Sayfadaki görseller

cur. annum

cir. annum


The husbandman


instructed by the Lord. AMC cir: 337 narrower than that he can wrap scatter the cummin, and cast in AM. cir

: 3279. Olymp. XIII. 4. himself in it.

a the principal wheat and the ap- Olymp. XIII

. 4. Romuli,

21 For the Lord shall rise up pointed barley and the brye in Romuli, R. Roman., 29. as in Mount w Perazim, he shall their place?

R. Roman., 29. be wroth as in the valley of - Gibeon, that he 26 d For e his God doth instruct him to dismay đo his work, y his strange work; and cretion, and doth teach him. bring to pass his act, his strange act.

27 For the fitches are not threshed with a 22 Now therefore be ye not mockers, lest threshing instrument, neither is a cart wheel your bands be made strong :: for I have heard turned about upon the cummin; but the fitches from the Lord God of hosts ? a consumption, are beaten out with a staff, and the cummin even determined upon the whole earth. with a rod.

23 Give ye, ear, and hear my voice; hearken, 28 Bread corn is bruised ; because he will and hear my speech.

not ever be threshing it, nor break it with the 24 Doth the ploughman plough all day to sow? wheel of his cart, nor bruise it with his horsedoth he open and break the clods of his mėn. 'ground?

29 This also cometh forth from the LORD 25 When he hath made plain the face there- of hosts, f which is wonderful in counsel, and of, doth he not cast abroad the fiches, and excellent in working. 2 Sam. v. 20; 1 Chron. xiv. 11. - Josh. x, 10, 12; 2 Sam. v. in the appointed place.- -b Or, spelt.

- Heb, border? 25; I Chron. xiv. 16.- -y Lam. ii. 33. Chap. X. 22, 23; And he bindeth it in such sort as his God doth teach him.- -e Ecclus. Dan. ix. 27. Or, the wheat in the principal place, and barley vii. 15.—Psa. xcii. 5; Jer. xxxii. 19. proverbial saying, the meaning of which is, that they more severely ; always tempering justice with mercy; will find all means of defence and protection insuffi- in order to reclaim the wicked, to improve the good, cient to secure them, and cover them from the evils and, finally, to separate the one from the other. coming upon them: 7 massek, chap. xxii. 8, the co- Verse 26. For his God doth instruct him] All narering, is used for the outworks of defence, the barrier tions have agreed in attributing agriculture, the most of the country; and here, in the allegorical sense, it useful and the most necessary of all sciences, to the means much the same thing. Their beds were only invention and to the suggestions of their deities. mattresses laid on the floor; and the coverlet a sheet, “ The Most High hath ordained husbandry,” saith the or in the winter a carpet, laid over it, in which the son of Sirach, Ecclus. vä. 15. person wrapped himself. For Dann) kehithcannes, it ought probably to be danno mehithcannes. Houbi

Namque Ceres fertur fruges, Liberque liquoris

Vitigeni laticem mortalibus instituisse. Verse 21. As in Mount Perazim] va kehar ; but

LUCRETIUS, v. 14. na bahar, in the mount, is the reading of two of Ken

“ Ceres has taught mortals how to produce fruits ; nicoli's, one of De Rossi's, and one of my own MSS. and Bacchus has taught them how to cultivate the vine."

Verse 22. The Lord God) nini '978 Adonai Yehorah. Adonai is omitted by four of Kennicott's MSS.,

“Ο δ' ηπιος ανθρωποισι and in the Septuagint, Syriac, and Arabic.

Δεξια σημαινει, λαους δ' επι εργον εγείρει Verse 23. Give ye ear, and hear my voice_" Listen Μιμνησκων βιοσοιο' λεγει δ' οσε βωλος αριστη ye, and hear my voice”] The foregoing discourse,

· Boυσι τε και μακελησε» λεγει δ' οσε δεξιαι ωραι consisting of severe reproofs, and threatenings of dread- Και φυτα γυρωσαι, και σπερματα παντα βαλεσθαι. ful judgments impending on the Jews for their vices,

ARATUS, Phænom. V. and their profane contempt of God's warnings by his

“He, Jupiter, to the human race messengers, the prophet concludes with an explanation

Indulgent, prompts to necessary toil and defence of God's method of dealing with his people

Man provident of life; with kindly signs in an elegant parable or allegory; in which he em

The seasons marks, when best to turn the glebę ploys a variety of images, all taken from the science

With spade and plough, to nurse the tender plant, of agriculture. As the husbandman uses various methods

And cast o'er fostering earth the seeds abroad.” in preparing his land, and adapting it to the several kinds of seeds to be sown, with a due observation of Verses 27, 28. Four methods of threshing are here times and seasons; and when he hath gathered in his mentioned, by different instruments; the flail, the drag, harvest, employs methods as various in separating the the wain, and the treading of the cattle.

