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+The Project Gutenberg EBook of An Amicable Controversy with a Jewish
+Rabbi, on The Messiah's Coming by J. R. Park, M.D.
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: An Amicable Controversy with a Jewish Rabbi, on The Messiah's Coming
+
+Author: J. R. Park, M.D.
+
+Release Date: November 3, 2010 [Ebook #34201]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
+
+
+
+
+                                    An
+
+                           Amicable Controversy
+
+                                   With
+
+                             A Jewish Rabbi,
+
+                                    On
+
+                          The Messiah's Coming:
+
+                                Unfolding
+
+                          New Views on Prophecy
+
+                                 And The
+
+                         Nature of the Millenium:
+
+                           With an Entirely New
+
+                         Exposition of Zechariah,
+
+                                  On The
+
+                            Messiah's Kingdom
+
+                         By J. R. Park, M.D. &c.
+
+                                 London:
+
+                    Smith, Elder, And Co. 65, Cornhill
+
+                                   1832
+
+
+
+
+
+CONTENTS
+
+
+Preface.
+Introduction.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter IX.
+Notes To Chapter IX. Hebrew Punctuation.
+The Rabbi's Exposition And Reply, Chapter IX.
+   Zechariah, Chapter IX.
+   Remarks On The Rabbi's Exposition.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter X.
+Notes To Chapter IX.
+The Rabbi's Reply, And The Author's Remarks Upon It. Chapter X.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XI.
+Notes To Chapter XI.
+The Rabbi's Translation. Chapter XI.
+The Rabbi's Exposition. Chapter XI.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XII.
+Notes To Chapter XII.
+The Rabbi's Exposition, And The Author's Remarks. Chapter XII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIII.
+Notes To Chapter XIII.
+Zechariah On The Messiah's Kingdom. Interpretation: Chapter XIV.
+Notes To Chapter XIV.
+The Millenium.
+
+
+
+
+
+
+PREFACE.
+
+
+What! another Commentary on Zechariah! the reader is ready to exclaim.
+Have we not a Lowth and a Blayney? What can learning, talent, or research
+effect, that has not been effected already? In a word, I answer--nothing.
+But, on the other hand, I ask, what have they effected? With the exception
+of particular passages, on which light has been thrown, the general scope
+of the prophecy remains as obscure as ever. Sufficient proof of this
+appears in the want of consistency in the plan of interpretation, which in
+one verse looks to future events, and in another to events long past, for
+explanation; in one part supposes the prophet to offer a connected series
+of consecutive predictions; in the next supposes him to be carried away by
+a transport into a digression bordering upon incoherency; varying,
+moreover, continually in the principle of exposition, which is literal or
+figurative, political or spiritual by turns. Surely this is not legitimate
+exposition, but rather bespeaks some latent error, some radical defect in
+the plan, or principle of investigation.
+
+To point out that defect, which the writer fancies he has discovered, is
+the object of the present attempt; whether he be right or wrong, the
+reader must decide. The traveller who mistakes his road, only goes the
+farther astray the more he prolongs his journey. So the commentator on
+prophecy, who labours to force the text to a sense which it was not
+intended to bear, the more learning and ingenuity he employs, the more he
+becomes involved in intricacy and obscurity.
+
+In expounding the prophecies relating to the Jews, commentators have had
+chiefly in view their temporal and political state; whereas the writer
+conceives, that their moral and religious, that is, their spiritual
+condition, is really the main purport of those which relate to the
+restoration of Israel. Let any one read the description of the New
+Jerusalem in the 21st chapter of Revelations, and ask himself, if this can
+possibly apply to a literal city, or political state. It evidently cannot;
+and yet it must apply to some state of the Jews on earth; for the
+Messiah's kingdom is always described as a kingdom on earth; and,
+therefore, if the description does not apply to their temporal, it must to
+their spiritual condition.
+
+The Messiah's kingdom is allowed to be the chief subject of these
+prophecies; but if Christ be the Messiah, his kingdom is a spiritual one,
+and what relates to it must be spiritually understood. We marvel at the
+blindness which prevents the Jews from perceiving in prophecy the numerous
+intimations of a spiritual Messiah, all of which appear to us to have been
+distinctly fulfilled in the person of Christ; and yet that very blindness
+to their spirituality is what prevents ourselves from understanding other
+prophecies relating to the same subject. Let this be steadily and
+uniformly kept in view, and most of the difficulties will vanish; and an
+interpretation will unfold itself, not only historically minute, and
+chronologically accurate, but which is, moreover, as far as scriptural
+language admits, literal; for in what relates to spiritual affairs, the
+spiritual is the most literal interpretation. This, then, is the principle
+of the following exposition, and when it has been found necessary to
+correct the translation, it was not for the purpose of finding out more
+recondite meanings, but to bring back the words of the text to their
+ordinary and literal signification.
+
+With regard to the controversial form under which the treatise appears, a
+word of explanation may be requisite. The writer having framed his views
+of prophecy on principles most at variance with those of the Jews, and
+being only a self-taught Hebraist, was anxious to know how far his
+exposition might be controverted by an acknowledged Hebrew scholar of the
+Jewish persuasion. Upon inquiry he was referred to his present opponent,
+as the fittest person for that purpose; and he had the satisfaction to
+find, that however they might differ in the plan of interpretation, yet
+his opponent could rarely challenge the accuracy or fidelity of his
+translation; which he acknowledged to be more in accordance with the
+Christian principle of exposition, than any he had previously met with.
+
+At the same time he declared the views it unfolded, to contain nothing
+likely to have any weight with a Jew; and readily pledged himself to
+answer those views, should the writer ever be disposed to publish them.
+The views and the answer are now before the reader.
+
+[Transcriber's Note: Single-word Hebrew quotations in the original book
+are often rendered here in the form "A (or B)", with the same word
+rendered in "A" and in "B", but with the letters stored in opposite
+orders. This is to allow the same e-book to render properly in both HTML
+and PDF. The full-paragraph quotations should appear correct in all
+formats.]
+
+
+
+
+
+INTRODUCTION.
+
+
+    "The testimony of Jesus in the spirit of prophecy."
+
+
+Few, perhaps, of those who read the Scriptures are fully aware of the
+extent to which the language of them abounds in metaphor; yet is this
+knowledge indispensable to the right understanding of both the Old and the
+New Testament, and especially the prophetic parts of these books.
+
+Prophecy, though not the largest, is beyond question the most important
+part of Scripture, affording the only irrefragable proofs of God's moral
+government of the world, and of Christ's being the promised Messiah. These
+proofs depend upon no human testimony, but carry their evidence in
+themselves, not resting on man's credibility. Deposited in the hands of
+those, whose blindness understands them not, and whose prejudice would
+gladly pervert their meaning, they have been handed down to us, who are
+blinded by similar prejudices, and in expounding these prophecies are only
+a shade more enlightened than the Jews.
+
+This rich mine of miraculous evidence, still remains, almost wholly
+unexplored, although it is to this testimony especially, that Christ
+himself appealed. _Search the Scriptures_, said he, _for in them ye think
+ye have eternal life, and they are they which testify of me_. This
+testimony still remains to Christians of the present day, for the most
+part, a sealed book; for beyond a partially successful attempt, to point
+out in it, the prediction of a few leading events, fulfilled near two
+thousand years ago, and therefore now no longer miraculous evidence to us,
+but resting on the authenticity of historical records, all the rest is
+veiled from their sight.
+
+The subsequent history of the progress of our religion, continued in these
+prophecies, in one uninterrupted series of predictions up to the present
+day; detailing the triumphant progress of the Gospel--the downfall of
+Judaism--the subversion of Paganism--the corruption of Christianity by the
+Gentiles--the long age of darkness consequent thereto--the rise and
+successful career of Mahommedism, which has supplanted nominal
+Christianity over half the globe--the exact boundary line, affixing a limit
+to the dominion of each of these grand apostacies--their co-existence and
+simultaneous downfall--and the revival of true Christianity--with other
+events, clearly foretold, and now fulfilling before our eyes, have all
+escaped the detection of the most learned commentators whether Jewish or
+Christian.
+
+The inability to explain these prophecies thus tacitly acknowledged, which
+has accompanied their transmission to our hands, is in some degree a
+pledge that they have been faithfully handed down to us; for who would be
+at the pains to interpolate what none could pretend to explain or apply?
+At the same time, the cause of their remaining unexplained, and of their
+appearing inapplicable to passing events, becomes a highly interesting
+object of inquiry; and will be chiefly found to arise from the
+circumstance alleged at the outset, namely, the misinterpretation of the
+figurative language of Scripture and Prophecy.
+
+The leading subject of prophecy is the Messiah's kingdom; a kingdom which
+the Jews expected to be a temporal one, and in this expectation, rejected
+Christ as a spiritual prince. Whence arose their error?--From their taking
+in a literal sense the language, in which the prophets had described that
+kingdom. The Apostles, and first disciples of our Lord were under a
+similar illusion; and had Christ at once undeceived them, and banished
+from their minds all hope of temporal dominion, it is probable they would
+to a man have deserted him. In fact, they did so desert him at his
+crucifixion; nor did they fully perceive their error, till after his
+resurrection, when they received the gift of the Spirit on the day of
+Pentecost, and their eyes were at length fully opened to the spiritual
+nature of his reign.
+
+The Jews still remain under this illusion, continuing still to look for a
+temporal prince, and the literal fulfilment of prophecy. Thousands also of
+Christians, who look for the second coming of Christ, expect his personal
+advent; that is, that he will come in person to reign with the saints on
+earth for a thousand years. And the title of saints, whether assumed by,
+or bestowed upon the millenarians, seems to be fondly cherished by them,
+in anticipation of the share they expect in the glories of that reign now
+approaching, or, as they suppose, just at hand.
+
+That there be any among these, who would, like the first disciples, desert
+their Lord, if robbed of this pleasing expectation, it were perhaps
+invidious to suppose. Whether, like the Jews, they are led into this hope
+of an earthly kingdom, by their misconception of the prophecies that
+relate to this period, it were premature as yet to enquire. But certain it
+is, that they are for the most part zealous advocates for the literal
+sense of prophecy; and equally adverse with the Jews, to what may be
+termed the spiritual exposition.
+
+The term spiritual has, however, been so much misunderstood, in regard to
+the interpretation of prophecy, that it may be well to explain here what
+is intended by it. No more is meant by this term, than that the prophecies
+relating to the Messiah's kingdom, which the Christian must allow to be of
+a spiritual nature, foretel events which regard the moral and religious,
+and not the political state of the world. In a word, that they foreshow
+the progress, and final establishment of true christianity on earth; this
+being the Messiah's kingdom, or his spiritual reign. In this subject, or
+the progress of our religion, we have a history abounding in events more
+diversified in their nature, and more interesting in their consequences,
+because more influential on the happiness of mankind, than any which
+political history can furnish. Their chronology and geography are in some
+points peculiar; but, rightly understood, even these admit of being marked
+with unerring precision, and present some of the most striking proofs of
+divine foreknowledge.
+
+We have intimated that prophetic language abounds in metaphor; but this
+remains to be proved, as well as stated; and the nature of these metaphors
+requires to be pointed out and explained. This can only be done by
+citations from the prophecies themselves, which shall, however, be made
+with as much brevity as the subject will admit of. The passages shall all
+be taken from prophecies relating to the Messiah's kingdom; and while
+their purport is made manifest, it shall at the same time be shewn that
+they are uniformly employed in the same sense, when the Messiah's kingdom
+is the subject treated of, throughout the New as well as the Old
+Testament. We proceed to show the metaphorical nature of prophetic
+language.
+
+When Isaiah (Ch. lxi.) uses such phrases as, _trees of righteousness_,
+_garments of praise_, _garments of salvation_, it is manifest that he
+cannot mean literal trees or literal garments; the figurative and
+spiritual import expressed by the epithet affixed to each, namely
+righteousness, salvation and praise, is the only one that can be given to
+them.
+
+When the same prophet (Ch. lx.) foretelling the glory of the Messiah's
+reign, by the conversion of the Gentiles, says _The abundance __ of the
+sea shall be converted unto thee; the forces of the Gentiles shall come
+unto thee_, it is evident that the sea does not mean the literal sea, but
+figuratively the Gentile nations, as afterwards expressed.
+
+When he styles the Messiah's kingdom, _Zion, the city of the Lord, whose
+walls shall be called salvation, and whose gates praise_; a spiritual and
+not a literal city must be intended. When, changing the metaphor, he calls
+the city _a bride_ (Ch. lxii, 5,) or describes it _as a woman in labour,
+and bringing forth a male child_, (Ch. lxvi. 6. 8.) it is clear that all
+these expressions must be metaphorical; _the mountain, the city, the bride
+and the mother_, being alike used to express the same object; and that
+object, as the context declares, the spiritual glory of the Messiah's
+reign; splendid in righteousness, abundant in salvation.
+
+Although the spiritual import of these expressions appears self-evident;
+while the context may satisfy the Christian that these chapters foreshow
+the nature of the Messiah's kingdom, metaphorically styled by the
+prophets, _the Zion of God, His holy mountain, the heavenly Jerusalem,
+&c._, terms which alone bespeak its spirituality; yet have we moreover the
+direct sanction and authority of the Apostles Paul and John for thus
+understanding them.
+
+St. Paul, when comparing the advantages of the two covenants, and
+contrasting the rigorous severity of the law, with the indulgent mildness
+of the gospel, borrows these very metaphors from the prophets, calling the
+former Mount Sinai, and the latter Mount Zion. (Heb. xii. 18.) _For ye are
+not come_, says he, _to the mountain that might be touched, and that
+burned with fire, nor unto blackness and darkness and tempest, &c._
+
+_But ye are come unto Mount Zion, and unto the city of the living God, the
+heavenly Jerusalem, and to an innumerable company of Angels._
+
+_To the general assembly and church of the first-born, which are written
+in heaven, &c._
+
+Here we see _Mount Sinai_, from which the law was delivered, figuratively
+used to signify the Old Covenant; and _Mount Zion_, and _the Heavenly
+Jerusalem_ to signify the New Covenant,--called also the _general assembly
+and church of the first-born_; that is of the regenerate through Christ.
+
+In like manner St. John, when foreshowing the final establishment of true
+Christianity, uses the same metaphor of a city and a bride, that had been
+previously used by Isaiah. (Rev. xxi. 2.) _And I, John, saw the holy city,
+new Jerusalem coming down from God out of heaven prepared as a bride,
+adorned for her husband, &c._
+
+But let it not be erroneously supposed that the figurative character of
+prophetic language consists merely in the use of these terms to express
+the Messiah's kingdom; or that the proof of its spirituality is confined
+to the employment, however frequent, of such phrases as _trees of
+righteousness, waters of life, wells of salvation_, &c.; the fact is, that
+every allusion to that kingdom is couched in terms, which admit only of
+spiritual interpretation: and where any lengthened description occurs, the
+language assumes the form of continued allegory, in which the moral and
+religious state of mankind is foreshewn in terms appropriate only to the
+physical world. As in Ezekiel xxxiv. 26.
+
+_And I will make them, and the places round about my hill a blessing; and
+I will __ cause the shower to come down is his season; there shall be
+showers of blessing._
+
+_And the tree of the field shall yield her fruit, and the earth shall
+yield her increase, and they shall be safe in their land, and shall know
+that I am the Lord._
+
+When Jeremiah (xxxi. 12.) in similar language foretels the abundance of
+blessings promised in this kingdom, even the Rabbi admits that the
+figurative and not the literal sense is to be taken; and that spiritual,
+not temporal blessings are here intended by the prophet.
+
+_Therefore they shall come and sing in the height of Zion, and shall flow
+together for the goodness of the Lord, for wheat and for wine, and for
+oil, and for the young of the flock, and of the herd_, &c.
+
+But the main point aimed at in the following exposition; and what the
+writer wishes to be its distinguishing characteristic is, that of making
+scripture its own interpreter; for in every passage that has been referred
+to, and perhaps it may be said, in every one that can be referred to,
+there will be found in the context sufficient intimation of the purport of
+the figurative expressions employed.
+
+On this plan the boldest metaphors will be found to admit of easy
+explanation; and passages otherwise inexplicable will find their solution,
+upon one consistent and uniform principle of interpretation. A few
+examples will afford illustration of the proposed plan of exposition.
+
+One of the boldest metaphors used by the prophets in reference to the
+Messiah's kingdom is, that which represents the establishment of this new
+order of things, promised in his reign, as _a new heaven and a new earth_;
+in fact as a new creation: a mode of expression, which has no doubt been
+often understood, by those who are not sufficiently conversant with the
+nature of prophetic language, as literally foretelling a change in the
+physical world, that we inhabit.
+
+Nor is this error confined to the unlearned: it appears to have been
+fallen into by one who may perhaps be justly styled the most learned
+commentator on prophecy of the present age; and moreover the very writer
+who has pointed out the true principle of exposition.
+
+The intelligent and profound Dean of Lichfield in his work on the
+Apocalypse, after pointing out the figurative sense of such passages, yet,
+strange to say, relinquishes this sense where it seems the most
+appropriate, and adopts the literal.
+
+In allusion to the first establishment of the Jewish Theocracy, we find in
+Isaiah (li. 16.) the following figurative language.
+
+_When I have put my words in thy mouth, and covered thee with the palm of
+my hand, that I may plant the heaven, and lay the foundation of the
+earth._
+
+Thus, selecting the Jews to be God's chosen people, and putting his words
+in the mouth of the prophet, are said to be _planting the heavens_ and
+_laying the foundation of the earth_. And in conformity with this style,
+when the old Covenant was to be dissolved, and the new one to be
+established, _new heavens_ and _a new earth_ are said to be created. (Isa.
+lxv. 17.)
+
+_For behold I create new heavens and a new earth, and the former shall not
+be remembered nor come into mind._
+
+When St. John, in the Rev. vi. 12. foretels the corruption of
+Christianity, in a prophecy which appears distinctly applicable to the
+events that occurred at the beginning of the fourth century; he borrows
+the same metaphors, and describes the loss or corruption of true religion
+as the departure of the heavens, and the darkening of the heavenly
+luminaries. (Rev. vi. 12.)
+
+_And I beheld when he had opened the sixth seal, and lo there was a great
+earthquake; and the sun became black as sackcloth of hair, and the moon
+became as blood;_
+
+_And the stars of heaven fell unto the earth; even as a fig-tree casteth
+her untimely figs, when she is shaken of a mighty wind._
+
+_And the heaven departed as a scroll when it is rolled together, &c._
+
+The historical view of this period, taken by Dr. Woodhouse, exactly
+accords with the figurative sense of the prophecy--yet, to the manifest
+injury of consistent interpretation, it is here that he relinquishes the
+figurative, and adopts the literal sense, supposing the day of judgment to
+be here foretold.
+
+While thus compelled to dissent from some particular views of this writer,
+I cannot pass by this opportunity of expressing the very high estimation
+in which I otherwise hold his most valuable publication. (Woodhouse on the
+Apocalypse.)
+
+Other commentators on prophecy, who have for the most part adopted the
+political in preference to the spiritual view, regard _the heavens_, as
+symbolizing the civil government or ruling powers in a state; and it is
+true that these expressions have not been always confined in prophecy to
+the prediction of spiritual events; but have been also used in foretelling
+the judgments of God upon political states and kingdoms.
+
+But when the Messiah's kingdom is the acknowledged subject, to look to
+political events for its fulfilment, is surely to run into the error of
+the Jews, and to disregard the intimation expressly given by him; who
+declared that _his kingdom was within us_; or as the prophets had
+previously foreshewn--_behold, I will put my law in their inward parts; and
+write it in their hearts_.
+
+One example more shall suffice, for shewing the superiority of the
+spiritual view, in affording the solution of passages, which upon any
+other must appear utterly inexplicable. It has been stated that Zion is
+also represented as a woman, and a mother; of which the most remarkable
+instance occurs in the following extraordinary passage in Isaiah lxvi. 7,
+8.
+
+_Before she travailed she brought forth; before her pains came she was
+delivered of a man-child._
+
+_Who hath heard such a thing? Who hath seen such things? Shall the earth
+be made to bring forth in one day? or shall a nation be born at once? for
+as soon as Zion travailed she brought forth her children._
+
+The Christian may perhaps suppose, as some have done, that Christ is the
+man-child here intended; but that cannot be. For Zion is the mother, and a
+mountain can never be literally understood to bring forth a man; the
+mountain is a figurative mother, and the child must be a figurative child.
+
+What does the mother figuratively signify? is then the question most
+likely to lead us to the nature of the child. We have already seen that
+this term is constantly applied to Israel, and especially with reference
+to their spiritual state of regeneration through Christianity. Such we may
+presume, then, is the meaning of Zion here; and that the regeneration of
+the Jews through Christianity is the birth and parturition here spoken of.
+
+Upon this view Judaism, or the Jewish Church will be the mother, and the
+Christian Church or Christianity her child--the man-child, who was ordained
+to rule all nations. Ps. ii.
+
+The next question is, how the birth can be said to have preceded the
+labour-pains.
+
+Mr. Lowth, to whom more than any other I feel indebted for much valuable
+assistance in explaining the Old Testament prophecies, supposes the
+labour-pains to be "the destruction of the Jewish Polity, making way for
+the growth of Christianity." And this seems a plausible explanation, as
+these troubles of the Jewish Church followed the birth or promulgation of
+Christianity forty years.
+
+But the solution is only plausible; for the growth is not the birth; or if
+it be taken as the birth, then it no longer precedes but follows the
+labour-pains, for whatever effect the destruction of Judaism had in
+promoting Christianity, this effect was subsequent and not prior to that
+event; and thus the solution fails in the main point.
+
+Moreover, upon the spiritual plan of exposition, it may justly be
+objected, that these troubles of the Jewish Church were rather of a
+political than a spiritual character; and certainly in no way essential to
+the birth of Christianity, and cannot therefore be considered as the
+labour-pains, or even as the after-pains of that birth.
+
+This objection being valid, let a more spiritual view be taken, and the
+objection will vanish. Let the worldly feelings which prevented the Jews
+from receiving Christ as their Messiah, and the inward struggle required
+to overcome these, symbolise the pains of labour, and the connexion will
+be evident. For this very struggle and victory over worldly feelings
+constitute the regeneration through Christ; and this therefore is
+essential to the birth of Christianity, "the new birth unto
+righteousness."
+
+But with the first Christians this struggle could not precede the birth,
+for they received Christ, before they were aware of the spiritual nature
+of his mission; the Apostles did not look for a spiritual Messiah until
+after the day of Pentecost, and therefore the birth preceded the pains
+with them; but once aware of the sacrifice required, they cheerfully
+submitted to every species of persecution, and triumphed over all worldly
+feelings. And in every individual who receives Christianity, this struggle
+with worldly feelings must in some measure continue during their whole
+lives.
+
+With the Jews, the prevalence of these worldly feelings, and the hope of a
+temporal Messiah, still prevent their receiving Christianity, or obstruct
+their regeneration. And when the evidence of its truth shall be forced
+upon them, it is probable that this conviction will precede rather than
+follow the entire conquest over worldly feelings; so difficult is it to
+change our habits and feelings at once. And in this we may perceive the
+sense of the remaining verse, cited above; _Can the earth be made to bring
+forth at once? Can a nation be born in a day? For as soon as Zion
+travailed she brought forth her children._
+
+The _earth_ and the _nation_ shew that a whole people, or race of men, are
+here spoken of; and the _man-child_ of the former verse, we here find
+changed into _children_, in the plural number. Such appears to be the
+solution of the difficulty, on the spiritual plan of exposition.
+
+If an equally satisfactory solution can be offered by reference to
+political events, this will no doubt be the best defence of that mode of
+exposition that can be offered. How, then, is the fact? The fact is, that
+such commentaries are obliged to consider nine-tenths of these prophecies
+still unaccomplished, although a period of two thousand five hundred years
+has elapsed since they were uttered; and most of this interval is thus
+left, to Christians as well as Jews, a perfect blank in this prophetic
+history of the progress of the Messiah's kingdom; without any proof,
+during this time, at least as drawn from these prophecies of the Old
+Testament, of God's foreknowledge of events, of his providence in the
+government of the world, or of his interposition in the disposal of human
+affairs. Some eight or ten verses, out of six chapters, are all that
+appear upon this plan to admit of explanation; whereas, by applying the
+prophecy to the progress of Christianity, as Christ's spiritual kingdom,
+and looking to spiritual instead of political events, all the leading
+occurrences in the history of our religion, from its first promulgation to
+the present day, already fulfilled, or now in the progress of fulfilment,
+will be found to be clearly foreshewn in one uninterrupted series of
+predictions, comprising every verse and every line in these chapters,
+except a few verses which are still veiled in futurity. Admitting the
+spiritual interpretation, being in fact equivalent to admitting that
+Christ is the Messiah, is the main point at issue between the Rabbi and
+the Author; but as many Christians still reject the figurative and
+spiritual exposition, it is hoped that to them also the foregoing remarks
+may be not altogether useless; nor an unsuitable introduction to the
+following new plan of expounding Zechariah's prophetic view of the
+progress of the Messiah's kingdom.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER IX.
