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The husbandman

A. M. cir. 3279.

B. C. cir. 725. Olymp. XIII. 4.

cir. annum

Romuli,

R. Roman., 29.

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narrower than that he can wrap scatter the cummin, and cast in himself in it.

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21 For the LORD shall rise up as in Mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act.

22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GoD of hosts a consumption, even determined upon the whole earth.

23 Give ye ear, and hear my voice; hearken, and hear my speech.

24 Doth the ploughman plough all day to sow? doth he open and break the clods of his ground?

25 When he hath made plain the face thereof, doth he not cast abroad the fitches, and

w2 Sam. v. 20; 1 Chron. xiv. 11. - Josh. x. 10, 12; 2 Sam. v. 25; 1 Chron. xiv. 16.-y Lam. iii. 33.————— Chap. x. 22, 23; Dan. ix. 27. Or, the wheat in the principal place, and barley proverbial saying, the meaning of which is, that they will find all means of defence and protection insufficient to secure them, and cover them from the evils coming upon them: massek, chap. xxii. 8, the covering, is used for the outworks of defence, the barrier of the country; and here, in the allegorical sense, it means much the same thing. Their beds were only mattresses laid on the floor; and the coverlet a sheet, or in the winter a carpet, laid over it, in which the person wrapped himself. For kehithcannes, it ought probably to be Dann mehithcannes. Houbigant, Secker.

Verse 21. As in Mount Perazim] kehar; but

bahar, IN the mount, is the reading of two of Kennicott's, one of De Rossi's, and one of my own MSS. Verse 22. The Lord God] '18 Adonai Yehovah.

Adonai is omitted by four of Kennicott's MSS., and in the Septuagint, Syriac, and Arabic.

Verse 23. Give ye ear, and hear my voice-"Listen ye, and hear my voice"] The foregoing discourse, consisting of severe reproofs, and threatenings of dreadful judgments impending on the Jews for their vices, and their profane contempt of God's warnings by his messengers, the prophet concludes with an explanation and defence of God's method of dealing with his people in an elegant parable or allegory; in which he employs a variety of images, all taken from the science of agriculture. As the husbandman uses various methods in preparing his land, and adapting it to the several kinds of seeds to be sown, with a due observation of times and seasons; and when he hath gathered in his harvest, employs methods as various in separating the corn from the straw and the chaff by different instruments, according to the nature of the different sorts of grain; so God, with unerring wisdom, and with strict justice, instructs, admonishes, and corrects his people; chastises and punishes them in various ways, as the exigence of the case requires; now more moderately, now

a the principal wheat and the appointed barley and the rye in

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place?

A. M. cir. 3279. Olymp. XIII. 4.

B. C. cir. 725.

cir. annum
Romuli,

R. Roman., 29.

their 26 For his God doth instruct him to discretion, and doth teach him.

27 For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod.

28 Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.

29 This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working.

in the appointed place. Or, spelt.- Heb. border? d Or, And he bindeth it in such sort as his God doth teach him.―e Ecclus. vii. 15.- f Psa. xcii. 5; Jer. xxxii. 19.

more severely; always tempering justice with mercy ; in order to reclaim the wicked, to improve the good, and, finally, to separate the one from the other.

Verse 26. For his God doth instruct him] All nations have agreed in attributing agriculture, the most useful and the most necessary of all sciences, to the invention and to the suggestions of their deities. "The Most High hath ordained husbandry," saith the son of Sirach, Ecclus. vii. 15.

Namque Ceres fertur fruges, Liberque liquoris
Vitigeni laticem mortalibus instituisse.

LUCRETIUS, V. 14.

;

"Ceres has taught mortals how to produce fruits and Bacchus has taught them how to cultivate the vine." Ο δ' ήπιος ανθρώποισι

· Δεξια σημαινει, λαους δ' επί ἔργον εγείρει Μιμνησκων βιοτοιο· λέγει δ' ότε βωλος αριστη Βουσί τε και μακελῃσι· λέγει δ' ότε δεξιαι ὡραι Και φυτα γυρώσαι, και σπέρματα παντα βαλεσθαι. ARATUS, Phenom. v.

"He, Jupiter, to the human race Indulgent, prompts to necessary toil Man provident of life; with kindly signs The seasons marks, when best to turn the glebe With spade and plough, to nurse the tender plant, And cast o'er fostering earth the seeds abroad."