The staff or corn from the straw and the chaff by different instru- flail was used for the infirmiora semina, says Jerome, ments, according to the nature of the different sorts of the grain that was too tender to be treated in the other grain ; so God, with unerring wisdom, and with strict methods. The drag consisted of a sort of strong planks, justice, instructs, admonishes, and corrects his people ; made rough at the bottom, with hard stones or iron ; chastises and punishes them in various ways, as the exi- it was drawn by horses or oxen over the corn sheaves gence of the case requires ; now more moderately, now spread on the floor, the driver sitting upon it. Kemp

gant, Secker.


Dreadful state of Jerusalem,


and destruction of her enemies. fer has given a print representing the manner of using for fodder for the cattle; for in the eastern countries this instrument, Amæn. Exot. p. 682. fig. 3. The they have no hay. See Harmer's Observ. I. p. 425. wain was much like the former ; but had wheels with | The last method is well known from the law of Moses iron teeth, or edges like a saw : Ferrata carpenta rotis which “ forbids the ox to be muzzled, when he tread. per medium in serrarum modum se volventibus. Hie- eth out the corn ;" Deut. xxv. 4. ron. in loc. From this it would seem that the axle Verse 28. The bread-corn] I read onti relahem, on was armed with iron teeth or serrated wheels through the authority of the Vulgate and Symmachus ; the forout. See a description and print of such a machine mer expresses the conjunction i vau, omitted in the text, used at present in Egypt for the same purpose in Nie- by autem; the latter by 03. buhr'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 1090 parashaiv, horsemen or cut the straw. In Syria they make use of the drag, teeth, read 1'ona perasaiv, hoofs. So the Syriac, Sym constructed 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 v shin, the latter with o samech, the pronunciation not only forced out the grain, but cut the straw in pieces I is nearly the same.


d2 Sam. v. 9.

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 mosl awful and terrible, 5-8. Stupidity and hypocrisy of the Jews, 9-16. Rejeclion of the Jews, and calling of the Gentiles, 17. The chapter concludes by a recurrence to the favourile 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. A. M. cir. 3292. 13. C. cir. 372.2 W0106 Ariel, to Ariel, “ the

2 Yet I will distress Ariel, and A. M. cir. 3292

B. C. cir. 712 Olymp. XVII. I. city d where David dweli ! there shall be heaviness and sor. Olymp. XVII. 1. Numæ Pompilii, add ye year to year; let them row: and it shall be unto me as Namæ Pompilii, R. Roman., 4. e kill sacrifices. Ariel.

R. Roman., 4. a Or, 0 Ariel, that is, the lion of God. -b Ezek. xliii. 15, 16. c Or, of the city

- Heb. cut off the heads. The subject of this and the four following chapters the strong lion, suppose it to signify the strength of the is the invasion of Sennacherib; the great distress of the place, by which it was enabled to resist and overcome Jews while it continued ; their sudden and unexpected all its enemies. Twes de pasi Tau Foods Outws signobar deliverance by God's immediate interposition in their επει, δια Θεου, λεοντος δικην εσπαραττε τους ανταιροντας. favour; the subsequent prosperous state of the kingdom Procop. in loc. There are other explanations of this under Hezekiah ; interspersed with severe reproofs, name given : but none that seems to be perfectly satisand threats of punishment, for their hypocrisy, stupidity, factory.--Lowth. 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 offerings. But why is it said, “ Ari-el shall be unto seldom goes far from his subject. It is properly me as Ari-el?” As the altar of burnt-offerings was enough divided by the chapters in the common trans- surrounded daily by the victims which were offered ; lation.-L.

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 year, keep your solemn feasts ; yet know, that God same name ; and that Jerusalem is here considered as will punish you for your hypocritical worship, consistthe seat of the fire of God, 5x vix ur el which should ing of mere form destitute of true piety. Probably deissue from thence to consume his enemies : compare livered at the time of some great feast, when they were chap. xxxi. 9. Some, according to the common de- thus employed.' rivation of the word, 4x ox arı el, the lion of God, or Verse 2. There shall be heaviness and sorrow


cir. annum


Dreadful state of Jerusalem, CHAP. XXIX. and destruction of her enemies. A. M. cir. 3292. 3 And I will camp against thee the terrible ones shall be i

A. M. cir. 3292. B. C. cir. 712.

B. C. cir. 712. Olymp. XVII. 1. round about, and will lay siege chaff that passeth away: yea, Olymp. XVII. 1. Numæ Pompilii, against thee with a mount, and I it shall be at an instant sud- Numæ Pompilii, R. Roman., 4. will raise forts against thee. denly.