+
+
+The subject of these chapters appears to be that, which, from its constant
+repetition by all the Prophets from the earliest to the latest, was
+evidently esteemed the most important to the interests of mankind; namely,
+the coming of the Messiah.
+
+This great event, being promised as a blessing to the descendants of
+Abraham, and particularly to the house of Judah, it was natural that the
+Jews should expect to obtain by it peculiar advantages; and accordingly,
+whatever may be their views at this time, we learn from the writings of
+St. Paul, that their general expectation then was, that to their nation
+would the benefits of it be confined. The nature of these benefits was
+moreover expected to consist, chiefly, in the political supremacy to be
+conferred upon them by a great temporal prince, who should establish their
+dominion over all the earth.
+
+Such were the expectations of the Jews; whereas the Christians who equally
+believe the prophecies which contain these promises, have been taught to
+interpret them in a very different manner. They conceive that these
+benefits will extend to all mankind; and understand them as having no
+reference to political power or temporal affairs, but as affording the
+means of obtaining advantages of a far higher and more permanent nature;
+even the blessings of eternal life, and eternal happiness. Not that these
+blessings were by the Messiah's coming to be directly and unconditionally
+conferred upon mankind; but that the means of obtaining them would thereby
+be afforded to all such as were disposed to seek after them. These means
+they conceive to be accomplished through the establishment of a kingdom on
+earth; a kingdom, however, not of a temporal, but of a spiritual nature;
+one which consists in the reign of true religion in the heart of man, a
+real Theocracy; by which man is enabled to overcome the world, that is, to
+rule and direct his passions and worldly propensities, and by making his
+future existence a paramount consideration, to render him meet to enjoy
+it. Such, according to the Christian's view, is the victory to be gained;
+such the kingdom to be established by the Messiah; and hence the apparent
+contradiction, that while battles and conflicts are spoken of, it is yet
+declared to be a peaceful kingdom.
+
+But conceiving the prophecies which announce the coming of the Messiah to
+have been accomplished in the person of Christ, the Christian supposes
+this kingdom to be already established, and that Christ does actually
+reign in the heart of every true believer. That the numbers of such are
+comparatively small, and by no means to be estimated by the number of
+those who bear the name of Christian, is a lamentable truth; but it is a
+truth, which he was fully prepared to look for by the same unerring word
+of prophecy; which clearly announced, that a long period of darkness and
+apostacy would intervene between the appearance of the Messiah on earth,
+and the universal establishment of his kingdom.
+
+It is true that the Christian finds the clearest annunciation of this long
+period of antichristian darkness, in books which are of no authority in
+the estimation of the Jew, in those of the New Testament, to wit; but if
+it can be shewn, as we conceive it can, that the same events are also
+clearly foretold by the Prophets of the Old Testament, the subject will
+then prefer an equal claim to the attention of both; to that of the Jew,
+as calling upon him, impartially to consider the evidence, which seems to
+prove that his Messiah has already appeared on earth; and to that of the
+Christian, as calling upon him carefully to examine how far the religion
+he professes may, both in doctrine and practice, still be tinctured with
+the corruptions of antichristianity.
+
+This, then, is the point at issue; whether or not, we have in these six
+chapters of Zechariah, one of those Divine revelations, which displays a
+prophetic view of the coming of the Messiah; of his being rejected by most
+of his own nation, but received by the Gentiles; of the consequent
+abolition of Paganism, (then, except with the Jews, the universal religion
+of the world), and the substitution of Christianity in its stead; but
+which at the same time foretels the corruption of this religion by us the
+Gentiles; and the long reign of antichristian darkness which has since
+prevailed in the room of it; with all the most notable events attending
+these extraordinary revolutions in the human mind; events still fulfilling
+before our eyes, and open to the observation of all who think the subject
+worthy of their attention. Whether all this be clearly intimated in the
+chapters before us, and can be made out without violating grammatical
+construction in the translation of the Hebrew, or legitimate consistency
+in the interpretation of prophetic language, is the question we propose to
+consider. Frequent perusal and careful examination have satisfied the mind
+of the writer, that the subject of them is no other than an epitome of the
+prophetic history which was afterwards amplified in the Revelations of St.
+John; where we find, as occurs in other instances in which the predictions
+are repeated, that the events are unfolded with greater precision and
+minuteness as the period of their accomplishment draws nigh.
+
+That no such subject distinctly appears, through the medium of the
+authorised translation contained in our Bibles, is most certain; nor was
+it to be looked for, that any passages, which admitted of different modes
+of construction, should be rendered in a way least acceptable to the
+expositor, in a translation which is almost wholly Jewish, being founded
+on the Masoretic punctuation. On the contrary, it appears, in not a few
+instances, that the usual and literal sense has been rejected for one more
+remote, but more consonant to the views and prejudices, of those who
+framed the punctuation. That this statement may not rest on the
+questionable ground of assertion or opinion, the reader will find, in the
+notes subjoined, a full statement of the reasons for all the changes
+proposed; and the Hebrew scholar will thus have full opportunity to
+challenge their validity, if he find occasion. It is the writer's wish
+that they should be freely canvassed; truth is the only object he has in
+view; and he asks no other conditions on entering the arena, than that of
+disclaiming the authority of the Masoretic punctuation. His reasons for
+this will appear sufficiently obvious. If, without the aid of the points,
+we obtain a meaning that is simple and satisfactory in many passages,
+which by them are rendered obscure or unintelligible;--if a connected and
+unbroken explanation of each verse be attainable without them, while only
+a few verses detached from the context have been explained by the ablest
+commentators through their aid; sufficient reason will surely appear for
+rejecting an authority which, instead of facilitating our progress, only
+encumbers the subject with unnecessary difficulties.
+
+The reader need not, however, expect that every difficulty will be removed
+by the proposed alterations; or that even the amended translations will
+afford such an exposition as to admit of no possible objection. It were
+absurd to suppose that the strength of the argument can lie all on one
+side, where two are engaged in the controversy. For the Jew is in this
+case no man of straw, set up to be knocked down at pleasure, but a true
+Jew, a Hebrew of the Hebrews, an advocate as zealous in the cause he
+defends, as his Christian opponent. Each believes himself in the right;
+each expects to obtain the victory; and it is not improbable that the
+reader, who sits as umpire in the contest, may, after all, though
+unconscious of partiality, give judgment according to the bias of his
+feelings, whether he be Jew or Christian, rather than according to the
+abstract merits of the question.
+
+Regarding the subject of the prophecy, as the coming of the Messiah, the
+introduction, which is comprised in the first eight verses of this
+chapter, appears to be the most appropriate that can possibly be
+conceived. It opens with a denunciation against worldly-mindedness, and a
+declaration of God's purpose to frustrate the schemes, and cut off the
+hopes of ambition, pride, and avarice, in the judgments pronounced against
+those cities, which were then the most conspicuous for their riches and
+power. This is immediately followed, as if by way of contrast, by a view
+of the spiritual nature of the Messiah's kingdom, founded in meekness and
+humility, and affording benefits of a very different kind, namely, the
+taking away of sin, and the redemption of mankind from a state of sin and
+perdition; benefits which were not to be confined to the Jews alone, but
+to extend to the Gentiles also, and that on terms of equal participation
+with the Jews.
+
+The denunciations are contained in the first six verses as follow: Zech.
+ix.
+
+_The heavy burden of the word of the Lord against the land of Hadrach and
+Damascus_; _his sending down_, (that is, the Lord's) _for the Lord's is
+the eye of man_, (the eye of the seer who receives the vision,) _and all
+the tribes of Israel_ (whom it immediately concerns).
+
+_Hamath also shall have a limit set to her; Tyre and Sidon also, though
+she be very wise_--(worldly-wise). _For she hath built herself Tyre, a
+strong hold, and heaped up silver as the dust, and fine gold as the mire
+of the streets. Behold the Lord will cast her out, and smite her power in
+the sea, and she shall be devoured with fire. Ashkalon shall see it and
+fear, Gaza also shall see it and __ be very sorrowful; and Ekron, for her
+hope shall be dried up, and the king shall perish from Gaza, and Ashkalon
+shall not be inhabited, and a stranger shall dwell in Ashdod, and I will
+cut off the pride of the Philistines._
+
+These denunciations are chiefly directed against the Philistines, the
+cities enumerated being the most conspicuous of any they possessed, and no
+doubt, the pride of their nation. Here, then, appears sufficient reason
+for the Jews to interpret the prophecy, as altogether in their favour,
+denouncing judgments upon their enemies. But yet it is possible they may
+have viewed them too partially, and may even have overlooked the express
+objects of denunciation in the prophecy; which denounces their avarice and
+ambition, and declares that the _pride_ rather than the _cities_ of the
+Philistines shall be cut off. As for the cities themselves, heavy
+judgments are pronounced against them all. One, it is declared, shall not
+be inhabited; another, Sidon, is threatened with an overthrow, which it
+received not long after from Ochus, king of Persia, in precisely the
+manner here foretold; while Tyre, Gaza, and others, were taken by
+Alexander the Great; but if we keep to the letter of the prophecy, it is
+their avarice, ambition, and pride, that are distinctly marked as the
+objects of Divine displeasure; and even the judgments pronounced against
+them on this account, are immediately coupled with the succeeding promise
+of mercy and redemption, through the means of a meek and humble Messiah,
+who should _take away sin and pollution, and speak peace to the heathen_.
+
+But why, it may be asked, were these offences condemned in the Philistines
+particularly? Were not the Jews also addicted to pride, avarice, and
+worldly ambition? No doubt they were so; and the prophecy being addressed
+to them, it appears that the admonition was expressly intended for their
+use.
+
+Pride was even less excusable in the Jews, who could find no sanction for
+it in their religion; while this was the very basis of Pagan morality; the
+pedestal on which honour was erected; that idol of self-estimation, the
+highest of Pagan virtues. These vices were therefore more appropriately
+denounced in the Philistines, as peculiarly belonging to them, though
+spreading, by contagion, to the Jews; and if punishable in the former, how
+could they be excusable in the latter?
+
+The mind of the Christian reader will naturally revert to the pride which
+revolted at the idea of a meek and humble Messiah, and caused the Jews to
+reject him. But that cannot be the question here; for the Jews are not
+here pointed out as the objects of Divine displeasure; nor is any
+intimation hitherto given of their offence; and that of its punishment
+could not surely precede it. The feeling might indeed be there, and a
+salutary warning of its being displeasing in the sight of Heaven, and of
+the fatal consequences about to result from it, seems here intended; but
+the penalty was not incurred till the overt act was committed, and to
+foretell the punishment before the offence itself was intimated, would
+have been a prophetical solecism. As we proceed, we shall find, in its
+proper place, due notice taken both of the one and the other.
+
+In the next verse we find these denunciations, coupled with promises of
+mercy and redemption to the remaining Gentiles, verse 7, _But I will take
+away his blood from out of his mouth; and his pollution from between his
+teeth; and he that remaineth, even he shall be for our God_; that is, the
+remaining Gentiles shall have their sins forgiven, their pollution washed
+away, they shall be redeemed from the darkness of Paganism, and reclaimed
+to the worship of the true God;
+
+_And he shall be as a chief in Judah, Ekron, as well as the Jebusite_;
+that is, he (the remaining Gentile) shall attain thereby to a full
+participation with the Jew, in all the spiritual blessings promised in the
+Messiah's kingdom.
+
+The prophecy having now declared the admission of the Gentiles, promises
+that the Messiah's kingdom, thus established, shall ever enjoy Divine
+protection and support.
+
+_And I will encamp about mine house, against the army, against him that
+passeth over, and against him that returneth, and there shall no oppressor
+pass over them any more, for now have I seen with mine eyes._
+
+In the following verse, the subject of the prophecy is so distinctly
+announced as the coming of the Messiah, that Jews as well as Christians
+concur on this point, though they have not perceived how the preceding
+verses refer to this kingdom.
+
+_Rejoice greatly, daughter of Zion; shout, O daughter of Jerusalem; behold
+thy King shall come unto thee, just and having salvation; lowly and riding
+upon an ass, even a colt the foal of an ass._
+
+The manner of the Messiah's coming being here so plainly foretold, and his
+character so distinctly described, we wonder how the Jew can deny that
+this was all fulfilled in the person of Christ. The reason is simply this;
+he disbelieves the facts. The books in which they are recorded, are of no
+authority in his estimation; he challenges their testimony on grounds too
+numerous to be discussed here. To answer his objections, every
+disagreement between the writers of the New Testament must first be
+reconciled; a task which appears to him to have hitherto failed with all
+who have attempted it. But this is not the only objection he has to urge.
+He charges the Christian with perverting the sense of prophecy; and this
+verse furnishes him with an instance. Thus, the Hebrew word rendered,
+"_having salvation_," is really the past participle of the verb "to save,"
+literally "_being saved_;" and that too followed by the emphatical pronoun
+_himself_, "being saved himself." Surely this point might be safely
+conceded by the Christian, who admits that Christ "was the first fruits of
+them that slept;" the first who rose from the dead, to everlasting life;
+and that through him we become partakers in that resurrection.
+
+The peaceful nature of his kingdom, the participation of the heathen in
+its blessings, and the boundless extent of its dominion are next declared:
+
+_And he will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off; and he shall speak peace
+to the heathen; and his dominion shall be from the sea even to the sea,
+and from the river to the ends of the earth._
+
+The Christian reader will find no difficulty in the interpretation of the
+verse which follows.
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners from the pit wherein is no water._
+
+The Messiah is spoken of throughout; who then but the Messiah can be
+apostrophised in the words, "_As for thee?_" Then follows "_by the blood
+of thy covenant_." What blood but the blood of Christ? What covenant, but
+that sealed by his blood, can be alluded to? "_I have sent thy prisoners
+forth._" What prisoners, but those who were in the bondage of sin? "_from
+the pit wherein is no water_." What pit, but the darkness of idolatry,
+which had none of the waters of life? Surely this is a most clear and
+distinct intimation of the sacrifice of the Messiah, and of the benefits
+thereby conferred upon mankind in the redemption of the heathen world from
+the darkness of idolatry; thus opening the way to immortality, to the
+whole human race.
+
+But the Messiah here appears to be promised to the Gentiles, having been
+previously promised to the Jews; were then these promises retracted? By no
+means. To the Jews he was promised, and to them he came, exclusively
+addressing himself to the house of Israel. Nor was it till after the
+majority of that nation had rejected and crucified him, that the calling
+of the Gentiles took place. The blessings he offered being refused by the
+former, appears to have been the immediate cause of their being given to
+the latter. Accordingly this seems to be the purport of the next verse,
+which intimates that there was some reason why these blessings could not
+be directly and unconditionally transferred to the Gentiles.
+
+_Return ye to the strong hold, my prisoners, wait thou unto the day I
+declare, that I will repay thee double_; that is, wait for the day when
+these blessings will become yours, through the Jews' refusal of them.
+
+Nor yet was the Messiah rejected by all the Jews; for the apostles were
+Jews; the disciples were Jews; by Jews was the Gospel preached and
+propagated; and to the Jews belongs the honour of the first triumph of
+true religion over Paganism, and what is more, over the passions and
+worldly propensities of man; and this triumphant progress of the Gospel
+seems to be the victory intimated in the verse which follows; wherein the
+reason is at the same time assigned why Christ did not address himself to
+the Gentiles.
+
+_For I have bent Judah for me, filled the bow Ephraim; and raised up thy
+sons, O Zion, against thy sons, O Greece; and made thee as the sword of a
+mighty man._
+
+The triumphs of Judas Maccabeus, generally supposed to be here foretold,
+cannot be the victories alluded to; for Ephraim, or the ten tribes, here
+declared as bearing a part in them, had already gone into captivity, and
+bore no share whatever in these subsequent wars of Judah. The true meaning
+appears to be that Judah was destined to have the honour of first
+establishing the Messiah's kingdom, as promised from the beginning.
+
+How then could Ephraim, or the ten tribes, it may be asked, bear a part in
+the triumphs of the Gospel, having previously gone into captivity? The
+prophecy does not distinctly say so; if we keep to the letter, it is only
+said that Ephraim as well as Judah was prepared and marshalled for the
+spiritual conflict: the triumph is declared to _Zion_ over _Greece_; that
+is, to true religion over Pagan idolatry; and in this warfare, though not
+in the wars of Judas Maccabeus, Ephraim did bear a part; for it is not to
+the apostolic age alone that we must look for the accomplishment of the
+great scheme of Providence for man's redemption. This was only one act in
+the great drama; which began under the Old Covenant, and is not yet
+finally completed under the New. In the former, or the Old Covenant, all
+the tribes of Israel bore their share, Ephraim as well as Judah; and the
+warfare not being finally concluded, who shall say but Ephraim may again
+appear, and bear a further part in it?
+
+Having declared the union of the Gentiles with the Jews, and their joint
+participation in the blessings of the Messiah's kingdom, the prophecy goes
+on to promise the support and protection of Heaven, in terms alike
+applicable to both.
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the south. And the Lord of hosts shall defend them, and
+they shall devour and subdue with sling-stones; and they shall drink as
+wine, and they shall be filled like bowls, like __ the corners of the
+altar._ (which were purposely so constructed as to receive the blood of
+the sacrifices).
+
+That the whole of these expressions require to be taken figuratively and
+spiritually, no one conversant with scriptural and prophetic language can
+surely deny; or for a moment suppose that literal drunkenness and
+bloodshed are here intended.
+
+Should any doubt remain that the Gentiles are included in these promises
+as well as the Jews, the next verse appears to decide the question.
+
+_And the Lord their God shall save them in that day, as the flock of his
+people._
+
+If the Jews be called his people, who but the Gentiles can be meant by the
+other? But this is followed by the direct declaration that all distinction
+between them is on the eve of its abolition.
+
+_For the wall of separation is tottering over his land._
+
+A remarkable and striking expression, but strangely perverted in our
+translation. Why the Jews have laboured to give a different turn to it, by
+seeking a more figurative and recondite meaning, we need be at no loss to
+conceive; nor why they apply these verses to themselves alone. See note to
+the translation of this verse.
+
+But this view, which would limit the bounty of Heaven to a particular
+race, besides being at variance with the context, seems little calculated
+to call forth the feelings of adoration and praise with which this chapter
+concludes.
+
+_For how great is his goodness, and how great is his beauty. Corn shall
+make the young men cheerful, and new wine the maids._
+
+Corn, wine, &c. in prophetic language ever signify the food of spiritual
+knowledge, to be henceforth freely bestowed on all, Gentiles as well as
+Jews.
+
+
+
+
+
+NOTES TO CHAPTER IX. HEBREW PUNCTUATION.
+
+
+A Summary of the arguments for and against the antiquity and authority of
+the Vowel Points, is given at the beginning of the Second Vol. of Horne's
+Introduction to the Study of the Scriptures; from which the following
+considerations seem most entitled to selection. That the earliest traces
+of the points are to be found in the tenth century--that many of the oldest
+manuscripts now extant are without them--that the copies of the Jewish
+Scriptures now used in the Synagogue and esteemed peculiarly sacred, are
+without them--that the Samaritan letters which were the same as the Hebrew
+before the captivity, are without them--and the Samaritan Pentateuch is
+without them--that there are no traces of them to be found in the shekels
+(coins) struck by the kings of Israel--that the fathers, particularly
+Origen and Jerome, who treat of the Hebrew pronunciation, make no mention
+of them--that all the antient various readings of the Jews regard the
+letters only, not one of them relates to the vowel points--to which may be
+added, that there are five vowels in the Hebrew alphabet which are quite
+sufficient for reading the language, though they may not enable us to
+determine with precision the antient pronunciation. "These
+considerations," says Mr. Horne, "have determined the majority of Hebrew
+scholars in the present day to reject their authority." Still we may admit
+their utility in fixing the pronunciation, and perhaps also in
+facilitating the construction; but the main objection to them is, that by
+changing the vowels, they frequently alter the sense, as well as the
+sound, and that in passages where a Jewish interpretation is particularly
+open to suspicion. Thus in prophecies relating to the Messiah, both their
+prejudices and their feelings unfit them for becoming guides to a
+Christian expositor.
+
+Verse 1. :{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER DALET~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~} {~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}
+
+_The heavy burden of the word of the Lord in the land of Hadrach, and
+Damascus shall be the rest thereof; when the eyes of man, as of all the
+tribes of Israel, shall be towards the Lord._
+
+These are the words of the translation in our Bible; but the sense of them
+I must acknowledge my inability to unravel. Of what Damascus is to be the
+rest, or what period is intimated by the adverb of time _when_, I am at a
+loss to discover. The separation of Hadrach and Damascus by the insertion
+of a comma between them, evidently owes its origin to the supposed
+necessity for rendering the word {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _the rest thereof_. But
+if deriving it from {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) or {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~} (or {~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) does not afford any
+intelligible sense, we are naturally led to seek another derivation; and
+we find one in the verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to descend_ or _send down_, which
+without violating grammatical construction affords a meaning not only
+intelligible, but in perfect unison with the context. The Hemantiv {~HEBREW LETTER MEM~}
+prefixed, gives the _thing sent down_, while the suffix {~HEBREW LETTER VAV~} _his_, evidently
+refers to _the Lord_ who sends the vision or denunciation. The English
+construction, of course, requires it should be rendered _his sending
+down_, that is, the Lord's denunciation, _against_ Hadrach and Damascus,
+as well as the other cities which are mentioned afterwards; for {~HEBREW LETTER BET~} here
+rendered _in_, may with more propriety be rendered _against_ or _upon_.
+The verb {~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}) _to send down_, occurs in Joel iii. 11 and
+elsewhere: but the writer freely acknowledges that he has no authority for
+the participial noun with the Hemantiv {~HEBREW LETTER MEM~} prefixed to signify the thing
+sent down, or the act of sending down, as the sense seems to require here.
+He therefore rests this construction solely on the ground of its being
+grammatically admissible, consonant to analogy, and in accordance with the
+context, as affording a satisfactory meaning. Let those who are not
+satisfied with such reasons furnish a better solution of the difficulty.
+In the next place, there is no necessity for rendering {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) _when_,
+which more frequently signifies _for_; and when so rendered, it will be
+found to connect together the latter and the former part of the verse. For
+this, we only require to render the dative {~HEBREW LETTER LAMED~}, as it frequently is rendered
+in Hebrew, as well as Greek and Latin, to denote _possession_; and the
+verse will run thus. _For the Lord's is_, or to the Lord belongs, _the eye
+of man_; to wit, the eye of the Seer, who receives the vision, _and all
+the tribes of Israel_, whom the vision chiefly concerns. Making the tribes
+a genitive case, by inserting _of_ before them, is wholly uncalled for by
+the text.
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}
+
+_And Hamath also shall border thereby, Tyrus and Sidon though it be very
+wise._
+
+{~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) _to set bounds to_, in the Hiphil, occurs in Exod. xix. 12
+& 23.--It here appears to be the Huphal or passive of Hiphil--signifying _to
+be bounded_, or _to be set bounds to_. It is only necessary to remark,
+that leaving aside the punctuation, the form of the future tense will be
+identical in both these voices. The sense as it stands is scarcely
+intelligible. What is meant by _border thereby_, it is not easy to
+conceive; but by discarding the points we readily obtain a meaning that is
+perfectly intelligible. {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) may then be rendered in the passive
+voice, instead of the active, and will signify _to be limited_, or _have
+bounds set to_; and {~HEBREW LETTER BET~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}) _on_ or _to her_, which follows, accords
+with, and seems to demand its being so rendered. _And Hamath also shall
+have bounds set to her_; that is, her growing greatness shall be checked.
+
+_Tyre, and also Sidon though she be very wise_, {~HEBREW LETTER HET~}{~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}), _wise_, no
+doubt, means here, _worldly wise_, or very subtle.
+
+Verse 5. :{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER TET~}{~HEBREW LETTER HE~}
+
+_Ashkalon shall see and fear, Gaza also, and she shall be very sorrowful,
+and Ekron for her expectation shall be ashamed._
+
+{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}) may be derived either from {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}) _to be ashamed_,
+or from {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) _to dry up_, and whither as a plant for want of
+moisture. The latter seems preferable here, but it is not very material to
+the sense.
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER PE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_A bastard shall dwell in Ashdod, and I will cut off the pride of the
+Philistines._
+
+{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}) may be rendered a _stranger_, as well as a _bastard_,
+{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} in the Septuagint, which renders the sense more obvious.
