www.pglaf.org.)]TJ/F16 15.7808 Tf 0 -53.578 Td [(Section)-250(3.)]TJ/F16 13.1507 Tf 10.376 -52.34 Td [(Information)-253(about)-253(the)-253(Project)-253(Gutenberg)-254(Literary)]TJ 76.986 -17.096 Td [(Archive)-276(Foundation)]TJ/F16 10.9091 Tf -87.362 -30.22 Td [(The)-438(Project)-439(Gutenberg)-438(Literary)-438(Archive)-439(Foundation)-438(is)-438(a)-438(non)]TJ 0 -13.549 Td [(profit)-176(501\050c\051\0503\051)-176(educational)-176(corporation)-176(organized)-176(under)-176(the)-175(laws)]TJ 0 -13.55 Td [(of)-303(the)-304(state)-303(of)-304(Mississippi)-303(and)-303(granted)-304(tax)-303(exempt)-304(status)-303(by)-303(the)]TJ 0 -13.549 Td [(Internal)-319(Revenue)-319(Service.)-457(The)-319(Foundation's)-319(EIN)-319(or)-319(federal)-318(tax)]TJ 0 -13.549 Td [(identification)-179(number)-179(is)-178(64-6221541.)-227(Its)-178(501\050c\051\0503\051)-179(letter)-179(is)-178(posted)]TJ 0 -13.549 Td [(at)-549(http://www.gutenberg.org/fundraising/pglaf.)-1148(Contributions)]TJ 0 -13.549 Td [(to)-404(the)-403(Project)-404(Gutenberg)-404(Literary)-403(Archive)-404(Foundation)-404(are)-403(tax)]TJ 0 -13.55 Td [(deductible)-306(to)-306(the)-306(full)-307(extent)-306(permitted)-306(by)-306(U.S.)-306(federal)-306(laws)-306(and)]TJ 0 -13.549 Td [(your)-250(state's)-250(laws.)]TJ 11.956 -14.265 Td [(The)-214(Foundation's)-214(principal)-213(office)-214(is)-214(located)-214(at)-214(4557)-214(Melan)-213(Dr.)]TJ -11.956 -13.549 Td [(S.)-297(Fairbanks,)-309(AK,)-298(99712.,)-309(but)-297(its)-298(volunteers)-297(and)-297(employees)-297(are)]TJ 0 -13.549 Td [(scattered)-343(throughout)-343(numerous)-344(locations.)-529(Its)-343(business)-343(office)-343(is)]TJ 0 -13.55 Td [(located)-197(at)-197(809)-197(North)-197(1500)-197(West,)-208(Salt)-197(Lake)-197(City,)-208(UT)-197(84116,)-207(\050801\051)]TJ 0 -13.549 Td [(596-1887,)-225(email)-218(business@pglaf.org.)-239(Email)-219(contact)-218(links)-218(and)-218(up)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+829 0 obj <<
+/Type /Page
+/Contents 830 0 R
+/Resources 828 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+/Annots [ 818 0 R 819 0 R 820 0 R 826 0 R ]
+>> endobj
+818 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [208.573 407.414 214.028 417.123]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense3) >>
+>> endobj
+819 0 obj <<
+/Type /Annot
+/BS << /Type /Border /S /U >> /H /I /C [0 1 1]
+/Rect [235.133 407.414 240.587 417.123]
+/Subtype /Link
+/A << /S /GoTo /D (pglicense4) >>
+>> endobj
+820 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [101.6 393.854 193.717 403.574]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.pglaf.org) >> 
+>> endobj
+826 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [60.641 172.873 252.139 182.593]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/pglaf) >> 
+>> endobj
+804 0 obj <<
+/D [829 0 R /XYZ 46.771 380.081 null]
+>> endobj
+828 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+834 0 obj <<
+/Length 3161      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(144An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 0 -30.759 Td [(to)-227(date)-227(contact)-227(information)-227(can)-227(be)-227(found)-227(at)-227(the)-227(Foundation's)-227(web)]TJ 0 -13.549 Td [(site)-250(and)-250(official)-250(page)-250(at)-250(http://www.pglaf.org)]TJ 11.956 -13.549 Td [(For)-250(additional)-250(contact)-250(information:)]TJ/F16 9.8629 Tf 7.681 -22.095 Td [(Dr.)-250(Gregory)-250(B.)-250(Newby)]TJ 0 -12.822 Td [(Chief)-250(Executive)-250(and)-250(Director)]TJ 0 -12.822 Td [(gbnewby@pglaf.org)]TJ/F16 15.7808 Tf -19.637 -58.864 Td [(Section)-250(4.)]TJ/F16 13.1507 Tf 26.999 -44.805 Td [(Information)-258(about)-258(Donations)-258(to)-258(the)-259(Project)]TJ 8.106 -17.096 Td [(Gutenberg)-261(Literary)-260(Archive)-261(Foundation)]TJ/F16 10.9091 Tf -35.105 -26.095 Td [(Project)-329(Gutenberg)]TJ/F36 10.9091 Tf 80.543 0 Td [(")]TJ/F16 10.9091 Tf 14.28 0 Td [(depends)-329(upon)-329(and)-329(cannot)-329(survive)-329(without)]TJ -94.823 -13.549 Td [(wide)-217(spread)-217(public)-217(support)-217(and)-217(donations)-217(to)-217(carry)-217(out)-217(its)-217(mission)]TJ 0 -13.549 Td [(of)-334(increasing)-334(the)-334(number)-334(of)-334(public)-334(domain)-334(and)-334(licensed)-334(works)]TJ 0 -13.549 Td [(that)-192(can)-193(be)-192(freely)-193(distributed)-192(in)-192(machine)-193(readable)-192(form)-192(accessible)]TJ 0 -13.549 Td [(by)-261(the)-261(widest)-261(array)-261(of)-261(equipment)-261(including)-261(outdated)-261(equipment.)]TJ 0 -13.55 Td [(Many)-303(small)-302(donations)-303(\050$1)-303(to)-302($5,000\051)-303(are)-303(particularly)-302(important)]TJ 0 -13.549 Td [(to)-250(maintaining)-250(tax)-250(exempt)-250(status)-250(with)-250(the)-250(IRS.)]TJ 11.956 -13.549 Td [(The)-460(Foundation)-461(is)-460(committed)-461(to)-460(complying)-461(with)-460(the)-460(laws)]TJ -11.956 -13.549 Td [(regulating)-353(charities)-352(and)-353(charitable)-352(donations)-352(in)-353(all)-352(50)-353(states)-352(of)]TJ 0 -13.549 Td [(the)-430(United)-429(States.)-789(Compliance)-430(requirements)-429(are)-430(not)-429(uniform)]TJ 0 -13.55 Td [(and)-389(it)-389(takes)-389(a)-389(considerable)-389(effort,)-424(much)-389(paperwork)-389(and)-389(many)]TJ 0 -13.549 Td [(fees)-489(to)-489(meet)-489(and)-489(keep)-489(up)-489(with)-489(these)-489(requirements.)-967(We)-489(do)]TJ 0 -13.549 Td [(not)-396(solicit)-395(donations)-396(in)-396(locations)-396(where)-395(we)-396(have)-396(not)-395(received)]TJ 0 -13.549 Td [(written)-234(confirmation)-233(of)-234(compliance.)-244(To)-233(SEND)-234(DONATIONS)-233(or)]TJ 0 -13.549 Td [(determine)-309(the)-310(status)-309(of)-310(compliance)-309(for)-309(any)-310(particular)-309(state)-309(visit)]TJ 0 -13.55 Td [(http://www.gutenberg.org/fundraising/donate)]TJ 11.956 -13.549 Td [(While)-305(we)-304(cannot)-305(and)-304(do)-305(not)-305(solicit)-304(contributions)-305(from)-304(states)]TJ -11.956 -13.549 Td [(where)-323(we)-323(have)-322(not)-323(met)-323(the)-323(solicitation)-323(requirements,)-341(we)-322(know)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+833 0 obj <<
+/Type /Page
+/Contents 834 0 R
+/Resources 832 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+/Annots [ 827 0 R 831 0 R ]
+>> endobj
+827 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [198.063 502.248 290.179 511.968]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.pglaf.org) >> 
+>> endobj
+831 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [93.543 90.862 291.707 100.582]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/donate) >> 
+>> endobj
+802 0 obj <<
+/D [833 0 R /XYZ 93.543 420.153 null]
+>> endobj
+832 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+838 0 obj <<
+/Length 3277      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 46.771 548.934 Td [(The)-250(Full)-250(Project)-250(Gutenberg)-250(License)-9893(145)]TJ
+0 g 0 G
+ 0 -30.759 Td [(of)-366(no)-365(prohibition)-366(against)-366(accepting)-365(unsolicited)-366(donations)-365(from)]TJ 0 -13.549 Td [(donors)-250(in)-250(such)-250(states)-250(who)-250(approach)-250(us)-250(with)-250(offers)-250(to)-250(donate.)]TJ 11.956 -14.186 Td [(International)-237(donations)-237(are)-237(gratefully)-238(accepted,)-239(but)-237(we)-237(cannot)]TJ -11.956 -13.549 Td [(make)-533(any)-532(statements)-533(concerning)-533(tax)-532(treatment)-533(of)-532(donations)]TJ 0 -13.549 Td [(received)-256(from)-255(outside)-256(the)-255(United)-256(States.)-267(U.S.)-255(laws)-256(alone)-255(swamp)]TJ 0 -13.549 Td [(our)-250(small)-250(staff.)]TJ 11.956 -14.186 Td [(Please)-413(check)-413(the)-412(Project)-413(Gutenberg)-413(Web)-413(pages)-413(for)-412(current)]TJ -11.956 -13.549 Td [(donation)-467(methods)-467(and)-467(addresses.)-900(Donations)-467(are)-467(accepted)-466(in)]TJ 0 -13.549 Td [(a)-517(number)-516(of)-517(other)-517(ways)-517(including)-516(checks,)-584(online)-516(payments)]TJ 0 -13.55 Td [(and)-884(credit)-884(card)-885(donations.)-2152(To)-884(donate,)-1043(please)-884(visit:)]TJ 0 -13.549 Td [(http://www.gutenberg.org/fundraising/donate)]TJ/F16 15.7808 Tf 0 -52.862 Td [(Section)-250(5.)]TJ/F16 13.1507 Tf 12.158 -51.624 Td [(General)-254(Information)-253(About)-254(Project)-254(Gutenberg)]TJ/F36 13.1507 Tf 243.427 0 Td [(")]TJ/F16 13.1507 Tf -160.742 -17.096 Td [(electronic)-279(works.)]TJ/F16 10.9091 Tf -94.843 -29.823 Td [(Professor)-596(Michael)-597(S.)-596(Hart)-596(is)-596(the)-597(originator)-596(of)-596(the)-596(Project)]TJ 0 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 13.755 0 Td [(concept)-281(of)-281(a)-281(library)-281(of)-281(electronic)-281(works)-281(that)-281(could)]TJ -59.803 -13.549 Td [(be)-436(freely)-436(shared)-436(with)-436(anyone.)-807(For)-436(thirty)-436(years,)-483(he)-435(produced)]TJ 0 -13.549 Td [(and)-357(distributed)-357(Project)-358(Gutenberg)]TJ/F36 10.9091 Tf 151.064 0 Td [(")]TJ/F16 10.9091 Tf 14.588 0 Td [(eBooks)-357(with)-357(only)-358(a)-357(loose)]TJ -165.652 -13.549 Td [(network)-250(of)-250(volunteer)-250(support.)]TJ 11.956 -14.186 Td [(Project)-379(Gutenberg)]TJ/F36 10.9091 Tf 81.091 0 Td [(")]TJ/F16 10.9091 Tf 14.829 0 Td [(eBooks)-379(are)-380(often)-379(created)-379(from)-380(several)]TJ -107.876 -13.549 Td [(printed)-248(editions,)-248(all)-248(of)-247(which)-248(are)-248(confirmed)-247(as)-248(Public)-248(Domain)-247(in)]TJ 0 -13.549 Td [(the)-303(U.S.)-302(unless)-303(a)-303(copyright)-303(notice)-302(is)-303(included.)-408(Thus,)-316(we)-303(do)-302(not)]TJ 0 -13.55 Td [(necessarily)-216(keep)-217(eBooks)-216(in)-216(compliance)-217(with)-216(any)-216(particular)-216(paper)]TJ 0 -13.549 Td [(edition.)]TJ 11.956 -14.185 Td [(Each)-355(eBook)-356(is)-355(in)-356(a)-355(subdirectory)-356(of)-355(the)-356(same)-355(number)-356(as)-355(the)]TJ -11.956 -13.55 Td [(eBook's)-266(eBook)-266(number,)-269(often)-266(in)-266(several)-266(formats)-266(including)-265(plain)]TJ 0 -13.549 Td [(vanilla)-250(ASCII,)-250(compressed)-250(\050zipped\051,)-250(HTML)-250(and)-250(others.)]TJ
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+837 0 obj <<
+/Type /Page
+/Contents 838 0 R
+/Resources 836 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+/Annots [ 835 0 R ]
+>> endobj
+835 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [46.771 379.032 244.935 388.752]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org/fundraising/donate) >> 
+>> endobj
+839 0 obj <<
+/D [837 0 R /XYZ 46.771 365.577 null]
+>> endobj
+836 0 obj <<
+/Font << /F16 7 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+843 0 obj <<
+/Length 1729      
+>>
+stream
+0 g 0 G
+BT
+/F16 10.9091 Tf 93.543 548.934 Td [(146An)-150(Amicable)-150(Controversy)-150(with)-150(a)-150(Jewish)-150(Rabbi,)-170(on)-150(The)-150(Messiah's)-150(Coming)]TJ
+0 g 0 G
+ 11.956 -30.759 Td [(Corrected)]TJ/F32 10.9091 Tf 45.766 0 Td [(editions)]TJ/F16 10.9091 Tf 37.301 0 Td [(of)-252(our)-252(eBooks)-253(replace)-252(the)-252(old)-253(fil)1(e)-253(and)-252(take)]TJ -95.023 -13.549 Td [(over)-285(the)-286(old)-285(filename)-286(and)-285(etext)-286(number.)-356(The)-286(replaced)-285(older)-285(file)]TJ 0 -13.549 Td [(is)-367(renamed.)]TJ/F32 10.9091 Tf 58.126 0 Td [(Versions)]TJ/F16 10.9091 Tf 42.185 0 Td [(based)-367(on)-367(separate)-367(sources)-367(are)-367(treated)-367(as)]TJ -100.311 -13.549 Td [(new)-250(eBooks)-250(receiving)-250(new)-250(filenames)-250(and)-250(etext)-250(numbers.)]TJ 11.956 -13.55 Td [(Most)-416(people)-416(start)-416(at)-416(our)-416(Web)-416(site)-416(which)-416(has)-416(the)-416(main)-415(PG)]TJ -11.956 -13.549 Td [(search)-250(facility:)]TJ/F16 9.8629 Tf 19.637 -22.64 Td [(http://www.gutenberg.org)]TJ/F16 10.9091 Tf -7.681 -23.367 Td [(This)-1077(Web)-1077(site)-1078(includes)-1077(information)-1077(about)-1077(Project)]TJ -11.956 -13.549 Td [(Gutenberg)]TJ/F36 10.9091 Tf 46.048 0 Td [(")]TJ/F16 10.9091 Tf 10.691 0 Td [(,)-418(including)-384(how)-384(to)-384(make)-385(donations)-384(to)-384(the)-384(Project)]TJ -56.739 -13.549 Td [(Gutenberg)-397(Literary)-396(Archive)-397(Foundation,)-433(how)-396(to)-397(help)-396(produce)]TJ 0 -13.55 Td [(our)-230(new)-230(eBooks,)-234(and)-230(how)-230(to)-230(subscribe)-230(to)-230(our)-230(email)-230(newsletter)-229(to)]TJ 0 -13.549 Td [(hear)-250(about)-250(new)-250(eBooks.)]TJ
+0 g 0 G
+0 g 0 G
+0 g 0 G
+0 g 0 G
+0 g 0 G
+ET
+endstream
+endobj
+842 0 obj <<
+/Type /Page
+/Contents 843 0 R
+/Resources 841 0 R
+/MediaBox [0 0 419.528 595.276]
+/Parent 817 0 R
+/Annots [ 840 0 R ]
+>> endobj
+840 0 obj <<
+/Type /Annot
+ /BS << /Type /Border /S /U >> /H /I /C [1 0.5 0.5] 
+/Rect [113.18 425.639 215.636 434.427]
+ /Subtype /Link /A << /Type /Action /S /URI /URI (http://www.gutenberg.org) >> 
+>> endobj
+841 0 obj <<
+/Font << /F16 7 0 R /F32 51 0 R /F36 745 0 R >>
+/ProcSet [ /PDF /Text ]
+>> endobj
+845 0 obj
+[980]
+endobj
+846 0 obj <<
+/Type /FontDescriptor
+/FontName /Times-Roman
+/Flags 34
+/FontBBox [0 0 1000 0]
+/Ascent 0
+/CapHeight 0
+/Descent 0
+/ItalicAngle 0
+/StemV 0
+/XHeight 450
+>> endobj
+847 0 obj
+[507 507 507 507 0 818 0 993 0 954 0 818 700 700 700 700 700 700 700 700 788 788 952 962 874 874 788 788 525 525 420 420 534 534 294 294 498 498 507 507 700 700 0 0 525 525 525 525 525 525 525 525 964 964 1129 1139 1100 1100 964 964 534 534 534 534 534 534 534 534 1135 1135 1300 1310 1270 1270 1135 1135 700 700 700 700 700 700 700 700 1083 1083 1247 1257 1218 1218 1083 1083 525 525 525 525 525 0 525 525 595 595 704 708 890 187 294 187 401 401 534 534 534 0 534 534 717 721 875 878 948 351 322 187 294 294 294 294 0 0 294 294 317 317 529 532 0 361 322 187 507 507 507 507 478 478 507 507 583 583 853 856 709 395 395 221 0 0 700 700 700 0 700]
+endobj
+848 0 obj <<
+/Length1 8480
+/Length 8480      
+>>
+stream
+
+&
+9Zy
+
w
#�E�=!&P.0$*
+
$-3
+
+
+)Ic:2bM0;aDHxt>	#j��
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
w
#
+

>7A�B 
+
K?
+mHD9Y<
�4B&()(��EP)
+ -
+$(&}L		
�$

�I
+
+
+
+
+
+
+
+
+
+
+
+
+
+by
+{����
+b
+
+�
+�
+












uni1F54uni1F64uni1F73uni1F76uni1F77uni1F78uni1F79uni1F7Auni1F7Duni1FD6uni1FE6uni1FF6upsilonuni1FCEomegaepsilonuni1FFDiotauni1FEFomicronuni1FC0
+
+
+endstream
+endobj
+849 0 obj <<
+/Type /FontDescriptor
+/FontName /PVXVJQ+Gentium
+/Flags 4
+/FontBBox [-519 -297 1297 1059]
+/Ascent 858
+/CapHeight 698
+/Descent -275
+/ItalicAngle 0
+/StemV 280
+/XHeight 454
+/FontFile2 848 0 R
+>> endobj
+273 0 obj <<
+/Type /Font
+/Subtype /TrueType
+/BaseFont /PVXVJQ+Gentium
+/FontDescriptor 849 0 R
+/FirstChar 84
+/LastChar 246
+/Widths 847 0 R
+>> endobj
+850 0 obj
+[595 549 475 573 496 522 653 618 317 578 595 806 648 516 600 629 522 0 519 550 583 654 615 688 632 317 583 525 420 534 294 507 525 498 475 479 420 399 534 499 294 510 528 539 507 438 498 526 478 408 478 430 507 638 486 660 700]
+endobj
+851 0 obj <<
+/Length1 15936
+/Length 15936     
+>>
+stream
+
+#D;
+/�
+
+L�F<mS1=k�V[�&486v4Uk6��,Y�\G�i@&>h�rTvO/
	;@DpQ��9o�mlǗZ��	I�:
+
+
+�
+9
+A�~\
1����j	
(,?m���ZZ���`

+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
++V#'

.'AM\7"G$';6$=:;!#
b�����\�iFITS�1T>#>nV��#820
9=;
�4;(#0KH4��
+

>7A�B 
+
K?
+mHD9Y<
�4B&()(��EP)
+ -
+"���yF$	

2W,M@EfyfE
+\9B@n��8d���u!>�����Jg}C"&33E*3a����a-
+к
+
+3!R(!":L+ijQHo��_�',(
+
��#RF0
+!=4
�-,&	'I?�]L

+����
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+9DC
+
(3 2//89: y*H4i0A
+"$0"n+7*MnE [~�i
r��H{7	

&DPi�ώ
$#<,HMQ�N[�T'	
,
+��`�k8-g�{kG�{hL*
+2(L��m
+	q�ύHJz�
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+901
#".#".
'>
54.'.54>7>
323263
1%&#
)9H+*C3%>`B<gK+5P7
+70)CT+:?>11M76|@ :;<"	
+}.(!*EY^[$8WF9-8H1P_i6C�.&7*(:Nd?G��v/-2

+
+
+&
+9Zy
+�
+
+
+
+
+
+
+
+
+
+
+
+
+
+]�nN0
"<^�Z
+SnB,V�T

/Rs
� Xiw=	=i�`B~c=?~o3
�Iu�J{ɓZ<thY 
Yp�D.F[gm5'\_aXM 
+%epv6G�rP
:pcS�~>
+
+��%/;nj2y~7
"�
5��҂=	
(*Ht�w�

+w
+!��ʨ�ˊG-
+
+
+)Ic:2bM0;aDHxt>	#j��
+2(
A7��p�s�
+by
+{����
+b
+�
+
+�
+�
+







+

+
+endstream
+endobj
+852 0 obj <<
+/Type /FontDescriptor
+/FontName /OOTXZS+Gentium
+/Flags 4
+/FontBBox [-519 -297 1297 1059]
+/Ascent 858
+/CapHeight 0
+/Descent -275
+/ItalicAngle 0
+/StemV 0
+/XHeight 454
+/FontFile2 851 0 R
+>> endobj
+190 0 obj <<
+/Type /Font
+/Subtype /TrueType
+/BaseFont /OOTXZS+Gentium
+/FontDescriptor 852 0 R
+/FirstChar 145
+/LastChar 201
+/Widths 850 0 R
+>> endobj
+854 0 obj
+[333 420 500 500 833 778 214 333 333 500 675 250 333 250 278 500 500 500 500 500 500 500 500 500 500 333 333 675 675 675 500 920 611 611 667 722 611 611 722 722 333 444 667 556 833 667 722 611 722 611 500 556 722 611 833 611 556 556 389 278 389 422 500 333 500 500 444 500 444 278 500 500 278 278 444 278 722 500 500 500 500 389 389 278 500 444 667 444 444 389]
+endobj
+855 0 obj <<
+/Type /FontDescriptor
+/FontName /Times-Italic
+/Flags 34
+/FontBBox [0 -207 1000 683]
+/Ascent 683
+/CapHeight 661
+/Descent -207
+/ItalicAngle 0
+/StemV 83
+/XHeight 441
+>> endobj
+857 0 obj
+[1000 0 0 0 333 333 333 0 444 444 444 0 500 500 350]
+endobj
+858 0 obj <<
+/Type /FontDescriptor
+/FontName /Times-Roman
+/Flags 34
+/FontBBox [0 0 1000 0]
+/Ascent 0
+/CapHeight 0
+/Descent 0
+/ItalicAngle 0
+/StemV 0
+/XHeight 450
+>> endobj
+859 0 obj
+[333 408 500 500 833 778 180 333 333 500 564 250 333 250 278 500 500 500 500 500 500 500 500 500 500 278 278 564 564 564 444 921 722 667 667 722 611 556 722 722 333 389 722 611 889 722 722 556 722 667 556 611 722 722 944 722 722 611 333 278 333 469 500 333 444 500 444 500 444 333 500 500 278 278 500 278 778 500 500 500 500 333 389 278 500 500 722 500 500 444 480 0 480 541 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 333 500 500 500 500 200 500 333 760 276 500 564 0 760 0 400 564 300 300 333 0 453 250 333 300 310 500 750 750 750 444 722 722 722 722 722 722 889 667 611 611 611 611 333 333 333 333 722 722 722 722 722 722 722 564 722 722 722 722 722 722 556 500 444 444 444 444 444 444 667]
+endobj
+860 0 obj <<
+/Type /FontDescriptor
+/FontName /Times-Roman
+/Flags 34
+/FontBBox [0 -218 1000 673]
+/Ascent 673
+/CapHeight 673
+/Descent -218
+/ItalicAngle 0
+/StemV 83
+/XHeight 450
+>> endobj
+853 0 obj <<
+/Type /Encoding
+/Differences [33/exclam 36/dollar/percent/ampersand/quotesingle/parenleft/parenright/asterisk 44/comma/hyphen/period/slash/zero/one/two/three/four/five/six/seven/eight/nine/colon/semicolon/less 62/greater/question/at/A/B/C/D/E/F/G/H/I/J/K/L/M/N/O/P/Q/R/S/T/U/V/W/X/Y/Z/bracketleft 93/bracketright 97/a/b/c/d/e/f/g/h/i/j/k/l/m/n/o/p/q/r/s/t/u/v/w/x/y/z 226/acircumflex 230/ae]
+>> endobj
+856 0 obj <<
+/Type /Encoding
+/Differences [20/emdash 28/quotedblleft/quotedblright 34/bullet]
+>> endobj
+844 0 obj <<
+/Type /Encoding
+/Differences [34/trademark]
+>> endobj
+51 0 obj <<
+/Type /Font
+/Subtype /Type1
+/BaseFont /Times-Italic
+/FontDescriptor 855 0 R
+/FirstChar 33
+/LastChar 122
+/Widths 854 0 R
+/Encoding 853 0 R
+>> endobj
+7 0 obj <<
+/Type /Font
+/Subtype /Type1
+/BaseFont /Times-Roman
+/FontDescriptor 860 0 R
+/FirstChar 33
+/LastChar 230
+/Widths 859 0 R
+/Encoding 853 0 R
+>> endobj
+30 0 obj <<
+/Type /Font
+/Subtype /Type1
+/BaseFont /Times-Roman
+/FontDescriptor 858 0 R
+/FirstChar 20
+/LastChar 34
+/Widths 857 0 R
+/Encoding 856 0 R
+>> endobj
+745 0 obj <<
+/Type /Font
+/Subtype /Type1
+/BaseFont /Times-Roman
+/FontDescriptor 846 0 R
+/FirstChar 34
+/LastChar 34
+/Widths 845 0 R
+/Encoding 844 0 R
+>> endobj
+8 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [4 0 R 11 0 R 14 0 R 17 0 R 20 0 R 28 0 R]
+>> endobj
+38 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [34 0 R 40 0 R 48 0 R 53 0 R 58 0 R 63 0 R]
+>> endobj
+72 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [68 0 R 74 0 R 78 0 R 83 0 R 88 0 R 93 0 R]
+>> endobj
+101 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [98 0 R 103 0 R 112 0 R 116 0 R 121 0 R 126 0 R]
+>> endobj
+135 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [131 0 R 137 0 R 142 0 R 147 0 R 152 0 R 156 0 R]
+>> endobj
+165 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 861 0 R
+/Kids [161 0 R 167 0 R 175 0 R 179 0 R 183 0 R 187 0 R]
+>> endobj
+196 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [192 0 R 198 0 R 202 0 R 206 0 R 210 0 R 214 0 R]
+>> endobj
+221 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [218 0 R 223 0 R 227 0 R 240 0 R 244 0 R 249 0 R]
+>> endobj
+258 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [254 0 R 264 0 R 269 0 R 275 0 R 280 0 R 285 0 R]
+>> endobj
+293 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [289 0 R 295 0 R 304 0 R 308 0 R 313 0 R 318 0 R]
+>> endobj
+327 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [323 0 R 329 0 R 334 0 R 338 0 R 348 0 R 352 0 R]
+>> endobj
+359 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 862 0 R
+/Kids [356 0 R 361 0 R 369 0 R 373 0 R 378 0 R 387 0 R]
+>> endobj
+395 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [391 0 R 397 0 R 402 0 R 407 0 R 412 0 R 417 0 R]
+>> endobj
+425 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [421 0 R 427 0 R 436 0 R 440 0 R 444 0 R 448 0 R]
+>> endobj
+456 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [452 0 R 462 0 R 466 0 R 475 0 R 480 0 R 484 0 R]
+>> endobj
+492 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [489 0 R 498 0 R 502 0 R 507 0 R 512 0 R 517 0 R]
+>> endobj
+525 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [522 0 R 527 0 R 532 0 R 541 0 R 545 0 R 549 0 R]
+>> endobj
+557 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 863 0 R
+/Kids [553 0 R 559 0 R 567 0 R 571 0 R 581 0 R 585 0 R]
+>> endobj
+594 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [590 0 R 596 0 R 601 0 R 606 0 R 614 0 R 618 0 R]
+>> endobj
+626 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [622 0 R 632 0 R 636 0 R 641 0 R 646 0 R 651 0 R]
+>> endobj
+659 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [656 0 R 661 0 R 666 0 R 671 0 R 680 0 R 684 0 R]
+>> endobj
+691 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [688 0 R 697 0 R 702 0 R 706 0 R 711 0 R 716 0 R]
+>> endobj
+723 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [720 0 R 725 0 R 732 0 R 735 0 R 743 0 R 754 0 R]
+>> endobj
+767 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 864 0 R
+/Kids [762 0 R 773 0 R 780 0 R 789 0 R 796 0 R 807 0 R]
+>> endobj
+817 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 865 0 R
+/Kids [813 0 R 822 0 R 829 0 R 833 0 R 837 0 R 842 0 R]
+>> endobj
+861 0 obj <<
+/Type /Pages
+/Count 36
+/Parent 866 0 R
+/Kids [8 0 R 38 0 R 72 0 R 101 0 R 135 0 R 165 0 R]
+>> endobj
+862 0 obj <<
+/Type /Pages
+/Count 36
+/Parent 866 0 R
+/Kids [196 0 R 221 0 R 258 0 R 293 0 R 327 0 R 359 0 R]
+>> endobj
+863 0 obj <<
+/Type /Pages
+/Count 36
+/Parent 866 0 R
+/Kids [395 0 R 425 0 R 456 0 R 492 0 R 525 0 R 557 0 R]
+>> endobj
+864 0 obj <<
+/Type /Pages
+/Count 36
+/Parent 866 0 R
+/Kids [594 0 R 626 0 R 659 0 R 691 0 R 723 0 R 767 0 R]
+>> endobj
+865 0 obj <<
+/Type /Pages
+/Count 6
+/Parent 866 0 R
+/Kids [817 0 R]
+>> endobj
+866 0 obj <<
+/Type /Pages
+/Count 150
+/Kids [861 0 R 862 0 R 863 0 R 864 0 R 865 0 R]
+>> endobj
+867 0 obj <<
+/Type /Outlines
+/First 25 0 R
+/Last 748 0 R
+/Count 23
+>> endobj
+748 0 obj <<
+/Title 749 0 R
+/A 746 0 R
+/Parent 867 0 R
+/Prev 739 0 R
+>> endobj
+739 0 obj <<
+/Title 740 0 R
+/A 737 0 R
+/Parent 867 0 R
+/Prev 729 0 R
+/Next 748 0 R
+>> endobj
+729 0 obj <<
+/Title 730 0 R
+/A 727 0 R
+/Parent 867 0 R
+/Prev 694 0 R
+/Next 739 0 R
+>> endobj
+694 0 obj <<
+/Title 695 0 R
+/A 692 0 R
+/Parent 867 0 R
+/Prev 677 0 R
+/Next 729 0 R
+>> endobj
+677 0 obj <<
+/Title 678 0 R
+/A 675 0 R
+/Parent 867 0 R
+/Prev 629 0 R
+/Next 694 0 R
+>> endobj
+629 0 obj <<
+/Title 630 0 R
+/A 627 0 R
+/Parent 867 0 R
+/Prev 611 0 R
+/Next 677 0 R
+>> endobj
+611 0 obj <<
+/Title 612 0 R
+/A 609 0 R
+/Parent 867 0 R
+/Prev 578 0 R
+/Next 629 0 R
+>> endobj
+578 0 obj <<
+/Title 579 0 R
+/A 576 0 R
+/Parent 867 0 R
+/Prev 564 0 R
+/Next 611 0 R
+>> endobj
+564 0 obj <<
+/Title 565 0 R
+/A 562 0 R
+/Parent 867 0 R
+/Prev 538 0 R
+/Next 578 0 R
+>> endobj
+538 0 obj <<
+/Title 539 0 R
+/A 536 0 R
+/Parent 867 0 R
+/Prev 495 0 R
+/Next 564 0 R
+>> endobj
+495 0 obj <<
+/Title 496 0 R
+/A 493 0 R
+/Parent 867 0 R
+/Prev 472 0 R
+/Next 538 0 R
+>> endobj
+472 0 obj <<
+/Title 473 0 R
+/A 470 0 R
+/Parent 867 0 R
+/Prev 459 0 R
+/Next 495 0 R
+>> endobj
+459 0 obj <<
+/Title 460 0 R
+/A 457 0 R
+/Parent 867 0 R
+/Prev 433 0 R
+/Next 472 0 R
+>> endobj
+433 0 obj <<
+/Title 434 0 R
+/A 431 0 R
+/Parent 867 0 R
+/Prev 384 0 R
+/Next 459 0 R
+>> endobj
+384 0 obj <<
+/Title 385 0 R
+/A 382 0 R
+/Parent 867 0 R
+/Prev 366 0 R
+/Next 433 0 R
+>> endobj
+366 0 obj <<
+/Title 367 0 R
+/A 364 0 R
+/Parent 867 0 R
+/Prev 345 0 R
+/Next 384 0 R
+>> endobj
+345 0 obj <<
+/Title 346 0 R
+/A 343 0 R
+/Parent 867 0 R
+/Prev 301 0 R
+/Next 366 0 R
+>> endobj
+301 0 obj <<
+/Title 302 0 R
+/A 299 0 R
+/Parent 867 0 R
+/Prev 233 0 R
+/Next 345 0 R
+>> endobj
+261 0 obj <<
+/Title 262 0 R
+/A 259 0 R
+/Parent 233 0 R
+/Prev 237 0 R
+>> endobj
+237 0 obj <<
+/Title 238 0 R
+/A 235 0 R
+/Parent 233 0 R
+/Next 261 0 R
+>> endobj
+233 0 obj <<
+/Title 234 0 R
+/A 231 0 R
+/Parent 867 0 R
+/Prev 172 0 R
+/Next 301 0 R
+/First 237 0 R
+/Last 261 0 R
+/Count -2
+>> endobj
+172 0 obj <<
+/Title 173 0 R
+/A 170 0 R
+/Parent 867 0 R
+/Prev 109 0 R
+/Next 233 0 R
+>> endobj
+109 0 obj <<
+/Title 110 0 R
+/A 107 0 R
+/Parent 867 0 R
+/Prev 45 0 R
+/Next 172 0 R
+>> endobj
+45 0 obj <<
+/Title 46 0 R
+/A 43 0 R
+/Parent 867 0 R
+/Prev 25 0 R
+/Next 109 0 R
+>> endobj
+25 0 obj <<
+/Title 26 0 R
+/A 23 0 R
+/Parent 867 0 R
+/Next 45 0 R
+>> endobj
+868 0 obj <<
+/Names [(Pg001) 42 0 R (Pg002) 50 0 R (Pg003) 55 0 R (Pg004) 56 0 R (Pg005) 60 0 R (Pg006) 61 0 R]
+/Limits [(Pg001) (Pg006)]
+>> endobj
+869 0 obj <<
+/Names [(Pg007) 65 0 R (Pg008) 66 0 R (Pg009) 70 0 R (Pg010) 71 0 R (Pg011) 76 0 R (Pg012) 80 0 R]
+/Limits [(Pg007) (Pg012)]
+>> endobj
+870 0 obj <<
+/Names [(Pg013) 81 0 R (Pg014) 85 0 R (Pg015) 86 0 R (Pg016) 90 0 R (Pg017) 91 0 R (Pg018) 95 0 R]
+/Limits [(Pg013) (Pg018)]
+>> endobj
+871 0 obj <<
+/Names [(Pg019) 96 0 R (Pg020) 100 0 R (Pg021) 105 0 R (Pg022) 106 0 R (Pg023) 114 0 R (Pg024) 118 0 R]
+/Limits [(Pg019) (Pg024)]
+>> endobj
+872 0 obj <<
+/Names [(Pg025) 119 0 R (Pg026) 123 0 R (Pg027) 124 0 R (Pg028) 128 0 R (Pg029) 129 0 R (Pg030) 133 0 R]
+/Limits [(Pg025) (Pg030)]
+>> endobj
+873 0 obj <<
+/Names [(Pg031) 134 0 R (Pg032) 139 0 R (Pg033) 140 0 R (Pg034) 144 0 R (Pg035) 145 0 R (Pg036) 149 0 R]
+/Limits [(Pg031) (Pg036)]
+>> endobj
+874 0 obj <<
+/Names [(Pg037) 150 0 R (Pg038) 154 0 R (Pg039) 158 0 R (Pg040) 159 0 R (Pg041) 163 0 R (Pg042) 164 0 R]
+/Limits [(Pg037) (Pg042)]
+>> endobj
+875 0 obj <<
+/Names [(Pg043) 169 0 R (Pg044) 177 0 R (Pg045) 181 0 R (Pg046) 185 0 R (Pg047) 189 0 R (Pg048) 194 0 R]
+/Limits [(Pg043) (Pg048)]
+>> endobj
+876 0 obj <<
+/Names [(Pg049) 195 0 R (Pg050) 200 0 R (Pg051) 204 0 R (Pg052) 208 0 R (Pg053) 212 0 R (Pg054) 216 0 R]
+/Limits [(Pg049) (Pg054)]
+>> endobj
+877 0 obj <<
+/Names [(Pg055) 220 0 R (Pg056) 225 0 R (Pg057) 229 0 R (Pg058) 230 0 R (Pg059) 242 0 R (Pg060) 246 0 R]
+/Limits [(Pg055) (Pg060)]
+>> endobj
+878 0 obj <<
+/Names [(Pg061) 247 0 R (Pg062) 251 0 R (Pg063) 252 0 R (Pg064) 256 0 R (Pg065) 257 0 R (Pg066) 266 0 R]
+/Limits [(Pg061) (Pg066)]
+>> endobj
+879 0 obj <<
+/Names [(Pg067) 267 0 R (Pg068) 271 0 R (Pg069) 272 0 R (Pg070) 277 0 R (Pg071) 278 0 R (Pg072) 282 0 R]
+/Limits [(Pg067) (Pg072)]
+>> endobj
+880 0 obj <<
+/Names [(Pg073) 283 0 R (Pg074) 287 0 R (Pg075) 291 0 R (Pg076) 292 0 R (Pg077) 297 0 R (Pg078) 298 0 R]
+/Limits [(Pg073) (Pg078)]
+>> endobj
+881 0 obj <<
+/Names [(Pg079) 306 0 R (Pg080) 310 0 R (Pg081) 311 0 R (Pg082) 315 0 R (Pg083) 316 0 R (Pg084) 320 0 R]
+/Limits [(Pg079) (Pg084)]
+>> endobj
+882 0 obj <<
+/Names [(Pg085) 321 0 R (Pg086) 325 0 R (Pg087) 326 0 R (Pg088) 331 0 R (Pg089) 332 0 R (Pg090) 336 0 R]
+/Limits [(Pg085) (Pg090)]
+>> endobj
+883 0 obj <<
+/Names [(Pg091) 340 0 R (Pg092) 341 0 R (Pg093) 342 0 R (Pg094) 350 0 R (Pg095) 354 0 R (Pg096) 358 0 R]
+/Limits [(Pg091) (Pg096)]
+>> endobj
+884 0 obj <<
+/Names [(Pg097) 363 0 R (Pg098) 371 0 R (Pg099) 375 0 R (Pg100) 376 0 R (Pg101) 380 0 R (Pg102) 381 0 R]
+/Limits [(Pg097) (Pg102)]
+>> endobj
+885 0 obj <<
+/Names [(Pg103) 389 0 R (Pg104) 393 0 R (Pg105) 394 0 R (Pg106) 399 0 R (Pg107) 400 0 R (Pg108) 404 0 R]
+/Limits [(Pg103) (Pg108)]
+>> endobj
+886 0 obj <<
+/Names [(Pg109) 405 0 R (Pg110) 409 0 R (Pg111) 410 0 R (Pg112) 414 0 R (Pg113) 415 0 R (Pg114) 419 0 R]
+/Limits [(Pg109) (Pg114)]
+>> endobj
+887 0 obj <<
+/Names [(Pg115) 423 0 R (Pg116) 424 0 R (Pg117) 429 0 R (Pg118) 430 0 R (Pg119) 438 0 R (Pg120) 442 0 R]
+/Limits [(Pg115) (Pg120)]
+>> endobj
+888 0 obj <<
+/Names [(Pg121) 446 0 R (Pg122) 450 0 R (Pg123) 454 0 R (Pg124) 455 0 R (Pg125) 464 0 R (Pg126) 468 0 R]
+/Limits [(Pg121) (Pg126)]
+>> endobj
+889 0 obj <<
+/Names [(Pg127) 469 0 R (Pg128) 477 0 R (Pg129) 478 0 R (Pg130) 482 0 R (Pg131) 486 0 R (Pg132) 487 0 R]
+/Limits [(Pg127) (Pg132)]
+>> endobj
+890 0 obj <<
+/Names [(Pg133) 491 0 R (Pg134) 500 0 R (Pg135) 504 0 R (Pg136) 505 0 R (Pg137) 509 0 R (Pg138) 510 0 R]
+/Limits [(Pg133) (Pg138)]
+>> endobj
+891 0 obj <<
+/Names [(Pg139) 514 0 R (Pg140) 515 0 R (Pg141) 519 0 R (Pg142) 520 0 R (Pg143) 524 0 R (Pg144) 529 0 R]
+/Limits [(Pg139) (Pg144)]
+>> endobj
+892 0 obj <<
+/Names [(Pg145) 530 0 R (Pg146) 534 0 R (Pg147) 535 0 R (Pg148) 543 0 R (Pg149) 547 0 R (Pg150) 551 0 R]
+/Limits [(Pg145) (Pg150)]
+>> endobj
+893 0 obj <<
+/Names [(Pg151) 555 0 R (Pg152) 556 0 R (Pg153) 561 0 R (Pg154) 569 0 R (Pg155) 573 0 R (Pg156) 574 0 R]
+/Limits [(Pg151) (Pg156)]
+>> endobj
+894 0 obj <<
+/Names [(Pg157) 575 0 R (Pg158) 583 0 R (Pg159) 587 0 R (Pg160) 588 0 R (Pg161) 592 0 R (Pg162) 593 0 R]
+/Limits [(Pg157) (Pg162)]
+>> endobj
+895 0 obj <<
+/Names [(Pg163) 598 0 R (Pg164) 599 0 R (Pg165) 603 0 R (Pg166) 604 0 R (Pg167) 608 0 R (Pg168) 616 0 R]
+/Limits [(Pg163) (Pg168)]
+>> endobj
+896 0 obj <<
+/Names [(Pg169) 620 0 R (Pg170) 624 0 R (Pg171) 625 0 R (Pg172) 634 0 R (Pg173) 638 0 R (Pg174) 639 0 R]
+/Limits [(Pg169) (Pg174)]
+>> endobj
+897 0 obj <<
+/Names [(Pg175) 643 0 R (Pg176) 644 0 R (Pg177) 648 0 R (Pg178) 649 0 R (Pg179) 653 0 R (Pg180) 654 0 R]
+/Limits [(Pg175) (Pg180)]
+>> endobj
+898 0 obj <<
+/Names [(Pg181) 658 0 R (Pg182) 663 0 R (Pg183) 664 0 R (Pg184) 668 0 R (Pg185) 669 0 R (Pg186) 673 0 R]
+/Limits [(Pg181) (Pg186)]
+>> endobj
+899 0 obj <<
+/Names [(Pg187) 674 0 R (Pg188) 682 0 R (Pg189) 686 0 R (Pg190) 690 0 R (Pg191) 699 0 R (Pg192) 700 0 R]
+/Limits [(Pg187) (Pg192)]
+>> endobj
+900 0 obj <<
+/Names [(Pg193) 704 0 R (Pg194) 708 0 R (Pg195) 709 0 R (Pg196) 713 0 R (Pg197) 714 0 R (Pg198) 718 0 R]
+/Limits [(Pg193) (Pg198)]
+>> endobj
+901 0 obj <<
+/Names [(Pgiii) 22 0 R (Pgiv) 31 0 R (Pgv) 32 0 R (Pgvi) 36 0 R (Pgvii) 37 0 R (index1) 24 0 R]
+/Limits [(Pgiii) (index1)]
+>> endobj
+902 0 obj <<
+/Names [(index10) 365 0 R (index11) 383 0 R (index12) 432 0 R (index13) 458 0 R (index14) 471 0 R (index15) 494 0 R]
+/Limits [(index10) (index15)]
+>> endobj
+903 0 obj <<
+/Names [(index16) 537 0 R (index17) 563 0 R (index18) 577 0 R (index19) 610 0 R (index2) 44 0 R (index20) 628 0 R]
+/Limits [(index16) (index20)]
+>> endobj
+904 0 obj <<
+/Names [(index21) 676 0 R (index22) 693 0 R (index23) 728 0 R (index24) 738 0 R (index25) 747 0 R (index3) 108 0 R]
+/Limits [(index21) (index3)]
+>> endobj
+905 0 obj <<
+/Names [(index4) 171 0 R (index5) 232 0 R (index6) 236 0 R (index7) 260 0 R (index8) 300 0 R (index9) 344 0 R]
+/Limits [(index4) (index9)]
+>> endobj
+906 0 obj <<
+/Names [(pgfooter) 722 0 R (pgheader) 6 0 R (pglicense) 9 0 R (pglicense1) 756 0 R (pglicense1A) 757 0 R (pglicense1B) 764 0 R]
+/Limits [(pgfooter) (pglicense1B)]
+>> endobj
+907 0 obj <<
+/Names [(pglicense1C) 765 0 R (pglicense1D) 766 0 R (pglicense1E) 768 0 R (pglicense1E1) 775 0 R (pglicense1E2) 776 0 R (pglicense1E3) 782 0 R]
+/Limits [(pglicense1C) (pglicense1E3)]
+>> endobj
+908 0 obj <<
+/Names [(pglicense1E4) 783 0 R (pglicense1E5) 784 0 R (pglicense1E6) 791 0 R (pglicense1E7) 792 0 R (pglicense1E8) 758 0 R (pglicense1E9) 800 0 R]
+/Limits [(pglicense1E4) (pglicense1E9)]
+>> endobj
+909 0 obj <<
+/Names [(pglicense1F) 801 0 R (pglicense1F1) 809 0 R (pglicense1F2) 810 0 R (pglicense1F3) 803 0 R (pglicense1F4) 815 0 R (pglicense1F5) 816 0 R]
+/Limits [(pglicense1F) (pglicense1F5)]
+>> endobj
+910 0 obj <<
+/Names [(pglicense1F6) 824 0 R (pglicense2) 825 0 R (pglicense3) 804 0 R (pglicense4) 802 0 R (pglicense5) 839 0 R]
+/Limits [(pglicense1F6) (pglicense5)]
+>> endobj
+911 0 obj <<
+/Kids [868 0 R 869 0 R 870 0 R 871 0 R 872 0 R 873 0 R]
+/Limits [(Pg001) (Pg036)]
+>> endobj
+912 0 obj <<
+/Kids [874 0 R 875 0 R 876 0 R 877 0 R 878 0 R 879 0 R]
+/Limits [(Pg037) (Pg072)]
+>> endobj
+913 0 obj <<
+/Kids [880 0 R 881 0 R 882 0 R 883 0 R 884 0 R 885 0 R]
+/Limits [(Pg073) (Pg108)]
+>> endobj
+914 0 obj <<
+/Kids [886 0 R 887 0 R 888 0 R 889 0 R 890 0 R 891 0 R]
+/Limits [(Pg109) (Pg144)]
+>> endobj
+915 0 obj <<
+/Kids [892 0 R 893 0 R 894 0 R 895 0 R 896 0 R 897 0 R]
+/Limits [(Pg145) (Pg180)]
+>> endobj
+916 0 obj <<
+/Kids [898 0 R 899 0 R 900 0 R 901 0 R 902 0 R 903 0 R]
+/Limits [(Pg181) (index20)]
+>> endobj
+917 0 obj <<
+/Kids [904 0 R 905 0 R 906 0 R 907 0 R 908 0 R 909 0 R]
+/Limits [(index21) (pglicense1F5)]
+>> endobj
+918 0 obj <<
+/Kids [910 0 R]
+/Limits [(pglicense1F6) (pglicense5)]
+>> endobj
+919 0 obj <<
+/Kids [911 0 R 912 0 R 913 0 R 914 0 R 915 0 R 916 0 R]
+/Limits [(Pg001) (index20)]
+>> endobj
+920 0 obj <<
+/Kids [917 0 R 918 0 R]
+/Limits [(index21) (pglicense5)]
+>> endobj
+921 0 obj <<
+/Kids [919 0 R 920 0 R]
+/Limits [(Pg001) (pglicense5)]
+>> endobj
+922 0 obj <<
+/Dests 921 0 R
+>> endobj
+923 0 obj <<
+/Type /Catalog
+/Pages 866 0 R
+/Outlines 867 0 R
+/Names 922 0 R
+>> endobj
+924 0 obj <<
+/Producer (pdfTeX-1.40.3)
+ /Author (J. R. Park, M.D.) /Title (An Amicable Controversy with a Jewish Rabbi, on The Messiah{\protect \edef U00{U00}\let \enc@update \relax \protect \xdef \U00/times/m/n/10.95 {\U00/times/m/n/10.95 }\U00/times/m/n/10.95 \size@update \enc@update \char 39\relax }s Coming) 
+/Creator (TeX)
+/CreationDate (D:20101103081316-07'00')
+/ModDate (D:20101103081316-07'00')
+/Trapped /False
+/PTEX.Fullbanner (This is pdfTeX using libpoppler, Version 3.141592-1.40.3-2.2 (Web2C 7.5.6) kpathsea version 3.5.6)
+>> endobj
+xref
+0 925
+0000000000 65535 f 
+0000001682 00000 n 
+0000001851 00000 n 
+0000002122 00000 n 
+0000001546 00000 n 
+0000000015 00000 n 
+0000002065 00000 n 
+0000790838 00000 n 
+0000791313 00000 n 
+0000706755 00000 n 
+0000003490 00000 n 
+0000003375 00000 n 
+0000002190 00000 n 
+0000009284 00000 n 
+0000009169 00000 n 
+0000003559 00000 n 
+0000009957 00000 n 
+0000009842 00000 n 
+0000009353 00000 n 
+0000010350 00000 n 
+0000010176 00000 n 
+0000010026 00000 n 
+0000010291 00000 n 
+0000010419 00000 n 
+0000014634 00000 n 
+0000797155 00000 n 
+0000010462 00000 n 
+0000014811 00000 n 
+0000014519 00000 n 
+0000010489 00000 n 
+0000790996 00000 n 
+0000014693 00000 n 
+0000014753 00000 n 
+0000019731 00000 n 
+0000019495 00000 n 
+0000014892 00000 n 
+0000019611 00000 n 
+0000019671 00000 n 
+0000791421 00000 n 
+0000022771 00000 n 
+0000022596 00000 n 
+0000019800 00000 n 
+0000022712 00000 n 
+0000022852 00000 n 
+0000026827 00000 n 
+0000797066 00000 n 
+0000022895 00000 n 
+0000026946 00000 n 
+0000026711 00000 n 
+0000022927 00000 n 
+0000026886 00000 n 
+0000790678 00000 n 
+0000032457 00000 n 
+0000032222 00000 n 
+0000027039 00000 n 
+0000032338 00000 n 
+0000032398 00000 n 
+0000037428 00000 n 
+0000037194 00000 n 
+0000032538 00000 n 
+0000037310 00000 n 
+0000037369 00000 n 
+0000042775 00000 n 
+0000042539 00000 n 
+0000037497 00000 n 
+0000042655 00000 n 
+0000042715 00000 n 
+0000048113 00000 n 
+0000047879 00000 n 
+0000042856 00000 n 
+0000047995 00000 n 
+0000048054 00000 n 
+0000791531 00000 n 
+0000052969 00000 n 
+0000052793 00000 n 
+0000048206 00000 n 
+0000052909 00000 n 
+0000057751 00000 n 
+0000057516 00000 n 
+0000053050 00000 n 
+0000057632 00000 n 
+0000057691 00000 n 
+0000062894 00000 n 
+0000062659 00000 n 
+0000057832 00000 n 
+0000062775 00000 n 
+0000062835 00000 n 
+0000067970 00000 n 
+0000067734 00000 n 
+0000062987 00000 n 
+0000067850 00000 n 
+0000067910 00000 n 
+0000073028 00000 n 
+0000072794 00000 n 
+0000068063 00000 n 
+0000072910 00000 n 
+0000072969 00000 n 
+0000078100 00000 n 
+0000077923 00000 n 
+0000073109 00000 n 
+0000078040 00000 n 
+0000791641 00000 n 
+0000080783 00000 n 
+0000080540 00000 n 
+0000078181 00000 n 
+0000080660 00000 n 
+0000080722 00000 n 
+0000080853 00000 n 
+0000084623 00000 n 
+0000796974 00000 n 
+0000080897 00000 n 
+0000084746 00000 n 
+0000084503 00000 n 
+0000080980 00000 n 
+0000084684 00000 n 
+0000089843 00000 n 
+0000089600 00000 n 
+0000084816 00000 n 
+0000089720 00000 n 
+0000089782 00000 n 
+0000094844 00000 n 
+0000094601 00000 n 
+0000089913 00000 n 
+0000094721 00000 n 
+0000094782 00000 n 
+0000100034 00000 n 
+0000099790 00000 n 
+0000094914 00000 n 
+0000099910 00000 n 
+0000099972 00000 n 
+0000105366 00000 n 
+0000105124 00000 n 
+0000100116 00000 n 
+0000105244 00000 n 
+0000105306 00000 n 
+0000791757 00000 n 
+0000110586 00000 n 
+0000110342 00000 n 
+0000105460 00000 n 
+0000110462 00000 n 
+0000110524 00000 n 
+0000115685 00000 n 
+0000115444 00000 n 
+0000110668 00000 n 
+0000115564 00000 n 
+0000115625 00000 n 
+0000121548 00000 n 
+0000121306 00000 n 
+0000115767 00000 n 
+0000121426 00000 n 
+0000121488 00000 n 
+0000127033 00000 n 
+0000126851 00000 n 
+0000121642 00000 n 
+0000126971 00000 n 
+0000132260 00000 n 
+0000132016 00000 n 
+0000127127 00000 n 
+0000132136 00000 n 
+0000132198 00000 n 
+0000137125 00000 n 
+0000136881 00000 n 
+0000132342 00000 n 
+0000137001 00000 n 
+0000137063 00000 n 
+0000791874 00000 n 
+0000137757 00000 n 
+0000137576 00000 n 
+0000137207 00000 n 
+0000137696 00000 n 
+0000137827 00000 n 
+0000142695 00000 n 
+0000796881 00000 n 
+0000137871 00000 n 
+0000142818 00000 n 
+0000142575 00000 n 
+0000137931 00000 n 
+0000142756 00000 n 
+0000153425 00000 n 
+0000153243 00000 n 
+0000142900 00000 n 
+0000153363 00000 n 
+0000162439 00000 n 
+0000162257 00000 n 
+0000153507 00000 n 
+0000162377 00000 n 
+0000173765 00000 n 
+0000173584 00000 n 
+0000162533 00000 n 
+0000173704 00000 n 
+0000788216 00000 n 
+0000182182 00000 n 
+0000181939 00000 n 
+0000173872 00000 n 
+0000182059 00000 n 
+0000182121 00000 n 
+0000791991 00000 n 
+0000191035 00000 n 
+0000190854 00000 n 
+0000182276 00000 n 
+0000190974 00000 n 
+0000200293 00000 n 
+0000200112 00000 n 
+0000191117 00000 n 
+0000200232 00000 n 
+0000209814 00000 n 
+0000209634 00000 n 
+0000200375 00000 n 
+0000209754 00000 n 
+0000215978 00000 n 
+0000215796 00000 n 
+0000209896 00000 n 
+0000215916 00000 n 
+0000228894 00000 n 
+0000228712 00000 n 
+0000216072 00000 n 
+0000228832 00000 n 
+0000237299 00000 n 
+0000237117 00000 n 
+0000228976 00000 n 
+0000237237 00000 n 
+0000792108 00000 n 
+0000249218 00000 n 
+0000249037 00000 n 
+0000237381 00000 n 
+0000249157 00000 n 
+0000254255 00000 n 
+0000254012 00000 n 
+0000249300 00000 n 
+0000254132 00000 n 
+0000254194 00000 n 
+0000254337 00000 n 
+0000258084 00000 n 
+0000796749 00000 n 
+0000254381 00000 n 
+0000254446 00000 n 
+0000258207 00000 n 
+0000796670 00000 n 
+0000254490 00000 n 
+0000258268 00000 n 
+0000257964 00000 n 
+0000254532 00000 n 
+0000258145 00000 n 
+0000263571 00000 n 
+0000263327 00000 n 
+0000258362 00000 n 
+0000263447 00000 n 
+0000263509 00000 n 
+0000268736 00000 n 
+0000268492 00000 n 
+0000263653 00000 n 
+0000268612 00000 n 
+0000268674 00000 n 
+0000274141 00000 n 
+0000273898 00000 n 
+0000268830 00000 n 
+0000274018 00000 n 
+0000274080 00000 n 
+0000792225 00000 n 
+0000274223 00000 n 
+0000278412 00000 n 
+0000796591 00000 n 
+0000274267 00000 n 
+0000278535 00000 n 
+0000278231 00000 n 
+0000274321 00000 n 
+0000278351 00000 n 
+0000278473 00000 n 
+0000284807 00000 n 
+0000284563 00000 n 
+0000278617 00000 n 
+0000284683 00000 n 
+0000284745 00000 n 
+0000771605 00000 n 
+0000291463 00000 n 
+0000291219 00000 n 
+0000284927 00000 n 
+0000291339 00000 n 
+0000291401 00000 n 
+0000298470 00000 n 
+0000298228 00000 n 
+0000291557 00000 n 
+0000298348 00000 n 
+0000298410 00000 n 
+0000304484 00000 n 
+0000304302 00000 n 
+0000298590 00000 n 
+0000304422 00000 n 
+0000311473 00000 n 
+0000311230 00000 n 
+0000304578 00000 n 
+0000311350 00000 n 
+0000311412 00000 n 
+0000792342 00000 n 
+0000314081 00000 n 
+0000313838 00000 n 
+0000311567 00000 n 
+0000313958 00000 n 
+0000314020 00000 n 
+0000314175 00000 n 
+0000318494 00000 n 
+0000796498 00000 n 
+0000314219 00000 n 
+0000318616 00000 n 
+0000318374 00000 n 
+0000314301 00000 n 
+0000318555 00000 n 
+0000323947 00000 n 
+0000323703 00000 n 
+0000318710 00000 n 
+0000323823 00000 n 
+0000323885 00000 n 
+0000329046 00000 n 
+0000328803 00000 n 
+0000324041 00000 n 
+0000328923 00000 n 
+0000328985 00000 n 
+0000333974 00000 n 
+0000333731 00000 n 
+0000329116 00000 n 
+0000333851 00000 n 
+0000333913 00000 n 
+0000339040 00000 n 
+0000338797 00000 n 
+0000334056 00000 n 
+0000338917 00000 n 
+0000338979 00000 n 
+0000792459 00000 n 
+0000344028 00000 n 
+0000343786 00000 n 
+0000339122 00000 n 
+0000343906 00000 n 
+0000343967 00000 n 
+0000348780 00000 n 
+0000348598 00000 n 
+0000344110 00000 n 
+0000348718 00000 n 
+0000353708 00000 n 
+0000353403 00000 n 
+0000348862 00000 n 
+0000353523 00000 n 
+0000353585 00000 n 
+0000353647 00000 n 
+0000353802 00000 n 
+0000363227 00000 n 
+0000796405 00000 n 
+0000353846 00000 n 
+0000363349 00000 n 
+0000363107 00000 n 
+0000353886 00000 n 
+0000363288 00000 n 
+0000372385 00000 n 
+0000372203 00000 n 
+0000363443 00000 n 
+0000372323 00000 n 
+0000380269 00000 n 
+0000380088 00000 n 
+0000372492 00000 n 
+0000380208 00000 n 
+0000792576 00000 n 
+0000381095 00000 n 
+0000380914 00000 n 
+0000380363 00000 n 
+0000381034 00000 n 
+0000381165 00000 n 
+0000384802 00000 n 
+0000796312 00000 n 
+0000381210 00000 n 
+0000384924 00000 n 
+0000384682 00000 n 
+0000381293 00000 n 
+0000384863 00000 n 
+0000390848 00000 n 
+0000390605 00000 n 
+0000385006 00000 n 
+0000390725 00000 n 
+0000390786 00000 n 
+0000393364 00000 n 
+0000393121 00000 n 
+0000390942 00000 n 
+0000393241 00000 n 
+0000393303 00000 n 
+0000393458 00000 n 
+0000397042 00000 n 
+0000796219 00000 n 
+0000393503 00000 n 
+0000397165 00000 n 
+0000396922 00000 n 
+0000393586 00000 n 
+0000397103 00000 n 
+0000402347 00000 n 
+0000402105 00000 n 
+0000397235 00000 n 
+0000402225 00000 n 
+0000402286 00000 n 
+0000792693 00000 n 
+0000407514 00000 n 
+0000407270 00000 n 
+0000402441 00000 n 
+0000407390 00000 n 
+0000407452 00000 n 
+0000412801 00000 n 
+0000412557 00000 n 
+0000407596 00000 n 
+0000412677 00000 n 
+0000412739 00000 n 
+0000417885 00000 n 
+0000417644 00000 n 
+0000412895 00000 n 
+0000417764 00000 n 
+0000417825 00000 n 
+0000423359 00000 n 
+0000423117 00000 n 
+0000417955 00000 n 
+0000423237 00000 n 
+0000423299 00000 n 
+0000428609 00000 n 
+0000428427 00000 n 
+0000423453 00000 n 
+0000428547 00000 n 
+0000433688 00000 n 
+0000433445 00000 n 
+0000428703 00000 n 
+0000433565 00000 n 
+0000433626 00000 n 
+0000792810 00000 n 
+0000435808 00000 n 
+0000435566 00000 n 
+0000433770 00000 n 
+0000435686 00000 n 
+0000435747 00000 n 
+0000435890 00000 n 
+0000441741 00000 n 
+0000796126 00000 n 
+0000435935 00000 n 
+0000441864 00000 n 
+0000441621 00000 n 
+0000435975 00000 n 
+0000441802 00000 n 
+0000449389 00000 n 
+0000449207 00000 n 
+0000441958 00000 n 
+0000449327 00000 n 
+0000454660 00000 n 
+0000454479 00000 n 
+0000449483 00000 n 
+0000454599 00000 n 
+0000463461 00000 n 
+0000463280 00000 n 
+0000454754 00000 n 
+0000463400 00000 n 
+0000467049 00000 n 
+0000466806 00000 n 
+0000463555 00000 n 
+0000466926 00000 n 
+0000466988 00000 n 
+0000792927 00000 n 
+0000467143 00000 n 
+0000471297 00000 n 
+0000796033 00000 n 
+0000467188 00000 n 
+0000471419 00000 n 
+0000471177 00000 n 
+0000467244 00000 n 
+0000471358 00000 n 
+0000474301 00000 n 
+0000474058 00000 n 
+0000471489 00000 n 
+0000474178 00000 n 
+0000474240 00000 n 
+0000474371 00000 n 
+0000478749 00000 n 
+0000795940 00000 n 
+0000474416 00000 n 
+0000478933 00000 n 
+0000478629 00000 n 
+0000474471 00000 n 
+0000478810 00000 n 
+0000478872 00000 n 
+0000483826 00000 n 
+0000483645 00000 n 
+0000479003 00000 n 
+0000483765 00000 n 
+0000494132 00000 n 
+0000493889 00000 n 
+0000483920 00000 n 
+0000494009 00000 n 
+0000494071 00000 n 
+0000495104 00000 n 
+0000494923 00000 n 
+0000494226 00000 n 
+0000495043 00000 n 
+0000793044 00000 n 
+0000495174 00000 n 
+0000498921 00000 n 
+0000795847 00000 n 
+0000495219 00000 n 
+0000499044 00000 n 
+0000498801 00000 n 
+0000495303 00000 n 
+0000498982 00000 n 
+0000504128 00000 n 
+0000503884 00000 n 
+0000499114 00000 n 
+0000504004 00000 n 
+0000504066 00000 n 
+0000510080 00000 n 
+0000509836 00000 n 
+0000504222 00000 n 
+0000509956 00000 n 
+0000510018 00000 n 
+0000515518 00000 n 
+0000515275 00000 n 
+0000510174 00000 n 
+0000515395 00000 n 
+0000515456 00000 n 
+0000520851 00000 n 
+0000520608 00000 n 
+0000515612 00000 n 
+0000520728 00000 n 
+0000520790 00000 n 
+0000525955 00000 n 
+0000525773 00000 n 
+0000520945 00000 n 
+0000525893 00000 n 
+0000793161 00000 n 
+0000531344 00000 n 
+0000531101 00000 n 
+0000526037 00000 n 
+0000531221 00000 n 
+0000531282 00000 n 
+0000534427 00000 n 
+0000534184 00000 n 
+0000531438 00000 n 
+0000534304 00000 n 
+0000534366 00000 n 
+0000534509 00000 n 
+0000541691 00000 n 
+0000795754 00000 n 
+0000534554 00000 n 
+0000541814 00000 n 
+0000541571 00000 n 
+0000534595 00000 n 
+0000541752 00000 n 
+0000547285 00000 n 
+0000547103 00000 n 
+0000541908 00000 n 
+0000547223 00000 n 
+0000554973 00000 n 
+0000554791 00000 n 
+0000547379 00000 n 
+0000554911 00000 n 
+0000562047 00000 n 
+0000561804 00000 n 
+0000555067 00000 n 
+0000561924 00000 n 
+0000561986 00000 n 
+0000793278 00000 n 
+0000562782 00000 n 
+0000562601 00000 n 
+0000562129 00000 n 
+0000562721 00000 n 
+0000562852 00000 n 
+0000569929 00000 n 
+0000795661 00000 n 
+0000562897 00000 n 
+0000570049 00000 n 
+0000569809 00000 n 
+0000562979 00000 n 
+0000569990 00000 n 
+0000577372 00000 n 
+0000577068 00000 n 
+0000570131 00000 n 
+0000577188 00000 n 
+0000577250 00000 n 
+0000577312 00000 n 
+0000577454 00000 n 
+0000581348 00000 n 
+0000795568 00000 n 
+0000577499 00000 n 
+0000581470 00000 n 
+0000581228 00000 n 
+0000577584 00000 n 
+0000581409 00000 n 
+0000586416 00000 n 
+0000586172 00000 n 
+0000581540 00000 n 
+0000586292 00000 n 
+0000586354 00000 n 
+0000591627 00000 n 
+0000591383 00000 n 
+0000586498 00000 n 
+0000591503 00000 n 
+0000591565 00000 n 
+0000793395 00000 n 
+0000596620 00000 n 
+0000596376 00000 n 
+0000591709 00000 n 
+0000596496 00000 n 
+0000596558 00000 n 
+0000601707 00000 n 
+0000601464 00000 n 
+0000596702 00000 n 
+0000601584 00000 n 
+0000601645 00000 n 
+0000603035 00000 n 
+0000602854 00000 n 
+0000601789 00000 n 
+0000602974 00000 n 
+0000603105 00000 n 
+0000610942 00000 n 
+0000795475 00000 n 
+0000603150 00000 n 
+0000611064 00000 n 
+0000610822 00000 n 
+0000603192 00000 n 
+0000611003 00000 n 
+0000618805 00000 n 
+0000618624 00000 n 
+0000611146 00000 n 
+0000618744 00000 n 
+0000623444 00000 n 
+0000623202 00000 n 
+0000618899 00000 n 
+0000623322 00000 n 
+0000623384 00000 n 
+0000793512 00000 n 
+0000623538 00000 n 
+0000627386 00000 n 
+0000795382 00000 n 
+0000623583 00000 n 
+0000627509 00000 n 
+0000627266 00000 n 
+0000623667 00000 n 
+0000627447 00000 n 
+0000632407 00000 n 
+0000632163 00000 n 
+0000627591 00000 n 
+0000632283 00000 n 
+0000632345 00000 n 
+0000637817 00000 n 
+0000637573 00000 n 
+0000632501 00000 n 
+0000637693 00000 n 
+0000637755 00000 n 
+0000643961 00000 n 
+0000643717 00000 n 
+0000637899 00000 n 
+0000643837 00000 n 
+0000643899 00000 n 
+0000649033 00000 n 
+0000648791 00000 n 
+0000644055 00000 n 
+0000648911 00000 n 
+0000648973 00000 n 
+0000654057 00000 n 
+0000653875 00000 n 
+0000649115 00000 n 
+0000653995 00000 n 
+0000793629 00000 n 
+0000659365 00000 n 
+0000659121 00000 n 
+0000654139 00000 n 
+0000659241 00000 n 
+0000659303 00000 n 
+0000664359 00000 n 
+0000664116 00000 n 
+0000659447 00000 n 
+0000664236 00000 n 
+0000664298 00000 n 
+0000666768 00000 n 
+0000666525 00000 n 
+0000664429 00000 n 
+0000666645 00000 n 
+0000666707 00000 n 
+0000666838 00000 n 
+0000671365 00000 n 
+0000795289 00000 n 
+0000666883 00000 n 
+0000671487 00000 n 
+0000671245 00000 n 
+0000666924 00000 n 
+0000671426 00000 n 
+0000676746 00000 n 
+0000676564 00000 n 
+0000671581 00000 n 
+0000676684 00000 n 
+0000678024 00000 n 
+0000677844 00000 n 
+0000676840 00000 n 
+0000677964 00000 n 
+0000793746 00000 n 
+0000678094 00000 n 
+0000682330 00000 n 
+0000795196 00000 n 
+0000678139 00000 n 
+0000682514 00000 n 
+0000682210 00000 n 
+0000678173 00000 n 
+0000682391 00000 n 
+0000682453 00000 n 
+0000687215 00000 n 
+0000687033 00000 n 
+0000682584 00000 n 
+0000687153 00000 n 
+0000692334 00000 n 
+0000692090 00000 n 
+0000687285 00000 n 
+0000692210 00000 n 
+0000692272 00000 n 
+0000697567 00000 n 
+0000697324 00000 n 
+0000692416 00000 n 
+0000697444 00000 n 
+0000697506 00000 n 
+0000700881 00000 n 
+0000700700 00000 n 
+0000697649 00000 n 
+0000700820 00000 n 
+0000701495 00000 n 
+0000701314 00000 n 
+0000700951 00000 n 
+0000701434 00000 n 
+0000793863 00000 n 
+0000701776 00000 n 
+0000701656 00000 n 
+0000701565 00000 n 
+0000701817 00000 n 
+0000702734 00000 n 
+0000795103 00000 n 
+0000701862 00000 n 
+0000702795 00000 n 
+0000702614 00000 n 
+0000701889 00000 n 
+0000703076 00000 n 
+0000702956 00000 n 
+0000702865 00000 n 
+0000703117 00000 n 
+0000706694 00000 n 
+0000795010 00000 n 
+0000703162 00000 n 
+0000706466 00000 n 
+0000706814 00000 n 
+0000706326 00000 n 
+0000703211 00000 n 
+0000791154 00000 n 
+0000706921 00000 n 
+0000711043 00000 n 
+0000794931 00000 n 
+0000706966 00000 n 
+0000710483 00000 n 
+0000710654 00000 n 
+0000710871 00000 n 
+0000711226 00000 n 
+0000710327 00000 n 
+0000707020 00000 n 
+0000711104 00000 n 
+0000711165 00000 n 
+0000730009 00000 n 
+0000715917 00000 n 
+0000716090 00000 n 
+0000716443 00000 n 
+0000715769 00000 n 
+0000711333 00000 n 
+0000716261 00000 n 
+0000716322 00000 n 
+0000716383 00000 n 
+0000793980 00000 n 
+0000720349 00000 n 
+0000720141 00000 n 
+0000724486 00000 n 
+0000724660 00000 n 
+0000720530 00000 n 
+0000720001 00000 n 
+0000716538 00000 n 
+0000720410 00000 n 
+0000720471 00000 n 
+0000724833 00000 n 
+0000725005 00000 n 
+0000725360 00000 n 
+0000724322 00000 n 
+0000720625 00000 n 
+0000725177 00000 n 
+0000725238 00000 n 
+0000725299 00000 n 
+0000729539 00000 n 
+0000729713 00000 n 
+0000734609 00000 n 
+0000730070 00000 n 
+0000729391 00000 n 
+0000725455 00000 n 
+0000729887 00000 n 
+0000729948 00000 n 
+0000735123 00000 n 
+0000735296 00000 n 
+0000735587 00000 n 
+0000734437 00000 n 
+0000730165 00000 n 
+0000734781 00000 n 
+0000734952 00000 n 
+0000735466 00000 n 
+0000735527 00000 n 
+0000755760 00000 n 
+0000743309 00000 n 
+0000751817 00000 n 
+0000739438 00000 n 
+0000739733 00000 n 
+0000739298 00000 n 
+0000735682 00000 n 
+0000739611 00000 n 
+0000739672 00000 n 
+0000743136 00000 n 
+0000743491 00000 n 
+0000742996 00000 n 
+0000739828 00000 n 
+0000743370 00000 n 
+0000743431 00000 n 
+0000794097 00000 n 
+0000751044 00000 n 
+0000751216 00000 n 
+0000751388 00000 n 
+0000747290 00000 n 
+0000747050 00000 n 
+0000743573 00000 n 
+0000747170 00000 n 
+0000747230 00000 n 
+0000751591 00000 n 
+0000755329 00000 n 
+0000751878 00000 n 
+0000750880 00000 n 
+0000747385 00000 n 
+0000755534 00000 n 
+0000755821 00000 n 
+0000755181 00000 n 
+0000751961 00000 n 
+0000759380 00000 n 
+0000759668 00000 n 
+0000759240 00000 n 
+0000755904 00000 n 
+0000759607 00000 n 
+0000761679 00000 n 
+0000761887 00000 n 
+0000761539 00000 n 
+0000759751 00000 n 
+0000790611 00000 n 
+0000761982 00000 n 
+0000762005 00000 n 
+0000762177 00000 n 
+0000762840 00000 n 
+0000771394 00000 n 
+0000771753 00000 n 
+0000771998 00000 n 
+0000788009 00000 n 
+0000790092 00000 n 
+0000788365 00000 n 
+0000788744 00000 n 
+0000790507 00000 n 
+0000788930 00000 n 
+0000789000 00000 n 
+0000789172 00000 n 
+0000789907 00000 n 
+0000794214 00000 n 
+0000794328 00000 n 
+0000794446 00000 n 
+0000794564 00000 n 
+0000794682 00000 n 
+0000794759 00000 n 
+0000794854 00000 n 
+0000797230 00000 n 
+0000797378 00000 n 
+0000797526 00000 n 
+0000797674 00000 n 
+0000797827 00000 n 
+0000797981 00000 n 
+0000798135 00000 n 
+0000798289 00000 n 
+0000798443 00000 n 
+0000798597 00000 n 
+0000798751 00000 n 
+0000798905 00000 n 
+0000799059 00000 n 
+0000799213 00000 n 
+0000799367 00000 n 
+0000799521 00000 n 
+0000799675 00000 n 
+0000799829 00000 n 
+0000799983 00000 n 
+0000800137 00000 n 
+0000800291 00000 n 
+0000800445 00000 n 
+0000800599 00000 n 
+0000800753 00000 n 
+0000800907 00000 n 
+0000801061 00000 n 
+0000801215 00000 n 
+0000801369 00000 n 
+0000801523 00000 n 
+0000801677 00000 n 
+0000801831 00000 n 
+0000801985 00000 n 
+0000802139 00000 n 
+0000802293 00000 n 
+0000802439 00000 n 
+0000802609 00000 n 
+0000802777 00000 n 
+0000802945 00000 n 
+0000803107 00000 n 
+0000803293 00000 n 
+0000803499 00000 n 
+0000803709 00000 n 
+0000803917 00000 n 
+0000804094 00000 n 
+0000804199 00000 n 
+0000804304 00000 n 
+0000804409 00000 n 
+0000804514 00000 n 
+0000804619 00000 n 
+0000804726 00000 n 
+0000804840 00000 n 
+0000804917 00000 n 
+0000805024 00000 n 
+0000805104 00000 n 
+0000805182 00000 n 
+0000805220 00000 n 
+0000805306 00000 n 
+trailer
+<< /Size 925
+/Root 923 0 R
+/Info 924 0 R
+/ID [<3B2469F5DD77BE47A1DE108C394A169F> <3B2469F5DD77BE47A1DE108C394A169F>] >>
+startxref
+805853
+%%EOF
diff --git a/34201-pdf.zip b/34201-pdf.zip
new file mode 100644
index 0000000..d773a98
--- /dev/null
+++ b/34201-pdf.zip
diff --git a/34201-tei.zip b/34201-tei.zip
new file mode 100644
index 0000000..dbaf544
--- /dev/null
+++ b/34201-tei.zip
diff --git a/34201-tei/34201-tei.tei b/34201-tei/34201-tei.tei
new file mode 100644
index 0000000..edf7f68
--- /dev/null
+++ b/34201-tei/34201-tei.tei
@@ -0,0 +1,7160 @@
+<?xml version="1.0" encoding="utf-8" ?>
+
+<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [
+
+<!ENTITY u5  "http://www.tei-c.org/Lite/">
+
+]>
+
+<TEI.2 lang="en">
+<teiHeader>
+  <fileDesc>
+    <titleStmt>
+      <title>An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming</title>
+      <author><name reg="Park, J. R.">J. R. Park, M.D.</name></author>
+    </titleStmt>
+    <editionStmt>
+      <edition n="1">Edition 1</edition>
+    </editionStmt>
+    <publicationStmt>
+      <publisher>Project Gutenberg</publisher>
+      <date>November 3, 2010</date>
+      <idno type="etext-no">34201</idno>
+      <availability>
+        <p>This eBook is for the use of anyone anywhere at no cost and
+        with almost no restrictions whatsoever. You may copy it, give it
+        away or re-use it under the terms of the Project Gutenberg
+        License online at www.gutenberg.org/license</p>
+      </availability>
+    </publicationStmt>
+    <sourceDesc>
+      <bibl>
+        Created electronically.