Verses 27, 28. Four methods of threshing are here mentioned, by different instruments; the flail, the drag, the wain, and the treading of the cattle. The staff or flail was used for the infirmiora semina, says Jerome, the grain that was too tender to be treated in the other methods. The drag consisted of a sort of strong planks, made rough at the bottom, with hard stones or iron; it was drawn by horses or oxen over the corn sheaves spread on the floor, the driver sitting upon it. Kemp

Dreadful state of Jerusalem,

out.

ISAIAH.

and destruction of her enemies.

for fodder for the cattle; for in the eastern countries they have no hay. See Harmer's Observ. I. p. 425. The last method is well known from the law of Moses, which "forbids the ox to be muzzled, when he treadeth out the corn;" Deut. xxv. 4.

Verse 28. The bread-corn] I read □n'n velakem, on the authority of the Vulgate and Symmachus; the former expresses the conjunction i vau, omitted in the text, by autem; the latter by dɛ.

fer has given a print representing the manner of using this instrument, Aman. Exot. p. 682. fig. 3. The wain was much like the former; but had wheels with iron teeth, or edges like a saw: Ferrata carpenta rotis per medium in serrarum modum se volventibus. Hieron. in loc. From this it would seem that the axle was armed with iron teeth or serrated wheels throughSee a description and print of such a machine used at present in Egypt for the same purpose in Niebuhr's Voyage en Arabie, Tab. xvii. p. 123; it moves Bruise it with his horsemen-" Bruise it with the upon three rollers armed with iron teeth or wheels to hoofs of his cattle."] For r parashaiv, horsemen of cut the straw. In Syria they make use of the drag, teeth, read on perasaiv, hoofs. So the Syriac, Symconstructed in the very same manner as above describ-machus, Theodotion, and the Vulgate. The first is read ed; Niebuhr, Description de l'Arabie, p. 140. This with shin, the latter with D samech, the pronunciation not only forced out the grain, but cut the straw in pieces is nearly the same.

CHAPTER XXIX.

Distress of Ariel, or Jerusalem, on Sennacherib's invasion, with manifest allusion, however, to the still greater distress which it suffered from the Romans, 1-4. Disappointment and fall of Sennacherib described in terms, like the event, the most awful and terrible, 5-8. Stupidity and hypocrisy of the Jews, 9–16. Rejection of the Jews, and calling of the Gentiles, 17. The chapter concludes by a recurrence to the favourite topics of the prophet, viz., the great extension of the Messiah's kingdom in the latter days, and the future restoration of Israel, 18-24.

b

A. M. cir. 3292.
Wo to Ariel, to Ariel, © the
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Olymp. XVII. 1.
city where David dwelt!
Numa Pompilii, add ye year to year; let them
• kill sacrifices.

cir. annum

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2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.

C

d2 Sam. v. 9.

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B. C. eir. 712.

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c Or, of the city.eHeb. cut off the heads. the strong lion, suppose it to signify the strength of the place, by which it was enabled to resist and overcome all its enemies. Τινες δε φασι την πολιν οὕτως ειρησθαι επει, δια Θεου, λέοντος δίκην εσπαραττε τους ανταίροντας. Procop. in loc. There are other explanations of this name given: but none that seems to be perfectly satisfactory.-Lowth.

a Or, O Ariel, that is, the lion of God.- b Ezek. xliii. 15, 16. The subject of this and the four following chapters is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God's immediate interposition in their | favour; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs, and threats of punishment, for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain From Ezekiel xliii. 15, we learn that Ari-el was the reliance on the assistance of Egypt; and with promises name of the altar of burnt-offerings, put here for the of better times, both immediately to succeed, and to be city itself in which that altar was. In the second verse expected in the future age. The whole making, not it is said, I will distress Ari-el, and it shall be unto me one continued discourse, but rather a collection of dif- as Ari-el. The first Ari-el here seems to mean Jeruferent discourses upon the same subject; which is treat-salem, which should be distressed by the Assyrians: ed with great elegance and variety. Though the matter the second Ari-el seems to mean the altar of burntis various, and the transitions sudden, yet the prophet seldom goes far from his subject. It is properly enough divided by the chapters in the common translation.-L.

offerings. But why is it said, "Ari-el shall be unto me as Ari-el?". As the altar of burnt-offerings was surrounded daily by the victims which were offered; so the walls of Jerusalem shall be surrounded by the NOTES ON CHAP. XXIX. dead bodies of those who had rebelled against the Lord, Verse 1. Ariel] That Jerusalem is here called by and who should be victims to his justice. The transthis name is very certain but the reason of this name, lation of Bishop Lowth appears to embrace both meanand the meaning of it as applied to Jerusalem, is very ings: "I will bring distress upon Ari-el; and it shall obscure and doubtful. Some, with the Chaldee, sup-be to me as the hearth of the great altar." pose it to be taken from the hearth of the great altar Add ye year to year] Ironically. Go on year after of burnt-offerings, which Ezekiel plainly calls by the same name; and that Jerusalem is here considered as the seat of the fire of God, 8 ur el which should issue from thence to consume his enemies: compare chap. xxxi. 9. Some, according to the common derivation of the word, ari el, the lion of God, or

year, keep your solemn feasts; yet know, that God will punish you for your hypocritical worship, consisting of mere form destitute of true piety. Probably delivered at the time of some great feast, when they were thus employed.

