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God will preserve
Israel in tribulation.
CHAPTER XLIII. Prediction of that blessed period when God should gather the posterity of Abraham, with tender care, from
their several dispersions in every quarter under heaven, and bring them safely to their own land, 1-7. Struck with astonishment at so clear a display of an event so very remote, the prophet again challenges all the blinded nations and their idols to produce an instance of such foreknowledge, 8, 9; and intimates that the Jews should remain, (as at this day,) a singular monument to witness the truth of the prediction, till it should at length be fulfilled by the irresistible power of God, 10-13. He then returns to the nearer deliverance—that from the captivity of Babylon, 14, 15; with which, however, he immediately connects another deliverance described by allusions to that from Egypt, but represented as much more wonderful than that; a character which will not at all apply to the deliverance from Babylon, and must therefore be understood of the restoration from the mystical Babylon, 16–18. On this occasion the prophet, with peculiar elegance, and by a very strong poetic figure, represents the tender care of God in comforting and refreshing his people on their way through the desert, to be so great as to make even the wild beasts haunting those parched places so sensible of the blessing of those copious streams then provided by him, as to join their hissing and howling notes with one consent to praise God, 19-21. This leads to a beautiful contrast of
the ingratitude of the Jews, and a vindication of God's dealings with regard to them, 22-28. A. M. cir. 3292. B. C. cir. 712. BUT now thus saith the LORD! for thy ransom, Ethiopia and A.M. cir: 3292.
B. C. . Olymp. XVII, I. a that created thee, O Jacob, Sęba for thee.
Olymp. XVII. 1. Numa Pompilii, band he that formed thee, O Is
4 Since thou wast precious in Numæ Pompilii, R. Roman., 4. rael, Fear not: c for I have re- my sight, thou hast been honoura
R. Roman. 4. deemed thee, d I have called thee by thy name; ble, and I have loved thee: therefore will I thou art mine.
give men for thee, and people for thy i life. 2. When thou passest through the waters, 5 \ Fear not: for am with thee: I will f I will be with thee; and through the rivers, bring thy seed from the east, and gather thee they shall not overflow thee: when thou from the west ; 8 walkest through the fire, thou shalt not be 6 I will say to the north, Give up; and to the burned ; neither shall the flame kindle upon south, Keep not back: bring my sons from thee.
far, and my daughters from the ends of the 3 For I am the Lord thy God, the Holy earth; One of Israel, thy Saviour: "I gave Egypt Even every one that is called by my
a Ver. 7.b Ver. 21; chap. xliv. 2, 21, 24.- Chap. xliv. 6. & Dan. iii. 25, 27. -h Prov. xi. 8; xxi. 18. Or, person. Chap. xlii. 6; xlv. 4.- e Psa. Ixvi. 12; xci. 3, &c.- Deut. Chap. xli. 10, 14; xliv. 2; Jer. xxx. 10, 11; xvi. 27, 28. xxxi. 6, 8.
Chap. Ixiii. 19; James ii. 7.
which he was diverted by carrying the war against the Verse 1. I have called thce by thy name] Nap Egyptians, Cusheans, and Sabeans; but of this I think gova karathi beshimcha. So all the Versions. But he has no clear proof in history. It is not to be wonit seems from the seventh verse, and from the thing dered at that many things of this kind should remain itself, that we should read 'pus y'ap karathicha very obscure for the want of the light of history, which bishmi, 'I have called thee by my name;' for this in regard to these times is extremely deficient. form of speech often occurs—the other never. For “Did not Cyrus overcome these nations? and chap. xlv. 24, concerning Cyrus, is another matter; might they not be given for releasing the Jews? It but when God calls Jacob Israel, he calls him by the seems to have been so from chap. xlv. 14."-Secker. name of God. See Exod. xxxi. 2."-Secker.
