Page images

B. C. cir, 712.



R. Roman., 4.

The pride and folly


of the Chaldeans. A. M. cir. 3292.

9 But these two things shall with the multitude of thy sor- 4. M. cir. 3292. Olymp. XVII.1. come to thee sin a moment in ceries, wherein thou hast labour. Olymp. XVII. I. Numa Pompilii

, one day, the loss of children and ed from thy youth : if so be thou Numa Pompilii, R Roman; 4. widowhood : they shall come shalt be able to profit, if so be upon thee in their pefection for the multitude thou mayest prevail. of thy sorceries, and for the great abundance 13 b Thou art wearied in the multitude of of thine enchantments.

thy counsels. Let now the astrologers, the 10 For thou hast trusted in thy wicked stargazers, the monthly prognosticators, stand ness: thou hast said, None seeth me. up, and save thee from these things that shall Thy wisdom and thy knowledge, it hath come upon thee. *perverted thee; *and thou hast said in thine 14 Behold, they shall be as stubble; the

алт, and none else beside me. fire shall burn them ; they shall not deliver 11 Therefore shall evil come upon thee; themselves from the power of the flame : thou shalt not know y from whence it riseth : there shall not be a coal to warm at, nor fire and mischief shall fall upon thee; thou shalt to sit before it. not be able to 2 put it off: and a desolation 15 Thus shall they be unto thee with whom shall come upon thee suddenly, which thou thou hast laboured, even hthy merchants, from shalt not know.

thy youth : they shall wander every one to 12 Stand now with thine enchantments, and his quarter; none shall save thee.

heart, I

Chap. li. 19.—1 Thess. v. 3.-Nah. iii. 4.- u Psa. lii. b Chap. lvii. 10. Chap. xliv. 25; Dan. ii. 2. -d Heb. 7- Chap. xxix. 15; Ezek. viii. 12; ix. 9. -w Or, caused thee viewers of the heavens.- Heb. that give knowledge concerning the to turn away.

_* Ver. 8.

—Heb, the morning thereof- - Heb. months. - Nah. i. 10; Mal. iv. 1.- * Heb. their souls. ezpate. a 1 Thess. v. 3.

la Rev. xviii. 11.

Verse 9. These two things shall come to thee in a In order to set in a proper light this judicious remoment] That is, suddenly. Belshazzar was slain ; mark, it is necessary to give the reader an exact verbal thus the city became metaphorically a widow, the hus- translation of the whole verse :—, band—the governor of it, being slain. In the time

" And evil shall come upon thee, thou shalt not know in which the king was slain, the Medes and Persians how to deprecate it; took the city, and slew many of its inhabitants, see And mischief shall fall upon thee, thou shalt not be Dan. v. 30, 31, When Darius took the city, he is able to expiate it ; said to have crucified three thousand of its principal And destruction shall comé suddenly upon thee, inhabitants.

thou shalt not know". In their perfection—“On a sudden") Instead of What? how to escape, to avoid it, to be delivered from bona bethummam, " in their perfection,” as our trans- it? perhaps n39n nay tseth mimmennah," they could lation renders it, the Septuagint and Syriac read, in not go out from it,” Jer. xi. 11. I am persuaded that the copies from which they translated, onno pithom, a phrase is here lost out of the text. But as the ansuddenly ; parallel to yon rega, in a moment, in the cient versions retain no traces of it, and a wide field preceding alternate member of the sentence. The con- lies open to uncertain conjecture, I have not attempted current testimony of the Septuagint and Syriac, fa- to fill up the chasm, but have in the translation, as voured by the context, may be safely opposed to the others have done before me, palliated and disguised authority of the present text.

the defect, which I cannot with any assurance pretend For the multitude—“ Notwithstanding the multi

to supply:--L, tude"] 313 berob. For this sense of the particle Verse 13. From these things" What are the beth, see Num. xiv. 11:

events"] For roxo measher, read ux na mah asher, Verse 11. Thou shalt' not know from whence it so the Septuagint, " what is to happen to thee." riseth—“ Thou shalt not know how to deprecate"] Verse 15. To his quarter—“To his own business”] My shachrah; so the Chaldee renders it, which is nnay's leebro. Expositors give no very good account approved by Jarchi on the place; and Michaelis Epim. of this word in this place. In a MS. it was at first in Prælect. xix. ; see Psa. Ixxviii. 34.

