Page images

cir. annum

R. Roman., 4.

Sarcastic description

of idolatry. A M. cir. 3292. all be gathered together, let them and is satisfied : yea, he warmeth A. M. cir. 3292. Olymp. XVII.1. stand up; yet they shall fear, himself, and saith, Aha, I am Olymp. XVII. I. Numæ Pompilii, and they shall be ashamed to- warm, I have seen the fire : Numa Pompilii, gether.

17. And the residue thereof he R. Roman., 12 • The smith & with the tongs both work- maketh a god, even his graven image : he eth in the coals, and fashioneth it with ham- falleth down unto it, and worshippeth it, and mers, and worketh it with the strength of his prayeth unto it, and saith, Deliver me; for arms : yea, he is hungry, and his strength thou art my god. faileth: he drinketh no water, and is faint. 18 They have not known nor understood :

13 The carpenter stretcheth out his rule ; he for " he hath w shut their eyes, that they canmarketh it out with a line; he fitteth it with not see; and their hearts, that they cannot planes, and he marketh it out with the com- understand. pass, and maketh it after the figure of a man,

19 And none considereth y in his heart, according to the beauty of a man: that it neither is there knowledge nor understanding may remain in the house.

to say, I have burned part of it in the fire : 14 He heweth him down cedars, and taketh yea, also I have baked bread upon the coals the cypress and the oak, which he strength- thereof; I have roasted flesh and eaten it : eneth for himself among the trees of the forest: and shall I make the residue thereof an abohe planteth an ash, and the rain doth nourish it. mination ? shall I fall down to 2 the stock of

15 Then shall it be for a man to burn : for a tree? he will take thereof, and warm himself, yea, 20 He feedeth on ashes : a a deceived heart he kindleth it, and baketh bread; yea, he hath turned him aside, that he cannot deliver maketh a god, and worshippeth it; he maketh his soul, nor say, Is there not a lie in my it a graven image, and falleth down thereto. right hand?

16 He burneth part thereof in the fire; with 21 Remember these, O Jacob and Israel ; part thereof he eateth flesh; he roasteth roast, for 6 thou art my servant: I have formed

Chap. xl. 19; xli. 6; Jer. x. 3, &c. ; Wisd. xiii. 11, &c. . Or, with an are.- --Or, taketh courage.

Chap. xlv. 20. 2 Thess. ii. 11.


w Heb. daubed. Heb. setteth to his heart.- -y Chap. xlvi. 8. Heb. that which comes of a tree? - Hos. iv. Il; Rom. i. 21; 2 Thess. ii. 11.- Ver. 1, 2.


Verse 12. The smith with the tongs, fc.—“The • Formerly I was the stump of a fig tree, a useless smith cutteth off a portion of iron"] 78yn meatstsed, log; when the carpenter, after hesitating whether Participium Pihel of 787 atsad, to cut; still used in to make me a god or a stool, at last determined that sense in the Arabic.. See Simonis Lex. Heb. to make me a god. Thus I became a god!” The Septuagint and Syriac take the word in this

From the tenth to the seventeenth verse, a most form: but they render it sharpeneth the iron. See Castell. Lex. in voce.

beautiful strain of irony is carried on against idolatry. 'T'he sacred writers are generally large and eloquent either read or heard it, must have been for ever

And we may naturally think that every idolater, who upon the subject of idolatry; they treat it with great

ashamed of his own devices. - L. severity, and set forth the absurdity of it in the strongest

Verse 14. He heweth him down_"He heweth light. But this passage of Isaiah, ver. 12-20, far exceeds any thing that ever was written upon the sub-down”) For no35 lichroth, the Sepluagint and Vulgate

' . ject, in force of argument, energy of expression, and elegance of composition. One or two of the apocry. three MSS., the Septuagint, and Vulgate add the con

Verse 16. With part—"And with part”) Twenty. phal writers have attempted to imitate the prophet, but with very ill success ; Wisd. xiii. 11-19; sv. 7, junction 1 vau, and, Syi veal

. &c. ; Baruch vi., especially the latter, who, injudi

Verse 17. He falleth down unto it] There were ciously dilating his matter, and introducing a number four forms of adoration used among the Hebrews : of minute circumstances, has very much weakened the 1, ninnum HiSHTACHAVAH, The prostration of the force and effect of his invective.

