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cir. annum

w his

The Lord will

protect Zion. A. M. cir. 3291. deliver it; and passing over he sword, not of a mighty man;

A. M. cir. 3291.

B. C. cir. 713. Olymp. XVI. 4. will preserve it.

and the sword, not of a mean Olymp. XVI. 4. Numæ Pompilii,

6 Turn ye- unto him from man, shall devour him : but he Numæ Pompilii, R. Roman., 3.

whom the children of Israel have shall flee from the sword, and R. Roman., 3. deeply revolted.


young men shall be discomfited. 7 For in that day, every man shall - cast away 9 And

u he shall pass over

to his idols of silver, and his idols of gold, strong hold for fear, and - his princes shall which your own hands have made unto you be afraid of the ensign, saith the Lord, for Pa sin.

whose fire is in Zion, and his furnace in 8 Then shall the Assyrian I fall with the Jerusalem.

m Hos, ix. 9. Chap. ii. 20; xxx. 22. Heb. the idols of Or, tributary: - Heb. for melting or tribute.- Lu Chap. xxxvii. his gold.

:pl Kings xii. 30.- -4 See 2 Kings xix. 35, 36; chap. 37; Deut. xxii. 25, in the margin. - Heb. his rock shall pass Xxxvii. 36. = Ur, for fear of the sword.

away for fear.

-w Or, his strength. houses of the Israelites is, that in going through the Αιας δ' ουκ αμελησε κασιγνησοιο πεσονσος, land of Egypt to smite the first-born, seeing the blood Αλλα θεων περιβη, και οι σακος αμφεκαλυψε: on the door of the houses of the Israelites, he passed

-But Ajax his broad shield displayed, over, or skipped, those houses, and forbore to smite

And screened his brother with a mighty shade." them. But that this is not the true notion of the thing, will be plain from considering the words of the --'Os X puo'nu appoßeßnxas. Il. i. 37. sacred historian, where he describes very explicitly. Which the scholiast explains by magißEßnxas, ürsguathe action : "For JEHOVAH will pass through to smite xeis, i. e., “ Thou who strictly guardest Chryses.”—L. the Egyptians; and when he seeth the blood on the On this verse Kimchi says, “ The angel of the Lord lintels and on the two side "posts, Jehovah will spring which destroyed the Assyrians is compared to a lion, forward over (or before) the door, nnon synnin' nosi ver. 4; for his strength; and here (ver. 5) to flying upasach Yehovah al happethach, and will not suffer the birds, for his swiftness. destroyer to come into your houses to smite you,” Exod. Verse 6. Have deeply revolted—"Have so deeply xii. 23. Here are manifestly two distinct agents, engaged in revolt."] All the ancient Versions . read with which the notion of passing over is not consist- ipoyy laamiku, in the second person, instead of psyn ent, for that supposes but one agent. The two agents heemiku, they have deeply revolted, &c. are the destroying angel passing through to smite Verse 7. Which your own hands have made unto every house, and JEHOVAH the Protector keeping pace you for a sin—"The sin, which their own hands have with him; and who, seeing the door of the Israelite made."] The construction of the word nun chet, sin, marked with the blood, the token prescribed, leaps for- in this place is not easy. The Septuagint have omitward, throws himself with a sudden motion in the way,, ted it: MSS. Pachom. and 1. D. 11. and Cod. Marchal. opposes the destroying angel, and covers and protects in margine, supply the omission by the word åpapriav, that house against the destroying angel, nor suffers sin, or duagoala, said to be from Aquila's Version, him to smite it. In this way of considering the action, which I have followed. The learned Professor Schroethe beautiful similitude of the bird protecting her der, Institut. Ling. Heb. p. 298, makes it to be in young answers exactly to the application by the allu- regimine with Dil yedeychem, as an epithet, your sion to the deliverance in Egypt. "As the mother bird sinful hands. The Septuagint render the pronoun in spreads her wings to cover her young, throws herself the third person, ai xerpes autwv, their hands; and an before them, and opposes the rapacious bird that as ancient MS. has, agreeable to that rendering, ons saults them, so shall Jehovah protect, as with a shield, lahem, to them, for bɔ5 lachem, to you ; which word Jerusalem from the enemy, protecting and delivering, they have likewise omitted, as not necessary to comspringing forward and rescuing her; uteplawwv, as plete the sense. the three other Greek interpreters, Aquila, Symma- Verse 8. Then shall the Assyrian fall, fc.) Because chus, and Theodotion, render it. The Septuagint, he was to be discomfited by the angel of the Lord, Trepieroinderar instead of which MS. Pachom. has re- destroying in his camp, in one night, upwards of one Soßneerai, circumeundo proteget, "in going about he hundred and eighty thousand men; and Sennacherib shall protect," which I think is the true reading.– himself fell by the hands of the princes, his own sons. Homer, II. viii. 329, expresses the very same image Not mighty men, for they were not soldiers; not mean by this word:

men, for they were princes.


