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A. M. cir. 3292.
R. Roman., 4.
The humble comforted. 10 Thou art wearied in the his trust in me shall possess the A. M. cir. 3292. Olymp. XVII.1, greatness of thy way; "yet saidst | land, and shall inherit my holy Olymp. XVII. 1. Numa Pompilii, thou not. There is no hope: mountain ;
Numa Pompilii, R. Roman., 4. thou hast found the life of thine 14 And shall say, 3 Cast ye hand; therefore thou wast not grieved. up, cast ye up, prepare
up 11 And w of whom hast thou been afraid or the stumbling block out of the way of my feared, that'thou hast lied, and hast not re- people. membered me, nor laid it to thy heart? * have 15 For thus saith the high and lofty One not I held my peace even of old, and thou that inhabiteth eternity, z whose name is fearest me not?
Holy; a I dwell in the high and holy place, 12 I will declare thy righteousness, and thy with him also that is of a contrite and humworks; for they shall not profit thee. ble spirit, o to revive the spirit of the hum
13 When thou criest, let thy companies de- ble, and to revive the heart of the contrite ones. liver thee; but the 'wind shall carry them all 16 d For I will not contend for ever, neither away; vanity shall take them: but he that putteth will I be always wroth: for the spirit should
It is well known, that in all parts of the east, whoever of my own MSS. the 1 vau has been written, but visits a great person must carry him a present. “It afterwards struck out. Is it not because I was silent, is counted uncivil,” says Maundrell, p. 26, “to visit and winked ? in this country without an offering in hand.
Verse 12. Thy righteousness—"My righteousness”] men expect it as a tribute due to their character and For 77773 tsidkathech, the righteousness, the Syriac, authority; and look upon themselves as affronted, and Septuagint, MSS. Alex. and Pachom., and 1. D. 11., indeed defrauded, when the compliment is omitted." and Marchal. and oil, and the Arabic, read 'pr’tsidki, Hence 11 shur, to visit a person, is equivalent to mak- my righteousness. ing him a present; and nown teshurah signifies a Verse 13. Let thy companies deliver thee" Let present made on such occasions; as our translators thine associates deliver thee"] Thirty-nine MSS. (ten have rightly rendered it, 1 Sam. ix. %; on which Jar- ancient) of Dr. Kennicott's, and two of my own, and ehi says, Menachem exponit riun teshurah, quod sig- the two oldest editions have 177°? yatstsiluchu, plural. nificat oblationem sive manus, ut aliquis aspiciat faciem Verse 14. And shall say—. Then will I say") waxi regis, aut alicujus magnatis. “Menachem expounds vaomer, to be pointed as the first person future. They
un teshurah of an offering or gift which is present- | are the words of God, as it is plain from the conclus ed in order to be admitted into the presence of the king sion of the verse; my people, 'y ammi. or some great man."
Verse 15. For thus saith the high and lofty OneVerse 10. Yet saidst thou not, There is no hope- “For thus saith JEHOVAH, the high and the lofty"] A “ Thou hast said, There is hope"] In one of the MSS. MS. adds 71d? Yehovah, after 3x amar, and edition at Koningsberg, collated by Lilienthal, the words to Prag. 1518. So the Septuagint Alex, and Arabic. MX lo amarla, are left in the text unpointed, as sus An ancient MS, adds 17 Yah. pected; and in the margin the corrector has written With him also that is of a contrite and humble spirit) 92871 vattomari. Now if we compare Jer. ii. 25 Twelve MSS. have nx eth, without the conjunction 1 and xviii. 12, we shall find that the subject is in both vau.. Pro nxt veeth, forte. legendum 078781 veerah: places quite the same with this of Isaiah ; and the sen- confer Psa. cxñi. 5, et cxxxviii. 6.-SECKER.
