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Description of a
The prophet, (or rather the Church he represents,) sees the great Deliverer, long promised and expected,
making his appearance, after having crushed his enemies, like grapes in the wine-vat. The comparison suggests a lively idea of the wrath of Omnipotence, which ils unhappy objects can no more resist than the grapes can resist the treader.
Indeed, there is so much pathos, energy, and sublimity in this remarkable passage, as hardly any thing can be conceived to exceed. The period to which it refers must be the same with that predicted in the nineteenth chapter of the Revelation, some parts of which are expressed in the same terms with this, and plainly enough refer to the very sudden and total overthrow of Antichrist, and of all his adherents and auxiliaries, of which the destruction of Babylon, the capital of Chaldea, and of Bozra, the chief city of the Edomites, was the prototype, 1-6. At the seventh verse commences a peni
tential confession and supplication of the Jews, as uttered in their present dispersion, 7–19. 1. M. cir: 3222. WHO is this that cometh from the greatness of his strength ? I B. M. Cor. 52. Olymp. XVII. 1. Edom, with dyed garments that speak in
in righteousness, Olymp. XVII. 1. Numæ Pompilii, from Bozrah ? this that is glo- mighty to save.
Numæ Pompilii, R. Roman., 4. rious in his apparel, travelling in 2 Wherefore bart thou red in
R. Roman., 4.
very remarkable passage with which this chap- ad. an. 740 and 165. And the metropolis of the ter begins seems to me to be, in a manner, detached Edomites, and of the country thence called Idumea, which from the rest, and to stand singly by itself; having no Judas look, was Hebron, 1 Macc. v. 65, not Bozrah. immediate connexion with what goes before, or with I conclude, therefore, that this prophecy has not the what follows, otherwise than as it may pursue the ge- least relation to Judas Maccabeus. It may be asked, neral design, and stand in its proper place in the order to whom, and to what event does it relate ? I can only of prophecy. It is by many learned interpreters sup- answer, that I know of no event in history to which, posed that Judas Maccabeus and his victories make the from its importance and circumstances, it can be apsubject of it. What claim Judas can have to so great plied : unless, perhaps, to the destruction of Jerusalem an honour will, I think, be very difficult to make out;, and the Jewish polity; which in the Gospel is called or how the attributes of the great person introduced the coming of Christ and the days of vengeance, Matt. can possibly suit him. Could Judas call himself the xvi. 28 ; Luke xxi. 22. But though this prophecy announcer of righteousness, mighty to save ? Could must have its accomplishment, there is no necessity he talk of the day of vengeance being in his heart, and for supposing that it has been already accomplished. the year of his redeemed being come? or that his own There are prophecies, which intimate a great slaughter arm wrought salvation for him? Besides, what were of the enemies of God and his people, which remain io the great exploits of Judas in regard to the Idumeans? be fulfilled ; these in Ezekiel, chap. xxxviii., and in He overcame them in battle, and slew twenty thousand the Revelation of St. John, chap. xx., are called Gog of them. And John Hyrcanus, his brother Simon's and Magog. This prophecy of Isaiah may possibly son and successor, who is called in to help out the refer to the same or the like event. We need not be accomplishment of the prophecy, gave them another at a loss to determine the person who is here introdefeat some time afterward, and compelled them by duced, as stained with treading the wine-press, if we force to become proselytes to the Jewish religion, and consider how St. John in the Revelation has applied to submit to circumcision : after which they were in this image of the prophet, Rev. xix. 13, 15, 16. Comcorporated with the Jews, and became one people with pare chap. xxxiv.-L. them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle
NOTES ON CHAP. LXIII. with considerable slaughter of the enemy, or to force
Verse 1. Who is this that cometh from Edom] a whole nation by dint of the sword into Judaism ? or Probably both Edom and Bozrah are only figurative was the conversion of the Idumeans, however effected, expressions, to point out the place in which God and their admission into the Church of God, equivalent should discomfit his enemies. Edom signifies red, and to a most grievous judgment and destruction, threaten- Bozrah, a vintage. Kimchi interprets the whole of ed in the severest terms ? But here is another very the destruction of Rome. material circumstance to be considered, which, I pre- I that speak in righteousness~"I who publish sume, entirely excludes Judas Maccabeus, and even righteousness”] A MS. has 727377 hammedabber, with the Idumeans, properly so called. For the Idumea of the demonstrative article added with greater force the prophet's time was quite a different country from and emphasis : The announcer of righteousness. A that which Judas conquered. For during the Babylon. MS. has np78 tsedakah, without 3 be prefixed; and so ish captivity the Nabatheans had driven the Edomites the Septuagint and Vulgate. And thirty-eight MSS. out of their country ; who upon that took possession of (seven ancient) of Dr. Kennicott's, and many of De the southern parts of Judea, and settled themselves Rossi's, and one of my own, add the conjunction 1 vau there ; that is, in the country of the whole tribe of to 37 rab, and mighty; which the Septuagint, Syriac, Simeon, and in half of that of Judah. See Prideaux, and Vulgate confirm-L.