+      </bibl>
+    </sourceDesc>
+  </fileDesc>
+  <encodingDesc>
+  </encodingDesc>
+  <profileDesc>
+    <langUsage>
+      <language id="en"></language>
+    </langUsage>
+  </profileDesc>
+  <revisionDesc>
+    <change>
+      <date value="2010-11-03">November 3, 2010</date>
+      <respStmt>
+        <name>
+            Produced by Jeff G., David King, and the Online
+            Distributed Proofreading Team at &lt;http://www.pgdp.net/&gt;.
+            (This book was produced from scanned images of public domain
+            material from the Google Print project.)
+        </name>
+      </respStmt>
+      <item>Project Gutenberg TEI edition 1</item>
+    </change>
+  </revisionDesc>
+</teiHeader>
+
+<pgExtensions>
+  <pgStyleSheet>
+    .boxed           { x-class: boxed }
+    .shaded          { x-class: shaded }
+    .rules           { x-class: rules; rules: all }
+    .indent          { margin-left: 2 }
+    .bold            { font-weight: bold }
+    .italic          { font-style: italic }
+    .smallcaps       { font-variant: small-caps }
+  </pgStyleSheet>
+
+  <pgCharMap formats="txt.iso-8859-1">
+    <char id="U0x2014">
+      <charName>mdash</charName>
+      <desc>EM DASH</desc>
+      <mapping>--</mapping>
+    </char>
+    <char id="U0x2003">
+      <charName>emsp</charName>
+      <desc>EM SPACE</desc>
+      <mapping>  </mapping>
+    </char>
+    <char id="U0x2026">
+      <charName>hellip</charName>
+      <desc>HORIZONTAL ELLIPSIS</desc>
+      <mapping>...</mapping>
+    </char>
+  </pgCharMap>
+</pgExtensions>
+
+<text lang="en">
+  <front>
+    <div>
+      <divGen type="pgheader" />
+    </div>
+    <div>
+      <divGen type="encodingDesc" />
+    </div>
+
+    <div rend="page-break-before: always">
+      <p rend="font-size: large; text-align: center">An</p>
+      <p rend="font-size: x-large; text-align: center">Amicable Controversy</p>
+      <p rend="font-size: large; text-align: center">With</p>
+      <p rend="font-size: x-large; text-align: center">A Jewish Rabbi,</p>
+      <p rend="font-size: large; text-align: center">On</p>
+      <p rend="font-size: xx-large; text-align: center">The Messiah's Coming:</p>
+      <p rend="font-size: large; text-align: center">Unfolding</p>
+      <p rend="font-size: x-large; text-align: center">New Views on Prophecy</p>
+      <p rend="font-size: large; text-align: center">And The</p>
+      <p rend="font-size: x-large; text-align: center">Nature of the Millenium:</p>
+      <p rend="font-size: large; text-align: center">With an Entirely New</p>
+      <p rend="font-size: x-large; text-align: center">Exposition of Zechariah,</p>
+      <p rend="font-size: large; text-align: center">On The</p>
+      <p rend="font-size: x-large; text-align: center">Messiah's Kingdom</p>
+      <p rend="font-size: x-large; text-align: center">By J. R. Park, M.D. &amp;c.</p>
+      <p rend="text-align: center">London:</p>
+      <p rend="text-align: center">Smith, Elder, And Co. 65, Cornhill</p>
+      <p rend="text-align: center">1832</p>
+    </div>
+    <div rend="page-break-before: always">
+      <head>Contents</head>
+      <divGen type="toc" />
+    </div>
+
+  </front>
+<body>
+
+<pb n='iii'/><anchor id='Pgiii'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Preface.</head>
+
+<p>
+What! another Commentary on Zechariah!
+the reader is ready to exclaim. Have we
+not a Lowth and a Blayney? What can learning,
+talent, or research effect, that has not
+been effected already? In a word, I answer&mdash;nothing.
+But, on the other hand, I ask,
+what have they effected? With the exception
+of particular passages, on which light
+has been thrown, the general scope of the
+prophecy remains as obscure as ever. Sufficient
+proof of this appears in the want of
+consistency in the plan of interpretation,
+which in one verse looks to future events,
+and in another to events long past, for explanation;
+in one part supposes the prophet
+<pb n='iv'/><anchor id='Pgiv'/>
+to offer a connected series of consecutive predictions;
+in the next supposes him to be carried
+away by a transport into a digression
+bordering upon incoherency; varying, moreover,
+continually in the principle of exposition,
+which is literal or figurative, political or
+spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some
+latent error, some radical defect in the plan,
+or principle of investigation.
+</p>
+
+<p>
+To point out that defect, which the writer
+fancies he has discovered, is the object of the
+present attempt; whether he be right or
+wrong, the reader must decide. The traveller
+who mistakes his road, only goes the farther
+astray the more he prolongs his journey. So
+the commentator on prophecy, who labours
+to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity
+he employs, the more he becomes involved
+in intricacy and obscurity.
+</p>
+
+<p>
+In expounding the prophecies relating to
+the Jews, commentators have had chiefly in
+<pb n='v'/><anchor id='Pgv'/>
+view their temporal and political state; whereas
+the writer conceives, that their moral and
+religious, that is, their spiritual condition, is
+really the main purport of those which relate
+to the restoration of Israel. Let any one
+read the description of the New Jerusalem
+in the 21st chapter of Revelations, and ask
+himself, if this can possibly apply to a literal
+city, or political state. It evidently cannot;
+and yet it must apply to some state of the
+Jews on earth; for the Messiah's kingdom is
+always described as a kingdom on earth; and,
+therefore, if the description does not apply to
+their temporal, it must to their spiritual condition.
+</p>
+
+<p>
+The Messiah's kingdom is allowed to be
+the chief subject of these prophecies; but if
+Christ be the Messiah, his kingdom is a spiritual
+one, and what relates to it must be spiritually
+understood. We marvel at the blindness
+which prevents the Jews from perceiving
+in prophecy the numerous intimations of a
+spiritual Messiah, all of which appear to us
+<pb n='vi'/><anchor id='Pgvi'/>
+to have been distinctly fulfilled in the person
+of Christ; and yet that very blindness to
+their spirituality is what prevents ourselves
+from understanding other prophecies relating
+to the same subject. Let this be steadily
+and uniformly kept in view, and most of the
+difficulties will vanish; and an interpretation
+will unfold itself, not only historically minute,
+and chronologically accurate, but which is,
+moreover, as far as scriptural language admits,
+literal; for in what relates to spiritual
+affairs, the spiritual is the most literal interpretation.
+This, then, is the principle of the
+following exposition, and when it has been
+found necessary to correct the translation, it
+was not for the purpose of finding out more
+recondite meanings, but to bring back the
+words of the text to their ordinary and literal
+signification.
+</p>
+
+<p>
+With regard to the controversial form under
+which the treatise appears, a word of explanation
+may be requisite. The writer having
+framed his views of prophecy on principles
+<pb n='vii'/><anchor id='Pgvii'/>
+most at variance with those of the Jews,
+and being only a self-taught Hebraist, was
+anxious to know how far his exposition might
+be controverted by an acknowledged Hebrew
+scholar of the Jewish persuasion. Upon inquiry
+he was referred to his present opponent,
+as the fittest person for that purpose;
+and he had the satisfaction to find, that however
+they might differ in the plan of interpretation,
+yet his opponent could rarely challenge
+the accuracy or fidelity of his translation;
+which he acknowledged to be more in
+accordance with the Christian principle of
+exposition, than any he had previously met
+with.
+</p>
+
+<p>
+At the same time he declared the views it
+unfolded, to contain nothing likely to have
+any weight with a Jew; and readily pledged
+himself to answer those views, should the
+writer ever be disposed to publish them.
+The views and the answer are now before the
+reader.
+</p>
+
+<p>
+[Transcriber's Note: Single-word Hebrew quotations in the original book are often
+rendered here in the form <q>A (or B)</q>, with the same word rendered in <q>A</q> and
+in <q>B</q>, but with the letters stored in opposite orders. This is to allow the same
+e-book to render properly in both HTML and PDF. The full-paragraph quotations should
+appear correct in all formats.]
+</p>
+
+</div>
+
+<pb n='001'/><anchor id='Pg001'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Introduction.</head>
+
+<quote rend='display'>
+<q>The testimony of Jesus in the spirit of prophecy.</q>
+</quote>
+
+<p>
+Few, perhaps, of those who read the Scriptures
+are fully aware of the extent to which
+the language of them abounds in metaphor;
+yet is this knowledge indispensable to the
+right understanding of both the Old and
+the New Testament, and especially the prophetic
+parts of these books.
+</p>
+
+<p>
+Prophecy, though not the largest, is beyond
+question the most important part of
+Scripture, affording the only irrefragable
+proofs of God's moral government of the
+world, and of Christ's being the promised
+<pb n='002'/><anchor id='Pg002'/>
+Messiah. These proofs depend upon no
+human testimony, but carry their evidence in
+themselves, not resting on man's credibility.
+Deposited in the hands of those, whose blindness
+understands them not, and whose prejudice
+would gladly pervert their meaning,
+they have been handed down to us, who are
+blinded by similar prejudices, and in expounding
+these prophecies are only a shade
+more enlightened than the Jews.
+</p>
+
+<p>
+This rich mine of miraculous evidence,
+still remains, almost wholly unexplored, although
+it is to this testimony especially,
+that Christ himself appealed. <hi rend='italic'>Search the
+Scriptures</hi>, said he, <hi rend='italic'>for in them ye think ye
+have eternal life, and they are they which testify
+of me</hi>. This testimony still remains to Christians
+of the present day, for the most part,
+a sealed book; for beyond a partially successful
+attempt, to point out in it, the prediction
+of a few leading events, fulfilled near two
+thousand years ago, and therefore now no
+longer miraculous evidence to us, but resting
+on the authenticity of historical records, all
+the rest is veiled from their sight.
+</p>
+
+<p>
+The subsequent history of the progress of
+<pb n='003'/><anchor id='Pg003'/>
+our religion, continued in these prophecies,
+in one uninterrupted series of predictions up
+to the present day; detailing the triumphant
+progress of the Gospel&mdash;the downfall of Judaism&mdash;the
+subversion of Paganism&mdash;the
+corruption of Christianity by the Gentiles&mdash;the
+long age of darkness consequent thereto&mdash;the
+rise and successful career of Mahommedism,
+which has supplanted nominal Christianity
+over half the globe&mdash;the exact boundary
+line, affixing a limit to the dominion of
+each of these grand apostacies&mdash;their co-existence
+and simultaneous downfall&mdash;and the
+revival of true Christianity&mdash;with other
+events, clearly foretold, and now fulfilling
+before our eyes, have all escaped the detection
+of the most learned commentators whether
+Jewish or Christian.
+</p>
+
+<p>
+The inability to explain these prophecies
+thus tacitly acknowledged, which has accompanied
+their transmission to our hands, is in
+some degree a pledge that they have been faithfully
+handed down to us; for who would be at
+the pains to interpolate what none could pretend
+to explain or apply? At the same time,
+the cause of their remaining unexplained, and
+<pb n='004'/><anchor id='Pg004'/>
+of their appearing inapplicable to passing
+events, becomes a highly interesting object
+of inquiry; and will be chiefly found to arise
+from the circumstance alleged at the outset,
+namely, the misinterpretation of the figurative
+language of Scripture and Prophecy.
+</p>
+
+<p>
+The leading subject of prophecy is the
+Messiah's kingdom; a kingdom which the
+Jews expected to be a temporal one, and
+in this expectation, rejected Christ as a spiritual
+prince. Whence arose their error?&mdash;From
+their taking in a literal sense the language,
+in which the prophets had described
+that kingdom. The Apostles, and first disciples
+of our Lord were under a similar illusion;
+and had Christ at once undeceived
+them, and banished from their minds all
+hope of temporal dominion, it is probable
+they would to a man have deserted him.
+In fact, they did so desert him at his crucifixion;
+nor did they fully perceive their
+error, till after his resurrection, when they
+received the gift of the Spirit on the day
+of Pentecost, and their eyes were at length
+fully opened to the spiritual nature of his
+reign.
+</p>
+
+<pb n='005'/><anchor id='Pg005'/>
+
+<p>
+The Jews still remain under this illusion,
+continuing still to look for a temporal prince,
+and the literal fulfilment of prophecy. Thousands
+also of Christians, who look for the
+second coming of Christ, expect his personal
+advent; that is, that he will come in person
+to reign with the saints on earth for a thousand
+years. And the title of saints, whether
+assumed by, or bestowed upon the millenarians,
+seems to be fondly cherished by them,
+in anticipation of the share they expect in
+the glories of that reign now approaching, or,
+as they suppose, just at hand.
+</p>
+
+<p>
+That there be any among these, who would,
+like the first disciples, desert their Lord, if
+robbed of this pleasing expectation, it were
+perhaps invidious to suppose. Whether, like
+the Jews, they are led into this hope of an
+earthly kingdom, by their misconception of
+the prophecies that relate to this period, it
+were premature as yet to enquire. But certain
+it is, that they are for the most part zealous
+advocates for the literal sense of prophecy;
+and equally adverse with the Jews,
+to what may be termed the spiritual exposition.
+</p>
+
+<pb n='006'/><anchor id='Pg006'/>
+
+<p>
+The term spiritual has, however, been so
+much misunderstood, in regard to the interpretation
+of prophecy, that it may be well to
+explain here what is intended by it. No more
+is meant by this term, than that the prophecies
+relating to the Messiah's kingdom, which
+the Christian must allow to be of a spiritual
+nature, foretel events which regard the moral
+and religious, and not the political state of the
+world. In a word, that they foreshow the progress,
+and final establishment of true christianity
+on earth; this being the Messiah's
+kingdom, or his spiritual reign. In this subject,
+or the progress of our religion, we have
+a history abounding in events more diversified
+in their nature, and more interesting in their
+consequences, because more influential on the
+happiness of mankind, than any which political
+history can furnish. Their chronology
+and geography are in some points peculiar;
+but, rightly understood, even these admit of
+being marked with unerring precision, and
+present some of the most striking proofs of
+divine foreknowledge.
+</p>
+
+<p>
+We have intimated that prophetic language
+abounds in metaphor; but this remains to be
+<pb n='007'/><anchor id='Pg007'/>
+proved, as well as stated; and the nature of
+these metaphors requires to be pointed out
+and explained. This can only be done by
+citations from the prophecies themselves,
+which shall, however, be made with as much
+brevity as the subject will admit of. The
+passages shall all be taken from prophecies
+relating to the Messiah's kingdom; and while
+their purport is made manifest, it shall at the
+same time be shewn that they are uniformly
+employed in the same sense, when the Messiah's
+kingdom is the subject treated of,
+throughout the New as well as the Old Testament.
+We proceed to show the metaphorical
+nature of prophetic language.
+</p>
+
+<p>
+When Isaiah (Ch. lxi.) uses such phrases as,
+<hi rend='italic'>trees of righteousness</hi>, <hi rend='italic'>garments of praise</hi>,
+<hi rend='italic'>garments of salvation</hi>, it is manifest that he
+cannot mean literal trees or literal garments;
+the figurative and spiritual import expressed
+by the epithet affixed to each, namely righteousness,
+salvation and praise, is the only
+one that can be given to them.
+</p>
+
+<p>
+When the same prophet (Ch. lx.) foretelling
+the glory of the Messiah's reign, by the
+conversion of the Gentiles, says <hi rend='italic'>The abundance
+<pb n='008'/><anchor id='Pg008'/>
+of the sea shall be converted unto thee;
+the forces of the Gentiles shall come unto thee</hi>,
+it is evident that the sea does not mean the
+literal sea, but figuratively the Gentile nations,
+as afterwards expressed.
+</p>
+
+<p>
+When he styles the Messiah's kingdom,
+<hi rend='italic'>Zion, the city of the Lord, whose walls shall
+be called salvation, and whose gates praise</hi>; a
+spiritual and not a literal city must be intended.
+When, changing the metaphor, he
+calls the city <hi rend='italic'>a bride</hi> (Ch. lxii, 5,) or describes
+it <hi rend='italic'>as a woman in labour, and bringing forth a
+male child</hi>, (Ch. lxvi. 6. 8.) it is clear that
+all these expressions must be metaphorical;
+<hi rend='italic'>the mountain, the city, the bride and the mother</hi>,
+being alike used to express the same object;
+and that object, as the context declares, the
+spiritual glory of the Messiah's reign; splendid
+in righteousness, abundant in salvation.
+</p>
+
+<p>
+Although the spiritual import of these expressions
+appears self-evident; while the context
+may satisfy the Christian that these chapters
+foreshow the nature of the Messiah's kingdom,
+metaphorically styled by the prophets, <hi rend='italic'>the
+Zion of God, His holy mountain, the heavenly
+Jerusalem, &amp;c.</hi>, terms which alone bespeak its
+<pb n='009'/><anchor id='Pg009'/>
+spirituality; yet have we moreover the direct
+sanction and authority of the Apostles Paul
+and John for thus understanding them.
+</p>
+
+<p>
+St. Paul, when comparing the advantages
+of the two covenants, and contrasting the
+rigorous severity of the law, with the indulgent
+mildness of the gospel, borrows these very
+metaphors from the prophets, calling the former
+Mount Sinai, and the latter Mount Zion.
+(Heb. xii. 18.) <hi rend='italic'>For ye are not come</hi>, says he,
+<hi rend='italic'>to the mountain that might be touched, and
+that burned with fire, nor unto blackness and
+darkness and tempest, &amp;c.</hi>
+</p>
+
+<p>
+<hi rend='italic'>But ye are come unto Mount Zion, and
+unto the city of the living God, the heavenly
+Jerusalem, and to an innumerable company of
+Angels.</hi>
+</p>
+
+<p>
+<hi rend='italic'>To the general assembly and church of the
+first-born, which are written in heaven, &amp;c.</hi>
+</p>
+
+<p>
+Here we see <hi rend='italic'>Mount Sinai</hi>, from which the
+law was delivered, figuratively used to signify
+the Old Covenant; and <hi rend='italic'>Mount Zion</hi>, and <hi rend='italic'>the
+Heavenly Jerusalem</hi> to signify the New Covenant,&mdash;called
+also the <hi rend='italic'>general assembly and
+church of the first-born</hi>; that is of the regenerate
+through Christ.
+</p>
+
+<pb n='010'/><anchor id='Pg010'/>
+
+<p>
+In like manner St. John, when foreshowing
+the final establishment of true Christianity,
+uses the same metaphor of a city and a bride,
+that had been previously used by Isaiah. (Rev.
+xxi. 2.) <hi rend='italic'>And I, John, saw the holy city, new
+Jerusalem coming down from God out of heaven
+prepared as a bride, adorned for her husband,
+&amp;c.</hi>
+</p>
+
+<p>
+But let it not be erroneously supposed that
+the figurative character of prophetic language
+consists merely in the use of these terms to
+express the Messiah's kingdom; or that the
+proof of its spirituality is confined to the employment,
+however frequent, of such phrases
+as <hi rend='italic'>trees of righteousness, waters of life, wells
+of salvation</hi>, &amp;c.; the fact is, that every allusion
+to that kingdom is couched in terms,
+which admit only of spiritual interpretation:
+and where any lengthened description occurs,
+the language assumes the form of continued
+allegory, in which the moral and religious state
+of mankind is foreshewn in terms appropriate
+only to the physical world. As in Ezekiel
+xxxiv. 26.
+</p>
+
+<p>
+<hi rend='italic'>And I will make them, and the places
+round about my hill a blessing; and I will
+<pb n='011'/><anchor id='Pg011'/>
+cause the shower to come down is his season;
+there shall be showers of blessing.</hi>
+</p>
+
+<p>
+<hi rend='italic'>And the tree of the field shall yield her
+fruit, and the earth shall yield her increase, and
+they shall be safe in their land, and shall know
+that I am the Lord.</hi>
+</p>
+
+<p>
+When Jeremiah (xxxi. 12.) in similar language
+foretels the abundance of blessings
+promised in this kingdom, even the Rabbi
+admits that the figurative and not the literal
+sense is to be taken; and that spiritual, not
+temporal blessings are here intended by the
+prophet.
+</p>
+
+<p>
+<hi rend='italic'>Therefore they shall come and sing in the
+height of Zion, and shall flow together for the
+goodness of the Lord, for wheat and for wine,
+and for oil, and for the young of the flock, and
+of the herd</hi>, &amp;c.
+</p>
+
+<p>
+But the main point aimed at in the following
+exposition; and what the writer wishes to be
+its distinguishing characteristic is, that of
+making scripture its own interpreter; for in
+every passage that has been referred to, and
+perhaps it may be said, in every one that can
+be referred to, there will be found in the context
+sufficient intimation of the purport of the
+figurative expressions employed.
+</p>
+
+<pb n='012'/><anchor id='Pg012'/>
+
+<p>
+On this plan the boldest metaphors will be
+found to admit of easy explanation; and passages
+otherwise inexplicable will find their
+solution, upon one consistent and uniform
+principle of interpretation. A few examples
+will afford illustration of the proposed plan of
+exposition.
+</p>
+
+<p>
+One of the boldest metaphors used by the
+prophets in reference to the Messiah's kingdom
+is, that which represents the establishment
+of this new order of things, promised in
+his reign, as <hi rend='italic'>a new heaven and a new earth</hi>;
+in fact as a new creation: a mode of expression,
+which has no doubt been often understood,
+by those who are not sufficiently conversant
+with the nature of prophetic language,
+as literally foretelling a change in the physical
+world, that we inhabit.
+</p>
+
+<p>
+Nor is this error confined to the unlearned:
+it appears to have been fallen into by one who
+may perhaps be justly styled the most learned
+commentator on prophecy of the present
+age; and moreover the very writer who has
+pointed out the true principle of exposition.
+</p>
+
+<p>
+The intelligent and profound Dean of
+Lichfield in his work on the Apocalypse, after
+<pb n='013'/><anchor id='Pg013'/>
+pointing out the figurative sense of such passages,
+yet, strange to say, relinquishes this
+sense where it seems the most appropriate,
+and adopts the literal.
+</p>
+
+<p>
+In allusion to the first establishment of the
+Jewish Theocracy, we find in Isaiah (li. 16.)
+the following figurative language.
+</p>
+
+<p>
+<hi rend='italic'>When I have put my words in thy mouth,
+and covered thee with the palm of my hand, that
+I may plant the heaven, and lay the foundation
+of the earth.</hi>
+</p>
+
+<p>
+Thus, selecting the Jews to be God's chosen
+people, and putting his words in the mouth of
+the prophet, are said to be <hi rend='italic'>planting the heavens</hi>
+and <hi rend='italic'>laying the foundation of the earth</hi>. And
+in conformity with this style, when the old
+Covenant was to be dissolved, and the new
+one to be established, <hi rend='italic'>new heavens</hi> and <hi rend='italic'>a new
+earth</hi> are said to be created. (Isa. lxv. 17.)
+</p>
+
+<p>
+<hi rend='italic'>For behold I create new heavens and a new
+earth, and the former shall not be remembered
+nor come into mind.</hi>
+</p>
+
+<p>
+When St. John, in the Rev. vi. 12. foretels the
+corruption of Christianity, in a prophecy which
+appears distinctly applicable to the events
+that occurred at the beginning of the fourth
+<pb n='014'/><anchor id='Pg014'/>
+century; he borrows the same metaphors,
+and describes the loss or corruption of true
+religion as the departure of the heavens, and
+the darkening of the heavenly luminaries.
+(Rev. vi. 12.)
+</p>
+
+<p>
+<hi rend='italic'>And I beheld when he had opened the sixth
+seal, and lo there was a great earthquake; and
+the sun became black as sackcloth of hair, and
+the moon became as blood;</hi>
+</p>
+
+<p>
+<hi rend='italic'>And the stars of heaven fell unto the earth;
+even as a fig-tree casteth her untimely figs,
+when she is shaken of a mighty wind.</hi>
+</p>
+
+<p>
+<hi rend='italic'>And the heaven departed as a scroll when it
+is rolled together, &amp;c.</hi>
+</p>
+
+<p>
+The historical view of this period, taken
+by Dr. Woodhouse, exactly accords with the
+figurative sense of the prophecy&mdash;yet, to the
+manifest injury of consistent interpretation,
+it is here that he relinquishes the figurative,
+and adopts the literal sense, supposing the
+day of judgment to be here foretold.
+</p>
+
+<p>
+While thus compelled to dissent from some
+particular views of this writer, I cannot pass
+by this opportunity of expressing the very
+high estimation in which I otherwise hold his
+most valuable publication. (Woodhouse on
+the Apocalypse.)
+</p>
+
+<pb n='015'/><anchor id='Pg015'/>
+
+<p>
+Other commentators on prophecy, who
+have for the most part adopted the political
+in preference to the spiritual view, regard <hi rend='italic'>the
+heavens</hi>, as symbolizing the civil government
+or ruling powers in a state; and it is true
+that these expressions have not been always
+confined in prophecy to the prediction of spiritual
+events; but have been also used in
+foretelling the judgments of God upon political
+states and kingdoms.
+</p>
+
+<p>
+But when the Messiah's kingdom is the acknowledged
+subject, to look to political events
+for its fulfilment, is surely to run into the
+error of the Jews, and to disregard the intimation
+expressly given by him; who declared
+that <hi rend='italic'>his kingdom was within us</hi>; or as the
+prophets had previously foreshewn&mdash;<hi rend='italic'>behold,
+I will put my law in their inward parts; and
+write it in their hearts</hi>.
+</p>
+
+<p>
+One example more shall suffice, for shewing
+the superiority of the spiritual view, in
+affording the solution of passages, which
+upon any other must appear utterly inexplicable.
+It has been stated that Zion is also
+represented as a woman, and a mother; of
+which the most remarkable instance occurs
+<pb n='016'/><anchor id='Pg016'/>
+in the following extraordinary passage in
+Isaiah lxvi. 7, 8.
+</p>
+
+<p>
+<hi rend='italic'>Before she travailed she brought forth; before
+her pains came she was delivered of a man-child.</hi>
+</p>
+
+<p>
+<hi rend='italic'>Who hath heard such a thing? Who hath
+seen such things? Shall the earth be made to
+bring forth in one day? or shall a nation be
+born at once? for as soon as Zion travailed she
+brought forth her children.</hi>
+</p>
+
+<p>
+The Christian may perhaps suppose, as
+some have done, that Christ is the man-child
+here intended; but that cannot be. For Zion
+is the mother, and a mountain can never be
+literally understood to bring forth a man;
+the mountain is a figurative mother, and the
+child must be a figurative child.
+</p>
+
+<p>
+What does the mother figuratively signify?
+is then the question most likely to lead
+us to the nature of the child. We have already
+seen that this term is constantly applied
+to Israel, and especially with reference
+to their spiritual state of regeneration through
+Christianity. Such we may presume, then, is
+the meaning of Zion here; and that the regeneration
+<pb n='017'/><anchor id='Pg017'/>
+of the Jews through Christianity is
+the birth and parturition here spoken of.
+</p>
+
+<p>
+Upon this view Judaism, or the Jewish
+Church will be the mother, and the Christian
+Church or Christianity her child&mdash;the
+man-child, who was ordained to rule all nations.
+Ps. ii.
+</p>
+
+<p>
+The next question is, how the birth can be
+said to have preceded the labour-pains.
+</p>
+
+<p>
+Mr. Lowth, to whom more than any other I
+feel indebted for much valuable assistance in
+explaining the Old Testament prophecies,
+supposes the labour-pains to be <q>the destruction
+of the Jewish Polity, making way
+for the growth of Christianity.</q> And this
+seems a plausible explanation, as these troubles
+of the Jewish Church followed the birth
+or promulgation of Christianity forty years.
+</p>
+
+<p>
+But the solution is only plausible; for the
+growth is not the birth; or if it be taken as
+the birth, then it no longer precedes but follows
+the labour-pains, for whatever effect the
+destruction of Judaism had in promoting
+Christianity, this effect was subsequent and
+not prior to that event; and thus the solution
+fails in the main point.
+</p>
+
+<pb n='018'/><anchor id='Pg018'/>
+
+<p>
+Moreover, upon the spiritual plan of exposition,
+it may justly be objected, that these
+troubles of the Jewish Church were rather
+of a political than a spiritual character; and
+certainly in no way essential to the birth
+of Christianity, and cannot therefore be considered
+as the labour-pains, or even as the
+after-pains of that birth.
+</p>
+
+<p>
+This objection being valid, let a more
+spiritual view be taken, and the objection will
+vanish. Let the worldly feelings which prevented
+the Jews from receiving Christ as their
+Messiah, and the inward struggle required to
+overcome these, symbolise the pains of labour,
+and the connexion will be evident. For this
+very struggle and victory over worldly feelings
+constitute the regeneration through Christ;
+and this therefore is essential to the birth of
+Christianity, <q>the new birth unto righteousness.</q>
+</p>
+
+<p>
+But with the first Christians this struggle
+could not precede the birth, for they received
+Christ, before they were aware of the spiritual
+nature of his mission; the Apostles did not
+look for a spiritual Messiah until after the
+day of Pentecost, and therefore the birth preceded
+<pb n='019'/><anchor id='Pg019'/>
+the pains with them; but once aware of
+the sacrifice required, they cheerfully submitted
+to every species of persecution, and
+triumphed over all worldly feelings. And in
+every individual who receives Christianity,
+this struggle with worldly feelings must in
+some measure continue during their whole
+lives.
+</p>
+
+<p>
+With the Jews, the prevalence of these
+worldly feelings, and the hope of a temporal
+Messiah, still prevent their receiving
+Christianity, or obstruct their regeneration.
+And when the evidence of its truth
+shall be forced upon them, it is probable
+that this conviction will precede rather than
+follow the entire conquest over worldly feelings;
+so difficult is it to change our habits
+and feelings at once. And in this we may
+perceive the sense of the remaining verse,
+cited above; <hi rend='italic'>Can the earth be made to bring
+forth at once? Can a nation be born in a day?
+For as soon as Zion travailed she brought forth
+her children.</hi>
+</p>
+
+<p>
+The <hi rend='italic'>earth</hi> and the <hi rend='italic'>nation</hi> shew that a whole
+people, or race of men, are here spoken of;
+and the <hi rend='italic'>man-child</hi> of the former verse, we here
+<pb n='020'/><anchor id='Pg020'/>
+find changed into <hi rend='italic'>children</hi>, in the plural number.
+Such appears to be the solution of the
+difficulty, on the spiritual plan of exposition.
+</p>
+
+<p>
+If an equally satisfactory solution can be
+offered by reference to political events, this
+will no doubt be the best defence of that
+mode of exposition that can be offered. How,
+then, is the fact? The fact is, that such commentaries
+are obliged to consider nine-tenths
+of these prophecies still unaccomplished, although
+a period of two thousand five hundred
+years has elapsed since they were uttered;
+and most of this interval is thus left, to
+Christians as well as Jews, a perfect blank in
+this prophetic history of the progress of the
+Messiah's kingdom; without any proof,
+during this time, at least as drawn from these
+prophecies of the Old Testament, of God's
+foreknowledge of events, of his providence in
+the government of the world, or of his interposition
+in the disposal of human affairs.
+Some eight or ten verses, out of six chapters,
+are all that appear upon this plan to admit of
+explanation; whereas, by applying the prophecy
+to the progress of Christianity, as
+<pb n='021'/><anchor id='Pg021'/>
+Christ's spiritual kingdom, and looking to
+spiritual instead of political events, all the
+leading occurrences in the history of our religion,
+from its first promulgation to the present
+day, already fulfilled, or now in the progress
+of fulfilment, will be found to be clearly
+foreshewn in one uninterrupted series of
+predictions, comprising every verse and every
+line in these chapters, except a few verses
+which are still veiled in futurity. Admitting
+the spiritual interpretation, being in fact
+equivalent to admitting that Christ is the
+Messiah, is the main point at issue between
+the Rabbi and the Author; but as many
+Christians still reject the figurative and spiritual
+exposition, it is hoped that to them also
+the foregoing remarks may be not altogether
+useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah's
+prophetic view of the progress of the Messiah's
+kingdom.
+</p>
+
+</div>
+
+<pb n='022'/><anchor id='Pg022'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter IX.</head>
+
+<p>
+The subject of these chapters appears to
+be that, which, from its constant repetition
+by all the Prophets from the earliest to the
+latest, was evidently esteemed the most important
+to the interests of mankind; namely,
+the coming of the Messiah.
+</p>
+
+<p>
+This great event, being promised as a
+blessing to the descendants of Abraham,
+and particularly to the house of Judah, it
+was natural that the Jews should expect to
+obtain by it peculiar advantages; and accordingly,
+whatever may be their views at
+<pb n='023'/><anchor id='Pg023'/>
+this time, we learn from the writings of St.
+Paul, that their general expectation then was,
+that to their nation would the benefits of it be
+confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the
+political supremacy to be conferred upon them
+by a great temporal prince, who should establish
+their dominion over all the earth.
+</p>
+
+<p>
+Such were the expectations of the Jews;
+whereas the Christians who equally believe
+the prophecies which contain these promises,
+have been taught to interpret them in a very
+different manner. They conceive that these
+benefits will extend to all mankind; and understand
+them as having no reference to political
+power or temporal affairs, but as affording
+the means of obtaining advantages of a
+far higher and more permanent nature; even
+the blessings of eternal life, and eternal
+happiness. Not that these blessings were
+by the Messiah's coming to be directly and
+unconditionally conferred upon mankind; but
+that the means of obtaining them would
+thereby be afforded to all such as were disposed
+to seek after them. These means they
+conceive to be accomplished through the
+<pb n='024'/><anchor id='Pg024'/>
+establishment of a kingdom on earth; a
+kingdom, however, not of a temporal, but
+of a spiritual nature; one which consists in
+the reign of true religion in the heart of man,
+a real Theocracy; by which man is enabled
+to overcome the world, that is, to rule and direct
+his passions and worldly propensities,
+and by making his future existence a paramount
+consideration, to render him meet to
+enjoy it. Such, according to the Christian's
+view, is the victory to be gained; such the
+kingdom to be established by the Messiah;
+and hence the apparent contradiction, that
+while battles and conflicts are spoken of, it
+is yet declared to be a peaceful kingdom.
+</p>
+
+<p>
+But conceiving the prophecies which announce
+the coming of the Messiah to have
+been accomplished in the person of Christ,
+the Christian supposes this kingdom to be
+already established, and that Christ does actually
+reign in the heart of every true believer.
+That the numbers of such are comparatively
+small, and by no means to be estimated
+by the number of those who bear the
+name of Christian, is a lamentable truth;
+but it is a truth, which he was fully prepared
+<pb n='025'/><anchor id='Pg025'/>
+to look for by the same unerring word of prophecy;
+which clearly announced, that a long
+period of darkness and apostacy would intervene
+between the appearance of the Messiah
+on earth, and the universal establishment of
+his kingdom.
+</p>
+
+<p>
+It is true that the Christian finds the clearest
+annunciation of this long period of antichristian
+darkness, in books which are of no
+authority in the estimation of the Jew, in
+those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that
+the same events are also clearly foretold by
+the Prophets of the Old Testament, the
+subject will then prefer an equal claim to
+the attention of both; to that of the Jew, as
+calling upon him, impartially to consider the
+evidence, which seems to prove that his Messiah
+has already appeared on earth; and to
+that of the Christian, as calling upon him
+carefully to examine how far the religion he
+professes may, both in doctrine and practice,
+still be tinctured with the corruptions of antichristianity.
+</p>
+
+<p>
+This, then, is the point at issue; whether or
+not, we have in these six chapters of Zechariah,
+<pb n='026'/><anchor id='Pg026'/>
+one of those Divine revelations, which
+displays a prophetic view of the coming of the
+Messiah; of his being rejected by most of his
+own nation, but received by the Gentiles; of
+the consequent abolition of Paganism, (then,
+except with the Jews, the universal religion
+of the world), and the substitution of Christianity
+in its stead; but which at the same
+time foretels the corruption of this religion
+by us the Gentiles; and the long reign of
+antichristian darkness which has since prevailed
+in the room of it; with all the most
+notable events attending these extraordinary
+revolutions in the human mind; events still
+fulfilling before our eyes, and open to the
+observation of all who think the subject worthy
+of their attention. Whether all this be clearly
+intimated in the chapters before us, and can
+be made out without violating grammatical
+construction in the translation of the Hebrew,
+or legitimate consistency in the interpretation
+of prophetic language, is the question we propose
+to consider. Frequent perusal and careful
+examination have satisfied the mind of the
+writer, that the subject of them is no other
+than an epitome of the prophetic history
+<pb n='027'/><anchor id='Pg027'/>
+which was afterwards amplified in the Revelations
+of St. John; where we find, as occurs
+in other instances in which the predictions
+are repeated, that the events are unfolded
+with greater precision and minuteness as the
+period of their accomplishment draws nigh.
+</p>
+
+<p>
+That no such subject distinctly appears,
+through the medium of the authorised translation
+contained in our Bibles, is most certain;
+nor was it to be looked for, that any passages,
+which admitted of different modes of construction,
+should be rendered in a way least
+acceptable to the expositor, in a translation
+which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary,
+it appears, in not a few instances, that
+the usual and literal sense has been rejected
+for one more remote, but more consonant
+to the views and prejudices, of those who
+framed the punctuation. That this statement
+may not rest on the questionable ground
+of assertion or opinion, the reader will find,
+in the notes subjoined, a full statement of the
+reasons for all the changes proposed; and
+the Hebrew scholar will thus have full opportunity
+to challenge their validity, if he find
+<pb n='028'/><anchor id='Pg028'/>
+occasion. It is the writer's wish that they
+should be freely canvassed; truth is the only
+object he has in view; and he asks no other
+conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic
+punctuation. His reasons for this will appear
+sufficiently obvious. If, without the
+aid of the points, we obtain a meaning that
+is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;&mdash;if
+a connected and unbroken
+explanation of each verse be attainable without
+them, while only a few verses detached
+from the context have been explained by the
+ablest commentators through their aid; sufficient
+reason will surely appear for rejecting
+an authority which, instead of facilitating our
+progress, only encumbers the subject with
+unnecessary difficulties.
+</p>
+
+<p>
+The reader need not, however, expect that
+every difficulty will be removed by the proposed
+alterations; or that even the amended
+translations will afford such an exposition as
+to admit of no possible objection. It were
+absurd to suppose that the strength of the argument
+can lie all on one side, where two are
+<pb n='029'/><anchor id='Pg029'/>
+engaged in the controversy. For the Jew is
+in this case no man of straw, set up to be
+knocked down at pleasure, but a true Jew, a
+Hebrew of the Hebrews, an advocate as zealous
+in the cause he defends, as his Christian
+opponent. Each believes himself in the
+right; each expects to obtain the victory;
+and it is not improbable that the reader, who
+sits as umpire in the contest, may, after all,
+though unconscious of partiality, give judgment
+according to the bias of his feelings,
+whether he be Jew or Christian, rather than
+according to the abstract merits of the question.
+</p>
+
+<p>
+Regarding the subject of the prophecy, as
+the coming of the Messiah, the introduction,
+which is comprised in the first eight verses
+of this chapter, appears to be the most appropriate
+that can possibly be conceived. It
+opens with a denunciation against worldly-mindedness,
+and a declaration of God's purpose
+to frustrate the schemes, and cut off
+the hopes of ambition, pride, and avarice, in
+the judgments pronounced against those
+cities, which were then the most conspicuous
+for their riches and power. This is immediately
+<pb n='030'/><anchor id='Pg030'/>
+followed, as if by way of contrast, by
+a view of the spiritual nature of the Messiah's
+kingdom, founded in meekness and humility,
+and affording benefits of a very different kind,
+namely, the taking away of sin, and the redemption
+of mankind from a state of sin and
+perdition; benefits which were not to be confined
+to the Jews alone, but to extend to the
+Gentiles also, and that on terms of equal participation
+with the Jews.
+</p>
+
+<p>
+The denunciations are contained in the
+first six verses as follow: Zech. ix.
+</p>
+
+<p>
+<hi rend='italic'>The heavy burden of the word of the Lord
+against the land of Hadrach and Damascus</hi>; <hi rend='italic'>his
+sending down</hi>, (that is, the Lord's) <hi rend='italic'>for the Lord's
+is the eye of man</hi>, (the eye of the seer who receives
+the vision,) <hi rend='italic'>and all the tribes of Israel</hi>
+(whom it immediately concerns).
+</p>
+
+<p>
+<hi rend='italic'>Hamath also shall have a limit set to her;
+Tyre and Sidon also, though she be very wise</hi>&mdash;(worldly-wise).
+<hi rend='italic'>For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and
+fine gold as the mire of the streets. Behold the
+Lord will cast her out, and smite her power in the
+sea, and she shall be devoured with fire. Ashkalon
+shall see it and fear, Gaza also shall see it and
+<pb n='031'/><anchor id='Pg031'/>
+be very sorrowful; and Ekron, for her hope shall
+be dried up, and the king shall perish from Gaza,
+and Ashkalon shall not be inhabited, and a stranger
+shall dwell in Ashdod, and I will cut off the pride
+of the Philistines.</hi>
+</p>
+
+<p>
+These denunciations are chiefly directed
+against the Philistines, the cities enumerated
+being the most conspicuous of any they possessed,
+and no doubt, the pride of their nation.
+Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether
+in their favour, denouncing judgments
+upon their enemies. But yet it is possible
+they may have viewed them too partially,
+and may even have overlooked the express
+objects of denunciation in the prophecy;
+which denounces their avarice and ambition,
+and declares that the <emph>pride</emph> rather than the
+<emph>cities</emph> of the Philistines shall be cut off. As
+for the cities themselves, heavy judgments
+are pronounced against them all. One, it is
+declared, shall not be inhabited; another,
+Sidon, is threatened with an overthrow, which
+it received not long after from Ochus, king of
+Persia, in precisely the manner here foretold;
+while Tyre, Gaza, and others, were
+<pb n='032'/><anchor id='Pg032'/>
+taken by Alexander the Great; but if we
+keep to the letter of the prophecy, it is their
+avarice, ambition, and pride, that are distinctly
+marked as the objects of Divine displeasure;
+and even the judgments pronounced
+against them on this account, are immediately
+coupled with the succeeding promise of mercy
+and redemption, through the means of a
+meek and humble Messiah, who should <hi rend='italic'>take
+away sin and pollution, and speak peace to the
+heathen</hi>.
+</p>
+
+<p>
+But why, it may be asked, were these
+offences condemned in the Philistines particularly?
+Were not the Jews also addicted
+to pride, avarice, and worldly ambition? No
+doubt they were so; and the prophecy being
+addressed to them, it appears that the admonition
+was expressly intended for their use.
+</p>
+
+<p>
+Pride was even less excusable in the Jews,
+who could find no sanction for it in their religion;
+while this was the very basis of
+Pagan morality; the pedestal on which honour
+was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were
+therefore more appropriately denounced in
+the Philistines, as peculiarly belonging to
+<pb n='033'/><anchor id='Pg033'/>
+them, though spreading, by contagion, to the
+Jews; and if punishable in the former, how
+could they be excusable in the latter?
+</p>
+
+<p>
+The mind of the Christian reader will naturally
+revert to the pride which revolted at
+the idea of a meek and humble Messiah, and
+caused the Jews to reject him. But that
+cannot be the question here; for the Jews
+are not here pointed out as the objects of
+Divine displeasure; nor is any intimation
+hitherto given of their offence; and that of its
+punishment could not surely precede it. The
+feeling might indeed be there, and a salutary
+warning of its being displeasing in the sight
+of Heaven, and of the fatal consequences
+about to result from it, seems here intended;
+but the penalty was not incurred till the overt
+act was committed, and to foretell the punishment
+before the offence itself was intimated,
+would have been a prophetical solecism. As
+we proceed, we shall find, in its proper place,
+due notice taken both of the one and the
+other.
+</p>
+
+<p>
+In the next verse we find these denunciations,
+coupled with promises of mercy and
+redemption to the remaining Gentiles, verse 7,
+<pb n='034'/><anchor id='Pg034'/>
+<hi rend='italic'>But I will take away his blood from out of
+his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for
+our God</hi>; that is, the remaining Gentiles
+shall have their sins forgiven, their pollution
+washed away, they shall be redeemed from
+the darkness of Paganism, and reclaimed to
+the worship of the true God;
+</p>
+
+<p>
+<hi rend='italic'>And he shall be as a chief in Judah, Ekron,
+as well as the Jebusite</hi>; that is, he (the remaining
+Gentile) shall attain thereby to a
+full participation with the Jew, in all the spiritual
+blessings promised in the Messiah's
+kingdom.
+</p>
+
+<p>
+The prophecy having now declared the admission
+of the Gentiles, promises that the
+Messiah's kingdom, thus established, shall
+ever enjoy Divine protection and support.
+</p>
+
+<p>
+<hi rend='italic'>And I will encamp about mine house, against
+the army, against him that passeth over, and
+against him that returneth, and there shall no oppressor
+pass over them any more, for now have I
+seen with mine eyes.</hi>
+</p>
+
+<p>
+In the following verse, the subject of the
+prophecy is so distinctly announced as the
+coming of the Messiah, that Jews as well as
+<pb n='035'/><anchor id='Pg035'/>
+Christians concur on this point, though they
+have not perceived how the preceding verses
+refer to this kingdom.
+</p>
+
+<p>
+<hi rend='italic'>Rejoice greatly, daughter of Zion; shout,
+O daughter of Jerusalem; behold thy King shall
+come unto thee, just and having salvation; lowly
+and riding upon an ass, even a colt the foal of an
+ass.</hi>
+</p>
+
+<p>
+The manner of the Messiah's coming being
+here so plainly foretold, and his character so
+distinctly described, we wonder how the Jew
+can deny that this was all fulfilled in the person
+of Christ. The reason is simply this; he
+disbelieves the facts. The books in which
+they are recorded, are of no authority in his
+estimation; he challenges their testimony on
+grounds too numerous to be discussed here.
+To answer his objections, every disagreement
+between the writers of the New Testament
+must first be reconciled; a task which appears
+to him to have hitherto failed with all
+who have attempted it. But this is not the
+only objection he has to urge. He charges
+the Christian with perverting the sense of
+prophecy; and this verse furnishes him with
+an instance. Thus, the Hebrew word rendered,
+<pb n='036'/><anchor id='Pg036'/>
+<q><hi rend='italic'>having salvation</hi>,</q> is really the past
+participle of the verb <q>to save,</q> literally
+<q><hi rend='italic'>being saved</hi>;</q> and that too followed by the
+emphatical pronoun <hi rend='italic'>himself</hi>, <q>being saved
+himself.</q> Surely this point might be safely
+conceded by the Christian, who admits that
+Christ <q>was the first fruits of them that
+slept;</q> the first who rose from the dead, to
+everlasting life; and that through him we
+become partakers in that resurrection.
+</p>
+
+<p>
+The peaceful nature of his kingdom, the
+participation of the heathen in its blessings,
+and the boundless extent of its dominion are
+next declared:
+</p>
+
+<p>
+<hi rend='italic'>And he will cut off the chariot from Ephraim,
+and the horse from Jerusalem, and the battle bow
+shall be cut off; and he shall speak peace to the
+heathen; and his dominion shall be from the sea
+even to the sea, and from the river to the ends of
+the earth.</hi>
+</p>
+
+<p>
+The Christian reader will find no difficulty
+in the interpretation of the verse which
+follows.
+</p>
+
+<p>
+<hi rend='italic'>As for thee, by the blood of thy covenant, I have
+sent forth thy prisoners from the pit wherein is
+no water.</hi>
+</p>
+
+<pb n='037'/><anchor id='Pg037'/>
+
+<p>
+The Messiah is spoken of throughout;
+who then but the Messiah can be apostrophised
+in the words, <q><hi rend='italic'>As for thee?</hi></q> Then
+follows <q><hi rend='italic'>by the blood of thy covenant</hi>.</q> What
+blood but the blood of Christ? What covenant,
+but that sealed by his blood, can be
+alluded to? <q><hi rend='italic'>I have sent thy prisoners forth.</hi></q>
+What prisoners, but those who were in the
+bondage of sin? <q><hi rend='italic'>from the pit wherein is no
+water</hi>.</q> What pit, but the darkness of idolatry,
+which had none of the waters of life?
+Surely this is a most clear and distinct intimation
+of the sacrifice of the Messiah, and
+of the benefits thereby conferred upon mankind
+in the redemption of the heathen world
+from the darkness of idolatry; thus opening
+the way to immortality, to the whole human
+race.
+</p>
+
+<p>
+But the Messiah here appears to be promised
+to the Gentiles, having been previously
+promised to the Jews; were then these promises
+retracted? By no means. To the
+Jews he was promised, and to them he came,
+exclusively addressing himself to the house
+of Israel. Nor was it till after the majority
+of that nation had rejected and crucified him,
+<pb n='038'/><anchor id='Pg038'/>
+that the calling of the Gentiles took place.
+The blessings he offered being refused by the
+former, appears to have been the immediate
+cause of their being given to the latter. Accordingly
+this seems to be the purport of the
+next verse, which intimates that there was
+some reason why these blessings could not be
+directly and unconditionally transferred to the
+Gentiles.
+</p>
+
+<p>
+<hi rend='italic'>Return ye to the strong hold, my prisoners,
+wait thou unto the day I declare, that I will repay
+thee double</hi>; that is, wait for the day when
+these blessings will become yours, through
+the Jews' refusal of them.
+</p>
+
+<p>
+Nor yet was the Messiah rejected by all the
+Jews; for the apostles were Jews; the disciples
+were Jews; by Jews was the Gospel
+preached and propagated; and to the Jews
+belongs the honour of the first triumph of
+true religion over Paganism, and what is
+more, over the passions and worldly propensities
+of man; and this triumphant progress of
+the Gospel seems to be the victory intimated
+in the verse which follows; wherein the
+reason is at the same time assigned why
+<pb n='039'/><anchor id='Pg039'/>
+Christ did not address himself to the Gentiles.
+</p>
+
+<p>
+<hi rend='italic'>For I have bent Judah for me, filled the bow
+Ephraim; and raised up thy sons, O Zion, against
+thy sons, O Greece; and made thee as the sword
+of a mighty man.</hi>
+</p>
+
+<p>
+The triumphs of Judas Maccabeus, generally
+supposed to be here foretold, cannot
+be the victories alluded to; for Ephraim, or
+the ten tribes, here declared as bearing a
+part in them, had already gone into captivity,
+and bore no share whatever in these subsequent
+wars of Judah. The true meaning
+appears to be that Judah was destined to have
+the honour of first establishing the Messiah's
+kingdom, as promised from the beginning.
+</p>
+
+<p>
+How then could Ephraim, or the ten tribes, it
+may be asked, bear a part in the triumphs of the
+Gospel, having previously gone into captivity?
+The prophecy does not distinctly say so; if
+we keep to the letter, it is only said that
+Ephraim as well as Judah was prepared
+and marshalled for the spiritual conflict: the
+triumph is declared to <emph>Zion</emph> over <emph>Greece</emph>; that
+is, to true religion over Pagan idolatry; and
+<pb n='040'/><anchor id='Pg040'/>
+in this warfare, though not in the wars of
+Judas Maccabeus, Ephraim did bear a part;
+for it is not to the apostolic age alone that we
+must look for the accomplishment of the great
+scheme of Providence for man's redemption.