“We timent expressed, that of a desperate resolution to con- should perhaps read 7071 veerah, instead of nni veeth. tinge at all hazards in their idolatrous practices; the very See Psa. cxiii. 5, and exxxviii. 6." thing that in all reason we might expect here. Proba- Verse 16. For I will not contend for ever] The bly, therefore, the latter is the true reading, in this learned have taken a great deal of pains to little purplace.-L.
pose on the latter part of this verse, which they supVerse 11. Nor laid it to thy heart—" Nor revolved pose to be very obscure. After all their labours upon it in thy mind”] Eight Mss., (four ancient,) and the it, I think the best and easiest explication of it is given two oldest editions, with another, add the conjunction in the two following elegant passages of the Psalms, i rau, 151 velo: which is confirmed by all the ancient which I presume are exactly parallel to it, and very Versions.
clearly express the same sentiment. Even of old—“And winked”) For Skrypi ume- “ But he in his tender mercy will forgive their sin, olam, which makes no good sense' or construction in And will not destroy them; this place, twenty-three MSS. (seven ancient) and three Yea, oftentimes will he turn away his wrath,
, (;) And will not rouse up his indignation : Ilapopw, Septuagint ; quasi non videns, “as if not For he remembereth that they are but Alesh, seeing,” Vulgate. See Psa. x. 1. The truth of this A breath that passeth, and returneth not.” reading, so confirmed, admits' of no doubt. In one
Psa. lxxviii. 38, 39.
(; malim נעלם to be thus pointed) ,בעלם editions have
“ The sa
The troubled and unhappy
state of the wicked. A. M. cir. 3292. fail before me, and the souls
19 I create m the fruit of the lips; B.C. cir. 112.
3292. B. C. cir. 712. Olymp. XVII. 1. e which I have made.
Peace, peace n to him that is far Olymp. XVII I. Numa Pompilii,
17 For the iniquity of his off, and to him that is near, saith Numæ Pompilii, R. Roman., 4.
covetousness was I wroth, and the LORD; and I will heal him. R. Roman., 4. smote him : 8 I hid me, and was wroth, hand he 20 But the wicked are like the troubled went on i frowardly in the way of his heart. sea, when it cannot rest, whose waters cast
18 I have seen his ways, and k will heal him: up mire and dirt. I will lead him also, and restore comforts unto 21 P There is no peace,
God, to the him and to his mourners.
wicked. Num. xvi. 22; Job xxxiv. 14; Heb. xii. 9. Jer. vi. Jer. jii. 22. Chap. Ixi. 2. Heb. xiii. 15. 13.—Chap. vii. 17; xlv. 15. Chap. ix. 13. Heb. Turn- | 1.39; Eph. 11. 17.-o Job xv. 20, &c.; Prov. iy. 16.—p Chap. ing avay.
xlviii. 22. “ He will not always confend,
verses refer to the restoration of the Jews from capNeither will he for ever hold his wrath : ..
tivity. As a father yearneth towards his children,
Verse 19. I create the fruit of the lips] So is Jehovah tenderly compassionate towards them crifice of praise,” saith St. Paul, Heb. xiii. 15, “is that fear him :
the fruit of the lips.” God creates this fruit of the For he knoweth our frame;
lips, by giving new subject and cause of thanksgiving He remembereth that we are but dust."
by his mercies conferred on those among his people,
Psa. ciii. 9, 13, 14. who acknowledge and bewail their transgressions, and In the former of these two passages the second line return to him. The great subject of thanksgiving is seems to be defective both in measure and sense. I peace-reconciliation and pardon, offered to them that suppose the word onix otham, them, is lost at the end ; are nigh, and to them that are afar off ; not only to the which seems to be acknowledged by the Chaldee and Jew, but also to the Gentile, as St. Paul more than
See also Vulgate, who render as if they had read mine by once applies those terms, Eph. ii. 13, 17. onix velo yaschith otham.-L.
Acts ii. 39. For the spirit) 717 ruach, the animal life.
Peace to him that is far off —“That is, to the peniAnd the souls] niovi neshamoth, the immortal tent; and to him that is near, i. e., the righteous."spirits. The Targum understands this of the resur- Kimchi. rection. I will restore the souls of the dead, i. e., to Verse 21. There is no peace, saith my God] For their bodies.
vos Elohai, twenty-twa MSS. (five ancient) of KenniVerse 17. For the iniquity of his covetousness was cott's, thirty of De Rossi's, and one ancient of my own, I wroth—" Because of his iniquity for a short time read on Yehovah; the Vulgate, Septuagint Aler., was I wroth”?] For 1s3 bitso, I read yra betsa, a and Arabic, and three MSS. have both. This verse little while, from yra batsa, he cut off ; as the Septua- has reference to the nineteenth. The perseveringly gint read and render it, Bpaxu que “a certain short wicked and impenitent are excluded from all share in space.” Propter iniquitatem avaritiæ ejus, “ because that peace above mentioned, that reconcilement and of the iniquity of his avarice,” the rendering of the pardon which is promised to the penitent only. - The Vulgate, which our translators and I believe all others forty-eighth chapter ends with the same declaration, to follow, is surely quite beside the purpose.
express the exclusion of the unbelievers and impeniVerse 18. I have seen his ways] Probably these tent from the benefit of the foregoing promises.-L.