A mighty Conqueror and
his conquests described. 4 M. cir. 3292. thine apparel, and thy garments | uphold: therefore mine own barm 4. M. cir. 3292. Olymp. XVIL 1. like him that treadeth in the brought salvation unto me; and Olymp. XVII. 1. Numæ Pompilii, winefat ? my fury, it upheld me.
Numæ Pompilii, R. Rornan., 4. .3 I have trodden the wine- 6 And I will tread down the
R. Roman., 4. press alone; and of the people there was none people in mine anger, and make them drunk with me: for I will tread them in mine anger, in my fury, and I will bring down their strength and trample them in my fury; and their blood to the earth. shall be sprinkled upon my garments, and I 7 I will mention the i loving-kindnesses of will stain all my raiment.
the LORD, and the praises of the LORD, 4 For the day of vengeance is in mine according to all that the Lord hath bestowed heart, and the year of my redeemed is on us, and the great goodness toward the house come.
of Israel, which he hath bestowed on them 5 And I looked, and there was none to according to his mercies, and according to the help; and I wondered that there was none to multitude of his loving-kindnesses. Lam. i. 15; Rev. xiv. 19, 20; xix. 15. _ Chap. xxxiv. 8; John xvi. 32. * Psa. xcviii. l; chap. lix. 16.- wh Rev. xvi. 6.
i Psa. xxv. 6; lxxxix. 49. Verse 2. Wherefore art thou red in thine apparel) Opposite, in the margin, my MS. has the common For 9255 lilebushecha, twenty-nine MSS. (nine an- reading by a later hand. cient) of Kennicolt's, and thirty of De Rossi's, and one Verse 6. And make them drunk in my fury—“And edition, have yuas lilebusheycha in the plural; so I crushed them in mine indignation”) For DUNI the Sepluagint and Syriac. And all the ancient Ver- vaashkerem, and I made them drunken, twenty-seven sions read it with o mem, instead of the first 5 lamed. MSS., (three ancient,) twelve of De Rossi's, and the But the true reading is probably quiabo malbushecha old edition of 1488, have Dravni vaaskabberem, and in the singular, as in ver. 3.-L.
I crushed them : and so the Syriac and Chaldee. The Verse 3. And of the people there was none with me) Septuagint have omitted this whole line.. I was wholly abandoned by them : but a good meaning Verse 7. I will mention the loving-kindnesses of the is, No man has had any part in making the atonement; Lord] The prophet connects the preceding mercies it is entirely the work of the Messiah alone. No cre- of God to the Jews with the present prospect he has ated being could have any part in a sacrifice that was of their redemption by the Messiah ; thus making a to be of infinite merit.