+This was only one act in the great drama;
+which began under the Old Covenant, and is
+not yet finally completed under the New. In
+the former, or the Old Covenant, all the tribes
+of Israel bore their share, Ephraim as well as
+Judah; and the warfare not being finally
+concluded, who shall say but Ephraim may
+again appear, and bear a further part in it?
+</p>
+
+<p>
+Having declared the union of the Gentiles
+with the Jews, and their joint participation
+in the blessings of the Messiah's kingdom,
+the prophecy goes on to promise the support
+and protection of Heaven, in terms alike applicable
+to both.
+</p>
+
+<p>
+<hi rend='italic'>And the Lord shall be seen over them, and his
+arrow shall go forth as the lightning; and the
+Lord God shall blow the trumpet, and shall go
+forth with whirlwinds of the south. And the Lord
+of hosts shall defend them, and they shall devour
+and subdue with sling-stones; and they shall drink
+as wine, and they shall be filled like bowls, like
+<pb n='041'/><anchor id='Pg041'/>
+the corners of the altar.</hi> (which were purposely
+so constructed as to receive the blood of the
+sacrifices).
+</p>
+
+<p>
+That the whole of these expressions require
+to be taken figuratively and spiritually, no
+one conversant with scriptural and prophetic
+language can surely deny; or for a moment
+suppose that literal drunkenness and bloodshed
+are here intended.
+</p>
+
+<p>
+Should any doubt remain that the Gentiles
+are included in these promises as well as the
+Jews, the next verse appears to decide the
+question.
+</p>
+
+<p>
+<hi rend='italic'>And the Lord their God shall save them in
+that day, as the flock of his people.</hi>
+</p>
+
+<p>
+If the Jews be called his people, who but
+the Gentiles can be meant by the other?
+But this is followed by the direct declaration
+that all distinction between them is on the
+eve of its abolition.
+</p>
+
+<p>
+<hi rend='italic'>For the wall of separation is tottering over his
+land.</hi>
+</p>
+
+<p>
+A remarkable and striking expression, but
+strangely perverted in our translation. Why
+the Jews have laboured to give a different
+turn to it, by seeking a more figurative and
+<pb n='042'/><anchor id='Pg042'/>
+recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to
+themselves alone. See note to the translation
+of this verse.
+</p>
+
+<p>
+But this view, which would limit the bounty
+of Heaven to a particular race, besides being
+at variance with the context, seems little calculated
+to call forth the feelings of adoration
+and praise with which this chapter concludes.
+</p>
+
+<p>
+<hi rend='italic'>For how great is his goodness, and how great
+is his beauty. Corn shall make the young men
+cheerful, and new wine the maids.</hi>
+</p>
+
+<p>
+Corn, wine, &amp;c. in prophetic language ever
+signify the food of spiritual knowledge, to be
+henceforth freely bestowed on all, Gentiles
+as well as Jews.
+</p>
+
+</div>
+
+<pb n='043'/><anchor id='Pg043'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter IX.
+Hebrew Punctuation.</head>
+
+<p>
+A Summary of the arguments for and against the antiquity
+and authority of the Vowel Points, is given at the beginning
+of the Second Vol. of Horne's Introduction to the Study of the
+Scriptures; from which the following considerations seem
+most entitled to selection. That the earliest traces of the
+points are to be found in the tenth century&mdash;that many of the
+oldest manuscripts now extant are without them&mdash;that the
+copies of the Jewish Scriptures now used in the Synagogue and
+esteemed peculiarly sacred, are without them&mdash;that the Samaritan
+letters which were the same as the Hebrew before the
+captivity, are without them&mdash;and the Samaritan Pentateuch is
+without them&mdash;that there are no traces of them to be found in
+the shekels (coins) struck by the kings of Israel&mdash;that the
+fathers, particularly Origen and Jerome, who treat of the Hebrew
+pronunciation, make no mention of them&mdash;that all the
+antient various readings of the Jews regard the letters only,
+<pb n='044'/><anchor id='Pg044'/>
+not one of them relates to the vowel points&mdash;to which may be
+added, that there are five vowels in the Hebrew alphabet which
+are quite sufficient for reading the language, though they may
+not enable us to determine with precision the antient pronunciation.
+<q>These considerations,</q> says Mr. Horne, <q>have determined
+the majority of Hebrew scholars in the present day to
+reject their authority.</q> Still we may admit their utility in
+fixing the pronunciation, and perhaps also in facilitating the
+construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as
+the sound, and that in passages where a Jewish interpretation
+is particularly open to suspicion. Thus in prophecies relating
+to the Messiah, both their prejudices and their feelings unfit
+them for becoming guides to a Christian expositor.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 1. ותחנמ קשמדו ךרדח ץראב הוהי רבד אשמ<lb/>
+: לארשי יטבש לכו םבא ןיע הוהיל יכ</p>
+  </then>
+  <else>
+    <p>Verse 1. :משא דבר יהוה בארץ חדרך ודמשק מנחתו
+כי ליהוה עין אדם וכל שבטי ישראל</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>The heavy burden of the word of the Lord in the land of
+Hadrach, and Damascus shall be the rest thereof; when the
+eyes of man, as of all the tribes of Israel, shall be towards
+the Lord.</hi>
+</p>
+
+<p>
+These are the words of the translation in our Bible; but the
+sense of them I must acknowledge my inability to unravel.
+Of what Damascus is to be the rest, or what period is intimated
+by the adverb of time <emph>when</emph>, I am at a loss to discover.
+The separation of Hadrach and Damascus by the insertion of
+a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word מנחתו (or ותחנמ) <emph>the rest
+thereof</emph>. But if deriving it from נח (or חנ) or נוח (or חונ) does not afford
+<pb n='045'/><anchor id='Pg045'/>
+any intelligible sense, we are naturally led to seek another derivation;
+and we find one in the verb נחת (or תחנ)
+<hi rend='italic'>to descend</hi> or <hi rend='italic'>send
+down</hi>, which without violating grammatical construction affords
+a meaning not only intelligible, but in perfect unison with the
+context. The Hemantiv מ prefixed, gives the <hi rend='italic'>thing sent down</hi>,
+while the suffix ו <hi rend='italic'>his</hi>,
+evidently refers to <hi rend='italic'>the Lord</hi> who sends
+the vision or denunciation. The English construction, of
+course, requires it should be rendered <hi rend='italic'>his sending down</hi>, that
+is, the Lord's denunciation, <hi rend='italic'>against</hi> Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards;
+for ב here rendered <hi rend='italic'>in</hi>, may with more propriety be rendered
+<hi rend='italic'>against</hi> or <hi rend='italic'>upon</hi>.
+The verb נחת (or תחנ) <hi rend='italic'>to send down</hi>, occurs in
+Joel iii. 11 and elsewhere: but the writer freely acknowledges
+that he has no authority for the participial noun with the Hemantiv
+מ prefixed to signify the thing sent down, or the act of
+sending down, as the sense seems to require here. He therefore
+rests this construction solely on the ground of its being grammatically
+admissible, consonant to analogy, and in accordance
+with the context, as affording a satisfactory meaning. Let
+those who are not satisfied with such reasons furnish a better
+solution of the difficulty. In the next place, there is no necessity
+for rendering כי (or יכ) <hi rend='italic'>when</hi>,
+which more frequently signifies <hi rend='italic'>for</hi>;
+and when so rendered, it will be found to connect together the
+latter and the former part of the verse. For this, we only require
+to render the dative ל, as it frequently is rendered in
+Hebrew, as well as Greek and Latin, to denote <emph>possession</emph>; and
+the verse will run thus. <hi rend='italic'>For the Lord's is</hi>, or to the Lord belongs,
+<hi rend='italic'>the eye of man</hi>; to wit, the eye of the Seer, who receives
+the vision, <hi rend='italic'>and all the tribes of Israel</hi>, whom the vision chiefly
+<pb n='046'/><anchor id='Pg046'/>
+concerns. Making the tribes a genitive case, by inserting <hi rend='italic'>of</hi>
+before them, is wholly uncalled for by the text.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 2. הומכח יכ ןודיצו רצ הב לבגת תמח םגו<lb/>
+       : דאמ</p>
+  </then>
+  <else>
+    <p>Verse 2. :וגם חמת תגבל בה צר וצידון כי חכמה מאד</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And Hamath also shall border thereby, Tyrus and Sidon
+though it be very wise.</hi>
+</p>
+
+<p>
+תגבל (or לבגת) <hi rend='italic'>to set bounds to</hi>, in the Hiphil, occurs in Exod.
+xix. 12 &amp; 23.&mdash;It here appears to be the Huphal or passive of
+Hiphil&mdash;signifying <hi rend='italic'>to be
+bounded</hi>, or <hi rend='italic'>to be set bounds to</hi>.
+It is only necessary to remark, that leaving aside the punctuation,
+the form of the future tense will be identical in both
+these voices. The sense as it stands is scarcely intelligible.
+What is meant by <hi rend='italic'>border thereby</hi>, it is not easy to conceive;
+but by discarding the points we readily obtain a meaning
+that is perfectly intelligible. תגבל (or לבגת) may then be rendered in
+the passive voice, instead of the active, and will signify <hi rend='italic'>to be
+limited</hi>, or <hi rend='italic'>have bounds set to</hi>;
+and בה (or הב) <hi rend='italic'>on</hi> or <hi rend='italic'>to her</hi>, which
+follows, accords with, and seems to demand its being so rendered.
+<hi rend='italic'>And Hamath also shall have bounds set to her</hi>; that
+is, her growing greatness shall be checked.
+</p>
+
+<p>
+<hi rend='italic'>Tyre, and also Sidon though she
+be very wise</hi>, חכמה (or המכח), <hi rend='italic'>wise</hi>,
+no doubt, means here, <hi rend='italic'>worldly wise</hi>, or very subtle.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 5. ןורקעו דאמ ליחתו הזעו אריתו ןולקשא ארת<lb/>
+       : הטבמ שיבוה יכ</p>
+  </then>
+  <else>
+    <p>Verse 5. :תרא אשקלון ותירא ועזה ותחיל מאד ועקרון כי הוביש מבטה</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Ashkalon shall see and fear, Gaza also, and she shall be
+very sorrowful, and Ekron for her expectation shall be
+ashamed.</hi>
+</p>
+
+<pb n='047'/><anchor id='Pg047'/>
+
+<p>
+הוביש (or שיבוה) may be derived either from
+בוש (or שוב) <hi rend='italic'>to be ashamed</hi>, or
+from יבש (or שבי) <hi rend='italic'>to dry up</hi>, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very
+material to the sense.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 6. :םיתשלפ ןואג יתרכהו דודשאב רזממ בשיו</p>
+  </then>
+  <else>
+    <p>Verse 6. :וישב ממזר באשדוד והכרתי גאון פלשתים</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>A bastard shall dwell in Ashdod, and I will cut off the
+pride of the Philistines.</hi>
+</p>
+
+<p>
+ממזר (or רזממ) may be rendered a <hi rend='italic'>stranger</hi>,
+as well as a <hi rend='italic'>bastard</hi>,
+αλλογενεις in the Septuagint, which renders the sense more
+obvious.
+</p>
+
+<p>
+<hi rend='italic'>And I will cut off the pride of the Philistines.</hi> These
+denunciations appear chiefly directed against the Philistines, in
+whom pride, avarice, and ambition, are specified as the great
+offences. The delivery of Ashdod into the hands of a stranger
+is the judgment pronounced against them in this verse, as the
+last means of their humiliation. But here the tone of the
+prophecy changes, and instead of further punishments, we find
+repeated promises of blessings and mercy; <hi rend='italic'>he that is left
+shall be for our God, and as a Governor in Judah</hi>,&mdash;and in
+the verse following&mdash;<hi rend='italic'>He</hi> (the Messiah being manifestly meant
+here) <hi rend='italic'>shall speak peace to the Heathen</hi>.&mdash;Whence then this
+change? We are led to seek, and naturally expect to find,
+some ground for it. And accordingly the next verse unfolds
+the reason, and explains the occasion of this change in the
+counsel of Heaven; a change resting not on their own merits,
+but on Divine Mercy. For such a construction will this verse
+bear, quite as well as the one usually put upon it; and this
+<pb n='048'/><anchor id='Pg048'/>
+construction is far more in unison with the context, than the
+received one.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 7. ראשנו וינש ןיבמ ויצקשו ויפמ וימד יתרסהו<lb/>
+       : יסוביכ ןורקעו הדוהיב ףלאכ היהו וניהלאל אוה-םג</p>
+  </then>
+  <else>
+    <p>Verse 7. :והסרתי דמיו מפיו ושקציו מבין שניו ונשאר
+גמ-הוא לאלהינו והיה כאלף ביהודה ועקרון כיבוסי</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And I will take away his blood from out of his mouth, and
+his abominations from between his teeth, and he that is left,
+even he shall be for our God, and he shall be as a Governor
+in Judah, and Ekron as a Jebusite.</hi>
+</p>
+
+<p>
+With scarcely any alteration in the translation, the words,
+even as they stand, admit of a very different acceptation from
+that in which they are commonly taken; and instead of being
+a figurative expression, borrowed from the rescuing its prey
+from the jaws of a lion; in which sense the Jews take it, as a
+promise to themselves of deliverance from their enemies; the
+words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and
+pollution are to be taken away, who are to be reclaimed to the
+worship of the true God, and admitted to a full participation in
+all the blessings, promised to Israel by the coming of the
+Messiah.
+</p>
+
+<p>
+The Gentiles were esteemed polluted by eating things unclean,
+which were prohibited to the Jews. Certain animals&mdash;things
+strangled&mdash;and the blood in particular were among
+the forbidden food. The new covenant removed this prohibition,
+thereby taking away the pollution from between
+his teeth, as it ceased to be a cause of pollution. The
+command given to St. Peter, Acts x. 14, to kill and eat,
+where all manner of food was presented to him, was expressly
+<pb n='049'/><anchor id='Pg049'/>
+received by him as a command to preach the Gospel to
+the Gentiles, or to admit them into the Messiah's kingdom;
+and this admission was unaccompanied with any such prohibition,
+nor was it subsequently given.
+</p>
+
+<p>
+Eating things sacrificed to idols was another cause of
+pollution which the New Covenant removed, by taking
+away the cause in the abolition of idolatry. This literal
+fulfilment of the words of the prophecy may, however, be
+figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations
+to the hopes of everlasting life founded on the Gospel.
+</p>
+
+<p>
+The only change required in the English version is to read
+<hi rend='italic'>But</hi>, for <hi rend='italic'>And</hi>,
+which are expressed alike by the Hebrew ו, and
+to understand שקציו (or ויצקש) <hi rend='italic'>his abominations</hi>, in the sense most
+appropriate to it, as alluding to the worship of idols, and we
+have the sense already expressed, which perfectly harmonizes
+with the context. Whereas, taken in the other sense, what
+becomes of the antithesis? Who is <hi rend='italic'>he
+that is left</hi>, that <hi rend='italic'>shall
+be for our God</hi>, and <hi rend='italic'>as a chief in Judah</hi>? Surely it cannot
+be the Jew, who shall be as a Jew. But the next words are
+decisive, declaring that Ekron and the Jebusite, both Gentiles,
+are here intended.
+</p>
+
+<p>
+<hi rend='italic'>And Ekron as a Jebusite.</hi> This mode of rendering leaves,
+indeed, the force of these words rather ambiguous; but there
+can be no intelligible sense put upon the כי (or יכ), but that of <hi rend='italic'>in like
+manner as</hi>, or, <hi rend='italic'>as well as</hi>; that is, Ekron as well as the
+Jebusite, shall both be as Governors in Judah.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 8. רבעי אלו בשמו רבעמ הבצמ יתיבל יתינחו<lb/>
+       : יניעב יתיאר התע יכ שגנ דוע םהילע</p>
+  </then>
+  <else>
+    <p>Verse 8. :וחניתי לביתי מצבה מעבר ומשב ולא יעבר
+עליהם עוד נגש כי עתה ראיתי בעיני</p>
+  </else>
+</pgIf>
+
+<pb n='050'/><anchor id='Pg050'/>
+
+<p>
+<hi rend='italic'>And I will encamp about mine house because of the army,
+because of him that passeth by, and because of him that
+returneth; and no oppressor shall pass through them any
+more: for now have I seen with mine eyes.</hi>
+</p>
+
+<p>
+It is not certain, though probable, from 1 Sam. xxvi. 5-7,
+that the Jews had entrenched camps; if so, the passage would
+be clearer by rendering וחניתי (or יתינחו)
+<hi rend='italic'>I will entrench</hi> instead of <hi rend='italic'>encamp</hi>;
+though the sense is sufficiently obvious, as meaning to
+afford protection against the army, &amp;c. The house of God, to
+which protection is promised, is his Temple, figuratively denoting
+true religion purified from idolatry; the great spiritual adversary
+constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare
+here alluded to. But if taken literally, this passage conveys
+the promise that the Messiah's kingdom should put an end to
+oppression and injustice. The exact import of the expression,
+<hi rend='italic'>for now have I seen with mine eyes</hi>, is not very evident; but
+may imply God's foreseeing the unfitness of the Jews to receive
+a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 9. הנה םלשורי-תב יעירה ןויצ תב דאמ יליג<lb/>
+       רומח לע בכרו ינע אוה עשונו קידצ ךל אובי ךכלמ<lb/>
+       : תונתא ןב ריע לעו</p>
+  </then>
+  <else>
+    <p>Verse 9. :גילי מאד בת ציון הריעי בת-ירושלם הנה
+       מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור
+       ועל עיר בן אתנות</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Rejoice greatly, Daughter of Zion, shout, oh Daughter
+of Jerusalem, behold thy King cometh unto thee; he is just
+and having salvation, lowly and riding upon an ass, and a
+colt the foal of an ass.</hi>
+</p>
+
+<pb n='051'/><anchor id='Pg051'/>
+
+<p>
+There is no ambiguity in the purport of this verse, which
+is the coming of the Messiah, as all commentators allow; but
+I can in no wise agree with Lowth and others, that this verse
+is a rhapsodical digression from the subject of the rest of the
+chapter, in which the Prophet being wrought up to the highest
+pitch of enthusiasm, breaks off from the immediate object of
+his vision to foretel the coming of the Messiah, and then returns
+back to his former subject. On the contrary, I can see
+nothing like digression here, but one connected and consistent
+object throughout; this verse being the keystone of the arch,
+which binds together those which precede and those which
+follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as
+the clue to guide us through the labyrinth, by fixing and determining
+the subject of all the rest.
+</p>
+
+<p>
+<hi rend='italic'>Behold thy King cometh unto thee</hi>: יבוא (or אובי) is really the
+future tense, literally <hi rend='italic'>shall come</hi>, and changing it to the present,
+<hi rend='italic'>cometh</hi>, seems unnecessary, if it does not in some degree interfere
+with the chronological order of the events predicted afterwards.
+</p>
+
+<p>
+<hi rend='italic'>Just and having salvation.</hi> This is certainly an ambiguous
+rendering of נושע (or עשונ) the past participle of the verb ישע (or עשי) to save,
+which literally signifies <hi rend='italic'>being saved</hi>, and the emphatic הוא (or אוה)
+<hi rend='italic'>himself</hi>, following it,
+more strongly marks the sense, as <hi rend='italic'>having
+obtained salvation himself</hi>.
+</p>
+
+<p>
+<hi rend='italic'>Riding on an ass, and a colt, the foal of an ass.</hi> The connective
+ו <hi rend='italic'>and</hi>, should certainly be
+rendered here by <hi rend='italic'>even</hi>, or, <hi rend='italic'>to
+wit</hi>, and not by <hi rend='italic'>and</hi>, which makes it appear that the Messiah
+was to ride upon two asses.
+</p>
+
+<pb n='052'/><anchor id='Pg052'/>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 11. רובמ ךיריסא יתחלש ךתירב םדב תא םג<lb/>
+       : וב םימ ןיא</p>
+  </then>
+  <else>
+    <p>Verse 11. :גם את בדם בריתך שלחתי אסיריך מבר אין מים בו</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>As for thee, by the blood of thy covenant, I have sent forth
+thy prisoners, from the pit wherein is no water.</hi>
+</p>
+
+<p>
+That the Messiah is apostrophized in these words, cannot,
+surely, admit of doubt or dispute; and words more forcible, or
+more pregnant with meaning, upon the Christian's view of them,
+it is not easy to conceive. שלחתי (or יתחלש) <hi rend='italic'>I have sent forth</hi>,
+is really the perfect tense, though written several centuries before the
+coming of Christ; but it is not at all unusual in prophetic
+language to use this tense, which represents as already accomplished,
+what is determined in the Divine purpose, although
+the fulfilment be still future.
+</p>
+
+<p>
+The writer is well aware of a formidable objection presented
+by the Hebrew punctuation, against the application of this
+verse to the Messiah, as the pronoun <q>thee</q> את (or תא) is by the
+pointing made to be of the feminine gender. This is one of
+many instances in which the punctuation tends to embarrass
+instead of elucidating the subject of the prophecy&mdash;instances
+which have mainly contributed to the determination of the
+writer to disregard the points. It remains for those who regard
+them as of paramount authority, to offer a solution of this and
+other passages equally clear and satisfactory, and equally
+consistent throughout. If <q>thee</q> be meant to apostrophise
+the daughter of Zion, what blood&mdash;what covenant&mdash;what
+prisoners&mdash;what pit, are here alluded to? Upon the view here
+offered, the event foreshewn is the death of the Messiah, an
+event wholly at variance with the expectations of the Jews, but
+<pb n='053'/><anchor id='Pg053'/>
+here distinctly announced, along with the most striking particulars
+attendant on that event; such as the frustration of the
+hopes of temporal advantages expected from his coming&mdash;the
+nature of the spiritual blessings which it was really intended to
+impart; namely, the remission of sins, and the redemption of
+the Gentile world from idolatry. Along with these is stated
+the personal character of the Messiah, and the express manner
+of his coming; not in glory as expected, but in meekness and
+humility&mdash;the peaceful nature of his kingdom&mdash;its boundless
+extent, destined to embrace all nations&mdash;yet in apparent contradiction,
+his death is intimated, but also his resurrection
+whereby he becomes <q><hi rend='italic'>the first fruits of them that slept</hi>.</q>
+These are all clearly intimated in this chapter; and of these,
+how many have former commentators, with or without the aid
+of points, been able to make out? At most, only three or four
+verses, as where he is mentioned as riding into Jerusalem on an
+ass; and here, according to Blaney, the text requires to be
+altered, to shew that he was a Saviour, נושע (or עשונ) being saved,
+being altered into משע (or עשמ) a Saviour; while, according to Lowth,
+all that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 12. דיגמ םויה םג הוקתה יריסא ןורצבל ובוש<lb/>
+       :ךל בישא הנשמ</p>
+  </then>
+  <else>
+    <p>Verse 12. :שובו לבצרון אסירי התקוה גם היום מגיד משנה אשיב לך</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Return to the strong hold, ye prisoners of hope, even today
+do I declare that I will repay you double.</hi>
+</p>
+
+<p>
+Such is the received translation, nor as it now stands, does
+the sense appear at all ambiguous, signifying, <hi rend='italic'>Return to your
+prison-house until the day of your promised liberation arrives</hi>;
+<pb n='054'/><anchor id='Pg054'/>
+that is, the day of the Messiah's coming. There can
+be no doubt who are meant by the prisoners, but the change
+of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed
+to the Messiah, who was apostrophized in the verse
+preceding. Upon this view the word אסירי (or יריסא) may be rendered,
+<hi rend='italic'>my prisoners</hi>, instead of
+<hi rend='italic'>prisoners of hope</hi>, which is rather obscure;
+and התקוה (or הוקתה) as the imperative hithpael of the verb
+קוה (or הוק) to wait. And the sense will then be as given in the text;
+<hi rend='italic'>Return to the strong hold, my prisoners: wait thou till the
+day I declare that I will repay thee double.</hi>
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 13. םירפא יתאלמ תשק הדוהי יל יתכרד יכ<lb/>
+       :רובג ברחכ ךיתמשו ןוי ךינב לע ןויצ ךינב יתררעו</p>
+  </then>
+  <else>
+    <p>Verse 13. :כי דרכתי לי יהודה קשת מלאתי אפרים
+        ועררתי בניך ציון על בניך יון ושמתיך כחרב גבור</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>When I have bent Judah for me, filled the bow Ephraim,
+and raised up thy sons, Oh Zion! against thy sons, Oh
+Greece! and made thee as the sword of a mighty man.</hi>
+</p>
+
+<p>
+Here כי (or יכ), which signifies <hi rend='italic'>for</hi>,
+is rendered <hi rend='italic'>when</hi>, thus imposing
+a future signification on the verbs that follow. This has, no
+doubt, arisen from a supposed allusion to the subsequent wars
+of Judas Maccabeus. But Ephraim, or the ten tribes, having
+no share in those wars, militates against that supposition; and
+it seems more probable that this verse, instead of designating
+the <hi rend='italic'>time when</hi> the promised blessing would be conferred upon
+the Gentiles, here declares the <hi rend='italic'>reason why</hi> the Messiah could
+not be sent to them directly and unconditionally; namely, because
+he was previously promised to Israel. <hi rend='italic'>For I have bent
+Judah for me, filled the bow Ephraim</hi>; that is, I have chosen
+<pb n='055'/><anchor id='Pg055'/>
+Israel as my people, and appointed them my instruments for
+the overthrow of paganism. And, accordingly, to the house of
+Israel he came, and was by some of them received; nor until
+the great body of that people declined the office, were the
+Gentiles called in to fill up the ranks, and carry on the spiritual
+warfare; a warfare which was thenceforward carried on by both
+in conjunction, for the first Christians still were Jews, though
+blindness came in part over Israel.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 14. ינדאו וצח קרבכ אציו הארי םהילע הוהיו<lb/>
+        :ןמית תורעסב ךלהו עקתי רפושב הוהי</p>
+  </then>
+  <else>
+    <p>Verse 14. :ויהוה עליהם יראה ויצא כברק חצו ואדני
+       יהוה בשופר יתקע והלך בסערות תימן</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And the Lord shall be seen over them, and his arrow shall
+go forth as the lightning; and the Lord God shall blow the
+trumpet, and shall go forth with whirlwinds of the South.</hi>
+</p>
+
+<p>
+This and the following verse evidently contain promises of
+Divine protection, and of triumphant success; but to whom
+these promises are given may admit of a question. עליהם (or םהילע)
+<hi rend='italic'>over them</hi>, may mean the Jews last spoken of, or the Gentiles
+mentioned before, or it may apply to both. And if the
+triumph of true religion over Pagan idolatry be the victory here
+spoken of, as this was obtained by both in conjunction, during
+the Apostolic age at least, so both must be included in the promises.
+Nor can any construction, worthy of the subject, or
+adequate in dignity and importance, be put upon the expression,
+<hi rend='italic'>the sons of Zion</hi>, and
+<hi rend='italic'>the sons of Greece</hi>, but that which
+refers to the religion of each. The triumph of true religion
+over idolatry was one that affected the whole world, including
+every country, and extending to every age, and regarding the
+eternal as well as temporal interests of mankind.
+</p>
+
+<pb n='056'/><anchor id='Pg056'/>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 15. ינבא ושבכו ולכאו םהילע ןגי תואבצ הוהי<lb/>
+       .חבזמ תיוזכ קרזמכ ואלמו ןיי ומכ ומה ותשו עלק</p>
+  </then>
+  <else>
+    <p>Verse 15. .יהוה צבאות יגן עליהם ואכלו וכבשו אבני
+       קלע ושתו המו כמו יין ומלאו כמזרק כזוית מזבח</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And the Lord of hosts shall defend them; and they shall
+devour, and subdue with sling stones; and they shall drink
+and make a noise as through wine; and they shall be filled
+like bowls, and as the corners of the altar.</hi>
+</p>
+
+<p>
+To take these expressions in the literal sense, as promising to
+man the grossest of sensual indulgences, would surely be a strange
+misconstruction of prophetic language; המו (or ומה) which is rendered,
+<hi rend='italic'>and make a noise</hi>, is not
+preceded by the connective ו <hi rend='italic'>and</hi>; it
+may, therefore, be simply the personal pronoun <hi rend='italic'>they</hi>, being the
+nominative to the verb <hi rend='italic'>drink</hi>;
+<hi rend='italic'>they shall drink as of wine</hi>,
+&amp;c. Who is intended by the pronoun <hi rend='italic'>they</hi>, if at all doubtful
+here, becomes sufficiently clear in the next verse, where it is
+repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 16. ןאצכ אוהה םויב םהיהלא הוהי םעישוהו<lb/>
+       :ותמדא לע תוססונתמ רזנ ינבא יכ ומע</p>
+  </then>
+  <else>
+    <p>Verse 16. :והושיעם יהוה אלהיהם ביום ההוא כצאן
+       עמו כי אבני נזר מתנוססות על אדמתו</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And the Lord their God shall save them in that day, as the
+flock of his people, for they shall be as the stones of a
+crown, lifted up as an ensign upon his land.</hi>
+</p>
+
+<p>
+Here the pronoun <hi rend='italic'>them</hi>, in evident contradistinction with
+<hi rend='italic'>his people</hi>, shews that two nations are spoken of; otherwise
+the passage might be rendered, <hi rend='italic'>the Lord God, shall save as a
+flock, his people</hi>. But the antithesis marked by the pronoun
+<hi rend='italic'>them</hi>, is rendered still more obvious, if possible, in the next
+line. <hi rend='italic'>For the wall of separation
+is waving</hi> (or tottering) <hi rend='italic'>over
+his land</hi>. Such is the literal meaning of the Hebrew, when
+<pb n='057'/><anchor id='Pg057'/>
+the words are taken in their primary and ordinary sense.
+Thus, אבני (or ינבא) in its usual sense means,
+<hi rend='italic'>stones</hi>, as the stones of a
+wall; but in a more remote and figurative sense, <hi rend='italic'>precious
+stones</hi>: נזר (or רזנ) in the primary sense, signifies,
+<hi rend='italic'>to separate</hi>, or, <hi rend='italic'>separation</hi>;
+occurring in this sense ten times at least in Numbers,
+ch. vi.; but in the secondary or more remote sense, <hi rend='italic'>a
+diadem</hi>, which separates or distinguishes the prince from the
+people: נסס (or ססנ) in the primary sense means to wave to and fro,
+as a flag, or as a wall before it is blown down by the wind;
+but, in a secondary sense it signifies, as some understand it
+here, to glitter or sparkle, as a diamond, when waved or
+moved. Thus we see the pains taken to avoid the plain
+and obvious sense of the passage; but the Hebrew scholar
+will judge for himself.
+</p>
+
+<p>
+The concluding verse, in which the prophet breaks forth into
+expressions of adoration and praise for the goodness of the Lord,
+well accords with this view of his bounty being unlimited, and
+extending to all his creatures alike.
+</p>
+
+</div>
+
+<pb n='058'/><anchor id='Pg058'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Rabbi's Exposition
+And
+Reply,
+Chapter IX.</head>
+
+<p>
+As I conclude that the object of the Christian,
+who thinks he sees in this Prophecy a clear
+prediction of the coming of Jesus Christ, is to
+learn in what manner it is expounded by the
+Jews; it appears to me that the simplest way
+in which I can reply, will be to lay before
+him what I conceive to be the proper translation
+and interpretation. In doing this, it will
+be unnecessary to offer any further explanation
+or exposition, beyond what may be given
+in the form of comment on the translation;
+while he is at liberty to conclude with regard
+to those passages, where no comment or explanation
+<pb n='059'/><anchor id='Pg059'/>
+is offered, not, assuredly, that I assent
+to <emph>his</emph> interpretation, but merely that I
+acquiesce in the reasons he assigns for my
+dissent; or that his anticipation of my argument
+has rendered its repetition superfluous,
+as is the case in verses 9 and 10. The following
+is my mode of translating this chapter
+and expounding it:&mdash;
+</p>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah, Chapter IX.</head>
+
+<p>
+Verse 1. <hi rend='italic'>The burden of the word of the Lord
+on the land of Hadrach, and Damascus, his residence;
+for to the Lord (will be) the eye of man,
+and (particularly that) of all the tribes of Israel.</hi>
+</p>
+
+<p>
+This prophecy is directed against a king
+named Hadrach, and against Damascus his
+residence. According to some who have
+visited Syria, there is to this day, near the
+desert, a village bearing the name of that
+king, whose inhabitants assert that formerly
+a large district about it, that constituted a
+powerful kingdom, was called by the same
+name.
+</p>
+
+<p>
+<hi rend='italic'>For to the Lord</hi>, saith the prophet, <hi rend='italic'>will be the
+eye of man</hi>, agreeably to what he further declareth,
+<pb n='060'/><anchor id='Pg060'/>
+that the extermination of the wicked
+will precede the turning to God, the eyes of
+the residue of man.
+</p>
+
+<p>
+Verse 2. <hi rend='italic'>And also (on) Hamath which borders
+on her; (on) Tyre, and (on) Sidon, though she be
+very wise.</hi> Verse 3. <hi rend='italic'>And Tyre did build herself
+a strong hold, and heaped up silver as dust, and
+gold as mire of the streets.</hi>
+</p>
+
+<p>
+The burden of the Lord is also touching
+Hamath, which was bordering on the former;
+also Tyre, and Sidon, which thought herself
+very wise; yet her wisdom availed her nothing,
+as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+</p>
+
+<p>
+Verse 4. <hi rend='italic'>Behold the Lord will make her poor,
+and smite her power in the sea, and she shall be
+devoured with fire.</hi> Verse 5. <hi rend='italic'>Ashkelon shall see
+it and fear; Gaza also, and she shall be very sorrowful.
+Ekron also, for he (God) has made
+ashamed her expectation: and the king shall perish
+from Gaza: and Ashkelon shall not remain.</hi>
+Verse 6. <hi rend='italic'>And a foreigner shall dwell in Ashdod,
+and I will cut of the pride of the Philistines.</hi>
+</p>
+
+<p>
+All the foregoing is known from history to
+have been already accomplished, through the
+conquests of Alexander the Macedonian; who
+<pb n='061'/><anchor id='Pg061'/>
+also destroyed the fleet of Tyre, and smote
+her power on the sea. Among others also,
+it is said, Ekron shall be very sorrowful, since
+her hope was blasted; Tyre, on which she
+solely confided, being destroyed.
+</p>
+
+<p>
+Verse 7. <hi rend='italic'>And when I shall have taken away
+his blood out of his mouth, and his abominations
+from between his teeth; then even he shall remain
+for our God, and he shall be as a chief in Judah,
+and Ekron like Jebusi.</hi>
+</p>
+
+<p>
+Now the prophet continues to predict, what
+is yet to be accomplished, that after their
+filth and pollution shall have been taken
+away, a remnant of them also will be to God;
+each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner
+as holy as Jebusi, which is Jerusalem. See
+Joshua, chap. xviii. ver. 28.
+</p>
+
+<p>
+This, and all that is connected with it, to
+the end of the following chapter, may refer to
+a remoter period, to which the mind of the
+prophet was suddenly transported; or these
+events may have been intended, immediately
+after the overthrow of these nations, to have
+followed under one of the princes of Judah,
+who was already joined by a part of Ephraim;
+<pb n='062'/><anchor id='Pg062'/>
+and the whole of whom would have been
+gathered under his banners, were not this delayed
+on account of their having acted contrary
+to the will of God. For, that the promises
+of God are conditional, and sometimes
+delayed, if those to whom they were made,
+render themselves undeserving of them, appears
+in many instances. See Zech. chap.
+viii. ver. 14-16. Jeremiah, chap. xviii. ver.
+9-10. Among other instances, may be cited
+what took place with our ancestors, who went
+out of Egypt. The land of Canaan promised
+to Abraham (Genesis, chap. xv. ver. 16.) was
+again promised to them, even after their
+having worshipped the calf&mdash;Exodus, chap.
+xxxiii. ver. 1.&mdash;yet, for their frequent rebellions,
+was the fulfilment of this promise
+finally delayed to another generation. (Numb.
+chap. xiv. ver. 23.) Nay, it even appears
+that it would have been retracted, or at least
+delayed many generations, but for the intercession
+of Moses. (Exod. chap. xxxii. ver.
+10.) And, in like manner, may the fulfilment
+of these promises, and that of others, which
+follow, respecting the restoration of Israel, be
+<pb n='063'/><anchor id='Pg063'/>
+delayed, in consequence of the wickedness
+of our people, exciting the displeasure of the
+Lord.
+</p>
+
+<p>
+Verse 8. <hi rend='italic'>And I will encamp about my house
+(to protect) against an army, against one passing
+and returning, and no oppressor shall pass over
+them any more: for now have I seen it with my
+eyes.</hi>
+</p>
+
+<p>
+Now have I seen it with mine eyes,
+means having graciously turned his particular
+attention to them, as is similarly expressed in
+Exod. chap. ii. ver. 25.
+</p>
+
+<p>
+Ver. 9. <hi rend='italic'>Rejoice greatly, daughter of Zion,
+shout, daughter of Jerusalem, behold thy King
+shall come unto thee just, and he being saved,
+humble and riding upon an ass, the foal of an ass.</hi>
+</p>
+
+<p>
+Ver. 10. <hi rend='italic'>And I will cut off the chariot from
+Ephraim, and the horse from Jerusalem, and the
+battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea
+to sea, and from the river to the end of the earth.</hi>
+</p>
+
+<p>
+Verse 11. <hi rend='italic'>Also thou, by the blood of thy
+covenant, I have sent away thy prisoners out of the
+pit, wherein is no water.</hi>
+</p>
+
+<p>
+By the blood of the covenant, apparently,
+<pb n='064'/><anchor id='Pg064'/>
+is meant that related in Exod. chap. xxiv.
+ver. 8. A pit without water means a land of
+captivity.
+</p>
+
+<p>
+Verse 12. <hi rend='italic'>Return ye to the strong hold, ye
+prisoners of hope, even to-day <hi rend='smallcaps'>(i)</hi>
+declare <hi rend='smallcaps'>(that)</hi> I
+will render double unto thee.</hi>
+</p>
+
+<p>
+The prisoners are to return and shelter in
+this strong hold.
+</p>
+
+<p>
+Verse 13. <hi rend='italic'>For I have bent Judah for me,
+filled the bow Ephraim, and raised up thy sons,
+Oh Zion! against thy sons, Oh Greece! and made
+thee as the sword of a mighty man.</hi>
+</p>
+
+<p>
+Judah and Ephraim are represented as
+warlike instruments in the hand of God, the
+sword, and the bow which he bends, and fills
+his hand with; similar to the expression in
+2 Kings, chap. ix. ver. 24.
+</p>
+
+<p>
+Verse 14. <hi rend='italic'>And the Lord shall be seen over
+them, and his arrow shall go forth as lightning;
+and the Lord God shall blow the trumpet, and shall
+go forth with the whirlwinds of the South.</hi>
+</p>
+
+<p>
+Verse 15. <hi rend='italic'>The Lord of hosts shall defend them;
+and they shall devour, and subdue the sling stones;
+and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an
+altar.</hi>
+</p>
+
+<pb n='065'/><anchor id='Pg065'/>
+
+<p>
+The prophet in derision here compares
+their enemies to sling-stones, contrasted with
+which in verse 16 that follows, Israel is compared
+to precious stones; and of whom it was
+before said that they were the sword in the
+hand of the Lord, to be filled with the blood
+of their relentless persecutors. See also
+Isaiah, chap. xxxiv. ver. 6.
+</p>
+
+<p>
+Verse 16. <hi rend='italic'>And the Lord their God will save
+them, his people as a flock, for as the stones of a
+crown shall they be glittering upon his land.</hi>
+</p>
+
+<p>
+Verse 17. <hi rend='italic'>For how great is his goodness, and
+how great is his beauty! The young men he will
+make as fruitful as corn, and the maids as wine.</hi>
+</p>
+
+</div>
+
+<pb n='066'/><anchor id='Pg066'/>
+
+<div>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Remarks
+On The
+Rabbi's Exposition.</head>
+
+<p>
+Were I candidly to express my sentiments, I
+might say, perhaps, that the Rabbi's answer
+had disappointed me, being neither so full
+nor so forcible as I expected; but if he, as
+a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover,
+certain points of coincidence in our translation,
+in which the acquiescence of the Rabbi,
+as a distinguished Hebrew scholar, is truly
+gratifying; while there are also some points
+of disagreement, in which I am inclined to
+relinquish my own in favour of the Rabbi's
+translation. I propose briefly to advert to
+<pb n='067'/><anchor id='Pg067'/>
+each; but there is one circumstance that first
+deserves to be noticed, and which, however
+singular it may appear, might yet have been
+expected. It is this, that wherever I have
+ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi.
+Now, having formerly stated that our received
+translation is chiefly founded on the Masoretic
+punctuation, which is Jewish, a coincidence
+was naturally to be looked for between the
+Jew's exposition, and that which is in a
+great measure borrowed from it. And accordingly
+such is the case, the Jew's exposition
+differing from that of our own commentators,
+principally on those points where the latter
+discover allusions to Christ. These, the Jew,
+of course, no where finds.
+</p>
+
+<p>
+Now, what the Jew no where perceives, and
+the Christian only here and there, as it were
+incidentally, I maintain to be wholly and
+solely the subject of these chapters. This
+is, at least, a broad and well marked line of
+distinction: but here I unfortunately stand
+alone, having Christian as well as Jew opposed
+to me. Even the Jew allows that the
+subject of the latter part of this prophecy is
+<pb n='068'/><anchor id='Pg068'/>
+the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit,
+then is Christianity his kingdom, and the
+subject of the prophecy. So much for the
+state of the question.
+</p>
+
+<p>
+The first point of disagreement between us
+is unconnected with the punctuation, and is
+one of little importance to the question, beyond
+what it may derive from the concurrence
+of my opponents. The Rabbi and Dr. Blaney
+agree in regarding Hadrach in the first verse,
+as the name of a prince, instead of a city or
+state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the
+conjecture that Rehob, spoken of in 2 Sam.
+viii. 3, who is by Josephus named Αραος or
+Αραχος, may be the prince alluded to. Now
+since the avowed reason for resorting to this
+supposition is the want of a city of this name,
+I would venture to suggest, that Aradus
+bears quite as much resemblance to Hadrach
+as Αραος does; and to Aradus was annexed a
+considerable district of country, which was
+precisely the first conquered by Alexander,
+when he invaded Syria, as appears by the
+following citation from Quintus Curtius, lib. 4.
+<pb n='069'/><anchor id='Pg069'/>
+cap. 1. <q>Aradus quoque insula deditur regi.
+Maritimam tum oram, pleraque longius â
+mari residentia, rex ejus insulæ Strato possidebat.
+Quo in fidem accepto, castra movet
+ad urbem Marathon.</q> Aradus, like Tyre,
+was the daughter of Sidon, as stated by
+Strabo; Εκτισαν αυτην φυγαδες, ὤς φασιν, εκ Σιδόνος.
+These then, are circumstances which add
+weight to the supposition that Aradus may be
+here intended; but still it is no more than
+conjecture, and as such, <hi rend='italic'>quod valet, valeat</hi>.
+</p>
+
+<p>
+In the same verse, the Rabbi's rendering
+of מנחתו (or ותחנמ) <hi rend='italic'>his residence</hi>, must, of course, stand
+or fall with the previous question, Whether
+Hadrach be the name of a man or a city? If
+it be that of a prince, whose residence was
+Damascus, I have only to observe, that no
+such person appears to have resided there at
+the time the prophet wrote, and this is the
+only time that can accord with the Rabbi's
+translation.
+</p>
+
+<p>
+With regard to the last line of this verse,
+which the Rabbi renders nearly in the same
+manner as our commentators, <hi rend='italic'>for to the Lord
+will be the eye of man</hi>, &amp;c. I can only say, that
+he does not appear to me to have thrown any
+<pb n='070'/><anchor id='Pg070'/>
+new light upon the passage, the sense remaining
+as vague and obscure as before. But let
+the reader judge for himself.
+</p>
+
+<p>
+In verse 2nd, the Rabbi agreeing with
+Lowth, renders תגבל (or לבגת) as an active verb,
+<q><hi rend='italic'>which borders on her</hi>,</q> while Blaney, with
+me, makes it passive. If, by Hadrach, be
+intended the district of country extending
+inland from the town of Aradus, this would
+lead us directly to Epiphania, which was the
+lesser Hamath; and this expression might be
+meant to distinguish it from the greater Hamath,
+the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach;
+and, upon the whole, I see no sufficient
+reason to relinquish my own mode of
+rendering.
+</p>
+
+<p>
+In verse 4th, the Rabbi's translation, <q><hi rend='italic'>Behold
+the Lord will make her poor</hi>,</q> I certainly
+prefer to that of our version, namely, <q><hi rend='italic'>shall
+cast her out</hi>;</q> but his explanation of the remainder
+of this verse, <q><hi rend='italic'>and smite her power in
+the sea, and she shall be devoured with fire</hi>,</q> appears
+less satisfactory than that of Dr. Blaney,
+which I have adopted from him. The Rabbi
+explains the accomplishment of this passage
+<pb n='071'/><anchor id='Pg071'/>
+by Alexander's defeating the fleet of the
+Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history;
+a few occasional skirmishes by sea, and a
+partial conflagration, after the city was taken,
+being the utmost that took place. And accordingly
+this verse has been otherwise explained
+by Lowth, who understands the <q><hi rend='italic'>smiting
+her power in the sea</hi>,</q> as referring to the insular
+situation of new Tyre; but Dr. Blaney,
+by a mode of rendering fully warranted by
+the Hebrew text, applies these words to Sidon,
+where they received their accomplishment in
+a manner strikingly peculiar. The difference
+of translation consists in reading&mdash;<q><hi rend='italic'>For she</hi>
+(Sidon) <hi rend='italic'>has built Tyre, a fortress for herself</hi>,</q>
+instead of <q><hi rend='italic'>For Tyre has built a fortress for
+herself</hi>;</q> thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however,
+is not thereby excluded from a full participation
+in the burden of the prophecy, evidently
+denounced against both. In regard to
+Sidon, the fulfilment was as follows:&mdash;When
+besieged by Artaxerxes Ochus, some years
+earlier than the siege of Tyre by Alexander,
+the Sidonians, lest individuals might be
+<pb n='072'/><anchor id='Pg072'/>
+tempted to seek their personal safety by flight,
+and abandon the defence of the city, burned
+all their shipping in the first instance; and,
+when, by the cowardly treachery of their king,
+the enemy was admitted within their walls;
+they then set fire to their houses, and consumed
+their city, their families, their wealth,
+and themselves; no less than forty thousand
+perishing in the flames, according to Diod.
+Sic.: φασὶ δε τοὺς ὔπο τοῦ πυρὸς διαφθαρεντας, συν
+τοῖς οικετικοῖς σώμασι, γεγονέναι πλεὶους τῶν
+τετρακισμυρίων.
+Lib. 16. cap. 45.
+</p>
+
+<p>
+In verse 5. The fate of Gaza and its governor,
+who was dragged round the city by
+Alexander, in imitation of Achilles, though
+noticed by Lowth, is disregarded by Blaney,
+for what reason I know not, since this seems
+as well intitled to notice as any other literal
+fulfilment of prophecy.
+</p>
+
+<p>
+In verse 7th, the Rabbi's acquiescence in
+the meaning of the words, <q><hi rend='italic'>when I have taken
+away his blood out of his mouth and his pollution
+from between his teeth</hi>;</q> as signifying, literally,
+the taking away of sin and pollution, is highly
+important to the Christian exposition, for it
+intimates the first and greatest benefit we
+<pb n='073'/><anchor id='Pg073'/>
+derive from the coming of the Messiah. That
+the Rabbi does not so understand it, as alluding
+to the remission of sins through Christ, is
+not to be wondered at; but it does seem singular
+that Lowth and Blaney should have
+disregarded or misunderstood so remarkable a
+passage, in the sense of which even the Jew
+acquiesces, though not in the application.
+יבוסי (or יסובי), according to the Rabbi, means Jerusalem,
+that is, <q><hi rend='italic'>Ekron shall be as Jerusalem</hi>.</q>
+Now the Jebusites were the original inhabitants
+of Jerusalem, it is true; but why the
+prophet should here use the word Jebusi
+for Jerusalem, and here only, is rather unaccountable,
+and I cannot but prefer the translation
+I have given.
+</p>
+
+<p>
+In verses 8, 9, 10, there is no material disagreement
+between us either in the translation
+or the interpretation. Here Jew and
+Christian agree in applying these verses to
+the coming of the Messiah. The only question
+between us is, whether Christ be the
+Messiah, which the Rabbi, of course, denies.
+</p>
+
+<p>
+Verse 11. In the words, <q><hi rend='italic'>By the blood of
+thy covenant</hi>,</q> &amp;c. it was not to be expected
+<pb n='074'/><anchor id='Pg074'/>
+that the Rabbi would see any intimation of a
+covenant for the redemption of mankind,
+sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The
+application of this and the two preceding
+verses to Christianity, was so clearly perceived,
+and so ably expounded by Lowth, that
+we only wonder he should have confined that
+view to these three verses, considering them
+as a digression, when by extending the same
+principle of interpretation to other parts of
+the prophecy, he might have found a clue to
+the solution of many difficulties. The want of
+this clue obliges Dr. Blaney to come to the
+same conclusion as the Rabbi, that the remaining
+part of the prophecy is still unaccomplished;
+a conclusion which I am compelled
+most strenuously to oppose. To the
+Jew, the suspension of the fulfilment of this
+prophecy would be almost equivalent to that
+of all others; for the Messiah's kingdom is
+alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To
+the Jew then, I would say&mdash;Is this consonant
+with the previous ordinations of God in the
+government of the world, to leave an interval
+<pb n='075'/><anchor id='Pg075'/>
+of more than two thousand years, without the
+fulfilment of prophecy, which is to mankind,
+the most convincing of all proofs of his Divine
+superintendance and control over human
+affairs? To Dr. Blaney, on the other hand,
+who conceives that <q>since our Saviour's appearance
+on earth, nothing has happened to
+the Jewish nation in any degree answerable
+to what is here predicted; no return from
+captivity, no victories, no successes,</q> &amp;c.; to
+him I would say, why may not <q><hi rend='italic'>the children
+of the promise</hi></q> be here included as well as
+<q><hi rend='italic'>the children of the flesh?</hi></q> The first Christians
+were Jews, the apostles and disciples
+were Jews, while the converted Gentiles were
+no less styled, <q><hi rend='italic'>Israelites by adoption</hi>;</q> and
+so they are continually called in prophetic
+language. If then the terms, <q><hi rend='italic'>Sons of Zion</hi></q>
+and <q><hi rend='italic'>Israel of God</hi>,</q> be <emph>not less</emph> applicable to
+those who received Christ for their Messiah,
+than to those who rejected him; we cannot
+surely say with Dr. Blaney, that there have
+been no return from captivity, no victories,
+no successes, since the coming of Christ; for
+it will hardly be maintained that redemption
+from the bondage of sin is no return from captivity;
+<pb n='076'/><anchor id='Pg076'/>
+that the triumph of Christianity over
+paganism is no victory, and the rapid propagation
+of the Gospel no success.
+</p>
+
+<p>
+In verse 12, <q><hi rend='italic'>The strong hold</hi>,</q> which is
+evidently the same as the prison-house, called
+in the preceding verse, <q><hi rend='italic'>the pit without water</hi>,</q>
+and which the Rabbi allows to be a state of
+captivity, is here, somewhat abruptly, transformed
+into a place of shelter and protection.
+</p>
+
+<p>
+Verse 15. The Rabbi's idea, that the prophet
+here uses the term <q><hi rend='italic'>sling-stones</hi>,</q> in
+derision, as an appellative for the enemies
+of Israel, while he applies to themselves, in
+the next verse, the term <q><hi rend='italic'>precious stones</hi>,</q> appears
+to me, I must acknowledge, somewhat
+novel; and as I dispute that translation of
+the next verse altogether, so I cannot acquiesce
+in such an explanation of this. With
+regard to the rendering of המו (or ומה) in the same
+verse, which I have considered as the personal
+pronoun, <q><hi rend='italic'>they</hi>,</q> instead of the verb <q><hi rend='italic'>to
+make a noise</hi></q>&mdash;I believe the Rabbi's, upon re-considering
+the passage, to be the more correct
+translation.
+</p>
+
+<p>
+But these verbal differences, however they
+may interest the Hebrew scholar, are of trivial
+<pb n='077'/><anchor id='Pg077'/>
+importance, as regarding the grand question
+between us, namely, whether the accomplishment
+of the predictions contained in this
+chapter, ceases before we arrive at verse 9,
+which is admitted to announce the coming of
+the Messiah. Upon this point, then, I plead
+the general issue. If I succeed in shewing
+that every part of the prophecy in the following
+chapters, as well as the present, has been
+clearly accomplished in the leading events of
+the history of Christianity, I gain my cause.
+If I fail to do so, let the verdict go for the
+Jew.
+</p>
+
+</div>
+
+</div>
+
+<pb n='078'/><anchor id='Pg078'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter X.</head>
+
+<p>
+Two points appeared to be established in
+the last chapter; one, that the Messiah's kingdom
+is the subject of this part of the prophecy,
+and the other, that that kingdom is a
+spiritual one; or these points, if not proved,
+were, at least, shewn to be in perfect accordance
+with every verse, and every line contained
+in that chapter.
+</p>
+
+<p>
+That the Messiah's kingdom is the subject,
+appeared from the express declaration of the
+9th verse, <q><hi rend='italic'>Behold, thy King cometh</hi>,</q> &amp;c., and
+<pb n='079'/><anchor id='Pg079'/>
+from the exact accordance of every other with
+this view.
+</p>
+
+<p>
+The circumstances that intimated the spiritual
+nature of that kingdom, and shewed
+that the prophecy refers to Christianity, were
+the following:&mdash;the denunciations against
+worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately
+followed by, and contrasted with the
+promise of spiritual blessings from the Messiah's
+coming; which were declared to be
+the remission of sins, and the redemption of
+the Gentile world from the darkness of idolatry;&mdash;next,
+the personal character of the Messiah,
+and the express manner of his coming,
+namely, in meekness and humility;&mdash;the
+peaceful nature of his reign;&mdash;the shedding
+of his blood for the redemption of mankind
+from the bondage of sin;&mdash;the joint instrumentality
+of Israel in the accomplishment of
+the great scheme of redemption, but the admission
+of the Gentiles to a full participation
+in the blessings which result from it, and the
+removal of the partition wall, mentioned by
+St. Paul, (Ephes. ii. 14,) by which they had
+been previously excluded from them. These
+<pb n='080'/><anchor id='Pg080'/>
+are the circumstances that declare the spirituality
+of the Messiah's kingdom, and these
+are clearly intimated in the last chapter.
+</p>
+
+<p>
+The present will be found to contain somewhat
+less variety of incident, with more of exhortations
+and promises than the preceding.
+These are more particularly addressed to
+the house of Judah, but their subsequent extension
+to <q><hi rend='italic'>them of Ephraim</hi></q> also, is a circumstance
+that calls for some explanation,
+without which it would be difficult to shew the
+chronological order of the events foretold.
+</p>
+
+<p>
+Ephraim, or the ten tribes, had gone into
+captivity long before the time when the prophecy
+was uttered, which was that of the
+building of the second temple; nor have these
+tribes since returned, (what is become of them,
+or whether they be now in existence, being
+wholly unknown,) yet is their return from
+captivity here distinctly foretold. What, then,
+are we to understand by this return, or who is
+intended by <q><hi rend='italic'>them of Ephraim</hi>,</q> is the question?
+</p>
+
+<p>
+On the spiritual view, the captivity means
+the bondage of sin, and especially of idolatry,
+into which Ephraim had fallen by their apostacy;
+<pb n='081'/><anchor id='Pg081'/>
+and their return will mean their return
+to true religion, whereby they obtain the remission
+of their sins, and the gift of eternal
+life. But what is meant by <q><hi rend='italic'>them of Ephraim</hi></q>?
+Are we to understand thereby the original ten
+tribes who revolted with Jeroboam, and whose
+descendants are not known to be now in existence?
+or the remnant of those tribes who
+returned to Jerusalem, (2 Chron. xi. 16,) and
+who having joined the tribe of Judah have
+since become mixed and identified with
+them?
+</p>
+
+<p>
+On this latter view the prophecy may already
+in part have received its fulfilment, as
+some of this remnant, mixed with the tribes of
+Judah and Benjamin, in the apostolic age,
+were probably among the number of our Lord's
+disciples, and were thus redeemed from the
+bondage of sin, and have already shared in
+the triumphs and blessings of the Gospel.
+On the former view, supposing, what is not
+impossible, that these tribes are still in existence,
+we must look chiefly to the future, as
+regards them, for the accomplishment of this
+part of the prophecy. But whichever view
+we embrace, as to those who constitute now
+<pb n='082'/><anchor id='Pg082'/>
+the ten tribes, we must still look to the future,
+(and this is the point to be attended to,) for
+the full and perfect fulfilment of the prophecy;
+for so long as any of the house of Israel remain
+unredeemed, so long must they be regarded,
+in the spiritual view, which is the
+view we embrace, as still remaining in the
+bondage of sin, and not yet returned from
+captivity.
+</p>
+
+<p>
+This then is the essential point as regards
+the prophetic chronology, that where events
+are spoken of, which, like the restoration of
+Israel, are continuous from age to age, or
+destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs
+accord with the nature of the events, comprising
+at one glance the commencement, the
+continuance, and the completion of what is
+foretold; consequently these events not being
+limited to particular periods like the ordinary
+occurrences of history, like the fate of a battle
+or the fall of a monarchy, cannot be dated
+with chronological precision, except it be
+from the time of their commencement. And
+precisely of this nature are the events which
+form the subject of the chapter before us.
+</p>
+
+<pb n='083'/><anchor id='Pg083'/>
+
+<p>
+The first of these in order, as well as importance,
+is the progress of the Gospel of
+Christ, or the triumph of Judah, which began
+with the apostolic age, and has since continued
+progressive, though with a fluctuating
+career, and unequal success, up to the present
+time, when it extends over a large portion of
+the habitable world; but still without having
+attained to any thing like the universality announced
+in prophecy. This then is an event,
+which being still progressive, is not limitable
+to a particular period, nor capable of being
+dated with precision except from its commencement.
+</p>
+
+<p>
+Next to this, or to the triumph of Judah,
+is the promised restoration of Israel, which
+cannot be deemed complete, while so many of
+the house of Israel, dispersed over the nations
+of Christendom, still rest their hopes on the
+covenant of the Law; a covenant which we
+as Christians believe to have been annulled at
+the promulgation of the Gospel; but which
+from the first offered only temporal rewards,
+and unlike the covenant of grace, gave no
+distinct promises of eternal life. That the
+remaining Israelites will ultimately awaken
+<pb n='084'/><anchor id='Pg084'/>
+to a sense of these advantages, we may confidently
+expect from this promise of restoration,
+and from the predicted universality of
+the Messiah's kingdom. This then is also an
+event yet imperfectly accomplished, or still in
+a state of progression, and therefore yet incapable
+of being dated with precision.
+</p>
+
+<p>
+The abolition of Paganism is another, which
+though nominally effected at the beginning
+of the fourth century, is yet so far from being
+complete, that Paganism still prevails over the
+largest portion of the globe; and consequently
+this, like the former, is an event which can be
+dated only from its commencement. Bearing
+then in mind the nature of these events, and
+the impossibility of limiting the date of them
+to definite periods, we may now proceed with
+the interpretation of the prophecy.
+</p>
+
+<p>
+As the last chapter opened with denunciations
+of divine wrath against worldly-mindedness,
+which were followed by, and contrasted
+with the unfolding of the spiritual nature
+of the Messiah's kingdom, so the present
+chapter opens with exhortations to seek for
+spiritual blessings, and with the promise of
+<pb n='085'/><anchor id='Pg085'/>
+their abundant bestowal on those who ask for
+them.
+</p>
+
+<p>
+<hi rend='italic'>Ask ye of the Lord rain in the time of the latter
+rain; so the Lord causing lightning, shall bring
+heavy showers, and give to every one grass in the
+field.</hi>
+</p>
+
+<p>
+This language is metaphorical, it is true,
+and so is invariably that which is employed
+in describing the plenteousness of the Messiah's
+kingdom, abounding in corn, wine, and
+oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed
+to take such expressions in a strictly literal
+sense, he would soon find it impossible, for,
+most of them are mixed metaphors, such as
+<hi rend='italic'>waters of life</hi>, <hi rend='italic'>trees
+of righteousness</hi>, <hi rend='italic'>garments of
+salvation</hi>, of which part at least must be figurative;
+and the spiritual sense is in fact the
+most literal of any that can possibly be affixed
+to them. <hi rend='italic'>Ask ye of the Lord rain</hi>, signifies
+seek the blessings of righteousness, and they
+shall be freely given to you. When viewed
+in this light, we shall readily perceive the
+connection between this and the next verse,
+which contrasts the value of true, with the
+<pb n='086'/><anchor id='Pg086'/>
+worthlessness and deceitfulness of false religion.
+</p>
+
+<p>
+<hi rend='italic'>For the idols have spoken vanity, and the
+diviners have seen a lie; and told false dreams;
+they comfort in vain.</hi>
+</p>
+
+<p>
+That is, the heathen priests and oracles
+promise blessings which they have no power
+to bestow, but delude their votaries with false
+hopes, leading them astray, and leaving them
+to wander as a flock without a shepherd.
+</p>
+
+<p>
+<hi rend='italic'>Therefore they went their way as a flock, they
+were troubled because there was no shepherd.</hi>
+</p>
+
+<p>
+A religion like Paganism, which allowed
+the unrestrained indulgence of the passions,
+of pride, avarice, and ambition, was well calculated
+to seduce; and the Jews, in spite of
+the continual exhortations of their prophets,
+in spite of the many signal miracles displayed
+to them, and wrought in their behalf, had frequently
+relapsed into idolatry. Nor can it be
+supposed that the outward worship of idols
+was alone displeasing to God, and that the
+indulgence of the passions, which was the soul
+and spirit of idolatry, was disregarded. The
+spirit was at least as likely as the form of Paganism
+to be offensive to Heaven; and accordingly
+<pb n='087'/><anchor id='Pg087'/>
+it was continually denounced by the
+prophets, and had been frequently punished
+by signal acts of judgment. And in this did
+the Jewish priests and rulers still offend, by
+their avarice and worldly-mindedness, and
+thus incur the displeasure of Heaven, as
+already intimated, and here repeated.
+</p>
+
+<p>
+<hi rend='italic'>Mine anger is kindled against the shepherds,
+and I will punish the goats.</hi>
+</p>
+
+<p>
+The shepherds are the guardians, the goats
+the leaders of the flock; but the Jewish shepherds
+and leaders misled their flock, and as
+their forefathers, under Jeroboam, had embraced
+idolatry, and were therefore allowed to
+be carried away into captivity, so their posterity,
+seduced by similar passions, rejected
+the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the
+house of Judah having remained faithful, to
+them was the Messiah promised; and given
+to those who were willing to receive him.
+</p>
+
+<p>
+<hi rend='italic'>But the Lord of hosts hath visited his flock, the
+house of Judah, and made them as his goodly horse
+in battle. Out of him shall come the corner-stone;
+out of him, the nail; out of him, the battle bow;
+out of him every ruler together.</hi>
+</p>
+
+<pb n='088'/><anchor id='Pg088'/>
+
+<p>
+Triumphant career and success are herein
+promised to Judah, but the Messiah's kingdom
+having been already declared to be a
+peaceful one, we cannot suppose literal warfare
+to be here intended. The triumph of
+true religion over Paganism is no doubt the
+warfare to be understood.
+</p>
+
+<p>
+<hi rend='italic'>And they shall be as mighty men who tread down
+their enemies in the mire of the streets in battle;
+and they shall fight because the Lord is with them,
+and they shall confound the riders on horses.</hi>
+</p>
+
+<p>
+And while this triumph is promised to
+Judah, mercy and forgiveness are declared to
+Israel also, and their return from captivity is
+foretold.
+</p>
+
+<p>
+<hi rend='italic'>And I will strengthen the house of Judah, and
+I will save the house of Joseph, and I will bring
+them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast
+them off; for I am the Lord their God, and will
+hear them. And they of Ephraim shall be like
+a mighty man, and their heart shall rejoice as
+through wine, yea their children shall see it and be
+glad, their heart shall rejoice in the Lord.</hi>
+</p>
+
+<p>
+The complete fulfilment of this part of the
+prophecy must still be future, whether we
+<pb n='089'/><anchor id='Pg089'/>
+consider it as referring to the Jews now dispersed
+over different countries, or to the ten
+tribes who went into captivity.
+</p>
+
+<p>
+In most countries of Europe and probably
+of Asia also, the usual mode of call to a
+person just within hearing is a shrill kind of
+hiss, which is the more readily noticed
+because differing from all other sounds.
+This expression is accordingly used in the
+prophecy to express the recal of Israel,
+whether spiritual or otherwise.