On the contrary a

whole body. 2. 772 KADAD, The bowing of the head.

3. yod CARA, The 'bending of the upper part of the heathen author, in the ludicrous way, has, in a line or two, given idolatry one of the severest strokes it ever knee, or kneeling. See on chap. xlix. 23.

body down to the knees. 4. 773. Barach, Bowing the received :

*. Verse 18. He hath shut their eyes" Their eyes Olim truncus eram ficulnus, inutile lignum, are closed up”] The Septuagini, Chaldee, and Vulgate, Cum faber incertus, scamnum faceretne Priapum, for mu tach, read inu tachu. See note on chap. vi. 10. Maluit esse Deum. Deus inde ego.

Verse 20. He feedeth on ashes] He feedeth on that HORAT, Satyr., lib. 1. sat. vii. which affordeth no nourishment; a proverbial expres

cir. annum


Il Cor. i. 20.

Expressions of the


Divine regard for Israel. A M. cir. 3292 thee; thou art my servant : Ospreadeth abroad the earth by 4. M. cur. 3292. Olymp. XVII. 1. Israel, thou shalt not be forgotten myself:

Olymp. XVII. 1. Numæ Pompilii, of me.

25 That frustrateth the tokens Numa Pompili, R. Roman., 4. 22 cI have blotted out, as

R. Roman., 4.

k of the liars, and maketh diviners thick cloud, thy transgressions, and, as a cloud, mad; that turneth wise men backward, 'and thy sins : return unto me; for d I have re- maketh their knowledge foolish; deemed thee.

26 m That confirmeth the word of his servant, 23 Sing, O ye heavens; for the Lord hath and performeth the counsel of his messengers; done it: shout, ye lower parts of the earth : that saith to Jerusalem, Thou shalt be inhabited; break forth into singing, ye mountains, and to the cities of Judah, Ye shall be built, forest, and every tree therein : for the Lord and I will raise up the decayed places thereof: hath redeemed Jacob, and glorified himself 27 • That saith to the deep, Be dry, and I in Israel.

will dry up thy rivers : 24 Thus saith the LORD, f thy Redeemer, 28 That saith of Cyrus, He is my shepherd, and he that formed thee from the womb, I am and shall perform all my pleasure : even saythe LORD that maketh all things; h that ing to Jerusalem, P Thou shalt be built; and stretcheth forth the heavens alone; that to the temple, Thy foundation shall be laid.

c Chap. xliii. 25. - Chap. xliii. 1; xlviii. 20; 1 Cor. vi. 20; h Job ix. 8; Psa. civ. 2; chap. xl. 22; xlii. 5; xlv. 12; li. 13. 1 Pet. i. 18, 19. Psa. Ixix. 34; xcvi. 11, 12; chap. xlii. 10; i Chap. xlvii. 13.—at Jer. 1. 36.

-n Zech. i. 6. xlix. 13; Jer. li. 49; Rev. xviii. 20.- Chap. xliii. 14; Ver. 6. Heb. wastes. See Jer. 1. 38; li. 32, 36. -P2 Chron. xxxvi. 8 Chap. xliii. 1.

