often, as the high priest entereth into the holy place every year with the blood of others (for then must he often have suffered since the foundation of the world); but now once in the end of the age hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment; so (houtos in like manner) Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin, unto salvation. For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect; for then they would have ceased to be offered, because that the worshippers once purged should have had no more conscience of sins. But in those there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body thou hast prepared me; in burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. By the which will we are sanctified through the offering of the body of Jesus Christ once. For by one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness unto us; for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. There therefore now remaineth no more offering for sin. The just shall live by faith. But if any man draw back, my soul shall have no pleasure in him, saith the Lord. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." See Heb. ix, and x.

Thus Paul informed the Hebrews what must be believed concerning Christ, to be saved-namely, that when Christ died, bearing the sins of many, he was therefore treated the same as those that died in their sins, that is, by judgment after death; God having prepared for him a body, that in that body, by the shedding of his blood he should make his soul an offering for sin, as was before signified by all the expiatory offerings made for

sin by the law, to the saving of those that believe on him, God therefore forgiving them all their sins. And that accounts for Christ having spoken of himself in that psalm as being in an horrible pit, from whence he cried unto God, who inclined unto him, and delivered him from it; causing many to fear, and trust in God for salvation on their hearing that good news.

This and what Christ also spake of himself in the other psalms that have been quoted, foretelling his sufferings in hades, when bearing the sins of many, proves them to be in error concerning the way of salvation who say that the atonement was finished, when on the cross Jesus bowed his head, and gave up the ghost: they being misled by the incorrect rendering of Tetelestai, in John xix, 30, where it should have been rendered It is accomplished, and not It is finished.* For in the Greek New Testament, in John xix. 30, Tetelestai occurs in reference to that which Christ foretold of himself in Psalm lxix, 21, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." For John there states that Jesus, to have that scripture fulfilled, said, “I thirst;” and that when they therefore gave him vinegar to drink, he said, "Tetelestai ;" that is, "It is accomplished: and he bowed his head, and gave up the ghost." In the margin, Ps. lxix, 21, is put, to show that this was the scripture which Christ wanted to have fulfilled, when he said, I thirst. To that only does the pronoun it refer-" It is accomplished.”

While the words, "It is finished," are allowed to remain as the rendering of Tetelestai, in John xix, 30, which is incorrect, many will continue to refer to them, to support their statement, that the atonement was finished, when on the cross Jesus bowed

Tetelestai is from the verb teleo to finish, to fulfil, to accomplish, from telos the end. And Parkhurst in his Greek Lexicon shows by reference to different scriptures, that when that verb is used in speaking of prophecy, when fulfilled, it means it is accomplished. It is so rendered in the following scriptures; and should have been so rendered in John xix, 30, as it is in verse 28.

"I have a baptism to be baptized with, and how am I pained till it be accomplished (heos ou telesthee)." Luke xii, 50.

"And he said unto the twelve, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished (telesthesetai).” Luke xviii, 31.

"I say unto you, that this that is written must yet be accomplished in me (dei telestheenai en emoi), And he was reckoned among the transgressors for the things concerning me have an end (telos ekei)." Luke xxii, 37.

his head, and gave up the ghost. A statement which is disproved by both Peter and Paul in the gospel which they preached; as it is by all that is written of Christ in the law, the prophets, and the psalms. That error should therefore be corrected.