+</p>
+
+<p>
+<hi rend='italic'>I will hiss for them, and gather them, for I
+have redeemed them, and they shall increase as
+they have increased.</hi>
+</p>
+
+<p>
+The next verse speaks of sowing them
+again among the people, which appears at
+first as if again declaring their dispersion;
+but on the spiritual view there is no reason to
+suppose that such is the meaning. Sowing
+them among the people, on this view will signify
+the blending together of Jews and Gentiles,
+by their embracing one common faith;
+whereby they at length become one race, and
+all distinction is lost under the common denomination
+of Christians. This also explains
+the rapid increase of their numbers here foretold,
+<pb n='090'/><anchor id='Pg090'/>
+as well as their return from captivity,
+and their living again. The increase of numbers
+arising from the accession of converts;
+their return from captivity, signifying redemption
+from the bondage of sin; and their
+living, the resurrection to eternal life through
+Christ.
+</p>
+
+<p>
+<hi rend='italic'>And I will sow them among the people, and they
+shall remember me in far countries, and they shall
+live with their children, and turn again.</hi>
+</p>
+
+<p>
+The spirituality of this return and gathering
+becomes still clearer as we proceed, signifying
+the flowing together of all nations, Gentiles as
+well as Jews, into the house of the Lord.
+</p>
+
+<p>
+<hi rend='italic'>And I will bring them again out of the land of
+Egypt, and gather them out of Assyria, and I will
+bring them into the land of Gilead and Lebanon;
+and place shall not be found for them.</hi>
+</p>
+
+<p>
+This extraordinary increase of numbers,
+which is to overflow all countries, strongly
+favours the spiritual view, for the actual
+number of the Hebrew nation is avowedly diminishing,
+and becoming less and less likely
+to perform the wonderful changes next intimated.
+The sea and the isles were common
+expressions for the Gentile nations, (Gen. x. 5,)
+<pb n='091'/><anchor id='Pg091'/>
+while the land signifies always the Jews, from
+Palestine or the Holy Land&mdash;see note. Rivers
+denote in prophetic language, the people residing
+on their borders. (Isaiah viii. 7.) <emph>The</emph>
+river, in particular, signifies the Euphrates
+and the Eastern nations bordering upon it.
+This will serve as a key to the meaning of the
+next verse, which announces the subversion of
+Paganism in these different countries. Thus,
+<hi rend='italic'>afflicting the sea and smiting the waves</hi>, denote its
+extinction in the West; <hi rend='italic'>drying up the depths of
+the river</hi>, signify its extinction in the East;
+<hi rend='italic'>and bringing down the pride of Assyria</hi>, and <hi rend='italic'>the
+departing of the sceptre from Egypt</hi> bespeak its
+further abolition.
+</p>
+
+<p>
+<hi rend='italic'>And he shall cause affliction to pass over the
+sea, and shall smite the waves of the sea: and all
+the deeps of the river shall dry up: and the pride
+of Assyria shall be brought down; and the sceptre
+of Egypt shall depart away.</hi>
+</p>
+
+<p>
+Surely these expressions announce some
+greater changes than would result from the
+mere emigration from these countries of a race,
+poor, afflicted, and despised, as the Jews long
+have been. And small indeed is the likelihood
+that the literal subjugation of all these
+<pb n='092'/><anchor id='Pg092'/>
+countries by that race, can be here intended.
+The following verse points out a far more probable
+and consistent solution of the problem,
+in the overthrow of their idolatry, and the
+turning of all these nations to the worship of
+the one true God.
+</p>
+
+<p>
+<hi rend='italic'>And I will strengthen them in the Lord, and
+they shall walk up and down in his name, saith the
+Lord.</hi>
+</p>
+
+</div>
+
+<pb n='093'/><anchor id='Pg093'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter IX.</head>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 1. :םשג רטמו םיזיזח השע הוהי</p>
+  </then>
+  <else>
+    <p>Verse 1. :יהוה עשה חזיזים ומטר גשם</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>So the Lord shall make bright clouds, and give them
+showers of rain.</hi>
+</p>
+
+<p>
+The Hebrew here may be rendered (see Lowth and Parkhurst)
+<hi rend='italic'>lightning</hi> instead of <hi rend='italic'>bright clouds</hi>,
+and the connexion
+with rain will then be much more obvious; especially with
+<emph>heavy</emph> rain, as the Hebrew word literally signifies, which usually
+follow lightning. The construction will then be as proposed
+in the text.
+</p>
+
+<p>
+<hi rend='italic'>So the Lord causing lightning, shall bring heavy rain, &amp;c.</hi>
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 3. דוקפא םידותעה לעו יפא הרח םיערה לע<lb/>
+       :הוהי דקפ יכ</p>
+  </then>
+  <else>
+    <p>Verse 3. :על הרעים חרה אפי ועל העתודים אפקוד כי פקד יהוה</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Mine anger was kindled against the shepherds, and I punished
+the goats, for the Lord, &amp;c.</hi>
+</p>
+
+<p>
+The apparently indiscriminate use of the past and future
+tenses, in scriptural and prophetic language, has perplexed the
+<pb n='094'/><anchor id='Pg094'/>
+best Hebrew scholars. On the conversive power of the ו,
+Granville Sharpe's is perhaps the best treatise. In the present
+case, unless the ו retain that power when disjoined from the verb,
+there is no reason for rendering the future אפקוד (or דוקפא) as a perfect,
+or, <hi rend='italic'>I punished</hi>, instead of
+<hi rend='italic'>I will punish</hi>. And, as Mr. Lowth
+observes, the כי (or יכ) which follows would be more properly rendered
+<hi rend='italic'>But</hi> than <hi rend='italic'>For</hi>,
+and it will then be&mdash;<hi rend='italic'>mine anger is kindled
+against the shepherds, and I will punish the goats; But the
+Lord of Hosts</hi>, &amp;c. The shepherds and the goats both signify
+leaders of the flock.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 4. המחלמ תשק ונממ דתי ונממ הנפ ונממ<lb/>
+       :ודחי שגונ לכ אצי ונממ</p>
+  </then>
+  <else>
+    <p>Verse 4. :ממנו פנה ממנו יתד ממנו קשת מלחמה
+       ממנו יצא כל נוגש יחדו</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Out of him came forth the corner, out of him the nail, out
+of him the battle bow, out of him every oppressor together.</hi>
+</p>
+
+<p>
+The words <hi rend='italic'>corner</hi>, <hi rend='italic'>nail</hi>,
+and <hi rend='italic'>oppressor</hi>, must be rather perplexing
+to the English reader, nor can the Hebrew scholar be
+certain of the precise meaning of each, though their general
+import is obvious enough. Thus פנה (or הנפ) <hi rend='italic'>corner</hi>,
+signifies in the root to <hi rend='italic'>turn</hi>, and as the
+<hi rend='italic'>corner stone</hi> is a guide to the builder
+in laying the others, it comes to signify a guide or leader. So
+יתד (or דתי), <hi rend='italic'>a nail</hi>, signifies
+one on whom others depend. And נוגש (or שגונ),
+<hi rend='italic'>an oppressor</hi>, like the Greek
+τυραννος, signifies generally, <hi rend='italic'>a
+prince</hi>, as well as a <hi rend='italic'>tyrant</hi>. Thus these terms are each of them
+equivalent to a <hi rend='italic'>chief</hi> or <hi rend='italic'>leader</hi>.
+</p>
+
+<p>
+The verb יצא (or אצי), which follows, may be either past or future,
+but the latter accords best with the context, as in the proposed
+translation. <hi rend='italic'>Out of him shall come forth the corner-stone,
+<pb n='095'/><anchor id='Pg095'/>
+out of him the nail, out of him the battle bow, out of him
+every leader together.</hi>
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 8. םהל הקרשא.&mdash;<hi rend='italic'>I will hiss for them.</hi></p>
+  </then>
+  <else>
+    <p>Verse 8. אשרקה להם.&mdash;<hi rend='italic'>I will hiss for them.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+The word <hi rend='italic'>hiss</hi>, does not to the English reader convey the
+correct meaning here. In many parts of Europe, and, probably,
+in some of Asia, the common made of call is by a shrill
+sound, very different from either a hiss or a whistle. In some
+countries it is effected by pressing the tongue against the
+teeth with the lips open, and sounding the letters&mdash;tsz. In
+others, it is usual to begin with the lips compressed, and without
+closing the teeth, thus making the sound of the letters
+psh&mdash;but in both, the sibilant sound predominates, and is heard
+to a considerable distance, while its peculiarity instantly attracts
+attention from all that are within hearing; and this is no
+doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the
+English word, <hi rend='italic'>shriek</hi>. (See Parkhurst.)
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 11. :םילג םיב הכהו הרצ םיב רבעו</p>
+  </then>
+  <else>
+    <p>Verse 11. :ועבר בים צרה והכה בים גלים</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And he shall pass through the sea with affliction, and shall
+smite the waves of the sea.</hi>
+</p>
+
+<p>
+This mode of rendering gives a turn to the sense of the passage,
+which is wholly uncalled for, if not unwarranted by the
+original: which would be more literally translated: <hi rend='italic'>And affliction
+shall come over the sea</hi>, &amp;c. But the Jew's mode of
+rendering is equally correct, and better accords with the context,
+thus: <hi rend='italic'>He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea.</hi> The latter expression amplifying
+and explaining the former.
+</p>
+
+<pb n='096'/><anchor id='Pg096'/>
+
+<p>
+What is meant by the expressions, the sea, the isles, and
+the land, is a point of no small importance. In prophetic language,
+the sea and the isles always signify the western Gentiles,
+or European nations; while the land signifies Palestine,
+or the Jewish nation. The Hebrew word ים (or םי) means either the
+sea or the west. As the sea extends along the whole western
+coast of Syria, sea and west came to be used synonymously.
+And as the European nations lay beyond the sea they obtained
+the name of the isles, or the isles of the Gentiles, as they are
+called in Gen. x. 5. Mr. Lowth observes, on Isa. xi. 11.
+<q>The islands, in the prophetic style, seem particularly to denote
+the western parts of the world, or the European nations;
+the west being often called the sea in the Scripture language.</q>
+</p>
+
+<p>
+Thus, <q><hi rend='italic'>causing affliction, or trouble, to come over the sea</hi>,</q>
+and <q><hi rend='italic'>smiting the waves of it</hi>,</q> signify, as the Jew rightly
+explains, to cause confusion and dismay among the Gentile nations
+of the west.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 11. :רואי תולוצמ לכ ושיבהו</p>
+  </then>
+  <else>
+    <p>Verse 11. :והבישו כל מצולות יאור</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And all the deeps of the river shall dry up.</hi>
+</p>
+
+<p>
+That rivers are meant, in prophetic language, to represent the
+people residing on their borders, appears in various passages.
+See Isa, viii. 7. <q><hi rend='italic'>Now, therefore, behold the Lord bringeth
+up upon them the waters of the river strong and many, even
+the king of Assyria and all his glory.</hi></q> In like manner, the
+drying up of the Euphrates, is spoken of under the sixth vial
+in the Revelations, in allusion to the nations bordering upon
+that river.
+</p>
+
+</div>
+
+<pb n='097'/><anchor id='Pg097'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Rabbi's Reply,
+And The
+Author's Remarks Upon It.
+Chapter X.</head>
+
+<p>
+Contending, as the Jew does, that no part
+of the prophecy relating to the Messiah's
+kingdom, has yet been accomplished, he
+cannot reasonably be expected to offer a
+particular interpretation of what, according to
+his view, is still unfulfilled. And, accordingly,
+his remarks on this chapter are restricted to
+an occasional correction of the received
+translation, and a few short explanatory
+notes; while his reply to my exposition, if
+reply it can be called, may be comprised in
+one short sentence, namely, that he considers
+<pb n='098'/><anchor id='Pg098'/>
+the whole unaccomplished, and rejects altogether
+the spiritual exposition, admitting
+none but the literal.
+</p>
+
+<p>
+In answer to this, I have to observe, that
+the literal acceptation, has already, in some
+instances, been shewn to be impossible; and
+will, hereafter, be so in many more; while the
+figurative exposition offered, is in perfect
+accordance with the style and language of
+prophecy in general, and is uniform and consistent
+throughout.
+</p>
+
+<p>
+As I fully acquiesce in the Rabbi's corrections,
+and in the only instance where we
+differ, have adopted his view in preference to
+my own, it is wholly unnecessary to offer
+his translation at length; but an objection
+which he makes to my exposition of verses
+3rd and 4th of the last chapter, I feel called
+upon to notice.
+</p>
+
+<p>
+In those verses, I adopted the view of
+Dr. Blayney, that the destruction <hi rend='italic'>by fire</hi>,
+there denounced, applies to Sidon rather than
+to Tyre.
+</p>
+
+<p>
+The common version, <q><hi rend='italic'>For Tyre has built
+herself a fortress</hi>,</q> being rendered by him, <q><hi rend='italic'>For
+she</hi> (Sidon) <hi rend='italic'>has built herself a fortress, Tyre</hi>;</q>
+<pb n='099'/><anchor id='Pg099'/>
+the Sidonians being thus made the immediate
+object of denunciation, who are allowed to
+have been the builders of Tyre, which was
+thence called the daughter of Sidon.
+</p>
+
+<p>
+Now the Jew's objection is founded upon
+collateral prophecies, in which the burden
+cannot, as here, be shifted from Tyre to Sidon,
+the former being distinctly named in these;
+and in some, the precise mode of destruction
+specified, namely, by fire: Thus, in Amos i.
+10, <q><hi rend='italic'>I will send a fire upon the wall of Tyrus,
+which shall devour the palaces thereof:</hi></q> see also
+Isa. xxiii., in which the whole burden is expressly
+on Tyre; and again, Ezek. xxvii. 32,
+<q><hi rend='italic'>and in their wailing, they shall take up a lamentation
+for thee, and lament over thee, saying, What
+city is like Tyrus, like the destroyed in the midst of
+the sea?</hi></q>
+</p>
+
+<p>
+These, and similar passages, would, no
+doubt, be fatal to the exposition of Dr.
+Blayney, could they be shewn to foretel one
+and the same event; but against this, there
+are, what appear to me, conclusive objections.
+Two of these prophets not only wrote long
+before the time of Zechariah, but before the
+destruction of Old Tyre by Nebuchadnezzar,
+<pb n='100'/><anchor id='Pg100'/>
+which was therefore most likely to be the
+object of their predictions, and not New Tyre,
+which, at that time was not in existence, being
+built after Old Tyre was demolished; this
+then appears conclusive against the objection
+drawn from what occurs in Amos and Isaiah.
+With regard to Ezekiel, the case is somewhat
+different, and the answer must rest on other
+grounds.
+</p>
+
+<p>
+Ezekiel did write much nearer to the time
+in question, and commentators appear undecided
+whether some of his predictions refer to
+the destruction of Old or New Tyre, or to
+both; for if he uttered this prophecy before
+the siege of Old Tyre by Nebuchadnezzar,
+which can hardly admit of doubt, when he
+says, chap. xxvi. 7, <q>Behold I will bring upon
+Tyrus, Nebuchadnezzar king of Babylon;</q>
+still the expression of <q><hi rend='italic'>the destroyed in the midst
+of the sea</hi>,</q> does seem peculiarly applicable to
+the insular situation of New Tyre. But if it
+be granted that the siege of this latter, by
+Alexander, be intimated in that remarkable
+expression; yet Ezekiel no where, that I can
+find, specifies <hi rend='italic'>fire</hi> as the peculiar agent of destruction;
+therefore, it cannot be inferred
+<pb n='101'/><anchor id='Pg101'/>
+from any thing he says, that in Zechariah's
+prophecy, which appears to be directed
+against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon,
+as the text certainly warrants that interpretation.
+Thus I see no reason to relinquish Dr.
+Blayney's view, which I should give up with
+the more reluctance, as I have so rarely been
+able to go along with that learned commentator;
+while this exposition appeared to me a
+very happy solution of a difficulty presented
+by the received translation.
+</p>
+
+</div>
+
+<pb n='102'/><anchor id='Pg102'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XI.</head>
+
+<p>
+It was before stated, that we should find in
+its proper place, due notice taken of the pride
+and worldly-mindedness which led the Jews
+to reject the Messiah, as he offered no temporal
+advantages; and of their forfeiting
+thereby all claim to the blessings which his
+kingdom was calculated to afford. We are
+now come to that place. The introduction to
+this chapter announces the frustration of their
+hopes of worldly greatness built upon the promised
+Messiah; and distinctly states what
+portion of their nation would be blinded by
+<pb n='103'/><anchor id='Pg103'/>
+such motives, and what portion would be
+exempt from them. The rulers, the rich, and
+the great are declared to be those who would
+mislead the flock; while the poor and the
+humble are stated to be those who would
+recognise the hand of God in his works, and
+perceive that this was the word of the Lord.
+</p>
+
+<p>
+At the time of Christ's coming, it is unquestionable,
+that a very general expectation
+prevailed among the Jews, that the period for
+their Messiah's appearance was arrived; but
+so remote was the character of Jesus from
+what they expected in their prince, and so
+different were the advantages he offered from
+what they had hoped to obtain, that the majority
+of the people willingly yielded to the
+persuasion of their interested rulers, that he
+was not the promised Messiah; and thus the
+misguided flock for the most part entered into
+the views of their priests and rulers, and
+rejected Christ.
+</p>
+
+<p>
+The motives for this rejection are manifest
+even to this day, in the backwardness of Israel
+to relinquish the hopes of a temporal Messiah,
+and in their blindness to the benefits offered
+them by a spiritual one; although the consequence
+<pb n='104'/><anchor id='Pg104'/>
+has hitherto been to them the loss of
+even the temporal advantages they previously
+enjoyed, instead of the attainment of others
+which they expected. Small, however, in the
+Christian's estimation, are these, in comparison
+with their loss, in a spiritual point of view,
+or their loss of the especial favour of Heaven;
+which from that time has not only withheld
+from them any further revelations, but, as we
+conceive, has even blinded them to the true
+spiritual import of those previously vouchsafed.
+Thus, in whatever light we view it, whether
+spiritually or politically, the humiliation of
+Israel from that time to the present, has been
+abundantly manifest; as declared in the prophecy,
+under the metaphor of the fall of the
+loftiest trees, the pride of the forest.
+</p>
+
+<p>
+<hi rend='italic'>Open thy doors, O Lebanon! that the fire may
+devour thy cedars. Howl, fir-tree, for the cedar is
+fallen, because the mighty is spoiled. Howl, O ye
+oaks of Bashan, for the forest of the vintage is
+come down. There is a voice of the howling of the
+shepherds, for their glory is spoiled. A voice of
+the roaring of young lions, for the pride of Jordan
+is spoiled.</hi>
+</p>
+
+<pb n='105'/><anchor id='Pg105'/>
+
+<p>
+This language is highly figurative, no doubt;
+yet is it interspersed with expressions, which
+almost preclude the possibility of its misapplication;
+for <hi rend='italic'>the cedars of Lebanon</hi>, and <hi rend='italic'>the
+oaks of Bashan</hi>, are next, by a change of metaphor,
+called, <hi rend='italic'>the shepherds of the flock</hi>; and soon
+after, dropping the metaphor entirely, it appears
+that they are the rich and the great,
+who sacrifice their flock to avarice and ambition.
+Their hopes, however, were frustrated,
+in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their
+disappointed ambition forms the exordium to
+this chapter, which may be explained as
+follows:&mdash;
+</p>
+
+<p>
+Literally, the shepherds are supposed to howl
+for the loss of their rich pastures on mount
+Carmel, the forest of the vintage; and the
+lions to roar for the loss of their covert, the
+thickets on the banks of Jordan, the pride of
+the river, which, with other trees, are doomed
+to destruction; but the figurative meaning is,
+that the priests and rulers of Israel should be
+disappointed of their hopes of worldly greatness
+at the Messiah's coming, and be deprived,
+<pb n='106'/><anchor id='Pg106'/>
+under the new dispensation, of their power and
+influence.
+</p>
+
+<p>
+The lamentation over their frustrated hopes,
+is next coupled with expressions of compassion
+for their misguided flock, whom they had
+doomed to the slaughter; that is, by depriving
+them of <emph>the life which is in Christ</emph>. This flock,
+the prophet is commanded to feed.
+</p>
+
+<p>
+<hi rend='italic'>Thus saith the Lord my God. Feed the flock
+of the slaughter, whose possessors slay them, and
+hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich.
+And their own shepherds pity them not.</hi>
+</p>
+
+<p>
+Avarice is thus foreshewn to be the vice
+which would lead the priests to reject Christ;
+the sending of whom is next declared to be
+the last act of Divine interposition in behalf
+of Israel; those who reject him being thenceforward
+left to themselves.
+</p>
+
+<p>
+<hi rend='italic'>For I will no more pity the inhabitants of the
+land, saith the Lord, but, lo! I will deliver the men
+every one into his neighbour's hand, and into the
+hand of his shepherd, and they shall smite the land,
+and out of their hand I will not deliver them.</hi>
+</p>
+
+<p>
+But while further interposition is thus
+denied to those who reject Christ, being the
+<pb n='107'/><anchor id='Pg107'/>
+rich and the great; spiritual food is expressly
+promised to those who receive him, who were
+the poor and the meek.
+</p>
+
+<p>
+<hi rend='italic'>But I will feed the flock of the slaughter,
+even you, O poor of the flock.</hi>
+</p>
+
+<p>
+The food here promised to those who are
+willing to receive it, cannot be any other than
+spiritual food; that is, the knowledge to discern
+truth from falsehood, and the grace to
+make a proper election between right and
+wrong. To the poor, this was given, of whom
+Christ declared that <q><hi rend='italic'>Theirs was the kingdom
+of Heaven</hi>:</q> to the rich it was not given, of
+whom he declared, <q><hi rend='italic'>That it was easier for a
+camel to pass through the eye of a needle</hi>,</q> than
+for them to enter his kingdom.
+</p>
+
+<p>
+We now come to the events to which this
+introductory matter is intended to lead us;
+and to render the prophetic annunciation the
+more impressive, it is typically represented by
+actions, as well as expressed by words. This
+is the most important part of the prophecy;
+that on which it may be said that the whole
+interpretation hinges. And yet it is here that
+the Christian is at fault, and that the Jew expects
+a certain triumph: nor without reason,
+<pb n='108'/><anchor id='Pg108'/>
+when our ablest commentators disagree, or
+even acknowledge the difficulties to be insurmountable.
+Whether they are removed by
+the proposed exposition, the reader must decide;
+and to enable him to do so, we shall
+state them as briefly as possible.
+</p>
+
+<p>
+The events alluded to will, with the Christian,
+scarcely admit of doubt, for the passage
+before us is cited in the Gospel of Matthew,
+though by some error, it is there ascribed to
+Jeremiah instead of Zechariah. But were the
+citation in question even supposed to be a
+marginal note, which had found its way
+into the text in transcribing, still the purport
+of the prophecy would be not the less
+manifest, for the connection of this with the
+context, and the unity of the whole, sufficiently
+declare the subject.
+</p>
+
+<p>
+The events foreshewn, are the death of
+Christ; the dissolution of the old, and the
+founding of the new covenant; the rejection
+of this latter by the great body of the Jewish
+nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances
+attending these events, such as the betrayal
+of Christ for thirty pieces of silver; the
+<pb n='109'/><anchor id='Pg109'/>
+employment of this money in the purchase of
+the potter's field; the separation of the Jews,
+who rejected Christ, from those who received
+him; and the evils entailed upon those who,
+having rejected the true, followed after false
+Messiahs. These are the circumstances
+shadowed forth in the prophecy; but to give a
+consistent explanation of every part of it, and
+to shew the exact adaptation of the events to
+the prediction, constitute the difficulty.
+</p>
+
+<p>
+The typical actions of the prophet, consist
+in his taking two staves, or crooks; first affixing
+to each of them a significant denomination,
+and then breaking them in succession;
+accompanying this action with explanations,
+declaratory of the purport of his doing so.
+Yet is the whole highly mystical, and in parts
+so obscure, that Dr. Blayney acknowledges
+he cannot solve these difficulties; an avowal
+that would have been rendered unnecessary,
+had his predecessor Lowth been more successful.
+Their failure seems chiefly to have
+arisen from their misconceiving, in the first
+place, whom the prophet here personates in
+the character of the shepherd; and, in the
+next, what the staves are intended to represent;
+<pb n='110'/><anchor id='Pg110'/>
+for the general purport of the whole, is
+rightly understood by both to be an allusion
+to the death of Christ, and the completion of
+his mission. Accordingly, Lowth supposes
+the shepherd to personate the Messiah, as the
+shepherd of his flock. But the Messiah is
+throughout the person spoken of, rather than
+the speaker, as will presently appear. Blayney
+also considers the prophet as a type of
+the Messiah; but supposes him sometimes to
+speak in his own name, as being himself the
+shepherd. Not to dwell on the want of consistency
+in this change of character, its
+avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+</p>
+
+<p>
+That the prophet is the actual speaker is
+clear, but he speaks in the name of the Almighty,
+as is distinctly declared three times
+at least in the present chapter. The great
+Shepherd is then no other than God himself;
+and all mankind are his flock. Who are the
+staves, or crooks, we have next to inquire.
+</p>
+
+<p>
+The staff, or crook, is the shepherd's implement,
+with which he tends his flock, protecting
+them on the one hand, or correcting
+them on the other. Hence the two names
+<pb n='111'/><anchor id='Pg111'/>
+adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of
+Beauty and Bands; but there is no occasion
+to alter the translation, which is equally
+literal, and equally appropriate as it stands.
+It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes.
+What are these staves then intended to represent?
+In a word, God being the Shepherd,
+and all mankind his flock, the staves appear
+to be typical of <emph>Christ</emph> and <emph>Israel</emph>; these being
+the agents employed, the great instruments in
+the hands of God, in accomplishing the work
+of man's redemption, from the darkness of
+idolatry to the light of true religion. One
+staff being <emph>Israel</emph>, with whom was founded the
+Old Covenant, the express object of which
+was the abolition of idolatry; a covenant
+which is continually called the <q><hi rend='italic'>bondage of the
+law</hi>;</q> and the other staff, <emph>Christ</emph>, the founder
+of the New Covenant, called <q><hi rend='italic'>the beauty of
+holiness</hi></q> who declared that his yoke was
+easy, or pleasant; thus the name will be
+equally appropriate, whichever translation is
+adopted.
+</p>
+
+<p>
+<hi rend='italic'>And I took unto me two staves, the one I called
+<pb n='112'/><anchor id='Pg112'/>
+Beauty, and the other I called Bands, and I fed
+the flock.</hi>
+</p>
+
+<p>
+The parallelism between these two staves
+strikingly appears in the circumstance that
+the most remarkable prophecies, as the liiid.
+chapter of Isaiah, which the Christian conceives
+to be exactly fulfilled in the person and
+character of Christ, the Jew imagines to accord
+as perfectly with the circumstances and
+condition of the house of Israel. May we
+not suppose them to be designedly applicable
+to both? instrumental alike to the
+same great purpose, man's redemption from
+idolatry.
+</p>
+
+<p>
+One of the earliest acts of Christ, who,
+however, did every thing in the name of the
+Father, was his exposing the unfitness of the
+Jewish leaders, who were the priests, the
+scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and
+hypocrisy he unsparingly denounced, as rendering
+them unfit for such an office; of which
+they were consequently deprived under the
+new dispensation. Such appears to be the
+purport of the following verse, as ably expounded
+by Lowth.
+</p>
+
+<pb n='113'/><anchor id='Pg113'/>
+
+<p>
+<hi rend='italic'>Three shepherds also I cut off in one month,
+and my soul loathed them, and their soul also
+abhorred me.</hi>
+</p>
+
+<p>
+<hi rend='italic'>One month</hi>, is an indefinite expression for a
+short time, as if the prophet had said, <hi rend='italic'>at once</hi>.
+When the people had been duly warned
+against these treacherous guides; those who
+chose to disregard that warning, had no
+reason to complain, if it pleased Heaven to
+leave them to their fate, as is next declared.
+</p>
+
+<p>
+<hi rend='italic'>Then said I, I will not feed you; that that
+dieth, let it die, and that that is to be cut off, let it
+be cut off; and let the rest eat every one the flesh
+of another.</hi>
+</p>
+
+<p>
+The prophet next foreshews, by typical
+actions, accompanied by explanations declaratory
+of their purport, the death of Christ, and
+the dissolution of the Old Covenant.
+</p>
+
+<p>
+<hi rend='italic'>And I took my staff, even Beauty, and cut it
+asunder; that I might break my Covenant, which
+I made with all the people.</hi>
+</p>
+
+<p>
+The Covenant with Moses promised protection
+against all nations, while Israel remained
+obedient. Israel disobeyed and the
+Covenant was broken. The Covenant with
+Abraham promised blessing to all nations
+<pb n='114'/><anchor id='Pg114'/>
+through his seed. The Gospel of Christ was
+that blessing; refused by the Jews, and consequently
+given to the Gentiles; for a remnant
+only of Israel received the Gospel, and
+those were the poor of the flock.
+</p>
+
+<p>
+<hi rend='italic'>And it was broken in that day, and so the poor
+of the flock that waited upon me, knew that it was
+the word of the Lord.</hi>
+</p>
+
+<p>
+<q>The poor had the Gospel preached unto
+them,</q> and received it with gratitude; but the
+ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken
+of them; and the small estimation in which
+they held a spiritual Messiah, are aptly foreshewn
+by the prophet, in the name of the
+Great Shepherd, claiming his reward at their
+hands, and their offering the precise sum
+which was given for Christ, thirty pieces of
+silver.
+</p>
+
+<p>
+<hi rend='italic'>And I said, If ye think good give me my wages,
+and if not, forbear; so they weighed me for my
+reward, thirty pieces of silver.</hi>
+</p>
+
+<p>
+The way in which this money was actually
+bestowed, is next foreshewn, by the Shepherd's
+rejecting it scornfully, and desiring it
+may be given to the potter.
+</p>
+
+<pb n='115'/><anchor id='Pg115'/>
+
+<p>
+<hi rend='italic'>And the Lord said unto me, cast it to the potter;
+a goodly price that I was valued at by them: so I
+took the thirty pieces of silver, and cast them to the
+potter in the house of the Lord.</hi>
+</p>
+
+<p>
+The price they actually gave for Christ,
+aptly denotes the value they put upon God's
+goodness in sending him, the Great Shepherd's
+proffered remuneration. The house of
+the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the
+transaction. The money being given to the
+potter, foreshews how it would be actually employed,
+to wit, in the purchase of the potter's
+field; in fact, it was given to the potter. If it
+be asked what the potter had to do in the
+temple? the answer is, he went there, as
+others did, to pray. His being there does not,
+as some suppose, imply that he was at work
+there.
+</p>
+
+<p>
+Those who rejected and crucified Christ,
+are thenceforward rejected from being God's
+chosen people. As Christ was cut off from
+natural life, so Israel was cut off from <hi rend='italic'>the life
+in Christ</hi> as next intimated.
+</p>
+
+<p>
+<hi rend='italic'>Then I cut asunder my other staff, even Bands,
+<pb n='116'/><anchor id='Pg116'/>
+that I might break the brotherhood between Judah
+and Israel.</hi>
+</p>
+
+<p>
+The house of Jacob was from this time
+divided into Christians and Jews, who appear
+to be distinguished in the prophecy under the
+types of Judah and Israel; the former denoting
+those who received, and the latter
+those who rejected Christ. This distinction
+appears to be maintained till their promised
+re-union in the New Jerusalem.
+</p>
+
+<p>
+The spiritual evils entailed on those who
+reject the true Messiah, to follow after false
+teachers, are next foreshewn.
+</p>
+
+<p>
+<hi rend='italic'>And the Lord said unto me, Take unto thee yet
+the instruments of a foolish shepherd, for I will
+raise up a Shepherd in the land, which shall not
+visit those that be cut of, neither shall seek the
+young, nor heal that that is broken, nor feed that
+that standeth still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.</hi>
+</p>
+
+<p>
+Israel is thus left to the mercy of these false
+shepherds, while spiritual blindness, infatuation,
+and utter helplessness, are the awful
+judgments denounced against the selfish and
+worldly-minded priesthood, who thus mislead
+and sacrifice their flock.
+</p>
+
+<pb n='117'/><anchor id='Pg117'/>
+
+<p>
+<hi rend='italic'>Woe to the idol shepherd, that leaveth the flock!
+the sword shall be upon his arm, and upon his
+right eye; his arm shall be clean dried up, and
+his right eye shall be utterly darkened.</hi>
+</p>
+
+<p>
+The spiritual blindness which has since
+darkened the mental vision of Israel, appears
+to the Christian to be here distinctly foretold.
+</p>
+
+</div>
+
+<pb n='118'/><anchor id='Pg118'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter XI.</head>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 1. ךיתלד ןונבל חתפ&mdash;<hi rend='italic'>Open thy doors, O Lebanon, &amp;c.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 1. פתח לבנון דלתיך&mdash;<hi rend='italic'>Open thy doors, O Lebanon, &amp;c.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+That Jewish writers have understood <q><hi rend='italic'>the forest</hi>,</q>
+as metaphorically representing Jerusalem with her stately buildings,
+and <q><hi rend='italic'>Lebanon</hi>,</q> as the temple itself, appears from the
+following note of Mr. Lowth, on this passage.
+</p>
+
+<p>
+<q>By Lebanon, most interpreters understand the temple,
+whose stately buildings resemble the tall cedars of that forest.
+Thus the word is commonly understood,</q> Hab. ii. 17.
+</p>
+
+<p>
+There is a remarkable story mentioned in the Jewish writers
+to this purpose. Some time before the destruction of the
+temple, the doors of it opened of their own accord; a circumstance
+mentioned by Josephus, Bell. Jud. 1. 7. c. 12. Then
+R. Johanan, a disciple of R. Hillel, directing his speech to the
+temple said, <hi rend='italic'>I know thy destruction is at hand, according to
+the prophecy of Zechariah</hi>, Open thy doors, O Lebanon, &amp;c.
+</p>
+
+<p>
+The passage in Josephus in my edition is, lib. 6, cap. 5,
+<pb n='119'/><anchor id='Pg119'/>
+and a very remarkable one it is, containing many other portents
+preceding the destruction of the temple, besides the spontaneous
+opening of these massive doors, which were so ponderous
+as to require twenty men to open and shut them.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 2. רוצבה רעי דרי יכ&mdash;<hi rend='italic'>For the forest of the
+vintage is come down.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 2. כי ירד יער הבצור&mdash;<hi rend='italic'>For the forest of the
+vintage is come down.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+By the forest of the vintage, is understood Mount Carmel,
+which was partly covered with vineyards and rich pastures, for
+the loss of which the shepherds are said to howl, in the following
+verse. The shepherds metaphorically designate the leaders
+of the people; the different trees of the forest denoting the
+different classes and orders of men.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 3. ןדריה ןואג דדש יכ&mdash;<hi rend='italic'>For the pride of Jordan
+is spoiled.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 3. כי שדד גאון הירדן&mdash;<hi rend='italic'>For the pride of Jordan
+is spoiled.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+By the pride of Jordan is to be understood, as Dr. Blayney
+observes, the woods and thickets on the banks of that river.
+These served as covert for lions, which often infested the country
+when driven from them by the rising of the river. These
+trees being along with others doomed to destruction, the lions
+roar for the loss of their shelter, as the shepherds howl for the
+loss of their rich pastures. The lions denote metaphorically
+the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the
+character afterwards given to the shepherds also, and shews the
+consistency of the metaphorical language.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 6. ץראה יבשי לע דוע לומחא אל יכ&mdash;<hi rend='italic'>For
+I will no more pity the inhabitants of the land, &amp;c.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 6. כי לא אחמול עוד על ישבי הארץ&mdash;<hi rend='italic'>For
+I will no more pity the inhabitants of the land, &amp;c.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+The distinction between <hi rend='italic'>the sea</hi>
+and <hi rend='italic'>the land</hi>, has been
+already pointed out in the note to ver. 11, of the last chapter,
+<pb n='120'/><anchor id='Pg120'/>
+and is here too manifest to admit of doubt. Lebanon, Bashan,
+Carmel, and Jordan, clearly shew what land is here spoken of,
+which can be no other than Palestine.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 10. יתירב תא ריפהל&mdash;<hi rend='italic'>That I might break my
+covenant, &amp;c.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 10. להפיר את בריתי&mdash;<hi rend='italic'>That I might break my
+covenant, &amp;c.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+It might be supposed here that the two staves were typical of
+the two covenants; the Old and the New. But how is the
+parallelism then to be supported? If the breaking of one staff
+denotes the dissolving of the Old Covenant; what then is denoted
+by the breaking of the other staff? for the New Covenant
+was not also dissolved. By the proposed solution, the parallelism
+is maintained; Christ and Israel so exactly accord, that
+the prophecies seem, in many points, alike applicable to either.
+Both were instrumental to the great work of redeeming
+mankind from idolatry, and both were cut of; Christ from
+natural life; Israel from the life which is <emph>in Christ</emph>. To
+understand clearly the cutting of the staves, the most intricate
+subject perhaps in the whole prophecy, the reader has to keep
+in view two distinct points of consideration, the confounding of
+which will involve him in no little perplexity; these are, first
+the symbolical meaning, or the event foreshewn by the act of
+cutting; and secondly, the end or purport of the cutting; for
+along with the act, the prophet also declares the motive for the
+act, which must not be confounded with the act itself, being
+the effect or consequence that followed that act. Thus he
+says&mdash;<hi rend='italic'>And I took my staff Beauty and cut it asunder, that I
+might break my covenant, which I had made with all the
+people.</hi>
+</p>
+
+<pb n='121'/><anchor id='Pg121'/>
+
+<p>
+Now the cutting of the first staff, Beauty, signifies or foreshews
+the death of Christ, or the cutting off of the Messiah.
+This is the symbolical meaning of the act. But the end or
+consequence of that act, was the cessation of the covenant of
+protection to Israel. <q>The covenant,</q> as it may be rendered,
+<q>concerning all the people.</q> From that time, the Jews ceased
+to be under the especial care and protection of Heaven; no
+more interpositions were manifested in their behalf; no prophet
+from that time appeared in Israel; these blessings being confined
+to the Jews who received Christ, or transferred to the
+Gentiles.
+</p>
+
+<p>
+Next follows the cutting asunder of the second staff, Bands;
+and this in fact appears to be precisely the end or consequence
+of the cutting of the first staff; for the cutting of this staff
+symbolically foreshews the rejection of Israel, or the cessation
+of the Covenant of protection. Such appears to be the event
+symbolized by cutting the staff, Bands. But the effect or consequence
+of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between
+Judah and Israel, or between the Jews who received and those
+who rejected Christ; in short, between Christian and Jew,
+who are here supposed to be symbolised by Judah and Israel.
+This division or breach was not the event foreshewn by the
+cutting of the staff, but the end or consequence of that act;
+and this distinction requires to be kept clearly in view.
+</p>
+
+<p>
+It seems immaterial whether the symbolical meaning of cutting
+asunder the second staff, Bands, be expressed by the rejection
+of Israel, the breaking of the covenant of protection, or
+the abrogation of the law of Moses; for all these events are
+<pb n='122'/><anchor id='Pg122'/>
+so closely connected, or so nearly identical, as scarcely to
+admit of their being disjoined or distinguished.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 12. ירכש ובה&mdash;<hi rend='italic'>Give me my price.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 12. הבו שכרי&mdash;<hi rend='italic'>Give me my price.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+From the failure of former commentators, in shewing how
+this can apply to the betrayal of Christ, when the word שכרי (or ירכש) is
+rendered, as it should be, <hi rend='italic'>wages</hi> or
+<hi rend='italic'>reward</hi>, instead of <hi rend='italic'>price</hi>,
+the Jew seems to have been so confident of victory on this
+point, that on referring to his exposition which follows, it will
+appear that he must have written it without having read mine,
+to which it is any thing but an answer, as I have expounded
+the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney,
+who admitted the difficulty it involved, and candidly acknowledged
+his inability to solve it; nor while Christ is considered
+the speaker, as he and Lowth suppose, does the removal of it
+appear practicable. But when God himself is understood to
+be the Shepherd, and Christ, the staff Beauty, it appears no
+longer insurmountable.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 13. תיב ותא ךילשאו ףסכה םישלש חקאו<lb/>
+       :רצויה לא הוהי</p>
+  </then>
+  <else>
+    <p>Ver. 13. :ואקח שלשים הכסף ואשליך אתו בית יהוה אל היוצר</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And I took the thirty pieces of silver and cast them to the
+potter in the house of the Lord.</hi>
+</p>
+
+<p>
+The word יוצר (or רצוי), is by the Jew changed into אוצר (or רצוא) the alteration
+of a letter being all that is required to substitute <hi rend='italic'>the treasury</hi>,
+in the room of <hi rend='italic'>the potter</hi>. But he cannot deny, that the
+word means potter in the original, and the Christian will find
+no occasion to alter it, to make sense of the passage. The
+objection, that the potter could not be at work in the temple,
+<pb n='123'/><anchor id='Pg123'/>
+which was urged by the Jew, has been answered in the exposition.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Ver. 17. לילאה יער יוה&mdash;<hi rend='italic'>Woe to the idol shepherd.</hi></p>
+  </then>
+  <else>
+    <p>Ver. 17. הוי רעי האליל&mdash;<hi rend='italic'>Woe to the idol shepherd.</hi></p>
+  </else>
+</pgIf>
+
+<p>
+The <hi rend='italic'>idol</hi> might be rendered, as Mr. Lowth observes,
+<hi rend='italic'>worthless</hi>, or of no value, as it is, Job xiii. 4, and so the Jew
+renders it. Though a shepherd, in the singular number, is
+here spoken of, yet a succession of such shepherds is clearly to
+be understood; and it is probable that the chiefs and rulers of
+Israel are intended here, as well as the false Messiahs who have
+from time to time arisen, and partially misled the people,
+being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to
+not less than twenty, who have at different times made their
+appearance; with an account of the numbers and destruction of
+their infatuated followers, being too long for insertion here,
+may be found by the reader in Dr. Jortin's Remarks on Eccles.
+Hist.; presenting a lamentable picture of the blindness and
+infatuation of this wretched people.
+</p>
+
+</div>
+
+<pb n='124'/><anchor id='Pg124'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Rabbi's Translation. Chapter XI.</head>
+
+<p>
+1. Open thy doors, O Lebanon, that the fire
+may devour thy cedars.
+</p>
+
+<p>
+2. Howl, fir tree; for the cedar is fallen;
+because the mighty are spoiled; howl, ye
+oaks of Bashan; for the forest of the vintage
+is come down.
+</p>
+
+<p>
+3. There is a voice of the howling of the
+shepherds, for their glory is spoiled; a voice
+of the roaring of young lions; for the pride of
+Jordan is spoiled.
+</p>
+
+<p>
+4. Thus saith the Lord my God, Feed the
+flock of the slaughter.
+</p>
+
+<p>
+5. Whose possessors slay them, and hold
+themselves not guilty, and they that sell them,
+say, Blessed be the Lord; for I am rich; and
+their own shepherds pity them not.
+</p>
+
+<pb n='125'/><anchor id='Pg125'/>
+
+<p>
+6. For I will no more pity the inhabitants
+of the land, saith the Lord; but, lo! I will
+deliver the men, every one into his neighbour's
+hand, and into the hand of his king,
+and they shall smite the land, and out of their
+hand I will not deliver them.
+</p>
+
+<p>
+7. Yea, I fed the flock of the slaughter,
+truly an afflicted flock it was, and I took unto
+me two staves; the one I called Pleasant,
+and the other I called Painful, and I fed the
+flock.
+</p>
+
+<p>
+8. And when I had cut off three shepherds
+in one month; then my soul loathed them,
+and their souls also abhorred me.
+</p>
+
+<p>
+9. Then said I, I will not feed you; that
+that dieth, let it die; and that that is missed,
+let it be missed; and let the rest eat every one
+the flesh of another.
+</p>
+
+<p>
+10. And I took my staff, the Pleasant, and
+cut it asunder, that I might break my
+covenant which I had made (for them) with
+all the nations.
+</p>
+
+<p>
+11. And it was broken in that day, and so
+the afflicted flock, that waited upon me, knew
+that it was the word of the Lord.
+</p>
+
+<p>
+12. And I said unto them, If ye think good,
+<pb n='126'/><anchor id='Pg126'/>
+give me my reward; and if not, forbear; and
+they weighed for my reward thirty pieces of
+silver.
+</p>
+
+<p>
+13. And the Lord said unto me, Cast it
+into the treasury, the magnanimous, the
+precious, that I have withdrawn from them;
+and I took the thirty pieces of silver, and
+cast them into the house of the Lord, into the
+treasury.
+</p>
+
+<p>
+14. Then I cut asunder my other staff, the
+Painful, to break the brotherhood between
+Judah, and Israel.
+</p>
+
+<p>
+15. And the Lord said unto me, Take unto
+thee, yet the instruments of a foolish shepherd.
+</p>
+
+<p>
+16. For, lo, I will raise up a shepherd in
+the land, who shall not remember those that
+are missed, nor seek the young, nor heal the
+broken one, nor feed that that stands still,
+but he shall eat the flesh of the fat, and tear
+their hoofs asunder.
+</p>
+
+<p>
+17. Woe to the worthless shepherds, who
+leave the flock! the sword shall be upon his
+arm, and upon his right eye: his arm shall
+be quite dried up, and his right eye shall be
+utterly darkened.
+</p>
+
+</div>
+
+<pb n='127'/><anchor id='Pg127'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Rabbi's Exposition. Chapter XI.</head>
+
+<p>
+Verse 1. This prophecy Christians cannot
+but consider impenetrable, and must be satisfied
+to break off a few fragments, which may
+serve to cement their religion; for in whatever
+manner they expound the import of the
+two staves, they must still be incompetent to
+link its various parts together, so as to shew
+that it refers to what they think it necessarily
+must, namely, the selling of the Messiah; an
+interpretation which an impartial examiner
+must find inconsistent with that passage even
+if disjoined from all the rest, since there,
+wages, or reward (not price) is spoken of;
+<pb n='128'/><anchor id='Pg128'/>
+this being desired, or required of Israel, while
+with him who was sold it was quite the reverse;
+so far was he from wishing to be betrayed,
+that he tried and prayed to escape it.
+The Jew, however, considering the tenour of
+the whole, contends that this was no more
+than what had been already fulfilled at the
+time when it was delivered, the allusion here
+being historical and not prophetic.
+</p>
+
+<p>
+It commences with predicting to other
+nations (who are compared to fir, and oak
+trees,) destruction inevitable, since the shepherds
+of Judah also (who are compared to the
+lions by the Jordan, to the vine and the
+cedar,) howl for having been spoiled of their
+glory. The prophet then goes on, in calling
+to the minds of his brethren the causes that
+brought them so low from their former exalted
+station, in order that this may serve them as
+a warning no more to deviate from the way in
+which they were instructed to walk: he also
+reminds them with what particular and providential
+care they had been continually led
+on by their God, in one or other of the different
+ways stated, the pleasant, or the painful,
+as by a tender shepherd, whose sole
+<pb n='129'/><anchor id='Pg129'/>
+intent is to lead his flock to rich pastures,
+and good watering places. In this manner
+did God tend his flock, Israel, to accomplish
+their happiness, indulging them when obedient
+to his will, but chastising them, when
+otherwise, as an indulgent father would his
+children, in order to reclaim them. And when
+we consider the circumstances and condition
+of our fathers during the first temple, we may
+easily trace out both the times when they
+enjoyed uninterrupted peace and comfort,
+and those, when they were exposed to troubles
+and afflictions, which God in his wisdom saw
+fit to visit upon them. To these does the
+prophet refer, representing them by this beautiful
+metaphor of the two staves.
+</p>
+
+<p>
+Ver. 5. The cruel shepherds denote the
+tyrants into whose hands Israel was delivered,
+who disdained to nourish that poor flock, but
+sold some to slavery, and gave up others to be
+slaughtered.
+</p>
+
+<p>
+Ver. 6. And such as escaped the fury of
+their own kings were ravaged by their conquerors.
+</p>
+
+<p>
+Ver. 7. <hi rend='italic'>I fed the flock.</hi>&mdash;i. e. Since I have
+chosen them to me out of Egypt.
+</p>
+
+<pb n='130'/><anchor id='Pg130'/>
+
+<p>
+Ver. 8. <hi rend='italic'>When I had cut off three shepherds.</hi>&mdash;The
+number three as well as seven is well
+known to be made use of in Scripture, instead
+of an indefinite number; this apparently
+refers to what is related in 2 Kings, ch. x.
+v. 32, that in those days the Lord began to be
+weary of Israel; it was after the kings of Judah
+and Israel were killed, the family of the
+one exterminated, and that of the other nearly
+so.
+</p>
+
+<p>
+Ver. 10. <hi rend='italic'>A covenant made for them with all the
+nations</hi>; that is, that these nations should not
+disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly
+promised to them. Exod. xxxiv.
+24; Lev. xxvi. 5; Deut. xxviii. 10. But when
+under the divine displeasure, that covenant
+was suspended, and not only the land of the
+ten tribes, but also that of Judah was frequently
+invaded, and both were harassed by
+their enemies.
+</p>
+
+<p>
+Ver. 12. The reward which God required of
+his people means, that for the many blessings
+he had conferred on them, they should be
+obedient to his commandments. Yet he left
+it to their choice, to forbear if disinclined,
+<pb n='131'/><anchor id='Pg131'/>
+agreeably to the message sent to them by
+Ezek. ch. iii. v. 27; and accordingly some few
+remained faithful to him, and these answer to
+the thirty pieces of silver. Thirty as well as
+ten sometimes imply an indefinite number.
+See Dan, i. 20; Gen. xxxi. 7. They are
+named silver (כסף (or ףסכ)) as this originally meant
+desirable.
+</p>
+
+<p>
+Ver. 13. They are to be cast into the treasury&mdash;יוצר (or רצוי),
+though translated the potter,
+stands for אוצר (רצוא), the treasury. And again,
+בית יהוה אל היוצר (or רצויה לא הוהי תיב) is the same as אל בית האוצר
+(or רצואה תיב לא)
+(Mal. iii. 10), or the storehouse of the Lord,
+viz. the temple. The frequent interchange of
+the אהרי (or יוחא) letters is well known to the Hebrew
+scholar. The temple is here indicated as the
+place where the pure ones, separated from the
+dross, should fix their eyes on the Most High,
+and with prayers appease his wrath, that he
+might yet avert the approaching calamities.
+יקרתי (or יתרקי) signifies <hi rend='italic'>I
+have withdrawn</hi>, not <hi rend='italic'>I was
+prized at</hi>. See Proverbs xxv. 17, where it
+means <hi rend='italic'>withdraw thy foot</hi>.
+</p>
+
+<p>
+Ver. 14. <hi rend='italic'>Cut asunder the other staff.</hi> While
+the two kings lived in peace and harmony,
+the one was corrupted by the wickedness of
+<pb n='132'/><anchor id='Pg132'/>
+the other, and therefore the chastening rod
+was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed
+with, when by the dissolution of one of these
+kings, the cause for it ceased.
+</p>
+
+<p>
+Ver. 16. <hi rend='italic'>I will raise up a shepherd, &amp;c.</hi> Judah
+has likewise to lament to this day having
+been governed by foolish shepherds during
+both the first and second temple, who did
+neither remember the missed, nor heal the
+broken, and instead of feeding them that
+stood still, they fed upon them, and tore their
+hoofs asunder. Yet as the survivors stand to
+this day a living monument of the literal accomplishment
+of this prophecy from verse 15,
+it serves them as a sure pledge of the fulfilment
+of that which follows.
+</p>
+
+</div>
+
+<pb n='133'/><anchor id='Pg133'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XII.</head>
+
+<p>
+Of the occurrences which succeeded the
+crucifixion of Christ, one of the first in order,
+as well as importance, was the destruction
+of Jerusalem; an event which materially
+changed the condition of the Jewish nation,
+both as regarded their polity and their religion;
+to the full exercise of which the existence
+of their temple was indispensable.
+It was therefore to be expected that the prediction
+of this event would be eagerly sought
+for by Christian commentators, in a prophecy
+relating to the establishment of the Messiah's
+<pb n='134'/><anchor id='Pg134'/>
+kingdom, especially by those who chiefly look
+to political affairs for its fulfilment.
+</p>
+
+<p>
+And accordingly this chapter appears to
+afford distinct intimation of such an event, as
+it opens with the express mention of the siege
+of Jerusalem. Yet is it mentioned in a way
+not a little embarrassing to the political exposition;
+for, instead of the destruction, the
+prophecy declares the triumph of Jerusalem;
+and, with the exception of one or two ambiguous
+expressions at the commencement, this
+triumph forms the whole subject of the
+chapter. But Jerusalem really was taken
+and destroyed, nor have the Jews since been
+able to rebuild either their city or their
+temple, nor has any thing approaching to a
+triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the
+present. How then shall we explain the
+victory and triumph foretold in the prophecy?
+</p>
+
+<p>
+The solution appears to be this; that the
+event here foretold is no political, but a
+spiritual siege; namely, the warfare of
+worldly feelings against true religion, for this
+is the spiritual Jerusalem. The abrogation of
+<pb n='135'/><anchor id='Pg135'/>
+the law, and the promulgation of the Gospel,
+are foreshewn under the types of the Old and
+the New Jerusalem; which symbolically
+signify the Old and New Covenant, or Judaism
+and Christianity, the one abolished and
+the other established, in reality at the coming
+of Christ, but ostensibly at the destruction of
+the city and temple, which is probably on
+this account employed symbolically, to represent
+the spiritual change.
+</p>
+
+<p>
+The prophecy, however, does not declare
+the destruction of the old Jerusalem, but
+merely the repeopling of it, in verse 6; and
+in the spiritual sense it was not destroyed,
+though merged in the superior splendour and
+greatness of the New City; for Christianity
+is built on the foundation of Judaism. The
+new Jerusalem here spoken of, is then, the
+new Covenant, or Christianity, the spiritual
+City, the building of which began at this
+time, whatever may be the period required for
+its completion.
+</p>
+
+<p>
+In the spiritual sense also must be understood
+the triumph of Judah, which was the
+triumph of the Gospel; and her salvation,
+spoken of in verse 7, which was eternal salvation.
+<pb n='136'/><anchor id='Pg136'/>
+Her victory was the victory over the
+world, which every true Christian has to gain,
+but which was first gained by Judah, for the
+first Christians were Jews; although the
+Gentiles were subsequently admitted into the
+Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when
+deserted, for the most part at least, by its
+former inhabitants the Jews. The Gentiles
+from this time became Israelites by adoption,
+and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is
+marked in the prophecy, as might be expected.
+</p>
+
+<p>
+But the time of Israel's spiritual restoration
+requires some explanation, being adverted to
+in this and the following chapter ten times at
+least, with the definite expression of <q><hi rend='italic'>in that
+day</hi>:</q> an expression which seems as little to
+accord with the time required for a whole
+nation or people to change their faith, as with
+that which would be requisite for their literal
+return from all parts of the world to be
+reunited in one city, as the Jews understand
+the prophecy. A literal day cannot therefore
+be understood; nor yet would the difficulty
+<pb n='137'/><anchor id='Pg137'/>
+be removed by supposing it to mean a prophetic
+day, or a Jewish year of twelve
+months, being three hundred and sixty days;
+for this period would be alike inadequate to
+the event in question.
+</p>
+
+<p>
+How shall we then understand the expression,
+<q><hi rend='italic'>that day</hi>,</q> so often recurring in the
+prophecy? The answer appears to be simply
+this, that it means <emph>one</emph> day to <emph>each individual</emph>,
+but not <emph>the same day</emph> to <emph>all collectively</emph>. As the
+earlier Christians did not all embrace Christianity
+on one day, so neither have we reason
+to expect that the later Christians will do so.
+History declares to the contrary, that some of
+the house of Israel have been continually
+flowing into the Church of Christ in every
+succeeding century, from the Apostolic age
+to the present time. And as some understand
+the Day of Judgment to be to each individual
+the day of his death, so to each will the day
+of his <q><hi rend='italic'>Redemption</hi>,</q> in Scriptural language,
+be the day of his receiving Christ. St. Paul
+in the 2 Corinth. vi. 2, says <q><hi rend='italic'>Behold now is the
+accepted time, now is the day of Salvation</hi>,</q> and
+in the same light must it be viewed in the
+passages before us; that is, as one day to
+<pb n='138'/><anchor id='Pg138'/>
+each individually, not as the same day to all
+collectively.
+</p>
+
+<p>
+The opening of this chapter closely resembles
+that of the 9th, and may help to
+throw light on those parts of it which appeared
+obscure. Both begin by declaring
+God's superintendance and control over human
+affairs, and both assert his right to the
+disposal of events on similar grounds: there
+it was alleged, because all creatures belong to
+him, <hi rend='italic'>for the Lord's is the eye of man, and all the
+tribes of Israel</hi>; and here, because he created
+all things.
+</p>
+
+<p>
+<hi rend='italic'>The burden of the word of the Lord upon Israel,
+saith the Lord, which stretcheth forth the heavens,
+and layeth the foundations of the earth, and formeth
+the spirit of man within him.</hi>
+</p>
+
+<p>
+There, the burden of the prophecy was laid
+on the Gentiles, but the admonition meant for
+the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but
+the admonition expressly intended for all nations,
+<q><hi rend='italic'>all the people round about</hi>;</q> and of such
+was the new Jerusalem, which is the subject
+of this chapter, chiefly composed after the
+overthrow of their idolatry and their conversion
+<pb n='139'/><anchor id='Pg139'/>
+to Christianity. This appears to be the
+spiritual warfare here intended, namely, the
+successful progress of the Gospel against
+Paganism.
+</p>
+
+<p>
+<hi rend='italic'>Behold, I will make Jerusalem a cup of trembling
+unto all the nations round about, and upon
+Judah it shall be in the siege against Jerusalem.</hi>
+</p>
+
+<p>
+Upon Judah is the burden of the prophecy
+chiefly imposed, for to Judah was first committed
+the task of promulgating the Gospel.
+The Apostles, and also the disciples of our
+Lord were all Jews, they were the founders of
+this city. <q><hi rend='italic'>A cup of trembling</hi>,</q> must not be
+here understood to signify an example by
+punishment inflicted, but as the Jew renders
+it, <q><hi rend='italic'>a cup of astonishment</hi>,</q> or confusion to all
+nations; or, as it is next termed, <q><hi rend='italic'>a burden-stone</hi>,</q>
+to crush its enemies; and such has
+been the Gospel of Christ, as the prophecy
+declares.
+</p>
+
+<p>
+<hi rend='italic'>In that day, will I make Jerusalem a burden-stone
+for all people; all that burden themselves with
+it shall be cut in pieces, though all the people of
+the earth be gathered together against it.</hi>
+</p>
+
+<p>
+The people, here spiritually signifies their
+false religion, which was to be abolished; and
+<pb n='140'/><anchor id='Pg140'/>
+Jerusalem is here understood to mean Christianity,
+or true religion, which was triumphant.
+Confusion is then denounced against its enemies,
+while Divine protection and support are
+promised to the house of Judah, who received
+Christ.
+</p>
+
+<p>
+<hi rend='italic'>In that day, saith the Lord, I will smite every
+horse with astonishment, and his rider with madness,
+but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with
+blindness.</hi>
+</p>
+
+<p>
+The blind rage of the heathen and the infatuated
+frenzy with which they strove to extinguish
+the light of the Gospel, are here
+clearly foreshewn; but the spiritual Jerusalem
+resisted all their efforts. And when the lineal
+Israelites abandoned their city, its gates were
+thrown open to the Gentiles, who entered and
+repeopled it, and became thenceforward
+<q>Israelites by adoption.</q> The new Jerusalem
+being Christianity, its inhabitants must mean
+the Christians; and who were they, after the
+Jews rejected Christianity, but the Gentile
+converts? Accordingly, they are so styled in
+the next verse, as contradistinguished from
+the first Jewish converts, who are called the
+<pb n='141'/><anchor id='Pg141'/>
+governors of Judah, being the founders and
+builders of the spiritual city.
+</p>
+
+<p>
+<hi rend='italic'>And the governors of Judah shall say in their
+hearts, The inhabitants of Jerusalem shall be my
+strength, in the Lord of hosts their God.</hi>
+</p>
+
+<p>
+The fitness of the expression, <hi rend='italic'>Inhabitants of
+Jerusalem</hi>, to symbolize the Gentile converts,
+further appears in the fact, that the original
+inhabitants of the city, who were never expelled,
+were Gentiles. <hi rend='italic'>The governors of Judah</hi>
+can signify no other than the apostles and
+disciples of our Lord, the first teachers of
+Christianity, or the founders of the new City.
+These, when the Jews were no longer willing
+to hear them, turned their attention to the
+Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city
+lies in its inhabitants, so the hope of strengthening
+theirs, from that time, rested in gaining
+over the Gentiles: <q><hi rend='italic'>The Governors of Judah
+say in their hearts, The inhabitants of Jerusalem
+shall be my strength in the Lord of hosts their
+God.</hi></q> Does not this mean in the Lord of
+hosts <emph>becoming</emph> their God? That is, in his becoming
+the God of the Gentiles by their conversion
+to Christianity?
+</p>
+
+<pb n='142'/><anchor id='Pg142'/>
+
+<p>
+The extraordinary success of the apostles
+and disciples, in converting the Gentiles and
+repeopling the city, is foreshewn in the next
+verse.
+</p>
+
+<p>
+<hi rend='italic'>In that day will I make the governors of Judah
+like an hearth of fire among the wood, and like a
+torch of fire in a sheaf, and they shall devour all
+the nations round about on the right hand and on
+the left, and Jerusalem shall be inhabited again in
+her own place, even in Jerusalem.</hi>
+</p>
+
+<p>
+If the spiritual Jerusalem be Christianity,
+it was certainly the Gentiles who repeopled
+this city, when the Jews deserted it. But still
+it was not deserted by all the Jews, for the
+first Christians were Jews, as emphatically
+expressed in the next verse.
+</p>
+
+<p>
+<hi rend='italic'>The Lord shall save the tents of Judah first,
+that the glory of the house of David, and the glory
+of the inhabitants of Jerusalem do not magnify
+themselves against Judah.</hi>
+</p>
+
+<p>
+The salvation of Judah here spoken of must
+be salvation through Christ; but if Judah signify
+the first Jewish converts to Christianity,
+and the inhabitants of Jerusalem mean those
+from the gentile nations, who are <hi rend='italic'>the house of
+David</hi>, here spoken of, and classed with the
+<pb n='143'/><anchor id='Pg143'/>
+inhabitants of Jerusalem, as receiving their
+salvation subsequently to that of Judah? The
+house of David must surely mean those of the
+Hebrew nations, who did not at first receive
+Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective,
+those who shall hereafter embrace
+Christianity must be also included. To this
+the Jew may probably answer: How can a
+Christian believe that the house of David, the
+very house from which Christ came, still remains
+unredeemed? I answer, that we are
+nowhere assured that all of his own family
+believed in him; still less the whole house of
+David, of which they were only a branch. To
+the fact, whether any of that family be still
+left among the unredeemed of Israel, let the
+Jew answer. If not, then where is their expected
+Messiah to come from? But if there
+be such, then have these not yet received the
+salvation which is through Christ; and as far
+as they are concerned, the words of the prophecy
+yet remain to be fulfilled, however it
+may have received its fulfilment in regard to
+others. When it shall please God to remove
+the veil which is before their eyes, and to restore
+<pb n='144'/><anchor id='Pg144'/>
+the spiritual strength which they have
+lost, then will the following words be accomplished
+in them also, as it was to Judah in the
+apostolic age.
+</p>
+
+<p>
+<hi rend='italic'>In that day shall the Lord defend the inhabitants
+of Jerusalem, and he that is feeble among
+them, at that day shall be as David, and the house
+of David shall be as God, as the Angel of the
+Lord before them.</hi>
+</p>
+
+<p>
+The esteem and veneration with which the
+primitive Christians, and particularly the
+apostles, would be regarded for their purity
+and holiness, and for their spiritual strength,
+notwithstanding that they were designedly
+chosen from the lowest and most illiterate class
+of men, is here emphatically foretold. Their
+consequent success in preaching the gospel is
+next declared; the nations being destroyed,
+figuratively signifies their false religion being
+overthrown.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass in that day, saith the
+Lord, that I will seek to destroy all the nations
+that come up against Jerusalem.</hi>
+</p>
+
+<p>
+The next verse, which foretels <hi rend='italic'>the pouring
+out of the Spirit</hi>, so closely resembles the
+prophecy of Joel, of which St. Peter gave the
+<pb n='145'/><anchor id='Pg145'/>
+interpretation on the memorable day of Pentecost;
+and at the same time, coupled the application
+with a reproach to the Jews for
+having crucified Christ (Acts ii.), that the
+Christian can hardly fail to see that they
+refer to the same event, though not here
+restricted to that particular day, as appears
+from <q><hi rend='italic'>the house of David and the inhabitants of
+Jerusalem</hi></q> being mentioned; nor was the gift
+of the Spirit confined to the day of Pentecost,
+but continued to all on whom the apostles laid
+their hands.
+</p>
+
+<p>
+<hi rend='italic'>And I will pour out upon the house of David,
+and upon the inhabitants of Jerusalem, the spirit
+of grace and of supplication; and they shall look
+to me for him whom they pierced, and they shall
+mourn for him as one mourneth for his only son;
+and be in bitterness for him as one that is in
+bitterness for his firstborn.</hi>
+</p>
+
+<p>
+The most solemn fast almost universally
+observed throughout Christendom, in commemoration
+of Christ's crucifixion, is manifestly
+the event which was here foretold, at
+least four centuries before its fulfilment.