circle in which eternal goodness revolves. And I will slain—" And I have stained"] For maining part of this chapter, with the whole chapter obxix egalli, a verb of very irregular formation, com- following, contains a penitential confession and supplipounded, as they say, of the two forms of the preterite cation of the Israelites in their present state of disperand future, a MS. has 17 8 x egalehu, the regular fu- sion, in which they have so long marvellously subsisted, ture with a pleonastic pronoun added to it, according to and still continue to subsist, as a people ; cast out of the Hebrew idiom : “And all my raiment, I have stain their country; without any proper form of civil polity ed it.” The necessity of the verb's being in the past or religious worship; their temple destroyed, their city tense seems to have given occasion to the alteration desolated and lost to them, and their whole nation made in the end of the word. The conversive 1 vau scattered over the face of the earth, apparently desertat the beginning of the sentence affects the verb, though ed and cast off by the God of their fathers, as no longer not joined to it ; of which there are many examples :— his peculiar people.
They begin with acknowledging God's great meranithani remim umikkarney
cies and favours to their nation, and the ungrateful
returns made to them on their part, that by their dis* And thou wilt hear me (or hear thou me) from among and had caused him to become their adversary. And
obedience they had forfeited the protection of God, the horns of the unicorns," Psa. xxii. 22.-L.
now the prophet represents them, induced by the meInstead of 723 by al begadai, upon my garments, mory of the great things that God had done for them, one of my ancient MSS. has 720 pax's laarets begadai, as addressing their humble supplication for the renewal to the earth : but this word is partly effaced, and sy of his mercies. They beseech him to regard them in al written in the margin by a later hand.
consideration of his former loving kindness, they acVerse 5. And my fury—“ And mine indignation") knowledge him for then Father and Creator, they For 'noni vachamathi, nineteen MSS. (three ancient) confess their wickedness and hardness of heart, they of Kennicott's, nine of De Rossi and one of mine, entreat his forgiveness, and deplore their present miseand four editions, have np731 vetsidkathi, and my rable condition under which they have so long suffered. righteousness ; from chap. 'lix. 16, which I suppose It seems designed as a formulary of humiliation for the transcriber retained in his memory. It is true that the Israelites, in order to their conversion. the Versions are in favour of the common reading ; The whole passage is in the elegiac form, pathetic but that noticed above seems to stand on good autho- and elegant; but it has suffered much in our present rity, and is a reading both pleasing and impressive. copy by the mistakes of transcribers.
B. C. cir. 712.
God's great mercies
to Israel his people. A. M. cir. 3292.
8 For he said, Surely they are " shepherd of his flock? + where 4. M. cir. 3292. Olymp. XVII.1. my people, children that will not is he that put his holy Spirit Olymp. XVII. 1. Nume Pompilii, lie: so he was their Saviour. within him?
Numæ Pompilii, R. Roman., 4. 9 k In all their affliction he was 12 That led them by the right
R. Roman., 4. afflicted, 'and the angel of his presence saved hand of Moses, " with his glorious arm, 'divid them: min his love and in his pity he redeem- ing the water before them, to make himself ed them; and he bare them, and carried an everlasting name? them all the days of old.
13 w That led them through the deep as a 10 But they "rebelled, and pvexed his holy horse in the wilderness, that they should not Spirit : 9 therefore he was turned to be their stumble ? enemy, and he fought against them.
14 As a beast goeth down into the valley, 11 Then he remembered the days of old, the Spirit of the Lord caused him to rest : Moses, and his people, saying, Where is he so didst thou lead thy people, * to make thythat brought them up out of the sea with the self a glorious name.
