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B. C. cir. 712.
God's care of and
affection for his people. A. M. cir. 3292.
9° 0 Zion, that bringest good11 He shall u feed his flock like A: M. cir. 3292. Olymp. XVII. 1. tidings, get thee up into the high a shepherd: he shall gather the Olymp. XVII. i. Numa Pompili, mountain ; PO Jerusalem, that lambs with his arm, and carry Numæ Pompilii, R. Roman., 4. bringest good tidings, lift up thy them in his bosom, and shall
R. Roman., 4. voice with strength; lift it up, be not afraid ; gently lead those that are with young: say unto the cities of Judah, Behold your God! ! 12 w Who hath' measured the waters in the
10 Behold, the Lord God will come with hollow of his hand, and meted out heaven strong hand, and his arm shall rule for him : with the span, and comprehended the dust of behold, s his reward is with him, and his the earth in ra measure, and weighed the work before him.
mountains in scales, and the hills in a balance ? • Or, thou that tellest good tidings to Zion; chap. xli. 27; lii. 7. Or, recompense for his work; chap. xlix. 4. Chap. xlix. 10; p Or, Othone that tellest good tidings to Jerusalem.- 4 Or, Ezek. xxxiv. 23 ; xxxvii. 24; John X. 11; Heb. xiii. 20; 1 Pet. against the strong.- Chap. lix. 16. Chap. Ixii. 11; Rev. ii, 25; v. 4; Rev. vii. 17.- -v Or, that give suck. w Prov.
Heb. a tierce.
the same word of the Lord of which Isaiah speaks, So Jephthah's daughter collected a chorus of virgins, which hath now been preached unto you by the Gospel. and with dances and songs came out to meet her faThe law and the Gospel are frequently opposed to one ther, and to celebrate his victory, Judg. xi. 34. After another by St. Paul, under the images of flesh and David's conquest of Goliath, "all the women came out spirit: “Having begun in the spirit, are ye now made of the cities of Israel singing and dancing to meet perfect by the flesh ?" Gal. iii. 3.-L.
Saul, with tabrets, with joy, and with instruments of All the goodliness thereof—“ All its glory'] For music;" and, forming themselves into two choruses, jron chasdo read son chadu; the Septuagint and Vul- they sang alternately :-gate, and i Pet. i. 24.
""Saul has slain his thousands : Verse 7. The grass withereth] The whole of this
And David his ten thousands." i Sam. xviii. 6,7. verse is wanting in three of Kennicott's and five of De Rossi's MSS., and in a very correct and ancient MS. And this gives us the true sense of a passage in the of my own, and also in the Septuagint and Arabic.
sixty-eighth Psalm, which has frequently been misSurely the people—“Verily this people") So the
understood : Syriac, who perhaps read nin Dyn haam hazzeh. “ JEHOVAH gave the word, (that is, the joyful news,)
Because the spirit of the Lord—“When the wind The women, who published the glad tidings, were of JEHOVAH"] min' nin ruach Yehovah, a wind of Je- a great company; HOVAH, is a Hebraism, meaning no more than a strong The kings of mighty armies did flee, did fee : wind. It is well known that a hot wind in the east And even the matron, who stayed at home, shared destroys every green thing. Compare Psa. ciii. 16. the spoil.” Two MSS. omit the word 1717 Yehovah, Jehovah..
The word signifying the publishers of glad tidings is Verse 9. O Zion, that bringest good tidings—"O the same, and expressed in the same form by the fe. daughter, that bringest glad tidings to Zion”] That minine participle, as in this place, and the last distich the true construction of the sentence is this, which is the song which they sang. So in this place, JEHOmakes Zion the receiver, not the publisher, of the glad vau having given the word by his prophet, the joyful tidings, which latter has been the most prevailing in- tidings of the restoration of Zion, and of God's returnterpretation, will, I think, very clearly appear, if we ing to Jerusalem, (see chap. lii. 8,) the women are rightly consider the image itself, and the custom and exhorted by the prophet to publish the joyful news common practice from which it is taken. have add- with a loud voice from eminences, whence they might ed the word daughter to express the feminine gender best be heard all over the country; and the matter and of the Hebrew participle, which I know not how to burden of their song was to be, “ Behold your God!" do otherwise in our language ; and this is absolutely See on Psalm 1xviii. 11. necessary in order tò ascertain the image. For the
Verse 10. His reward is with him, and his work beoffice of announcing and celebrating such glad tidings fore him.--"His reward is with him, and the recomas are here spoken of, belong peculiarly to the women. pense of his work before him.”] That is, the reward On occasion of any great public success,, a signal vic- and the recompense which he bestows, and which he tory, or any other joyful event, it was usual for the will pay to his faithful servants; this he has ready at women to gather together, and with music, dances, hand with him, and holds it out before him, to encouand songs, to publish and celebrate the happy news.
