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A NEW TRANSLATION 
 
 HEBREW PROPHETS, 
 
 WITH AN INTEODUCTION AND NOTES. 
 
 BY » 
 
 GEORGE RrNOYES, D.D., 
 
 BANCOOE PBOFBSSOU OF HBBREW, ETC., AND SBXTEft LECTURER IN HABTARD imiTERSITr. 
 
 VOLUME I. 
 
 CONTAINING 
 
 JOEL, AMOS, HOSEA, ISAIAH, MICAH, NAHUM, 
 ZEPHANIAH, HABAKKUK, AND OBADIAH. 
 
 FOURTH EDITION. 
 
 BOSTON: 
 AMERICAN UNITARIAN ASSOCIATIOISr. 
 
 18 68. 
 
CORNELL 
 
 \ 
 
 oo 
 
 ITYl 
 
 LIBRARY 
 
 Entered according to Act of Congreag, in the year 1866, by 
 
 THE AMERICAN UNITARIAN ASSOCIATION, 
 
 In the Clerk's OBlce of th« DLichct Court of the District of Massachusetts. 
 
 University Press: Welch, Bigelow, & Co., 
 Cambridge. 
 
CONTENTS 
 
 OP THK FIRST VOLUME. 
 
 Fagi 
 
 Introduction v 
 
 Joj:l ......... 1 
 
 Amos ........ 9 
 
 HosEA 25 
 
 ISAUH 46 
 
 MiOAH 1T5 
 
 Nahum 188 
 
 Zephaniah 193 
 
 IIabakkuk 200 
 
 Obaimah 206 
 
 Notes 209 
 
INTRODUCTION. 
 
 In order to understand the prophetic writings, it is of the high- 
 est importance that one enter upon the study of them with just 
 views of the nature of the prophetic office. An incidental part 
 of the work of the Hebrew prophet, that of predicting the future, 
 has occupied so important a place in Christian theologj', that his 
 general office and the main business of his mission have been kept 
 out of view. Within a few hundred years the very terms /irq/)/ie( 
 and prophecy have acquired a new meaning. Wlien Jeremy 
 Taylor wrote his treatise called " The Liberty of Prophesying," 
 the term prophesying was understood in a much wider sense than 
 it is at the present time. In liis day prophets denoted public 
 religious teachers, and by the liberty of prophesying, he under- 
 stood the liberty of giving public religious instruction by speech 
 oi* writing without annoyance from the civil power, or from any 
 otlier source. 
 
 Undoubtedly this general sense of the terms propJiet and 
 prophesying is the true one. No term by which the Hebrew 
 prophet is denoted in the Old Testament means predicter. He 
 is called inspired speaker, seer, watehman, but never predicter, 
 or foreteller of future events. His office was to proclaim the 
 whole will of Jehovah to the Hebrew people. By public speech, 
 by written history, and by various forms of poetic composition, he 
 aimed to bring the rulers and people of Israel to a right state of 
 feeling and conduct in relation, to Jehovah, their supreme national 
 king and moral governor, and to keep them in it. In other 
 words, his office was to make and keep the rulers and people 
 what they ought to be in political, moral,_ and religious respects. 
 Constituting no legal order in the state, like the priests, having 
 no privilege of birth, making no claim to official respect, feeling 
 no dependence except upon ^he Divine spirit and their own souls, 
 
VI INTEODUCTION. 
 
 they were, by virtue of their natural, suparnatural, and acquired 
 powers, and by a certain authority naturally conceded to them by 
 the people, at the same time political counsellors, popular orators, 
 and religious teachers, having great influence in the Jewish com- 
 monwealth. 
 
 The prophetic office had its origin in the theocratic national 
 constitution and theocratic national mind of the Hebrews. As 
 God, their invisible sovereign, did not manifest himself to the mul- 
 titude in an immediate and sensible manner, it became necessary 
 that there should be a human representative of Jehovah to hia 
 jicople. To this office of representative of Jehovah to his peo- 
 ple, those regarded themselves as called, commissioned, and sent, 
 whatever might be their tribe, occupation, or parentage, who felt 
 with irresistible conviction that they possessed in their souls the 
 will of Jehovah ; that they were the chosen organs, by which he 
 might make known his will in regard to political, moral, and re- 
 ligious concerns. They felt that their minds Avere illumined and 
 moved by the holy spirit of God, and that the thoughts which they 
 expressed in speech or writing, under this illumination and influ- 
 ence, were to be regarded as the word of God. D'N'nj, inspired 
 Kpeakers, is their most common appellation. We have, however, 
 no reason to supjiose that tlie prophets of the Old Testament, any 
 more than St. Paul and the prophets mentioned in the New Tes- 
 tament, connected the idea of absolute infallibility with inspira- 
 tion. Nor do their writings afford any indications of such infalli- 
 bility. 
 
 The Hebrew prophets conceived of the spirit of God as giving 
 life to all animated beings ; intelligence to man, skill to the artist, 
 wisdom to the sovereign, resolution and strength to the waiTior, 
 and, above all, a lofty enthusiasm, profound knowledge of the 
 true and the excellent, and a far-reaching insight into the mind 
 of ( iod, to the prophet. Divine communications were not, as in 
 the lieathcn world, regarded as coming through inanimate objects, 
 tlirough lightning and thunder, the entrails of animals, the flirjht 
 of birds, or the unconscious mind of man. Everywhere in the 
 Old Testament, those who received the spirit of God, and conse- 
 quently s])oke the word of God, are represented as conscious 
 voluntary, intelligent agents. Everywhere they speak and act as 
 
INTEODTJCTION. TU 
 
 such. Their thoughts are expressed according to the common 
 laws of the association of ideas. The operation of the holy spirit 
 was to move the feelings, to illuminate the reason, to strengthen 
 the imagination, to command the conscience, but not to furnish 
 the prophet with objective knowledge of contingent events, or tc 
 make his intuitions infallible. Hence one prophet differs irom 
 another, just as one poet of any nation differs from another. The- 
 eifect of the Divine influence on any individual varied according 
 to his capacity of receiving it ; according to his bodily organiza- 
 tion, his intellectual, imaginative, and moral powers, the strength 
 of his natural feelings, his susceptibihty of religious fervor, his 
 education, condition, and all the circumstances in which he was 
 placed. The Hebrew prophet was capable of receiving the 
 Divine spirit in larger measure than the rest of his countrymen. 
 He was in a greater or less degree a man of genius. He was filled 
 with a lofty enthusiasm, and an invincible energy. He was 
 moved, excited, rapt into ecstasy. He was endowed with an 
 uncommon capacity for discerning the true and the excellent. 
 His pure reason, illuminated by God, pierced into the character 
 of the Divine government and its issues. His comprehensive and 
 iar-reaching understanding, intently employed on the causes, char- 
 acter, and consequences of everything which concerned the well- 
 being of the people of God, foresaw events hidden from common 
 eyes. His exalted imagination presented to him visions of God. 
 His pure and sensitive conscience heard the call of God, and felt 
 a Divine command or commission in relation to all which he felt 
 and saw. He had thus a marked superiority over his contempo- 
 r:ii'ics, and this superiority he attributed to the spirit of God. 
 The influence of the Divine spirit upon his soul is the key for the 
 explanation of all the various language which is used to express the 
 riception of Divine communications; such as hearing the voice 
 of God, seeing visions of God, having the word of God come to 
 him, &c. 
 
 If it be asked what was the criterion to the prophet that he 
 was >> true messenger of God, or had a Divine commission, the 
 answer is, that no one of them, whose writings have come down 
 to us, has given us information of any criterion by which he knew 
 that he was a prophet, except the possession of his spiritual gifts. 
 
Vlll INTEODUCTION. 
 
 and the strength of his own conviction that he was under the 
 influence of the spirit of God. These gifts, and this strong, irre- 
 eistible conviction, were to him the seal of his mission. Just as in 
 modern times a Christian believes that he is born of the Spirit, 
 when he manifests the fruits of the Spirit, so the ancient prophets 
 believed that they possessed the spirit of God in an extraordinary 
 degree, or were inspired prophets, because they possessed pro- 
 phetic gifts in an extraordinary degree, and had their convictions 
 borne into their minds with extraordinary power. 
 
 Maimonides and several other Jewish writers have come to the 
 same conclusion. " All prophecy makes itself known to the 
 prophet that it is prophecy indeed, by the strength and vigor of 
 the perception, so that his mind is freed from all scruple about 
 it." This he concludes to be the true meaning of Jer. xxiii. 20. 
 '• Is not my word like a fire, saith the Lord, and like a hammer 
 that breaketh tlie rock in pieces ? " on which he makes the follow- 
 ing comment. " Such a thing is the prophetical spirit by reason 
 of the strength of its impression and the forcibleness of its opera- 
 tion on the heart of the prophet." See John Smith on Prophecy, 
 in Watson's Tracts, Vol. IV. p. 320, &c. 
 
 Had, then, the Hebrew prophets no criterion by which they 
 and others might know that they were inspired by God, different 
 from that wliich was possessed by Savonarola, Luther, Milton, or 
 Fox ? If they had, they have not told us what it was. It seems 
 to follow, therefore, that infallibility ought not to be connected 
 with the scriptural idea of inspiration. For mere strength of con- 
 viction that one is moved to think, speak, or write by the spii-it 
 of God, or, which is the same thing, by Divine inspiration, is not 
 at tlie present day regarded as evidence that one is infallible.* 
 
 I have spoken briefly of the general oQice and work of the 
 Hebrew prophet, and of his internal qualifications for the dis- 
 cliarge of his duties, omitting many topics that might be interest- 
 ing in a full treatise. I now come to the inquiry, What was the 
 nature of the prophetic predictions ? The essential part of the 
 work of the prophet was, as we have seen, to pei-suade rulci-s and 
 people to be what they ought to be in political, moral, and 
 religious respects. Tlieir predictions are to be regarded as means 
 
 * See Note to the Introduction. 
 
INTRODUCTION IX 
 
 of accomplishing tliis great end. These constituted the motives 
 by which they hoped to stir up kings and people to a right course, 
 or to deter them from a wrong one ; to humble them when elated 
 with a false confidence, or to comfort them when discouraged 
 under overwhelming national calamity. * 
 
 . These predictions consist of. representations of the future, hay- 
 ing reference partly to the people of God, that is, the kingdoms 
 of Israel and Judah, and partly to foreign nations, which, in 
 the way of interest, friendship, or enmity, &c., had some connec- 
 tion with the people of God. We never find the Hebrew proph- 
 ets uttering predictions respecting countries unknown to the 
 Hebrews, such as Japan, or America, or India, but only respecting 
 those nations from which at the time of the prediction they bad 
 something to hope or to fear, or which they had cause to love or 
 to hate, such as successively the Assyrians, the Babylonians, the 
 Syrians, the Phcenicians, the Philistines, the Egyptians, the 
 Edomites, the Moabites, the Ammonites, the Arabians. Some- 
 times the prediction relates to an individual who was concerned 
 in the business of the state. 
 
 Tlie predictions of the prophets are always presented as motives 
 of conduct to their contemporaries. They are never made as 
 independent truths, without reference to the circumstances of the 
 times. They are not merely apocalyptic, or for the mere gratifi- 
 cation of curiosity. They always have "• practical relation to the \ 
 people in the time of the prophet. They are always presented as f 
 p^^romises of happiness, or threatenings of distress, and this gener- ' 
 ally as the fruit of the conduct of the people, and thus as a ravela- j 
 tiou of the righteousness of God, or of the retribution of which '- 
 God is the author. 
 
 Here ivo have one principal source of the Hebrew predictions, 
 namely, the laws of Divine retribution. It was a fundamental 
 doctrine of Judaism that the future condition of a nation, as well 
 as of an individual, would be so or,dered by the Almighty as to 
 constitute the reward or punishment of present conduct. For 
 tliis reason it was, that the prophets were led to cast their eyes 
 into the future, in order to find motives to urge kings and people 
 to the course which they reconunended. In order to make these 
 motives moi"e distinct, vivid, and Impressive, they did not deal in 
 
X INTRODtTCTlON. 
 
 general and abstract denunciationB of woe, but witb piercing 
 sagacity, derived from natural genius, from the assiduous con- 
 templation of the future, and from the influence of the Divine 
 spirit on their minds, they undertook to point out the particular 
 events which would happen in the future ; that is, they not merely 
 promised or threatened, but predicted. More or less of the same 
 practice has prevailed among political and religions reformers 
 from that time to this. But it prevailed in a remarliable degree 
 amonc the Hebrew prophets, so that their writings constitute a 
 distinct and peculiar class. They believed that they had an in- 
 siflit into the future, which the human understanding, without the 
 aid of the Divine spirit, would not have aflbrded them. The 
 popular faith supported them in their general claims, though their 
 particular messages were often rejected with incredulity, con- 
 tempt, or persecution. 
 
 This I regard as a very important view of the nature of the 
 predictions of the prophets. They belong to the category of 
 motives with which the prophets urged upon their contempora- 
 ries the great objects of their mission, namely, that of keeping the 
 people in a riglit political, moral, and religious condition. They 
 are the application of the doctrine of an earthly retribution to the 
 particular condition and circumstances of the community in the 
 time of the prophet. See Is. i. 19, &c. ; Jer. vii. 3, &c., xxi. 
 1-9. 
 
 The practical character and aim of the predictions in rela- 
 tion to the contfemporaries of the prophet are also seen in those 
 cases in which evil is threatened Israel from foreign nations, with 
 which they were, or wished to be, in alliance. The design was to 
 withdraw or deter Israel from impohtic alliances, dangerous to 
 religion, by threatening evil or destruction from the nation 
 from which the rulers were seeking aid, or the advantages of an 
 alliance. 
 
 The same practical character and aim are evident in predic- 
 tions of prosperity. The design was to keep the people in grate- 
 ful dependence upon Jehovah ; to inspire patient submission 
 under the temporary chastisement or trials which were to end in 
 good ; to comfort and encourage them, so that, though humbled 
 they should never waver or doubt in regard to the benevolent 
 designs of God toward the posterity of Abraham. 
 
INTEODUCTION. XI 
 
 So in those predictions in wliicli calamity or destruction is 
 threatened to foreign nations, such as Egypt, Babylon, Tyre, &c., 
 there is in general a practical object in reference to the people of 
 God. It is to encourage them when foreign nations assume a 
 threatening aspect; see Is. x. 5, &c., xxx. 27, &c. xxxi. 1, &c. 
 Hab. ii. ; partly to deter them from untheooratic alliances, I" xx. 
 5, &c., xxx. 3, &c.; partly to console them under the injustice and 
 oppression which they have suffered. Is. xxi. 1, &c. xlvli. ; Ezek. 
 XXV. -XXXV. ; Jer. 1., li. ; and partly to make the people feel their 
 dependence on Jehovah by exhibiting his righteous judgments. 
 
 From the nature of the case, the prophets could not be guided 
 by the principle of retribution in predictions of prosperity and 
 blessedness, so much as in predictions of woe. It is only in a 
 very qualified sense that any people, much less so perverse a peo- 
 ple as the Jewish is represented to have been, can be said to 
 merit blessings from Jehovah. Still there is some regard to this 
 principle, inasmuch as the prophets scarcely ever predict pros- 
 perity, unless it is preceded by righteousness. See Is. xliii. 25 ; 
 Ezek. xxxvi. 25, &c. Sometimes the piety of the fathers, or prom- 
 ises made to the fathers, seem to be the grounds of predictions of 
 prosperity. Is. xxxvii. 35 ; Mic. vii. 20. Hence it is that denun- 
 ciations of woe are generally, and sometimes by a very rapid tran- 
 sition, followed by promises of peace, favor, and glory. See Amos 
 ix. 11 ; Mic. iv. 1-10, and very numerous passages of the same 
 kind elsewhere. 
 
 Thus it appears that the principle of an earthly retribution lies 
 at the foundation of most of the predictions, but with some qualifi- 
 cations and limitations. 
 
 Another important remark is, that the prophets whose genuine- 
 ness is undoubted, when they make definite predictions, introduc- 
 ing the names of persons, nations, cities, &c., keep within the 
 sphere of human vision, and direct attention to those nations to 
 which the vision of a Hebrew politician would naturally be di- 
 rected. Their predictions are conformed to the political horizon 
 of their time, and are definite and explicit in the same degree in 
 which the circumstances of the time afford clear indications of 
 coming events. Thus Amos, Hosea, and Isaiah bring chiefly to 
 view the Assyrians. Isaiah mentions the Babylonians also, who 
 
xii INTRODUCTION. 
 
 were in liis day meditating a separation from the AssjTians. 
 Later prophets, as Habakkuk, Jeremiah, and Ezekiel, utter pre- 
 dictions relating to the Chaldeans who destroyed the Assyrian 
 monarchy. Ezekiel even mentions the Scythians, under the 
 names of Gog and Magog. 
 
 It is evident, not only that the preceding propositions are true, 
 Init also that in this way alone their predictions would be of any 
 ■\;ilue, or have any influence with their contemporaiies, the read- 
 ct-s or hearers to whom they were addressed. Had the prophets 
 predicted calamity as coming from a monarch of whose name they 
 Iiad never heard, or from nations beyond the sphere of Jewish 
 knowledge or interest, or from nations which had little or no 
 power to inflict injury upon them, it is plain that their predic- 
 lions would have been disregarded and have been followed by no 
 jiractical effects. They never predict calamity from very small 
 or very remote nations, from which nothing was to be feared. 
 .Such predictions could ha^o no more been expected to influence 
 the Jews, than the prediction of destruction to our country at the 
 present day from India or Japan could be expected to influence 
 us. In order that their predictions might excite any interest, or 
 produce any eflect, it was necessary that they should liave a cer- 
 tain degree of probabilitj' in the minds of the people. 
 
 I now come to the question how far the predictions of the 
 prophets were verified by events, or fulfilled ; and if fulfilled, 
 whether in such a manner as to afford evidence of miraculous 
 fo^ckno^\■ledge in the prophets. 
 
 Ijcfore the examination of particular cases, one or two pre- 
 liminary observations are to be made. Tlie prophets expressly 
 ^tatc many of their predictions to be conditional, suspended on 
 the conduct of those ivhora they addressed. This is implied in 
 tlie principle on which most of them are founded, namely, the 
 principle of Divine retribution. See Jer. xviii. 7 — 10; Jer. x.wi. 
 IC-in. It follows, then, that every case of the non-fulfilment of 
 a prediction is not a proof of error on the part of the prophet; 
 brcniipp the prediction was conditional, and there may have been 
 a reformation in the people which averted the predicted calamity. 
 
 On the other h:md, every fulfilment of a prediction is not a 
 proof of infallibiht)- or miraculous foreknowledge ^lany events 
 
INTRODUCTION. XlU 
 
 may be predicted by human sagacity, meditating on the causes of 
 events, and on the circumstances in which nations are placed. 
 Such men as Edmund Burke, John Adams, and others, men of 
 genius and sagacity, having their patriotic minds continually 
 intent upon all the political signs in their horizon, have made very 
 remarkable predictions. In order to prove miraculous foreknowl- 
 edge, the event predicted must be clearly beyond the limits of 
 human sagacity and calculation. In order to prove such fore- 
 knowledge, the event must also be fulfilled in the way and man- 
 ner expected by the writer. For instance, if it should be now 
 ]n-edicted that London is, at a future day, to be destroyed by 
 the French, it would not be a miraculous fulfilment of the pre- 
 diction, if, some centunes hence, that city should be destroyed by 
 the Russians, or by the gradual operation of natural causes. It 
 would be safe to predict of many cities that they would come to 
 an end in some way, and some time or other. 
 
 How then was it with the predictions of the Hebrew prophets ? 
 Were they fulfilled in such a manner as to imply miraculous fore- 
 knowledge ? The only way to arrive at a correct answer is to 
 examine every particular prediction, and the circumstances under 
 which it was made, in order to perceive what indications of the 
 event might have been present to the mind of the writer, and, 
 secondl}'-, to examine history, to see how far events correspond to 
 his language. Our limits will not allow us to examine all the 
 predictions of the prophets. I will take two or three of the most 
 remarkable, and endeavor to proceed without perverting the 
 meaning of the prophetic writers, or falsifying the facts of history. 
 Rationalistic interpretation, when employed in the interest of 
 apologetic theology, ought to be at least as odious as when 
 employed in the interest of physical or metaphysical philosophy. 
 
 A prediction which will at once occur to the reader of the 
 Scriptures is that against Babylon. It is found in Is. xiii., xiv., 
 xxi. 1-10, xl.-lxvi., and in Jer. 1., li. In !b. xiii. 17-22, we 
 read : — 
 
 *' Behold I stir up against, them the Medes, 
 AVho make no account of silver, 
 And as to gold, they do not regard it. 
 Their bows shall strike down the young men, 
 And on the fruit of the womb they shall have no compassion; 
 
XIV INTRODtrCTlON. 
 
 Their eye shall not pity the children. 
 
 So shall Babylon, the glory of kingdoms 
 
 The proud ornament of the Chaldeans, 
 
 Be like Sodom and Gomorrah, which God overthrew 
 
 It shall never more bo inhabited; 
 
 Nor shall it be dwelt in through all generations. 
 
 Nor shall the Arabian pitch his tent there, 
 
 Nor shall shepherds make their folds there. 
 
 But there shall the wild beasts of the desert lodge, . 
 
 And owls shall fill their houses; 
 
 And ostriches shall dwell there, 
 
 And sat^'rs shall dance there. 
 
 Wolves shall howl in their palaces, 
 
 And jackals in their pleasant edifices. 
 
 Her time is near. 
 
 And her days shall not be prolonged." 
 
 In ch. xlv. 1, Cyrus is mentioned by name as the leader of the 
 Medes and Persians against Babylon. 
 
 Now if this prediction, contained in what ia called the Book of 
 Isaiah, really proceeded from the prophet Isaiah, the son of Amos, 
 it would present a somewhat difficult problem. For in that case 
 it would have been written about two hundred years before the 
 capture of Babylon by Cyrus, and at a time when the Medes 
 could not have been regarded as dangerous to the Babylonian 
 monarchy. At any rate, it could not have been foreseen by 
 any human intelligence that C)tus the Persian should lead the 
 Medes against Babylon. If, therefore, it could be proved to satis- 
 faction that this prediction was written about two hundred years 
 before the capture of Babylon by Cyrus, it would be impossible 
 to explain, on the ground of mere human Intelligence, how Isaiah 
 could have foreseen so much as he did respecting Cyrus and the 
 Medes. But if miraculous knowledge be supposed, it would be 
 equally difficult to explain how it was, that, in the most important 
 particulars relating to this event, he was in error. The writer of 
 the prediction, after the utmost allowance is made for figurative 
 language, plainly supposed that Babylon would be totally destroyed 
 by the Medes under Cyrus. Now the destruction of that great city 
 has taken place. So far the prediction was fulfilled in some de- 
 gree, as every one knows. But this destruction was not effected 
 at the time, nor by the instruments, wliich the writer had in mind. 
 
INTEODtTCTION. XV 
 
 Cyrus took the city without trouble, but he neither battered down 
 the walls,* nor put the inhabitants tothesword. He did not even 
 injure it; but made it his winter residence during his reign, as the 
 third city in the Persian empire, the next after Susa and Ecbatana. 
 It was not tiU fifty years after the time of Cyrus that the walls of 
 Babylon were beaten down in consequence of a rebellion against 
 Darius Hystaspis.f Xerxes afterwards plundered the temple of 
 Belus. But the city stUl continued to flourish, so that Alexander 
 the Great, when he took the city about two hundred years after 
 the time of Cyrus, and four hundred after that of Isaiah, found it 
 full of the riches of the East. After his time it seems to have 
 gradually declined, and to have been brought to ruin not so much 
 by sudden destruction as by the building of other cities, especially 
 the city of Seleucia by Seleucus. About one hundred and thirty 
 years before Christ it was taken possession of by the Parthians. 
 According to Quintus Curtius, about one fourth part of it was 
 inhabited in his time. Now this gradual ruin of Babylon many 
 hundred years after the time of the prediction above quoted is 
 not what was in the mind of the writer when he made it. His 
 prediction is of the utter destruction of the city by the Medes 
 under Cyrus ; of the putting most of the inhabitants to the sword, 
 and of the captivity of others. So that, supposing the prediction 
 to have come from Isaiah, one part of it implies miraculous pre- 
 science, and the other contradicts such a supposition. 
 
 But the truth is, that there is no sufficient evidence that the 
 predictions concerning the destruction of Babylon came from the 
 prophet Isaiah. On the contrary it appears to me susceptible of 
 demonstration that Is. xl. - Ixvi. was written by a genuine prophet, 
 the most eminent of all the prophets in religious insight, only a 
 short time before the return of the Jews from the exile in Baby- 
 lon. And though the arguments which make it appear that ch. 
 xiii., xiv., and xxi. were written at about the same time are not so 
 strong as in the case of ch. xl. -Ixvi., they are such as have left no 
 doubt in the minds of the most impartial and learned inquirers.^ 
 The predictions, then, were written when it could have been 
 learned by a careful observer of what was going on, that the Medcs 
 
 • Herodotus, in. 169. tlbid. 
 
 { See the CommeDtariea of Geseojus, Rosemnueller, Knobel, Ewald, Hilzi^, &c. 
 
XVl INTKOD0OTION. 
 
 were about to invade Babylon, and when it was probable that so 
 fierce a people would take the city, and would not take it without 
 destroying it. In this last particular, the unknown prophet and 
 Jeremiah were in error, as also in regard to the general way in 
 which Babylon was to come to an end. 
 
 Another remarkable prediction, which occurs in several of the 
 prophets, is that against Edom. Her complete destruction is pre- 
 dicted in the most emphatic terms, and with a great variety of 
 images of desolation. Is. xxxiv., Ixili. ; Ezek. xxxv. ; Amos i. 11, 
 1 2 ; Obadiah. It is said, 
 
 " Her streams shall be changed into pitch. 
 And her dust into brimstone, 
 And her whole land shall become burning pitch. 
 Day and night it shall not be quenched ; 
 Her smoke shall ascend forever." — Is. xxxiv. 9, 10. 
 
 From a comparison of the passages in which this prediction 
 occurs, it is evident that the prophets expected it to be fulfilled 
 about the time of the return of the Israelites from the captivity, 
 when they should be in the highest degree of prosperity. Now the 
 destruction of Edom as a nation has taken place, as has that of 
 many other nations, including the Jewish. But when the proph- 
 ets made the prediction of such a sudden, entire, and perpetual 
 desolation, they could not have foreseen that the Edomites would 
 retain their courage and enterprise in the time of the prophet 
 llalachi (see ch. i. 4), several hundred years after the predictions, 
 ur that the Edomites would one day be united to the Jews as a na- 
 tion (Jos. Ant. xili. 9. 1), or that Herod, an Edomite, would become 
 king of the holy people. So great are the difEculties in regard to 
 the pri'diction concerning Edom, that some interpretei's, such as 
 J. U. Michaelis, suppose it is yet to be fulfilled. Some also sup- 
 ])'isc Edom to denote Home, even Christian Kome. 
 
 Another interesting ]irediction in the Old Testament is that 
 concerning Tyre by Ezekiel, in ch. xxvi. It is very explicit. 
 I'lie devastation and plunder of the city were to be complete, and 
 were to be effected by a particular king, Nebuchadnezzai-. The 
 siege, the taking of the city, the quantity of plunder, &o., are all 
 described. " For thus saith the Lord Jehovah : Behold, I will 
 bring against Tyre Nebuchadnezzar, king of Babylon,' a king of 
 
INTEODtrCTION. XVll 
 
 kings from the North, with horses, and with chariots, and with 
 horsemen, and a vast multitude of people. Thy daughters upon 
 the land shall he slay with the sword ; and he shall set a tower 
 against thee, and cast up a mount against thee, and lift up the 
 buckler against thee ; and his battering rams shall be set against 
 thy walls, and thy towers shall he break down with axes. By 
 reason of the great number of his liorses, their dust sliall cover 
 thee; thy^walls shall shake at the noise of the horsemen, and of 
 tlie wheels, -and of the chariots, when he entereth into thy gate?, 
 as men enter into a city that is broken through. With the hoofs 
 of his horses shall he tread down all thy streets ; thy people he 
 sl]all slay with the sword ; and the idols of thy strength shall fall 
 to the ground. And they shall make a spoil of thy riches, and 
 make a prey of thy merchandise ; and they shall break down thy 
 walls, and destroy thy beautiful houses ; and thy stones and thy 
 timber and thine earth shall they lay in the midst of the watere. 
 And I will cause the noise of thy songs to cease, and the sound 
 of thy harps shall be no more heard. And I will make thee like 
 a naked rock ; thou shalt be a place to spread nets upon ; thou 
 slialt be built no more ; for I, Jehovah, have spoken it, saith the 
 Lord Jehovah." There is no question here as to the authorship 
 of the passage, or the time when the prediction was mailc. Here, 
 t_io, there was a fulfilment of one point in it. T}Te has been 
 destroyed at some time, and in some way. But there is no evi- 
 dence that it was destroyed at the time, in the way, and by the 
 person indicated in the prediction. There is no evidence that 
 Nebuchadnezzar took the city, but rather much reason to believe 
 t'lo reverse. Heeren, in his Researches into the Politics, &c. of 
 the Asiatic Nations, says that " Tyre had to defend itself against 
 Nebuchadnezzar during a siege of thirteen years ; but that in 
 reality he ever took it or destroyed it, as is commonly asserted, 
 t'lore is no historical proof" And in a note he says : " The cap- 
 ture of Tyre by Nebuchadnezzar is confirmed by no Phoaniclan 
 or Greek writer. It rests on the prediction of Ezekicl alone. 
 But a later oracle of the same prophet, xxix. 18, shows that tlie 
 attempt to subdue it failed." (Hceron, Vol. II. p. 11.) The sub- 
 sequent preiiiction In Ezeklel to which Heeren refers Is found In 
 eh. xxix. 18 - 20, th.e plain meaning of which Is, that Nebuchad- 
 
xviii INTRODUCTION. 
 
 nezzar did not succeed in taking Tyre and getting plunder from 
 it, and that therefore he should get his wages from the plunder 
 of Egypt. Ezekiel must tlien have been in error in his predic- 
 tion concerning Tyre. What he predicted "was a very prob- 
 able event, considering the power of Nebuchadnezzar. That the 
 Tyrians should be able to sustain a siege of more than thirteen 
 years was not to have been expected. But when the prophet un- 
 dertook to predict a. contingent event with precision find confi- 
 dence, he went beyond his depth, and was disappointed. 
 
 Similar results would follow an examination of the prediction 
 of the return of the Israelites from the captivity at Babylon and 
 the subsequent glory of the nation, Is. xl.-bcvl., Jer. xxxi. 4-15, 
 when compared with Jemsh history. The same remark also 
 applies to Ezekicl's prediction concerning Egypt, ch. xxix., xxx., 
 xx.\ii., and to others which might be adduced. 
 
 From a view of all the cases which have been examined, and I 
 think the same result would follow an examination of all the pre- 
 dictions in the writings of the prophets except those post eventum 
 in the ungenuine Book of Daniel, it is clear, — 1. That they were 
 not written after the event predicted; for, in this case, they 
 would have been made to correspond more nearly with the facts 
 of history. 2. The sincerity and good faith of the prophets are 
 •npparcnt in all their predictions. They were guided by the doe- 
 trine of an earthly retribution in human affairs, and by the indi- 
 cations which their political horizon afforded in regard to coming 
 changes. They often manifest a high degree of penetration into 
 futurity as men of genius and sagacity, having their patriotic 
 n\inds continually strained to discern aU the political changes 
 which mif,rht affect the people of Jehovah, and inspired by that 
 holy spirit which God gives to all who seek it aright. That some 
 of their predictions failed of fulfilment, resulted from their having 
 luaile declarations too circumstantial and particular in regard to 
 tlie special designs of the Deity. Tliey were right in their gen- 
 eral principles, that under the government of God righteousness 
 cxaltcth a nation, and that sin brings ruin on a people and on 
 individuals. But when they undertook to tell the time when, 
 and the manner how, the retributions of Heaven woTild be accom- 
 plished in regard to a particular nation, or individual, they erred, 
 
INTEODUCTION. XIX 
 
 as all must err when they undertake to predict particular contin- 
 gent future events. Their faculty was the faculty of foreboding, 
 not of objective sight, and it was fallible. The predictions are 
 clear. History is also clear and inexorable. The prophets are as 
 insti'uctlve and valuable as God meant tliey should be. And why 
 should we undertake to be wiser than Omniscience ? AVhy try to 
 make history conform more nearly to the predictions of the Jew- 
 ish prophets than the providence of God has made it ? Surely 
 He knows how to make his truth prevail in the world, and estab- 
 lish his empire in the hearts of men, without the aid of human 
 artifices and inventions, such. as may be found in abundance in 
 elaborate Biblical commentaries, and in books of travels. 
 
 " Will ye speak falsehood for God ? 
 Will ye utter deceit for him? 
 Will ye be partial to his person ? 
 Will ye contend earnestly for God? 
 Will it be well for you, if he search you thoroughly? 
 Can ye deceive him, ffg one may deceive a man? 
 Surely he will rebuke you, 
 If ye secretly have respect to persons." — Job xiii. 7-10. 
 
 One class of predictions remains to be considered, distinguished 
 from those which have been thus far discussed both by the nature 
 of the subject and by their influence upon the theology of the 
 Christian Church, namely, the Messianic predictions. I hardly 
 know how to speak of this subject with sufficient brevity for this 
 Introduction. And yet I cannot pass over it without trying to 
 give the intelligent reader the means of arriving at correct views. 
 It will be well to consider the origin, nature, and fulfilment of the 
 Messianic predictions. 
 
 I. Their origin. In a large sense such predictions may be said 
 to arise out of the natm-e of man, and to be peculiar to no particu- 
 lar nation. What may be called the. Messianic idea arises out of 
 the dissatisfaction which in every age has been experienced with 
 the present condition of society in connection with faith in the 
 government of a benevolent Deity. In all ages men have felt that 
 society was not what it ought to be, and what it might be, if men 
 had the right spirit, and would do and be what they ought to do 
 and be. Now with faith in a God of infinite benevolence, how 
 
XX INTEODUCTION. 
 
 natural is it for the imagination to picture sucli a state of society 
 in tlio future ; to look to Divine Providence for such a regeneration 
 of humanity as shall lay the foundation of a kingdom of God upon 
 earth, — the restoration of all things to the true condition designed 
 by the Creator. Such a golden age has been anticipated by sev- 
 eral of the ancient classical writers, and in various religious sys- 
 tems. Such an age is longed for and predicted by various classes 
 of reformers at the present day. The feeling on which such an- 
 ticipations are founded is alluded to by the Apostle Paul, when he 
 says (Rom. viii. 19, &c.), that "the creation is earnestly expecting 
 the manifestation of the sons of God " ; and that " the creation 
 was made subject to vanity in the hope that it would be delivered 
 i'rom its bondage to corruption into the freedom of the glory of 
 the sons of God." 
 
 We may go further. We may maintain that the anticipation 
 of an individual Messiah has its root in universal human nature. 
 We not only feel a dissatisfaction with the present condition of 
 society, but with the character of every individual in society ; yea, 
 with our own character as degenerate and imperfect. No one 
 fully expresses in his life his ideal conception of what a man ought 
 to be. No one acts and lives in perfect harmony with the holy 
 voice within him. Thus there arises within us the ideal of a per- 
 fect man, — of one whose whole manner of thinking, feehng, and 
 acting is in perfect harmony with the spirit of God ; that is, wo 
 form the idea of the Messiah of God. But as we cannot find such 
 a llessiali around us or within us, it is natural to look for him 
 in the same future in which we looked for the regeneration of 
 society. From such a future perfect man it would be natural ta 
 look for the regeneration of society, at least in certain ages of the 
 world, when abstract principles are not distinctly apprehended 
 and their power understood. For we learn from observation how 
 much the improvement of society and the advancement of intel- 
 lectual aiid moral light have depended on gifted individuals, who 
 from time to time have ajipcared on the earth. From this view it 
 ajipoars that the coming of such a peraon as Jesus was not only, in 
 some sense, a fulfilment of the expectations of the Jews, but of 
 " tlie desire of nations." 
 
 The Messianic idea was however developed in a very hio-h 
 
INTEODUCTION. XXI 
 
 degree, and in a peculiar form, among the Jews. This happened 
 from the same reason that the spirit of prophecy, in general, on aU 
 subjects to which it applied itself, was developed in a far higher 
 degree than among other nations. But from the preceding re- 
 marks it will be perceived that the Messianic predictions of the 
 Hebrew prophets are not so peculiar and anomalous as they have 
 sometimes been supposed to be. 
 
 The Messianic predictions originated less immediately in ideas of 
 earthly retribution, and were less suggested by the circumstances 
 of the times, than the other predictions of the Hebrew prophets. 
 They partook more of an ideal character than common predic- 
 tions, and sprung more from the general faith of the nation as the 
 peculiar people of God, and from the general convictions and spirit 
 of the prophets. It will be found, however, that the Messianic 
 predictions, as well as those relating to other subjects, always had a 
 practical object with reference to the contemporaries of the writ- 
 ers, and were not designed by their authors for the special use of 
 distant ages. They always had the practical object of reviving 
 the drooping spirits of the nation in calamitous times, of keeping 
 the people from despair of help from their God, and thus from 
 casting off their faith and trust in him. 
 
 We now come to the inquiry what the Messianic predictions of 
 the Jewish prophets were. It will bo convenient to consider, — ■ 
 1. AVhat was the glorious state of things in the future, which they 
 predicted ; and 2. What was the instrumentality by which it was 
 to be effected. Under the first head we may make a subdivision 
 of the prophetic expectations : — 1. The purely rehgious ; 2. Tlie 
 political and religious united. 
 
 I. The general religious expectations, or predictions. These were 
 founded on the correct view that truth has an almighty power, and 
 must finally obtain a triumphant and universal dominion over the 
 minds of men. The prophets were convinced of the truth and 
 power of their religion, and hence of its tendency to extend itself 
 beyond the bounds of their own nation. Consequently they could 
 not fail of entertaining the firm expectation that the time would 
 come when every foi-m of idolatry should perish, and give place to 
 faith in the true God, and thus the religion of Israel be received 
 by all the heathen nations. Among passages of this import are 
 
XXll INTRODUCTION.. 
 
 Is. xvili. 7, &c., where it is predicted that the Ethiopians, whose 
 country was regarded as one of the remotest from Palestine, should 
 bring presents to the temple of Jehovah at Jerusalem. 
 
 " At that time shall gifts be brought to Jehovah of hosts 
 From a people tall and fair, 
 
 From a people terrible from the first and onward, 
 A mighty, victorious nation, 
 Whose land is divided by rivers, 
 To the dwelling-place of Jehovah of hosts, to Mount Zion." 
 
 In Is. xxiii. 17, 18, the same thing is predicted of the Tyrlans, 
 viz. that their wealth should be consecrated to the service of Jeho- 
 vah at Jerusalem. 
 
 "But her gain and her hire shall be holy to Jehovah, 
 It shall not be treasured, nor laid up in store; 
 But it shall be for them that dwell before Jehovah 
 For abundant food and for splendid clothing." 
 
 In Is. xix. 19-21, the same thing is predicted of Egypt. 
 
 " In that day shall there be five cities in the land of Egypt 
 Speaking the language of Canaan 
 And swearing by Jehovah of hosts; 
 One of them shall be called the City of the Sun. 
 Thus shall Jehovah be made known to Egypt, 
 And the Egyptians shall know Jehovah in that day, 
 And shall ofl'er to him sacrifices and oblations ; 
 They shall make vows to Jehovah and perform them." 
 
 This confident expectation of the acknowledgment of Jehovah 
 as the true God, in other words, of the extension and establish- 
 ment of the kingdom of Heaven among men, is carried still further 
 hy some of the later prophets. Thus, Zeph. ii. 11 : — 
 
 "Jehovah will bo terrible against them; 
 For he will destroy all the gods of the earth 
 And before him shall worship, every one from his place, 
 Alt the islands of the nations.'* 
 
 So also iii. 9 : — 
 
 " Then will I again bestow upon the nations pure lips, 
 So thiit they shall all of them call on the name of Jehovah, 
 And serve him with one consent. 
 
INTRODUCTION. SXIU 
 
 From beyond the rivers of Ethiopia 
 
 My suppliants, the sons of ray dispersed ones, shall bring my offering." 
 
 So in Jer, iii. 17: — 
 
 " For then shall Jerusalem be called the throne of Jehovah, 
 And all the nations shall resort to it ; 
 They shall resort to Jehovah, to Jerusalem, 
 And shall no more walk after the perverseness of their evil hearts." 
 
 See also xvi. 19- 21 ; Zech. viii. 20-23, xiv, 16. 
 
 But perhaps the strongest and purest hopes of the universe 
 spread of the religion of Jehovah are expressed by an unknown 
 prophet, in religious insight the most distinguished of all the 
 prophets, who wrote a short time before the close of the exile at 
 Babylon, and whose work has been erroneously ascribed to Isaiah. 
 Thus, Is. xlii. 1,4: — 
 
 " Behold my servant, whom I uphold, 
 My chosen, in whom my soul delighteth ; 
 I have put my spirit upon him; 
 
 He shall cause laws to go forth to the nations 
 
 He shall not fail, nor become weary, 
 
 Until he shall have established justice in the earth, 
 
 And distant nations shall wait for his law." ' 
 
 So in xlix. 6 : — 
 
 " He said, It is a small thing that thou shouldst be my servant 
 To raise up the tribes of Jacob, 
 And to restore the preserved of Israel; 
 I will also make thee the light of the nations. 
 That my salvation may reach the ends of the earth." 
 
 So in li. 4 : — 
 
 " For a law shall proceed from me, 
 And I will establish my statutes for the light of the nations." 
 
 See also Lx. 5, 6, and Ixvi. 18 — 23. 
 
 In all the preceding passages it is predicted that all the nations 
 shall be united with ferael by a common religious faith, — by the 
 knowledge and worship of Jehovah. Perhaps a certain degree of 
 political superiority on the part of the Jews is implied in them. 
 But the predictions are probably as purely religious as Jews of 
 the age when they were written could make. 
 
SXIV INTllODUCTION. 
 
 n. Having spoken of the purely religious and moral expecta- 
 tions of the prophets relating to the period which may be called 
 Messianic, I come now to those of a temporal nature, i.e. those 
 in which a national, political, or physical element is mingled with 
 the religious and moral. A lover of truth will not ignore any part 
 of the predictions of the prophets. 
 
 I will, however, first speak of the state of things which accord- 
 ing to the prophets would immediately precede the Messianic 
 times. It was to be a time of national purification and reforma- 
 tion, brought about by the retributive judgments of God. The 
 people were to become righteous before they became prosperous. 
 Thus Jer. iii. 12, 13, 14, &c. ; — 
 
 " Return, rebellious Israel, saith Jehovah! 
 I will not turn a frowning face upon you ; 
 Though I have rejected 3'ou, 
 Yet will I receive you again, 
 One from a city and two from a nation, 
 And I will bring you to Zion." 
 
 This work of national purification and reformation is represent- 
 ed as being brought about by Jehovah's inflicting punishment on 
 his people by means of heathen nations, through which he destroys 
 the incorrigibly wicked from the midst of his people, and brings 
 the remainder to a better mind. Thus, Is. i. 25, 2G : — 
 
 " And I will again turn my hand toward thee, 
 And wholly purge away thy dross, 
 And take away all thy alloy. 
 And I will restore thee judges, as at the first, 
 And counsellors, as at the beginning. 
 Thou shalt be called the city of righteousness, the faithful city." 
 
 So, ch. iv. 2 - 6 : — 
 
 "In that day shall the increase of Jehovah be glorious and honorable, 
 And the fruit of the land excellent and beautiful, 
 For them that have escaped of Israel. 
 All that remain in Zion, 
 And all that are left in Jerusalem, 
 Shall be called holy; 
 
 When the Lord shall have washed away the filth of the daughters of Zion, 
 And have removed the blood of Jerusalem from the midst of her, 
 By a spirit of judgment and a spirit of destruction, 
 
INTBODUCTION. XXV 
 
 Then shall Jehovah create upon the whole extent of mount Zion, and upon 
 
 her places of assembly, 
 A cloud and smoke by day, 
 And the brightness of a flaming fire by night; 
 Tea, for all that is glorious there shall be a shelter; 
 /There shall be a tent by day for a shadow from the heat, 
 And for a refuge and shelter from the storm and rain." 
 