Prophecy of great prosperity under Hezekiah; but, in its highest sense, applicable to Christ, 1-8. Descrip

tion of impending calamities, 9-14. Rejection of the Jews, and calling of the Gentiles, 16. The future prosperity of the Church, 16-20,

cir, annum

cur. annum

The righteous king


and his prosperous reign. A.C. cir. 372. BEHOLD, a - king shall reign | 5 The vile person shall be no ... col Olymp. XVI. 4. in righteousness, and princes more called liberal, nor the churl Olymp. XVL 4. Nume Pompilii, shall rule in judgment.

said to be bountiful.

Numa Pompilii, R. Roman., 3.

2 And man shall be as a 6. For the vile person will R. Roman, 3. hiding-place from the wind, and a covert speak villany, and his heart will work iniquity, from the tempest; as rivers of water in a dry to practise hypocrisy, and to utter error against place, as the shadow of a great rock in a the Lord, to make empty the soul of the

hungry, and he will cause the drink of the 3 And • the eyes of them that see shall not be thirsty to fail. dim, and the ears of them that hear shall hearken. 7 The instruments also of the churl are evil:

4 The heart also of the rash shall under- he deviseth wicked devices to destroy the poor stand knowledge, and the tongue of the stam- with lying words, even when the needy merers shall be ready to speak 'plainly. speaketh right.

weary land.

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Liberaloy'93 nadib; the generous, open-hearted, Verse 1. Behold, a king shall reign in righteous- princely man, who writes on all his possessions, For ness) If King Hezekiah were a type of Christ, then myself and mankind, and lives only to get and to do this prophecy may refer to his time; but otherwise it good. seems to have Hezekiah primarily in view. It is The churlbyg kilai, the avaricious man; he who evident, however, that in the fullest sense these words starves himself amidst his plenty, and will not take the cannot be applied to any man; God alone can do all necessaries of life fe of lessening his stock. that is promised here,

Thus he differs from a nabal, who feeds himself And princes] dien ve-sarim, without 5 lamed, to; to the full, and regards no one else ; like the rich man so the ancient Versions. An ancient MS. has 1701 in the Gospel. The avaricious man is called og vesaraiv, and his princes.

kilai, from ") ki, for, and 5 li, myself; or contracted Verse 2. As the shadow of a great rock] The from 5o col, all, and 5 li, to myself: all is mine ; all .shadow of a great projecting rock is the most refresh- I have is my own; and all I can get is for myself:

ing that is possible in a hot country, not only as most and yet this man enjoys nothing ; he withholds perfectly excluding the rays of the sun, but also as

From back and belly too their proper fare : having in itself a natural coolness, which it reflects

O cursed lust of gold, when for thy sake and communicates to every thing about it.

The wretch throws up his interest in both worlds, Speluncæque tegant, et saxea procubet umbra. First starved in this, then damned in that to come! Virg. Georg. iii. 145.

Bountiful-1 shoa, he who is abundantly rich; “Let the cool cave and shady rock protect them.” who rejoices in his plenty, and deals out to the disEπει κεφαλην και γουνατα Σειριος αζει,

tressed with a liberal hand. Aυαλεος δε σε χρως απο καυματος αλλα τοτ' ηδη

Verse 6. The vile person will speak villany_" The Ευη πετραιη τε σκιη, και Βιβλινος οινος.

fool will still utter folly"] A sort of proverbial saying, HESIOD. ii. 206.

which Euripides (Bacchæ, 369) has expressed in the

very same manner and words : Mwpa yaç hwpos is"When Sirius rages, and thine aching head,

781 “ The fool speaks folly." Of this kind of simParched skin, and feeble knees refreshment need;

ple and unadorned proverb or parable, see De S. Poes Then to the rock's projected shade retire,