+
+_And I will cut off the pride of the Philistines._ These denunciations
+appear chiefly directed against the Philistines, in whom pride, avarice,
+and ambition, are specified as the great offences. The delivery of Ashdod
+into the hands of a stranger is the judgment pronounced against them in
+this verse, as the last means of their humiliation. But here the tone of
+the prophecy changes, and instead of further punishments, we find repeated
+promises of blessings and mercy; _he that is left shall be for our God,
+and as a Governor in Judah_,--and in the verse following--_He_ (the Messiah
+being manifestly meant here) _shall speak peace to the Heathen_.--Whence
+then this change? We are led to seek, and naturally expect to find, some
+ground for it. And accordingly the next verse unfolds the reason, and
+explains the occasion of this change in the counsel of Heaven; a change
+resting not on their own merits, but on Divine Mercy. For such a
+construction will this verse bear, quite as well as the one usually put
+upon it; and this construction is far more in unison with the context,
+than the received one.
+
+Verse 7. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER MEM~}-{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL PE~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}
+
+_And I will take away his blood from out of his mouth, and his
+abominations from between his teeth, and he that is left, even he shall be
+for our God, and he shall be as a Governor in Judah, and Ekron as a
+Jebusite._
+
+With scarcely any alteration in the translation, the words, even as they
+stand, admit of a very different acceptation from that in which they are
+commonly taken; and instead of being a figurative expression, borrowed
+from the rescuing its prey from the jaws of a lion; in which sense the
+Jews take it, as a promise to themselves of deliverance from their
+enemies; the words more literally taken, will convey the promise of mercy
+and redemption to the remaining Gentiles: whose sin and pollution are to
+be taken away, who are to be reclaimed to the worship of the true God, and
+admitted to a full participation in all the blessings, promised to Israel
+by the coming of the Messiah.
+
+The Gentiles were esteemed polluted by eating things unclean, which were
+prohibited to the Jews. Certain animals--things strangled--and the blood in
+particular were among the forbidden food. The new covenant removed this
+prohibition, thereby taking away the pollution from between his teeth, as
+it ceased to be a cause of pollution. The command given to St. Peter, Acts
+x. 14, to kill and eat, where all manner of food was presented to him, was
+expressly received by him as a command to preach the Gospel to the
+Gentiles, or to admit them into the Messiah's kingdom; and this admission
+was unaccompanied with any such prohibition, nor was it subsequently
+given.
+
+Eating things sacrificed to idols was another cause of pollution which the
+New Covenant removed, by taking away the cause in the abolition of
+idolatry. This literal fulfilment of the words of the prophecy may,
+however, be figuratively understood, to foreshew the remission of sins
+through Christ, and the admission of the Heathen nations to the hopes of
+everlasting life founded on the Gospel.
+
+The only change required in the English version is to read _But_, for
+_And_, which are expressed alike by the Hebrew {~HEBREW LETTER VAV~}, and to understand {~HEBREW LETTER SHIN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}
+(or {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}) _his abominations_, in the sense most appropriate to it, as
+alluding to the worship of idols, and we have the sense already expressed,
+which perfectly harmonizes with the context. Whereas, taken in the other
+sense, what becomes of the antithesis? Who is _he that is left_, that
+_shall be for our God_, and _as a chief in Judah_? Surely it cannot be the
+Jew, who shall be as a Jew. But the next words are decisive, declaring
+that Ekron and the Jebusite, both Gentiles, are here intended.
+
+_And Ekron as a Jebusite._ This mode of rendering leaves, indeed, the
+force of these words rather ambiguous; but there can be no intelligible
+sense put upon the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), but that of _in like manner as_, or, _as
+well as_; that is, Ekron as well as the Jebusite, shall both be as
+Governors in Judah.
+
+Verse 8. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~} {~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER NUN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+
+_And I will encamp about mine house because of the army, because of him
+that passeth by, and because of him that returneth; and no oppressor shall
+pass through them any more: for now have I seen with mine eyes._
+
+It is not certain, though probable, from 1 Sam. xxvi. 5-7, that the Jews
+had entrenched camps; if so, the passage would be clearer by rendering
+{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER VAV~}) _I will entrench_ instead of _encamp_; though the sense
+is sufficiently obvious, as meaning to afford protection against the army,
+&c. The house of God, to which protection is promised, is his Temple,
+figuratively denoting true religion purified from idolatry; the great
+spiritual adversary constantly warring with Israel, and, as we learn from
+Scripture, frequently prevailing; which is probably the warfare here
+alluded to. But if taken literally, this passage conveys the promise that
+the Messiah's kingdom should put an end to oppression and injustice. The
+exact import of the expression, _for now have I seen with mine eyes_, is
+not very evident; but may imply God's foreseeing the unfitness of the Jews
+to receive a spiritual Messiah; who, in consequence of their rejection of
+him, would be given to the Gentiles.
+
+Verse 9. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER TAV~}-{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~} {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}
+{~HEBREW LETTER AYIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}
+
+_Rejoice greatly, Daughter of Zion, shout, oh Daughter of Jerusalem,
+behold thy King cometh unto thee; he is just and having salvation, lowly
+and riding upon an ass, and a colt the foal of an ass._
+
+There is no ambiguity in the purport of this verse, which is the coming of
+the Messiah, as all commentators allow; but I can in no wise agree with
+Lowth and others, that this verse is a rhapsodical digression from the
+subject of the rest of the chapter, in which the Prophet being wrought up
+to the highest pitch of enthusiasm, breaks off from the immediate object
+of his vision to foretel the coming of the Messiah, and then returns back
+to his former subject. On the contrary, I can see nothing like digression
+here, but one connected and consistent object throughout; this verse being
+the keystone of the arch, which binds together those which precede and
+those which follow it, forming the whole into one united and compact body.
+Instead of a digression from the subject, I regard this verse as the clue
+to guide us through the labyrinth, by fixing and determining the subject
+of all the rest.
+
+_Behold thy King cometh unto thee_: {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}) is really the future
+tense, literally _shall come_, and changing it to the present, _cometh_,
+seems unnecessary, if it does not in some degree interfere with the
+chronological order of the events predicted afterwards.
+
+_Just and having salvation._ This is certainly an ambiguous rendering of
+{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) the past participle of the verb {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}) to save, which
+literally signifies _being saved_, and the emphatic {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~})
+_himself_, following it, more strongly marks the sense, as _having
+obtained salvation himself_.
+
+_Riding on an ass, and a colt, the foal of an ass._ The connective {~HEBREW LETTER VAV~}
+_and_, should certainly be rendered here by _even_, or, _to wit_, and not
+by _and_, which makes it appear that the Messiah was to ride upon two
+asses.
+
+Verse 11. :{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER MEM~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}
+
+_As for thee, by the blood of thy covenant, I have sent forth thy
+prisoners, from the pit wherein is no water._
+
+That the Messiah is apostrophized in these words, cannot, surely, admit of
+doubt or dispute; and words more forcible, or more pregnant with meaning,
+upon the Christian's view of them, it is not easy to conceive. {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}) _I have sent forth_, is really the perfect tense, though written
+several centuries before the coming of Christ; but it is not at all
+unusual in prophetic language to use this tense, which represents as
+already accomplished, what is determined in the Divine purpose, although
+the fulfilment be still future.
+
+The writer is well aware of a formidable objection presented by the Hebrew
+punctuation, against the application of this verse to the Messiah, as the
+pronoun "thee" {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} (or {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~}) is by the pointing made to be of the feminine
+gender. This is one of many instances in which the punctuation tends to
+embarrass instead of elucidating the subject of the prophecy--instances
+which have mainly contributed to the determination of the writer to
+disregard the points. It remains for those who regard them as of paramount
+authority, to offer a solution of this and other passages equally clear
+and satisfactory, and equally consistent throughout. If "thee" be meant to
+apostrophise the daughter of Zion, what blood--what covenant--what
+prisoners--what pit, are here alluded to? Upon the view here offered, the
+event foreshewn is the death of the Messiah, an event wholly at variance
+with the expectations of the Jews, but here distinctly announced, along
+with the most striking particulars attendant on that event; such as the
+frustration of the hopes of temporal advantages expected from his
+coming--the nature of the spiritual blessings which it was really intended
+to impart; namely, the remission of sins, and the redemption of the
+Gentile world from idolatry. Along with these is stated the personal
+character of the Messiah, and the express manner of his coming; not in
+glory as expected, but in meekness and humility--the peaceful nature of his
+kingdom--its boundless extent, destined to embrace all nations--yet in
+apparent contradiction, his death is intimated, but also his resurrection
+whereby he becomes "_the first fruits of them that slept_." These are all
+clearly intimated in this chapter; and of these, how many have former
+commentators, with or without the aid of points, been able to make out? At
+most, only three or four verses, as where he is mentioned as riding into
+Jerusalem on an ass; and here, according to Blaney, the text requires to
+be altered, to shew that he was a Saviour, {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}) being saved,
+being altered into {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER AYIN~} (or {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}) a Saviour; while, according to Lowth, all
+that here relates to the Messiah is to be regarded as a rhapsodical
+digression from the subject of the context.
+
+Verse 12. :{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER MEM~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+
+_Return to the strong hold, ye prisoners of hope, even today do I declare
+that I will repay you double._
+
+Such is the received translation, nor as it now stands, does the sense
+appear at all ambiguous, signifying, _Return to your prison-house until
+the day of your promised liberation arrives_; that is, the day of the
+Messiah's coming. There can be no doubt who are meant by the prisoners,
+but the change of number in the personal pronoun, from plural to singular,
+makes it not improbable that the latter part of this line is addressed to
+the Messiah, who was apostrophized in the verse preceding. Upon this view
+the word {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER ALEF~}) may be rendered, _my prisoners_, instead of
+_prisoners of hope_, which is rather obscure; and {~HEBREW LETTER HE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HE~}) as the
+imperative hithpael of the verb {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} (or {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}) to wait. And the sense will
+then be as given in the text; _Return to the strong hold, my prisoners:
+wait thou till the day I declare that I will repay thee double._
+
+Verse 13. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER DALET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_When I have bent Judah for me, filled the bow Ephraim, and raised up thy
+sons, Oh Zion! against thy sons, Oh Greece! and made thee as the sword of
+a mighty man._
+
+Here {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}), which signifies _for_, is rendered _when_, thus imposing
+a future signification on the verbs that follow. This has, no doubt,
+arisen from a supposed allusion to the subsequent wars of Judas Maccabeus.
+But Ephraim, or the ten tribes, having no share in those wars, militates
+against that supposition; and it seems more probable that this verse,
+instead of designating the _time when_ the promised blessing would be
+conferred upon the Gentiles, here declares the _reason why_ the Messiah
+could not be sent to them directly and unconditionally; namely, because he
+was previously promised to Israel. _For I have bent Judah for me, filled
+the bow Ephraim_; that is, I have chosen Israel as my people, and
+appointed them my instruments for the overthrow of paganism. And,
+accordingly, to the house of Israel he came, and was by some of them
+received; nor until the great body of that people declined the office,
+were the Gentiles called in to fill up the ranks, and carry on the
+spiritual warfare; a warfare which was thenceforward carried on by both in
+conjunction, for the first Christians still were Jews, though blindness
+came in part over Israel.
+
+Verse 14. :{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER HET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER PE~}{~HEBREW LETTER RESH~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL KAF~}
+{~HEBREW LETTER BET~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER FINAL NUN~}
+
+_And the Lord shall be seen over them, and his arrow shall go forth as the
+lightning; and the Lord God shall blow the trumpet, and shall go forth
+with whirlwinds of the South._
+
+This and the following verse evidently contain promises of Divine
+protection, and of triumphant success; but to whom these promises are
+given may admit of a question. {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}) _over them_, may mean the
+Jews last spoken of, or the Gentiles mentioned before, or it may apply to
+both. And if the triumph of true religion over Pagan idolatry be the
+victory here spoken of, as this was obtained by both in conjunction,
+during the Apostolic age at least, so both must be included in the
+promises. Nor can any construction, worthy of the subject, or adequate in
+dignity and importance, be put upon the expression, _the sons of Zion_,
+and _the sons of Greece_, but that which refers to the religion of each.
+The triumph of true religion over idolatry was one that affected the whole
+world, including every country, and extending to every age, and regarding
+the eternal as well as temporal interests of mankind.
+
+Verse 15. .{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER KAF~}{~HEBREW LETTER BET~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER QOF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~}
+{~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER HET~}
+
+_And the Lord of hosts shall defend them; and they shall devour, and
+subdue with sling stones; and they shall drink and make a noise as through
+wine; and they shall be filled like bowls, and as the corners of the
+altar._
+
+To take these expressions in the literal sense, as promising to man the
+grossest of sensual indulgences, would surely be a strange misconstruction
+of prophetic language; {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) which is rendered, _and make a noise_,
+is not preceded by the connective {~HEBREW LETTER VAV~} _and_; it may, therefore, be simply
+the personal pronoun _they_, being the nominative to the verb _drink_;
+_they shall drink as of wine_, &c. Who is intended by the pronoun _they_,
+if at all doubtful here, becomes sufficiently clear in the next verse,
+where it is repeated in a manner that leaves no ambiguity, at least as far
+as concerns the Gentiles.
+
+Verse 16. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~}
+{~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}
+
+_And the Lord their God shall save them in that day, as the flock of his
+people, for they shall be as the stones of a crown, lifted up as an ensign
+upon his land._
+
+Here the pronoun _them_, in evident contradistinction with _his people_,
+shews that two nations are spoken of; otherwise the passage might be
+rendered, _the Lord God, shall save as a flock, his people_. But the
+antithesis marked by the pronoun _them_, is rendered still more obvious,
+if possible, in the next line. _For the wall of separation is waving_ (or
+tottering) _over his land_. Such is the literal meaning of the Hebrew,
+when the words are taken in their primary and ordinary sense. Thus, {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}
+(or {~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}) in its usual sense means, _stones_, as the stones of a wall; but
+in a more remote and figurative sense, _precious stones_: {~HEBREW LETTER NUN~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER NUN~}) in
+the primary sense, signifies, _to separate_, or, _separation_; occurring
+in this sense ten times at least in Numbers, ch. vi.; but in the secondary
+or more remote sense, _a diadem_, which separates or distinguishes the
+prince from the people: {~HEBREW LETTER NUN~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~} (or {~HEBREW LETTER SAMEKH~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER NUN~}) in the primary sense means to wave to
+and fro, as a flag, or as a wall before it is blown down by the wind; but,
+in a secondary sense it signifies, as some understand it here, to glitter
+or sparkle, as a diamond, when waved or moved. Thus we see the pains taken
+to avoid the plain and obvious sense of the passage; but the Hebrew
+scholar will judge for himself.
+
+The concluding verse, in which the prophet breaks forth into expressions
+of adoration and praise for the goodness of the Lord, well accords with
+this view of his bounty being unlimited, and extending to all his
+creatures alike.
+
+
+
+
+
+THE RABBI'S EXPOSITION AND REPLY, CHAPTER IX.
+
+
+As I conclude that the object of the Christian, who thinks he sees in this
+Prophecy a clear prediction of the coming of Jesus Christ, is to learn in
+what manner it is expounded by the Jews; it appears to me that the
+simplest way in which I can reply, will be to lay before him what I
+conceive to be the proper translation and interpretation. In doing this,
+it will be unnecessary to offer any further explanation or exposition,
+beyond what may be given in the form of comment on the translation; while
+he is at liberty to conclude with regard to those passages, where no
+comment or explanation is offered, not, assuredly, that I assent to _his_
+interpretation, but merely that I acquiesce in the reasons he assigns for
+my dissent; or that his anticipation of my argument has rendered its
+repetition superfluous, as is the case in verses 9 and 10. The following
+is my mode of translating this chapter and expounding it:--
+
+
+
+
+Zechariah, Chapter IX.
+
+
+Verse 1. _The burden of the word of the Lord on the land of Hadrach, and
+Damascus, his residence; for to the Lord (will be) the eye of man, and
+(particularly that) of all the tribes of Israel._
+
+This prophecy is directed against a king named Hadrach, and against
+Damascus his residence. According to some who have visited Syria, there is
+to this day, near the desert, a village bearing the name of that king,
+whose inhabitants assert that formerly a large district about it, that
+constituted a powerful kingdom, was called by the same name.
+
+_For to the Lord_, saith the prophet, _will be the eye of man_, agreeably
+to what he further declareth, that the extermination of the wicked will
+precede the turning to God, the eyes of the residue of man.
+
+Verse 2. _And also (on) Hamath which borders on her; (on) Tyre, and (on)
+Sidon, though she be very wise._ Verse 3. _And Tyre did build herself a
+strong hold, and heaped up silver as dust, and gold as mire of the
+streets._
+
+The burden of the Lord is also touching Hamath, which was bordering on the
+former; also Tyre, and Sidon, which thought herself very wise; yet her
+wisdom availed her nothing, as was also foretold by Ezekiel, chap. xxvii.
+ver. 32.
+
+Verse 4. _Behold the Lord will make her poor, and smite her power in the
+sea, and she shall be devoured with fire._ Verse 5. _Ashkelon shall see it
+and fear; Gaza also, and she shall be very sorrowful. Ekron also, for he
+(God) has made ashamed her expectation: and the king shall perish from
+Gaza: and Ashkelon shall not remain._ Verse 6. _And a foreigner shall
+dwell in Ashdod, and I will cut of the pride of the Philistines._
+
+All the foregoing is known from history to have been already accomplished,
+through the conquests of Alexander the Macedonian; who also destroyed the
+fleet of Tyre, and smote her power on the sea. Among others also, it is
+said, Ekron shall be very sorrowful, since her hope was blasted; Tyre, on
+which she solely confided, being destroyed.
+
+Verse 7. _And when I shall have taken away his blood out of his mouth, and
+his abominations from between his teeth; then even he shall remain for our
+God, and he shall be as a chief in Judah, and Ekron like Jebusi._
+
+Now the prophet continues to predict, what is yet to be accomplished, that
+after their filth and pollution shall have been taken away, a remnant of
+them also will be to God; each of whom will not be inferior even to a
+chief in Judah, and Ekron will be in a manner as holy as Jebusi, which is
+Jerusalem. See Joshua, chap. xviii. ver. 28.
+
+This, and all that is connected with it, to the end of the following
+chapter, may refer to a remoter period, to which the mind of the prophet
+was suddenly transported; or these events may have been intended,
+immediately after the overthrow of these nations, to have followed under
+one of the princes of Judah, who was already joined by a part of Ephraim;
+and the whole of whom would have been gathered under his banners, were not
+this delayed on account of their having acted contrary to the will of God.
+For, that the promises of God are conditional, and sometimes delayed, if
+those to whom they were made, render themselves undeserving of them,
+appears in many instances. See Zech. chap. viii. ver. 14-16. Jeremiah,
+chap. xviii. ver. 9-10. Among other instances, may be cited what took
+place with our ancestors, who went out of Egypt. The land of Canaan
+promised to Abraham (Genesis, chap. xv. ver. 16.) was again promised to
+them, even after their having worshipped the calf--Exodus, chap. xxxiii.
+ver. 1.--yet, for their frequent rebellions, was the fulfilment of this
+promise finally delayed to another generation. (Numb. chap. xiv. ver. 23.)
+Nay, it even appears that it would have been retracted, or at least
+delayed many generations, but for the intercession of Moses. (Exod. chap.
+xxxii. ver. 10.) And, in like manner, may the fulfilment of these
+promises, and that of others, which follow, respecting the restoration of
+Israel, be delayed, in consequence of the wickedness of our people,
+exciting the displeasure of the Lord.
+
+Verse 8. _And I will encamp about my house (to protect) against an army,
+against one passing and returning, and no oppressor shall pass over them
+any more: for now have I seen it with my eyes._
+
+Now have I seen it with mine eyes, means having graciously turned his
+particular attention to them, as is similarly expressed in Exod. chap. ii.
+ver. 25.
+
+Ver. 9. _Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem,
+behold thy King shall come unto thee just, and he being saved, humble and
+riding upon an ass, the foal of an ass._
+
+Ver. 10. _And I will cut off the chariot from Ephraim, and the horse from
+Jerusalem, and the battle bow shall be cut off, and he shall speak peace
+unto nations; and his dominion shall be from sea to sea, and from the
+river to the end of the earth._
+
+Verse 11. _Also thou, by the blood of thy covenant, I have sent away thy
+prisoners out of the pit, wherein is no water._
+
+By the blood of the covenant, apparently, is meant that related in Exod.
+chap. xxiv. ver. 8. A pit without water means a land of captivity.
+
+Verse 12. _Return ye to the strong hold, ye prisoners of hope, even to-day
+__(I)__ declare __(THAT)__ I will render double unto thee._
+
+The prisoners are to return and shelter in this strong hold.
+
+Verse 13. _For I have bent Judah for me, filled the bow Ephraim, and
+raised up thy sons, Oh Zion! against thy sons, Oh Greece! and made thee as
+the sword of a mighty man._
+
+Judah and Ephraim are represented as warlike instruments in the hand of
+God, the sword, and the bow which he bends, and fills his hand with;
+similar to the expression in 2 Kings, chap. ix. ver. 24.
+
+Verse 14. _And the Lord shall be seen over them, and his arrow shall go
+forth as lightning; and the Lord God shall blow the trumpet, and shall go
+forth with the whirlwinds of the South._
+
+Verse 15. _The Lord of hosts shall defend them; and they shall devour, and
+subdue the sling stones; and noisily drink (their blood) as wine; and they
+shall be filled as a bowl, as the corners of an altar._
+
+The prophet in derision here compares their enemies to sling-stones,
+contrasted with which in verse 16 that follows, Israel is compared to
+precious stones; and of whom it was before said that they were the sword
+in the hand of the Lord, to be filled with the blood of their relentless
+persecutors. See also Isaiah, chap. xxxiv. ver. 6.
+
+Verse 16. _And the Lord their God will save them, his people as a flock,
+for as the stones of a crown shall they be glittering upon his land._
+
+Verse 17. _For how great is his goodness, and how great is his beauty! The
+young men he will make as fruitful as corn, and the maids as wine._
+
+
+
+
+Remarks On The Rabbi's Exposition.
+
+
+Were I candidly to express my sentiments, I might say, perhaps, that the
+Rabbi's answer had disappointed me, being neither so full nor so forcible
+as I expected; but if he, as a Jew, be satisfied, it is not for me as a
+Christian to complain. There are, moreover, certain points of coincidence
+in our translation, in which the acquiescence of the Rabbi, as a
+distinguished Hebrew scholar, is truly gratifying; while there are also
+some points of disagreement, in which I am inclined to relinquish my own
+in favour of the Rabbi's translation. I propose briefly to advert to each;
+but there is one circumstance that first deserves to be noticed, and
+which, however singular it may appear, might yet have been expected. It is
+this, that wherever I have ventured to differ from Christian commentators,
+there I am also at issue with the Rabbi. Now, having formerly stated that
+our received translation is chiefly founded on the Masoretic punctuation,
+which is Jewish, a coincidence was naturally to be looked for between the
+Jew's exposition, and that which is in a great measure borrowed from it.
+And accordingly such is the case, the Jew's exposition differing from that
+of our own commentators, principally on those points where the latter
+discover allusions to Christ. These, the Jew, of course, no where finds.
+
+Now, what the Jew no where perceives, and the Christian only here and
+there, as it were incidentally, I maintain to be wholly and solely the
+subject of these chapters. This is, at least, a broad and well marked line
+of distinction: but here I unfortunately stand alone, having Christian as
+well as Jew opposed to me. Even the Jew allows that the subject of the
+latter part of this prophecy is the Messiah and his kingdom; but if Christ
+be the Messiah, as the Christian must admit, then is Christianity his
+kingdom, and the subject of the prophecy. So much for the state of the
+question.
+
+The first point of disagreement between us is unconnected with the
+punctuation, and is one of little importance to the question, beyond what
+it may derive from the concurrence of my opponents. The Rabbi and Dr.
+Blaney agree in regarding Hadrach in the first verse, as the name of a
+prince, instead of a city or state. The Rabbi gives no authority for his
+opinion, and Dr. Blaney supports his by the conjecture that Rehob, spoken
+of in 2 Sam. viii. 3, who is by Josephus named {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} or {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, may be the
+prince alluded to. Now since the avowed reason for resorting to this
+supposition is the want of a city of this name, I would venture to
+suggest, that Aradus bears quite as much resemblance to Hadrach as {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}
+does; and to Aradus was annexed a considerable district of country, which
+was precisely the first conquered by Alexander, when he invaded Syria, as
+appears by the following citation from Quintus Curtius, lib. 4. cap. 1.
+"Aradus quoque insula deditur regi. Maritimam tum oram, pleraque longius a
+mari residentia, rex ejus insulae Strato possidebat. Quo in fidem accepto,
+castra movet ad urbem Marathon." Aradus, like Tyre, was the daughter of
+Sidon, as stated by Strabo; {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMEGA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~} {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}.