R. Roman., 4. 4. And thou shalt be. brought down, and 6 i 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. out of the ground, and thy speech shall 7 in And the multitude of all the nations that 8 whisper out of the dust.

fight against Ariel, even all that fight against 5 Moreover the multitude of thy h'strangers her and her munition, and that distress her, shall be like small dust, and the multitude of shall be n as a dream of a night vision. "Chap. viii. 19.-Heb. peep or chirp:- -- Chap. xxv. 5. Chap. xxx. 13. Chap. xxviii. 2; xxx. 30.- Chap. xxxvi. i Job xxi. 18; chap. xvii. 13.

_n Job xx. 8. “ There shall be continual mourning and sorrow"] tainty of the voice they may the better escape being Instead of your present joy and festivity.

detected in the cheat." From these arts of the neAnd it shall be unto me as Ariel" And it shall be cromancers the popular notion seems to have arisen, unto me as the hearth of the great altar.") That is, that the ghost's voice was a weak, stridulous, almost it shall be the seat of the fire of God; which shall inarticulate sort of sound, very different from the issue from thence to consume his enemies. See note speech of the living. on ver. 1. Or, perhaps, all on flame; as it was when Verse 5. The multitude of thy strangers The taken by the Chaldeans; or covered with carcasses and multitade of the proud") For 7'77 zarayich, thy blood, as when taken by the Romans : an intimation of strangers, read o'n zedim, the proud, according to the which more distant events, though not immediate sub- Septuagint ; parallel to and synonymous with D'x' jects of the prophecy, may perhaps be given in this ob- aritsim, the terrible, in the next line: the resh was scure passage.

at first 7 daleth in a MS. See note on chap. xxv. 2. Verse 3. And I will camp against thee round about The fifth, sixth, and seventh verses contain an ad_" And I will encamp against thee like David”) mirable description of the destruction of Sennacherib's For 7173 caddur, some kind of military engine, 7173 army, with a beautiful variety of the most expressive kedavid, like David, is the reading of the Septuagint, and sublime images : perhaps more adapted to show the two MSS. of Kennicott's, if not two more : but though greatness, the suddenness, and horror of the event, Bishop Lowth adopts this reading, I think it harsh and than the means and manner by which it was effected. unnecessary.

Compare chap. xxx. 30–33. Forts—“Towers"] For nyyd metsuroth, read (1989 Verse 7. As a dream] This is the beginning of metsudoth : so the Septuagint and five MSS. of Dr. the comparison, which is pursued and applied in the Kennicott's, one of them ancient, and four of De next verse. Sennacherib and his mighty army are not Rossi's.

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 is applied to an event in its concomitant circumstances them believe that it was the voice of the ghost. They exactly similar, but in its nature totally different. See had a way of uttering sounds, as if they were formed, De S. Poës. Hebr. Prælect. xii. For beauty and innot by the organs of speech, but deep in the chest, or genuity it may fairly come in competition with one of in the belly; and were thence called syyadspruidos, the most elegant of Virgil, greatly improved from Hoventriloqui : they could make the voice seem to come mer, Iliad xxii. 199, where he has applied to a differfrom beneath the ground, from a distant part, in another ent purpose, but not so happily, the same image of the direction, and not from themselves; the better to impose ineffectual working of imagination in a dream :upon those who consulted them. Εξεπισηδες το γένος Ac veluti in somnis, oculos ubi languida pressit τουτο τον αμυδρον ηχον επιτηδευονται, ίνα δια την ασα- Nocte quies, necquicquam avidos extendere cursus φειαν της φωνης τον του ψευδους αποδιδράσκωσιν ελεγχον. . Velle videmur, et in mediis conatibus ægri Psellus De Dæmonibus, apud Bochart, i. p. 731. Succidimus ; non lingua valet, non corpore notæ “ These people studiously acquire, and affect on pur- Sufficiunt vires, nec yox, nec verba sequuntur. pose, this sort of obscure sound ; that by the uncer

Æn. xii. 908.

A. M. cir. 3292.

B. C. cir. 712.

B. C. cir. 712.

cir. annum

Stupidity and hypocrisy


of the Jews. 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.

