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B, C. cir. 712.
R. Roman., 4.
A gracious promise
of restoration. A. M. cir. 3292. hungry: behold, my servants shall membered, nor
into A. M. cir. 3292. Olymp. XVII. 1. drink, but ye shall be thirsty : mind.
Olymp. XVII. I. Numæ Pompilii
, behold, my servants shall rejoice, 18 But be ye glad and rejoice Numæ Pompilii, R. Roman., 4. but ye shall be ashamed : for ever in that which I create :
14 Behold, my servants shall sing for joy for, behold, I create Jerusalem a rejoicing, of heart, but ye shall cry for sorrow of heart, and her people a joy. and • shall howl for ' vexation of spirit. 19 And I will rejoice in Jerusalem, and 15 And ye shall leave your name d for a joy in my people ; and the voice of weeping curse unto my chosen : for the Lord God shall be no more heard in her, nor the voice shall slay thee, and f call his servants by an- of crying. other name :
20 There shall be no more thence an infant 16 & That he who blesseth himself in the of days, nor an old man that hath not filled earth shall bless himself in the God of truth ; his days : for the child shall die a hundred and h he that sweareth in the earth shall swear years old ; n but the sinner being a hundred by the God of truth; because the former years old shall be accursed. troubles are forgotten, and because they are 21 And they shall build houses, and inhid from mine eyes.
habit them; and they shall plant vineyards, 17 For, behold, I create i new heavens and and eat the fruit of them. a new earth: and the former shall not be re- 22 They shall not build, and another in
Matt. viii. 12; Luke xiii. 28. Heb, breaking d See Jer. xxix. 22; Zech. viii. 13.- Ver. 9, 22. "Chap. Ixii. 2; Acts xi. 26.
- Psa. lxxii. 17 ; Jer. iv. 2. h Deut. vi. 13; Psa. Ixiii. ll; chap. xix. 18; xlv. 23; Zeph. i. 5.
i Chap. li. 16; lxvi. 22; 2 Pet. iii. 13; Rev. xxi. 1. _* Heb. come upon the heart.- – Chap 1xii. 5. -. Chap. xxxv. 10; li. 11; Rev. vii. 17; xxi. 4.-_n Eccles. viii. 12.- See Lev. xxvi. 16; Deut. xxviii. 30 ; chap. Ixii. 8; Amos ix. 14.
wary who were among them adorned themselves ; and, natural death shall not happen till men be full of days; standing at the gate of the king's house, said, Is there as it is written, ver. 20: There shall be no more thence any thing lacking in the king's house ? i. e., Is there an infant of days, i. e., the people shall live to three any work to be done in it? But the foolish which were or five hundred years of age, as in the days of the patriamong them went, and mocking said, When shall the archs; and if one die at one hundred years, it is because feast be, in which there is no labour? Suddenly, the of his sin ; and even at that age he shall be reputed an king sought out his servants : they who were adorned infant; and they shall say of him, An infant is dead. entered in, and they who were still polluted entered in These things shall happen to Israel in the days of the also. The king was glad when he met the prudent; Messiah.”—Kimchi. but he was angry when he met the foolish. Therefore Verse 20. Thence—« There'] For Dva mishsham, he said, Let those sit down, and let them eat; but let thence, the Septuagint, Syriac, and Vulgate, read DV these stand and look on.
sham, there. This parable is very like that of the wise and fool- Verse 22. They shall not build, and another inhabil] ish virgins, Matt. xxv., and that of the marriage of the The reverse of the curse denounced on the disobeking's son, Matt. xxii.
dient, Deut. xxviii. 30: “Thou shalt build a house, Verse 15. Shall slay thee" Shall slay you") For and thou shalt not dwell therein ; thou shalt plant'a grupi vehemithecha, shall slay thee, the Septuagint and vineyard, and shalt not gather the grapes thereof." Chaldee read Darsni vehemithechem, shall slay you, For as the days of a tree) It is commonly supplural.
posed that the oak, one of the most long-lived of the Verse 17. I create new heavens and a new earth] trees, lasts about a thousand years ; being five hundred This has been variously understood. Some Jews and years growing to full perfection, and as many decaying : some Christians understand it literally. God shall which seems to be a moderate and probable computachange the state of the atmosphere, and render the tion. See Evelyn, Sylva, B. 1. chap. iii. earth more fruitful.
