"A Gentile" Calls on me to explain the 10th verse of the 6th chap. of Isaiah. The following is from David Levy's Lingua Sacra.

Article

observes:

שמעו שמוע ואל תבינו וראו ראו ואל תדעו

in njen The heart of this people is become fat. This is the real sense of the word; and not as in the English translation, make fat; for that is, contrary to the sense of the whole passage. For in verse 9, the prophet, in the language of surprise, Hearing ye hear, but understand not; and seeing ye see, but perceive not. This, according to the meaning of the prophet, is thus: 'You, says he, who have the full power of hearing and seeing, shall yet neither perceive nor understand?' This is really surprising: but then he proceeds to give the reason for this extraordinary circumstance in the following verse.

השמן לפ העם הזה ואזניו הכבד ועיני השע כן יראה בעיניו ובאזניו ישמ עו ולבבו יכין ושב ורפא לו The heart of this people is

;

become fat; and in consequence thereof, his ears are become heavy, and his eyes are become closed. And as they are thus sunk he observes with surprise, Is there (yet as much as) a perhaps, that he may see with his eyes, or hear with his ears, and understand with his heart, and return, and be healed. No! says he, in the spirit of prophecy, there is not the most distant hope of their return, while they are so deeply sunk in their wickedness. And therefore the prophet inquires, y How long, O Lord? How long will this gross stupidity and wickedness continue? To which the answer is, "Until the cities be wasted (or desolate) without inhabitants, &c. i. e. until they have received the full punishment for all their sins. This is the real meaning and purport of the passage and not as in the English translation, and as christian commentators in general have explained it, in order to favour a certain scheme; (of which I shall treat at large in another work, and in my comment on scripture;) for that would be diametrically opposite to the justness and equity of the Supreme Being, as well as his express declaration by the hand of another eminent prophet. See Ezek. xviii. 23, 30. and 33. 11, &c. Nay, I may say, it was the sum of all the prophecies from Moses to Malachi. See Jer, iii. 14. 22. xviii. 11. xxv. 5, &c. See also Hosea, Joel, Zech. Mal. See also Deut. xxx. 8, 10. And even of this prophet himself, chap. xliv. 22, &c. Hence it is manifest, that the prophet never could be instructed by God, to deliver himself in the form of the present English translation, viz: "Make the heart of this people fat, &c. lest they see with their eyes, and hear with their ears, &c. and convert, and be healed." This explanation of the words of the prophet, is so contrary to the whole tenour of prophecy, as well as the justness and equity of God, that I am not a little astonished, when I see

persons that believe in divine revelation, put such words into the mouth of the prophet. This, alas! plainly shows to what lengths men may be led in support of a favourite hypothesis. And I am bold to assert, that from such interpretations of scripture, the Deist and Atheist have derived their greatest strength.

No. 10 of the Jew was put to press before Israel's Advocate, No. 12, (which was only received on Friday last came to hand ;) and as there is always a reason for all things, even in delaying the publication of the Advocate, we impatiently turned over its pages, searching for an editorial article, and like Diogenes of old, searching for an honest man, had like to lose our pains; for we threw it on the file in indignation. But having occasion for the direction of the Rev. Doctor S. H. Cox, took off the said Number, and behold our inexpressible surprise at finding in his stead the announcement of the Rev. Thomas Mc Cauley, D.D. L. L. D. secretary &c. On this a sudden gust of light shone around us, but did not obscure the sight, as the light is said to have obscured St. Paul's ;* and on a minute re-inspection, found, apart from the bad company introduced in this Number to our regard,† and among the Notices, in the smallest print, the Brevier, the following editorial article, or notice, which, although short, is still full of pith, and well worth the twentyfive dollars.

"The Rev. S.H. Cox, owing, as he stated to the board, to the pressure of other business, has found it necessary to resign the office of secretary for domestic correspondence.

"His resignation was accepted, and the Rev. Doctor T. Mc Cauley appointed in his stead."

This is the whole verbatim et literatim. It says, "that the Rev. Dr. has found it necessary to resign the office of secretary of the American Society for Meliorating the Condition of the Jews." A reason for the resignation is indeed given; "the pressure of other business," and an insinuation of doubt or suspicion as to this being the principal or only reason, "as HE stated to the board." The editor of Israel's Advocate is very careful to inform us, that the Rev. Doctor himself assigns "pressure of other business," as a reason for his resignation.

Another fact-The Rev. Doctor Cox called at my office within the last month, where I was introduced to him as editor of THE JEW. The

*Acts ix. 8. & xxii. 11.

+ James Abrahams, the apostate. Mr. Largon, also said to be an apostate. Mrs. Simons, the wife of an apostate, and the convert Borrenstein. A worthy company!

The editor of Israel's Advocate receives this sum for each number of the paper. He is also called agent, and as such his only business appears to be, that properly belonging to the publisher, and in fact is an obstruction to the publication.