Judg. x. 16; Zech. ii.8; Acts ix. 4.—Exod. xiv. 19; xxiii. . Exod. xxiii. 21.- - Exod. xiv, 30; xxxii. 11, 12; Num. xiv. 20, 21; xxxiii. 14; Mal. iii, 1; Acts xii. 11.- -m Deut. vii. 7,8. 13, 14, &c.; Jer. ii. 6. Or, shepherds, as Psa. lxxvii. 20. - Exod. xix. 4; Deut. i. 31; xxxii, 11, 12; chap. xlvi. 3, 4. Num. xi. 17, 25; Neh. ix. 20; Dan. iv. 8; Hag. ii. 5. —• Exod. • Exod. xv. 24 ; Num. xiv. 11; Psa. Lxxviii. 56; xcv. 9. -P Psa. xv. 6.—Exod. xiv. 21; Josh. iii. 16.- -* Psa. cvi. 9. Lxxviii. 40; Acts vii. 51; Eph. iv. 30.
22 Sam vii. 23. The praises of the Lord—“The praise of Jeho- old—“And he took them up, and he bore them, all VAH”) For nisin tehilloth, plural, twenty-nine MSS. the days of old."'] See the note on chap. xlvi. 3.-L. (three ancient) and two editions, have san.tehillath, Verse 10. And he fought against them) Twenty-six in the singular number; and so the Vulgate renders MSS. (ten ancient) and the first edition, with another, it; and one of the Greek versions, in the margin of add the conjunction / vau, 1971 vehu, and he. Cod. Marchal. and in the text of MSS. Pachom and 1. Verse 11. Moses and his people—“Moses his serD. 11. Tnu aisoiv Kugrou," the praise of the Lord.”—L. vant") For 19y ammo, his people, two MSS. (one of
Verses 8, 9. So he was their Saviour. In all their them ancient) and one of my own, (ancient,) and one affliction—“ And he became their Saviour in all their of De Rossi's, and the old edition of 1488, and the distress") I have followed the translation of the Sep: Syriac, read 173y abdo, his servant. These two words tuagint in the latter part of the eighth, and the former have been mistaken one for the other in other places ; part of the ninth verse; which agrees with the present Psa. lxxviii. 71, and lxxx. 5, for hayo ammo, his peotext, a little differently divided as to the members of ple, and yay ammecha, thy people, the Septuagint read the sentence. They read so miccol, out of all, in- 173y abdo, his servant, and 773y abdecha, thy servant. stead of spa bechol, in all, which makes no difference Where is he that brought them up out of the sea in the sense; and 73 tsar they understand as 7'3 tsir. with the shepherd of his flock ? where, fc.—“ How Και εγενετο αυτοις εις σωτηριαν εκ πασης θλιψεως αυ- he brought them up from the sea, with the shepherd TWw. Ou #peoBus, oude ayyos: “ And he was salva- of his flock; how," &c.) For 17'8 aiyeh, how, intertotion to them in all their tribulation ; - neither an am- gative, twice, the Syriac Version reads 7'* eich, how, bassador nor an angel, but himself saved them.” An without interrogation, as that particle is used in the angel of his presence means an angel of superior Syriac language, and sometimes in the Hebrew. See order, in immediate attendance upon God. So the Ruth iii. 18; Eccles. ii. 16. angel of the Lord says to Zacharias, “I am Gabriel, The shepherd of his flock] That is, Moses. The that stand in the presence of God,” Luke i. 19. The MSS. and editions vary in this word; some have it presence of JEHOVAH, Exod. xxxiii. 14, 15, and the n roeh, in the singular number; so the Septuagint, angel, Exod. xxxiii. 20, 21, is Jehovah himself; here Syriac, and Chaldee. Others Va roey, plural, the an angel of his presence is opposed to Jehovah him- shepherds.-L. self, as an angel is in the following passages of the Verses 13, 14. That led them through the deep samc book of Exodus. After their idolatrous wor- As a beast goelh down into the valley] In both these shipping of the golden call, “ when God had said to verses there is an allusion to the Israelites going Moses, I will send an angel before thee—I will not go through the Red Sea, in the bottom of which they up in the midst of thee-the people mourned," Exod. found no more inconvenience than a horse would in xxxiii. 2-4. God afterwards comforts Moses, by running in the desert, where there was neither stone saying, “ My presence (that is, I myself in person, and nor mud ; nor a beast in the valley, where all was not by an angel) will go with thee,” ver. 14. AUTOs plain and smooth. #porogeuoouou cou, “I myself will go before thee," as Verse 14. The Spirit of the Lord caused him to the Septuagint render it.