+These then, are circumstances which add weight to the supposition that
+Aradus may be here intended; but still it is no more than conjecture, and
+as such, _quod valet, valeat_.
+
+In the same verse, the Rabbi's rendering of {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER MEM~}) _his
+residence_, must, of course, stand or fall with the previous question,
+Whether Hadrach be the name of a man or a city? If it be that of a prince,
+whose residence was Damascus, I have only to observe, that no such person
+appears to have resided there at the time the prophet wrote, and this is
+the only time that can accord with the Rabbi's translation.
+
+With regard to the last line of this verse, which the Rabbi renders nearly
+in the same manner as our commentators, _for to the Lord will be the eye
+of man_, &c. I can only say, that he does not appear to me to have thrown
+any new light upon the passage, the sense remaining as vague and obscure
+as before. But let the reader judge for himself.
+
+In verse 2nd, the Rabbi agreeing with Lowth, renders {~HEBREW LETTER TAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~} (or {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER TAV~}) as an
+active verb, "_which borders on her_," while Blaney, with me, makes it
+passive. If, by Hadrach, be intended the district of country extending
+inland from the town of Aradus, this would lead us directly to Epiphania,
+which was the lesser Hamath; and this expression might be meant to
+distinguish it from the greater Hamath, the modern Antioch; but the Rabbi
+does not acquiesce in this meaning of Hadrach; and, upon the whole, I see
+no sufficient reason to relinquish my own mode of rendering.
+
+In verse 4th, the Rabbi's translation, "_Behold the Lord will make her
+poor_," I certainly prefer to that of our version, namely, "_shall cast
+her out_;" but his explanation of the remainder of this verse, "_and smite
+her power in the sea, and she shall be devoured with fire_," appears less
+satisfactory than that of Dr. Blaney, which I have adopted from him. The
+Rabbi explains the accomplishment of this passage by Alexander's defeating
+the fleet of the Tyrians, and burning their city; but such an
+interpretation is hardly borne out by history; a few occasional skirmishes
+by sea, and a partial conflagration, after the city was taken, being the
+utmost that took place. And accordingly this verse has been otherwise
+explained by Lowth, who understands the "_smiting her power in the sea_,"
+as referring to the insular situation of new Tyre; but Dr. Blaney, by a
+mode of rendering fully warranted by the Hebrew text, applies these words
+to Sidon, where they received their accomplishment in a manner strikingly
+peculiar. The difference of translation consists in reading--"_For she_
+(Sidon) _has built Tyre, a fortress for herself_," instead of "_For Tyre
+has built a fortress for herself_;" thus applying the expressions which
+follow to Sidon, instead of Tyre; which, however, is not thereby excluded
+from a full participation in the burden of the prophecy, evidently
+denounced against both. In regard to Sidon, the fulfilment was as
+follows:--When besieged by Artaxerxes Ochus, some years earlier than the
+siege of Tyre by Alexander, the Sidonians, lest individuals might be
+tempted to seek their personal safety by flight, and abandon the defence
+of the city, burned all their shipping in the first instance; and, when,
+by the cowardly treachery of their king, the enemy was admitted within
+their walls; they then set fire to their houses, and consumed their city,
+their families, their wealth, and themselves; no less than forty thousand
+perishing in the flames, according to Diod. Sic.: {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}
+{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}
+{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. Lib. 16. cap. 45.
+
+In verse 5. The fate of Gaza and its governor, who was dragged round the
+city by Alexander, in imitation of Achilles, though noticed by Lowth, is
+disregarded by Blaney, for what reason I know not, since this seems as
+well intitled to notice as any other literal fulfilment of prophecy.
+
+In verse 7th, the Rabbi's acquiescence in the meaning of the words, "_when
+I have taken away his blood out of his mouth and his pollution from
+between his teeth_;" as signifying, literally, the taking away of sin and
+pollution, is highly important to the Christian exposition, for it
+intimates the first and greatest benefit we derive from the coming of the
+Messiah. That the Rabbi does not so understand it, as alluding to the
+remission of sins through Christ, is not to be wondered at; but it does
+seem singular that Lowth and Blaney should have disregarded or
+misunderstood so remarkable a passage, in the sense of which even the Jew
+acquiesces, though not in the application. {~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}), according to
+the Rabbi, means Jerusalem, that is, "_Ekron shall be as Jerusalem_." Now
+the Jebusites were the original inhabitants of Jerusalem, it is true; but
+why the prophet should here use the word Jebusi for Jerusalem, and here
+only, is rather unaccountable, and I cannot but prefer the translation I
+have given.
+
+In verses 8, 9, 10, there is no material disagreement between us either in
+the translation or the interpretation. Here Jew and Christian agree in
+applying these verses to the coming of the Messiah. The only question
+between us is, whether Christ be the Messiah, which the Rabbi, of course,
+denies.
+
+Verse 11. In the words, "_By the blood of thy covenant_," &c. it was not
+to be expected that the Rabbi would see any intimation of a covenant for
+the redemption of mankind, sealed with the blood of Christ; though we
+might have looked for it in Dr. Blaney. The application of this and the
+two preceding verses to Christianity, was so clearly perceived, and so
+ably expounded by Lowth, that we only wonder he should have confined that
+view to these three verses, considering them as a digression, when by
+extending the same principle of interpretation to other parts of the
+prophecy, he might have found a clue to the solution of many difficulties.
+The want of this clue obliges Dr. Blaney to come to the same conclusion as
+the Rabbi, that the remaining part of the prophecy is still
+unaccomplished; a conclusion which I am compelled most strenuously to
+oppose. To the Jew, the suspension of the fulfilment of this prophecy
+would be almost equivalent to that of all others; for the Messiah's
+kingdom is alike the subject of all, and if this one be unaccomplished,
+then must they all be so. To the Jew then, I would say--Is this consonant
+with the previous ordinations of God in the government of the world, to
+leave an interval of more than two thousand years, without the fulfilment
+of prophecy, which is to mankind, the most convincing of all proofs of his
+Divine superintendance and control over human affairs? To Dr. Blaney, on
+the other hand, who conceives that "since our Saviour's appearance on
+earth, nothing has happened to the Jewish nation in any degree answerable
+to what is here predicted; no return from captivity, no victories, no
+successes," &c.; to him I would say, why may not "_the children of the
+promise_" be here included as well as "_the children of the flesh?_" The
+first Christians were Jews, the apostles and disciples were Jews, while
+the converted Gentiles were no less styled, "_Israelites by adoption_;"
+and so they are continually called in prophetic language. If then the
+terms, "_Sons of Zion_" and "_Israel of God_," be _not less_ applicable to
+those who received Christ for their Messiah, than to those who rejected
+him; we cannot surely say with Dr. Blaney, that there have been no return
+from captivity, no victories, no successes, since the coming of Christ;
+for it will hardly be maintained that redemption from the bondage of sin
+is no return from captivity; that the triumph of Christianity over
+paganism is no victory, and the rapid propagation of the Gospel no
+success.
+
+In verse 12, "_The strong hold_," which is evidently the same as the
+prison-house, called in the preceding verse, "_the pit without water_,"
+and which the Rabbi allows to be a state of captivity, is here, somewhat
+abruptly, transformed into a place of shelter and protection.
+
+Verse 15. The Rabbi's idea, that the prophet here uses the term
+"_sling-stones_," in derision, as an appellative for the enemies of
+Israel, while he applies to themselves, in the next verse, the term
+"_precious stones_," appears to me, I must acknowledge, somewhat novel;
+and as I dispute that translation of the next verse altogether, so I
+cannot acquiesce in such an explanation of this. With regard to the
+rendering of {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~}) in the same verse, which I have considered as
+the personal pronoun, "_they_," instead of the verb "_to make a noise_"--I
+believe the Rabbi's, upon re-considering the passage, to be the more
+correct translation.
+
+But these verbal differences, however they may interest the Hebrew
+scholar, are of trivial importance, as regarding the grand question
+between us, namely, whether the accomplishment of the predictions
+contained in this chapter, ceases before we arrive at verse 9, which is
+admitted to announce the coming of the Messiah. Upon this point, then, I
+plead the general issue. If I succeed in shewing that every part of the
+prophecy in the following chapters, as well as the present, has been
+clearly accomplished in the leading events of the history of Christianity,
+I gain my cause. If I fail to do so, let the verdict go for the Jew.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER X.
+
+
+Two points appeared to be established in the last chapter; one, that the
+Messiah's kingdom is the subject of this part of the prophecy, and the
+other, that that kingdom is a spiritual one; or these points, if not
+proved, were, at least, shewn to be in perfect accordance with every
+verse, and every line contained in that chapter.
+
+That the Messiah's kingdom is the subject, appeared from the express
+declaration of the 9th verse, "_Behold, thy King cometh_," &c., and from
+the exact accordance of every other with this view.
+
+The circumstances that intimated the spiritual nature of that kingdom, and
+shewed that the prophecy refers to Christianity, were the following:--the
+denunciations against worldly-mindedness, wherewith the subject is
+prefaced and introduced; these being immediately followed by, and
+contrasted with the promise of spiritual blessings from the Messiah's
+coming; which were declared to be the remission of sins, and the
+redemption of the Gentile world from the darkness of idolatry;--next, the
+personal character of the Messiah, and the express manner of his coming,
+namely, in meekness and humility;--the peaceful nature of his reign;--the
+shedding of his blood for the redemption of mankind from the bondage of
+sin;--the joint instrumentality of Israel in the accomplishment of the
+great scheme of redemption, but the admission of the Gentiles to a full
+participation in the blessings which result from it, and the removal of
+the partition wall, mentioned by St. Paul, (Ephes. ii. 14,) by which they
+had been previously excluded from them. These are the circumstances that
+declare the spirituality of the Messiah's kingdom, and these are clearly
+intimated in the last chapter.
+
+The present will be found to contain somewhat less variety of incident,
+with more of exhortations and promises than the preceding. These are more
+particularly addressed to the house of Judah, but their subsequent
+extension to "_them of Ephraim_" also, is a circumstance that calls for
+some explanation, without which it would be difficult to shew the
+chronological order of the events foretold.
+
+Ephraim, or the ten tribes, had gone into captivity long before the time
+when the prophecy was uttered, which was that of the building of the
+second temple; nor have these tribes since returned, (what is become of
+them, or whether they be now in existence, being wholly unknown,) yet is
+their return from captivity here distinctly foretold. What, then, are we
+to understand by this return, or who is intended by "_them of Ephraim_,"
+is the question?
+
+On the spiritual view, the captivity means the bondage of sin, and
+especially of idolatry, into which Ephraim had fallen by their apostacy;
+and their return will mean their return to true religion, whereby they
+obtain the remission of their sins, and the gift of eternal life. But what
+is meant by "_them of Ephraim_"? Are we to understand thereby the original
+ten tribes who revolted with Jeroboam, and whose descendants are not known
+to be now in existence? or the remnant of those tribes who returned to
+Jerusalem, (2 Chron. xi. 16,) and who having joined the tribe of Judah
+have since become mixed and identified with them?
+
+On this latter view the prophecy may already in part have received its
+fulfilment, as some of this remnant, mixed with the tribes of Judah and
+Benjamin, in the apostolic age, were probably among the number of our
+Lord's disciples, and were thus redeemed from the bondage of sin, and have
+already shared in the triumphs and blessings of the Gospel. On the former
+view, supposing, what is not impossible, that these tribes are still in
+existence, we must look chiefly to the future, as regards them, for the
+accomplishment of this part of the prophecy. But whichever view we
+embrace, as to those who constitute now the ten tribes, we must still look
+to the future, (and this is the point to be attended to,) for the full and
+perfect fulfilment of the prophecy; for so long as any of the house of
+Israel remain unredeemed, so long must they be regarded, in the spiritual
+view, which is the view we embrace, as still remaining in the bondage of
+sin, and not yet returned from captivity.
+
+This then is the essential point as regards the prophetic chronology, that
+where events are spoken of, which, like the restoration of Israel, are
+continuous from age to age, or destined to occupy many centuries in their
+fulfilment, there the prophetic view must needs accord with the nature of
+the events, comprising at one glance the commencement, the continuance,
+and the completion of what is foretold; consequently these events not
+being limited to particular periods like the ordinary occurrences of
+history, like the fate of a battle or the fall of a monarchy, cannot be
+dated with chronological precision, except it be from the time of their
+commencement. And precisely of this nature are the events which form the
+subject of the chapter before us.
+
+The first of these in order, as well as importance, is the progress of the
+Gospel of Christ, or the triumph of Judah, which began with the apostolic
+age, and has since continued progressive, though with a fluctuating
+career, and unequal success, up to the present time, when it extends over
+a large portion of the habitable world; but still without having attained
+to any thing like the universality announced in prophecy. This then is an
+event, which being still progressive, is not limitable to a particular
+period, nor capable of being dated with precision except from its
+commencement.
+
+Next to this, or to the triumph of Judah, is the promised restoration of
+Israel, which cannot be deemed complete, while so many of the house of
+Israel, dispersed over the nations of Christendom, still rest their hopes
+on the covenant of the Law; a covenant which we as Christians believe to
+have been annulled at the promulgation of the Gospel; but which from the
+first offered only temporal rewards, and unlike the covenant of grace,
+gave no distinct promises of eternal life. That the remaining Israelites
+will ultimately awaken to a sense of these advantages, we may confidently
+expect from this promise of restoration, and from the predicted
+universality of the Messiah's kingdom. This then is also an event yet
+imperfectly accomplished, or still in a state of progression, and
+therefore yet incapable of being dated with precision.
+
+The abolition of Paganism is another, which though nominally effected at
+the beginning of the fourth century, is yet so far from being complete,
+that Paganism still prevails over the largest portion of the globe; and
+consequently this, like the former, is an event which can be dated only
+from its commencement. Bearing then in mind the nature of these events,
+and the impossibility of limiting the date of them to definite periods, we
+may now proceed with the interpretation of the prophecy.
+
+As the last chapter opened with denunciations of divine wrath against
+worldly-mindedness, which were followed by, and contrasted with the
+unfolding of the spiritual nature of the Messiah's kingdom, so the present
+chapter opens with exhortations to seek for spiritual blessings, and with
+the promise of their abundant bestowal on those who ask for them.
+
+_Ask ye of the Lord rain in the time of the latter rain; so the Lord
+causing lightning, shall bring heavy showers, and give to every one grass
+in the field._
+
+This language is metaphorical, it is true, and so is invariably that which
+is employed in describing the plenteousness of the Messiah's kingdom,
+abounding in corn, wine, and oil, natural plenty signifying abundance in
+spiritual blessings. Were any one disposed to take such expressions in a
+strictly literal sense, he would soon find it impossible, for, most of
+them are mixed metaphors, such as _waters of life_, _trees of
+righteousness_, _garments of salvation_, of which part at least must be
+figurative; and the spiritual sense is in fact the most literal of any
+that can possibly be affixed to them. _Ask ye of the Lord rain_, signifies
+seek the blessings of righteousness, and they shall be freely given to
+you. When viewed in this light, we shall readily perceive the connection
+between this and the next verse, which contrasts the value of true, with
+the worthlessness and deceitfulness of false religion.
+
+_For the idols have spoken vanity, and the diviners have seen a lie; and
+told false dreams; they comfort in vain._
+
+That is, the heathen priests and oracles promise blessings which they have
+no power to bestow, but delude their votaries with false hopes, leading
+them astray, and leaving them to wander as a flock without a shepherd.
+
+_Therefore they went their way as a flock, they were troubled because
+there was no shepherd._
+
+A religion like Paganism, which allowed the unrestrained indulgence of the
+passions, of pride, avarice, and ambition, was well calculated to seduce;
+and the Jews, in spite of the continual exhortations of their prophets, in
+spite of the many signal miracles displayed to them, and wrought in their
+behalf, had frequently relapsed into idolatry. Nor can it be supposed that
+the outward worship of idols was alone displeasing to God, and that the
+indulgence of the passions, which was the soul and spirit of idolatry, was
+disregarded. The spirit was at least as likely as the form of Paganism to
+be offensive to Heaven; and accordingly it was continually denounced by
+the prophets, and had been frequently punished by signal acts of judgment.
+And in this did the Jewish priests and rulers still offend, by their
+avarice and worldly-mindedness, and thus incur the displeasure of Heaven,
+as already intimated, and here repeated.
+
+_Mine anger is kindled against the shepherds, and I will punish the
+goats._
+
+The shepherds are the guardians, the goats the leaders of the flock; but
+the Jewish shepherds and leaders misled their flock, and as their
+forefathers, under Jeroboam, had embraced idolatry, and were therefore
+allowed to be carried away into captivity, so their posterity, seduced by
+similar passions, rejected the blessings of the Gospel, and were suffered
+to remain in the bondage of sin. But the house of Judah having remained
+faithful, to them was the Messiah promised; and given to those who were
+willing to receive him.
+
+_But the Lord of hosts hath visited his flock, the house of Judah, and
+made them as his goodly horse in battle. Out of him shall come the
+corner-stone; out of him, the nail; out of him, the battle bow; out of him
+every ruler together._
+
+Triumphant career and success are herein promised to Judah, but the
+Messiah's kingdom having been already declared to be a peaceful one, we
+cannot suppose literal warfare to be here intended. The triumph of true
+religion over Paganism is no doubt the warfare to be understood.
+
+_And they shall be as mighty men who tread down their enemies in the mire
+of the streets in battle; and they shall fight because the Lord is with
+them, and they shall confound the riders on horses._
+
+And while this triumph is promised to Judah, mercy and forgiveness are
+declared to Israel also, and their return from captivity is foretold.
+
+_And I will strengthen the house of Judah, and I will save the house of
+Joseph, and I will bring them again to place them, for I have mercy upon
+them, and they shall be as though I had not cast them off; for I am the
+Lord their God, and will hear them. And they of Ephraim shall be like a
+mighty man, and their heart shall rejoice as through wine, yea their
+children shall see it and be glad, their heart shall rejoice in the Lord._
+
+The complete fulfilment of this part of the prophecy must still be future,
+whether we consider it as referring to the Jews now dispersed over
+different countries, or to the ten tribes who went into captivity.
+
+In most countries of Europe and probably of Asia also, the usual mode of
+call to a person just within hearing is a shrill kind of hiss, which is
+the more readily noticed because differing from all other sounds. This
+expression is accordingly used in the prophecy to express the recal of
+Israel, whether spiritual or otherwise.
+
+_I will hiss for them, and gather them, for I have redeemed them, and they
+shall increase as they have increased._
+
+The next verse speaks of sowing them again among the people, which appears
+at first as if again declaring their dispersion; but on the spiritual view
+there is no reason to suppose that such is the meaning. Sowing them among
+the people, on this view will signify the blending together of Jews and
+Gentiles, by their embracing one common faith; whereby they at length
+become one race, and all distinction is lost under the common denomination
+of Christians. This also explains the rapid increase of their numbers here
+foretold, as well as their return from captivity, and their living again.
+The increase of numbers arising from the accession of converts; their
+return from captivity, signifying redemption from the bondage of sin; and
+their living, the resurrection to eternal life through Christ.
+
+_And I will sow them among the people, and they shall remember me in far
+countries, and they shall live with their children, and turn again._
+
+The spirituality of this return and gathering becomes still clearer as we
+proceed, signifying the flowing together of all nations, Gentiles as well
+as Jews, into the house of the Lord.
+
+_And I will bring them again out of the land of Egypt, and gather them out
+of Assyria, and I will bring them into the land of Gilead and Lebanon; and
+place shall not be found for them._
+
+This extraordinary increase of numbers, which is to overflow all
+countries, strongly favours the spiritual view, for the actual number of
+the Hebrew nation is avowedly diminishing, and becoming less and less
+likely to perform the wonderful changes next intimated. The sea and the
+isles were common expressions for the Gentile nations, (Gen. x. 5,) while
+the land signifies always the Jews, from Palestine or the Holy Land--see
+note. Rivers denote in prophetic language, the people residing on their
+borders. (Isaiah viii. 7.) _The_ river, in particular, signifies the
+Euphrates and the Eastern nations bordering upon it. This will serve as a
+key to the meaning of the next verse, which announces the subversion of
+Paganism in these different countries. Thus, _afflicting the sea and
+smiting the waves_, denote its extinction in the West; _drying up the
+depths of the river_, signify its extinction in the East; _and bringing
+down the pride of Assyria_, and _the departing of the sceptre from Egypt_
+bespeak its further abolition.
+
+_And he shall cause affliction to pass over the sea, and shall smite the
+waves of the sea: and all the deeps of the river shall dry up: and the
+pride of Assyria shall be brought down; and the sceptre of Egypt shall
+depart away._
+
+Surely these expressions announce some greater changes than would result
+from the mere emigration from these countries of a race, poor, afflicted,
+and despised, as the Jews long have been. And small indeed is the
+likelihood that the literal subjugation of all these countries by that
+race, can be here intended. The following verse points out a far more
+probable and consistent solution of the problem, in the overthrow of their
+idolatry, and the turning of all these nations to the worship of the one
+true God.
+
+_And I will strengthen them in the Lord, and they shall walk up and down
+in his name, saith the Lord._
+
+
+
+
+
+NOTES TO CHAPTER IX.
+
+
+Verse 1. :{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER HE~} {~HEBREW LETTER HET~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER VAV~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER FINAL MEM~}
+
+_So the Lord shall make bright clouds, and give them showers of rain._
+
+The Hebrew here may be rendered (see Lowth and Parkhurst) _lightning_
+instead of _bright clouds_, and the connexion with rain will then be much
+more obvious; especially with _heavy_ rain, as the Hebrew word literally
+signifies, which usually follow lightning. The construction will then be
+as proposed in the text.
+
+_So the Lord causing lightning, shall bring heavy rain, &c._
+
+Verse 3. :{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}
+
+_Mine anger was kindled against the shepherds, and I punished the goats,
+for the Lord, &c._
+
+The apparently indiscriminate use of the past and future tenses, in
+scriptural and prophetic language, has perplexed the best Hebrew scholars.
+On the conversive power of the {~HEBREW LETTER VAV~}, Granville Sharpe's is perhaps the best
+treatise. In the present case, unless the {~HEBREW LETTER VAV~} retain that power when
+disjoined from the verb, there is no reason for rendering the future {~HEBREW LETTER ALEF~}{~HEBREW LETTER PE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}
+(or {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER PE~}{~HEBREW LETTER ALEF~}) as a perfect, or, _I punished_, instead of _I will punish_.
+And, as Mr. Lowth observes, the {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER KAF~}) which follows would be more
+properly rendered _But_ than _For_, and it will then be--_mine anger is
+kindled against the shepherds, and I will punish the goats; But the Lord
+of Hosts_, &c. The shepherds and the goats both signify leaders of the
+flock.
+
+Verse 4. :{~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER QOF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER TAV~} {~HEBREW LETTER MEM~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}
+
+_Out of him came forth the corner, out of him the nail, out of him the
+battle bow, out of him every oppressor together._
+
+The words _corner_, _nail_, and _oppressor_, must be rather perplexing to
+the English reader, nor can the Hebrew scholar be certain of the precise
+meaning of each, though their general import is obvious enough. Thus {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER HE~}
+(or {~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER PE~}) _corner_, signifies in the root to _turn_, and as the _corner
+stone_ is a guide to the builder in laying the others, it comes to signify
+a guide or leader. So {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER DALET~} (or {~HEBREW LETTER DALET~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}), _a nail_, signifies one on whom others
+depend. And {~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER SHIN~} (or {~HEBREW LETTER SHIN~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}), _an oppressor_, like the Greek {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~},
+signifies generally, _a prince_, as well as a _tyrant_. Thus these terms
+are each of them equivalent to a _chief_ or _leader_.
+
+The verb {~HEBREW LETTER YOD~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER ALEF~} (or {~HEBREW LETTER ALEF~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER YOD~}), which follows, may be either past or future, but
+the latter accords best with the context, as in the proposed translation.
+_Out of him shall come forth the corner-stone, __ out of him the nail, out
+of him the battle bow, out of him every leader together._
+
+Verse 8. {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}.--_I will hiss for them._
+
+The word _hiss_, does not to the English reader convey the correct meaning
+here. In many parts of Europe, and, probably, in some of Asia, the common
+made of call is by a shrill sound, very different from either a hiss or a
+whistle. In some countries it is effected by pressing the tongue against
+the teeth with the lips open, and sounding the letters--tsz. In others, it
+is usual to begin with the lips compressed, and without closing the teeth,
+thus making the sound of the letters psh--but in both, the sibilant sound
+predominates, and is heard to a considerable distance, while its
+peculiarity instantly attracts attention from all that are within hearing;
+and this is no doubt the sense of the term, as here used. The Hebrew
+closely resembles, and probably gives the etymology of the English word,
+_shriek_. (See Parkhurst.)