+The prospect of its receiving a more evident
+accomplishment at any future period, seems
+<pb n='146'/><anchor id='Pg146'/>
+to be rendered hopeless by the enumeration
+of the different families that follows, all such
+distinctions being now lost among the present
+race of Jews.
+</p>
+
+<p>
+<hi rend='italic'>And in that day there shall be a great mourning
+in Jerusalem, as the mourning of Hadadrimmon
+in the valley of Megiddon;</hi>
+</p>
+
+<p>
+<hi rend='italic'>And the land shall mourn every family apart,
+the family of the house of David apart, and their
+wives apart; the family of the house of Nathan
+apart, and their wives apart;</hi>
+</p>
+
+<p>
+<hi rend='italic'>The family of the house of Levi apart, and their
+wives apart; the family of the house of Shimei
+apart, and their wives apart;</hi>
+</p>
+
+<p>
+<hi rend='italic'>All the families that remain, every family apart,
+and their wives apart.</hi>
+</p>
+
+<p>
+If any thing more be intended by this
+emphatical repetition of the families mourning
+apart, beyond the strong expression of
+the depth of their grief, and the sincerity of
+their repentance, may it not be to convince
+the unbelieving Jews of the hopelessness of a
+more literal fulfilment after the loss of their
+genealogies?
+</p>
+
+</div>
+
+<pb n='147'/><anchor id='Pg147'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter XII.</head>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 2. :םלשורי לע רוצמב היהי הדוהי לע םגו</p>
+  </then>
+  <else>
+    <p>Verse 2. :וגם על יהודה יהיה במצור על ירושלם</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>When they shall be in the siege both against Judah and
+against Jerusalem.</hi>
+</p>
+
+<p>
+Such is the translation in our version, a sense which can in
+no way be extorted from the words of the text, as every
+Hebraist must be well aware. The Jew, by inserting the relative
+<hi rend='italic'>who</hi>, as understood after the word Judah, renders the
+passage thus,
+</p>
+
+<p>
+<hi rend='italic'>And also upon Judah, who shall be in the siege against
+Jerusalem.</hi>
+</p>
+
+<p>
+This is certainly no violation of the text, as the relative pronoun
+is often understood in Hebrew. But still I hold it to be
+a rule not to insert a relative unless the sense requires it, and I
+see no such necessity here, as either of the preceding nominatives,
+namely, <hi rend='italic'>the burden of the prophecy</hi>,
+or <hi rend='italic'>the cup of
+trembling</hi>, may govern the verb <hi rend='italic'>shall be</hi>, and thus we have,
+as I have rendered it, <hi rend='italic'>and also upon Judah it shall be, in the
+<pb n='148'/><anchor id='Pg148'/>
+siege against Jerusalem</hi>; by which I understand <hi rend='italic'>the burden
+shall</hi> be upon Judah also.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 3. לכל הסמעמ ןבא םלשורי חא םישא<lb/>
+        :םימעה</p>
+  </then>
+  <else>
+    <p>Verse 3. :אשים אח ירושלם אבן מעמסה לכל העמים</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>I will make Jerusalem a burden stone for all people.</hi>
+</p>
+
+<p>
+Here the Jew may probably ask, How can Jerusalem, in
+the spiritual sense, as signifying true religion, become a
+burden stone, or a cup of confusion to the heathen? I
+answer, in every way. In the first place, by frustrating, as it
+did, all their efforts to suppress and extinguish it;&mdash;in the
+next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring
+them to receive their religion from one whom they despised
+as the most degraded of human beings, a crucified malefactor;&mdash;and,
+lastly, by stultifying all their previous notions,
+enjoining the restraint and control of the passions, instead of
+which their religion sanctified their indulgence as an act of devotion.
+Thus was Christianity, in every way, a cup of confusion,
+and a stumbling-stone to the heathen nations.
+</p>
+
+<p>
+But against the spiritual exposition of the Old and New Jerusalem,
+as symbolizing the Old and New Covenant, the Jew
+may, perhaps, further object, that he was never taught to look
+for a New Covenant, and that he finds no intimation of it in
+the Prophets. This being a question of fact, rather than of
+reasoning, we must look to the Scriptures for the answer.
+</p>
+
+<p>
+Without enumerating the many intimations of the sacrifices
+and ceremonies of the Old Covenant, not being <emph>intrinsically</emph>
+acceptable to God, but of less estimation than the
+<pb n='149'/><anchor id='Pg149'/>
+attributes of moral excellence, we find the following direct declarations
+of a New Covenant to be established at the Messiah's
+coming, who is symbolically styled, <hi rend='italic'>My servant David</hi>.
+Thus in Isa. lv. 3, we find, <hi rend='italic'>Incline thine ear and come unto
+me; hear and your soul shall live; and I will make an everlasting
+covenant with you, even the sure mercies of David.</hi>
+Ezekiel also says, chap. xxxiv. 24, <hi rend='italic'>And I the Lord will be
+their God, and my servant David a prince among them; I
+the Lord have spoken it; and I will make with them a covenant
+of peace</hi>, &amp;c. And again in chap. xxxvii. 26, he says,
+<hi rend='italic'>Moreover, I will make a covenant of peace with them; it
+shall be an everlasting covenant with them; and I will place
+them and multiply them, and I will set my sanctuary in the
+midst of them for evermore.</hi> But Jeremiah still more expressly
+declares the superseding of the Old, and the substitution
+of the New Covenant; while he describes the latter in
+terms equivalent to those used by Christ himself, <q>The kingdom
+of God is within you.</q> Thus Jer. xxxi. 31, <hi rend='italic'>Behold the
+days come, saith the Lord, that I will make a New Covenant
+with the house of Israel, and with the house of Judah. Not
+according to the Covenant that I made with their fathers, in
+the day that I took them by the hand to bring them out of the
+land of Egypt, which my Covenant they brake, although I
+was an husband to them, saith the Lord. But this shall be
+the Covenant that I will make with the house of Israel,
+After those days, saith the Lord, I will put my law in their
+inward parts, and write it in their hearts, and will be their
+God, and they shall be my people.</hi>
+</p>
+
+<p>
+Here we have clear intimation of a new law superseding
+<pb n='150'/><anchor id='Pg150'/>
+the old, the spiritual nature of the new being contrasted with
+the ceremonial of the old, by its being written in the heart;
+while the stress laid by all upon its everlasting duration, implies
+that the one preceding it was only meant to be temporary.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 5. יבשי יל הצמא םבלב הדוהי יפלא ורמאו<lb/>
+       :םהיהלא תואבצ הוהיב םלשורי</p>
+  </then>
+  <else>
+    <p>Verse 5. :ואמרו אלפי יהודה בלבם אמצה לי ישבי
+       ירושלם ביהוה צבאות אלהיהם</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And the Governors of Judah shall say in their hearts, the
+inhabitants of Jerusalem shall be my strength in the Lord of
+hosts their God.</hi>
+</p>
+
+<p>
+<q>This text,</q> says Dr. Blayney, <q>has been supposed corrupt,
+and many attempts made to amend it. But without
+any alteration, it well expresses the sentiments of the men of
+Judah, concerning the interest they had in the safety of Jerusalem
+and its inhabitants, on which their own safety and security
+depended in a great degree,</q> &amp;c. I fully agree with
+Dr. Blayney in the literal meaning of the words, which involves
+no difficulty; but in looking beyond the literal, to the symbolical
+and spiritual sense, considerable difficulty appears. A
+different solution from that I have offered at first occurred to
+me, which is this, that as <emph>Judah</emph> means the earliest converts to
+Christianity, these being evidently contrasted with <emph>the inhabitants
+of Jerusalem</emph>, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the
+anxiety of Christians for the conversion of the Jews, would
+appear to be the subject intimated in the verse before us; and
+as this idea may occur to others as it did to myself, I think it
+<pb n='151'/><anchor id='Pg151'/>
+right to state my reasons for relinquishing it. One objection
+to this view is, that in verse 10, the <emph>unconverted Jews</emph>, if they
+be the inhabitants of Jerusalem, would here mourn the crucified
+Saviour, which would be a complete solecism. Another
+objection is, that the abolition of idolatry in the next chapter,
+instead of being represented as opening the way for the admission
+of the Pagans to Christianity, which it certainly did, would
+then be represented as opening the way to the conversion of
+the Jews, which it certainly did not, but rather had a contrary
+effect, as history declares. And, lastly, upon this view, the
+corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead
+of being ascribed to the Gentile church, would thus appear to
+be the work of the Jews, either of those more recently converted
+to Christianity, or of those still unconverted, both of which
+would be alike unreasonable. Such are the reasons which led
+me to reject that view, and adopt the one proposed in the text.
+With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic
+age, those objections do not apply.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 10. :ורקד רשא תא ילא וטיבהו</p>
+  </then>
+  <else>
+    <p>Verse 10. :והביטו אלי את אשר דקרו</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>And they shall look upon me whom they have pierced.</hi>
+</p>
+
+<p>
+Blayney considers the אלי (or ילא), as simply a preposition, not a
+compound of אל with the affix pronoun י, the antecedent to
+אשר (or רשא), being understood, and renders the passage thus, <hi rend='italic'>They
+shall look towards him whom they pierced.</hi>
+</p>
+
+<p>
+The Jew argues from the change of person, that our version
+<pb n='152'/><anchor id='Pg152'/>
+cannot be right, and he renders it, <hi rend='italic'>They shall look to me concerning
+him whom they pierced.</hi>
+</p>
+
+<p>
+In whatever way the passage be rendered, no doubt can
+remain in the mind of the Christian that Christ, who was
+pierced, is the person here alluded to; and this is the only
+point material to the present exposition. That the Jew should
+admit this, is not to be expected.
+</p>
+
+</div>
+
+<pb n='153'/><anchor id='Pg153'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Rabbi's Exposition,
+And The
+Author's Remarks.
+Chapter XII.</head>
+
+<p>
+In the remaining chapters, I shall merely
+point out those parts in which the construction
+of the original is, or may be, different
+from that of the English version, as
+there seems no occasion to notice those passages
+where they both agree.
+</p>
+
+<p>
+Verse 2. <hi rend='italic'>Behold I will make Jerusalem a cup
+of confusion unto all the people round about, and
+also upon Judah, who will be in the siege against
+Jerusalem.</hi>
+</p>
+
+<p>
+By this it appears that Judah, namely,
+those who will be without the city, will likewise
+be greatly confused at their being compelled
+by the other nations to take part in the
+siege, and fight against their brethren.
+</p>
+
+<pb n='154'/><anchor id='Pg154'/>
+
+<p>
+Verse 10. <hi rend='italic'>And I will pour upon the house of
+David, and upon the inhabitants of Jerusalem, the
+spirit of grace and of supplications; and they shall
+look unto me <hi rend='smallcaps'>(concerning)</hi> whom they have pierced,
+and they shall mourn for him, &amp;c.</hi>
+</p>
+
+<p>
+The change of person clearly proves, that
+it is not he who was pierced, to whom they
+will look; but it must be considered as if it
+were והביטו על אשר דקרו (or ורקד רשא לע וטיבהו),
+or אלי על את אשר דקרו (or ורקד רשא תא לע ילא)
+particles are well known to be frequently
+omitted or exchanged. This may either allude
+to those who had been formerly slain for
+their bold admonitions and warnings; or to
+those who will hereafter be slain in battle.
+</p>
+
+<p>
+They who apply this to the Christian
+Messiah, have another difficulty to solve,
+besides the one above mentioned, and that is,
+to explain how a death is to be lamented,
+which, as they believe, was indispensable to
+the salvation of so many myriads of souls.
+And further, it may be asked, if it was the
+especial will of God that this should be so accomplished,
+how could the perpetrators of his
+death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah
+himself, to supplicate for mercy on account of
+<pb n='155'/><anchor id='Pg155'/>
+his death, in which they, being his own family,
+had surely no share?
+</p>
+
+<p>
+Ver. 8. ובית דויד לאלהים (or םיהלאל דיוד תיבו)
+cannot mean, <hi rend='italic'>and
+the house of David shall be as God</hi>, but only as
+a powerful being, <hi rend='italic'>as the Angel of the Lord before
+them</hi>. The witch of Endor, who saw
+אלהים (or םיהלא) ascending out of the earth, surely did
+not mean to say that it was God. And in
+many other passages we find אלהים (or םיהלא) applied
+to mortals as well as to God.
+</p>
+
+<milestone unit='tb' rend='rule: 50%'/>
+
+<p>
+In answer to the difficulties proposed by the
+Jew, the Christian may say, that he does not
+mourn the death of Christ, but the sins that
+required such a sacrifice; and as to the free
+agency of those who crucified him, he will
+say, that God's seeing fit sometimes to employ
+the wicked in accomplishing his purposes,
+does not imply that he first makes
+them wicked for the purpose. When was
+there ever a time, that none could be found in
+Israel who were ready to slay the prophets?
+And as to the difficulty in the text of verse
+10, it is one of the Jews' own creating, as the
+<pb n='156'/><anchor id='Pg156'/>
+Christian finds none in receiving it as it
+stands without even the proposed alteration,
+an alteration admitted, but not proposed by
+him. The only remaining objection, which
+regards the house of David, has been anticipated
+and answered in the interpretation of
+verse 7.
+</p>
+
+</div>
+
+<pb n='157'/><anchor id='Pg157'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIII.</head>
+
+<p>
+The progress of the Messiah's kingdom
+being regarded as that of Christianity, the
+next important step after the abolition of
+Judaism, was that of Paganism, which is
+evidently the subject of the chapter now
+before us; but along with this is coupled
+in the prophetic view another event, no less
+important, which arose out of, and accompanied
+the nominal conversion of the Gentile
+nations. This was the corruption of Christianity
+by the Pagan converts. For instead
+of relinquishing their former prejudices and
+<pb n='158'/><anchor id='Pg158'/>
+superstitions, they retained, and brought
+most of them into the bosom of the church;
+and thereby in a short time totally changed
+the character of the religion which they professed
+to embrace.
+</p>
+
+<p>
+It is true that this is a point of church
+history not always very distinctly stated by
+ecclesiastical historians; who seem more inclined
+to represent the conversion of Constantine,
+and the events of the fourth century,
+as every way favourable to the Christian
+cause. But the truth is, that precisely in
+proportion to the church's advancement in
+worldly prosperity and power, were its spiritual
+decline and degradation; in so much that
+the best historians admit, that from this
+period are its degeneracy and corruptions
+most indubitably to be dated. So different
+is the light under which the same event appears,
+according as it is viewed with regard
+to its spiritual or its political import. Which
+of the two best accords with the spirit of this
+prophecy, the reader will be at no loss to decide,
+when he sees that no prosperity is here
+spoken of, but on the contrary, that the cutting
+off two-thirds of the inhabitants of the
+<pb n='159'/><anchor id='Pg159'/>
+land, or their spiritual death, is the event
+which is coupled in the prophecy with the
+admission of the Pagans into the church of
+Christ. And such was truly the result that
+followed to the many; namely, the loss of the
+true spirit of Christianity.
+</p>
+
+<p>
+But if the abolition of Paganism be the
+subject of this chapter, it may be asked, how
+comes the purification of Israel to be announced
+in the opening of it? The answer
+is plain. Adopted Israel may be here understood.
+To lineal Israel indeed was the prophecy
+given; and with Israel, idolatry was,
+and ever had been, the besetting sin; most
+nearly therefore were the Jews also concerned
+in its abolition.
+</p>
+
+<p>
+Viewed, however, in the more enlarged
+sense, idolatry comprises the indulgence of
+every evil propensity; for Paganism, by appointing
+a presiding Deity over each, had
+sanctioned the unrestrained gratification of
+every passion, in making it an act of devotion.
+Christianity, on the contrary, enjoins the restraint
+and control of our passions, and thus
+becomes the natural antidote to the poison of
+Heathenism: or the fountain of purification
+<pb n='160'/><anchor id='Pg160'/>
+from the sin and pollution of idolatry, as the
+opening of this chapter declares.
+</p>
+
+<p>
+<hi rend='italic'>In that day there shall be a fountain opened to
+the house of David, and to the inhabitants of Jerusalem
+for sin and for uncleanness.</hi>
+</p>
+
+<p>
+That day, as formerly explained, is to
+every one the day of his conversion to Christianity.
+The house of David, and the inhabitants
+of Jerusalem, here, as in the last
+chapter, symbolically represent the later
+converts to Christianity; as the house of Judah,
+which was first saved, signify the earlier
+Christians. The nature of the sin and pollution
+to be thus washed away, is next declared
+to be idolatry, and its abolition is
+foretold.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass in that day, saith the
+Lord of hosts, that I will cut off the names of the
+idols out of the land, and they shall be no more remembered;
+and also I will cause the prophets,
+and the unclean spirit to pass out of the land.</hi>
+</p>
+
+<p>
+It may be worthy of remark, that <hi rend='italic'>the names</hi>
+only <hi rend='italic'>of the idols</hi>, and not the spirit of idolatry,
+is here declared to be cut off; and <hi rend='italic'>from the
+land</hi>, which in prophetic language, commonly
+means the land of Israel, here, adopted
+<pb n='161'/><anchor id='Pg161'/>
+Israel, or Christendom. Now, this nominal
+abolition took place in the fourth century,
+from which time both Jews and Gentiles have
+been prohibited from the open worship of
+idols. But we have now reached the nineteenth
+century without seeing the spirit of
+idolatry really extinct; if then the total abolition,
+which is yet to come, be here intimated,
+it must be symbolically foreshewn by the
+nominal abolition which then took place.
+<hi rend='italic'>That day</hi>, in regard to the inward and spiritual
+purification, is to be taken as the day of his
+regeneration to each individual, not as the
+same day to all collectively; but regarding
+the outward and ostensible abolition, this occurred
+when the pains and penalties of the
+Theodosian code prohibited the open practice
+of Pagan rites. The prophetic view may,
+however, include both.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass in that day, when any
+shall get prophesy, that his father and his mother
+that begat him shall say, Thou shalt not live, for
+thou speakest lies in the name of the Lord: and
+his father and his mother that begat him, shall
+thrust him through when he prophesieth.</hi>
+</p>
+
+<p>
+To prophesy, or foretel future events, was
+<pb n='162'/><anchor id='Pg162'/>
+the main purport of Pagan rites; no undertaking
+of any moment being entered upon
+until the priests and oracles had been previously
+consulted. This, in a superstitious
+age, formed a lucrative profession for the
+soothsayers and diviners, and was successfully
+practised, till the darkness of Heathenism
+was dispelled by the light of Christianity,
+as foretold in the next verse.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass in that day, that the
+prophets shall be ashamed, every one of his vision
+when he prophesieth; neither shall they wear a
+rough garment to deceive.</hi>
+</p>
+
+<p>
+The Pagan, as well as the Jewish prophets,
+appear to have worn a distinct dress; but
+after Paganism was abolished, those who
+practised its rites in secret, of course denied
+and sought to conceal it.
+</p>
+
+<p>
+<hi rend='italic'>But he shall say, I am no prophet but a labourer;
+for a husbandman bought me from my
+youth.</hi>
+</p>
+
+<p>
+Slaves and bondmen frequently received a
+mark in their hands, to shew the master to
+whom they belonged; and persons attached
+to the Heathen temples were sometimes
+marked in a similar manner; the worshippers
+<pb n='163'/><anchor id='Pg163'/>
+of Bacchus, for instance, were distinguished
+by the mark of an ivy leaf. (See
+Lowth in loco.) This explains the following
+verse.
+</p>
+
+<p>
+<hi rend='italic'>And one shall say unto him, What are these
+marks in thine hands? Then shall he answer,
+Those with which I was marked in the house of
+my friends.</hi>
+</p>
+
+<p>
+Thus seeking to avoid the suspicion attached
+to the marks of Paganism, under the
+pretext of their being the indication of bondage
+or servitude. But this evasion denotes
+that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In
+reality the advancement of Christianity to the
+imperial throne, instead of promoting the
+sincere conversion of the Pagans, only served
+to complete what had already begun, namely,
+the corruption of the Christians; whose character
+and conduct soon totally changed, after
+the road to the acquisition of wealth and
+power was opened to them. In the contests
+for the attainment of these, which soon arose,
+(witness the Donatist faction,) the majority
+of Christians in a short time lost sight of the
+spirit of their religion; while the rancour and
+<pb n='164'/><anchor id='Pg164'/>
+cruelty with which different sects persecuted
+each other, sprang from the same source, or
+their rivalship in the struggle for worldly
+power, as Mosheim declares. Such was the
+spiritual sword which undermined Christianity,
+and destroyed the life which is in Christ; as
+next foretold.
+</p>
+
+<p>
+<hi rend='italic'>Awake, O sword, against my shepherd, and
+against the man that is next unto me, saith the
+Lord of hosts. Smite the shepherd and the sheep
+shall be scattered; and I will turn mine hand
+against the little ones.</hi>
+</p>
+
+<p>
+The sword is the symbol of strife and discord,
+warring against and destroying spiritual
+life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person
+of Christ being here figuratively put for his
+doctrine or religion; the corruption of which
+is thus foreshewn by the dispersion and
+slaughter of his flock. The little ones signify
+the new converts, who are yet weak in their
+faith and principles; and thence more liable
+to be misled.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass that in all the land,
+saith the Lord, two parts shall be cut off, and die;
+but the third part shall be left therein.</hi>
+</p>
+
+<pb n='165'/><anchor id='Pg165'/>
+
+<p>
+The history of the fourth century, here prophetically
+foreshewn, amply testifies, that
+only the smaller number of Christians, amidst
+the general corruption, resisted the allurements
+of avarice and ambition, and retained
+their purity; these having imbibed the true
+spirit of Christ's religion, as next declared.
+</p>
+
+<p>
+<hi rend='italic'>And I will bring the third part through the
+fire, and will refine them as silver is refined, and
+will try them as gold is tried: they shall call on my
+name, and I will hear them: I will say, It is my
+people; and they shall say, The Lord is my God.</hi>
+</p>
+
+<p>
+It seems scarcely possible to give a more
+unequivocal intimation of the spiritual import
+of the whole, as not alluding to political
+events, but as regarding the progress of true
+religion, than is contained in those expressions
+of the last verse, which declare, that the
+supplications of the smaller number will be
+offered up in a manner acceptable to God,
+who will hear and answer them. The particular
+period alluded to, is distinctly marked
+by the nominal abolition of idolatry, and the
+general corruption of Christianity. The only
+difficulty, however, if there be any, regards
+the chronological order of the events; as the
+<pb n='166'/><anchor id='Pg166'/>
+prophecy seems to foretel the entire abolition
+of Paganism, which has certainly not yet
+taken place; but this difficulty will be in a
+great measure removed, by supposing the
+prophetic view to look forward from the partial
+to the total, from the nominal to the real
+extinction of idolatry.
+</p>
+
+<p>
+With respect to the division of the flock
+into two parts, it must not be supposed that
+any distinction of sects is here alluded to, for
+no one could, more than another, claim the
+character of purity and holiness. True
+Christianity must be sought for in the heart,
+and not in the outward form of worship, or
+profession of faith.
+</p>
+
+</div>
+
+<pb n='167'/><anchor id='Pg167'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter XIII.</head>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 5. :ירוענמ יננקה םדא יכ</p>
+  </then>
+  <else>
+    <p>Verse 5. :כי אדם הקנני מנעורי</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>For a man taught me to keep cattle from my youth.</hi>
+</p>
+
+<p>
+Parkhurst, in his Lexicon, remarks upon this passage, as
+being <emph>strangely</emph> translated in our version; while Dr. Blayney
+agrees with him in the translation. <hi rend='italic'>For a
+man bought me, <hi rend='smallcaps'>(or
+obtained possession of me,)</hi> from my youth.</hi> The Jew, while
+he acquiesces in the sense of הקנני (or יננקה)
+signifying <hi rend='italic'>to appropriate</hi>,
+contends that אדם (or םדא) does not mean merely
+<hi rend='italic'>a man</hi>, but a <hi rend='italic'>husbandman</hi>,
+or labourer, and renders it, <hi rend='italic'>For a husbandman I was
+appropriated from my youth.</hi> But neither the sense nor the
+grammatical construction thus appearing clear to my apprehension,
+as the verb is not in the first, but the third person
+with the suffix י <hi rend='italic'>me</hi>, after it; I propose to reconcile both by
+rendering the passage thus: <hi rend='italic'>For a husbandman bought or appropriated
+me from my youth.</hi> But in fact the difference is
+immaterial, as the sense, in whatever way expressed, is, <hi rend='italic'>For I
+was a farmer's servant, and a bondsman from my youth.</hi>
+</p>
+
+<pb n='168'/><anchor id='Pg168'/>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 6. :ךידי ןיב הלאה תוכמה המ ןילא רמאו</p>
+  </then>
+  <else>
+    <p>Verse 6. :ואמר אלין מה המכות האלה בין ידיך</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>What are these wounds in thine hands? &amp;c.</hi>
+</p>
+
+<p>
+Both Lowth and Blayney agree in regarding these words as
+an allusion to the custom of the idolatrous priests and prophets,
+of marking themselves in the hands. Their being challenged
+as the marks of Paganism, is a sufficient proof of their being
+so, and I have rendered it accordingly, <hi rend='italic'>marks</hi> instead of
+<hi rend='italic'>wounds</hi>. For if, as Blayney states, they were made by cutting
+and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+</p>
+
+<pgIf output='pdf'>
+  <then>
+    <p>Verse 7. :יתימע רבג לעו יער לע ירוע ברח</p>
+  </then>
+  <else>
+    <p>Verse 7. :חרב עורי על רעי ועל גבר עמיתי</p>
+  </else>
+</pgIf>
+
+<p>
+<hi rend='italic'>Awake, O sword, against my shepherd, and against the
+man that is my fellow, &amp;c.</hi>
+</p>
+
+<p>
+In supposing these words to have had no direct reference to
+the death of Christ in their original intention, notwithstanding
+their appearing from St. John's Gospel to have been used by
+him, in forewarning his disciples of what was about to befal
+him, I offer no new opinion, for Dr. Blayney declares himself
+fully persuaded that they had not; and what gives weight to
+this opinion is, that it must have been founded on other
+grounds than those which have led me to that conclusion. For
+as Dr. Blayney had not embraced the spiritual view in expounding
+the prophecy, he could not be led to this inference
+by the same train of reasoning as myself. The words,
+גבר עמיתי (or יתימע רבג) he renders, <q>The man that is next to me,</q>
+which is certainly much nearer to the sense of the original than,
+<hi rend='italic'>The man that is my fellow.</hi>
+</p>
+
+<pb n='169'/><anchor id='Pg169'/>
+
+<p>
+<hi rend='italic'>Two parts shall be cut of, and die.</hi>
+</p>
+
+<p>
+An awful annunciation! foretelling the spiritual death of
+two-thirds of the nominal Christian world. The corresponding
+passages in the Apocalypse predict the same event, and one of
+them in still stronger terms, for it is said, that <q><hi rend='italic'>Every living
+soul in the sea died.</hi></q> Literally, this passage cannot be taken,
+for literally there are no <hi rend='italic'>living souls</hi> in the sea. The sea means
+the Gentile nations, or Europe. <hi rend='italic'>The life</hi> is life in Christ. The
+loss of that life, or spiritual death is the loss of true Christianity:
+here extending over the whole sea, or comprising all
+the Gentile converts; and the period of this death is yet
+scarcely elapsed, beginning with the dark ages, and continuing
+to the millenium. What! is Europe then still, or has it so
+lately been in a state of spiritual death or perdition? Such is
+the language of prophecy, and its meaning cannot be explained
+away or evaded. <q><hi rend='italic'>Every living soul in the sea
+dies.</hi></q> The life in Christ is extinct. True Christianity no
+longer remains. Will <emph>none</emph> then be <emph>saved</emph>? This the prophecy
+no where says. The Gospel teaches that many may be saved
+who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian
+will surely maintain this, and still less that all misguided
+Christians are doomed to perdition. But still the life in Christ
+is lost. True Christianity no longer prevails. If then, without
+it, men may be saved, where, it may be asked, is the use of it?
+I answer, in every way, and every where it is useful. Did true
+Christianity prevail, the myriads might be saved; the few only
+would perish. Without it the few only can be saved, the many
+are left to perish. By Christianity, all are taught to live for
+<pb n='170'/><anchor id='Pg170'/>
+the next world; without it, the many will live for this; few
+are those that will think of another. Christianity not only
+diffuses peace and happiness on earth, but fits every man for
+enjoying eternal happiness hereafter. Such is the saving
+virtue of Christ's religion, in affording to all the <emph>means</emph> of attaining
+to eternal life and eternal happiness. But to return to
+the age in which we live, or from which we are just emerging.
+This period is peculiarly the age of infidelity&mdash;all Europe bears
+testimony to the fact. But are they who profess belief, really
+Christians? Look to conduct, and not profession for the proof.
+Is this world, or the next, the object of pursuit? If conscience
+whisper, that we who believe, lack the true spirit; how can we
+expect it in those who disbelieve? Where then in true Christianity?
+</p>
+
+<p>
+As this chapter, according to the Rabbi's view, remains unfulfilled,
+so he offers no particular exposition of it, but limits
+his remarks to a few emendations of the received translation.
+Of these the only one any way material to the present discussion
+is that on verse 5, which has been already stated in the
+note on that verse.
+</p>
+
+</div>
+
+<pb n='171'/><anchor id='Pg171'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Zechariah
+On The
+Messiah's Kingdom.
+Interpretation: Chapter XIV.</head>
+
+<p>
+The corruption of Christianity, as foretold in
+the last chapter, is allowed to have been the
+means that prepared the way for those events
+which are announced at the opening of the
+present one. The ambition of the clergy, and
+the state of ignorance in which they purposely
+kept their flocks, had completely succeeded,
+before the end of the sixth century,
+in subjugating the minds of the people, and
+in establishing the supremacy of the priesthood
+in the west of Christendom, while the
+last of these causes served to facilitate in the
+<pb n='172'/><anchor id='Pg172'/>
+east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of
+the spurious form of religion then prevailing
+under the name of Christianity.
+</p>
+
+<p>
+These two usurpations under the mask of
+religion, divided, at the beginning of the
+seventh century, what had once been the
+Christian world, between them; one occupying
+the western half of it, and the other the
+eastern, according to our mode of expression;
+but as regards Palestine, where the Prophet
+wrote, this division is more accurately represented,
+as expressed in the Prophecy, by
+northern and southern; the northern half engrossed
+by the Greek and Latin churches,
+which being essentially of the same nature,
+are here taken as one; while Mahomedism
+usurped the place of Christianity in the
+countries lying for the most part south of
+Palestine, as Arabia, Egypt, India, Persia,
+and others. (See note on this.)
+</p>
+
+<p>
+Such are the occurrences foreshewn in the
+opening of the present chapter; which <emph>now</emph>
+does, if it did not previously, declare the
+capture and pillage of the holy city, or the
+loss of the spiritual Jerusalem, true religion;
+<pb n='173'/><anchor id='Pg173'/>
+this being followed by a portent awfully expressive
+of the events which succeeded this
+loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity,
+Mount Zion signifying true Christianity,
+Mount Sinai Judaism;) one part of which
+moves northward, and the other southward,
+leaving a deep valley between them for the
+escape of those who are not involved in this
+spiritual captivity or destruction.
+</p>
+
+<p>
+After this follows the intimation of a period
+of spiritual obscurity, which is declared to be
+neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that
+day, light is said to dawn again, and living
+waters once more to flow out of Jerusalem.
+At length this is to be succeeded by the
+restoration of Israel, and the universal establishment
+of true religion in the new Jerusalem.
+</p>
+
+<p>
+While the loss of true religion is clearly
+foreshewn in the capture of the spiritual Jerusalem,
+with which this chapter commences;
+and while the rise of Papacy and Mahomedism
+is foretold in the cleaving of Mount
+Olivet; the Christian will readily perceive, in
+<pb n='174'/><anchor id='Pg174'/>
+the day of obscurity that follows, the dark
+ages shadowed forth; and in the dawn of
+light that breaks forth at the evening time, he
+will see intimation of the restoration of true
+religion at the reformation, when living waters
+again begin to flow out of Jerusalem.
+</p>
+
+<p>
+The conclusion of this chapter, and of the
+Prophecy, declares the final and complete
+establishment of the Messiah's kingdom; that
+happy period for which we are taught to pray
+in the words, <q><hi rend='italic'>Thy kingdom come.</hi></q> Concerning
+the nature of this kingdom, the Jew
+not only differs from the Christian, but Christians
+also differ from one another. Before I
+attempt to decide so difficult a question, I
+shall state the prevailing opinions, and what
+the prophets have said on the subject.
+</p>
+
+<p>
+The Jews expect, at the coming of their
+Messiah, the establishment of their political,
+as well as their spiritual supremacy over all
+the earth. The Christians reject all idea of a
+political kingdom, but differ in their views of
+it as a spiritual one. Some understand it to
+signify the universal establishment of true
+Christianity on earth, with the full enjoyment
+of all the blessings which it is calculated to
+<pb n='175'/><anchor id='Pg175'/>
+afford; others at this second advent, look for
+the personal appearance of Christ on earth, to
+reign with the saints, who will be raised from
+the dead, to receive the reward of virtue
+in his kingdom; while many regard his
+kingdom as signifying a future state of happiness,
+having no connexion whatever with
+the earth we now inhabit, but to be enjoyed
+in an eternal abode, of which they have an
+indefinite idea as existing somewhere above
+the firmament.
+</p>
+
+<p>
+This last, which is perhaps the most popular
+notion, seems least consonant to Scripture
+and prophecy; which distinctly speak of
+a kingdom <emph>on earth</emph>, as it is understood by the
+Jews; though not necessarily, as they suppose,
+a political one. As this is the chief
+point on which I am at issue with my opponent,
+I shall presently state the manner in
+which this city, the New Jerusalem, is spoken
+of by Isaiah and St. John. But previously I
+think it right to notice a fallacy in what I
+take to be the ground on which the popular
+notion of this kingdom rests; namely, because
+St. John in the Revelations gives intimation
+of a resurrection preceding, or accompanying
+<pb n='176'/><anchor id='Pg176'/>
+its establishment. Now, we have,
+as I conceive, no just ground for assuming, in
+a vision, every other part of which is figurative,
+that this part alone is to be understood
+literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical,
+or signify regeneration to newness of life?
+which our Saviour expressed by being <emph>born
+again</emph>; that is, a total change in our nature
+and habits, such as was produced in his apostles
+and disciples by the gift of the Holy
+Spirit. But even admitting the literal resurrection
+to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet
+this would not be at all incompatible with a
+future existence on earth, a light in which it
+is viewed by many: we shall therefore inquire
+what the Prophets have said that may throw
+light on the nature of this kingdom on earth.
+</p>
+
+<p>
+Both Isaiah and St. John, in speaking of
+the New Jerusalem, use the two-fold metaphor
+of a City and a Woman. In Isaiah liv.
+11, et seq. this city is represented as having
+foundations of sapphire, windows of agate, and
+gates of carbuncle; and St. John, Rev. xxi.
+16, describes it as built entirely of precious
+<pb n='177'/><anchor id='Pg177'/>
+stones, having twelve gates, each of one
+solid pearl, and its streets paved with gold;
+being, moreover, equal in all its dimensions,
+that is, as broad as it is long, and as high as
+it is wide, to wit, twelve thousand furlongs, or
+fifteen hundred miles. This is surely very unlike
+a literal city; but this City shortly becomes
+a Woman, in St. John, and is styled
+<q>The Lamb's Bride;</q> while Isaiah, using
+the same change of metaphor, says, <q>For thy
+Maker is thy husband.</q>
+</p>
+
+<p>
+If we now look to the context in Isaiah, for
+the purport of this figurative language, we
+shall find that he says, chapter liv. 14, <q>In
+righteousness shalt thou be established;</q> and
+again, chapter lx. 19, <q>But thou shalt call
+thy walls salvation, and thy gates praise;</q>
+and from chap. lxi. it appears throughout, that
+this description is intended to portray <hi rend='italic'>the
+perfection of righteousness, the beauty of holiness</hi>,
+and the <hi rend='italic'>riches of grace</hi>; these being, as declared,
+the ornaments destined to adorn the
+Bride. It is with <hi rend='italic'>a robe of righteousness</hi>, and <hi rend='italic'>a
+garment of salvation</hi>, that <hi rend='italic'>she will adorn herself</hi>,
+as Isaiah expresses it, chap. lxi. 10.; while
+St. John abounds in similar expressions; thus
+<pb n='178'/><anchor id='Pg178'/>
+in Rev. xix. 9, speaking of the Bride's apparel,
+he says, <q>For the fine linen is the
+righteousness of the saints;</q> and of the City,
+which nothing impure is permitted to enter,
+he says, chap. xxi. 23-27, <q>For the glory of
+God did lighten it, and the Lamb was the
+light thereof.</q> Thus both, under this highly
+figurative description, appear to signify no
+literal city, or political state, but one which is
+altogether spiritual; that is, the utmost possible
+degree of purity and holiness, which will
+constitute this <hi rend='italic'>heaven upon earth</hi>; the New Jerusalem.
+</p>
+
+<p>
+This chapter opens with the denunciation of
+divine wrath about to fall upon mankind on
+account of the corrupt state of religion. The
+expression used to foretel this, belongs more
+peculiarly to the day of judgment, called the
+<hi rend='italic'>day of the Lord</hi>; but is often employed in prophetically
+foreshewing particular judgments
+on the world, as here:
+</p>
+
+<p>
+<hi rend='italic'>Behold the day of the Lord cometh, and thy
+spoil shall be divided in the midst of thee.</hi>
+</p>
+
+<p>
+<hi rend='italic'>For I will gather all nations against Jerusalem
+to battle, and the city shall be taken, and the
+houses rifled, and the women ravished, and half of
+<pb n='179'/><anchor id='Pg179'/>
+the city shall go forth into captivity, and the residue
+of the people shall not be cut off from the city.</hi>
+</p>
+
+<p>
+The loss of the holy city, and the spiritual
+captivity of half its inhabitants, which is the
+bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment
+of those who were the authors of this
+evil, the enemies of true religion, who war
+against Jerusalem.
+</p>
+
+<p>
+<hi rend='italic'>Then shall the Lord go forth, and fight against
+those nations, as when he fought in the day of
+battle.</hi>
+</p>
+
+<p>
+The nations must signify here, as elsewhere,
+the Gentiles, or Pagans, whose spiritual hostility
+against true religion was shewn, as
+before stated, by their corrupting and paganising
+Christianity; while the judgment denounced
+against them consists in God's permitting
+the rise of the two great Antichristian
+usurpations, Papacy and Mahomedism.
+One, the man of sin, spoken of by St.
+Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men;
+and the other, the abomination of desolation,
+mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted <emph>by
+<pb n='180'/><anchor id='Pg180'/>
+reason of transgression</emph>, or as a judgment on the
+world, its avowed object being the propagation
+of religion by the sword. The division of the
+corrupt form of religion then prevailing, into
+these two Antichristian apostacies, is thus
+foreshewn.
+</p>
+
+<p>
+<hi rend='italic'>And his feet shall stand in that day upon the
+Mount of Olives, which is before Jerusalem upon
+the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the
+West, and there shall be a great valley, and half
+of the mountain shall move toward the North, and
+half of it toward the South.</hi>
+</p>
+
+<p>
+A mountain, meaning a place of eminence
+or power, in spiritual language signifies religion;
+<hi rend='italic'>Mount Sinai</hi>, from which the Mosaic law
+was delivered, means Judaism, and is contrasted
+in the Epistle to the Hebrews, chap.
+xii. 18-22, with Christianity, which is there
+called <hi rend='italic'>Mount Zion</hi>,
+and <hi rend='italic'>the heavenly Jerusalem</hi>.
+The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined
+to be split asunder; leaving, however, a
+valley between the two parts for the escape of
+those not involved in this spiritual destruction;
+from which may be inferred, that true
+<pb n='181'/><anchor id='Pg181'/>
+Christianity would not become utterly extinct.
+</p>
+
+<p>
+<hi rend='italic'>And ye shall flee to the valley of the mountains,
+for the valley of the mountains shall reach unto
+Azal: yea, ye shall flee like as ye fled in the days
+of Uzziah, king of Judah, and the Lord my God
+shall come, and all the saints with thee.</hi>
+</p>
+
+<p>
+The true Christian is thus admonished to
+fly, or avoid the prevailing apostacies; while
+divine favour and protection are promised to
+those who shun the general corruption.
+From the establishment of these two Antichristian
+dominations, a long day of spiritual
+darkness is declared to follow; which was accomplished
+in the reign of ignorance and superstition,
+during the period expressively denominated
+<hi rend='italic'>the dark ages</hi>. With God a thousand
+years are but as a day.
+</p>
+
+<p>
+<hi rend='italic'>And it shall come to pass in that day, that the
+light shall not be clear nor dark;</hi>
+</p>
+
+<p>
+<hi rend='italic'>But it shall be one day, which shall be known to
+the Lord, not day nor night, but it shall come to
+pass, that at evening time it shall be light.</hi>
+</p>
+
+<p>
+In the return of light at the evening time
+of that long day of obscurity, we see intimation
+of the revival of true religion at the reformation;
+<pb n='182'/><anchor id='Pg182'/>
+which is still more clearly expressed
+as follows.
+</p>
+
+<p>
+<hi rend='italic'>And it shall be in that day that living waters
+shall go out from Jerusalem, half of them toward
+the former sea, and half of them toward the hinder
+sea; in summer and in winter it shall be.</hi>
+</p>
+
+<p>
+The former and the hinder sea, or as Dr.
+Blayney proposes to render it, the Eastern and
+the Western Sea, may literally signify the
+Dead Sea and the Mediterranean; but figuratively
+the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters.
+The expression, in summer and in winter it
+shall be, signifies literally, that they shall
+neither be dried up by the summer's heat,
+nor congealed by the cold of winter; but figuratively
+must mean, that the purity of religion
+shall not again be corrupted by the heat
+of fanaticism on the one hand, nor frozen by
+the cold of infidelity on the other. The universal
+prevalence of true religion is then declared.
+(See note.)
+</p>
+
+<p>
+<hi rend='italic'>And the Lord shall be king over all the earth;
+in that day shall there be one Lord, and his name
+one.</hi>
+</p>
+
+<p>
+The fulfilment of what now remains of the
+<pb n='183'/><anchor id='Pg183'/>
+prophecy appears to be still future, and consequently
+it does not fall within the limits of
+our plan to attempt the particular exposition
+of each part of it; but sufficient, it is hoped,
+will be found in what is already accomplished,
+to convince the Christian reader of the
+general purport of the whole; and to warrant
+the statement made at the outset, that these
+six chapters are not, as former commentators
+have supposed them to be, a collection of unconnected
+predictions relating to different
+subjects, but one continued and uninterrupted
+prophecy, presenting a view of the progress of
+our religion, from its promulgation to its
+final establishment in purity and perfection.
+</p>
+
+<p>
+That the evidence of this will be sufficient
+to convince the Jew, I am far from expecting,
+being well aware of the many objections he
+has still to urge against our exposition of prophecy,
+after those which are here presented,
+may have been removed. But it may possibly
+have some weight with him, when he
+finds upon examination, the same view of the
+subject offered by Isaiah, Jeremiah, Ezekiel,
+and others; which the Christian will find
+more circumstantially displayed in the Revelation
+<pb n='184'/><anchor id='Pg184'/>
+of St. John. In fact, my exposition
+of the Apocalypse, has furnished me with the
+clue to guide me through all the prophecies,
+that relate to the progress of the Messiah's
+kingdom; for I find that each succeeding prophet
+has helped to fill up the outline given by
+his predecessors; while the picture is finally
+completed by St. John, the last of them all.
+But as a portrait is most easily recognised
+when the likeness is complete; so the prophecy
+last uttered, being most perfect, is
+most easily interpreted, and naturally becomes
+the key to all the others; that is, the last delivered
+ought to be the first expounded, which
+is the order I have pursued.
+</p>
+
+<p>
+As I have made no change in the translation
+of this chapter, few explanatory notes are
+required; and the Rabbi's reply to this, as
+to the one preceding, may be comprised in
+this single objection; that no part has yet
+been literally fulfilled, such being the only
+fulfilment which he looks for or admits.
+</p>
+
+<p>
+The impossibility of a more literal fulfilment
+has been shewn in many places, but especially
+at the beginning of chapter x.; and
+until the Jew answers this, I must consider,
+<pb n='185'/><anchor id='Pg185'/>
+what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the
+grand question, whether Christ be the Messiah,
+resting upon this, namely, whether his
+kingdom be a spiritual or a temporal one,
+must be decided, as regards the present argument,
+by shewing whether the prophecies relating
+to it have regard to spiritual or temporal
+affairs.
+</p>
+
+<p>
+Many who object to the spiritual view,
+misconceive what is meant by the spiritual
+exposition; and consider it as setting aside
+altogether the historical fulfilment of prophecy;
+whereas the question is simply between
+religion and politics, between church
+and state; in short, whether the spiritual or
+temporal history of the world should be looked
+to, for the fulfilment of those prophecies which
+foretel the progress of Christianity, or the
+Messiah's kingdom. By directing their view
+to temporal affairs, the ablest expositors have
+hitherto discovered only an occasional allusion
+to Christianity in a few verses of particular
+chapters, and in others no allusion to it
+whatever; whereas, by adhering closely to
+the spiritual view, and understanding the prophecy
+<pb n='186'/><anchor id='Pg186'/>
+as foretelling the progress of true religion;
+the battles and conflicts foretold, representing
+the opposition which it has experienced,
+and the corruptions which it has
+undergone from the evil passions and worldly
+propensities of man; we have been enabled
+to shew the historical fulfilment of the whole;
+not selecting, as others have done, particular
+passages, but shewing that every chapter and
+every verse relates to the same subject, and
+this subject, the progress of Christianity.
+</p>
+
+</div>
+
+<pb n='187'/><anchor id='Pg187'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>Notes To Chapter XIV.</head>
+
+<p>
+Ver. 4. <hi rend='italic'>Half of the mountain shall move toward the north,
+and half of it toward the south.</hi>
+</p>
+
+<p>
+Although this passage is left in the text as it originally stood,
+yet the writer acknowledges a manifest inadvertency in supposing
+the division here spoken of into northern and southern
+to have reference to the position of the prophet, any more
+than to that of the reader; with neither of which it has any
+connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail
+in countries lying north of Judea, where the prophet wrote.
+The objection is perfectly just, not was it unperceived by the
+writer, though he did not at first see how to remove it, simple
+as is the solution of the difficulty, and striking as then appears
+the fulfilment of the prophecy.
+</p>
+
+<p>
+The solution is&mdash;that this division of the nominal Christian
+world here foretold, into two grand apostacies, Anti-christianism
+and Mahommedism, which were destined to occupy a position
+<pb n='188'/><anchor id='Pg188'/>
+northward and southward, had no relation to the prophet, but
+simply to each other&mdash;that is, they were to be north and south
+of each other.&mdash;Now let a line be drawn, such as might be expected
+from the fracture of a mountain by an earthquake, extending
+from the west of Europe to the east of Asia, over a
+surface of not less than 180 degrees of longitude, and no where
+deviating more than 10 degrees of latitude, and we shall find
+the Greek and Latin churches occupying the whole portion
+lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off
+which were pre-ordained to fall under the Moslem yoke, as
+Spain, Sicily, Corsica, and Sardinia, Calabria, Greece, and
+Turkey in Europe; while Russia forms the boundary line from
+all the Mahommedan nations lying to the south of it. This
+line will be comprised between 40 and 50 deg. of nor. lat.
+Thus singularly have the words of the prophecy been accomplished.
+And thus strikingly is the will of Heaven, in the pre-ordination
+and disposal of human events, made manifest to the
+mind of man.
+</p>
+
+<p>
+Ver. 8. <hi rend='italic'>In summer and in winter it shall be.</hi>
+</p>
+
+<p>
+Can such a state of the world, it may be asked, which shall
+be exempt from fanaticism on the one hand, and from infidelity
+on the other, be brought about without some miraculous
+interposition to alter the nature and constitution of the human
+mind? And does it comport with the usual ordinances of Providence,
+who seems to effect his purposes by natural means, to
+deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural
+<pb n='189'/><anchor id='Pg189'/>
+means could be pointed out, adequate to produce this marvellous
+change in the state of the world, without calling for the
+necessity of miraculous interposition. Let us see then&mdash;the
+most fertile source of infidelity will be found in the mysteries
+and dogmata invented by priestcraft, which reason revolts at
+and rejects. Are, these then, essential to true Christianity?
+is the question. If not&mdash;and Christ ever appealed to the
+reason of his hearers, advancing nothing that reason could gainsay&mdash;then
+true Christianity requires only to be taught, and Infidelity
+will have no ground left to stand upon. With regard
+to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a
+sensual paradise on the one hand; and fear, inspiring the dread
+of eternal torments on the other, as in the Mahommedan and
+Romish churches, have been most fruitful in producing this
+extravagance. With just ideas of religion and the Divine beneficence,
+such feelings are incompatible. A religion of love,
+and such is Christianity when justly appreciated, can never lead
+to fanaticism. We may love God with all our heart, with all
+our mind, with all our soul, and with all our strength, and it
+can never disturb our reason, or lead to any but the happiest
+and most rational frame of mind.
+</p>
+
+<p>
+Thus, the dissemination of true Christianity, the just appreciation
+of its precepts and their faithful practice, appears to furnish
+a remedy adequate to the removal of both these evils, without
+requiring the aid of any miraculous interposition to effect
+this purpose.
+</p>
+
+</div>
+
+<pb n='190'/><anchor id='Pg190'/>
+
+<div rend='page-break-before: always'>
+<index index='toc'/>
+<index index='pdf'/>
+<head>The Millenium.</head>
+
+<p>
+As the view of Christ's kingdom, taken in the
+preceding exposition, is that which regards it
+as not only that state or condition of man,
+which is most calculated to prepare him for,
+and enable him to attain eternal happiness
+hereafter; but also as that which is adapted to
+produce the highest possible degree of felicity
+here on earth, it will be proper to consider a
+few of the arguments that may be brought for
+and against this view of the Millenium, and
+to state the view itself more distinctly.
+</p>
+
+<p>
+The happy state which the world may attain
+to, under the universal prevalence of true
+religion, it is more easy to imagine, than to
+describe; for a volume would hardly suffice
+<pb n='191'/><anchor id='Pg191'/>
+to enumerate all the blessings it is calculated
+to afford. The cessation of foreign war, with
+all the miseries attending it; the end of all
+tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced,
+and their benefit perhaps the most
+obvious. But their influence on society is
+limited in comparison with the wide diffusion
+of happiness that would ensue from the improvement
+in private life, and the amelioration
+of individual character. Were the vices
+prevalent in each class of society banished
+from the world; ambition and ostentation from
+the higher, inordinate love of gain from the
+middle and commercial, idleness and improvidence
+from the lower class, such a change
+would ensue, that the golden age of the poets
+would be revived. Fortunes would no longer
+be squandered, and families be ruined by extravagance
+and dissipation; gambling speculation,
+extortion and chicanery would be unknown
+in trade; poverty and dishonesty
+would be banished from the working classes.
+Thus, litigation and crime ceasing, the civil
+and criminal code would become a dead letter,
+and every man would enjoy in security the
+<pb n='192'/><anchor id='Pg192'/>
+fruits of his industry; while the peace and
+harmony of families would be insured by the
+increased prevalence of kindness and brotherly
+love, forbearance and self-control, charity and
+benevolence, with other domestic virtues.
+</p>
+
+<p>
+Among the blessings promised in this state,
+is increased length of life; nor is this at all
+difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding;
+the mind being no longer tortured
+by the cravings they occasion, nor the spirit
+broken by the disappointments that attend
+them; the constitution being no longer worn
+out by the toils and cares they give rise to,
+the larger portion of diseases incidental to
+man, (and more proceed from the mind than
+the body) would be prevented.
+</p>
+
+<p>
+But those arising from bodily causes, would
+likewise for the most part vanish, from a
+proper restraint on the indulgence of the
+passions and appetites.
+</p>
+
+<p>
+Nor is diminution of disease the only cause
+that would lengthen life. The healing art
+being more zealously studied, and more conscientiously
+practised, with more regard for
+the welfare of the patient, and less for the
+<pb n='193'/><anchor id='Pg193'/>
+emolument; it is not unreasonable to suppose
+that great improvement would take place in
+every branch of it. And thus another source
+would be opened for producing increased
+length of days.
+</p>
+
+<p>
+But with the moral and physical blessings,
+let not the spiritual pass unnoticed. Eternal
+life is the reward promised to those who
+strive to obtain it, and render themselves
+worthy of it. Surely then the universal prevalence
+of peace, charity and good-will
+among mankind is more likely to produce a
+fitness for this state, than the present order of
+things. Thus our eternal and our temporal
+interests would be alike promoted by it.
+</p>
+
+<p>
+The prophetic language, supposed to foretel
+this state being metaphorical its meaning
+may be questioned; and it may be objected,
+that reason and experience are alike adverse
+to the supposition that the world will
+ever be materially different from what it
+has been. Would not this argument, if urged
+two thousand years ago, have been then
+deemed conclusive against the possibility of
+events, having previously no parallel in the
+history of man, which nevertheless did afterwards
+<pb n='194'/><anchor id='Pg194'/>
+take place. That any considerable
+body of men should be found, who should
+prove themselves above the allurements of the
+world; despising wealth and honours; disregarding
+every thing before held most estimable
+by mankind; and braving ignominy,
+tortures and death:&mdash;would not the argument,
+that such things had never been, have been
+deemed conclusive against the supposition
+that they ever would be? And yet all this did
+occur in the apostolic age. If the past then
+afford any presage for the future, it is not
+against, but in favour of the conclusion, that
+what has been, may be again.
+</p>
+
+<p>
+Perhaps it may be objected, that the purity
+and heroic virtue of the apostolic age were
+transient, and can never be permanent; they
+were partial, but can never be general. This
+mode of reasoning is perhaps less philosophical
+than it may at first appear. What
+has obtained amongst one race of men, may
+obtain amongst others. What has continued
+for one generation, may continue for more.
+The life of man is no transient period, but
+to each individual the longest period possible.
+A whole race is not a partial, but as regards
+<pb n='195'/><anchor id='Pg195'/>
+them, a general prevalence. And if there be
+any truth in history, the principles and practices
+of the early Christians pervaded their
+whole race, and lasted during their whole
+lives.
+</p>
+
+<p>
+True Christianity has however vanished, it
+may be said; and what should revive it? The
+evil passions of man have prevailed against it;
+and why should they not again? I answer;
+the same causes that produced it, may revive
+it; and the permanency of those causes, may
+render it permanent. Conviction was the
+cause that produced it; that inward, heartfelt,
+active conviction, which never leaves the mind
+for a moment, and admits no shadow of doubt;
+not that inert, listless, passive form of belief,
+which assents, it knows not why; and
+believes, it knows not what.
+</p>
+
+<p>
+I have heard a distinguished churchman
+affirm his persuasion, that the most prevalent
+evil in the church is infidelity. I would fain
+disbelieve it. It surely is not that bold and
+open infidelity which denies revealed religion.
+If it prevail at all, it must be that secret
+wavering propensity to doubt, apt to arise in
+minds not fully satisfied of the truth, and
+<pb n='196'/><anchor id='Pg196'/>
+which feel regret that its evidence is not more
+conclusive. This may be, and is much to be
+regretted. For such belief can never produce
+effective influence on the life and conduct;
+nor awaken that impassioned eloquence in the
+preacher, which animated the first teachers of
+Christianity, and carried conviction to the
+hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity
+then inconclusive? Far otherwise. Though
+its prophetic proofs are clothed in metaphor,
+and require study to understand them; though
+its history is by no means free from contradictions;
+though time may have obscured
+some passages, and interpolation thrown a
+doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any
+who think the subject worthy of serious examination.
+</p>
+
+<p>
+But here is the misfortune. Most men
+think otherwise. The laity are too often content
+to take their religion on trust; and the
+clergy for the most part want leisure for
+studies that demand so much time and attention;
+while their following hitherto in a beaten
+track, and paying undue deference to the
+<pb n='197'/><anchor id='Pg197'/>
+authority of the Masoretic punctuation, have
+encumbered them with difficulties almost insurmountable.
+Hence it is, that as far as
+regards the prophetic evidence of our religion&mdash;the
+elucidation of that miraculous testimony
+to its truth, the force of which is ever
+progressively increasing and which alone can
+place us on an equal ground of belief with the
+first Christians,&mdash;the world has remained
+nearly stationary above a thousand years.
+Of learning there has been no want; of talent
+abundance; of reading no end; but beyond
+verbal criticisms, the settling of doubtful
+words and passages, for the improvement of
+the text, little has been done. The general
+scope, as well as the particular interpretation
+of the Old Testament prophecies, the ultimate
+evidence of Christianity, has received little
+elucidation since the days of the Apostles.
+</p>
+
+<p>
+Here is one fruitful source of conviction
+yet unopened. When fully opened, from more
+perfect conviction will flow more zeal in the
+teaching, and more influence on the minds of
+the hearers.
+</p>
+
+<p>
+If it be doubted whether the most perfect
+religious instruction that can be given, or the
+<pb n='198'/><anchor id='Pg198'/>
+fullest conviction of an endless futurity of
+happiness or misery when impressed on the
+mind, can suffice to control the passions and
+propensities of man; let the effect of training
+on the brute creation be considered. It will
+not surely be contended, that man has less
+power of controlling his propensities, or is less
+capable of culture than they. If then we find
+that creatures the most opposite in disposition,
+and supposed to be natural enemies, may be
+trained to live together peaceably and amicably;
+what may not be expected from man,
+having moreover the aid of reason to guide and
+assist him?
+</p>
+
+<p>
+Let adequate motives for controlling his
+passions be furnished; let true Christian
+principles be early inculcated; let religion be
+more practical and less doctrinal; let precept
+be enforced by example, and there is nothing
+foretold in this new order of things that may
+not be accomplished; nothing promised in it
+that may not be reasonably expected.
+</p>
+
+<p>
+FINIS.
+</p>
+</div>
+</body>
+<back rend="page-break-before: right">
+  <div rend="page-break-before: right">
+    <divGen type="pgfooter" />
+  </div>
+</back>
+</text>
+</TEI.2>
diff --git a/34201.txt b/34201.txt
new file mode 100644
index 0000000..1f3a4b2
--- /dev/null
+++ b/34201.txt
@@ -0,0 +1,4553 @@
+The Project Gutenberg EBook of An Amicable Controversy with a Jewish
+Rabbi, on The Messiah's Coming by J. R. Park, M.D.
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming
+
+Author: J. R. Park, M.D.
+
+Release Date: November 3, 2010 [Ebook #34201]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
+
+
+
+
+                                    An
+
+                           Amicable Controversy
+
+                                   With
+
+                             A Jewish Rabbi,
+
+                                    On
+
+                          The Messiah's Coming:
+
+                                Unfolding
+
+                          New Views on Prophecy
+
+                                 And The
+
+                         Nature of the Millenium:
+
+                           With an Entirely New
+
+                         Exposition of Zechariah,
+
+                                  On The
+
+                            Messiah's Kingdom
+
+                         By J. R. Park, M.D. &c.
+
+                                 London:
+
+                    Smith, Elder, And Co. 65, Cornhill
+
+                                   1832
+
+
+
+
+
+CONTENTS
+
+
+Preface.
+Introduction.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter IX.
+Notes To Chapter IX. Hebrew Punctuation.
+The Rabbi's Exposition And Reply, Chapter IX.
+   Zechariah, Chapter IX.
+   Remarks On The Rabbi's Exposition.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter X.
+Notes To Chapter IX.
+The Rabbi's Reply, And The Author's Remarks Upon It. Chapter X.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XI.
+Notes To Chapter XI.
+The Rabbi's Translation. Chapter XI.
+The Rabbi's Exposition. Chapter XI.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.
+Notes To Chapter XII.
+The Rabbi's Exposition, And The Author's Remarks. Chapter XII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIII.
+Notes To Chapter XIII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIV.
+Notes To Chapter XIV.
+The Millenium.
+
+
+
+
+
+
+PREFACE.
+
+
+What! another Commentary on Zechariah! the reader is ready to exclaim.
+Have we not a Lowth and a Blayney? What can learning, talent, or research
+effect, that has not been effected already? In a word, I answer--nothing.
+But, on the other hand, I ask, what have they effected? With the exception
+of particular passages, on which light has been thrown, the general scope
+of the prophecy remains as obscure as ever. Sufficient proof of this
+appears in the want of consistency in the plan of interpretation, which in
+one verse looks to future events, and in another to events long past, for
+explanation; in one part supposes the prophet to offer a connected series
+of consecutive predictions; in the next supposes him to be carried away by
+a transport into a digression bordering upon incoherency; varying,
+moreover, continually in the principle of exposition, which is literal or
+figurative, political or spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some latent error, some radical defect in
+the plan, or principle of investigation.
+
+To point out that defect, which the writer fancies he has discovered, is
+the object of the present attempt; whether he be right or wrong, the
+reader must decide. The traveller who mistakes his road, only goes the
+farther astray the more he prolongs his journey. So the commentator on
+prophecy, who labours to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity he employs, the more he
+becomes involved in intricacy and obscurity.
+
+In expounding the prophecies relating to the Jews, commentators have had
+chiefly in view their temporal and political state; whereas the writer
+conceives, that their moral and religious, that is, their spiritual
+condition, is really the main purport of those which relate to the
+restoration of Israel. Let any one read the description of the New
+Jerusalem in the 21st chapter of Revelations, and ask himself, if this can
+possibly apply to a literal city, or political state. It evidently cannot;
+and yet it must apply to some state of the Jews on earth; for the
+Messiah's kingdom is always described as a kingdom on earth; and,
+therefore, if the description does not apply to their temporal, it must to
+their spiritual condition.
+
+The Messiah's kingdom is allowed to be the chief subject of these
+prophecies; but if Christ be the Messiah, his kingdom is a spiritual one,
+and what relates to it must be spiritually understood. We marvel at the
+blindness which prevents the Jews from perceiving in prophecy the numerous
+intimations of a spiritual Messiah, all of which appear to us to have been
+distinctly fulfilled in the person of Christ; and yet that very blindness
+to their spirituality is what prevents ourselves from understanding other
+prophecies relating to the same subject. Let this be steadily and
+uniformly kept in view, and most of the difficulties will vanish; and an
+interpretation will unfold itself, not only historically minute, and
+chronologically accurate, but which is, moreover, as far as scriptural
+language admits, literal; for in what relates to spiritual affairs, the
+spiritual is the most literal interpretation. This, then, is the principle
+of the following exposition, and when it has been found necessary to
+correct the translation, it was not for the purpose of finding out more
+recondite meanings, but to bring back the words of the text to their
+ordinary and literal signification.
+
+With regard to the controversial form under which the treatise appears, a
+word of explanation may be requisite. The writer having framed his views
+of prophecy on principles most at variance with those of the Jews, and
+being only a self-taught Hebraist, was anxious to know how far his
+exposition might be controverted by an acknowledged Hebrew scholar of the
+Jewish persuasion. Upon inquiry he was referred to his present opponent,
+as the fittest person for that purpose; and he had the satisfaction to
+find, that however they might differ in the plan of interpretation, yet
+his opponent could rarely challenge the accuracy or fidelity of his
+translation; which he acknowledged to be more in accordance with the
+Christian principle of exposition, than any he had previously met with.
+
+At the same time he declared the views it unfolded, to contain nothing
+likely to have any weight with a Jew; and readily pledged himself to
+answer those views, should the writer ever be disposed to publish them.
+The views and the answer are now before the reader.
+
+[Transcriber's Note: Single-word Hebrew quotations in the original book
+are often rendered here in the form "A (or B)", with the same word
+rendered in "A" and in "B", but with the letters stored in opposite
+orders. This is to allow the same e-book to render properly in both HTML
+and PDF. The full-paragraph quotations should appear correct in all
+formats.]
+
+
+
+
+
+INTRODUCTION.
+
+
+    "The testimony of Jesus in the spirit of prophecy."
+
+
+Few, perhaps, of those who read the Scriptures are fully aware of the
+extent to which the language of them abounds in metaphor; yet is this
+knowledge indispensable to the right understanding of both the Old and the
+New Testament, and especially the prophetic parts of these books.
+
+Prophecy, though not the largest, is beyond question the most important
+part of Scripture, affording the only irrefragable proofs of God's moral
+government of the world, and of Christ's being the promised Messiah. These
+proofs depend upon no human testimony, but carry their evidence in
+themselves, not resting on man's credibility. Deposited in the hands of
+those, whose blindness understands them not, and whose prejudice would
+gladly pervert their meaning, they have been handed down to us, who are
+blinded by similar prejudices, and in expounding these prophecies are only
+a shade more enlightened than the Jews.