Kimchi refers all this to the deliverance of Jerusa:. Verse 3. I gave Egypt for thy ransom] This is lem from the invasion of Sennacherib. Tirhakah, commonly supposed to refer to the time of Sennache king of Ethiopia, had come out to war against the rib's invasion ; who, when he was just ready to fall king of Assyria, who was thereupon obliged to raise upon Jerusalem, soon after his entering Judea, was the siege of Jerusalem. Thus the Ethiopians, Egypprovidentially diverted from that design, and turned tians, and Sabeans were delivered into the hands of his arms against the Egyptians, and their allies the the Assyrians as a ransom for Israel. -Kimchi. I canCushean Arabians, with their neighbours the Sabeans, not help thinking this to be a very rational solution of probably joined with them under Tirhakah. See chap. the text. xx. and chap. xxxvii. 9. Or as there are some rea- Verse 7. Every one that is called by my name] All sonable objections to this opinion, perhaps it may mean who worship the true God, and are obedient to his laws. more generally that God has often saved his people at I have created him) berathiv. I have prothe expense of other nations, whom he had, as it were duced him out of nothing. in their stead, given up to destruction. Vitringa ex- For my glory] Ten MSS., three ancient, and the plains this of Shalmaneser's designs upon the kingdom Syriac and Vulgate, read agh licabodi, without the of Judea after he had destroyed that of Samaria, from conjunction 1 vau, and,
The great power and
goodness of God. A. M. cir. 3292.
name : for m I have created him 11 I, even 1, B. C, cir. 712.
am the LORD; A. M. cir. 3292.
B. C. cir. 712. Olymp. XVII. 1. for my glory, "I have formed and beside me there is no Sa- Olymp. XVII. 1. Numa Pompilii, him; yea, I have made him. viour.
Numæ Pompilii, R. Roman., 4. 8. Bring forth the blind people 12 I have declared, and have
R. Roman., 4. that have eyes, and the deaf that have ears. saved, and I have showed, when there was
9 Let all the nations be gathered together, no strange god among you: w therefore ye and let the people be assembled : -- who among are my witnesses, saith the LORD, that them can declare this, and show us former am God. things ? let them bring forth their witnesses, 13 - Yea, before the day was I am he; and that they may be justified: or let them hear, there is none that can deliver out of my hand : and say, It is truth.
I will work, and who shall y let z it? 10 . Ye are my witnesses, saith the LORD, 14 Thus saith the Lond, your Redeemer, and my servant whom I have chosen : that the Holy One of Israel ; for your sake I ye may know and believe me, and understand have sent to Babylon, and have brought down that I am he : s before me there was no God all their a nobles, and the Chaldeans, whose formed, neither shall there be after me. cry is in the ships.
= Psa. e. 3; chap. xxix. 23 ; John jii. 3, 5; 2 Cor. v. 17; Eph. Or, nothing formed of God. Chap. xlv. 21: Hos. xiii. 4. ž. 10. Ver. 1.-0 Chap. vi. 9; xlii. 19; Ezek. xii. 2. Deut. xxxii. 16; Psa. lxxxi, 9. Chap. xliv. 8; ver. .10.
Chap. xli. 21, 22, 26. -4Chap. xliv. 8. Chap. xlii. l; lv. 4. * Psa. xc. 2; John viii. 58. Sy Heb. turn it back ?- Job ix. •Chap. xli. 4 ; xliv. 6.
12; chap. xiv. 27. - Heb. bars. I have formed him] 1.773" yetsartiv. I have given pretation frees the passage from all embarrassment, and him that particular form and shape which are best suited the context perfectly agrees with it.