Hebr. Prælect. xxiv.
With Biblin wine recruit thy wasted powers." Against the Lord—“ Against Jehovah') For 4x

Verse 3. And the eyes of them thai see shall not be El, two MSS. read by al, more properly; but both are
dim" And him the eyes of those that see shall re- of nearly the same meaning.
gard"] For xbo velo, and not, Le Clerc reads 150 Verse 7. The instruments also of the churl are
velo, and to him, of which mistake the Masoretes ac- evil—“As for the niggard, his instruments are evil"]
knowledge there are fifteen instances; and many more His machinations, his designs. The paronomasia,
are reckoned by others. The removal of the negative which the prophet frequently deals in, suggested this
restores to the verb its true and usual sense.

expression 15 3521 vechelai kelaiv, The first word Verse 5. The vile person shall no more be called is expressed with some variety in the MSS. Seven liberal] The different epithets here employed require MSS, read "bogi vekili, one 531 vechol, another 15131 minute explanation.

vecoli.. The vile person-5a3 nabal, the pampered, fattened, To destroy the poor with lying words—«. To defeat brainless fellow, who eats to live, and lives to eat; the assertions of the poor in judgment") A word who will scarcely part with any thing, and that which seems to have been lost here, and two others to have he does give he gives with an evil eye and a grudging suffered a small alteration, which has made the senheart.

| tence' very obscure. The Septuagint have happily

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Prosperity of the Church


in the latter days. A. M, cir. 3291.

8 But the liberal deviseth liberal B. C. cir. 713.

14. Because the palaces shall. 4. M. cir. 3291. Olymp. XVI. 4. things; and by liberal things shall be forsaken; the multitude of the Olymp. XVI. 4. Numa Pompili, he h stand.

city shall be left; the « forts and Numæ Pompilii, R. Roman., 3. 9 Rise up, ye women i that towers shall be for dens for ever,

R. Roman., 3. are at ease; hear my voice, ye careless a joy of wild asses, a pasture of flocks ; daughters; give ear unto my speech.

15 Until the spirit be poured upon us from 10 Many days and years shall ye be on high; and the wilderness be a fruitful troubled, ye .careless women: for the vintage field, and the fruitful field be counted for a shall fail, the gathering shall not come.

forest. 11 Tremble, ýe women that are at ease ; be 16 Then judgment shall dwell in the wildertroubled, ye careless ones; strip you, and ness, and righteousness remain in the fruitful make you bare, and gird sackcloth upon your field. loins.

17 + And the work of righteousness shall be 12 They shall lament for the teats, for the peacē; and the effect of righteousness quietpleasant fields, for the fruitful vine.

ness and assurance for ever. 13 - Upon the land of my people shall come 18 And my people shall dwell in a peaceup thorns and briers ; yea, upon all the able habitation, and in sure dwellings, and in houses of joy in the joyous city :

quiet resting places ; Or, be established.- Amos vi. 1.-Heb. Days above a Or, burning upon, &c.— Chap. xxii. 22,- - Chap. xxvii. 10. +Heb. the fields of desire.-- Chap. xxxiv. 13; Hos. 4 Or, clifts and watch-lowers. Psa. civ. 30; Joel ii. 28

Chap. xxix. 17; xxxv. 2.— James iii. 18. retained the rendering of the lost word, and restored thorn and the brier shall come up"] All the ancient the sentence in all its parts: Kas diagxedagai doyous Versions read yovi veshamir, with the conjunction.' sassivwv sv xpirau VDUDD ;1IX 727 99051 ulehapher And an ancient Mş. has 13 ninyn taaleh bo, “shall dibrey ebyon bemishpat, “ And disperse the words of come up in it,” which seems to be right; or rather na the poor in judgment.” They frequently render the bah : and there is a rasure in the place of 13 ba in verb an haphar by djaoxsdada. A MS. reads 1375 another ancient MS. uledabber, which gives authority for the preposition Yea, upon all the houses of joy) For ki, the anlamed, to, necessary to the sense; and the Septua- cient Versions, except the Vulgate, seem to have read gint, Syriac, and Chaldeę read yoyga bemishpat, in 3 , judgment.

bah, in it, above mentioned. It is not necessary in Verse 8. Liberal things—"Generous purposes”] this place. “Of the four sorts of persons mentioned ver. 5, three The description of impending distress which begins are described, ver. 6, 7, and 8, but not the fourth."- at ver. 13 belongs to other times than that of SennaSECKER. Perhaps for sini vehu,' and he, we ought to cherib's invasion, from which they were so .soon deread yw veshoa, the bountiful.