+
+This rich mine of miraculous evidence, still remains, almost wholly
+unexplored, although it is to this testimony especially, that Christ
+himself appealed. _Search the Scriptures_, said he, _for in them ye think
+ye have eternal life, and they are they which testify of me_. This
+testimony still remains to Christians of the present day, for the most
+part, a sealed book; for beyond a partially successful attempt, to point
+out in it, the prediction of a few leading events, fulfilled near two
+thousand years ago, and therefore now no longer miraculous evidence to us,
+but resting on the authenticity of historical records, all the rest is
+veiled from their sight.
+
+The subsequent history of the progress of our religion, continued in these
+prophecies, in one uninterrupted series of predictions up to the present
+day; detailing the triumphant progress of the Gospel--the downfall of
+Judaism--the subversion of Paganism--the corruption of Christianity by the
+Gentiles--the long age of darkness consequent thereto--the rise and
+successful career of Mahommedism, which has supplanted nominal
+Christianity over half the globe--the exact boundary line, affixing a limit
+to the dominion of each of these grand apostacies--their co-existence and
+simultaneous downfall--and the revival of true Christianity--with other
+events, clearly foretold, and now fulfilling before our eyes, have all
+escaped the detection of the most learned commentators whether Jewish or
+Christian.
+
+The inability to explain these prophecies thus tacitly acknowledged, which
+has accompanied their transmission to our hands, is in some degree a
+pledge that they have been faithfully handed down to us; for who would be
+at the pains to interpolate what none could pretend to explain or apply?
+At the same time, the cause of their remaining unexplained, and of their
+appearing inapplicable to passing events, becomes a highly interesting
+object of inquiry; and will be chiefly found to arise from the
+circumstance alleged at the outset, namely, the misinterpretation of the
+figurative language of Scripture and Prophecy.
+
+The leading subject of prophecy is the Messiah's kingdom; a kingdom which
+the Jews expected to be a temporal one, and in this expectation, rejected
+Christ as a spiritual prince. Whence arose their error?--From their taking
+in a literal sense the language, in which the prophets had described that
+kingdom. The Apostles, and first disciples of our Lord were under a
+similar illusion; and had Christ at once undeceived them, and banished
+from their minds all hope of temporal dominion, it is probable they would
+to a man have deserted him. In fact, they did so desert him at his
+crucifixion; nor did they fully perceive their error, till after his
+resurrection, when they received the gift of the Spirit on the day of
+Pentecost, and their eyes were at length fully opened to the spiritual
+nature of his reign.
+
+The Jews still remain under this illusion, continuing still to look for a
+temporal prince, and the literal fulfilment of prophecy. Thousands also of
+Christians, who look for the second coming of Christ, expect his personal
+advent; that is, that he will come in person to reign with the saints on
+earth for a thousand years. And the title of saints, whether assumed by,
+or bestowed upon the millenarians, seems to be fondly cherished by them,
+in anticipation of the share they expect in the glories of that reign now
+approaching, or, as they suppose, just at hand.
+
+That there be any among these, who would, like the first disciples, desert
+their Lord, if robbed of this pleasing expectation, it were perhaps
+invidious to suppose. Whether, like the Jews, they are led into this hope
+of an earthly kingdom, by their misconception of the prophecies that
+relate to this period, it were premature as yet to enquire. But certain it
+is, that they are for the most part zealous advocates for the literal
+sense of prophecy; and equally adverse with the Jews, to what may be
+termed the spiritual exposition.
+
+The term spiritual has, however, been so much misunderstood, in regard to
+the interpretation of prophecy, that it may be well to explain here what
+is intended by it. No more is meant by this term, than that the prophecies
+relating to the Messiah's kingdom, which the Christian must allow to be of
+a spiritual nature, foretel events which regard the moral and religious,
+and not the political state of the world. In a word, that they foreshow
+the progress, and final establishment of true christianity on earth; this
+being the Messiah's kingdom, or his spiritual reign. In this subject, or
+the progress of our religion, we have a history abounding in events more
+diversified in their nature, and more interesting in their consequences,
+because more influential on the happiness of mankind, than any which
+political history can furnish. Their chronology and geography are in some
+points peculiar; but, rightly understood, even these admit of being marked
+with unerring precision, and present some of the most striking proofs of
+divine foreknowledge.
+
+We have intimated that prophetic language abounds in metaphor; but this
+remains to be proved, as well as stated; and the nature of these metaphors
+requires to be pointed out and explained. This can only be done by
+citations from the prophecies themselves, which shall, however, be made
+with as much brevity as the subject will admit of. The passages shall all
+be taken from prophecies relating to the Messiah's kingdom; and while
+their purport is made manifest, it shall at the same time be shewn that
+they are uniformly employed in the same sense, when the Messiah's kingdom
+is the subject treated of, throughout the New as well as the Old
+Testament. We proceed to show the metaphorical nature of prophetic
+language.
+
+When Isaiah (Ch. lxi.) uses such phrases as, _trees of righteousness_,
+_garments of praise_, _garments of salvation_, it is manifest that he
+cannot mean literal trees or literal garments; the figurative and
+spiritual import expressed by the epithet affixed to each, namely
+righteousness, salvation and praise, is the only one that can be given to
+them.
+
+When the same prophet (Ch. lx.) foretelling the glory of the Messiah's
+reign, by the conversion of the Gentiles, says _The abundance __ of the
+sea shall be converted unto thee; the forces of the Gentiles shall come
+unto thee_, it is evident that the sea does not mean the literal sea, but
+figuratively the Gentile nations, as afterwards expressed.
+
+When he styles the Messiah's kingdom, _Zion, the city of the Lord, whose
+walls shall be called salvation, and whose gates praise_; a spiritual and
+not a literal city must be intended. When, changing the metaphor, he calls
+the city _a bride_ (Ch. lxii, 5,) or describes it _as a woman in labour,
+and bringing forth a male child_, (Ch. lxvi. 6. 8.) it is clear that all
+these expressions must be metaphorical; _the mountain, the city, the bride
+and the mother_, being alike used to express the same object; and that
+object, as the context declares, the spiritual glory of the Messiah's
+reign; splendid in righteousness, abundant in salvation.
+
+Although the spiritual import of these expressions appears self-evident;
+while the context may satisfy the Christian that these chapters foreshow
+the nature of the Messiah's kingdom, metaphorically styled by the
+prophets, _the Zion of God, His holy mountain, the heavenly Jerusalem,
+&c._, terms which alone bespeak its spirituality; yet have we moreover the
+direct sanction and authority of the Apostles Paul and John for thus
+understanding them.
+
+St. Paul, when comparing the advantages of the two covenants, and
+contrasting the rigorous severity of the law, with the indulgent mildness
+of the gospel, borrows these very metaphors from the prophets, calling the
+former Mount Sinai, and the latter Mount Zion. (Heb. xii. 18.) _For ye are
+not come_, says he, _to the mountain that might be touched, and that
+burned with fire, nor unto blackness and darkness and tempest, &c._
+
+_But ye are come unto Mount Zion, and unto the city of the living God, the
+heavenly Jerusalem, and to an innumerable company of Angels._
+
+_To the general assembly and church of the first-born, which are written
+in heaven, &c._
+
+Here we see _Mount Sinai_, from which the law was delivered, figuratively
+used to signify the Old Covenant; and _Mount Zion_, and _the Heavenly
+Jerusalem_ to signify the New Covenant,--called also the _general assembly
+and church of the first-born_; that is of the regenerate through Christ.
+
+In like manner St. John, when foreshowing the final establishment of true
+Christianity, uses the same metaphor of a city and a bride, that had been
+previously used by Isaiah. (Rev. xxi. 2.) _And I, John, saw the holy city,
+new Jerusalem coming down from God out of heaven prepared as a bride,
+adorned for her husband, &c._
+
+But let it not be erroneously supposed that the figurative character of
+prophetic language consists merely in the use of these terms to express
+the Messiah's kingdom; or that the proof of its spirituality is confined
+to the employment, however frequent, of such phrases as _trees of
+righteousness, waters of life, wells of salvation_, &c.; the fact is, that
+every allusion to that kingdom is couched in terms, which admit only of
+spiritual interpretation: and where any lengthened description occurs, the
+language assumes the form of continued allegory, in which the moral and
+religious state of mankind is foreshewn in terms appropriate only to the
+physical world. As in Ezekiel xxxiv. 26.
+
+_And I will make them, and the places round about my hill a blessing; and
+I will __ cause the shower to come down is his season; there shall be
+showers of blessing._
+
+_And the tree of the field shall yield her fruit, and the earth shall
+yield her increase, and they shall be safe in their land, and shall know
+that I am the Lord._
+
+When Jeremiah (xxxi. 12.) in similar language foretels the abundance of
+blessings promised in this kingdom, even the Rabbi admits that the
+figurative and not the literal sense is to be taken; and that spiritual,
+not temporal blessings are here intended by the prophet.
+
+_Therefore they shall come and sing in the height of Zion, and shall flow
+together for the goodness of the Lord, for wheat and for wine, and for
+oil, and for the young of the flock, and of the herd_, &c.
+
+But the main point aimed at in the following exposition; and what the
+writer wishes to be its distinguishing characteristic is, that of making
+scripture its own interpreter; for in every passage that has been referred
+to, and perhaps it may be said, in every one that can be referred to,
+there will be found in the context sufficient intimation of the purport of
+the figurative expressions employed.
+
+On this plan the boldest metaphors will be found to admit of easy
+explanation; and passages otherwise inexplicable will find their solution,
+upon one consistent and uniform principle of interpretation. A few
+examples will afford illustration of the proposed plan of exposition.
+
+One of the boldest metaphors used by the prophets in reference to the
+Messiah's kingdom is, that which represents the establishment of this new
+order of things, promised in his reign, as _a new heaven and a new earth_;
+in fact as a new creation: a mode of expression, which has no doubt been
+often understood, by those who are not sufficiently conversant with the
+nature of prophetic language, as literally foretelling a change in the
+physical world, that we inhabit.
+
+Nor is this error confined to the unlearned: it appears to have been
+fallen into by one who may perhaps be justly styled the most learned
+commentator on prophecy of the present age; and moreover the very writer
+who has pointed out the true principle of exposition.
+
+The intelligent and profound Dean of Lichfield in his work on the
+Apocalypse, after pointing out the figurative sense of such passages, yet,
+strange to say, relinquishes this sense where it seems the most
+appropriate, and adopts the literal.
+
+In allusion to the first establishment of the Jewish Theocracy, we find in
+Isaiah (li. 16.) the following figurative language.
+
+_When I have put my words in thy mouth, and covered thee with the palm of
+my hand, that I may plant the heaven, and lay the foundation of the
+earth._
+
+Thus, selecting the Jews to be God's chosen people, and putting his words
+in the mouth of the prophet, are said to be _planting the heavens_ and
+_laying the foundation of the earth_. And in conformity with this style,
+when the old Covenant was to be dissolved, and the new one to be
+established, _new heavens_ and _a new earth_ are said to be created. (Isa.
+lxv. 17.)
+
+_For behold I create new heavens and a new earth, and the former shall not
+be remembered nor come into mind._
+
+When St. John, in the Rev. vi. 12. foretels the corruption of
+Christianity, in a prophecy which appears distinctly applicable to the
+events that occurred at the beginning of the fourth century; he borrows
+the same metaphors, and describes the loss or corruption of true religion
+as the departure of the heavens, and the darkening of the heavenly
+luminaries. (Rev. vi. 12.)
+
+_And I beheld when he had opened the sixth seal, and lo there was a great
+earthquake; and the sun became black as sackcloth of hair, and the moon
+became as blood;_
+
+_And the stars of heaven fell unto the earth; even as a fig-tree casteth
+her untimely figs, when she is shaken of a mighty wind._
+
+_And the heaven departed as a scroll when it is rolled together, &c._
+
+The historical view of this period, taken by Dr. Woodhouse, exactly
+accords with the figurative sense of the prophecy--yet, to the manifest
+injury of consistent interpretation, it is here that he relinquishes the
+figurative, and adopts the literal sense, supposing the day of judgment to
+be here foretold.
+
+While thus compelled to dissent from some particular views of this writer,
+I cannot pass by this opportunity of expressing the very high estimation
+in which I otherwise hold his most valuable publication. (Woodhouse on the
+Apocalypse.)
+
+Other commentators on prophecy, who have for the most part adopted the
+political in preference to the spiritual view, regard _the heavens_, as
+symbolizing the civil government or ruling powers in a state; and it is
+true that these expressions have not been always confined in prophecy to
+the prediction of spiritual events; but have been also used in foretelling
+the judgments of God upon political states and kingdoms.
+
+But when the Messiah's kingdom is the acknowledged subject, to look to
+political events for its fulfilment, is surely to run into the error of
+the Jews, and to disregard the intimation expressly given by him; who
+declared that _his kingdom was within us_; or as the prophets had
+previously foreshewn--_behold, I will put my law in their inward parts; and
+write it in their hearts_.
+
+One example more shall suffice, for shewing the superiority of the
+spiritual view, in affording the solution of passages, which upon any
+other must appear utterly inexplicable. It has been stated that Zion is
+also represented as a woman, and a mother; of which the most remarkable
+instance occurs in the following extraordinary passage in Isaiah lxvi. 7,
+8.
+
+_Before she travailed she brought forth; before her pains came she was
+delivered of a man-child._
+
+_Who hath heard such a thing? Who hath seen such things? Shall the earth
+be made to bring forth in one day? or shall a nation be born at once? for
+as soon as Zion travailed she brought forth her children._
+
+The Christian may perhaps suppose, as some have done, that Christ is the
+man-child here intended; but that cannot be. For Zion is the mother, and a
+mountain can never be literally understood to bring forth a man; the
+mountain is a figurative mother, and the child must be a figurative child.
+
+What does the mother figuratively signify? is then the question most
+likely to lead us to the nature of the child. We have already seen that
+this term is constantly applied to Israel, and especially with reference
+to their spiritual state of regeneration through Christianity. Such we may
+presume, then, is the meaning of Zion here; and that the regeneration of
+the Jews through Christianity is the birth and parturition here spoken of.
+
+Upon this view Judaism, or the Jewish Church will be the mother, and the
+Christian Church or Christianity her child--the man-child, who was ordained
+to rule all nations. Ps. ii.
+
+The next question is, how the birth can be said to have preceded the
+labour-pains.
+
+Mr. Lowth, to whom more than any other I feel indebted for much valuable
+assistance in explaining the Old Testament prophecies, supposes the
+labour-pains to be "the destruction of the Jewish Polity, making way for
+the growth of Christianity." And this seems a plausible explanation, as
+these troubles of the Jewish Church followed the birth or promulgation of
+Christianity forty years.
+
+But the solution is only plausible; for the growth is not the birth; or if
+it be taken as the birth, then it no longer precedes but follows the
+labour-pains, for whatever effect the destruction of Judaism had in
+promoting Christianity, this effect was subsequent and not prior to that
+event; and thus the solution fails in the main point.
+
+Moreover, upon the spiritual plan of exposition, it may justly be
+objected, that these troubles of the Jewish Church were rather of a
+political than a spiritual character; and certainly in no way essential to
+the birth of Christianity, and cannot therefore be considered as the
+labour-pains, or even as the after-pains of that birth.
+
+This objection being valid, let a more spiritual view be taken, and the
+objection will vanish. Let the worldly feelings which prevented the Jews
+from receiving Christ as their Messiah, and the inward struggle required
+to overcome these, symbolise the pains of labour, and the connexion will
+be evident. For this very struggle and victory over worldly feelings
+constitute the regeneration through Christ; and this therefore is
+essential to the birth of Christianity, "the new birth unto
+righteousness."
+
+But with the first Christians this struggle could not precede the birth,
+for they received Christ, before they were aware of the spiritual nature
+of his mission; the Apostles did not look for a spiritual Messiah until
+after the day of Pentecost, and therefore the birth preceded the pains
+with them; but once aware of the sacrifice required, they cheerfully
+submitted to every species of persecution, and triumphed over all worldly
+feelings. And in every individual who receives Christianity, this struggle
+with worldly feelings must in some measure continue during their whole
+lives.
+
+With the Jews, the prevalence of these worldly feelings, and the hope of a
+temporal Messiah, still prevent their receiving Christianity, or obstruct
+their regeneration. And when the evidence of its truth shall be forced
+upon them, it is probable that this conviction will precede rather than
+follow the entire conquest over worldly feelings; so difficult is it to
+change our habits and feelings at once. And in this we may perceive the
+sense of the remaining verse, cited above; _Can the earth be made to bring
+forth at once? Can a nation be born in a day? For as soon as Zion
+travailed she brought forth her children._
+
+The _earth_ and the _nation_ shew that a whole people, or race of men, are
+here spoken of; and the _man-child_ of the former verse, we here find
+changed into _children_, in the plural number. Such appears to be the
+solution of the difficulty, on the spiritual plan of exposition.
+
+If an equally satisfactory solution can be offered by reference to
+political events, this will no doubt be the best defence of that mode of
+exposition that can be offered. How, then, is the fact? The fact is, that
+such commentaries are obliged to consider nine-tenths of these prophecies
+still unaccomplished, although a period of two thousand five hundred years
+has elapsed since they were uttered; and most of this interval is thus
+left, to Christians as well as Jews, a perfect blank in this prophetic
+history of the progress of the Messiah's kingdom; without any proof,
+during this time, at least as drawn from these prophecies of the Old
+Testament, of God's foreknowledge of events, of his providence in the
+government of the world, or of his interposition in the disposal of human
+affairs. Some eight or ten verses, out of six chapters, are all that
+appear upon this plan to admit of explanation; whereas, by applying the
+prophecy to the progress of Christianity, as Christ's spiritual kingdom,
+and looking to spiritual instead of political events, all the leading
+occurrences in the history of our religion, from its first promulgation to
+the present day, already fulfilled, or now in the progress of fulfilment,
+will be found to be clearly foreshewn in one uninterrupted series of
+predictions, comprising every verse and every line in these chapters,
+except a few verses which are still veiled in futurity. Admitting the
+spiritual interpretation, being in fact equivalent to admitting that
+Christ is the Messiah, is the main point at issue between the Rabbi and
+the Author; but as many Christians still reject the figurative and
+spiritual exposition, it is hoped that to them also the foregoing remarks
+may be not altogether useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah's prophetic view of the
+progress of the Messiah's kingdom.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER IX.
+
+
+The subject of these chapters appears to be that, which, from its constant
+repetition by all the Prophets from the earliest to the latest, was
+evidently esteemed the most important to the interests of mankind; namely,
+the coming of the Messiah.
+
+This great event, being promised as a blessing to the descendants of
+Abraham, and particularly to the house of Judah, it was natural that the
+Jews should expect to obtain by it peculiar advantages; and accordingly,
+whatever may be their views at this time, we learn from the writings of
+St. Paul, that their general expectation then was, that to their nation
+would the benefits of it be confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the political supremacy to be
+conferred upon them by a great temporal prince, who should establish their
+dominion over all the earth.
+
+Such were the expectations of the Jews; whereas the Christians who equally
+believe the prophecies which contain these promises, have been taught to
+interpret them in a very different manner. They conceive that these
+benefits will extend to all mankind; and understand them as having no
+reference to political power or temporal affairs, but as affording the
+means of obtaining advantages of a far higher and more permanent nature;
+even the blessings of eternal life, and eternal happiness. Not that these
+blessings were by the Messiah's coming to be directly and unconditionally
+conferred upon mankind; but that the means of obtaining them would thereby
+be afforded to all such as were disposed to seek after them. These means
+they conceive to be accomplished through the establishment of a kingdom on
+earth; a kingdom, however, not of a temporal, but of a spiritual nature;
+one which consists in the reign of true religion in the heart of man, a
+real Theocracy; by which man is enabled to overcome the world, that is, to
+rule and direct his passions and worldly propensities, and by making his
+future existence a paramount consideration, to render him meet to enjoy
+it. Such, according to the Christian's view, is the victory to be gained;
+such the kingdom to be established by the Messiah; and hence the apparent
+contradiction, that while battles and conflicts are spoken of, it is yet
+declared to be a peaceful kingdom.
+
+But conceiving the prophecies which announce the coming of the Messiah to
+have been accomplished in the person of Christ, the Christian supposes
+this kingdom to be already established, and that Christ does actually
+reign in the heart of every true believer. That the numbers of such are
+comparatively small, and by no means to be estimated by the number of
+those who bear the name of Christian, is a lamentable truth; but it is a
+truth, which he was fully prepared to look for by the same unerring word
+of prophecy; which clearly announced, that a long period of darkness and
+apostacy would intervene between the appearance of the Messiah on earth,
+and the universal establishment of his kingdom.
+
+It is true that the Christian finds the clearest annunciation of this long
+period of antichristian darkness, in books which are of no authority in
+the estimation of the Jew, in those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that the same events are also
+clearly foretold by the Prophets of the Old Testament, the subject will
+then prefer an equal claim to the attention of both; to that of the Jew,
+as calling upon him, impartially to consider the evidence, which seems to
+prove that his Messiah has already appeared on earth; and to that of the
+Christian, as calling upon him carefully to examine how far the religion
+he professes may, both in doctrine and practice, still be tinctured with
+the corruptions of antichristianity.
+
+This, then, is the point at issue; whether or not, we have in these six
+chapters of Zechariah, one of those Divine revelations, which displays a
+prophetic view of the coming of the Messiah; of his being rejected by most
+of his own nation, but received by the Gentiles; of the consequent
+abolition of Paganism, (then, except with the Jews, the universal religion
+of the world), and the substitution of Christianity in its stead; but
+which at the same time foretels the corruption of this religion by us the
+Gentiles; and the long reign of antichristian darkness which has since
+prevailed in the room of it; with all the most notable events attending
+these extraordinary revolutions in the human mind; events still fulfilling
+before our eyes, and open to the observation of all who think the subject
+worthy of their attention. Whether all this be clearly intimated in the
+chapters before us, and can be made out without violating grammatical
+construction in the translation of the Hebrew, or legitimate consistency
+in the interpretation of prophetic language, is the question we propose to
+consider. Frequent perusal and careful examination have satisfied the mind
+of the writer, that the subject of them is no other than an epitome of the
+prophetic history which was afterwards amplified in the Revelations of St.
+John; where we find, as occurs in other instances in which the predictions
+are repeated, that the events are unfolded with greater precision and
+minuteness as the period of their accomplishment draws nigh.
+
+That no such subject distinctly appears, through the medium of the
+authorised translation contained in our Bibles, is most certain; nor was
+it to be looked for, that any passages, which admitted of different modes
+of construction, should be rendered in a way least acceptable to the
+expositor, in a translation which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary, it appears, in not a few
+instances, that the usual and literal sense has been rejected for one more
+remote, but more consonant to the views and prejudices, of those who
+framed the punctuation. That this statement may not rest on the
+questionable ground of assertion or opinion, the reader will find, in the
+notes subjoined, a full statement of the reasons for all the changes
+proposed; and the Hebrew scholar will thus have full opportunity to
+challenge their validity, if he find occasion. It is the writer's wish
+that they should be freely canvassed; truth is the only object he has in
+view; and he asks no other conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic punctuation. His reasons for
+this will appear sufficiently obvious. If, without the aid of the points,
+we obtain a meaning that is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;--if a connected and
+unbroken explanation of each verse be attainable without them, while only
+a few verses detached from the context have been explained by the ablest
+commentators through their aid; sufficient reason will surely appear for
+rejecting an authority which, instead of facilitating our progress, only
+encumbers the subject with unnecessary difficulties.
+
+The reader need not, however, expect that every difficulty will be removed
+by the proposed alterations; or that even the amended translations will
+afford such an exposition as to admit of no possible objection. It were
+absurd to suppose that the strength of the argument can lie all on one
+side, where two are engaged in the controversy. For the Jew is in this
+case no man of straw, set up to be knocked down at pleasure, but a true
+Jew, a Hebrew of the Hebrews, an advocate as zealous in the cause he
+defends, as his Christian opponent. Each believes himself in the right;
+each expects to obtain the victory; and it is not improbable that the
+reader, who sits as umpire in the contest, may, after all, though
+unconscious of partiality, give judgment according to the bias of his
+feelings, whether he be Jew or Christian, rather than according to the
+abstract merits of the question.
+
+Regarding the subject of the prophecy, as the coming of the Messiah, the
+introduction, which is comprised in the first eight verses of this
+chapter, appears to be the most appropriate that can possibly be
+conceived. It opens with a denunciation against worldly-mindedness, and a
+declaration of God's purpose to frustrate the schemes, and cut off the
+hopes of ambition, pride, and avarice, in the judgments pronounced against
+those cities, which were then the most conspicuous for their riches and
+power. This is immediately followed, as if by way of contrast, by a view
+of the spiritual nature of the Messiah's kingdom, founded in meekness and
+humility, and affording benefits of a very different kind, namely, the
+taking away of sin, and the redemption of mankind from a state of sin and
+perdition; benefits which were not to be confined to the Jews alone, but
+to extend to the Gentiles also, and that on terms of equal participation
+with the Jews.
+
+The denunciations are contained in the first six verses as follow: Zech.
+ix.
+
+_The heavy burden of the word of the Lord against the land of Hadrach and
+Damascus_; _his sending down_, (that is, the Lord's) _for the Lord's is
+the eye of man_, (the eye of the seer who receives the vision,) _and all
+the tribes of Israel_ (whom it immediately concerns).
+
+_Hamath also shall have a limit set to her; Tyre and Sidon also, though
+she be very wise_--(worldly-wise). _For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and fine gold as the mire
+of the streets. Behold the Lord will cast her out, and smite her power in
+the sea, and she shall be devoured with fire. Ashkalon shall see it and
+fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her
+hope shall be dried up, and the king shall perish from Gaza, and Ashkalon
+shall not be inhabited, and a stranger shall dwell in Ashdod, and I will
+cut off the pride of the Philistines._
+
+These denunciations are chiefly directed against the Philistines, the
+cities enumerated being the most conspicuous of any they possessed, and no
+doubt, the pride of their nation. Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether in their favour,
+denouncing judgments upon their enemies. But yet it is possible they may
+have viewed them too partially, and may even have overlooked the express
+objects of denunciation in the prophecy; which denounces their avarice and
+ambition, and declares that the _pride_ rather than the _cities_ of the
+Philistines shall be cut off. As for the cities themselves, heavy
+judgments are pronounced against them all. One, it is declared, shall not
+be inhabited; another, Sidon, is threatened with an overthrow, which it
+received not long after from Ochus, king of Persia, in precisely the
+manner here foretold; while Tyre, Gaza, and others, were taken by
+Alexander the Great; but if we keep to the letter of the prophecy, it is
+their avarice, ambition, and pride, that are distinctly marked as the
+objects of Divine displeasure; and even the judgments pronounced against
+them on this account, are immediately coupled with the succeeding promise
+of mercy and redemption, through the means of a meek and humble Messiah,
+who should _take away sin and pollution, and speak peace to the heathen_.
+
+But why, it may be asked, were these offences condemned in the Philistines
+particularly? Were not the Jews also addicted to pride, avarice, and
+worldly ambition? No doubt they were so; and the prophecy being addressed
+to them, it appears that the admonition was expressly intended for their
+use.
+
+Pride was even less excusable in the Jews, who could find no sanction for
+it in their religion; while this was the very basis of Pagan morality; the
+pedestal on which honour was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were therefore more appropriately
+denounced in the Philistines, as peculiarly belonging to them, though
+spreading, by contagion, to the Jews; and if punishable in the former, how
+could they be excusable in the latter?
+
+The mind of the Christian reader will naturally revert to the pride which
+revolted at the idea of a meek and humble Messiah, and caused the Jews to
+reject him. But that cannot be the question here; for the Jews are not
+here pointed out as the objects of Divine displeasure; nor is any
+intimation hitherto given of their offence; and that of its punishment
+could not surely precede it. The feeling might indeed be there, and a
+salutary warning of its being displeasing in the sight of Heaven, and of
+the fatal consequences about to result from it, seems here intended; but
+the penalty was not incurred till the overt act was committed, and to
+foretell the punishment before the offence itself was intimated, would
+have been a prophetical solecism. As we proceed, we shall find, in its
+proper place, due notice taken both of the one and the other.
+
+In the next verse we find these denunciations, coupled with promises of
+mercy and redemption to the remaining Gentiles, verse 7, _But I will take
+away his blood from out of his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for our God_; that is, the
+remaining Gentiles shall have their sins forgiven, their pollution washed
+away, they shall be redeemed from the darkness of Paganism, and reclaimed
+to the worship of the true God;
+
+_And he shall be as a chief in Judah, Ekron, as well as the Jebusite_;
+that is, he (the remaining Gentile) shall attain thereby to a full
+participation with the Jew, in all the spiritual blessings promised in the
+Messiah's kingdom.
+
+The prophecy having now declared the admission of the Gentiles, promises
+that the Messiah's kingdom, thus established, shall ever enjoy Divine
+protection and support.
+
+_And I will encamp about mine house, against the army, against him that
+passeth over, and against him that returneth, and there shall no oppressor
+pass over them any more, for now have I seen with mine eyes._
+
+In the following verse, the subject of the prophecy is so distinctly
+announced as the coming of the Messiah, that Jews as well as Christians
+concur on this point, though they have not perceived how the preceding
+verses refer to this kingdom.
+
+_Rejoice greatly, daughter of Zion; shout, O daughter of Jerusalem; behold
+thy King shall come unto thee, just and having salvation; lowly and riding
+upon an ass, even a colt the foal of an ass._
+
+The manner of the Messiah's coming being here so plainly foretold, and his
+character so distinctly described, we wonder how the Jew can deny that
+this was all fulfilled in the person of Christ. The reason is simply this;
+he disbelieves the facts. The books in which they are recorded, are of no
+authority in his estimation; he challenges their testimony on grounds too
+numerous to be discussed here. To answer his objections, every
+disagreement between the writers of the New Testament must first be
+reconciled; a task which appears to him to have hitherto failed with all
+who have attempted it. But this is not the only objection he has to urge.
+He charges the Christian with perverting the sense of prophecy; and this
+verse furnishes him with an instance. Thus, the Hebrew word rendered,
+"_having salvation_," is really the past participle of the verb "to save,"
+literally "_being saved_;" and that too followed by the emphatical pronoun
+_himself_, "being saved himself." Surely this point might be safely
+conceded by the Christian, who admits that Christ "was the first fruits of
+them that slept;" the first who rose from the dead, to everlasting life;
+and that through him we become partakers in that resurrection.
+
+The peaceful nature of his kingdom, the participation of the heathen in
+its blessings, and the boundless extent of its dominion are next declared:
+
+_And he will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off; and he shall speak peace
+to the heathen; and his dominion shall be from the sea even to the sea,
+and from the river to the ends of the earth._
+
+The Christian reader will find no difficulty in the interpretation of the
+verse which follows.
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners from the pit wherein is no water._
+
+The Messiah is spoken of throughout; who then but the Messiah can be
+apostrophised in the words, "_As for thee?_" Then follows "_by the blood
+of thy covenant_." What blood but the blood of Christ? What covenant, but
+that sealed by his blood, can be alluded to? "_I have sent thy prisoners
+forth._" What prisoners, but those who were in the bondage of sin? "_from
+the pit wherein is no water_." What pit, but the darkness of idolatry,
+which had none of the waters of life? Surely this is a most clear and
+distinct intimation of the sacrifice of the Messiah, and of the benefits
+thereby conferred upon mankind in the redemption of the heathen world from
+the darkness of idolatry; thus opening the way to immortality, to the
+whole human race.
+
+But the Messiah here appears to be promised to the Gentiles, having been
+previously promised to the Jews; were then these promises retracted? By no
+means. To the Jews he was promised, and to them he came, exclusively
+addressing himself to the house of Israel. Nor was it till after the
+majority of that nation had rejected and crucified him, that the calling
+of the Gentiles took place. The blessings he offered being refused by the
+former, appears to have been the immediate cause of their being given to
+the latter. Accordingly this seems to be the purport of the next verse,
+which intimates that there was some reason why these blessings could not
+be directly and unconditionally transferred to the Gentiles.
+
+_Return ye to the strong hold, my prisoners, wait thou unto the day I
+declare, that I will repay thee double_; that is, wait for the day when
+these blessings will become yours, through the Jews' refusal of them.
+
+Nor yet was the Messiah rejected by all the Jews; for the apostles were
+Jews; the disciples were Jews; by Jews was the Gospel preached and
+propagated; and to the Jews belongs the honour of the first triumph of
+true religion over Paganism, and what is more, over the passions and
+worldly propensities of man; and this triumphant progress of the Gospel
+seems to be the victory intimated in the verse which follows; wherein the
+reason is at the same time assigned why Christ did not address himself to
+the Gentiles.
+
+_For I have bent Judah for me, filled the bow Ephraim; and raised up thy
+sons, O Zion, against thy sons, O Greece; and made thee as the sword of a
+mighty man._
+
+The triumphs of Judas Maccabeus, generally supposed to be here foretold,
+cannot be the victories alluded to; for Ephraim, or the ten tribes, here
+declared as bearing a part in them, had already gone into captivity, and
+bore no share whatever in these subsequent wars of Judah. The true meaning
+appears to be that Judah was destined to have the honour of first
+establishing the Messiah's kingdom, as promised from the beginning.
+
+How then could Ephraim, or the ten tribes, it may be asked, bear a part in
+the triumphs of the Gospel, having previously gone into captivity? The
+prophecy does not distinctly say so; if we keep to the letter, it is only
+said that Ephraim as well as Judah was prepared and marshalled for the
+spiritual conflict: the triumph is declared to _Zion_ over _Greece_; that
+is, to true religion over Pagan idolatry; and in this warfare, though not
+in the wars of Judas Maccabeus, Ephraim did bear a part; for it is not to
+the apostolic age alone that we must look for the accomplishment of the
+great scheme of Providence for man's redemption. This was only one act in
+the great drama; which began under the Old Covenant, and is not yet
+finally completed under the New. In the former, or the Old Covenant, all
+the tribes of Israel bore their share, Ephraim as well as Judah; and the
+warfare not being finally concluded, who shall say but Ephraim may again
+appear, and bear a further part in it?
+
+Having declared the union of the Gentiles with the Jews, and their joint
+participation in the blessings of the Messiah's kingdom, the prophecy goes
+on to promise the support and protection of Heaven, in terms alike
+applicable to both.
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the south. And the Lord of hosts shall defend them, and
+they shall devour and subdue with sling-stones; and they shall drink as
+wine, and they shall be filled like bowls, like __ the corners of the
+altar._ (which were purposely so constructed as to receive the blood of
+the sacrifices).
+
+That the whole of these expressions require to be taken figuratively and
+spiritually, no one conversant with scriptural and prophetic language can
+surely deny; or for a moment suppose that literal drunkenness and
+bloodshed are here intended.
+
+Should any doubt remain that the Gentiles are included in these promises
+as well as the Jews, the next verse appears to decide the question.
+
+_And the Lord their God shall save them in that day, as the flock of his
+people._
+
+If the Jews be called his people, who but the Gentiles can be meant by the
+other? But this is followed by the direct declaration that all distinction
+between them is on the eve of its abolition.
+
+_For the wall of separation is tottering over his land._
+
+A remarkable and striking expression, but strangely perverted in our
+translation. Why the Jews have laboured to give a different turn to it, by
+seeking a more figurative and recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to themselves alone. See note to
+the translation of this verse.
+
+But this view, which would limit the bounty of Heaven to a particular
+race, besides being at variance with the context, seems little calculated
+to call forth the feelings of adoration and praise with which this chapter
+concludes.
+
+_For how great is his goodness, and how great is his beauty. Corn shall
+make the young men cheerful, and new wine the maids._
+
+Corn, wine, &c. in prophetic language ever signify the food of spiritual
+knowledge, to be henceforth freely bestowed on all, Gentiles as well as
+Jews.
+
+
+
+
+
+NOTES TO CHAPTER IX. HEBREW PUNCTUATION.
+
+
+A Summary of the arguments for and against the antiquity and authority of
+the Vowel Points, is given at the beginning of the Second Vol. of Horne's
+Introduction to the Study of the Scriptures; from which the following
+considerations seem most entitled to selection. That the earliest traces
+of the points are to be found in the tenth century--that many of the oldest
+manuscripts now extant are without them--that the copies of the Jewish
+Scriptures now used in the Synagogue and esteemed peculiarly sacred, are
+without them--that the Samaritan letters which were the same as the Hebrew
+before the captivity, are without them--and the Samaritan Pentateuch is
+without them--that there are no traces of them to be found in the shekels
+(coins) struck by the kings of Israel--that the fathers, particularly
+Origen and Jerome, who treat of the Hebrew pronunciation, make no mention
+of them--that all the antient various readings of the Jews regard the
+letters only, not one of them relates to the vowel points--to which may be
+added, that there are five vowels in the Hebrew alphabet which are quite
+sufficient for reading the language, though they may not enable us to
+determine with precision the antient pronunciation. "These
+considerations," says Mr. Horne, "have determined the majority of Hebrew
+scholars in the present day to reject their authority." Still we may admit
+their utility in fixing the pronunciation, and perhaps also in
+facilitating the construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as the
+sound, and that in passages where a Jewish interpretation is particularly
+open to suspicion. Thus in prophecies relating to the Messiah, both their
+prejudices and their feelings unfit them for becoming guides to a
+Christian expositor.
+
+Verse 1. :{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER DALET~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~} {~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}
+
+_The heavy burden of the word of the Lord in the land of Hadrach, and
+Damascus shall be the rest thereof; when the eyes of man, as of all the
+tribes of Israel, shall be towards the Lord._
+
+These are the words of the translation in our Bible; but the sense of them
+I must acknowledge my inability to unravel. Of what Damascus is to be the
+rest, or what period is intimated by the adverb of time _when_, I am at a
+loss to discover. The separation of Hadrach and Damascus by the insertion
+of a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _the rest thereof_. But
+if deriving it from {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) or {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) does not afford any
+intelligible sense, we are naturally led to seek another derivation; and
+we find one in the verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to descend_ or _send down_, which
+without violating grammatical construction affords a meaning not only
+intelligible, but in perfect unison with the context. The Hemantiv {~HEBREW LETTER MEM~}
+prefixed, gives the _thing sent down_, while the suffix {~HEBREW LETTER VAV~} _his_, evidently
+refers to _the Lord_ who sends the vision or denunciation. The English
+construction, of course, requires it should be rendered _his sending
+down_, that is, the Lord's denunciation, _against_ Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards; for {~HEBREW LETTER BET~} here
+rendered _in_, may with more propriety be rendered _against_ or _upon_.
+The verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to send down_, occurs in Joel iii. 11 and
+elsewhere: but the writer freely acknowledges that he has no authority for
+the participial noun with the Hemantiv {~HEBREW LETTER MEM~} prefixed to signify the thing
+sent down, or the act of sending down, as the sense seems to require here.
+He therefore rests this construction solely on the ground of its being
+grammatically admissible, consonant to analogy, and in accordance with the
+context, as affording a satisfactory meaning. Let those who are not
+satisfied with such reasons furnish a better solution of the difficulty.
+In the next place, there is no necessity for rendering {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) _when_,
+which more frequently signifies _for_; and when so rendered, it will be
+found to connect together the latter and the former part of the verse. For
+this, we only require to render the dative {~HEBREW LETTER LAMED~}, as it frequently is rendered
+in Hebrew, as well as Greek and Latin, to denote _possession_; and the
+verse will run thus. _For the Lord's is_, or to the Lord belongs, _the eye
+of man_; to wit, the eye of the Seer, who receives the vision, _and all
+the tribes of Israel_, whom the vision chiefly concerns. Making the tribes
+a genitive case, by inserting _of_ before them, is wholly uncalled for by
+the text.
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}
+
+_And Hamath also shall border thereby, Tyrus and Sidon though it be very
+wise._
+
+{~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) _to set bounds to_, in the Hiphil, occurs in Exod. xix. 12
+& 23.--It here appears to be the Huphal or passive of Hiphil--signifying _to
+be bounded_, or _to be set bounds to_. It is only necessary to remark,
+that leaving aside the punctuation, the form of the future tense will be
+identical in both these voices. The sense as it stands is scarcely
+intelligible. What is meant by _border thereby_, it is not easy to
+conceive; but by discarding the points we readily obtain a meaning that is
+perfectly intelligible. {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) may then be rendered in the passive
+voice, instead of the active, and will signify _to be limited_, or _have
+bounds set to_; and {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}) _on_ or _to her_, which follows, accords
+with, and seems to demand its being so rendered. _And Hamath also shall
+have bounds set to her_; that is, her growing greatness shall be checked.
+
+_Tyre, and also Sidon though she be very wise_, {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}), _wise_, no
+doubt, means here, _worldly wise_, or very subtle.
+
+Verse 5. :{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER HE~}
+
+_Ashkalon shall see and fear, Gaza also, and she shall be very sorrowful,
+and Ekron for her expectation shall be ashamed._
+
+{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}) may be derived either from {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}) _to be ashamed_,
+or from {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) _to dry up_, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very material to
+the sense.
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER PE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_A bastard shall dwell in Ashdod, and I will cut off the pride of the
+Philistines._
+
+{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}) may be rendered a _stranger_, as well as a _bastard_,
+{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} in the Septuagint, which renders the sense more obvious.
+
+_And I will cut off the pride of the Philistines._ These denunciations
+appear chiefly directed against the Philistines, in whom pride, avarice,
+and ambition, are specified as the great offences. The delivery of Ashdod
+into the hands of a stranger is the judgment pronounced against them in
+this verse, as the last means of their humiliation. But here the tone of
+the prophecy changes, and instead of further punishments, we find repeated
+promises of blessings and mercy; _he that is left shall be for our God,
+and as a Governor in Judah_,--and in the verse following--_He_ (the Messiah
+being manifestly meant here) _shall speak peace to the Heathen_.--Whence
+then this change? We are led to seek, and naturally expect to find, some
+ground for it. And accordingly the next verse unfolds the reason, and
+explains the occasion of this change in the counsel of Heaven; a change
+resting not on their own merits, but on Divine Mercy. For such a
+construction will this verse bear, quite as well as the one usually put
+upon it; and this construction is far more in unison with the context,
+than the received one.
+
+Verse 7. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER MEM~}-{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL PE~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}
+
+_And I will take away his blood from out of his mouth, and his
+abominations from between his teeth, and he that is left, even he shall be
+for our God, and he shall be as a Governor in Judah, and Ekron as a
+Jebusite._
+
+With scarcely any alteration in the translation, the words, even as they
+stand, admit of a very different acceptation from that in which they are
+commonly taken; and instead of being a figurative expression, borrowed
+from the rescuing its prey from the jaws of a lion; in which sense the
+Jews take it, as a promise to themselves of deliverance from their
+enemies; the words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and pollution are to
+be taken away, who are to be reclaimed to the worship of the true God, and
+admitted to a full participation in all the blessings, promised to Israel
+by the coming of the Messiah.
+
+The Gentiles were esteemed polluted by eating things unclean, which were
+prohibited to the Jews. Certain animals--things strangled--and the blood in
+particular were among the forbidden food. The new covenant removed this
+prohibition, thereby taking away the pollution from between his teeth, as
+it ceased to be a cause of pollution. The command given to St. Peter, Acts
+x. 14, to kill and eat, where all manner of food was presented to him, was
+expressly received by him as a command to preach the Gospel to the
+Gentiles, or to admit them into the Messiah's kingdom; and this admission
+was unaccompanied with any such prohibition, nor was it subsequently
+given.
+
+Eating things sacrificed to idols was another cause of pollution which the
+New Covenant removed, by taking away the cause in the abolition of
+idolatry. This literal fulfilment of the words of the prophecy may,
+however, be figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations to the hopes of
+everlasting life founded on the Gospel.
+
+The only change required in the English version is to read _But_, for
+_And_, which are expressed alike by the Hebrew {~HEBREW LETTER VAV~}, and to understand {~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}
+(or {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}) _his abominations_, in the sense most appropriate to it, as
+alluding to the worship of idols, and we have the sense already expressed,
+which perfectly harmonizes with the context. Whereas, taken in the other
+sense, what becomes of the antithesis? Who is _he that is left_, that
+_shall be for our God_, and _as a chief in Judah_? Surely it cannot be the
+Jew, who shall be as a Jew. But the next words are decisive, declaring
+that Ekron and the Jebusite, both Gentiles, are here intended.
+
+_And Ekron as a Jebusite._ This mode of rendering leaves, indeed, the
+force of these words rather ambiguous; but there can be no intelligible
+sense put upon the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), but that of _in like manner as_, or, _as
+well as_; that is, Ekron as well as the Jebusite, shall both be as
+Governors in Judah.
+
+Verse 8. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER NUN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+
+_And I will encamp about mine house because of the army, because of him
+that passeth by, and because of him that returneth; and no oppressor shall
+pass through them any more: for now have I seen with mine eyes._
+
+It is not certain, though probable, from 1 Sam. xxvi. 5-7, that the Jews
+had entrenched camps; if so, the passage would be clearer by rendering
+{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}) _I will entrench_ instead of _encamp_; though the sense
+is sufficiently obvious, as meaning to afford protection against the army,
+&c. The house of God, to which protection is promised, is his Temple,
+figuratively denoting true religion purified from idolatry; the great
+spiritual adversary constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare here
+alluded to. But if taken literally, this passage conveys the promise that
+the Messiah's kingdom should put an end to oppression and injustice. The
+exact import of the expression, _for now have I seen with mine eyes_, is
+not very evident; but may imply God's foreseeing the unfitness of the Jews
+to receive a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+
+Verse 9. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~}-{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}
+{~HEBREW LETTER AYIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}
+
+_Rejoice greatly, Daughter of Zion, shout, oh Daughter of Jerusalem,
+behold thy King cometh unto thee; he is just and having salvation, lowly
+and riding upon an ass, and a colt the foal of an ass._
+
+There is no ambiguity in the purport of this verse, which is the coming of
+the Messiah, as all commentators allow; but I can in no wise agree with
+Lowth and others, that this verse is a rhapsodical digression from the
+subject of the rest of the chapter, in which the Prophet being wrought up
+to the highest pitch of enthusiasm, breaks off from the immediate object
+of his vision to foretel the coming of the Messiah, and then returns back
+to his former subject. On the contrary, I can see nothing like digression
+here, but one connected and consistent object throughout; this verse being
+the keystone of the arch, which binds together those which precede and
+those which follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as the clue
+to guide us through the labyrinth, by fixing and determining the subject
+of all the rest.
+
+_Behold thy King cometh unto thee_: {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) is really the future
+tense, literally _shall come_, and changing it to the present, _cometh_,
+seems unnecessary, if it does not in some degree interfere with the
+chronological order of the events predicted afterwards.
+
+_Just and having salvation._ This is certainly an ambiguous rendering of
+{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) the past participle of the verb {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}) to save, which
+literally signifies _being saved_, and the emphatic {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~})
+_himself_, following it, more strongly marks the sense, as _having
+obtained salvation himself_.
+
+_Riding on an ass, and a colt, the foal of an ass._ The connective {~HEBREW LETTER VAV~}
+_and_, should certainly be rendered here by _even_, or, _to wit_, and not
+by _and_, which makes it appear that the Messiah was to ride upon two
+asses.
+
+Verse 11. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners, from the pit wherein is no water._
+
+That the Messiah is apostrophized in these words, cannot, surely, admit of
+doubt or dispute; and words more forcible, or more pregnant with meaning,
+upon the Christian's view of them, it is not easy to conceive. {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}) _I have sent forth_, is really the perfect tense, though written
+several centuries before the coming of Christ; but it is not at all
+unusual in prophetic language to use this tense, which represents as
+already accomplished, what is determined in the Divine purpose, although
+the fulfilment be still future.
+
+The writer is well aware of a formidable objection presented by the Hebrew
+punctuation, against the application of this verse to the Messiah, as the
+pronoun "thee" {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~}) is by the pointing made to be of the feminine
+gender. This is one of many instances in which the punctuation tends to
+embarrass instead of elucidating the subject of the prophecy--instances
+which have mainly contributed to the determination of the writer to
+disregard the points. It remains for those who regard them as of paramount
+authority, to offer a solution of this and other passages equally clear
+and satisfactory, and equally consistent throughout. If "thee" be meant to
+apostrophise the daughter of Zion, what blood--what covenant--what
+prisoners--what pit, are here alluded to? Upon the view here offered, the
+event foreshewn is the death of the Messiah, an event wholly at variance
+with the expectations of the Jews, but here distinctly announced, along
+with the most striking particulars attendant on that event; such as the
+frustration of the hopes of temporal advantages expected from his
+coming--the nature of the spiritual blessings which it was really intended
+to impart; namely, the remission of sins, and the redemption of the
+Gentile world from idolatry. Along with these is stated the personal
+character of the Messiah, and the express manner of his coming; not in
+glory as expected, but in meekness and humility--the peaceful nature of his
+kingdom--its boundless extent, destined to embrace all nations--yet in
+apparent contradiction, his death is intimated, but also his resurrection
+whereby he becomes "_the first fruits of them that slept_." These are all
+clearly intimated in this chapter; and of these, how many have former
+commentators, with or without the aid of points, been able to make out? At
+most, only three or four verses, as where he is mentioned as riding into
+Jerusalem on an ass; and here, according to Blaney, the text requires to
+be altered, to shew that he was a Saviour, {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) being saved,
+being altered into {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}) a Saviour; while, according to Lowth, all
+that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+
+Verse 12. :{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER MEM~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+
+_Return to the strong hold, ye prisoners of hope, even today do I declare
+that I will repay you double._
+
+Such is the received translation, nor as it now stands, does the sense
+appear at all ambiguous, signifying, _Return to your prison-house until
+the day of your promised liberation arrives_; that is, the day of the
+Messiah's coming. There can be no doubt who are meant by the prisoners,
+but the change of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed to
+the Messiah, who was apostrophized in the verse preceding. Upon this view
+the word {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER ALEF~}) may be rendered, _my prisoners_, instead of
+_prisoners of hope_, which is rather obscure; and {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~}) as the
+imperative hithpael of the verb {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}) to wait. And the sense will
+then be as given in the text; _Return to the strong hold, my prisoners:
+wait thou till the day I declare that I will repay thee double._
+
+Verse 13. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_When I have bent Judah for me, filled the bow Ephraim, and raised up thy
+sons, Oh Zion! against thy sons, Oh Greece! and made thee as the sword of
+a mighty man._
+
+Here {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), which signifies _for_, is rendered _when_, thus imposing
+a future signification on the verbs that follow. This has, no doubt,
+arisen from a supposed allusion to the subsequent wars of Judas Maccabeus.
+But Ephraim, or the ten tribes, having no share in those wars, militates
+against that supposition; and it seems more probable that this verse,
+instead of designating the _time when_ the promised blessing would be
+conferred upon the Gentiles, here declares the _reason why_ the Messiah
+could not be sent to them directly and unconditionally; namely, because he
+was previously promised to Israel. _For I have bent Judah for me, filled
+the bow Ephraim_; that is, I have chosen Israel as my people, and
+appointed them my instruments for the overthrow of paganism. And,
+accordingly, to the house of Israel he came, and was by some of them
+received; nor until the great body of that people declined the office,
+were the Gentiles called in to fill up the ranks, and carry on the
+spiritual warfare; a warfare which was thenceforward carried on by both in
+conjunction, for the first Christians still were Jews, though blindness
+came in part over Israel.
+
+Verse 14. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER HET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER FINAL NUN~}
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the South._
+
+This and the following verse evidently contain promises of Divine
+protection, and of triumphant success; but to whom these promises are
+given may admit of a question. {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}) _over them_, may mean the
+Jews last spoken of, or the Gentiles mentioned before, or it may apply to
+both. And if the triumph of true religion over Pagan idolatry be the
+victory here spoken of, as this was obtained by both in conjunction,
+during the Apostolic age at least, so both must be included in the
+promises. Nor can any construction, worthy of the subject, or adequate in
+dignity and importance, be put upon the expression, _the sons of Zion_,
+and _the sons of Greece_, but that which refers to the religion of each.
+The triumph of true religion over idolatry was one that affected the whole
+world, including every country, and extending to every age, and regarding
+the eternal as well as temporal interests of mankind.
+
+Verse 15. .{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER HET~}
+
+_And the Lord of hosts shall defend them; and they shall devour, and
+subdue with sling stones; and they shall drink and make a noise as through
+wine; and they shall be filled like bowls, and as the corners of the
+altar._
+
+To take these expressions in the literal sense, as promising to man the
+grossest of sensual indulgences, would surely be a strange misconstruction
+of prophetic language; {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) which is rendered, _and make a noise_,
+is not preceded by the connective {~HEBREW LETTER VAV~} _and_; it may, therefore, be simply
+the personal pronoun _they_, being the nominative to the verb _drink_;
+_they shall drink as of wine_, &c. Who is intended by the pronoun _they_,
+if at all doubtful here, becomes sufficiently clear in the next verse,
+where it is repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+
+Verse 16. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}
+{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}
+
+_And the Lord their God shall save them in that day, as the flock of his
+people, for they shall be as the stones of a crown, lifted up as an ensign
+upon his land._
+
+Here the pronoun _them_, in evident contradistinction with _his people_,
+shews that two nations are spoken of; otherwise the passage might be
+rendered, _the Lord God, shall save as a flock, his people_. But the
+antithesis marked by the pronoun _them_, is rendered still more obvious,
+if possible, in the next line. _For the wall of separation is waving_ (or
+tottering) _over his land_. Such is the literal meaning of the Hebrew,
+when the words are taken in their primary and ordinary sense. Thus, {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+(or {~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}) in its usual sense means, _stones_, as the stones of a wall; but
+in a more remote and figurative sense, _precious stones_: {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER NUN~}) in
+the primary sense, signifies, _to separate_, or, _separation_; occurring
+in this sense ten times at least in Numbers, ch. vi.; but in the secondary
+or more remote sense, _a diadem_, which separates or distinguishes the
+prince from the people: {~HEBREW LETTER NUN~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~} (or {~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER NUN~}) in the primary sense means to wave to
+and fro, as a flag, or as a wall before it is blown down by the wind; but,
+in a secondary sense it signifies, as some understand it here, to glitter
+or sparkle, as a diamond, when waved or moved. Thus we see the pains taken
+to avoid the plain and obvious sense of the passage; but the Hebrew
+scholar will judge for himself.
+
+The concluding verse, in which the prophet breaks forth into expressions
+of adoration and praise for the goodness of the Lord, well accords with
+this view of his bounty being unlimited, and extending to all his
+creatures alike.
+
+
+
+
+
+THE RABBI'S EXPOSITION AND REPLY, CHAPTER IX.
+
+
+As I conclude that the object of the Christian, who thinks he sees in this
+Prophecy a clear prediction of the coming of Jesus Christ, is to learn in
+what manner it is expounded by the Jews; it appears to me that the
+simplest way in which I can reply, will be to lay before him what I
+conceive to be the proper translation and interpretation. In doing this,
+it will be unnecessary to offer any further explanation or exposition,
+beyond what may be given in the form of comment on the translation; while
+he is at liberty to conclude with regard to those passages, where no
+comment or explanation is offered, not, assuredly, that I assent to _his_
+interpretation, but merely that I acquiesce in the reasons he assigns for
+my dissent; or that his anticipation of my argument has rendered its
+repetition superfluous, as is the case in verses 9 and 10. The following
+is my mode of translating this chapter and expounding it:--
+
+
+
+
+Zechariah, Chapter IX.
+
+
+Verse 1. _The burden of the word of the Lord on the land of Hadrach, and
+Damascus, his residence; for to the Lord (will be) the eye of man, and
+(particularly that) of all the tribes of Israel._
+
+This prophecy is directed against a king named Hadrach, and against
+Damascus his residence. According to some who have visited Syria, there is
+to this day, near the desert, a village bearing the name of that king,
+whose inhabitants assert that formerly a large district about it, that
+constituted a powerful kingdom, was called by the same name.
+
+_For to the Lord_, saith the prophet, _will be the eye of man_, agreeably
+to what he further declareth, that the extermination of the wicked will
+precede the turning to God, the eyes of the residue of man.
+
+Verse 2. _And also (on) Hamath which borders on her; (on) Tyre, and (on)
+Sidon, though she be very wise._ Verse 3. _And Tyre did build herself a
+strong hold, and heaped up silver as dust, and gold as mire of the
+streets._
+
+The burden of the Lord is also touching Hamath, which was bordering on the
+former; also Tyre, and Sidon, which thought herself very wise; yet her
+wisdom availed her nothing, as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+
+Verse 4. _Behold the Lord will make her poor, and smite her power in the
+sea, and she shall be devoured with fire._ Verse 5. _Ashkelon shall see it
+and fear; Gaza also, and she shall be very sorrowful. Ekron also, for he
+(God) has made ashamed her expectation: and the king shall perish from
+Gaza: and Ashkelon shall not remain._ Verse 6. _And a foreigner shall
+dwell in Ashdod, and I will cut of the pride of the Philistines._
+
+All the foregoing is known from history to have been already accomplished,
+through the conquests of Alexander the Macedonian; who also destroyed the
+fleet of Tyre, and smote her power on the sea. Among others also, it is
+said, Ekron shall be very sorrowful, since her hope was blasted; Tyre, on
+which she solely confided, being destroyed.
+
+Verse 7. _And when I shall have taken away his blood out of his mouth, and
+his abominations from between his teeth; then even he shall remain for our
+God, and he shall be as a chief in Judah, and Ekron like Jebusi._
+
+Now the prophet continues to predict, what is yet to be accomplished, that
+after their filth and pollution shall have been taken away, a remnant of
+them also will be to God; each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner as holy as Jebusi, which is
+Jerusalem. See Joshua, chap. xviii. ver. 28.
+
+This, and all that is connected with it, to the end of the following
+chapter, may refer to a remoter period, to which the mind of the prophet
+was suddenly transported; or these events may have been intended,
+immediately after the overthrow of these nations, to have followed under
+one of the princes of Judah, who was already joined by a part of Ephraim;
+and the whole of whom would have been gathered under his banners, were not
+this delayed on account of their having acted contrary to the will of God.
+For, that the promises of God are conditional, and sometimes delayed, if
+those to whom they were made, render themselves undeserving of them,
+appears in many instances. See Zech. chap. viii. ver. 14-16. Jeremiah,
+chap. xviii. ver. 9-10. Among other instances, may be cited what took
+place with our ancestors, who went out of Egypt. The land of Canaan
+promised to Abraham (Genesis, chap. xv. ver. 16.) was again promised to
+them, even after their having worshipped the calf--Exodus, chap. xxxiii.
+ver. 1.--yet, for their frequent rebellions, was the fulfilment of this
+promise finally delayed to another generation. (Numb. chap. xiv. ver. 23.)
+Nay, it even appears that it would have been retracted, or at least
+delayed many generations, but for the intercession of Moses. (Exod. chap.
+xxxii. ver. 10.) And, in like manner, may the fulfilment of these
+promises, and that of others, which follow, respecting the restoration of
+Israel, be delayed, in consequence of the wickedness of our people,
+exciting the displeasure of the Lord.
+
+Verse 8. _And I will encamp about my house (to protect) against an army,
+against one passing and returning, and no oppressor shall pass over them
+any more: for now have I seen it with my eyes._
+
+Now have I seen it with mine eyes, means having graciously turned his
+particular attention to them, as is similarly expressed in Exod. chap. ii.
+ver. 25.
+
+Ver. 9. _Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem,
+behold thy King shall come unto thee just, and he being saved, humble and
+riding upon an ass, the foal of an ass._
+
+Ver. 10. _And I will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea to sea, and from the
+river to the end of the earth._
+
+Verse 11. _Also thou, by the blood of thy covenant, I have sent away thy
+prisoners out of the pit, wherein is no water._
+
+By the blood of the covenant, apparently, is meant that related in Exod.
+chap. xxiv. ver. 8. A pit without water means a land of captivity.
+
+Verse 12. _Return ye to the strong hold, ye prisoners of hope, even to-day
+__(I)__ declare __(THAT)__ I will render double unto thee._
+
+The prisoners are to return and shelter in this strong hold.
+
+Verse 13. _For I have bent Judah for me, filled the bow Ephraim, and
+raised up thy sons, Oh Zion! against thy sons, Oh Greece! and made thee as
+the sword of a mighty man._
+
+Judah and Ephraim are represented as warlike instruments in the hand of
+God, the sword, and the bow which he bends, and fills his hand with;
+similar to the expression in 2 Kings, chap. ix. ver. 24.
+
+Verse 14. _And the Lord shall be seen over them, and his arrow shall go
+forth as lightning; and the Lord God shall blow the trumpet, and shall go
+forth with the whirlwinds of the South._
+
+Verse 15. _The Lord of hosts shall defend them; and they shall devour, and
+subdue the sling stones; and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an altar._
+
+The prophet in derision here compares their enemies to sling-stones,
+contrasted with which in verse 16 that follows, Israel is compared to
+precious stones; and of whom it was before said that they were the sword
+in the hand of the Lord, to be filled with the blood of their relentless
+persecutors. See also Isaiah, chap. xxxiv. ver. 6.
+
+Verse 16. _And the Lord their God will save them, his people as a flock,
+for as the stones of a crown shall they be glittering upon his land._
+
+Verse 17. _For how great is his goodness, and how great is his beauty! The
+young men he will make as fruitful as corn, and the maids as wine._
+
+
+
+
+Remarks On The Rabbi's Exposition.
+
+
+Were I candidly to express my sentiments, I might say, perhaps, that the
+Rabbi's answer had disappointed me, being neither so full nor so forcible
+as I expected; but if he, as a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover, certain points of coincidence
+in our translation, in which the acquiescence of the Rabbi, as a
+distinguished Hebrew scholar, is truly gratifying; while there are also
+some points of disagreement, in which I am inclined to relinquish my own
+in favour of the Rabbi's translation. I propose briefly to advert to each;
+but there is one circumstance that first deserves to be noticed, and
+which, however singular it may appear, might yet have been expected. It is
+this, that wherever I have ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi. Now, having formerly stated that
+our received translation is chiefly founded on the Masoretic punctuation,
+which is Jewish, a coincidence was naturally to be looked for between the
+Jew's exposition, and that which is in a great measure borrowed from it.
+And accordingly such is the case, the Jew's exposition differing from that
+of our own commentators, principally on those points where the latter
+discover allusions to Christ. These, the Jew, of course, no where finds.
+
+Now, what the Jew no where perceives, and the Christian only here and
+there, as it were incidentally, I maintain to be wholly and solely the
+subject of these chapters. This is, at least, a broad and well marked line
+of distinction: but here I unfortunately stand alone, having Christian as
+well as Jew opposed to me. Even the Jew allows that the subject of the
+latter part of this prophecy is the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit, then is Christianity his
+kingdom, and the subject of the prophecy. So much for the state of the
+question.
+
+The first point of disagreement between us is unconnected with the
+punctuation, and is one of little importance to the question, beyond what
+it may derive from the concurrence of my opponents. The Rabbi and Dr.
+Blaney agree in regarding Hadrach in the first verse, as the name of a
+prince, instead of a city or state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the conjecture that Rehob, spoken
+of in 2 Sam. viii. 3, who is by Josephus named {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} or {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, may be the
+prince alluded to. Now since the avowed reason for resorting to this
+supposition is the want of a city of this name, I would venture to
+suggest, that Aradus bears quite as much resemblance to Hadrach as {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}
+does; and to Aradus was annexed a considerable district of country, which
+was precisely the first conquered by Alexander, when he invaded Syria, as
+appears by the following citation from Quintus Curtius, lib. 4. cap. 1.
+"Aradus quoque insula deditur regi. Maritimam tum oram, pleraque longius a
+mari residentia, rex ejus insulae Strato possidebat. Quo in fidem accepto,
+castra movet ad urbem Marathon." Aradus, like Tyre, was the daughter of
+Sidon, as stated by Strabo; {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMEGA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}.
+These then, are circumstances which add weight to the supposition that
+Aradus may be here intended; but still it is no more than conjecture, and
+as such, _quod valet, valeat_.
+
+In the same verse, the Rabbi's rendering of {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _his
+residence_, must, of course, stand or fall with the previous question,
+Whether Hadrach be the name of a man or a city? If it be that of a prince,
+whose residence was Damascus, I have only to observe, that no such person
+appears to have resided there at the time the prophet wrote, and this is
+the only time that can accord with the Rabbi's translation.
+
+With regard to the last line of this verse, which the Rabbi renders nearly
+in the same manner as our commentators, _for to the Lord will be the eye
+of man_, &c. I can only say, that he does not appear to me to have thrown
+any new light upon the passage, the sense remaining as vague and obscure
+as before. But let the reader judge for himself.
+
+In verse 2nd, the Rabbi agreeing with Lowth, renders {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) as an
+active verb, "_which borders on her_," while Blaney, with me, makes it
+passive. If, by Hadrach, be intended the district of country extending
+inland from the town of Aradus, this would lead us directly to Epiphania,
+which was the lesser Hamath; and this expression might be meant to
+distinguish it from the greater Hamath, the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach; and, upon the whole, I see
+no sufficient reason to relinquish my own mode of rendering.