rage those who trust in him and wait for him. Thus after the passage of the Red Sea, Miriam, and
Verse 11. Shall gently lead those that are with all the women, with timbrels in their hands, formed a young—“ The nursing ewes shall he gently lead.”] chorus, and joined the men in their triumphant song, A beautiful image, expressing, with the utmost prodancing, and throwing in alternately the refrain or bur- priety as well as elegance, the tender attention of the den of the song :
shepherd to his flock. That the greatest care in driv« Sing ye to JerOVAH, for he is greatly exalted ; ing the cattle in regard to the dams and their young The horse and his rider hath he cast into the sea.' was necessary, appears clearly from Jacob's apology
Exod. xv. 20, 21, to his brother Esau, Gen. xxxiii. 13 : “ The flocks 162
( 11 )
The gross folly and
vanity of idolatry. A. M. cir. 3292. 13 , Who bath directed the 18 To whom then will
A. M. cir. 3292.
ye B. C. cir. 712.
B. C. cir. 712. Olymp. XVII. 1. Spirit of the LORD, or being liken God? or what likeness Olymp. XVII. I. Numæ Pompilii, ? his counsellor hath taught him. will ye compare unto him? Numæ Pompilii, R. Roman., 4. 14 With whom took he coun- 19 | The workman melteth a
R. Roman., sel, and who instructed him, and taught graven image, and the goldsmith spreadeth i. him in the path of judgment, and taught over with gold, and casteth silver chains. him knowledge, and showed to him the way 20 He that 5 is so impoverished that he hath of bunderstanding ?
no oblation chooseth a tree that will not rot , 15 Behold, the nations are as a drop of a he seeketh unto him a cunning workman bucket, and are counted as the small dust of 5 to prepare a graven image that shall not be the balance : behold, he taketh up the isles moved. as a very little thing.
21 Have ye not known? have ye not 16 And Lebanon is not sufficient to burn, nor heard ? hath it not been told you from the the beasts thereof sufficient for a burnt-offering. beginning ? have ye not understood from the
17 All nations before him are as e nothing; foundations of the earth? and they are counted to him less than nothing, 22 It is he that sitteth upon the circle of
the earth, and the inhabitants thereof are as 3 Job xxi. 22; xxxvi. 22, 23; Wisd. ix. 13; Rom. xi. 34; I Ver. 25; chap. xlvi. 5; Acts xvii. 29.-Chap. xli. 6, 7; Cor. ii. 16. - Heb. man of his counsel. Heb. made him xliv. 12, &c.; Jer. x. 3, &c. - Heb. is poor of oblation. understand. + Heb. understandings ? - Dan. iv. 34. d Psa. Chap. xli. 7; Jer. x. 4. - Psa. xix. 1 ; Acts xiv. 17; Rom. Ix. 9.
i. 19, 20. k Or, Him thai sitteth, &c. and the herds giving suck to their young are with into a god! How stupid is idolatry! Strange that me; and if they should be overdriven, all the flock will these people did not perceive that there could be no die.” Which is set in á still stronger light by the fol- help in these molten and wooden idols ! lowing remark of Sir John Chardin : “ Their flocks,” Verse 21. Have ye not known?] On this verse says he, speaking of those who now live in the east Kimchi has a very interesting comment, an extract of after the patriarchal manner, “ feed down the places of which I subjoin. “ The whole world may be consitheir encampments so quick, by the great numbers that dered as a house built up; heaven its roof; the stars they have, that they are obliged to remove them too its lamps; and the fruits of the earth its table spread. often, which is very destructive to their flocks, on ac- The Master of the house is God, blessed for ever; count of the young ones, who have not strength enough and man is the steward into whose hand all the busito follow." Harmer's Observ. i., p. 126.
ness of the house is given. If he always consider in Verse 16. And Lebanon is not sufficient] The image his heart that the Master of the house is continually is beautiful and uncommon. It has been imitated by an over him, and that he keeps his eye upon his work ; apocryphal writer, who however comes far short of and if in consequence he acts wisely, he shall find fathe original :
vour in the eyes of the Master of the house. But if
he find wickedness in the house, then will he remove " For all sacrifice is too little for a sweet savour him np ja min pekidutho, from his stewardship; unto thee :
The foolish steward does not think of this ; for as his And all the fat is not sufficient for thy burntoffering."
