Sins. Targ. on the Lamentations of Jere miah, c. i. v. 4. her Virgins weep because they cease to go out the fifteenth Day of Ab, and on

the Day of Expiations, which יומא כפוריא

is the tenth of Tifri, to lead up Dances. For they lead up Dances upon Festivals, Millii Talmudical Codex. 534. The Joy of this Festival was increased by the Singing of the famous Hymn called Hallel, which comprehends fix Pfalms, from the hundred and thirteenth to the hundred and eighteenth inclufive. Ib. 519-After the Day of Expiation the Perfection of Ifrael hath reached its Summit. The Feaft of Tabernacles therefore is the Fundamental of all the other Feafts, because Hallel is fung entire all the Days of that Feaft." The various Manners of rejoicing upon this Occafion are too numerous to be cited,

From this 5 and another Word a Place had its Name, ibid. Schind. p. 891,

Din Capernaum, a City in the Region of Genezar, not far from the Lake of Genezareth, four Leagues distant from Mount Carmel; a moft delightful Place, Where Chrift dwelt, upon which Account he paid the Tribute of a Didrachmon. Bethlebem gave him Birth; Nazareth Education; Capernaum a Dwelling-Place, from whence he came into his own City." Hence, as many other

other. Towns were prophetically named, this was called the Cover; fo Village of Confolation; predicted, Gen. v. 29. in m and often promised under □).

The Account they give us of expiating for the Sin of worshipping the golden Calf is Rabinical, for Gen. iii. 24. upon the Repentance and Belief of our first Parents, fo long before the Jews made the golden Calf, the very Figures ficut Rubbim, &c. were fupernaturally exhibited near Paradise. And though the Jews and our Tranflators have made thefe, &c. only a Scarecrow to keep Adam, &c. from coming at the Fruit of a Tree in the Garden; thefe, &c. hieroglyphically exhibited the Means and Manner of Propitiation for their Fall, as well as for the Sin of all their Posterity; and Jehovah Aleim inhabited these and the rest of the Figures in this Exhibition. And confequently the Prieft and the

the Mercy-Seat were exhibited there; without them the Exhibition could not be ficut like Rubbim; becaufe above, before the real Rubbim, the fecond Person, was sprinkling the Blood, and they regarding it. The High-Prieft reprefented the Interceffor, who, in Idea, exhibited the Blood and the Incense at making the Covenant, who was of the Effence and one of the Rubbim, the eldeft

I 4

eldest Son, Gen. xxv. 23. was called and was predicted to serve the Younger, to whom he fold his Birthright, who was of the eldest Line, and whofe Iffue are faid to be fo, Exod. iv. 22. Ifrael is my Son, my Firft-born (or he who has the Birthright) fo in the Predictions, Pfal. lxxxix. 28. Alfo I will give him the Birthright higher than the Kings of the Earth. Mich. vi. 7. Shall I give my First-born for my Tranf greffion? Zech. xii. 10. And I will pour upon the Houfe of the Beloved, and upon the Inhabitants of Jerufalem, the Spirit of Grace and of Supplications, and they fhall look upon me whom they have pierced, and they fhall mourn for him, as one mourneth for his only Son, and shall be in Bitternefs for him, as one that is in Bitternefs for his Firft-born. So the High-Priest was, as a Type, properly called '17, my great one, At the laft End, the Jews applied this, founding it Rabbi, falfely to every one they thought learned, or great, except to Chrift; and, though unknowingly, truly to him. Above, and here, the Blood was but ideal; but the HighPricft, as a Type, was to have real Blood though typical, and the Interceffor above was to have real Blood, though it was but to be idealy exhibited, So, befides the Chc

Cherubim, there was a further Exhibition hieroglyphically, or in Figures, which these Words must exprefs, and in which each of the Perfons, as above, inhabited their re

ואת להט החרב המתהפכת,fpective Parts

the Punishment in את להט החרב conftrue

&c. The Targums of B. Uz. and Hier.

Hell. n is not, as they have made it, a Participle, flaming, nor has it any Relation to the Edge of a Sword; the Verb is to burn, fo the Burner, as an Emblem the Action of burning; the Idea is taken from withering, or fcorching by the violent Heat of the Sun, which, in the Scripture-manner of exhibiting things, is the Father's Wrath. n the Verb is to flay by cutting, fo the Noun a Sword, Knife, or, &c. Jof. v. 2. for fharp Inftru ments of Stone to circumcife; fo for the Mountain where afterwards the Type, in renewing the Covenant, was cut off. As a Sword, the Emblem of that with which Kings cut off Malefactors, fo an Emblem of cutting off. As Nach. iii.15. the Sword fhall cut thee off. Senfe I take this Nach. ii. 14. thy Propitiators Shall the Sword devour. Zech. xiii. 6. And fay unto him, What are thofe Wounds or Rods to fmite with) in thine Hands? And he fall fay, They are what

תכריתך חרב

So in the

And

כפיריך

I

Ifmite with the House of my Love. The Sword is drawn forth against my Shepherd, and against the Man my Fellow, &c. The Verb is to turn or change the Substance, Form, State, or Courfe of any thing. They make none a Participle, changing itself. If this were conftrued fo; the Scene exhibited, Wrath cutting off, changing itself into the oppofite Scene of Love and Immortality; that would be conform to the reft of the Exhibition before and behind, and to the Terms of Scripture. This was a hieroglyphical Representation, and I fuppofe the Origin of all fuch; and that there was a Figure for each of these Words; as none have confidered things in that View, I cannot make any Ufe of that Evidence. Words with the Præfixes of and and are sometimes Participles, but moftly Nouns. The Jews have formed them into Participles, and given no Rules about the Nouns, and we have no Rules but what they have given ; fo, without publifhing new Rules, I cannot contest a Word. We know by the typical Observation, and by the Completion, that the Word which they make changing itself was a Figure, because fomething was used to bind the Creature, the Type of the Sacrifice. The Sword or