The words my to his station in life.
servant, in this verse, the Targum understands of the I have made him.] rovy asithiv. I have adapted Messiah. him to the accomplishment of my counsels and designs. Verse 12. I have declared, and have saved] My
Verse 8. Bring forth the blind people that have eyes prophets have always predicted your deliverances be—“ Bring forth the people, blind, although they have fore they took place; and I have fulfilled their words eyes ") I understand this of the Gentiles, as the verse to the uttermost. following, 'not of the Jews. Their natural faculties, Verse 14. The Chaldeans, whose cry is in the ships if they had made a proper use of them, must have led _" The Chaldeans exulting in their ships."] Babylon them to the knowledge of the being and attributes of was very advantageously situated both in respect to the one true God; " for his eternal power and God-commerce, and as a naval power. It was open to the head,” if well attended to, are clearly seen in his works, Persian Gulf by the Euphrates, which was navigable (Rom. i. 20,) and would have preserved them from run- by large vessels ; and being joined to the Tigris above ning into the folly and absurdity of worshipping idols. Babylon by the canal called Naharmalca or the Royal They are here challenged to produce the evidence of River, supplied the city with the produce of the whole the power and foreknowledge of their idol gods; and country to the north of it, as far as the Euxine and the Jews are just afterwards, ver. 10, appealed to as Caspian seas, Herod. i. 194. Semiramis was the witnesses for God in this cause, therefore these latter foundress of this part also of the Babylonian greatness. cannot here be meant by the people blind with eyes and She improved the navigation of the Euphrates, Herod. deaf with ears.
i. 184; Strabo, lib. xvi.; and is said to have had a Verse 9. Who among them] Seven MSS., three fleet of three thousand galleys, Huet, Hist. du Comancient, and the first edition, 1486, with the Syriac merce, chap. xi. We are not to wonder that in later and Vulgate, read Dy bechem, who among you ; the times we hear little of the commerce and naval power present reading is preferable.
of Babylon; for, after the taking of the city by Cyrus, - Verse 10. Ye (the Israelites) are my witnesses—and the Euphrates was not only rendered less fit for navimy servant (the prophet) whom I have chosen, that gation by being on that occasion diverted from its course whatever has been said before concerning Sennacherib and left to spread over the whole country; but the Perhas been literally fulfilled. The prophet had predicted sian monarchs, residing in their own country, to prevent it; the Israelites saw it accomplished.
any invasion by sea on that part of their empire, purBefore me there was no God formed, neither shall posely obstructed the navigation of both the rivers by there be after me.) This is a most difficult place. making cataracts in them, Strabo, ib., that is, by raisWas there a time when God was not? No! Yet he ing dams across the channel, and making artificial falls says, before me. Will there be a time in which God in them, that no vessel of any size or force could poswill not exist ? No! Yet he says, after me. Are sibly come up. Alexander began to restore the navinot all these words to be referred to his creation ? Be- gation of the rivers by demolishing the cataracts upon fore me, no god created any thing, nor was there any the Tigris as far up as Seleucia, Arrian. lib. vii., but ihing pre-existent but myself. And after me, i. es, he did not live to finish his great designs; those upon after my creation, such as now exists, there shall be the Euphrates still continued. Ammianus, xxiv. 1, no other class of beings formed. - This mode of inter- mentions them as subsisting in his time.
- Amos v. 25.
-p Heb. mode
mercy of God A. M. cir. 3292. B. C. cir. 712. 15 I am the LORD, your Holy | 21 1 This people have I formed 4. M. cir
. 3292. Olymp. XVII. 1. One, the Creator of Israel, your for myself; they shall show forth Olymp. XVII. 1. Numæ Pompilii , King. my praise.
Numæ Pompilii, R. Roman., 4,
16 Thus saith the LORD, which 22 But thou hast not called R. Roman., 4. b maketh a way in the sea, and ca path in upon me, O Jacob; but thou mbast been the mighty waters;
weary of me, Israel. 17 Which bringeth forth the chariot and 23 - Thou hast not brought me the small horse, the army and the power; they shall lie cattle of thy burnt-offerings ; neither hast thou down together, they shall not rise: they are honoured me with thy sacrifices. I have not extinct, they are quenched as tow.
caused thee to serve with an offering, nor 18 • Remember ye not the former things, wearied thee with incense. neither consider the things of old.