CHAPTER LVIII. · This elegant chapter contains a severe reproof of the Jews on account of their vices, particularly their hypo
crisy in practising and relying on outward ceremonies, such as fusting and bodily humiliation, without true "repentance, 1-5. It then lays down a clear and comprehensive summary of the duties they owed to their fellow creatures, 6, 7. Large promises of happiness and prosperity are likewise annered to the performance of these duties in a variety of the most beautiful and striking images, 8–12. Great temporal and
spiritual blessedness of those who keep holy. the Sabbath day, 13, 14. B. C. cir. 312: CRY. aloud, spare not, lift up sion, and the house of Jacob 4. M. cir. 3292.
B. C. cir. 712. Olymp. XVII. 1. thy voice like a trumpet, and their sins.
Olymp. XVII. 1. Numæ Pompilii, show my people their transgres- 2 Yet they seek me daily, and Numæ Pompilii, R. Roman., 4.
R. Roman., 4. Heb. with the throat.
NOTES ON CHAP. LVIII.
of the wickedness, of a people professing a national Verse 1. Cry aloud, spare not] Never was a louder established religion, having all the forms of godliness cry against the hypocrisy, nor a more cutting reproof | without a particle of its power. This chapter has been
A. M. cir. 3292.
R. Roman., 4.
Cutting reproofs to hypocritical
observers of fasts A.M.CORE
. 3292. delight to know my ways, as a thou call this a fast, and an acOlymp. XVII. 1. nation that did righteousness, and ceptable day to the Lord ? Olymp. XVII. 1. Numæ Pompilii, forsook not the ordinance of their
6 Is not this the fast that I Numæ Pompili, God: they ask of me the ordi- have chosen ? to loose the bands R. Roman., 4. nances of justice; they take delight in ap- of wickedness, m to undo n the heavy burdens, proaching to God.
and • to let the . Poppressed go free, and that 3 Wherefore have we fasted, say they, and ye break every yoke ? thou seest not? wherefore have we c afflicted 7 Is it not to deal thy bread to the hungry, our soul, and thou takest no knowledge ? Be- and that thou bring the poor that are 'cast hold, in the day of your fast ye find pleasure, out to thy house? when thou seest the naked, and exact all your d laboursé.
that thou cover him; and that thou hide not 4 Behold, ye fast for strife and debate, and thyself from * thine own flesh? to smite with the fist of wickedness : 8 shall 8 Then shall thy light break forth as the not fast as ye do this day, to make your voice morning, and thine health shall spring forth to be heard on high.
speedily: and thy righteousness shall go be5 Is it h such a fast that I have chosen? fore thee; the glory of the LORD W shall be ial day for a man to afflict his soul ? is it to thy rereward. bow down his head as a bulrush, and to 9 Then shalt thou call, and the Lord shall spread sackcloth and ashes under him ? wilt answer ; thou shalt cry, and he shall say,
5 Mal. iii. 14.-Lev. xvi: 29, 31; xxiji. 27. _dOr, things m Neh, v. 10, 11, 12.-- Heb. the bundles of the yoke, - Jer. wherewith ye grieve others.- Heb. griefs.- -] Kings xxi. 9, xxxiv. 9.—p Heb. broken. — Ezek. xviii. 7, 16-; Matt. xxv. 12, 13. Or, ye fast not as this day. Zech. vii. 5. i Lev. 35. Or, afflicted.-
Job XXXI. 19. + Gen. xxix. Ivi. 29.
Or, to afflict his soul for a day.- - Esth. iv. 3 ; Job Neh. y. 5. - Job xi. 17. - Exod. xiv. 19; chap. lii. 12. ii. 8; Dan. ix. 3 ; Jonah iti. 6.
w Heb, shall gather thee ир.
