Page images
PDF
EPUB

The judgments of the

ISAIAH.

Lord upon the wicked.

A. M. cir. 3244. neither is there any end of their | down, and the LORD alone shall treasures; their land is also full be exalted in that day.

B. C. cir. 760. Anno Olymp. Quintæ I. Ante Urbem Conditam 7.

[ocr errors]

of horses, neither is there any

end of their chariots :

8 Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made :

9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.

10 Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.

[ocr errors]
[ocr errors]

11 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed

Jer. ii. 28.- t Ver. 19, 21; Rev. vi. 15. Ver. 17; chap. v. 15, 16; xiii. 11. Chap. iv. 1; xi. 10, 11; xii. 1, 4; xxiv. 21; xxv. 9; xxvi. 1 ; xxvii. 1, 2, 12, 13; xxviii. 5; xxix. 18; xxx. 23; lii. 6; Jer. xxx. 7, 8; Ezek. xxxviii. 14, 19; xxxix. 11, 22; Solomon's days had "made silver and gold as plenteous at Jerusalem as stones," 2 Chron. i. 15. He had an army of 307,500 men, in which, as we may infer from the testimony of Isaiah, the chariots and horse made a considerable part. "The law above mentioned was to be a standing trial of prince and people, whether they had trust and confidence in God their deliverer." See Bp. Sherlock's Discourses on Prophecy, Dissert. iv., where he has excellently explained the reason and effect of the law, and the influence which the observance or neglect of it had on the affairs of the Israelites.

Verse 8. Their land also is full of idols—“ And his land is filled with idols"] Uzziah and Jotham are both said, 2 Kings xv. 3, 4, 34, 35, "to have done that which was right in the sight of the Lord;" that is, to have adhered to and maintained the legal worship of God, in opposition to idolatry and all irregular worship; for to this sense the meaning of that phrase is commonly to be restrained; "save that the high places were not removed where the people still sacrificed and burned incense." There was hardly any time when they were quite free from this irregular and unlawful practice, which they seem to have looked upon as very consistent with the true worship of God; and which seems in some measure to have been tolerated, while the tabernacle was removed from place to place, and before the temple was built. Even after the conversion of Manasseh, when he had removed the strange gods, and commanded Judah to serve JEHOVAH the God of Israel, it is added, "Nevertheless the people did sacrifice still on the high places, yet unto JEHOVAH their God only," 2 Chron. xxxiii. 17. The worshipping on the high places therefore does not necessarily imply idolatry; and from what is said of these two kings, Uzziah and Jotham, we may presume that the public exercise of idolatrous worship was not permitted in their time. The idols therefore here spoken of must have been such as were designed for a private and secret use. Such probably were the teraphim so often mentioned in Scripture; a kind of household gods, of human form, as it should seem, (see

A. M. cir. 3244.

B. C. cir. 760.
Anno Olymp.

Quinta 1.
Ante Urbem
Conditam 7.

12 For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low.

13 And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan,

[blocks in formation]

Hos. ii. 16, 18, 21; Joel iii. 18; Amos ix. 11; Obad. 8; Mic. iv 6; v. 10; vii. 11, 12; Zeph. iii. 11, 16; Zech. ix. 16.- Chap xiv. 8; xxxvii. 24; Ezek. xxx. i. 3; Zech. xi. 1, 2.- - Chap. xxx. 25.- - 1 Kings x. 22. Heb. pictures of desire.

1 Sam. xix. 13, and compare Gen. xxxi. 34,) of different magnitude, used for idolatrous and superstitious purposes, particularly for divination, and as oracles, which they consulted for direction in their affairs.

1

They

Verse 9. Boweth down-“Shall he bowed down"] This has reference to the preceding verse. bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God.

Therefore forgive them not.] "And thou wilt not forgive them."—L.

Verse 10. "When he ariseth to strike the earth with terror."] On the authority of the Septuagint, confirmed by the Arabic and an ancient MS., I have added here to the text a line, which in the 19th and 21st verses is repeated together with the preceding line, and has, I think, evidently been omitted by mistake in this place. The MS. here varies only in one letter from the reading of the other two verses; it has

baarets, instead of haarets. None of De Rossi's MSS. confirm this addition. The line added is, When he ariseth to strike the earth with terror.