17ays leabdo, to his servant or work, which is probably Videtur in fine hujus commatis deese verbum, ut hoc the true reading. The sense however is pretty much membrum prioribus respondeat. "A word appears to the same with the common interpretation, be wanting at the end of this clause to connect it pro- one shall turn aside to his own business; none shall perly with the two preceding."-SECKER.

deliver thee."



The obstinacy of


the Jews reproved.


The Jews reproved for their obstinale átlachment to idols, notwithstanding their experience of the Divine

providence over them; and of the Divine prescience that revealed by the prophets the most remarkable events which concerned them, ihal they should not have the least pretext for ascribing any portion of their success lo their idols, 1-8. The Almighty, after bringing them to the furnace for their perverseness, asserts his glorious sovereignty, and repeats his gracious promises of deliverance and consolation, 9-11. Prophecy concerning that individual (Cyrus) who shall be an instrument in the hand of God of erecuting his will on Babylon, and his power on the Chaldeans ; and the idols of the people are again challenged to give a like proof of their foreknowledge, 12-16. Tender and passionate exclamation of Jehovah respecting the hardened condition of the Jewish nation, to which the very pathetic exclamation of the Divine Saviour when he wept over Jerusalem may be considered a striking parallel, 17-19.' Notwithstanding the repeated provocations of the house of Israel, Jehovah will again be merciful to them. They are commanded to escape from Babylon ; and God's gracious favour towards them is beautifully represented by images borrowed from the exodus from Egypt, 20, 21. Certain perdition of the finally impenitent, 22. It will be proper here to remark that many passages in this chapter, and indeed the general strain of these prophecies, have a plain aspect to a restoration of the Church in the latter days upon a scale much greater than the world has yet' witnessed, when the very violent fall of Babylon the Great, mentioned in the Revelation, of which the Chaldean capital was an expressive type, shall introduce by a most tremendous political convulsion, (Rev. xvi. 17–21,) that glorious epoch of the Gospel, which foris so conspicuous a part of the

prophecies of the Old Testament, and has been a subject of the prayers of all saints in all ages. 1. C.cir 32 HEAR ye this, 0 house of thee : lest thou shouldest say, 6.c.2 Olymp. XVII. 1. Jacob, which are called by Mine idol hath done them; and Olymp. XVII. 1. Numæ Pompilii , the name of Israel, and a are come my graven image, and my molten Numæ Poinpilii

, R. Roman., 4. forth out of the waters of Judah, image, hath commanded them.

R. Roman., 4. o which swear by the name of the Lord, and 6 Thou hast heard, see all this; and will make mention of the God of Israel, o but not not ye declare it? I have showed thee new in truth, nor in righteousness.

things from this time, even hidden things, and 2 For they call themselves d of the holy city, thou didst not know them. and stay themselves upon the God of Israel; 7 They are created now, and not from the The Lord of hosts is his name.

beginning ; even before the day when thou 3. 'I have declared the former things from heardest them not ; lest - thou shouldest say, the beginning; and they went forth out of my Behold, I knew them. mouth; and I showed them; I did them sud- 8 Yea, thou heardest not; yea, thou knewdenly, and they came to pass.

est not : yea, from that time that thine ear 4 Because I knew that thou art h obstinate, was not opened : for I knew that thou wouldand thy neck is an iron sinew, and thy brow est 'deal very treacherously, and wast called

a transgressor from the womb. 5. "I have even from the beginning declared 9 For my name's sake will I defer it to thee; before it came to pass I showed it mine anger, and for my praise will I refrain

cir. annum

brass ;


