Transcription (Right Page, Upper Corner):

“J. H. Wilde. Jena 1743”

This handwriting is clear and confident, and written in a slightly stylized 18th-century hand. The name is most likely:

J. H. Wilde — a personal name, possibly Johann Heinrich Wilde or similar.

Jena refers to the city of Jena in Thuringia, Germany, which was already a significant university town in 1743 (home to the University of Jena, founded in 1558.

Interpretation:

This suggests the book was owned by someone named J. H. Wilde in Jena in the year 1743, just 8 years after publication — which is pretty exciting in terms of provenance.

There’s also faint writing on the left page (back of the cover board), but it’s:

• Very faded

• Potentially a repeat of the name or just handling wear

Transcription (Modern Type, Original German)

Das letzte Sünd-Opfer im Gesetz,

Als ein vollständiges Vorbild

des

Gekreuzigten Jesu

beleuchtet,

und zu erbaulichen

Passions-Betrachtungen

angewendet,

von

D. Bernhard Walther Marperger,

Königl. Poln. und Churfl. Sächs. Ober-Hofprediger, Kirchen-Rath, und Ober-Consistorial-Assessor.

Dresden und Leipzig,

bey Friedrich Hekeln, 1735.

English Translation

The Last Sin Offering in the Law,

As a Complete Prefiguration

of the

Crucified Jesus

Explained,

and Applied to Edifying

Passion Meditations,

by

Dr. Bernhard Walther Marperger,

Royal Polish and Electoral Saxon Court Preacher, Church Counselor, and Senior Consistorial Assessor.

Dresden and Leipzig,

Published by Friedrich Hekeln, 1735.

German Zusammenfassung (Summary in German)

In diesem Abschnitt der Vorrede wird das alttestamentliche Sünd-Opfer als Vorbild für das endgültige Opfer Jesu Christi erklärt. Zwei bedeutende Opferbilder – das Sünd-Opfer des großen Versöhnungstages und das Opfer der roten Kuh – werden hervorgehoben. Beide symbolisieren eine allgemeine Reinigung des Volkes von Sünden, was letztlich nur durch Christi Blut und Tod möglich ist. Das Opfer der roten Kuh wird dabei besonders auf das Gewissen bezogen – es soll die Gläubigen im Innersten reinigen und heiligen. Außerdem wird betont, dass Christus als ewiger Hohepriester ein tägliches, stets wirksames Opfer darbringt, das alle Sünde und Ungerechtigkeit sühnt.

English Summary

This section of the foreword discusses Old Testament sin offerings as foreshadowings of Jesus Christ’s ultimate sacrifice. It focuses on two key examples: the sin offering on the Day of Atonement and the sacrifice of the red heifer. Both are described as representing a general purification for the people’s sins — a purification that, in Christian belief, can only be truly achieved through the blood and death of Christ. The red heifer’s offering is especially connected to cleansing the conscience, signifying inner spiritual purification. The text also highlights Christ as the eternal High Priest, who offers a perpetual and effective sacrifice that atones for all sin and injustice.

German Transcription Vorrede.

Der gekreuzigte JEsus, ist denen Vätern vor und nach der Sündfluth, zu allererst in denen Brand-Opfern und ganzen Opfern, fürgebildet worden. Hernach, wurde er ihnen in denen Danck- und Friedens-Opfern, vor die Augen gemahlet, ins Herz geleget, und in Vorschmack zu geniessen gegeben.

Es gefiel nun aber dem allerweisesten und allgütigen GOtt, bey der Aufrichtung und Bestättigung des alten Testaments, denen Kindern Israel, auch noch besondere Sünd- und Schuld-Opfer vorzuschreiben; wodurch der grosse Sünden-Tilger, wie er in seinem Blut und Tod, die Straffe und Schuld der Sünden …

English Translation Summary

The crucified Jesus was prefigured for the forefathers both before and after the Flood, primarily through burnt offerings and complete sacrifices. Later, He was symbolized more vividly in thank- and peace-offerings, being set before their eyes, planted in their hearts, and given as a foretaste of His grace.

It pleased the all-wise and all-good God, in establishing and affirming the Old Testament, to prescribe to the children of Israel special sin and guilt offerings. Through these, the great Redeemer from sin — who, by His blood and death, removes the punishment and guilt of sin — was foreshadowed.

Jena in the 18th Century

Jena, located in Thuringia, Germany, was a major intellectual and theological center in early modern Europe, largely because of:

1. The University of Jena

• Founded in 1558, it quickly became a hub for Lutheran theology, philosophy, law, and the sciences.

• By the 18th century, Jena was renowned for its academic freedom and vibrant Protestant intellectual life.

• The university attracted not only German scholars but students from across Europe.

2. Lutheran Influence

• Jena was a stronghold of Lutheran orthodoxy after the Reformation.

• Theological debates, especially concerning grace, sin, law, and Christ’s passion (themes of your book), were regularly engaged with in sermons, lectures, and devotional writings.

Who Might J. H. Wilde Have Been?

Given the setting:

• J. H. Wilde could have been a theology student, professor, or clergyman-in-training at the University of Jena.

• Ownership inscriptions like his were common among scholars who built personal theological libraries.

Later Significance of Jena

In the late 18th and early 19th century, Jena became home to:

• German Idealists: Hegel, Fichte, and Schelling taught or studied there.

• Romantic poets: Novalis and the Schlegel brothers were part of Jena’s literary circles.

So Jena evolved from a Protestant theological powerhouse in your book’s time to a philosophical and poetic capital a few decades later.

Purpose of Study for J. H. Wilde (Jena, 1743)

Given Wilde’s name, date, and place (Jena, 1743), here’s a historically informed interpretation of why he might have studied this book:

• Theological Education: Wilde was likely a theology student or candidate for the ministry. The University of Jena in the 18th century was a Lutheran stronghold, emphasizing biblical exegesis, doctrinal clarity, and confessional orthodoxy.

• Devotional and Homiletic Use: This book provides detailed meditations on Old Testament sacrificial rituals as types (foreshadowings) of Christ’s passion. It would have helped Wilde reflect theologically on Christ’s redemptive work — useful both for personal devotion and for sermon preparation.

• Biblical Typology Training: The book’s use of sacrificial typology aligns with the training Lutheran students received in interpreting Christ across the whole Bible, especially the Old Testament.

• Pastoral Formation: Engaging with works like this prepared students not just intellectually, but also spiritually and emotionally, for pastoral duties — leading others in understanding Christ’s suffering and redemption.