 To the disciplinary punishments by which the Jewish nation 
 was to be prepared for its condition of blessedness and glory, the 
 exile at Babylon belongs. In this exile the chastised people would 
 repent of their transgressions and turn to Jehovah with their 
 whole hearts. Tlius, Jer. xxiv. 5-7: "Thus saith Jehovah, the 
 God of Israel : As these good figs, so will I regard the captives of 
 Judah, whom I have sent out of this place into the land of Chaldea 
 for their good ; and I will bring them again to this land ; and I 
 will build them up, and not pull them down ; and I will plant them, 
 and not pluck them up. And I will give them a heart to know 
 me, that I am Jehovah ; and they shall be my people, and I will 
 be their God ; for they shall return to me with their whole heart." 
 See also xxix. 10-14, 1. 5; Is. xl. — Ixvi. ; Ezek. vi. 8-10, xx. 
 38; Zeph. iii. 9-13. 
 
 The prophets after the captivity still retain the expectation of 
 tlie purification of the Jewish nation before the Messianic times 
 by the chastising judgments of God. Mai. iii. 1-3. 
 
 In regard to the time when the glorious Messianic state of the 
 Jewish nation should commence, the prophets do not appear to 
 have definite views. It is represented as following the purifying 
 judgments of God on the nation at no distant period. Different 
 pi-ophots have different times in view at no great distance in their 
 own future. Thus Isaiah, Jeremiah, the unknown author of Is. xl. 
 ' . — Ixvi., Malachi, the author of the Book of Paniel, whq lived in 
 different periods, some of them in periods distant from each other, 
 evidently regard the Messianic future as equally near to their own 
 time. Isaiah iv. 2-5, and especially viil, 1 — ix. 7 seems to expect 
 it soon after a hostile i^vasio^ which was threatened in his time. 
 But Jeremiah * and the misnamed Isaiah f expect it to succeed the 
 return from the captivity at Babylon, so as to belong to the same 
 current of events. But Malachi, who, wi'Qte long after the returij 
 
 * Jcr. xxxii., xxxifi. t Is. liv. &c. 
 
 VOL. I. b 
 
XXVI INTRODUCTION. 
 
 from tlie captivity, still expects it at no distant pcrioil, and the 
 author of the Book of Daniel, who wrote about 175 A. C, expects 
 it to follow immediately the death of Antiochus Epiphanes. 
 
 Having spoken of what was immediately to precede the Mes- 
 sianic period, and of the time when the prophets expected it to 
 arrive, I now come to speak of the Messianic state itself, with ref- 
 eience to its national, political and physical characteristics. The 
 prophets all unite in describing it aa an inexpressibly happy and 
 glorious temporal condition of the Jewish nation with respect to 
 its government, its internal concerns, and its foreign relations. 
 How any one can read the Hebrew prophets and not come to this 
 conclusion would be an utter mystery to me, did I not know that 
 tlie exploded doctrine of an allegorical sense affects the interpre- 
 tations of many expositors who have nominally abandoned it. 
 
 1. The prophets set forth that the remnant left in Judea shall 
 be the stem or nucleus of a flourishing state, to wliich accessions 
 shall be made by the return of the exiled Israehtes from all quar- 
 tui-s of the earth. Sec Is. iv. 2, 5, G, vi. 13. Micah vii. 11, 12 
 says : — ■ 
 
 " The day cometh when thy walls are to be built; 
 In that day shall the decree be far removed. 
 In that day shall they come to thee 
 From Assyria and tlie cities of Egypt, 
 And from Kgypt to the river. 
 From sea to sea, from mountain to mountain." 
 
 ■ooe also ii. 12 ; Amos ix. 11 - 15 ; Is. xi. 11, &c., .xlix. 9- 12 ; Jer. 
 xxiii. 7-8, xxix. 14, xxxii. 37-44 ; Ezek. xxxvii. 21 - 25. 
 
 2. It is predicted that the extent and population of the renovat- 
 ed nation shall be very great. Thus, Is. liv. 1 : — 
 
 " ."^injr, thou barren, that didst not bear! 
 Itrcak forth into singing, and shout for joy, thou that wast not in travail! 
 For more arc the children of the desolate, 
 Tli:m of the married woman, saith Jehovah, 
 l-'nlarge the place of thy tent. 
 
 And let the canopj' of thy habitation be extended! 
 Sparc not; lengthen thy cords. 
 And make fast thy stakes! 
 
 For on the right hand and on tlie loft shall thou burst forth with increase; 
 And thy posterity shiill inherit the nalioni, 
 And people the djsol.ire ci^cs.*' 
 
INTRODUCTION. XXVU 
 
 Is. Ix. 22: — 
 
 " The little one shall become a thousand, 
 And the small one a strong nation ; 
 I, Jehovah, will hasten it in its time." 
 
 See also xlix. 19 - 21 ; Ezek. xxxvi. 37, 38 ; Zech. Yiii. 4, 5. 
 
 3. The internal political condition of the nation shall be one of 
 the highest prosperity and glory. See Is. xi., xii. ; Ezek. xxxvii* 
 22, &c.; Jer. iii. 18. 
 
 4 The moral and religious condition of the nation shall be in 
 the highest degree satisfactory. Thus, Is. xxxii. 15 : — 
 
 '* Until the spirit be poured upon us from on high, 
 And the wilderness become a fruitful field, 
 And the fruitful field be esteemed a forest. 
 Then shall justice dwell in the wilderness, 
 And righteousness in the fruitful field. 
 And the effect of righteousness shall be peace, 
 And the fruit of righteousness quietness and security forever " 
 
 See also liv. 13, lix. 21. Is. Ix. 18, 21 says : — 
 
 " Violence shall no more be heard in thy land, 
 Wasting or destructton within thy borders ; 
 Thou shalt call thy walls Salvation, 
 And thy gates Praise. 
 Thy people shall be all righteous," &c. 
 
 Jer. xxxi. 31-34: — - 
 
 "Behold, the days come, saith Jehovah, 
 That I will make with the house of Israel, 
 And with the house of Judah, a new covenant; 
 But this is the covenant which I will make with the house of Israel; 
 After those days, saith Jehovah, I will put my law into their inward parts, 
 ^And upon their hearts will I write it; 
 And I will be their God, 
 And they shall be my people. 
 And they shall teach no more, 
 Every man his neighbor, and every man his brother, 
 Saying, Know Jehovah! 
 For they shall all know me, 
 From the least of them even to the greatest of them, saith Jehovah " 
 
 See also Joel ii. 28, 29. 
 
 5. The physical condition of the country shall be in the highest 
 degree favorable. The prophets seem to labor for expressions by 
 
XXVUl INTRODUCTION. 
 
 wliicH to set forth its state of more than paradisiacal felicity. 
 
 Thus, Joel iii. 18: — 
 
 " In that day shall the mountains drop down new wine, 
 And the hills shall flow with milk, 
 And all the streams of Judah shall flow with water." 
 
 See also Zech. xiv. 8. Is. xxx. 25, 26 says : — 
 " And on every lofty mountain, 
 And on every liigh hill, 
 Shall be brooks and streams of water. 
 Then shall the light of the moon be as the light of the sun, 
 And the light of the sun shall be sevenfold, 
 As the light of seven days." 
 
 See also Is. xli. 18; Jer. xxxi. 12; Ezek. xxxiv. 27, 29; Amos 
 ix. 13; Is. lx.,lxi.,lxv. 17-25. 
 
 G. The political condition of Israel with respect to foreign na- 
 tions shall be in the highest degree satisfactory. They shall no 
 more be under the yoke of oppression from abroad. Is. ix. 3, 4; 
 Ezek. xxxiv. 28, xxxvi. 15 ; Joel iii. 17 ; Is. liv. 17. So far from 
 buing molested or oppressed by foreign nations, Israel shall in the 
 Messianic times annux, make tributary, or destroy foreign nations 
 on all sides, and to a great extent. Thus, Is. xi. 14 : — 
 
 " r.ut they shall fly upon the shoulders of the Philistiues at the sea; 77 
 
 Together shall they plunder the children of the East; 
 
 Kdora and Moab shall be their prey. 
 
 And the sons of Ammon shall be subject to them." 
 
 Sec also Joel iii. 9-17; Amos ix. 12; Obad. 19, 20; Zeph. ii. 9. 
 Is. xlix. 23 says : — 
 
 " Kings shall be thy nursing fathers. 
 And queens thy nursing mothers, 
 And their faces shall they bow down before thee, 
 And lick the dust of thy feet." * 
 
 Is. Ix. 11, 12 says: — 
 
 "J'liy gfLtes shall be open continually; 
 They shall not be shut by day or by night. 
 That the treasures of the nations may be brought to thee, 
 And that their kings may come with their retinues. 
 For that nation and that kingdom 
 AVhich will not serve thee shall perish; 
 Yea, those nations shall be utterly destroyed. 
 See also Zech. xiv. 14. 
 
INTRODUCTION. XXl-X 
 
 There seems also to be predicted a signal destruction of heathen 
 nations which opposed Israel. See Is. xxiv. 21 ; Ezek. xxviii. 26 ; 
 Alic. v. 8, 9 ; Hag. ii. 6. The most complete descriptions of this 
 destruction of the nations seem to be in Joel, ch. iii., and Zech., 
 ch. xiv. 
 
 7. The duration of the happy state of things in the Messianic 
 period of the Jewish nation was to be perpetual. See Jer. xxiv. 
 6 ; Ezek. xxxvii. 25. Joel iii. 20 says : — 
 
 " But Judah shall bo inhabited forever, 
 And Jerusalem from generation to generation.** 
 
 So Is. bd. 8. Mic. iv. 7 says : — 
 
 " I will make the halting a remnant, 
 And the far scattered a strong nation; 
 And Jehovah shall reign over them in mount Zion, 
 Henceforth even forever." 
 
 So Jer. xxxii. 40. 
 
 Such in a small compass is the picture which the prophets pre- 
 sent of the happy and glorious temporal condition of the Jewish 
 nation in the Messianic times, — a condition which was to endure 
 forever. Much more to the same effect might be quoted. That 
 every line of these predictions of temporal felicity and glory to the 
 Jewish nation is to be understood literally^ cannot be maintained. 
 For they were uttered by those who were poets as well as proph- 
 ets, in the most glowing state of feeling and imagination. We 
 must expect therefore a certain exuberance and exaggeration in 
 their descriptions. We must read the prophets as poets, rather 
 than as dogmatic theologians. To the province of poetry, per- 
 haps, belongs the representation that the wild beasts are to be- 
 come tame, that the stars are to shine brighter, that the light of 
 the moon is to be as the light of the sun, and that Jehovah will 
 create new heavens and a new earth. We may not be able in 
 every case to draw the exact line between what the writers 
 would have regarded as imaginative embellishment, and what as 
 the express objects of their faith. Common sense, however, ap- 
 plied to their interpretation, will prevent frequent mistakes. But 
 that the amount of the predictions of the prophets, as they and 
 their contemporaries must have understood them, is to set forth p 
 
XXX INTRODUCTION. 
 
 floui-ishiug and glorious condition of the Jewish nation, a condition 
 of righteousness and peace, a condition of political prosperity and 
 power, and a condition of superiority and triumph over all other 
 nations, seems to me so plain that he who opens his eyes may see 
 it, and that he who runs may read it. If we set aside the conscious 
 meaning of the prophets, and regard their thoughts as mere types 
 or prefigurations of the future, of course they may denote one 
 thing in the tenth oentury, another in the sixteenth, another in 
 the nineteenth, and another at some future time. 
 
 in. Having now spoken of the purely moral and religious pre- 
 dictions of the prophets, and of those in which a certain political 
 element and a certain outward condition of the Jewish nation are 
 introduced, I now come to speak of the instrumentality by which 
 such a glorious future of the Jewish nation in both respects was to 
 be effected. The prophets Joel, Zephaniah, Nahum, and Habak- 
 kuk all predict the glorious future times called Messianic, but do 
 not indicate the particular human instrumentality by which they 
 supposed it would be effected. 
 
 The prophets Hosea, Amos, Isaiah, Iilicah, Jeremiah, Ezekicl, 
 and Zechariah represent a Jewish king as the instrument by which 
 the glorious condition of the nation and of the world was to be in- 
 troduced. It may be that Haggai, iii. 20, &c., and Malachi should 
 be added. This appears from the names which are applied to him, 
 the offices which he beat's, and the work which he is said to per- 
 form. Merely referring to Hosea ill. 5, and Amos ix. 11, which 
 are not very full and tree from doubt, the fct clear and definite 
 description of the future Messiah which, without allegorical inter- 
 pretation, I find in the whole Old Testament, occurs in Is. ix. 6. 
 Here we read, that, after a time of great distress to the Jewish 
 nation, Jehovah will bring them joy and peace by raising up to 
 tliem a wise and mighty prince, who shall, by the help of God, es- 
 tablish and extend his dominion over the house of David forever. 
 
 " For to us a child is born, 
 To us a son is given, 
 
 And the government shall be upon his shoulder, 
 And he shall be called 
 Wonderful, counsellor, mighty potentate, 
 Everlasting Hither, prince of peace; 
 
INTEODUCTION. XXXI 
 
 His dominion shall be great, 
 
 And peace w-ithout end shall be upon the throne of David and his king- 
 dom, 
 To fix and establish it 
 Through justice and equity, 
 Henceforth and forever. 
 The zeal of Jehovah of hosts will do this." 
 
 This passage is at the close of a. prediction of considerable 
 length ; and the plain meaning of the language as describing a 
 literal temporal king of the Jewish nation is wholly favored by the 
 connection. All the epithets given to this personage are attri- 
 butes of royalty. When it is said that " to us," i. e. to the nation, 
 " a child is born," " a son is given," the meaning evidently is a 
 child at the head of the nation, a royal child, a king's son- Then 
 it is said expressly, that "the government shall be upon his 
 shoulder," i. e. the government of the Jewish nation, as the con- 
 nection requires. Then follow epithets denoting his wisdom as a 
 king. Mighty potentate^ or mighty God^ (it is of no consequence 
 which rendering is adopted,) denotes his power. It is also said 
 that he should be the everlasting father, i. e. perpetual benefac- 
 tor of his people, and the prince of peace, i.e. one who, having 
 overcome the enemies of the state, should be the author of peace 
 and prosperity. To understand the epithets of this passage in a 
 spiritual sense is wholly inconsistent with its connection with the 
 longer passage of which it is the conclusion. 
 
 In Is. xi. there is another striking description of the Messiah, 
 which evidently represents him as a king clothed with temporal 
 power. See verses 1, 4, 10, 11, 14. Such must have been the 
 conception of the prophet. 
 
 The next prediction of the Messiah occurs in Is. xxxii., which 
 begins, 
 
 " Behold ! a king shall reign in righteousness ! 
 And princes shall rule with equity," &c. 
 
 Some have doubted whether this passage be a prediction of the 
 Mes.siali. But it is generally supposed to be such, and, I think, 
 correctly. The common version has for the caption of the chap- 
 ter, " The blessings of Christ's kingdom." But if the passage re- 
 late to the Messiah, the first verse evidently describes him as a 
 
XXXii INTEODOCTION. 
 
 temporal king. Such must have been the conception of the 
 prophet. 
 
 The next passage descriptive of the Messiah in the order of 
 time is a celebrated one in Micah, who was a contemporary of 
 Isaiah. See ch. v. 2, &c. 
 
 " But thou, Bethlehem Ephratah, 
 Who art small to be among the thousands of Judah, 
 Out of thee shall he come forth for me to be ruler iu Israel, 
 Whose origin is from the ancient age, from the days of old. 
 
 4 He shall stand and rule in the strength of Jehovah, 
 In the majesty of Jehovah his God; 
 
 And they shall dwell in security; 
 
 For he shall be great even to the ends of the earth. 
 
 5 And he shall be peace. 
 
 When the Assyrian shall come into our land, 
 To trample on our palaces, &c. 
 
 6 Thus shall he deliver us from the Assyrian when he cometh into our land, 
 And treadeth in our borders." 
 
 Of this passage it is sufficient to remark, that the connection in 
 which it stands supports the plain meaning of the language, which 
 describes the Messiah as king of Israel, subduing, at the head of 
 tlie nation, the Assyrians and other enemies. There is in Micah 
 no other passage referring to the Messiah, unless it be ii. 13. If 
 tliis refer to him, it is in perfect harmony with ch. v. 2, &c. 
 
 The next prophet who has given a prediction of the Messiah is 
 Jeremiah. In ch. xxiii. 6, after speaking of calamitous times of 
 the Jewish nation, the prophet says : 
 
 '* Behold, the days are coming, saith Jehovah, 
 When I will raise up from David a righteous Brancli, 
 And a king shall reign and prosper, 
 And shall maintain justice and equity in the land. 
 In his days Judah sh:iU be saved. 
 And Israel shall dwell securely ; 
 And this is the name which shall be given him, 
 Jehovah-is-our-salvation." 
 
 Now the verses preceding and following this passage strongly 
 confirm the plain meaning of the ofliclal and symbolical names 
 given to the Me^^siah in this passage. He is expressly called a 
 king, and the oifices of a king are ascribed to him. The symbol- 
 
INTBODtJCTION. XXXlll 
 
 ical names "Branch" and " Jeliovali-is-our-salvation " are given 
 him to denote that he was to be of the roy£il family of Darid, 
 and that Jehorah would eare or deliver the people of Israel from 
 exile and other calamities by his instrumentality. Nothing occurs 
 in the passage to show that the regal epithets applied to him are 
 to be understood in a figurative or spiritual sense. It is only by 
 allegorical interpretation that such a sense can be extracted from it. 
 The only other passage in Jeremiah which speaks of the Messiah 
 is ch. xxxiii. 14, &c. : 
 
 " Behold, the days come, saith Jehovah, 
 That I will perform that good thing 
 Which I have spoken concerning the house of Israel, 
 And concerning the house of Judah. 
 In those days and at that time 
 
 Will I cause to grow up from David a righteous Branch, 
 Who shall maintain justice and equity in the land ; 
 In those days shall Judah be saved. 
 And Israel shall dwell securely; 
 And this is the name which shall be given her, 
 Jehovah-is-our-salvation." 
 
 This passage is somewhat less explicit than the last. But the 
 symbolical names applied to the Messiah, as well as the literal 
 term, " king," and the connection of the passage with what pre- 
 cedes and follows, show that the prophet conceived of him as a 
 temporal king at the head of the Jewish nation, the author to it 
 of temporal peace and prosperity. There is no other passage re- 
 lating to the Messiah in Jeremiah. 
 
 We now come to Ezekiel, who fii-st speaks of the Messiah in ch. 
 xxxiv. 23, 24 : " And I will raise up one shepherd over them, and 
 he shall feed them, even my servant David ; he shall feed them, and 
 lie shall be their shepherd. And I, Jehovah, will be their God, 
 and my servant David a prince among them." Who can doubt 
 that the prophet was here thinking of a literal king, who should 
 rule the Jewish nation in the spirit of David ? In ch. xxxvii. 25, 
 Ezekiel again predicts the Messiah, in language so similar to that 
 of the last passage that I need not recite it. I am not aware that 
 there is any other reference to the Messiah in Ezekiel. 
 
 The next prophet who speaks of the Messiah is Zechariah, ch. 
 iii. 8 : " For, behold, I will cause to come my servant, the Branch." 
 b* 
 
XSSIV INTRODUCTION. 
 
 The S}'mbolic name " Branch " seems to be used to indicate a 
 royal descendant from the house of David. This is confirmed by 
 ch. vi. 12, 13: 
 
 " Behold, a man whose name is the Branch, 
 He shall spring up from his place, 
 And he shall build the temple of Jehovah, 
 And he shall bear the majesty, 
 And sit and rule upon his throne. 
 And be a priest upon his throne. 
 And the counsel of peace shall be between them both." 
 
 Nothing can be plainer than that the Messiah, as here described, 
 ■was regarded by the prophet as a temporal king, who should build 
 the temple of Jehovah, and promote the will of Jehovah by ad- 
 vancing the peace of the Jewish people, uniting in his person the 
 ofiioe of king and priest, as was sometimes the case with ancient 
 kings. 
 
 The next passage is in ch, ix. 8- 10 : 
 
 " And I will encamp about my house, as about a stronghold, 
 Against him that passeth by and him that returneth. 
 And no oppressor shall pass through them any more ; 
 For now have I seen with mine eyes. 
 Rejoice greatly, daughter of Zion, 
 Shout, O daughter of Jerusalem ! 
 Behold, thy king cometli to thee ; 
 He is just and victorious, 
 Mild, and riding upon an ass, 
 Even upon a colt, the foal of an ass. 
 And I will cut off the chariot from Ephraim, 
 And the horse from Jerusalem ; 
 And the battle-bow shall be cut oflf. 
 And he shall speak peace to the nations ; 
 And his dominion shall be from sea to sea, 
 And from the river to the ends of the earth." 
 
 In tliis beautiful passage the Messiah is expressly called a king, 
 aiid the attributes and actions of a temporal king are ascribed to 
 liim. He is a king, who shall give peace to the Jewish nation ; 
 who shall break the battle-bow, and cause the horse and the char- 
 iut to disappear. But from a comparison of the connection in 
 verses thirteenth and fourteenth, and from other passages, espe- 
 cially ch. xiv., the prophet would seem to expect peace in Judasa, 
 
INTEODITCTION. XXXV 
 
 not from the dissemination of pacific principles, but rather from 
 the victories of the Messiah over all other nations, and the exten- 
 sion of political power over them, so that the Jews would have no 
 need of weapons of war with which to defend themselves. 
 
 These three are all the references to the Messiah in Zechariah. 
 There are, indeed, two other passages which by some have been 
 supposed to refer to the Messiah, but with no good reason. The 
 first is in ch. xiii. 7 : 
 
 " Awake, sword, against my shepherd, 
 
 Even against the man who is my fellow, saith Jehovah of hosts ! 
 
 Smite the shepherd, and let the sheep be scattered! 
 
 I will also turn my hand against the lambs." 
 
 Now if the passage last quoted in ch. ix., relating to the per- 
 petual peace of Israel, the destruction of weapons of war, and the 
 extension of the dominion of the Messiah, be a genuine prediction 
 of Zechariah, it follows that what is said of the smiting of the 
 shepherd and the scattering of the sheep must refer to calamitous 
 times of the Jewish nation and its rulers before the coming of the 
 Messiah. When he should come, according to the predictions 
 not only of Zechariah, but of all the other prophets, there was to 
 be victory, prosperity, and peace. 
 
 The other passage in Zechariah is in ch. xii. 10 : 
 
 *', Then will I pour upon the house of David, 
 
 And upon the inhabitants of Jerusalem, 
 
 A spirit of supplication and of prayer; 
 
 And they shall look to me whom they pierced," &c. 
 
 But the obvious meaning of the prophet in this passage is, that 
 the speaker, Jehovah, and not the future Messiah, was pierced by 
 the neglect and disobedience of the Jews, or by the persecution of 
 his prophets. Calvin, in his note on the passage as quoted in John 
 xix. 37, says, " God here spealts in the manner of men, signifying 
 that he is wounded by the wickedness of his people, and especial- 
 ly by tl>e obstinate contempt of his word, as a man Is mortally 
 wounded when his heart is pierced." 
 
 The prophet Malachi may possibly refer to the Messiah in ch. 
 ill. 1 : 
 
 "And the Lord whom ve seek shall suddenly come to his temple; 
 And tlic messenjxcr of the covenant whom ye desire, 
 behold, lie Bh;ill come, saith Jcliovuli of hosts. 
 
XXXVi INTRODUCTION. 
 
 But who shfiU abide the day of his coming? 
 
 And who shall stand when he appeareth? 
 
 I'or lie shall be like the fire of the refiner, 
 
 And lil^e the soap of the fuller. 
 
 And lie shall sit as a refiner and purifier of silver, 
 
 And lie shall purifj' the sons of Levi, 
 
 And shall refine them as gold and silver, 
 
 'I'hat, being holy to Jehovah, they may bring an offering in righteousness.'* 
 
 ^Vhether this passage, if it refer to the Messiah, represents his 
 olficc to be that of a king after the type of David, or a prophet 
 after the tj-pe of Elijah, seems doubtful. If it represents him as a, 
 pi-uphet, it is the only passage in the Old Testament which gives 
 such a representation. All the other prophets represent him as a 
 king. 
 
 In the Book of Daniel, tlie character of which is not material in 
 this inquiry, there is only one passage which can be regarded as 
 predicting a personal Messiah by an unbiassed interpreter, namely, 
 uh. vii. 13, H : "I saw in the night visions, and, behold, one like a 
 son of man came with the clouds of heaven, and came to the aged 
 person, and they brought him near before him. And there was 
 giNcn him dominion, and glory, and a kingdom, that all people, 
 nations, and languages sliould serve him ; his dominion is an ever- 
 histing dominion, which shall not j^ass away, and his kingdom shall 
 not be destroyed." 
 
 In a former edition I expressed the opinion that this passage 
 relates to a personal Messiah. This is by far the most common 
 opinion, and may be the correct one. If so, it harmonizes with 
 tlie passages adduced from the otlier prophets, which represent the 
 ^hssiah as a temporal king. For even on the supposition that 
 tlic prophet pictures him as a superhuman being, which is doubtful, 
 his dominion is represented as succeeding four great monarchies, 
 and nothing is said to show that the dominion which is given to 
 " one nice a son of man " is dilfercnt in its nature from that of the 
 fom- preceding monarchies, or any other than a perpetual earthly 
 dominion. 
 
 But on further investigation it appears to me that the common 
 cxplaiiatiun of this passjige is e.xceedingly doubtful. It is, in my 
 ■>-iew, more i*obable that the plirase son of man does not here 
 rcl'er to the Messiah. It is rather a symbol of the Jewish people. 
 
INTRODUCTION. XXXVll 
 
 In the former part of the chapter Daniel is represented as seeing 
 in the night visions four animals, namely, a lion, a bear, a leopard, 
 and another terrible beast unnamed, symbolizing four empires ; 
 namely, 1. the Babylonian, 2. the Median, 3. the Medo-Pei'sian, 
 and 4. that of Alexander and his successors. In close connection 
 he is represented as seeing in the night visions one like a son of 
 man, and as seeing dominion given to him by God. Now, as the 
 tour animals seen in the night visions are symbols denoting four 
 empires, it seems probable that the one like a son of man is also 
 a symbol, denoting the Jewish nation. Thus there would be five 
 successive symbols, four beasts and one man. This interpretation 
 seems also to be confirmed by the explanation of the night visions 
 which is given by the angel. For when he had informed Daniel 
 that the four beasts denoted kingdoms or nations, he says in verse 
 twenty-seventh, that, after the destruction of the fourth or Mace- 
 donian empire, " the sovereignty and dominion and power over all 
 kingdoms under the whole heaven shall be given to the people of 
 tlie saints of the Most High.'' Here, instead of the symbol, *' a sou 
 of man," we seem to have the thing symbolized, namely, the peo- 
 ple of the saints of the Most High, that is, the Jewish peoplp. 
 Admitting, therefore, that the common interpretation of the phrase 
 son of man in the passage is entitled to respect, it is most probable 
 that it denotes the Jewish nation, just as the lion denoted the 
 Babylonian, the bear the Median, the leopard the Medo-Persian, 
 and an unnamed beast the Macedonian. This interpretation in its 
 primary application was adopted in ancient times by Ephrasm 
 Syrus,* though he supposed that it had a second and complete 
 fulfilment in Jesus Christ. In modern times, Paulus, Jahn, Weg- 
 scheider, Baumgarten-Crusius, and Hitzig have maintained the 
 same explanation. So also Dorner, Von der Person Christi, 
 p. 63. Grotiijs iuterpreted the phrase son of man in the same 
 symbolic way, but supposed that it referred to the Roman empire. 
 As to the representation that the symbol of the Jewish empire 
 came with the clouds of heaven, it may be well understood as de- 
 noting that its source was in God, — that God would be the mighty 
 and irresistible agent in setting it up, as the supreme national 
 king of the Jews, according to ch. ii. 44 : " But ii» the days of 
 * EphrtEm Syri Opera, Vol. II. p. 2r0. 
 
XXXVm INTRODUCTION. 
 
 these kings shall the God of heaven set up a kingdom which shall 
 never be destroyed," &c. 
 
 I have thus brought forward all the passages which occur in the 
 prophetic writings relating to an individual Messiah as the in- 
 strumentality for introducing the glorious future condition of the 
 Jewish nation and of tlie world. Nor do I think that any other 
 predictions of an individual Messiah in the whole of the Old Testa- 
 ment, except those which I have brought forward, can be found, 
 without resorting to allegorical interpretation, or double senses. 
 There are four Psalms, respecting which there may be some doubt 
 whether they be predictions of the Messiah or not ; viz. Ps. ii., xlv., 
 l.xxli., and ex. If they do relate to him, they clearly ascribe to 
 hiip the office and character of a triumphant temporal king. The 
 same remarks apply to the prediction in Numb. xxiv. 1 7, by the 
 Moabite prophet Balaam. But the balance of probability is 
 against the Messianic character of those Psalms. It is not difficult 
 to explain how it happened that the instrumentality for bringing 
 about the glorious Messianic future, both as regards the religioiM 
 and moral, as well as the political element of it, should by most of 
 the prophets be represented as a king. All the predictions of a 
 personal Mcsslali wei-e made after the establishment of the govern- 
 ment by kings. The prophets, who were the historians of the na- 
 tion, knew very well the vast influence exercised by kings not 
 only in regard to the national prosperity and glory, but also in 
 regard to the establishment and extension of religion and morals. 
 They could conceive of no higher instrumentality by which a re- 
 ligious and political reformation united could be accomplished, 
 than by a wise and pious king. Tliey knew from their national 
 history, that when wise, rigliteous, and religious kings had gov- 
 erned, then idolatry had been suppressed, time religion had been 
 established and extended, and tlie nation had prospered ; in fine, 
 that the religious and political condition of the nation had de- 
 pended vui-y much on the good or bad character of the king. We 
 have only to read the books of Engs and Chronicles to see that 
 such must have been the views of the prophets who lived under 
 the kings. From no single prophet or priest could they expect so 
 much for the <-i'f;i'neration of the nation in Its religious, moral, and 
 politlc.'d conilition, as-from a king. For it depended on the king 
 to encourage true propliets and holy priests, or the rcvci'so. 
 
INTRODUCTION. XSXIX 
 
 It is also easy to explain why tlie prophets should represent the 
 king who was to bring in the glorious future times as a son or de- 
 Fcendant of David, and why he should sometimes be called by the 
 very name of David. David was the king who, according to the 
 judgment of the prophets as expressed in the historical books, 
 ruled according to the strictest theocratic principles, and performed 
 with the greatest fidelity what Jehovah commanded. See, for ex- 
 ample, 1 IGngB ix. 5, xiv. 8, xv. 5. Succeeding kings are approved 
 or condemned according as they did or did not resemble David, 
 and conduct themselves like David, their fether. In a word, Da- 
 vid was regarded as the model theocratic ruler, the promoter and 
 extender of the religion of Jehovah. See 1 Kings xv. 4 ; 2 Kings 
 viii. 19, xix. 34. The prophets, therefore, who lived under the 
 kings, were naturally led to expect, as the head of the pure thcoc- 
 I'acy in the future glorious Messianic times, a king, a descendant 
 of David ; as it were, David himself arisen in one of his posterity. 
 Besides, the family of David had always been the reigning family 
 at Jerusalem; so that, if David had been less eminent than he was, 
 still one of his descendants must have been represented as the 
 Messiah, when once the Messiah was regarded as a temporal king. 
 
 In a similar way is to be explained the prediction in Micah v. 
 2, that Bethlehem should be honored as the source from which 
 the Messiah should come forth. Bethlehem was the family scat 
 of the race of David, 1 Sam. xvii. 1 2, and consequently whoever 
 looked for a king of the race of David would represent him as 
 about to come from Bethlehem. To say that he was to originate 
 in Bethlehem, was the same thing as to say that he would proceed 
 from the family of David. 
 
 In regard to the attributes or character of the Messiah, as con- 
 ceived of by the prophets, they are what constituted the prophetic 
 ideal of a perfect Hebrew king. He was to be strong and mighty, 
 wise and pious, righteous and merciful. See Is. ix. 6, &c., xi. 2, 3, 
 &c. ; Jer. xxiii. 5 ; Mio. v. 3 ; Zech. xii. 3. By some, the Messiah 
 has been supposed to be represented by the prophets as a super- 
 natural being, or even as the Supreme Being. This opinion has 
 been generally rejected by the best scholars of all denominations. 
 The passages which have been supposed to favor this view are Is. 
 ix. G ; Dan. vii. 13 ; Mai. iii. 1 ; Jer. xxiii. 5 ; and a few others of 
 
xl INTRODUCTION. 
 
 less note. For a refutation of this view, see my notes on the pas- 
 sages, and especially an article of mine in the Christian Examiner 
 for January, 1836. 
 
 The extent of the dominion of the Messiah, the work which he 
 was to perform, the time of his coming, and the duration of his 
 reign, are implied in what has been said, pp. xxvi. el seq., concern- 
 ing the predicted Messianic times. The Messiah was to be the head 
 of the Jewish nation and the world, in the glorious condition which 
 he had introduced. In reference to the two classes of predictions 
 relating to the Jlessianic times, viz. those purely religious, relating 
 to the establishment and extension of true religion, or the wor- 
 ship and service of Jehovah among men, and those in which a po- 
 litical element was included, the Messiah was to be God's repre- 
 sentative and instrument in the accomplishment of both. He was 
 to be the founder of the universal spiritual kingdom of Grod, and, 
 at the same time, of the political dominion and temporal prosperity 
 and glory of the Jewish nation, as above described, pp. xxvi. et seq. 
 
 Respecting the time of the coming of the Messiah, as understood 
 by the prophets, the remarks hold good which were made, p. xxv., 
 respecting the predicted time of the glorious fiiture condition of 
 the Jewish nation. So far as the prophets indicate any opinion 
 respecting the time of the Messiah's coming, they seem to have ex. 
 puctcd that he would come after certain great national judgments, 
 which they supposed woidd take place either in their own day, 
 or in no distant period from it. Sec Is. viii. — ix. 6. Some of 
 the prophets seem to have supposed that the Messiah would come 
 after a return of the Jews from exile. See Mic. Iv., v. ; Jer. xxiii. 
 a-S; Ezek. xxxvii. 21-25; Zcch. vi. 12, 13, compared with 
 iii. 8. They evidently had no uniform expectation on the subject. 
 E icli expetted it at no distant period in his own future. 
 
 We liave tlius seen that all the prophets whose writings we have 
 examined, with the exception of Malachi, whose language is too 
 ambiguous to authorize a confident opinion, represent the Mes- 
 siali as tlie temporal king of the Jewish nation. 
 
 But is there no other instrumentality mentioned by any proph- 
 et, by which the glorious future period of the Jewish nation 
 and of the world was to be introduced ? It appeiu-s to me that 
 there is ; namely, that described by an unknown prophet, the 
 
INTRODUCTION. xli 
 
 greatest of aU the Jewish prophets, who lived near the close of 
 the exile at Babylon, and wrote the composition included in Is. 
 xl. - Ixvi. His prediction, fairly interpreted in its connection, and 
 by his own use of language, indicates that by the " Servant of 
 Jehovah," who should introduce the glorious future condition of 
 the Jewish nation, and in some degree of the world, he had in 
 view not an individual Messiah, but a collective body, the Jewish 
 church, the better part of the Jewish nation, the true Israel, i.e. 
 the Jewish nation considered as the true and faithful servant of 
 Jehovah. 
 
 The passage which at once arrests attention among the utter- 
 ances of this great unknown prophet is Is. lii. 13-liii., of which 
 the following is a careful translation. 
 
 " Behold, my servant shall prosper; 
 He shall be lifted up, and set on high, and greatly exalted. 
 As many were amazed at the sight of him, — 
 So disfigured and scarcely human was his visage, 
 And so unlike that of a man was his form, — 
 So shall he cause many nations to exult oa account of him; 
 Kings shall slmt their mouths before him. 
 For what bad never been told them shall they see, 
 And what they never heard shall they perceive. • 
 
 " Who hath believed our report, 
 And to whom hath the arm of Jehovah been revealed ? 
 For he grew up before him like a tender plant; 
 Like a sucker from a dry soil; 
 
 He had no form nor comeliness, that we should look upon him. 
 Nor beauty, that we should take pleasure in him. 
 He was despised and forsaken of men, 
 A mar of sorrows, and acquainted with disease; 
 As one from whom men hide their faces. 
 He was despised, and we esteemed him not 
 But he bore our diseases, 
 And carried our pains, 
 And we esteemed him stncken from above, 
 Smitten of God, and afflicted. 
 
 " But he was wounded for our transgressions; 
 He was bruised for our iniquities; 
 For our peace was the chastisement upon him, 
 And by his stripes are we healed. 
 All we like sheep were going astray; 
 We turned every one to his own way, 
 
Xlii INTRODUCTION. 
 
 And Jehovnh laid upon hira the iniquity of us all. 
 
 He was oppressed tliat was already afflicted, 
 
 Yet he opened not his mouth ; 
 
 As a lamb that is led to the slaughter, 
 
 And as a slieep before lier shearers is dumb, 
 
 He opened not his mouth. 
 
 Hy oppression and punishment he was taken away, 
 
 And who in his generation would consider 
 
 'I'hat he was cut off from tlie land of the living, 
 
 That for the transgression of my people he was smitten ? 
 
 His grave was appointed with the wicked, 
 
 And with the rich man was his sepulchre, 
 
 Al.though he had done no injustice, 
 
 And there was no deceit in his mouth. 
 
 It pleased Jehovah severely to bruise him; 
 
 But when he has made his life a sacrifice for sin, 
 
 He shall see posterity; he shall prolong his days, 
 
 And the pleasure of Jehovah shall prosper in his hand. 
 
 Free from his sorrows, he shall see and be satisfied; 
 
 By his knowledge shall my righteous servant lead many to righteousness, 
 
 And he will bear their iniquities. 
 
 Therefore will I give hira his portion with the mighty, 
 
 And with heroes shall he divide the spoil, 
 
 Because he poured out his soul unto death, 
 
 And was numbered with transgressors; 
 
 Because he bore the sin of many, 
 
 Aiid made intercession for transgressors." 
 
 This passage is a very remarkable one, whatever instrumen- 
 tality may be denoted by the " Servant of Jehovah." For it sets 
 forth in a clear and emphatic manner the moral good and the gen- 
 eral happiness whic^h the writer conceived to bo produced by the 
 suIFcrings of tlie righteous. The resemblance, in some particulai-s, 
 oi* the fortuues, character, and work of the Servant of God to 
 those of our Saviour, is so striking that no one can fail to be im- 
 pressed by it. The great body of Christians have been in the 
 habit of ri'garding the passage as a miraculous prediction of the 
 suifurings, death, and burial of Jesus of Nazareth. Any individual 
 wouhl be reluctant to oppose the general voice, were it not for the 
 fact, that, owing to unfounded principles of interpretation, hun- 
 dreds of passages in the Old Testament have fi-om the earliest 
 times with equal confidence been applied to Christ, which no wcll- 
 inlbrmcd interpreter can now apply to him ill tlie sense which 
 
INTRODUCTION. xliii 
 
 Tvas in the mind of the writer. On many accounts the passage 
 deserves a very careful consideration. 
 
 In view of the passages which I have heretofore quoted from 
 the Prophets, as descriptive of the coming and office of the Mes- 
 siah, there arises at once a difficulty in the way of applying to 
 him this remarkable description of the Servant of God. The dif- 
 ficulty is in accounting for the fact, that in every other passage in 
 which the Messiah is introduced he is represented as prosperous, 
 mighty, victorious, and that in this passage alone he should be 
 represented as a sufferer. How remarkable that, if the prophets 
 had regarded the Messiah as a sufferer, not one of them should 
 have alluded to so important a circumstance, except the writer of 
 this single passage ! It is still more remarkable, when we consider 
 that the very work of the Servant of God is represented in this 
 description as in a considerable degree accomplished by his suffer- 
 ings. Compare the passage, for instance, with the first prediction 
 of the Messiah in Is. ix. 6. Here we find that, after a description 
 of the great national distress, the writer goes on to say that it 
 shall not continue. " For unto us a child is born," &c. Not 
 a word is said here of the Messianic king's being in distress. 
 Everything is of an opposite character, from his very birth. The 
 same is true of every other prophetic description of the Messiah. 
 This consideration cannot but raise a presumption against the 
 common interpretation of the term Servant of Jehovah in ch. liii. 
 It is not' absolutely conclusive, because it might be said that the 
 author of the passage entertained a different view from the rest 
 of the prophets. 
 
 Perhaps it may be asked whether there is any actual inconsist- 
 ency between the passage under consideration relating to the 
 sufferings of the Servant of God, and the prophetic descriptions 
 of the Messiah as a prosperous and triumphant temporal king. 
 There certainly is no inconsistency in the representation that a 
 monarch is at one time in adversity, and at another in prosperity. 
 History informs us of many monarchs who have arrived at royalty 
 by the path of trial, persecution, and suffering of various kinds. 
 This was the case with David, from whom the prophets borrow 
 some traits in their delineations of the Messiah. They might, 
 therefore, have conceived of the Messiah as having arrived at the 
 
xliv INTRODUCTION. 
 
 thronp of the Jewish nation, and qualified himself to be their re- 
 ligious and moral reformer, the benefactor of their nation and the 
 extender of their empire and their religion over foreign nations, by 
 having passed through the ordeal of trial and suffering. But, though 
 there is no inconsistency between the description of the Servant 
 of God in a state of suffering, and the representation of the Mes- 
 siah as a prosperous and victorious king in the other prophets, 
 does it not still remain unaccountable, that not one of the latter 
 should have alluded to any suffering condition of the Messiah 
 previous to his prosperous and triumphant state as a king ? This 
 question has the greater force when we consider that the sufferiug 
 condition of the Servant of God, as described in Is. lii. 13-liii., 
 was to have a very important agency in the accomplishment of 
 his work. 
 
 On the other hand, the passage under consideration relating to 
 the sufferings of the Servant of God is in one sense Messianic. 
 For the Servant of God was evidently regarded by the writer as 
 the instrumentality which God would use in introducing the glori- 
 ous Messianic times. The result of the work of the suffering Ser- 
 vant of God is the same which in other prophets is ascribed to the 
 prosperous Messiah. No other prophet has sot forth the glorious 
 future condition of the Jeivish nation and of the world with re- 
 spect to religion, morals, temporal felicity, and glory in more 
 glowing colors than has this unknown prophet in the exile, the 
 un-gennine Isaiah ; and all this glorious future is ascribet> by him 
 to the instrumentality of the " Servant of God." Thus, in ch. xlii. 
 1, 4, 6: 
 
 "Behold ray Bervant, whom I uphold. 
 My chosen, in whom my soul delighteth; 
 I have put my spirit npon,hiin; 
 He shall cause law to go forth to the nations. . . . 
 He shall not fail, nor become weary, 
 Until he shall have established justice in the earth, 
 And distant nations shall wait for his law. . . . 
 I, Jehovah, have called thee for salvation ; 
 I will hold thee by the hand; 
 
 I will defend thee and make thee a covenant to the people, 
 A light to the nations." 
 
 Again in ch. xlix. 6, 7 : 
 
INTRODUCTION. xlv 
 
 " He'snid, It; is a small thing that thou shouldst be my servant 
 To raise up the tribes of Jacob, 
 And to restore the preserved of Israel ; 
 I will also make thee the light of the nations, 
 That my salvation may reach the ends of the earth. 
 Thus saitb Jehovah, the Redeemer of Israel, his Holy One, 
 To him that is despised by men, abhorred by the people. 
 To the servant of tyrants : 
 Kings shall see, and stand up. 
 Princes, and they shall pay homage. 
 On account of Jehovah, who is faithful. 
 The Holy One of Israel, who hath chosen thee." 
 
 So in ch. liv. we have a glowing description of the glorious con- 
 dition of the Jewish nation which was to follow the suflferings and 
 work of the Servant of God, as described in ch. liii. So, in the 
 chapters following, the same consequences are ascribed to his suf- 
 ferings and work which, in the other prophets, are ascribed to a 
 triumphant temporal king, to whom no sufFeriugs are ascribed. 
 