rest—“The Spirit of Jehovah conducted them”) For The MSS. and editions are much divided between 130°tenichennu, caused him to rest, the Septuagint the two readings of the text and margin in the com- have wonynosv autous, conducted them; they read onJn mon copies, ix5 lo, not, and is lo, to him. All the tanchem. The Syriac, Chaldee, and Vulgate read uncient Versions express the chetib reading, as lo, not. unin tanchennu, conducted him. Two MSS. have And he bare them and carried them all the days of the word without the · yod in the middle.
The humble prayer
of the captive Jews A. M. cir. 3292.
15 » Look down from heaven, 17 O LORD, why hast thou 4. M. cir. 3292. B. C. cir. 712. Olymp. XVII. 1. and behold 2 from the habitation made us to .err from thy ways, Olymp. XVII. 1. Numæ Pompilii, of thy holiness and of thy glory : and 8 hardened our heart from Numæ Pompilii, R. Roman, 4. where is thy zeal and thy strength, thy fear ?
h Return, for thy
R. Roman., 4. the sounding of thy bowels and of thy servants! sake, the, tribes of thine inheritmercies toward me? are they restrained ?
16 - Doubtless thou art our father, though 18 i The people of thy holiness have posAbraham d be ignorant of us, and Israel sessed it but a little while : our adversaries acknowledge us not : thou, O LORD, art our have trodden down thy sanctuary. Father, our Redeemer; thy name is from 19 We are thine : thou never barest rule everlasting
over them: "they were not called by thy name. y Deut. xxvi. 15; Psa. lxxx. 14. -- Psa. xxxiii. 14. Or, Psa. cxix. 10.— See chap. vi. 10, with John xii. 40; Rom. the mulitude. -b Jer. xxxi. 20; Hos. xi. 8.- -c Deut. xxxii. 6; ix. 18. - Num. x. 36; Psa. xc. 13. Deut. vii. 6; xxvi. 19; I Chron. xxix. 10; chap. Ixiv. 8. -d Job xiv. 21 ; Eccles. ix. 5. chap. Ixii. 12; Dan. viii. 24. - Psa. lxxiv. 7.- Or, thy name • Or, our Redeemer from everlasting is thy name.
was not called upon them ; chap. Ixv. 1. Verse 15. And thy strength" And thy mighty Lead us not into temptation ; do not suffer us to fall power"] For guida geburotheycha, plural, thirty-two into that to which we are tempted. MSS. (seven ancient) and twenty-one of De Rossi's, Verse 18. The people of thy holiness have possessed and seven editions, have 79123 geburathecha, singular. it but a little while—“It is little that they have taken
Are they restrained ?] For Sx elai, from (or in re- possession of thy holy mountain") The difficulty of gard to) me; the Septuagint and Syriac read 13058 the construction in this place is acknowledged on all eleynu, from us.-L.
hands. Vitringa prefers that sense as the least excepVerse 16. Our Redeemer ; thy name is from ever- tionable which our translation has expressed ; in which lasting—“O deliver us for the sake of thy name.”) however there seems to be a great defect; that is, the The present text reads, as our translation has render- want of what in the speaker's view must have been ed it, “Our Redeemer, thy name is from everlasting.” the principal part of the proposition, the object of the But instead of phiyp méolam, from everlasting, an verb, the land, or it, as our translators supply it, which ancient MS. has roos lemaan, for the sake of, which surely ought to have been expressed, and not to have gives a much better sense. To show the impropriety been left to be supplied by the reader. In a word, I of the present reading, it is sufficient to observe, that believe there is some mistake in the text; and here the Septuagint and Syriac translators thought it ne- the Septuagint help us out; they had in their copy 177 cessary to add 1359 aleynu, upon us, to make out the har, mountain; instead of dy am, people, sou opous sou sense ; That is, “Thy name is upon us,' or we are dysou pou, the mountain of thy Holy One. called by thy name, from of old.” And the Septua- have our enemies taken possession of Mount Sion, gint have rendered 1583 goalenu, in the imperative and trodden down thy sanctuary ; even far worse than mood, puoas nuas, deliver us.-L.
