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Me whom they have pierced, and mourn as one mourneth for his firstborn." So truly does the goodness of God lead to repentance, and faith in the great atoning sacrifice of the Son of God and Son of David awaken sentiments of the liveliest gratitude, and self-devotedness in Jewish and Gentile heart, the sacred bond of consanguinity in Israel's case adding increasing depth and tenderness to the general lamentation.
As a true son of Abraham, accept dear sir, these faithful but imperfect remarks, and believe me always respectfully and truly yours,
heart ; thus made every man's brother, spending Himself in unwearied labours for their instruction and benefit, and finally bearing away their guilt, by His self-devoting sacrifice. Yet was this love of the great Mediator so wholly unintelligible to the favoured nation among whom it was displayed, that nothing but omniscient wisdom, and omnipotent patience could have sustained Him through the terrible conflict with the powers of darkness.
But did not Israel know? When they led Him as a sheep to the slaughter, when they taunted Him with “saving others," and defied Him to “save Himself," did no sacred words of Psalmist or of seer occur to their darkened memories and alienated hearts? Yes, their long promised Messiah had given them, by Isaiah's sublime pencil, and David's hallowed strains, a faithful portrait of Himself; but pride and unbelief had so obscured their mental vision, that, notwithstanding all His mighty works, we know that the leaders of the nation, (for there was a blessed minority) would not and could not believe in Jesus as the Redeemer of Israel.
Their subsequent dispersion, during centuries of suffering and humiliation explains the mode of Jehovah's deal. ings with nations apart from individuals ; that its rulers are held responsible for the general weal or Would that England might now lay to heart the solemn lesson! But hath God forgotten Zion? The question to every student of the revealed Word needs no reply. “If heaven above can be measured, or the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.” (Jer. xxxi, 35, 36, 37.)
The progress of events in these last perilous times, enables us to forestall with the certainty of Christian hope the speedy accomplishment of those splendid promises indited by the Holy Ghost concerning their future restoration and blessedness, written with an overflowing fulness of love that passeth knowledge in its breadth, and depth, and height.” We learn from Zech. xii. that Jerusalem's bitter grief, and repentance for her great national transgression, will occur at the precise period of her full deliverance and the manifestation of the Saviour's arm in its accomplishment. The torrent of regretful feeling thereby awakened is affectingly described by the sacred Prophet: “They shall look on
WHAT IS MEANT BY - THE MOR.
ROW AFTER THE SABBATH ?" WHAT IS SIGNIFIED BY THE “ TWO WAVE-LOAVES ? "
DEAR MR EDITOR,—When you can command time and space, would you kindly give your opinion on the two following knotty questions, which were asked at our “ Teachers' Bible Class " last week ? Our lesson was on “The Three Jewish Feasts," and we got into the following difficulty. The wavesheaf of first ripe corn is directed, in Leviticus xxiii. 11 ? to be offered on “the morrow after the Sabbath" in the Passover Feast; and the Feast of Weeks is to be reckoned from this ** MORROW AFTER THE SABBATH." Now does this mean - asks our beloved Pastor-the morrow after the "holy convocation," or first day of the Feast, or the morrow after the Sabbath which falls during the Passover week ? I inclined to the former opinion, but our revered Pastor observed, “Would not the Editor of the HEBREW CARISTIAN WITNESS AND PROPHETIC INVESTIGATor tell you ?"
The other point was about the two wave loaves ” offered at the Feast of Weeks. (Lev. xxiii. 17.) Mr. T. says that some Christian writers regard them as typical of the two Churches,Gentile and Jewish, - but he said that the Jewscould hardly have looked upon them in that light, and he wanted to know whether there was any particular signification attached to them? I hope you will not mind being troubled with this.-Yours very truly, A. L, 0. I.