Doctor had never heard of such a work or publication. I thought it very strange, as I had invariably sent the numbers to the publisher of Israel's Advocate, directed for the American Society for Meliorating the Condition of the Jews, as soon as published. I mentioned this to the Dr. and informed him, that I invariably sent another copy to the publisher for his perusal, and that the Rev. editor of Israel's Advocate was considered as a subscriber, and received a copy as such. The rev. gentleman received the first number, whether he has read the others, or even made any inquiry concerning them, I know not. But he has resigned his office of secretary to the American Society. He is no longer against us; he has left the arena, and is become a looker-on. I tender him, therefore, the right hand of fellowship; he is no longer to be considered as an opponent, I hail him as a brother.

As to the unkind suspicions of the editor of Israel's Advocate, it only shows me there are other reasons. The above are all the facts-let

each make his own comments.

NOTICES.

So many complaints reaching us, of the miscarriage of THE JEW sent by mail, we propose in future to send as much as possible by other conveyance. Those for Philadelphia, will be sent to W. N. Pollack, our agent in that city.

Subscribers calling at the Office, will be supplied with any number or numbers which may not have been delivered.

CONVERSIONS.

Will it be proper, to publish in THE JEW, under this head, accounts of conversions. We have on the files-a score or more.

TO CORRESPONDENTS.

On The Prophecies.-On your own terms? Yes, certainly, "for my use." I could not desire better.

Corrector.-Thou art right.

I stand corrected, and will, by thy

council, correct my text. Please continue thy favours.

Abner. I fear him not. "This uncircumcised Philistine shall be like one of them."

C.-Please God, as thyself, I will proceed according to thy wishes. As thine, my spirit knows not fear, neither weighs consequences.➖➖ En avance, is the word.

Published by L. Emanuel, 265 Broadway.

THE JEW;

BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES, AND PARTICULARLY AGAINST THE

THE literal meaning of prophecy is what......ian writers would, if they could handsomely do it, get rid of; not because the prophecies are in themselves hard to be understood, or difficult to be explained, but because their obvious meanings and plain drift run counter to the system which they labour to establish for, otherwise, they are very fond of the plain sense and literal meaning, provided there is any appearance in their favour, or resemblance by which they can make it square with their doctrines; for they then • exult as if that alone were sufficient to prove their point, overlooking whatever else is necessarily connected with, and belonging to the same subject; they generally extract here and there little scraps and parts of Scripture, and join them together, but which, considered and examined in relation to their proper subjects, have very different meanings.

But, notwithstanding their commentaries; their innumerable volumes to reconcile their contradictions; their endeavours to drown or hide the insufficiency of their proofs, by glosses and rhetorical discourses; their subtleties and evasions; their declamations and subterfuges; their arts and continual inventions; their types and their allegories; they still find themselves greatly embarrassed and perplexed, how, consistently, to prove the prophe

cies fulfilled. Neither can they, in any literal degree, (not even to their own satisfaction,) fit the accomplishment to the prophecy, or the type to the antitype. We are, indeed, told that "one of the characters which Jesus claims and assumes in the gospel is thisthat he was the person spoken of by Moses and the prophets : whether he is this person or not must be tried by the words of prophecy ;"* undoubtedly it must; but how the character given of the Messiah by the prophets, answers the accomplishment in Jesus, by which we are to judge of his claim, and whether he is that person or not, is what ought to have been made clear and evident from the prophecies, for it is here that the difficulties lay.

But the learned prelate, instead of proving this point, and clearing the difficulties which attend it, most unaccountably shifts the argument; for, though he refers you to the prophets for consideration, as the criterion by which you must form a judgment, yet he tells you that," 'tis evident the word of prophecy was not intended to give a clear and distinct light in this case;"+" that prophecy was never intended to be a very strict evidence;"‡ "'tis absurd to expect clear and evident conviction from every single prophecy as applied to......"-How so? must people be sent to the prophecies to judge whether Jesus is the person spoken of, and yet be told," that prophecy was never intended to be a very distinct evidence; and that it is absurd to expect conviction from that which we are sent to, and by which we must try his claim?" Why are we sent to the prophets for conviction, if it is not to be had there? or if it is absurd to expect it? But the absurdity does most certainly centre in this learned prelate; for I would willingly know on what other evidence it can be proved to the Jews, that Jesus is the Messiah, but from the prophecies concerning him in the OldTestament? and if these be clearly and evidently fulfilled, as they pretend they are, then let them abide by the test; for it is ridiculous first to send them to the prophets to judge his claim, and then take away the force of their evidence, by declaring that they cannot expect conviction from them; and, consequently, that they

*Intent and use of prophecy, page 42.

Intent and use of prophesy, p. 28.

Ibid, 30.

Ibid. 33.