 Hence, if it be assumed that the predictions of the prophets are 
 objective, that is, that all the prophets had in view a particular his- 
 torical person, whose actions and fortunes they miraculously fore- 
 saw, as if they were looking back upon history, then it will follow 
 that the Servant of God in his humiliation and his sufferings des- 
 ignates the same person with the mighty potentate and victorious 
 king of the other prophets. For the consequences of the work of 
 botli are the same. If, on the other hand, it bo admitted, as the 
 truth demands, that all the predictions of the Messianic king are 
 subjective, merely setting forth the ideal of the prophetic mind, no 
 one of the prophets pretending to have knowledge of the actions, 
 life, or fortunes of any particular future person, then it will follow 
 that the prophets may have supposed that the glorious future of the 
 Jewish nation might be brought about by very diiferent instrumen- 
 t.illties. Those prophets who lived under kings would naturally 
 suppose that it would be brought about by a king. Malachi, 
 wlio lived in the time of Nehemiah, might suppose that it would 
 be effected by a prophet like Elijah, or one greater than Elijah. 
 The author of the passage under consideration. Is. lii. 13 -liii., who 
 lived near the close of the Jewish exile, when there was no king 
 and no prospect of one, and when everything seemed to depend 
 upon the virtue and piety of the Jewish people and their disposi- 
 
x]vi INTRODUCTION. 
 
 tion to return from exile, might suppose the better part of tlie 
 Jovvisli nation, tlie Jewish church, the true Israel, to be the instru- 
 mentality by which the glorious future times would be introduced. 
 One class of prophets might suppose the administration, the vir- 
 tues, and the victories of a king to be the chief means of accom- 
 plishing the work, and another might attribute the same work to 
 the self-denial, the virtues, and the sufferings of the better part of 
 the nation. The conception of the latter class would be partly 
 objective and partly ideal. The past condition of the Jewish 
 chui'ch, the people of God, would be actual ; but its future condi- 
 tion might be ideal in the mind of the prophet. 
 
 The question now recurs. What was the actual instrumentality 
 wliich tho prophet had in view in the passage quoted from Is. lii. 
 1 3 - liii. ? In other words, what is the meaning of the phrase 
 Servant of God in that passage ? Does it denote an individual, 
 or a collective body? Now, in order to understand the expres- 
 sion, it is necessary, agreeably to universally acknowledged laws 
 of interpretation, to consider the subject of the whole composition 
 of ivhich it forms a part. As it would be impossible to understand 
 the meaning of any e.\pression in one verse or chapter of an 
 cjiistle of Paul without examining the use of the same expression 
 in other parts of it, so it is impossible to know what is meant by 
 the phrase Servant of God in Isaiah liii. without considering the 
 use of the phrase in the whole composition of which that chap- 
 ter is a part, and without considering the subject and design of 
 the whole composition, and the connection of the passage under 
 consideration with what immediately precedes and follows it. It 
 is generally admitted that the last twenty-seven chaptei-s of Isaiah 
 Ibrni one continuous discourse or piece of composition, and relate 
 jjrincipally to one subject. Those who think that it consists of 
 tl)rce or four discourses, — 1. ,xl. - xlviii. ; 2. xlix. -1.x. ; 3. Ixi. - 
 Ixiii. G ; 4. Ixiii. 7-l,xvi., — yet maintain that they all relate to one 
 principal subject, and were written by tho same author, at neai-ly. 
 tlie same time. There has been some difference of opinion as to 
 what this subject is. Three opinions have been supported by 
 different commentators. 
 
 1. The first, the most obvious and the best supported, is, that 
 the subject of the whole composition Is. xl. -Lxvi. is the deliver- 
 
INTRODUCTION. xlvii 
 
 ance of the Jewish nation from the exile in Babylon, and the 
 state of prosperity and glory which it was to enjoy soon after its 
 return to its own land. The writer is supposed to have lived near 
 the close of the exile at Babylon, and of course to have taken this 
 time as his stand-point. His design was to encourage his contem- 
 poraries, to whom his discourse was addressed, to retmn to Pales- 
 tine, by predicting their deliverance and their restoration to a 
 high degree of prosperity and glory, so that religious light and 
 Divine favor should through them be extended to all nations. 
 
 2. The opinion of Bishop Lowth and othei-s coincides with, and 
 establishes, the preceding view in part. He maintains that the 
 first and main subject of the whole composition is the political 
 restoration of the Jews from the captivity at Babylon, and the 
 subsequent state of things in Judtea. But he thmks that the com- 
 position " is a plain instance of the mystical allegory, or double 
 sense of prophecy." " The redemption from Babylon is clearly 
 foretold ; and at the same time is employed as an image to 
 shadow out a redemption of an infinitely higher and more impor- 
 tant nature." See Lowth's note on xl. 1. Lowth, like the 
 supporters of the first opinion, makes the time of the exile the 
 stand-point of the writer, and finds a reference to Christianity 
 'only in the allegorical sense. He also supposes, in many cases, 
 a sudden transition from the meaning, which the common laws of 
 language establish, to the allegorical sense, and from the latter to 
 the former, which is in the highest degree arbitrary. Those who 
 cannot admit an allegorical or double sense will be led by Lowth 
 himself to the first-mentioned opinion. 
 
 3. Other interpreters, among whom the most celebrated is Vi- 
 tringa, exclude entirely the meaning which the common laws of 
 language give to the passage, and the principal subject which 
 naturally presents itself to the reader, and suppose the whole 
 passage to be an allegorical prediction of the deliverance of the 
 world from the bondage of sin by Jesus Christ. These critics 
 piaiiitain that the prophet takes for his sole stand-point the wilder- 
 ness of Judasa and the time of the preaching of John the Baptist. 
 
 Besides the insuperable objection to this theory arising from the 
 improbability that a Jewish prophet, overlooking his contempora- 
 ries and their circumstances, should choose his position in a period 
 
xlviii INTRODUCTION. 
 
 and state of tilings which would not exist until many ages after 
 ho wrote, it is also to be observed that this theory of Vitringa 
 supposes a use of language by the prophet which could not possi- 
 bly be understood by his contemporaries, or even by the prophet 
 himself It does not extract the writer's meaning from his lan- 
 guage, but puts one into it of which ho could have had no concep- 
 tion. It is founded wholly on the allegorical or double sense. 
 
 I do not think it necessary, by a careful analysis of the passage 
 (Is. xl.-lxvi.), to prove, what has been made evident by Bishop 
 Lowth, that the return of the Jews from the captivity at Babylon 
 and the glorious condition of the Jewish nation, and through it of 
 the world, is what was in the prophet's mind. Whoever rejects 
 mystical and allegorical senses must come to this conclusion. 
 
 The design of the discoui-se under consideration appeai-s to 
 me equally evident with the main subject of it. It was to raise 
 the spirits of the Jewish people in exile, to awaken in them a 
 desire to return to their native land, to inspire them with courage 
 and resolution to overcome the obstacles which were in the way, 
 and to induce them to abandon the sins which prevented the 
 Divine favor. 
 
 It may be supposed, as seems to be implied in the exhortations 
 of the prophet, that among the Jews at Babylon there was an op- 
 posing party of the irreligious and idolatrous, who thought they 
 might as well remain in Babylonia whero they were ; - that there 
 was another portion who were indolent or indifferent, and needed 
 to be aroused ; and that only the remaining portion, perhaps a 
 minority, consisted of the true and faitliful Israelites who sighed 
 for the enjoyment of their religious privileges in their native 
 land. Such being the state of things among the exiles, it was 
 evidently the design of the prophet to say a word in season to 
 the different classes of them, in order to qualify them for a return 
 from exile, to stir them up to exertion, and to inspire them with 
 confidence in Jehovah. 
 
 Tlie prophecy or discourse under consideration. Is. xl.-lxvi., is 
 one of the most interesting in the Old Testament. If it do not 
 contain, strictly speaking, the sublimest poetry, it does at least con- 
 tain the loftiest eloquence, and the most spiritual and comprehen- 
 sive views of religion, which are to be found in any of the saored 
 
INTEODUCTION., xlix 
 
 books bpfore Christ. It is one incessant stream of fervent and stir- 
 ring tlioughts. But it has been much misunderstood on account 
 of want of attention to the subject and design of the writer, and 
 especially on account of the false supposition that, instead of ad- 
 drowsing his contemporary exiles at Babylon, he was writing to 
 mtn in general in all subsequent ages. 
 
 In this discourse there is frequent mention of a " Servant of 
 God " who had, and was to have, great influence in the accom- 
 plishment of the glorious things predicted for the Jewish nation 
 and the world. Now as ch. liii. forms a component of this whole 
 discourae, which has one main subject and design, how evident is 
 it that it can only be understood by viewing it in its connection 
 with the discourse of which it forms a part ! If chapters Hi. and 
 liv. relate to the Jewish nation, to its deliverance from exile, and 
 to its expansion and prosperity, how contrary is it to all just laws 
 of interpretation to suppose that ch. liii. relates to an entirely dif- 
 ferent subject viz. the spiritual deliverance of those who were 
 not the Jewish nation! Especially in regard to the phrase " Ser 
 vant of God," how absurd is it to suppose that it means one 
 thing in ch. lii. 13 -liii., and altogether another in aU the other 
 parts of the discourse where it occurs ! 
 
 In regard to the meaning of the phrase itself, independent of 
 any particular application, it may denote one who serves the 
 Lord with the obedience of his heart and life, i. e. a pious and 
 good man ; or it may be applied in an official sense to one who is 
 raised up by the Deity for the accomplishment of a particular 
 work. I apprehend that the phrase is employed in the passages 
 we are about to examine in both these senses united. The " Ser- 
 vant of God" denotes one truly devoted to the service of God, 
 and one employed by God for the accomplishment of his pur 
 
 With these preliminary remarks let us now examine the use of 
 the phrase " Servant of God " in every place where it occurs in Is. 
 xl. - Ixvi., in order to see what meaning the usus lojuendi of the 
 writer requires it to have in lii. 13 —liii. 
 
 The fii-st passage in which the phrase occui'S, is in eh. xli. 8 - 
 17, where it is so closely defined that there can be np piistake 
 about jts meaning : — 
 
 VOL. 1. p 
 
1 INTRODUCTION. 
 
 " But thou, Israel, my servant, 
 Thou, Jiicob, whom I have chosen, 
 OiFspring of Abraham, my friend ! 
 
 Thou, whom I have led by the hand from the ends of the earth, 
 And called from the extremities thereof, 
 And siiid to thee, ' Thou art my servant, 
 I have chosen thee, and not cast thee away ! * 
 Fear not, for I am with thee; 
 li'aint not, for I, thy God, will strengthen thee. 
 1 will help thee, and sustain thee with my right hand of salvation ! " 
 
 In this passage no one can doubt that the Servant of God de- 
 notes the Jewisli nation, regarded as the chosen people of God. 
 Tiie nation is veiy distinctly personified as a single man, as the 
 olTspring of Abraham, as one whom Jehovah took by the hand. It 
 is the more necessary to attend to tliis representation by which the 
 people of God is undeniably represented as an individual person, 
 because in other passages the representation has been thought too 
 harsh to be admitted. It is also to be observed, that, when the 
 Jewish people is represented as the Servant of Jehovah, it is de- 
 scribed as worthy of the name, as the true Israel, whom God will 
 not cast away. 
 
 The next passage in which the exj^ression occurs is at the be- 
 ginning of the next chapter, xlii. 1 - 7 : — ■ 
 
 " Behold my servant, whom I upliold, 
 My chosen, in whom my soul delighteth, 
 I have put my spirit upon him; 
 He shall cau=;e law to go forth to the nations. 
 He shall not cry aloud, nor lift up his voice, 
 Nor cause it to be heard in the street. 
 The bruised reed shall he not break. 
 And the glimmering flax shall he not quench; 
 He shall send forth law according to truth. 
 He shall not fail, nor become weary, 
 Until he shall have established justice in the earth, 
 And distant nations shall wait for his law. 
 
 "Thus saith God Jehovah, 
 "Who created the heavens and stretched them out, 
 Who spread forih the earth, and that which springeth forth from it, 
 Who gave breath to the people upon it, 
 And spirit to them that walk thereon: 
 I, Jehovah, have called thee for salvation; 
 
INTRODUCTION. U 
 
 I will hold thee by the hand; 
 
 I will defend thee, and make thee a covenant to the people, 
 
 A light to the nations ; 
 
 To open the blind eyes ; 
 
 To bring out the prisoners from the prison, 
 
 And them that sit in darkness out of the prison-house." 
 
 Now this passage occurs in close connection with the preceding 
 chapter. It is a part of the same discourse. What reason, then, 
 can bo given why the phrase Servant of God should not have the 
 same meaning in this passage as in that. When the prophet rep- 
 resents the Deity as saying without explanation, " Behold my ser- 
 vant, whom I uphold," the laws of interpretation require us to be- 
 lieve that he refere to the same servant Jacob, the chosen Jewish 
 people, more definitely described in the preceding chapter. The 
 same epithet must be supposed to relate to the same subject, unless 
 some decisive reason, arising out of the connection, can be given 
 for a different application of it. But in this passage we find no 
 such reason. On the contrary, we find confirmation of the impres- 
 sion that the phrase must mean the chosen people of God in eh. 
 xlii. as well as in ch. xli. God is said, in the firet verse, to put 
 " his spirit " upon his servant. But this is just what is promised in 
 ch. lix. 21, where it is said: 
 
 " My spirit which is upon thee, 
 And my words which I have put in thy mouth. 
 They shall not depart from thy mouth, 
 Nor from the mouth of thy sons. 
 Nor from the mouth of thy sons' sons, saith Jehovah, 
 From this time forth forever." 
 
 So it is said of the whole nation, " They shall be all taught of 
 God." The Servant of God is also said to " cause law to go forth 
 to the nations." But this corresponds exactly to the promise made 
 to Abraha,m, " In thy race or posterity shall all the families of the 
 earth be blessed." 
 
 The representation, then, that the people of God, having the 
 spirit of God, should be a mediator and a prophet to the nations, 
 is perfectly agi'eeable to the phraseology of this writer. 
 
 Of this we have strong confirmation in verses 18-22 of this 
 chapter, such as leaves no doubt of the meaning of the phrase " my 
 servant " in the first seven verses : — 
 
lii INTEODUOTION. 
 
 " Hear, ye deaf 1 
 And look, ye blind, and see ! 
 Who i3 blind, if not ray servant? 
 And who so deaf as my messenger, whom I send? 
 Who so blind as the friend of God, 
 So blind as the servant of Jehovah? 
 Thou seest many things, but regardest them not; 
 Thou hast thine ears open, but hearest not! 
 It pleased Jehovah for his goodness' sake 
 To give him a law, great and glorious ; 
 And yet it is a robbed and plundered people," &c. 
 
 Here, I suppose, all will admit that it is the people of God which 
 is called the servant, friend, and messenger of Jehovah ; his mes- 
 senger to defend the cause of religion and to give light to the 
 nations, and yet indifferent and blind in regard to the indications 
 of Divine Providence having reference to their restoration, and 
 consequently remaining a robbed and plundered people. The 
 servant who is deaf and blind is also, in verse eighteenth, addressed 
 in the plural number, — " Hear, O ye deaf! and look, ye blind," &c. 
 But if in verses 18-22 the Servant of God denotes the people 
 of God, I do not see how we can escape the conclusion, that it has 
 the same meaning in the first seven verses of this same chapter. 
 No writer would employ a phrase in such a close connection, and 
 with such similar accompaniments, without attaching to it the same 
 meaning. Neither is it easy to see in what sense the epithets 
 " deaf" and " blind " could be applied to Jesus Christ. It may 
 also be remarked that the explanation of ch. xlii. 1, as denoting 
 the people of God, is the most ancient explanation of the passage 
 which is now extant. The Sept. version interpolates "Jacob" 
 and "Israel" into the first verse. 
 
 'laKtai^, 6 jrats /xou, aVTiMj^oilal aVTOv ' 
 
 'IirpaTjA, 6 exAcKTos fj-ov, irpoireSe^aTO aurbf ^ ^VXV ftou. 
 
 We now proceed to the next chapter, xliii. Here, at 'the begin- 
 ning of the chapter, we still find the Supreme Being represented 
 as addressing his chosen people, personified as a single man : — 
 
 "But now thus saith Jehovah, that created thee, Jacob, 
 That formed thee, Israel : 
 Fear not, for I have redeemed thee ; 
 I have called thee by name ; thou art mine ! " 
 
IKTRODUCTION. lui 
 
 In the same strain God is represented as speaking, luitil we come 
 to verse tenth, where He says : — 
 
 "Te are my witnesses, saith Jehovah, 
 And my servant whom I have chosen, 
 That ye may know and believe me, 
 And understand that I am He. 
 Before me was no God formed. 
 And after me there shall be none." 
 
 Israel la here addressed at the same time in the singular and 
 the plural. " Ye are my witnesses/' and " ye are my servant 
 whom I have chosen.'' The passage thus corresponds with, and 
 confirms, the previous representation of Israel as a collective body 
 personified as an individual, and constituted Grod's servant for the 
 purpose of knowing that of which foreign nations were ignorant, 
 and bearing witness of it. 
 
 We now come to ch. xliv. Here, in verses 1, 2, we read : 
 " Yet now hear, Jacob, my servant, 
 And Israel, whom I have chosen; 
 Thus saith Jehovah, thy Creator, 
 
 He that formed thee, and hath helped thee from thy birth: 
 Fear not, Jacob, my servant, 
 Jeshurun, whom I have chosen.'* 
 
 Then in the eighth verse : — 
 "Ye are my witnesses; 
 Is there a God beside me? 
 Yea, there is no other rock; I know not any." 
 
 Here Israel, the people of God, is stiU represented as an indi- 
 vidual prophet, having God's spirit, his chosen servant, as bearing 
 witness for God, &c. 
 
 Now turn to ch. xlviii. 20 : — 
 " Come ye forth from Babylon, flee ye from the land of the Chaldseans 
 with the voice of joy! 
 Publish ye this, and make it known; 
 Let it resound to the ends of the earth ! 
 Say, 'Jehovah hath redeemed his servant Jacob.' " 
 
 The people of God is still personified as a single man, the Ser- 
 vant of God. 
 
 Then, two verses beyond, in ch xlix. 1 - 9, we have the follow- 
 ing remarkable passE^e : — 
 
liv INTRODUCTION. 
 
 " Listen to me, ye distant lands; 
 
 Attend, ye nations from afar! 
 
 Jehovah called ine at my birth ; 
 
 In my verj' childhood he called me by name. 
 
 He made my mouth like a sharp sword; 
 
 In the shadow of his band did he hide me; 
 
 He made me a polished shaft ; 
 
 In his quiver did he hide me. 
 
 He said to me, Thou art my servant; 
 
 Israel, in whom I will be glorified. 
 
 Then I said, I have labored in vain; 
 
 For naught, for vanity have I spent my strength; 
 
 Vet my cause is with Jehovah, 
 
 And my reward with my God. 
 
 And now thus saith Jehovah, 
 
 Who formed me from my birth to be his servant, 
 
 To bring Jacob to him again, 
 
 And that Israel might be gathered to him, — 
 
 For I am honored in the eyes of Jehovah, 
 
 And my God is my strength, — 
 
 He said, It is a small thing that thou shouldst be my servant 
 -To raise up the tribes of Jacob, 
 
 And to restore the preserved of Israel; 
 
 I will also make thee the light of the nations, 
 
 That my salvation may reach the ends of the earth. 
 
 Thus saith Jehovah, the Redeemer of Israel, his Holy One, 
 
 To him that is despised by men, abhorred by the people, 
 
 To the servant of tyrants: 
 
 Kings shall see, and stand up. 
 
 Princes, and they shall pay homage 
 
 On account of Jehovah, who is faithful. 
 
 The Holy One of Israel, who hath chosen thee. 
 
 Thus saith Jehovah: 
 
 In the time of favor will I hear thee; 
 
 And in the day of deliverance will I help thee; 
 
 I will preserve thee, and make thee a mediator for the people, 
 
 To restore the land, to distribute the desolated inheritances; 
 
 To say to the prisoners, Go forth ! 
 
 To them that are in darkness, Come to the light! 
 
 They shall feed in the ways. 
 
 And on all high places shall be their pasture." 
 
 It is evident that the same " Servant of God," his chosen people, 
 is here represented by the prophet as speaking in the first pei-son. 
 The personification is here can*ied to such an extreme, that it is 
 
INTRODUCTION. Iv 
 
 no wonder that there has been some doubt as to the subject intro- 
 duced aa speaking. But the passage stands in so close a connec- 
 tion with the preceding representations which have been adduced, 
 that we are obliged to regard the Servant of God, who is the 
 speaker in it, as denoting the same people of God, the true Israel, 
 personified a^ before. If the passage stood by itself, it would in- 
 deed be hardly credible that the Jewish church should be person- 
 ified to such an extent as to be represented as a prophet speak- 
 ing in the first person, having a mouth like a sharp sword, and 
 called by name by the Deity from birth. But we must remem- 
 ber that the personification is almost as strong in the other pas- 
 sages which have been cited, where there can be no doubt that 
 the people of God is denoted, — xli. 8, 9, xlii. 1-4, xliii. 1, 
 &o., xliv. 1-3, xlvi. 3. Besides, in verse third, we have a 
 direct intimation that it is the people of God which is repre- 
 sented as speaking: — • 
 
 " He said to me. Thou art my servant; 
 Israel, in whom I will be glorified." 
 
 I do not see how the term [srael can be applied to an individual 
 prophet. It is constantly used in this discourse, as throughout the 
 Old Testament, to denote the people of God. So forcible is this 
 consideration, that some critics, without the least authority of man- 
 uscripts or versions, have actually expunged the word " Israel " 
 from the verse. Besides, no individual Jewish prophet would be 
 spoken of as sent to " the nations " in the first instance, but only 
 to the Jews, or to " the nations " in connection with the Jews. It 
 would also have been extravagant for the writer to say of himself, 
 or any Jewish prophet, " Kings shall see and stand up, princes, and 
 they shall pay homage." In regard to the Messiah, no prophet 
 could have introduced him so abruptly, and represented him as 
 speaking before he had any personal existence as Messiah. The 
 context, the usus loguendi relating to the term " Servant of God," 
 and the very name " Israel " in the third verse, all lead to the con- 
 clusion that it is the people of God, the Jewish church, which is 
 represented as speaking. 
 
 There is, indeed, an apparent difficulty in the way of this con- 
 clusion, which however disappears on examination. It is present- 
 ed in verse 5 : — 
 
lyi INTEODUOTION. 
 
 "And now thus saith Jehovah, 
 Who formed me from my birth to ba his servant, 
 To bring Jacob to him again. 
 And that Israel might be gathered to him," &o. 
 
 Here it may be asked, If the Servant of God denote the people 
 ,of God, the Jewish church, how is it that this people is said to 
 bring Jacob again, &c. ? Is not the Servant of God here distin- 
 guished from the nation of Israel ? The answer is, that when the 
 Jewish people is personified as an individual prophet, and called 
 the servant, or the messenger, or the friend of God, it denotes the 
 righteous Jewish people, Israel worthy of the name, the true Israel. 
 The people of God is represented partly in an actual, partly in an 
 ideal sense. This emphatic use of Israel is indicated in the third 
 verse. So St. Paul says, " They are not all Israel that are of Isra- 
 el." It follows of course, when a community is pei-sonified as an 
 individual, that it should be understood now in a wider, now in a 
 narrower sense. So the Christian Church sometimes denotes the 
 holy church in the sight of God, " the pillar and ground of the 
 truth," and sometimes all the individuals of every character who, 
 in some sense, may be said to belong to it. That the true Israel, 
 the genuine people of God, the righteous part of the Jewish nation, 
 should be distinguished from the membei-s of the nation at large, 
 considered as individuals of every description of character, is just 
 what might be expected. It arises from the very nature of the 
 personification. Sometimes the ideal, the elect, the God-inspired 
 Israel is denoted by the term, and sometimes the actual descend- 
 ants of Jacob. 
 
 On the whole, therefore, it is by far the most probable opinion 
 that in ch. xlix. 1-9, as in the preceding passages, the Servant 
 of God denotes the people of God, the true Israel. So Poederlein, 
 Gesenius, Kosenmueller, and Dr. Alexander, with a qualification. 
 
 Wc now come to ch. 1. 4 -10. Here one is tempted by the 
 very extraordinary extent to which the pci-sonification is carried 
 to suppose, with Calvin, Grotius, Knobel, and others, that tlie 
 prophet for once speaks as the Servant of God in his own namer, 
 and refers to his own persecutions as an individual. Without 
 having so much confidence in relation to the meaning of the 
 phrase in this passage, as in all the rest in which the " Servant of 
 God " is mentioned, I still think it most agreeable to the connec- 
 
1NTROD0CTIOK. Ivii 
 
 tion to understand it in the same way as ch. xlix. 1-9, and the 
 preceding citations, that is, as denoting the people of God, the true 
 Israel. So Maurer and Ewald explain it. No doubt the prophet 
 regarded himself as belonging to this collective body, and as hav- 
 ing great influence in it. Hence, in personifying it as an individ- 
 ual speaking in the first person, his own personality might uncon- 
 sciously predominate more than was in strict harmony with the 
 figure of speech which he was employing. Dr. Alexander admits 
 that the people of God is, in part, referred to here. 
 
 Thus I have examined every passage in which the phrase " Ser- 
 vant of God " is used in the whole discourse. Is. xl. - Ixvi., with 
 the view of determining its meaning in ch. lii. 13— liii. 12. It has 
 been seen, that in all the passages but one, and most probably in 
 this one, it denotes the people of God, the genuine Israel in dis- 
 tinction from the mere descendants of Jacob. This genuine Israel 
 was called from the very infancy of the nation to be the servant 
 of Jehovah in bearing witness of his existence and perfections to 
 the world. Now from this use of the phrase in other parts of the 
 composition it seems to be an irresistible conclusion, according to 
 the established laws of language, that it must have the same mean- 
 ing in ch. lii. 13 -liii., unless a decided intimation is given by the 
 writer of a change of meaning. We have no more right to inter- 
 pret a passage independent of its connection with the composition 
 of which it forms a part, or to give to a phrase a meaning which 
 is not established by Its use in other parts of the composition, than 
 we have to make light mean darkness, or darkness light. AVhen, 
 therefore. In lii. 13, the prophet represents the Deity as saying, 
 
 " Behold, my servant shall prosper; 
 He shall be lifted up, and set on high, and greatly exalted," — 
 
 we are obliged by the use of language, usus loquendi, in the pas- 
 sages which have been adduced, to suppose that he refers to the 
 same servant, the same people of God, of which it is said in xlii. 
 10, " It is a robbed and plundered people," and in xliii. 10, " Ye 
 are my witnesses, and my servant whom I have chosen," and which 
 in xlix. 3 is expressly called "Israel, in whom I will be glori- 
 fied." This people of God, this better part of the nation, under the 
 guidance of the prophets, was disposed to return from exile, and to 
 incite and prepare the whole nation for a restoration from captivity, 
 c* 
 
Iviii INTEODHCTION. 
 
 This meaning of the phrase " Servant of God " is not only sup- 
 ported by the writer's use of language, and by the connection of 
 lii. 13 -liii. with the preceding and following chapters, but also by 
 several indications in the description of the Servant of God in 
 ch. liii., talcen in connection with the circumstances under which 
 the author wrote. 
 
 1. The sufferings and persecutions of the Servant of God in this 
 passage are represented as past. It is only his prosperity and glo- 
 ry that are represented as future. Thus : — 
 
 lii. 14. "As many were amazed at the sight of him." 
 liii. 2. " He grew up before him like a tender plant." 
 3. " He was despised and foi-saken of men." 
 6. " All we like sheep were going astray. 
 We turned every one to his own way ; 
 But Jehovah laid upon him the iniquity of ns all." 
 9. " His grave was appointed with the wicked," &c. 
 
 On the other hand, the prosperity and glory of the Servant of 
 God are future : — 
 
 lii. 13. " Behold, my servant shall prosper," &c. 
 
 15. " So shall he cause many nations to exult," &c. 
 liii. 10. " He s/ia^^ see posterity," &c. 
 
 12. " Therefore will I give him his portion," &c. 
 
 It is evident, then, that the prophet represents the Servant of 
 God as already existing in a low condition ; that his sufferiiigs are 
 present or past, and have been observed by the writer and his con- 
 temporaries. The stand-point of the prophet is between the suf- 
 fering condition of the Servant of God, and his glory. lie predicts 
 no sufferings. Here, tocf, there is no room for the application of 
 the Hebrew idiom, that the prophets, in order to express emphasis 
 or certainty in predictions, sometimes use the present or past tense 
 instead of the future. This will not explain why the suiTcrings 
 should all be represented as past, and the prosperity and glory as 
 all future. If, then, the Servant of God is represented as actually 
 living in a low condition in the time of the prophet; if his suf- 
 ferings are represented as present or past, and his prosperity and 
 glory as future; and if what is said of the Servant of God can be 
 applied to no individual in the time of the prophet, — then it fol- 
 lows that it refers to the same people of God, the Jewish church, 
 
INTRODUCTION. lix 
 
 called his servant in the preceding chapters, who had suffered 
 grievous afflictions and persecutions in the exile at Babvlon, and 
 were now to be restored to their native land, exalted to prosperity, 
 and employed as God's instrument for extending the light of relig- 
 ion and love to the nations of the earth. 
 
 2. There is one part of the description which shows very con- 
 clusively that by the Servant of God is meant not an individual 
 man, but a body of men personified. It is that which represents 
 him as dying and buried, and yet as one who should " see poster- 
 ity,'' and " prolong his days," and " have his portion with the 
 mighty," and " divide the spoil with heroes." Here, there can be 
 no reference to a resurrection from death. The connection shows 
 that the writer had no such conception in his mind. He plainly 
 represents the Servant of God as prospering on earth after his 
 humiliation and death; as "causing kings to shut their mouths 
 before him " ; as having posterity on earth, and dividing the spoil 
 with heroes. Now if the Servant of God denote the people of 
 God, the righteous part of the nation, then some of their number 
 might be represented as dying in Babylon, and thus making their 
 graves with the wicked, while the holy people itself, the organ of 
 God's spirit, the elect agent of his plans, might have an immortal 
 existence, be restored from exile, attain to prosperity and glory, 
 and give light and righteousness to the nations. 
 
 3. The most remarkable part of the description of the Sei"vant 
 of God is that in which the unrighteous and irrehgious Jews are 
 represented as saying of him : " He bore our diseases and carried 
 our pains " ; " he was wounded for our transgressions, and bruised 
 for our iniquities " ; " by his stripes we are healed " ; " Jehovah 
 hath laid upon him the iniquity of us all" ; " he hath made his life 
 a sacrifice for sin," — " bore the sin of many, and was numbered 
 with transgressors." This is certainly very remarkable language, 
 whether relating to an individual or to a body of men. But it is 
 plain that the prophet is speaking of the past, and not of the fu- 
 ture. It is to be regi'etted that we have not a history of the pre- 
 cise condition of the Jews in Babylon during the captivity, so that 
 we might be able to judge how applicable the language above 
 quoted was to the religious and righteous part of the Jewish na- 
 tion, the elect Isi-ael of God. It is easy to suppose, however, from 
 
Ix INTRODUCTION. 
 
 the circumstances of the case, from intimations of the writer in other 
 parts of the discourse (1. 4-10), and from indications in the Psalms, 
 such as cxxxvii., that the most religious and patriotic Jews in the 
 captivity at Babylon were most ridiculed and oppressed by their 
 Babylonian tyrants ; that it was of them that their oppressors de- 
 manded to hear " one of the songs of Zion " in a strange land. It 
 is also evident from such passages as Ixvi. 5, that many of the cap- 
 tives became indifferent to their native land. Their moral and 
 religious condition may be compared to that of their ancestors, 
 whom Moses led out of Egj'pt. Such being the case, it would be 
 natural for the prophet to represent the true and righteous servants 
 of God among the exiles, — such as were animated with the spirit 
 of the prophet himself, and labored to inspire a spirit of religion 
 and patriotism in the idolatrous Jews, and were ridiculed for it, 
 and perhaps in some instances suffered mai'tyrdom for it, — it 
 would be natural, I say, for the prophet, by a figure of speech 
 common both in the Old Testament and the New, to represent 
 such righteous servants of God as " bearing the sins " of the idola- 
 trous and Indifferent Hebrews, whom they labored and suffered to 
 inspire with the spirit of religion, and -with a desire to return to 
 their native land. The more faithful these righteous men were, 
 the more were they ridiculed and persecuted at Babylon. By 
 their peculiar oppressions there can be no doubt that many of 
 them came to an untimely end. At any rate, the whole Jewish 
 nation is represented as punished with captivity on account of 
 their sins ; and, of course, the pious and righteous among them 
 suffered, not for their own sins, but for those of the community 
 with which they were connected. It was also for the sake of the 
 righteous servants of God, that he is represented as restoring the 
 nation to their own land. Thus in eh. Ixv. 8,9; — 
 " Tims saith Jehovnh: 
 
 As wlicn juice is found in a cluster, 
 
 Men stiy, " Destroy it not, for a blessing is in it" ; 
 
 So will I do, for the sfilce of my servants, and will not destroy the whole; 
 
 I will cnuse a stem to spring forth from Jacob, 
 
 And from .ludah a possessor of my mountains; 
 
 My chosen siiall possess the land. 
 
 And my servants shall dwell there." 
 
 We also read, that ten righteous men would have been the sal- 
 
INTRODUCTION. Ixi 
 
 ration of Sodom, and that Ezekiel* "bore the iniquity" of the 
 house of Israel. See also Matt. viii. 1 7. We also read : "I will 
 give Egypt for thy ransom, Ethiopia and Seba for thee. I will 
 give men for thee, and nations for thy hfe."t In the Arabian 
 Nights Entertainments, as translated by Mr. Lane, ive constantly 
 meet such language as " I will be thy ransom," meaning, I will 
 risk my life to save yours. It cannot, therefore, be regarded as 
 an extravagant or very uncommon use of metaphorical language, 
 that the people of God, the righteous part of the Jewish nation, 
 laboring, suffering, and dying in exile, should be represented as 
 ""wounded " for the transgressions of others, and " bruised for 
 their iniquities " ; as receiving the stripes by which the people 
 were healed, and oiTering themselves a sacrifice for their deliver- 
 ance. It is at least certain that this metaphorical language would, 
 in the time of the prophet and his contemporaries, be just as ap- 
 propriate and intelligible when applied to a body of righteous ser- 
 vants of God, as when applied to an individual. The idea of the 
 literal sacrifice of a single man would have been as abhorrent to 
 the feelings of the prophet as that of the literal sacrifice of a body 
 of men. Thus, from all the considerations which have been ad- 
 duced, the conclusion is that the humiliation and exaltation of tho 
 Servant of God in Is. lii. IS-liii. 12 denote the humiliation and 
 exaltation of the people of God, the Jewish church, or that part of 
 the Jewish nation which was true to its name and calling. 
 
 Having thus given a positive view of what the passage does 
 mean, it is "not necessary to examine the various explanations 
 which suppose the Servant of God to denote an individual, wheth- 
 er Jeremiah, Isaiah, Cyrus, or any other. I will only observe, 
 that the Messiah is in no other passage of the Old Testament rep- 
 resented as a sufferer, but only as prosperous and triumphant. It 
 is also to be observed, that, however suitable some parts of the 
 language may be to describe the life, sufferings, and death of Jesus 
 Christ, yet other parts of it cannot be so appHed without manifest 
 violence. Thus kings are represented as personally doing homage 
 to the Servant of God, and " shutting their mouths before him." 
 The Servant of God is also represented as having " his grave with 
 the wicked," and yet as " seeing posterity, and dividing the spoil 
 
 * Ch. iv. t Is- xliii. 3, 4. 
 
Ixii INTEODUCTION. 
 
 ■witli tlie strong." This was not true of Christ in the obvious 
 sense of the writer, and it is not easy to see how it can be true of 
 any individual servant of God. But if the phrase have, as we 
 have explained it, a collective sense, and denote the people of God, 
 then some of its members might die while the community contin- 
 ued to live. Then, as we have before seen, the sufferings of the 
 Servant of God are all represented as past in the time of the writ- 
 er. How, then, coidd they be regarded by him as relating to Je- 
 sus of Nazareth ? The application of the passage to Christ would 
 also require an entire separation of it from its connection with all 
 which precedes and follows it in the discourse contained in Is. 
 xl. -Ixvi. A\Tiether the passage maybe applied to Christ in the 
 allegorical or double sense, a sense not in the mind of the writer, 
 is another question, which it is not my purpose to discuss. Uncon- 
 scious types or prefigurations of Chi-ist are to be found in Moses, 
 David, Jeremiah, Socrates, and others. But no more distinct type 
 of the Saviour can be found than the Servant of God as described 
 by the evangelical prophet. The ideas of self-denial and self-sac- 
 rifice, and of victory or salvation effected not only in spite of the 
 sufferings and ignominy of the instrument, but by means of them, 
 are set forth with the greatest clearness. It is one of many pas- 
 sages in the Old Testament which sets the seal of condemnation 
 on the elaborate and unqualified contrasts which some of our mod- 
 ern preachers have drawn between Judaism and Christianity. 
 Noon does not follow morning more naturally than Christianity 
 followed the inspired utterances of the unknown Jewish prophet, 
 the greatest, in a religious point of view, of the wonderful succes- 
 sion of the holy men of God who have spoken as they were moved 
 by the Holy Ghost for the instruction of the world. 
 
 The opinion that " the Servant of God," in the pnssagc wc have 
 been examining, denotes a community, and not an individual, has 
 been maintained with different modifications by the Jewish critics 
 Aben-Ezra, Jarchi, Kimchi, and Abarbanel ; also by Ilosenmiil- 
 ler, Eichhorn, Dr. Priestley, Seller, Gesenius, Paulus, Maurer, 
 Knobel, Ewalil, Hitzig, and others. 
 
 I have thus endeavored to set forth the origin, the nature, and 
 the subject-matter of the Messianic predictions. I have brought 
 
INTRODUCTION. Ixiii 
 
 forward all tlie passages of the Old Testament whicli, in my 
 view, relate to the Messiah, and have examined a considerable 
 number of passages which, by some interpreters, have been sup- 
 posed to relate to him, but which seem to me to have been mis- 
 interpreted or misapplied. 
 
 I now come to thi. subject of the fulfilment of the Messianic 
 predictions, — a subject to which great importance has been at- 
 tached in the Christian Church, and which has been by some 
 regarded as one of the pillars on which the truth of Christianity 
 rests. On this account I have endeavored to be very careful and 
 thorough in the examination of the Messianic predictions, in order 
 to find out what they are, and what they mean. It appeal's to me 
 very injurious to Christianity, and promotive of Infidelity, to insist 
 upon a kind of proof which will not sta,nd the test of critical ex- 
 amination. Our religion has abundant evidence on which it 
 rests, as on a rock against which the gates of hell can never pre- 
 vail. The effect of referring young inquirers to a kind of evi- 
 dence which, in a period of deeper inquiry, may sink beneath 
 their feet, is to impair their confidence in that which is solid and 
 genuine. 
 
 It has been a prevalent view, especially among English writers, 
 that the Messianic predictions were designed and promulgated by 
 God through the prophets, for the express purpose of characteriz- 
 ing the person of an extraordinary messenger, whom he was at a 
 future time to raise up for the redemption of the world, so that, 
 when he came, these predictions might constitute a miraculous 
 attestation to his Divine mission. Accordingly, the course of 
 many writers on the evidences of Christianity has been to show 
 in the particular events, actions, and sufferings of the personal 
 life of Jesus such a coincidence with the predictions of the 
 prophets of the Old Testament as proves miraculous foresight in 
 them, such as Omniscience alone could impart or exercise. 
 
 On this view two remarks may be made, before, by a review of 
 the life of Jesus, we endeavor to ascertain what the fulfilment of 
 the Messianic predictions by him actually was. 
 
 The first remark is, that it is difficult to perceive how the cir- 
 cumstance that an event or act in the life of Jesus corresponds to 
 a prediction of it by a prophet, affords evidence of the Divine mLs- 
 
Ixiv INTRODUCTION. 
 
 Bion of the former. If the prediction be beyond human foresight, 
 implying miraculous foreknowledge in the prophet, it is easy to 
 undei-stand how it proyes the Divine mission of the predicter ; 
 but not how it proves any such thing in regard to the subject of 
 the prediction. Suppose, for instance, that King Cyrus or the 
 Pope of Kome was the subject of a miraculous prediction, ^uch 
 a prediction would not prove the Divine mission of King Cyrus or 
 of the Pope of Rome, but only of the prophet who made the pre- 
 diction. It is the author, not the subject, of a miraculous predic- 
 tion, who is shown to have had special intercourse with Heaven. 
 Suppose that any Hebrew prophet had predicted any miracle of 
 Jesus, such as the resurrection of Lazarus from the dead. Who 
 does not see that it is only the resurrection of Lazarus itself by 
 the instrumentality of Jesus, that proves anything concerning his 
 relations to the Deity ? The prediction of the event would only 
 prove the miraculous knowledge of the ancient prophet. 
 
 My second remark is, that it appears from a. general survey of 
 the Messianic predictions in the Old Testament, that they are in 
 their very nature subjective, not objective, so far at least as the 
 prophetic writers are concerned. These predictions are indefi- 
 nite, general, and, in some degree, various. The prophets, in 
 writing them, could not have supposed that they heid foresight of 
 the particular actions or events in the life of an historical person. 
 The whole aspect and purport of their predictions show that 
 what they did was to predict that a glorious state of things would 
 be brought about by such instrumentalities as they, in their cir- 
 cumstances, would naturally conceive to be the most effectual for 
 the purpose. A king, a descendant of David, who would of 
 course be born in Bethlehem, would be such an insti'umcntality in 
 the time of Isaiah or Micah. To another prophet, ivriting near 
 the close of the exile in Babylon, the Jewish church collectively, 
 or the righteous part of the nation, rather than a single individ- 
 ual, miglit appear to be the instrumentality for the same purpose. 
 To Malaclii a single prophet. of transcendent powers might seem 
 to be the great deliverer. If, then, the instrumentalities for af- 
 fecting the glorious condition of the Jewish nation and the world 
 might be various, and represent only the subjc;ctive views of the 
 prophets, — if the prophets themselves never supposed that they 
 
INTBODUCTION. IxV 
 
 had objective foresight of the actions or events in the life of any 
 future historical person, — then it follows of course that no histori- 
 cal person could have fulfilled their predictions in the sense which 
 many have maintained ; namely, that of performing particular 
 acts, and experiencing particular events, whether joyous or afilic- 
 tive, which had been miraculously foreseen. The prophets never 
 imagined that they had any such objective foresight, independent 
 of natural indications. This appears, as has been said, from an 
 examination of their predictions themselves, independently of any 
 comparison of them with the actions and life of Jesus. Their 
 predictions were subjective, not objective. Whether the Deity 
 himself, who raised up the prophets, may have had an historical 
 person in view, to which their subjective predictions tended or 
 pointed, is another question, — a question which cannot be de- 
 cided by any rules of interpretation. The mind of the prophets 
 alone can be ascertained by the interpretation of language. I 
 can see no objection to the supposition that it was revealed to the 
 mind of Christ that he was the instrument for accomplishing the 
 great moral and religious purposes of God which the prophets had 
 unfolded. 
 
 With these preliminary remarks, we come to the question in 
 what sense and in what degree Christ himself claimed to fulfil 
 their predictions, and especially their predictions relating to the 
 kingdom of God. For it is a truth which can neither be doubted 
 nor denied, that Jesus connected the whole plan of his mission 
 and ministry with the predictions of the prophets. He claimed 
 to fulfil in some sense their predictions, and especially their pre- 
 dictions relating to the kingdom of God. He claimed to be a 
 king, the head of the kingdom which the prophets had pre- 
 dicted as about to be established in the world. 
 
 Now, in order to perceive in what sense and in what degi-eo 
 Jesus claimed to fulfil the Messianic predictions, it is necessary to 
 call in mind the threefold classification of them which we have 
 before considered: — 1. Those exclusively religious and moral in 
 their nature. 2. Those in wliich a political element was min- 
 gled. 3. Those which relate to the instrumentality by which the 
 things predicted were to be effected. 
 
 It has been shown in relation to the first class of predictions 
 
IXVI INTRODUCTION. 
 
 that the Hebrew prophets, trusting in the power of tnith and in 
 the promises made by God to the fathers of their nation, had ex- 
 pressed the confident expectation, that is, had predicted, that the 
 time would come when the kingdom of God would be universally- 
 established on earth ; when the Supremo Being, who in their 
 time was known and worshipped only in Israel, would be known 
 and worshipped by all nations ; when all men would feel and ac- 
 knowledge their obligation to govern their lives by his will; 
 when the moral and religious knowledge already established in 
 Israel by the Divine Spirit would be greatly increased there, and 
 also be diffused throughout the world ; when the light of truth, 
 proceeding from Israel, should enlighten the whole human race. 
 