livered. It must at least extend to the ruin of the Verse 9. Rise up, ye women- ye provinces.” Ye country and city by the Chaldeans. And the promise careless daughters—"ye cities.". - Targum.

of blessings which follows was not fulfilled under the From this verse to the end of the fourteenth, the Mosaic dispensation ; they belong to the KINGDOM of desolation of Judea by the Chaldeans appears to be Messiah. - Compare ver. 15 with chap. xxix. 17, and foretold.

see the note there. Verse 11. Gird sackcloth] po sak, sackcloth, a Verse 14. The palaces shall be forsaken] The word necessary to the sense, is here lost, but pre- house of the sanctuary (the temple) shall be deserved by the Septuagint, MSS. Alex. and Pachom., stroyed.—Targum. and 1. D. 11., and edit. Ald. and Comp., and the Arabic The forts--" Ophel"] It was a part of Mount and Syriac.

Zion, rising higher than the rest, at the eastern exTremble-be troubled-strip you] 1000 peshotah, tremity, near to the temple, a little to the south of -it; Min regazah, &c. These are infinitives, with a called by Micah, chap. iv. 8, “ Ophel of the daughter paragogic 77 he, according to Schultens, Institut. Ling. of Zion.” It was naturally strong by its situation ; Hebr. p. 453, and are to be taken in an imperative and had a wall of its own, by which it was separated sense.

from the rest of Zion. Verse 12. They shall lamentfor the pleasant Verse 15. And the fruitful field] 509001 vehaccarfields" Mourn ye for the pleasant field"} The mel. So fifteen MSS., six ancient, and two editions ; Septuagint, Syriac, and Vulgate read 1790 siphdu, which seems to make the noun an appellative. mourn ye, imperative; twelve MSS., (five ancient) Verse 17. The work of righteousness] Righteoustwo editions, the Septuagint, Aquila, Symmachus, ness works and produces peace. Theodotion, Syriac, and Vulgate, all read 7770 sadeh, The effect of righteousness) ngay abodath, the cul4 field; not to shedey, breasts.

ture. Righteousness, cultivated by peace, produces Verse 13. Shall come up thorns and briers" The tranquillity of mind and permanent security. Reader,

בה bo, or בו ki may perhaps be a mistake for כי

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Prophecy concerning


Sennacherib. A. M. cir. 3291. 19 u When it shall hail, com- 20 Blessed are ye that sow be- A. M. cir. 3291. B. C. cir. 713. Olymp. XVI. 4. 'ing down on the forest; w and side all waters, that send forth Olymp. XVI. 4. Nuinæ Pompilii, the city shall be low in a thither the feet of the ox and Numæ Pompilii,

R. Roman., 3,


R. Roman., 3. low place.

the ass.

Chap. xxx. 30. - Zech. xi. 2.

w Or, and the city shall be utterly abased.- -- Chap. xxx. 24. hast thou the principle ? If so, dost thou cultivate it? If“ Rice is the food of two-thirds of mankind.” Dr. Arthou dost, thou hast peace of conscience, joy in the Holy buthnot. “ It is cultivated in most of the eastern Ghost, and a sure and certain hope of everlasting life. countries.” Miller. “It is good for all, and at all

Verse 19. The city shall be low in a low place.times.” Sir J. Chardin, ib. “Le ris, qui est leur “ The city shall be laid level with the plain.”) For principal aliment et leur froment (i. e., des Siamois,) Osovni ubashephelah, the Syriac readshov 31 uke- n'est jamais assez arìosé ; il croit au milieu de l'eau, shéphelah. The city--probably Nineveh or Babylon : et les campagnes ou on le cultive ressemblent plutôt but this verse is very obscure. Saltus; Assyrio- à de maréts que non pas à des terres qu’on laboure rum regnum : civitas; magnifica Assyriorum castra. avec la charue. Le ris a bien cette force, que quoy Ephrem Syr. in loc. For 7731 ubarad, a MS. has qu'il y ait six ou sept pieds d'eau sur lui, il pousse 77" vaiyered'; and so conjectured Abp. Secker, refer- toujours sa tige au dessus; et le tuyau qui le porte ring to Zech. xi. 2.