22, 23; Ezra i. 1, &c.; chap. xlv. 13. sion for using ineffectual means, and bestowing labour diminish the inundation, and to carry off the waters, to no purpose. In the same sense Hosea says, two canals were made by Nebuchadnezzar a hundred Ephraim feedeth on wind.” Chap. xii. 1.

miles above the city; the first on the eastern side callVerse 22. I have blotted out, as a thick cloud, thyed Naharmalca, or the Royal River, by which the transgressions, and, as a cloud, thy sins "I have Euphrates was let into the Tigris ; the other on the made thy transgressions vanish away like a cloud, and western side, called Pallacopas, or Naharaga, (DIX 773 thy sins like a vapour”) Longinus admired the sub- nahar agam, The river of the pool,) by which the relimity of the sentiment, as well as the harmony of the dundant waters were carried into a vast lake, forty numbers, in the following sentence of Demosthenes : miles square, contrived, not only to lessen the inundaTOUTO T0 in poqua TOV TOTE TN HOME EgiotavTa xivdu- tion, but for a reservoir, with sluices, to water the barνον παρελθειν εποιησεν ώσπες νεφος.

. " This decree ren country on the Arabian side. Cyrus, by turning made the danger then hanging over the city pass away the whole river into the lake by the Pallacopas, laid like a cloud.” Probably Isaiah alludes here to the the channel, where it ran through the city, almost dry; smoke rising up from the sin-offering, dispersed speed so that his army entered it, both above and below, by ily by the wind, and rendered invisible. He who the bed of the river, the water not reaching above the offered his sacrifice aright was as sure that the sin for middle of the thigh. By the great quantity of water which he offered it was blotted out, as that the smoke let into the lake, the sluices and dams were destroyed ; of the sacrifice was dispersed by the wind, and was no and being never repaired afterwards, the waters spread longer discernible.

over the whole country below, and reduced it to a Verse 24. By myself ] Thirteen MSS., six ancient, morass, in which the river is lost. Ingens modo et confirm the reading of the Keri, nga meittai. navigabilis, inde tenuis rivus, despectus emoritur ; et

Verse 27. That saith to the deep, Be dry—“Who nusquam manifesto exitit effluit, ut alii omnes, sed saith to the deep, Be thou wasted”] Cyrus took Baby

deficit. “And thus a navigable river has been totally lon by laying the bed of the Euphrates dry, and lead- lost, it having no exit from this morass. No wonder ing his army into the city by night through the empty then that the geographical face of this country is comchannel of the river. This remarkable circumstance, pletely changed;” MELA iii

. 8; Herod. i. 185, 190; in which the event so exactly corresponded with the pro

XENOPHON, Cyrop. vii. ; Arrian vii. phecy, was also noted by Jeremiah, chap. I. 38, li. 36.

Verse 28. That saith of Cyrus, He is my shepherd

-“Who saith to Cyrus, Thou art my shepherd"] “A drought shall be upon her waters, and they shall Pastor meus es ; Vulg. The true reading seems to be dried up :

be ang 'yo roi attah ; the word ons attah, has proI will lay her sea dry;

bably been dropped out of the text. The same word And I will scorch up her springs."

is lost out of the text, Psa. cxix. 57. It is supplied in It is proper here to give some account of the means the Septuagint by the word el, thou art. and method by which the stratagem of Cyrus was Saying to Jerusalem] For 7885 velemor, the Sepeffected.

tuagint and Vulgate read XT haomer. The Euphrates, in the middle of the summer, from

) , the melting of the snows on the mountains of Armenia, lirushalayim, before ; the preposition is necessary, and like the Nile, overflow's the country. In order to the Vulgate seems to read 50.- Houbigant 178

( 12* )

לירושלס uleheychal, as ולהיכל [And to the temple

Cyrus and his


victories foretold. That saith of Cyrus, He is, or thou art, my shep- 2. This Cyrus should say to the temple : “Thy herd-Saying to JERUSALEM, “ Thou shalt be built ;" foundation shall be laid," Not thou shalt be built. and to the TEMPLE, “ Thy foundation shall be laid.”- The fact is, only the foundation was laid in the days There is a remarkable beauty and propriety in this of Cyrus, the Ammonites having prevented the build

ing; nor was it resumed till the second year of Darius, 1. Cyrus is called God's shepherd. Shepherd was one of his successors. There is often a precision in an epithet which Cyrus took to himself; and what he the expressions of the prophets which is as honourable gave to all good kings.

to truth, as it is unnoticed by careless readers.