24 Thou hast bought me po sweet cane with 19 Behold, I will do a new thing ; now it money, neither hast thou P filled me with the shall spring forth; shall ye not know it ? & I fat of thy sacrifices : but thou hast made me will even make a way in the wilderness, and to serve with thy sins, thou hast 9 wearied me rivers in the desert.
with thine iniquities. 20. The beast of the field shall honour me, 25 I, even I, am he that." błotteth out thy the dragons and the howlsi: because I give transgressions for mine own sake, and will waters in the wilderness, and rivers in the not remember thy sins. desert, to give drink to my people, my chosen. 26 Put' me in remembrance : let us plead
bExod. xiv. 16, 22; Psa. lxxvii. 19; chap. li. 10.- - Josh. i Psa. cii. 18; ver. 1, 7; Luke i, 74, 75; Eph. i. 5, 6. Mal. iii. 13, 16. d Exod. xiv. 4-0, 25. Jer. xvi. 14; xxiii. i. 13.
Lo Heb. lambs or kids.7.--2 Cor. v. 17; Rev. xxi. 5.- * Exod. xvii. 6; Num. me drunk, or abundantly moistened. - Chap. i. 14; Mal. 11. 17. xx. 11 ; Deut. viii. 15; Psa. Ixxviii. 16; chap. xxxv. 6; xli. 18. - Chap. xliv. 22; xlviii. 9; Jer. 1. 20; Acts iii, 19. - Ezek. b Or, ostriches.-i Heb. daughters of the owl.-Chap. xlviii. 21. Xtxvi. 22, &c. - Chap. i. 18; Jer. xxxi. 34.
The prophet therefore might very justly speak of prayers, incense, sacrifices, oblations; but their prayers the Chaldeans as glorying in their naval power in his were not offered with faith; and their oblations were time; though afterwards they had no foundation for made more frequently to their idols than to the God of making any such boast.
their fathers. The Hebrew idiom excludes with a Verse 15. The Creator). For $713 bore,“ Creator," general negative, in a comparative sense, one of two six MSS. (two ancient) have abs Elohey, “God.” objects opposed to one another : thus, “I will have Verse 19. Behold, I will do a new thing] At ver. mercy, and not sacrifice," Hos. vi. 6.
For I spoke 16, the prophet had referred to the deliverance from not to your fathers, nor commanded them, concerning Egypt and the passage through the Red Sea; here he burnt-offerings or sacrifices; but this thing I commanded promises that the same power shall be employed in their them, saying, Obey my voice,” Jer. vii. 22, 23. And redemption and return from the Babylonish captivity. the meaning of this place of Isaiah seems to be much This was to be a new prodigy.
the same with that of Amos; who however has exVerse 20. The beast of the field shall honour me- plained at large both parts of the comparison, and spe“ The wild beast of the field shall glorify me") The cified the false service opposed to the true : image is elegant and highly poetical. God will give such an abundant miraculous supply of water to his
“Have ye offered unto me sacrifices and offerings, people traversing the dry desert in their return to their
In the wilderness forty years, 0 house of Israel ? country, that even the wild beasts,
Nay, but you have borrie the tabernacle of your
serpents, the ostriches, and other animals that haunt those arid re
Moloeh, gions, shall be sensible of the blessing, and shall break
And Chiun, your images; forth into thanksgiving and praises to him for the un
The star of your god, which you made to yourselves." usual refreshment which they receive from his so plen
Amos v. 25, 26. tifully watering the sandy wastes of Arabia Deserta, But thou hast been weary of me, O Israel —"Neither for the benefit of his people passing through them. on my account hast thou laboured, O Israel."] For
Verse 22. But thou hast not called upon me] The nylig ki yagata, the Septuagint and Vulgate read connexion is : But thou, Israel, whom I have chosen, nya veyagata.—Houbigant. The negative is repeated whom I have formed for myself to be my witness or referred to by the conjunction i vau; as in many against the false gods of the nations ; even thou hast other places. See note on chap. xxiii. 4. revolted from me, hast neglected my worship, and hast Verse 25. I, even I, am he] The original is exbeen perpetually running after strange gods. The em-tremely abrupt : sin 'Ix 38 anochi anochi hu, “ I, phasis of this and the following parts of the sentence, 1, He.” Is there any mystery in this form ? Does it on which the sense depends, is laid on the words me, refer to a plurality of persons in the Godhead? on MY ACCOUNT, &c. The Jews were diligent in per- For mine own sake) In the pardon of sin God can forming the external services of religion ; in offering draw no reason but from his own infinite goodness.