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_And he shall pass through the sea with affliction, and shall smite the
+waves of the sea._
+
+This mode of rendering gives a turn to the sense of the passage, which is
+wholly uncalled for, if not unwarranted by the original: which would be
+more literally translated: _And affliction shall come over the sea_, &c.
+But the Jew's mode of rendering is equally correct, and better accords
+with the context, thus: _He shall cause trouble to pass in the sea, and
+shall smite the waves of the sea._ The latter expression amplifying and
+explaining the former.
+
+What is meant by the expressions, the sea, the isles, and the land, is a
+point of no small importance. In prophetic language, the sea and the isles
+always signify the western Gentiles, or European nations; while the land
+signifies Palestine, or the Jewish nation. The Hebrew word {~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~})
+means either the sea or the west. As the sea extends along the whole
+western coast of Syria, sea and west came to be used synonymously. And as
+the European nations lay beyond the sea they obtained the name of the
+isles, or the isles of the Gentiles, as they are called in Gen. x. 5. Mr.
+Lowth observes, on Isa. xi. 11. "The islands, in the prophetic style, seem
+particularly to denote the western parts of the world, or the European
+nations; the west being often called the sea in the Scripture language."
+
+Thus, "_causing affliction, or trouble, to come over the sea_," and
+"_smiting the waves of it_," signify, as the Jew rightly explains, to
+cause confusion and dismay among the Gentile nations of the west.
+
+Verse 11. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} {~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}
+
+_And all the deeps of the river shall dry up._
+
+That rivers are meant, in prophetic language, to represent the people
+residing on their borders, appears in various passages. See Isa, viii. 7.
+"_Now, therefore, behold the Lord bringeth up upon them the waters of the
+river strong and many, even the king of Assyria and all his glory._" In
+like manner, the drying up of the Euphrates, is spoken of under the sixth
+vial in the Revelations, in allusion to the nations bordering upon that
+river.
+
+
+
+
+
+THE RABBI'S REPLY, AND THE AUTHOR'S REMARKS UPON IT. CHAPTER X.
+
+
+Contending, as the Jew does, that no part of the prophecy relating to the
+Messiah's kingdom, has yet been accomplished, he cannot reasonably be
+expected to offer a particular interpretation of what, according to his
+view, is still unfulfilled. And, accordingly, his remarks on this chapter
+are restricted to an occasional correction of the received translation,
+and a few short explanatory notes; while his reply to my exposition, if
+reply it can be called, may be comprised in one short sentence, namely,
+that he considers the whole unaccomplished, and rejects altogether the
+spiritual exposition, admitting none but the literal.
+
+In answer to this, I have to observe, that the literal acceptation, has
+already, in some instances, been shewn to be impossible; and will,
+hereafter, be so in many more; while the figurative exposition offered, is
+in perfect accordance with the style and language of prophecy in general,
+and is uniform and consistent throughout.
+
+As I fully acquiesce in the Rabbi's corrections, and in the only instance
+where we differ, have adopted his view in preference to my own, it is
+wholly unnecessary to offer his translation at length; but an objection
+which he makes to my exposition of verses 3rd and 4th of the last chapter,
+I feel called upon to notice.
+
+In those verses, I adopted the view of Dr. Blayney, that the destruction
+_by fire_, there denounced, applies to Sidon rather than to Tyre.
+
+The common version, "_For Tyre has built herself a fortress_," being
+rendered by him, "_For she_ (Sidon) _has built herself a fortress, Tyre_;"
+the Sidonians being thus made the immediate object of denunciation, who
+are allowed to have been the builders of Tyre, which was thence called the
+daughter of Sidon.
+
+Now the Jew's objection is founded upon collateral prophecies, in which
+the burden cannot, as here, be shifted from Tyre to Sidon, the former
+being distinctly named in these; and in some, the precise mode of
+destruction specified, namely, by fire: Thus, in Amos i. 10, "_I will send
+a fire upon the wall of Tyrus, which shall devour the palaces thereof:_"
+see also Isa. xxiii., in which the whole burden is expressly on Tyre; and
+again, Ezek. xxvii. 32, "_and in their wailing, they shall take up a
+lamentation for thee, and lament over thee, saying, What city is like
+Tyrus, like the destroyed in the midst of the sea?_"
+
+These, and similar passages, would, no doubt, be fatal to the exposition
+of Dr. Blayney, could they be shewn to foretel one and the same event; but
+against this, there are, what appear to me, conclusive objections. Two of
+these prophets not only wrote long before the time of Zechariah, but
+before the destruction of Old Tyre by Nebuchadnezzar, which was therefore
+most likely to be the object of their predictions, and not New Tyre,
+which, at that time was not in existence, being built after Old Tyre was
+demolished; this then appears conclusive against the objection drawn from
+what occurs in Amos and Isaiah. With regard to Ezekiel, the case is
+somewhat different, and the answer must rest on other grounds.
+
+Ezekiel did write much nearer to the time in question, and commentators
+appear undecided whether some of his predictions refer to the destruction
+of Old or New Tyre, or to both; for if he uttered this prophecy before the
+siege of Old Tyre by Nebuchadnezzar, which can hardly admit of doubt, when
+he says, chap. xxvi. 7, "Behold I will bring upon Tyrus, Nebuchadnezzar
+king of Babylon;" still the expression of "_the destroyed in the midst of
+the sea_," does seem peculiarly applicable to the insular situation of New
+Tyre. But if it be granted that the siege of this latter, by Alexander, be
+intimated in that remarkable expression; yet Ezekiel no where, that I can
+find, specifies _fire_ as the peculiar agent of destruction; therefore, it
+cannot be inferred from any thing he says, that in Zechariah's prophecy,
+which appears to be directed against both Tyre and Sidon, this particular
+mode of destruction may not apply to Sidon, as the text certainly warrants
+that interpretation. Thus I see no reason to relinquish Dr. Blayney's
+view, which I should give up with the more reluctance, as I have so rarely
+been able to go along with that learned commentator; while this exposition
+appeared to me a very happy solution of a difficulty presented by the
+received translation.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XI.
+
+
+It was before stated, that we should find in its proper place, due notice
+taken of the pride and worldly-mindedness which led the Jews to reject the
+Messiah, as he offered no temporal advantages; and of their forfeiting
+thereby all claim to the blessings which his kingdom was calculated to
+afford. We are now come to that place. The introduction to this chapter
+announces the frustration of their hopes of worldly greatness built upon
+the promised Messiah; and distinctly states what portion of their nation
+would be blinded by such motives, and what portion would be exempt from
+them. The rulers, the rich, and the great are declared to be those who
+would mislead the flock; while the poor and the humble are stated to be
+those who would recognise the hand of God in his works, and perceive that
+this was the word of the Lord.
+
+At the time of Christ's coming, it is unquestionable, that a very general
+expectation prevailed among the Jews, that the period for their Messiah's
+appearance was arrived; but so remote was the character of Jesus from what
+they expected in their prince, and so different were the advantages he
+offered from what they had hoped to obtain, that the majority of the
+people willingly yielded to the persuasion of their interested rulers,
+that he was not the promised Messiah; and thus the misguided flock for the
+most part entered into the views of their priests and rulers, and rejected
+Christ.
+
+The motives for this rejection are manifest even to this day, in the
+backwardness of Israel to relinquish the hopes of a temporal Messiah, and
+in their blindness to the benefits offered them by a spiritual one;
+although the consequence has hitherto been to them the loss of even the
+temporal advantages they previously enjoyed, instead of the attainment of
+others which they expected. Small, however, in the Christian's estimation,
+are these, in comparison with their loss, in a spiritual point of view, or
+their loss of the especial favour of Heaven; which from that time has not
+only withheld from them any further revelations, but, as we conceive, has
+even blinded them to the true spiritual import of those previously
+vouchsafed. Thus, in whatever light we view it, whether spiritually or
+politically, the humiliation of Israel from that time to the present, has
+been abundantly manifest; as declared in the prophecy, under the metaphor
+of the fall of the loftiest trees, the pride of the forest.
+
+_Open thy doors, O Lebanon! that the fire may devour thy cedars. Howl,
+fir-tree, for the cedar is fallen, because the mighty is spoiled. Howl, O
+ye oaks of Bashan, for the forest of the vintage is come down. There is a
+voice of the howling of the shepherds, for their glory is spoiled. A voice
+of the roaring of young lions, for the pride of Jordan is spoiled._
+
+This language is highly figurative, no doubt; yet is it interspersed with
+expressions, which almost preclude the possibility of its misapplication;
+for _the cedars of Lebanon_, and _the oaks of Bashan_, are next, by a
+change of metaphor, called, _the shepherds of the flock_; and soon after,
+dropping the metaphor entirely, it appears that they are the rich and the
+great, who sacrifice their flock to avarice and ambition. Their hopes,
+however, were frustrated, in the appearance of a spiritual, instead of a
+temporal prince, and an exultation over their disappointed ambition forms
+the exordium to this chapter, which may be explained as follows:--
+
+Literally, the shepherds are supposed to howl for the loss of their rich
+pastures on mount Carmel, the forest of the vintage; and the lions to roar
+for the loss of their covert, the thickets on the banks of Jordan, the
+pride of the river, which, with other trees, are doomed to destruction;
+but the figurative meaning is, that the priests and rulers of Israel
+should be disappointed of their hopes of worldly greatness at the
+Messiah's coming, and be deprived, under the new dispensation, of their
+power and influence.
+
+The lamentation over their frustrated hopes, is next coupled with
+expressions of compassion for their misguided flock, whom they had doomed
+to the slaughter; that is, by depriving them of _the life which is in
+Christ_. This flock, the prophet is commanded to feed.
+
+_Thus saith the Lord my God. Feed the flock of the slaughter, whose
+possessors slay them, and hold themselves not guilty. And they that sell
+them say, Blessed be the Lord for I am rich. And their own shepherds pity
+them not._
+
+Avarice is thus foreshewn to be the vice which would lead the priests to
+reject Christ; the sending of whom is next declared to be the last act of
+Divine interposition in behalf of Israel; those who reject him being
+thenceforward left to themselves.
+
+_For I will no more pity the inhabitants of the land, saith the Lord, but,
+lo! I will deliver the men every one into his neighbour's hand, and into
+the hand of his shepherd, and they shall smite the land, and out of their
+hand I will not deliver them._
+
+But while further interposition is thus denied to those who reject Christ,
+being the rich and the great; spiritual food is expressly promised to
+those who receive him, who were the poor and the meek.
+
+_But I will feed the flock of the slaughter, even you, O poor of the
+flock._
+
+The food here promised to those who are willing to receive it, cannot be
+any other than spiritual food; that is, the knowledge to discern truth
+from falsehood, and the grace to make a proper election between right and
+wrong. To the poor, this was given, of whom Christ declared that "_Theirs
+was the kingdom of Heaven_:" to the rich it was not given, of whom he
+declared, "_That it was easier for a camel to pass through the eye of a
+needle_," than for them to enter his kingdom.
+
+We now come to the events to which this introductory matter is intended to
+lead us; and to render the prophetic annunciation the more impressive, it
+is typically represented by actions, as well as expressed by words. This
+is the most important part of the prophecy; that on which it may be said
+that the whole interpretation hinges. And yet it is here that the
+Christian is at fault, and that the Jew expects a certain triumph: nor
+without reason, when our ablest commentators disagree, or even acknowledge
+the difficulties to be insurmountable. Whether they are removed by the
+proposed exposition, the reader must decide; and to enable him to do so,
+we shall state them as briefly as possible.
+
+The events alluded to will, with the Christian, scarcely admit of doubt,
+for the passage before us is cited in the Gospel of Matthew, though by
+some error, it is there ascribed to Jeremiah instead of Zechariah. But
+were the citation in question even supposed to be a marginal note, which
+had found its way into the text in transcribing, still the purport of the
+prophecy would be not the less manifest, for the connection of this with
+the context, and the unity of the whole, sufficiently declare the subject.
+
+The events foreshewn, are the death of Christ; the dissolution of the old,
+and the founding of the new covenant; the rejection of this latter by the
+great body of the Jewish nation, and their immediate forfeiture of the
+benefits it affords; with other circumstances attending these events, such
+as the betrayal of Christ for thirty pieces of silver; the employment of
+this money in the purchase of the potter's field; the separation of the
+Jews, who rejected Christ, from those who received him; and the evils
+entailed upon those who, having rejected the true, followed after false
+Messiahs. These are the circumstances shadowed forth in the prophecy; but
+to give a consistent explanation of every part of it, and to shew the
+exact adaptation of the events to the prediction, constitute the
+difficulty.
+
+The typical actions of the prophet, consist in his taking two staves, or
+crooks; first affixing to each of them a significant denomination, and
+then breaking them in succession; accompanying this action with
+explanations, declaratory of the purport of his doing so. Yet is the whole
+highly mystical, and in parts so obscure, that Dr. Blayney acknowledges he
+cannot solve these difficulties; an avowal that would have been rendered
+unnecessary, had his predecessor Lowth been more successful. Their failure
+seems chiefly to have arisen from their misconceiving, in the first place,
+whom the prophet here personates in the character of the shepherd; and, in
+the next, what the staves are intended to represent; for the general
+purport of the whole, is rightly understood by both to be an allusion to
+the death of Christ, and the completion of his mission. Accordingly, Lowth
+supposes the shepherd to personate the Messiah, as the shepherd of his
+flock. But the Messiah is throughout the person spoken of, rather than the
+speaker, as will presently appear. Blayney also considers the prophet as a
+type of the Messiah; but supposes him sometimes to speak in his own name,
+as being himself the shepherd. Not to dwell on the want of consistency in
+this change of character, its avowed inadequacy to furnish the solution
+required, is alone a sufficient refutation of it.
+
+That the prophet is the actual speaker is clear, but he speaks in the name
+of the Almighty, as is distinctly declared three times at least in the
+present chapter. The great Shepherd is then no other than God himself; and
+all mankind are his flock. Who are the staves, or crooks, we have next to
+inquire.
+
+The staff, or crook, is the shepherd's implement, with which he tends his
+flock, protecting them on the one hand, or correcting them on the other.
+Hence the two names adapted to the two-fold office, which might be
+rendered Pleasure and Pain, instead of Beauty and Bands; but there is no
+occasion to alter the translation, which is equally literal, and equally
+appropriate as it stands. It is, perhaps, worthy of note, that two staves
+were once in use for these different purposes. What are these staves then
+intended to represent? In a word, God being the Shepherd, and all mankind
+his flock, the staves appear to be typical of _Christ_ and _Israel_; these
+being the agents employed, the great instruments in the hands of God, in
+accomplishing the work of man's redemption, from the darkness of idolatry
+to the light of true religion. One staff being _Israel_, with whom was
+founded the Old Covenant, the express object of which was the abolition of
+idolatry; a covenant which is continually called the "_bondage of the
+law_;" and the other staff, _Christ_, the founder of the New Covenant,
+called "_the beauty of holiness_" who declared that his yoke was easy, or
+pleasant; thus the name will be equally appropriate, whichever translation
+is adopted.
+
+_And I took unto me two staves, the one I called __ Beauty, and the other
+I called Bands, and I fed the flock._
+
+The parallelism between these two staves strikingly appears in the
+circumstance that the most remarkable prophecies, as the liiid. chapter of
+Isaiah, which the Christian conceives to be exactly fulfilled in the
+person and character of Christ, the Jew imagines to accord as perfectly
+with the circumstances and condition of the house of Israel. May we not
+suppose them to be designedly applicable to both? instrumental alike to
+the same great purpose, man's redemption from idolatry.
+
+One of the earliest acts of Christ, who, however, did every thing in the
+name of the Father, was his exposing the unfitness of the Jewish leaders,
+who were the priests, the scribes, and the elders, to be the spiritual
+guides of the flock. Their selfishness and hypocrisy he unsparingly
+denounced, as rendering them unfit for such an office; of which they were
+consequently deprived under the new dispensation. Such appears to be the
+purport of the following verse, as ably expounded by Lowth.
+
+_Three shepherds also I cut off in one month, and my soul loathed them,
+and their soul also abhorred me._
+
+_One month_, is an indefinite expression for a short time, as if the
+prophet had said, _at once_. When the people had been duly warned against
+these treacherous guides; those who chose to disregard that warning, had
+no reason to complain, if it pleased Heaven to leave them to their fate,
+as is next declared.
+
+_Then said I, I will not feed you; that that dieth, let it die, and that
+that is to be cut off, let it be cut off; and let the rest eat every one
+the flesh of another._
+
+The prophet next foreshews, by typical actions, accompanied by
+explanations declaratory of their purport, the death of Christ, and the
+dissolution of the Old Covenant.
+
+_And I took my staff, even Beauty, and cut it asunder; that I might break
+my Covenant, which I made with all the people._
+
+The Covenant with Moses promised protection against all nations, while
+Israel remained obedient. Israel disobeyed and the Covenant was broken.
+The Covenant with Abraham promised blessing to all nations through his
+seed. The Gospel of Christ was that blessing; refused by the Jews, and
+consequently given to the Gentiles; for a remnant only of Israel received
+the Gospel, and those were the poor of the flock.
+
+_And it was broken in that day, and so the poor of the flock that waited
+upon me, knew that it was the word of the Lord._
+
+"The poor had the Gospel preached unto them," and received it with
+gratitude; but the ingratitude of their leaders towards the Great
+Shepherd, for the care he had so long taken of them; and the small
+estimation in which they held a spiritual Messiah, are aptly foreshewn by
+the prophet, in the name of the Great Shepherd, claiming his reward at
+their hands, and their offering the precise sum which was given for
+Christ, thirty pieces of silver.
+
+_And I said, If ye think good give me my wages, and if not, forbear; so
+they weighed me for my reward, thirty pieces of silver._
+
+The way in which this money was actually bestowed, is next foreshewn, by
+the Shepherd's rejecting it scornfully, and desiring it may be given to
+the potter.
+
+_And the Lord said unto me, cast it to the potter; a goodly price that I
+was valued at by them: so I took the thirty pieces of silver, and cast
+them to the potter in the house of the Lord._
+
+The price they actually gave for Christ, aptly denotes the value they put
+upon God's goodness in sending him, the Great Shepherd's proffered
+remuneration. The house of the Lord, or the temple, is the supposed scene
+of action, shewing the spiritual import of the transaction. The money
+being given to the potter, foreshews how it would be actually employed, to
+wit, in the purchase of the potter's field; in fact, it was given to the
+potter. If it be asked what the potter had to do in the temple? the answer
+is, he went there, as others did, to pray. His being there does not, as
+some suppose, imply that he was at work there.
+
+Those who rejected and crucified Christ, are thenceforward rejected from
+being God's chosen people. As Christ was cut off from natural life, so
+Israel was cut off from _the life in Christ_ as next intimated.
+
+_Then I cut asunder my other staff, even Bands, __ that I might break the
+brotherhood between Judah and Israel._
+
+The house of Jacob was from this time divided into Christians and Jews,
+who appear to be distinguished in the prophecy under the types of Judah
+and Israel; the former denoting those who received, and the latter those
+who rejected Christ. This distinction appears to be maintained till their
+promised re-union in the New Jerusalem.
+
+The spiritual evils entailed on those who reject the true Messiah, to
+follow after false teachers, are next foreshewn.
+
+_And the Lord said unto me, Take unto thee yet the instruments of a
+foolish shepherd, for I will raise up a Shepherd in the land, which shall
+not visit those that be cut of, neither shall seek the young, nor heal
+that that is broken, nor feed that that standeth still, but he shall eat
+the flesh of the fat, and tear their hoofs asunder._
+
+Israel is thus left to the mercy of these false shepherds, while spiritual
+blindness, infatuation, and utter helplessness, are the awful judgments
+denounced against the selfish and worldly-minded priesthood, who thus
+mislead and sacrifice their flock.
+
+_Woe to the idol shepherd, that leaveth the flock! the sword shall be upon
+his arm, and upon his right eye; his arm shall be clean dried up, and his
+right eye shall be utterly darkened._
+
+The spiritual blindness which has since darkened the mental vision of
+Israel, appears to the Christian to be here distinctly foretold.
+
+
+
+
+
+NOTES TO CHAPTER XI.
+
+
+Ver. 1. {~HEBREW LETTER PE~}{~HEBREW LETTER TAV~}{~HEBREW LETTER HET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER DALET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}--_Open thy doors, O Lebanon, &c._
+
+That Jewish writers have understood "_the forest_," as metaphorically
+representing Jerusalem with her stately buildings, and "_Lebanon_," as the
+temple itself, appears from the following note of Mr. Lowth, on this
+passage.
+
+"By Lebanon, most interpreters understand the temple, whose stately
+buildings resemble the tall cedars of that forest. Thus the word is
+commonly understood," Hab. ii. 17.
+
+There is a remarkable story mentioned in the Jewish writers to this
+purpose. Some time before the destruction of the temple, the doors of it
+opened of their own accord; a circumstance mentioned by Josephus, Bell.
+Jud. 1. 7. c. 12. Then R. Johanan, a disciple of R. Hillel, directing his
+speech to the temple said, _I know thy destruction is at hand, according
+to the prophecy of Zechariah_, Open thy doors, O Lebanon, &c.
+
+The passage in Josephus in my edition is, lib. 6, cap. 5, and a very
+remarkable one it is, containing many other portents preceding the
+destruction of the temple, besides the spontaneous opening of these
+massive doors, which were so ponderous as to require twenty men to open
+and shut them.
+
+Ver. 2. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}--_For the forest of the vintage is come down._
+
+By the forest of the vintage, is understood Mount Carmel, which was partly
+covered with vineyards and rich pastures, for the loss of which the
+shepherds are said to howl, in the following verse. The shepherds
+metaphorically designate the leaders of the people; the different trees of
+the forest denoting the different classes and orders of men.
+
+Ver. 3. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER DALET~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL NUN~}--_For the pride of Jordan is spoiled._
+
+By the pride of Jordan is to be understood, as Dr. Blayney observes, the
+woods and thickets on the banks of that river. These served as covert for
+lions, which often infested the country when driven from them by the
+rising of the river. These trees being along with others doomed to
+destruction, the lions roar for the loss of their shelter, as the
+shepherds howl for the loss of their rich pastures. The lions denote
+metaphorically the great and powerful among the people. Their disposition
+to prey upon and devour the flock, well accords with the character
+afterwards given to the shepherds also, and shews the consistency of the
+metaphorical language.
+
+Ver. 6. {~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER FINAL TSADI~}--_For I will no more pity the
+inhabitants of the land, &c._
+
+The distinction between _the sea_ and _the land_, has been already pointed
+out in the note to ver. 11, of the last chapter, and is here too manifest
+to admit of doubt. Lebanon, Bashan, Carmel, and Jordan, clearly shew what
+land is here spoken of, which can be no other than Palestine.
+
+Ver. 10. {~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}--_That I might break my covenant, &c._
+
+It might be supposed here that the two staves were typical of the two
+covenants; the Old and the New. But how is the parallelism then to be
+supported? If the breaking of one staff denotes the dissolving of the Old
+Covenant; what then is denoted by the breaking of the other staff? for the
+New Covenant was not also dissolved. By the proposed solution, the
+parallelism is maintained; Christ and Israel so exactly accord, that the
+prophecies seem, in many points, alike applicable to either. Both were
+instrumental to the great work of redeeming mankind from idolatry, and
+both were cut of; Christ from natural life; Israel from the life which is
+_in Christ_. To understand clearly the cutting of the staves, the most
+intricate subject perhaps in the whole prophecy, the reader has to keep in
+view two distinct points of consideration, the confounding of which will
+involve him in no little perplexity; these are, first the symbolical
+meaning, or the event foreshewn by the act of cutting; and secondly, the
+end or purport of the cutting; for along with the act, the prophet also
+declares the motive for the act, which must not be confounded with the act
+itself, being the effect or consequence that followed that act. Thus he
+says--_And I took my staff Beauty and cut it asunder, that I might break my
+covenant, which I had made with all the people._
+
+Now the cutting of the first staff, Beauty, signifies or foreshews the
+death of Christ, or the cutting off of the Messiah. This is the symbolical
+meaning of the act. But the end or consequence of that act, was the
+cessation of the covenant of protection to Israel. "The covenant," as it
+may be rendered, "concerning all the people." From that time, the Jews
+ceased to be under the especial care and protection of Heaven; no more
+interpositions were manifested in their behalf; no prophet from that time
+appeared in Israel; these blessings being confined to the Jews who
+received Christ, or transferred to the Gentiles.