Judith xvi. 16.
eyes do not see the Master of the house, he saith in
his heart, “I will eat and drink what I find in this Doe's not the prophet mean here that all the burnt- house, and will take my pleasure in it; nor shall I be offerings and sacrifices that could be offered were in careful whether there be a master over this house or sufficient to atone for sin ? That the nations were as not.' When the Lord of the house marks this, he nothing before him, not merely because of his immen- comes and expels him from the house speedily, and sity, but because of their insufficiency to make any with great anger; therefore it is said, ver. 23, He atonement by their oblations for the iniquities which bringeth the princes to nothing.” It seems that this they had committed ? Therefore the Redeemer was parable had been long in use among the Jews, as our to come to Zion, &c.
blessed Lord alludes to it in his parable of the unjust Verse 19. And casteth silver chains—“ And forgeth steward. Or did the rabbin, finding it to his purpose, for it chains of silver."] For 7718 tsoreph, the parti- steal the parable from the Gospel ? In both places it ciple, twenty-seven MSS., five ancient, and three edi- has great and peculiar beauties. tions, read 773 tsaraph, pret. third person.
Have ye not understood from the foundations of the Verse 20. Chooseth a tree that will not rot). For earth-" Have ye not understood it from the foundawhat? To make a god out of it! The rich we find tions of the earth-?”] The true reading seems to be made theirs of gold and silver ; the poor man was Didido mimmosedoth, to answer to wxy merosh in obliged to put up with a wooden god! From the the foregoing line. It follows a word ending with a words “ he that hath no oblation chooseth a tree,” we mem, and out of three mems concurring, it was an easy may learn that the gold and silver necessary to make mistake to drop the middle one. the graven image was first dedicated, and then formed Verse 22. As a curtain As a thin veil"] “ It is The infinite sufficiency
of the Lord. A. M. cir. 3292. grasshoppers ;
that stretcheth 27 Why sayest thou, O Jacob, M. cir. 3292. Olymp. XVII. 1. out the heavens as a curtain, and and speakest, O Israel, My way Olymp. XVII. 1 Numæ Pompilii, spreadeth them out as a tent to is hid from the LORD, and my Numæ Pompilii, R. Roman., 4. dwell in :
judgment is passed over from R. Roman., 4. 23 That bringeth the m princes to nothing; my God? he maketh the judges of the earth as vanity. 28 Hast thou not known ? hast thou not
24 Yea, they shall not be planted: yea, they heard, that the everlasting God, the LORD, shall not be sown : yea, their stock shall not the creator of the ends of the earth, fainteth take root in the earth : and he shall also blow not, neither is weary? P there is no searching upon them, and they shall wither, and the of his understanding. whirlwind shall take them away as stubble." 29 He giveth power to the faint; and to them
25 - To whom then will ye liken me, or shall that have no might he increaseth strength. I be equal ? saith the Holy One.
30 Even the youths shall faint and be weary, 26 Lift up your eyes on high, and behold and the young men shall utterly fall; who hath created these things, that bringeth 31 But they that wait upon the LORD a shall out their host by number : he calleth them * renew their strength; they shall mount up all by names by the greatness of his might, with wings as eagles ; they shall run, and not for that he is strong in power; not one faileth. be weary; and they shall walk, and not faint. 1 Job ix. 8; Psa. civ. 2 ; chap. xlii. 5; xliv. 24; li. 13; Jer. x. 12. - Ver. 18; Deut. iv. 15, &c.m Job xii. 21 ; Psa. cvii. 40.
5; Rom. xi. 33. Psa. ciii. 5. - Heb.change.
Psa. cxlvii. 4. Psa. cxlvii.
usual in the summer season, and upon all occasions place St. Ambrose notes, Aquila longam ætatem ducit, when a large company is to be received, to have the dum, vetustis plumis fatiscentibus, nova pennarum succourt sheltered from heat or inclemency of the wea- cessione juvenescit :-" The eagle lives to a very ther by a velum, umbrella, or veil, as I shall call it; advanced age ; and in moulting his youth is renewed which being expanded on ropes from one side of the with his new feathers." parapet wall to the other, may be folded or unfolded Phile, De Animalibus, treating of the eagle, and at pleasure. The psalmist seems to allude to some addressing himself to the emperor Michael Palæologus covering of this kind in that beautiful expression of junior, raises his compliment upon the same notion :spreading out the heavens like a curtain."— Shaw's Travels, p. 274.