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Psa. Ixviii. 26. -b Deut. vi. 13; chap. Ixv. 16; Zeph. i. 5. i Exod. lii. 9; Deut. xxxi. 27.- Ver. 3. Chap. xxxiii. Jer. iv. 2; v. 2.--- Chap. lii. 1.- Mic. iii. 11 ; Rom. ii. 17. 1; Jer. iii. 20 ; v. 11; -Hos. v. 7; vi. 7; Mal. ii. 10, 14, 15, 16. 1 Chap. xli. 22 ; xlii. 9; xliii. 9; xliv, 7, 8; xly, 21; xlvi. 9, 10. Psa. Iviii. 3. Psa. lxxix. 9 ; cvi: 8; chap. xliii. 25; ver. I'; Josh. xxi. 45. h Heb. hard.

Ezek. xx. 9, 14, 22, 44.—- Psa. lxxviii. 38.

Verse 6. Thou hast heard, see all this—“Thou Verse 1. Are come forth out of the waters of Judah didst hear it beforehand ; behold, the whole is accom_“Ye that flow from the fountain of Judah"], "

pplished"] For nin chazeh, see, a MS. has din hazzeh, mimmey, " from the waters.” Perhaps yoo mimmeey, this; thou hast heard the whole of this : the Syriac " from the bowels,” so many others have conjectured, has niini vechazith, “thou hast heard, and thou hast or 177177', 'n meni yehudah, or 771077 meyhudah," from seen, the whole.". Perhaps it should be nun hinneh, Judah.” -Secker. But see Michaelis in Prælect, not. behold. In order to express the full sense, I have ren22. And we have spy" y v eyn yaakob, " the fountain dered it somewhát paraphrastically. of Jacob,” Deut. xxxiii. 28, and how mimmekor Verse 9. And for my praise— " And for the sake of yishrael, “ from the fountain of Israel," Psa. Ixviii. my praise") I read 'n Soniyası ulemaan tehıllathi. The 27. Twenty-seven MSS. of Kennicott's, six of De word props lemaan, though, not absolutely necessary Rossi's and two of my own, with six editions, have 'p'n here, for it may be understood as supplied from the meymey, “ from the days ;" which makes no good sense. I preceding member, yet seems to have been removed

CIP. annum

R. Roman., 4.

God's mercy to the Jews

in their captivity. A. M. cir. 3292. for thee; that. I cut thee of the earth, and my right hand 4. M. cir. 3292.

B. C. cir. 712.
Olymp. XVII. 1. not off.

hath spanned the heavens : when Olymp. XVII. 1. Numa Pompilii, 10 Behold, I have refined thee, z I call unto them, they stand up Numa Pompilii,

R. Roman., 4. but not 4 with silver; I have together. chosen thee in the furnace of affliction. 14 - All ye, assemble yourselves, and hear ;

11 •For mine, own sake, even for mine own which among them hath declared these things? şake, will I do it: for how should my name - The Lord hath loved him : " he will do his be polluted : and ." I will not give my glory pleasure on Babylon, and his arm shall be on unto another.

the Chaldeans. 12. Hearken unto me, O Jacob and Israel, 15 I, even I, have spoken; yea, I have my called; 'I am he; I am the first, I also called him: I have brought him, and he shall am the last.

make his way prosperous. 13 Mine hand also hath laid the foundation 16- Come ye near unto me, hear ye this; • I

p Psa. lxvi. 10, Soy Or, for silver ; see Ezek. xxii. 20, 21, 22. » Psa.cii. 25. -> Or, the palm of my right hand hath spread out. r Ecclus. ii. 5. Ver. 9.- See Deut, xxxii. 26, 27; Ezek. 2 Chap. xl. 26. ---- Chap. xli. 22 ; xliv. 7 ; xlv. 20, 21. XX. 9. - Chap. xlii. 8.- Deut. xxxii. 39. — Chap. xli. 4; ; xlv. 1.- Chap. xliv. 28. - Chap. xlv. 1, 2, &c.- – Chap. aliv. 6; Rev. i. 17 ; xxii. 13.

xlv. 19.