+
+Next follows the cutting asunder of the second staff, Bands; and this in
+fact appears to be precisely the end or consequence of the cutting of the
+first staff; for the cutting of this staff symbolically foreshews the
+rejection of Israel, or the cessation of the Covenant of protection. Such
+appears to be the event symbolized by cutting the staff, Bands. But the
+effect or consequence of that event, or of the rejection of Israel, was as
+declared in the prophecy, a breach in the brotherhood, between Judah and
+Israel, or between the Jews who received and those who rejected Christ; in
+short, between Christian and Jew, who are here supposed to be symbolised
+by Judah and Israel. This division or breach was not the event foreshewn
+by the cutting of the staff, but the end or consequence of that act; and
+this distinction requires to be kept clearly in view.
+
+It seems immaterial whether the symbolical meaning of cutting asunder the
+second staff, Bands, be expressed by the rejection of Israel, the breaking
+of the covenant of protection, or the abrogation of the law of Moses; for
+all these events are so closely connected, or so nearly identical, as
+scarcely to admit of their being disjoined or distinguished.
+
+Ver. 12. {~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}--_Give me my price._
+
+From the failure of former commentators, in shewing how this can apply to
+the betrayal of Christ, when the word {~HEBREW LETTER SHIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SHIN~}) is rendered, as it
+should be, _wages_ or _reward_, instead of _price_, the Jew seems to have
+been so confident of victory on this point, that on referring to his
+exposition which follows, it will appear that he must have written it
+without having read mine, to which it is any thing but an answer, as I
+have expounded the passage precisely upon his own mode of rendering. The
+correctness of this translation was acquiesced in by Dr. Blaney, who
+admitted the difficulty it involved, and candidly acknowledged his
+inability to solve it; nor while Christ is considered the speaker, as he
+and Lowth suppose, does the removal of it appear practicable. But when God
+himself is understood to be the Shepherd, and Christ, the staff Beauty, it
+appears no longer insurmountable.
+
+Ver. 13. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HET~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~}
+
+_And I took the thirty pieces of silver and cast them to the potter in the
+house of the Lord._
+
+The word {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), is by the Jew changed into {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}) the
+alteration of a letter being all that is required to substitute _the
+treasury_, in the room of _the potter_. But he cannot deny, that the word
+means potter in the original, and the Christian will find no occasion to
+alter it, to make sense of the passage. The objection, that the potter
+could not be at work in the temple, which was urged by the Jew, has been
+answered in the exposition.
+
+Ver. 17. {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}--_Woe to the idol shepherd._
+
+The _idol_ might be rendered, as Mr. Lowth observes, _worthless_, or of no
+value, as it is, Job xiii. 4, and so the Jew renders it. Though a
+shepherd, in the singular number, is here spoken of, yet a succession of
+such shepherds is clearly to be understood; and it is probable that the
+chiefs and rulers of Israel are intended here, as well as the false
+Messiahs who have from time to time arisen, and partially misled the
+people, being alike false guides, who have contributed to the destruction
+of the flock. A history of the false Messiahs, amounting to not less than
+twenty, who have at different times made their appearance; with an account
+of the numbers and destruction of their infatuated followers, being too
+long for insertion here, may be found by the reader in Dr. Jortin's
+Remarks on Eccles. Hist.; presenting a lamentable picture of the blindness
+and infatuation of this wretched people.
+
+
+
+
+
+THE RABBI'S TRANSLATION. CHAPTER XI.
+
+
+1. Open thy doors, O Lebanon, that the fire may devour thy cedars.
+
+2. Howl, fir tree; for the cedar is fallen; because the mighty are
+spoiled; howl, ye oaks of Bashan; for the forest of the vintage is come
+down.
+
+3. There is a voice of the howling of the shepherds, for their glory is
+spoiled; a voice of the roaring of young lions; for the pride of Jordan is
+spoiled.
+
+4. Thus saith the Lord my God, Feed the flock of the slaughter.
+
+5. Whose possessors slay them, and hold themselves not guilty, and they
+that sell them, say, Blessed be the Lord; for I am rich; and their own
+shepherds pity them not.
+
+6. For I will no more pity the inhabitants of the land, saith the Lord;
+but, lo! I will deliver the men, every one into his neighbour's hand, and
+into the hand of his king, and they shall smite the land, and out of their
+hand I will not deliver them.
+
+7. Yea, I fed the flock of the slaughter, truly an afflicted flock it was,
+and I took unto me two staves; the one I called Pleasant, and the other I
+called Painful, and I fed the flock.
+
+8. And when I had cut off three shepherds in one month; then my soul
+loathed them, and their souls also abhorred me.
+
+9. Then said I, I will not feed you; that that dieth, let it die; and that
+that is missed, let it be missed; and let the rest eat every one the flesh
+of another.
+
+10. And I took my staff, the Pleasant, and cut it asunder, that I might
+break my covenant which I had made (for them) with all the nations.
+
+11. And it was broken in that day, and so the afflicted flock, that waited
+upon me, knew that it was the word of the Lord.
+
+12. And I said unto them, If ye think good, give me my reward; and if not,
+forbear; and they weighed for my reward thirty pieces of silver.
+
+13. And the Lord said unto me, Cast it into the treasury, the magnanimous,
+the precious, that I have withdrawn from them; and I took the thirty
+pieces of silver, and cast them into the house of the Lord, into the
+treasury.
+
+14. Then I cut asunder my other staff, the Painful, to break the
+brotherhood between Judah, and Israel.
+
+15. And the Lord said unto me, Take unto thee, yet the instruments of a
+foolish shepherd.
+
+16. For, lo, I will raise up a shepherd in the land, who shall not
+remember those that are missed, nor seek the young, nor heal the broken
+one, nor feed that that stands still, but he shall eat the flesh of the
+fat, and tear their hoofs asunder.
+
+17. Woe to the worthless shepherds, who leave the flock! the sword shall
+be upon his arm, and upon his right eye: his arm shall be quite dried up,
+and his right eye shall be utterly darkened.
+
+
+
+
+
+THE RABBI'S EXPOSITION. CHAPTER XI.
+
+
+Verse 1. This prophecy Christians cannot but consider impenetrable, and
+must be satisfied to break off a few fragments, which may serve to cement
+their religion; for in whatever manner they expound the import of the two
+staves, they must still be incompetent to link its various parts together,
+so as to shew that it refers to what they think it necessarily must,
+namely, the selling of the Messiah; an interpretation which an impartial
+examiner must find inconsistent with that passage even if disjoined from
+all the rest, since there, wages, or reward (not price) is spoken of; this
+being desired, or required of Israel, while with him who was sold it was
+quite the reverse; so far was he from wishing to be betrayed, that he
+tried and prayed to escape it. The Jew, however, considering the tenour of
+the whole, contends that this was no more than what had been already
+fulfilled at the time when it was delivered, the allusion here being
+historical and not prophetic.
+
+It commences with predicting to other nations (who are compared to fir,
+and oak trees,) destruction inevitable, since the shepherds of Judah also
+(who are compared to the lions by the Jordan, to the vine and the cedar,)
+howl for having been spoiled of their glory. The prophet then goes on, in
+calling to the minds of his brethren the causes that brought them so low
+from their former exalted station, in order that this may serve them as a
+warning no more to deviate from the way in which they were instructed to
+walk: he also reminds them with what particular and providential care they
+had been continually led on by their God, in one or other of the different
+ways stated, the pleasant, or the painful, as by a tender shepherd, whose
+sole intent is to lead his flock to rich pastures, and good watering
+places. In this manner did God tend his flock, Israel, to accomplish their
+happiness, indulging them when obedient to his will, but chastising them,
+when otherwise, as an indulgent father would his children, in order to
+reclaim them. And when we consider the circumstances and condition of our
+fathers during the first temple, we may easily trace out both the times
+when they enjoyed uninterrupted peace and comfort, and those, when they
+were exposed to troubles and afflictions, which God in his wisdom saw fit
+to visit upon them. To these does the prophet refer, representing them by
+this beautiful metaphor of the two staves.
+
+Ver. 5. The cruel shepherds denote the tyrants into whose hands Israel was
+delivered, who disdained to nourish that poor flock, but sold some to
+slavery, and gave up others to be slaughtered.
+
+Ver. 6. And such as escaped the fury of their own kings were ravaged by
+their conquerors.
+
+Ver. 7. _I fed the flock._--i. e. Since I have chosen them to me out of
+Egypt.
+
+Ver. 8. _When I had cut off three shepherds._--The number three as well as
+seven is well known to be made use of in Scripture, instead of an
+indefinite number; this apparently refers to what is related in 2 Kings,
+ch. x. v. 32, that in those days the Lord began to be weary of Israel; it
+was after the kings of Judah and Israel were killed, the family of the one
+exterminated, and that of the other nearly so.
+
+Ver. 10. _A covenant made for them with all the nations_; that is, that
+these nations should not disturb Israel, nor invade their land, but leave
+them to dwell there in safety, as was repeatedly promised to them. Exod.
+xxxiv. 24; Lev. xxvi. 5; Deut. xxviii. 10. But when under the divine
+displeasure, that covenant was suspended, and not only the land of the ten
+tribes, but also that of Judah was frequently invaded, and both were
+harassed by their enemies.
+
+Ver. 12. The reward which God required of his people means, that for the
+many blessings he had conferred on them, they should be obedient to his
+commandments. Yet he left it to their choice, to forbear if disinclined,
+agreeably to the message sent to them by Ezek. ch. iii. v. 27; and
+accordingly some few remained faithful to him, and these answer to the
+thirty pieces of silver. Thirty as well as ten sometimes imply an
+indefinite number. See Dan, i. 20; Gen. xxxi. 7. They are named silver
+({~HEBREW LETTER KAF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER FINAL PE~} (or {~HEBREW LETTER FINAL PE~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER KAF~})) as this originally meant desirable.
+
+Ver. 13. They are to be cast into the treasury--{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}), though
+translated the potter, stands for {~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} ({~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}), the treasury. And again,
+{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}) is the same as {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} (or
+{~HEBREW LETTER RESH~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) (Mal. iii. 10), or the storehouse of the Lord, viz. the
+temple. The frequent interchange of the {~HEBREW LETTER ALEF~}{~HEBREW LETTER HE~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HET~}{~HEBREW LETTER ALEF~}) letters is well
+known to the Hebrew scholar. The temple is here indicated as the place
+where the pure ones, separated from the dross, should fix their eyes on
+the Most High, and with prayers appease his wrath, that he might yet avert
+the approaching calamities. {~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER YOD~}) signifies _I have withdrawn_,
+not _I was prized at_. See Proverbs xxv. 17, where it means _withdraw thy
+foot_.
+
+Ver. 14. _Cut asunder the other staff._ While the two kings lived in peace
+and harmony, the one was corrupted by the wickedness of the other, and
+therefore the chastening rod was applied for the purpose of breaking their
+brotherhood; but that staff was dispensed with, when by the dissolution of
+one of these kings, the cause for it ceased.
+
+Ver. 16. _I will raise up a shepherd, &c._ Judah has likewise to lament to
+this day having been governed by foolish shepherds during both the first
+and second temple, who did neither remember the missed, nor heal the
+broken, and instead of feeding them that stood still, they fed upon them,
+and tore their hoofs asunder. Yet as the survivors stand to this day a
+living monument of the literal accomplishment of this prophecy from verse
+15, it serves them as a sure pledge of the fulfilment of that which
+follows.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XII.
+
+
+Of the occurrences which succeeded the crucifixion of Christ, one of the
+first in order, as well as importance, was the destruction of Jerusalem;
+an event which materially changed the condition of the Jewish nation, both
+as regarded their polity and their religion; to the full exercise of which
+the existence of their temple was indispensable. It was therefore to be
+expected that the prediction of this event would be eagerly sought for by
+Christian commentators, in a prophecy relating to the establishment of the
+Messiah's kingdom, especially by those who chiefly look to political
+affairs for its fulfilment.
+
+And accordingly this chapter appears to afford distinct intimation of such
+an event, as it opens with the express mention of the siege of Jerusalem.
+Yet is it mentioned in a way not a little embarrassing to the political
+exposition; for, instead of the destruction, the prophecy declares the
+triumph of Jerusalem; and, with the exception of one or two ambiguous
+expressions at the commencement, this triumph forms the whole subject of
+the chapter. But Jerusalem really was taken and destroyed, nor have the
+Jews since been able to rebuild either their city or their temple, nor has
+any thing approaching to a triumph, in the ordinary acceptation of the
+term, occurred to them from that time to the present. How then shall we
+explain the victory and triumph foretold in the prophecy?
+
+The solution appears to be this; that the event here foretold is no
+political, but a spiritual siege; namely, the warfare of worldly feelings
+against true religion, for this is the spiritual Jerusalem. The abrogation
+of the law, and the promulgation of the Gospel, are foreshewn under the
+types of the Old and the New Jerusalem; which symbolically signify the Old
+and New Covenant, or Judaism and Christianity, the one abolished and the
+other established, in reality at the coming of Christ, but ostensibly at
+the destruction of the city and temple, which is probably on this account
+employed symbolically, to represent the spiritual change.
+
+The prophecy, however, does not declare the destruction of the old
+Jerusalem, but merely the repeopling of it, in verse 6; and in the
+spiritual sense it was not destroyed, though merged in the superior
+splendour and greatness of the New City; for Christianity is built on the
+foundation of Judaism. The new Jerusalem here spoken of, is then, the new
+Covenant, or Christianity, the spiritual City, the building of which began
+at this time, whatever may be the period required for its completion.
+
+In the spiritual sense also must be understood the triumph of Judah, which
+was the triumph of the Gospel; and her salvation, spoken of in verse 7,
+which was eternal salvation. Her victory was the victory over the world,
+which every true Christian has to gain, but which was first gained by
+Judah, for the first Christians were Jews; although the Gentiles were
+subsequently admitted into the Church of Christ, and became the principal
+inhabitants of the spiritual Jerusalem, when deserted, for the most part
+at least, by its former inhabitants the Jews. The Gentiles from this time
+became Israelites by adoption, and the distinction between Jew and Gentile
+converts, or lineal and adopted Israelites, is marked in the prophecy, as
+might be expected.
+
+But the time of Israel's spiritual restoration requires some explanation,
+being adverted to in this and the following chapter ten times at least,
+with the definite expression of "_in that day_:" an expression which seems
+as little to accord with the time required for a whole nation or people to
+change their faith, as with that which would be requisite for their
+literal return from all parts of the world to be reunited in one city, as
+the Jews understand the prophecy. A literal day cannot therefore be
+understood; nor yet would the difficulty be removed by supposing it to
+mean a prophetic day, or a Jewish year of twelve months, being three
+hundred and sixty days; for this period would be alike inadequate to the
+event in question.
+
+How shall we then understand the expression, "_that day_," so often
+recurring in the prophecy? The answer appears to be simply this, that it
+means _one_ day to _each individual_, but not _the same day_ to _all
+collectively_. As the earlier Christians did not all embrace Christianity
+on one day, so neither have we reason to expect that the later Christians
+will do so. History declares to the contrary, that some of the house of
+Israel have been continually flowing into the Church of Christ in every
+succeeding century, from the Apostolic age to the present time. And as
+some understand the Day of Judgment to be to each individual the day of
+his death, so to each will the day of his "_Redemption_," in Scriptural
+language, be the day of his receiving Christ. St. Paul in the 2 Corinth.
+vi. 2, says "_Behold now is the accepted time, now is the day of
+Salvation_," and in the same light must it be viewed in the passages
+before us; that is, as one day to each individually, not as the same day
+to all collectively.
+
+The opening of this chapter closely resembles that of the 9th, and may
+help to throw light on those parts of it which appeared obscure. Both
+begin by declaring God's superintendance and control over human affairs,
+and both assert his right to the disposal of events on similar grounds:
+there it was alleged, because all creatures belong to him, _for the Lord's
+is the eye of man, and all the tribes of Israel_; and here, because he
+created all things.
+
+_The burden of the word of the Lord upon Israel, saith the Lord, which
+stretcheth forth the heavens, and layeth the foundations of the earth, and
+formeth the spirit of man within him._
+
+There, the burden of the prophecy was laid on the Gentiles, but the
+admonition meant for the benefit of Israel, to whom it was addressed;
+here, the burden is upon Israel, but the admonition expressly intended for
+all nations, "_all the people round about_;" and of such was the new
+Jerusalem, which is the subject of this chapter, chiefly composed after
+the overthrow of their idolatry and their conversion to Christianity. This
+appears to be the spiritual warfare here intended, namely, the successful
+progress of the Gospel against Paganism.
+
+_Behold, I will make Jerusalem a cup of trembling unto all the nations
+round about, and upon Judah it shall be in the siege against Jerusalem._
+
+Upon Judah is the burden of the prophecy chiefly imposed, for to Judah was
+first committed the task of promulgating the Gospel. The Apostles, and
+also the disciples of our Lord were all Jews, they were the founders of
+this city. "_A cup of trembling_," must not be here understood to signify
+an example by punishment inflicted, but as the Jew renders it, "_a cup of
+astonishment_," or confusion to all nations; or, as it is next termed, "_a
+burden-stone_," to crush its enemies; and such has been the Gospel of
+Christ, as the prophecy declares.
+
+_In that day, will I make Jerusalem a burden-stone for all people; all
+that burden themselves with it shall be cut in pieces, though all the
+people of the earth be gathered together against it._
+
+The people, here spiritually signifies their false religion, which was to
+be abolished; and Jerusalem is here understood to mean Christianity, or
+true religion, which was triumphant. Confusion is then denounced against
+its enemies, while Divine protection and support are promised to the house
+of Judah, who received Christ.
+
+_In that day, saith the Lord, I will smite every horse with astonishment,
+and his rider with madness, but I will open mine eyes upon the house of
+Judah, and will smite every horse of the people with blindness._
+
+The blind rage of the heathen and the infatuated frenzy with which they
+strove to extinguish the light of the Gospel, are here clearly foreshewn;
+but the spiritual Jerusalem resisted all their efforts. And when the
+lineal Israelites abandoned their city, its gates were thrown open to the
+Gentiles, who entered and repeopled it, and became thenceforward
+"Israelites by adoption." The new Jerusalem being Christianity, its
+inhabitants must mean the Christians; and who were they, after the Jews
+rejected Christianity, but the Gentile converts? Accordingly, they are so
+styled in the next verse, as contradistinguished from the first Jewish
+converts, who are called the governors of Judah, being the founders and
+builders of the spiritual city.
+
+_And the governors of Judah shall say in their hearts, The inhabitants of
+Jerusalem shall be my strength, in the Lord of hosts their God._
+
+The fitness of the expression, _Inhabitants of Jerusalem_, to symbolize
+the Gentile converts, further appears in the fact, that the original
+inhabitants of the city, who were never expelled, were Gentiles. _The
+governors of Judah_ can signify no other than the apostles and disciples
+of our Lord, the first teachers of Christianity, or the founders of the
+new City. These, when the Jews were no longer willing to hear them, turned
+their attention to the Gentiles, and directed all their efforts to effect
+their conversion. As the strength of a city lies in its inhabitants, so
+the hope of strengthening theirs, from that time, rested in gaining over
+the Gentiles: "_The Governors of Judah say in their hearts, The
+inhabitants of Jerusalem shall be my strength in the Lord of hosts their
+God._" Does not this mean in the Lord of hosts _becoming_ their God? That
+is, in his becoming the God of the Gentiles by their conversion to
+Christianity?
+
+The extraordinary success of the apostles and disciples, in converting the
+Gentiles and repeopling the city, is foreshewn in the next verse.
+
+_In that day will I make the governors of Judah like an hearth of fire
+among the wood, and like a torch of fire in a sheaf, and they shall devour
+all the nations round about on the right hand and on the left, and
+Jerusalem shall be inhabited again in her own place, even in Jerusalem._
+
+If the spiritual Jerusalem be Christianity, it was certainly the Gentiles
+who repeopled this city, when the Jews deserted it. But still it was not
+deserted by all the Jews, for the first Christians were Jews, as
+emphatically expressed in the next verse.
+
+_The Lord shall save the tents of Judah first, that the glory of the house
+of David, and the glory of the inhabitants of Jerusalem do not magnify
+themselves against Judah._
+
+The salvation of Judah here spoken of must be salvation through Christ;
+but if Judah signify the first Jewish converts to Christianity, and the
+inhabitants of Jerusalem mean those from the gentile nations, who are _the
+house of David_, here spoken of, and classed with the inhabitants of
+Jerusalem, as receiving their salvation subsequently to that of Judah? The
+house of David must surely mean those of the Hebrew nations, who did not
+at first receive Christ along with the house of Judah, but subsequently;
+or, the prophecy being still prospective, those who shall hereafter
+embrace Christianity must be also included. To this the Jew may probably
+answer: How can a Christian believe that the house of David, the very
+house from which Christ came, still remains unredeemed? I answer, that we
+are nowhere assured that all of his own family believed in him; still less
+the whole house of David, of which they were only a branch. To the fact,
+whether any of that family be still left among the unredeemed of Israel,
+let the Jew answer. If not, then where is their expected Messiah to come
+from? But if there be such, then have these not yet received the salvation
+which is through Christ; and as far as they are concerned, the words of
+the prophecy yet remain to be fulfilled, however it may have received its
+fulfilment in regard to others. When it shall please God to remove the
+veil which is before their eyes, and to restore the spiritual strength
+which they have lost, then will the following words be accomplished in
+them also, as it was to Judah in the apostolic age.
+
+_In that day shall the Lord defend the inhabitants of Jerusalem, and he
+that is feeble among them, at that day shall be as David, and the house of
+David shall be as God, as the Angel of the Lord before them._
+
+The esteem and veneration with which the primitive Christians, and
+particularly the apostles, would be regarded for their purity and
+holiness, and for their spiritual strength, notwithstanding that they were
+designedly chosen from the lowest and most illiterate class of men, is
+here emphatically foretold. Their consequent success in preaching the
+gospel is next declared; the nations being destroyed, figuratively
+signifies their false religion being overthrown.
+
+_And it shall come to pass in that day, saith the Lord, that I will seek
+to destroy all the nations that come up against Jerusalem._
+
+The next verse, which foretels _the pouring out of the Spirit_, so closely
+resembles the prophecy of Joel, of which St. Peter gave the interpretation
+on the memorable day of Pentecost; and at the same time, coupled the
+application with a reproach to the Jews for having crucified Christ (Acts
+ii.), that the Christian can hardly fail to see that they refer to the
+same event, though not here restricted to that particular day, as appears
+from "_the house of David and the inhabitants of Jerusalem_" being
+mentioned; nor was the gift of the Spirit confined to the day of
+Pentecost, but continued to all on whom the apostles laid their hands.
+
+_And I will pour out upon the house of David, and upon the inhabitants of
+Jerusalem, the spirit of grace and of supplication; and they shall look to
+me for him whom they pierced, and they shall mourn for him as one mourneth
+for his only son; and be in bitterness for him as one that is in
+bitterness for his firstborn._
+
+The most solemn fast almost universally observed throughout Christendom,
+in commemoration of Christ's crucifixion, is manifestly the event which
+was here foretold, at least four centuries before its fulfilment. The
+prospect of its receiving a more evident accomplishment at any future
+period, seems to be rendered hopeless by the enumeration of the different
+families that follows, all such distinctions being now lost among the
+present race of Jews.
+
+_And in that day there shall be a great mourning in Jerusalem, as the
+mourning of Hadadrimmon in the valley of Megiddon;_
+
+_And the land shall mourn every family apart, the family of the house of
+David apart, and their wives apart; the family of the house of Nathan
+apart, and their wives apart;_
+
+_The family of the house of Levi apart, and their wives apart; the family
+of the house of Shimei apart, and their wives apart;_
+
+_All the families that remain, every family apart, and their wives apart._
+
+If any thing more be intended by this emphatical repetition of the
+families mourning apart, beyond the strong expression of the depth of
+their grief, and the sincerity of their repentance, may it not be to
+convince the unbelieving Jews of the hopelessness of a more literal
+fulfilment after the loss of their genealogies?
+
+
+
+
+
+NOTES TO CHAPTER XII.
+
+
+Verse 2. :{~HEBREW LETTER VAV~}{~HEBREW LETTER GIMEL~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~}
+
+_When they shall be in the siege both against Judah and against
+Jerusalem._
+
+Such is the translation in our version, a sense which can in no way be
+extorted from the words of the text, as every Hebraist must be well aware.
+The Jew, by inserting the relative _who_, as understood after the word
+Judah, renders the passage thus,
+
+_And also upon Judah, who shall be in the siege against Jerusalem._
+
+This is certainly no violation of the text, as the relative pronoun is
+often understood in Hebrew. But still I hold it to be a rule not to insert
+a relative unless the sense requires it, and I see no such necessity here,
+as either of the preceding nominatives, namely, _the burden of the
+prophecy_, or _the cup of trembling_, may govern the verb _shall be_, and
+thus we have, as I have rendered it, _and also upon Judah it shall be, in
+the __ siege against Jerusalem_; by which I understand _the burden shall_
+be upon Judah also.