Some refer it to what they call the sent emperor of China, in his very ingenious and sensiMillennium ; others, to a glorious state of religion ; oth- ble poem entitled Eloge de Moukden, a translation of ers, to the re-creation of the earth after it shall have which in French was published at Paris, 1770, speaks been destroyed by fire. I think it refers to the full of a tree in his country which lives more than a hınconversion of the Jews ultimately; and primarily to dred ages ; and another, which after fourscore ages is the deliverance from the Babylonish captivity. only in its prime, pp. 37, 38. But his imperial majes
Verse 18. Rejoice for ever in that which I create-ty's commentators, in their note on the place, carry the “ Exult in the age to come which I create") So in matter much farther; and quote authority, which affirms, chap. ix. 5, TV 'IX abi ad, warng Tou Me Rovtos alwvos, that the tree last mentioned by the emperor, the im" the father of the age to come,” Sept. See Bishop mortal tree, after having lived ten thousand years, is still Chandler, Defence of Christianity, p. 136.
only in its prime. I suspect that the Chinese enlarge Verse 19. The voice of weeping, &c.]. “Because somewhat in their national chronology, as well as in that of untimely deaths, shall no more be heard in thee; for of their trees. See Chou King, Preface, by Mons. de 242
B. C. cir. 712.
The great glory of
the Messiah's kingdom. 4. M. cir. 3292. habit; they shall not plant, and
24 And it shall come to pass, "B. C. cir
A. M. cir. 3292, Olymp. XVII. I. another eat: for P as the days of that u before they call, I will Olymp. XVII. 1. Numæ Pompilii
, a tree are the days of my people, answer; and while they are yet Numæ Pompilii, R. Roman., 4 and mine elect shall long en-speaking, I will hear.
R. Roman., 4. joy the work of their hands.
25 The "wolf and the lamb shall feed to23 They shall not labour in vain, nor bring gether, and the lion shall eat straw like the forth for trouble ; for they are the seed of bullock : w and dust shall be the serpent's meat. the blessed of the LORD, and their offspring They shall not hurt nor destroy in all my haly with them.
mountain, saith the LORD.
PPsa. xcii. 12.
-4 Ver. 9, 15. — Heb. shall make them con- Deut. xxviii. 41 ; Hos. ix. 12.—Chap. Ixi. 9. Lu Psa. xxxii, tinue long, or skall wear out.
5; Dan. ix. 21. Chap. xi. 6, 7, 9. Gen. iii, 14.
Guignes. The prophet's idea seems to be, that they
. shall live to the age of the antediluvians; which seems
yemeyhem bahebel vayechal to be very justly expressed by the days of a tree, ac
) cording to our notions. The rabbins have said that
babbehalah ushenotham this refers to the tree of life, which endures five hundred years.-L.
“ And he consumed their days in vanity, Verse 23. They shall not labour in vain—“My
And their years in haste.” chosen shall not labour in vain”) I remove na META OFouồns, say the Septuagint. Jerome on this place bechirai, my elect, from the end of the twenty-second of Isaiah explains it to the same purpose : “EIS AVUTapšeto the beginning of the twenty-third verse, on the au- av, hoc est, ut esse desistant." thority of the Septuagint, Syriac, and Vulgate, and a Verse 24. Before they call I will answer} I will give MS. ; contrary to the division in the Masoretic text.- them all they crave for, and more than they can desire. L. The Septuagint is beautiful: My chosen shall not Verse 25. The wolf and the lamh, fc.) The glolabour in vain, neither shall they beget children for the rious salvation which Jesus Christ procures is for men, curse; for the seed is blessed of the Lord, and their and for men only: fallen spirits must still abide under posterity with them.”
the curse : “He took not on him the nature of angels, Nor bring forth for trouble—“ Neither shall they' but the seed of Abraham.” generate a short-lived race") obaias labbehalah, in Shall feed together] For 1983 keechad, as one, an festinationem, “what shall soon hasten away.” Eis ancient MS. has 197' yachdav, together; the usual word, xasapav, for a curse, Sept. They seem to have read to the same sense, but very different in the letters. obxe5 lealah.—Grotius. But Psa. lxxviii. 33 both justi- The Septuagint, Syriac, and Vulgate seem to agree fies and explains the word here :
with the MSS.-L.