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from hence to ver. 11; where it is redundant, and aph ani, “even 1,” two ancient MSS. and the ancient where it is not repeated in the Septuagint, Syriac, and Versions, read '89 veani, "and I;" more properly. . a MS. I have therefore omitted it in the latter place, Verse 14. Which among them hath declared these and added it here,

things—“Who among you hath predicted these things”] Verse 10. I have chosen thee--" I have tried thee"] For ona bahem," among them,” twenty-one MSS., For yoynia becharticha, “ I have chosen thee,” a MS. nine ancient, and two editions, one of them that of the has toona bechanticha, “I have tried thee.” And so year 1488, fourteen of De Rossi's, and one ancient of perhaps read the Syriac and Chaldee interpreters; they my own, have ga bachem,“ among you ;" and so the retain the same word grina bechartach i but in those Syriac. languages it signifies, I have tried thee.

The Lord hath loved him : he will do his pleasure on seph, quasi argentum," as silver.” Vulgate. Babylon-"He, whom Jehovah hath loved, will ex

I cannot think 9003 becheseph, with silver, is the ecute his will on Babylon ") That is, Cyrus; 50 Symtrue reading. 902 kecheseph, like silver, as the Vul. machus has well rendered it: 'Ov ó Kupros nyarnos gate evidently read it, I suppose to have been the ori. Tomoss to geampa autou, “ He whom the Lord hath ginal reading, though no MS. yet found supports this loved will perform his will." word; the similarity of the two letters, 3 beth and > On the Chaldeans.] The preposition is lost; it is caph, might have easily led to the mistake in the first supplied in the edition of 1486, which has D'IVJ) beinstance; and it has been but too faithfully copied ever chasdim, and so the Chaldee and Vulgale. since. '713 cur, which we translate furnace, should be Verse 16, Come ye near unto me) After the word rendered crucible, the vessel in which the silver is 1270 kirbui, “ draw near,” a MS. adds d'la goyim, “O melted. The meaning of the verse seems to be this : ye nations ;" which, as this and the two preceding verses I have purified you, but not as silver is purified; for are plainly addressed to the idolatrous nations, reproachwhen it is purified, no dross of any kind is left behind. ing their gods as unable to predict future events, is Had I done this with you, I should have consumed you probably genuine. altogether; but I have put you in the crucible of afflic- Hear ye this" And hear ye this!] A MS. adds tion, in captivity, that you may acknowledge your sins, the conjunction, wywi vashimu; and so the Septuaand turn unto me.

gint, Syriac, and Vulgate. Verse 11. For how should my name be polluted I have not spoken in secret] The Alexandrine copy " For how would my name be blasphemed”] The of the Septuagint adds here, oude Ev TOTW YMS OXOTEIVW, word 'pu shemi, my name, is dropped out of the text; "nor in a dark place of the earth,” as in chap. xlv. it is supplied by a MS. which has "a shemi; and by 19. That it stands rightly, or at least stood, very the Septuagint, óri so slov ovoua Beßnhoutas. The early, in this place of the Version of the Septuagint, Syriac and Vulgate get over the difficulty, by making is highly probable, because it is acknowledged by the the verb in the first person ; that I may not be blas- Arabic Version, and by the Coptic MS. St. Germain phemed.

de Prez, Paris, translated likewise from the SeptuaVerse 12. O Jacob—" O Jacob, my servant"] After gint. But whether it should be inserted, as of right Spi" yaakob, a MS. of Kennicott's, two of De Rossi's, belonging to the Hebrew text, may be doubted; for a and the two old editions of 1486 and 1488, add the transcriber of the Greek Version might easily add it word '939 abdi, “my servant,” which is lost out of by memory from the parallel place; and it is not nethe present text; and there is a rasure in its place in cessary to the sense. another ancient MS. The Jerusalem Talmud has the From the time that it was—Before the time when same word.