How can any
often appointed to be read on political fast days for the regard to the words ;- the four last are lost, and x aleph success of wars carried on for—God knows what púr- added in their place, in order to make some sort of poses, and originating, in—God knows what motives. sense with 5 yon. The version of the Septuagint is, Politically speaking, was ever any thing more inju- XO TUTTETE Tuyuais camervovo iva TI JO VNOTEVET:dicious ?
as above, Verse 3. Have we afflicted our soul— Have we Verse 6. Let' the oppressed go free] afflicted our souls "). Twenty-seven MSS. (sir ancient) nation pretend to fast or worship God at all, or dare of Dr. Kennicott's, thirty-six of De Rossi's, and two to profess that they believe in the existence of such a of my own, and the old edition of 1488 have the noun Being, while they carry on the slave trade, and traffic in the plural number, 1voj naphsheynu, our souls ; in the souls, blood, and bodies, of men! O ye most and so the Septuagint, Chaldee, and Vulgate. This flagitious of knaves, and worst of hypocrites, cast off reading is undoubtedly genuine.
at once the mask of religion ; and deepen not your In the day of your fast ye find pleasure] Fast days endless perdition by professing the faith of our Lord are generally called holidays, and holidays are days of Jesus Christ, while ye continue in this traffic! idleness and pleasure. In numberless cases the fast Verse 7. Deal thy bread to the hungry] But this is turned into a feast.
thou canst not do, if thou eat it thyself. When a man And exact all your labours.) Some disregard the fasts, suppose he do it through a religious motive, he most sacred fast, and will oblige their servant to work should give the food of that day, from which he aball day long; others use fast days for the purpose of stains, to the poor and hungry, who, in the course of settling their accounts, posting up their books, and draw- providence, are called to sustain many involuntary fasts, ing out their bills to be ready to collect their debts. besides suffering general privations. Wo to him who These are sneaking hypocrites ; the others are daringly saves a day's victuals by his religious fast ! He should irreligious.
either give them or their value in money to the poor. Verse 4. Ye fast for strife and debate] How often-See ver. 6. is this the case ! A whole nation are called to fast to That thou bring the poor that are cast out to thy implore God's blessing on wars carried on for the pur- house—“To bring the wandering poor into thy house”] poses of wrath and ambition.
TIWXOUS adtsyouz, Septuagint ; egenos vagosque, VulTo smite with the fist of wickedness: ye shall not gate; and ;60709 metallelin, Chaldee. They read, fast as ye do this day—“To smite with the fist the instead of d'7179 merudim, o'yin hanudim. poor. Wherefore fast ye unto me in this manner"] is upon a rasure in the Bodleian MS. The same MS. I follow the version of the Septuagint, which gives a reads n'a bayethah, in domum," into the house.”—L. much better sense than the present reading of the He- Verse 8. And thine health shall spring forth speedily brew. Instead of is your resha lo, they seem to have -“ And thy wounds shall speedily be healed over "] read in their copy y no by vo rash al mah lli. The Et cicatrix vulneris tui cito obducetur ; " And the scar four first letters are the same, but otherwise divided in of thy wounds shall be speedily removed,”. Aquila's
B. C. cir. 712.
B, C. cir. 712.
R. Roman, 4.
R. Roman., 4.
Promises to those who
keep holy the Sabbath. A. M. cir. 3292. Here I am.
If thou take away thou shalt be called, The re- A.M. cir. 3292. Olymp. XVII. 1. from the midst of thee the yoke, pairer of the breach, The Olymp. XVII. 1. Numa Pompilii, the putting forth of the finger, restorer of paths to dwell Numæ Pompilii, and - speaking vanity;
in. 10 And if thou draw out thy soul to the 13 If " thou turn away thy foot from the hungry, and satisfy the afflicted soul; then sabbath, from doing thy pleasure on my holy shall thy light rise in obscurity, and thy dark- day; and call the sabbath a delight, the holy ness be as the noon day :
of the LORD, honourable ; and shalt honour 11 And the Lord shall guide thee continu- him, not doing thine own ways, nor finding ally, and satisfy thy soul in Y drought, and thine own pleasure, nor speaking thine own make fat thy bones : and thou shalt be like words; a watered garden, and like a spring of water, 14 Then' shalt thou delight thyself in the whose waters z fail not.
Lord; and I will cause thee to d ride upon 12 And they that shall. be' of thee e shall the high places of the earth, and feed thee build the old waste places : thou shalt raise with the heritage of Jacob thy father : • for up the foundations of many generations; and the mouth of the Lord hath spoken it.
