MESSIAH, in his Tract Gali Razia, or "Revealer of Myfteries."-The laft he thus explains : "Hic quoque eft DEUS amans FILIAS JERUSALEM, ut generetur REX MESSIAS ex UNA earum :" " Concipiet autem et parict," remanebitque "VIRGO." Jer. 31. 22.

--

Here the Rabbi appeals to Jeremiah's prophecy as parallel to Ifaiah's, which he cites; confidering both, as explanatory of Agur's laft mystery; while with his mystical fpectacles, he defcries, and adds to the facred text, a new wonder, of the perpetual virginity of the Highly favoured and Bleffed Mary; which is exploded by the Evangelift, Matt. 1. 25.-Although, the concurrent teftimony of the primitive fathers of the Church -fupports the opinion, that the First born," JESUS, was her only child-His fuppofed" Brothers and Sifters"-being his Coufin germans, according to Jewish phrafeology; extending the expreffion to Nephews and Nieces alfo. Gen. 14. 16, and 20. 12, and 29. 12. Gal. 1. 19. Matt. 13. 55, and Mark, 15. 40.-See the whole of R. Judah's curious and ingenious allegory, cited by Schultens, in his prolix philological comment on Proverbs-whofe fanciful expofition of Agur's mystery, fee in Parkhurst's Heb. Lexicon, under the word

by.

But I cannot pafs over unnoticed and uncenfured, Profeffor Blaney's, ftrange tranflation of Jer. 31. 22:

"A woman fhall put to the rout a strong man!!"

66

which appears to be peculiarly his own :-" I cannot, fays he, at any rate, concur in opinion with thofe commentators who understand thefe words [in the original] to relate to the miraculous conception of the Virgin Mary: they furely cannot by any conftruction be brought to imply fuch a thing," &c.

66

Such incorrigible prejudice against the Miraculous Conception, could fcarcely have been expected from Priefly or Paine !-Surely the original words can never be wrefted to favour his wondrous expofition: for 1. The verb 10, to compass or enclofe, is never used, according to his guefs, in the fenfe of "to put to the rout or repulfe an oppofing adversary,' 'throughout the whole range of the Hebrew fcriptures. But, 2. Suppofe it was ; that would be no new thing in Sacred Hiftory: Was not Abimelech, a strong man" or great warrior, put to the rout at the fiege of Thebez, by the woman who fractured his ikull by the blow of a piece of a milftone? fo that he called to his armour-bearer, to flay him, 66 that men fay not of me, a woman flew him!"--were not Sfera, Sampfon and Holofernes, all "Strong men," circumvented and deftroyed by women? -Such grofs ignorance and perverfion of Scripture, in a Hebrew Profeffor, and a Doctor of Divinity, is highly criminal; and, as tending to mislead the blind"—or to unfettle the Faith of the “Unlearned and Unstable," by fuch impofing authority, altogether unpardonable.-See Priestly's frivolous objections to the Miraculous Conception expofed, in THE INSPECTOR, p. 105.

But to return to Micah:-As the prophecy is addreffed to Bethlehem, a part of Judea," the refidue of thy brethren," naturally relates to the unconverted part of the Jews, who did not follow THE LEADER, at his first appearance, in a fuffering ftate :—and the fons of Ifrael, to the ten tribes of the Ifraelites, difperfed in the captivity; deftined "to return" or be converted together, "to ferve THE LORD their God, and THE BELOVED their King"-Jer. 30. 9.-When "THE LORD fhall affemble the

