18th.

The Bishop of London observes, that one MS. and Houbigant read, silebit, for ', i. e." he shall wait in silence;" and, as the sense seems to require some such word, is it not more natural to

?יקוה read

C. xxxi. 3d.

For y should we not ready," against the

race?" &c. See c. i. 4.

7th. -The Bishop of London remarks that the construction of Non, sin, in this place, is not easy. Would not the passage be more intelligible "which your own hands have made to sin withal?”

,לחטא by reading

ולהפיר דברי אביון

C. xxxii. 7th. The Bp of London proposes this emendation, 1128 1727 757b1, “and to defeat the assertions of the poor in judgement.” But, by reading 8, which is a less alteration, we have this sense of the words; " to entangle or destroy the humble with lying speeches, and with the word of iniquity the judgement of the poor." And the resemblance between those two words might occasion the omission of the first. The Bishop of Killalla omits the word 8, "to hamper the

meek with lying words, and with matters of judicial process.'

C. xxxiii. 6th. May the following reading, 7718, and translation, be admitted, though it varies both from the Bishop of London and our English version: "and truth shall be the stability of thy times; wisdom and knowledge, (shall be,) salvation; the fear of Jehovah, that is thy treasure." Something similar to which is that passage, Ps. cxi. 10.

11th. The Bishop of London reads my spirit, like fire, shall consume you." to read, this seems to answer

' with Secker, " and But, if we may be allowed more properly to the former

part, ye shall conceive chaff, ye shall bring forth stubble; the wind shall scatter you, (alluding to the chaff;) the fire shall consume you;" alluding to the stubble. See Ps. i. 4; lxxxiij. 13, 14. But the Bishop of Killalla, adhering to the text, renders it, blast shall consume you."

66

"

your own fiery

15th. The Bishop of London observes that one MS. reads 'DT), which he renders," the proposal of blood-shed." "the proposal of blood-shed." It seems probable to me that the word originally was ', which bears a great affinity to the present text, and gives an easier sense; "from hearing falsehood."

18th.

It strikes me that we should read here, &c. n. 8 Spwn 8 7010 7'8, "where is he that counteth the shekels? where is he that counteth the towers?" Several MSS. have, in both places, 10. See the Bishop of Killalla.

,בדמים

C. xxxiv. 5th. — Probably we should read 7, "for my sword shall be bathed in blood." See the following verse. But, if we retain the present reading ', then we should probably read ny, nudabitur. The Bishop of Killalla, "my sword is tempered in heaven."

C. xxxvii. 25th. Jeremiah, xviii. 14.

C. xxxviii. 13th.

For 3, see Micah, vii. 12; and Sermon on

,כן תשבר

May we read an 1, "I reckoned till morning, that, as a lion, so thou wouldest break all my bones."

--

C. xli. 21. The Bishop of London prefers the interpretation of St Jerom above all others, which is this; "let all your idols, which ye esteem to be most powerful, draw near," instead of, bring forth your

strong

strong reasons. If so, then, perhaps, it may not be amiss to read

ריבכם רביכם

' for ", "let your mighty ones approach," in the former part of the verse. The Bishop of Killalla observes, from Rosenm. that

.signifies strong arguments עצמות

27th. The Bishop of London supposes the obscurity of this verse to arise from a transposition, but it seems rather to be corrupted, and

לציון אני הוגה ולירושלים מבשר אתה ;that it ought to be read thus

,ראשון

"in the beginning, or from the beginning, to Zion I have spoken, and to Jerusalem have declared these things." In opposition to the ignorant and dumb idols, to whom he appeals in the former verse. Our translation is very obscure.

,ומאלה - .28th

even among these things." An expression of con

tempt for the false gods. Bishop of Killalla.

C. xlii. 6th.

The Bishop of London remarks, that, by reading with two MSS. we have a clearer and better sense; "the covenant of the age to come." But it strikes me that the covenant of the people is descriptive of the Jews, and contrasted to the light of the Gentiles, as it seems to be in c. xlix. 8, 9, and Luc. ii. 32. And this would appear much stronger if we might read, "and for a light to the

Gentiles.

11th.

we

The construction of the present text seems but harsh. This perhaps might be helped by reading the words thus; 78 79 "let the cities and villages of the desert lift up

,ישאו מדבר ערי וחצרים

(their voice,) let Kedar sing.”

C. xliii. 12th.

To complete the sense, if not the metre, we

זר אלהים should read

13th.

It seems that we should ready for 2, "even from eternity, or from everlasting, I am he." See Ps. xciii. 2.

14th. Would it not make a much better sense, and does not the context seem to require, that we should read 'n for 'nnby, "I have spoiled Babylon," or, "I will spoil Babylon," instead of, "I have sent to Babylon."

C. xliv. 4th.

יכתב of

See the Bishop of Killalla's ingenious interpretation

7th. Is it not better to read, and to render the words thus ; "And who is like me, that he should call forth, and declare, and set in order, for me my decree, or my purpose, from eternity?" Unless we read, in Puhal or Hophal, that which was decreed from eternity. The antient people, the Jews. Bishop of Killalla.

8th.

בל ידעתי for בלעדי

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Is it not more agreeable to other passages of Scripture to read yea, there is no other rock besides me." It is obvious the mistake might arise from the similitude of the words: see c. xliii. 11 and xliv. 6.

C. xlv. 8. The Bishop of London translates the latter part of this verse thus: "let the Earth open her bosom, and let Salvation produce her fruit, and let Justice push forth her bud together." But, by reading 179 1771, or 77, it gives a sense which accords better with Ps. lxxxv. 13, 14, which seems to be taken from the Prophet. "Let the earth open her bosom and yield her fruit, or, be fruitful; let Salvation and Righteousness flourish together; I, Jehovah, have created it."

16th. I cannot help observing a most beautiful antonomasia in the word, and, perhaps, we might be justified in rendering it the makers of rocks, (instead of idols,) as opposed to the rock of Israel: see Deut. xxxii. 37.

20th. — Perhaps we may render '', "ye deliverers of the nations," ironically addressing himself to the heathen deities.

23d. -See the Bishop of Killalla.

C. xlvi. 8th. The Bishop of London doubts the authenticity of the present reading; may we propose the following, as it is very like the present and affords a good sense; 1, "and strengthen yourselves, or, make yourselves happy: see Buxtorf in : Bishop of Killalla, from Rosenm. be ye on fire, i. e. with shame, from wx, fire.

C. xlvii. 8th.

C. xlviii. 10th.

,והתאשרו

See Zephan. ii. 15.

J,

It is very obvious to me that we should read Bishop of London renders it, though he does not See the Bishop of Killalla, who rightly reads Ina,

as silver, and so the change the text.

I have proved thee.

C. xlix. 5th.

The Bishop of London approves of the Keri in this 1, "and to gather Israel unto going before.

place, and perhaps we might read him," which answers better to a

8th.

For the reasons given in c. xlii. 6, I think that Dy, in this place, denotes the Jews in contradistinction to the Gentiles, as they seem again to be described in the following verse by the word, allu