 Now we know from the New Testament that it was these moral 
 and religious predictions alone which Jesus regarded himself as 
 sent from the Father to accomplish in their literal sense. The 
 design of his mission, as set forth by him, was strictly a moral and 
 religious design. When, therefore, he claimed to be the Messiah, 
 and to fulfil the predictions of the prophets relating to the Mes- 
 siah, his meaning must have been, that he was the instrument, 
 raised up and sent by God, to accomphsh the moral and religious 
 predictions of the prophets. That he was this instrument he 
 knew by the revelation of the spirit of God in his own soul. To 
 others he gave evidence of it in various ways. In claiming to be 
 the Messiah, it could not have been the meaning of Jesus, that he 
 was the identical historical person, performing the same historical 
 acts, meeting with the same incidents, suffering the same identical 
 trials, which the prophets foresaw ; because, as we have seen, the 
 prophets never had, nor pretended to have, any such foi esight of 
 an historical individual. It is amply sufficient to justify the claim 
 of Jesus to be the Messiah, to be " him of whom Moses in the law 
 and the prophets did write," if he was appointed by God to bless 
 all the families of the earth by accomplishing the predictions of 
 the prophets respecting the e-xtension of the knowledge of God 
 and of his laws. The political element in the predictions of the 
 prophets Jesus could not regard himself as called by God to fulfil, 
 or believe tliat he fulfilled, in a literal sense, but only in an analo- 
 gous and higher sense. That the prophets had connected a po- 
 litical element with theii predictions of the regeneration of the 
 
INTRODUCTION. Ixvii 
 
 Jewish nation and the world, Jesua regarded as evidence of their 
 imperfection, when compared with the humblest Christian.* He 
 never doubted or denied that they had cherished expectations of 
 such an outward political kingdom. He felt that it was his mis- 
 sion to fulfil the essential moral and religious expectations of the 
 prophets, separated from whatever was outward and political in 
 them. 
 
 The evidence of the preceding statements is tS be found, first, 
 in what we know of the design and plan of Jesus, and secondly, 
 in some of his particular declarations. 
 
 I. The design and plan of Jesus were moral, spiritual, and uni- 
 versal. His object was to diffuse the knowledge of God and of 
 duty to the whole human race, and not to effect any political ob- 
 ject relating to the Jewish nation or to himself. He asserts that 
 the great design of his manifestation was to bear witness to the 
 truth. " For this end was I born, and for this end have I come 
 to the world, to bear witness to the truth. Every one who is of 
 the truth listens to my voice," f — i- e. obeys me, or is my sub- 
 ject. " This is life eternal, that they may know thee, the only 
 true God, and Jesus Christ whom thou hast sent." f "I have 
 made known thy name to the men whom thou hast given me out 
 of the world." " I have made known to them thy name, and will 
 make it known." § In John viii. 12, he calls himself the light of ' 
 the world, which is come that no one might remain in darkness, 
 but have the light of life ; and in xii. 46, " I have come a light 
 into the world, that whosoever believeth in me may not abide in 
 darkness." But it is scarcely necessary to bring an array of pas- 
 sages to show, what all the diseoui'ses of Jesus, from the Sermon 
 on the Mount to the last words which he uttered, fully prove, 
 that his plan was purely of a moral and spiritual nature. All 
 attempts to show that, at any period of his life, he had a different 
 one, have proved futile and vain. The universality of this plan 
 or aim is equally manifest. He embraced in it the whole family 
 of man. In addition to the passages already quoted from John, 
 we find in Luke xxiv. 47, " that repentance and forgiveness of 
 sins should be proclaimed in his name among all the nations " ; 
 
 * See Matt xi. 1 - 11. t John xviii. 37. 
 
 t John xvii. 3. i lb. xvii. 6, 26. 
 
Ixxii INTEODUCTION, 
 
 reconciled with his penitent and reformed people of the Jewish 
 nation ; that he would dwell in the midst of them, and never more 
 forsake them ; that he would be their God, and that they should 
 be his people. Jesus undertook to fulfil this prediction in a 
 higher and more comprehensive sense than had entered the 
 minds of the prophets. He found the whole world in a state of 
 alienation from God by sin, and regarded it as his mission to 
 bring them back to their oSended sovereign, — to bring them into 
 an intimate relation to him, making them sons of God, looking to 
 him with confidence as a father. " But as many as received him, 
 to them gave he power to become sons of God, even to them that 
 believe on his name ; who wefe born, not of blood, nor of the 
 will of the flesh, nor of the will of man, but of God." (John i. 12, 
 1 3.) " That they all may be one ; as thou, Father, art in me, and 
 I in thee, that they also may be one in us." (John xvii. 21.) 
 
 3. The prophets had predicted that, when Jehovah had re- 
 deemed his people from their oppressions and reconciled them to 
 himself, he would confer upon them great temporal fehcity. Jesus 
 fulfilled this prediction by giving his followers, not the very thing 
 predicted, but something higher and better than temporal fe- 
 licity ; — a blessedness which may be enjoyed by the poor, by the 
 weak, by the persecuted ; a participation in the kingdom of 
 heaven through spiritual fellowship with God in this world, which 
 would be the foretaste and pledge of endless blessedness with 
 him in heaven. " Peace I leave with you, my peace I give unto 
 you ; not as the world giveth, give I unto you." (John xiv. 27.) 
 
 4. Finally, the prophets had predicted the restoration of the 
 Jewish nation to a flourishing condition as a state, and its contin- 
 uance in imperishable splendor among the nations of the earth. 
 How far Jesus was from fulfilling, or designing to fulfil, this pre- 
 diction according to the conceptions of the prophets themselves, is 
 plain from the fact that he came predicting the destruction, and 
 not the glory, of the Jewish nation. But in one sense of the term 
 " fulfil," to which we have referred, Jesus fulfilled even this pre- 
 diction. He fulfilled it by establishing something higher and 
 better, — by founding a spiritual community inwai'dly united by 
 a common faith and by fraternal love, existing in imperfection in 
 this world, but attaining to perfection in the world to come. Men 
 
INTRODUCTION. Ixxiij 
 
 cannot observe its rise and its progress as those of an outward em- 
 pire ; for it has its seat in the inward life. " The kingdom of God 
 Cometh not with observation ; neither shall they say, Lo here ! 
 or, Lo there! for, behold, the kingdom of God is within you." 
 (Luke xvii. 20, 21.) But a sign of its presence is the conflict 
 with evil. " But if I cast out demons by the spirit of God, then is 
 the kingdom of God already come to you." (Matt. xii. 28.) It has 
 no political objects ; for it is not of this world. " My kingdom is 
 not of this world ; if my kingdom were of this world, then would 
 my servants fight that I should not be delivered to the Jews ; but 
 now is my kingdom not from hence." (John xviii. 36.) In this 
 spiritual community of Christ there are no distinctions of rank, as 
 in political communities. " Ye know that the princes of the Gen- 
 tiles exercise dominion over them, and they that are great exercise 
 authority upon them. But it shall not be so among you ; but who- 
 soever will be gi-eat among you, let him be your minister ; and 
 whosoever will be chief among you, let him be your servant." 
 What is outward, relating to time, place, and form, is unimportant. 
 A pious, devoted heart is everything. " The true worshippers 
 shall worship the Father in spirit and in truth." (John iv. 23.) 
 The members of this community are they who come to God and to 
 his Son, and remain true to them in heart and life, whether on 
 earth or in heaven. It is destined to be, not only an eternal, but 
 a universal kingdom. Rehgious and moral truth shall draw to it 
 one after another, till at last it shall bring all under its dominion. 
 " The kingdom of heaven is like to a grain of mustard-seed, which 
 a man took and sowed in his field : which is the least indeed of all 
 seeds ; but when it is grown, it is the greatest among herbs, and 
 becometh a tree, so that the birds of the air come and lodge in its 
 branches." (Matt. xiii. 31, 32.) 
 
 To denote this invisible spiritual community, Jesus uses the old 
 theocratic expression, " kingdom of God," or " kingdom of heav- 
 en," though J)e represents it not as a nation, but as a family of 
 God. Jehovah, as the head of the old outward theocracy, was 
 called king. At the head of the new community of Christ he is 
 called father. The members of the old theocracy were subjects or 
 servants ; those of the new Christian community were sons of God. 
 The religious bond between God and the old theocracy was the 
 
 VOL. I. d 
 
Ixxiv INTRODUCTION. 
 
 fear of Jehovah ; that between him and the community of Christ 
 IS childlike faith ; the chief duty in the one is righteousness ; in the 
 .other, love. Thus, under Christ, the fulfiUer of the old theocracy, 
 every family in heaven and earth is united to one common Father 
 by faith, and held together by one common bond of love. 
 
 Thus, in general and in various particulars it has been shown 
 how Jesus fulfilled the theocratio, as well as the moral and relig- 
 ious expectations of the prophets. He aimed to realize the essen- 
 tial fundamental ideas which were shrouded in their imperfect, 
 erroneous, partial, political conceptions, by introducing into the 
 world something having a certain analogy to them, but higher, 
 more spiritual, and more comprehensive. Thus it was that Jesus 
 came not to destroy, but to fulfil, the prophets. 
 
 I now come to the third class of the Messianic predictions, 
 namely, those relating to the theocratic king himself. Though 
 the explanation of these is essentially the same as that of the last 
 class, there is an advantage in examining those relating to the 
 Messiah himself separately, on account of the passages in the New 
 Testament which belong to the subject. The object is to explain 
 in what sense Jesus claimed to fulfil in his own person the predic- 
 tions of the prophets relating to the theocratio king of the Jewish 
 nation, the Messiah. 
 
 What those predictions were, we have seen. We have found 
 that, according to nearly all the prophets, the Messiah was not 
 only to be filled with the spirit of God, and qualified to extend 
 the knowledge of Jehovah in the world, but also to be a wise and 
 mighty temporal king of the house of David, who would exalt the 
 Jewish nation to a high degree of prosperity and glory. He was 
 not only to establish and extend the kingdom of God among men, 
 and cause truth and righteousness to prevail under his influence, 
 but he was to do it as a wise, virtuous, mighty, and victorious 
 temporal king. We have found, by an examination of all the 
 passages relating to the Messiah in the Old Testament, that they 
 admitted of no other interpretation. We have also been unable 
 to find any passage in which an individual Messiah was repre- 
 sented by any Hebrew prophet as in a low condition, or as sufier- 
 ing and dying. This ought to be admitted as the sure result of 
 
INTEODUCTION. IxxV 
 
 Bcientific criticism, whatever bearing it may have on New Testa- 
 ment intei'pretation. 
 
 Still Jesus claimed to be the Messiah virtua,lly and by intima- 
 tion in the beginning of his ministry, and more fully and expli- 
 citly in a subsequent part of it. In Matt. xvi. 17, he gives high 
 commendation to Peter for his declaration, " Thou art the Christ, 
 the son of the living God " ; and affirms that it was revealed to 
 him not by flesh and blood, but by his father in heaven. In eh. 
 xxvi. 6?, Pilate adjures him by the living God to say whether he 
 was the Christ, and his answer under oath is, " I am.'* So in ch. 
 xxvii. 11, in answer to the question of Pilate, "Art thou the 
 King of the Jews ? " he rephes, " I am." So in the Gospel of 
 John he is represented as solemnly affirming the same thing to the 
 woman of Samaria (iv. 26) ; to the blind man, who was restored 
 to sight (ix. 37, &c.) ; and to Pilate (xviii. 37). 
 
 It is equally plain in Avhat sense Jesus claimed to be a king and 
 to be the Messiah. He did not claim to be the Messianic king in 
 the outward, partial, political sense of the term, as the prophets 
 anticipated and his countrymen exjoected. He advised his coun- 
 trymen to pay tribute to Caisar. (Matt. xxli. 21.) He refuses to 
 decide a controversy relating to property, saying, " Who made me 
 a ruler or a divider over you ? " (Luke xii. 14.) He withdraws 
 into retirement, when the people would compel him to be king. 
 (John vi. 15.) He affirms expressly that his kingdom is not of this 
 world ; by which he evidently means to deny, not that this world 
 is the place where his kingdom is to exist, but only that his king- 
 dom is of the same nature with the kingdoms of this world. 
 What is specially to be noted is, that Jesus expects to accom- 
 plish his plan and the great purposes of his mission, not by wealth, 
 by armies, by victories, but by poverty, by desertion, by martyr- 
 dom, and above all, by the destruction of the Jewish nation rather 
 than by its political pre-eminence. How could he have thought 
 of raising the Jews as a nation to the prosperity and glory pre- 
 dicted by the prophets, when in so emphatic a manner he himself 
 predicted the destruction of Jerusalem and the temple as a means 
 of establishing his kingdom ? (Matt. xxiv. ; Luke xix. 43, 44.) 
 
 So much for denial. He also states positively in what sense 
 he does claim to be a king ; namely, as a source of moral and 
 
IXXVI INTRODUCTION. 
 
 religious influence, as an authoritative teacher of the truth, an 
 authorized expounder of the laws according to which the retribu- 
 tions of eternity will be determined. The community of which 
 he is king by spiritual influence alone is one the members of 
 which receive him as the source of life and peace by genuine 
 faith, as they are drawn to him by the Father, and who feel 
 bound to each other only by the cords of love. Tlie most explicit 
 passage to tliis effect is that in John xviii. 37. Pilate says to him, 
 " Art thou a king then ? " Jesus answered, " Yes, I am a Idng ; for 
 this end was I born, and for this end came I into the world, that 
 I might bear witness to the truth. Every one who is of the truth 
 listens to my voice," or " is my subject." All the regard which 
 Jesus claims is of a moral and religious nature. He claims to be 
 Lord of the sabbath (Matt. xii. 8). He is greater than the temple 
 (Matt. xii. G), and reforms it (John ii. 16). He releases his disci- 
 ples from the obligation of stated fasts (Matt. ix. 14-16). He 
 asserts his right to forgive sins (Matt. ix. 6). All his discourses 
 are of a moral and religious nature. A\^ien he speaks of coming 
 • in his kingdom, i. c. coming to reign at a future time, before some 
 of Iiis contemporaries should taste of death (Matt. xvi. 27, 28, 
 xxiv. 31), it is not with human forces, or the parade of earthly 
 grandeur, but in the glory of liis Father and with the holy angels. 
 AVliatever may be the meaning of his coming in his kingdom 
 after his resun-ection and ascension, all must admit that it was 
 not as an earthly, victorious king, conquering by means of mighty 
 armies and polished weapons, as the Hebrew prophets supposed 
 tlie Messiah would come. 
 
 If, then, Jesus claimed to be a king both on earth and in heaven 
 only by spiritual influence, by being " anointed with the holy spirit 
 and with power," having no helper but the spirit of the Almighty, 
 how could he suppose that he fulfilled the predictions of the 
 prophets respecting an outward Messianic king? If the Jewish 
 ])rophets predicted a temporal Messiah, how could Jesus suppose 
 that he was fulfilling their predictions ? 
 
 Tiie answer to tliis question makes some repetition necessary, 
 but not, I hope, without adding light to the subject. I say, then, 
 that Jesus claimed to be the predicted Messiah for more reasons 
 than one. 
 
INTBODtrCTION. Ixxvii 
 
 I. Because the Messiah of the prophets was to be not merely a 
 temporal king, but also the minister of Jehovah for promoting the 
 cause of religion and righteousness, and for extending the knowl- 
 edge of him and his laws, not only among the Jews, but to the 
 ends of the earth. Jesus could thus connect his mission and plan 
 with the moral and rehgious part of the office of the predicted 
 Messianic king. He could feel himself inspired and commissioned 
 by the Almighty to accomplish the moral and religious part of the 
 office of the Messiah, while he regarded the outward and earthly 
 royalty, with which the prophets invested him, as belonging to 
 their imperfect and erroneous conceptions. In being God's min- 
 ister for regenerating the world by extending the knowledge of 
 God and his laws, he believed that he was fulfilling all that was 
 essential in the predictions concerning the Messiah. With him 
 the inward, the spiritual, the eternal, was everything ; the out- 
 ward, the gross, the temporal, comparatively nothing. The Jews, 
 the contemporaries of our Saviour, with their low and selfish 
 views, fixed their minds almost exclusively on the outward tem- 
 poral grandeur with which the prophets had invested the Messiah, 
 and on the temporal deliverance and exaltation of their nation, 
 which they believed that he would effect. Jesus, on the contrary, 
 regarded a spiritual dominion in the world, the governing of man- 
 kind by the moral and spiritual power of his religion, the bestowal 
 of the privileges of sons of God on all who should believe in his 
 name, the admission to the vision of God of all the pure in heart, 
 as the fulfilment of all that was of much consequence in the offices 
 ascribed by the ancient prophets of his nation to the IMussiah. 
 Thus it was that Jesus claimed to be the Messiah, in the first 
 place, because it was revealed to his mind by the spirit of God 
 that he was qualified and commissioned to accomplish the purely 
 moral and religious work assigned by the prophets of the Old 
 Testament to the Messianic king. 
 
 II. In regard to our Saviour's claim to be a king, as predicted 
 by the prophets, we ijiust call to mind the second sense of the 
 term " fulfil " ; namely, to supply that which is defective, to com- 
 plete that which is imperfect, to elevate that which is low. Jesus, 
 then, claimed to be a king, because he sustained an office anal- 
 ogous to the kingly office which the prophets predicted, but 
 
Ixxviii INTRODUCTION. 
 
 higher, more spiritual, and more comprehensive, aaswering to the 
 fundamental Divine idea of royalty, namely, influence over the 
 minds of men. Dominion over the mind and spirit is analogous 
 in the effects produced by it to dominion by means of outward 
 displays of power. But it is of a higher, more comprehensive, 
 and more permanent character. Jesus, by bearing witness to the 
 truth, by drawing all men to him by the powerful influence of 
 being lifted up on the cross, by casting out the prince of this 
 world through a religion established by self-denial and death, by 
 vanquishing evil through the Comforter or Helper which was tc 
 come in his name after his death, by being the authoritative pro- 
 mulgator and expounder of the laws of Divine retribution and 
 Divine acceptance, felt that he sat upon a far higher throne than 
 that of David, — that he was a king analogous to the reputed an- 
 cestor of the Messiah, but with a more real, more beneficent, more 
 extensive, and more lasting dominion. He might thus claim to 
 lie the Messiah, though he had not been the subject of objective 
 or miraculous prediction. He was the Anointed, — " anointed with 
 tlie holy spirit and with power " to accomplish the best purposes 
 which the prophets supposed would be accomplished by the Mes- 
 siah, though he came not arrayed in robes of royalty as their 
 imaginations had represented him ; though his religion was es- 
 tablished in the world by the destruction, rather than by the 
 prosperity and glory, of the Jewish nation ; and though he com- 
 pleted his work by martyrdom and not by victory. It was this 
 spiritual conception of the Messiah which Jesus designed to 
 awalcen in the minds of the Jews in the conversation recorded 
 in Matt. xxii. 41-44.* 
 
 In accordance with these views, it is remarked bv one whose 
 writings are held in high estimation among Christians of nearly 
 every denomination, the learned and truthful Neander: "The 
 fulfilment of prophecy in the manifestation and labors of Christ 
 ni'cossnrily involved tlio destruction of tlie prophetic veil and cov- 
 ering of the Messianic idea." f And again : " The fact tliat Christ 
 ])laces the Baptist abnoe the prophets, who were the very culmi- 
 
 * See an exposition of this passage in the Christian Examiner for Jan- 
 uary, 1836, p. 277. 
 t Life of Christ, k 66. 
 
INTEODUCTION. Ixxis 
 
 Dating point of the old covenant, and yet so far below the mem- 
 bers of the new development of the kingdom, exhibits in the most 
 striking way possible his view of the distance between the Old 
 preparatory Testament and the New. The authority of Clirist 
 himself, therefore, is contradicted by those who expect to find 
 the truth revealed by him already developed in the Old Testa- 
 ment. If in John we are to distinguish the fundamental truth 
 which he held, and which pointed to the New Testament, from 
 the limited and sensuous form in which he held it, much more, 
 according to Christ's words, are we bound to do this in the Old 
 Testament generally, and in its Messianic elements especially." * 
 
 If these views be correct, the question arises. With what views 
 did oar Saviour refer to the predictions of the Old Testament 
 with so much emphasis and frequency as a confirmation of his 
 mission, and as testifying of him. 
 
 The answer is. Because such a reference to the prophetic wi-it- 
 ings presented, to all who acknowledged their authority, thougli 
 not miraculous evidence, yet a strong argument in favor of Chris- 
 tianity, —an argument drawn from resemblance and analogy, 
 and the completion of the Divine purposes, intimated and begun 
 to be completed in the ancient dispensation. The Jews charged 
 Christ with opposition to Moses and the prophets, and even with 
 blasphemy against God, in the claims which be made. " We 
 know," said they, " that God spake to Moses, but as for this man, 
 we know not whence he is." (John ix. 29.) This supposed oppo- 
 sition to Moses and the prophets by our Saviour was the main 
 thing which led the Jews to reject and crucify him. It was, 
 therefore, very much to the purpose of Jesus to show that in 
 all essential respects there was a perfect harmony between him 
 and Moses and the prophets ; that in regard to the essential de- 
 signs and plans of God as intimated in tlie Old Testament, — in 
 regard to the end of the law and the principal object for which tlie 
 prophets were raised up, — he came not to destroy, but to fulfil ; 
 to accomplish some things foreseen by the prophets, and to fill 
 out, develop, and perfect what was imperfect and gross in their 
 conceptions. We at the present day regard it as a strong argu- 
 ment in favor of Christianity, when we show that its truths ai-e 
 
 * Life of Christ, ^ 135. 
 
IXXX INTEODUCTION. 
 
 analogous to the liglit of reason, — to all that wc can discover in 
 the elder Scripture writ by God's own hand. In tlie same way 
 Jesus exhibited a strong argument to the Jews in all those resem- 
 blances and analogies which he found tetween his religion and 
 that of Moses, and in all that accomplishment of the purposes of 
 God liy the extension of the knowledge of him and of his laws 
 wliieh he effected by his mission, his life, and his death. It may 
 be regarded as one design of the appearance of Moses and Elijah 
 conversing with our Saviour in his transfiguration, if it be a real 
 transaction, to show that there was a perlect harmony between 
 him and the two most venerated prophets of the ancient dispensa- 
 tion, and that he came to comjdete the work which they had 
 begun. So we find frequent references made by Christ to pas- 
 sages which are not predictions but only records of facts, on ac- 
 count of the analogy which such facts bore to his life and death. 
 Thus he is the living bread,* and not the manna which could not 
 save from death ; his blood is that of the new covenant, as the old 
 was ratified by blood; he was to be lifted up on the cross, f as 
 J\Ioscs lifted up the serpent in the wilderness upon a pole ; he was 
 to be betrayed by a sharer of his table, even as an ancient servant 
 of God complained, " My familiar friend in whom I trusted, wlio 
 (lid eat of ray bread, he hath lifted up his heel against me." J 
 Such analogies and comparisons were adapted to recommend his 
 religion to thoughtful Jews. 
 
 Still more might he expect to recommend his religion and his 
 moral precepts to the Jews, when he showed that a great exten- 
 sion of the knowledge of God and his law s had been predicted by 
 the pi'ophets of the Old Testament, which it was his mission to ef- 
 fect ; and when he maintained that, by the establishment of the 
 empire of truth and duty in the hearts of men, he fulfilled tiio 
 t'ssential, the Divine idea even of the theocratic predictions of 
 the prophets. " lie thus," in the language of Neander, " distin- 
 guished the kernel from the perishable shell, the Divine idea fi-om 
 its temporary veil, the truth wliich lay in germ in the Old Testa- 
 ment from the contracted form in which it presented itself to Old 
 Testament minds." 
 
 We thus see that our Saviour's appeals to the Old Testament 
 
 » John vi. 32. t John iii. 14. } Ps. xU. 9; John xiii. 18. 
 
INTRODUCTION. Ixxxi 
 
 presented to all who acknowledged its authority an argument in 
 favor of his religion, — an argument from analogy, and the fulfil- 
 ment of the Divine purposes and plans, — an argument which does 
 not depend on the prophet's miraculous foresight of contingent 
 circumstances and events. Chiist thus engrafted his religion on 
 that of the Old Testament, and the new covenant was the fulfil- 
 ment of the old, but not in the technical sense Avhich some have 
 maintained. 
 
 The ministry of the prophets was confined to their own nation. 
 They were the immediate messengers of Jehovah to Israel. But 
 God in his providence had appointed for them a work of great- 
 er comprehension than that for which they consciously labored. 
 They were to be the pioneers to prepare the way for a wider and 
 nobler kingdom of God than that which they aimed to establish 
 over Israel, — a kingdom which was to include the whole of hu- 
 manity. That strong sense of the relation of the sons of Israel to 
 God, which they aimed to strengthen in their own nation, was one 
 day to be established between God and ail souls. The greatest of 
 the prophets, the fulfiller of the prophetic institution, he who came 
 not to destroy but to perfect, was to establish in the faith and life 
 of mankind the prophetic ideal of the kingdom of God, extended, 
 purified, elevated, and spiritualized, and thus accomplish for the 
 whole world what the prophets sought to accomplish for the Jew- 
 ish nation. 
 
 These holy men of old, then, rise in dignity when we regard 
 them as in a measure, what John the Baptist was by way of emi- 
 nence, the forerunners of Jesus, and pioneers of the universal 
 kingdom of God. One has only to leave out of the prophetic dis- 
 pensation what is national, outward, and particular, and retain the 
 purely religious ideas belonging to it in their general truth and 
 significance, in order to regard them in this light, and to assign 
 them an important part in the history and advancement of the 
 religion of the Mediator of the new covenant. 
 
 An examination of all the instances in the New Testament in 
 which the writers have been supposed to cite, or to represent 
 Christ as citing, passages from the Old Testament as fulfilled "in a 
 more special sense than is here supposed allowable, or in a typical 
 or allegorical sense, would carry ns too far into the province of 
 d* 
 
Ixxxii INTEODUCTION. 
 
 New Testament interpretation, and require far more space than 
 is consistent witli the limits of this ah-eady extended Introduction. 
 I have no doubt that the writers of the New Testament, agreeably 
 to the hormeneutical logic of their age, interpreted the Old Testa- 
 ment allegorically. It is possible that our Saviour did the same. 
 But it is also possible that he may have risen above his contempo- 
 raries in this respect, as he did in respect to all the essential prin- 
 ciples of religion and morals. It is doubtful whether any clear 
 and decided instance of allegorical interpretation occurs in his dis- 
 courses, even as they are handed down to us by allegorical inter- 
 preters. It cannot, at any rate, be shown that an exact knowledge 
 of historical or exegetical criticism was more essential to the mis- 
 sion of Christ as the light and life of men, than a knowledge of 
 mathematics, of astronomy, or geology. Of coui-se the arguments 
 of the Apostles had weight with those who agreed with the writers 
 in the validity of their mode of interpretation. But such argu- 
 ments can have no weight as miraculous evidence with t^iose who 
 regard the historico-grammatical as the only true interpretation, 
 or who insist that the Bible is to be interpreted as having a single 
 sense, on the same principles as all other books. 
 
 It is not my purpose to discuss the validity of allegorical inter- 
 pretation. I will only make two remarks in relation to it. 
 
 I. If the New Testament writei-s did find an allegorical sense 
 in the Old Testament, — a sense confessedly not in the minds 
 of the prophets, — such a fact would not affect our interpretation 
 of the prophetic writings. For the meaning which was in the 
 mind of the prophets must be at least the foundation on which 
 any other sense, if there be any other, must rest. I have under- 
 taken to give only the sense of the writings of the prophets as it 
 existed in their minds, and must have been understood by their 
 contemporaries. If there were in the words of the prophet a sense 
 of which he himself was unconscious, and which existed only in 
 the mind of the Omniscient, still the prophet's own conceptions 
 would be as limited, imperfect, and fallible as they have been rep- 
 resented to be. The allegorical sense, not being known to the 
 prophet himself, but only to God, could be known by a modern 
 reader only through an immediate subsequent Divine revelation 
 to his own soul. For instance, if the brazen serpent, or the 
 
INTEODUCTION, Ixxxiii 
 
 miraculous manna, or the water brought by Moses from the rock 
 of Horeb, or the paschal lamb, or the sin-offering, were expressly 
 designed by the Deity to be actual predictions of Christ, still no 
 one can maintain that Moses and his contemporaries regarded the 
 brazen serpent as anything more than a means of effecting a cure 
 of the body, or the manna and the water as more than means for 
 satisfying hunger and thirst. Our Saviour himself says, " Moses 
 gave you not the bread from heaven." * So the paschal lamb and 
 the sin-offering could not have been regarded by Moses and his 
 contemporaries as denoting the future sacrifice of a man. Such 
 an idea would have filled their minds with horror. The typical 
 sense of Old Testament facts could, then, be of no use to the 
 writers and their contemporaries. The same remarks apply to 
 the allegorical sense of predictions. It was useless to those who 
 lived at the time when they were made. 
 
 II. The typical sense of Old Testament facts, and the allegori- 
 cal sense of predictions, can be of httle use to those who live after 
 Christ has come. Certainly it cannot be evidence for a revelation 
 from God. For it requires an immediate revelation from God to 
 tell us what the allegorical sense is. But after we are satisfied 
 that we have an immediate revelation from God in the teachings 
 of Christ, what need have we of the allegorical sense of the Old 
 Testament as evidence of that revelation ? It is nothing but a 
 sophism, a vicious arguing in a circle, first to adduce the Christian 
 revelation as evidence of the allegorical sense, and then adduce 
 the allegorical sense to prove the reality of the Christian revela- 
 tion. Is it not strictly true, then, that so far as the evidences of 
 Christianity are concerned, before the Christian revelation was 
 made, the typical or allegorical sense was useless, and that after 
 it was made it was needless ? Allegorical interpretation takes 
 away infallible authority from the Scriptures as completely as ra- 
 tionalistic. 
 
 It is not necessary to deny, however, that believing pious Chris- 
 tians may find pleasure, or even edification, from what is called the 
 typical or allegorical sense of the Old Testament. But it is pi-ob- 
 able that the pleasure and edification are derived from the resem- 
 blance and analogy which exist between the Old Testament and 
 
 * John vi. 32. 
 
Ixxxiv INTRODUCTION. 
 
 the New, and the gradual development and fulfilment of the 
 Divine purposes, which were brought to their consummation in 
 Christ. This is without doubt a pleasing subject of contempla- 
 tion. Still, however, the typical and allegorical sense cannot, 
 even if real, be very important even as a means of edification to 
 the believing Christian. After we have obtained Christ himself, 
 the substance in place of the shadow, the true bread, the living 
 water, the sacrifice which can take away sin, and are in the 
 actual possession and enjoyment of " the good things to come," 
 we cannot expect to gain much by going back to the types and 
 symbols of an earlier age. " Moses gave you not the bread from 
 heaven. But my Father giveth you the true bread from heaven." 
 " Among those that are born of women there hath not arisen a 
 greater than John the Baptist ; but he that is least in the king- 
 dom of heaven is greater than he." 
 
 In Illustrating the subject of prophecy in this Introduction, I 
 have derived considerable aid from Knobel's Der Prophetismus 
 der Hebrder, Breslau, 1837. In my notes on the Prophets it has 
 been my principal aim to explain their language. To illustrate 
 their utterances by an exposition of the historical circumstances 
 from which each of them received its character, on the model of 
 the admirable commentary of Gesenius on Isaiah, would have 
 required "■ work of much gi'eater size. In connection with the 
 historical parts of the Old Testament, and the well-known Antiq- 
 uities of Josephus, the History of the Jews by Dean Milman, re- 
 lating to the times in which the prophets lived and wrote, though 
 not sufficiently full, is a good book of reference. Dr. Davidson's 
 Introduction to the Old Testament contains a good deal of Jeivish 
 history, and ought to be in the possession of every Biblical stu- 
 dent. It contains a condensed statement of the views of nearly all 
 the distinguished theologians of Germany who have written on the 
 Old Testament, in connection with his own opinions of the vari- 
 ous subjects which are discussed. The treatise on Inspiration by 
 Tholuck, a translation of which may be found in my Collection of 
 Theological Essays, will well repay perusaL 
 
 Cambridge, June 13, 1865. 
 
NOTE TO THK INTKODUCTION. 
 
 (See p. viii.) 
 
 I AM glad to be able to quote in support of this view the authority of 
 one who has so enviable a reputation, wherever the English language is 
 spoken, as Dr. Arnold of Rugby. 
 
 "It is an unwarranted interpretation of the term Inspiration, to suppose 
 that it is equivalent to a communication pf the Divine perfections. Surely 
 many of our words and many of our actions are done by the inspiration of 
 God's Spirit, without whom we can do nothing acceptable to God. Yet 
 does the Holy Spirit so inspire us as to communicate to us his own perfec- 
 tions ? Are our best words or works utterly free from error and sin ? All 
 inspiration, 'then, does not destroy the human and fallible part in the na- 
 ture which it inspires; it does not change man into God The differ- 
 ence between the inspiration of the common and perhaps unworthy Chris- 
 tian, who merely said that Jesus was the Lord, and that of Moses, or St. 
 Paul, or St. John, is almost to our eyes beyond measuring. Still tlie 
 position remains, that the highest degree of inspiration given to man has 
 still suffered to exist along with it a portion of human fallibility and cor- 
 ruption. . . . 
 
 " Now, then, consider the Epistles of the blessed Apostle St. Paul, who 
 had the spirit of God so abundantly that never, we may suppose, did any 
 merely human being enjoy a larger share of it. Endowed with the Spirit 
 as a Christian, and daily receiving grace more largely as he became more 
 and more ripe for glory; endowed with the Spirit's extraordinary gifts 
 most eminently; favored also with an abundance of revelations, disclosing 
 to him things ineffable and inconceivable, — are not his writings most 
 truly called inspired? Yet this great Apostle expected that the world 
 would come to an end in the generation then existing." * 
 
 The importance of the subject will justify me in citing a passage from 
 another distinguished light of the Church, so regarded by all Protestant 
 Christians. Martin Luther, in his comment on Gal. ii. 11, says: " Here let 
 other men debate whether an Apostle may sin or no. This say T, that we 
 ought not to make Peter's fault less than it was indeed. The prophets 
 themselves have sometimes erred and been deceived. Nathan of his own 
 spirit said unto David that he should build the house of the Lord. But 
 
 * Sermons on the Christian Life, p. 487. 
 
IxXXVi NOTE TO THE INTRODUCTION. 
 
 this prophecy was by nnd by after corrected by a revelation from God 
 that it should not be David, because he was a man of war and had shed 
 much blood; but his son Solomon should build up the house of the Lord. 
 So did the Apostles err also. For they imagined that the kingdom of 
 Christ should be carnal and worldly. See Acts i., where they asked of 
 Christ, saying, Lord wilt thou, &c. And Peter, although he had heard 
 this command of Christ, Go ye into all the world, &c., would not have 
 gone to Cornelius if he had not been admonished by a vision. And in 
 this matter he not only did err, but committed a great sin; and if Paul 
 liad not resisted him, all the Gentiles which believed would have been con- 
 strained to receive circumcision and to keep the Law. The believing Jews 
 would also have been confirmed in their opinion; to wit, that the ob- 
 servation of these things was necessary to salvation; and by this means 
 they would have received the Law instead of the Gospel, Moses instead of 
 Christ. And of all this great enormity and horrible sin Peter by this dis- 
 simulation would have been the only occasion. Therefore we may not 
 attribute to the saints such perfection as though they could not sin." 
 
 As to the distinction which has sometimes been made between the writ- 
 ings and the speech of prophets, as if the former were of greater authority 
 than the latter, it is altogether unfounded in the Scriptures. For one in- 
 stance where the prophets are said to be inspired as writers, there are at 
 least a hundred where they are represented as inspired speakers. Nor do 
 the Scriptures speak of two kinds of inspiration from God. 
 
 If it should still appear to any one strange that the prophets, even under 
 the influence of the spirit of God, should claim in a manner so emphatic 
 that their utterances were the word of God, and that they should prefix 
 " Thus saith the Lord " to nearly all their discourses, let him consider that 
 nearly all these discourses have for their object the establishment of the pri- 
 mary truths of religion and the most obvious duties of life, — " the quick- 
 ening up of our minds to a more lively converse with those eternal truths 
 of reason, which commonly lie buried in so much fleshly obscurity within 
 us that we discern them not"; and that even now in modern times, accord- 
 ing to the most approved philosophy, these primary truths of religion, 
 these elementary principles of duty, are regarded as revealed to the mind 
 by God, and immediately seen by the eyes of the soul. In other words, 
 there are intuitive perceptions of truth and duty in all men, which are 
 rightly acknowledged as an immediate, primary revelation from God. It 
 is a very common figure of speech to call these intuitions the voice of God 
 within us. The excellent old English writer, John Smith, the author more 
 than two hundred years ago of the only English treatise on prophecy which 
 I regard as of much value, says : " The souls of men are as capable of con- 
 versing with truth, though it do not naturally arise from the fecundity of 
 their own understandings, as they are with any sensible and external 
 objects. And as our sensiitiona carry the notions of material thiiig-i to our 
 understandings which before were uaacquainted with them, so there is 
 
NOTE TO THE INTRODUCTION. Ixxxvii 
 
 some analogical way whereby the knowledge of Divine truth may also be 
 reveiiled to us. For so we may call as well that historical truth of corpo- 
 real and material things, which we are informed of by our senses, truth of 
 revelation, as that Divine truth which we now speak of; and therefore we 
 may have as certain and infallible a way of being acquainted with the one 
 as with the other. And God, having so contrived the nature of our souls 
 that we may converse one with another, and inform one another of things 
 we knew not before, would not ma]i,6 us so deaf to his Divine voice, that 
 breaks the rocks and rends the mountains asunder, — he would not make 
 us so undisciplinable in Divine things, — as that we should not be ciipable 
 of receiving any impressions from himself of those things whicli we were 
 before unacquainted with. And this way of communicating truth to the 
 souls of men is originally nothing else but prophetical or enthusiastical; 
 and so live may take notice of the general nature of prophecy."* If, 
 then, the elements of religious truth and duty may be represented as a rev- 
 elation from the Deity to the intuitive mind of man, it is easy to see how 
 the prophets, with their views of the operations of the spirit of God, and 
 of their own gifts and office under the theocratic government of his people, 
 might honestly and intelligently speak as the representatives of God, and 
 as uttering his word. Nor would they thus lay claim to infallibility any 
 more than religious philosophers of modern times lay claim to infallibility 
 when they maintain the elementary principles of religion and morals to 
 be an immediate revelation from God to the souls of men. This connection 
 of infallibility with inspiration, this entire separation of the natural from 
 the supernatural, is a theological figment of more modern times. 
 
 John Milton speaks of abilities to write like Pindar and Callimachus as 
 "the inspired gift of God, rarely bestowed, but yet to some (though most 
 abuse) in every nation." Speaking also of the Paradise Lost which he 
 had in contemplation, he says that it is "a work not to be raised from the 
 heat of youth, or the vapors of wine, like that which flows at waste from 
 the pen of some vulgar amorist, or the trencher fury of a rhyming parasite, 
 nor to be obtained by the invocation of Dame Memory, and her Siren 
 daughters, but by devout prayer to that Eternal Spirit who can enrich with 
 all utterance and knowledge, and sends out his seraphim with the hallowed 
 fire of his altar to touch and purify the lips of whom he pleases." f 
 
 The late Professor Stuart of Andover, who deserves much credit, not only 
 as a Biblical scholar, but as a reformer in theology, has given a general 
 view of inspiration substantially, but not wholly, in accordance with mine. 
 In his Commentary on the Apocalypse, Vol. I. p. 167, he writes as follows: 
 " I do not apprehend that inspiration, whatever aid it gave a writer in the 
 way of illumination and guidance, changed the peculiarities of that writer's 
 
 * See Smith, in Watson's Tracts, Vol. IV. p. 298, or Select Discoorscs of John 
 Smith, Cambridge, 1859 
 t See the Reason of Church Governmeat, &;c., Book II., Introd. 
 
Ixxxviii NOTE TO THE INTRODUCTION. 
 
 style, or hindered the full and proper exercise of his logical and rhetorical 
 powers. The result of all my researches into the nature of inspiration is a 
 full belief that its influence is rather to be considered as resulting in a 
 state than in an act. What I mean is, that by inspiration the state or con- 
 dition of him who is the subject of it is affected; his mind is enlightened 
 respecting things proper to be said, of which he was before totally or par- 
 tially ignorant; his views and nffections are elevated; his powers of mind 
 are in a degree quickened and heightened; things sensual and deluding and 
 degrading recede, and for the time being cease to annoy him; and his judg- 
 ment as to what he is to communicate becomes not only more discerning, 
 but more sound and safe. The inspired John, for example, is the same 
 individual as the uninspired John, and retains all the innocent peculiarities 
 of his character and habitudes; but the inspired John is elevated, enlight- 
 ened, quickened, keen of discernment even to such a degree that future 
 things can be seen from his elevated condition, and he is so guided by all 
 the combinations of influence upon him, that he will communicate noth- 
 ing but trutli. Were I to choose a simile for illustration, I should say that 
 the inspired man ascends an intellectual and moral eminence so high that 
 his prospect widens almost without bounds, and what is altogether hidden 
 from ordinary men is more or less distinctly within his view." 
 
 To this statement of Professor Stuart I see little to object, except to a 
 part of the sentence which asserts that the inspired man will communicate 
 nothing hut truth. This assertion appears to me mere theological assump- 
 tion, not only not supported, but contradicted by Scriptural facts. For that 
 there are some errors in the writings of the Prophets, the Evangelists, and 
 the Apostles, is a demonstrable truth. The writer of the Apocalypse, in 
 reference to whom the learned Professor made his remarks, represents 
 things as shortly to come to pass, which have not come to pass yet, after a 
 lapse of more than eighteen centuries, and which never can come to pass, 
 according to any just interpretation of his language. Dr. Arnold's state- 
 ment is in much better accordance with well-known Scriptural and histori- 
 cal facts, when he says "that the highest degree of inspiration given to 
 man has still suffered to exist along with it a portion of human fallibility 
 and con'uption." 
 
 In fact St. Paul himself seems to have sanctioned this view of the fallibil- 
 ity of the prophets, when he says, concerning the Christian prophets of his 
 tirao, who uttered with the authority of inspiration their warnings and 
 encouragements and exhortations, and enforced the truths of Christianity 
 with supernatural energy, in 1 Cor. xiv. 32, " The spirits of the prophets 
 are subject to prophets." On this passage Mr. Poole, the well-known au- 
 thor of the Synopsis Criticorum, in a note borrowed from Calvm, remarks: 
 "But here ariseth a difficulty, how the gifts of the Holy Spirit, flowing 
 immediately from the Spirit, should be subject to any human judgment or 
 censure. That indeed they could not be, if the Divine revelation to this or 
 that man were full and perfect, and ran as clearly in the stream always as 
 
NOTE TO THE INTRODUCTION. Ixxxix 
 
 it was in the fountain. But God giveth his spirit to us but hy measure; 
 and in the exercise of his gifts there is always aliguid kumaniy something 
 of our own, and this maketh them subject to the prophets; viz. whether 
 what they pretended to have from the spirit of God were indeed from it, 
 
 yes or no Here he ehoweth the principle that any prophet's speech, 
 
 is not so certain, or at least not more certain, than this, that nothing which 
 is confusion can come from God." See also Calvin, ad loc. 
 
 If, instead of the above explanation^ which is also that of Theodoret, 
 Chrysostom, Calovius, Eengel, Beza, and many others, ancient and moderu, 
 we take that of most recent expositors, — viz. that the Divine spirit which 
 inspires the pi'ophets is subject to the control of the prophets' own will, so 
 that they can speak, or refrain from speaking, as they choose, — I think 
 that quite as strong an inference may be drawn from the passage in favor 
 of the views which I have maintained. But as the gift of discernment of 
 spirits is mentioned in ch. xii. in immediate connection with the prophetic 
 gift, and as in verse 29 it is said, " Let the prophets speak two or three, 
 and let the others yMc?g'e," it seems to me that the older explanation has 
 quite as good a claim to acceptance as the more recent one. Especially 
 as there may perhaps be some force in Bishop Middleton's remark, that, if 
 Paul had meant to say that the spirits of the prophets w^re subject to 
 themselves, he would grammatically have used the article before the re- 
 peated word prophets, an^ have written to i? irpcxfi^rai-s uTroTatro-eTat. Both 
 meanings, however, are so agreeable to the connection, that one cannot 
 decide very confidently which is correct. 
 
 After all, the authority of names is only a subsidiary consideration. The 
 proof of the fallibility of apostles and prophets is the actual errors which 
 are found in their writings. 
 
 To deny infallibility to the writings of prophets, evangelists, and apos- 
 tles is by no means to deprive them of authority. On the contrary, they 
 come to us not only with an authority of their own, but with that of 
 all the human hearts which have been converted, strengthened, and com- 
 forted by them for eighteen centuries. Divine Providence has given them 
 vast authority in the education of mankind. But this authority, like that 
 of the Great Teacher, the chief corner-stone on which prophets, evange- 
 lists, and apostles built, extends only to the essential principles of religion 
 and morality which are able to make us wise unto salvation, and not to 
 matters of scientific criticism, hermeneutical logic, the causes and cure of 
 disease, chronology, astronomy, or geology. No one at the present day 
 would think of pouring wine into a fresh wound on account of the com- 
 mendation which Jesus gave to the good Samaritan for so doing. These 
 matters did not fall within the province of Christ's mission. They were 
 safely left to the progressive reason of mankind. 
 