Τούσου συ, βασιλεύ, τον πολυν ζωους βιον, Verse 24. And he shall also blow upon them—“ And Αει νέουργων, και κρατυνων την φυσιν. if he but blow upon them”] The Septuagint, Syriac,
“ Long may'st thou live, o king; still like the Vulgate, and MS. Bodli, with another, have Di gam, eagle only, without the conjunction 1 vau, and.
Renew thy youth, and still retain thy vigour." Verse 26. Lift up your eyes on high] The rabbins say, He who is capable of meditating on the revola- To this many fabulous and absurd circumstances tions of the heavenly bodies, and does not meditate are added by several ancient writers and commentators on them, is not worthy to have his name mentioned on Scripture ; see Bochart, Hieroz. 11. ii. 1. Rabbi among men.
Saadias says, Every tenth year the eagle flies near the Verse 28. There is no searching of his understand- sun; and when not able any longer to bear the burning—" And that his understanding is unsearchable.") ing heat, she falls down into the sea, and soon loses Twenty-four M$S., two editions, the Septuagint and her feathers, and thus renews her vigour. This she Vulgate, read 1'89 veein, with the conjunction 1 vau. does every tenth year till the hundredth, when, after
Verse 31. They shall mount up wilh wings as eagles she has ascended near the sun, and fallen into the sea, —“They shall put forth fresh feathers like the moult- she rises no more. How much proof do such stories ing eagle") It has been a common and popular opinion require! Whether the notion of the eagle's renewing that the eagle lives and retains his vigour to a great his youth is in any degree well founded or not, I need age; and that, beyond the common lot of other birds, not inquire ; it is enough for a poet, whether profane he moults in his old age, and renews his feathers, and or sacred, to have the authority of popular opinion to with them his youth. “ Thou shalt renew thy youth support an image introduced for illustration or ornalike the eagle,” says the psalmist, ciïi. 5; on which ment.-L.
The prophet, having intimated the deliverance from Babylon, and the still greater redemption couched under
it, resumes the subject. He begins with the Divine vocation of Abraham, the root of the Israelitish family, and his successful exploits against the idolaters, 1–7. He then recurs to the Babylonish captivity,
of redemption. and encourages the seed of Abraham, the friend of God, not to fear, as all their enemies would be ullimately subdued under them, 8-16; and every thing furnished necessary to refresh and comfort them in their passage homewards through the desert, 17-20. The prophet then takes occasion to celebrate the prescience of God, from his knowledge of events so very distant, as instanced in the prediction concerning the messenger of glad tidings which should be given to Jerusalem to deliver her from all her enemies; and challenges the idols of the heathen to produce the like proof of their pretended divinity, 21-27.
But they are all vanity, and accursed are they that choose them, 28, 29. B. C. cit
. 3222. KEEP silence before me, 0 and as driven stubble to his 4. M. cir. 3292. Olymp. XVI. 1. islands; and let the people bow.
Olymp. XVII. d. Numæ Pompilii , renew their strength : let them 3. He pursued them, and passed Numæ Pompilii
, R. Roman., 4.
come near; then let them speak: e safely; even by the way that R. Roman., let us come near together to judgment. he had not gone with his feet.
2. Who raised up the righteous man from 4. Who hath wrought and done it, calling the east, called him to his foot, gave the na- the generations from the beginning? I tions before him, and made him rule over the LORD, the first, and with the last; I kings ? he gave them as the dust to his sword, am he.
B. C. cir. 712.
a Zech. ii. 13.- -b Heb. righteousness.
Chap. xlvi. II.
e Heb. in peace.
- Ver. 26; chap. xliv. 7; xlvi. 10. Chap. xliii. 10; xliv. 6; xlviii. 12; Rev. i. 17; xxii. 13.