This chapter treats of the same subject with the foregoing. God, by his prophet, tells the Jews, who valuea
themselves much on their temple and pompous worship, that the Most High dwelleth not in temples made with hands ; and that no outward rites of worship, while the worshippers are idolatrous and impure, can please him who looketh at the heart, 1-3. This leads to a threatening of vengeance for their guilt, alluding to their making void the law of God by their abominable traditions, their rejection of Christ, persecution of his followers, and consequent destruction by the Romans. But as the Jewish ritual and people shadow forth the system of Christianity and its professors ; so, in the prophetical writings, the idolatries of the Jews are frequently put for the idolatries afterwards practised by those bearing the Christian name. Consequently, if we would have the plenitude of meaning in this section of prophecy, which the very context requires, we must-look through the type into the antitype, viz., the very gross idolatries practised by the members of Antichrist, the pompous heap of human inventions and traditions with which they have encumbered the Christian system, their most dreadful persecution of Christ's spiritual and true worshippers, and the awful judgments which shall overtake them in the great and terrible day of the Lord, 4-6. The mighty and sudden increase of the Church of Jesus Christ at the period of Antichrist's fall represented by the very strong figure of Sion being delivered of a man-child before the time of her travail, the meaning of which symbol the prophet immediately subjoins in a series of interrogations for the sake of greater force and emphasis, 7-9. Wonderful prosperity and unspeakable blessedness of the world when the posterity of Jacob, with the fulness of the Gentiles, shall be assembled to Messiah's standard, 10-14. All the wicked of the earth shall be galhered together to the battle of that great day of God Almighty, and the slain of Jehovah shall be many, 15-18. Manner of the future restoration of the Israelites from their several dispersions throughout the habitable globe, 19-21. Perpetuity of this new economy of grace to the house of Israel, 22. Righteousness shall be universally diffused in the earth; and the memory of those who have transgressed against the Lord shall be had in continual abhorrence, 23, 24. Thus this great prophet, after
The wickedness and
hypocrisy of the Jews. tracing the principal events of time, seems at length to have terminated his views in eternity, where all revolutions cease, where the blessedness of the righteous shall be unchangeable as the new heavens, and the
misery of the wicked as the fire that shall not be quenched. A. M. cir. 3292.
15 ; . 3292. B. C. cir. 712.
B. C. cir. 712. Olymp. XVII. 1. heaven is my throne, and the offereth an oblation, as if he offer. Olymp. XVII: 1.
cir. annum Numæ Pompilii, earth is my footstool : where is ed swine's blood; he thai h burneth Numæ Pompilii, R. Roman., 4.
the house that ye build unto me? incense, as if he blessed an idol, R. Roman., 4. and where is the place of my rest ?
Yea, they have chosen their own ways, and 2 For all those things hath mine hand made, their soul delighteth in their abominations. and all those things have been, saith the 4 I also will choose their idelasions, and Lord: bbut to this man will I look, even to will bring their fears upon them; because him that is poor and of a contrite spirit, and when I called, none did answer; when I d trembleth at my word.
spake, they did not hear: but they did evil 3 . He that killeth an ox is as if he slew a before mine eyes, and chose that in which I man; he that sacrificeth a flamb, as if he delighted not.
a 1 Kings viii. 27.; 2 Chron. vi. 18; Matt. v. 34, 35; Acts vii. •Chap. 1.11.--10r, kid. Deut. xxiii. 18. Heb. maketh 48, 49; xvii. 24. -6 Chap. lvii. 15; lxi. 1: Psa. xxxiv. 18; a memorial of, Lev. ii. 2.- Or, devices.- _k Prov.i. 24; chap. d Ezra ix. 4; x. 3; Prov. xxviii. 14; ver. 5.
Ixv. 12; Jer. vii, 13.