Verse 11. Be humbled] “vi v shaphel veshach, read now shaphelu shach.”—Dr. Durell. Which rectifies the grammatical construction. No MS. or version confirms this reading.

Verses 13-16. And upon all the cedars-" Even against all the cedars"] Princes, potentates, rulers, captains, rich men, &c.-So Kimchi. These verses afford us a striking example of that peculiar way of writing, which makes a principal characteristic of the parabolical or poetical style of the Hebrews, and in which the prophets deal so largely, namely, their manner of exhibiting things Divine, spiritual, moral, and political, by a set of images taken from things natural, artificial, religious, historical, in the way of metaphor or allegory. Of these nature furnishes much the largest and the most pleasing share; and all poetry has chiefly recourse to natural images, as the richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small]

(2 Chron. ix. 21,) and they brought gold from Ophir, probably on the coast of Arabia; silver from Tartessus; and ivory, apes, and peacocks, from Africa. "DIN Afri, Africa, the Roman termination, Africa terra. w Tarshish, some city or country in Africa. So the Chaldee on 1 Kings xxii. 49, where it renders Tarshish by np Aphricah; and compare

in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has for the most part a set of images appropriated in a manner to the explication of certain subjects. Thus you will find, in many other places besides this before us, that cedars of Lebanon and oaks of Bashan, are used in the way of metaphor and alle- 2 Chron. xx. 36, from whence it appears, to go to gory for kings, princes, patentates of the highest rank; Ophir and to Tarshish is one and the same thing.". high mountains and lofty hills, for kingdoms, repub- Dr. Jubb. It is certain that under Pharaoh Necho, lics, states, cities; towers and fortresses, for defend-about two hundred years afterwards, this voyage was ers and protectors, whether by counsel or strength, made by the Egyptians; Herodot. iv. 42. They in peace or war; ships of Tarshish and works of art, sailed from the Red Sea, and returned by the Mediand invention employed in adorning them, for mer-terranean, and they performed it in three years, just chants, men enriched by commerce, and abounding in all the luxuries and elegances of life, such as those of Tyre and Sidon; for it appears from the course of the whole passage, and from the train of ideas, that the fortresses and the ships are to be taken metaphorically, as well as the high trees and the lofty mountains. · Ships of Tarshish] Are in Scripture frequently used by a metonymy for ships in general, especially such as are employed in carrying on traffic between distant countries, as Tarshish was the most celebrated mart of those times, frequented of old by the Phoenicians, and the principal source of wealth to Judea and the neighbouring countries. The learned seem now to be perfectly well agreed that Tarshish is Tartessus, à city of Spain, at the mouth of the river Bætis, whence the Phoenicians, who first opened this trade, brought silver and gold, (Jer. x. 9; Ezek. xxvii. 12,) in which that country then abounded; and, pursuing their voyage still farther to the Cassiterides, (Bochart, Canaan, i. e. 39; Heut. Hist. de Commerce, p. 194,) the islands of Scilly and Cornwall, they brought from thence lead and tin.

the same time that the voyage under Solomon had taken up. It appears likewise from Pliny, Nat. Hist., ii. 67, that the passage round the Cape of Good Hope was known and frequently practised before his time, by Hanno the Carthaginian, when Carthage was in its glory; by one Eudoxus, in the time of Ptolemy Lathyrus, king of Egypt; and Calus Antipater, a historian of good credit, somewhat earlier than Pliny, testifies that he had seen a merchant who had made the voyage from Gades to Ethiopia. The Portuguese under Vasco de Gama, near three hundred years ago, recovered this navigation, after it had been intermitted and lost for many centuries.-L.

Verse 18. Shall utterly abolish—“ Shall disappear"] The ancient versions and an ancient MS. read i yachalpu, plural. One of my MSS. reads ' yachaloph, probably a mistake for 15 yachalpu.