* Psa. xii. 2.-_y Heb. droughts.- Heb. lie or deceive. Job xxii. 26.
Chap, lại. 4–5 Chap. Ivi. 2.
d Deut. xxxii. 13; xxxiii. 29.
xl. 5; Mic. iv. 4.
Chap. i. 20;
Version, as reported by Jerome, with which agrees that Verse 13. If thou turn away thy foot from the Sabof the Chaldee.
bath] The meaning of this seems to be, that they The glory—“And the glory"] Sixteen MSS. (five should be careful not to take their pleasure on the Sabancient) of Dr. Kennicott's, and the Septuagint, Sy- bath day, by paying visits, and taking country jaunts; riac, and Vulgate add the conjunction 1 vau, 71321 ve- not going, as Kimchi interprets it, more than'a Sabchabod.
bath day's journey, which was only two thousand cuVerse 10. And if thou draw out thy soul to the bits beyond the city's suburbs. How vilely is this rule hungry—“If thou bring forth thy bread to the hun- transgressed by the inhabitants of this land! They
“ To draw out thy soul to the hungry," as our seem to think that the Sabbath was made only for their translators rightly enough express the present Hebrew recreation ! text, is an obscure phrase, and without example in any From doing thy pleasure) The Septuagint, Syriac, other place. But instead of juos naphshecha, thy soul, and Chaldee, for wy asoth, manifestly express niya eight MSS. (three ancient) of Kennicoti's and three measoth. So likewise a MS. has it, but with the omisof De Rossi's read yors lachmecha, thy bread; and sion of the words 7527 nov shabbath raglecha.-L. so the Syriac renders it. . The Septuagint express The holy of the Lord—“And the holy feast of JEboth words, tov Aptov ex ang tuxens. dov, " thy bread HOVAH"] Twenty-eight MSS. (seren ancient) add from thy soul.” I cannot help thinking, however, that the conjunction i vau, vopsi velikedosh; and so the this reading is a gloss, and should not be adopted. To Syriac, Chaldee, and Vulgate. One of my own has draw out the soul in relieving the poor, is to do it, not the same reading of constraint or necessity, but cheerfully, and is both Nor speaking thine own words—“From speaking nervous and elegant. His soul pities and his hand vain words.”] It is necessary to add some epithet to gives.
make out the sense ; the Septuagint say, angry words; Verse 11. And make fat thy bones—"And he shall the Chaldee, words of violence. If any such epithet renew thy strength") Chaldæus forte legit proxy qibb is lost here, the safest way is to supply it by the proyachaliph otsmathecha ; confer cap. xl. 29, 31, et xli. phet's own expression, ver. 9, 118 9271 vedabar aven, 1.-Secker. “The Chaldee perhaps read jnosy 735 vain words ; that is, profane, in pious, injurious, &c. yachaliph otsmathecha.” The Chaldee has "n' 19111 “ The additional epithet seems unnecessary; the
957 una veguphach yechaiyey bechaiyey alma, “and Vulgate and Syriac have it not; and the sense is good he will vivify thy body in life eternal.” The rest of without it; two ways, first by taking 1771 vedabar for the ancients seem not to know what to make of posmo a noun, and 737 dabur for the participle pahul, and renyachalits; and the rendering of the Vulgale, which dering, seems to be the only proper one, ossa tua liberabit,
• From pursuing thy pleasure, and the thing re"he will deliver thy bones,” makes no sense. I fol
solved on.' low this excellent emendation ; to favour which it is still farther to be observed that three MSS., instead of Or, secondly, by supposing the force of the preposition
mem to have been continued from the verb xiyo mimTinay atsmotheycha, have trasy otsmathecha, singular.-L.
metso to the verb 7271 vedabber immediately following; Verse 12. The restorer of paths to dwell in—"The
and rendering, restorer of paths to be frequented by inhabitants.”] To From executing thy pleasure, and from speaking this purpose it is rendered by the Syriac, Symmachus, words concerning it.' and Theodotion.
But the first seems the easier rendering."- Dr. JUBB.