[We may truly say, in this case, “the trouble is a pleasure." Our readers will recognise in the signature the accomplished translator of Professor
Delitzsch's charming novelette EIN TAG IN CAPERNAUM, as well as of the second paper in this issue. It is a pleasure, therefore, to comply with the wishes of such a fellow-worker. On the subject of the meaning “on the morrow after the Sabbath," the ancient and modern Jewish exegetes are as much divided as Christian expositors are. The latter have respectively adopted the opinions and arguments of the former. We feel convinced that had the typical import of " the wave. sheaf of the first ripe corn” been understood, in the inspired sense which St. Paul supplied, there would have been no difference of opinion in the matter. All would perceive at once that “ on the morrow after the Sabbath” must mean the day after the Sabbath which falls during the Passover week, that is, according to our modern nomenclature, Sunday. Paul was very explicit on the typical meaning of the first fruit-offering, both in his preaching and writing. He told the aristocratic congregation which Festus got up for him :-" Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the Prophets and Moses did say should come : that Christ should suffer, and that He should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles."
He wrote to the Corinthian sceptics :" For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order : Christ the firstfruits ; afterward they that are Christ's at His coming.”+ Agrippa, Festus, and the rest of the audience, as well as the Corinthian self- yled philosophers, must have perceivedwhether they were convinced or notwhat the preacher's and writer's allusion pointed to. The report of the resurrection of the Redeemer was then the staple topic throughout the known world. That resurrection, rumour* with its ten thousand tongues,” for once at least truly--reported to have taken place on the day after the Sabbath which fell during that eventful Passover week. We stedfastly believe, therefore, that the wave-sheaf of first ripe corn was to be offered on the morrow after the ordinary Sabbath in the Passover week, that is, on the
Sunday in that week, thus typifying the resurrection of Him whom St. Paul designated “ CHRIST THE FIRSTFRUITS." The Feast of Weeks was computed from that Sunday, or that “the morrow after the Sabbath.” It is a very interesting feature in the typical festivals, that the Feast of Weeks, or Pentecost, is the only festival for which the day of the month is not prescribed.
The two “ wave-loaves" offered on the Feast of Weeks we believe to have typified Christ, as the Bread of Life, and His Word, which He declared to be meat. We may just observe that the following prescription respecting the celebration of the Feast of Weeks furnishes a further illustration as to the meaning of the expression “on the morrow after the Sabbath :"_" And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering, seven Sabbaths shall ye complete : even unto the morrow after the seventh Sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord. Ye shall bring out of your habitations two wave loaves of two tenth deals : they shall be of fine fiour ; they shall be baken with leaven ; they are the firstfruits unto the Lord."I The two loaves may also signify the two covenants. The Jews, we believe rightly, commemorate the Feast of Weeks as the anniversary of the giving of the Law from Mount Sinai. We, as Hebrew Christians, commemorate this festival as the consummation of the New Covenant, which was sealed with the blood of Christ on Mount Calvary.- Editor H. C. W. and P. I.]
RECORDS OF CAPTIVE ISRAEL FROM A MARBLE SLAB FOUND IN
THE RUINS OF NINEVEH. DEAR SIR, -A friend has favoured me with the following interesting statement, which you will, I think, find worthy of a place in your columns.
“A French gentleman, present at a meeting of the International Palestine and Syrian Committee,' sent to his iend, Professor T., the following communication, which has a very im. portant bearing upon the researches of all interested in the question of the Israelitish origin of a nominally Gentile
| Lev. xxii, 15-17,
* Acts xxvi. 22, 23. † 1 Cor. xy. 23, 22,
People, such as the inhabitants of Great Britain and kindred tions.
“In the ruins of Nineveh, a marble slab has been discovered of much interest to the archæologist. It bears the following inscription :
“Sargon marched against tte city of Samaria and against the tribe of the Beth Khumri, of which he took away 27,280 families into Assyria.'”
Now the Israelites of Samaria were often called Khumri, because of their idolatrous priests, “ Chemarim."
The Cimbri, Cumry, or Cimri, are mentioned by Tacitus (8. xxxvii.) with the Teutons, as making part of the great German race.
As Scythians, they have occupied Denmark, a small portion of the north of Germany and Great Britain, where the Cambrian, Scythians, and Cumry, are also called Welsh.
Herodotus says (b. iv. s. ii.) that the Cimmerians came from the region called Kimmerion (or the Crimea), the land of the Khumri Israelites.