 In the same way, it is not necessary to deny authority, in regard to some 
 ideas, to the Church; for instance, the Catholic, the Lutheran, the Metho- 
 dist, or the Unitarian churches. The individual reason is strengthened in 
 
XC NOTE TO THE INTRODUCTION. 
 
 its convictions when tRRv aro in accordance with the belief of any great 
 church. Even in criticism, the very essence of whicli is the judgment of 
 the individual, every sound 'nquirer keeps in mind the fallibility of liis 
 own reason, and has more confidence in his conclusions when they are 
 supported by the authority of a large number of learned, honest, unbiassed 
 searchers after truth. Still the question what church shall be 'allowed 
 the greatest weight of authority, and how much authority is to be allowed 
 to any church, or to all churches, and to what subjects the authority 
 extends, must be decided by the reason of the individual under the influ- 
 ence of the Divine spirit. No church can stand between the individual 
 soul and its Creator at the day of judgment, and therefore the individuaj 
 soul must in the last resort decide in all matters of faith and practice. 
 
 So it is with respect to the conscience. The individual must in the la5t 
 resort follow his own conscience, as the best guide which he has, how- 
 ever fallible and imperfect it may be; but he must do so not in contempt- 
 uous disregard of authority, but with a just estimation of it. 
 
 We might illustrate this subject of authority by reference to the Com- 
 mon or the Civil Law. Who can deny that they have vast authority in the 
 administration of justice throughout the world? Our governors and judges 
 do not deny the authority of the Common or the Roman Law, when they 
 deny the infallibility of either. Allowing that the law, according to eithei 
 of these systems, is founded in right reason, and lias " its seat in the bosom 
 of God," yet may it not be overruled? Is not allowance made fur the 
 growth of reason ? 
 
 It is feared by many, that, in denying infallibility to the Scriptures, we 
 take away one of the supports of morality. The other side of the question 
 has been overlooked. It has not been considered how far this doctrine of 
 infallibility has been the support of wrong-doing in the Christian Church. 
 But I think it can be demonstrated that practices, now generally regarded 
 as inhuman and inconsistent with the spirit of Christ, have found their 
 strongest support in this doctrine of the absolute infallibility of the Scrip- 
 tures. The infliction of horrible penalties for religious opinion, the princi- 
 ple of retaliation in criminal jurisprudence, the cruelties in the punishment 
 of witchcraft, and the custom of chattel slavery, have prevailed under the 
 supposed sanction of the Scriptures. If they are regarded in all their ut- 
 terances as an infallible guide, they do give that sanction. The Sonthern 
 Cliristian teachers of every name who united in proclaiming slavery to be 
 sanctioned by the Bible were not only honest, but riglit, if the Scriptures in 
 every part are regarded as an infallible standard oftruth and duty, without 
 the least mixture of human error. The old expositors of the Scriptures, 
 who wrote before the modern agitation of the subject of slavery, — an ngi- 
 tation excited, as I think, by the Holy Spirit of God in the human reason 
 and the human heai-t, — give abundant support to the Southern religious 
 teachers. While I admit this, however, I should still maintain that the 
 spirit of the prophets, as well as of Christ and St. Paul, fairly deduced 
 
NOTE TO THE INTEODUCTION. xci 
 
 from all which they uttered or wrote, is clearly and strongly against sla- 
 very Id every form. 
 
 It would be strange, indeed, if in the present advanced state of society 
 Christians should not, in respect to the application of the essential princi- 
 ples and spirit of Christian morality to many outward usages, have juster 
 and clearer views than the Apostle of the Gentiles. 
 
 If it still be asked how we are to distinguish the word of God in the 
 Scriptures from the imperfections and errors mixed up with it, I reply, By 
 the reason of the individual. The same Holy Spirit which inspired proph- 
 ets and apostles to speaJe and write is still living and present to illumi- 
 nate and strengthen the reason of hsarers and readers to jndr/e, and to sep- 
 arate the eternal truth from the errors and impeifections which, imbibed 
 from the age in which they lived, clung to the greatest prophetR, such as 
 J'ohn the Baptist, and the chiefest Apostles, such as Paul. ■' He that is 
 spiritual judgeth all things." (1 Cor. ii. 15.) 
 
 There is limited, yet trustworthy, but no absolute, infallible authority 
 whatever for man. God is infallible. But every human interpreter and 
 all collective bodies of human interpreters of Divine manifestations -are 
 fallible. The human senses, the human intellect, the human memory, oral 
 tradition, and historical records are all fallible. Yet by their aid we may 
 attain not only faith, but knowledge. The light which it has pleased God 
 to bestow upon us is amply sufficient to guide us to the blessedness for 
 which we were designed, in this world and that which is to come. Wliether 
 the necessities or the interests of humanity would be better promoted by 
 an infallible standard of doctrine and duty, either in a written volume, 
 in a church, or a single individual, is a question which it is not worth 
 while to discuss. What God has done, not what it is necessary or useful 
 for him to do, is the important concern for us. Who shall undertake to 
 prescribe to the Creator the best method for the enlightenment and im- 
 provement of the world? Undoubtedly there is a part of our nature which 
 inclines us to seek repose in an outward, infallible standard. But it may 
 well be doubted whether this is the highest part of our nature. It seems 
 rather to be a selfish love of ease and quiet, an aversion to action and 
 progress, a desire to escape anxiety, suspense, and labor, rather than to 
 attain to truth and perfection. The result is rather an arbitrary sup- 
 pression of doubt, than a genuine exercise of faith. " If I go not away," 
 says the Great Teacher, "the Helper will not come." It well deserves to 
 be considered whether it is not an actual fivct, that those Christians enjoy a 
 stronger as well as a purer faith, who, giving up the doctrine of Scriptural 
 infallibility as a dream, conceding to authority its just weight, j-et guard- 
 ing against its undue influence, feel bound to trust their own I'eason under 
 the guidance of the Holy Spirit, as the supreme judge, believing that to 
 deny reason is to deny God. 
 
JOEL. 
 
 INSCKIPTIOir. 
 
 1 The word of Jehovah, which came to Joel, the son of 
 Pethuel. 
 
 A description of tlie desolation of tlie land of Judah by locusts. — 
 Ch. I. 2 - 20. 
 
 S^ Heak this, ye old men ; 
 
 Give ear, all ye inhabitants of the land ! 
 Hath such a thing happened in your days, 
 Or even in the days of your fathersi' 
 
 3 Tell ye your children of it, 
 
 And let your children tell their children. 
 And their children another generation ! 
 
 4 That which the gnawing-locust left hath the swarming- 
 
 locust eaten, 
 
 And that which the swarming-locust left hath the licking- 
 locust eaten, 
 
 And that which the licking-locust left hath the consuming- 
 locust eaten. 
 
 5 Awake, ye drunkards, and weep ! 
 Howl, all ye drinkers of wine, 
 
 For the new wine, which is snatched from your moutlis ! 
 
 6 For a nation hath come up on my land. 
 Strong, and not to be numbered ; 
 Their teeth are the teeth of the lion ; 
 They have the jaw-teeth of the lioness. 
 
 7 They have made my vine i\ desola,tiofl. 
 And my fig-tree a broken branch \ 
 
 VOL. I. 1 
 
2 JOEL. [oh. I. 
 
 Tliey have made it quite bare, and cast it away ; 
 The branches thereof ai'e made white. 
 
 8 Lament ye, like a bride, 
 
 Clothed in sackcloth for the husband of her youth ! 
 
 9 The flour-offering and the drink-offering are cut off from 
 
 the house of Jehovah ; 
 The priests, the servants of Jehovah, mourn. 
 
 10 The field is laid waste ; 
 The ground mourneth, 
 For the corn is laid waste ; 
 The new wine is dried up; 
 The oil languisheth. 
 
 11 Lament, O ye husbandmen, 
 Howl, O ye vine-dressers, 
 For the wheat and the barley, 
 
 For the harvest of the field hath perished ! 
 
 12 The vine is dried up. 
 
 And the fig-tree languisheth; 
 
 The pomegranate, the palm-tree, and the apple-tree, — 
 
 All the trees of the field, arc withered ; 
 
 Yea, joy is withered away from the sons of men. 
 
 13 Gird yourselves with sackcloth and mourn, ye priests ! 
 Howl, ye ministers of the altar! 
 
 Come, lie all night in sackcloth, ye ministers of my God, 
 For the flour-offering and the drink-offering are with- 
 holden from the house of your God ! 
 
 14 Appoint ye a fast, proclaim a solemn assembly ! 
 Gather the elders and all the inhabitants of the land 
 Into the house of Jehovah, your God, 
 
 And cry unto Jehovah ! 
 
 15 Alas, alas the day ! 
 
 For the day of Jehovah is near ; 
 
 Even as destruction from the Almighty doth it come. 
 
 16 Is not our food cut off from before our eyes. 
 
 Yea, joy and gladness from the house of our Grod ? 
 
 17 The seeds are rotten under their clods, 
 
 The storehouses are laid desolate, the garners are de- 
 sti'oyed ; 
 
OH. II.] JOEL. 
 
 For the corn is withered. 
 
 18 How do the beasts groSJi, 
 
 How do the herds of oxen wander perplexed, 
 
 Having no pasture ! 
 
 The flocks of sheep also are destroyed. 
 
 19 To thee, O Jehovah, do I call. 
 
 For a fire hath devoured the pastures of the desert, 
 And a flame hath burned all the trees of the field ! 
 
 20 The beasts of the field, also, cry unto thee, 
 For the streams of water are dried up, 
 
 And a fire hath devoured the pastures of the desert ! 
 
 n. 
 
 A similar desolation by locusts threatened. — Exhortation to repentance. 
 — Promises of future abundance, of religious light, and of triumph over 
 enemies. — Ch. U., III. 
 
 1 Blow ye the trumpet in Zion ; 
 Sound an alarm in my holy mountain ! 
 Let all the inhabitants of the land tremble ! 
 For the day of Jehovah cometh, for it is near ! 
 
 2 A day of darkness, and gloominess, 
 A day of clouds, and thick darkness. 
 
 As the morning light spreadeth itself upon the mountains, 
 There cometh a numerous people and a strong ; 
 Like them there have been none of old time, 
 And after them there shall not be. 
 Even to the years of many generations. 
 
 3 A fire devoureth before them. 
 And behind them a flame burneth ; 
 
 I The land is as the garden of Eden before them. 
 I And behind them a desolate wilderness ! 
 Yea, nothing escapeth them. • 
 
 4 Their appearance is like the appearance of horses, 
 And like horsemen do they run ; 
 
 5 Like rattling chariots they leap on the tops of the moun- 
 
 tains; 
 Like the crackling flame of fixe, which devoureth stubble ; 
 
4 JOEL. [oh. II. 
 
 Like a mighty host set in battle array. 
 
 6 Before them the people tremble, 
 And all faces gather blackness. 
 
 7 They run like mighty men ; 
 They climb the wall like warriors ; 
 They march every one on his way ; 
 They change not their paths. 
 
 8 One doth not ihrust another ; 
 They march every one in his path, 
 
 And though they rush among weapons, they are not 
 wounded. 
 
 9 They run through the city ; 
 They run upon the wall ; 
 They go up into the houses ; 
 
 They enter in at the windows, like a thief. 
 
 10 I'he earth quaketh before them. 
 And the heavens tremble : . 
 
 The sun and the moon are darkened, 
 And the stars withdraw their shining. 
 
 11 Jehovah uttereth his voice before his army; 
 For very great is his host ; 
 
 Yua, it is mighty, executing his word ; 
 
 The day of Jehovah is great, and very terrible ; 
 
 Who shall be able to bear it ? 
 
 12 Yet even now, saith Jehovah, 
 Turn ye to me with all your heart, 
 
 "With fasting, with weeping, and with mourning! 
 j 13 And rend your hearts, and not your garments, 
 And turn to Jehovah your God, 
 For he is gracious and merciful, 
 Slow to anger, and of great kindness, 
 And repenteth of a threatened evil. 
 
 14 Who knoweth but he will turn and repent, 
 And leave a blessing behind him, 
 
 Even a flour-oflfering i^id a drink-oifering for Jehovah 
 your God. 
 
 15 Blow ye the trumpet in Zion ; 
 
 Appoint ye a fast ; proclaim a solemn assembly ! 
 J 6 Gather the people ; appoint a congregation ; 
 Assemble the elders ; 
 
ca. II.] JOEL. 6 
 
 Gather the children and the sucklings ! 
 
 Let the bridegroom come forth from his chamber, 
 
 And the bride from Her nuptial bed ! 
 
 17 Let the priests, the servants of Jehovah, 
 Weep between the porch and the altar, 
 And say, Spare thy people, O Jehovah, 
 And give not thine inheritance to reproach, 
 And to be a by-word to the nations ! 
 Why should they say among the nations. 
 Where is their God ? 
 
 18 Then will Jehovah be zealous for his land, 
 And have compassion on his people, 
 
 19 Yea, Jehovah will answer, and say to his people, 
 Behold, I will send you corn, 
 
 And new wine, and oil, and ye shall be satisfied therewith ; 
 And I wiU no more make you a reproach among the na- 
 tions. 
 
 20 I will remove far from you the northern host. 
 And I will drive it into a dry and desolate land ; 
 Its van toward the Eastern sea. 
 
 And its rear towai'd the Western sea. 
 And its scent shall come up, 
 And its iU savor shall come up, 
 Because it hath done great things. 
 
 21 Fear not, land, exult and rejoice. 
 For Jehovah hath done great things ! 
 
 92 Fear not, O ye beasts of the field. 
 
 For the pastures of the desert spring up, 
 
 For the tree beareth its fruit ; 
 
 The fig-tree and the vine yield, their strength I 
 
 23 And, O ye sons of Zion, exult. 
 And rejoice in Jehovah your God ! 
 
 For he giveth you the former rain in just measure, 
 
 And causeth showers to come down upon you, 
 
 Even the former rain, and the latter rain, as aforetime. 
 
 24 And the threshing-floors shall be full of wheat. 
 And the vats shall overflow with new wine and oil. 
 
 25 And I will restore to you the years 
 Which the swarming-locust hath eaten. 
 
 The licking-locust, the consuming-locust, and the gnawing- 
 locust. 
 
b JOEL. [oh. Ill 
 
 My great army, which I sent among you. 
 \ 26 Ye shall eat in plenty, and be satisfied, 
 ! And praise the name of Jehovah your God, 
 
 Who hath dealt wondrously with you; 
 
 And my people shall never be put to shame. 
 
 27 Ye shall know that I am in the midst of Israel, 
 And tliat I am Jehovah, your God, and none else ; 
 And my people shall never be put to shame. 
 
 28 And it shall come to pass afterward. 
 That I will pour out my spirit upon all flesh ; 
 And your sons and your daughters shall prophesy ; 
 Your old men shall dream dreams, 
 
 Your young men shall see visions. 
 
 29 Upon the men-servants also, and upon the handmaids. 
 Will I pour out my spirit in those days. 
 
 30 And I will show wonders in the heavens and in the 
 
 earth ; 
 Blood and fire, and pillars of smoke. 
 
 31 The sun shall be turned into darkness. 
 And the moon into blood. 
 
 Before the day of Jehovah cometh. 
 The great and the terrible day. 
 
 Then whoever calleth on the name of Jehovah shall be 
 delivered ; 
 
 32 For upon mount Zion, and in Jerus.alem, shall be deliver- 
 
 ance, 
 As Jehovah hath spoken ; 
 And among the remnant, whom Jehovah shall call. 
 
 1 For behold, in those days and at that time. 
 
 When I shall bring back the captives of Judah and 
 Jerusalem, 
 
 2 I will assemble all the nations. 
 
 And will bring them down into the valley of Jehoshaphat, 
 And there will I contend with them for my people and 
 
 inheritance, Israel ; 
 Because thi^y scattered them among the nations, 
 And divided my land among tliemselves. 
 8 Yea, they cast lots for my people. 
 And gave a boy fcir a liarlot. 
 
en. III.] JOEL. • 
 
 And sold a damsel for wine to drink. 
 
 4 What have ye to do with me, O Tyre and Sidon, 
 And all the borders of Philistia ? 
 
 Will ye retaliate on me ? 
 Or will ye do anything against me ? 
 Swiftly and speedily will I bring back your doings upra 
 your own head. 
 
 5 Te have taken my silver and my gold, 
 
 And have carried into your palaces my precious, goodly 
 things ; 
 
 6 The sons also of Judah, and the sons of Jerusalem, 
 Ye have sold to the Grecians, 
 
 That ye might remove them far from their border. 
 
 7 Behold, I will raise them out of the place whither ye 
 
 have sold them. 
 And I will return your injury upon your own head ; 
 
 8 I will sell your sons and your daughters into the hand of 
 
 the sons of Judah, 
 And they shall seU them to the Sabeans, to a nation afar 
 
 off; 
 For Jehovah hath spoken it. 
 
 9 Proclaim ye this among the nations : 
 
 " Prepare war ! Stir up the mighty ones ! 
 
 Let all the warriors draw near ; let them come up ! " 
 
 10 Beat your ploughshares into swords. 
 And your pruning-hooks into spears ; 
 Let the weak say, I am strong ! 
 
 11 Assemble yourselves and come, all ye nations round 
 
 about ; 
 Gather yourselves together ! 
 Thither, O Jehovah, bring down thy mighty ones ! 
 
 12 Let the nations rise and come up to the valley of 
 
 Jehoshaphat ! 
 For there will I sit to judge all the nations around. 
 
 13 Put ye in the sickle, for the harvest is ripe ; 
 Come and tread, for the wine-press is full ; 
 The vats overflow ; 
 
 For their wickedness is great ! 
 11 The multitudes, the multitudes in the valley of judg- 
 ment! 
 
O JOEL. [CH. III. 
 
 For the day of Jehovah is near in the valley of judgment. 
 35 The sun and the moon are darkened, 
 And the stars withdraw their shining. 
 
 16 Jehovah also will roar from Zion, 
 And utter his voice from Jerusalem ; 
 The heavens and the earth shall shake. 
 But Jehovah ^^^ll be a refuge to his people ; 
 A strong-hold to the sons of Israel. 
 
 17 Then shall ye know that I am Jehovah your God, 
 Dwelling in Zion, my holy mountain ; 
 
 And Jerusalem shall be holy ; 
 
 Strangers shall pass tlu-ough her no more. 
 
 18 In that day shall the mountains drop down new wine, 
 And the hills shall flow- with milk, 
 
 And all the streams of Judah shall flow with water. 
 A foun tain shall come forth from the house of Jehovah, 
 That shall water the valley of Shittim. 
 
 19 Egypt shall be a waste, 
 
 And Edom a desolate wilderness, 
 
 For their violence against the sons of Judah ; 
 
 For they shed innocent blood in their land. 
 
 20 But Judah shall be inhabited for ever. 
 
 And Jerusalem from generation to generation. 
 
 21 And I will avenge their blood, which I have not avenged, 
 And Jehovah will dwell upon Zion. 
 
AMOS 
 
 IKSCEIPTIOir. 
 
 The words of Amos, one of the shepherds of Tekoa, 
 which he prophesied concerning Israel in the days of 
 Uzziah king of Judah, and in the days of Jeroboam, the 
 son of Joash, king of Israel, two years before the earth 
 quake. He said: — 
 
 Threats of punishment against several foreign states, and against Judah 
 and Israel. — Ch. I., II. 
 
 2 Jehovah will roar from Zion, 
 And utter his voice from Jerusalem ; 
 
 The habitations of the shepherds shall mourn, 
 And the top of Carmel shall wither. 
 
 3 Thus saith Jehovah; 
 
 For three transgressions of Damascus, 
 
 And for four, will I not turn away its punishment ; 
 
 For they thrashed Gilead with thrashing-wains of iron. 
 
 4 I wUl send a fire upon the house of Ilazael, 
 
 ' Which shall devour the palaces of Benhadad. 
 
 5 I will also break' the bar of Damascus, 
 
 And I will destroy the inhabitant from the valley of 
 
 Aven, 
 And him that holdeth the sceptre from Beth-Eden, 
 And the people of Syria shall be led captive to Kir : 
 Jehovah hath said it. 
 
 6 Thus saith Jehovah : 
 
 For three transgressions of Gaza, 
 And for four, I will not turn away its punishment ; 
 1* 
 
10 AMOS. [oh. II. 
 
 For they led captive all that fell into their hands, 
 And delivered them up to Edom. 
 
 7 But I will send a fire upon the wall of Gaza, 
 Which shall devour her palaces. 
 
 8 And I will destroy the inhabitant from Ashdod, 
 And him that holdeth the sceptre from Ashkelon ; 
 And I will turn my hand against Ekron, 
 
 And the residue of the Philistines shall perish. 
 The Lord, Jehovah, hath said it. 
 
 9 Thus saith Jehovah : 
 
 For three transgressions of Tyre, 
 And for four, will I not turn away its punishment ; 
 Because they delivered up all their captives to Edom, 
 And remembered not the brotherly covenant. 
 
 10 But I will send a fire on the wall of Tyre, 
 Which shall devour her palaces. 
 
 11 Thus saith Jehovah: 
 
 For three transgressions of Edom, 
 
 And for four, will I not turn away his punishment ; 
 
 For he pursued his brother with the sword, 
 
 And ca~t off all pity. 
 
 And his anger tore perpetually ; 
 
 Yea, he kept his wrath forever. 
 
 12 But I will send a fire upon Teman, 
 Which shall devour the palaces of Bozrah. 
 
 13 Thus saith Jehovah: 
 
 For three transgressions of the children of Ammon, 
 
 And for four, will I not turn away their punishment ; 
 
 For they ripped up the women with child of Gilead, 
 
 That they might enlarge their border. 
 11 But I will kindle a fire on the wall of Rabbah, 
 
 Which shall devour her palaces. 
 
 Amid the war-shout in the day of battle, 
 
 In a whirlwind in the day of the storm. 
 15 Their king shall go into captivity, 
 
 He and his princes together, saith Jehovah. 
 
 1 Thus saith Jehovah : 
 
 For three transgressions of Moab, 
 
CH. II.] AMOS. 11 
 
 And for four, will I not turn away his punishment ; 
 
 For he burned the bones of the king of Edom into Jime ; 
 2 But I will send a fire on Moab, 
 
 Which shall devour the palaces of Kirioth ; 
 
 And Moab shall die amid tumults, 
 
 Amid the war-shout, and the sound of the trumpet. 
 S I will destroy the judge from the midst of him. 
 
 And slay all the princes with him, saith Jehovah. 
 
 4 Thus saith Jehovah : 
 
 For three transgressions of Judah, 
 
 And for four, will I not turn away their punishment ; 
 
 For they have despised the law of Jehovah, 
 
 And have not kept his statutes. 
 
 And their idols have caused' them to err. 
 
 After which their fathers walked. 
 
 5 But I will send a fire upon Judah, 
 
 Which shall devour the palaces of Jerusalem. 
 
 6 Thus saith Jehovah : 
 
 For three transgressions of Israel, 
 
 And for four, will I not turn away their punishment. 
 
 For they sell the righteous for silvei', 
 
 And the needy for a pair of shoes ; 
 
 7 They pant for the dust of the earth on the head of the 
 
 poor. 
 And pervert the cause of the afflicted. 
 ! The son and the father go in to the same damsel, 
 To dishonor my holy name. 
 S They lay themselves down upon pledged garments 
 Near every altar ; 
 And drink wine, procured by fines. 
 In the house of their gods. 
 
 9 Yet I destroyed the Amorites before them, 
 Who were tall as the cedars. 
 And strong as the oaks. 
 I destroyed their fruit above. 
 And their roots beneath. 
 10 I brought you up from the land of Egypt, 
 And led you in the desert forty years, 
 That ye might possess the laud of the Amorite^ 
 
12 AMOS. [CH. ni. 
 
 11 Of your sons also I raised up prophets, 
 And of your young men Nazarites ; 
 
 Is it not even so, O ye sons of Israel ? saith Jehovah. 
 
 12 But ye gave the Nazarites wine to drinli, 
 And commanded the prophets. 
 
 Saying, Prophesy not ! 
 
 13 Behold, I will press you down. 
 
 As a wagon presseth down that is full of sheaves. 
 U And flight shall fail the swift. 
 
 And the strong shall not exert his strength, 
 And the mighty shall not save his life, 
 
 15 And he that handleth the bow shall not stand. 
 And the swift of foot shall not save himself. 
 And the horseman shall not escape with his life. 
 
 16 He that is strong in heart among the mighty 
 Shall, in that day, flee away naked, saith Jehovah. 
 
 n. 
 
 Punishment threatened agahist the whole race of the Hebrews on account 
 of injustice, luxury, and idolatry. — Cn. III. 
 
 1 Hear these words, which Jehovah speaketh against 
 
 you, ye sons of Israel ; 
 Against the whole family which I brought up out of the 
 land of Egypt ! 
 
 2 You only have I known of all the families of the earth ; 
 Th'Tefore will I punish j'ou for all your iuiquities. 
 
 3 Can tNvo ^'alk togetlier. 
 Unless they agree togclher? 
 
 4 ^Vill tlie lion roar in the forest, 
 "When he seeth no prey ? 
 
 Will the young lion cry aloud from his den. 
 If lie have seized nothing? 
 
 5 Can a bird liill into a snare upon the earth, 
 "WTiere none is set for him ? 
 
 Will a snare spring up from the ground, 
 A\'lien it hath caui-ht nothina;? 
 
OH. III.] AMOS. 13 
 
 6 Shall a trumpet be blown in the city, 
 And the people not be afraid ? ■ 
 Shall there be evil upon a city, 
 And Jehovah not have done it? 
 
 7 Surely the Lord Jehovah doeth nothing, 
 But he revealeth his secret 
 
 To his servants the_prophets. 
 ! 8 When the lion roareth, who will not fear? 
 ' When the Lord Jehovah speaketh, who will not prophesy ? 
 
 9 Proclaim ye, in the palaces in Ashdod, 
 
 And in the palaces in the land of Egypt, 
 
 And say, Assemble yourselves upon the mountains of 
 Samaria ; 
 
 Behold the great tumults in the midst of her, 
 
 And the oppressions within her ! 
 10 For they have no care to do right, saith Jehovah ; 
 
 They treasure up rapine and robbery in their palaces. 
 H Therefore thus saith the Lord Jehovah: 
 
 An enemy shall encompass the land. 
 
 And shall bring down thy strength from thee, 
 
 And thy palaces shall be plundered. 
 
 12 Thus saith Jehovah: 
 
 As the shepherd taketh out of the lion's mouth 
 Two legs, or a portion of an ear, 
 So shall the children of Israel be taken out. 
 Who in Samaria sit in the corners of their sofas. 
 And upon their damask couches. 
 
 13 Hear ye, and testify to the house of Jacob, 
 Saith the Lord, Jehovah, God of hosts ! 
 
 14 In the day when I punish the transgressions of Israel, 
 Then will I punish the altars of Bethel ; 
 
 The horns of the altar shall be cut off. 
 And fall to the ground. 
 
 15 And I will smite the winter-house together with the sum- 
 
 mer-house. 
 And the houses of ivory shall be destroyed. 
 And the great houses shall be brought to the ground, saith 
 
 Jehovah. 
 
1-1 AMOS. [oh. IV. 
 
 m. 
 
 Rebuke of oppression, luxury, and idolatry. — Ch. IV. 
 
 1 Hear these words, ye kine of Bashan, 
 • That are on the mountain of Samaria ; 
 
 That oppress the poor ; that crush the needy ; 
 That say to your master, Bring, and let us drink ! 
 
 2 The Lord Jehovah hath sworn by his holiness ; 
 Behold, the days shall come upon you . 
 
 When ye shall be taken away with hooks, 
 And your residue with fishing-hooks. 
 
 3 And ye shall go out at the breaches, every one right for- 
 
 ward. 
 And ye shall be thrown into a castle, saith Jehovah. 
 
 4 Go, now, to Bethel, and transgress; 
 At Gilgal multiply transgression ! 
 Bring your sacrifices every morning, 
 And your tithes every three years ! 
 
 5 Burn a thank-offering from your extortions. 
 
 And proclaim the free-will offerings ; publish them abroad ! 
 For this is your delight, ye sons of Israel, 
 Saith the Lord, Jehovah. 
 
 6 I also have caused cleanness of teeth in all your cities, 
 And want of bread in all your places ; 
 
 And yet ye have not returned to me, saith Jehovah. 
 
 7 I also have withholden from you the rain three months 
 
 before the harvest ; 
 I have caused it to rain upon one city. 
 And upon another city have I not caused it to rain ; 
 One piece of ground hath been rained upon. 
 And another, upon which I have not caused it to rain, 
 
 hath withered. 
 
 8 Two or three cities have gone to one city. 
 To drink water, and have not been satisfied ; 
 
 And yet ye have not returned to me, saith Jehovah. 
 
CH. V.J AMOS. 15 
 
 9 I have Bmitten you with blastmg and mildew ; 
 The locust hath devoured your many gardens, 
 Your vineyards, your fig-trees, and your olive-trees ; 
 Yet have ye not returned to me, saith Jehovah. 
 
 10 I have sent among you the pestilence after the manner 
 
 of Egypt ; 
 I have slain your young men with the sword, 
 And your horses have I led into captivity ; 
 I have made the smell of your camps to come up into youi 
 
 nostrils ; 
 And yet ye have not returned to me, saith Jehovah. 
 
 11 I have overthrown some of you, as God overthrew 
 
 Sodom and Gomorrah ; 
 And ye were as a firebrand plucked out of the burning ; 
 And yet ye have not returned to me, saith Jehovah. 
 
 12 Therefore thus will I deal with thee, Israel I 
 Yet since I will thus deal with thee. 
 Prepare to meet tliy God, O Israel ! 
 
 13 For behold, he formed the mountains, and created the 
 
 wind ; 
 He declareth to man what is his thought ; 
 He maketh the morning darkness. 
 And walketh upon the high pkces of the earth ; 
 Jehovah, God of hosts, is his name. 
 
 IV. 
 
 Dissuasive from idolatry. Admonition to return to God. Threats of piin- 
 isliment. — Ch. V. 
 
 1 Hear these words, which I utter concerning you ; 
 This lamentation, O house of Israel 1 
 
 2 She is fallen, she shall rise no more, 
 The virgin of Israel ! 
 
 She is prostrate on her own ground, there is none to raise 
 her up ! 
 
 3 For thus saith the Lord Jehovah ; 
 
 The city which sent out a thousand shall have a hundred 
 left, 
 
16 AMOS. [oh. V. 
 
 And that which sent out a hundred shall have ten left, 
 To the house of Israel. 
 
 4 For thus saith Jehovah to the house of Israel : 
 Seek ye me, and ye shall live ! 
 
 5 Seek not Bethel, 
 And go not to Gilgal, 
 
 And pass not over to Beersheba ! 
 
 For Gilgal shall surely go into captivity, 
 
 And Bethel shall come to naught. 
 
 6 Seek Jehovah, and ye shall live ! 
 
 Lest he rush like a fire on the house of Joseph, 
 And it devour, and there be none to quench it in the 
 house of Israel. 
 > 7 Ye who turn justice into wormwood, 
 
 And cast righteousness down to the ground. 
 
 8 Seek him, that made the Pleiads and Orion ; 
 That changeth death-like darkness into morning, 
 And darkeneth day into night ; 
 
 That calleth up the waters of the sea. 
 
 And poureth them out upon the face of the earth ; 
 
 Jehovah is his name ! 
 
 9 Who sendeth sudden destruction upon the strong, 
 And bringeth desolation upon the fortress. 
 
 10 They hate him that pleadeth in the gate. 
 And abhor him that speaketh uprightly. 
 
 11 Since, then, ye trample upon the poor. 
 And take from him presents of wheat, 
 
 Though ye build houses of hewn stone, ye shall not dwell 
 
 in them ; 
 Tlioiigh ye plant pleasant vineyards, ye shall not drink 
 
 their wine. 
 
 12 For I know that your sins are many, 
 And your transgressions manifold, 
 
 Ye who afflict tlie righteous, and take a bribe. 
 And oppress the poor in the gate ! 
 
 13 Therclbre the wise man shall be silent at that time, 
 For it shall be an evil time. 
 
 li Seek ye good, and not evil, that ye may live ; 
 
 Tlien sliall Jehovah, the God of hosts, be witli you, as yo 
 boast. 
 
OH. T,] AMOS. IT 
 
 !J 16 Hate ye evil, and" love good, 
 
 j And establish justice in the gate ; 
 
 It may be that Jehovah, the God of hosts, will have pity 
 upon the remnant of Joseph. 
 
 16 Thus saith Jehovah, the God of hosts, the Lord : 
 In all the streets shall there be wailing. 
 
 And in all the highways shall they cry, Alas ! alas ! 
 
 They shall call the husbandmen to mourning, 
 
 And those who are skilful in lamentation to wailing, 
 
 17 And in all vineyards shall be sounds of woe, 
 
 For I will pass through the midst of thee, saith Jehovah. 
 
 18 Woe unto them that ask for the day of Jehovah ! 
 "What is the day of Jehovah to you ? 
 
 It shall be darkness, and not light. 
 
 19 As if a man fled from a lion, 
 And a bear met him ; 
 
 Or went into a house and leaned his hand on a wall, 
 And a serpent bit him ; 
 
 20 So shall the day of Jehovah be darkness, and not light, 
 Even thick darkness, aud no brightness in it. 
 
 21 I hate, I despise your feasts ; 
 
 I have no delight in your solemn assemblies. 
 
 22 When ye offer me burnt-offerings and flour-offerings, 
 I I will not accept them ; 
 
 And upon the thank-offerings of your fallings I will not 
 look. 
 
 23 Take ye away from me the noise of your songs, 
 And the music of your harps let me^ot hear ! 
 
 1 24 Let justice flow forth as waters, 
 
 ) And righteousness as a mighty stream ! 
 
 25 Did ye offer me sacrifices and offerings 
 
 In the wilderness, for forty years, house of Israel ? 
 
 26 But ye bore the tabernacle of your king. 
 And the shrine of your images, 
 
 The star of your god, which ye made for yourselves. 
 ] 27 Therefore will I cause you to go into captivity beyond 
 ' Damascus, 
 
 Saith Jehovah, whose name is the God of hosts 
 
18 AMOS. [en. VI 
 
 V. 
 
 Woes denounced against the luxurious and oppressive aristocracy of 
 Israel.— Ch. VI. 
 
 1 Woe to them that dwell at ease in Zion ; 
 That feel secure upon the mountain of Samaria ; 
 The honorable men of the chief of the nations, 
 To whom the house of Israel resort ! 
 
 2 Pass over to Calneh, and see ; 
 And thence go to great Hamath ; 
 
 Then go down to Gath of the Philistines : 
 
 Are they better than these kingdoms, 
 
 Or is their border greater than your border ? 
 
 3 Woe to them, that put far away the day of evil, 
 And bring near the seat of oppression ; 
 
 4 That lie upon beds of ivory. 
 
 And stretch themselves upon their couches ; 
 That eat lambs from the flock. 
 And calves from the stall ; 
 
 5 That chant to the sound of the harp. 
 
 And invent for themselves instruments of music, like Da- 
 vid ; 
 
 6 That drink wine in bowls, 
 
 And anoint themselves with the most precious perfumes. 
 But grieve not for the destruction of Joseph ! 
 
 7 Therefore now shall they go captive at the head of the 
 
 captives ; 
 Yea, the shouting.of them that stretch themselves upon 
 their couches shall cease. 
 
 8 The Lord Jehovah hath sworn by himself. 
 Thus saith Jehovah, the God of hosts : 
 
 I abhor the pride of Jacob, 
 
 And I hate his palaces ; 
 
 I will give up the city, and all that is therein. 
 
 9 And if ten men remain in one house. 
 These also shall die. 
 
 JO A man's relative, or a burner of the dead, shall take him 
 up. 
 To carry his bones out of the house, 
 
OH. vii.] AMOS. 19 
 
 And he shall say to him that is in the innermost part of 
 
 the house, 
 Is there yet any one with thee ? 
 And he shall answer, No one ! 
 Then shall he say. Keep silence ! 
 For we may not make mention of the name of Jehovah. 
 
 11 For behold Jehovah hath commanded. 
 
 And he will smite the great house with breaches, 
 And the small house with clefts. 
 
 12 Shall horses run upon rocks, 
 
 Or will one plough rocks with oxen. 
 That ye change justice into hemlock. 
 And the fruit of equity into wormwood, 
 
 13 Ye that rejoice in a thing of naught. 
 
 And say, Have we not acquired dominion by our own 
 strength ? 
 
 14 Behold, O house of Israel, saith Jehovah, the God of hosts, 
 
 I will raise against you a nation. 
 That shall oppress you from Hamath . 
 Even to the brook of the desert. 
 
 VI. 
 
 Israel threatened with destruction. — Ch. VII. 1-9. 
 
 1 The Lord Jehovah showed me this vision : 
 Behold, he formed locusts 
 
 In the beginning of the shooting up of the latter growth ; 
 Behold, it was the latter growth after the king's mowing. 
 
 2 And when they had devoured the grass of the land, 
 Then said I, O Lord Jehovah, forgive, I beseech thee ! 
 How shall Jacob stand ? 
 
 For he is small ! 
 
 3 Jehovah repented of this ; 
 
 It shall not be, said Jehovah. 
 
 4 The Lord Jehovah also showed me tlus vision : 
 Behold, the Lord Jehovah commanded the fire to execute 
 
 judgment ; 
 
20 AMOS. [CH. Tii. 
 
 And it devoured the great deep, 
 And it devoured the fields. 
 
 5 Then said I, Lord Jehovah, desist, I beseech thee ! 
 How shall Jacob stand? 
 
 For he is sm^l ! 
 
 6 Jehovah repented of this ; 
 
 This also shall not be, said the Lord Jehovah. 
 
 7 He also showed me this vision : 
 
 Behold, the Lord stood upon a wall, built with a plumb- 
 line. 
 And in his hand was a plumb-line ; 
 
 8 And Jehovah said to me, "What seest thou, Amos ? 
 And I said, A plumb-line. 
 
 And the Lord said, Behold I will set a plumb-line in the 
 
 midst of my people Israel ; 
 I will not spare them any more. 
 
 9 The high places of Isaac shall be desolate, 
 
 And the sanctuaries of Israel shall be laid waste, 
 And I will rise, against the house of Jeroboam with the 
 sword. 
 
 vn. 
 
 Amos is ordered to depart from the kingdom of Israel. Answer of the 
 prophet. — Ch. VII. 10-17. 
 
 10 Then sent Amaziah, the priest of Bethel, 
 To Jeroboam, the king of Israel, and said : 
 
 Amos conspireth against thee in the midst of the house 
 
 of Israel ; 
 The land is not able to bear all his words. 
 
 1 1 For thus hath Amos said : 
 Jeroboam shall die by the sword, 
 
 And Israel shall surely be led captive from their own land. 
 
 12 And Amaziah said to Amos, 
 
 Go, thou seer ! flee into the land of Judah ! 
 There eat thy bread, and there prophesy ! 
 
 13 But prophesy -no more at Buthel, 
 
CH. vm.] AMOS. 21 
 
 For it is the king's sanctuary, 
 And it is the king's abode. 
 
 14 Then answered Amos, and said to Amaziah : 
 I was no prophet, nor the son of a prophet ; 
 
 I was a sliepherd, and a gatherer of sycamore fruit. 
 
 15 And Jehovah took me from the flock ; 
 And Jehovah said to me. 
 
 Go, prophesy to my people Israel ! 
 
 16 Now, therefore, hear the word of Jehovah : 
 Thou sayest. Prophesy not against Israel, 
 And speak no word against the house of Isaac ! 
 
 1.7 Therefore thus saith Jehovah : 
 
 " Thy wife shall be put to shame in the city. 
 
 And thy sons and daughtei-s shall fall by the sword ; 
 
 Thy land shall be divided by the line, 
 
 And thou shalt die in a polluted land, 
 
 And Israel shall surely be led captive from his own land." 
 
 vm. 
 
 Israel ripe for destruction. — Cii. VIII. 
 
 The Lord Jehovah showed me this vision : 
 Behold a basket of ripe fruits ! 
 And he said, Amos, what seest thou ? 
 And I said, A basket of ripe fruits. 
 Then said Jehovah to me, The destruction of my people 
 
 Israel is ripe ; 
 I will not spare them any more. 
 The songs of the palace shall be shrieks in that day, 
 Saith the Lord Jehovah. 
 
 There shall be many dead bodies in every place. 
 And they shall be cast forth- ia silence. 
 
 Hear this, ye that pant to oppress the needy, 
 And to destroy the poor of the land. 
 That say, When will the new moon be gone, that we 
 
 may sell corn. 
 And the Sabbath, that we may set forth wheat. 
 
22 AMOS. [CH. VIII. 
 
 Making the ephah small, and the shekel heavy, 
 1 And falsifying the balances for deceit, 
 
 I 6 That we may buy the poor for silver, 
 
 And the needy for a pair of shoes. 
 And sell the refuse of the wheat ? 
 
 7 Jehovah hath sworn by the glory of Jacob : 
 Surely I will never forget any of their deeds. 
 
 8 Shall not the land tremble for this. 
 
 And shall not all that dwell therein mourn ? 
 Shall not all of it rise in waves like a river. 
 And be swept from its place, and overflowed, as by the 
 river of Egypt ! 
 
 9 It shall come to pass in that day, saith the Lord Jehovah, 
 That I will cause the sun to go down at noon, 
 
 And will darken the land in the clear day. 
 10 I will turn your feasts into mourning. 
 And all your songs into lamentation ; 
 I will bring sackcloth upon all loins, 
 And baldness upon all heads. 
 
 I will till the land with mourning, as for an only son, 
 And its end shall be as a day of bitter woe. 
 
 II Behold, the time cometh, saith the Lord Jehovah, 
 That I will send a famine upon the land ; 
 
 Not a famine of bread, nor a thirst for water, 
 But of hearing the word of Jehovah. 
 
 12 And men shall wander from sea to sea, 
 
 And from the north even to the east shall they run to 
 
 and fro. 
 To seek an answer from Jehovah, and shall not find it. 
 
 13 In that day shall the fair virgins, and the young men, 
 
 faint for thirst, 
 
 14 Who swear by the sin of Samaria, 
 
 And say. By the life of thy God, O Dan ! 
 And, By the worship of Becrsheba ! 
 They shall fall, and shall rise no more ! 
 
CH. IX.] 'AMOS. 23 
 
 IX. 
 
 Destruction and restoration of Israel. — Ch. IX. 
 
 1 I SAW the Lord standing by the altar ; and he said : 
 Smite the capital, so that the thresholds shall tremble ! 
 Break them in pieces upon the heads of all of them ! 
 And their residue will I slay with the sword. 
 
 He that fleeth of them shall not flee from danger, 
 
 And he that esoapeth of them shall not escape into safety. 
 
 2 Though they dig down to the under-world, 
 Thence shall my hand take them ; 
 Though they climb up to heaven, 
 Thence will I bring them down. 
 
 3 Though they hide themselves on the top of Carmel, 
 There will I search for them, and take them away ; 
 Though they hide themselves from mine eyes in the bot- 
 tom of the sea. 
 
 There will I command the serpent, and he shall bite 
 them. 
 
 4 Though they go into captivity before their enemies, 
 There will I command the sword, and it shall slay thftn ; 
 I will set mine eyes upon them for evil, and not for good. 
 
 6 For the Lord Jehovah of hosts 
 
 Is he, tfiat toucheth the earth, and it shall melt, 
 
 And all that dwell therein shall mourn ; 
 
 All of it shall rise in waves like a river. 
 
 And shall be overflowed, as by the river of Egypt ; 
 
 6 He that buildeth his upper rooms in the heavens. 
 And foundeth his arch upon the earth, — 
 
 That calleth the waters of the sea. 
 
 And poureth them out upon the face of the earth, — 
 
 Jehovah is his name. 
 
 7 Are ye not as the Ethiopians to me, O children of Is- 
 
 rael? saith Jehovah. 
 Did I not bring Israel from the land of Egypt, 
 And the Philistines from Caphtor, and the Syrians from 
 
 Kir? 
 
24 AM 3". [CH. IX. 
 
 8 Behold, the eyes of the Lord Jehovah are upon the sinful 
 
 kingdom, 
 And I will destroy it from the face of the earth ; 
 Yet will I not utterly destroy the house of Jacob, saith 
 
 Jehovah. 
 
 9 For, behold, I will command, 
 
 * And I will sift tJie house of Israel among all the nations, 
 As one sifteth corn with a sieve, 
 And not a grain shall fall upon the ground. 
 