Olymp. XVII. I Numæ Pompilii

. hold, he eateth ; but he awaketh, 13. Wherefore the LORD said, Numæ Pompilii. R. Roman., 4. and his soul is empty: or as Forasmuch as this people draw

R. Roman., 4. when a thirsty man dreameth, and, behold, he near me with their mouth, and with their lips drinketh ; but he awaketh, and, behold, he is do honour me, but have removed their heart faint, and his soul hath appetite : so shall the far from me, and their fear toward me is taught multitude of all the nations be, that fight by a the precept of men: against Mount Zion.

14 • Therefore, behold, " I will proceed 10 9. Stay yourselves, and wonder ; Pcry ye out, do a marvellous work among this people, even and cry: they are drunken, but not with a marvellous work and a wonder: à for the wine; they stagger, but not with strong drink. wisdom of their wise men shall perish, and the

10 For the LORD hath poured out upon understanding of their prudent men shall be hid. you the spirit of deep sleep, and hath · closed 15 • Wo unto them that seek deep to hide your eyes : the prophets and your rulers, their counsel from the Lord, and their works the seers hath he covered.

are in the dark, and they say, : Who seeth 11 And the vision of all is become unto us? and who knoweth us? you as the words of a book that is sealed, 16 Surely your turning of things upside which men deliver to one that is learned, say- down shall be esteemed as the potter's clay : ing, Read this, I pray thee : Y and he saith, I for shall the ḥ work say of. him that made it, cannot; for it is sealed.

He made me not? or shall the thing framed 12 And the book is delivered to him that is say of him that framed it, He had no undernot learned, saying, Read this, I pray standing ?

• Psa. Ixxiii. 20.-p Or, take your pleasure and riot.-9-See y Dan. xii. 4,9; Rev. v. 1-5, 9; vi. 1. -2 Ezek. xxxiii. 31; chap. xxviii. 7, 8. Chap. li. 21.-- - Rom. xi. 8.-Psa. Matt. xv. 8, 9; Mark vii. 6, 7.- Col. . 22.- Hab. i. 5. Ixix. 23 ; chap. vi. 10.—_ Heb. heads ; see chap. iii. 2; Jer. Heb. I will add.- -d Jer. xlix. 7; Obad. 8; 1 Cor. i. 19. xxvi. 8. - 1 Samuel ix. 9,- - Or, letter, - Chapter 1 Ch. xxx. 1.-Psa. xciv. 7.— Ecclus. xxiii. 18. viii. 16.

xlv. 9; Rom. ix. 20.

Ch Ch.

“ And as, when slumber seals the closing sight, Lucretius almost copies the original. The sick wild fancy labours in the night ;

All that fight against her and her munition_" And Some dreadful visionary foe we shun

all their armies and their towers") For angyal 77'33 With airy strides, but strive in vain to run; tsobeyha umetsodathah, I read, with the Chaldee, oxy In vain our baffled limbs their powers essay; 077891 tsebaam umetsodatham. We faint, we struggle, sink, and fall away;

Verse 9. Stay yourselves, and wonder] 170773777 Draind of our strength, we neither fight nor fly, hithmahmehu, go on what-what-whatling, in a state And on the tongue the struggling accents die.” of mental indetermination, till the overflowing

PITT. . scourge take you away. See the note on Psa. Lucretius expresses the very same image with cxix. 60. Isaiah :

They are drunken, but not with wine] See note on Ut bibere in somnis sitiens quum quærit, et humor

chap. li. 21. Non datur, ardorem in membris qui stinguere possit ; read it; for it is sealed up."] An ancient MS. and

Verse 11. I cannot ; for it is sealed—“I cannot Sed laticum simulacra petit, frustraque laborat, In medioque sitit torrenti flumine potans. iv. 1091.

the Septuagint have preserved a word here, lost out

of the text ; nrops likroth, (for mps) avayporal, As a thirsty man desires to drink in his sleep,

read it. And bas no fluid to allay the heat within,

Verse 13. The Lord—“JEHOVAH'] For '998 AdoBut vainly labours to catch the image of rivers, And is parched up while fancying that he is drinking Rossi's, and four editions, read 0117. Yehovah, and five

nai, sixty-three MSS. of Kennicott's, and many of De at a full stream.

MSS. add 177'. Bishop Stock's translation of the prophet's text is Kimchi makes some just observations on this verse. both elegant and just :-

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 :

easily understood. This is delivered to one that is And he awaketh; and his appetite is unsatisfied. learned-instructed in the law. Read this ; and he And as a thirsty man dreameth ; and, lo! he is saith, I cannot, for it is sealed; a full proof that he drinking:

does not wish to know the contents, else he would And he awaketh ; and, lo ! he is faint,

apply to the prophet to get it explained. See Kimchi And his appetite craveth.”

on the place.