Pliny states that the Saccassunïgave to their country the name of Sacasesna (Saxonia). Query, Saxons, “Sons of Isaac" (Ámos vü. 16). Sunna signifies son. Now the Sacæ were the most celebrated of the Scythians, or “wandering tribes."
Parkhurst's Hebrew Lexicon, Rawlinson's Herodotus, and Layard's Nineveh, may be consulted on the foregoing.
Judah, as well as Israel, were concerned in the idolatrous worship of which the “Chemarim "* were the leading teachers. The word is only found three times in the Old Testament. In Zeph. i. 4, in relation to Judah, and of which 2 Kings xxiii. 5 (see marginal reading) is the historical fulfilment. The passage relating to Israel is in Hosea x. 5, of which we,
whilst concerning the house of Joseph or Ephraim, the promise of their national recovery and manifestation yet remains to be fulfilled, with the forgiveness of their iniquity also as a people. “ The iniquity of Ephraim is bound up; his sin is hid .:. I will ransom them from the power of the grave; I will redeem them from death," &c. I
Now to return to the inscription on the Nineveh tablet, and the natural deduction suggested by it as to the increase of the people, whose multiplicity is so often and distinctly foretold in the Scriptures, even to the hour of their final triumph and restoration, " and they shall increase even as they hare increased," $ but so contrary to the solemn predictions concerning the disobedient and unbelieving portion of Israel, as actually fulfilled in the Christ-rejecting house of Judah, " and ye shall be left few in number, because thou wouldest not obey the voice of the Lord thy God."| If “Sargon then carried away 27,280 families " of Israel, and we allow the usual average of five to a family, the actual number of persons taken captive would be 136,400.
The date of this captivity in Samaria, as given in our Bibles, is B.C. 721 ; and a remarkable passage in Ezekiel xxix. affords interesting data respecting the time of their regaining their independence,coinciding with the account given by Herodotus of the various disturbances in the cities of the Medes, whither Israel had been deported by the Assyrian monarchs. The prophecy to which we refer (Ezek. xxix ) begins at verse 17, and the marginal date there given, B.C. 572, is that of the in. vasion of Egypt and its spoliation by Nebuchadnezzar ; and then it is written, “In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them," &c.
Now between the date of Sargon's raid on Israel and that of Ezekiel's prophecy, there is an interval of one hundred and forty-nine years ; and, allowing one for its actual accomplishment, one hundred and fifty years would have run their course, during which period (at a rate of increase far below that recorded during their sojourn in Egypt) these 136,000 captives, doubling their numbers every twenty
upon whom the ends of the age have come," find the historical fulfilment attested by the disinterred monuments of Nineveh, concerning that long buried people, whose graves the Lord has promised to open and to bring them out of them, to place them in their own land, to be made there and then, and not before, one, with Judah, † the well-known, and, therefore, not buried portion of Israel ;
* The final letter m being merely part of the masc. plural termination, the word actually stands in English letters, KMRY.
+ Ezek. xxxvii. 11-16.
1 Hosea xiii. 12-14.
$ Zech. x. 7, 8.
ספר תורת אלהים עם עשרה
five years, would have increased to middle dark ages, disfigure this his above 8,000,000 !
We shall abundantly What wonder then that their " horn" demonstrate this hereafter. The Chief or power should have begun to bud Rabbi of England must have been conforth, at the very time when that of scious of the fact; or else why, as Chief their brethren of the house of Judah, Rabbi of England, did he not publish captives in Babylon, or refugees in his principal contribution to the work Egypt, and doomed to destruction there, -which he quaintly entitled and was at its lowest ebb!
IOTA. 725, NETHINAH LAGGER — in the Sept. 12.
English language, for the benefit of the mass of the people committed to his
spiritual charge ? ? ? Literary Notices.
This edition of the Pentateuch disproves, however, most effectually, the
silly assertions made by ill-informed :
persons, who ought to know better,
that Rabbinism, or Talmudism is reThe Book of the Law of God, with Ten laxing its hold upon the Jewish mind.