 10 But all the sinners of my people shall die by the sword, 
 Who say. Evil shall not approach, nor fall upon us. 
 
 11 In that day I will raise up the fallen tabernacle of 
 
 David, 
 And I will close up the breaches thereof. 
 And raise up its ruins. 
 And I will build it, as in the days of old. 
 
 12 That they may possess the remnant of Edom, 
 
 And all the nations, which shall be called by my name. 
 Thus saith Jehovah, who doeth this. 
 
 13 Behold the days come, saith Jehovah, 
 
 That the plougher shall draw near to the reaper. 
 And the treader of grapes to the sower of the seed ; 
 •And the mountains shall drop new wine. 
 And all the hills shall melt. 
 
 14 I will bring back the captives of my people Israel,' . 
 And they shall build the desolate cities, and shall inhabit 
 
 them ; • 
 
 And they shall plant vineyards, and drink their wine ; 
 They shall also make gardens, and eat their fruit. 
 
 15 I will plant them in their land. 
 
 And they shall no more be rooted up from the land which 
 
 I have given them, 
 Saith Jehovah, thy God. 
 
HO SEA. 
 
 IKSOEIPTIOlf. 
 
 1 The word of Jehovah, which came to Hosea, the son of 
 Beeri, in the days of Uzziah, Jotham, Ahaz, and Hez- 
 ekiah, kings of Judah, and in the days of Jeroboam, 
 the son of Joash, king of Israel. 
 
 The idolatry of Israel symbolically represented. Her punishment, and res- 
 toration to favor. — Ch. I. 2 — II. 1. 
 
 2 The beginning of the word of Jehovah by Hosea. Je- 
 hovah said to Hosea : Go, and take thee a wife of lewd- 
 ness, and children of lewdness ; for the land hath committed 
 great lewdness ; it is false to Jehovah. 
 
 3 So he went, and took Gomer, the daughter of Diblaim ; 
 
 4 and she conceived and bore him a son. And Jehovah 
 said to him, Call his name Jezreel ; for yet a little while, 
 and I will avenge the blood of Jezreel upon the house of 
 Jehu, and will bring the kingdom of the house of Israel to 
 
 5 an end. Yea, in that day will I break the bow of Israel 
 in the valley of Jezreel. 
 
 6 And she conceived again, and bore a daughter. And 
 God said to him. Call her name Unpitied ; for I will no 
 more have pity upon the house of Israel, but will surely 
 
 7 take them away. But upon the house of Judah will I 
 have pity, and will save them by Jehovah their God ; I 
 will not save them by bow, nor by sword, nor by battle, 
 nor by horses, nor by horsemen. 
 
 VOL. I. 2 
 
26 HOSEA. [on. II. 
 
 8 Then she weaned her daughter Unpitied, and conceived, 
 
 9 and bore a son. And God said, Call his name Not-my- 
 people. For ye are not my people, and I will not be 
 your God. 
 
 10 Yet the number of the children of Israel shall be as the 
 sand of the sea, which cannot be measured, or numbered ; 
 and in the place where it was said to them. Ye are not my 
 people, there shall it be said to them, Ye are the sons of 
 
 U the living God. Then shall the sons of Judah and the 
 
 sons of Israel be gathered together, and shall appoint to 
 
 themselves one head, and shall come up out of the land. 
 
 1 For great shall be the day of Jezreel. Call ye your 
 
 brethren My-people ; and your sisters Pitied. 
 
 n. 
 
 The same subject. — Ch. II. 2-23. 
 
 2 Contend ye with your mother, contend ! 
 For she is not my wife, 
 
 Nor am I her husband ; 
 
 That she put away lewdness from her face. 
 
 And adultery from her breasts, 
 
 Lest I strip her naked, 
 
 And expose her, as when she was born ; 
 
 3 Lest I make her as the desert, and like a parched land. 
 And kill her with thirst. 
 
 4 Upon her sons also I will not have pity, 
 For they are the sons of lewdness. 
 
 5 For their mother hath been guilty of lewdness ; 
 
 She that bore them hath brought upon herself shame ; 
 
 For she said, I will go after my lovers. 
 
 Who give me my food and my water. 
 
 My wool and my flax, ray oil and my strong drink. 
 
 6 Therefore, behold, I will hedge up her way with thorns, 
 And I will enclose her with a wall, 
 
 So that she shall not find her paths. 
 
 7 "When she foUoweth after her lovers, she shall not over- 
 
 take them ; 
 When she seeketh them, she shall not find them. 
 
CH. II.] HOSEA. 27 
 
 Then shall she say, I will go back to my former husband; 
 For then it wag better with me than now. 
 
 8 For she did not consider that I gave her corn, and wine, 
 
 and oil. 
 And multiplied silver unto her. 
 And gold, of which they made images of Baal. 
 
 9 Therefore will I take back my corn in its time. 
 And my new wine in its season, 
 
 And I will take away my wool and my flax. 
 Which covered her nakedness. 
 
 10 And now will I reveal her shame before the eyes of hei" 
 
 lovers. 
 And none shall deliver her out of my hand. 
 
 1 1 And I will cause all her joy to cease ; 
 Her feasts, and new moons, and sabbaths. 
 And all her festal days. 
 
 12 I will destroy her vines, and her fig-trees. 
 Of which she said. These are my hire, 
 Which my lovers have given me ; 
 
 And I will make them a forest, 
 And the wild beasts shall eat them. 
 
 13 I will punish her for the days of the Baals, 
 When she burned incense to them, 
 And decked herself with her rings and her jewels. 
 And went after her lovers, 
 
 ( And forgot me, saith Jehovah. 
 
 14 Therefore, behold, I will allure her. 
 And will lead her to the desert. 
 And will speak kindly to her ; 
 
 15 And thence will I give her her vineyards. 
 And the valley of Achor for a door of hope ; 
 
 And there shall she sing, as in the days of her youth ; 
 As in the day when she came up from the land of Egypt. 
 
 16 At that time, saith Jehovah, 
 Thou shalt call me, Mt Husband ; 
 Thou shalt no more call me, My Baal ; 
 
 17 For I will take away the name of the Baals out of her 
 
 mouth, 
 And their name shall no more be uttered. 
 
 18 At that time wUl I make for them a covenant 
 
28 HOSEA. [CH. III. 
 
 With the beasts of the forest, and with the birds of 
 
 heaven, 
 And with the creeping things of the ground. 
 The bow and the sword and the battle will I break from 
 
 the land, 
 And I will cause them to lie down in safety. 
 19 I will betroth thee to me forever ; 
 
 Yea, I will betroth thee to me in righteousness, and in 
 
 justice, 
 And in kindness, and in tender love. 
 90 Yea, I will betroth thee to me in faithfulness, 
 And thou shalt know Jehovah. 
 
 21 At that time will I hear, saith Jehovah ; 
 I will hear the heavens ; 
 
 And they shall hear the earth, 
 
 22 And the earth shall hear the com, and the new wine, and 
 
 the oil. 
 And they shall hear Jezreel. 
 
 23 And I will plant her for myself in the land ; 
 
 And I will have pity upon her that was called Unpitied ; 
 And I will say to them called Not-my-people, Thou art 
 
 my people ; 
 And they shall say, Thou art my God. 
 
 m. 
 
 Israel's idolatry, desolation, and subsequent restoration. — Ch.- III. 
 
 1 And Jehovah said to me. Go again, love a woman that 
 is loved by another, and is an adulteress ; even as Jeho- 
 vah loveth the sons of Israel, who turn themselves to 
 
 2 other gods, and love raisin-cakes. So I bought her for me 
 for fifteen shekels of silver, and a homer and a half ot 
 
 3 barley. And I said to her. Thou shalt wait for me many 
 days ; thou shalt not play the harlot, and thou shalt not 
 
 4 be with any man ; so will I also wait for thee. For the 
 sons of Israel shall abide many days without a king, and 
 without a prince, and without a sacrifice, and without an 
 
 5 image, and without an ephod, and without teraphim. Af- 
 
CH. IT.I HOSEA. 29 
 
 terward sliall the sons of Israel return, and seek Jehovah 
 their God, and David their king, and turn with fear to 
 Jehovah and his goodness in future times. 
 
 IV. 
 
 Various judgments denounced against the wickedness and idolatry 
 of Israel. — Ch. IV. 
 
 1 Hear the word of Jehovah, ye sons of Israel ! 
 
 For Jehovah hath a controversy with the inhabitants of 
 
 the land ; 
 For there is no truth, nor mercy, nor knowledge of God 
 
 in the land. 
 
 2 Perjury, and falsehood, and murder, 
 
 And theft, and adultery have broken forth, 
 And blood reacheth to blood. 
 
 3 Therefore shall the land mourn, 
 
 And every one that dwelleth therein shall languish. 
 Together with the beasts of the forest, and the birds of 
 
 heaven ; 
 Tea, even the fishes of the sea shall perish. 
 
 4 Yet let no man rebuke, and let no man reprove ; 
 
 For thy people are like those that contend with the priest. 
 
 5 Therefore shalt thou fall by day, 
 
 And the prophet shall fall with thee by night, 
 And I will destroy thy mother. 
 
 6 My people is destroyed for lack of knowledge ; 
 Since thou hast rejected knowledge, 
 
 I will also reject thee, so that thou shalt no more be my 
 
 priest ; . 
 Since thou hast forgotten the law of thy God, 
 I also will forget thy children. 
 
 7 As they have become great, so have they sinned against 
 
 me ; 
 I will change their glory into shame. 
 
 8 They feed upon the sins of my people, 
 And incline their hearts to their iniquity. 
 
 9 And it shall be, as with the people, so with the priest ; 
 I will punish them for their ways, 
 
30 HOSEA. [CH. IT. 
 
 And requite them for their doings. 
 
 10 They shall eat and shall not be satisfied ; 
 
 They shall commit fornication, and shall not increase, 
 For they have left ofi' giving heed to Jehovah. 
 
 11 Fornication and wine and new wine take away the un- 
 
 derstanding ; 
 
 12 My people asli counsel of their stocks. 
 And their staff revealeth to them. 
 
 For the spirit of fornication causeth them to err ; 
 Yea, they commit fornication, forsaking their God. 
 
 13 On the tops of the mountains they sacrifice, 
 And on the hills' they burn incense, 
 
 Under the oak, and the poplar, and the terebinth, 
 Because their shade is pleasant. 
 Therefore your daughters commit fornication. 
 And your daughters-in-law commit adultery ; 
 
 14 I will not punish your daughters, when they commit for- 
 
 nication. 
 Nor your daughters-in-law, when they commit adultery ; 
 For ye yourselves go aside with harlots, 
 And sacrifice with prostitutes ; 
 Therefore the people that hath not understanding shall fall. 
 
 15 Though thou play the harlot, Israel, 
 Yet let not Judah offend ! 
 
 Come ye not to Gilgal, 
 
 Neither go ye up to Bethaven. 
 
 And swear ye not, saying. As Jehovah liveth ! 
 
 16 For like a refractory heifer is Israel become refractory. 
 Therefore will Jehovah, feed them, like a lamb in a wide 
 
 place. 
 
 17 Ephraim is. joined to idols ; 
 Let him alone ! 
 
 18 When their carousal is over, 
 
 They give themselves up to lasciviousness ; 
 Their rulers love shame. 
 
 19 The wind hath bound them up with its wings, 
 
 And they shall be brought to shame on account of their 
 sacrifices. 
 
OH. v.] HO SEA. 31 
 
 V. 
 
 Complaint of the idolatry of Israel and Judali. — Ch. V. 1-7. 
 
 1 Hear ye this, ye priests, 
 And hearken, O house of Israel, 
 And give ear, O house of the king ! 
 
 For judgment is coming upon you, • 
 
 Because ye have been a snare at Mizpah, 
 And an outspread net upon Tabor. 
 
 2 By their sacrifices they commit deep transgression. 
 And I will bring chastisement upon them all. 
 
 S I know Ephraim, 
 And Israel is not hidden from me ; 
 For thou committest fornication, O Ephraim, 
 And Israel is defiled. 
 
 4 They wiU not frame their doings 
 
 To return to their God ; • 
 
 For a spirit of fornication is within them. 
 And they have no regard to Jehovah. 
 
 5 The pride of Israel testifieth to his face ; 
 
 Therefore shall Israel and Ephraim fall in their iniquity ; 
 Judah also shall fall with them. 
 
 6 With their flocks and with their herds shall they go to 
 
 seek Jehovah, 
 And shall not find him ; 
 He hath withdrawn himself from them. 
 
 7 They have been false to Jehovah, 
 
 For they have begotten strange children ; 
 Now shall the new moon consume them with theii- pos- 
 sessions. 
 
 VI. 
 
 Israel and Jndah threatened with punishmeat. — Ch. V. 8 — VI. 3. 
 
 8 Blow ye the trumpet in Gibeah, 
 And the cornet in Eamah ; 
 
 Cry aloud at Bethaven ! 
 
 IvQok behind thee, O Benjamin ! 
 
32 HO SEA. [CH. VI. 
 
 9 Ephraim shall be desolate in the day of rebuke ; 
 Among the tribea of Israel do I make known what is 
 sure. 
 
 10 The princes of Judah are like them that remove the land 
 
 mark ; 
 I will pour out my wrath upon them like water. 
 
 11 Ephraim is oppressed ; he is crushed with punishment, 
 Because he willingly walked after the decree. 
 
 12 I am as a moth to Ephraim, 
 
 And as rottenness to the house of Judah. .' 
 
 13 "When Ephraim saw his sickness, 
 And Judah his niDund, 
 
 Then went Ephraim to the Assyrian, 
 And Judah sent to the hostile king ; 
 But he will not be able to heal you, 
 Nor will he cure you of your wound. 
 
 14 For I will be as a lion to Ephraim, 
 
 And as a young lion to the house of Judah. 
 I, even I, will tear, and will depart ; 
 I will take away, and none shall rescue. 
 
 15 I will go back to "my place. 
 
 Till they have suifered for their sin, and seek my face , 
 In their affliction they will seek me early. 
 
 1 " Come, and let us return to Jehovah ! 
 For he hath torn, and he will heal us ; 
 He hath smitten, and he will bind us up. 
 
 2 After two days will he revive us, ' 
 On the third day he will raise us up. 
 And we shall live in his presence. 
 
 3 Let us, therefore, know him ; 
 
 Let us ever strive to know Jehovah, 
 
 His coming forth is sure as the morning ; 
 
 He will come to us like the rain, 
 
 Like the latter rain which watereth the earth." 
 
OH. VII.] HOSEA. 83 
 
 vn. 
 
 Expostulation with Israel and Judah on account of their want of piety. — 
 Ch. VI. 4 — 11. 
 
 4 O Epheaim, what shall I do to thee ? 
 
 Judah, what shall I do to thee ? 
 
 For your goodness is like the morning cloud, 
 And like the early dew, which vanisheth away. 
 
 5 Therefore I have hewn them by the prophets, 
 
 1 have slain them by the words of my mouth. 
 And my judgments have gone forth like the light. 
 
 6 For I desired mercy, and not sacrifice. 
 
 And the knowledge of God rather than burnt-offerings. 
 
 7 But they, after. the manner of men, have transgressed the 
 
 covenant ; 
 Even therein have they dealt unfaithfully with me. 
 
 8 Gilea^ is a city of them that do iniquity ; 
 , She is full of footsteps of blood. 
 
 9 As troops of robbers lying in wait for a man, so is the 
 
 company of priests ; 
 They murder in the way to Shechem ; 
 Yea, they commit heinous wickedness. 
 
 10 I have seen a horrible thing in the house of Israel ; 
 There Ephraim committeth fornication, 
 
 Israel is polluted. 
 
 11 For thee also, O Judah, a harvest is appointed. 
 
 vm. 
 
 Complaint of corrupt manners, violence, and political miscondrict. — 
 Ch. VII. 
 
 1 When I was about to deliver my people from captiv- 
 ity, 
 When I would have healed Israel, 
 Then the iniquity of Ephraim was discovered, 
 And the wickedness of Samaria ; 
 For they practise fraud, • 
 
 2* 
 
34 HOSEA. [en. VII 
 
 And the thief entereth in, 
 
 And the band of robbers spoileth without. 
 
 2 And they think not in their hearts, 
 That I remember all their wickedness. 
 Now shall their doings encompass them ; 
 They are before my face. 
 
 3 With their wickedness they gladden the king. 
 And with their falsehoods the princes ; 
 
 All of them are adulterers ; 
 
 4 They are as an oven heated by the baker ;■ 
 He ceaseth to stir the fire, 
 
 Until the dough which he hath kneaded be leavened. 
 
 5 On the feast-day of our king, the princes are sick with 
 
 the heat of wine, 
 And he stretcheth out his hand with revilers. 
 
 6 For they make ready their heart like an oven, while 
 
 they lie in wait ; 
 All night the baker sleepeth ; 
 In the morning it gloweth like a flaming fire. 
 
 7 They all glow as an oven ; 
 They have devoured their judges ; 
 All their kings have fallen ; 
 
 And none among them calleth upon me. 
 
 8 Ephraim hath mixed himself with the nations ; 
 Ephraim is a cake not turned. 
 
 9 Strangers have devoured his strength. 
 And he knoweth it not ; 
 
 Yea, gray hairs are sprinkled upon him. 
 Yet he knoweth it not. 
 
 10 The pride of Israel testifieth to his face ; 
 Yet do not they return to Jehovah their God, 
 Nor seek him, for all this. 
 
 11 Ephraim is like a silly dove, without understanding ; 
 Tliey call upon Egypt ; they go to Assyria. 
 
 12 When they go, I will spread my net over them ; 
 As birds of heaven will I bring them down. 
 
 I will chastise them, as hath been proclaimed in their 
 congregation. 
 
 13 Woe to them, for they have wandered from me ! 
 Destruction upon them, for they have rebelled against 
 
 me! 
 Though I myself would redeem them, they speak falsely 
 to me. 
 
CH. Till.] HOSBA. • 35 
 
 14 They cry not to me from their heart, 
 But howl upon their beds ; 
 
 For corn and wine they assemble themselves ; 
 They rebel against me. 
 
 15 I have chastened them ; I have also strengthened their 
 
 arms; 
 Yet do they devise evil against me. 
 
 16 They return, but not to the Most High ; 
 They are like a deceitful bow ; 
 
 Their princes shall fall by the sword for the haughtiness 
 
 of their tongues ; 
 This shall be their reproach in the land of Egypt. 
 
 IX. 
 
 Complaint of idolatry in Israel, and threats of punisliraent on account of 
 their reliance upon foreign nations. — Ch. VIII. 
 
 1 Put the trumpet to thy mouth ! 
 
 Like an eagle cometh an enemy against the house of Je- 
 hovah, 
 Because they have transgressed my covenant, 
 And have rebelled against my law. 
 
 2 They shall say to me, 
 
 My God, we know thee, we, thine Israel ! 
 
 3 Israel hath cast, away what is good ; 
 The enemy shall pursue him. 
 
 4 They have set up kings, but not by me; 
 
 i They have made princes, and I knew it not. 
 
 I Of their silver and their gold have they made themselves 
 
 ) idols, 
 
 I That they may be brought to destruction. 
 
 5 An abomination is thy calf, O Samaria ! 
 Mine anger is kindled against them ; 
 
 How long will it be ere they can attain to purity ! 
 
 6 For from Israel it came ; 
 
 The workman made it, and it is no God ; 
 
 Yea, into fragments shall the calf of Samaria be broken. 
 
 7 They have sown the wind, 
 
 And they shall reap the whirlwind. 
 
36 • HOSEA. [CH. IX. 
 
 They shall have no standing harvest ; 
 
 The ear shall yield no meal ; 
 
 If perchance it yield, strangers shall devour it. 
 
 8 Israel is swallowed up ; 
 
 Soon shall they become among the nations 
 As a vessel which no one desireth. 
 
 9 For they have gone up to Assyria, 
 Like a solitary wild-ass; 
 Ephraira hireth lovers ; 
 
 10 But though they hire among the nations. 
 Soon will I gather the nations against them ; 
 
 Then shall they rest a little while from the burden of 
 their king, and their princes ! 
 
 11 Ephraim hath built many altars for sin, 
 Therefore shall he have altars for sin. 
 
 12 Though I write for him many laws, 
 They are accounted as a strange thing ; 
 
 13 As to the sacrifices which they should oifer me, they slay 
 
 flesh and eat it ; 
 Jehovah hath no pleasure in them. 
 Now will he remember their iniquity, 
 And punish their sins ; 
 To Egypt shall they return. 
 
 14 For Israel hath forgotten his Maker, and builded palaces, 
 And Judah hath multiplied fenced cities ; 
 
 But I will send a fire upon his cities, 
 And it shall devour his palaces. 
 
 X. 
 
 Punishment threatened on account of idolatry in Israel. — Ch. IX. 1 - y. 
 
 1 Eb.toice not, O Israel, 
 Exult not, like the nations ! 
 
 For thou committest fornication, forsaking thy God ; 
 Thou lovest hire on every corn-floor. 
 
 2 Tlio floor and the vat shall not feed them. 
 And the new wine shall deceive them. 
 
 3 They shall not dwell in the land of Jehovah ; 
 To l'j,i:ypt shall Ephraim go back. 
 
 And eat unclean things in Assyria. 
 
CH. IX J HOSEA. 37 
 
 4 They shall pour out no offeritfgs of wine to Jehovah, 
 Nor shall their sacrifices please him ; 
 
 They shall be to them as the bread of mourners ; 
 All that eat thereof shall be polluted. 
 Their bread shall be for their own hunger ; 
 It shall not come into the house of Jehovah. 
 
 5 What will ye do in the festal day, 
 In the day of the feast of Jehovah? 
 
 6 For, behold, they go forth from a wasted land ; 
 Egypt shall gather them ; 
 
 Memphis shall bury them ; 
 
 The precious places of their silver. 
 
 Nettles shall possess them ; 
 
 Thorns shall spring up in their habitations. 
 
 7 The days of visitation are come ; 
 The days of retribution are come — 
 
 Israel shall know that the prophet was foolish. 
 
 That the man of the spirit was mad — 
 
 For the greatness of thy iniquity, and thy great hatred. 
 
 8 If Ephraim seek an answer from my God, 
 
 The prophet is as the snare of the fowler in all his ways, 
 A net in the house of his God. 
 
 9 They have deep.Iy corrupted themselves, as in the days of 
 
 Gibeah ; 
 He will remember their iniquity ; 
 He wiU requite their sins. 
 
 XI. 
 
 Israel threatened with destruction. — Ch. IX. 10 — 17. 
 
 IC I POUND Israel as grapes in the wilderness ; 
 
 As the early fruit on the fig-tree, at its first time of bear- 
 ing; 
 
 I saw your fathers. 
 
 But they went to Baal Peor, 
 
 And separated themselves to shame, 
 
 And had abominable idols according to their love. 
 1] The glory of Ephraim shall fly away as a bird ; 
 
 They shall not bring forth, nor bear in the womb, nor 
 conceive ; 
 
38 HOSEA. [CH. X. 
 
 12 Yea, if tliey bring up •cliildren, I will utterly bereave 
 
 them ; 
 Yea, woe to them when I depart from them ! 
 
 13 I have seen Ephraim planted, like Tyre, in a rich pas- 
 
 ture, 
 Yet shall Ephraim bring out his children to the murderer. 
 
 14 Give them, O Jehovah ! What wilt thou give them ? 
 Give them a miscarrying womb, 
 
 And dry breasts ! 
 
 15 All their wickedness is in Gilgal ; 
 
 Yea, there have I hated them for the wickedness of their 
 
 doings ; 
 I will drive them from my house ; 
 I will love them no more ; 
 All their princes are revolters. 
 
 16 Ephraim is smitten ; 
 
 Their root is dried up ; they shall bear no fruit ; 
 
 Yea, though they should beget children, 
 
 I will destroy the beloved fruit of the womb. 
 
 17 My God shall cast them away. 
 Because they have not hearkened to him. 
 
 And they shall be wanderers among the nations. 
 
 xn. 
 
 Punishment of idolatry and other vices of Israel. — Ch. X. 
 
 1 Israel is a luxuriant vine, 
 That bringeth forth fruit ; 
 
 But according to the abundance of his fruit hath he 
 
 abounded in altars ; 
 According to the goodness of his land hath he made 
 
 goodly images. 
 
 2 Their heart is divided ; now shall they suffer for it ; 
 He will break down their altars, 
 
 And destroy their images. 
 
 3 For soon shall they say, "We have no king, 
 Because we fear not Jehovah ; 
 
 "What can a king do for us ? 
 
 4 They utter empty words, 
 
OH. X.] HOSEA. 39 
 
 Swearing falsely, making covenants, 
 
 And now judgment springeth up, as hemlock in the fur- 
 rows of the field. 
 
 5 For the calf of Bethaven shall the inhabitants of Samaria 
 
 be in fear ; 
 Yea, its people shall grieve for it. 
 And its priests shall tremble for it. 
 Because its glory has departed from it. 
 
 6 It shall be carried to Assyria, 
 As a present to the hostile king. 
 Ephraim shall be covered with confusion, 
 And Israel shall be ashamed of his doings. 
 
 7 Samaria shall be brought to destruction ; 
 Her king shall be as a twig upon the waters. 
 
 8 The high places of Aven, the sin of Israel, shall be de- 
 
 stroyed ; 
 The thorn and the 'thistle shall come up on their altars. 
 And they shall say to the mountains, Cover us ! 
 And to the hills, Fall on us ! 
 
 9 More than in the days of Gibeah hast .thou sinned, 
 
 Israel ! 
 There they stood ; 
 
 The battle in Gibeah against the sons of iniquity did not 
 overtake them. 
 10 Now will I chastise them according to my pleasure, 
 
 And the nations shall be gathered together against them. 
 When I shall bind them for their two iniquities. 
 H Ephraim is a trained heifer, that loveth to tread out the 
 corn ; 
 But I will lay the yoke upon her fair neck ; 
 I will cause Ephraim to draw, 
 Judah shall plough, Jacob shall harrow. 
 
 12 Sow for yourselves to righteousness, and ye shall reap 
 
 according to your piety ; 
 Break up your fallow ground ; 
 For it is a time to seek Jehovah, 
 Till he come and rain righteousness upon you. 
 
 13 Ye plough wickedness, ye shall reap injustice ; 
 Ye shall eat the fruit of falsehood. 
 
 Because thoii trustest in thy way, in the multitude of thy 
 mighty men, 
 
40 HO SEA. [CH. XI. 
 
 U There shall arise a tumult among thy people, 
 And all thy fortresses shall be destroyed, 
 As Shalman destroyed Betharbel in the day of battle, 
 When the mother was dashed in pieces with her children. 
 
 15 Such things shall Bethel bring upon you 
 Because of your great wickedness. 
 In the morning shall the king of Israel be destroyed. 
 
 xm. 
 
 Israel's ingratitude, and iU punishment. Promise of restoration. — 
 Ch. XI. 1 — 11. 
 
 1 When Israel was a child, I loved him. 
 And called my son out of Egypt. 
 
 2 But they turned away from those that called them , 
 They sacrificed to images of Baal ; 
 
 They burned incense to idols. 
 
 3 I helped Ephraim to go. 
 
 Yea, I took them up in my arms ; 
 
 Yet they marked not that I healed them. 
 
 4 I drew.them with human cords, with bands of love; 
 
 I was to them as those who lift up the yoke from their jaws ; 
 I dealt gently with them, and gave them food. 
 
 5 They shall no more go down to Egypt ; 
 For the Assyrian shall be their king. 
 Because they refuse to return to me. 
 
 6 Tlie sword shall fall upon their cities. 
 It shall consume their bars, and devour 
 Because of their devices. 
 
 7 For my people persevere in turning away from me ; 
 Though they are called to the Most High, 
 
 None will exalt him. 
 
 8 How shall I give thee up, Ephraim ? 
 How shall I abandon thee, Israel ? 
 How shall I make thee as Admah ? 
 How shall I set thee as Zeboim ? 
 
 My heart is changed within me ; 
 Yea, my compassion is kindled. 
 
OS. XII. J HO SEA. 4.1 
 
 9 I will not execute the fierceness of mine anger ; 
 I will not again destroy Ephraim ; 
 For I am God, and not man, 
 The Holy One in the midst of thee, 
 And I will not come in anger. 
 
 10 They shall walk after Jehovah, when he shall roar like a 
 
 lion, 
 When he shall roar, then shall their sons hasten from the 
 west; 
 
 11 They shall hasten as a bird from Egypt, 
 And as a dove from the land of Assyria, 
 
 And I will place them in their houses, saith Jehovah. 
 
 XIV. 
 
 Rebuke of Israel and Judali on account of their wickedness. — 
 Ch. XI. 12 — XII. 
 
 12 Epheaim compasseth me about with falsehood, 
 And the house of Israel with deceit ; 
 Judah also is inconstant toward God, 
 Toward the holy and faithful one. 
 
 1 Ephraim feedeth on wind, and followeth after the east 
 
 wind; 
 Every day he multiplieth falsehood and violence ; 
 They make a league with Assyria, 
 And oil is carried into Egypt. 
 
 2 Therefore Jehovah hath a controversy with Judah. 
 And he will punish Jacob for his ways. 
 
 And requite him according to his doings. 
 
 3 In the womb he took hia brother by the heel, 
 And in his strength he contended with God ; 
 
 4 Yea, he contended with the angel, and prevailed ; 
 He wept, and made supplication to him. 
 
 At Bethel he found him. 
 And there he spake with us. 
 
 5 And Jehovah, the God of hosts, 
 Jehovah is his name. 
 
 6 Therefore turn thou to thy God ; 
 Observe mercy and justice. 
 And hope in thy God always ! 
 
42 HOSEA. [CH. XIII 
 
 7 He is a Canaanite; in his hands are the balances of 
 
 deceit ; 
 He loveth to oppress. 
 
 8 Yet Ephraim saith, Lo, I have become rich ; 
 I have found myself substance ; 
 
 In all my earnings can be found no transgression in 
 which there is guilt. 
 
 9 Yet I, Jehovah, have been thy God from the land of 
 
 . Egypt ; 
 I will again cause thee to dwell in tents, as in the days 
 of the solemn feast. 
 
 10 I have also spoken to the prophets. 
 And I have given many visions, 
 
 And by the prophets I have used similitudes. 
 
 11 Behold, Gilead is full of iniquity ; 
 Surely they have become corrupt ; 
 In Gilgal they sacrifice oxen, 
 
 And their altars are like the heaps in the furrows of the 
 field. 
 
 12 Jacob fled into the country of Syria, 
 And Israel served for a wife, 
 
 And for a wife he kept sheep. 
 
 13 By a prophet Jehovah brought up Israel out of Egypt, 
 And by a prophet was he preserved. 
 
 14 Ephraim hath provoked his Lord most bitterly; 
 Therefore will he leave his blood upon him, 
 And recompense to him his reproach. 
 
 XV. 
 
 The destruction of Israel threatened. — Ch. XIII. 
 
 Once when Ephraim spake, there was trembling ; he 
 was exalted in Israel ; 
 But he offended through Baal, and died. 
 And now they sin more and more. 
 And have made to themselves molten images ; 
 Of their sUver by their skill have they made idols ; 
 All of it is the work of artificers. 
 
OH. xiiij HO SEA. 43 
 
 They say concerning them, 
 
 Whoever will sacrifice, let him kiss the calves ! 
 
 3 Therefore shall they be as the morning cloud, 
 And as the early dew, which passeth away ; 
 
 As chaflf driven with a whirlwind from the thrashing-floor. 
 And as smoke from the chimney. 
 
 4 Yet I, Jehovah, have been thy God from the land of 
 
 Egypt, 
 And thou hast known no God but me ; 
 Yea, there was no saviour besides me. 
 
 5 I cared for thee in the desert. 
 In the land of great drought. 
 
 6 As they were fed, so they were filled ; 
 
 They were filled, and their heart was lifted up ; 
 Therefore they forgot me. 
 
 7 Therefore have I become to them as a lion ; 
 As a leopard I watch for them in the way ; 
 
 8 I will meet them as a bear bereaved of her whelps. 
 And I will rend the caul of their heart. 
 
 And there will I devour them as a lioness ; 
 The wild beast shall tear them. 
 
 9 It hath been thy destruction, O Israel, 
 
 That against me, against thy help, thou hast rebelled ! 
 10 Where is now thy king ? 
 
 Let him save thee in all thy cities ! 
 
 And where thy judges. 
 
 In regard to whom thou saidst, Give me a king and 
 
 prmces 
 
 111 gave thee a king in mine anger. 
 
 And I have taken him away in my wrath. 
 
 12 The iniquity of Ephraim is treasured up ; 
 His guilt is laid up in store. 
 
 13 The pangs of a travailing woman shall come upon him ; 
 He is an unwise son. 
 
 For else would he not tarry long in the place of the 
 breaking forth of children. 
 
 ii I will ransom them from the power of the grave ; 
 I will redeem them from death ; 
 O death, where is thy plague ? 
 O grave, where is thy destruction ? 
 Eepentance is hidden from mine eyes. 
 
44 HOSBA. [CH. xir. 
 
 15 Though he be fruitful among his brethren, 
 An east wind shall come, 
 
 A wind of Jehovah shall come up from the desert, 
 And his spring shall become dry, 
 And his fountain ahall be dried up, 
 And the treasure of all his pleasant vessels shall be 
 spoiled. 
 
 16 Samaria shall suffer for her guilt. 
 
 For she hath rebelled against her God. 
 
 They shall fall by the sword ; 
 
 Their infants shall be dashed in pieces. 
 
 And their women with child shall be ripped up. 
 
 XVI. 
 
 An exportation to repentance, and promise of the future favor of God. - 
 Cn. XIV. 
 
 1 Eeturn, O Israel, to Jehovah thy God ; 
 For thou hast fallen by thine iniquity. 
 
 2 Take with you words, 
 
 And return to Jehovah, saying, 
 
 " Forgive all our iniquity, and receive us graciously, 
 
 And we will render to thee the sacrifices of our lips ! 
 
 3 Assyria shall not help us ; 
 We will not ride on horses ; 
 
 And no more will we say to the work of our hands. 
 
 Ye are our Gods ! 
 
 For from thee the fatherless obtaineth mercy." 
 
 4 "I will heal their rebellion ; I will love them freely ; 
 For my anger is turned away from them. 
 
 5 I will be as the dew to Israel ; 
 Ho shall blossom as the lily. 
 
 And strike his roots like Lebanon. 
 
 6 His sprouts shall spread forth. 
 
 And liis beauty shall be as the olive-tree, 
 And his fragrance as Lebanon. 
 
 7 They that dwell under his shadow- 
 Shall revive as the corn ; 
 
OH. xiv.J HOSEA. 45 
 
 t 
 They shall shoot forth as the vine ; 
 Their name shall be like the wine of Lebanon. 
 
 8 Ephraim shall say, Wlrnt have I more to do with idols ? 
 I will hear him ; I will care for him ; 
 
 I will be like a green cypress-tree ; 
 From me shall thy fruit be found." 
 
 9 Who is wise, that he may understand these things, 
 Prudent, that he may know them ? 
 
 For the ways of Jehovah are right, 
 And the righteous walk in them ; 
 But in them transgressors stumble. 
 
ISAIAH. 
 
 INBCEIPTION. 
 
 The visions of Isaiah, the sou of Amoz, which he saw 
 concerning Judah and Jerusalem, in the days of Uz- 
 ziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 
 
 I. 
 
 Kemonstranoe against the depravity of the times. — Ch. I. 2 - 31. 
 
 2 Hear, ye heavens, and give ear, O earth ! 
 For Jehovah speaketh : 
 
 " I have nourished and brought up children, 
 And they have rebelled against me. 
 
 3 The ox knoweth his owner, 
 And the ass his master's crib ; 
 But Israel doth not know ; 
 My people do not consider." 
 
 4 Ah, sinful nation ! a people laden with iniquity ! 
 A race of evil-doers ! degenerate children ! 
 
 They have forsaken Jehovah; they have despised the 
 
 Holy One of Israel ; 
 They have gone backward. 
 
 5 Where can ye be smitten again, 
 Since ye renew your rebellion ? 
 
 The whole head is sick, and the whole heart faint ; 
 
 6 From the sole of the foot even to the head, there is no 
 
 soundness in it ; 
 It is all bruises, and stripes, and fresh wounds. 
 
CH. I.] ISAIAH. 47 
 
 Neither pressed, nor bound up, nor softened with oint- 
 ment. 
 
 7 Your country is desolate ; 
 Your cities are burnt with fire ; 
 
 Your ground, strangers devour it before your eyes ; 
 It is become desolate, destroyed by an enemy. 
 
 8 And the daughter of Zion is left as a shed in a vineyard. 
 As a hut in a garden of cucumbers. 
 
 As a besieged city. 
 
 9 Had not Jehovah of hosts left us a small remnant. 
 We had soon become as Sodom ; 
 
 We had been like to Gomorrah. 
 
 10 Hear ye the word of Jehovah, ye princes of Sodom ! 
 Give ear to the instruction of our God, ye people of Go- 
 morrah ! 
 
 11 What to me is the multitude of your sacrifices? saith 
 
 Jehovah ; 
 I am satiated with burnt-offerings of rams, and the fat of 
 
 fed beasts ; 
 In the blood of bullocks and of lambs and of goats I have 
 
 no delight. 
 
 12 When ye come to appear before me. 
 
 Who hath required this of you, to tread my courts ? 
 
 13 Bring no more false oblations ! 
 Incense is an abomination to me, 
 
 The new moon also, and the sabbath, and the calling of 
 
 the assembly ; 
 Iniquity and festivals I cannot endure. 
 
 14 Your new moons and your feasts my soul hateth ; 
 They are a burden to me ; 
 
 I am weary of bearing them. 
 13 When ye spread forth your hands, 
 I will hide mine eyes from you ; 
 Yea, when ye multiply prayers, I will not hear ; 
 Your hands are full of blood ! 
 
 16 Wash you ; make you clean ; 
 
 Put away your evil doings from before mine eyes ; 
 
 17 Cease to do evil ; 
 Learn to do well ; 
 
 I Seek justice ; relieve the oppressed ; 
 
 ! Defend the fatherless ; plead for the widow ! 
 
48 ISAIAH. [oh. I. 
 
 18 Come, now, and let us argue together, saith Jehovah. 
 Though your sins be as scarlet, they shall be as white as 
 
 snow; 
 Though they be red as crimson, they shall be like wool. 
 
 19 If ye be willing and obedient, 
 
 Ye shall consume the good of the land. 
 
 20 But if ye refuse, and be rebellious, 
 The sword shall consume you ; 
 
 For the mouth of Jehovah hath said it. 
 
 21 How is the faithful city become a harlot. 
 She that was fuU of equity ! • 
 Once justice dwelt in her, but now murderers ! 
 
 22 Thy silver is become dross ; 
 
 Thy wine is adulterated with water. 
 
 23 Thy princes are faithless, companions of thieves ; 
 Every one of them loveth gifts, and seeketh rewards ; 
 They .render not justice to the fatherless. 
 
 And the cause of the widow cometh not before them. 
 
 24 Wherefore, thus saith the Lord, Jehovah of hosts, the 
 
 Mighty One of Israel : 
 Ha ! I win ease me of mine adversaries. 
 And avenge me of mine enemies. 
 
 25 And I will again turn my hand toward thee, 
 And wholly purge away thy dross, 
 
 And take away all thy alloy. 
 
 26 And I will restore thee judges, as at the first. 
 And counsellors, as at the beginning. 
 
 Then shalt thou be called the city of righteousness, the 
 faithful city. 
 
 27 Through justice shall Zion be delivered. 
 And her reformed sons through righteousness. 
 
 28 But destruction shall fall at once on the rebels and sin- 
 
 ners ; 
 Yea, they that forsake Jehovah shall be consumed. 
 
 29 For ye shall be ashamed of the terebinths in which ye 
 
 delighted ; 
 Ye shall blush for the gardens which ye loved ; 
 
 30 And ye shaU be as a terebinth-tree whose leaves are 
 
 withered. 
 And as a garden in which is no water. 
 
CH. II.] ISAIAH. 49 
 
 31 The strong shall become tow, 
 And his work a spark of flfe; 
 Both shall bum together, 
 And none shall quench them. 
 
 n. 
 
 iHSCEirTioir. 
 
 1 The word, which was revealed to Isaiah, the son of Amoz, 
 
 concerning Judab and Jerusalem. 
 
 Promises of glorious future times, when distant nations siiall voluntarily 
 subject themselves to the religion and laws of the people of Jehovah. 
 But the Jewish nation must first be purified from their various vices by 
 the just judgments of God. — Cii. II., III., IV. 
 
 2 It shall come to pass in the last days. 
 
 That the mountain of the house of Jehovah shall be es- 
 tablished at the head of the mountains. 
 And exalted above the hills ; 
 And all nations shall flow unto it. 
 
 3 And many kingdoms shall go, and shall say, 
 
 " Come, let us go to the mountain of Jehovah, 
 
 To the house of the God of Jacob, 
 
 That he may teach us his ways, 
 
 And that we may walk in his paths ! " 
 
 For from Zion shall go forth a law. 
 
 And the word of Jehovah from Jerusalem. 
 
 4 He shall be a judge of the nations. 
 And an umpire of many kingdoms ; 
 
 And they shall beat their swords into ploughshares, 
 And their spears into pruning-hooks ; 
 Nation shall not lift up the sword against nation. 
 Neither shall they learn war any more. 
 
 5 O house of Jacob, come ye. 
 
 And let us walk in the light of Jehovah ! 
 
 6 For thou hast forsaken thy people, the house of Jacob, 
 Because they are full of the Es^st, 
 
 VOL. I. 3 
 
'lO ISAIAH. [oh. II. 
 
 And are sorcererei, like the Philistines, 
 And strike hands with a foreign race ! 
 
 7 Their land is full of silver and gold, 
 And there is no end to their treasures ; 
 Tlieir land is full of horses, 
 
 And there is no end to their chariots ; 
 
 8 Their land is full of idols ; 
 
 They bow down to the work of their own hands, — 
 To that which their own fingers have made. 
 
 9 Therefore shall the mean man be bowed down, 
 And the great man be brought low ; 
 
 And thou wilt not forgive them ! ' 
 
 10 Go into the rock, hide yourselves in the dust, 
 
 From the terror of Jehovah, and the glory of his ma- 
 jesty ! 
 
 11 The proud looks of man shall be humbled. 
 
 And the loftiness i>f mortals shall be brought low ; 
 Jehovah alone shall be exalted in that day. 
 
 12 For Jehovah of hosts holdcth a day of judgment 
 Against all tliat is proud and lofty ; 
 
 Against all that is exalted, and it shall be brought low ; 
 
 13 Against all the cedars of Lebanon, the high and the ex- 
 
 alted, 
 And against all the oaks of Bashan ; 
 
 14 Against all the lofty mountains. 
 And against all the high hills ; 
 
 15 Against every lofty tower. 
 And against every high wall ; 
 
 ]-6 Against all the ships of Tarshish, 
 And against all their beautiful flags. 
 
 17 The pride of man shall be humbled; 
 
 The loftiness of mortals shall be brought low ; 
 Jehovah alone shall be exalted in that day. 
 
 18 The idols shall wholly pass away ; 
 
 19 And men shall go into clefts of the rocks, and caves of 
 
 the earth. 
 
 From the terror of Jeliovah, and the glory of his ma- 
 jesty. 
 
 When he ariseth to make the earth tremble. 
 
OH. III.] ISAIAH. 61 
 
 20 At that time shall men cast away their idols of silver 
 
 and their idols of gold, 
 Which they have made to worship, 
 To the moles and the bats ; 
 
 21 Fleeing into caves of the rocks, and clefts of the craggy 
 
 rocks. 
 
 From the terror of Jehovah, and the glory of*his ma- 
 jesty. 
 
 When he ariseth to make the earth tremble. 
 
 22 Trust, then, no more in man, 
 Whose breatli is in his nostrils ! 
 
 For what account is' to be made of him I 
 
 1 For behold, the Lord, Jehovah of hosts, 
 
 Taketh away from Jerusalem and from Judah every stay 
 
 and support ; 
 The whole stay of bread, and the whole stay of water ; 
 
 2 The mighty man, and the warrior. 
 
 The judge, the prophet, the diviner, and the sage, 
 
 3 The captain of fifty, and the lionorable man. 
 
 The counsellor, the expert iu arts, and the skilful in 
 charms. 
 
 4 And I will make boys their princes. 
 And children shall rule over them. 
 
 6 And the people shall oppress one another, 
 
 Man striving against man, and neighbor against neigh- 
 bor; 
 The boy shall behave himself insolently toward the aged. 
 And the base toward the honorable. 
 
 6 Then shall a man take hold of his brother in his father's 
 
 house, [and say,} 
 Thou hast yet clothing. 
 Be thou our ruler, 
 And take this ruin into thy hands ! 
 
