Re: Web Hosting Companies
Jasion e.
Bereschit Rabah, Bar Naconi, are subtle and pleasant discourses, historical
and theological. This same author wrote the books called Rabot.
A hundred years after the Talmud Hierosol was composed the Babylonian
Talmud, by R. Ase, A.D. 440, by the universal consent of all the Jews, who
are necessarily obliged to observe all that is contained therein.
The addition of R. Ase is called the Gemara, that is to say, the commentary
on the Mischna.
And the Talmud includes together the Mischna and the Gemara.
636. If does not indicate indifference: Malachi, Isaiah.
Isaiah, Si volumus, etc.
In quacumque die.[115]
637. Prophecies.--The sceptre was not interrupted by the captivity in
Babylon, because the return was promised and foretold.
638. Proofs of Jesus Christ.--Captivity, with the assurance of deliverance
within seventy years, was not real captivity. But now they are captives
without any hope.
God has promised them that, even though He should scatter them to the ends
of the earth, nevertheless, if they were faithful to His law, He would
assemble them together again. They are very faithful to it and remain
oppressed.
639. When Nebuchadnezzar carried away the people, for fear they should
believe that the sceptre had departed from Judah, they were told beforehand
that they would be there for a short time, and that they would be restored.
They were always consoled by the prophets; and their kings continued. But
the second destruction is without promise of restoration, without prophets,
without kings, without consolation,
Jasion e.
is typical? No, but what is either real or typical. But the first passages,
excluding as they do reality, indicate that all this is only typical.
All these passages together cannot be applied to reality; all can be said to
be typical; therefore they are not spoken of reality, but of the type.
Agnus occisus est ab origine mundi.135 A sacrificing judge.
686. Contradictions.--The sceptre till the Messiah--without king or prince.
The eternal law--changed.
The eternal covenant--a new covenant.
Good laws--bad precepts. Ezekiel.
687. Types.--When the word of God, which is really true, is false literally,
it is true spiritually. Sede a dextris meis:136 this is false literally,
therefore it is true spiritually.
In these expressions, God is spoken of after the manner of men; and this
means nothing else but that the intention which men have in giving a seat at
their right hand, God will have also. It is then an indication of the
intention of God, not of His manner of carrying it out.
Thus when it is said, "God has received the odour of your incense, and will
in recompense give you a rich land," that is equivalent to saying that the
same intention which a man would have, who, pleased with your perfumes,
should in recompense give you a rich land, God will have towards you,
because you have had the same intention as a man has towards him to whom he
presents perfumes. So iratus est, a "jealous God," etc. For, the things of
God being inexpressible, they cannot be spoken of otherwise, and the Church
makes use of them even to-day: Quia confortavit seras,137 etc.
It is not allowable to attribute to Scripture the meaning which is not
revealed to us that it has. Thus, to say that the closed mem of Isaiah
signifies six hundred, has not been revealed. It might be said that the
final tsade and he deficientes may signify mysteries. But it is not
allowable to say so, and still less to say this is the way of the
philosopher's ston