If their statement was correct, Paul's testimony concerning Christ in his epistle to the saints at Rome would be incorrect. For speaking of Christ, he said, "Who was delivered because of our offences, and was raised again because of our justification." For so Ro. iv, 25, should have been translated, as the preposition dia, rendered "for," there governs the words rendered offences and justification, they being in the accusative case. And where Christ was raised from, Paul afterwards stated, saying, "Say not in thine heart, Who shall descend into the deep? that is, to bring up Christ again from the dead." For the word there rendered the deep is abusson, from buthos the deep; meaning hades as a deep place in the heart of the earth, where Christ was with the dead from the day of his death until his resurrection. Consequently, their justification for whose sins Christ died, was not effected alone by his death on the cross, but by his death and condemnation to hades, that being the wages of sin. And therefore Paul says that whosoever believeth in the resurrection of Christ from the dead in the deep unto righteousness, by the remission of their sins for Christ's sake, shall be saved. This is the gospel that Paul preached. See Rom. i, 16, 17; iii, 22—26; x, 1—15; 1 Cor. xv, 1-4. And with agrees what Peter preached. See Acts ii, and x. It was of that work of God by Christ that Paul spoke in his address to the Jews at Antioch, when having testified of the resurrection of Christ from the dead, witnessed by all the apostles, he said, "Be it known unto you therefore, that through him is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye will in no wise believe, though one relate it it unto you. See Acts xiii, 15-41. And those do not believe in that work of God by Christ who say

it

that the atone

ment was finished, when on the cross Jesus bowed his head, and gave up the ghost. Nor do those believe it who confound that work with the work of Christ, spoken of, and explained, in John xvii, 1-8. Nor those who say that from the cross, Jesus and the thief went to paradise.

When Jesus said to his Father, "I have finished the work which thou gavest me to do," he explained what he thereby meant, saying, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me, are of thee: for I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me." For in the end of the preceding chapter it is stated by John, that when Jesus had said to his diciples, "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father: his diciples said unto him, Lo, now speakest thou plainly, and speakest no parable. Now are we sure that thou knowest all things, and needest not that any man should ask thee; by this we believe that thou camest forth from God." See John xvi, 2833; xvii, 1-8.

Consequently, that work of Jesus (different from the work mentioned in Acts xiii, 41), was at that time finished, as signified by the Greek word eteleiosa, from the verb teleo to finish. And therefore, that work was not what Jesus spoke of on the following day, when he said, "It is accomplished;" signified in the Greek by Tetelestai, in the English version wrongly rendered "It is finished;" the translator not there attending to the difference every where else observed in the use of the verb teleo, when it occurs in reference to prophecy. For every where else, except in John xix, 30, when used respecting prophecy, when fulfilled, it is rendered accomplished, as has been shown by different quotations. But when speaking of a work to be done, as in John xvii, 4, when done, it is rendered finished, as Parkhurst also shows by reference to the following scriptures.

"And it came to pass, that when Jesus had finished (etelesen had finished) these parables, he departed thence." Mat. xiii, 53.

"And it came to pass, when Jesus had finished (etelesen had finished) these sayings," &c. Mat. xxvi, 1.

"Father, I have finished (eteleiosa I have finished) the work which thou gavest me to do." John xvii, 4.

Therefore they do err who say that Jesus meant the atonement, when to his Father, he said, "I have finished the work which thou gavest me to do." For the atonement was not finished until Christ was risen from the dead in the deep (that is, in hades), to which "he was delivered because of our offences," said Paul to the saints at Rome, "and was raised again because of our justification." He speaking not of his dead body, but of his soul, like Peter, in Acts ii, "His soul was not left in hades."

And that was what Paul also meant when to the saints at Corinth, he said, "I declare unto you the gospel (to euaggelion the good news) which I preached unto you, and you received: by which also ye are saved, if ye keep in memory what I preached unto you-How that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures;" —that is, according to that which was written of him in the law, the prophets, and the psalms. See Luke xxiv, 36-48. And those who suppose that by the resurrection of Christ, Paul meant the resurrection of his body, because he spoke of its burial, and not of his soul from hades (i.e. from the deep), as some say, are not believers of the gospel that Paul preached. Nor do they know how Christ atoned for their sins for whom he died. See Gal. i, 6—12.

That they may understand the way of salvation by Jesus Christ as it was preached by the apostles, it has been thus shown from the scriptures where those are that died in their sins from the beginning of the world. For without that knowledge none can understand how Christ made atonement for sin, when bearing the sins of many, according to that which was written of him in the law, the prophets, and the psalms. And now it shall be shown where those were that fell asleep in Christ from the beginning of the world until their resurrection by Christ, after he had tasted death for all for whom he died according to his promise by the gospel.

Moses states that when Jacob was told that his son Joseph