 7 But in that day shall he lift up his hand, and say : 
 I am no healer ; 
 
 In.my house is neither bread nor raiment ; 
 Make not me ruler of the people ! 
 
 8 For Jerusalem tottereth, and Judah falleth. 
 
 Because their tongues and their deeds ace against Je- 
 hovah, 
 To provoke hir holy eyes. 
 
■'>2 ISAIAH. [CH. III. 
 
 « Their very countenance witnesseth against them ; 
 They publish their sin like SoJom ; they hide it not ; 
 Woe to them, for they bring evil upon themselves! 
 
 10 Say ye of the righteous that it shall be well with him, 
 For he shall eat the fruit of his doings. 
 
 11 Woe to the wicked, it shall be ill with him, 
 For the work of his hands shall be repaid him ! 
 
 12 As for my people, children are their oppressors, 
 And women rule over them. 
 
 my people, thy leaders cause thee to err, 
 And destroy the way in which thou walkest ! 
 
 13 Jehovah standeth up to maintain his cause ; 
 He standeth up to judge his people. 
 
 14 Jehovah entereth into judgment with the elders of hia 
 
 people, and their princes : 
 " So then ye have consumed the vineyard ; 
 The plunder of the poor is in your houses ! 
 
 15 What mean ye, that ye crush my people. 
 And grind the faces of the poor ? " 
 Saith Jehovah, the Lord of hosts. 
 
 16 Thus, also, saith Jehovah : 
 
 Because the daughters of Zion are haughty, 
 And walk with outstretched necks. 
 And glance their eyes wantonly, 
 Mincing their steps as they go. 
 And tinkling with their foot-clasps, 
 
 17 Therefore will the Lord make their heads bald. 
 And Jehovah will expose their nakedness. 
 
 18 In that day shall the Lord take ^rom them 
 
 The ornaments of the foot-clasps, and the net-works, and 
 the crescents ; 
 
 19 The ear-rings, and the bracelets, and the veils ; 
 
 20 The turbans, and the ankle-chains, and the belts ; 
 The perfume-boxes, and the amulets; 
 
 21 The finger-rings, and the nose-jewels ; 
 
 22 The embroidered robes, and the tunics, and the cloaks, 
 
 and the purses ; 
 
 23 The mirrors, and the linen shifts, and the head-bands, and 
 
 the large veils. 
 
 24 And instead of perfume there shall be corruption ; 
 
en. iv.J ISAIAH. 53 
 
 Instead of a belt, a rope ; 
 
 Instead of curled locks, baldness ; 
 
 Instead of a wide mantle, a covering of sackcloth ; 
 
 Fire-scars instead of beauty. 
 23 Thy men shall fall by the sword, 
 
 Yea, thy mighty men in battle ; 
 26 Her gates shall lament and mourn, 
 
 And she, being desolate, shall sit upon the ground. 
 
 1 In that day shall seven women lay hold of one man, 
 
 saying : 
 We will eat our own bread. 
 And wear our own garments, 
 Only let us be called by thy name. 
 And take away our reproach ! 
 
 2 In that day shall the increase of Jehovah be glorious 
 
 and honorable. 
 And the fruit of the land excellent and beautiful, 
 For them that have escaped of Israel. 
 
 3 All that remain in Zion, 
 
 And all that are left in Jerusalem, 
 
 Shafl be called holy ; 
 
 Every one that is written down for life in Jerusalem. 
 
 4 When the Lord shall have washed away the filth of the 
 
 daughters of Zion, 
 And have removed the blood of Jerusalem from the 
 
 midst of her. 
 By a spirit of judgment and a spirit of destruction, 
 
 5 Then shall Jehovah create upon the whole extent of 
 
 mount Zion, and upon her places of assembly, 
 A cloud and smoke by day. 
 And the brightness of a flaming fire by night ; 
 Yea, for all that is glorious there shall be a shelter ; 
 
 6 There shall be a tent by day for a shadow from the heat, 
 And for a refuge and shelter from the storm and rain. 
 
54 ISAIAH. [oh. 
 
 m. 
 
 Parable of Jehovah's vineyard. "Woes denounced against various forms 
 of wickedness. Cn. V. 
 
 1 Let me sing now a song respecting my friend, 
 A song respecting my friend toucliing his vineyard. 
 My friend had a vineyard 
 
 On a very fruitful hill ; 
 
 2 He digged it, and cleared it of stones. 
 And planted it with the choicest vine. 
 And built a tower in the midst of it, 
 And hewed out a wine-press therein ; 
 
 Then he looked that it should bring forth its grapes, 
 But it brought forth sour grapes. 
 
 3 And now, inhabitants of Jerusalem, and men of Judah, 
 Judge ye between me and my vineyard ! 
 
 4 What could have been done for my vineyard 
 That I have not done for it ? 
 
 Why, then, when I looked that it should bring forth its 
 
 grapes. 
 Brought it forth sour grapes ? 
 
 5 But come now, and I will tell you 
 What I mean to do with my vineyard. 
 
 I will take away its hedge, and it shall be eaten up ; 
 
 I will break down its wall, and it shall be trodden down ; 
 
 6 And I will make it a waste ; 
 
 It shall not be pruned, nor digged, 
 But shall grow up into thorns and briers ; 
 I wiU also command the clouds 
 That they shed no rain upon it. 
 
 7 The vineyard of Jehovah of hosts is the house of 
 
 Israel, 
 And the men of Judah the plant of his delight. 
 He looked for justice, and beliold, bloodshed! 
 For righteousness, and behold, outcry ! 
 
 8 Woe to them that join house to house, 
 That add field to field, 
 
<;h. v.] .. ISAIAH. 55 
 
 Till there is no place left, 
 And they dwell alone in the land. 
 9 To mine ear hath Jehovah of hosts revealed it : 
 Surely many houses shall become a desolation, 
 'J'he great and the fair ones, witliout an inhabitant. 
 
 10 Yea, ten acres of vineyard shall yield a single bath of 
 
 wine, 
 And a homer of seed shall produce but an ephah. 
 
 11 Woe to them that rise early in the morning to follow 
 
 strong drink, — 
 "Who sit late in the night that wine may inflame them ! 
 
 12 And the lyre and the harp, the tabret and the pipe, and 
 
 wine, are at their feasts. 
 But they regard not the work of Jehovah, 
 Nor attend to the operation of his hands. 
 
 13 Therefore shall my people be led captive, when they 
 
 think not of it ; 
 Their honorable men shall be famished with hunger, 
 And (heir rich men parched with thirst. 
 
 14 Therefore doth the under-world enlarge its greedy throat, 
 And stretch open its mouth without measure. 
 
 And down go her nobilitj- and her wealth, 
 
 Her busy throng, and all that was joyful within her. 
 
 15 The mean man shall be bowed down. 
 And the great man shall be brought low. 
 And the eyes of the haughty shall be humbled ; 
 
 16 Jehovah of hosts shall be exalted through judgment ; 
 Yea, God, the Holy One, shall be sanctified thi'ouga 
 
 righteousness. 
 
 17 Then shall the lambs feed, as in their own pasture. 
 
 And the deserted fields of the rich shall sti-angers con- 
 
 18 Woe to them that draw calamity with cords of wicked- 
 
 ness. 
 And punishment as with wagon-traces, — 
 
 19 Who say. Let him make speed, let him hasten his work, 
 
 that we may see it ! 
 Let the purpose of the Holy One of Israel draw near 
 and be fulfilled, that we may know it ! 
 \ 20 Woe to them that call evil good, and good evil. 
 
66 ISAIAH. . [en. T. 
 
 That put darkness for light, and light for darkness, 
 That put bitter for sweet, and sweet for bitter ! 
 
 21 AVoe to them that are wise in their own eyes, 
 And prudent in their own conceit ! 
 
 22 Woe to them that are valiant to drink wine^ 
 And men of might to mingle strong drink! 
 
 23 That clear the guilty for a reward. 
 
 And take away from the righteous his right ! 
 
 24 Tlierefore, as fire devours stubble, 
 
 And as the withered grass sinlis into the flame, 
 
 So their root shall become rottenness, 
 
 And their blossom shall fly up like dust. 
 
 For they ha^'e despised the law of Jehovah of hosts, 
 
 And contenaned the word of the Holy One of Israel. 
 
 25 Therefore is the anger of Jehovah kindled against his 
 
 people ; 
 He stretcheth forth his hand against them, and smiteth 
 
 them, so that the mountains tremble. 
 And their carcasses are as dung in the midst of the 
 
 streets ; 
 For all this his anger is not turned away, 
 But his hand is stretched out still. 
 
 26 He lifteth up a banner for the nations afar off, 
 He whistleth for them from the ends of the earth, 
 And behold, they haste, and come swiftly. 
 
 27 None among them is weary, and none stumbleth ; 
 None slumbereth nor sleepeth ; 
 
 The girdle of their loins is not loosed. 
 Nor the latchet of their shoes broken. 
 
 28 Their arrows are sharp, 
 And all their bows bent ; 
 
 The hoofs of their horses are like flint, 
 And their wheels like a whirlwind. 
 
 29 Their roaring is like the roaring of the lion ; 
 They roar like young lions ; 
 
 They roar, and seize the prey ; 
 
 They bear it away, and none can rescue it. 
 
 30 Yea, in that day shall they roar against them like the 
 
 roaring of the sea ; 
 And if one look to the land, behold darkness and sorrov;', 
 And the light is darkened by its clouds. 
 
OH. VI.] ISAIAH. 57 
 
 IV, 
 
 The call of Isaiah to the prophetical office. — Ch. VI. 
 
 1 In the year in which King Uzziah died, I saw the 
 Lord sitting on a throne high and lifted up, and the train 
 of hig robe filled the temple. 
 
 2 Around him stood seraphs ; each one of them had six 
 wings ; with two he covered his face, with two he covered 
 
 3 his feet, and with two he did ily. And one called to 
 another, and said: 
 
 Holy, holy, holy is Jehovah of hosts ; 
 The whole earth is full of his glory. 
 
 4 And the foundations of the thresholds were shaken 
 with the voice of their cry. And the temple was filled 
 
 6 with smoke. Then I said, Alas for me ! I am undone 1 
 For I am a man of unclean lips, and dwell among a peo- 
 ple of unclean lips, and mine eyes have seen the King, 
 
 6 Jehovah of hosts. Then flew one of the seraphs to me, 
 having in his hands a glowing stone, which he had taken 
 with the tongs from the altar. And he touched my 
 
 7 mouth, and said, Behold, this toucheth thy lips, and thine 
 iniquity is taken away, and thy sin is expiated. 
 
 8 And I heard the voice of the Lord, saying. 
 Whom shall I send, and who will go for us ? 
 And I said : Behold, here am I ; send me ! 
 
 9 And he said : 
 
 Go, and say thou to this people, 
 Hear ye, indeed, but understand not ; 
 See ye, indeed, but perceive not ! 
 
 10 Make the heart of this people gross; 
 Make their ears dull, and blind their eyes ; 
 
 That they may not see with their eyes, nor hear with 
 
 their ears. 
 Nor perceive with their hearts, and turn, and be healed. 
 
 11 Then said I, How long. Lord ? He said : 
 
 Until the cities be laid waste, so that there be no inhalj- 
 
 itant. 
 And the houses, so that there be no man, 
 
t-'O ISAIAH. [en. Tii. 
 
 And the land be left utterly desolate ; 
 
 12 Until Jehovah have removed the men far away, 
 And there be great desolation in the land. 
 
 13 And though tliere be a tenth part remaining in it, 
 Even this shall again be destroyed ; 
 
 Yet as when the terebinth and the oak are cut down, 
 
 Therr stem remaineth alive. 
 
 So shall a holy race be the stem of the nation. 
 
 A prediction of the ill-success of the designs of the Israelites and Syrians 
 against Judah, and of the subsequent ruin of Jndah by the Assyrians, 
 ■with whom Ahaz wished to form arralliance. — ■ Cir. VII. 
 
 1 In the time of Ahaz, the son of Jotham, the son of 
 Uzziah, king of Judah, Rezin, king of Syi'ia, and Pekah, 
 the son of Remaliah, king of Israel, came up against Je- 
 rusalem to besiege it; but he could not pn-vail against it. 
 
 2 And when it was told the house of David, that the 
 Syrians had encamped in Ephraim, his heart was moved, 
 and the hearts of his people, as the trees of the forest are 
 moved with the wind. 
 
 3 Then said Jehovah to Isaiah, Go forth to meet Ahaz, 
 thou and Shear-Jashub thy son, at the end of the aque- 
 duct of the upper pool, in the way to the fuller's field; 
 
 4 and say to him : 
 
 Take heed, and be quiet ! 
 Fear not, neither let thy heart be faint 
 On account of the two tails of these smoking firebrands. 
 On account of the fierce wrath of Rezin with the Syri- 
 ans, and of the son of Remaliah, 
 
 5 Because Syria devisetli evil against thee, 
 Ephraim and the son of Remaliah, saying, 
 
 6 " Let us go up against Judah, and besiege the city, 
 And take it, 
 
 And set a king in the midst of it, 
 Even the son of Tabeal." 
 
OH. ---.J ISAIAH. 59 
 
 7 Thus saith the Lord Jehovah : 
 
 " It shall not stand, neither shall it be ; 
 
 8 But the head of Syria shall still be Damascus, 
 And the head of Damascus, Eezin ; 
 
 [And within threescore and five years shall Ephraim be 
 broken, that he be no more a people.] 
 
 9 And the head of Ephraim shall still be Samaria, 
 And the head of Samaria, the son of Remaliah. 
 If ye will not believe, neither shall ye thrive." 
 
 10 Jehovah spake also again to Ahaz : 
 
 11 "Ask thee a sign of Jehovah, thy God; 
 Ask it from below, or in the height above ! " 
 
 12 And Ahaz said, I will not ask ; I will not tempt Jeho- 
 
 13 vah ! Then he said, ' 
 Hear ye now, O house of David ! 
 
 Is it too small a thing for you to weary men, 
 That ye should weary ray God also ? 
 
 14 Therefore shall Jehovah himself give you a sign : 
 Behold, the damsel shall conceive, and bear a son, 
 And she shall call his name Immanuel. 
 
 15 Milk and honey shall he eat, 
 
 Until he learn to refuse the evil, and choose the good ; 
 
 16 For before this child shall have learned to refuse the evil 
 
 and choose the good, 
 The land shall become desolate, 
 On account of whose two kings thou art in terror. 
 
 17 Yet Jehovah shall bring upon thee, and upon thy people, 
 
 and upon thy father's house, 
 Days such as have not been 
 Since Ephraim revolted from Judah. 
 [Even the king of Assyria.] 
 
 18 And it shall come to pass in that day 
 
 That Jehovah shall whistle for the fly that is at the end 
 
 of the streams of Egypt, 
 And the bee that is in the land of Assyria. 
 
 19 And they shall come, and light all of them 
 
 In the desolate valleys, and fissures of the rocks, 
 And upon all hedges, and upon all pastures. 
 
 20 In that day shall Jehovah shave, with a razor hired be- 
 
 yond the river, [with the king of Assyria,] 
 The head, and the hair of the feet ; 
 
60 
 
 ISAIAH . [en. Tin. 
 
 Yea, even the beard sball he take away. 
 
 21 And it shall come to pass in that day, 
 
 That a man shall keep a young cow, and two sheep ; 
 
 22 And for the abundance of milk which they produce, shall 
 
 he eat cheese ; 
 For milk and honey shall all eat 
 Who are left in the land. 
 
 23 And it shall come to pass in that day, 
 
 That every place whei-e stood a thousand vines, worth a 
 
 thousand shekels of silver, 
 Shall be covered with briers and thorns. 
 
 24 With arrows and with bows shall men go thither ; 
 For all the land shall become briers and thorns. 
 
 25,A11 the hills that were digged with the mattock 
 
 Shall no one approach through fear of briers and thorns ; 
 They shall be for the pasturage of oxen, 
 And the trampling of sheep. 
 
 VI. 
 
 Another prophecy, a little later than the preceding, concerning the destruc- 
 tion of Kphraim and the Syrians, and the invasion of JudaK by the 
 Assyrians, with a description of the subsequent glorious and prosperous 
 condition of the Jewish nation under the reign of a wise, mighty, and 
 peacefal prince ; referring, as some suppose, to Hezekiah, the son of 
 Ahaz, who was then about twelve years old, or as others with much 
 gi-eater probability believe, to the Messiah. — Ch. VIII. 1 — IX. 7. 
 
 1 And Jehovah said to me, Take thee a great tablet, and 
 with a man's writing-instrument write on it, Hasteth-the- 
 
 2 prey, Speedeth-the-spoil. And I took with me faithful 
 witni'ssc-i, Uriah the priest, and Zechariah, the son of 
 
 3 Berechiah. I went in to the prophetess, and she conceived 
 and bore a son. Then s;iid Jehovah to me. Call his name, 
 
 4 lliistelh-the-proy, Speedeth-the-spoil. For before the 
 child shall learn to say, My father, and My mother, the 
 liohes of Damascus and the spoil of Samaria shall be 
 borne away before the king of Assyria. 
 
OH. vm.J ISAIAH. 61 
 
 5 Moreover, Jeliovah spake to me again, saying : 
 
 6 Because this people despiseth 
 The soft-flowing waters of Siloah, 
 
 And rejoiceth in Eezin, and the son of Eemaliah, 
 
 7 Therefore, behold, the Lord bringeth upon them the strong 
 
 and mighty waters of the river ; 
 [The king of Assyria and all his glory .J 
 He shall rise above all his channels, 
 And go over all his banks. 
 
 8 And he shall pass through Judah, overflowing and spread- 
 
 ing; 
 Even to the neck shall he reach, 
 And his stretohed-out wings shall fill the whole breadth of 
 
 thy land, O Immanuel ! 
 
 9 Eage, ye nations, and despair ! 
 
 Give ear, all ye distant parts of the earth ! 
 Gird yourselves, and despair ! 
 Gird yourselves, and despair ! 
 
 10 Form your plan, and it shall come to naught ; 
 Give the command, and it shall not stand ; 
 For God is with us. , 
 
 11 For thus spake Jehovah to rae with a strong hand. 
 Instructing me not to walk in the way of this people : 
 
 12 Call not everything a confederacy which this people calleth 
 
 a confederacy ; 
 Fear ye not what they fear, 
 Neither be afraid ! 
 
 13 Jehovah of hosts, sanctify ye him ; 
 
 Let him be your fear, and let him be your dread ! 
 
 14 And he shall be to you a sanctuary ; 
 
 But a stone of stumbling, and a rock to strike against, 
 
 To the two houses of Israel, 
 
 A trap and a snare to the inhabitants of Jerusalem. 
 
 15 And many among them shall stumble ; 
 They shall fall, and be broken ; * 
 They shall be ensnared and taken. 
 
 16 Bind up the revelation, 
 
 Seal the word, with my disciples ! 
 
 17 I will, therefore, wait for Jehovah, 
 
 Who now hideth his face from the house of Jacob ; 
 
t)2 I3AIAH. [oh. IX. 
 
 Yet will I look for him. 
 
 18 Behold, I, and the children which Jehovah hath given me, 
 Are signs and tokens in Israel 
 
 From Jehovah of hosts, who dwelleth upon mount Zion. 
 
 19 And when they shall say to you, 
 
 " Inquire of the necromancers and the wizards, 
 
 That chirp, and that murmur," 
 
 [Then say ye,] " Should not a people inquire of their God ? 
 
 Should they inquire of the dead for the living ? " 
 
 20 To the word, to the revelation ! 
 
 If they speak not according to this. 
 For them no bright morning shall arise. 
 
 21 They shall pass through the land distressed and famished ; 
 And when they are famished, they shall be enraged, and 
 
 curse their king and their God, 
 And look upward. 
 
 22 And if they look to the earth. 
 
 Behold distress and darkness, fearful darkness ! 
 And into darkness shall they be driven. 
 
 1 But the darkness shall not remain where now is dis- 
 
 tress ; 
 Of old he brought the land of Zebulon and the land of 
 
 Naphtali into contempt; 
 In future times shall he bring the land of the sea beyond 
 
 Jordan, the circle of the gentiles, into honor. 
 
 2 The people that walk in darkness behold a great light ; 
 They who dwell in tlie land of death-like shade, 
 
 Upon them a light shineth. 
 
 3 Thou enlarges! the nation ; 
 Thou increasest their joy ; 
 
 They rejoice before thee with the joy of harvest, 
 With the joy of those who divide the spoil. 
 
 4 For thou breakest their heavy yoke, 
 And the rod that smote their backs, 
 And the scourge of the taskmaster. 
 As in the day of JMidian. 
 
 5 For evei-y greave of the warrior in battle, 
 And the war-garment rolled in blood. 
 
 Shall be burned ; yea, it shall be food for the Are. 
 
CH. IX.] ISAIAH. 63 
 
 6 For to us a child is born, 
 To us a son is giveu, 
 
 And the government shall be upon his shoulder, 
 And he shall be called 
 "Wonderful, counsellor, mighty potentate. 
 Everlasting father, prince of peace ; 
 
 7 His dominion shall be great, 
 
 And peace without end shall be upon the throne of David 
 
 and his kingdom. 
 To fix and establish it 
 Through justice and equity. 
 Henceforth and forever. 
 The zeal of Jehovah of hosts will do this. 
 
 VII. 
 
 Israel, considered as distinct from Judah, is threatened with destruction on 
 account of their perseverance iu various vices. — Ch. IX. 8 — X. 4. 
 
 1. 
 
 8 The Lord sendeth a word against Jacob ; 
 It Cometh down to Israel. 
 
 9 His whole people shall feel it, 
 Ephraim, and the inhabitants of Samaria, 
 Who say in pride and arrogance of heart, 
 
 10 " The bricks are fallen down, but we will build with hewn 
 
 stones ; 
 The sycamores are cut down, but we wUl replace them 
 with cedars." 
 
 11 Jehovah will raise up the enemies of Rezin against them, 
 And will arm their adversaries ; 
 
 12 The Syrians before, the Philistines behind, 
 Who shall devour Israel with wide jaws. 
 For all this his anger is not turned away, 
 But his hand is stretched out still. 
 
 13 The people turn not to him that smiteth them ; 
 Neither do they seek Jehovah of hosts. 
 
64 ISAIAH. [cH.il.. 
 
 14 Therefore shall Jehovah cut ofif from Israel the head and 
 
 the tail, 
 The palm-branch and the rush, in one day. 
 
 15 [The aged and the honorable are the head. 
 
 And the prophet that speaketh falsehood is the tail.] 
 
 16 For the leaders of this people lead them astray, 
 
 ■ And they that are led by them go to destruction. 
 
 17 Therefore shall the Lord have no joy in their young men, 
 And on their orphans and widows he shall have no com- 
 passion ; 
 
 ! For they are all profane, and evil-doers ; 
 • Every mouth speaketh folly. 
 
 For all this his anger is not turned away. 
 But his hand is stretched out still. 
 
 3. 
 
 18 For wickedness hurneth like a fire. 
 It consumeth the briers and thorns, 
 And it kiudleth the thicket of the forest. 
 So that it goeth up in columns of smoke. 
 
 19 Through the wrath of Jehovah of hosts is the land humed, 
 And the people are food for the fire ; 
 
 No one spareth another. 
 
 20 They consume on the right hand, and yet are hungry ; 
 They devour on the left, and are not satisfied ; 
 Every one devoureth the flesh of his arm. 
 
 21 Manasseh is against Ephraim, and Ephraim against Ma- 
 
 nasseh, 
 I And both together against Judah. 
 
 For all this his anger is not turned away, 
 But his hand is stretched out still. 
 
 4. 
 
 1 Woe to them that make unrighteous decrees, 
 That write oppressive decisions, 
 
 2 To turn away the needy from judgment. 
 And rob the poor of my people of their right ; 
 That the widows may become their prey, 
 And that they may plunder the orphans. 
 
 3 What will ye do in the day of visitation. 
 
 And in the desolation which cometh from afar ? 
 To whom will ye flee for help, 
 
X.] ISAIAH. 65 
 
 And where will ye leave your glory ? 
 
 Forsaken by me, they shall sink down among the prisoners, 
 
 And fall among the slain. 
 
 For all this his anger is not turned away, 
 
 But his hand is stretched out still. 
 
 vm. 
 
 Prediction of the destruction of the Assyrian invading army, and of glory 
 and felicity to the remnant of Israel under the Messiah's reign. — 
 
 ch. X. 6 — xn. 
 
 5 Woe to the Assyrian, the rod of mine anger, 
 
 The staff in whose hands is the instrument of my indigna- 
 tion ! 
 
 6 Against an impious nation I will send him, 
 
 And against a people under my wrath I will give him a 
 
 charge 
 To gather the spoil, and seize the prey, 
 And to trample them under foot like the mire of the streets. 
 
 7 But he doth not so purpose, 
 And his heart doth not so intend ; 
 But to destroy is in his heart. 
 
 And to cut off a multitude of nations. 
 
 8 Foj he saith, " Are not my princes altogether kings .'' 
 
 9 Is not Calno as Carchemish ? 
 Is not Hamath as Arpad ? 
 
 Is not Samaria as Damascus ? 
 
 10 As my hand hath seized the kingdoms of the idols, 
 Whose graven images were more numerous than those 
 
 of Jerusalem and Samaria, 
 
 11 Behold! as I have done to Samaria and her idols. 
 So will I do to Jerusalem and her images." 
 
 12 But when the Lord hath accomplished his whole work 
 
 upon Mount Zion and Jerusalem, 
 Then will he punish the fruit of the proud heart of the 
 
 king of Assyria, 
 And the arrogance of his lofty eyes. 
 
 13 For he hath said : " By the strength of my hand I have 
 
 done it, 
 
66 ISAIAH. [CH. X. 
 
 And by ray wisdom ; for I am wise ; 
 I have removed the bounds of nations, 
 I have plundered their treasures ; 
 
 As a -hero have I brouglit down them that sat upon 
 thrones. 
 
 14 The riches of the nations hath my hand seized, as a nest ; 
 As one fjithereth eggs that have been left. 
 
 So have I gathered the whole world. 
 And there was none that moved the wing, 
 Or that opened the beak, or that chirped." 
 
 15 Shall the axe boast itself against him that hewcth with' it ? 
 Or shall the saw magnify itself against him that moveth it ? 
 As if the. rod should wii-ld him that lifteth it ! 
 
 As if the staff should lift up him that is not wood ! 
 
 16 "Wherefore the Lord, the Lord of hosts, shall send upon 
 
 his fat ones leanness, 
 And under his glory shall he kindle a burning, like the 
 burning of a fire. 
 
 17 The light of Israel shall be a fire. 
 And his Holy One a flame. 
 
 Which shall burn and devour his thorns and briers in one 
 day. 
 
 18 The glory of his forest and of his fruitful field 
 From the spirit even to the flesh shall he consume ; 
 It shall be with them as when a sick man fainteth. 
 
 19 The remaining trees of the forest shall be few, 
 So that a child may write them down. 
 
 20 In that day shall the remnant of Israel, and they that 
 
 have escaped of the house of Jacob, no more lean 
 upon him that smote them ; 
 They shall lean upon Jehovah, the Holy One of Israel, 
 in truth. 
 
 21 The remnant shall return, the remnant of Jacob, to the 
 
 mighty Potentate ; 
 
 22 For though thy people, O Israel, be as the sand of the sea. 
 Only a remnant of them shall return. 
 
 The devastation is decreed ; 
 
 It shall overflow with righteousness 
 
 23 For devastation and punishment doth the Lord, Jehovah 
 
 of hosts, execute in the midst of the whole land. 
 
en. XI.] ISAIAH. 67 
 
 24 Yet thus saith the Lord, Jehovah of hosts : 
 
 Fear not, O ray people, that dwellest in Zion, because of 
 
 the Assyrian ! 
 With his rod indeed shall he smite thee, 
 And lift up his staff against thee in the manner of Egypt ; 
 
 25 But yet a very little while, and my indignation shall have 
 
 past, 
 And my anger shall destroy them. 
 
 26 .Jehovah of hosts shall raise up against him a scourge, 
 As he smote Midian at the rock of Horeb, 
 
 AnS as he lifted up the rod against the sea ; 
 Yea, he shall lift it up, as in Egypt. 
 
 27 In that day shall his burden be removed from thy shoul- 
 
 der. 
 And his yoke from thy neck ; 
 Yea, thy yoke shall be broken, as that of a fat steer. 
 
 28 He is come to Aiath ; he passeth through Migron ; 
 In Michmash he leaveth his baggage ; 
 
 29 Th^ pass the strait ; 
 
 At Geba they make their night-quarters ; 
 Ramah trembleth ; 
 Gibeah of Saul fleeth. 
 
 30 Cry aloud, O daughter of GaUim ! 
 Hear, Laish ! 
 
 Alas, poor Anathoth ! 
 
 31 Madmenah ha?teth away; 
 
 The inhabitants of Gebim take to flight. 
 
 32 Yet one day shall he rest at Nob, 
 
 Then shall he shake his hand against the mount of the 
 
 daughter of Zion, 
 The hUl of Jerusalem. 
 
 33 But behold ! the Lord, Jehovah of hosts, shall lop the 
 
 branches with fearful force. 
 And the high of stature shall be cut down, 
 And the lofty shall be brought low. 
 
 34 He shall hew the thickets of the forest with iron, 
 And Lebanon shall fall by almighty hand. 
 
 1 Then shall spring forth a shoot from the stem of Jesse, 
 And a sprout grow up from his roots. 
 
68 ISAIAH. [CH. XI. 
 
 2 The spirit of Jehovah shall rest upon him, 
 The spirit of wisdom and understanding, 
 The spirit of counsel and might. 
 
 The spirit of the knowledge and of the fear of Jehovah. 
 
 3 He shall take delight in the fear of Jehovah ; 
 He shall not judge by the sight of his eyes. 
 Nor decide by the hearing of his ears. 
 
 4 But with righteousness shall he judge the poor. 
 And decide with equity for the afflicted of the land ; 
 He shall smite the earth with the rod of his mouth ; 
 With the breath of his lips shall he slay the wicked. 
 
 5 Righteousness shall be the girdle of his loins, 
 And faithfulness the girdle of his reins. 
 
 6 Then shall the wolf dwell vnth the lamb, 
 And the leopard shall lie down with the kid ; 
 
 The calf, and the young lion, and the fatling shall be to- 
 gether. 
 And a little child shall lead them. 
 
 7 The cow and the bear shall feed together. 
 Together shall their young lie down, ' 
 And the lion shall eat straw like the ox. 
 
 8 The suckling shall play upon the hole of the asp. 
 
 And the new-weaned child lay his hand on the hiding- 
 place of the basilisk. 
 
 9 They shall not hurt nor destroy in all my holy mountain ; 
 For the land shall be full of the knowledge of Jehovah, 
 As the waters cover the depths of the sea. 
 
 10 In that day shall the shoot of Jesse stand as a banner to 
 
 the nations, 
 And to him shall the gentiles repair. 
 And his dwelling-place shall be glorious. 
 
 11 In that day shall Jehovah. the second time stretch forth 
 
 his hand 
 To recover the remnant of his people. 
 That remaineth, from Assyria, and from Egypt, 
 And from Pathros, and from Ethiopia, and from Elam, 
 And from Shinar, and from llamath. 
 And from the islands of the sea. 
 
 12 He shall set up a banne%to the nations. 
 And gather the outcasts of Israel, 
 
 And bring together the dispersed of Judah, 
 From the four extremities of the earth. 
 
CH. XII.] ISAIAH. 69 
 
 13 Then shall the jealousy of Ephraira depart, 
 And the enmity in Judah be at an end ; 
 Ephraim shall not be jealous of Judah, 
 And Judah shall not contend with- Ephraim. 
 
 14 But they shall fly upon the shoulders of the Philistines at 
 
 the sea ; 
 Together shall they plunder the children of the East ; 
 On Edom and Moab shall they lay their hand, 
 And the sons of Ammon shall be subject to them. 
 
 15 Then will Jehovah utterly destroy the tongue of the 
 
 Egyptian sea, 
 And shake his hand over the river with a mighty wind, 
 And smite it into seven streams, 
 So that men may go over it dry-shod. 
 
 16 And it shall be a highway for the remnant of the people, 
 Which shall remain, from Assyria, 
 
 As there was to Israel, 
 
 When he came up from the land of Egypt. 
 
 1 In that day shalt thou say, 
 
 " I will praise thee, Jehovah, for, though thou hast been 
 
 angry with me. 
 Thine anger is turned away, and thou comfortest me. 
 
 2 Behold, God is my salvation ; 
 
 I will trust, and will not be afraid ; 
 For Jehovah is my glory, and my song ; 
 It is he who was my salvation." 
 
 3 Ye shall draw waters with joy from the fountains of sal- 
 
 vation ; 
 
 4 And in that day ye shall say, 
 
 " Give thanks to Jehovah ; call upon his name ; 
 Make known his deeds among the people ;' 
 Give praises, for his name is exalted ! 
 
 5 Sing to Jehovah, for he hath done glorious things ; 
 Be this kflown in all the earth ! 
 
 ti Cry aloud, shout for joy, inhabitant of Zion, 
 For great is the Holy One of Israel in the midst of thee ! " 
 
70 ISAIAH. [cii. XIII. 
 
 IX. 
 
 Prophecy concerning the destruction of Babylon, and the deliverance of 
 the Jews. — Cii. XIII. — XIV. 23. 
 
 1 A piiOPHECY concerning Babylon, which Isaiah, the son 
 
 of Amoz, saw. 
 
 2 Upon the bare mountain lift up a banner ; 
 Cry aloud to them, wave the hand. 
 
 That they may enter the gates of the tyrants ! 
 
 3 I have given orders to my consecrated ones, 
 
 Yea, I have called upon my mighty ones to execute mine 
 
 anger. 
 My proud exulters ! 
 
 4 The noise of a multitude upon the mountains, like that 
 
 of a great people ! 
 The tumultuous noise of kingdoms, of nations gathered 
 
 together ! 
 Jehovah of hosts mustereth his army for battle. 
 
 5 They come from a distant country. 
 From the end of Heaven, 
 
 Jehovah and the instruments of his indignation, 
 To lay waste the whole land. 
 
 G Howl ye, for the day of Jehovah is at hand ! 
 Like a destruction from the Almighty, it cometh ; 
 
 7 Therefore shall all hands hang down, 
 And every heart of man shall melt. 
 
 8 They shall be in consternation ; 
 
 Distress and anguish shall lay hold of them ; 
 
 As a woman in travail shall they writhe ; 
 
 They shall look upon one another with amazement ; 
 
 Their faces shall glow like flames. 
 
 9 Behold ! the day of Jehovah coraeth, 
 Terrible, full of wrath and burning indignation, 
 To make the land a waste, 
 
 And to destroy the sinners out of it. 
 
CH. xiii.] ISAIAH. . 71 
 
 10 For the stars of heaven, and the constellations thereof, 
 Shall not give their light ; 
 
 The sun shall be darkened at his going forth, 
 And the moon shall withhold her light. 
 
 11 For I will punish the world for its guUt, 
 And the wicked for their iniquity. 
 
 I will put an end to the arrogance of the proud, 
 And I will bring down the haughtiness of the tyrants. 
 
 12 I will make men scarcer than gold ; 
 Yea, men than the gold of Ophir. 
 
 13 Therefore I will make the heavens tremble. 
 And the earth shall be shaken out of her place. 
 In the anger of .Jehovah of hosts. 
 
 In the day of his burning indignation. 
 
 14 Then shall they be like a cliased doe ; 
 
 Like a flock, which no one irathereth together; 
 Every one shall turn to his own people. 
 And every one flee to his own land. 
 
 15 Every one that is overtaken shall be thrust through, 
 And every one that is caught shall fall by the sword. 
 
 16 Their children shall be dashed to pieces before their eyes ; 
 Their houses shall be plundered, and their wives ravished. 
 
 17 Behold, I stir up against them the Medes, 
 Who make no account of silver, 
 
 And as to gold, they do not regard it. 
 
 18 Their bows shall strike down the young men. 
 
 And on the fruit of the womb they shall have no compas- 
 sion ; 
 . Their eye shall not pity the children. 
 
 19 So shall Babylon, the glory of kingdoms. 
 The proud ornament of the Chaldeans, 
 
 Be like Sodom and Gomorrah, which God overthrew, 
 
 20 It shall never more be inliabited ; 
 
 Nor shall it be dwelt in through all generations. 
 Nor shall the Arabian pitch his tent there, 
 Nor shall shepherds make their folds there. 
 
 21 But there shall the wild beasts of the desert lodge, 
 And owls shall fill their houses ; 
 
 And ostriches shall dwell there, 
 And satyrs shall dance there. 
 
 22 Wolves shall howl in their palaces. 
 
72 . ISAIAH. [cu. XIV 
 
 And jackals in their pleasant edifices. 
 
 Her time is near, 
 
 And her days shall not be prolonged. 
 
 1 For Jehovah will have compassion upon Jacob, 
 And will again set his love upon Israel, 
 
 And cause them to rest in his own land. 
 And strangers shall join themselves to them, 
 And cleave to the house of Jacob. 
 
 2 The nations shall take them and bring them to their own 
 
 place ; 
 And the house of Israel shall possess them, in the land of 
 
 Jehovah, 
 As servants and as handmaids ; 
 They shall take captive their captors. 
 And they shall rule over their oppressors. 
 
 3 So when Jehovah shall have given thee rest 
 From thy sorrow and thy distress, 
 
 And from the hard bondage 
 Which was laid upon thee, 
 
 4 Then shalt thou utter this song over the king of Babylon, 
 
 and say, 
 " How hath the tyrant fallen. 
 The oppression ceased ! 
 
 5 Jehovah hath broken the staff of the wicked. 
 The rod of the tyrants, 
 
 6 That smote the people in anger. 
 With a continual stroke, 
 
 That lorded it over the nations in wrath 
 With unremitted oppression. 
 
 7 The whole earth is at rest, is quiet ; 
 They break forth into singing. 
 
 8 Even the cypress-trees exult over thee. 
 And the cedars of Lebanon : 
 
 ' Since thou art fallen. 
 
 No feller coinetli up against us.' 
 
 9 The under-world is in commotion on account of thee, 
 To meet thee at thy coming ; 
 
 It stirreth up before thee the shades, all the mighty of the 
 
 earth ; 
 It arouseth from their thrones all the kings of the nations ; 
 10 They all accost thee, and say, 
 
CH. XIV.] ISAIAH. 7-^ 
 
 ' Art tliou, too, become weak as we ? 
 Art thou become like us ? ' 
 
 11 Thy pomp is brought down to the grave, 
 And the sound of thy harps. 
 
 Vermin have become thy couch, 
 And worms thy covering. 
 
 12 How art thou fallen from heaven, 
 
 Lucifer, son of the morning ! 
 
 How art thou cast down to the ground, 
 Thou that didst trample upon the nations ! 
 
 13 Thou saidst in thy heart, ' I will ascend to heaven, 
 Above the stars of God will I exalt my throne ; 
 
 1 will sit upon the mount of assembly in the recesses of 
 
 the north. 
 
 14 I will ascend above the height of the clouds ; 
 I will be like the Most High.' 
 
 15 But thou art brought down to the grave, 
 To the depths of the pit. 
 
 16 They that see thee gaze upon thee, and view thee atten- 
 
 tively, (and say,) 
 ' Is this the man that made the earth tremble. 
 That shook kingdoms, 
 
 17 That made the world a wilderness. 
 And laid waste its cities, 
 
 And sent not his captives to their homes ? ' 
 
 18 All the kings of the nations, yea, all of them. 
 Lie down in glory, each in his own sepulchre ; 
 
 19 But thou art cast forth without a grave. 
 Like a worthless branch ; 
 
 Covered with the slain, who are pierced by the sword. 
 Who go down to the stones of the pit. 
 Like a carcass trampled under foot. 
 
 20 Thou shalt not be joined with them in the grave, 
 Because thou hast destroyed thy country, 
 
 And slain thy people ; 
 
 The race of evil-doers shall nevermore be named. 
 
 21 Prepare ye slaughter for his children, 
 For the iniquity of their fathers. 
 
 That they may no more arise, and possess the earth, 
 And fill the world with enemies ! " 
 
 22 For I will arise against them, saith Jehovah of hosts, 
 
 VOL. I. 4 
 
74 ISAIAH. [oh. XIV 
 
 And I will cut off from Babylon the name and remnant, 
 Posterity and offspring, saith Jehovah. 
 23 I will make her the possession of the porcupine, and pools 
 of water ; 
 Yea, I will sweep her away with the besom of destruction, 
 saith Jehovah of hosts. 
 
 X. 
 
 Fragment concerning the destruction of tlie Assyrians. — Ch. XI V. 24 - 27. 
 
 2-1 Jehovah of hosts hath sworn, saying, 
 
 Surely, as I have devised, so shall it come' to pass , 
 The purpose which I have formed, that shall stand, 
 
 25 To crush the Assyrian in my land. 
 And to trample him on my mountains. 
 Then shall his yoke depart from them, 
 
 And his burden be removed from their shoulders. 
 
 26 This is the purpose which is formed concerning all the 
 
 earth. 
 And this the hand which is stretched out over all the na- 
 tions. 
 
 27 For Jehovah of hosts hath decreed, and who shall disannul 
 
 it? 
 And his hand is stretched out, and who shall turn it back ? 
 
 XI. 
 
 Prophecy against the Philistines. — On. XIV. 28 - 32. 
 
 28 In the year in which Ahaz the king died came this 
 prophecy. 
 
 29 Rejoice not, all Philistia, 
 
 Because tlio rod that smote thee is brok'en. 
 
 For from the root of a serpent shall come forth a basilisk. 
 
CH. XT.] ISAIAH. 75 
 
 And his fruit shall he a flying, fiery serpent. 
 
 30 Then shall the most wretched of the poor feed quietly, 
 And the needy shall lie down in security ; 
 
 For I will kill thy root with famine, 
 And thy remnant shall be slain. 
 
 31 Howl, O gate ! cry aloud, city ! 
 
 O Philistia, thou meltest away in terror ! 
 For from the north cometh a smoke, 
 And there is no straggler in their hosts. 
 
 32 What answer shall be given to the messengers of the na- 
 
 tions ? 
 That Jehovah hath founded Zion, 
 And in her shall the poor of his people find refuge. 
 
 XII. 
 
 The destruction of Moab. — Ch. XV., XVI. 
 The prophecy concerning Moab. 
 
 Yea ! in the night of assault was Ar of Moab a ruin ! 
 
 In the night of assault was Kir of Moab a ruin ! 
 
 They go up to the temple, and to Dibon, to weep upon 
 the high places ; 
 
 Upon Nebo and upon Medeba doth Moab howl ; 
 
 On every head is baldness. 
 
 And every beard is shorn. 
 
 In their streets they gird themselves with sackcloth ; 
 
 On the tops of their houses and in their public walks ev- 
 ery one howleth, 
 
 And melteth away with weeping. 
 
 Heshbon and Elealah utter a cry ; 
 
 Even to Jahaz is their voice heard ; 
 
 Therefore the warriors of Moab shriek aloud ; 
 
 Their hearts tremble within them. 
 
 My heart crieth out for Moab, 
 
 Whose fugitives wander to Zoar, to Eglath-shelishijah ; 
 
 For they ascend the heights of Luhith weeping, 
 
 And in the way of Horonaim they raise the cry of destruc- 
 tion. 
 
76 ISAIAH. [CH XTI. 
 
 6 Fov the waters of Nimrim are desolate ; 
 
 The grass is withered ; the tender plant faileth ; 
 There is no green thing left. 
 
 7 Wherefore tlie remnant of their substance and their 
 
 wealth 
 They shall carry to the brook of willows. 
 
 8 For the cry encompasseth the borders of Moab ; 
 Even to Eglaim reacheth her wailing, 
 
 To Beer-Elim her howling. 
 
 9 For the waters of Dimon are full of blood ; 
 For I bring new evils upon Dimon ; 
 
 Upon him that escapeth of Moab will I send a lion, 
 Even upon him that remaineth in the land. 
 
 1 Send ye the lambs to the ruler of the land, 
 From Selah through the wilderness 
 
 To the mount of the daughter of Zion ! 
 
 2 For as a wandering bird, 
 As a forthdriven nest, 
 
 So shall be the daughters of Moab 
 At the fords of Arnon ; [saying,] 
 
 3 " Offer counsel ; give decision. 
 
 Make thy shadow at noonday like the darkness of night. 
 Hide the outcasts ; 
 Betray not the fugitives. 
 
 4 Let my outcasts dwell with thee, [0 Zion !] 
 Be thou to them a covert from the spoiler ! 
 For the extortion is at an end, 
 
 The spoiling ceaseth. 
 