The wickedness of
the Jews reproved
Verse 14. Then shalt thou delight thyself } If | and that God's blessing may be safely implored all fasts and religious observances be carried on in it. in the spirit and manner recommended above, France has lately fasted and prayed that they might God's blessing will attend every ordinance. But in be able to subjugate Spain, 'restore and establish the public fasts, prescribed not in the Book of God, horrible inquisition, and utterly destroy all the liberties but by the rulers of nations in general (very unfit of the people! Is this such a fast as God hath persons) care should be taken that the cause is good, I chosen ?-A. D. 1823.
A. M. cir. 3292.
R. Roman., 4.
This chapter contains a more general reproof of the wickedness of the Jews, 1-8. After this they are represented confessing their sins, and deploring the unhappy consequences of them., 9-15.
On this act of humiliation God, ever ready to pardon the penitent, promises that he will have mercy on them; that the Redeemer will come, mighty to save ; and that he will deliver his people, subdue his enemies, and establish a new and everlasting covenant, 16-21. B. C. cir . 112 BEHOLD, the Lord's hand is
5 They hatch • cockatrice' eggs, B. C. cir. 712. Olymp. XVII. 1. not a shortened, that it cannot and weave the spider's web : he Olymp. XVII. 1. Numa Pompilii, savę; neither his ear heavy, that that eateth of their eggs dieth, and Numa Pompilii, it cannot hear :
that which is crushed breaketh R. Roman., 4. 2 But your iniquities have separated between out into a viper. you and your God, and your sins b have hid 6 8 Their webs shall not become garhis face from you, that he will not hear. ments, neither shall they cover themselves
3 For ? your hands are defiled with blood, with their works : their works are works of and your fingers with iniquity; your lips have iniquity, and the act of violence is in their spoken lies, your tongue hath muttered per- hands. verseness.
7 Their feet run to evil, and they make 4 None calleth for justice, nor any pleadeth haste to shed innocent blood : their thoughts for truth : they trust in vanity, and speak lies; are thoughts of iniquity; wasting and ide
they conceive mischief, and bring forth iniquity; struction are in their paths.
a Num. xi. 23; chap. l. 2. —"Or, have made him hide. Or, that which is sprinkled is as if there brake out a viper.----6 Job < Chap. i. 15.—d Job xv. 35; Psa. vii. 14.-e Or, adders'. viii. 14, 15.- Prov. i. 16; Rom. iii. 15.-i Heb. breaking.
The foregoing elegant chapter contained a severe Prelim. Dissert. p. xxi.,) which I have endeavoured reproof of the Jews, in particular for their hypocrisy to express as nearly as possible in the form of the in pretending to make themselves accepted with God original.-L. by fasting and outward humiliation without true re
NOTES ON CHAP. LIX. pentance; while they still continued to oppress the poor, and indulge their own passions and vices; with Verse 2. His face] For d'Jo panim, faces, I read great promises however of God's favour on condition panaiv, his face. So the Syriac, Septuagint, Alexanof their reformation. This chapter contains a more drian, Arabic, and Vulgate. '3D panai, MS. Forte general reproof of their wickedness, bloodshed, vio- legendum o panai, nam , mem, sequitur, et loquitur lence, falsehood, injustice. At ver. 9 they are intro- Deus; confer cap. lviii. 14. “ We should perhaps duced as making, themselves, an ample confession of read a panai; for o mem follows, and God is the their sins, and deploring their wretched state in conse- speaker.”—Secker. I rather think that the speech of quence of them. On this act of humiliation a promise God was closed with the last chapter, and that this is given that God, in his mercy and zeal for his people, chapter is delivered in the person of the prophet.—L. will rescue them from this miserable condition ; that Verse 3. Your tongue" And your tongue"] An the Redeemer will come like a mighty hero to deliver ancient MS., and the Septuagint and Vulgate, add the them; he will destroy his enemies, convert both Jews conjunction. and Gentiles to himself, and give them a new covenant, Verse 4. They conceive mischief, and bring forth and a law which shall never be abolished,
iniquity.) There is a curious propriety in this mode As this chapter is remarkable for the beauty, of expression ; a thought or purpose is compared to strength, and variety of the images with which it conception ; a word or act, which is the consequence abounds; so is it peculiarly distinguished by the ele- of it, to the birth of a child. From the third to the gance of the composition, and the exact construction fifteenth verse inclusive may be considered a true of the sentences. From the first verse to the two statement of the then moral state of the Jewish peolast it falls regularly into stanzas of four lines, (see ple'; and that they were, in the most proper sense of