A53696:897
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.
The only [Greek or Hebrew], is in the mode or manner of expression. The proposition in the Prophet seems to be affirmative, thou art little; in the Evangelist, it is expressly negative, thou art not the least. But First, This difference concerneth not the Testimony, as to that end for which it was produced: what ways soever the words be interpreted, the importance of the Testimony is still the same. (2.) The words in the Prophet contain no perfect Enuntiation, nor do yield any complete sense, unless it be on one of these two suppositions. First, That the word [Greek or Hebrew], is to be taken adverbially, and to signify not parva, but parum, not a little one, but a little; and then they give us this sense, and thou Bethlehem Ephrata it is but a little that thou shouldst be among the Thousands of Judah; and this hath no inconsistency with the words of the Evangelist, Thou art not the least: For though it were eminent among the Thousands of Judah, yet this was but a little, or small matter in comparison of the honour that God would put upon it by the birth of the Messiah. And this is not unusual in the Hebrew Language, Adjectives feminine are frequently taken in the Neuter Gender, which it hath not, and signify Adverbially. And though [Greek or Hebrew], be of a Masculine Termination; yet being joined with [Greek or Hebrew], the name of a Town or City, it is put for [Greek or Hebrew], of the feminine Gender. Or, Secondly, An Interrogation must be supposed to be included in the words, art thou but little? Bethlehem [Greek or Hebrew], art thou but little? which may well be rendered negatively, [Greek or Hebrew], thou art not the least, among the thousands of Judah. The Prophet then might have respect both to its present outward estate, which was mean and contemptible in the eyes of men, and also the respect that God had unto it as to its future worth, which was to prefer it above all the Thousands of Judah, which principally the Evangelist had regard unto.
The only 〈non-Latin alphabet〉, is in the mode or manner of expression. The proposition in the Prophet seems to be affirmative, thou art little; in the Evangelist, it is expresly negative, thou art not the least. But First, This difference concerneth not the Testimony, as to that end for which it was produced: what wayes soever the words be interpreted, the importance of the Testimony is still the same. (2.) The words in the Prophet contain no perfect Enuntiation, nor do yield any compleat sense, unless it be on one of these two suppositions. First, That the word 〈non-Latin alphabet〉, is to be taken adverbially, and to signifie not parva, but parum, not a little one, but a little; and then they give us this sense, and thou Bethlehem Ephrata it is but a little that thou shouldst be among the Thousands of Judah; and this hath no inconsistency with the words of the Evangelist, Thou art not the least: For though it were eminent among the Thousands of Judah, yet this was but a little, or small matter in comparison of the honour that God would put upon it by the birth of the Messiah. And this is not unusual in the Hebrew Language, Adjectives foeminine are frequently taken in the Neuter Gender, which it hath not, and signifie Adverbially. And though , be of a Masculine Termination; yet being joyned with , the name of a Town or City, it is put for , of the foeminine Gender. Or, Secondly, An Interrogation must be supposed to be included in the words, art thou but little? Bethlehem , art thou but little? which may well be rendered negatively, , thou art not the least, among the thousands of Judah. The Prophet then might have respect both to its present outward estate, which was mean and contemptible in the eyes of men, and also the respect that God had unto it as to its future worth, which was to prefer it above all the Thousands of Judah, which principally the Evangelist had regard unto.