outcafts

Butcafts of Ifrael and gather together the difperfed of Judah, from the four corners of the earth." Ifa. 11. 12. Matt. 24. 31. And accordingly, the particle 5, is ufed in the fenfe of, "with or together with" by Micah elfewhere, 7. 13, predicting the defolation of Judea.-" And the land fhall become a defolation, with its inhabitants; on account of the fruit of their imaginations"-according to the Septuagint rendering, ou, in the Vatican copy. See alfo Gen. 32. 12, where 5y, cannot fignify any thing elfe--with many other inftances, in Noldius, § 9.-The rendering of y, "to or unto," in this place, followed by the ancient verfions and moft of the modern, (Newcome excepted), is fupported by Micah, 4. 1. where, r, is fynonymous with "to," in the parallel place, Ifa. 2. 2-intimating the reconciliation between the Jews and Ifraelites" when Ephraim fhall not envy Judah; and Judah fhall not vex Ephraim." Ifa. 11. 13.—But the former interpretation, which includes this, is more full and comprehenfive, and more conformable to the tenor of Holy Writ, declaring that "All Ifrael fhall be faved— when the fulness of the Gentiles [converfion] fhall come in." Rom. 11. 25, 26.

Inftead of the prefent reading, an et fedebunt, rendered in our public Tranflation," and they shall abide" I have followed, aw, et revertentur, "and they shall return," which is furnished by the Syriac, Chaldee, and Vulgate, and by four MSS. of Kennicott and De Roffi; and adopted by Jarchi, the Bishop's Bible, Caftalio, Newcome, Capel, Michaelis, &c. as more agreeable to the context. At the clofe of the prophecy, THE LEADER, is ftiled "THE PEACE," correfponding to "THE PRINCE OF PEACE," of " whofe peace there shall be no end." Ifa. 9. 6, 7. Intimating that profound and univerfal peace deftined to prevail throughout the earth, at Chrift's "fecond coming-without fin (or no longer as a fin-offering)—when He shall be feen by all those who expect Him unto falvation." Heb. 9. 26. Matt. 23. 39.

This most noble, magnificent, and comprehenfive prophecy of Micah, which I have endeavoured to fet in a fuller and fairer light, on account of its intimate connexion with this Pfalm, and Proverbs, 8. 22, &c. is perhaps the most important single prophecy in the whole range of the Old Teftament: it winds up the whole chain of prophetic evidence, refpecting the perfonal character of CHRIST, and the grand defign of his fucceffive manifestations, to promote the peace and falvation of mankind; -and accordingly-His human nature and defcent from David, and birth at Bethlehem, and miraculous conception, (intimated therein) form the ground work of the Introduction of Matthew's and Luke's Gofpels :-His Divine nature and eternal generation, (intimated in the fecond part) are unfolded in the fublime Introduction of John's Gospel:-His defertion of his own people of Judah and Ifrael—for a feafon; and their final converfion with the Gentiles-contain that "mystery of the Gospel" which it is the leading object of the New Teftament (and especially of the Epiftles,) to unfold and explain. And as its application to the MESSIAH, was formally acknowledged by the fulleft and moft refpectable Jewish Synod that ever met, at the birth of JESUS; so I am fully persuaded, that its gradual and final accomplishment, will principally contribute to work the converfion of learned Jews: when that " partial blindness which hath befallen Ifrael"-shall in GoD's own good time be removed : -a time, which (if we may be allowed without prefumption, to explore

66

plore, "Times and Scafons which THE FATHER OMNISCIENT hath referved in his own jurifdiction," Acts, 1. 7,) is now drawing near a clofe; and "the refloration of the kingdom to the ISRAEL [OF GOD]"or the reign of the faints with CHRIST upon earth; Dan. 7. 27. Rev. 20. 4. Matt. 19. 28.-may perhaps take place not long after the close of the grand prophetic period, of 2300 days, Dan. 8. 14, which, according to my computation, will end about A. D. 1880.-A computation, to which I must again and again, intreat and befeech the fcrutiny of the most learned, both Chriftians and Jews.-See Note, p. 77, and its references-Wishing to rouze a thoughtless, "luke-warm" age, from their lethargy, and to awaken their attention to that fignal catastrophe, denounced upon unbelievers of every description, before the establishment of CHRIST'S kingdom; as intimated in the following

Vers. 9.

"Thou shalt rule them with an iron fceptre,
And crush them, like a potter's coffel."

For God declares: "I will execute vengeance in anger and fury, upon the Gentiles, fuch as they have not heard." Micah 5. 15.

