who
piously sought for, and burned up, these mischievous volumes to prevent
their doing mischief to posterity. This conduct of theirs is very
suspicious. Why burn writing they could so triumphantly refute, if they
were refutable? They should have remembered the just reflection of
Arnobius, their own apologist, against the heathens, who were for
abolishing at once such writings as promoted Christianity.--"Intercipere
scripta et publicatam velle submergere lectionem, non est Deos
defendere, sed veritatis testificationem timere."[Arnob. contra
Gentes. Liber ni.]--E.

* Before going into the consideration of the following prophecies, the
author would warn the reader to bear in mind, that whether these
prophecies ever will be fulfilled, is a question of no import in the
world to the question under consideration, which is--whether they have
been fulfilled eighteen hundred years ago, in the person of Jesus
Christ, who is asserted by Christians to be the person foretold in these
prophecies, and to have fulfilled their predictions. This question can
be easily decided, and only, we think, by appealing to past history, and
to the scenes passing around us, and comparing them with these
predictions.--E.

* The word in the original being Vayikra, in the Kal or Active form of
the verb, and not Vayikare the Niphal or Passive form.--D.

# reprove or argue.--D.

* Or, in righteousness.--D.

# Mr. English very properly takes notice of the disjunctive accent
(Pasek) occurring here in the text.--D.

# For a more correct enumeration of the thirteen cabalistic rules of
exposition, the English reader is referred to vol. 1, page 209, of the
"Conciliator" of B. Menasseh ben Israel, translated by E, H. Lindo,
Esqr.--D.

# Mr. E. was, doubtless, aware that this is an exposition given by
Jewish Commentators.--D.

# There exists an English translation of this work by Abraham de Sola.
--D.

* The person here spoken of by Isaiah is said to make his grave with the
wicked, and be with the rich in his death. Whereas Jesus did exactly the
contrary. He was with the wicked (i. e., the two thieves) in his death,
and with the rich (i.e., Joseph of Arimathea) in his grave, or tomb. In
the original, the words may be translated that "he shall avenge, or
recompence upon the wicked his grave, and his death upon the rich." Thus
does the Targum and the Arabic version interpret the place, and Ezekiel
ix. 10, uses the verb in the verse in