An abundant effusion
of the Spirit promised. 4. M. cir. 3292. together : declare thou, that thou
28 Therefore I have pro- B. C. cir. 712.
A. M. cir. 3292. Olymp XVII. 1. mayest be justified.
faned the princes of the Olymp. XVII. 1. Numa Pompilii,
27 Thy first father hạth sinned, sanctuary, * and have given Ja- Numæ Pompilii, R. Roman., 4.
R. Roman., 4. and thy u teachers have trans-cob to the curse, and Israel to gressed against me.
reproaches. • Heb. interpreters ; Mal. ii. 7, 8. --Chap. xlvii. 6; Lam. Ör. 2, 1. w Or, holy princes. - Psa. lxxix. 4; Jer. xriv: 9; Dan. ix. 11 6, 7.
Zech, viii. 13. Verse 27. Thy first father hath sinned) On this To reproaches—"To reproach"] 701735 ligeduKimchi speaks well : “ How can ye say that ye have not phah, in the singular number; so an ancient MS. and sinned, seeing your first father, Adam, sinned ; and man the Septuagint, Syriac, and Vulgate. And, alas ! what hath sin impressed on him through natural generation ?” a curse do they still bear, and what reproach do they
Verse 28. I have profaned the princes of the sanc- still suffer! No national crimes have ever equalled tuary—“Thy princes have profaned my sanctuary "] those of the Jewish nation, for no nation ever had such Instead of unr Shosi vaachallel sarey, read you to 5509 privileges to neglect, despise, sin against. When shall vayechalelu sareycha. So the Syriac and Septuagint, this severity of God towards this people have an end ? και εμιαναν οι αρχοντες τα άγια μου, “the rulers have Answ. Whenever, with one heart, they turn to him, defiled my holy things." "vip kodshi, Hoabigant. Oi and receive the doctrine of the Lord Jesus; and not apXOVTES DOU, “thy rulers," 'MSS. Pachom. and 1. D. till then. II. and Marchal.
B. C. cir. 712.
This chapter, besides promises of redemption, of the effusion of the Spirit, and success of the Gospel, 1-6,
sets forth, in a very sublime manner, the supreme power and foreknowledge, and absolute eternity, of the one true God; and exposes the folly and absurdity of idolatry with admirable force and elegance, 6–20. And to show that the knowledge of future events belongs only to Jehovah, whom all creation is again called to adore for the deliverance and reconciliation granted to his people, 21-23, the prophet concludes with setting in a very strong point of view the absolute impotence of every thing considered great and insurmountable in the sight of men, when standing in the way of the Divine counsel ; and mentions the future
deliverer of the Jewish nation expressly by name, nearly two hundred years before his birth, 24-28. A. M, cir. 3292.
3 For I will d
A. M. cir. 3292.
water B. C. Cr.322 YET now hear, * O Jacob my
pour Olymp. XVII. I. servant; and Israel, whom upon him that is thirsty, and Olymp. XVII. 1. Numa Pompilii, I have chosen.
floods upon the dry ground: Numæ Pompilii, R. Roman., 4. 2 Thus saith the LORD that I will pour my spirit upon thy
R. Roman., 4. made thee, and formed thee from the womb, seed, and my blessing upon thine offwhich will help thee; Fear not, O Jacob, my spring : servant; and thou,
and thou, Jesurun, whom I have 4 And they shall spring up as among the chosen.
grass, as willows by the water courses. * Ver. 21; chap. xli. 8; xlii. 1; Jer. xxx. lò; xlvi. 27, 28. < Deut. xxxii. 15.- - Chap. xxxv. 7; Joel ij. 28; John vii. 38;
b Chap. xliii. 1, 7. NOTES ON CHAP. XLIV.