it began to exist"] An ancient MS. has onin heyoI also am the last "I am the last ”] For 'js n. Itham," they began to exist;" and so another had it at

R. Roman., 4.

God the only


infallible Teacher. A.M. cir. 3292. have not spoken in secret from and the offspring of thy bowels : M. cir: 3292 Olymp. XVH. 1. the beginning; from the time like the gravel thereof; his name Olymp. XVII. I. Numæ Pompilii, that it was, there am I: and now should not have been cut off nor Nurna Pompilii,

R. Roman., 4. the Lord God, and his Spirit, destroyed from before me. hath sent me.

20. m Go ye forth of Babylon, flee ye from 17 Thus saith the LORD, thy Redeemer, the Chaldeans, with a voice of singing declare the Holy One of Israel; I am the LORD thy ye, tell this, utter it even to the end of the God which teacheth- thee to profit, which earth ; say ye, The Lord hatha redeemed his he loadeth thee by the way that thou should servant Jacob. est go.

21 And they thirsted not when he led them 18 io that thou hadst hearkened to my' through the deserts : he caused the waters to commandments ! *then had 'thy peace been flow out of the rock for them: he clave the as a river, and thy righteousness as the waves rock also, and the waters gushed out. of the sea :

22 There is no peace, saith the Lord, unto 19 Thy seed also had been as the sand, the wicked.

Chap. lxi. l; Zech. ii. 8, 9, 11. * Chap. xliii. 14 ; xliv. 6, Jer. I. 8; li. 6, 45; Zech. ii. 6, 7; Rev. xvii. 4. Exod. xix. 24 ; ver. 20. Psa. xxxii. 8. — Deut. xxxii. 29; Psa. Ixxxi. 13. 4, 5, 6; chap. xliv. 22, 23.-- See chap. xli. 17, 18.-- + Exod. *Psa.cxix. 165. Gen. xxii-17; Hosi i. 10.- Chap. lii. Il ; xvii. 6; Num, xx. 11; Psa. cv. 41. - Chap. Ivii. 21.

first. From the time that the expedition of Cyrus was “ If the prophecy,” says he, “relates to the return from planned, there was God managing the whole by the the Babylonish captivity, as it seems to do, it is to be economy of his providence.

wondered how it comes to pass, that in the Book of Verse 16. There am 1—“I had decreed it”) I Ezra, in which he gives an account of their return, no take ov sham for a verb, not an adverb.

mention is made that such miracles were wrought for And now the Lord God, and his Spirit, hath sent mean them; as, for instance, that God clave the rock for them * And now the Lord JEHOVAH hath sent me, and his in the desert.” It is really much to be wondered, that Spirit”] Τις εστιν ο εν τω Ησαιω λεγων, Και νυν Κυριος one of the most learned and judicious of the Jewish απέστειλε με και το Πνευμα αυτόυ και εν ω, αμφιβολου | expositors of the Old Testament, having advanced so οντος του ρητου, ποσέρον ο Πατηρ και το Άγιον Πνευμα | far in a large Comment on Isaiah, should appear to be απεστειλαν τον Ιησουν, η ο Πασης απέστειλε τον σε totally ignorant of the prophet's manner of writing; Χριςτον και το Αγιον Πνευμα: το δευτερον εστιν αληθες. of the parabolic style, which prevails in the writings Who is it that saith in Isaiah, And now the Lord hath of all the prophets, and more particularly in the prosent me and his Spirit ? in which, as the expression is phecy of Isaiah, which abounds throughout in paraambiguous, is it the Father and the Holy Spirit who bolical images from the beginning to the end ; from have sent Jesus; or the Father, who hath sent both “ Hear, O heavens, and give ear, 0 earth,” to “ the Christ and the Holy Spirit. The latter is the true in- worm and the fire” in the last verse. And how came terpretation.”-Origen cont. Cels. lib. i. I have kept he to keep his wonderment to himself so long? Why to the order of the words of the original, on purpose did he not expect that the historian should have related that the ambiguity, which Origen remarks in the Ver- how, as they passed through the desert, cedars, pines, sion of the Septuagint, and which is the same in the and olive-trees shot up at once on the side of the way Hebrew, might still remain ; and the sense which he to shade them; and that instead of briers and brambles gives to it, be offered to the reader's judgment, which the acacia and the myrtle sprung up under their feet, is wholly excluded in our translation.

