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time unnecessarily occasioned by the by AA", the n to be pronounced as it is frequent consultations of numerous in the French-language ; slighter than books, during the early days of learn. that if possible. I have also repreing a language. I presume that the sented the long vowel (..) by the diphstudents of this work will give me thong ai, or ay. (:) initial I have recredit for not having set down ought presented by an apostrophe. My reawhich was not according to rule ; and sons the student will find in the gramI have sincere confidence in them to
mar. believe ought but that they are endeavouring to make themselves thorough 7. I have headed each Psalm with masters of the small but comprehen- a brief summary of its purport, knowsive grammar, which I have edited for
ing well that a previous correct no. them as companion to this.
tion of the theme conduces to help for
ward the student in his work, 3. I have struck out all quaint and fantastic illustrations. For instance,
8. To make the study of the sacred under No. 76, where 9X is explained
tongue, from the Book of Psalms, most to mean also a nostril, nose: it is added, pleasant to the learner, I have also pre“ It is sometimes put for the entire
pared for him an English interlineary countenance or face, as the nose being
translation of that sacred volume, on the most prominent feature gives a turn
the plan-but on a sounder principleof beauty or ugliness to the face accord
of Montanus, and the Psalter published ingly. It is sometimes taken for rage,
by the enterprising firm of Messrs. anger, because the nose and the entire
Bagster & Sons. This three-fold cord countenance is an index of anger." I
- viz. the Grammar, Clavis Psalmorum, have omitted the words printed in ita
and the interlineary Hebrew Psalterlics. If any student should regret their
if properly laid hold of, will unfold to absence, he will find them, and hosts
the learner—whether with a master or after their kind, in Dee's and Benmo
without more of the intrinsic beauty hel's Bythners.
of the sacred tongue in one year than
unsystematic study of many years. 4. The roots which David never planted in his Psalms, but which Byth
The triple work will begin to be ner has sown in that field-and his tran.
issued in monthly numbers, as soon as slators propagated – whilst Hebrew
the complement of subscribers' names scholars were asleep, I have eradicated,
shall have been received to warrant and have restored the genuine roots.
the author going to press. 5. I have supplied the singular to
Price to subscribers, paying in adplural nouns which neither Bythner
vance, THIRTY-SIX SHILLINGS ; to nor his translators could find.
non-subscribers FIFTY SHILLINGS, 6. In giving the pronunciation of MOSES MARGOLIOUTH, LL.D. the Hebrew words in English charac
PH. D., &c. &c. ters, I have made the following changes. (a) I have represented the 32, Pelham Crescent, vocal 1 by w:y in certain positions, South Kensington, S.W.
This triple work will be published under the auspices of the eminent firm
of Messrs. Bagster & Sons.
THE LAST WORDS OF EZEKIEL'S LAST VISION. WE TE are indebted for the enjoyment of a couple of hours' spiritual
intercourse, on last New-year's day, to an invitation, with which we were favoured, to attend a meeting in the east of London of the CLERICAL AND LAY-CHRISTIAN UNION. The meeting was held at the Jews' Mission House, Palestine Place. The Rev. H. A. Stern presided; he opened the proceedings by reading the forty-sixth Psalm. After which he called upon the Rev. William Stone, Vicar of St. Paul's, Haggerstone, and Honorary Secretary of the Union, to offer up prayers for divine aid in all our doings, and for continual help in all our work. The Secretary then read the minutes of the last meeting, which were so interesting, as to have made us feel regret that we had not an opportunity to be present at that meeting. The principal subject was a paper by the Secretary, on the Restoration of Israel to God's favour, and to their own Land, and the discussion thereon. The Chairman having signed the minutes, the Rev. W. Baker, the newly appointed Incumbent of Ram's Chapel, Homerton, read, according to a previous announcement, a very suggestive and instructive paper on the last verse of the Book of the Prophet Ezekiel :-"And the NAME OF TER CITY from that day shall .be, THE LORD IS THERE."