+
+Verse 3. :{~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER HET~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER HE~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~}
+
+_I will make Jerusalem a burden stone for all people._
+
+Here the Jew may probably ask, How can Jerusalem, in the spiritual sense,
+as signifying true religion, become a burden stone, or a cup of confusion
+to the heathen? I answer, in every way. In the first place, by
+frustrating, as it did, all their efforts to suppress and extinguish
+it;--in the next place, by its opposing and outraging all their worldly
+feelings, condemning their pride, and teaching humility, requiring them to
+receive their religion from one whom they despised as the most degraded of
+human beings, a crucified malefactor;--and, lastly, by stultifying all
+their previous notions, enjoining the restraint and control of the
+passions, instead of which their religion sanctified their indulgence as
+an act of devotion. Thus was Christianity, in every way, a cup of
+confusion, and a stumbling-stone to the heathen nations.
+
+But against the spiritual exposition of the Old and New Jerusalem, as
+symbolizing the Old and New Covenant, the Jew may, perhaps, further
+object, that he was never taught to look for a New Covenant, and that he
+finds no intimation of it in the Prophets. This being a question of fact,
+rather than of reasoning, we must look to the Scriptures for the answer.
+
+Without enumerating the many intimations of the sacrifices and ceremonies
+of the Old Covenant, not being _intrinsically_ acceptable to God, but of
+less estimation than the attributes of moral excellence, we find the
+following direct declarations of a New Covenant to be established at the
+Messiah's coming, who is symbolically styled, _My servant David_. Thus in
+Isa. lv. 3, we find, _Incline thine ear and come unto me; hear and your
+soul shall live; and I will make an everlasting covenant with you, even
+the sure mercies of David._ Ezekiel also says, chap. xxxiv. 24, _And I the
+Lord will be their God, and my servant David a prince among them; I the
+Lord have spoken it; and I will make with them a covenant of peace_, &c.
+And again in chap. xxxvii. 26, he says, _Moreover, I will make a covenant
+of peace with them; it shall be an everlasting covenant with them; and I
+will place them and multiply them, and I will set my sanctuary in the
+midst of them for evermore._ But Jeremiah still more expressly declares
+the superseding of the Old, and the substitution of the New Covenant;
+while he describes the latter in terms equivalent to those used by Christ
+himself, "The kingdom of God is within you." Thus Jer. xxxi. 31, _Behold
+the days come, saith the Lord, that I will make a New Covenant with the
+house of Israel, and with the house of Judah. Not according to the
+Covenant that I made with their fathers, in the day that I took them by
+the hand to bring them out of the land of Egypt, which my Covenant they
+brake, although I was an husband to them, saith the Lord. But this shall
+be the Covenant that I will make with the house of Israel, After those
+days, saith the Lord, I will put my law in their inward parts, and write
+it in their hearts, and will be their God, and they shall be my people._
+
+Here we have clear intimation of a new law superseding the old, the
+spiritual nature of the new being contrasted with the ceremonial of the
+old, by its being written in the heart; while the stress laid by all upon
+its everlasting duration, implies that the one preceding it was only meant
+to be temporary.
+
+Verse 5. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER PE~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER BET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER HE~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~} {~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~} {~HEBREW LETTER TSADI~}{~HEBREW LETTER BET~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL MEM~}
+
+_And the Governors of Judah shall say in their hearts, the inhabitants of
+Jerusalem shall be my strength in the Lord of hosts their God._
+
+"This text," says Dr. Blayney, "has been supposed corrupt, and many
+attempts made to amend it. But without any alteration, it well expresses
+the sentiments of the men of Judah, concerning the interest they had in
+the safety of Jerusalem and its inhabitants, on which their own safety and
+security depended in a great degree," &c. I fully agree with Dr. Blayney
+in the literal meaning of the words, which involves no difficulty; but in
+looking beyond the literal, to the symbolical and spiritual sense,
+considerable difficulty appears. A different solution from that I have
+offered at first occurred to me, which is this, that as _Judah_ means the
+earliest converts to Christianity, these being evidently contrasted with
+_the inhabitants of Jerusalem_, who were subsequently saved, the latter
+might mean the yet unconverted Jews. Upon this view, the anxiety of
+Christians for the conversion of the Jews, would appear to be the subject
+intimated in the verse before us; and as this idea may occur to others as
+it did to myself, I think it right to state my reasons for relinquishing
+it. One objection to this view is, that in verse 10, the _unconverted
+Jews_, if they be the inhabitants of Jerusalem, would here mourn the
+crucified Saviour, which would be a complete solecism. Another objection
+is, that the abolition of idolatry in the next chapter, instead of being
+represented as opening the way for the admission of the Pagans to
+Christianity, which it certainly did, would then be represented as opening
+the way to the conversion of the Jews, which it certainly did not, but
+rather had a contrary effect, as history declares. And, lastly, upon this
+view, the corruption of Christianity, leading to the loss of the spiritual
+Jerusalem, mentioned at the beginning of chap. xiv., instead of being
+ascribed to the Gentile church, would thus appear to be the work of the
+Jews, either of those more recently converted to Christianity, or of those
+still unconverted, both of which would be alike unreasonable. Such are the
+reasons which led me to reject that view, and adopt the one proposed in
+the text. With respect to the house of David, as signifying the Jewish
+converts who embraced Christianity subsequent to the Apostolic age, those
+objections do not apply.
+
+Verse 10. :{~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}
+
+_And they shall look upon me whom they have pierced._
+
+Blayney considers the {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}), as simply a preposition, not a
+compound of {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} with the affix pronoun {~HEBREW LETTER YOD~}, the antecedent to {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} (or {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}),
+being understood, and renders the passage thus, _They shall look towards
+him whom they pierced._
+
+The Jew argues from the change of person, that our version cannot be
+right, and he renders it, _They shall look to me concerning him whom they
+pierced._
+
+In whatever way the passage be rendered, no doubt can remain in the mind
+of the Christian that Christ, who was pierced, is the person here alluded
+to; and this is the only point material to the present exposition. That
+the Jew should admit this, is not to be expected.
+
+
+
+
+
+THE RABBI'S EXPOSITION, AND THE AUTHOR'S REMARKS. CHAPTER XII.
+
+
+In the remaining chapters, I shall merely point out those parts in which
+the construction of the original is, or may be, different from that of the
+English version, as there seems no occasion to notice those passages where
+they both agree.
+
+Verse 2. _Behold I will make Jerusalem a cup of confusion unto all the
+people round about, and also upon Judah, who will be in the siege against
+Jerusalem._
+
+By this it appears that Judah, namely, those who will be without the city,
+will likewise be greatly confused at their being compelled by the other
+nations to take part in the siege, and fight against their brethren.
+
+Verse 10. _And I will pour upon the house of David, and upon the
+inhabitants of Jerusalem, the spirit of grace and of supplications; and
+they shall look unto me __(CONCERNING)__ whom they have pierced, and they
+shall mourn for him, &c._
+
+The change of person clearly proves, that it is not he who was pierced, to
+whom they will look; but it must be considered as if it were {~HEBREW LETTER VAV~}{~HEBREW LETTER HE~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TET~}{~HEBREW LETTER VAV~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~}
+{~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER VAV~}{~HEBREW LETTER TET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~}{~HEBREW LETTER VAV~}), or {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER TAV~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER RESH~} {~HEBREW LETTER DALET~}{~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~} (or {~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER QOF~}{~HEBREW LETTER DALET~} {~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER TAV~}{~HEBREW LETTER ALEF~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}
+{~HEBREW LETTER YOD~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) particles are well known to be frequently omitted or exchanged. This
+may either allude to those who had been formerly slain for their bold
+admonitions and warnings; or to those who will hereafter be slain in
+battle.
+
+They who apply this to the Christian Messiah, have another difficulty to
+solve, besides the one above mentioned, and that is, to explain how a
+death is to be lamented, which, as they believe, was indispensable to the
+salvation of so many myriads of souls. And further, it may be asked, if it
+was the especial will of God that this should be so accomplished, how
+could the perpetrators of his death avoid it? And, lastly, what cause had
+the house of David, comprising the Messiah himself, to supplicate for
+mercy on account of his death, in which they, being his own family, had
+surely no share?
+
+Ver. 8. {~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~} {~HEBREW LETTER DALET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~} {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}) cannot mean, _and the house
+of David shall be as God_, but only as a powerful being, _as the Angel of
+the Lord before them_. The witch of Endor, who saw {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~})
+ascending out of the earth, surely did not mean to say that it was God.
+And in many other passages we find {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}) applied to mortals as
+well as to God.
+
+                  -------------------------------------
+
+In answer to the difficulties proposed by the Jew, the Christian may say,
+that he does not mourn the death of Christ, but the sins that required
+such a sacrifice; and as to the free agency of those who crucified him, he
+will say, that God's seeing fit sometimes to employ the wicked in
+accomplishing his purposes, does not imply that he first makes them wicked
+for the purpose. When was there ever a time, that none could be found in
+Israel who were ready to slay the prophets? And as to the difficulty in
+the text of verse 10, it is one of the Jews' own creating, as the
+Christian finds none in receiving it as it stands without even the
+proposed alteration, an alteration admitted, but not proposed by him. The
+only remaining objection, which regards the house of David, has been
+anticipated and answered in the interpretation of verse 7.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIII.
+
+
+The progress of the Messiah's kingdom being regarded as that of
+Christianity, the next important step after the abolition of Judaism, was
+that of Paganism, which is evidently the subject of the chapter now before
+us; but along with this is coupled in the prophetic view another event, no
+less important, which arose out of, and accompanied the nominal conversion
+of the Gentile nations. This was the corruption of Christianity by the
+Pagan converts. For instead of relinquishing their former prejudices and
+superstitions, they retained, and brought most of them into the bosom of
+the church; and thereby in a short time totally changed the character of
+the religion which they professed to embrace.
+
+It is true that this is a point of church history not always very
+distinctly stated by ecclesiastical historians; who seem more inclined to
+represent the conversion of Constantine, and the events of the fourth
+century, as every way favourable to the Christian cause. But the truth is,
+that precisely in proportion to the church's advancement in worldly
+prosperity and power, were its spiritual decline and degradation; in so
+much that the best historians admit, that from this period are its
+degeneracy and corruptions most indubitably to be dated. So different is
+the light under which the same event appears, according as it is viewed
+with regard to its spiritual or its political import. Which of the two
+best accords with the spirit of this prophecy, the reader will be at no
+loss to decide, when he sees that no prosperity is here spoken of, but on
+the contrary, that the cutting off two-thirds of the inhabitants of the
+land, or their spiritual death, is the event which is coupled in the
+prophecy with the admission of the Pagans into the church of Christ. And
+such was truly the result that followed to the many; namely, the loss of
+the true spirit of Christianity.
+
+But if the abolition of Paganism be the subject of this chapter, it may be
+asked, how comes the purification of Israel to be announced in the opening
+of it? The answer is plain. Adopted Israel may be here understood. To
+lineal Israel indeed was the prophecy given; and with Israel, idolatry
+was, and ever had been, the besetting sin; most nearly therefore were the
+Jews also concerned in its abolition.
+
+Viewed, however, in the more enlarged sense, idolatry comprises the
+indulgence of every evil propensity; for Paganism, by appointing a
+presiding Deity over each, had sanctioned the unrestrained gratification
+of every passion, in making it an act of devotion. Christianity, on the
+contrary, enjoins the restraint and control of our passions, and thus
+becomes the natural antidote to the poison of Heathenism: or the fountain
+of purification from the sin and pollution of idolatry, as the opening of
+this chapter declares.
+
+_In that day there shall be a fountain opened to the house of David, and
+to the inhabitants of Jerusalem for sin and for uncleanness._
+
+That day, as formerly explained, is to every one the day of his conversion
+to Christianity. The house of David, and the inhabitants of Jerusalem,
+here, as in the last chapter, symbolically represent the later converts to
+Christianity; as the house of Judah, which was first saved, signify the
+earlier Christians. The nature of the sin and pollution to be thus washed
+away, is next declared to be idolatry, and its abolition is foretold.
+
+_And it shall come to pass in that day, saith the Lord of hosts, that I
+will cut off the names of the idols out of the land, and they shall be no
+more remembered; and also I will cause the prophets, and the unclean
+spirit to pass out of the land._
+
+It may be worthy of remark, that _the names_ only _of the idols_, and not
+the spirit of idolatry, is here declared to be cut off; and _from the
+land_, which in prophetic language, commonly means the land of Israel,
+here, adopted Israel, or Christendom. Now, this nominal abolition took
+place in the fourth century, from which time both Jews and Gentiles have
+been prohibited from the open worship of idols. But we have now reached
+the nineteenth century without seeing the spirit of idolatry really
+extinct; if then the total abolition, which is yet to come, be here
+intimated, it must be symbolically foreshewn by the nominal abolition
+which then took place. _That day_, in regard to the inward and spiritual
+purification, is to be taken as the day of his regeneration to each
+individual, not as the same day to all collectively; but regarding the
+outward and ostensible abolition, this occurred when the pains and
+penalties of the Theodosian code prohibited the open practice of Pagan
+rites. The prophetic view may, however, include both.
+
+_And it shall come to pass in that day, when any shall get prophesy, that
+his father and his mother that begat him shall say, Thou shalt not live,
+for thou speakest lies in the name of the Lord: and his father and his
+mother that begat him, shall thrust him through when he prophesieth._
+
+To prophesy, or foretel future events, was the main purport of Pagan
+rites; no undertaking of any moment being entered upon until the priests
+and oracles had been previously consulted. This, in a superstitious age,
+formed a lucrative profession for the soothsayers and diviners, and was
+successfully practised, till the darkness of Heathenism was dispelled by
+the light of Christianity, as foretold in the next verse.
+
+_And it shall come to pass in that day, that the prophets shall be
+ashamed, every one of his vision when he prophesieth; neither shall they
+wear a rough garment to deceive._
+
+The Pagan, as well as the Jewish prophets, appear to have worn a distinct
+dress; but after Paganism was abolished, those who practised its rites in
+secret, of course denied and sought to conceal it.
+
+_But he shall say, I am no prophet but a labourer; for a husbandman bought
+me from my youth._
+
+Slaves and bondmen frequently received a mark in their hands, to shew the
+master to whom they belonged; and persons attached to the Heathen temples
+were sometimes marked in a similar manner; the worshippers of Bacchus, for
+instance, were distinguished by the mark of an ivy leaf. (See Lowth in
+loco.) This explains the following verse.
+
+_And one shall say unto him, What are these marks in thine hands? Then
+shall he answer, Those with which I was marked in the house of my
+friends._
+
+Thus seeking to avoid the suspicion attached to the marks of Paganism,
+under the pretext of their being the indication of bondage or servitude.
+But this evasion denotes that the abolition of Paganism was ostensible
+only, as it was still practised in secret. In reality the advancement of
+Christianity to the imperial throne, instead of promoting the sincere
+conversion of the Pagans, only served to complete what had already begun,
+namely, the corruption of the Christians; whose character and conduct soon
+totally changed, after the road to the acquisition of wealth and power was
+opened to them. In the contests for the attainment of these, which soon
+arose, (witness the Donatist faction,) the majority of Christians in a
+short time lost sight of the spirit of their religion; while the rancour
+and cruelty with which different sects persecuted each other, sprang from
+the same source, or their rivalship in the struggle for worldly power, as
+Mosheim declares. Such was the spiritual sword which undermined
+Christianity, and destroyed the life which is in Christ; as next foretold.
+
+_Awake, O sword, against my shepherd, and against the man that is next
+unto me, saith the Lord of hosts. Smite the shepherd and the sheep shall
+be scattered; and I will turn mine hand against the little ones._
+
+The sword is the symbol of strife and discord, warring against and
+destroying spiritual life, or the life in Christ; for he is the shepherd
+who is smitten by the sword, the person of Christ being here figuratively
+put for his doctrine or religion; the corruption of which is thus
+foreshewn by the dispersion and slaughter of his flock. The little ones
+signify the new converts, who are yet weak in their faith and principles;
+and thence more liable to be misled.
+
+_And it shall come to pass that in all the land, saith the Lord, two parts
+shall be cut off, and die; but the third part shall be left therein._
+
+The history of the fourth century, here prophetically foreshewn, amply
+testifies, that only the smaller number of Christians, amidst the general
+corruption, resisted the allurements of avarice and ambition, and retained
+their purity; these having imbibed the true spirit of Christ's religion,
+as next declared.
+
+_And I will bring the third part through the fire, and will refine them as
+silver is refined, and will try them as gold is tried: they shall call on
+my name, and I will hear them: I will say, It is my people; and they shall
+say, The Lord is my God._
+
+It seems scarcely possible to give a more unequivocal intimation of the
+spiritual import of the whole, as not alluding to political events, but as
+regarding the progress of true religion, than is contained in those
+expressions of the last verse, which declare, that the supplications of
+the smaller number will be offered up in a manner acceptable to God, who
+will hear and answer them. The particular period alluded to, is distinctly
+marked by the nominal abolition of idolatry, and the general corruption of
+Christianity. The only difficulty, however, if there be any, regards the
+chronological order of the events; as the prophecy seems to foretel the
+entire abolition of Paganism, which has certainly not yet taken place; but
+this difficulty will be in a great measure removed, by supposing the
+prophetic view to look forward from the partial to the total, from the
+nominal to the real extinction of idolatry.
+
+With respect to the division of the flock into two parts, it must not be
+supposed that any distinction of sects is here alluded to, for no one
+could, more than another, claim the character of purity and holiness. True
+Christianity must be sought for in the heart, and not in the outward form
+of worship, or profession of faith.
+
+
+
+
+
+NOTES TO CHAPTER XIII.
+
+
+Verse 5. :{~HEBREW LETTER KAF~}{~HEBREW LETTER YOD~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER MEM~}{~HEBREW LETTER NUN~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}
+
+_For a man taught me to keep cattle from my youth._
+
+Parkhurst, in his Lexicon, remarks upon this passage, as being _strangely_
+translated in our version; while Dr. Blayney agrees with him in the
+translation. _For a man bought me, __(OR OBTAINED POSSESSION OF ME,)__
+from my youth._ The Jew, while he acquiesces in the sense of {~HEBREW LETTER HE~}{~HEBREW LETTER QOF~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} (or
+{~HEBREW LETTER YOD~}{~HEBREW LETTER NUN~}{~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER HE~}) signifying _to appropriate_, contends that {~HEBREW LETTER ALEF~}{~HEBREW LETTER DALET~}{~HEBREW LETTER FINAL MEM~} (or {~HEBREW LETTER FINAL MEM~}{~HEBREW LETTER DALET~}{~HEBREW LETTER ALEF~}) does not
+mean merely _a man_, but a _husbandman_, or labourer, and renders it, _For
+a husbandman I was appropriated from my youth._ But neither the sense nor
+the grammatical construction thus appearing clear to my apprehension, as
+the verb is not in the first, but the third person with the suffix {~HEBREW LETTER YOD~} _me_,
+after it; I propose to reconcile both by rendering the passage thus: _For
+a husbandman bought or appropriated me from my youth._ But in fact the
+difference is immaterial, as the sense, in whatever way expressed, is,
+_For I was a farmer's servant, and a bondsman from my youth._
+
+Verse 6. :{~HEBREW LETTER VAV~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER RESH~} {~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER MEM~}{~HEBREW LETTER HE~} {~HEBREW LETTER HE~}{~HEBREW LETTER MEM~}{~HEBREW LETTER KAF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER TAV~} {~HEBREW LETTER HE~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER HE~} {~HEBREW LETTER BET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER YOD~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER FINAL KAF~}
+
+_What are these wounds in thine hands? &c._
+
+Both Lowth and Blayney agree in regarding these words as an allusion to
+the custom of the idolatrous priests and prophets, of marking themselves
+in the hands. Their being challenged as the marks of Paganism, is a
+sufficient proof of their being so, and I have rendered it accordingly,
+_marks_ instead of _wounds_. For if, as Blayney states, they were made by
+cutting and slashing themselves, still the marks, and not the wounds,
+would remain when healed.
+
+Verse 7. :{~HEBREW LETTER HET~}{~HEBREW LETTER RESH~}{~HEBREW LETTER BET~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER RESH~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER YOD~} {~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER LAMED~} {~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}
+
+_Awake, O sword, against my shepherd, and against the man that is my
+fellow, &c._
+
+In supposing these words to have had no direct reference to the death of
+Christ in their original intention, notwithstanding their appearing from
+St. John's Gospel to have been used by him, in forewarning his disciples
+of what was about to befal him, I offer no new opinion, for Dr. Blayney
+declares himself fully persuaded that they had not; and what gives weight
+to this opinion is, that it must have been founded on other grounds than
+those which have led me to that conclusion. For as Dr. Blayney had not
+embraced the spiritual view in expounding the prophecy, he could not be
+led to this inference by the same train of reasoning as myself. The words,
+{~HEBREW LETTER GIMEL~}{~HEBREW LETTER BET~}{~HEBREW LETTER RESH~} {~HEBREW LETTER AYIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} (or {~HEBREW LETTER YOD~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER AYIN~} {~HEBREW LETTER RESH~}{~HEBREW LETTER BET~}{~HEBREW LETTER GIMEL~}) he renders, "The man that is next to me," which
+is certainly much nearer to the sense of the original than, _The man that
+is my fellow._
+
+_Two parts shall be cut of, and die._
+
+An awful annunciation! foretelling the spiritual death of two-thirds of
+the nominal Christian world. The corresponding passages in the Apocalypse
+predict the same event, and one of them in still stronger terms, for it is
+said, that "_Every living soul in the sea died._" Literally, this passage
+cannot be taken, for literally there are no _living souls_ in the sea. The
+sea means the Gentile nations, or Europe. _The life_ is life in Christ.
+The loss of that life, or spiritual death is the loss of true
+Christianity: here extending over the whole sea, or comprising all the
+Gentile converts; and the period of this death is yet scarcely elapsed,
+beginning with the dark ages, and continuing to the millenium. What! is
+Europe then still, or has it so lately been in a state of spiritual death
+or perdition? Such is the language of prophecy, and its meaning cannot be
+explained away or evaded. "_Every living soul in the sea dies._" The life
+in Christ is extinct. True Christianity no longer remains. Will _none_
+then be _saved_? This the prophecy no where says. The Gospel teaches that
+many may be saved who never heard of Christ. Are all Mahommedans, and they
+execrate the name of Christian, doomed to perish? No Christian will surely
+maintain this, and still less that all misguided Christians are doomed to
+perdition. But still the life in Christ is lost. True Christianity no
+longer prevails. If then, without it, men may be saved, where, it may be
+asked, is the use of it? I answer, in every way, and every where it is
+useful. Did true Christianity prevail, the myriads might be saved; the few
+only would perish. Without it the few only can be saved, the many are left
+to perish. By Christianity, all are taught to live for the next world;
+without it, the many will live for this; few are those that will think of
+another. Christianity not only diffuses peace and happiness on earth, but
+fits every man for enjoying eternal happiness hereafter. Such is the
+saving virtue of Christ's religion, in affording to all the _means_ of
+attaining to eternal life and eternal happiness. But to return to the age
+in which we live, or from which we are just emerging. This period is
+peculiarly the age of infidelity--all Europe bears testimony to the fact.
+But are they who profess belief, really Christians? Look to conduct, and
+not profession for the proof. Is this world, or the next, the object of
+pursuit? If conscience whisper, that we who believe, lack the true spirit;
+how can we expect it in those who disbelieve? Where then in true
+Christianity?
+
+As this chapter, according to the Rabbi's view, remains unfulfilled, so he
+offers no particular exposition of it, but limits his remarks to a few
+emendations of the received translation. Of these the only one any way
+material to the present discussion is that on verse 5, which has been
+already stated in the note on that verse.
+
+
+
+
+
+ZECHARIAH ON THE MESSIAH'S KINGDOM. INTERPRETATION: CHAPTER XIV.
+
+
+The corruption of Christianity, as foretold in the last chapter, is
+allowed to have been the means that prepared the way for those events
+which are announced at the opening of the present one. The ambition of the
+clergy, and the state of ignorance in which they purposely kept their
+flocks, had completely succeeded, before the end of the sixth century, in
+subjugating the minds of the people, and in establishing the supremacy of
+the priesthood in the west of Christendom, while the last of these causes
+served to facilitate in the east the success of the Mahomedan imposture,
+which, as well as Papacy, was an offspring of the spurious form of
+religion then prevailing under the name of Christianity.
+
+These two usurpations under the mask of religion, divided, at the
+beginning of the seventh century, what had once been the Christian world,
+between them; one occupying the western half of it, and the other the
+eastern, according to our mode of expression; but as regards Palestine,
+where the Prophet wrote, this division is more accurately represented, as
+expressed in the Prophecy, by northern and southern; the northern half
+engrossed by the Greek and Latin churches, which being essentially of the
+same nature, are here taken as one; while Mahomedism usurped the place of
+Christianity in the countries lying for the most part south of Palestine,
+as Arabia, Egypt, India, Persia, and others. (See note on this.)
