A53696:636
Exercitations on the Epistle to the Hebrews
Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole economy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the ancient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...
London: printed by Robert White for Nathaniel Ponder, 1668
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 25 Secondly, The Targumists have with one consent given us the same account of the sense and importance of these words; and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration, or assistance of the [Greek or Hebrew], as they express it in their Talmuds. Thus Onkelos the best of them, [Greek or Hebrew], The Ruler, Lord, or Prince, he that hath Dominion, shall not be taken from the House of Judah. And Jonathan, [Greek or Hebrew], Kings and Rulers shall not cease from the House of Judah. The same words are used by that called of Jerusalem. The Authority of these Paraphrases among the Jews is such, as that they dare not openly recede from them. And therefore Manasse in his Conciliator, where he endeavours to enervate this Testimony, passeth over these Targums in silence, as having nothing to oppose to their Authority, which is a sufficient evidence, that he saw the desperateness of the cause wherein he was engaged. Solomon and Bechai acknowledge Rule and Dominion to be intended in the words, but according to the latter they are not to be erected until the coming of the Messiah, which is no less expressly contrary to the Targum, then to the Text it self, affirming plainly, that then it was to end, and not begin. Add hereunto, further to manifest the consent of the Ancient Jews unto this sense of the words, that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrin whose power continued in Judah, until the Shiloh came, whereof we have spoken before.
§ 25 Secondly, The Targumists have with one consent given us the same account of the sense and importance of these words; and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration, or assistance of the 〈non-Latin alphabet〉, as they express it in their Talmuds. Thus Onkelos the best of them, 〈non-Latin alphabet〉, The Ruler, Lord, or Prince, he that hath Dominion, shall not be taken from the House of Judah. And Jonathan, 〈non-Latin alphabet〉, Kings and Rulers shall not cease from the House of Judah. The same words are used by that called of Jerusalem. The Authority of these Paraphrases among the Jews is such, as that they dare not openly recede from them. And therefore Manasse in his Conciliator, where he endeavours to enervate this Testimony, passeth over these Targums in silence, as having nothing to oppose to their Authority, which is a sufficient evidence, that he saw the desperateness of the cause wherein he was engaged. Solomon and Bechai acknowledge Rule and Dominion to be intended in the words, but according to the latter they are not to be erected untill the coming of the Messiah, which is no less expresly contrary to the Targum, then to the Text it self, affirming plainly, that then it was to end, and not begin. Add hereunto, further to manifest the consent of the Antient Jews unto this sense of the words, that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah, untill the Shilo came, whereof we have spoken before.