the midst of, or rather, in among, the grass.” This Verse 2. Jesurun] Jeshurun means Israel. This cannot be right : eleven MSS., and thirteen editions, name was given to that people by Moses, Deut. xxxii. have you kebeyn, or yaa keben. Twenty-four MSS. 15; xxxii. 5, 26. The most probable account of it read it without the 'yod, 133 beben, in the son of the seems to be that in which the Jewish commentators grass ; and so reads the Chaldee ; 132 beben, in the agree ; namely, that it is derived from vpyashar, and son of the grass. Twenty-four MSS. of Dr. Kennisignifies upright. In the same manner, Israel, as a cott's, thirty-three of De Rossi's, and one of my own, people, is called Ohoo meshullam, perfect, chap. xlii. with six editions, have this reading. The Syriac, 1930 19. They were taught of God, and abundantly fur- | mibbeyn. The true reading is in all probability 132 nished with the means of rectitude and perfection in kebeyn; and the word 'n mayim, which should have his service and worship. Grotius thinks that 7190 followed it, is lost out of the text : but it is happily yeshurun is a diminutive of 589 yishrael, Israel ; supplied by the Septuagint ;. cis ava usoov daros, expressing peculiar fondness and affection ; Iogandodiou, as among the water. “In every place where there O little Israel.
is water, there is always grass; for water makes Verse 4. They shall spring up as among the grass- every thing grow in the east.” Sir John Chardin's “They shall spring up as the grass among the waters”] note on 1 Kings xvii. 5. Harmer's Observations, bebeyn . “ They shall spring up in i. 54.
Acts ii. 13.
The vanity and folly of idols
and their worship. A. M. cir. 3292. 5 One shall I am the
say, B. C. cir. 712.
8 Fear ye not, neither be 4. M. cir. 3292.
B.C. cir. 712. Olymp. XVII. I. Lord's; and another shall call afraid : " have not I told thee from Olymp. XVII. 1. Numæ Pompilii, himself by the name of Jacob; that time, and have declared it? Numa Pompilii, R. Roman., 4.
R. Roman., 4. and another shall subscribe with ye are even my witnesses. Is his hand unto the LORD, and surname himself there a God beside me ? yea
k there is no by the name of Israel.
1 God; I know not any. 6 Thus saith the Lord, the King of Israel, 9 They m that make a graven image are all . and his Redeemer the LORD of hosts ; ' I of them vanity; and their delectable things am the first, and I am the last : and beside shall not profit ; and they are their own witme there is no God.
nesses ; ° they see not, nor know; that they 7 And & who, as I, shall call, and shall de- may be ashamed. clare it, and set it in order for me, since I 10 Who hath formed a god, or molten a appointed the ancient people ? and the things graven image P that is profitable for nothing? that are coming, and shall come, let them 11 Behold, all his fellows shall be ashained; show unto them.