this has befallen us ; thou hast long since utterly cast Verse 17. Why hast thou made us to err] A mere us off, and dost not consider us as thy peculiar peoHebraism, for why hast thou permitted us to err. So, ple."--L.
“ Not only
CHAPTER LXIV. The whole of this chapter, which is very pathetic and tender, may be considered as a formulary of prayer
and humiliation intended for the Jews in order to their conversion, 1-12. A. M. cir. 3292. B. C. cir. 712.
O that thou wouldest arend 2 As when the melting fire 4. M. cir. 3292. Olymp. XVII. 1. the heavens, that thou would- burneth, the fire causeth the Olymp. XVII. 1. Numæ Pornpilii
, est come down, that the bmoun- waters to boil, to make thy name Numa Pompilii, R. Roman, 4. tains might flow down at thy known to thine adversaries, that
R. Roman., 4. presence,
the nations may tremble at thy presence ! a Psa. cxliv. 5. 6 Judg. v. 5; Mic. i. 4.
< Heb. the fire of meltings, NOTES ON CHAP. LXIV.
Rabbi Jonah, apud Sal. ben Melec in loc. Which is Verse 1. O that thou wouldest rend the heavens- approved by Schultens, Orig. Heb. p. 30. This seems to allude to the wonderful manifestation “ The fire kindling the stubble does not seem like of God upon Mount Sinai.
enough to the melting of the mountains to be brought Verse 2. As when the melting fire burneth—“As as a simile to it. What if thus ?the fire kindleth the dry fuel") D'0777 hamasim. “It “That the mountains might now down at thy promeans dry stubble, and the root is dan hamas," says sence!
A. M. cir. 3292.
of the Jews. 3 When d thou didst terrible neither hath the eye f seen, O A M cir. 3292. Olymp. XVII. 1. things which we looked not for, God, beside thee, what he hath Olymp. XVII. i. Numæ Pompilii, thou camest down, the mountains prepared for him that waiteth for Numæ Pompilii, flowed down at thy presence.
him. 4 For since the beginning of the world ® men 5 Thou meetest him that rejoiceth- & and have not heard, nor perceived by the ear, worketh righteousness, h those that remember
R. Roman., 4.
R. Roman., 4.
a Exod. xxxiv. 10; Judg. v. 4, 5; Psa. lxviii. 8; Hab. iii. 3, 6. Or, seen a God besides thee, which doeth so for him, &c.e Psa. xxxi. 19; 1 Cor. ii. 9.
X. 35.- - Chap. xxvi. 8.
As the fire of things smelted burneth,
time of old they have not heard, they have not hearAs the fire causeth the waters to boil
kened to, an eye hath not seen a God besides thee. There is no doubt of the Hebrew words of the second He shall work for that one that waiteth for him." line bearing that version.”—Dr. JUBB.
This I really think on the whole to be the best trans I submit these different interpretations to the reader's lation of the original. judgment. For my own part I am inclined to think The variations on this place are as follows : for that the text is much corrupted in this place. The wou shameu, they have heard, a MS. and the Septua. ancient Versions have not the least traces of either of gint read you shamanu, we have heard: for the the above interpretations. The Septuagint and Sy- second is lo, not, sixty-nine MSS. and four editions riac agree exactly together in rendering this line by, have xsi velo, and not, and the Syriac, Chaldee, and “As the wax melteth before the fire,” which can by Vulgate. And so I'vi veayin, and eye, Septuagint and no means be reconciled with the present text. The Syriac. nx eth, the, (emphatic,) is added before dinh Vulgate, for D'on hamasim, read 108' yemasu.