s'eleve et croit à proportion de la hauteur de l'eau qui Verse 20. That sow beside all waters" Who sow noye son champ. Voyage de l'Evêque de Beryte, p. your seed in every well-watered place"] Sir John 144. Paris, 1666.-L. “Rice, which is the principal Chardin's note on this place is :-" This exactly an- grain and aliment of the Siamese, can never be too swers the manner of planting rice; for they sow it much watered. It grows in the water, and the fields upon the water, and before sowing, while the earth is where it is sown resemble marshes rather than fields covered with water, they cause the ground to be trod- cultivated by ploughing. Rice has that property that den by oxen, horses, and asses, who go mid-leg deep; although it be covered with water six or seven feet and this is the way of preparing the ground for sowing. deep, yet it raises its stalk above it; and this grows As they sow the rice on the water, they transplant it long in proportion to the depth of the water by which in the water." Harmer's Observ, vol. i. p. 280. the field is inundated.”


This chapter contains the sequel of the prophecy respecting Sennacherib. The prophet addresses himself to

the Assyrian monarch, 1-4. The mercy and power of God acknowledged by the Jews, 5, 6. Distress and despair of the Jews at the approach of Sennacherib, 7-9. Gracious promise of deliverance, 10-13. Dreadful apprehensions of the wicked, and security of the righteous, 14-17. The security of the Jews

under the reign of Hezekiah, and the wretched condition of Şennacherib and his army, 18–24. A. M. cir. 3291. B. C. cir. 713. · WO'to thee a that spoilest, and Lou shalt . be spoiled; and Olymp. XVI. 4. when thou shalt cease to spoil, A.M. cir

. 329..

B. C. Olymp. XVI. 4. cir. annum

cir. annum Numa Pompilii, dealest treacherously, and they when thou shalt make an end Numæ Pompilii, R. Roman., 3. dealt not treacherously with thee! to


treacherously, they R. Roman., 3. a Chap, xxi. 2; Hab. ii. 8.

Rev, xiii, 10. The plan of the prophecy continued in this chapter, invaded countries, yet he should fall, and become an and which is manifestly distinct from the foregoing, is easy prey to those whom he had intended to subdue. peculiarly elegant. To set it in a proper light, it will In verses 5 and 6, a chorus of Jews is introduced, be necessary to mark the transitions from one part of acknowledging the mercy and power of God, who it to another.

had undertaken to protect them ; extolling it with diIn ver. 1, the prophet addresses himself to Senna- rect opposition to the boasted power of their enemies, cherib, briefly, but strongly and elegantly, expressing and celebrating the wisdom and piety of their king the injustice of his ambitious designs, and the sudden Hezekiah, who 'had placed his confidence in the favour disappointments of them.

of God. In ver. 2, the Jews are introduced offering up their Then follows, in verses 7, 8, and 9, a description earnest supplications to God in their present distress of the distress and despair of the Jews, upon the king ful condition ; with expressions of their trust and con- of Assyria's marching against Jerusalem, and sending fidence in his protection,

his summons to them to surrender, after the treaty he In verses 3 and 4 the prophet in the name of God, had made with Hezekiah on the conditions of his or rather God himself, is introduced addressing him-paying, as he actually did pay to him, three hundred self to Sennacherib, and threatening him that, notwith- talents of silver and thirty talents of gold. 2 Kings standing the terror which he had occasioned in the xviii. 14-16.

cur. annum

cir. annum


The Lord will be exalted

against his enemies. cir

. 3291. shall deal treacherously with high: he hath filled Zion with 4: M. cir. 3291. B. C. . Olymp. XVI. 4. thee.

: judgment and righteousness. Olymp. XVI. 4. Nama Pompilii, 2 O Lord, be gracious unto us;

6 And wisdom and knowledge Numa Pompilii, R. Roman., 3.

R. Roman., we have waited for thee: be shall be the stability of thy times, thou their arm every morning, our salvation and strength of salvation : the fear of the also in the time of trouble.

LORD is his treasure. 3 At the noise of the tumult the people fled; 7 Behold, their fvaliant ones shall cry withat the lifting up of thyself the nations were out : & the ambassadors of peace shall weep scattered.

bitterly. 4 And your spoil shall be gathered like the 8. The highways lie waste, the wayfaring gathering of the caterpillar : as the running to man ceaseth : i he hath broken the covenant, and fro of locusts shall he run upon them. he hath despised the cities, he regardeth no

5 «The LORD is exalted; for he dwelleth on man. • Chap. xv. 9. Psa. xcvii. 9.- Heb. salvations. — ror, 82 Kings xviii. 18, 37,- Judg. v. 6. 12 Kings xviii. 14, 15,


16, 17.