The paper'is too long for our circumscribed space; we can only furnish & digest of its principal heads, and the observations thereon. 1. Locality implied personal presence.—2. Locality fixed by Ezekiel xl. 3.-3. The glory of Jerusalem's future, in having Christ's kingdom visibly set up there, and Himself King there, accords with the teaching of the New Testament --especially with that of Revelation xxi. and xxii..—and that in the Old Testament. It was observed that the whole vision challenged much. and deep inquiry, which it would be difficult thoroughly to investigate at one meeting. Jerusalem in her glory, under the personal reign of THE MESSTAR, was doubtless the subject of the closing scene. The personal advent, and dominion of Christ, were proved as extending over all the earth in and over Jerusalem, when the Jewish people shall be restored, cemented, and in full possession of the literal inheritance of the Holy Land, as promised to their father Abraham. It was not considered that this latter vision of Ezekiel, with regard to the Temple and Holy City, was in any perfect measure at present fulfilled. There was ever & residuum of meaning with respect to our Lord's coming. The law of prophetic interpretation seemed to allow in general, a nearer, a remoter, and sometimes a more remote fulfilment. Hence, in the first scripture prophecy, we see the bruising of the Serpent's head, by the Woman's seed, not even yet accomplished, though partially manifested in the redemption by Christ, and the reconcilation of His people. But the Church is still militant, and awaits the full triumph over Satan's seed and death. So also in Jacob's prophecy of the coming "SHILOH" and the gathering of the people. SAILOH has come, but the people are not yet gathered to their great Ruler, Head, and Lawgiver. Jerusalem is trodden down of the Gentiles, and Christ is received into the Heavens, but only till the times of the Gentiles be fulfilled, and THE RESTITUTION OF ALL THINGS spoken of by the holy Prophets from the beginning, will take place. In the blessed hope of the Personal Coming and Reign of Christ, and the Restoration of the Holy City, it was inferred that a new light would be thrown upon all things which we now cannot but see dimly, and difficul. ties will be cleared up which are now almost insuperable respecting such visions as Ezekiel's Temple, the Holy City, the sacrifices, the living waters, &c. &c. But we may be assured that as so large a portion of the Prophetic word is given to these subjects of Ezekiel, it may be considered that not one word is without its meaning, and wise purport in the divine mind; and nothing shall fail of all that the Lord has spoken.
Some interesting discussion ensued, in which several learned Hebrew Christian brethren took part. It was pleasing to observe that all were unanimous in opinion on such great central truths of Prophecy as the personal Reign of THE MESSIAH; the glory of the new Jerusalem under His power, and the presence of His saints, and the final regeneration of the whole earth, as “ life from the dead,” in the revival of the dry bones of the House of Israel, and the downpouring of the latter rain of the Holy Spirit. The interesting conversazione was closed with a suitable prayer by the Chairman,
The Secretary requested the Rev. Dr. Margoliouth to read a paper, at their next reunion, (D.v.) on the significant names by which the Spirit of God designated THE CITY OF THE GREAT KING. The request was acquiesced in.
* For our own view of this Prophecy, see our January No. pp. 4-14.
ISRAEL'S MESSIAH AND THE EMANCIPATOR OF
A TRUE NARRATIVE OF BONA FIDE FAOTS.
BY THE REY. J. LOWITZ. N the year 1851, a gentleman, who lived at Point a Pic, a considerable
town in the Guadaloupe, was in the habit of taking his meals in a Jewish restaurant, in company with several other highly respectable boarders. They were in the habit of meeting in the dining-room between five and seven p.m., and formed a literary circle, comprising a lawyer, & colonel, a notary, and some very intelligent Jewish and Christian merchants. As might be expected from such a circle, the conversation was, as a rule, entertaining and instructive. Our friend, the Jewish host, spoke very little on these occasions, but always listened with the utmost attention to everything that was said.