Elohim, God, in . MS. Bodleian. 'Ono limechakkey, That the nations) For D'12 goyim, the nations, four to them that wait, plural, two MSS. and all the anMSS. (one of them ancient) have o'ng harim, the cient Versions.—L. mountains.-L.
Verse 5. Thou meetest him that rejoiceth and workVerse 4. For since the beginning of the world men eth righteousness—“ Thou meetest with joy those who have not heard" For never have men heard"] St. work righteousness”] The Syriac reads vo nx yub Paul is generally supposed to have quoted this passage aja poga attah shesh baashi, as above." of Isaiah, 1 Cor. ii. 9; and Clemens Roñanus in his In those is continuance, and we shall be savedfirst epistle has made the same quotation, very nearly, “ Because of our deeds, for we have been rebellious"} in the same words with the apostle. But the citation yuili obiy ona bahem olam venivvashea. I am fully is so very different both from the Hebrew text and the persuaded that these words as they stand in the preversion of the Septuagint, that it seems very difficult, sent Hebrew text are utterly unintelligible ; there is if not impossible, to reconcile them by any literal no doubt of the meaning of each word separately; but emendation, without going beyond the bounds of tem- put together they make no sense at all. I conclude, perate criticism. One clause, “ neither hath it enter- therefore, that the copy has suffered by mistakes of ed into the heart of man,” (which, by the way, is a transcribers in this place. The corruption is of long phrase purely Hebrew, 35 by ohy alah al leb, and standing; for the ancient interpreters were as much should seem to belong to the prophet,) is wholly left at a loss for the meaning as the moderns, and give out; and another is repeated without force or pro- nothing satisfactory. The Septuagint render these priety ; viz., “nor perceived by the ear,” after, " never words by dice COUTO Ethavnenusv, therefore we have have heard :” and the sense and expression of the erred: they seem to have read yvas on by aleyhem apostle is far preferable to that of the Hebrew 'text. niphsha, without helping the sense. In this difficulty Under these difficulties I am at a loss what to do bet- what remains but to have recourse to conjecture ! ter, than to offer to the reader this, perhaps disagree- Archbishop Secker was dissatisfied with the present able, alternative: either to consider the Hebrew text reading : he proposed youji uby van hebet aleynu and Septuagint in this place as wilfully disguised and venivvashea ; " look upon us, and we shall, or that we corrupted by the Jews; of which practice in regard may, be saved :" which gives a very good sense, but to other quotations in the New Testament from the seems to have no sufficient foundation. Besides, the Old, they lie under strong suspicions, (see Dr. Owen word youji venivvashea, which is attended with great on the version of the Septuagint, sect. vi.-ix. ;) or to difficulties, seems to be corrupted as well as the two look upon St. Paul's quotation as not made from Isaiah, preceding; and the true reading of it is, I think, given but from one or other fof the two apocryphal books, by the Septuagint, yvoji veniphsha, shavn nuev, we entitled, The Ascension of Esaiah, and the Apocalypse have erred, (so they render the verb yvo pasha, chap. of Elias, in both of which this passage was found ; xlvi. 8, and Ezek. xxiii. 12,) parallel to sunvannechela, and the apostle is by some supposed in other places nu aprojev, we have sinned. For oswy ana bahem to have quoted such apocryphal writings. As the first olam, which means nothing, I would propose 130557377 of these conclusions will perhaps not easily be admit- hammaaleleynu, “because of our deeds; which I preted by many, so I must fairly warn my readers that sume was first altered to Dnb Spon bemaaleleyhem, the second is treated by Jerome as little better than an easy and common mistake of the third person pluheresy. See his comment on this place of Isaiah.—L. ral of the pronoun for the first, (see note on chap. I would read the whole verse thus ; “ Yea, from the xxxiii. 2,) and then with some farther alteration to