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Consequently it is alluding to future nations and kingdoms; for in his lifetime he was not (alled, despised, and rejected of men, but quite the contrary; therefore the scripture cannot mean him, but is applied to Israel : but admitting that it refers to Jesus, how is it possible then to interpret upon him the following text: Ib. liii. 5. “ But he was wounded for our transgressions; he was bruised for our iniquities : the chastisement of our peace was upon him, and with his stripes we are healed,” &c. Did he not suffer martyrdom on account of saving the souls of those who believed in him, to elevate them above all other nations? And what preference have the Christians before the other nations ? The Israelites possess equal great forces and fortune.

As such how can the following be applied to him : “ Behold, my servant shall deal prudently; he shall be exalted, extolled, and be very high :” how can he be then wounded and bruised ? “ the chastisement of our peace shall come upon him, and with his stripes we are healed.” This is certainly inconsistent.

Equally less can v. 10 be interpreted as meaning Jesus, “ Yet it pleased the Lord to bruise him ; he hath put him to grief,” &c. For, according to what the Sophists maintain, Jesus ascended into Heaven. lb. 8. “ For he was cut off out of the land of the living :” they argue that he departed for eternal life. Ib. 10. “ When thou shalt make his soul an offering for sin.” If

לא נמצא שתלמידים יקראו זרע רק בנים היוצאים מחלציו : וכן לא מצינו ימיו שהאריך כי בן לגי

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שנים היה : וכן תמצא ראיות ברורות רבים שאין מספר שאין כוונות הכתוב עליו בשום פנים

כיא על ישר

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וגם זה הראייה ברורה שרק על ישרא דבר הכתוב כנראה מפרק ניב באמרו: אי עורי לבשי עוזך בגדי תפארתך ירושלים עיר הקודש כי לא יוסיף יבא בך עוד ערל וטמא וכו' : ואיך נתקיים מאמר זה הלא ציון וירושלים עד היום הזה תחת כפות רגלי ישמעצים שאפילו הנוצרים בעצמם קוראין להם ערלים וטמאים : בי התנערי מעפר

קומי שבי ירושלים התפתחי מוסרי צוארך שביה

בת ציון וכו' :

אכן נראה כי על העתיד דבר הכתוב כשישובו ניני ישרץ משבים וזהו עשרת השבטים כדכתיב

בפסוק ג' כי כה אמר ה' חנם נמכרתם ולא בכסף תגלו : ד" כי כה אמר אדני ה' מצריס ירד עמי

Jesus was a divinity, what occasion was there for his sacrificing himself, to try whether the father would save him? Ib. " He shall see his seed, he shall prolong his days.” Surely he had no seed, nor can his disciples be called his seed; for we find no where that pupils are called seed, but only the children which we bring forth. His days were likewise not increased according to the above quoted text, but to the contrary, they were decreased; for he only lived thirty-three years. Many more proofs of a similar nature could I state to substantiate that the Holy Scripture does not mean Jesus, but alludes entirely to the people of Israel.

As a further testimony that the Scripture means Israel, we need only peruse the following text: Ib. lii. 1. “ Awake, awake, put on thy strength, 0 Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean,” &c. How is that fulfilled ? Jerusalem labours yet up to this very day under the Ishmaelites, who themselves call the Chris. tians unclean. Ib. 2. “ Shake thyself from the dust: arise, and sit down, O Jerusalem : loose thyself from the bands of thy neck, O captive daughter of Zion.

This evidently proves that it signifies the future time, when Israel shall return from their banishment, namely, the ten tribes. Ib. 3 and 4.


בראשונה לגור שם ר"ל אעפ"י שעבדו מצרים את

בני ישרץ בפרך בגלות ראשונה מימ היי להם קצת חוב עליהם שנעשו להם אכסניא וכלכלום כדכתיב

בראשית מיז די ויאמרו \ פרעה לגור בארץ באנו וכר: כי כבד הרעב בארץ כנען וכו": הי ו ויאמר פרעה \ יוסף אביך ואחיך באו איך ארץ מצרים לפניך היא במיטב הארץ הושב את

אביך ואת אחיך ישבו בארץ גשן וכו" : הי ועתה מה לי פה נאם ה' כי לוקח עמי חנס וכו' : ו לכן ידע עמי שמי לכן ביום ההוא כי אני הוא

המדבר הנני ; ז ח ט י יאי

קרא נא אהובי הקורא את כל הפסוקים האה

ותמצא האמת שרק על ישרא הכתוב מדבר : יבי

כי לא בחפזון תצאו ובמנוסה לא תלכון כי הולך לפניכם הי ומאספכם אהי ישר; ואל יאמר


« For thus, saith the LORD, ye have sold yourselves for nought; and ye shall be redeemed without money. For thus saith the LORD God, my people went down aforetime into Egypt to sojourn there, and the Assyrian oppressed them without cause;" namely, although the children of Israel were heavily afflicted by the Egyptians, yet we must recollect that they were under some obligation to them for the hospitable reception they met with when they first sojourned into their country. Gen. xlvii. 4, 5 and 6. “They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan.And Pharaoh spake unto Joseph, saying, thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell : in the land of Goshen let them dwell," &c. Isa. lii. 5 and 6.“Now therefore, what have I here, saith the LORD, that my people is taken away for nought !—Therefore my people shall know my name : therefore they shall know in that day that I am he that doth speak, Beliold it is 1,” &c. and further in verses 7, 8, 9, 10, 11.

Pray, dear reader, give yourself the trouble to peruse these verses, and you will find how strictly I adhere to truth, that the Holy Scripture is only speaking in reference to Israel, as to one body. Ib. 12. “ For ye shall not go out

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