CHAPTER XLV. Prophecy concerning Cyrus, the first king of the Persians. Every obstruction shall be removed out of his

way, and the treasures taken from his enemies shall be immense, 1-3. To whom, and on whal account, Cyrus was indebted for his wonderful success, 4-6. The prophet refutes the absurd opinion of the Persians, that there were two supreme beings, an evil and a good one, represented by light and darkness, herë declared to be only the operation of the ONE true God, 7; and makes a transition to the still greater work of God displayed in the dispensation of the Gospel, 8. Great impiety of those who call in question the mysterious providence of God towards his children, 9–12. The remaining pari of this chapter, interspersed with strictures on the absurdity of idolatry and some allusions to the dark lying oracles of the healhens, may partly refer to the deliverance begun by Cyrus, but chiefly to the salvation by the Messiah;

which, it is declared, shall be of universal extent and everlasting duration, 13-25. A. M. cir. 3292. B. C. Cir. 122. THUS saith the Lord to his

2 I will go before thee, d and A. M. cir. 3292 Olymp. XVII.1. anointed, to Cyrus, whose make the crooked places Olymp. XVII. i. Numa Pompilii, a right hand I have holdene to straight : • I will break in pieces Numæ Pompilii, R. Roman., 4.

subdue nations before him; and the gates of brass, and cut in R. Roman., 4 I will loose the loins of kings, to open before sunder the bars of iron : him the two leaved gates; and the

3 And I will give thee the treasures of darknot be shut;

ness, and hidden riches of secret places, that

cir. annum

gates shall

•Chap. xli. 13.-Or, strengthened.

-- Chap. xli. 2; Dan. v. 30.

Chap. xl. 4

- Psa. cvii. 16: Chap. xli. 23.


Verse 2. The crooked places" The mountains”) Verse 1. Loose the loins of kings~"Ungird the For D'Vi hadurim, crooked places, a word not easily loins of kings'] See the note on chap. v. 27. Xeno- accounted for in this place, the Septuagint read O'7777 phon gives the following list of the nations conquered hararim, ta opn, the mountains. Two MSS. have by Cyrus : the Syrians, Assyrians, Arabians, Cappa- o'nta hadarim, without the i vaù, which is hardly docians, both the Phrygians, Lydians, Carians, Phe- distinguishable from the reading of the Septuagint. nicians, Babylonians. He moreover reigned over the The Divine protection that attended Cyrus, and renBactrians, Indians, Cilicians, the Sacæ, Paphlagones, dered his expedition against Babylon easy and prosand Mariandyni. — Cyrop., lib. i. p. 4, Edit. Hulchin- perous, is finely expressed by God's going before him, son, Quarto. All these kingdoms he acknowledges, in and making the mountains level. The image is highly his decree, for the restoration of the Jews, to have poetical:been given to him by JEHOVAH, the God of heaven.

At vos, qua veniet, tumidi subsidite montes, Ezra i. 2.

Et faciles curvis vallibus este viæ. To open before him the two leaved gates, fc:

Ovid, Amor. ü. 16. “That I may open before him the valves; and the gates shall not be shut”] The gates of Babylon within

“Let the lofty mountains fall down, and make level the city leading from the streets to the river, were

paths in the crooked valleys.” providentially left open, when Cyrus's forces entered The gates of brass" The valves of brass”) Abythe city in the night through the channel of the river, denus, apud, Euseb. Præp. Evang. ix. 41, says, that in the general disorder occasioned by the great feast the wall of Babylon had brazen gates. And Herodowhich was then celebrated; otherwise, says Herodotus, tus, i, 179, more particularly : “ In the wall all round i. 191, the Persians would have been shut up in the there are a hundred gales, all of brass; and so in like bed of the river, and taken as in a net, and all destroy- manner are the sides and the lintels." The gates ed. And the gates of the palace were opened impru- likewise within the city, opening to the river from the dently by the king's orders, to inquire what was the several streets, were of brass ; as were those also of cause of the tumult without; when the two parties the temple of Belus.--Herod. i., 180, 181. under Gobrias and Gadatas rushed in, got possession Verse 3. I will give thee the treasures of darkness) of the palace, and slew the king.-Xenoph., Cyrop. Sardes and Babylon, when taken by Cyrus, were the vii., p. 528.