+
+In verse 4th, the Rabbi's translation, "_Behold the Lord will make her
+poor_," I certainly prefer to that of our version, namely, "_shall cast
+her out_;" but his explanation of the remainder of this verse, "_and smite
+her power in the sea, and she shall be devoured with fire_," appears less
+satisfactory than that of Dr. Blaney, which I have adopted from him. The
+Rabbi explains the accomplishment of this passage by Alexander's defeating
+the fleet of the Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history; a few occasional skirmishes
+by sea, and a partial conflagration, after the city was taken, being the
+utmost that took place. And accordingly this verse has been otherwise
+explained by Lowth, who understands the "_smiting her power in the sea_,"
+as referring to the insular situation of new Tyre; but Dr. Blaney, by a
+mode of rendering fully warranted by the Hebrew text, applies these words
+to Sidon, where they received their accomplishment in a manner strikingly
+peculiar. The difference of translation consists in reading--"_For she_
+(Sidon) _has built Tyre, a fortress for herself_," instead of "_For Tyre
+has built a fortress for herself_;" thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however, is not thereby excluded
+from a full participation in the burden of the prophecy, evidently
+denounced against both. In regard to Sidon, the fulfilment was as
+follows:--When besieged by Artaxerxes Ochus, some years earlier than the
+siege of Tyre by Alexander, the Sidonians, lest individuals might be
+tempted to seek their personal safety by flight, and abandon the defence
+of the city, burned all their shipping in the first instance; and, when,
+by the cowardly treachery of their king, the enemy was admitted within
+their walls; they then set fire to their houses, and consumed their city,
+their families, their wealth, and themselves; no less than forty thousand
+perishing in the flames, according to Diod. Sic.: {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}
+{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}
+{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. Lib. 16. cap. 45.
+
+In verse 5. The fate of Gaza and its governor, who was dragged round the
+city by Alexander, in imitation of Achilles, though noticed by Lowth, is
+disregarded by Blaney, for what reason I know not, since this seems as
+well intitled to notice as any other literal fulfilment of prophecy.
+
+In verse 7th, the Rabbi's acquiescence in the meaning of the words, "_when
+I have taken away his blood out of his mouth and his pollution from
+between his teeth_;" as signifying, literally, the taking away of sin and
+pollution, is highly important to the Christian exposition, for it
+intimates the first and greatest benefit we derive from the coming of the
+Messiah. That the Rabbi does not so understand it, as alluding to the
+remission of sins through Christ, is not to be wondered at; but it does
+seem singular that Lowth and Blaney should have disregarded or
+misunderstood so remarkable a passage, in the sense of which even the Jew
+acquiesces, though not in the application. {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}), according to
+the Rabbi, means Jerusalem, that is, "_Ekron shall be as Jerusalem_." Now
+the Jebusites were the original inhabitants of Jerusalem, it is true; but
+why the prophet should here use the word Jebusi for Jerusalem, and here
+only, is rather unaccountable, and I cannot but prefer the translation I
+have given.
+
+In verses 8, 9, 10, there is no material disagreement between us either in
+the translation or the interpretation. Here Jew and Christian agree in
+applying these verses to the coming of the Messiah. The only question
+between us is, whether Christ be the Messiah, which the Rabbi, of course,
+denies.
+
+Verse 11. In the words, "_By the blood of thy covenant_," &c. it was not
+to be expected that the Rabbi would see any intimation of a covenant for
+the redemption of mankind, sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The application of this and the
+two preceding verses to Christianity, was so clearly perceived, and so
+ably expounded by Lowth, that we only wonder he should have confined that
+view to these three verses, considering them as a digression, when by
+extending the same principle of interpretation to other parts of the
+prophecy, he might have found a clue to the solution of many difficulties.
+The want of this clue obliges Dr. Blaney to come to the same conclusion as
+the Rabbi, that the remaining part of the prophecy is still
+unaccomplished; a conclusion which I am compelled most strenuously to
+oppose. To the Jew, the suspension of the fulfilment of this prophecy
+would be almost equivalent to that of all others; for the Messiah's
+kingdom is alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To the Jew then, I would say--Is this consonant
+with the previous ordinations of God in the government of the world, to
+leave an interval of more than two thousand years, without the fulfilment
+of prophecy, which is to mankind, the most convincing of all proofs of his
+Divine superintendance and control over human affairs? To Dr. Blaney, on
+the other hand, who conceives that "since our Saviour's appearance on
+earth, nothing has happened to the Jewish nation in any degree answerable
+to what is here predicted; no return from captivity, no victories, no
+successes," &c.; to him I would say, why may not "_the children of the
+promise_" be here included as well as "_the children of the flesh?_" The
+first Christians were Jews, the apostles and disciples were Jews, while
+the converted Gentiles were no less styled, "_Israelites by adoption_;"
+and so they are continually called in prophetic language. If then the
+terms, "_Sons of Zion_" and "_Israel of God_," be _not less_ applicable to
+those who received Christ for their Messiah, than to those who rejected
+him; we cannot surely say with Dr. Blaney, that there have been no return
+from captivity, no victories, no successes, since the coming of Christ;
+for it will hardly be maintained that redemption from the bondage of sin
+is no return from captivity; that the triumph of Christianity over
+paganism is no victory, and the rapid propagation of the Gospel no
+success.
+
+In verse 12, "_The strong hold_," which is evidently the same as the
+prison-house, called in the preceding verse, "_the pit without water_,"
+and which the Rabbi allows to be a state of captivity, is here, somewhat
+abruptly, transformed into a place of shelter and protection.
+
+Verse 15. The Rabbi's idea, that the prophet here uses the term
+"_sling-stones_," in derision, as an appellative for the enemies of
+Israel, while he applies to themselves, in the next verse, the term
+"_precious stones_," appears to me, I must acknowledge, somewhat novel;
+and as I dispute that translation of the next verse altogether, so I
+cannot acquiesce in such an explanation of this. With regard to the
+rendering of {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) in the same verse, which I have considered as
+the personal pronoun, "_they_," instead of the verb "_to make a noise_"--I
+believe the Rabbi's, upon re-considering the passage, to be the more
+correct translation.
+
+But these verbal differences, however they may interest the Hebrew
+scholar, are of trivial importance, as regarding the grand question
+between us, namely, whether the accomplishment of the predictions
+contained in this chapter, ceases before we arrive at verse 9, which is
+admitted to announce the coming of the Messiah. Upon this point, then, I
+plead the general issue. If I succeed in shewing that every part of the
+prophecy in the following chapters, as well as the present, has been
+clearly accomplished in the leading events of the history of Christianity,
+I gain my cause. If I fail to do so, let the verdict go for the Jew.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER X.
+
+
+Two points appeared to be established in the last chapter; one, that the
+Messiah's kingdom is the subject of this part of the prophecy, and the
+other, that that kingdom is a spiritual one; or these points, if not
+proved, were, at least, shewn to be in perfect accordance with every
+verse, and every line contained in that chapter.
+
+That the Messiah's kingdom is the subject, appeared from the express
+declaration of the 9th verse, "_Behold, thy King cometh_," &c., and from
+the exact accordance of every other with this view.
+
+The circumstances that intimated the spiritual nature of that kingdom, and
+shewed that the prophecy refers to Christianity, were the following:--the
+denunciations against worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately followed by, and
+contrasted with the promise of spiritual blessings from the Messiah's
+coming; which were declared to be the remission of sins, and the
+redemption of the Gentile world from the darkness of idolatry;--next, the
+personal character of the Messiah, and the express manner of his coming,
+namely, in meekness and humility;--the peaceful nature of his reign;--the
+shedding of his blood for the redemption of mankind from the bondage of
+sin;--the joint instrumentality of Israel in the accomplishment of the
+great scheme of redemption, but the admission of the Gentiles to a full
+participation in the blessings which result from it, and the removal of
+the partition wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they
+had been previously excluded from them. These are the circumstances that
+declare the spirituality of the Messiah's kingdom, and these are clearly
+intimated in the last chapter.
+
+The present will be found to contain somewhat less variety of incident,
+with more of exhortations and promises than the preceding. These are more
+particularly addressed to the house of Judah, but their subsequent
+extension to "_them of Ephraim_" also, is a circumstance that calls for
+some explanation, without which it would be difficult to shew the
+chronological order of the events foretold.
+
+Ephraim, or the ten tribes, had gone into captivity long before the time
+when the prophecy was uttered, which was that of the building of the
+second temple; nor have these tribes since returned, (what is become of
+them, or whether they be now in existence, being wholly unknown,) yet is
+their return from captivity here distinctly foretold. What, then, are we
+to understand by this return, or who is intended by "_them of Ephraim_,"
+is the question?
+
+On the spiritual view, the captivity means the bondage of sin, and
+especially of idolatry, into which Ephraim had fallen by their apostacy;
+and their return will mean their return to true religion, whereby they
+obtain the remission of their sins, and the gift of eternal life. But what
+is meant by "_them of Ephraim_"? Are we to understand thereby the original
+ten tribes who revolted with Jeroboam, and whose descendants are not known
+to be now in existence? or the remnant of those tribes who returned to
+Jerusalem, (2 Chron. xi. 16,) and who having joined the tribe of Judah
+have since become mixed and identified with them?
+
+On this latter view the prophecy may already in part have received its
+fulfilment, as some of this remnant, mixed with the tribes of Judah and
+Benjamin, in the apostolic age, were probably among the number of our
+Lord's disciples, and were thus redeemed from the bondage of sin, and have
+already shared in the triumphs and blessings of the Gospel. On the former
+view, supposing, what is not impossible, that these tribes are still in
+existence, we must look chiefly to the future, as regards them, for the
+accomplishment of this part of the prophecy. But whichever view we
+embrace, as to those who constitute now the ten tribes, we must still look
+to the future, (and this is the point to be attended to,) for the full and
+perfect fulfilment of the prophecy; for so long as any of the house of
+Israel remain unredeemed, so long must they be regarded, in the spiritual
+view, which is the view we embrace, as still remaining in the bondage of
+sin, and not yet returned from captivity.
+
+This then is the essential point as regards the prophetic chronology, that
+where events are spoken of, which, like the restoration of Israel, are
+continuous from age to age, or destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs accord with the nature of
+the events, comprising at one glance the commencement, the continuance,
+and the completion of what is foretold; consequently these events not
+being limited to particular periods like the ordinary occurrences of
+history, like the fate of a battle or the fall of a monarchy, cannot be
+dated with chronological precision, except it be from the time of their
+commencement. And precisely of this nature are the events which form the
+subject of the chapter before us.
+
+The first of these in order, as well as importance, is the progress of the
+Gospel of Christ, or the triumph of Judah, which began with the apostolic
+age, and has since continued progressive, though with a fluctuating
+career, and unequal success, up to the present time, when it extends over
+a large portion of the habitable world; but still without having attained
+to any thing like the universality announced in prophecy. This then is an
+event, which being still progressive, is not limitable to a particular
+period, nor capable of being dated with precision except from its
+commencement.
+
+Next to this, or to the triumph of Judah, is the promised restoration of
+Israel, which cannot be deemed complete, while so many of the house of
+Israel, dispersed over the nations of Christendom, still rest their hopes
+on the covenant of the Law; a covenant which we as Christians believe to
+have been annulled at the promulgation of the Gospel; but which from the
+first offered only temporal rewards, and unlike the covenant of grace,
+gave no distinct promises of eternal life. That the remaining Israelites
+will ultimately awaken to a sense of these advantages, we may confidently
+expect from this promise of restoration, and from the predicted
+universality of the Messiah's kingdom. This then is also an event yet
+imperfectly accomplished, or still in a state of progression, and
+therefore yet incapable of being dated with precision.
+
+The abolition of Paganism is another, which though nominally effected at
+the beginning of the fourth century, is yet so far from being complete,
+that Paganism still prevails over the largest portion of the globe; and
+consequently this, like the former, is an event which can be dated only
+from its commencement. Bearing then in mind the nature of these events,
+and the impossibility of limiting the date of them to definite periods, we
+may now proceed with the interpretation of the prophecy.
+
+As the last chapter opened with denunciations of divine wrath against
+worldly-mindedness, which were followed by, and contrasted with the
+unfolding of the spiritual nature of the Messiah's kingdom, so the present
+chapter opens with exhortations to seek for spiritual blessings, and with
+the promise of their abundant bestowal on those who ask for them.
+
+_Ask ye of the Lord rain in the time of the latter rain; so the Lord
+causing lightning, shall bring heavy showers, and give to every one grass
+in the field._
+
+This language is metaphorical, it is true, and so is invariably that which
+is employed in describing the plenteousness of the Messiah's kingdom,
+abounding in corn, wine, and oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed to take such expressions in a
+strictly literal sense, he would soon find it impossible, for, most of
+them are mixed metaphors, such as _waters of life_, _trees of
+righteousness_, _garments of salvation_, of which part at least must be
+figurative; and the spiritual sense is in fact the most literal of any
+that can possibly be affixed to them. _Ask ye of the Lord rain_, signifies
+seek the blessings of righteousness, and they shall be freely given to
+you. When viewed in this light, we shall readily perceive the connection
+between this and the next verse, which contrasts the value of true, with
+the worthlessness and deceitfulness of false religion.
+
+_For the idols have spoken vanity, and the diviners have seen a lie; and
+told false dreams; they comfort in vain._
+
+That is, the heathen priests and oracles promise blessings which they have
+no power to bestow, but delude their votaries with false hopes, leading
+them astray, and leaving them to wander as a flock without a shepherd.
+
+_Therefore they went their way as a flock, they were troubled because
+there was no shepherd._
+
+A religion like Paganism, which allowed the unrestrained indulgence of the
+passions, of pride, avarice, and ambition, was well calculated to seduce;
+and the Jews, in spite of the continual exhortations of their prophets, in
+spite of the many signal miracles displayed to them, and wrought in their
+behalf, had frequently relapsed into idolatry. Nor can it be supposed that
+the outward worship of idols was alone displeasing to God, and that the
+indulgence of the passions, which was the soul and spirit of idolatry, was
+disregarded. The spirit was at least as likely as the form of Paganism to
+be offensive to Heaven; and accordingly it was continually denounced by
+the prophets, and had been frequently punished by signal acts of judgment.
+And in this did the Jewish priests and rulers still offend, by their
+avarice and worldly-mindedness, and thus incur the displeasure of Heaven,
+as already intimated, and here repeated.
+
+_Mine anger is kindled against the shepherds, and I will punish the
+goats._
+
+The shepherds are the guardians, the goats the leaders of the flock; but
+the Jewish shepherds and leaders misled their flock, and as their
+forefathers, under Jeroboam, had embraced idolatry, and were therefore
+allowed to be carried away into captivity, so their posterity, seduced by
+similar passions, rejected the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the house of Judah having remained
+faithful, to them was the Messiah promised; and given to those who were
+willing to receive him.
+
+_But the Lord of hosts hath visited his flock, the house of Judah, and
+made them as his goodly horse in battle. Out of him shall come the
+corner-stone; out of him, the nail; out of him, the battle bow; out of him
+every ruler together._
+
+Triumphant career and success are herein promised to Judah, but the
+Messiah's kingdom having been already declared to be a peaceful one, we
+cannot suppose literal warfare to be here intended. The triumph of true
+religion over Paganism is no doubt the warfare to be understood.
+
+_And they shall be as mighty men who tread down their enemies in the mire
+of the streets in battle; and they shall fight because the Lord is with
+them, and they shall confound the riders on horses._
+
+And while this triumph is promised to Judah, mercy and forgiveness are
+declared to Israel also, and their return from captivity is foretold.
+
+_And I will strengthen the house of Judah, and I will save the house of
+Joseph, and I will bring them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast them off; for I am the
+Lord their God, and will hear them. And they of Ephraim shall be like a
+mighty man, and their heart shall rejoice as through wine, yea their
+children shall see it and be glad, their heart shall rejoice in the Lord._
+
+The complete fulfilment of this part of the prophecy must still be future,
+whether we consider it as referring to the Jews now dispersed over
+different countries, or to the ten tribes who went into captivity.
+
+In most countries of Europe and probably of Asia also, the usual mode of
+call to a person just within hearing is a shrill kind of hiss, which is
+the more readily noticed because differing from all other sounds. This
+expression is accordingly used in the prophecy to express the recal of
+Israel, whether spiritual or otherwise.
+
+_I will hiss for them, and gather them, for I have redeemed them, and they
+shall increase as they have increased._
+
+The next verse speaks of sowing them again among the people, which appears
+at first as if again declaring their dispersion; but on the spiritual view
+there is no reason to suppose that such is the meaning. Sowing them among
+the people, on this view will signify the blending together of Jews and
+Gentiles, by their embracing one common faith; whereby they at length
+become one race, and all distinction is lost under the common denomination
+of Christians. This also explains the rapid increase of their numbers here
+foretold, as well as their return from captivity, and their living again.
+The increase of numbers arising from the accession of converts; their
+return from captivity, signifying redemption from the bondage of sin; and
+their living, the resurrection to eternal life through Christ.
+
+_And I will sow them among the people, and they shall remember me in far
+countries, and they shall live with their children, and turn again._
+
+The spirituality of this return and gathering becomes still clearer as we
+proceed, signifying the flowing together of all nations, Gentiles as well
+as Jews, into the house of the Lord.
+
+_And I will bring them again out of the land of Egypt, and gather them out
+of Assyria, and I will bring them into the land of Gilead and Lebanon; and
+place shall not be found for them._
+
+This extraordinary increase of numbers, which is to overflow all
+countries, strongly favours the spiritual view, for the actual number of
+the Hebrew nation is avowedly diminishing, and becoming less and less
+likely to perform the wonderful changes next intimated. The sea and the
+isles were common expressions for the Gentile nations, (Gen. x. 5,) while
+the land signifies always the Jews, from Palestine or the Holy Land--see
+note. Rivers denote in prophetic language, the people residing on their
+borders. (Isaiah viii. 7.) _The_ river, in particular, signifies the
+Euphrates and the Eastern nations bordering upon it. This will serve as a
+key to the meaning of the next verse, which announces the subversion of
+Paganism in these different countries. Thus, _afflicting the sea and
+smiting the waves_, denote its extinction in the West; _drying up the
+depths of the river_, signify its extinction in the East; _and bringing
+down the pride of Assyria_, and _the departing of the sceptre from Egypt_
+bespeak its further abolition.
+
+_And he shall cause affliction to pass over the sea, and shall smite the
+waves of the sea: and all the deeps of the river shall dry up: and the
+pride of Assyria shall be brought down; and the sceptre of Egypt shall
+depart away._
+
+Surely these expressions announce some greater changes than would result
+from the mere emigration from these countries of a race, poor, afflicted,
+and despised, as the Jews long have been. And small indeed is the
+likelihood that the literal subjugation of all these countries by that
+race, can be here intended. The following verse points out a far more
+probable and consistent solution of the problem, in the overthrow of their
+idolatry, and the turning of all these nations to the worship of the one
+true God.
+
+_And I will strengthen them in the Lord, and they shall walk up and down
+in his name, saith the Lord._
+
+
+
+
+
+NOTES TO CHAPTER IX.
+
+
+Verse 1. :{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER HET~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER FINAL MEM~}
+
+_So the Lord shall make bright clouds, and give them showers of rain._
+
+The Hebrew here may be rendered (see Lowth and Parkhurst) _lightning_
+instead of _bright clouds_, and the connexion with rain will then be much
+more obvious; especially with _heavy_ rain, as the Hebrew word literally
+signifies, which usually follow lightning. The construction will then be
+as proposed in the text.
+
+_So the Lord causing lightning, shall bring heavy rain, &c._
+
+Verse 3. :{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}
+
+_Mine anger was kindled against the shepherds, and I punished the goats,
+for the Lord, &c._
+
+The apparently indiscriminate use of the past and future tenses, in
+scriptural and prophetic language, has perplexed the best Hebrew scholars.
+On the conversive power of the {~HEBREW LETTER VAV~}, Granville Sharpe's is perhaps the best
+treatise. In the present case, unless the {~HEBREW LETTER VAV~} retain that power when
+disjoined from the verb, there is no reason for rendering the future {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}
+(or {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER PE~}{~HEBREW LETTER ALEF~}) as a perfect, or, _I punished_, instead of _I will punish_.
+And, as Mr. Lowth observes, the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) which follows would be more
+properly rendered _But_ than _For_, and it will then be--_mine anger is
+kindled against the shepherds, and I will punish the goats; But the Lord
+of Hosts_, &c. The shepherds and the goats both signify leaders of the
+flock.
+
+Verse 4. :{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}
+
+_Out of him came forth the corner, out of him the nail, out of him the
+battle bow, out of him every oppressor together._
+
+The words _corner_, _nail_, and _oppressor_, must be rather perplexing to
+the English reader, nor can the Hebrew scholar be certain of the precise
+meaning of each, though their general import is obvious enough. Thus {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~}
+(or {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER PE~}) _corner_, signifies in the root to _turn_, and as the _corner
+stone_ is a guide to the builder in laying the others, it comes to signify
+a guide or leader. So {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} (or {~HEBREW LETTER DALET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}), _a nail_, signifies one on whom others
+depend. And {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}), _an oppressor_, like the Greek {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~},
+signifies generally, _a prince_, as well as a _tyrant_. Thus these terms
+are each of them equivalent to a _chief_ or _leader_.
+
+The verb {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}), which follows, may be either past or future, but
+the latter accords best with the context, as in the proposed translation.
+_Out of him shall come forth the corner-stone, __ out of him the nail, out
+of him the battle bow, out of him every leader together._
+
+Verse 8. {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}.--_I will hiss for them._
+
+The word _hiss_, does not to the English reader convey the correct meaning
+here. In many parts of Europe, and, probably, in some of Asia, the common
+made of call is by a shrill sound, very different from either a hiss or a
+whistle. In some countries it is effected by pressing the tongue against
+the teeth with the lips open, and sounding the letters--tsz. In others, it
+is usual to begin with the lips compressed, and without closing the teeth,
+thus making the sound of the letters psh--but in both, the sibilant sound
+predominates, and is heard to a considerable distance, while its
+peculiarity instantly attracts attention from all that are within hearing;
+and this is no doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the English word,
+_shriek_. (See Parkhurst.)
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_And he shall pass through the sea with affliction, and shall smite the
+waves of the sea._
+
+This mode of rendering gives a turn to the sense of the passage, which is
+wholly uncalled for, if not unwarranted by the original: which would be
+more literally translated: _And affliction shall come over the sea_, &c.
+But the Jew's mode of rendering is equally correct, and better accords
+with the context, thus: _He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea._ The latter expression amplifying and
+explaining the former.
+
+What is meant by the expressions, the sea, the isles, and the land, is a
+point of no small importance. In prophetic language, the sea and the isles
+always signify the western Gentiles, or European nations; while the land
+signifies Palestine, or the Jewish nation. The Hebrew word {~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~})
+means either the sea or the west. As the sea extends along the whole
+western coast of Syria, sea and west came to be used synonymously. And as
+the European nations lay beyond the sea they obtained the name of the
+isles, or the isles of the Gentiles, as they are called in Gen. x. 5. Mr.
+Lowth observes, on Isa. xi. 11. "The islands, in the prophetic style, seem
+particularly to denote the western parts of the world, or the European
+nations; the west being often called the sea in the Scripture language."
+
+Thus, "_causing affliction, or trouble, to come over the sea_," and
+"_smiting the waves of it_," signify, as the Jew rightly explains, to
+cause confusion and dismay among the Gentile nations of the west.
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_And all the deeps of the river shall dry up._
+
+That rivers are meant, in prophetic language, to represent the people
+residing on their borders, appears in various passages. See Isa, viii. 7.
+"_Now, therefore, behold the Lord bringeth up upon them the waters of the
+river strong and many, even the king of Assyria and all his glory._" In
+like manner, the drying up of the Euphrates, is spoken of under the sixth
+vial in the Revelations, in allusion to the nations bordering upon that
+river.
+
+
+
+
+
+THE RABBI'S REPLY, AND THE AUTHOR'S REMARKS UPON IT. CHAPTER X.
+
+
+Contending, as the Jew does, that no part of the prophecy relating to the
+Messiah's kingdom, has yet been accomplished, he cannot reasonably be
+expected to offer a particular interpretation of what, according to his
+view, is still unfulfilled. And, accordingly, his remarks on this chapter
+are restricted to an occasional correction of the received translation,
+and a few short explanatory notes; while his reply to my exposition, if
+reply it can be called, may be comprised in one short sentence, namely,
+that he considers the whole unaccomplished, and rejects altogether the
+spiritual exposition, admitting none but the literal.
+
+In answer to this, I have to observe, that the literal acceptation, has
+already, in some instances, been shewn to be impossible; and will,
+hereafter, be so in many more; while the figurative exposition offered, is
+in perfect accordance with the style and language of prophecy in general,
+and is uniform and consistent throughout.
+
+As I fully acquiesce in the Rabbi's corrections, and in the only instance
+where we differ, have adopted his view in preference to my own, it is
+wholly unnecessary to offer his translation at length; but an objection
+which he makes to my exposition of verses 3rd and 4th of the last chapter,
+I feel called upon to notice.
+
+In those verses, I adopted the view of Dr. Blayney, that the destruction
+_by fire_, there denounced, applies to Sidon rather than to Tyre.
+
+The common version, "_For Tyre has built herself a fortress_," being
+rendered by him, "_For she_ (Sidon) _has built herself a fortress, Tyre_;"
+the Sidonians being thus made the immediate object of denunciation, who
+are allowed to have been the builders of Tyre, which was thence called the
+daughter of Sidon.
+
+Now the Jew's objection is founded upon collateral prophecies, in which
+the burden cannot, as here, be shifted from Tyre to Sidon, the former
+being distinctly named in these; and in some, the precise mode of
+destruction specified, namely, by fire: Thus, in Amos i. 10, "_I will send
+a fire upon the wall of Tyrus, which shall devour the palaces thereof:_"
+see also Isa. xxiii., in which the whole burden is expressly on Tyre; and
+again, Ezek. xxvii. 32, "_and in their wailing, they shall take up a
+lamentation for thee, and lament over thee, saying, What city is like
+Tyrus, like the destroyed in the midst of the sea?_"
+
+These, and similar passages, would, no doubt, be fatal to the exposition
+of Dr. Blayney, could they be shewn to foretel one and the same event; but
+against this, there are, what appear to me, conclusive objections. Two of
+these prophets not only wrote long before the time of Zechariah, but
+before the destruction of Old Tyre by Nebuchadnezzar, which was therefore
+most likely to be the object of their predictions, and not New Tyre,
+which, at that time was not in existence, being built after Old Tyre was
+demolished; this then appears conclusive against the objection drawn from
+what occurs in Amos and Isaiah. With regard to Ezekiel, the case is
+somewhat different, and the answer must rest on other grounds.
+
+Ezekiel did write much nearer to the time in question, and commentators
+appear undecided whether some of his predictions refer to the destruction
+of Old or New Tyre, or to both; for if he uttered this prophecy before the
+siege of Old Tyre by Nebuchadnezzar, which can hardly admit of doubt, when
+he says, chap. xxvi. 7, "Behold I will bring upon Tyrus, Nebuchadnezzar
+king of Babylon;" still the expression of "_the destroyed in the midst of
+the sea_," does seem peculiarly applicable to the insular situation of New
+Tyre. But if it be granted that the siege of this latter, by Alexander, be
+intimated in that remarkable expression; yet Ezekiel no where, that I can
+find, specifies _fire_ as the peculiar agent of destruction; therefore, it
+cannot be inferred from any thing he says, that in Zechariah's prophecy,
+which appears to be directed against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon, as the text certainly warrants
+that interpretation. Thus I see no reason to relinquish Dr. Blayney's
+view, which I should give up with the more reluctance, as I have so rarely
+been able to go along with that learned commentator; while this exposition
+appeared to me a very happy solution of a difficulty presented by the
+received translation.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XI.
+
+
+It was before stated, that we should find in its proper place, due notice
+taken of the pride and worldly-mindedness which led the Jews to reject the
+Messiah, as he offered no temporal advantages; and of their forfeiting
+thereby all claim to the blessings which his kingdom was calculated to
+afford. We are now come to that place. The introduction to this chapter
+announces the frustration of their hopes of worldly greatness built upon
+the promised Messiah; and distinctly states what portion of their nation
+would be blinded by such motives, and what portion would be exempt from
+them. The rulers, the rich, and the great are declared to be those who
+would mislead the flock; while the poor and the humble are stated to be
+those who would recognise the hand of God in his works, and perceive that
+this was the word of the Lord.
+
+At the time of Christ's coming, it is unquestionable, that a very general
+expectation prevailed among the Jews, that the period for their Messiah's
+appearance was arrived; but so remote was the character of Jesus from what
+they expected in their prince, and so different were the advantages he
+offered from what they had hoped to obtain, that the majority of the
+people willingly yielded to the persuasion of their interested rulers,
+that he was not the promised Messiah; and thus the misguided flock for the
+most part entered into the views of their priests and rulers, and rejected
+Christ.
+
+The motives for this rejection are manifest even to this day, in the
+backwardness of Israel to relinquish the hopes of a temporal Messiah, and
+in their blindness to the benefits offered them by a spiritual one;
+although the consequence has hitherto been to them the loss of even the
+temporal advantages they previously enjoyed, instead of the attainment of
+others which they expected. Small, however, in the Christian's estimation,
+are these, in comparison with their loss, in a spiritual point of view, or
+their loss of the especial favour of Heaven; which from that time has not
+only withheld from them any further revelations, but, as we conceive, has
+even blinded them to the true spiritual import of those previously
+vouchsafed. Thus, in whatever light we view it, whether spiritually or
+politically, the humiliation of Israel from that time to the present, has
+been abundantly manifest; as declared in the prophecy, under the metaphor
+of the fall of the loftiest trees, the pride of the forest.
+
+_Open thy doors, O Lebanon! that the fire may devour thy cedars. Howl,
+fir-tree, for the cedar is fallen, because the mighty is spoiled. Howl, O
+ye oaks of Bashan, for the forest of the vintage is come down. There is a
+voice of the howling of the shepherds, for their glory is spoiled. A voice
+of the roaring of young lions, for the pride of Jordan is spoiled._
+
+This language is highly figurative, no doubt; yet is it interspersed with
+expressions, which almost preclude the possibility of its misapplication;
+for _the cedars of Lebanon_, and _the oaks of Bashan_, are next, by a
+change of metaphor, called, _the shepherds of the flock_; and soon after,
+dropping the metaphor entirely, it appears that they are the rich and the
+great, who sacrifice their flock to avarice and ambition. Their hopes,
+however, were frustrated, in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their disappointed ambition forms
+the exordium to this chapter, which may be explained as follows:--
+
+Literally, the shepherds are supposed to howl for the loss of their rich
+pastures on mount Carmel, the forest of the vintage; and the lions to roar
+for the loss of their covert, the thickets on the banks of Jordan, the
+pride of the river, which, with other trees, are doomed to destruction;
+but the figurative meaning is, that the priests and rulers of Israel
+should be disappointed of their hopes of worldly greatness at the
+Messiah's coming, and be deprived, under the new dispensation, of their
+power and influence.
+
+The lamentation over their frustrated hopes, is next coupled with
+expressions of compassion for their misguided flock, whom they had doomed
+to the slaughter; that is, by depriving them of _the life which is in
+Christ_. This flock, the prophet is commanded to feed.
+
+_Thus saith the Lord my God. Feed the flock of the slaughter, whose
+possessors slay them, and hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich. And their own shepherds pity
+them not._
+
+Avarice is thus foreshewn to be the vice which would lead the priests to
+reject Christ; the sending of whom is next declared to be the last act of
+Divine interposition in behalf of Israel; those who reject him being
+thenceforward left to themselves.
+
+_For I will no more pity the inhabitants of the land, saith the Lord, but,
+lo! I will deliver the men every one into his neighbour's hand, and into
+the hand of his shepherd, and they shall smite the land, and out of their
+hand I will not deliver them._
+
+But while further interposition is thus denied to those who reject Christ,
+being the rich and the great; spiritual food is expressly promised to
+those who receive him, who were the poor and the meek.
+
+_But I will feed the flock of the slaughter, even you, O poor of the
+flock._
+
+The food here promised to those who are willing to receive it, cannot be
+any other than spiritual food; that is, the knowledge to discern truth
+from falsehood, and the grace to make a proper election between right and
+wrong. To the poor, this was given, of whom Christ declared that "_Theirs
+was the kingdom of Heaven_:" to the rich it was not given, of whom he
+declared, "_That it was easier for a camel to pass through the eye of a
+needle_," than for them to enter his kingdom.
+
+We now come to the events to which this introductory matter is intended to
+lead us; and to render the prophetic annunciation the more impressive, it
+is typically represented by actions, as well as expressed by words. This
+is the most important part of the prophecy; that on which it may be said
+that the whole interpretation hinges. And yet it is here that the
+Christian is at fault, and that the Jew expects a certain triumph: nor
+without reason, when our ablest commentators disagree, or even acknowledge
+the difficulties to be insurmountable. Whether they are removed by the
+proposed exposition, the reader must decide; and to enable him to do so,
+we shall state them as briefly as possible.
+
+The events alluded to will, with the Christian, scarcely admit of doubt,
+for the passage before us is cited in the Gospel of Matthew, though by
+some error, it is there ascribed to Jeremiah instead of Zechariah. But
+were the citation in question even supposed to be a marginal note, which
+had found its way into the text in transcribing, still the purport of the
+prophecy would be not the less manifest, for the connection of this with
+the context, and the unity of the whole, sufficiently declare the subject.
+
+The events foreshewn, are the death of Christ; the dissolution of the old,
+and the founding of the new covenant; the rejection of this latter by the
+great body of the Jewish nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances attending these events, such
+as the betrayal of Christ for thirty pieces of silver; the employment of
+this money in the purchase of the potter's field; the separation of the
+Jews, who rejected Christ, from those who received him; and the evils
+entailed upon those who, having rejected the true, followed after false
+Messiahs. These are the circumstances shadowed forth in the prophecy; but
+to give a consistent explanation of every part of it, and to shew the
+exact adaptation of the events to the prediction, constitute the
+difficulty.
+
+The typical actions of the prophet, consist in his taking two staves, or
+crooks; first affixing to each of them a significant denomination, and
+then breaking them in succession; accompanying this action with
+explanations, declaratory of the purport of his doing so. Yet is the whole
+highly mystical, and in parts so obscure, that Dr. Blayney acknowledges he
+cannot solve these difficulties; an avowal that would have been rendered
+unnecessary, had his predecessor Lowth been more successful. Their failure
+seems chiefly to have arisen from their misconceiving, in the first place,
+whom the prophet here personates in the character of the shepherd; and, in
+the next, what the staves are intended to represent; for the general
+purport of the whole, is rightly understood by both to be an allusion to
+the death of Christ, and the completion of his mission. Accordingly, Lowth
+supposes the shepherd to personate the Messiah, as the shepherd of his
+flock. But the Messiah is throughout the person spoken of, rather than the
+speaker, as will presently appear. Blayney also considers the prophet as a
+type of the Messiah; but supposes him sometimes to speak in his own name,
+as being himself the shepherd. Not to dwell on the want of consistency in
+this change of character, its avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+
+That the prophet is the actual speaker is clear, but he speaks in the name
+of the Almighty, as is distinctly declared three times at least in the
+present chapter. The great Shepherd is then no other than God himself; and
+all mankind are his flock. Who are the staves, or crooks, we have next to
+inquire.
+
+The staff, or crook, is the shepherd's implement, with which he tends his
+flock, protecting them on the one hand, or correcting them on the other.
+Hence the two names adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of Beauty and Bands; but there is no
+occasion to alter the translation, which is equally literal, and equally
+appropriate as it stands. It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes. What are these staves then
+intended to represent? In a word, God being the Shepherd, and all mankind
+his flock, the staves appear to be typical of _Christ_ and _Israel_; these
+being the agents employed, the great instruments in the hands of God, in
+accomplishing the work of man's redemption, from the darkness of idolatry
+to the light of true religion. One staff being _Israel_, with whom was
+founded the Old Covenant, the express object of which was the abolition of
+idolatry; a covenant which is continually called the "_bondage of the
+law_;" and the other staff, _Christ_, the founder of the New Covenant,
+called "_the beauty of holiness_" who declared that his yoke was easy, or
+pleasant; thus the name will be equally appropriate, whichever translation
+is adopted.
+
+_And I took unto me two staves, the one I called __ Beauty, and the other
+I called Bands, and I fed the flock._
+
+The parallelism between these two staves strikingly appears in the
+circumstance that the most remarkable prophecies, as the liiid. chapter of
+Isaiah, which the Christian conceives to be exactly fulfilled in the
+person and character of Christ, the Jew imagines to accord as perfectly
+with the circumstances and condition of the house of Israel. May we not
+suppose them to be designedly applicable to both? instrumental alike to
+the same great purpose, man's redemption from idolatry.
+
+One of the earliest acts of Christ, who, however, did every thing in the
+name of the Father, was his exposing the unfitness of the Jewish leaders,
+who were the priests, the scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and hypocrisy he unsparingly
+denounced, as rendering them unfit for such an office; of which they were
+consequently deprived under the new dispensation. Such appears to be the
+purport of the following verse, as ably expounded by Lowth.
+
+_Three shepherds also I cut off in one month, and my soul loathed them,
+and their soul also abhorred me._
+
+_One month_, is an indefinite expression for a short time, as if the
+prophet had said, _at once_. When the people had been duly warned against
+these treacherous guides; those who chose to disregard that warning, had
+no reason to complain, if it pleased Heaven to leave them to their fate,
+as is next declared.
+
+_Then said I, I will not feed you; that that dieth, let it die, and that
+that is to be cut off, let it be cut off; and let the rest eat every one
+the flesh of another._
+
+The prophet next foreshews, by typical actions, accompanied by
+explanations declaratory of their purport, the death of Christ, and the
+dissolution of the Old Covenant.
+
+_And I took my staff, even Beauty, and cut it asunder; that I might break
+my Covenant, which I made with all the people._
+
+The Covenant with Moses promised protection against all nations, while
+Israel remained obedient. Israel disobeyed and the Covenant was broken.
+The Covenant with Abraham promised blessing to all nations through his
+seed. The Gospel of Christ was that blessing; refused by the Jews, and
+consequently given to the Gentiles; for a remnant only of Israel received
+the Gospel, and those were the poor of the flock.
+
+_And it was broken in that day, and so the poor of the flock that waited
+upon me, knew that it was the word of the Lord._
+
+"The poor had the Gospel preached unto them," and received it with
+gratitude; but the ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken of them; and the small
+estimation in which they held a spiritual Messiah, are aptly foreshewn by
+the prophet, in the name of the Great Shepherd, claiming his reward at
+their hands, and their offering the precise sum which was given for
+Christ, thirty pieces of silver.
+
+_And I said, If ye think good give me my wages, and if not, forbear; so
+they weighed me for my reward, thirty pieces of silver._
+
+The way in which this money was actually bestowed, is next foreshewn, by
+the Shepherd's rejecting it scornfully, and desiring it may be given to
+the potter.
+
+_And the Lord said unto me, cast it to the potter; a goodly price that I
+was valued at by them: so I took the thirty pieces of silver, and cast
+them to the potter in the house of the Lord._
+
+The price they actually gave for Christ, aptly denotes the value they put
+upon God's goodness in sending him, the Great Shepherd's proffered
+remuneration. The house of the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the transaction. The money
+being given to the potter, foreshews how it would be actually employed, to
+wit, in the purchase of the potter's field; in fact, it was given to the
+potter. If it be asked what the potter had to do in the temple? the answer
+is, he went there, as others did, to pray. His being there does not, as
+some suppose, imply that he was at work there.
+
+Those who rejected and crucified Christ, are thenceforward rejected from
+being God's chosen people. As Christ was cut off from natural life, so
+Israel was cut off from _the life in Christ_ as next intimated.
+
+_Then I cut asunder my other staff, even Bands, __ that I might break the
+brotherhood between Judah and Israel._
+
+The house of Jacob was from this time divided into Christians and Jews,
+who appear to be distinguished in the prophecy under the types of Judah
+and Israel; the former denoting those who received, and the latter those
+who rejected Christ. This distinction appears to be maintained till their
+promised re-union in the New Jerusalem.
+
+The spiritual evils entailed on those who reject the true Messiah, to
+follow after false teachers, are next foreshewn.
+
+_And the Lord said unto me, Take unto thee yet the instruments of a
+foolish shepherd, for I will raise up a Shepherd in the land, which shall
+not visit those that be cut of, neither shall seek the young, nor heal
+that that is broken, nor feed that that standeth still, but he shall eat
+the flesh of the fat, and tear their hoofs asunder._
+
+Israel is thus left to the mercy of these false shepherds, while spiritual
+blindness, infatuation, and utter helplessness, are the awful judgments
+denounced against the selfish and worldly-minded priesthood, who thus
+mislead and sacrifice their flock.
+
+_Woe to the idol shepherd, that leaveth the flock! the sword shall be upon
+his arm, and upon his right eye; his arm shall be clean dried up, and his
+right eye shall be utterly darkened._
+
+The spiritual blindness which has since darkened the mental vision of
+Israel, appears to the Christian to be here distinctly foretold.
+
+
+
+
+
+NOTES TO CHAPTER XI.
+
+
+Ver. 1. {~HEBREW LETTER PE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER DALET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}--_Open thy doors, O Lebanon, &c._
+
+That Jewish writers have understood "_the forest_," as metaphorically
+representing Jerusalem with her stately buildings, and "_Lebanon_," as the
+temple itself, appears from the following note of Mr. Lowth, on this
+passage.
+
+"By Lebanon, most interpreters understand the temple, whose stately
+buildings resemble the tall cedars of that forest. Thus the word is
+commonly understood," Hab. ii. 17.
+
+There is a remarkable story mentioned in the Jewish writers to this
+purpose. Some time before the destruction of the temple, the doors of it
+opened of their own accord; a circumstance mentioned by Josephus, Bell.
+Jud. 1. 7. c. 12. Then R. Johanan, a disciple of R. Hillel, directing his
+speech to the temple said, _I know thy destruction is at hand, according
+to the prophecy of Zechariah_, Open thy doors, O Lebanon, &c.
+
+The passage in Josephus in my edition is, lib. 6, cap. 5, and a very
+remarkable one it is, containing many other portents preceding the
+destruction of the temple, besides the spontaneous opening of these
+massive doors, which were so ponderous as to require twenty men to open
+and shut them.
+
+Ver. 2. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}--_For the forest of the vintage is come down._
+
+By the forest of the vintage, is understood Mount Carmel, which was partly
+covered with vineyards and rich pastures, for the loss of which the
+shepherds are said to howl, in the following verse. The shepherds
+metaphorically designate the leaders of the people; the different trees of
+the forest denoting the different classes and orders of men.
+
+Ver. 3. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER DALET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL NUN~}--_For the pride of Jordan is spoiled._
+
+By the pride of Jordan is to be understood, as Dr. Blayney observes, the
+woods and thickets on the banks of that river. These served as covert for
+lions, which often infested the country when driven from them by the
+rising of the river. These trees being along with others doomed to
+destruction, the lions roar for the loss of their shelter, as the
+shepherds howl for the loss of their rich pastures. The lions denote
+metaphorically the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the character
+afterwards given to the shepherds also, and shews the consistency of the
+metaphorical language.
+
+Ver. 6. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~}--_For I will no more pity the
+inhabitants of the land, &c._
+
+The distinction between _the sea_ and _the land_, has been already pointed
+out in the note to ver. 11, of the last chapter, and is here too manifest
+to admit of doubt. Lebanon, Bashan, Carmel, and Jordan, clearly shew what
+land is here spoken of, which can be no other than Palestine.
+
+Ver. 10. {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}--_That I might break my covenant, &c._
+
+It might be supposed here that the two staves were typical of the two
+covenants; the Old and the New. But how is the parallelism then to be
+supported? If the breaking of one staff denotes the dissolving of the Old
+Covenant; what then is denoted by the breaking of the other staff? for the
+New Covenant was not also dissolved. By the proposed solution, the
+parallelism is maintained; Christ and Israel so exactly accord, that the
+prophecies seem, in many points, alike applicable to either. Both were
+instrumental to the great work of redeeming mankind from idolatry, and
+both were cut of; Christ from natural life; Israel from the life which is
+_in Christ_. To understand clearly the cutting of the staves, the most
+intricate subject perhaps in the whole prophecy, the reader has to keep in
+view two distinct points of consideration, the confounding of which will
+involve him in no little perplexity; these are, first the symbolical
+meaning, or the event foreshewn by the act of cutting; and secondly, the
+end or purport of the cutting; for along with the act, the prophet also
+declares the motive for the act, which must not be confounded with the act
+itself, being the effect or consequence that followed that act. Thus he
+says--_And I took my staff Beauty and cut it asunder, that I might break my
+covenant, which I had made with all the people._
+
+Now the cutting of the first staff, Beauty, signifies or foreshews the
+death of Christ, or the cutting off of the Messiah. This is the symbolical
+meaning of the act. But the end or consequence of that act, was the
+cessation of the covenant of protection to Israel. "The covenant," as it
+may be rendered, "concerning all the people." From that time, the Jews
+ceased to be under the especial care and protection of Heaven; no more
+interpositions were manifested in their behalf; no prophet from that time
+appeared in Israel; these blessings being confined to the Jews who
+received Christ, or transferred to the Gentiles.
+
+Next follows the cutting asunder of the second staff, Bands; and this in
+fact appears to be precisely the end or consequence of the cutting of the
+first staff; for the cutting of this staff symbolically foreshews the
+rejection of Israel, or the cessation of the Covenant of protection. Such
+appears to be the event symbolized by cutting the staff, Bands. But the
+effect or consequence of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between Judah and
+Israel, or between the Jews who received and those who rejected Christ; in
+short, between Christian and Jew, who are here supposed to be symbolised
+by Judah and Israel. This division or breach was not the event foreshewn
+by the cutting of the staff, but the end or consequence of that act; and
+this distinction requires to be kept clearly in view.
+
+It seems immaterial whether the symbolical meaning of cutting asunder the
+second staff, Bands, be expressed by the rejection of Israel, the breaking
+of the covenant of protection, or the abrogation of the law of Moses; for
+all these events are so closely connected, or so nearly identical, as
+scarcely to admit of their being disjoined or distinguished.
+
+Ver. 12. {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}--_Give me my price._
+
+From the failure of former commentators, in shewing how this can apply to
+the betrayal of Christ, when the word {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SHIN~}) is rendered, as it
+should be, _wages_ or _reward_, instead of _price_, the Jew seems to have
+been so confident of victory on this point, that on referring to his
+exposition which follows, it will appear that he must have written it
+without having read mine, to which it is any thing but an answer, as I
+have expounded the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney, who
+admitted the difficulty it involved, and candidly acknowledged his
+inability to solve it; nor while Christ is considered the speaker, as he
+and Lowth suppose, does the removal of it appear practicable. But when God
+himself is understood to be the Shepherd, and Christ, the staff Beauty, it
+appears no longer insurmountable.
+
+Ver. 13. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HET~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}
+
+_And I took the thirty pieces of silver and cast them to the potter in the
+house of the Lord._
+
+The word {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), is by the Jew changed into {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}) the
+alteration of a letter being all that is required to substitute _the
+treasury_, in the room of _the potter_. But he cannot deny, that the word
+means potter in the original, and the Christian will find no occasion to
+alter it, to make sense of the passage. The objection, that the potter
+could not be at work in the temple, which was urged by the Jew, has been
+answered in the exposition.
+
+Ver. 17. {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}--_Woe to the idol shepherd._
+
+The _idol_ might be rendered, as Mr. Lowth observes, _worthless_, or of no
+value, as it is, Job xiii. 4, and so the Jew renders it. Though a
+shepherd, in the singular number, is here spoken of, yet a succession of
+such shepherds is clearly to be understood; and it is probable that the
+chiefs and rulers of Israel are intended here, as well as the false
+Messiahs who have from time to time arisen, and partially misled the
+people, being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to not less than
+twenty, who have at different times made their appearance; with an account
+of the numbers and destruction of their infatuated followers, being too
+long for insertion here, may be found by the reader in Dr. Jortin's
+Remarks on Eccles. Hist.; presenting a lamentable picture of the blindness
+and infatuation of this wretched people.
+
+
+
+
+
+THE RABBI'S TRANSLATION. CHAPTER XI.
+
+
+1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
+
+2. Howl, fir tree; for the cedar is fallen; because the mighty are
+spoiled; howl, ye oaks of Bashan; for the forest of the vintage is come
+down.
+
+3. There is a voice of the howling of the shepherds, for their glory is
+spoiled; a voice of the roaring of young lions; for the pride of Jordan is
+spoiled.
+
+4. Thus saith the Lord my God, Feed the flock of the slaughter.
+
+5. Whose possessors slay them, and hold themselves not guilty, and they
+that sell them, say, Blessed be the Lord; for I am rich; and their own
+shepherds pity them not.
+
+6. For I will no more pity the inhabitants of the land, saith the Lord;
+but, lo! I will deliver the men, every one into his neighbour's hand, and
+into the hand of his king, and they shall smite the land, and out of their
+hand I will not deliver them.
+
+7. Yea, I fed the flock of the slaughter, truly an afflicted flock it was,
+and I took unto me two staves; the one I called Pleasant, and the other I
+called Painful, and I fed the flock.
+
+8. And when I had cut off three shepherds in one month; then my soul
+loathed them, and their souls also abhorred me.
+
+9. Then said I, I will not feed you; that that dieth, let it die; and that
+that is missed, let it be missed; and let the rest eat every one the flesh
+of another.
+
+10. And I took my staff, the Pleasant, and cut it asunder, that I might
+break my covenant which I had made (for them) with all the nations.
+
+11. And it was broken in that day, and so the afflicted flock, that waited
+upon me, knew that it was the word of the Lord.
+
+12. And I said unto them, If ye think good, give me my reward; and if not,
+forbear; and they weighed for my reward thirty pieces of silver.
+
+13. And the Lord said unto me, Cast it into the treasury, the magnanimous,
+the precious, that I have withdrawn from them; and I took the thirty
+pieces of silver, and cast them into the house of the Lord, into the
+treasury.
+
+14. Then I cut asunder my other staff, the Painful, to break the
+brotherhood between Judah, and Israel.
+
+15. And the Lord said unto me, Take unto thee, yet the instruments of a
+foolish shepherd.
+
+16. For, lo, I will raise up a shepherd in the land, who shall not
+remember those that are missed, nor seek the young, nor heal the broken
+one, nor feed that that stands still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.
+
+17. Woe to the worthless shepherds, who leave the flock! the sword shall
+be upon his arm, and upon his right eye: his arm shall be quite dried up,
+and his right eye shall be utterly darkened.
+
+
+
+
+
+THE RABBI'S EXPOSITION. CHAPTER XI.
+
+
+Verse 1. This prophecy Christians cannot but consider impenetrable, and
+must be satisfied to break off a few fragments, which may serve to cement
+their religion; for in whatever manner they expound the import of the two
+staves, they must still be incompetent to link its various parts together,
+so as to shew that it refers to what they think it necessarily must,
+namely, the selling of the Messiah; an interpretation which an impartial
+examiner must find inconsistent with that passage even if disjoined from
+all the rest, since there, wages, or reward (not price) is spoken of; this
+being desired, or required of Israel, while with him who was sold it was
+quite the reverse; so far was he from wishing to be betrayed, that he
+tried and prayed to escape it. The Jew, however, considering the tenour of
+the whole, contends that this was no more than what had been already
+fulfilled at the time when it was delivered, the allusion here being
+historical and not prophetic.
+
+It commences with predicting to other nations (who are compared to fir,
+and oak trees,) destruction inevitable, since the shepherds of Judah also
+(who are compared to the lions by the Jordan, to the vine and the cedar,)
+howl for having been spoiled of their glory. The prophet then goes on, in
+calling to the minds of his brethren the causes that brought them so low
+from their former exalted station, in order that this may serve them as a
+warning no more to deviate from the way in which they were instructed to
+walk: he also reminds them with what particular and providential care they
+had been continually led on by their God, in one or other of the different
+ways stated, the pleasant, or the painful, as by a tender shepherd, whose
+sole intent is to lead his flock to rich pastures, and good watering
+places. In this manner did God tend his flock, Israel, to accomplish their
+happiness, indulging them when obedient to his will, but chastising them,
+when otherwise, as an indulgent father would his children, in order to
+reclaim them. And when we consider the circumstances and condition of our
+fathers during the first temple, we may easily trace out both the times
+when they enjoyed uninterrupted peace and comfort, and those, when they
+were exposed to troubles and afflictions, which God in his wisdom saw fit
+to visit upon them. To these does the prophet refer, representing them by
+this beautiful metaphor of the two staves.
+
+Ver. 5. The cruel shepherds denote the tyrants into whose hands Israel was
+delivered, who disdained to nourish that poor flock, but sold some to
+slavery, and gave up others to be slaughtered.
+
+Ver. 6. And such as escaped the fury of their own kings were ravaged by
+their conquerors.
+
+Ver. 7. _I fed the flock._--i. e. Since I have chosen them to me out of
+Egypt.
+
+Ver. 8. _When I had cut off three shepherds._--The number three as well as
+seven is well known to be made use of in Scripture, instead of an
+indefinite number; this apparently refers to what is related in 2 Kings,
+ch. x. v. 32, that in those days the Lord began to be weary of Israel; it
+was after the kings of Judah and Israel were killed, the family of the one
+exterminated, and that of the other nearly so.
+
+Ver. 10. _A covenant made for them with all the nations_; that is, that
+these nations should not disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly promised to them. Exod.
+xxxiv. 24; Lev. xxvi. 5; Deut. xxviii. 10. But when under the divine
+displeasure, that covenant was suspended, and not only the land of the ten
+tribes, but also that of Judah was frequently invaded, and both were
+harassed by their enemies.
+
+Ver. 12. The reward which God required of his people means, that for the
+many blessings he had conferred on them, they should be obedient to his
+commandments. Yet he left it to their choice, to forbear if disinclined,
+agreeably to the message sent to them by Ezek. ch. iii. v. 27; and
+accordingly some few remained faithful to him, and these answer to the
+thirty pieces of silver. Thirty as well as ten sometimes imply an
+indefinite number. See Dan, i. 20; Gen. xxxi. 7. They are named silver
+({~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} (or {~HEBREW LETTER FINAL PE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER KAF~})) as this originally meant desirable.
+
+Ver. 13. They are to be cast into the treasury--{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), though
+translated the potter, stands for {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} ({~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}), the treasury. And again,
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}) is the same as {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or
+{~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) (Mal. iii. 10), or the storehouse of the Lord, viz. the
+temple. The frequent interchange of the {~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER ALEF~}) letters is well
+known to the Hebrew scholar. The temple is here indicated as the place
+where the pure ones, separated from the dross, should fix their eyes on
+the Most High, and with prayers appease his wrath, that he might yet avert
+the approaching calamities. {~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER YOD~}) signifies _I have withdrawn_,
+not _I was prized at_. See Proverbs xxv. 17, where it means _withdraw thy
+foot_.
+
+Ver. 14. _Cut asunder the other staff._ While the two kings lived in peace
+and harmony, the one was corrupted by the wickedness of the other, and
+therefore the chastening rod was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed with, when by the dissolution of
+one of these kings, the cause for it ceased.
+
+Ver. 16. _I will raise up a shepherd, &c._ Judah has likewise to lament to
+this day having been governed by foolish shepherds during both the first
+and second temple, who did neither remember the missed, nor heal the
+broken, and instead of feeding them that stood still, they fed upon them,
+and tore their hoofs asunder. Yet as the survivors stand to this day a
+living monument of the literal accomplishment of this prophecy from verse
+15, it serves them as a sure pledge of the fulfilment of that which
+follows.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XII.
+
+
+Of the occurrences which succeeded the crucifixion of Christ, one of the
+first in order, as well as importance, was the destruction of Jerusalem;
+an event which materially changed the condition of the Jewish nation, both
+as regarded their polity and their religion; to the full exercise of which
+the existence of their temple was indispensable. It was therefore to be
+expected that the prediction of this event would be eagerly sought for by
+Christian commentators, in a prophecy relating to the establishment of the
+Messiah's kingdom, especially by those who chiefly look to political
+affairs for its fulfilment.
+
+And accordingly this chapter appears to afford distinct intimation of such
+an event, as it opens with the express mention of the siege of Jerusalem.
+Yet is it mentioned in a way not a little embarrassing to the political
+exposition; for, instead of the destruction, the prophecy declares the
+triumph of Jerusalem; and, with the exception of one or two ambiguous
+expressions at the commencement, this triumph forms the whole subject of
+the chapter. But Jerusalem really was taken and destroyed, nor have the
+Jews since been able to rebuild either their city or their temple, nor has
+any thing approaching to a triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the present. How then shall we
+explain the victory and triumph foretold in the prophecy?
+
+The solution appears to be this; that the event here foretold is no
+political, but a spiritual siege; namely, the warfare of worldly feelings
+against true religion, for this is the spiritual Jerusalem. The abrogation
+of the law, and the promulgation of the Gospel, are foreshewn under the
+types of the Old and the New Jerusalem; which symbolically signify the Old
+and New Covenant, or Judaism and Christianity, the one abolished and the
+other established, in reality at the coming of Christ, but ostensibly at
+the destruction of the city and temple, which is probably on this account
+employed symbolically, to represent the spiritual change.
+
+The prophecy, however, does not declare the destruction of the old
+Jerusalem, but merely the repeopling of it, in verse 6; and in the
+spiritual sense it was not destroyed, though merged in the superior
+splendour and greatness of the New City; for Christianity is built on the
+foundation of Judaism. The new Jerusalem here spoken of, is then, the new
+Covenant, or Christianity, the spiritual City, the building of which began
+at this time, whatever may be the period required for its completion.
+
+In the spiritual sense also must be understood the triumph of Judah, which
+was the triumph of the Gospel; and her salvation, spoken of in verse 7,
+which was eternal salvation. Her victory was the victory over the world,
+which every true Christian has to gain, but which was first gained by
+Judah, for the first Christians were Jews; although the Gentiles were
+subsequently admitted into the Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when deserted, for the most part
+at least, by its former inhabitants the Jews. The Gentiles from this time
+became Israelites by adoption, and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is marked in the prophecy, as
+might be expected.
+
+But the time of Israel's spiritual restoration requires some explanation,
+being adverted to in this and the following chapter ten times at least,
+with the definite expression of "_in that day_:" an expression which seems
+as little to accord with the time required for a whole nation or people to
+change their faith, as with that which would be requisite for their
+literal return from all parts of the world to be reunited in one city, as
+the Jews understand the prophecy. A literal day cannot therefore be
+understood; nor yet would the difficulty be removed by supposing it to
+mean a prophetic day, or a Jewish year of twelve months, being three
+hundred and sixty days; for this period would be alike inadequate to the
+event in question.
+
+How shall we then understand the expression, "_that day_," so often
+recurring in the prophecy? The answer appears to be simply this, that it
+means _one_ day to _each individual_, but not _the same day_ to _all
+collectively_. As the earlier Christians did not all embrace Christianity
+on one day, so neither have we reason to expect that the later Christians
+will do so. History declares to the contrary, that some of the house of
+Israel have been continually flowing into the Church of Christ in every
+succeeding century, from the Apostolic age to the present time. And as
+some understand the Day of Judgment to be to each individual the day of
+his death, so to each will the day of his "_Redemption_," in Scriptural
+language, be the day of his receiving Christ. St. Paul in the 2 Corinth.
+vi. 2, says "_Behold now is the accepted time, now is the day of
+Salvation_," and in the same light must it be viewed in the passages
+before us; that is, as one day to each individually, not as the same day
+to all collectively.
+
+The opening of this chapter closely resembles that of the 9th, and may
+help to throw light on those parts of it which appeared obscure. Both
+begin by declaring God's superintendance and control over human affairs,
+and both assert his right to the disposal of events on similar grounds:
+there it was alleged, because all creatures belong to him, _for the Lord's
+is the eye of man, and all the tribes of Israel_; and here, because he
+created all things.
+
+_The burden of the word of the Lord upon Israel, saith the Lord, which
+stretcheth forth the heavens, and layeth the foundations of the earth, and
+formeth the spirit of man within him._
+
+There, the burden of the prophecy was laid on the Gentiles, but the
+admonition meant for the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but the admonition expressly intended for
+all nations, "_all the people round about_;" and of such was the new
+Jerusalem, which is the subject of this chapter, chiefly composed after
+the overthrow of their idolatry and their conversion to Christianity. This
+appears to be the spiritual warfare here intended, namely, the successful
+progress of the Gospel against Paganism.
+
+_Behold, I will make Jerusalem a cup of trembling unto all the nations
+round about, and upon Judah it shall be in the siege against Jerusalem._
+
+Upon Judah is the burden of the prophecy chiefly imposed, for to Judah was
+first committed the task of promulgating the Gospel. The Apostles, and
+also the disciples of our Lord were all Jews, they were the founders of
+this city. "_A cup of trembling_," must not be here understood to signify
+an example by punishment inflicted, but as the Jew renders it, "_a cup of
+astonishment_," or confusion to all nations; or, as it is next termed, "_a
+burden-stone_," to crush its enemies; and such has been the Gospel of
+Christ, as the prophecy declares.
+
+_In that day, will I make Jerusalem a burden-stone for all people; all
+that burden themselves with it shall be cut in pieces, though all the
+people of the earth be gathered together against it._
+
+The people, here spiritually signifies their false religion, which was to
+be abolished; and Jerusalem is here understood to mean Christianity, or
+true religion, which was triumphant. Confusion is then denounced against
+its enemies, while Divine protection and support are promised to the house
+of Judah, who received Christ.
+
+_In that day, saith the Lord, I will smite every horse with astonishment,
+and his rider with madness, but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with blindness._
+
+The blind rage of the heathen and the infatuated frenzy with which they
+strove to extinguish the light of the Gospel, are here clearly foreshewn;
+but the spiritual Jerusalem resisted all their efforts. And when the
+lineal Israelites abandoned their city, its gates were thrown open to the
+Gentiles, who entered and repeopled it, and became thenceforward
+"Israelites by adoption." The new Jerusalem being Christianity, its
+inhabitants must mean the Christians; and who were they, after the Jews
+rejected Christianity, but the Gentile converts? Accordingly, they are so
+styled in the next verse, as contradistinguished from the first Jewish
+converts, who are called the governors of Judah, being the founders and
+builders of the spiritual city.
+
+_And the governors of Judah shall say in their hearts, The inhabitants of
+Jerusalem shall be my strength, in the Lord of hosts their God._
+
+The fitness of the expression, _Inhabitants of Jerusalem_, to symbolize
+the Gentile converts, further appears in the fact, that the original
+inhabitants of the city, who were never expelled, were Gentiles. _The
+governors of Judah_ can signify no other than the apostles and disciples
+of our Lord, the first teachers of Christianity, or the founders of the
+new City. These, when the Jews were no longer willing to hear them, turned
+their attention to the Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city lies in its inhabitants, so
+the hope of strengthening theirs, from that time, rested in gaining over
+the Gentiles: "_The Governors of Judah say in their hearts, The
+inhabitants of Jerusalem shall be my strength in the Lord of hosts their
+God._" Does not this mean in the Lord of hosts _becoming_ their God? That
+is, in his becoming the God of the Gentiles by their conversion to
+Christianity?
+
+The extraordinary success of the apostles and disciples, in converting the
+Gentiles and repeopling the city, is foreshewn in the next verse.
+
+_In that day will I make the governors of Judah like an hearth of fire
+among the wood, and like a torch of fire in a sheaf, and they shall devour
+all the nations round about on the right hand and on the left, and
+Jerusalem shall be inhabited again in her own place, even in Jerusalem._
+
+If the spiritual Jerusalem be Christianity, it was certainly the Gentiles
+who repeopled this city, when the Jews deserted it. But still it was not
+deserted by all the Jews, for the first Christians were Jews, as
+emphatically expressed in the next verse.
+
+_The Lord shall save the tents of Judah first, that the glory of the house
+of David, and the glory of the inhabitants of Jerusalem do not magnify
+themselves against Judah._
+
+The salvation of Judah here spoken of must be salvation through Christ;
+but if Judah signify the first Jewish converts to Christianity, and the
+inhabitants of Jerusalem mean those from the gentile nations, who are _the
+house of David_, here spoken of, and classed with the inhabitants of
+Jerusalem, as receiving their salvation subsequently to that of Judah? The
+house of David must surely mean those of the Hebrew nations, who did not
+at first receive Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective, those who shall hereafter
+embrace Christianity must be also included. To this the Jew may probably
+answer: How can a Christian believe that the house of David, the very
+house from which Christ came, still remains unredeemed? I answer, that we
+are nowhere assured that all of his own family believed in him; still less
+the whole house of David, of which they were only a branch. To the fact,
+whether any of that family be still left among the unredeemed of Israel,
+let the Jew answer. If not, then where is their expected Messiah to come
+from? But if there be such, then have these not yet received the salvation
+which is through Christ; and as far as they are concerned, the words of
+the prophecy yet remain to be fulfilled, however it may have received its
+fulfilment in regard to others. When it shall please God to remove the
+veil which is before their eyes, and to restore the spiritual strength
+which they have lost, then will the following words be accomplished in
+them also, as it was to Judah in the apostolic age.