Verse 2. There shall be heaviness and sorrow

Dreadful state of Jerusalem,

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as A. M. cir. 3292. Olymp. XVII. 1.

A. M. cir. 3292. 3 And I will camp against thee | the terrible ones shall be
Olymp. XVII. 1. round about, and will lay siege chaff that passeth away: yea,
against thee with a mount, and I
will raise forts against thee.

cir. annum

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it shall be at an instant sud-
denly.

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4 And thou shalt be brought down, and 6 Thou shalt be visited of the LORD of shalt speak out of the ground, and thy speech hosts with thunder, and with earthquake, and shall be low out of the dust, and thy voice great noise, with storm and tempest, and the shall be, as of one that hath a familiar spirit, flame of devouring fire. fout of the ground, and thy speech shall whisper out of the dust.

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5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of Chap. viii. 19.Heb. peep or chirp- - Chap. xxv. 5. i Job xxi. 18; chap. xvii. 13. "There shall be continual mourning and sorrow"] Instead of your present joy and festivity.

And it shall be unto me as Ariel" And it shall be unto me as the hearth of the great altar."] That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on ver. 1. Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.

Verse 3. And I will camp against thee round about "And I will encamp against thee like David"] For 117 caddur, some kind of military engine, kedavid, like David, is the reading of the Septuagint, two MSS. of Kennicott's, if not two more: but though Bishop Lowth adopts this reading, I think it harsh and unnecessary.

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Forts-"Towers"] For y metsuroth, read metsudoth so the Septuagint and five MSS. of Dr. Kennicott's, one of them ancient, and four of De Rossi's.

7 m And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be " as a dream of a night vision. Chap. xxx. 13.- Chap. xxviii. 2; xxx. 30. 36.- - Job xx. 8.

-m Chap. xxxvii.

tainty of the voice they may the better escape being detected in the cheat." From these arts of the necromancers the popular notion seems to have arisen, that the ghost's voice was a weak, stridulous, almost inarticulate sort of sound, very different from the speech of the living.

'Verse 5. The multitude of thy strangers" The multitude of the proud"] For zarayich, thy strangers, read D zedim, the proud, according to the Septuagint; parallel to and synonymous with Dy aritsim, the terrible, in the next line: the resh was at first daleth in a MS. See note on chap. xxv. 2.

The fifth, sixth, and seventh verses contain an admirable description of the destruction of Sennacherib's army, with a beautiful variety of the most expressive and sublime images: perhaps more adapted to show the greatness, the suddenness, and horror of the event, than the means and manner by which it was effected. Compare chap. xxx. 30-33.

Verse 7. As a dream] This is the beginning of the comparison, which is pursued and applied in the next verse. Sennacherib and his mighty army are not compared to a dream because of their sudden disapVerse 4. And thy speech shall be low out of the dust pearance; but the disappointment of their eager hopes -"And from out of the dust thou shalt utter a feeble is compared to what happens to a hungry and thirsty speech"] That the souls of the dead uttered a feeble man, when he awakes from a dream in which fancy had stridulous sound, very different from the natural human presented to him meat and drink in abundance, and finds voice, was a popular notion among the heathens as it nothing but a vain illusion. The comparison is elewell as among the Jews. This appears from several gant and beautiful in the highest degree, well wrought passages of their poets; Homer, Virgil, Horace. The up, and perfectly suited to the end proposed. The impretenders to the art of necromancy, who were chiefly age is extremely natural, but not obvious: it appeals women, had an art of speaking with a feigned voice, to our inward feelings, not to our outward senses; and so as to deceive those who applied to them, by making them believe that it was the voice of the ghost. They had a way of uttering sounds, as if they were formed, not by the organs of speech, but deep in the chest, or in the belly; and were thence called syyadspulos, ventriloqui: they could make the voice seem to come from beneath the ground, from a distant part, in another direction, and not from themselves; the better to impose upon those who consulted them. Εξεπίτηδες το γενος τούτο τον αμυδρον ήχον επιτηδεύονται, ίνα δια την ασαφειαν της φωνης τον του ψεύδους αποδιδρασκωσιν ελεγχον. Psellus De Dæmonibus, apud Bochart, i. p. 731. "These people studiously acquire, and affect on purpose, this sort of obscure sound; that by the uncer