One day, however, to our great surprise, he seemed to feel it his duty to take part in our conversation, and continued to speak a long time. It is, in fact, this particular conversation that I am anxious to narrate. Let me begin by saying that the slaves had been emancipated but a little while before, and the streets swarmed with the newly-made citizens, many of whom seemed so wretched and so bewildered, that our merchants could not look upon such an idle set of men with complacency ; they thought, as they beheld the dark prospect before them, that it foreboded some evil for the future. One of them in particular expressed himself very strongly against the political utopians of the day, saying, in the most bitter terms, “Our philosophers, who pretend to study all things, to analyse all things, and to explain all things; who would only assent to what has passed the crucible of their reason; do not, after all, know what man really is. They never studied themselves according to their sublime theory; they do not take into consideration the facts which encircle the world with a net, into which all are dragged, and which are & part of our very nature. I mean selfishness and pride; these are pivots upon which everything else turns. In commerce, industry, and institutions of all kinds, whether a man works, speaks, or thinks ; whether he writes, preaches, or prays; whether he treats on religion or politics, he only seeks to show himself superior to others, in order to secure all for himself. He does this in the same way as he breathes; with. out even knowing it; for it is his nature and his life. Take away pride and selfishness from the world, and there will be no more trades, and the world will be without its mainspring, and will inevitably crumble to pieces. But this very principle, which sustains the social structure, would be the most powerful means of dissolving it, if it were not restrained in its orbit by religion, justice, and armed force. Well, then, do you not know what our moralists aim at constantly? namely, to undermine religion ; and thereby they think of emancipating humanity. Whereunto will this lead us, I ask you, gentlemen ?" His demeanour gave the answer to the question.
Then the good man, our host, began to speak, addressing himself to the adversary of the moralists. “You are perfectly right,” said he; “our social theorists take no notice of man's secret nature; they entertain a very strange, delusive idea about it; but I should like to know on what basis would you wish society to rest ?"
“ That society should positively rest on a solid foundation,” replied the merchant, “it is necessary to master man, and use him for the public good. But man can only be subdued either by brute force, or by satisfying his eager desires and ambitious cravings. Hence two powers must mutually support each other, namely, the civil power, which must be strongly constituted, and the Church or ecclesiastical authority. It is quite useless to discuss on the civil power : we all know that it must be strong; and, as long as it has the sanction of religion, it will continue invincible. Consequently, it is religion that must be the basis of society, inasmuch as man has his perpetual secret aspirations which a prospective hope of eternal glory alone can satisfy. Let, therefore, religion be surrounded with all the solemn and mysterious pomp possible. Let its ministers discourse of the eternal future. Let them display in turn the glories of heaven and the torments of hell, thus inspiring the people with salutary hopes and fears. Society will rest in security, fearless of revolutions."
“ Then shall we be able to pursue our interests,” added our friend, ironically.
But as this ironical remark was not appreciated by the hearers, thé speaker continued, in a more serious tone, saying, “I think, sir, that this social edifice which you have just described has been already more than once constructed in this world of ours; particularly, twice, which I could show you in a few words, if you will permit me to do so.” As everybody seemed to listen to him attentively, he proceeded to say, “When Jesus Christ appeared on earth, a most formidable theocracy prevailed over all the nations, which encircled them as with an iron wall. A universal pontiff extended his dominion over the people of the then known world ; the mass of them were sunk in slavery and gross ignorance. All was calculated to prevent a dissolution of that vast and mighty empire. One sole head ruled the world in the name of all the gods, and disposed both of time and eternity after his own pleasure. In the eyes of the people, the pontiff king had absolute control of mankind, both physically and morally, which he exercised by his priests and soldiers. Every aspiration of the soul had been explored, and admirably provided for by solemn or terrible religious worship of a mysterious and imposing priesthood, by sumptuous and sensual feasts which were now