Commentaries. A New Edition of Here we have the Chief Rabbi of The Hebrew Pentateuch, with Ten England, in 1874, as Commentator of Rabbinical Commentaries. The the Chaldee paraphrase of Onkelos, Widow Rom and Brothers, Wilna.
and therefore of the Pentateuch itself,
whose great forte is Talmudical imPRELIMINARY.
pregnation ! The principal feature of this edition We must say one word more at preis that the commentaries of Rabbi sent. We regret that we cannot congraSolomon Isaac (Rashi), Ibn Ezra, tulate the venerable head of the English Rambari, Rashbam, Baal Hatoorim, synagogues for good taste in the choice Toledoth Aaron, Sephorno, Pathshegen, of a title for his contribution to the Abhi Ezree, are supplemented by a
edition under review. Of course, Dr. very elaborated Commentary, on the Adler meant the designation NETHINAH Chaldee raraphrase of Onkelos, com- LAGGER—"A GIFT TO THE PROSEmonly known as TARGUM, by Dr. LYTE"-as a compliment to his Nathan M. Adler, Chief Rabbi of favourite author. But the term must England. Judging from the introduc- have been floating in the Rabbi's tion to the work, Dr. Adler is not only memory apart from its context. The one of the Commentators of the pre- term is employed in Talmud Treatise sent edition, but is the responsible PESACHEEM (chap. ii. fol. 21 col. 2), Editor of it. We have only space in
where it is maintained that this our issue for a couple of prefatory NEBHAYLAH, i.e., the carcase of a observations on the Editor's perfor- beast which died of itself, is to be mance.
offered as NETHINAH LAGGER. We The chief Rabbi of England has are rather curious to know how the demonstrated that he is a better He- continental Jewish Rabbis will rebrew scholar than his continental con- ceive this problematic compliment freres were disposed to credit him with. to Onkelos. We think that they will Dr. Adler can write-as was to be agree with us that Luzzato's title, expected from such a Jewish dignitary 12 278, displayed better taste, on -good Hebrew. The first evidence, the part of the learned professor of however, of this ability has been fur: Padua, than that exhibited by the farnished in the work before us. This is fetched name, and of somewhat unall we have to say in praise of it. The savoury association, chosen by the chief tout ensemble of the performance of English Judaism. proves Dr. Adler to be a Jewish Rabbi We purpose to give the work a close of the old old type. All the conceits and conscientious sifting ; the result and prejudices and the immolations of which we shall submit to our of grammatical rules and sound criti- readers, in five separate articles, accism to those idols, which mar the cording to the number of volumes of writings of the Jewish Rabbis of the which the work consists.
People, such as th Great Britain tions.
“In the ruins of N slab has been disc interest to the archæ the following inscript:
“Sargon marched : of Samaria and agains: Beth Khumri, of which 27,280 families into As
Now the Israelites of often called Khumri, b. idolatrous priests, “ Che
The Cimbri, Cumry, mentioned by Tacitus (. the Teutons, as making great German race.
As Scythians, they li. Denmark, a small portion: of Germany and Great B the Cambrian, Scythians, are also called Welsh.
Herodotus says (b. iv. the Cimmerians came from called Kimmerion (or the land of the Khumri Israeli
Pliny states that the Sacu to their country the name os (Saxonia). Query, Saxons, Isaac ” (Amos vii. 16). Sun: son. Now the Sacæ were celebrated of the Scythians, dering tribes."
Parkhurst's Hebrew Lexi linson's Herodotus, and Nineveh, may be consulted foregoing
Judah, as well as Israel, w cerned in the idolatrous W which the “Chemarim ?* leading teachers. The word found three times in the Old Tes In Zeph. i. 4, in relation to and of which 2 Kings xxiii. marginal reading) is the hi fulfilment. The passage relat Israel is in Hosea x. 5, of whis "upon whom the ends of ti. have come,” find the historica, filment attested by the disin' monuments of Nineveh, conce that long buried people, whose g the Lord has promised to open ai bring them out of them, to place in their own land, to be made i and then, and not before, one, Judah, † the well-known, and, th fore, not buried portion of Isr.
The final letter m being merely par the masc. plural termination, the word tually stands in English letters, KM1.
+ Ezek. Xxxvii. 11-16.