Verses 19-21. Into the holes of the rocks-" Into caverns of rocks"] The country of Judea being mountainous and rocky, is full of caverns, as appears from the history of David's persecution under Saul. At Engedi, in particular, there was a cave so large that David with six hundred men hid themselves in the sides of it; and Saul entered the mouth of the cave without

Tarshish is celebrated in Scripture, 2 Chron, viii. 17, 18, ix. 21, for the trade which Solomon carried on thither, in conjunction with the Tyrians. Jehosha- perceiving that any one was there, 1 Sam. xxiv. Jophat, 1 Kings xxii. 48, 2 Chron. xx. 36, attempted afterwards to renew their trade. And from the account given of his attempt it appears that his fleet was to sail to Ezion-geber on the Red Sea; they must therefore have designed to sail round Africa, as Solomon's fleet had done before, (see Huet, Histoire de Commerce, p. 32,) for it was a three years' voyage,

sephus, Antiq., lib. xiv., c. 15, and Bell. Jud., lib. 1,
c. 16, tells us of a numerous gang of banditti, who,
having infested the country, and being pursued by He
rod with his army, retired into certain caverns almost
inaccessible, near Arbela in Galilee, where they were
with great difficulty subdued. Some of these were
natural, others artificial.
"C 'Beyond Damascus,” says

[ocr errors]

The Babylonish

ISAIAH.

which image, together with these of Isaiah, is adopted by the sublime author of the Revelation, chap. vi. 15, 16, who frequently borrows his imagery from our prophet.-L.

captivity foretold. Strabo, lib. xvi., "are two mountains called Trachones; and see Jer. xli. 9. Therefore "to enter into the from which the country has the name of Trachonitis; rock, to go into the holes of the rocks, and into the and from hence towards Arabia and Iturea, are certain caves of the earth," was to them a very proper and rugged mountains, in which there are deep caverns, familiar image to express terror and consternation. one of which will hold four thousand men." Taver-. The prophet Hosea, chap. x. 8, hath carried the same nier, Voyage de Perse, part ii., chap. 4, speaks of a image farther, and added great strength and spirit to it: grot, between Aleppo and Bir, that would hold near "They shall say to the mountains, Cover us; three thousand horse. "Three hours distant from And to the hills, Fall on us ;" Sidon, about a mile from the sea, there runs along a high rocky mountain, in the sides of which are hewn a multitude of grots, all very little differing from each other. They have entrances about two feet square: on the inside you find in most or all of them a room of about four yards square. There are of these subterraneous caverns two hundred in number. It may, with probability at least, be concluded that these places were contrived for the use of the living, and not of the dead. Strabo describes the habitations of the Troglodyta to have been somewhat of this kind."-Maundrell, p. 118. The Horites, who dwelt in Mount Seir, were Troglodyte, as their name, Dhorim, imports. But those mentioned by Strabo were on each side of the Arabian gulf. Mohammed (Koran, chap. xv. xxvi.) speaks of a tribe of Arabians, the tribe of Thamud, "who hewed houses out of the mountains, to secure themselves." Thus, "because of the Midianites, the children of Israel made them the dens which are in the mountains, and caves and strong holds," Judg. vi. 2. To these they betook themselves for refuge in times of distress and hostile invasion: "When the men of Israel saw that they were in a strait, for the people were distressed, then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits," 1 Sam. xiii. 6,

Verse 20. Which they made each one for himself to worship" Which they have made to worship"] The word 1 lo, for himself, is omitted by two ancient MSS., and is unnecessary. It does not appear that any copy of the Septuagint has it, except MS. Pachom, and MS. 1. D. 11., and they have eaurous, on lahem, to themselves.

To the moles] They shall carry their idols with them into the dark caverns, old ruins, or desolate places, to which they shall flee for refuge; and so shall give them up, and relinquish them to the filthy animals that frequent such places, and have taken possession of them as their proper habitation. Bellonius, Greaves, P. Lucas, and many other travellers, speak of bats of an enormous size, as inhabiting the Great Pyramid. See Harmer, Obs., vol. ii., 455. Three MSS. express on chapharperoth, the moles, as one word.