same time affected great strictness in the performance This chapter is a continuation of the subject of the of all the external services of religion. God, by the foregoing. The Jews valued themselves much upon Prophe: Ezekiel, upbraids the Jews with the same practheir temple, and the pompous system of services per- tices : “When they had slain their children to their formed in it, which they supposed were to be of perpetual idols, then they came the same day into my sanctuary duration ; and they assumed great confidence and merit to profane it," chap. xxiii. 39. Of the same kind was to themselves for their strict observance of all the ex- the hypocrisy of the Pharisees in our Saviour's time : ternals of their religion. And at the very time when the f“ who devoured widows' houses, and for a pretence judgments denounced in verses 6 and 12 of the pre-made long prayers,” Matt. xxiii. 14. ceding chapter were hanging over their heads, they The generality of interpreters, by departing from the were rebuilding, by Herod’s munificence, the temple literal rendering of the text, have totally lost the true in a most magnificent manner. God admonishes them, sense of it, and have substituted in its place what that “the Most High dwelleth not in, temples made makes no good sense at all; for it is not easy to show with hands;" and that a mere external worship, how how, in any circumstances, sacrifice and murder, the diligently soever attended, when accompanied with presenting of legal offerings and idolatrous worship, can wicked and idolatrous practices in the worshippers, possibly be of the same account in the sight of God. would never be accepted by him. This their hypoc- He that offereth an oblation, as if he offered swine's risy is set forth in strong colours, which brings the blood" That.' maketh an oblation offereth swine's prophet again to the subject of the former chapter ; and blood”) A word here likewise, necessary to complete he pursues it in a different manner, with more express the sense, is perhaps irrecoverably lost out of the text. declaration of the new economy, and of the flourishing | The Vulgate and Chaldee add the word offereth, to state of the Church under it. The increase of the make out the sense ; not, as I imagine, from any differChurch is to be sudden and astonishing. They that ent reading, (for the word wanted seems to have been escape of the Jews, that is, that become converts to lost before the time of the oldest of them, as the Septhe Christian faith, are to be employed in the Divine tuagint had it not in their copy,) but from mere nemission to the Gentiles, and are to act as priests in cessity. presenting the Gentiles as an offering to God'; see Le Clerc thinks that obyo maaleh is to be repeated Rom. xv. 16. And both, now collected into one body, from the beginning of this member ; but that is not shall be witnesses of the final perdition of the obstinate the case in the parallel members, which have another and irreclaimable.
and a different verb in the second place. “D7 dam, These two chapters manifestly relate to the calling sic Versiones ; putarem tamen legendum participium of the Gentiles, the establishment of the Christian dis- aliquod, et quidem ndi zabach, cum sequatur cheth, pensation, and the reprobation of the apostate Jews, and nisi jam præcesserat.”—SECKER: Houbigant supplies their destruction executed by the Romans.-L. box achal, eateth. After all, I think the most probable
Verse 2. And all those things have been——" And all word is that which the Chaldee and Vulgate seem these things are mine"] A word absolutely
necessary to have designed to represent ; that is, 3pa makrib, to the sense is here lost out of the text : 15 li, mine. effereth. It is preserved by the Septuagint and Syriac. In their abominations: On kipu21 ubeshikkutsey
Verse 3. He that killeth an ox is as if he slew a man hem, " and in their abominations ;"' two copies of the -“ He that slayeth an ox killeth a man”]. These are Machazor, and one of Kennicott's MSS. hare D g21 instances of wickedness joined with hypocrisy ; of the ubegilluleyhem, " and in their idols.” So the Vulgate most flagitious crimes committed by those who at the and Syriac.
s suck, ye
14 And when ye see this, your heart shall
of the Gentiles, A. M. cir. 3292.
5 Hear the word of the Lord, 10 Rejoice ye with Jerusalem, 4. M. cir. 3292. B. C. cir. 712. Olymp. XVII. 1. 'ye that tremble at his word; and be glad with her, all ye that Olymp. XVII. 1. Numa Pompilii, Your brethren that hated you, love her: rejoice for joy with her, Numa Pompilii, • R. Roman., 4. that cast you out for my name's all ye that mourn for her :
R. Rornan., 4. sake, said, - Let the LORD be glorified: but 11 That ye may suck, and be satisfied with * he shall appear to your joy, and they shall the breasts of her consolations ; that ye may be ashamed.
milk out, and be delighted with the Pabundance 6 A voice of noise from the city, a voice of her glory. from the temple, 'a voice of the Lord that 12 For thus saith the LORD, Behold, II rendereth recompense to his enemies. - will extend peace to her like a river, and the
7. Before she travailed, she brought forth; glory of the Gentiles like a flowing stream; before her pain came, she was delivered of a then shall · ye
shall be borne man child.
upon her sides, and be dandled upon her 8 Who hath heard such a thing? who hath knees. seen such things ? Shall the earth be made to 13 As one whom his mother comforteth, so bring forth in one day: or shall a nation be will I comfort you ; and ye shall be comforted born at once ? for as soon as Zion travailed, in Jerusalem. she brought forth her children.
9 Shall I bring to the birth, and not cause rejoice, and your bones shall flourish like to bring forth ? saith the Lord: shall I cause an herb: and the hand of the LORD shall be to bring forth, and shut the womb ? saith known toward hiş servants, and his indigna
tion toward his enemies. IVer. 1.
Chap. v. 19. -12 Thess. i. 10; Tit. i. 13. 9 Chap. xlviii. 18; Ix. 5. Chap. lx. 16. Chap. xlix. 22; • Or, beget. -p Or, brightness.