is applied to an event in its concomitant circumstances
exactly similar, but in its nature totally different. See
De S. Poës. Hebr. Prælect. xii. For beauty and in-
genuity it may fairly come in competition with one of
the most elegant of Virgil, greatly improved from Ho-
mer, Iliad xxii. 199, where he has applied to a differ-
ent purpose, but not so happily, the same image of the
ineffectual working of imagination in a dream :-
Ac veluti in somnis, oculos ubi languida pressit
Nocte quies, necquicquam avidos extendere cursus
Velle videmur, et in mediis conatibus ægri
Succidimus; non lingua valet, non corpore notæ
Sufficiunt vires, nec vox, nec verba sequuntur.
En. xii. 908.

Stupidity and hypocrisy

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8 It shall even be as when a thee; and he saith, I am not A. M. cir. 3292. Olymp. XVII. 1. hungry man dreameth, and, be- learned. Numa Pompilii. hold, he eateth; but he awaketh,

cir. annum

R. Roman., 4.

and his soul is empty or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against Mount Zion.

9. Stay yourselves, and wonder; P cry ye out, and cry: a they are drunken, but not with wine; they stagger, but not with strong drink. 10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes the prophets and your rulers, the seers hath he covered. 11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed. 12 And the book is delivered to him that is not learned, saying, Read this, I pray

• Psa. lxxiii. 20. POr, take your pleasure and riot.- -4-See chap. xxviii. 7, 8.- Chap. li. 21.- - Rom. xi. 8.- Psa. Ixix. 23 chap. vi. 10.- — Heb. heads; see chap. iii. 2; Jer. xxvi. 8. 1 Samuel ix. 9. Or, letter. Chapter

viii. 16.

"And as, when slumber seals the closing sight,
The sick wild fancy labours in the night;
Some dreadful visionary foe we shun
With airy strides, but strive in vain to run;
In vain our baffled limbs their powers essay;
We faint, we struggle, sink, and fall away;
Drain'd of our strength, we neither fight nor fly,
And on the tongue the struggling accents die."

PITT. Lucretius expresses the very same image with Isaiah:

iv. 1091.

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13 Wherefore the LORD said,

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Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15 Wo unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?

16 Surely your turning of things upside down shall be esteemed as the potter's clay : for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

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y Dan. xii. 4, 9; Rev. v. 1-5, 9; vi. 1.2 Ezek. xxxiii. 31; Matt. xv. 8, 9; Mark vii. 6, 7.- Col. ii. 22. Hab. i. 5. Heb. I will add.—d Jer. xlix. 7; Obad. 8; 1 Cor. i. 19. Ch. xxx. 1. Psa. xciv. 7.- Ecclus. xxiii. 18.—— Ch. xlv. 9; Rom. ix. 20.

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Ut bibere in somnis sitiens quum quærit, et humor
Non datur, ardorem in membris qui stinguere possit;
Sed laticum simulacra petit, frustraque laborat,
In medioque sitit torrenti flumine potans.
As a thirsty man desires to drink in his sleep,
And has no fluid to allay the heat within,
But vainly labours to catch the image of rivers,
And is parched up while fancying that he is drinking

at a full stream.

Bishop Stock's translation of the prophet's text is both elegant and just :

Verse 9. Stay yourselves, and wonder] ADNA hithmahmehu, go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See the note on Psa. exix. 60.

They are drunken, but not with wine] See note on chap. li. 21.

read it; for it is sealed up."] An ancient MS. and Verse 11. I cannot; for it is sealed "I cannot the Septuagint have preserved a word here, lost out of the text; p likroth, (for xp,) avayvwvai,

read it.

Verse 13. The Lord-"JEHOVAH"] For 'N AdoRossi's, and four editions, read Yehovah, and five nai, sixty-three MSS. of Kennicott's, and many of De MSS. add mm.

Kimchi makes some just observations on this verse. The vision, meaning the Divine revelation of all the

"As when a hungry man dreameth; and, lo! he is prophets, is a book or letter that is sealed-is not eating :

And he awaketh; and his appetite is unsatisfied. And as a thirsty man dreameth; and, lo! he is drinking:

And he awaketh; and, lo he is faint,

And his appetite craveth."

easily understood. This is delivered to one that is learned-instructed in the law. Read this; and he saith, I cannot, for it is sealed; a full proof that he does not wish to know the contents, else he would apply to the prophet to get it explained. See Kimchi on the place.