Verse 22. Cease ye from man] Trust neither in him, nor in the gods that he has invented. Neither he, nor they, can either save or destroy.

CHAPTER II.

The whole of this chapter, with the first verse of the next, is a prophecy of those calamities that should be occasioned by the Babylonish invasion and captivity. These calamities are represented as so great and so general, that even royal honours, in such a state, are so far from being desirable, that hardly any can be got to accept them, 1-7. This visitation is declared to be the consequence of their profanity and guilt; for which the prophet farther reproves and threatens them, 8–15. Particular amplification of the distress of the delicate and luxurious daughters of Zion; whose deplorable situation is finely contrasted with their former prosperity and ease, 16–26.

[blocks in formation]

NOTES ON CHAP. III. Verse 1. The stay and the staff—“ Every stay and support"] Hebrew," the support masculine, and the support feminine" that is, every kind of support, whether great or small, strong or weak. "Al kanitz, wal-kanitzah; the wild beasts, male and female. Proverbially applied both to fishing and hunting: i. e., I siezed the prey, great or little, good or bad. From hence, as Schultens observes, is explained Isa. iii. 1, literally, the male and female stay: i. e., the strong 34

[blocks in formation]

See 2 Kings xxiv. 14; Psa. xxiv. 8; xxix. L. and weak, the great and small."-Chappelow, note on Hariri, Assembly I. Compare Eccles. ii. 8.

The Hebrew words ♫ mashen umashe nah come from the same root jy shaan, to lean against, to incline, to support; and here, being masculine and feminine, they may signify all things necessary for the support both of man and woman. My old MS. understands the staff and stay as meaning particular persons, and translates the verse thus:-Lo forsoth, the Lordschip Lord of Hoostis schal don away fro ( 3* )

The Babylonish

CHAP. III.

captivity foretold.

4. M. cir. 3244. prophet, and the prudent, and the | against the ancient, and the base 4. M. cir. 3244

B. C. cir. 760.
Anno Olymp.
Quintæ I.
Ante Urbem
Conditam 7.

ancient..

3 The captain of fifty, and the a honourable man, and the ecounsellor, and the cunning artificer, and the eloquent orator.

4 And I will give children to be their princes, and babes shall rule over them.

against the honourable.

B. C. cir. 760.
Anno Olymp.
Quintæ I.
Ante Urbem
Conditam 7.

6 When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand: 7 In that day shall he swear, saying, I will not be a healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

h

8 For Jerusalem is ruined, and Judah is Heb. lift up the hand; Gen. xiv. 22. Heb. binder up. i Mic. iii. 12.

5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly d Heb. a man eminent in countenance. Or, skilful of speech. Eccles. x. 16. Jerusalem and fro Juda the stalworth and the The preceding and following verses show, that his stronge. whole deportment, in regard to the prophet, was full of submission and humility.

The two following verses, 2, 3, are very clearly explained by the sacred historian's account of the event, And let this ruin be under thy hand-" And let thy the captivity of Jehoiachin by Nebuchadnezzar king of hand support"] Before 1лnn tachath yadecha, a Babylon: "And he carried away all Jerusalem, and all MS. adds n tihyeh, “let it be ;" another MS. adds the princes, and all the mighty men of valour, even ten in the same place, 773 pn takach beyadecha, which thousand captives, and all the craftsmen and smiths; none latter seems to be a various reading of the two preremained save the poorest sort of the people of the land," ceding words, making a very good sense: "Take into 2 Kings xxiv. 14. Which is supplied by our version. thy hand our ruinous state." Twenty-one MSS. of Verse 4. I will give children to be their princes-Kennicott's, thirteen of De Rossi's, one of my own, "I will make boys their princes"] This also was fully ancient, and three editions of the Babylonish Talmud accomplished in the succession of weak and wicked have 1 yadeycka, plural, "thy hands." princes, from the death of Josiah to the destruction of the city and temple, and the taking of Zedekiah, the last of them, by Nebuchadnezzar.

Babes shall rule over them.] Dymennysche men schul lordschipen to hem.-Old MS. Bible.