NOTES ON CHAP. XLI.
had nothing in his character to cause such an alarm Verse 1. Keep silence before me, O islands—"Let' among the idolaters, ver. 5–7. Farther, after having the distant nations repair to me with new force of mind”] just touched upon that circumstance, the prophet with Eyravis sode, Septuagint. For no hacharishu, be great ease returns to his former subject, and resumes silent, they certainly read in their copy 1997 hacha- Abraham and the Israelites ; and assures them that as dishu, be renewed; which is parallel and synonymous God had called them, and chosen them for this purpose, with no obni yechalephu coach, “recover their he would uphold and support them to the utmost, and strength ;" that is, their strength of mind, their powers at length give them victory over all the heathen nations, of reason; that they may overcome those prejudices their enemies; ver. 8-16, Kimchi is of the same mind, by which they have been so long held enslaved to idolatry. and gives the same reasons. A MS. has 17 har, upon a rasure. The same mistake He gave them as the dust to his sword—“Hath made seems to have been made in this word, Zeph. iii. 17. them like the dust before his sword”] The image is For inank) vini yacharish beahabatho, silebit in di- strong and beautiful; it is often made use of by the lectione sua, as the Vulgate renders it; which seems sacred poets ; see Psa, i. 4 ; xxxv. 5; Job xxi. 18, not consistent with what immediately follows, exultabit and by Isaiah himself in other places, chap. xvii. 13; super te in laude ; the Septuagint and Syriac read xxix. 5. But there is great difficulty in making out anxa d'in yachadish beahabatho," he shall be re- the construction. The Septuagint read dain bnup newed in his love.” 5x elai, to me, is wanting in one kashtam, charbam, their sword, their bow, understanding of De Rossi's MSS. and in the Syriac.
it of the sword and bow of the conquered kings : but Verse 2. The righteous man] The Chaldee and this is not so agreeable to the analogy of the image, as Vulgate seem to have read.p'73 tsaddik. But Jerome, employed in other places. The Chaldee paraphrast though his translation has justum, appears to have and Kimchi solve the difficulty by supposing an ellipread p73 tsedek ; for in his comment he expresses it sis of 205 liphney before those words. It must be by justum, sive justitiam. However, I think all inter- owned that the ellipsis is hard and unusual: but I choose preters understand it of a person. So the Septuagint rather to submit to this, than, by adhering with Vitin MS. Pachom. examsgav autov," he hath called him;" ringa to the more obvious construction, to destroy enbut the other copies have autyu, her. They are di- tirely both the image and the sense. But the Vulgate vided in ascertaining this person ; some explain it of by gladio ejus, to his sword, and arcui ejus, to his Abraham, others of Cyrus. I rather think that the for- bow, seems to express 13005 lecharbo, to his sword, mer is meant; because the character of the righteous and inoph lekashto, to his bow, the admission of which man, or righteousness, agrees better with Abraham than reading may perhaps be thought preferable to Kimchi's with Cyrus. Besides, immediately after the description ellipsis. of the success given by God to Abraham and his poster- Verse 3. And passed safely—“He passeth in safety”] ity, (who, I presume, are to be taken into the account,) The preposition seems to have been omitted in the text the idolaters are introduced as greatly alarmed at this by mistake ; the Septuagint and Vulgate seem to have event. Abraham was called out of the east ; and his had it in their copies ; ev Eignung in pace, diswa beshaposterity were introduced into the land of Canaan, in lom, “prosperously.” It is so one of De Rossi's order to destroy the idolaters of that country, and they MSS. were established there on purpose to stand as a barrier Verse 4. Who hath wrought and done it—"Who against the idolatry then prevailing, and threatening to hath performed and made these things"] A word is overrun the whole face of the earth. Cyrus, though here lost out of the text. It is supplied by an ancient not properly an idolater or worshipper of images, yet! MS., oba elleh, “ these things ;” and by the Septuagint,
A. M. cir. 3292.
God's merciful purpose
to defend his followers. 5 The isles saw it, and feared ; / w they that war against thee shall A, M. cir. 3292. Olymp. XVII. 1. the ends of the earth were afraid, be as nothing, and as a thing of Olymp. XVII. I Numa Pompilii, drew near, and came,
Numa Pompilii, R. Roman., 4.
6 They helped every one his 13 For I the Lord thy God R. Roman., 4. neighbour ; and every one said to his brother, will hold thy right hand, saying unto thee, i Be of good courage.