66

Instead of the prefent Maforetic reading, orn, (Terŏhim, or more fully orin, Terōhim, in 28 MSS. Kennicot.) " thou shalt bruife or break them"-from the verb 17, in the fenfe of the Chaldee, ; the Septuagint evidently read with different points, on, Tirhim, Toluariis autas, thou shalt guide or rule them," from the verb, 7, "to feed" as a fhepherd his flock*.-And the word is ufed in the fenfe of fevere or rigorous rule; in Jer. 22. 22. "The wind fhall feed on thy paftors." -(compare Jer. 4. 12) and in Ezek. 11. 7. "I fed the flock of flaughter," or the flock deftined for flaughter. In both these cafes, the Septuagint rendering is Topan; which is in the prefent inftance, fupported by the Syriac, Vulgate, and Arabic; and established beyond a doubt, by a triple reference to this text, Rev. 2. 27, and 12. 5, and 19. 15. And this laft paffage, Rev. 19. 11, 18, (explanatory of Ifa. 63. 1, 6.) furnishes the fulleft and most tremendous commentary on this text, and the parallel, Pf. 110. 4, defcriptive, of that dreadful havoc and deftruction, that will be inflicted, in the day of vengeance, on the adverfaries of THE LORD and of HIS CHRIST,-not by David himself, to whom it is utterly inapplicable ;-but by one of inconceivably greater authority, THE ROOT and OFFSPRING OF DAVID." Rev. 22. 16.

By a ftriking inftance of ominous infatuation, the fecret fymbol, or watch word of Voltaire's Antichriftian Confpiracy, was the following blafphemy against CHRIST-ECRASEZ L'INFAME, "Crush the Wretch!!!" -who, by a righteous retaliation, will "crush them like a potter's refel" —and will " grind them to powder." Matt. 21. 44. Luk.-20. 18. during the Empire of the rejected ftone, Dan. 2. 34, 35.

Verf. 10. "Ponder now therefore, O ye kings," &c.

From this, to the end, is the Pfalmift's folemn exhortation to "the

Hence it appears, that however ufeful the prefent fyftem of Maforetic punctuation, may be in furnishing the fenfe of the Jewish Church, at the time it was made; it is by no means to be relied on, in critical cafes, fuch as the prophecies concerning the MESSIAH.

kings and judges of the earth," to pay the joint worship, or "religious fervice" and "reverence" "* due to in ns, "the Supreme Lord," and

-

[Chald. for 12. Heb.] " THE SON," as they wished to deprecate the judicial vengeance to be inflicted by the latter-who, to his enemies, will be " a confuming fire," Heb. 12. 29; but "the author of eternal life and falvation to those who obey Him," A&t. 3. 15. Heb. 5. 9."To the end, that All may honour THE SON, according as they honour THE FATHER: He that honoureth not THE SON, honoureth not THE FATHER who fent Him." John, 5. 22, 23.

Verfe 12. 66

Bleffed are all that truft in HIM."

"

The verb, non, throughout the Old Teftament, fignifies religious truft, belief, or faith, here recommended towards THE SON.-And accordingly, OUR LORD declares " Bleffed is Ie, whofoever shall not be offended in ME," Matt. 11. 6, "For GOD fo loved the world, that He gave HIS SON, THE ONLY GENUINE, to the end that every believer in Him fhould not perish, but have eternal life." John, 3. 16. And OUR LORD thus comforts his defponding difciples: "Let not your heart be troubled: Believe in GoD, and. believe in ME-IN MY FATHER'S Houfe, are many mansions-I am going away to prepare a place for you-And will come back and take you to my felf:-that where I am, there may ye be alfo." John 14. 1, 3. In the many manfions" of blifs, therefore, is referved, the final reward of the tried "patience and faith of the Saints" who fhall have been "purified" and "perfected," (in humble imitation of their great MASTER) by fufferings in this life: and who, at his fecond coming, "in power and great glory" fhall be raifed at "the first refurrection" or 66 refurrection of the just," as "the first fruits," thenceforth “to live and reign with CHRIST;" when "the Kingdom of GOD fhall come, or prevail on Earth, as in Heaven," during the long prophetic period of "a thousand years;" after which, at the end of the world, they are to be tranflated (as "the quick") alive in the clouds, to meet the Lord' in the air, at the general refurrection of the dead; and fo "to be always with THE LORD," in Heaven." Compare Luk. 14. 14. John 5. 24, 29. 1 Theff. 4. 15, 17. Rev. 13. 10, and 14. 12, 13, and 20. 4, 15.-See this momentous diftinction of the Two Refurrections, more fully difcuffed, in THE INSPECTOR, p. 68, 78, and in THE IRISH PURSUITS OF LITERATURE, Art. Second Thoughts, p. 43, 45.