Verse 7. In that day shall he swear-" Then shall he openly declare"] The Septuagint, Syriac, and Jerome, read Nv`i veyissa, adding the conjunction, which seems necessary in this place.

I will not be a healer] am not a leche.-Old MS. Bible. Leech was the ancient English word for a physician.

66

66

Verse 6. Of the house of his father" Of his father's house"] For n beith, the house, the ancient interpreters seem to have read ♫♫ mibbeith, from the For in my house is neither bread nor clothinghouse; TOV OIKELOV τоν патρоs aνтov, Septuagint; do-"For in my house is neither bread nor raiment"] "It mesticum patris sui, Vulgate; which gives no good is customary through all the East," says Sir J. Chardin, sense: But the Septuagint MS. 1. D. II. for, olkεLov" to gather together an immense quantity of furniture has οίκου. And, his brother, of his father's house, is and clothes; for their fashions never alter." Princes little better than a tautology. The case seems to re- and great men are obliged to have a great stock of quire that the man should apply to a person of some such things in readiness for presents upon all occasions. sort of rank and eminence; one that was the head of "The kings of Persia," says the same author, “ have his father's house, (see Josh. xii. 14,) whether of the great wardrobes, where there are always many hunhouse of him who applies to him, or of any other; dreds of habits ready, designed for presents, and sortX-rosh beith abaiv, the chief, or head of ed," Harmer, Observ., II. 11 and 88. A great quanhis father's house. I cannot help suspecting, there-tity of provision for the table was equally necessary. fore, that the word rosh, head, chief, has been lost The daily provision for Solomon's household, whose out of the text. attendants were exceedingly numerous, was proportionably great, 1 Kings iv. 22, 23. Even Nehemiah, in his strait circumstances, had a large supply daily for his table; at which he received a hundred and fifty of the Jews and rulers, besides those that came from among the neighbouring heathen, Neh. v. 17, 18. This explains the meaning of the excuse made by

Saying] Before how simlah, garment, two MSS., one ancient, and the Babylonish Talmud have the word lemor, saying; and so the Septuagint, Vulgate, Syriac, and Chaldee. I place it with Houbigant, after how simlah.

He

alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and hospitality as the law of custom required of persons of supe

Thou hast clothing-"Take by the garment"] That is, shall entreat him in an humble and supplicating man-him that is desired to undertake the government. ner. "Ten men shall take hold of the skirt of him that is a Jew, 'saying, Let us go with you; for we have heard that God is with you," Zech. viii. 23. And so in Isa. iv. 1, the same gesture is used to ex-rior rank. See Harmer's Observations, I. 340, II. 88. press earnest and humble entreaty. The behaviour of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, 1 Sam. xv. 27.

Verse 8. The eyes-" The cloud"] This word appears to be of very doubtful form, from the printed editions, the MSS., and the ancient versions.

The

The desolate and ruined

ISAIAH.

state of the Jews.

A. M. cir. 3244. fallen: because their tongue and with him for the reward of his their doings are against the hands shall be given him.

B. C. cir. 760.
Anno Olymp.
Quintæ I.
Ante Urbem
Conditam 7.

LORD, to provoke the eyes of his
glory.

9 The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Wo unto their soul! for they have rewarded evil unto themselves.

10 Say ye to the righteous, 1 that it shall be well with him for they shall eat the fruit of their doings.

:

n

[ocr errors]
[merged small][ocr errors]

12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

8

13 The LORD standeth up to plead, and standeth to judge the people.

14 The LORD will enter into judgment with the ancients of his people, and the princes thereof for ye have eaten up the vineyard;

[ocr errors]

11 Wo unto the wicked! it shall be ill the spoil of the poor is in your houses.

* Gen. xiii. 13; xviii. 20, 21; xix. 5.—Eccles. viii. 12. m Psa. cxxviii. 2. Psa. xi. 6; Eccles. viii. 13: done to him. Ver. 4.

66

Heb.