wealthiest cities in the world. Crosus, celebrated

cir, annum

cir. annum

I am


Cyrus and his


victories foretold. A. M. cir. 3292.- thou mayest know that I, the though thou hast not known A. M. cir. 3292.

B. C. cir. 712. Olymp. XVII. 1. Lord, which & call thee by thy me:

Olymp. XVII. t. Numa Pompilii , name, am the God of Israel.

6 - That they may know from Numæ Pompilii, R. Roman., 4. 4 For h Jacob my servant's sake, the rising of the sun, and from

R. Roman., 4 and Israel mine elect, I have even called thee the west, that there is none beside me. by thy name: I have surnamed thee, though the LORD, and there is none else. thou hast i not known me.

7 I form the light, and create darkness : I 5 I kam the LORD, and there is none else, make


and o create evil : I the LORD do there is no God beside me: m I girded thee, all these things.

6 Exod. xxxiii. 12, 17; chap. xliii. 1; xlix. 1. Chap. xliv. 1. xlvi. 9.- Ver. 14, 18, 21, 22.- Psa. xviii. 32, 39. il Thess. iv.5. -k Deut. iv. 35, 39; xxxii. 39; chap xliv. 8; Psa. cii. 15; chap. xxxvii. 20; Mal. i. 11.- Amos iii. 6. beyond all the kings of that age for his riches, gave whom this prophecy is addressed, God, by his prophet, up his treasures to Cyrus, with an exact account in in the most significant terms, asserts his omnipotence writing of the whole, containing the particulars with and absolute supremacy :which each wagon was loaded when they were carried

“I am Jehovax, and none else ; away; and they were delivered to Cyrus at the palace of Babylon.-Xenoph. Cyrop. lib. vii. p. 503,515,540.

Forming light, and creating darkness; Pliny gives the following account of the wealth

Making peace, and creating evil : taken by Cyrus in Asia. Jạm Cyrus, devicta Asia,

I Jehovah am the author of all these things." pondo xxxiv. millia auri invenerat ; præter vasa au- Declaring that those powers whom the Persians held to rea, aurumque factum, et in eo folia, ac platanum, be the original authors of good and evil to mankind, vitemque. Qua victoria argenti quingenta millia ta- representing them by light and darkness, as their proper lentorum reportavit ; et craterem Semiramidis, cujus emblems, are no other than creatures of God, the instrupondus quindecim talents colligebat. Talentum autem ments which he employs in his government of the world, Ægyptium pondo lxxx, patere l. capere Varro tradit.- ordained or permitted by him in order to execute his Nat. Hist. xxxiii. 15. “When Cyrus conquered Asia, wise and just decrees; and that there is no power, either he found thirty-four thousand pounds weight of gold, of good or evil, independent of the one supreme God, besides golden vessels and articles in gold ; and leaves, infinite in power and in goodness. (folia, perhaps solia, bathing vessels, Hol.,) a plane, There were, however, some among the Persians and vine tree, (of gold.) By which victory he carried whose sentiments were more moderate as to this mataway fifty thousand talents of silver; and the cup of ter; who held the evil principle to be in some measure Semiramis, the weight of which was fifteen talents. subordinate to the good; and that the former would at The Egyptian talent, according to Varro, was eighty length be wholly subdued by the latter. See Hyde, pounds." This cup was the crater, or large vessel, De Relig. Vet. Pers. cap. xxii. out of which they filled the drinking cups at great en- That this opinion prevailed among the Persians, as tertainments. Evidently it could not be a drinking early as the time of Cyrus we may, I think, infer not vessel, which, according to what Varro and Pliny say, only from this passage of Isaiah, which has a manifest must have weighed 1,200 pounds!