In ver. 10, God himself is again introduced, de- When thou shalt make an end to deal treacherously claring that he will interpose in this critical situation “When thou art weary of plundering”) “gohga of affairs, and disappoint the vain designs of the ene- cannelothecha, alibi non extat in s. s. nisi f. Job xv. mies of his people, by discomfiting and utterly con-. 29—simplicius est legere joba kechallothecha. Vid, suming them.

Capell. ; nec repugnat Vitringa. Vid. Dan. ix. 24. Then follows, ver. 11-22, still in the person of loba calah Dinn hatim."-Secker. God, which however falls at last into that of the pro- Verse 2. Be thou their arm every morning-—"Be phet, a description of the dreadful apprehensions of thou our strength every morning") For Dyni zeroam, the wicked in those times of distress and imminent their arm, the Syriac, Chaldee, and Vulgate read 1337 danger; finely contrasted with the confidence and se- zeroenu, our arm, in the first person of the pronoun, curity of the righteous, and their trust in the promises not the third: the edition of Felix Pratensis has 1'/lyn of God that he will be their never-failing strength and zerootheynu in the margin. protector.

The prophet is here praying against the enemies of The whole concludes, in the person of the prophet, God's people ; and yet this part of the prayer seems with a description of the security of the Jews under to be in their behalf : but from the above authorities the protection of God, and of the wretched state of it appears that our arm is the true reading, though I Sennacherib and his army, wholly discomfited, and do not find it confirmed by any of Kennicott's, De exposed to be plundered even by the weakest of the Rossi's, or my own MSS. My old MS. Bible has, enemy.

Be thou oure arin in erly.. Much of the beauty of this passage depends on the

Verse 3. At the noise of the tumull"From thy explanation above given of ver. 3 and 4, as addressed terrible voice."] For juan hamon, “multitude,” the by the prophet, or by God himself, to. Sennacherib ; Septuagint and Syriac read yox amica, “ terrible,” not as it is usually taken, as addressed by the Jews to whom I follow. God, ver. 3, and then ver. 4, as addressed to the

Verse 6. His treasure--" Thy treasure."] 'Osona Assyrians. To set this in a clear light, it may be of daupos dov, Sym. He had in his copy 7138 otsarcha, 13e to compare it with a passage of the Prophet Joel; “ thy treasure,” not 1998 Otsaro,“ his treasure." where, speaking of the destruction caused by the lo

Verse 7. Their valiant ones shall cry withoutcasts, he sets in the same strong light of opposition “ The mighty men raise a grievous cry"] Three MSS. as Isaiah does here, the power of the enemy, and the read Disk erelim, that is, lions of God, or strong power of JEHOVAH, who would destroy that enemy. lions. So they called valiant men heroes ; which apThus Isaiah to Sennacherib :

pellation the Arabians and Persians still use. See “When thou didst raise thyself up, the nations were Bochart. Hieroz. Part I. lib. iii. cap. 1. “Mahomet, dispersed"

Ver. 3.

ayant reconnu Hamzeh son oncle pour homme de “But now will I arise, saith JEHOVAH;

courage et de valeur, lui donne le titre ou surnom Now will I be exalted.”

Ver. 10.

d'Assad Allah, qui signifie le lion de Dieu.” D'HerAnd thus Joel, chap. ii. 20, 21 :

belot, p. 427. And for 07977 chatsah, the Syriac and

The “ His stink shall come up, and his ill savour shall Chaldee read up kashah, whom I follow. ascend;

Chaldee, Syriac, Aquila, Symmachus, and Theodotion Though he hath done great things.

read On5 0787% ereh lahem, or 0787 yireh, with what Fear not, O land; be glad and rejoice;

meaning is not clear. For Jehovah will do great things.”—L.

The word d58738 erellam, which we translate valiant

ones, is very difficult; no man knows what it means. NOTES ON CHAP. XXXIII.

Kimchi supposes that it is the name of the angel that Verse 1. And dealest treacherously—“Thou plun-smote the Assyrian camp! The Vulgate, and my Old derer"] See note on chap. xxi. 2.

MS., translate it seers; and most of the Versions un

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