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Gracious promises

of restoration. A. M. cir. 3292. 17 Is it not yet a very little and a lay a snare for him that re- A M. cir

. 3292. B. C. cir. 712. Olymp. XVII. i. while, and Lebanon, shall be proveth in the gate, and turn Olymp. XVII. 1. Numæ Pompilii, turned into a fruitful field, and aside the just for a thing of Numæ Pornpilä, R. Roman., 4. the fruitful field shall be esteem- nought.

R. Roinan., 4. ed as a forest ?

22 Therefore thus saith the LORD, who 18 And in that day shall the deaf hear redeemed Abraham, concerning the house of the words of the book, and the eyes of the Jacob, Jacob shall not now be ashamed, nei blind shall see out of obscurity, and out of ther shall his face now wax pale. darkness.

23 But when he seeth his children, the 19. The meek also mshall increase their work of mine hands, in the midst of him, joy in the LORD, and the poor among men they shall sanctify my name, and sanctify the shall rejoice in the Holy One of Israel. - Holy One of Jacob, and shall fear the God

20 For the terrible one is brought to nought, of Israel. and the scorner is consumed, and all that 24 They " also, that erred in spirit shall watch for iniquity are cut off :

come to understanding, and they that mur21 That make a man an offender for a word, mured shall learn doctrine.

i Chap. xxxij. 15.- Chap: xxxv. 5. - Chap: lxi. 1. Prov. xxviii. 21.-Josh. xxiv. 3. Chap. xix. 25; xlv. m Heb. shall add. - James ii. 5. Chap. xxviii. 14, 22. 11; 1x. 21; Eph. ii. 10.- . Chap. xxviii. 7.Heb. shall Mic. ii. 1.- Amos v, 10, 12.

know understanding. And their fear toward me is taughi by the precept distribution of justice.Shaw's Travels, p. 315, fol. of men—“And vain is their fear of me, teaching the He adds in the note, “ That we read of the elders in commandments of men ") I read, for mini vattehi, the gate. Deut. xxii. 15; xxv. 7; and, Isa. xxix. inni vethohu, with the Septuagint, Matt. xv. 9; Mark 21; Amos v. 10, of him that reproveth and rebuketh viii. 7; and for 177oba melummedah, dina50 melum- in the gate. The Ottoman court likewise seems to have medim, with the Chaldee.

been called the Porte, from the distribution of justice Verse 17. And Lebanon shall be turned into a fruit- and the despatch of public business that is carried on ful field—“ Ere Lebanon become like Carmel") A in the gates of it.” mashal, or proverbial saying, expressing any great re- Verse 22. Who redeemed Abrahams As God revolution of things; and, when respecting two subjects, deemed Abraham from among idolaters and workers an entire reciprocal change : explained here by some of iniquity, so will he redeem those who hear the words interpreters, I think with great probability, as having of the Book, and are humbled before him, ver. 18, 19. its principal view beyond the revolutions then near at Concerning the house of Jacob—“The God of the hand, to the rejection of the Jews, and the calling of house of Jacob”)I read 5 El as a nout, not a prethe Gentiles. The first were the vineyard of God, position: the parallel line favours this sense ; and there hxon3 kerem El, (if the prophet, who loves an allu- is no address to the house of Jacob to justify the other. sion to words of like sounds, may be supposed to have Neither shall his face now war pale—“His face intended one here,) cultivated and watered by him in shall no more be covered with confusion.”] “11111 vain, to be given up, and to become a wilderness : com- yechoro, Chald. ut ó Metaßansi, Theod. svogannoetai, pare chap. v. 1-7. The last had been hitherto bar- Syr. nanj necaphro, videtur legendum 1900' yeche: ren; bat were, by the grace of God, to be rendered pheru : hic enim solum legitür verbum, nin 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 in chavar read; to be taken as a proper name.

nor has it in the cognate languages the signification of Verse 21. Him that reproveth in the gate—"Him shame.” that pleaded in the gate "] “ They are heard by the Verse 23. But when he seeth his children, the work treasurer, master of the horse, and other principal offi- of mine hands" For when his children shall see the cers of the regency of Algiers, who sit constantly in work of my hands ")

birotho I the gate of the palace for that purpose :" that is, the biroth, with the Septuagint and Syriac.

בראות baratho I read בראותו For


The Jews reproved for their reliance on Egypt, 1.-7. Threatened for their obstinate adherence to this alli

ance, 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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