reference to it, but likewise from a passage in XenoThe gold and silver estimated by weight in this ac- phon's Cyropædia, where the same doctrine is applied count, being converted into pounds sterling, amount to to the human mind. Araspes, a noble young Persian, one hundred and twenty-six millions two hundred and had fallen in love with the fair captive Panthea, comtwenty-four thousand pounds.—Brerewood, De Pon- mitted to his charge by Cyrus. After all his boasting deribus, cap. X.

that he was superior to the assaults of that passion, he Treasures of darkness may refer to the custom of yielded so far to it as even to threaten violence if she burying their jewels and money under the ground in would not comply with his desires. Awed by the retheir house floors, fearing robbers.

proof of Cyrus, fearing his displeasure, and having by Verse 7. I form the light, and create darkness) It cool reflection recovered his reason; in his discourse was the great principle of the Magian religion, which with him on this subject he says: “O Cyrus, I have prevailed in Persia in the time of Cyrus, and in which certainly two souls; and this piece of philosophy I have probably he was educated, that there are two supreme, learned from that wicked sophist, Love. For if I had co-eternal, and independent causes always acting in but one soul, it would not be at the same time good opposition one to the other; one the author of all good, and evil ; it would not at the same time approve of the other of all evil. The good being they called honourable and base actions; and at once desire to do, LIGHT ; the evil being, DARKNESS. That when LIGHT and refuse to do, the very same things. But it is plain had the ascendant, then good and happiness prevailed that I am animated by two souls ; and when the good among men; when DARKNESS had the superiority, then soul prevails, I do what is virtuous; and when the evil evil and misery abounded. An opinion that contra- one prevails, I attempt what is vicious. But now the dicts the clearest evidence of our reason, which plainly good soul prevails, having gotten you for her assistleads us to the acknowledgment of one only Sapreme ant, and has clearly gained the superiority.” Lib. vi. Being, infinitely good as well as powerful. With re- p. 424. ference to this absurd opinion, held by the person to I make peace, and create evil] Evil is here evidently

B. C. cir. 712.

cir. amum

R. Roman., 4.

- Isa. xxix. 23.

God is the universal Ruler,


and upholds all things. A. M. cir. 3292.

8 Drop down, ye heavens, What begettest thou? or to the A. M. cir. 3292 B. C. cir. 712. Olymp. XVII. 1. from above, and let the skies woman, What hast thou brought Olymp. XVII.2 Numa Pompilii, pour down righteousness : let the forth?

Numa Pompilii earth open, and let them bring 11 Thus saith the LORD, the R. Roman., 4. forth salvation, and let righteousness spring up Holy One of Israel, and his Maker, Ask me together; I the LORD have created it. of things to come concerning & my sons, and

9 Wo unto him that striveth with 4 his Maker! concerning the work of my hands command Let the potsherd strive with the potsherds of ye me. the earth. Shall the clay say to him. that 12 u.I have made the earth, and created man fashioneth it, What makest thou ? or thy work, upon it: I, even my hands, have stretched out He hath no hands ?

the heavens, and w all their host have I com10 Wo unto him that saith unto his father, manded. Psa. lxxii. 3; xxxv. 11.- -q Chap. Ixiv. 8. Chap. xxix. 16; Jer. xxxi. 9.

_u Chap. xlii. 5; Jer. xxvii. 5 Jer. xviii. 6; Rom. ix. 20.

"Gen. i. 26, 27.- -w Gen. ii. 1. pat for war and its attendant miseries.