+
+_In that day shall the Lord defend the inhabitants of Jerusalem, and he
+that is feeble among them, at that day shall be as David, and the house of
+David shall be as God, as the Angel of the Lord before them._
+
+The esteem and veneration with which the primitive Christians, and
+particularly the apostles, would be regarded for their purity and
+holiness, and for their spiritual strength, notwithstanding that they were
+designedly chosen from the lowest and most illiterate class of men, is
+here emphatically foretold. Their consequent success in preaching the
+gospel is next declared; the nations being destroyed, figuratively
+signifies their false religion being overthrown.
+
+_And it shall come to pass in that day, saith the Lord, that I will seek
+to destroy all the nations that come up against Jerusalem._
+
+The next verse, which foretels _the pouring out of the Spirit_, so closely
+resembles the prophecy of Joel, of which St. Peter gave the interpretation
+on the memorable day of Pentecost; and at the same time, coupled the
+application with a reproach to the Jews for having crucified Christ (Acts
+ii.), that the Christian can hardly fail to see that they refer to the
+same event, though not here restricted to that particular day, as appears
+from "_the house of David and the inhabitants of Jerusalem_" being
+mentioned; nor was the gift of the Spirit confined to the day of
+Pentecost, but continued to all on whom the apostles laid their hands.
+
+_And I will pour out upon the house of David, and upon the inhabitants of
+Jerusalem, the spirit of grace and of supplication; and they shall look to
+me for him whom they pierced, and they shall mourn for him as one mourneth
+for his only son; and be in bitterness for him as one that is in
+bitterness for his firstborn._
+
+The most solemn fast almost universally observed throughout Christendom,
+in commemoration of Christ's crucifixion, is manifestly the event which
+was here foretold, at least four centuries before its fulfilment. The
+prospect of its receiving a more evident accomplishment at any future
+period, seems to be rendered hopeless by the enumeration of the different
+families that follows, all such distinctions being now lost among the
+present race of Jews.
+
+_And in that day there shall be a great mourning in Jerusalem, as the
+mourning of Hadadrimmon in the valley of Megiddon;_
+
+_And the land shall mourn every family apart, the family of the house of
+David apart, and their wives apart; the family of the house of Nathan
+apart, and their wives apart;_
+
+_The family of the house of Levi apart, and their wives apart; the family
+of the house of Shimei apart, and their wives apart;_
+
+_All the families that remain, every family apart, and their wives apart._
+
+If any thing more be intended by this emphatical repetition of the
+families mourning apart, beyond the strong expression of the depth of
+their grief, and the sincerity of their repentance, may it not be to
+convince the unbelieving Jews of the hopelessness of a more literal
+fulfilment after the loss of their genealogies?
+
+
+
+
+
+NOTES TO CHAPTER XII.
+
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~}
+
+_When they shall be in the siege both against Judah and against
+Jerusalem._
+
+Such is the translation in our version, a sense which can in no way be
+extorted from the words of the text, as every Hebraist must be well aware.
+The Jew, by inserting the relative _who_, as understood after the word
+Judah, renders the passage thus,
+
+_And also upon Judah, who shall be in the siege against Jerusalem._
+
+This is certainly no violation of the text, as the relative pronoun is
+often understood in Hebrew. But still I hold it to be a rule not to insert
+a relative unless the sense requires it, and I see no such necessity here,
+as either of the preceding nominatives, namely, _the burden of the
+prophecy_, or _the cup of trembling_, may govern the verb _shall be_, and
+thus we have, as I have rendered it, _and also upon Judah it shall be, in
+the __ siege against Jerusalem_; by which I understand _the burden shall_
+be upon Judah also.
+
+Verse 3. :{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_I will make Jerusalem a burden stone for all people._
+
+Here the Jew may probably ask, How can Jerusalem, in the spiritual sense,
+as signifying true religion, become a burden stone, or a cup of confusion
+to the heathen? I answer, in every way. In the first place, by
+frustrating, as it did, all their efforts to suppress and extinguish
+it;--in the next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring them to
+receive their religion from one whom they despised as the most degraded of
+human beings, a crucified malefactor;--and, lastly, by stultifying all
+their previous notions, enjoining the restraint and control of the
+passions, instead of which their religion sanctified their indulgence as
+an act of devotion. Thus was Christianity, in every way, a cup of
+confusion, and a stumbling-stone to the heathen nations.
+
+But against the spiritual exposition of the Old and New Jerusalem, as
+symbolizing the Old and New Covenant, the Jew may, perhaps, further
+object, that he was never taught to look for a New Covenant, and that he
+finds no intimation of it in the Prophets. This being a question of fact,
+rather than of reasoning, we must look to the Scriptures for the answer.
+
+Without enumerating the many intimations of the sacrifices and ceremonies
+of the Old Covenant, not being _intrinsically_ acceptable to God, but of
+less estimation than the attributes of moral excellence, we find the
+following direct declarations of a New Covenant to be established at the
+Messiah's coming, who is symbolically styled, _My servant David_. Thus in
+Isa. lv. 3, we find, _Incline thine ear and come unto me; hear and your
+soul shall live; and I will make an everlasting covenant with you, even
+the sure mercies of David._ Ezekiel also says, chap. xxxiv. 24, _And I the
+Lord will be their God, and my servant David a prince among them; I the
+Lord have spoken it; and I will make with them a covenant of peace_, &c.
+And again in chap. xxxvii. 26, he says, _Moreover, I will make a covenant
+of peace with them; it shall be an everlasting covenant with them; and I
+will place them and multiply them, and I will set my sanctuary in the
+midst of them for evermore._ But Jeremiah still more expressly declares
+the superseding of the Old, and the substitution of the New Covenant;
+while he describes the latter in terms equivalent to those used by Christ
+himself, "The kingdom of God is within you." Thus Jer. xxxi. 31, _Behold
+the days come, saith the Lord, that I will make a New Covenant with the
+house of Israel, and with the house of Judah. Not according to the
+Covenant that I made with their fathers, in the day that I took them by
+the hand to bring them out of the land of Egypt, which my Covenant they
+brake, although I was an husband to them, saith the Lord. But this shall
+be the Covenant that I will make with the house of Israel, After those
+days, saith the Lord, I will put my law in their inward parts, and write
+it in their hearts, and will be their God, and they shall be my people._
+
+Here we have clear intimation of a new law superseding the old, the
+spiritual nature of the new being contrasted with the ceremonial of the
+old, by its being written in the heart; while the stress laid by all upon
+its everlasting duration, implies that the one preceding it was only meant
+to be temporary.
+
+Verse 5. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}
+
+_And the Governors of Judah shall say in their hearts, the inhabitants of
+Jerusalem shall be my strength in the Lord of hosts their God._
+
+"This text," says Dr. Blayney, "has been supposed corrupt, and many
+attempts made to amend it. But without any alteration, it well expresses
+the sentiments of the men of Judah, concerning the interest they had in
+the safety of Jerusalem and its inhabitants, on which their own safety and
+security depended in a great degree," &c. I fully agree with Dr. Blayney
+in the literal meaning of the words, which involves no difficulty; but in
+looking beyond the literal, to the symbolical and spiritual sense,
+considerable difficulty appears. A different solution from that I have
+offered at first occurred to me, which is this, that as _Judah_ means the
+earliest converts to Christianity, these being evidently contrasted with
+_the inhabitants of Jerusalem_, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the anxiety of
+Christians for the conversion of the Jews, would appear to be the subject
+intimated in the verse before us; and as this idea may occur to others as
+it did to myself, I think it right to state my reasons for relinquishing
+it. One objection to this view is, that in verse 10, the _unconverted
+Jews_, if they be the inhabitants of Jerusalem, would here mourn the
+crucified Saviour, which would be a complete solecism. Another objection
+is, that the abolition of idolatry in the next chapter, instead of being
+represented as opening the way for the admission of the Pagans to
+Christianity, which it certainly did, would then be represented as opening
+the way to the conversion of the Jews, which it certainly did not, but
+rather had a contrary effect, as history declares. And, lastly, upon this
+view, the corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead of being
+ascribed to the Gentile church, would thus appear to be the work of the
+Jews, either of those more recently converted to Christianity, or of those
+still unconverted, both of which would be alike unreasonable. Such are the
+reasons which led me to reject that view, and adopt the one proposed in
+the text. With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic age, those
+objections do not apply.
+
+Verse 10. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}
+
+_And they shall look upon me whom they have pierced._
+
+Blayney considers the {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}), as simply a preposition, not a
+compound of {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} with the affix pronoun {~HEBREW LETTER YOD~}, the antecedent to {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}),
+being understood, and renders the passage thus, _They shall look towards
+him whom they pierced._
+
+The Jew argues from the change of person, that our version cannot be
+right, and he renders it, _They shall look to me concerning him whom they
+pierced._
+
+In whatever way the passage be rendered, no doubt can remain in the mind
+of the Christian that Christ, who was pierced, is the person here alluded
+to; and this is the only point material to the present exposition. That
+the Jew should admit this, is not to be expected.
+
+
+
+
+
+THE RABBI'S EXPOSITION, AND THE AUTHOR'S REMARKS. CHAPTER XII.
+
+
+In the remaining chapters, I shall merely point out those parts in which
+the construction of the original is, or may be, different from that of the
+English version, as there seems no occasion to notice those passages where
+they both agree.
+
+Verse 2. _Behold I will make Jerusalem a cup of confusion unto all the
+people round about, and also upon Judah, who will be in the siege against
+Jerusalem._
+
+By this it appears that Judah, namely, those who will be without the city,
+will likewise be greatly confused at their being compelled by the other
+nations to take part in the siege, and fight against their brethren.
+
+Verse 10. _And I will pour upon the house of David, and upon the
+inhabitants of Jerusalem, the spirit of grace and of supplications; and
+they shall look unto me __(CONCERNING)__ whom they have pierced, and they
+shall mourn for him, &c._
+
+The change of person clearly proves, that it is not he who was pierced, to
+whom they will look; but it must be considered as if it were {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}
+{~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}), or {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) particles are well known to be frequently omitted or exchanged. This
+may either allude to those who had been formerly slain for their bold
+admonitions and warnings; or to those who will hereafter be slain in
+battle.
+
+They who apply this to the Christian Messiah, have another difficulty to
+solve, besides the one above mentioned, and that is, to explain how a
+death is to be lamented, which, as they believe, was indispensable to the
+salvation of so many myriads of souls. And further, it may be asked, if it
+was the especial will of God that this should be so accomplished, how
+could the perpetrators of his death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah himself, to supplicate for
+mercy on account of his death, in which they, being his own family, had
+surely no share?
+
+Ver. 8. {~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}) cannot mean, _and the house
+of David shall be as God_, but only as a powerful being, _as the Angel of
+the Lord before them_. The witch of Endor, who saw {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~})
+ascending out of the earth, surely did not mean to say that it was God.
+And in many other passages we find {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) applied to mortals as
+well as to God.
+
+                  -------------------------------------
+
+In answer to the difficulties proposed by the Jew, the Christian may say,
+that he does not mourn the death of Christ, but the sins that required
+such a sacrifice; and as to the free agency of those who crucified him, he
+will say, that God's seeing fit sometimes to employ the wicked in
+accomplishing his purposes, does not imply that he first makes them wicked
+for the purpose. When was there ever a time, that none could be found in
+Israel who were ready to slay the prophets? And as to the difficulty in
+the text of verse 10, it is one of the Jews' own creating, as the
+Christian finds none in receiving it as it stands without even the
+proposed alteration, an alteration admitted, but not proposed by him. The
+only remaining objection, which regards the house of David, has been
+anticipated and answered in the interpretation of verse 7.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIII.
+
+
+The progress of the Messiah's kingdom being regarded as that of
+Christianity, the next important step after the abolition of Judaism, was
+that of Paganism, which is evidently the subject of the chapter now before
+us; but along with this is coupled in the prophetic view another event, no
+less important, which arose out of, and accompanied the nominal conversion
+of the Gentile nations. This was the corruption of Christianity by the
+Pagan converts. For instead of relinquishing their former prejudices and
+superstitions, they retained, and brought most of them into the bosom of
+the church; and thereby in a short time totally changed the character of
+the religion which they professed to embrace.
+
+It is true that this is a point of church history not always very
+distinctly stated by ecclesiastical historians; who seem more inclined to
+represent the conversion of Constantine, and the events of the fourth
+century, as every way favourable to the Christian cause. But the truth is,
+that precisely in proportion to the church's advancement in worldly
+prosperity and power, were its spiritual decline and degradation; in so
+much that the best historians admit, that from this period are its
+degeneracy and corruptions most indubitably to be dated. So different is
+the light under which the same event appears, according as it is viewed
+with regard to its spiritual or its political import. Which of the two
+best accords with the spirit of this prophecy, the reader will be at no
+loss to decide, when he sees that no prosperity is here spoken of, but on
+the contrary, that the cutting off two-thirds of the inhabitants of the
+land, or their spiritual death, is the event which is coupled in the
+prophecy with the admission of the Pagans into the church of Christ. And
+such was truly the result that followed to the many; namely, the loss of
+the true spirit of Christianity.
+
+But if the abolition of Paganism be the subject of this chapter, it may be
+asked, how comes the purification of Israel to be announced in the opening
+of it? The answer is plain. Adopted Israel may be here understood. To
+lineal Israel indeed was the prophecy given; and with Israel, idolatry
+was, and ever had been, the besetting sin; most nearly therefore were the
+Jews also concerned in its abolition.
+
+Viewed, however, in the more enlarged sense, idolatry comprises the
+indulgence of every evil propensity; for Paganism, by appointing a
+presiding Deity over each, had sanctioned the unrestrained gratification
+of every passion, in making it an act of devotion. Christianity, on the
+contrary, enjoins the restraint and control of our passions, and thus
+becomes the natural antidote to the poison of Heathenism: or the fountain
+of purification from the sin and pollution of idolatry, as the opening of
+this chapter declares.
+
+_In that day there shall be a fountain opened to the house of David, and
+to the inhabitants of Jerusalem for sin and for uncleanness._
+
+That day, as formerly explained, is to every one the day of his conversion
+to Christianity. The house of David, and the inhabitants of Jerusalem,
+here, as in the last chapter, symbolically represent the later converts to
+Christianity; as the house of Judah, which was first saved, signify the
+earlier Christians. The nature of the sin and pollution to be thus washed
+away, is next declared to be idolatry, and its abolition is foretold.
+
+_And it shall come to pass in that day, saith the Lord of hosts, that I
+will cut off the names of the idols out of the land, and they shall be no
+more remembered; and also I will cause the prophets, and the unclean
+spirit to pass out of the land._
+
+It may be worthy of remark, that _the names_ only _of the idols_, and not
+the spirit of idolatry, is here declared to be cut off; and _from the
+land_, which in prophetic language, commonly means the land of Israel,
+here, adopted Israel, or Christendom. Now, this nominal abolition took
+place in the fourth century, from which time both Jews and Gentiles have
+been prohibited from the open worship of idols. But we have now reached
+the nineteenth century without seeing the spirit of idolatry really
+extinct; if then the total abolition, which is yet to come, be here
+intimated, it must be symbolically foreshewn by the nominal abolition
+which then took place. _That day_, in regard to the inward and spiritual
+purification, is to be taken as the day of his regeneration to each
+individual, not as the same day to all collectively; but regarding the
+outward and ostensible abolition, this occurred when the pains and
+penalties of the Theodosian code prohibited the open practice of Pagan
+rites. The prophetic view may, however, include both.
+
+_And it shall come to pass in that day, when any shall get prophesy, that
+his father and his mother that begat him shall say, Thou shalt not live,
+for thou speakest lies in the name of the Lord: and his father and his
+mother that begat him, shall thrust him through when he prophesieth._
+
+To prophesy, or foretel future events, was the main purport of Pagan
+rites; no undertaking of any moment being entered upon until the priests
+and oracles had been previously consulted. This, in a superstitious age,
+formed a lucrative profession for the soothsayers and diviners, and was
+successfully practised, till the darkness of Heathenism was dispelled by
+the light of Christianity, as foretold in the next verse.
+
+_And it shall come to pass in that day, that the prophets shall be
+ashamed, every one of his vision when he prophesieth; neither shall they
+wear a rough garment to deceive._
+
+The Pagan, as well as the Jewish prophets, appear to have worn a distinct
+dress; but after Paganism was abolished, those who practised its rites in
+secret, of course denied and sought to conceal it.
+
+_But he shall say, I am no prophet but a labourer; for a husbandman bought
+me from my youth._
+
+Slaves and bondmen frequently received a mark in their hands, to shew the
+master to whom they belonged; and persons attached to the Heathen temples
+were sometimes marked in a similar manner; the worshippers of Bacchus, for
+instance, were distinguished by the mark of an ivy leaf. (See Lowth in
+loco.) This explains the following verse.
+
+_And one shall say unto him, What are these marks in thine hands? Then
+shall he answer, Those with which I was marked in the house of my
+friends._
+
+Thus seeking to avoid the suspicion attached to the marks of Paganism,
+under the pretext of their being the indication of bondage or servitude.
+But this evasion denotes that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In reality the advancement of
+Christianity to the imperial throne, instead of promoting the sincere
+conversion of the Pagans, only served to complete what had already begun,
+namely, the corruption of the Christians; whose character and conduct soon
+totally changed, after the road to the acquisition of wealth and power was
+opened to them. In the contests for the attainment of these, which soon
+arose, (witness the Donatist faction,) the majority of Christians in a
+short time lost sight of the spirit of their religion; while the rancour
+and cruelty with which different sects persecuted each other, sprang from
+the same source, or their rivalship in the struggle for worldly power, as
+Mosheim declares. Such was the spiritual sword which undermined
+Christianity, and destroyed the life which is in Christ; as next foretold.
+
+_Awake, O sword, against my shepherd, and against the man that is next
+unto me, saith the Lord of hosts. Smite the shepherd and the sheep shall
+be scattered; and I will turn mine hand against the little ones._
+
+The sword is the symbol of strife and discord, warring against and
+destroying spiritual life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person of Christ being here figuratively
+put for his doctrine or religion; the corruption of which is thus
+foreshewn by the dispersion and slaughter of his flock. The little ones
+signify the new converts, who are yet weak in their faith and principles;
+and thence more liable to be misled.
+
+_And it shall come to pass that in all the land, saith the Lord, two parts
+shall be cut off, and die; but the third part shall be left therein._
+
+The history of the fourth century, here prophetically foreshewn, amply
+testifies, that only the smaller number of Christians, amidst the general
+corruption, resisted the allurements of avarice and ambition, and retained
+their purity; these having imbibed the true spirit of Christ's religion,
+as next declared.
+
+_And I will bring the third part through the fire, and will refine them as
+silver is refined, and will try them as gold is tried: they shall call on
+my name, and I will hear them: I will say, It is my people; and they shall
+say, The Lord is my God._
+
+It seems scarcely possible to give a more unequivocal intimation of the
+spiritual import of the whole, as not alluding to political events, but as
+regarding the progress of true religion, than is contained in those
+expressions of the last verse, which declare, that the supplications of
+the smaller number will be offered up in a manner acceptable to God, who
+will hear and answer them. The particular period alluded to, is distinctly
+marked by the nominal abolition of idolatry, and the general corruption of
+Christianity. The only difficulty, however, if there be any, regards the
+chronological order of the events; as the prophecy seems to foretel the
+entire abolition of Paganism, which has certainly not yet taken place; but
+this difficulty will be in a great measure removed, by supposing the
+prophetic view to look forward from the partial to the total, from the
+nominal to the real extinction of idolatry.
+
+With respect to the division of the flock into two parts, it must not be
+supposed that any distinction of sects is here alluded to, for no one
+could, more than another, claim the character of purity and holiness. True
+Christianity must be sought for in the heart, and not in the outward form
+of worship, or profession of faith.
+
+
+
+
+
+NOTES TO CHAPTER XIII.
+
+
+Verse 5. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}
+
+_For a man taught me to keep cattle from my youth._
+
+Parkhurst, in his Lexicon, remarks upon this passage, as being _strangely_
+translated in our version; while Dr. Blayney agrees with him in the
+translation. _For a man bought me, __(OR OBTAINED POSSESSION OF ME,)__
+from my youth._ The Jew, while he acquiesces in the sense of {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~}) signifying _to appropriate_, contends that {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER DALET~}{~HEBREW LETTER ALEF~}) does not
+mean merely _a man_, but a _husbandman_, or labourer, and renders it, _For
+a husbandman I was appropriated from my youth._ But neither the sense nor
+the grammatical construction thus appearing clear to my apprehension, as
+the verb is not in the first, but the third person with the suffix {~HEBREW LETTER YOD~} _me_,
+after it; I propose to reconcile both by rendering the passage thus: _For
+a husbandman bought or appropriated me from my youth._ But in fact the
+difference is immaterial, as the sense, in whatever way expressed, is,
+_For I was a farmer's servant, and a bondsman from my youth._
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}
+
+_What are these wounds in thine hands? &c._
+
+Both Lowth and Blayney agree in regarding these words as an allusion to
+the custom of the idolatrous priests and prophets, of marking themselves
+in the hands. Their being challenged as the marks of Paganism, is a
+sufficient proof of their being so, and I have rendered it accordingly,
+_marks_ instead of _wounds_. For if, as Blayney states, they were made by
+cutting and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+
+Verse 7. :{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+
+_Awake, O sword, against my shepherd, and against the man that is my
+fellow, &c._
+
+In supposing these words to have had no direct reference to the death of
+Christ in their original intention, notwithstanding their appearing from
+St. John's Gospel to have been used by him, in forewarning his disciples
+of what was about to befal him, I offer no new opinion, for Dr. Blayney
+declares himself fully persuaded that they had not; and what gives weight
+to this opinion is, that it must have been founded on other grounds than
+those which have led me to that conclusion. For as Dr. Blayney had not
+embraced the spiritual view in expounding the prophecy, he could not be
+led to this inference by the same train of reasoning as myself. The words,
+{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER RESH~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}) he renders, "The man that is next to me," which
+is certainly much nearer to the sense of the original than, _The man that
+is my fellow._
+
+_Two parts shall be cut of, and die._
+
+An awful annunciation! foretelling the spiritual death of two-thirds of
+the nominal Christian world. The corresponding passages in the Apocalypse
+predict the same event, and one of them in still stronger terms, for it is
+said, that "_Every living soul in the sea died._" Literally, this passage
+cannot be taken, for literally there are no _living souls_ in the sea. The
+sea means the Gentile nations, or Europe. _The life_ is life in Christ.
+The loss of that life, or spiritual death is the loss of true
+Christianity: here extending over the whole sea, or comprising all the
+Gentile converts; and the period of this death is yet scarcely elapsed,
+beginning with the dark ages, and continuing to the millenium. What! is
+Europe then still, or has it so lately been in a state of spiritual death
+or perdition? Such is the language of prophecy, and its meaning cannot be
+explained away or evaded. "_Every living soul in the sea dies._" The life
+in Christ is extinct. True Christianity no longer remains. Will _none_
+then be _saved_? This the prophecy no where says. The Gospel teaches that
+many may be saved who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian will surely
+maintain this, and still less that all misguided Christians are doomed to
+perdition. But still the life in Christ is lost. True Christianity no
+longer prevails. If then, without it, men may be saved, where, it may be
+asked, is the use of it? I answer, in every way, and every where it is
+useful. Did true Christianity prevail, the myriads might be saved; the few
+only would perish. Without it the few only can be saved, the many are left
+to perish. By Christianity, all are taught to live for the next world;
+without it, the many will live for this; few are those that will think of
+another. Christianity not only diffuses peace and happiness on earth, but
+fits every man for enjoying eternal happiness hereafter. Such is the
+saving virtue of Christ's religion, in affording to all the _means_ of
+attaining to eternal life and eternal happiness. But to return to the age
+in which we live, or from which we are just emerging. This period is
+peculiarly the age of infidelity--all Europe bears testimony to the fact.
+But are they who profess belief, really Christians? Look to conduct, and
+not profession for the proof. Is this world, or the next, the object of
+pursuit? If conscience whisper, that we who believe, lack the true spirit;
+how can we expect it in those who disbelieve? Where then in true
+Christianity?
+
+As this chapter, according to the Rabbi's view, remains unfulfilled, so he
+offers no particular exposition of it, but limits his remarks to a few
+emendations of the received translation. Of these the only one any way
+material to the present discussion is that on verse 5, which has been
+already stated in the note on that verse.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIV.
+
+
+The corruption of Christianity, as foretold in the last chapter, is
+allowed to have been the means that prepared the way for those events
+which are announced at the opening of the present one. The ambition of the
+clergy, and the state of ignorance in which they purposely kept their
+flocks, had completely succeeded, before the end of the sixth century, in
+subjugating the minds of the people, and in establishing the supremacy of
+the priesthood in the west of Christendom, while the last of these causes
+served to facilitate in the east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of the spurious form of
+religion then prevailing under the name of Christianity.
+
+These two usurpations under the mask of religion, divided, at the
+beginning of the seventh century, what had once been the Christian world,
+between them; one occupying the western half of it, and the other the
+eastern, according to our mode of expression; but as regards Palestine,
+where the Prophet wrote, this division is more accurately represented, as
+expressed in the Prophecy, by northern and southern; the northern half
+engrossed by the Greek and Latin churches, which being essentially of the
+same nature, are here taken as one; while Mahomedism usurped the place of
+Christianity in the countries lying for the most part south of Palestine,
+as Arabia, Egypt, India, Persia, and others. (See note on this.)
+
+Such are the occurrences foreshewn in the opening of the present chapter;
+which _now_ does, if it did not previously, declare the capture and
+pillage of the holy city, or the loss of the spiritual Jerusalem, true
+religion; this being followed by a portent awfully expressive of the
+events which succeeded this loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity, Mount Zion signifying true
+Christianity, Mount Sinai Judaism;) one part of which moves northward, and
+the other southward, leaving a deep valley between them for the escape of
+those who are not involved in this spiritual captivity or destruction.
+
+After this follows the intimation of a period of spiritual obscurity,
+which is declared to be neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that day, light is said to dawn
+again, and living waters once more to flow out of Jerusalem. At length
+this is to be succeeded by the restoration of Israel, and the universal
+establishment of true religion in the new Jerusalem.
+
+While the loss of true religion is clearly foreshewn in the capture of the
+spiritual Jerusalem, with which this chapter commences; and while the rise
+of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the
+Christian will readily perceive, in the day of obscurity that follows, the
+dark ages shadowed forth; and in the dawn of light that breaks forth at
+the evening time, he will see intimation of the restoration of true
+religion at the reformation, when living waters again begin to flow out of
+Jerusalem.
+
+The conclusion of this chapter, and of the Prophecy, declares the final
+and complete establishment of the Messiah's kingdom; that happy period for
+which we are taught to pray in the words, "_Thy kingdom come._" Concerning
+the nature of this kingdom, the Jew not only differs from the Christian,
+but Christians also differ from one another. Before I attempt to decide so
+difficult a question, I shall state the prevailing opinions, and what the
+prophets have said on the subject.
+
+The Jews expect, at the coming of their Messiah, the establishment of
+their political, as well as their spiritual supremacy over all the earth.
+The Christians reject all idea of a political kingdom, but differ in their
+views of it as a spiritual one. Some understand it to signify the
+universal establishment of true Christianity on earth, with the full
+enjoyment of all the blessings which it is calculated to afford; others at
+this second advent, look for the personal appearance of Christ on earth,
+to reign with the saints, who will be raised from the dead, to receive the
+reward of virtue in his kingdom; while many regard his kingdom as
+signifying a future state of happiness, having no connexion whatever with
+the earth we now inhabit, but to be enjoyed in an eternal abode, of which
+they have an indefinite idea as existing somewhere above the firmament.
+
+This last, which is perhaps the most popular notion, seems least consonant
+to Scripture and prophecy; which distinctly speak of a kingdom _on earth_,
+as it is understood by the Jews; though not necessarily, as they suppose,
+a political one. As this is the chief point on which I am at issue with my
+opponent, I shall presently state the manner in which this city, the New
+Jerusalem, is spoken of by Isaiah and St. John. But previously I think it
+right to notice a fallacy in what I take to be the ground on which the
+popular notion of this kingdom rests; namely, because St. John in the
+Revelations gives intimation of a resurrection preceding, or accompanying
+its establishment. Now, we have, as I conceive, no just ground for
+assuming, in a vision, every other part of which is figurative, that this
+part alone is to be understood literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical, or signify regeneration
+to newness of life? which our Saviour expressed by being _born again_;
+that is, a total change in our nature and habits, such as was produced in
+his apostles and disciples by the gift of the Holy Spirit. But even
+admitting the literal resurrection to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet this would not be at all
+incompatible with a future existence on earth, a light in which it is
+viewed by many: we shall therefore inquire what the Prophets have said
+that may throw light on the nature of this kingdom on earth.
+
+Both Isaiah and St. John, in speaking of the New Jerusalem, use the
+two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this
+city is represented as having foundations of sapphire, windows of agate,
+and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built
+entirely of precious stones, having twelve gates, each of one solid pearl,
+and its streets paved with gold; being, moreover, equal in all its
+dimensions, that is, as broad as it is long, and as high as it is wide, to
+wit, twelve thousand furlongs, or fifteen hundred miles. This is surely
+very unlike a literal city; but this City shortly becomes a Woman, in St.
+John, and is styled "The Lamb's Bride;" while Isaiah, using the same
+change of metaphor, says, "For thy Maker is thy husband."
+
+If we now look to the context in Isaiah, for the purport of this
+figurative language, we shall find that he says, chapter liv. 14, "In
+righteousness shalt thou be established;" and again, chapter lx. 19, "But
+thou shalt call thy walls salvation, and thy gates praise;" and from chap.
+lxi. it appears throughout, that this description is intended to portray
+_the perfection of righteousness, the beauty of holiness_, and the _riches
+of grace_; these being, as declared, the ornaments destined to adorn the
+Bride. It is with _a robe of righteousness_, and _a garment of salvation_,
+that _she will adorn herself_, as Isaiah expresses it, chap. lxi. 10.;
+while St. John abounds in similar expressions; thus in Rev. xix. 9,
+speaking of the Bride's apparel, he says, "For the fine linen is the
+righteousness of the saints;" and of the City, which nothing impure is
+permitted to enter, he says, chap. xxi. 23-27, "For the glory of God did
+lighten it, and the Lamb was the light thereof." Thus both, under this
+highly figurative description, appear to signify no literal city, or
+political state, but one which is altogether spiritual; that is, the
+utmost possible degree of purity and holiness, which will constitute this
+_heaven upon earth_; the New Jerusalem.
+
+This chapter opens with the denunciation of divine wrath about to fall
+upon mankind on account of the corrupt state of religion. The expression
+used to foretel this, belongs more peculiarly to the day of judgment,
+called the _day of the Lord_; but is often employed in prophetically
+foreshewing particular judgments on the world, as here:
+
+_Behold the day of the Lord cometh, and thy spoil shall be divided in the
+midst of thee._
+
+_For I will gather all nations against Jerusalem to battle, and the city
+shall be taken, and the houses rifled, and the women ravished, and half of
+__ the city shall go forth into captivity, and the residue of the people
+shall not be cut off from the city._
+
+The loss of the holy city, and the spiritual captivity of half its
+inhabitants, which is the bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment of those who were the
+authors of this evil, the enemies of true religion, who war against
+Jerusalem.
+
+_Then shall the Lord go forth, and fight against those nations, as when he
+fought in the day of battle._
+
+The nations must signify here, as elsewhere, the Gentiles, or Pagans,
+whose spiritual hostility against true religion was shewn, as before
+stated, by their corrupting and paganising Christianity; while the
+judgment denounced against them consists in God's permitting the rise of
+the two great Antichristian usurpations, Papacy and Mahomedism. One, the
+man of sin, spoken of by St. Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men; and the other, the
+abomination of desolation, mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted _by __ reason of transgression_,
+or as a judgment on the world, its avowed object being the propagation of
+religion by the sword. The division of the corrupt form of religion then
+prevailing, into these two Antichristian apostacies, is thus foreshewn.
+
+_And his feet shall stand in that day upon the Mount of Olives, which is
+before Jerusalem upon the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the West, and there shall be
+a great valley, and half of the mountain shall move toward the North, and
+half of it toward the South._
+
+A mountain, meaning a place of eminence or power, in spiritual language
+signifies religion; _Mount Sinai_, from which the Mosaic law was
+delivered, means Judaism, and is contrasted in the Epistle to the Hebrews,
+chap. xii. 18-22, with Christianity, which is there called _Mount Zion_,
+and _the heavenly Jerusalem_. The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined to be split asunder;
+leaving, however, a valley between the two parts for the escape of those
+not involved in this spiritual destruction; from which may be inferred,
+that true Christianity would not become utterly extinct.
+
+_And ye shall flee to the valley of the mountains, for the valley of the
+mountains shall reach unto Azal: yea, ye shall flee like as ye fled in the
+days of Uzziah, king of Judah, and the Lord my God shall come, and all the
+saints with thee._
+
+The true Christian is thus admonished to fly, or avoid the prevailing
+apostacies; while divine favour and protection are promised to those who
+shun the general corruption. From the establishment of these two
+Antichristian dominations, a long day of spiritual darkness is declared to
+follow; which was accomplished in the reign of ignorance and superstition,
+during the period expressively denominated _the dark ages_. With God a
+thousand years are but as a day.
+
+_And it shall come to pass in that day, that the light shall not be clear
+nor dark;_
+
+_But it shall be one day, which shall be known to the Lord, not day nor
+night, but it shall come to pass, that at evening time it shall be light._
+
+In the return of light at the evening time of that long day of obscurity,
+we see intimation of the revival of true religion at the reformation;
+which is still more clearly expressed as follows.
+
+_And it shall be in that day that living waters shall go out from
+Jerusalem, half of them toward the former sea, and half of them toward the
+hinder sea; in summer and in winter it shall be._
+
+The former and the hinder sea, or as Dr. Blayney proposes to render it,
+the Eastern and the Western Sea, may literally signify the Dead Sea and
+the Mediterranean; but figuratively the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters. The expression, in
+summer and in winter it shall be, signifies literally, that they shall
+neither be dried up by the summer's heat, nor congealed by the cold of
+winter; but figuratively must mean, that the purity of religion shall not
+again be corrupted by the heat of fanaticism on the one hand, nor frozen
+by the cold of infidelity on the other. The universal prevalence of true
+religion is then declared. (See note.)
+
+_And the Lord shall be king over all the earth; in that day shall there be
+one Lord, and his name one._
+
+The fulfilment of what now remains of the prophecy appears to be still
+future, and consequently it does not fall within the limits of our plan to
+attempt the particular exposition of each part of it; but sufficient, it
+is hoped, will be found in what is already accomplished, to convince the
+Christian reader of the general purport of the whole; and to warrant the
+statement made at the outset, that these six chapters are not, as former
+commentators have supposed them to be, a collection of unconnected
+predictions relating to different subjects, but one continued and
+uninterrupted prophecy, presenting a view of the progress of our religion,
+from its promulgation to its final establishment in purity and perfection.
+
+That the evidence of this will be sufficient to convince the Jew, I am far
+from expecting, being well aware of the many objections he has still to
+urge against our exposition of prophecy, after those which are here
+presented, may have been removed. But it may possibly have some weight
+with him, when he finds upon examination, the same view of the subject
+offered by Isaiah, Jeremiah, Ezekiel, and others; which the Christian will
+find more circumstantially displayed in the Revelation of St. John. In
+fact, my exposition of the Apocalypse, has furnished me with the clue to
+guide me through all the prophecies, that relate to the progress of the
+Messiah's kingdom; for I find that each succeeding prophet has helped to
+fill up the outline given by his predecessors; while the picture is
+finally completed by St. John, the last of them all. But as a portrait is
+most easily recognised when the likeness is complete; so the prophecy last
+uttered, being most perfect, is most easily interpreted, and naturally
+becomes the key to all the others; that is, the last delivered ought to be
+the first expounded, which is the order I have pursued.
+
+As I have made no change in the translation of this chapter, few
+explanatory notes are required; and the Rabbi's reply to this, as to the
+one preceding, may be comprised in this single objection; that no part has
+yet been literally fulfilled, such being the only fulfilment which he
+looks for or admits.
+
+The impossibility of a more literal fulfilment has been shewn in many
+places, but especially at the beginning of chapter x.; and until the Jew
+answers this, I must consider, what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the grand question, whether Christ
+be the Messiah, resting upon this, namely, whether his kingdom be a
+spiritual or a temporal one, must be decided, as regards the present
+argument, by shewing whether the prophecies relating to it have regard to
+spiritual or temporal affairs.
+
+Many who object to the spiritual view, misconceive what is meant by the
+spiritual exposition; and consider it as setting aside altogether the
+historical fulfilment of prophecy; whereas the question is simply between
+religion and politics, between church and state; in short, whether the
+spiritual or temporal history of the world should be looked to, for the
+fulfilment of those prophecies which foretel the progress of Christianity,
+or the Messiah's kingdom. By directing their view to temporal affairs, the
+ablest expositors have hitherto discovered only an occasional allusion to
+Christianity in a few verses of particular chapters, and in others no
+allusion to it whatever; whereas, by adhering closely to the spiritual
+view, and understanding the prophecy as foretelling the progress of true
+religion; the battles and conflicts foretold, representing the opposition
+which it has experienced, and the corruptions which it has undergone from
+the evil passions and worldly propensities of man; we have been enabled to
+shew the historical fulfilment of the whole; not selecting, as others have
+done, particular passages, but shewing that every chapter and every verse
+relates to the same subject, and this subject, the progress of
+Christianity.
+
+
+
+
+
+NOTES TO CHAPTER XIV.
+
+
+Ver. 4. _Half of the mountain shall move toward the north, and half of it
+toward the south._
+
+Although this passage is left in the text as it originally stood, yet the
+writer acknowledges a manifest inadvertency in supposing the division here
+spoken of into northern and southern to have reference to the position of
+the prophet, any more than to that of the reader; with neither of which it
+has any connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail in
+countries lying north of Judea, where the prophet wrote. The objection is
+perfectly just, not was it unperceived by the writer, though he did not at
+first see how to remove it, simple as is the solution of the difficulty,
+and striking as then appears the fulfilment of the prophecy.
+
+The solution is--that this division of the nominal Christian world here
+foretold, into two grand apostacies, Anti-christianism and Mahommedism,
+which were destined to occupy a position northward and southward, had no
+relation to the prophet, but simply to each other--that is, they were to be
+north and south of each other.--Now let a line be drawn, such as might be
+expected from the fracture of a mountain by an earthquake, extending from
+the west of Europe to the east of Asia, over a surface of not less than
+180 degrees of longitude, and no where deviating more than 10 degrees of
+latitude, and we shall find the Greek and Latin churches occupying the
+whole portion lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off which were
+pre-ordained to fall under the Moslem yoke, as Spain, Sicily, Corsica, and
+Sardinia, Calabria, Greece, and Turkey in Europe; while Russia forms the
+boundary line from all the Mahommedan nations lying to the south of it.
+This line will be comprised between 40 and 50 deg. of nor. lat. Thus
+singularly have the words of the prophecy been accomplished. And thus
+strikingly is the will of Heaven, in the pre-ordination and disposal of
+human events, made manifest to the mind of man.
+
+Ver. 8. _In summer and in winter it shall be._
+
+Can such a state of the world, it may be asked, which shall be exempt from
+fanaticism on the one hand, and from infidelity on the other, be brought
+about without some miraculous interposition to alter the nature and
+constitution of the human mind? And does it comport with the usual
+ordinances of Providence, who seems to effect his purposes by natural
+means, to deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural means could
+be pointed out, adequate to produce this marvellous change in the state of
+the world, without calling for the necessity of miraculous interposition.
+Let us see then--the most fertile source of infidelity will be found in the
+mysteries and dogmata invented by priestcraft, which reason revolts at and
+rejects. Are, these then, essential to true Christianity? is the question.
+If not--and Christ ever appealed to the reason of his hearers, advancing
+nothing that reason could gainsay--then true Christianity requires only to
+be taught, and Infidelity will have no ground left to stand upon. With
+regard to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a sensual
+paradise on the one hand; and fear, inspiring the dread of eternal
+torments on the other, as in the Mahommedan and Romish churches, have been
+most fruitful in producing this extravagance. With just ideas of religion
+and the Divine beneficence, such feelings are incompatible. A religion of
+love, and such is Christianity when justly appreciated, can never lead to
+fanaticism. We may love God with all our heart, with all our mind, with
+all our soul, and with all our strength, and it can never disturb our
+reason, or lead to any but the happiest and most rational frame of mind.
+
+Thus, the dissemination of true Christianity, the just appreciation of its
+precepts and their faithful practice, appears to furnish a remedy adequate
+to the removal of both these evils, without requiring the aid of any
+miraculous interposition to effect this purpose.
+
+
+
+
+
+THE MILLENIUM.
+
+
+As the view of Christ's kingdom, taken in the preceding exposition, is
+that which regards it as not only that state or condition of man, which is
+most calculated to prepare him for, and enable him to attain eternal
+happiness hereafter; but also as that which is adapted to produce the
+highest possible degree of felicity here on earth, it will be proper to
+consider a few of the arguments that may be brought for and against this
+view of the Millenium, and to state the view itself more distinctly.
+
+The happy state which the world may attain to, under the universal
+prevalence of true religion, it is more easy to imagine, than to describe;
+for a volume would hardly suffice to enumerate all the blessings it is
+calculated to afford. The cessation of foreign war, with all the miseries
+attending it; the end of all tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced, and their benefit perhaps
+the most obvious. But their influence on society is limited in comparison
+with the wide diffusion of happiness that would ensue from the improvement
+in private life, and the amelioration of individual character. Were the
+vices prevalent in each class of society banished from the world; ambition
+and ostentation from the higher, inordinate love of gain from the middle
+and commercial, idleness and improvidence from the lower class, such a
+change would ensue, that the golden age of the poets would be revived.
+Fortunes would no longer be squandered, and families be ruined by
+extravagance and dissipation; gambling speculation, extortion and
+chicanery would be unknown in trade; poverty and dishonesty would be
+banished from the working classes. Thus, litigation and crime ceasing, the
+civil and criminal code would become a dead letter, and every man would
+enjoy in security the fruits of his industry; while the peace and harmony
+of families would be insured by the increased prevalence of kindness and
+brotherly love, forbearance and self-control, charity and benevolence,
+with other domestic virtues.
+
+Among the blessings promised in this state, is increased length of life;
+nor is this at all difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding; the mind being no longer
+tortured by the cravings they occasion, nor the spirit broken by the
+disappointments that attend them; the constitution being no longer worn
+out by the toils and cares they give rise to, the larger portion of
+diseases incidental to man, (and more proceed from the mind than the body)
+would be prevented.
+
+But those arising from bodily causes, would likewise for the most part
+vanish, from a proper restraint on the indulgence of the passions and
+appetites.
+
+Nor is diminution of disease the only cause that would lengthen life. The
+healing art being more zealously studied, and more conscientiously
+practised, with more regard for the welfare of the patient, and less for
+the emolument; it is not unreasonable to suppose that great improvement
+would take place in every branch of it. And thus another source would be
+opened for producing increased length of days.
+
+But with the moral and physical blessings, let not the spiritual pass
+unnoticed. Eternal life is the reward promised to those who strive to
+obtain it, and render themselves worthy of it. Surely then the universal
+prevalence of peace, charity and good-will among mankind is more likely to
+produce a fitness for this state, than the present order of things. Thus
+our eternal and our temporal interests would be alike promoted by it.
+
+The prophetic language, supposed to foretel this state being metaphorical
+its meaning may be questioned; and it may be objected, that reason and
+experience are alike adverse to the supposition that the world will ever
+be materially different from what it has been. Would not this argument, if
+urged two thousand years ago, have been then deemed conclusive against the
+possibility of events, having previously no parallel in the history of
+man, which nevertheless did afterwards take place. That any considerable
+body of men should be found, who should prove themselves above the
+allurements of the world; despising wealth and honours; disregarding every
+thing before held most estimable by mankind; and braving ignominy,
+tortures and death:--would not the argument, that such things had never
+been, have been deemed conclusive against the supposition that they ever
+would be? And yet all this did occur in the apostolic age. If the past
+then afford any presage for the future, it is not against, but in favour
+of the conclusion, that what has been, may be again.
+
+Perhaps it may be objected, that the purity and heroic virtue of the
+apostolic age were transient, and can never be permanent; they were
+partial, but can never be general. This mode of reasoning is perhaps less
+philosophical than it may at first appear. What has obtained amongst one
+race of men, may obtain amongst others. What has continued for one
+generation, may continue for more. The life of man is no transient period,
+but to each individual the longest period possible. A whole race is not a
+partial, but as regards them, a general prevalence. And if there be any
+truth in history, the principles and practices of the early Christians
+pervaded their whole race, and lasted during their whole lives.
+
+True Christianity has however vanished, it may be said; and what should
+revive it? The evil passions of man have prevailed against it; and why
+should they not again? I answer; the same causes that produced it, may
+revive it; and the permanency of those causes, may render it permanent.
+Conviction was the cause that produced it; that inward, heartfelt, active
+conviction, which never leaves the mind for a moment, and admits no shadow
+of doubt; not that inert, listless, passive form of belief, which assents,
+it knows not why; and believes, it knows not what.
+
+I have heard a distinguished churchman affirm his persuasion, that the
+most prevalent evil in the church is infidelity. I would fain disbelieve
+it. It surely is not that bold and open infidelity which denies revealed
+religion. If it prevail at all, it must be that secret wavering propensity
+to doubt, apt to arise in minds not fully satisfied of the truth, and
+which feel regret that its evidence is not more conclusive. This may be,
+and is much to be regretted. For such belief can never produce effective
+influence on the life and conduct; nor awaken that impassioned eloquence
+in the preacher, which animated the first teachers of Christianity, and
+carried conviction to the hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity then inconclusive? Far
+otherwise. Though its prophetic proofs are clothed in metaphor, and
+require study to understand them; though its history is by no means free
+from contradictions; though time may have obscured some passages, and
+interpolation thrown a doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any who think the subject worthy
+of serious examination.
+
+But here is the misfortune. Most men think otherwise. The laity are too
+often content to take their religion on trust; and the clergy for the most
+part want leisure for studies that demand so much time and attention;
+while their following hitherto in a beaten track, and paying undue
+deference to the authority of the Masoretic punctuation, have encumbered
+them with difficulties almost insurmountable. Hence it is, that as far as
+regards the prophetic evidence of our religion--the elucidation of that
+miraculous testimony to its truth, the force of which is ever
+progressively increasing and which alone can place us on an equal ground
+of belief with the first Christians,--the world has remained nearly
+stationary above a thousand years. Of learning there has been no want; of
+talent abundance; of reading no end; but beyond verbal criticisms, the
+settling of doubtful words and passages, for the improvement of the text,
+little has been done. The general scope, as well as the particular
+interpretation of the Old Testament prophecies, the ultimate evidence of
+Christianity, has received little elucidation since the days of the
+Apostles.
+
+Here is one fruitful source of conviction yet unopened. When fully opened,
+from more perfect conviction will flow more zeal in the teaching, and more
+influence on the minds of the hearers.
+
+If it be doubted whether the most perfect religious instruction that can
+be given, or the fullest conviction of an endless futurity of happiness or
+misery when impressed on the mind, can suffice to control the passions and
+propensities of man; let the effect of training on the brute creation be
+considered. It will not surely be contended, that man has less power of
+controlling his propensities, or is less capable of culture than they. If
+then we find that creatures the most opposite in disposition, and supposed
+to be natural enemies, may be trained to live together peaceably and
+amicably; what may not be expected from man, having moreover the aid of
+reason to guide and assist him?
+
+Let adequate motives for controlling his passions be furnished; let true
+Christian principles be early inculcated; let religion be more practical
+and less doctrinal; let precept be enforced by example, and there is
+nothing foretold in this new order of things that may not be accomplished;
+nothing promised in it that may not be reasonably expected.
+
+FINIS.
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
+
+
+CREDITS
+
+
+November 3, 2010
+
+            Project Gutenberg TEI edition 1
+            Produced by Jeff G., David King, and the Online Distributed
+            Proofreading Team at <http://www.pgdp.net/>. (This book was
+            produced from scanned images of public domain material from
+            the Google Print project.)
+
+
+
+A WORD FROM PROJECT GUTENBERG
+
+
+This file should be named 34201.txt or 34201.zip.
+
+This and all associated files of various formats will be found in:
+
+
+    http://www.gutenberg.org/dirs/3/4/2/0/34201/
+
+
+Updated editions will replace the previous one -- the old editions will be
+renamed.
+
+Creating the works from public domain print editions means that no one
+owns a United States copyright in these works, so the Foundation (and
+you!) can copy and distribute it in the United States without permission
+and without paying copyright royalties. Special rules, set forth in the
+General Terms of Use part of this license, apply to copying and
+distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works to protect the Project
+Gutenberg{~TRADE MARK SIGN~} concept and trademark. Project Gutenberg is a registered
+trademark, and may not be used if you charge for the eBooks, unless you
+receive specific permission. If you do not charge anything for copies of
+this eBook, complying with the rules is very easy. You may use this eBook
+for nearly any purpose such as creation of derivative works, reports,
+performances and research. They may be modified and printed and given away
+-- you may do practically _anything_ with public domain eBooks.
+Redistribution is subject to the trademark license, especially commercial
+redistribution.
+
+
+
+THE FULL PROJECT GUTENBERG LICENSE
+
+
+_Please read this before you distribute or use this work._
+
+To protect the Project Gutenberg{~TRADE MARK SIGN~} mission of promoting the free
+distribution of electronic works, by using or distributing this work (or
+any other work associated in any way with the phrase "Project Gutenberg"),
+you agree to comply with all the terms of the Full Project Gutenberg{~TRADE MARK SIGN~}
+License (available with this file or online at
+http://www.gutenberg.org/license).
+
+
+Section 1.
+
+
+General Terms of Use & Redistributing Project Gutenberg{~TRADE MARK SIGN~} electronic works
+
+
+1.A.
+
+
+By reading or using any part of this Project Gutenberg{~TRADE MARK SIGN~} electronic work,
+you indicate that you have read, understand, agree to and accept all the
+terms of this license and intellectual property (trademark/copyright)
+agreement. If you do not agree to abide by all the terms of this
+agreement, you must cease using and return or destroy all copies of
+Project Gutenberg{~TRADE MARK SIGN~} electronic works in your possession. If you paid a fee
+for obtaining a copy of or access to a Project Gutenberg{~TRADE MARK SIGN~} electronic work
+and you do not agree to be bound by the terms of this agreement, you may
+obtain a refund from the person or entity to whom you paid the fee as set
+forth in paragraph 1.E.8.
+
+
+1.B.
+
+
+"Project Gutenberg" is a registered trademark. It may only be used on or
+associated in any way with an electronic work by people who agree to be
+bound by the terms of this agreement. There are a few things that you can
+do with most Project Gutenberg{~TRADE MARK SIGN~} electronic works even without complying
+with the full terms of this agreement. See paragraph 1.C below. There are
+a lot of things you can do with Project Gutenberg{~TRADE MARK SIGN~} electronic works if you
+follow the terms of this agreement and help preserve free future access to
+Project Gutenberg{~TRADE MARK SIGN~} electronic works. See paragraph 1.E below.
+
+
+1.C.
+
+
+The Project Gutenberg Literary Archive Foundation ("the Foundation" or
+PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg{~TRADE MARK SIGN~} electronic works. Nearly all the individual works in the
+collection are in the public domain in the United States. If an individual
+work is in the public domain in the United States and you are located in
+the United States, we do not claim a right to prevent you from copying,
+distributing, performing, displaying or creating derivative works based on
+the work as long as all references to Project Gutenberg are removed. Of
+course, we hope that you will support the Project Gutenberg{~TRADE MARK SIGN~} mission of
+promoting free access to electronic works by freely sharing Project
+Gutenberg{~TRADE MARK SIGN~} works in compliance with the terms of this agreement for
+keeping the Project Gutenberg{~TRADE MARK SIGN~} name associated with the work. You can
+easily comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg{~TRADE MARK SIGN~} License when you
+share it without charge with others.
+
+
+1.D.
+
+
+The copyright laws of the place where you are located also govern what you
+can do with this work. Copyright laws in most countries are in a constant
+state of change. If you are outside the United States, check the laws of
+your country in addition to the terms of this agreement before
+downloading, copying, displaying, performing, distributing or creating
+derivative works based on this work or any other Project Gutenberg{~TRADE MARK SIGN~} work.
+The Foundation makes no representations concerning the copyright status of
+any work in any country outside the United States.
+
+
+1.E.
+
+
+Unless you have removed all references to Project Gutenberg:
+
+
+1.E.1.
+
+
+The following sentence, with active links to, or other immediate access
+to, the full Project Gutenberg{~TRADE MARK SIGN~} License must appear prominently whenever
+any copy of a Project Gutenberg{~TRADE MARK SIGN~} work (any work on which the phrase
+"Project Gutenberg" appears, or with which the phrase "Project Gutenberg"
+is associated) is accessed, displayed, performed, viewed, copied or
+distributed:
+
+
+    This eBook is for the use of anyone anywhere at no cost and with
+    almost no restrictions whatsoever. You may copy it, give it away
+    or re-use it under the terms of the Project Gutenberg License
+    included with this eBook or online at http://www.gutenberg.org
+
+
+1.E.2.
+
+
+If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is derived from the
+public domain (does not contain a notice indicating that it is posted with
+permission of the copyright holder), the work can be copied and
+distributed to anyone in the United States without paying any fees or
+charges. If you are redistributing or providing access to a work with the
+phrase "Project Gutenberg" associated with or appearing on the work, you
+must comply either with the requirements of paragraphs 1.E.1 through 1.E.7
+or obtain permission for the use of the work and the Project Gutenberg{~TRADE MARK SIGN~}
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+
+1.E.3.
+
+
+If an individual Project Gutenberg{~TRADE MARK SIGN~} electronic work is posted with the
+permission of the copyright holder, your use and distribution must comply
+with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed
+by the copyright holder. Additional terms will be linked to the Project
+Gutenberg{~TRADE MARK SIGN~} License for all works posted with the permission of the
+copyright holder found at the beginning of this work.
+
+
+1.E.4.
+
+
+Do not unlink or detach or remove the full Project Gutenberg{~TRADE MARK SIGN~} License
+terms from this work, or any files containing a part of this work or any
+other work associated with Project Gutenberg{~TRADE MARK SIGN~}.
+
+
+1.E.5.
+
+
+Do not copy, display, perform, distribute or redistribute this electronic
+work, or any part of this electronic work, without prominently displaying
+the sentence set forth in paragraph 1.E.1 with active links or immediate
+access to the full terms of the Project Gutenberg{~TRADE MARK SIGN~} License.
+
+
+1.E.6.
+
+
+You may convert to and distribute this work in any binary, compressed,
+marked up, nonproprietary or proprietary form, including any word
+processing or hypertext form. However, if you provide access to or
+distribute copies of a Project Gutenberg{~TRADE MARK SIGN~} work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version posted
+on the official Project Gutenberg{~TRADE MARK SIGN~} web site (http://www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other form.
+Any alternate format must include the full Project Gutenberg{~TRADE MARK SIGN~} License as
+specified in paragraph 1.E.1.
+
+
+1.E.7.
+
+
+Do not charge a fee for access to, viewing, displaying, performing,
+copying or distributing any Project Gutenberg{~TRADE MARK SIGN~} works unless you comply
+with paragraph 1.E.8 or 1.E.9.
+
+
+1.E.8.
+
+
+You may charge a reasonable fee for copies of or providing access to or
+distributing Project Gutenberg{~TRADE MARK SIGN~} electronic works provided that
+
+    - You pay a royalty fee of 20% of the gross profits you derive from
+      the use of Project Gutenberg{~TRADE MARK SIGN~} works calculated using the method you
+      already use to calculate your applicable taxes. The fee is owed to
+      the owner of the Project Gutenberg{~TRADE MARK SIGN~} trademark, but he has agreed to
+      donate royalties under this paragraph to the Project Gutenberg
+      Literary Archive Foundation. Royalty payments must be paid within 60
+      days following each date on which you prepare (or are legally
+      required to prepare) your periodic tax returns. Royalty payments
+      should be clearly marked as such and sent to the Project Gutenberg
+      Literary Archive Foundation at the address specified in Section 4,
+      "Information about donations to the Project Gutenberg Literary
+      Archive Foundation."
+
+    - You provide a full refund of any money paid by a user who notifies
+      you in writing (or by e-mail) within 30 days of receipt that s/he
+      does not agree to the terms of the full Project Gutenberg{~TRADE MARK SIGN~} License.
+      You must require such a user to return or destroy all copies of the
+      works possessed in a physical medium and discontinue all use of and
+      all access to other copies of Project Gutenberg{~TRADE MARK SIGN~} works.
+
+    - You provide, in accordance with paragraph 1.F.3, a full refund of
+      any money paid for a work or a replacement copy, if a defect in the
+      electronic work is discovered and reported to you within 90 days of
+      receipt of the work.
+
+    - You comply with all other terms of this agreement for free
+      distribution of Project Gutenberg{~TRADE MARK SIGN~} works.
+
+
+1.E.9.
+
+
+If you wish to charge a fee or distribute a Project Gutenberg{~TRADE MARK SIGN~} electronic
+work or group of works on different terms than are set forth in this
+agreement, you must obtain permission in writing from both the Project
+Gutenberg Literary Archive Foundation and Michael Hart, the owner of the
+Project Gutenberg{~TRADE MARK SIGN~} trademark. Contact the Foundation as set forth in
+Section 3 below.
+
+
+1.F.
+
+
+1.F.1.
+
+
+Project Gutenberg volunteers and employees expend considerable effort to
+identify, do copyright research on, transcribe and proofread public domain
+works in creating the Project Gutenberg{~TRADE MARK SIGN~} collection. Despite these
+efforts, Project Gutenberg{~TRADE MARK SIGN~} electronic works, and the medium on which they
+may be stored, may contain "Defects," such as, but not limited to,
+incomplete, inaccurate or corrupt data, transcription errors, a copyright
+or other intellectual property infringement, a defective or damaged disk
+or other medium, a computer virus, or computer codes that damage or cannot
+be read by your equipment.
+
+
+1.F.2.
+
+
+LIMITED WARRANTY, DISCLAIMER OF DAMAGES -- Except for the "Right of
+Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg
+Literary Archive Foundation, the owner of the Project Gutenberg{~TRADE MARK SIGN~}
+trademark, and any other party distributing a Project Gutenberg{~TRADE MARK SIGN~}
+electronic work under this agreement, disclaim all liability to you for
+damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE
+NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH
+OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE
+FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT
+WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL,
+PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY
+OF SUCH DAMAGE.
+
+
+1.F.3.
+
+
+LIMITED RIGHT OF REPLACEMENT OR REFUND -- If you discover a defect in this
+electronic work within 90 days of receiving it, you can receive a refund
+of the money (if any) you paid for it by sending a written explanation to
+the person you received the work from. If you received the work on a
+physical medium, you must return the medium with your written explanation.
+The person or entity that provided you with the defective work may elect
+to provide a replacement copy in lieu of a refund. If you received the
+work electronically, the person or entity providing it to you may choose
+to give you a second opportunity to receive the work electronically in
+lieu of a refund. If the second copy is also defective, you may demand a
+refund in writing without further opportunities to fix the problem.
+
+
+1.F.4.
+
+
+Except for the limited right of replacement or refund set forth in
+paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+
+1.F.5.
+
+
+Some states do not allow disclaimers of certain implied warranties or the
+exclusion or limitation of certain types of damages. If any disclaimer or
+limitation set forth in this agreement violates the law of the state
+applicable to this agreement, the agreement shall be interpreted to make
+the maximum disclaimer or limitation permitted by the applicable state
+law. The invalidity or unenforceability of any provision of this agreement
+shall not void the remaining provisions.
+
+
+1.F.6.
+
+
+INDEMNITY -- You agree to indemnify and hold the Foundation, the trademark
+owner, any agent or employee of the Foundation, anyone providing copies of
+Project Gutenberg{~TRADE MARK SIGN~} electronic works in accordance with this agreement, and
+any volunteers associated with the production, promotion and distribution
+of Project Gutenberg{~TRADE MARK SIGN~} electronic works, harmless from all liability, costs
+and expenses, including legal fees, that arise directly or indirectly from
+any of the following which you do or cause to occur: (a) distribution of
+this or any Project Gutenberg{~TRADE MARK SIGN~} work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg{~TRADE MARK SIGN~} work, and (c) any Defect
+you cause.
+
+
+Section  2.
+
+
+           Information about the Mission of Project Gutenberg{~TRADE MARK SIGN~}
+
+
+Project Gutenberg{~TRADE MARK SIGN~} is synonymous with the free distribution of electronic
+works in formats readable by the widest variety of computers including
+obsolete, old, middle-aged and new computers. It exists because of the
+efforts of hundreds of volunteers and donations from people in all walks
+of life.
+
+Volunteers and financial support to provide volunteers with the assistance
+they need, is critical to reaching Project Gutenberg{~TRADE MARK SIGN~}'s goals and ensuring
+that the Project Gutenberg{~TRADE MARK SIGN~} collection will remain freely available for
+generations to come. In 2001, the Project Gutenberg Literary Archive
+Foundation was created to provide a secure and permanent future for
+Project Gutenberg{~TRADE MARK SIGN~} and future generations. To learn more about the Project
+Gutenberg Literary Archive Foundation and how your efforts and donations
+can help, see Sections 3 and 4 and the Foundation web page at
+http://www.pglaf.org.
+
+
+Section 3.
+
+
+   Information about the Project Gutenberg Literary Archive Foundation
+
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the state of
+Mississippi and granted tax exempt status by the Internal Revenue Service.
+The Foundation's EIN or federal tax identification number is 64-6221541.
+Its 501(c)(3) letter is posted at
+http://www.gutenberg.org/fundraising/pglaf. Contributions to the Project
+Gutenberg Literary Archive Foundation are tax deductible to the full
+extent permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr.
+S. Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations. Its business office is located at 809 North
+1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org. Email contact links and up to date contact information
+can be found at the Foundation's web site and official page at
+http://www.pglaf.org
+
+For additional contact information:
+
+
+    Dr. Gregory B. Newby
+    Chief Executive and Director
+    gbnewby@pglaf.org
+
+
+Section 4.
+
+
+  Information about Donations to the Project Gutenberg Literary Archive
+                                Foundation
+
+
+Project Gutenberg{~TRADE MARK SIGN~} depends upon and cannot survive without wide spread
+public support and donations to carry out its mission of increasing the
+number of public domain and licensed works that can be freely distributed
+in machine readable form accessible by the widest array of equipment
+including outdated equipment. Many small donations ($1 to $5,000) are
+particularly important to maintaining tax exempt status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United States.
+Compliance requirements are not uniform and it takes a considerable
+effort, much paperwork and many fees to meet and keep up with these
+requirements. We do not solicit donations in locations where we have not
+received written confirmation of compliance. To SEND DONATIONS or
+determine the status of compliance for any particular state visit
+http://www.gutenberg.org/fundraising/donate
+
+While we cannot and do not solicit contributions from states where we have
+not met the solicitation requirements, we know of no prohibition against
+accepting unsolicited donations from donors in such states who approach us
+with offers to donate.
+
+International donations are gratefully accepted, but we cannot make any
+statements concerning tax treatment of donations received from outside the
+United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation methods
+and addresses. Donations are accepted in a number of other ways including
+checks, online payments and credit card donations. To donate, please
+visit: http://www.gutenberg.org/fundraising/donate
+
+
+Section 5.
+
+
+      General Information About Project Gutenberg{~TRADE MARK SIGN~} electronic works.
+
+
+Professor Michael S. Hart is the originator of the Project Gutenberg{~TRADE MARK SIGN~}
+concept of a library of electronic works that could be freely shared with
+anyone. For thirty years, he produced and distributed Project Gutenberg{~TRADE MARK SIGN~}
+eBooks with only a loose network of volunteer support.
+
+Project Gutenberg{~TRADE MARK SIGN~} eBooks are often created from several printed editions,
+all of which are confirmed as Public Domain in the U.S. unless a copyright
+notice is included. Thus, we do not necessarily keep eBooks in compliance
+with any particular paper edition.
+
+Each eBook is in a subdirectory of the same number as the eBook's eBook
+number, often in several formats including plain vanilla ASCII, compressed
+(zipped), HTML and others.
+
+Corrected _editions_ of our eBooks replace the old file and take over the
+old filename and etext number. The replaced older file is renamed.
+_Versions_ based on separate sources are treated as new eBooks receiving
+new filenames and etext numbers.
+
+Most people start at our Web site which has the main PG search facility:
+
+
+    http://www.gutenberg.org
+
+
+This Web site includes information about Project Gutenberg{~TRADE MARK SIGN~}, including how
+to make donations to the Project Gutenberg Literary Archive Foundation,
+how to help produce our new eBooks, and how to subscribe to our email
+newsletter to hear about new eBooks.
+
+
+
+
+
+
+***FINIS***
+
\ No newline at end of file
diff --git a/34201.zip b/34201.zip
new file mode 100644
index 0000000..71ee78b
--- /dev/null
+++ b/34201.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..839ae9f
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #34201 (https://www.gutenberg.org/ebooks/34201)