according to God's promises, chap. xli. 19 and lv. 13? Verse 18. As a river—" Like the river") That is, These and a multitude of the like parabolical or poetthe Euphrates.

ical images, were never intended to be understood liteVerse 19. Like the gravel thereof_" Like that of rally. · All that the prophet designed in this place, and the bowels thereof”] '0'1777 DNI D'n 'yo "x383) betseet- which he has executed in the most elegant manner, was sáey meey haiyam vehem haddagim ; “As the issue of an amplification and illustration of the gracious care the bowels of the sea ; that is, fishes.”—Salom. ben and protection of God vouchsafed to his people in their Melec. And so likewise Aben Ezra, Jarchi, Kimchi, &c. return from Babylon, by an allusion to the miraculous

His name—“ Thy name”) For uw shemo, his exodus from Egypt. See De S. Poësi, Hebr. Præl. ix. name,” the Septuagint had in the copy from which Verse 22. There is no peace, saith the Lord, unto they translated 7pv shimcha, thy name."

the wicked.] See below, note on chap. lvii. 21. As Verse 20. Tell this—“Make it heard”]Twenty- the destruction of Babylon was determined, God comseven MSS. of Kennicott's, (ten ancient,) many of De mánds his people to hasten out of it; for, saith the Rossi's, and two ancient, of my own, with the Septua. Lord, there is no peace (prosperity) to the wicked ; oux gint, Syriac, Chaldee, and Arabic, and one edition, pre- SOTI XQigerV TOIS Acessoiv, deysi Kugios. Sept. There fix to the verb the conjunction 1 vau, w'nuni vehashmiu. is no rejoicing or prosperity to the wicked saith the

Verse 21. They thirsted notthrough the deserts) Lord.” (I heir is not pege to unrptous men seith the Kimchi has a surprising observation upon this place : Lord.-Old MS. Bible.

The commission of the


Messiah to Jews and Gentiles.

cir. annum

eur. annum

els 3


d 8.

CHAPTER XLIX. In this chapter the Messiah is introduced, declaring the full extent of his commission, which is not only to be Saviour to the Jews, but also to the Gentiles. The

power and efficacy of his word is represented by apt images ; the ill success of his ministry among the Jews is intimated, and the great success of the Gospel among the Gentiles, 1-12., But the prophet, then casting his eye on the happy, though distant, period of Israel's restoration, makes a beautiful apostrophe to the whole creation to shout forth the praises of God on the prospect of this remarkable favour, 13. The tender mercies of God to his people, with the prosperity of the Church in general, and the final overthrow of all its enemies, make the subject of the remaining

verses, 14-26. B. XC. cir. 32. LISTEN, O isles, unto me; hid me, and made me e a polished 4: M. cir. 3292. Olymp. XVII. 1. and hearken, ye people, from shaft; in his quiver hath he Olymp. XVII. I. Numa Pompilii, far; • The LORD hath called me hid me;

Numæ Pompilu, R. Roman., 4. from the womb; from the bowels

3 And said unto me,


R. Roman., 4. of my mother hath he made mention of my art my servant, O Israel, & in whom I will be name.

glorified. 2 And he hath made my mouth like a sharp 4 Then I said, I have laboured in vain, I sword; d in the shadow of his hand hath he have spent my strength for dought, and in vain:

a Chap. xli. 1. Ver. 5; Jer. i. 5; Mati. i. 20, 21; Luke i. d Chap. li. 16. Psa. xlv. 5. Chap. xli. 1; Zech. ini. 15, 31; John x. 36; Gal. i. 15.- Chap. xi. 4; li. 16; Hos. vi. -6 Chap. xliv. 23 ; John xiii. 31 ; xv. 8; Eph. i. 6. — Ezek. 5; Heb. iv. 12; Rev. i. 16.


and intents of the heart ;" Heb. iv. 12.

