A53696:913
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.
First, They except that it is not a Virgin that is here intended by [Greek or Hebrew] which they § 26 say signifies any young Woman, and sometimes an Adulteress. This being the foundation ⟨p. 220⟩of all their other objections, and on the determination whereof, the whole Controversy from this place dependeth, I shall fully clear the Truth of what we assert. For the Jews themselves will not deny, but that if the conception of a Virgin be intended, it must refer unto some other, and not to any in those days. [Greek or Hebrew], The word here used, is from [Greek or Hebrew] to hide, or [Greek or Hebrew] in Niphal, hidden, kept close, reserved. Hence is that name of Virgins, partly in general from their being unknown by man, and partly from the universal custom of the East, wherein those Virgins who were of any esteem, or account, were kept hid and reserved from all public or common conversation. Hence by the Grecians also they are called [Greek or Hebrew], shut up, or recluses, and their first appearance in public they termed [Greek or Hebrew], the season of bringing them out from the retirements wherein they were hid. The original signification of the word then denotes precisely a Virgin, and cannot be wrested to a person living in the state of Wedlock, much less unto a prostitute Harlot, as the Jews pretend.
First, They except that it is not a Virgin that is here intended by 〈non-Latin alphabet〉 which they § 26 say signifies any young Woman, and sometimes an Adulteress. This being the foundation ⟨p. 220⟩of all their other objections, and on the determination whereof, the whole Controversie from this place dependeth, I shall fully clear the Truth of what we assert. For the Jews themselves will not deny, but that if the conception of a Virgin be intended, it must referr unto some other, and not to any in those daies. 〈non-Latin alphabet〉, The word here used, is from 〈non-Latin alphabet〉 to hide, or 〈non-Latin alphabet〉 in Niphal, hidden, kept close, reserved. Hence is that name of Virgins, partly in general from their being unknown by man, and partly from the universal custom of the East, wherein those Virgins who were of any esteem, or account, were kept hid and reserved from all publick or common conversation. Hence by the Grecians also they are called , shut up, or recluses, and their first appearance in publick they termed , the season of bringing them out from the retirements wherein they were hid. The original signification of the word then denotes precisely a Virgin, and cannot be wrested to a person living in the state of Wedlock, much less unto a prostitute Harlot, as the Jews pretend.