Chief Rabbi then expressed his congratulations. and pronounced a blessing on our entering into our new abode, and also conveyed his thanks for the good which I did to Israel. On looking round the company, I remarked that there was scarcely a single individual among them, who had not been my patient. It was truly gratifying to me, that after all the opposition which I have witnessed from the rabbies, in the establishment of the Hospital, I should at last receive from them this public testimony of their gratitude and consideration for my labours for their good.

WAKE, JUDAH, WAKE!

Written by the Rev. T. J. Judkin, M.A.

WAKE, Judah, wake! be free!
Thy glorious Conq'ror see!
The mighty word is spoken,
Thy bondage chains are broken :
Hosanna! wake to liberty.

Rise, Judah, rise! display
Thy beautiful array ;

From dungeon glooms of sadness,
Walk forth in light and gladness:
Hosanna! 'tis thy promis'd day.
Thy Captain waves his hand!-
To Canaan's happy land !—
To Silo's living fountain!-
To Zion's holy mountain!
Hosanna; Jesus gives command.

A thousand voices cheer!
A thousand signs appear!
To point thy coming glory;
A deathless crown hangs o'er thee:
Hosanna! Paradise is near.

London: Printed at the Operative Jewish Converts' Institution, Palestine Place, Bethnal Green.

THE JEWISH ADVOCATE.

MARCH, 1852.

THE FUTURE PROSPECTS OF THE JEWS.

PROPHECY.

II.

In our quotations from the prophecies respecting the Jewish nation, we shall not attempt any lengthened exposition of the passages brought forward. Those who are opposed to the literal restoration of the Jews, either apply the prophecies which speak of their return to their land, or of their restoration, to their going back from Babylon, or treat them as allegorical, and attempt to apply the bright parts of them to the Christian Church. We shall simply shew that neither of these applications can be made of the prophecies which we now proceed to quote in their chronological order.

The first Prophet who has left us any express prophecy concerning the dispersion of the Israelites, and their final restoration, is Moses.*

* "Observations on the Prophecies relating to the Restoration of the Jews,' by Joseph Eyre, Esq., originally published in 1771.

I.

Levit. xxvi. 32. " And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.

33. "And I will scatter you among the heathen, and will draw out a sword after you, and your land shall be desolate, and your cities waste.

44. " And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them to destroy them utterly, and to break my covenant with them; for I am JEHOVAH* their God.

66

45. But I will for their sakest remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am Jehovah."

Here we have a promise of not abhorring or utterly destroying them; but of remembering the covenant which the Lord made with their ancestors, &c. Now the purport of this covenant we find, Gen. xiii. 14, 15, And the Lord said unto Abram, Lift up thine eyes, and look from the place where thou art, northward and southward, and eastward and westward; for all the land which thou seest, to thee will I give it, and to thy seed For

EVER.

So it ought to be translated, not only here, but in all other places of the Old Testament, where the same word occurs; Jehovah being the proper name which God had assumed, to be distinguished by from all other lords and gods.

The words, their sakes, here mean the sakes of Abraham, Isaac, and Jacob, mentioned ver. 42. Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember, and I will remember the land.

Now how this covenant can be said to be remembered, if Israel is to continue dispersed, and to be for ever excluded from the land here spoken of, is what we can by no means conceive. As to the return from the Babylonish captivity, it will not at all answer the intent of the promise. Because the being restored to their own land for a few ages, and afterwards for nearly four times as long a period being dispersed among all nations, without any hopes of a return, can never be the true meaning of giving that land to the seed of Abram for ever.

II.

Deut. iv. 27. "And the Lord shall scatter you among the nations, &c.

29. "But if from thence thou shalt seek the Lord thy God, thou shall find him, if thou seek him with all thy heart and with all thy soul.

30. "When thou art in tribulation, and all these things are come upon thee, in the latter days, if thou turn to the Lord thy God, and shalt be obedient to his voice:

31. (For the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them."

This prophecy, as appears by verse 30, relates to the latter days, which in Scripture generally signify the times after the coming of Christ; and, therefore, cannot be applied to the return from the Babylonish captivity.

III.

Deut. xxx. 1. "And it shall come to pass when all these things come upon thee, the blessing and