I will procure

Verse 9. Wo unto him that striveth with his Maker peace for the Israelites, and destroy Babylon by war. “Wo unto him that contendeth with the power that I form light, and create darkness. Now, as darkness formed him") The prophet answers or prevents the is only the privation of light, so the evil of war is the objections and cavils of the unbelieving Jews, disposed privation of peace.

to murmur against God, and to arraign the wisdom and Verse 8. Drop down, ye heavens) The eighty-fifth justice of his dispensations in regard to them ;' in perpsalm is a very elegant ode on the same subject with. mitting them to be oppressed by their enemies, and in this part of Isaiah's prophecies, the restoration of Judah promising them deliverance instead of preventing their from captivity; and is, in the most beautiful part of it, captivity. St. Paul has borrowed the image, and has a manifest imitation of this passage of the prophet :- applied it to the like purpose with equal force and ele“Verily his salvation is nigh unto them that fear him, gance : “ Nay, but, 0 man! who art thou that repliest That glory may dwell in our land.

against God? Shall the thing formed say to him that Mercy and truth have met together ;

formed it, Why hast thou made me thus ? Hath not Righteousness and peace have kissed each other. the potter power over the clay, out of the same lump Truth shall spring from the earth,

to make one vessel to honour, and another to dishonour ?" And righteousness shall look down from heaven.

Rom. ix. 20, 21. This is spoken, says Kimchi, against Even JEHOVAH will give that which is good,

the king of Babylon, who insulted the Most High, bringAnd our land shall yield her produce,

ing forth the sacred vessels, drinking out of them, and Righteousness shall go before him,

magnifying himself against God. And shall direct his footsteps in the way.

Or thy work, He hath no hands—"And to the workPsa. lxxxv. 10-14.

man, Thou hast no hands”] The Syriac renders, as if

he had read, yoto byo na si velo hayithi pheal yadeySee the notes on these verses. These images of the dew and the rain descending from cha

, “neither am I the

work of thy hands;" the Septuaheaven and making the earth fruitful, employed by the gint, as if they had read, 75 OT 7'89 nbya x51 velo prophet, and some of those nearly of the same kind phaalta veeyn yadim lecha, “ neither hast thou made me;

and thou hast no hands." But the fault seems to be in which are used by the psalmist, may perhaps be prima, the transposition of the two pronouns ; for sal rily understood as designed to set forth in a splendid uphoolcha, read 1991 uphoolo: and for 15 lo, read 75 manner the happy state of God's people restored to

lecha. So Houbigant corrects it ;. reading also shyor their country, and flourishing in peace and plenty, in piety and virtue ; but justice and salvation, mercy and uphoolo; which last correction seems not altogether truth, righteousness and peace, and glory dwelling in

The Septuagint, in MSS. Pachom. and necessary.

I. D. Ι. have it thus, και το έργον ουκ εχεις χειρας, the land, cannot with any sort of propriety, in the one

which favours the reading here proposed. or the other, be interpreted as the consequences of that

Verse 11. Ask me of things to come—“And he that event; they must mean the blessings of the great re-formeth the things which are to come”) I read 781" demption by Messiah.

veyotser, without the I vau suffixed ; from the SeptuaLet the earth open, &c.) Jonathan, in his Targum, refers this to the resurrection of the dead; the earth gint, who join it in construction with the following word,

ο ποιησας τα επεχομενα. shall be opened, xingyini" veyechon meiteiya, and the dead shall revive. A plain proof that the ancient Jews recte ; præcedit n tau ; et sic forte legerunt reliqui

“Do ye question me.”—havn tishaluni, Chald. believed in a future state, and acknowledged the resur- Intt.Secker. "The Chaldee has, more properly, rection of the dead.

ibavn tishaluni, with a n tau preceding ; and thus Let them bring forth salvation—"Let salvation pro- the other interpreters probably read.” The learned duce her fruit") For 199", vaiyiphru, the Septuagint, bishop therefore reads the passage thus :Vulgate, and Syriac read 773" vaiyiphrah; and one MS. bas a rasure close after the latter 1 vau, which “ Thus saith Jehovah, the Holy One of Israel ; probably, was 67 he at first,

And he that formeth the things which are to come ;

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