and the workmen, they are of men : let them e Ver. 24; chap. xliii. 1, 14. Chap. xli. 4; xlviii. 12; Rev. 2 Sam. xxii. 32; chap. xlv. 5.- Heb. rock; Deut. xxxÜ, 4. i. 8, 17; xxu. 13. - Chap. xli. 4,22 ; xlv. 21.-- Chap. xli. 22. - Chap. xli. 24, 29. Heb. desirable. • Psa. cxv. 4, &c. Chap. xliii. 10, 12. - Deut. iv, 35, 39 ; xxxii. 39; 1 Sam. ii. 2. p Jer. x. 5; Hab. ij. 18.-- Psa. xcvii. 7; ch. i. 29;xlii. 17; xls. 16
Verse 5. Shall call himself—“Shall be called "] Verses 9, 10. That they may be ashamed. Who Passive, api yikkare ; xannoetas, Symmachus. hath formed a god—“That every one may be ashamed,
Another shall subscribe with his hand unto the Lord that he hath formed a god ") · The Bodleian MS.çone -“This shall inscribe his hand to JEHOVAH ") Kas of the first extant for its antiquity and authority, inέτερος επιγραψει χειρι (χειρα, Aq., Sym.) αυσου, Του stead of a mi, at the beginning of the tenth verse, has
* And another shall write upon his hand, I ki, which greatly clears up the construction of a belong to God."-Sept. They seem to have read here, very obscure passage. Doederlein approves of this as before, 'x 71705 laihovah ani, I belong to JEHOVAH. reading. The Septuagint likewise closely connect in But the repetition of the same phrase without any va construction the end of ver. 9 with the beginning of riation is not elegant. However, they seem to have ver. 10; and wholly omit the interrogative " mi, understood it rightly, as an allusion to the marks, which which embarrasses the sentence: Aboxuvongovtai oi were made by punctures rendered indelible, by fire or | πλασσοντες Θέον, και γλυφοντες παντες ανωφελη: « But by staining, upon the hand or some other part of the they shall be confounded that make a god; and they body, signifying the state or character of the person, who engrave unprofitable things;" agreeably to the and to whom he belonged. The slave was marked reading of the MS. above mentioned. with the name of his master; the soldier, of his com- Verse 11. His fellows] win chaberaiv: but 1729 mander; the idolater, with the name or ensign of his abadaiv, his servants or worshippers, is the reading of god: Στιγματα επιγραφομενα δια των στρατευομενων εν one of De Rossi's MSS., and of the Chaldee. TUIS Xspoor. “Punctural inscriptions made by the sol- And the workmen, they are of men—" Even the diers on their hands.” Aetius apud Turnebum Advers. workmen themselves shall blush"] I do not know that xxiv. 12. Victuris in cute punctis milites scripti et any one has ever yet interpreted these words to any matriculis inserti jurare solent. "The soldiers having tolerably good sense : 0982 790 Dvini vecharindelible inscriptions on their skin, and inserted in the ashim hemmah meadam. The Vulgate and our transmuster-rolls, are accustomed to make oath.” Vigetius, lators, have rendered them very fairly, as they are ii. 5. And the Christians seem to have imitated this written and pointed in the text : Fabri enim sunt ex practice, by what Procopius says on this place of hominibus. " And the workmen they are of men." Isaiah : Το δε ΤΗ ΧΕΙΡΙ, δια το στιζειν ισως πολλους | Out of which the commentators have not been able to επι καρπων, η βραχιόνων, η του σταυρου το σημειον, η extract any thing worthy of the prophet. I have given την Χριστου προσηγοριάν. . “Because many marked another explanation of the place; agreeable enough to their wrists, or their arms, with the sign of the cross, the context, if it can be deduced from the words themor with the name of Christ.” See Rev. xx. 4; Spen- selves. I presume that DTX adam, rubuit, may sig. cer, De Leg. Hebr. lib. ii., cap. 20.
nify erubuit, to be red through shame, as well as from Verse 7. Let them show unto them "Let them any other cause ; though I cannot produce any examdeclare unto us."] For 135 lamo, unto them, the ple of it in that particular sense ; and the word in the Chaldee reads wh lanu, unto us. The Septuagint read text I would point o789 meoddam ; or if any one osh lachem, unto you ; which is preferable to the read- should object to the irregularity of the number, I would ing of the text. But 125 lamo, and 135 lanu, are fre- read On789 meoddamin. But I rather think that quently mistaken one for the other, see chap. x. 29; the irregularity of the construction has been the cause Psa. lxxx. 7 ; lxiv, 6.
of the obscurity, and has given occasion to the misVerse 8. Fear ye not] 1977 tirehu never occurs. taken punctuation. The singular is sometimes put for Perhaps it should be in'n lireu, fear ye. Two MSS. the plural. See Psa. Lxviii. 31; and the participle read 1777 tirehu, and one of mine inn taharu. for the future tense, see Isa. xl. 11.-L.