9 Chap. ix. 16.— Or, they which call thee blessed.- Heb. swallow up. Mic. vi. 2."Or, burnt.— Chap. v. 7; Matt. xxi. 33.

first yod in ''y eyney, which is necessary according true reading may be x ashsheru, "bless you;" or to the common interpretation, is in many of them omit- 18 imru ashrey, "say ye, blessed is." The ted; the two last letters are upon a rasure in two MSS. Vulgate and an ancient MS. read in the singular numI think it should be y anan, a cloud," as the Sy-ber, yochel, comedat, "he shall eat." riac reads; and the allusion is to the cloud in which "It shall be well with him ;- ki tob, "that the glory of the Lord appeared above the tabernacle; good." Say nothing to such but good. He is a good see Exod. xvi. 9, 10; xl. 34-38; Num. xvi. 41, 42. man, he does nothing but good, and has a good God Either of the readings gives a very good sense. to deal with, from whom he expects nothing but goodThe allusion may be to the cloud of the Divine pre-ness. It shall be well with such in all circumstances sence in the wilderness or the eyes of the Lord may of life. 1. In prosperity. 2. In adversity. 3. In be meant, as they are in every place beholding, the evil sickness. 4. In health. 5. In death. 6. In judgand the good. And he cannot look upon iniquity but ment. And, 7. Through eternity. In every case, with abhorrence; therefore, the eyes of his glory might occurrence, and circumstance, he shall eat the fruit be well provoked by their crimes. of his doings-he shall derive benefit from being a righteous man, and walking in a righteous way. Verse 11. Wo unto the wicked] vlerasha, the man who is, 1. Evil in his heart. 2. Evil in his purposes. 3. Evil in his life. As he is wicked, he does that which is wicked; and is influenced by the wicked one, of whom he is the servant and the son. It shall be ill with him, yra; in a single word say to him— evil! Of him you can speak no good; and to him you can speak no good-all is evil, in him-before him-after him-round about him-above him-below him.

Verse 9. The show of their countenance] Bishop Lowth has it the steadfastness of their countenance— they appear to be bent on iniquity, their eyes tell the wickedness of their hearts. The eye is the index of the mind. Envy, hatred, malice, malevolence, concupiscence, and murder, when in the heart, look most intelligently out at the eye. They tell the innocent to be on their guard; and serve the same purpose as the sonorous rings in the tail of the rattlesnake-they announce the presence of the destroyer.

They declare their sin as Sodom] Impure propensities are particularly legible in the eyes: whoever has beheld the face of a debauchee or a prostitute knows this; of these it may be said, they wish to appear what they really are. They glory in their iniquity. This is the highest pitch of ungodliness.

They have rewarded evil unto themselves.] Every man's sin is against his own soul. Evil awaiteth sinners and he that offends his God injures himself.

Verse 10. Say ye to the righteous] pletsaddik; thelamed is added here by one MS. and the Chaldee. The righteous is the person, 1. Who fears God. 2. Departs from evil. 3. Walks according to the testimony of God. 4. And expects and prepares for a glorious immortality. "Pronounce ye.”—The reading of this verse is very dubious. The Septuagint for 108 imru tead neasor, or both, 17 imru neasor, and Δησωμεν τον δικαιον, ότι δυσχρηστος ήμιν εστι. Perhaps, for 1 imru, the

.ki lo to lanu כי לא טוב לנו

Evil in time-evil through eternity!

The reward of his hands.] What he has deserved he shall get. He shall be paid that for which he has laboured, and his reward shall be in proportion to his work. O, what a lot is that of the wicked! Cursed in time, and accursed through eternity!

Verse 12. Err-"Pervert"] billeu, "swallow." Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I choose Jarchi's explication, as making the best sense. "Read 1 billalu, confound.' Syriac."-Dr. Judd. "Read 1 beholu, disturb or trouble." "-Secker. So Septuagint.

[ocr errors]

This verse might be read, "The collectors of grapes shall be their oppressors; and usurers (noshim, instead of nashim, women) shall rule over them."

Verse 13. The people" His people"] my ammo Septuagint.

Verse 14. The vineyard." My vineyard"] carmi, Septuagint, Chaldee, Jerome.

« PreviousContinue »