See Ezek. xxxvii. 1, &c. Verse 5. Your brethren that hated you—said—“Say same with iin mizziv ; that is, in effect, they admit ye to your brethren that hate you”] The Syriac reads of a various reading, or an error in the text. But as DITX 10x imru laacheychem; and so the Septua- Vitringa observes, what sense is there in suoking nougint, Edit. Comp. Estati odenpois uwr. and MS. Mar- rishment from the splendour of her glory? He there. chal, has adenools and so Cyril and Procopius read fore endeavours to deduce another sense of the word and explain it. It is not easy to make sense of the 7 ziz ; but, as far as it appears to me, without any reading of the Septuagint in the other editions ; &ITATE | authority. I am more inclined to accede to the opiaos 90. ruwv TOIS MIJ Oudw ýuas. but for suwv, our, Ms. nion of those learned rabbins, and to think that there 1. D. II. also has újwv, your.
is some mistake in the word; for that in truth is their Verse 6. A voice of noise from the city, a voice from opinion, though they disguise it by saying that the corthe temple, a voice of the Lord] It is very remark- rupted word means the very same with that which they able that similar words were spoken by Jesus, son of believe to be genuine. So in chap. xli. 24 they say Ananias, previously to the destruction of Jerusalem. that yos apha, a viper, means the same with DDx ephes, See his very affecting history related by Josephus, nothing ; instead of acknowledging that one is written WAR, B. vi., chap. v.
by mistake instead of the other. I would propose to Verse 8. Who hath seen—" And who hath seen"] read in this place prin mizzin or pro mizzen, which is Twenty. MSS., (four ancient,) of Kennicott's, and the reading of one of De Rossi's MS., (instead of r'in twenty-nine of De Rossi's, and two ancient of my own, meziz,) from the stores, from 197 zun, to nourish, to and the two oldest editions, with two others, have 31 feed; see Gen. xlv. 23; 2 Chron. xi. 23 ; Psa. cxliv, umi, adding the conjunction 1 vau; and so read all the 13. And this perhaps may be meant by Aquila, who ancient versions. And who hath seen?
renders the word by απο παντοδαπιας: with which that Verse 9. Shall I bring to the birth] nus J877. haani of the Vulgate, ab omnimoda gloria, and of Symmaashbir, num ego matricem frangam ; MONTANUS. The chus and Theodotion, nearly agree. The-Chaldee folword means that which immediately precedes the ap- lows a different reading, without improving the sense ; pearance of the fetus—the breaking forth of the liquor in meyin, from the wine.---L. amnii. This also is an expression that should be stu- Verse 12. Like a river, and—like a flowing stream diously avoided in prayers and sermons.
-“ Like the great river, and like the overflowing Verse 11. With the abundance of her glory—“From stream") That is, the Euphrates, (it ought to have her abundant stores.") For 7 mizziz, from the been pointed 1733 cannahar, ut fluvius ille, as the splendour, two MSS. and the old edition of 1488, have river,) and the Nile. To mizziv; and the latter i zain is upon a rasure in Then shall ye suck—" And ye shall suck at the three other MSS. It is remarkable that Kimchi and breast”] These two words 7x by al shad, at the breast, Sal..ben Melec, not being able to make any thing of seem to have been omitted in the present text, from the word as it stands in the text, say it means the i their likeness to the two words following; 78 by al
of the Gentiles. A. M. cir. 3292.
15 - For, behold, the LORD | abomination, and the mouse, shall A.M. cir. 3292. B. C. cir. 712 Olymp. XVII. 1. will come with fire, and with his be consumed together, saith the Olymp. XVII. I. Numa Pompilii, chariots like a whirlwind, to LORD.
Numæ Pompilii. R. Roman., 4.
R. Roman., 4. render his anger with fury, and 18 For I know their works and his rebuke with flames of fire.
their thoughts; it shall come that I will gather 16 For by fire and by- "his sword will the all nations and tongues ; and they shall come, LORD plead with all fesh : and the slain of and see my glory. the Lord shall be many.
19 y And I will set a sign among them, and 17 w They that sanctify themselves, and pu- I will send those that escape of them unto the rify themselves in the gardens * behind one nations, to Tarshish, Pul, and Lúd, that draw tree in the midst, eating swine's flesh, and the the bow, to Tubal, and Javan, to the isles afar
Chap. ix. 5; 2 Thess. i. 8. Chap. xxvii. 1.
Chap. lxv. 3, 4. Or, one after another.
