gimatreya, or numerical calculation, that they prove Tsemach (Branch) and Menachem
(Comforter) to be the same, b ecause the numerical equivalents of the one word are equal
to those of the other: µ = 40, ν = 50, ξ = 8, µ = 40, = 138; χ = 90, µ = 40, ξ = 8, =138.
54. Professor Wünsche (Erlauter. d. Evang. p. 10) proposes to strike out the words 'from
their sins' as an un-Jewish interpolation. In answer, it would suffice to point him to the
passages on this very subject which he has collated in a previous work: Die Leiden des
Messias, pp. 63-108. To these I will only add a comment in the Midrash on Cant. i. 14
(ed. Wars hau, p. 11 a and b), where the reference is undoubtedly to the Messiah (in the
words of R. Berakhyah, line 8 from bottom; and again in the words of R. Levi, 11 b, line
5 from top, &c.). The expression ρπκη is there explained as meaning 'He Who makes
expiation for the sins of Israel,' and it is distinctly added that this expiation bears
reference to the transgressions and evil deeds of the children of Abraham, for which God
provides this Man as the Atonement.
The fact that such an announcement came to Him in a dream, would dispose Joseph all
the more readily to receive it. 'A good dream' was one of the three things55 popularly
regarded as marks of God's favour; and so general was the belief in their significance, as
to have passed into this popular saying: 'If any one sleeps seven days without dreaming
(or rather, remembering his dream for interpretation), call him wicked' (as being
unremembered of God56 57). Thus Divinely set at rest, Joseph could no longer hesitate.
The highest duty towards the Virgin-Mother and the unborn Jesus demanded an
immediate marriage, which would afford not only outward, but moral protection to
both.58
55. 'A good king, a fruitful year, and a good dream.'
56. Ber. 55 b.
57. Rabbi Zera proves this by a reference to Prov. xix. 23, the reading Sabhea (satisfied)
being altered into Shebha - both written (κ# - while Νψλψ is understood as of spending
the night. Ber. 55 a to 57 b contains a long, and sometimes very coarse, discussion of
dreams, giving their various interpretations, rules for avoiding the consequences of evil
dreams, &c. The fundamental principle is, that 'a dream is according to its interpretation'
(Ber. 55 b). Such views about dreams would, no doubt, have long been matter of popular
belief, before being formally expressed in the Talmud.
58. The objection, that the account of Joseph and Mary 's immediate marriage is
inconsistent with the designation of Mary in St. Luke ii. 5, is sufficiently refuted by the
consideration that, in any other case, Jewish custom would not have allowed Mary to
travel to Bethlehem in company with Joseph. The expression used in St. Luke ii. 5, must
be read in connection with St. Matt. i. 25.
Viewing events, not as isolated, but as links welded in the golden chain of the history of
the Kingdom of God, 'all this' - not only the birth of Jesus from a Virgin, nor even His
symbolic Name with its import, but also the unrestful questioning of Joseph, -
'happened'59 in fulfilment60 of what had been prefigured.61 The promise of a Virginborn
son as a sign of the firmness of God's covenant of old with David and his house; the no w
unfolded meaning of the former symbolic name Immanuel; even the unbelief of Ahaz,
with its counterpart in the questioning of Joseph - 'all this' could now be clearly read in
the light of the breaking day. Never had the house of David sunk morally lower t han