initial commit of ebook 34201HEAD main

author: Roger Frank <rfrank@pglaf.org> 2025-10-14 20:01:08 -0700
committer: Roger Frank <rfrank@pglaf.org> 2025-10-14 20:01:08 -0700
commit: b520189cdb25ece83720aa036cac372105c05835 (patch)
tree: 192ae4cea5827afa88bed9e13071dd11d16beae6 /34201-h
1 files changed, 7385 insertions, 0 deletions
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>
author	Roger Frank <rfrank@pglaf.org>	2025-10-14 20:01:08 -0700
committer	Roger Frank <rfrank@pglaf.org>	2025-10-14 20:01:08 -0700
commit	b520189cdb25ece83720aa036cac372105c05835 (patch)
tree	192ae4cea5827afa88bed9e13071dd11d16beae6 /34201-h