*Fear not; I will help thee. 7 * So the carpenter encouraged the 'gold- 14 Fear not, thou worm Jacob, and ye y men smith, and he that smootheth with the hammer of Israel ; I will help thee, saith the LORD, m him that smote the anvil, " saying, It is ready and thy Redeemer, the Holy One of Israel. for the soddering: and he fastened it with nails, 15 Behold, I will make thee a new sharp o that it should not be moved.
threshing instrument having teeth: thou shalt 8 But thou, Israel, art my servant, Jacob thresh the mountains, and beat them small, whom I have chosen, the seed of Abraham and shalt make the hills as chaff. 9
16 Thou shalt ”fan them, and the wind shall 9 Thou whom I have taken from the ends of carry them away, and the whirlwind shall the earth, and called thee from the chief men scatter them: and thou shalt rejoice in the thereof, and said unto thee, Thou art my ser- LORD, and shalt glory in the Holy One of vant; I have chosen thee, and not cast thee Israel. away.
17 When the poor and needy seek water, and 10 Fear thou not; s for I am with thee; be there is none, and their tongue faileth for not dismayed; for I am thy God: I will thirst, I the Lord will hear them, I the God strengthen thee; yea, I will help thee; yea, of Israel will not forsake them. I will uphold thee with the right hand of my 18 I will open drivers in high places, and righteousness,
fountains in the midst of the valleys : I will 11 Behold, all they that were incensed against make the wilderness a pool of water, and the thee shall be ashamed and confounded : they dry land springs of water. shall be as nothing; and they that strive with 19 I will plant in the wilderness the cedar, thee shall perish,
the shittah tree, and the myrtle, and the oil 12 Thou shalt seek them, and shalt not find tree; I will set in the desert the fir tree, and them, even them that contended with thee : the pine, and the box tree together :
h Chap. xl. 19; xliv. 12.
i Heb. Be strong.
k Chap. xl. 19. · Exod. xxiii. 22; chap. xlv. 24 ; lx. 12; Zech. xii. 3.- Heb. 10r, founder. Or, the smiting- Or, saying of the sodder, It the men of thy strife. - Heh, the men of thy contention. * Heb. is good. Chap. xl. 20.-—p Deut. vii. 6; X. 15; xiv. 2 ; Psa. the men of thy war.
- Ver. 10. Or, few men. -- Mic. iv. cxxxv. 4 ; chap. xlii. 1 ; xliv. 1.-2 Chron. xx. 7; James. ii. 13; 2 Cor. x. 4, 5. -a Heb. mouths. Lb Jer. li. 2. — Chap. 23. Ver. 13, 14; chap. xliii. 5. Deut. xxxi. 6, 8. xlv. 25.-- Chap. xxxv. 6, 7; xlii. 19; xliv. 3. - Psa. cvii. 35.
TAUTA ; and by the Vulgate, hæc ; and by the Chaldee, one of my own, and three editions. It makes the sense 998 elin; all of the same meaning.
more complete. Verse 5. Were afraid—“And they were terrified") Verse 14. Fear not, thou worm Jacob) In the Three MSS. have 17111' vaiyecheridu, adding the con- rabbinical commentary on the five books of Moses, junction 1 vau, which restores the second member of Yelamedenu, it is asked, Why are the Israelites called the sentence to its true poetical form.
a worm ? To signify, that as the worm does not Verse 6. That it should not be moved. That it smite, that is, gnaw the cedars, but with its mouth, shall not move."] Five MSS., (two ancient,) and the which is very tender, yet it nevertheless destroys the ancient Versions, add the conjunction 1 vau, “and," hard wood; so all the strength of the Israelites is in reading 850 velo, " and not,” which seems to be right. prayer, by which they smite the wicked of this world,
Verse 9. And called thee from the chief men there though strong like the cedars, to which they are comof—“And called from the extremities thereof") Soys pared, Ezek. xxxi. 3. nibyxa atsil meatsileyha, signifies the arm, arilla, ala; Verse 15. A new sharp threshing instrument having and is used like 77 canaph," the wing,” for any teeth——“A threshing wain; a new corn-drag armed with thing extended from the extremity of another, or join pointed teeth”) See note on chap. xxviii. 27, 28. ed on to it. It is here parallel with and synonymous Thou shalt thresh the mountains] Mountains and to nispo mikkatsoth, “ from the ends,” in the preceding hills are here used metaphorically for the kings and member.
princes of the Gentiles.--Kimchi. Verse 10. Be not dismayed—ynen bei veal tishta, Verse 19. I will plant in the wilderness the cedar] " AND be not dismayed.” The 1 vau is added by twenty- The two preceding verses express God's mercy to them one of Dr. Kennicott's MSS., thirty of De Rossi's, and in their passage through the dry deserts, in supplying