The devout conelusion of this admirable Hymn, Bleffed are all that truft in HIM," is evidently inapplicable to David confidered as its object: and aware of this, which is ruinous to his hypothefis, Kimchi wrefts it, in defiance of both letter and spirit, from THE SON to THE SUPREME LORD, in the foregoing claufe of the fentence: thus mifinterpreting it : "Bleed are all, &c.-As I (David) am bleffed this day: because I trufled in HIM, and have been faved by his help." &c.

How finely, on the contrary, has our great Myftagogue, John, in the noble and comprehenfive conclufion of his Gofpel, 20. 31, fummed up the whole drift of THIS PSALM; (furnishing alfo a mafter-key to the

"They will reverence MY SON"-Matt. 21. 37.-" Thou gavest me no kifs”—Luk. 7. 45: Hail Master! and kissed him` `--Matt. 26. 49.—“ Nevertheless, when THE SON OF MAN cometh, will be find FAITH upon the Earth?"

Luk. 18. 8.

grand

grand and myfterious fcheme of THE GOSPEL, revealed for the falvation of mankind) which, at humble distance from the matchlefs Originals, has been my honest, though imperfect endeavour, to unfold, explain, illustrate and vindicate, in these fugitive remarks:

"Thefe are written, that YE MIGHT BELIEVE

That JESUS IS THE CHRIST, THE SON OF GOD:
And that believing, YE MAY HAVE LIFE,
THROUGH HIS NAME."

June 27, 1802.

INSPECTOR.

THE TARGUMIM OR CHALDEE PARAPHRASES,

Of ONKELOS, of JONATHAN BEN UZZIEL, (falfely fo called) and of

Onkelos. A

JERUSALEM,

ON THE LAW OF MOSES.

Genefis, Chap. 4. c. 1.

ND Adam knew Chavah his wife; and the conceived, and brought forth Kain, for the fajd, I have acquired a man from before the Lord.

Pfeudo-Jonathan. And Adam knew Chavah his wife, who longed for an angel; and the conceived, and bare Kain: for fhe faid, I have acquired for a man the Angel of the Lord.

2.

0. And the moreover bare his brother Hebel; and Hebel was a keeper of fheep, but Kain was a + tiller of the earth.

P. J. And the* moreover bare, by her husband Adam, his twin, and Hebel alfo and Hebel was a feeder of theep, but Kain was a †tiller of the earth.

:

3.

0. And it came to pafst after fome days, that Kain brought of the fruit of the earth, an offering before the Lord.

P. J. And it came to pafst in procefs of time, on the fourteenth of Nifan, that Kain brought of the fruit of the earth, of linfeed, an offering of firft fruits before the Lord.

4.

O. And Hebel, he also brought of the firftlings of his fheep, and of the fatlings among them, and there was good-will in the fight of the Lord towards Hebel, and towards his offering:

P. J. And Hebel, he alfo brought of the firftlings of his fheep, and of their fatlings: and there was good-will before the Lord, and acceptance of perfon towards Hebel and towards his offering:

5.

0. But towards Kain and towards his offering there was not goodwill: and Kain was grievoufly angry, and his countenance was dejected. P. J. But towards Kain and towards his offering there was not acceptance of perfon and Kain was exceedingly angry, and the features of his face were caft down.

* Added to bear.

† A man tilling.

In the end of days.
O. And