+
+Such are the occurrences foreshewn in the opening of the present chapter;
+which _now_ does, if it did not previously, declare the capture and
+pillage of the holy city, or the loss of the spiritual Jerusalem, true
+religion; this being followed by a portent awfully expressive of the
+events which succeeded this loss, namely, the cleaving asunder of Mount
+Olivet; (a symbol for nominal Christianity, Mount Zion signifying true
+Christianity, Mount Sinai Judaism;) one part of which moves northward, and
+the other southward, leaving a deep valley between them for the escape of
+those who are not involved in this spiritual captivity or destruction.
+
+After this follows the intimation of a period of spiritual obscurity,
+which is declared to be neither day nor night, neither clear day-light,
+nor utter darkness; but on the evening of that day, light is said to dawn
+again, and living waters once more to flow out of Jerusalem. At length
+this is to be succeeded by the restoration of Israel, and the universal
+establishment of true religion in the new Jerusalem.
+
+While the loss of true religion is clearly foreshewn in the capture of the
+spiritual Jerusalem, with which this chapter commences; and while the rise
+of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the
+Christian will readily perceive, in the day of obscurity that follows, the
+dark ages shadowed forth; and in the dawn of light that breaks forth at
+the evening time, he will see intimation of the restoration of true
+religion at the reformation, when living waters again begin to flow out of
+Jerusalem.
+
+The conclusion of this chapter, and of the Prophecy, declares the final
+and complete establishment of the Messiah's kingdom; that happy period for
+which we are taught to pray in the words, "_Thy kingdom come._" Concerning
+the nature of this kingdom, the Jew not only differs from the Christian,
+but Christians also differ from one another. Before I attempt to decide so
+difficult a question, I shall state the prevailing opinions, and what the
+prophets have said on the subject.
+
+The Jews expect, at the coming of their Messiah, the establishment of
+their political, as well as their spiritual supremacy over all the earth.
+The Christians reject all idea of a political kingdom, but differ in their
+views of it as a spiritual one. Some understand it to signify the
+universal establishment of true Christianity on earth, with the full
+enjoyment of all the blessings which it is calculated to afford; others at
+this second advent, look for the personal appearance of Christ on earth,
+to reign with the saints, who will be raised from the dead, to receive the
+reward of virtue in his kingdom; while many regard his kingdom as
+signifying a future state of happiness, having no connexion whatever with
+the earth we now inhabit, but to be enjoyed in an eternal abode, of which
+they have an indefinite idea as existing somewhere above the firmament.
+
+This last, which is perhaps the most popular notion, seems least consonant
+to Scripture and prophecy; which distinctly speak of a kingdom _on earth_,
+as it is understood by the Jews; though not necessarily, as they suppose,
+a political one. As this is the chief point on which I am at issue with my
+opponent, I shall presently state the manner in which this city, the New
+Jerusalem, is spoken of by Isaiah and St. John. But previously I think it
+right to notice a fallacy in what I take to be the ground on which the
+popular notion of this kingdom rests; namely, because St. John in the
+Revelations gives intimation of a resurrection preceding, or accompanying
+its establishment. Now, we have, as I conceive, no just ground for
+assuming, in a vision, every other part of which is figurative, that this
+part alone is to be understood literally. Why, I should ask, may not this
+resurrection, like the rest, be also symbolical, or signify regeneration
+to newness of life? which our Saviour expressed by being _born again_;
+that is, a total change in our nature and habits, such as was produced in
+his apostles and disciples by the gift of the Holy Spirit. But even
+admitting the literal resurrection to be here intimated, (and no Christian
+can doubt the reality of a resurrection,) yet this would not be at all
+incompatible with a future existence on earth, a light in which it is
+viewed by many: we shall therefore inquire what the Prophets have said
+that may throw light on the nature of this kingdom on earth.
+
+Both Isaiah and St. John, in speaking of the New Jerusalem, use the
+two-fold metaphor of a City and a Woman. In Isaiah liv. 11, et seq. this
+city is represented as having foundations of sapphire, windows of agate,
+and gates of carbuncle; and St. John, Rev. xxi. 16, describes it as built
+entirely of precious stones, having twelve gates, each of one solid pearl,
+and its streets paved with gold; being, moreover, equal in all its
+dimensions, that is, as broad as it is long, and as high as it is wide, to
+wit, twelve thousand furlongs, or fifteen hundred miles. This is surely
+very unlike a literal city; but this City shortly becomes a Woman, in St.
+John, and is styled "The Lamb's Bride;" while Isaiah, using the same
+change of metaphor, says, "For thy Maker is thy husband."
+
+If we now look to the context in Isaiah, for the purport of this
+figurative language, we shall find that he says, chapter liv. 14, "In
+righteousness shalt thou be established;" and again, chapter lx. 19, "But
+thou shalt call thy walls salvation, and thy gates praise;" and from chap.
+lxi. it appears throughout, that this description is intended to portray
+_the perfection of righteousness, the beauty of holiness_, and the _riches
+of grace_; these being, as declared, the ornaments destined to adorn the
+Bride. It is with _a robe of righteousness_, and _a garment of salvation_,
+that _she will adorn herself_, as Isaiah expresses it, chap. lxi. 10.;
+while St. John abounds in similar expressions; thus in Rev. xix. 9,
+speaking of the Bride's apparel, he says, "For the fine linen is the
+righteousness of the saints;" and of the City, which nothing impure is
+permitted to enter, he says, chap. xxi. 23-27, "For the glory of God did
+lighten it, and the Lamb was the light thereof." Thus both, under this
+highly figurative description, appear to signify no literal city, or
+political state, but one which is altogether spiritual; that is, the
+utmost possible degree of purity and holiness, which will constitute this
+_heaven upon earth_; the New Jerusalem.
+
+This chapter opens with the denunciation of divine wrath about to fall
+upon mankind on account of the corrupt state of religion. The expression
+used to foretel this, belongs more peculiarly to the day of judgment,
+called the _day of the Lord_; but is often employed in prophetically
+foreshewing particular judgments on the world, as here:
+
+_Behold the day of the Lord cometh, and thy spoil shall be divided in the
+midst of thee._
+
+_For I will gather all nations against Jerusalem to battle, and the city
+shall be taken, and the houses rifled, and the women ravished, and half of
+__ the city shall go forth into captivity, and the residue of the people
+shall not be cut off from the city._
+
+The loss of the holy city, and the spiritual captivity of half its
+inhabitants, which is the bondage of sin, is the particular calamity here
+foretold; and this is followed by the punishment of those who were the
+authors of this evil, the enemies of true religion, who war against
+Jerusalem.
+
+_Then shall the Lord go forth, and fight against those nations, as when he
+fought in the day of battle._
+
+The nations must signify here, as elsewhere, the Gentiles, or Pagans,
+whose spiritual hostility against true religion was shewn, as before
+stated, by their corrupting and paganising Christianity; while the
+judgment denounced against them consists in God's permitting the rise of
+the two great Antichristian usurpations, Papacy and Mahomedism. One, the
+man of sin, spoken of by St. Paul, (1 Tim. iv. 1, and 2 Thess. ii. 3,) a
+spiritual tyranny, enslaving the minds of men; and the other, the
+abomination of desolation, mentioned by Daniel, chap. viii. verses 10-12,
+and, as he expressly foretold, permitted _by __ reason of transgression_,
+or as a judgment on the world, its avowed object being the propagation of
+religion by the sword. The division of the corrupt form of religion then
+prevailing, into these two Antichristian apostacies, is thus foreshewn.
+
+_And his feet shall stand in that day upon the Mount of Olives, which is
+before Jerusalem upon the East, and the Mount of Olives shall cleave in
+the midst thereof toward the East, and toward the West, and there shall be
+a great valley, and half of the mountain shall move toward the North, and
+half of it toward the South._
+
+A mountain, meaning a place of eminence or power, in spiritual language
+signifies religion; _Mount Sinai_, from which the Mosaic law was
+delivered, means Judaism, and is contrasted in the Epistle to the Hebrews,
+chap. xii. 18-22, with Christianity, which is there called _Mount Zion_,
+and _the heavenly Jerusalem_. The Mount of Olives is neither of these, but
+here symbolical of nominal Christianity, destined to be split asunder;
+leaving, however, a valley between the two parts for the escape of those
+not involved in this spiritual destruction; from which may be inferred,
+that true Christianity would not become utterly extinct.
+
+_And ye shall flee to the valley of the mountains, for the valley of the
+mountains shall reach unto Azal: yea, ye shall flee like as ye fled in the
+days of Uzziah, king of Judah, and the Lord my God shall come, and all the
+saints with thee._
+
+The true Christian is thus admonished to fly, or avoid the prevailing
+apostacies; while divine favour and protection are promised to those who
+shun the general corruption. From the establishment of these two
+Antichristian dominations, a long day of spiritual darkness is declared to
+follow; which was accomplished in the reign of ignorance and superstition,
+during the period expressively denominated _the dark ages_. With God a
+thousand years are but as a day.
+
+_And it shall come to pass in that day, that the light shall not be clear
+nor dark;_
+
+_But it shall be one day, which shall be known to the Lord, not day nor
+night, but it shall come to pass, that at evening time it shall be light._
+
+In the return of light at the evening time of that long day of obscurity,
+we see intimation of the revival of true religion at the reformation;
+which is still more clearly expressed as follows.
+
+_And it shall be in that day that living waters shall go out from
+Jerusalem, half of them toward the former sea, and half of them toward the
+hinder sea; in summer and in winter it shall be._
+
+The former and the hinder sea, or as Dr. Blayney proposes to render it,
+the Eastern and the Western Sea, may literally signify the Dead Sea and
+the Mediterranean; but figuratively the Eastern and Western Gentiles, who
+will receive the benefit of the spiritual waters. The expression, in
+summer and in winter it shall be, signifies literally, that they shall
+neither be dried up by the summer's heat, nor congealed by the cold of
+winter; but figuratively must mean, that the purity of religion shall not
+again be corrupted by the heat of fanaticism on the one hand, nor frozen
+by the cold of infidelity on the other. The universal prevalence of true
+religion is then declared. (See note.)
+
+_And the Lord shall be king over all the earth; in that day shall there be
+one Lord, and his name one._
+
+The fulfilment of what now remains of the prophecy appears to be still
+future, and consequently it does not fall within the limits of our plan to
+attempt the particular exposition of each part of it; but sufficient, it
+is hoped, will be found in what is already accomplished, to convince the
+Christian reader of the general purport of the whole; and to warrant the
+statement made at the outset, that these six chapters are not, as former
+commentators have supposed them to be, a collection of unconnected
+predictions relating to different subjects, but one continued and
+uninterrupted prophecy, presenting a view of the progress of our religion,
+from its promulgation to its final establishment in purity and perfection.
+
+That the evidence of this will be sufficient to convince the Jew, I am far
+from expecting, being well aware of the many objections he has still to
+urge against our exposition of prophecy, after those which are here
+presented, may have been removed. But it may possibly have some weight
+with him, when he finds upon examination, the same view of the subject
+offered by Isaiah, Jeremiah, Ezekiel, and others; which the Christian will
+find more circumstantially displayed in the Revelation of St. John. In
+fact, my exposition of the Apocalypse, has furnished me with the clue to
+guide me through all the prophecies, that relate to the progress of the
+Messiah's kingdom; for I find that each succeeding prophet has helped to
+fill up the outline given by his predecessors; while the picture is
+finally completed by St. John, the last of them all. But as a portrait is
+most easily recognised when the likeness is complete; so the prophecy last
+uttered, being most perfect, is most easily interpreted, and naturally
+becomes the key to all the others; that is, the last delivered ought to be
+the first expounded, which is the order I have pursued.
+
+As I have made no change in the translation of this chapter, few
+explanatory notes are required; and the Rabbi's reply to this, as to the
+one preceding, may be comprised in this single objection; that no part has
+yet been literally fulfilled, such being the only fulfilment which he
+looks for or admits.
+
+The impossibility of a more literal fulfilment has been shewn in many
+places, but especially at the beginning of chapter x.; and until the Jew
+answers this, I must consider, what to me appears to be the main pillar of
+his argument, as fairly overthrown. And the grand question, whether Christ
+be the Messiah, resting upon this, namely, whether his kingdom be a
+spiritual or a temporal one, must be decided, as regards the present
+argument, by shewing whether the prophecies relating to it have regard to
+spiritual or temporal affairs.
+
+Many who object to the spiritual view, misconceive what is meant by the
+spiritual exposition; and consider it as setting aside altogether the
+historical fulfilment of prophecy; whereas the question is simply between
+religion and politics, between church and state; in short, whether the
+spiritual or temporal history of the world should be looked to, for the
+fulfilment of those prophecies which foretel the progress of Christianity,
+or the Messiah's kingdom. By directing their view to temporal affairs, the
+ablest expositors have hitherto discovered only an occasional allusion to
+Christianity in a few verses of particular chapters, and in others no
+allusion to it whatever; whereas, by adhering closely to the spiritual
+view, and understanding the prophecy as foretelling the progress of true
+religion; the battles and conflicts foretold, representing the opposition
+which it has experienced, and the corruptions which it has undergone from
+the evil passions and worldly propensities of man; we have been enabled to
+shew the historical fulfilment of the whole; not selecting, as others have
+done, particular passages, but shewing that every chapter and every verse
+relates to the same subject, and this subject, the progress of
+Christianity.
+
+
+
+
+
+NOTES TO CHAPTER XIV.
+
+
+Ver. 4. _Half of the mountain shall move toward the north, and half of it
+toward the south._
+
+Although this passage is left in the text as it originally stood, yet the
+writer acknowledges a manifest inadvertency in supposing the division here
+spoken of into northern and southern to have reference to the position of
+the prophet, any more than to that of the reader; with neither of which it
+has any connection. It has been objected by a judicious friend of the
+author, that Mahommedism has prevailed, and still does prevail in
+countries lying north of Judea, where the prophet wrote. The objection is
+perfectly just, not was it unperceived by the writer, though he did not at
+first see how to remove it, simple as is the solution of the difficulty,
+and striking as then appears the fulfilment of the prophecy.
+
+The solution is--that this division of the nominal Christian world here
+foretold, into two grand apostacies, Anti-christianism and Mahommedism,
+which were destined to occupy a position northward and southward, had no
+relation to the prophet, but simply to each other--that is, they were to be
+north and south of each other.--Now let a line be drawn, such as might be
+expected from the fracture of a mountain by an earthquake, extending from
+the west of Europe to the east of Asia, over a surface of not less than
+180 degrees of longitude, and no where deviating more than 10 degrees of
+latitude, and we shall find the Greek and Latin churches occupying the
+whole portion lying to the north, while Mahommedism engrosses all to the
+south. And we shall find those parts only of Europe cut off which were
+pre-ordained to fall under the Moslem yoke, as Spain, Sicily, Corsica, and
+Sardinia, Calabria, Greece, and Turkey in Europe; while Russia forms the
+boundary line from all the Mahommedan nations lying to the south of it.
+This line will be comprised between 40 and 50 deg. of nor. lat. Thus
+singularly have the words of the prophecy been accomplished. And thus
+strikingly is the will of Heaven, in the pre-ordination and disposal of
+human events, made manifest to the mind of man.
+
+Ver. 8. _In summer and in winter it shall be._
+
+Can such a state of the world, it may be asked, which shall be exempt from
+fanaticism on the one hand, and from infidelity on the other, be brought
+about without some miraculous interposition to alter the nature and
+constitution of the human mind? And does it comport with the usual
+ordinances of Providence, who seems to effect his purposes by natural
+means, to deviate in this instance, from the ordinary course of nature? It
+certainly does not appear so; and it would, no doubt, be more
+satisfactory, and be more likely to obtain belief, if natural means could
+be pointed out, adequate to produce this marvellous change in the state of
+the world, without calling for the necessity of miraculous interposition.
+Let us see then--the most fertile source of infidelity will be found in the
+mysteries and dogmata invented by priestcraft, which reason revolts at and
+rejects. Are, these then, essential to true Christianity? is the question.
+If not--and Christ ever appealed to the reason of his hearers, advancing
+nothing that reason could gainsay--then true Christianity requires only to
+be taught, and Infidelity will have no ground left to stand upon. With
+regard to fanaticism, there can be no doubt that false ideas of religion
+engender this extreme; ignorance, encouraging the hopes of a sensual
+paradise on the one hand; and fear, inspiring the dread of eternal
+torments on the other, as in the Mahommedan and Romish churches, have been
+most fruitful in producing this extravagance. With just ideas of religion
+and the Divine beneficence, such feelings are incompatible. A religion of
+love, and such is Christianity when justly appreciated, can never lead to
+fanaticism. We may love God with all our heart, with all our mind, with
+all our soul, and with all our strength, and it can never disturb our
+reason, or lead to any but the happiest and most rational frame of mind.
+
+Thus, the dissemination of true Christianity, the just appreciation of its
+precepts and their faithful practice, appears to furnish a remedy adequate
+to the removal of both these evils, without requiring the aid of any
+miraculous interposition to effect this purpose.
+
+
+
+
+
+THE MILLENIUM.
+
+
+As the view of Christ's kingdom, taken in the preceding exposition, is
+that which regards it as not only that state or condition of man, which is
+most calculated to prepare him for, and enable him to attain eternal
+happiness hereafter; but also as that which is adapted to produce the
+highest possible degree of felicity here on earth, it will be proper to
+consider a few of the arguments that may be brought for and against this
+view of the Millenium, and to state the view itself more distinctly.
+
+The happy state which the world may attain to, under the universal
+prevalence of true religion, it is more easy to imagine, than to describe;
+for a volume would hardly suffice to enumerate all the blessings it is
+calculated to afford. The cessation of foreign war, with all the miseries
+attending it; the end of all tyranny and oppression at home; of injustice
+and misrule, are the most distinctly announced, and their benefit perhaps
+the most obvious. But their influence on society is limited in comparison
+with the wide diffusion of happiness that would ensue from the improvement
+in private life, and the amelioration of individual character. Were the
+vices prevalent in each class of society banished from the world; ambition
+and ostentation from the higher, inordinate love of gain from the middle
+and commercial, idleness and improvidence from the lower class, such a
+change would ensue, that the golden age of the poets would be revived.
+Fortunes would no longer be squandered, and families be ruined by
+extravagance and dissipation; gambling speculation, extortion and
+chicanery would be unknown in trade; poverty and dishonesty would be
+banished from the working classes. Thus, litigation and crime ceasing, the
+civil and criminal code would become a dead letter, and every man would
+enjoy in security the fruits of his industry; while the peace and harmony
+of families would be insured by the increased prevalence of kindness and
+brotherly love, forbearance and self-control, charity and benevolence,
+with other domestic virtues.
+
+Among the blessings promised in this state, is increased length of life;
+nor is this at all difficult to conceive or account for. The tormenting
+passions of ambition and avarice subsiding; the mind being no longer
+tortured by the cravings they occasion, nor the spirit broken by the
+disappointments that attend them; the constitution being no longer worn
+out by the toils and cares they give rise to, the larger portion of
+diseases incidental to man, (and more proceed from the mind than the body)
+would be prevented.
+
+But those arising from bodily causes, would likewise for the most part
+vanish, from a proper restraint on the indulgence of the passions and
+appetites.
+
+Nor is diminution of disease the only cause that would lengthen life. The
+healing art being more zealously studied, and more conscientiously
+practised, with more regard for the welfare of the patient, and less for
+the emolument; it is not unreasonable to suppose that great improvement
+would take place in every branch of it. And thus another source would be
+opened for producing increased length of days.
+
+But with the moral and physical blessings, let not the spiritual pass
+unnoticed. Eternal life is the reward promised to those who strive to
+obtain it, and render themselves worthy of it. Surely then the universal
+prevalence of peace, charity and good-will among mankind is more likely to
+produce a fitness for this state, than the present order of things. Thus
+our eternal and our temporal interests would be alike promoted by it.
+
+The prophetic language, supposed to foretel this state being metaphorical
+its meaning may be questioned; and it may be objected, that reason and
+experience are alike adverse to the supposition that the world will ever
+be materially different from what it has been. Would not this argument, if
+urged two thousand years ago, have been then deemed conclusive against the
+possibility of events, having previously no parallel in the history of
+man, which nevertheless did afterwards take place. That any considerable
+body of men should be found, who should prove themselves above the
+allurements of the world; despising wealth and honours; disregarding every
+thing before held most estimable by mankind; and braving ignominy,
+tortures and death:--would not the argument, that such things had never
+been, have been deemed conclusive against the supposition that they ever
+would be? And yet all this did occur in the apostolic age. If the past
+then afford any presage for the future, it is not against, but in favour
+of the conclusion, that what has been, may be again.
+
+Perhaps it may be objected, that the purity and heroic virtue of the
+apostolic age were transient, and can never be permanent; they were
+partial, but can never be general. This mode of reasoning is perhaps less
+philosophical than it may at first appear. What has obtained amongst one
+race of men, may obtain amongst others. What has continued for one
+generation, may continue for more. The life of man is no transient period,
+but to each individual the longest period possible. A whole race is not a
+partial, but as regards them, a general prevalence. And if there be any
+truth in history, the principles and practices of the early Christians
+pervaded their whole race, and lasted during their whole lives.
+
+True Christianity has however vanished, it may be said; and what should
+revive it? The evil passions of man have prevailed against it; and why
+should they not again? I answer; the same causes that produced it, may
+revive it; and the permanency of those causes, may render it permanent.
+Conviction was the cause that produced it; that inward, heartfelt, active
+conviction, which never leaves the mind for a moment, and admits no shadow
+of doubt; not that inert, listless, passive form of belief, which assents,
+it knows not why; and believes, it knows not what.
+
+I have heard a distinguished churchman affirm his persuasion, that the
+most prevalent evil in the church is infidelity. I would fain disbelieve
+it. It surely is not that bold and open infidelity which denies revealed
+religion. If it prevail at all, it must be that secret wavering propensity
+to doubt, apt to arise in minds not fully satisfied of the truth, and
+which feel regret that its evidence is not more conclusive. This may be,
+and is much to be regretted. For such belief can never produce effective
+influence on the life and conduct; nor awaken that impassioned eloquence
+in the preacher, which animated the first teachers of Christianity, and
+carried conviction to the hearts of their hearers. Whence arises this
+state of mind? Are the proofs of Christianity then inconclusive? Far
+otherwise. Though its prophetic proofs are clothed in metaphor, and
+require study to understand them; though its history is by no means free
+from contradictions; though time may have obscured some passages, and
+interpolation thrown a doubt upon others; yet is there left sufficient;
+amply sufficient to satisfy the mind of any who think the subject worthy
+of serious examination.
+
+But here is the misfortune. Most men think otherwise. The laity are too
+often content to take their religion on trust; and the clergy for the most
+part want leisure for studies that demand so much time and attention;
+while their following hitherto in a beaten track, and paying undue
+deference to the authority of the Masoretic punctuation, have encumbered
+them with difficulties almost insurmountable. Hence it is, that as far as
+regards the prophetic evidence of our religion--the elucidation of that
+miraculous testimony to its truth, the force of which is ever
+progressively increasing and which alone can place us on an equal ground
+of belief with the first Christians,--the world has remained nearly
+stationary above a thousand years. Of learning there has been no want; of
+talent abundance; of reading no end; but beyond verbal criticisms, the
+settling of doubtful words and passages, for the improvement of the text,
+little has been done. The general scope, as well as the particular
+interpretation of the Old Testament prophecies, the ultimate evidence of
+Christianity, has received little elucidation since the days of the
+Apostles.
+
+Here is one fruitful source of conviction yet unopened. When fully opened,
+from more perfect conviction will flow more zeal in the teaching, and more
+influence on the minds of the hearers.
+
+If it be doubted whether the most perfect religious instruction that can
+be given, or the fullest conviction of an endless futurity of happiness or
+misery when impressed on the mind, can suffice to control the passions and
+propensities of man; let the effect of training on the brute creation be
+considered. It will not surely be contended, that man has less power of
+controlling his propensities, or is less capable of culture than they. If
+then we find that creatures the most opposite in disposition, and supposed
+to be natural enemies, may be trained to live together peaceably and
+amicably; what may not be expected from man, having moreover the aid of
+reason to guide and assist him?
+
+Let adequate motives for controlling his passions be furnished; let true
+Christian principles be early inculcated; let religion be more practical
+and less doctrinal; let precept be enforced by example, and there is
+nothing foretold in this new order of things that may not be accomplished;
+nothing promised in it that may not be reasonably expected.
+
+FINIS.
+
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK AN AMICABLE CONTROVERSY WITH A JEWISH RABBI, ON THE MESSIAH'S COMING***
+
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