This mighty Verse 1. Listen, O isles, unto me—“Hearken unto Agent and Instrument of God, “ long laid up in store me, O ye distant lands”] Hitherto the subject of the with him, and sealed up among his treasures,” is at last prophecy has been chiefly confined to the redemption revealed and produced by his power, and under his profrom the captivity of Babylon; with strong intimations tection, to execute his great and holy purposes. He of a more important deliverance sometimes thrown in, is compared to á polished shaft stored in his quiver for to the refutation of idolatry, and the demonstration of use in his due time. The polished shaft denotes the the infinite power, wisdom, and foreknowledge of God. same efficacious word which is before represented by The character and office of the Messiah was exhibited the sharp sword. The doctrine of the Gospel piereed in general terms at the beginning of chap. xlii. ; but the hearts of its hearers, “ bringing into captivity every here he is introduced in person, declaring the full ex- thought to the obedience of Christ.” The metaphor tent of his commission, which is not only to restore of the sword and the arrow, applied to powerful speech, the Israelites, and reconcile them to their - Lord and is bold, yet just. It has been employed by the most Father, from whom they had so often revolted, but to ingenious heathen writers, if with equal elegance, not be a light to lighten the Gentiles, to call them to the with equal force. It is said of Pericles by Arisknowledge and obedience of the true God, and to bring tophanes, (see Cicero, Epist. ad Atticum, xii. 6 :) them to be one Church together with the Israelites, and

Ούτως σκηλει, και μονος των ρητορων. . to partake with them of the saine common salvation procured for all by the great Redeemer and Reconciler

Το κεντρον εγκατέλειπε τους ακροωμενους. .

Apud. Diod. lib. xii. of man to God. Verse 2. And he hath made my mouth like a sharp

His powerful speech sword—“And he hath made my mouth a sharp sword"]

Pierced the hearer's soul, and left behind The servant of God, who speaks in the former part of

Deep in his bosom its keen point infixed. this chapter, must be the Messiah. If any part of this Pindar is particularly fond of this metaphor, and frecharacter can in any sense belong to the prophet, yet quently applies it to his own poetry :in some parts it must belong exclusively to Christ; and

Επεχε νυν σκοπώ τοξον, in all parts to him in a much fyller and more proper

Αγε, θυμε. τινα βαλλομεν sense. Isaiah's mission was to the Jews, not to the

Εκ μαλθακας αυτό φρεdistant nations, to whom the speaker in this place ad

νος ευκλεας οϊστους dresses himself. “He hath made my mouth a sharp


Olymp. ii. 160. sword ;” “ to reprove the wicked, and to denounce unto them punishment,” says Jarchi, understanding it of

“Come on! thy brightest shafts prepare, Isaiah. But how much better does it suit him who is

And bend, O Muse, thy sounding bow; represented as having “a sharp two-edged sword going

Say, through what paths of liquid air
Our arrows shall we throw ?"

West. out of his mouth," Rev. i: 16; who is himself the Word of God; which word is “quick and powerful, See also ver. 149 of the same ode, and Olymp. ix. 17, and sharper than any two-edged sword, piercing even on the former of which places the Scholiast says, 'spoto the dividing asunder of soul and spirit, and of the πικος ο λογος: βελη δε τους λογους ειρηκε, δια το οξυ joints and marrow, and is a discerner of the thoughts xar xaspsov Twv eyxwev.

" He calls his verses shafts,

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