Gracious promises

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cir. annum

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Olymp. XVII. 1.

17 Is it not yet a very little and lay a snare for him that re- A. M. cir. 3292.
proveth in the gate, and turn
aside the just
nought.

Olymp. XVII. 1. while, and Lebanon shall be
Numa Pompilii, turned into a fruitful field, and
R. Roman., 4. the fruitful field shall be esteem-
ed as a forest?

18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

19 The meek also shall increase their
joy in the LORD, and the poor among men
shall rejoice in the Holy One of Israel.
20 For the terrible one is brought to nought,
and the scorner is consumed, and all that
watch for iniquity are cut off:

21 That make a man an offender for a word,
Chap. xxxii. 15.- Chap. xxxv. 5.- Chap. xi. 1.
Heb. shall add. D James ii. 5.- -0 Chap. xxviii. 14, 22.
Mic. ii. 1. Amos v, 10, 12.

And their fear toward me is taught by the precept of men-" And vain is their fear of me, teaching the commandments of men"] I read, for vattehi, vethohu, with the Septuagint, Matt. xv. 9; Mark viii. 7; and for 1 melummedah, ' melummedim, with the Chaldee.

Verse 17. And Lebanon shall be turned into a fruitful field-" Ere Lebanon become like Carmel"] A mashal, or proverbial saying, expressing any great revolution of things; and, when respecting two subjects, an entire reciprocal change: explained here by some interpreters, I think with great probability, as having its principal view beyond the revolutions then near at hand, to the rejection of the Jews, and the calling of the Gentiles. The first were the vineyard of God,

T

for a thing of

cir. annum

Numa Pompilä,

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22 Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, nei ther shall his face now wax pale.

23 But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

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24 They also that erred in spirit ▾ shall come to understanding, and they that murmured shall learn doctrine.

Prov. xxviii. 21. Josh. xxiv. 3. Chap. xix. 25; xlv. 11; lx. 21; Eph. ii. 10.- - Chap. xxviii. 7. Heb. shall know understanding.

distribution of justice.-Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. Deut. xxii. 15; xxv. 7; and, Isa. xxix. 21; Amos v. 10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the despatch of public business that is carried on in the gates of it."

Verse 22. Who redeemed Abraham As God redeemed Abraham from among idolaters and workers of iniquity, so will he redeem those who hear the words of the Book, and are humbled before him, ver. 18, 19.

Concerning the house of Jacob-"The God of the house of Jacob"] I read El as a noun, not a preposition: the parallel line favours this sense; and there is no address to the house of Jacob to justify the other.

kerem El, (if the prophet, who loves an allusion to words of like sounds, may be supposed to have Neither shall his face now wax pale-"His face intended one here,) cultivated and watered by him in shall no more be covered with confusion.”] “ vain, to be given up, and to become a wilderness: com- yechoro, Chald. ut ó peraßaλsı, Theod. svrgarnerαI, pare chap. v. 1-7. The last had been hitherto bar- Syr. 17 necaphro, videtur legendum 1 yecheren; but were, by the grace of God, to be rendered pheru: hic enim solum legitur verbum, " chavar, nec fruitful. See Matt. xxi. 43; Rom. xi. 30, 31. Car-in linguis affinibus habet pudoris significationem.” mel stands here opposed to Lebanon, and therefore is SECKER. "Here alone is the verb n chavar read; to be taken as a proper name. nor has it in the cognate languages the signification of shame."

Verse 21. Him that reproveth in the gate-" Him that pleaded in the gate"] "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the

Verse 23. But when he seeth his children, the work of mine hands-" For when his children shall see the work of my hands"] For 1 birotho I read INTE biroth, with the Septuagint and Syriac.

'CHAPTER XXX.

The Jews reproved for their reliance on Egypt, 1-7. Threatened for their obstinate adherence to this alliance, 8-17. Images the most elegant and lofty, by which the intense gloriousness of Messiah's reign at the period when all Israel shall be added to the Church is beautifully set forth, 18-26. Dreadful fall of Sennacherib's army, an event most manifestly typical of the terrible and sudden overthrow of Antichrist; as, unless this typical reference be admitted, no possible connexion can be imagined between the stupendous events which took place in Hezekiah's reign, and the very remote and inconceivably more glorious displays of Divine vengeance and mercy in the days of the Messiah, 27-33.

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