–ỷ Luke ii, 34..
tsad, at the side. A very probable conjecture of Hou- flesh.” I suppose they all read in their copies 7hx bigant. The Chaldee and Vulgate have omitted the ani achad achad, one by one, or perhaps TDX 1X INX two latter words instead of the 'two former. See note achad achar achad, one after another. See a large on chap. Ix. 4.
dissertation on this subject in Davidis Millii DissertaVerse 15. The Lord will come with firem" JEHOVAH tiones Selectæ, Dissert. vi.—L. shall come as a fire”) For UNI baesh, in fire, the Sep- I know not what to make of this place; it is certuagint had in their copy Wap kaesh, as a fire ; tain that our translation makes no sense, and that of
the learned prelate seems to me too refined. Kimch To render his anger with fury—“ To breathe forth interprets this of the Turks, who are remarkable for his anger in a burning heat”] Instead of avob leha- ablutions. « Behind one in the midst” he understands shib, ás pointed by the Masoretes, to render, I under- of a large fish-pond placed in the middle of their garstand it as Jonh lehashshib, to breathe, from 303 nashab. dens. Others make it achad a deity, as above;
Verse 17.. Behind one tree—“After the rites of and a deity of various names it is supposed to be, for Achad") The Syrians worshipped a god called Adad. it is Achad, and Chad, and Hadad; and Achath, and Plin. Nat. Hist. xxxvii. 11; Macrob. Sat. i. 23. Hecat, an Assyrian idol. Behynd the fyrst tree or the They held him to be the highest and greatest of the gate withine forth.-Old MS. Bible. gods, and to be the same with Jupiter and the sun; and Verse 18. For I know their works] Aword is here the name Adad, says Macrobius, signifies one ; as like-lost out of the present text, leaving the text quite imwise does the word Achad in Isaiah. Many learned perfect. The word is yor' yodea, knowing, supplied men therefore have supposed, and with some proba- from the Syriac. The Chaldee had the same word in bility, that the prophet means the same pretended deity. the copy before him, which he paraphrases by 152 17p 70s achad, in the Syrian and Chaldean dialects, is in kedemi gelon, their deeds are manifest before me ; and chad ; and perhaps by reduplication of the last letter the Aldine and Complutensian editions of the Septo express perfect unity, it may have become ith tuagint acknowledge the same word erlorapai, which chadad, not improperly expressed by Macrobius Adad, is verified by MS. Pachom. and the Arabic version. without the aspirate. It was also pronounced by the I think there can be little doubt of its being genuine. Syrians themselves, with a weaker aspirate, 7777 The concluding verses of this chapter refer to the hadad ; as in Benhadad, Hadadezer, names of their complete restoration of the Jews, and to the destruckings, which were certainly taken from their chief tion of all the enemies of the Gospel of Christ, so object of worship. This seems to me to be a probable that the earth shall be filled with the knowledge and account of this name.
glory of the Lord. Talia sæcla currite! Lord, hasten But the Masoretes correct the text in this place. the time! Their marginal reading is nos achath, which is the It shall come — And I come”]: For 7x3 baah, same word, only in the feminine form ; and so read which will not accord with any thing in the sentence, thirty MSS. (six ancient) and the two oldest editions. I read xa ba, with a MS. ; the participle answering to This Le Clerc approves, and supposes it to mean yor yodea, with which agree the Septuagint, Syriac, Hecate, or the moon; and he supports his hypothesis and Vulgate. Perhaps it ought to be xsi veba, when by arguments not at all improbable. See his note on I shall come, Syr.; and so the Septuagint, according the place.
to Edit. Ald. and Complut., and Cod. Marchal. Whatever the particular mode of idolatry which the Verse 19. That draw the bow] I much suspect prophet refers to might be, the general sense of the that the words nup 'suo moshechey kesheth, who draw place is perfectly clear. But the Chaldee and Syriac, the bow, are a corruption of the word Tun meshek, and after them Symmachus and Theodotion, cut off at Moschi, the name of a nation situated between the once all these difficulties, by taking the word 788 Euxine and Caspian seas; and properly joined with achad in its common meaning, not as a proper name ; son tubal, the Tibareni. See Bochart, Phaleg. iii. 12. the two latter rendering the sentence thus : Orlow The Septuagint have uooox, without any thing of the alandwv ev peow eo LOVTWV TO speas To Youpelov ; “One drawers of the bow : the word being once taken for after another, in the midst of those that eat swine's a participle, the bow was added to make sense of it.