 The oppressors are consumed from the land. 
 
 5 Then shall your throne be established through mercy, 
 And upon it shall sit in the house of David 
 
 A judge searching for justice, and prompt in equity." 
 
 Ansiver of the Jews. 
 
 6 " We have heard of the pride of Moab ; he is very 
 
 proud ; 
 His haughtiness, and his pride, and his insolence. 
 His vain boastings." 
 
 7 Therefore shall Moab howl for Moab ; 
 
cii. XVII.] ISAIAH. 77 
 
 Every one shall howl ; 
 
 For the ruins of Kir-hares shall ye mourn, 
 
 In deep affliction. 
 
 8 For the fields of Heshbon languish, 
 
 The lords of the nations break down the choicest shoots 
 of the vine of Sibmab, 
 
 They reached even to Jazer ; they wandered into the des- 
 ert; 
 
 Her branches were spread out ; they crossed the sea. 
 
 9 Therefore I will weep, like Jazer, for the vine of Sibmah ; 
 I will water thee with my tears, O Heshbon and Elealah, 
 For upon thy summer fruits, and thy harvest, the war- 
 shout is fallen. 
 
 10 Gladness and joy are driven from the fruitful field. 
 And in the vineyards is no singing nor shouting ; 
 The treaders tread out no wine in their vats ; 
 
 I have made the vintage-shouting to cease. 
 
 1 1 Therefore shall my bowels sound like a harp for Moab, 
 And my inward parts for Kir-hares. 
 
 12 And it shall come to pass that though Moab present him- 
 
 self. 
 Though he weary himself upon his high places. 
 And go up to his sanctuary to pray. 
 Yet shall he not prevail. 
 
 13 This is the word which Jehovah spake concerning 
 
 14 Moab of old. But now saith Jehovah : 
 Within three years, like the years of a hireling. 
 The glory of Moab shall be put to shame. 
 With all his great multitude ; 
 
 And the remnant shall be very small, and without 
 strength. 
 
 xm. 
 
 Against Epliraim and Damascus. — Ch. XVII. 1 - 11. 
 
 The prophecy concerning Damascus. 
 
 Behold, Damascus shall be no more a city ; 
 It shall become a heap of ruins. 
 
78 ISAIAH. [on. XVII. 
 
 2 The cities of Aroer shall be forsaken ; 
 They shall be pastures for flocks, 
 
 Which shall lie down, and nOiie shall make them afraid. 
 
 3 The fortress shall cease from Ephraim, 
 
 And the kingdom from Damascus, and the rest of Syria ; 
 It shall be with them as with the glory of the children 
 
 of Israel, 
 Saith Jehovah of hosts. 
 
 4 In that day shall the glory of Jacob sink away, 
 And the fatness of his flesh become leanness. 
 
 5 And it shall be as when the harvest-man gathereth the 
 
 corn. 
 And reapeth the ears with his arm ; 
 Yea, as when one gleaneth ears in the valley of Rephaim. 
 
 6 There shall be left in it only a gleaning, as in the olive- 
 
 harvest, 
 Two or three berries on the top of the highest bough, 
 Four or five on the fruitful branches, 
 Saith Jehovah, the God of Israel. 
 
 7 In that day shall a man have regard to his Maker, 
 And his eyes shall look to the Holy One of Israel. 
 
 8 He shall not look to the altars, the work of his hands, 
 Nor have respect to that which his fingers have made, 
 The images of Astarte and the Sun-pillars. 
 
 9 In that day shall his fortified cities be like ruins in the 
 
 forests, or on the mountain tops, 
 
 Which the enemy left, in flight from the children of 
 Israel ; 
 
 And the land shall be a desolation. 
 10 For thou hast forgotten the God of thy salvation, 
 
 And hast not been mindful of the rook of thy strength ; 
 
 Therefore though thou plant beautiful plants. 
 
 And set shoots from a foreign soil, 
 H When thou hast planted them, though thou hedge them in, 
 
 And in the morning bring thy plants to the blossom, 
 
 Yet shall the harvest flee away, 
 
 In the day of pain and desperate sorrow. 
 
CH. xviil.] ISAIAH. 
 
 79 
 
 XIV. 
 
 A description of tlie sudden destruction of Sennacherib's army near Jeru- 
 salem, whicli leads the prophet to speak of the Ethiopians, and of their 
 conversion to Jehovah through the display of his power in favor of the 
 Jews. — Ch. XVII. 12 — XVIII. 
 I 
 
 12 Alas ! a tumult of many nations ! 
 They rage with the raging of the sea. 
 Alas ! a roaring of kingdoms ! 
 
 They roar with the roaring of mighty waters. 
 
 13 Like the roaring of mighty waters do the nations roar ; 
 He rebuketh them, and they flee away, 
 
 Driven like the chaff of the mountains before the wind, 
 Like stubble before the whirlwind. 
 
 14 At the time of evening, behold, terror! 
 Before morning, behold, they are no more ! 
 This is the portion of them that spoil us, 
 And the lot of them that plunder us. 
 
 1 Ho ! thou land of rustling wings. 
 Beyond the rivers of Ethiopia ! 
 
 2 That sendest thy messengers upon the sea, 
 In reed-boats upon the face of the waters : 
 
 Go, ye swift messengers, to a nation tall and fair. 
 To a people terrible from the first and onward, 
 To a mighty, victorious people, 
 Whose land is divided by rivers ! 
 
 3 All ye inhabitants of the world, ye that dwell on the earth, 
 When the standard is lifted up on the mountains, behold ! 
 When the trumpet is sounded, hear ! 
 
 4 For thus hath Jehovah said to me : 
 
 " I will sit still, and look on from my dwelling-place. 
 Like a serene heat when the sun shineth. 
 Like a dewy cloud in the heat of harvest." 
 
 5 But before the vintage, when the bud is gone. 
 And the blossom is ripening into a swelling grape. 
 He shall cut off the shoots with pruning-hooks. 
 And the branches he shall take away and cut down. 
 
 6 They shall be left together to the ravenous birds of the 
 
 mountains. 
 
80 ISAIAH. [CH. XIX. 
 
 And to the wild beasts of the earth. 
 The ravenous birds shall summer upon it, 
 And ever)' wild beast of the earth sliall winter upon it. 
 7 At that time shall gifts be brought to Jehovah of hosts 
 From a nation tall and fair, 
 
 From a people terrible from the first and onward, 
 A mighty, victorious people, 
 Whose land is divided by rivers. 
 To the dwelling-place of Jehovah of hosts, to mount Zion. 
 
 XV. 
 
 political and physical calamities brought upon the Egyptians by Jehovah. 
 They turn to him, and regain their prosperity. — Ch. XIX. 
 
 1 The prophecy concerning Egypt. 
 
 Behold, Jehovah rideth upon a swift cloud, 
 And Cometh to Egypt ; 
 The gods of Egypt tremble at his presence, 
 And the heart of Egypt melteth within her. 
 
 2 "I will set the Egyptians against the Egyptians; 
 Brother shall fight against brother, 
 
 And neighbor against neighbor ; 
 
 City against city, 
 
 And kingdom against kingdom. 
 
 3 The spirit of Egypt shall fail within her, 
 And her devices I will bring to naught. 
 
 Then shall they consult the idols, and the sorcerers, 
 And the necromancers, and the wizards. 
 
 4 But I will gi\'e up the Egyptians to the hands of a cruel 
 
 lord, 
 And a fierce king shall rule over them," 
 Saith the Lord, Jehovah of hosts. 
 
 5 Then shall the waters fail from the river. 
 Yea, the river shall be wasted and dried up. 
 
 6 The streams shall become putrid ; 
 
 The canals of Egypt shall be emptied and dried up ; 
 The reed and the rush shall wither. 
 
 7 The meadows by tlie river, by the borders of the river. 
 
OH. XIX.] ISAIAH. 81 
 
 And all that groweth by the river, 
 Shall wither, be blasted, and be no more. 
 
 8 Then shall the fishermen mourn ; 
 
 All they that cast the hook into the river shall lament, 
 And they that spread nets upon the face of the waters 
 shall languish. 
 
 9 They, also, that work in flax, 
 
 And they that weave white linen, shall be confounded. 
 
 10 Her pillars are broken down, 
 
 And all who labor for hire are grieved in heart 
 
 11 Surely the princes of Zoan are fools ; 
 
 The wise counsellors of Pharaoh have been stupid in their 
 
 counsels. 
 How, then, can ye say to Pharaoh, 
 " I am the son of t>he wise. 
 The son of ancient kings " ? 
 
 12 Where are they now, thy wise men ? 
 
 Let them tell thee now, so that men may know it. 
 
 What Jehovah of hosts hath determined concerning Egypt ! 
 
 13 The princes of Zoan are become fools ; 
 The princes of Noph are deceived. 
 
 Even the chiefs of her tribes have caused Egypt to err. 
 
 14 Jehovah hath mingled within her a spirit of perverseness, 
 And they have caused Egypt to err in all her works, 
 
 As a drunkard staggereth in his vomit. 
 
 15 There shall be nothing which can be done by Egypt, 
 By the head, or the tail, the palm-branch, or the rush. 
 
 16 In that day shall the Egyptians be like women ; 
 They shall tremble and fear 
 
 On account of the shaking of the hand of Jehovah of 
 
 hosts. 
 Which he shall shake against them. 
 
 17 The land of Judah shall be a terror to Egypt ; 
 Every one to whom it is mentioned shall tremble 
 On account of the purpose of Jehovah of hosts, 
 Which he hath determined against them. 
 
 18 In that day there shall be five cities in the land of Egypt 
 Speaking the language of Canaan, 
 
 And swearing by Jehovali of hosts ; 
 
 One of them shall be called the City of the Sun. 
 
 19 In that day there shall be an altar to Jehovah in the 
 
 midst of the land of Egypt, 
 
 VOL. I. 4* 
 
62 ISAIAH. [CH. XX. 
 
 And in the border of it a pillar to Jehovah, 
 
 20 Which shall be a sign and a witness 
 
 For Jehovah of hosts in the land of Egypt, 
 That they cried to Jehovah on account of their oppressors. 
 And he sent them a saviour, and a defender, vfho deliv 
 ered them. 
 
 21 Thus shall Jehovah be made known to Egypt, 
 And the Egyptians shall know Jehovah in that day. 
 And shall offer hira sacrifices and oblations ; 
 
 They shall make vows to Jehovah, and perform them. 
 
 22 Thus Jehovah will smite Egypt ; he will smite and heal 
 
 her; 
 They shall return to Jehovah ; 
 Therefore will he hear and heal them. 
 
 23 In that day shall there be a highway from Egypt to As- 
 
 syria, 
 And the Assyrian shall come into Egypt, 
 And the Egyptian into Assyria, 
 And the Egyptians shall worship with the Assyrians. 
 
 24 In that day shall Israel be the tlaird 
 In connection with Egypt and Assyria, 
 A blessing in the midst of the earth. 
 
 25 Jehovah of hosts shall bless them, and say, 
 Blessed be Egypt, my people. 
 
 And Assyria, the work of my hands, 
 And Israel, my inheritance ! 
 
 XVI. 
 
 Against the ti-ust of Israel in Egypt and Ethiopia. — Ch. XX. 
 
 In the year in which Tartan, being sent by Sargon, 
 the king of Assyria, came to Ashdod, and fought against 
 Ashdod, and took it, at that time spake Jehovah through 
 Isaiah the son of Amoz in this manner : Go, and loose the 
 sackcloth from thy loins, and put off thy shoes from thy 
 feet. And he did so, walking naked and barefoot. 
 And Jehovah said : As my servant Isaiah hath walked 
 naked and barefoot three years, a sign and a token for 
 Egypt and Ethiopia, so shall the king of Assyria lead the 
 
<1H. XXI.] ISAIAH. 83 
 
 captives of Egypt, and prisoners of Ethiopia, young and 
 old, naked and barefoot, with their hind parts uncovered, 
 
 5 to the shame of the Egyptians. Then shall they be 
 afraid and ashamed on account of Ethiopia their trust, and 
 
 6 of Egypt their glory. The inhabitant of this coast sliall 
 say in that day, " Behold, so is it with them in whom we 
 trusted, and to whom we fled for help, that we might be 
 delivered from the king of Assyria. How then shall we 
 
 xvn. 
 
 The destruction of Babylon by the Medes and Persians. — Ch. XSI. 1-10. 
 
 1 The prophecy concerning the desert of the sea. 
 
 As storms which rush along through the south, 
 So it Cometh from the desert, 
 From the terrible land. 
 
 2 A grievous vision was revealed to me ; 
 
 The plunderer plundereth, and the destroyer destroyeth. 
 " Go up, O Elam ! Besiege, Media ! 
 All sighing do I make to cease." 
 
 3 Therefore are my loins fuU of pain ; 
 
 Pangs have seized me, as the pangs of a woman in trav- 
 ail; 
 For convulsions I cannot hear ; 
 For anguish I cannot see. 
 
 4 My heart panteth, 
 
 Terror hath seized upon me ; 
 
 The evening of my desire is changed into horror. 
 
 5 The table is prepared ; the watch is set ; 
 They eat ; they drink ; 
 
 " Arise, ye princes ! 
 Anoint the shield ! " 
 
 6 For thus said the Lord unto me : 
 " Go, set a watchman, 
 
 Who shall declare what he seeth." 
 
 7 And he saw a troop, horsemen in pairs, 
 Riders on asses, and riders on camels, 
 
84 ISAIAH. {ex va. 
 
 And he watched with the utmost heed. 
 
 8 Then he cried like a lion : 
 
 "My Lord, I stand continually upon the watch-towe > 
 
 the daytime, 
 And keep my post all the night ; 
 
 9 And behold, there cometh a troop, 
 Horsemen in pairs." 
 
 Again also he lifted np his voice, and said : 
 
 " Fallen, fallen is Babylon, 
 
 And all the graven images of her gods are cast broken t 
 
 the gi-ound." 
 10 my threshing, and the corn of my floor ! 
 
 "What I have heard from Jehovali of hosts, the God oJ 
 
 Israel, 
 That have I declared to you. 
 
 xvin. 
 
 Prophecy concerning Dumab, — Ch. XXI. 11, 12. 
 
 11 The prophecy concerning Dumah. 
 
 A voice came to me from Seir : 
 " Watchman, what of the night ? 
 Watchman, what of the night?" 
 
 12 The watchman saith : 
 "Morning cometh, and also night. 
 If ye will inquire, inquire ! 
 Return, come ! " 
 
 XIX. 
 
 Prophecy against the Arabians. — Ch. XXI. 13 - 17. 
 IS The prophecy against the Arabians. 
 
 In the thickets of Arabia shall ye lodge, 
 O yc caravans of Dedan ! 
 
CH. XXII.] ISAIAB. 85 
 
 14 The inhabitants of the land of Tema 
 Bring water to the thirsty ; 
 
 They come to meet the fugitive with bread. 
 
 15 For they flee from swords, 
 From the drawn sword, 
 And from the bent bow. 
 And from the fury of war. 
 
 16 For thus saith the Lord to me : 
 
 Witliin one year, according to the years of a hireling, 
 Shall all the glory of Kedar be consumed. 
 
 17 The remainder of the mighty bowmen of the sons of Ke- 
 
 dar shall be diminished ; * 
 
 For Jehovah, the God of Israel, hath said it. 
 
 XX. 
 
 Addressed to the iuhabitants of Jerusalem, when their city was besieged 
 
 Ch. XXII. 1-14. 
 
 1 The prophecy concerning the valley of vision. 
 
 What aileth thee now. 
 That all-thine inhabitants are gone up to the house-tops? 
 
 2 Thou that wast fuU of noise, 
 
 A tumultuous city, a joyous city ! 
 Thy slain fall not by the sword; 
 They are not slain in battle. 
 
 3 All thy leaders flee together, 
 By the bowmen are they bound ; 
 
 All found within thee are made captive together. 
 Even they who have fled from afar. 
 
 4 Therefore, say I, look away from me, that I may weep 
 
 bitterly ; 
 Strive not to comfort me for the desolation of the daughter 
 of my people ! 
 
 5 For a day of trouble, of desolation, and of perplexity Com- 
 
 eth 
 From the Lord, Jehovah of hosts, in the valley of vision. 
 They break down the walls ; 
 The cry reacheth to the mountains. 
 
86 ISAIAH. [en. XXII. 
 
 6 Elam bearetli the quiver, 
 
 With chariots full of men, and with horsemen ; 
 Kir uncovereth the shield. 
 
 7 Tliy fairest valleys, [O .Jerusalem,] are full of chariots ; 
 The horsemen set themselves in array against the gate ; 
 
 8 The veil of Judah is torn from her. 
 
 But in such a day ye look to the armor of the house of 
 the forest ; 
 
 9 Ye mark how many are the breaches of the city of David, 
 And collect the waters of the lower pool ; 
 
 10 Ye number the houses of Jerusalem, 
 
 And ye break down the houses to prepare the wall ; 
 
 11 Ye make a reservoir between the two walls for the waters 
 
 of the old pool ; 
 But ye look not to Him who hath done this ; 
 Ye regard not Him that hath prepared this from afar. 
 
 12 The Lord, Jehovah of hosts, calleth you this day 
 To weeping and to lamentation, 
 
 To baldness and to girding with sackcloth. 
 
 13 But, behold, joy and gladness, 
 Slaying oxen and killing sheep. 
 Eating flesh and drinking wine ! 
 " Let us eat and drink. 
 
 For to-morrow we die ! " 
 
 14 Therefore it hath been revealed in my ears by Jehovah 
 
 of hosts ; 
 " This Iniquity shall not be forgiven you, till^ye die,'' 
 Saith the Lord, Jehovah of hosts. 
 
 XXI. 
 
 The fall of Shebna, the prefect of the palace, and the promotion of Eliakim 
 in his place. — Ch. XXII. 15-26. 
 
 15 Thus saith the Lord, Jehovah of hosts : 
 Go in to this steward, 
 
 To Shebna, who is over the household, and say, 
 
 16 What hast thou here, and whom hast thou here, 
 That thou here hewest thee out a sepulchre, — 
 That thou hewest out thy sepulchre on high, 
 
OH. XXII.] 
 
 ISAIAH. 87 
 
 And gravest out a habitation for thyself in the rock ? 
 
 17 Behold, Jehovah will cast thee headlong with a mighty 
 
 thrust ; 
 
 18 He will violently roll thee together like a ball ; 
 Like a ball will he hurl thee into a wide country. 
 There shalt thou die ; 
 
 And there shall be thy splendid chariots, 
 ■Thou disgrace of the house of thy lord ! 
 
 19 I will drive thee from thy post, 
 
 And from thy station I will pull thee down. 
 
 20 In that day I will call my servant. 
 Even Eliakim, the son of Hilkiah ; 
 
 21 I will clothe him with thy robe, 
 And bind thy girdle around him ; 
 
 Thy government will I commit to his hand, 
 
 And he shall be a father to the inhabitants of Jerusalem, 
 
 And to the house of Judah. 
 
 22 I will lay the key of the house of David upon his shoul- 
 
 der; 
 He shall open, and none shall shut, 
 And he shall shut, and none shall open. 
 
 23 I will fasten him as a peg in a sure place, 
 
 And he shall be a glorious seat for his father's house. 
 
 24 Upon him shall hang all the glory of his father's house, 
 The offspring and the offshoots ; 
 
 Everysmall vessel, from the goblet even to all the pitch- 
 ers. 
 
 25 In that day, saith Jehovah of hosts. 
 
 The peg that was once fastened in a sure place shall be 
 
 moved ; 
 It shall be cut down, and fall. 
 And the burden which was upon it shall come to the 
 
 ground. 
 For Jehovah hath said it. 
 
88 ISAIAH. [CH. xxin. 
 
 XXII. 
 
 Prophecy of the destraotlon of Tyre. — Ch. XXIII 
 
 1 The prophecy concerning Tyre. 
 
 Howl, ye ships of Tarshish ! 
 For it is laid waste ; 
 Ko house, no entrance is left ! 
 
 From the land of the Chittasans wore the tidings brought 
 to them. 
 
 2 Be amazed, ye inhabitants of the sea-coast, 
 
 Which the merchants of Sidon, that pass over the sea, did 
 crowd ! 
 
 3 Upon the wide waters, the corn of the Nile, 
 The harvest of the river, was her revenue ; 
 She was the mart of the nations. 
 
 4 Be thou ashamed, Sidon, for the sea hath spoken, 
 The fortress of the sea hath spoken thus : 
 
 " I have not travailed, nor brought forth children ; 
 I have not nourished youths, nor brought up virgins." 
 
 5 When the tidings shall reach Egypt, 
 
 They shall be filled with anguish at the tidings concerning 
 Tyre. 
 
 6 Pass ye over to Tarshish ; 
 
 liowl, ye inhabitants of the sea-coast ! 
 
 7 Is this your joyous city, 
 
 Whose antiquity is of ancient days ? 
 Now her own feet bear her 
 To sojourn far away. 
 
 8 Who hath purposed this against Tyre, 
 The dispenser of crowns. 
 
 Whose merchants are princes. 
 
 Whose traders the nobles of the earth ? 
 
 9 Jehovah of hosts hath purposed it, 
 To bring down the pride of all glory, 
 To humble the nobles of the earth. 
 
 10 Go over thy land like the Nile, O daughter of Tarshish I 
 Now thy bonds are broken. 
 
 11 He hath stretched out his hand over the sea, 
 
CH. XXIII.] ISAIAH. 89. 
 
 He hath made the kingdoms tremble ; 
 
 Jehovah hath given commandment concerning Canaan 
 
 To destroy her strong holds. 
 
 12 He hath said, Thou shalt no more rejoice, 
 Thou ravished virgin, daughter of Sidon ! 
 Arise, pass over to the Chittseans ; 
 
 Yet even there shalt thou have no rest. 
 
 13 Behold the land of the ChaldaBans, 
 Who, not long ago, were not a people, — 
 
 The Assyrian assigned it to the inhabitants of the wilder- 
 ness, — 
 They raise their watch-towers ; 
 They destroy her palaces ; 
 They make her a heap of ruins. 
 
 14 Howl, ye ships of Tarshish ! 
 For your stronghold is destroyed. 
 
 15 And it shall come to pass in that day, 
 That Tyre shall be forgotten seventy years, 
 According to the days of one king ; 
 
 But at the end of seventy years 
 
 It shall be with Tyre as in the song of the harlot : 
 
 16 " Take thy lyre, go about the city, 
 O harlot, long forgotten ; 
 
 Make sweet melody ; sing many songs. 
 That thou mayst again be remembered ! " 
 
 17 At the end of seventy years shall Jehovah show regard to 
 
 Tyre, 
 And she shall return to her hire, 
 
 And play the harlot with all the kingdoms of the world, 
 That are upon the face of the earth. 
 IS But her gain and her hire shall be holy to Jehovah; 
 It shall not be treasured, nor laid up in store ; 
 But it shall be for them that dwell before Jehovah, 
 For abundant food, and for splendid clothing. 
 
.90 ISAIAH. [CH. XXIV. 
 
 xxm. 
 
 Desolation of tho land, return of the Jews from exile, and the destruction 
 of Babylon. — Ch. XXIV. — XXVII. 
 
 1 ' Behold, Jehovah emptieth and draineth the land ; 
 Yea, he turneth it upside down, and scattereth its inhab- 
 itants. 
 
 2 As with the people, so is it with the priest ; 
 As with the servant, so with the master ; 
 As with the maid, so with the mistress; 
 
 As with the buyer, so with the seller ; 
 As with the borrower, so with the lender ; 
 As with the usurer, so with the giver of usury. 
 
 3 The land is utterly emptied and utterly plundered ; 
 For Jehovah hath spoken this word. 
 
 4 The land mourneth, and withereth ; 
 The world languisheth, and withereth ; 
 
 The nobles of the people of the land do languish. 
 6 The land was polluted under its inhabitants. 
 Because they transgressed the law, they violated the stat- 
 utes, 
 They broke the everlasting covenant. 
 
 6 Therefore a curse devoured the land ; 
 Its inhabitants suffered for their guilt ; 
 
 Therefore are the inhabitants Of the land consumed with 
 
 heat, 
 And few of the men are left. 
 
 7 The new wine mourneth ; 
 The vine languisheth ; 
 
 All that were of a joyful heart do sigh ; 
 
 8 The mirth of tabrets ceaseth ; 
 
 The noise of them that rejoice is at an end ; 
 The joy of the harp ceaseth. 
 
 9 No more do they drink wine with the song ; 
 Strong drink is bitter to them that use it. 
 
 10 The city of desolation is broken down; 
 Every house is closed, so that none can enter. 
 
 11 There is a cry for wine in the streets; 
 All gladness is departed ; 
 
CH. XXIT.] ISAIAH. 91 
 
 The mirth of the land is gone; 
 
 12 Desolation is left in the city, 
 And the gate is smitten into ruins. 
 
 13 Yea, thus shall it be in the land, in the midst of the peo- 
 
 ple. 
 As when the olive-tree has been shaken ; 
 As the gleaning, when the vintage is ended. 
 
 14 These shall lift up their voice, and sing ; 
 
 Yea, for the majesty of Jehovah they shall shout from 
 the sea. 
 
 15 Wherefore praise ye Jehovah in the East, 
 
 The name of Jehovah, the God of Israel, in the isles of 
 the sea ! 
 
 16 From the end of the earth we hear songs : 
 " Glory to the righteous ! " 
 
 But I cry, Alas, my wretchedness, my wretchedness ! woe 
 
 is me! 
 The plunderers plunder ; the plunderers seize the spoil, 
 
 17 The terror, the pit, and the snare 
 
 Are upon thee, O inhabitant of the land ! 
 
 18 Whoso fieeth from the terror shall fall into the pit. 
 And whoso escapeth from the pit. 
 
 He shall be taken in the snare ; 
 
 For the floodgates of heaven are opened, 
 
 And the foundations of the earth tremble. 
 
 19 The earth is utterly broken down ; 
 The earth is shattered in pieces ; 
 
 The earth is violently moved from her place. 
 
 20 The earth reeleth like a drunkard. 
 
 It moveth to and fro like a hammock ; 
 For her iniquity lieth heavy upon her, 
 And she shall fall and rise no more. 
 
 21 In that day will Jehovah punish the host of the high ones 
 
 that are on high, 
 And the kings of the earth upon the earth. 
 
 22 They shall be thrown together bound into the pit, 
 And shall be shut up in the prison. 
 
 But after many days shall they be visited. 
 
 23 The moon shall be confounded, and the sun ashamed. 
 When Jehovah of hosts shall reign in mount Zion and 
 
 Jerusalem, 
 And his glory shall be before his ancients. 
 
92 ISAIAH. [en. XXV. 
 
 1 O Jehovali, thou art my God ; 
 
 I will exalt thee ; I will praise thy name, 
 
 For thou hast done wonderful thing.s ; 
 
 Thine ancient purposes are faithfulness and truth. 
 
 2 Thou hast made the city a heap ; 
 The fortified city a ruin. 
 
 The palace of the barbarians is to be no more a city ; 
 It shall never be built again. 
 
 3 Therefore shall mighty kingdoms praise thee ; 
 The cities of the terrible nations shall honor thee ; 
 
 4 For thou hast been a defence to the poor ; 
 A defence to the needy in his distress ; 
 
 A refuge from the storm, a shadow from the heat, 
 When the rage of tyrants was like a storm against a wall, 
 
 5 As heat in a dry land is made to vanish. 
 
 So thou puttest down the tumult of the barbarians ; 
 
 As heat is allayed by a thick cloud, 
 
 So the triumph of the tyrants is brought low. 
 
 ti Then in this mountain shall Jehovah of hosts prepare 
 for all nations 
 A feast of fat things, and wines kept on the lees ; 
 Of fat things full of marrow, of wines kept on the lees 
 well refined. 
 
 7 He will destroy in this' mountain the covering that was 
 
 cast over all people. 
 And the veil that was spread over all nations. 
 
 8 He will destroy death ibrever ; 
 
 The Lord Jehovah will wipe away the tears from all faces, 
 And the reproach of his people will he take away from the 
 
 whole earth ; 
 For Jehovah liath said it. 
 
 9 In that day shall men say, " Behold, this is our God ; 
 We waited for him, and he hath saved us ; 
 
 This is Jehovah, for whom we waited ; 
 Let us rejoice and exult in his salvation." 
 
 10 For the hand of Jehovah shall rest upon this mountain, 
 And Moab shall be trodden down in his place. 
 
 As straw is trodden down in a dung-pool. 
 
 11 And he shall stretch out his hands in the midst of it, 
 As the swimmer stretcheth out his hands to swim, 
 But God shall put down Ms pride, 
 
CH. xxvi.J ISAIAH. 93 
 
 Together with the devices of his hands. 
 12 And the high bulwarks of thy walls will he lay low ; 
 He will bring them down to the ground ; he will lay them 
 in the dust. 
 
 1 In that day shall this song be sung in the land of Judah: 
 " AVe have a strong city ; 
 
 His aid doth God appoint for walls and bulwarks. 
 
 2 Open ye the gates; 
 
 That the righteous nation may enter in, 
 The nation that keepeth the truth. 
 
 3 Tlim that is of a steadfast mind 
 Tliou vifilt keep in continual peace. 
 Because he trusteth in thee. 
 
 4 Trust ye in Jehovah forever, 
 
 For the Lord Jehovah is an everlasting rock. 
 
 5 For he hath brought down the inhabitants of the fortress ; 
 The lofty city he hath laid low ; 
 
 He hath laid her low even to the ground ; 
 He hath levelled her with the dust. 
 
 6 The foot trampleth upon her, 
 
 The feet of the poor, the steps of the needy. 
 
 7 The way of the upright is a smooth way ; 
 
 Thou, most righteous, doth level the path of the up- 
 right ! 
 
 8 In the way of thy judgments, O Jehovah, we have waited 
 
 for thee ; 
 The desire of our souls is to thy name, and to the remem- 
 brance of thee. 
 
 9 My soul longeth for thee in the night. 
 
 And my spirit within me seeketh thee in the morning ; 
 
 For when thy judgments are in the earth. 
 
 The inhabitants of the world learn righteousness. 
 
 10 Though favor be shown to the wicked, 
 He will not learn righteousness ; 
 
 In the land of uprightness will he deal unjustly. 
 And have no regard to the majesty of Jehovah. 
 
 11 Thy hand, O Jehovah, is lifted up, yet do they not see ; 
 But they shall see with shame thy zeal for thy people ; 
 Yea, fire shall devour thine adversaries. 
 
 12 Thou, O Jehovah, wilt give us peace ; 
 For all our works thou doest for us. 
 
94 ISAIAH. [on. XXYII. 
 
 13 Jehovah, our God, other lords have had dominion over 
 U8 besides thee ; 
 
 Only through thee do we call upon thy name. 
 M They are dead, they shall not live ; 
 
 They are shades, they shall not rise. 
 
 For thou hast visited and destroyed them, 
 
 And caused all the memory of them to perish. 
 
 15 " Thou wilt enlarge the nation, Jehovah ! 
 
 Thou wilt enlarge the nation ; thou wilt glorify thyself ; 
 Thou wilt widely extend all the borders of the land. 
 
 16 O Jehovah, in affliction they sought thee ; 
 
 They poured out their prayer, when thy chastisement was 
 upon them. 
 
 17 As a woman with child, when her delivery is near, 
 Is in anguish, and crieth aloud in her pangs. 
 
 So ha\e we been, far from thy presence, O Jehovah ! 
 
 18 We have been with child ; we have been in anguish, 
 Yet have, as it were, brought forth wind. 
 
 To the land we bring no deliverance ; 
 Nor are the inhabitants of the land born. 
 
 19 O might thy dead live again. 
 
 Might the dead bodies of my people arise ! 
 Awake, and sing, ye that dwell in the dust ! 
 For thy dew is like the dew upon plants. 
 And the earth shall bring forth her dead." 
 
 20 Come, my people, enter into thy chambers, 
 And shut thy doors behind thee ; 
 
 Hide thyself for a little moment, 
 Until the indignation be overpast ! 
 
 21 For behold, Jehovah cometh forth from his place. 
 
 To punish the inhabitants of the earth for their iniquity ; 
 And the earth shall disclose her blood, 
 And shall no longer cover her slain. 
 
 1 In that day will Jehovah punish wdth his sword, 
 His hard, and great, and strong sword, 
 
 The laviathan, that fleet serpent. 
 
 Even the leviathan, that winding serpent; 
 
 Yea, he will slay the monster, that is in the sea. 
 
 2 In that day, sing ye thus concerning the vineyard : 
 
CH. xxTii.] ISAIAH. 9.'i 
 
 3 " I, Jeliovab, am its guardian ; 
 I will water it every moment ; 
 That no one may assault it, 
 
 I will watch it day and night. 
 
 4 There is no fury in me ; 
 
 But let me find the thorns and thistles in battle ! 
 I will go against them, 
 And burn them up together, 
 
 5 Unless they take hold of my protection, 
 And with me make peace. 
 
 And make peace with me." 
 
 6 In coming days shall Jacob take root. 
 And Israel flourish and bud forth, 
 And fill the world with frait. 
 
 7 Did he smite Israel, as he smote those that smote him ? 
 Was he slain as those that slew him ? 
 
 8 In measure, by sending her away, didst thou punish her. 
 Taking her away in the rough tempest, in the day of the 
 
 east wind. 
 
 9 By this, therefore, is the iniquity of Jacob expiated, 
 And this is wholly the fruit of the removal of his sin, 
 That He has made the stones of the altar like limestones 
 
 broken in pieces. 
 And that the images of Astarte and the sun-pillars no 
 more stand. 
 
 10 For the fortified city is desolate, 
 
 An habitation forsaken, deserted like a wilderness ; 
 There doth the calf feed, and there doth he lie down, 
 And consume her branches. 
 
 11 "When her boughs are withered, .they are broken off; 
 Women come, and burn them ; 
 
 For it was a people of no understanding ; 
 Therefore he that made him had not mercy on him, 
 And he that formed him showed him no favor. 
 
 12 But it shall come to pass in that day, 
 That Jehovah shall gather fruit 
 
 From the stream of the Euphrates to the river of Egypt, 
 And ye shall be gathered, one by one, ye children of Is- 
 rael! 
 
 13 In that day shall a great trumpet be sounded. 
 
 And they shall come who are lost in the land of Assyria, 
 
96 ISAIAH. [en. xxviii. 
 
 Aud are outcasts in the land of Egypt, 
 And shall worship Jehovah upon the holy mountain ir 
 Jerusalem. 
 
 XXIV. 
 
 The kingdom of Epbraim or Israel threatened with destruction, on account 
 of its depravity. A favorable state of things is promised to Judah, which, 
 however, is afterwards to be destroyed on account of tlie intemperance, 
 disobedience, and impiety of the people, especially of the higher classes. 
 — Cn. XXVIII. 
 
 1 Woe to the proud crown of the drunkards of Ephraim, 
 To the fading flower, his glorious beauty, 
 
 At the head of the rich valley of a people stupefied with 
 wine. 
 
 2 Behold a strong, a mighty one from the Lord 
 Like a storm of hail, like a destructive tempest, 
 Like a flood of mighty, overflowing watere. 
 With violence shall dash it to the ground. 
 
 3 It shall be trodden under foot. 
 
 The proud crown of the drunkards of Ephraim. 
 
 4 And the fading flower, their glorious beauty, 
 At the head of the rich valley. 
 
 Shall be as the early fig before the time of harvest, 
 Which whoso seeth plucketh immediatel}'. 
 And swalloweth as soon as it is in his hand. 
 
 6 In that day shall Jehovah of hosts 
 
 Be a glorious crown, and a beautiful diadem to the residua 
 of his people ; 
 
 6 A spirit of judgment to him that sitteth in judgment, 
 And of strength to them that drive back the enemy to their 
 
 gates. 
 
 7 But even these stagger through wine, 
 And reel through strong di'ink ; 
 
 The priest and the prophet stagger through strong drink 
 They are overpowered with wine ; 
 They stumble through strong drink ; 
 They reel in vision. 
 They stagger in judgment. 
 
on. xxvin.] ISAIAH. 
 
 97 
 
 8 For all their tables are full of filthy vomit, 
 So that there is no place clean. 
 
 9 "Whom," say they, " will he teach knowledge, 
 And to whom will he impart instruction ? 
 
 To the weaned from the milk ? 
 
 To those just taken from the breast? 
 
 10 For it is precept upon precept, precept upon precept, 
 Command upon command, command upon command, 
 A little here, and a little there." 
 
 11 Yea, with stammering lips and a, strange tongue 
 He shall indeed speak to this people ; 
 
 12 He that said to them, 
 
 " This is the way of rest, give rest to the weary; 
 This is the way of safety " ; 
 But they would not hear. 
 
 13 Then shall the word of Jehovah be indeed to them 
 " Precept upon precept, precept upon precept. 
 Command upon command, command upon command, 
 A little here, and a little there," 
 
 So that they shall go on, and fall backwards, and be 
 broken. 
 
 And be snared and caught. 
 M Wherefore hear ye tiTe word of Jehovah, 
 
 Ye scoffers, who rule this people in Jerusalem! 
 15 Since ye say, 
 
 " We have entered into a covenant with death. 
 
 And with the under-world have we made an agreement. 
 
 The overflowing scourge, when it passeth through, shall 
 not reach us ; 
 
 For we have made falsehood our refuge. 
 
 And in deceit we have hidden ourselves." 
 IB Therefore thus saitli the Lord Jeho\'ah : 
 
 Behold, I have laid in Zion as a foundation a stone, 
 
 A tried stone, a precious corner-stone, a sure foundation ; 
 
 He that trusteth shall not flee away, 
 
 17 I will make justice a line. 
 And righteousness a plummet. 
 
 And the hail shall sweep away the refuge of falsehood. 
 And the waters shall overwhelm its hiding-place ; 
 
 18 And your covenant with death shall be broken. 
 
 And your agreement with the under-world shall not stand ; 
 When the overflowing scourge shall pass through, 
 vojj, J, 5 
 
98 ISAIAH. [CH. xxriTi. 
 
 By it shall ye be beaten down. 
 
 19 As often as it passeth through, it shall bear you away; 
 For every morning shall it pass through, 
 
 By day and by night; 
 
 Even to hear the rumor of it shall be terrible. 
 
 20 Yea, the bed is too short for one to stretch himself on it. 
 And the covering too narrow for one to wrap himself in it. 
 
 21 For Jehovah will rise up, as in mount Perazim ; 
 
 He will be moved with anger, as in the valley of Gibeon, 
 
 To perform his act, his strange act, 
 
 And to execute his work, liis strange work. 
 
 22 Now, therefore, be ye no longer scoffers, 
 Lest your bands become stronger ; 
 
 For destruction and punishment have been revealed to me 
 From Jehovah of hosts concerning the whole land ! 
 
 23 Give ear, and listen to my voice, 
 Attend, and hearken to my words ! 
 
 24 Is the ploughman always ploughing in order to sow? 
 Is he always opening and harrowing his field? 
 
 25 When he hath made the face thereof even. 
 
 Doth he not then scatter the dill, and cast abroad the 
 
 cumin, * 
 
 And sow the wheat in rows. 
 And the barley in its appointed place, 
 And the spelt in his border ? 
 
 26 Thus his God rightly instructeth him. 
 And giveth him knowledge. 
 
 27 The dill is not beaten out with the thrashing-sledge, 
 Nor is the wheel of the wain rolled over the cumin ; 
 But the dill is beaten out with a staff, 
 
 And the cumin with a rod. 
 2'8 Bread-corn is beaten out. 
 
 Yet doth not the husbandman thrash it without limit ; 
 
 He driveth over it the wheels of the wain. 
 
 And the horses, yet doth he not utterly crush it. 
 29 This also proceedeth from Jehovah of hosts; 
 
 He is wonderful in counsel, 
 
 Excellent in wisdom. 
 
en. XXIX.] ISAIAH. 9!) 
 
 XXV. 
 
 The siege and deliverance of Jerusalem. Reproofs of infidelity and im- 
 piety. — Ch. XXIX. 
 
 1 Woe to Ariel, to Ariel, 
 The city where David dwelt ! 
 Add year to year, 
 
 Let the festivals go round, 
 
 2 Then will I distress" Ariel ; 
 Mourning and sorrow shall be there ; 
 
 Yet shall she be to me as Ariel [the lion of God]. 
 
 3 I will encamp against thee round about. 
 
 And I will lay siege against thee with a mound, 
 And I will raise towers against thee. 
 
 4 Thou shall be brought down, and speak from the ground, 
 And thy speech shall be low from the dust ; 
 
 Thy voice shall be like that of a spirit under ground, 
 And thy speech shall chirp as from the dust. 
 
 5 Yet shall the multitude of thine enemies be like fine 
 
 dust ; 
 The multitude of the terrible like flying chaff; 
 It shall take place suddenly, in a moment. 
 
 6 From Jehovah of hosts cometh the visitation 
 With thunder, and earthquake, and great noise, 
 
 '■^JWith storm and tempest, 
 And flames of devouring fire. 
 
 7 As a dream, a vision of the night. 
 Shall be the multitude of all the nations 
 That fight against Ariel, 
 
 That fight against her and her fortress. 
 And distress her. 
 
 8 As a hungry man dreameth, and lo ! he eateth, 
 But awaketh and is still hungry ; 
 
 And as a thirsty man dreameth, and lo ! he drinketh. 
 But awaketh, and lo ! he is faint and thirsty ; 
 So shall it be with the multitude of all the n>xtions 
 That fight against mount Zion. 
 
 9 Be in amazement and be amazed ! 
 Be blinded and be blind ! 
 
100 ISAIAH. [oh. XXIX. 
 
 They are drunk, but not M'ith wine ; 
 They stagger, but not with strong drink ! 
 
 10 For Jehovah hath poured upon you a spirit of sl^imber; 
 He hath closed your eyes, the prophets, 
 
 And covered your heads, the seers ; 
 
 11 And so every vision is to you as the words of a sealed 
 
 book, 
 Which is given to a man that is skilled in writing. 
 Saying, " Read this, I pray thee " ; 
 But he answereth, " I cannot, for it is sealed." 
 
 12 Or, if he give it to one that is not skilled in writing, 
 Saying, " Read this, I pray thee," 
 
 He answereth, " I am not skilled in writing.'' 
 
 13 Therefore saith the Lord, 
 
 Since this people draweth near to me with their mouth. 
 And honoreth me with their lips. 
 While their heart is far from me, 
 
 And their worship of me is according to the command- 
 ments of men, 
 
 14 Therefore, behold, I will proceed to deal marvellously 
 
 with this people ; 
 Marvellously and wonderfully. 
 For the wisdom of their wise men shall perish. 
 And the prudence of the prudent shall be hid. 
 
 15 Woe to them that hide deep their purposes from Jehovah, 
 Whose work is in darkness; 
 
 That say, Who seeth as ? Who knoweth us ? 
 
 16 Alas, your perverseness ! 
 
 Is the potter to be esteemed as the clay, 
 
 That the work should say of its maker. He made me not ? 
 
 And the thing formed say of him that formed it. 
 
 He hath no understanding ? 
 
 17 Is it not yet a very little while. 
 
 And Lebanon shall be changed to a fruitful field. 
 And the fruitful field be esteemed a forest. 
 IS And in that day shall the deaf hear the words of the book. 
 And out of mist and darkness shall the eyes of the blind 
 see. 
 
 19 The afflicted shall exceedingly rejoice in Jehovah, 
 And the poor shall exult in the Holy One of Israel. 
 
 20 For the oppressor hath come to naught ; the scoffer is de- 
 
 stroyed ; 
 
CH. XXX.] ISAIAH. 101 
 
 And all that watched for iniquity are cut off; 
 
 21 Who condemned a man in his cause, 
 
 And laid snares for him who defended himself in the gate, 
 And with falsehood caused the righteous to fail. 
 
 22 Therefore concerning the house of Jacob thus saith Je- 
 
 hovah, 
 Ho that redeemed Abraham : 
 No more shall Jacob be ashamed. 
 And no more shall his face grow pale. 
 
 23 For when his children tehold the work of my hands in the 
 
 midst of them. 
 They shall honor my name. 
 They shall honor the Holy One of Jacob, 
 And reverence the God of Israel. 
 21 They that erred in spirit shall come to understanding. 
 And the obstinate shall receive instruction. 
 
 XXVI. 
 
 The prophet condemns attempts to form an alliance with Egypt, and re- 
 proves the fondness for war, and the want of piety in the people. Piety 
 will lead to prosperity. The Assyrians to be destroyed. — Cn. XXX. 
 
 1 "Woe to the rebellious children, saith Jehovah, 
 Who form plans, and not from me, 
 
 And make covenants without my spirit, 
 That they may add sin to sin ! 
 
 2 Who go down into Egypt, 
 Without inquiring at my mouth. 
 
 To seek refuge in Pharaoh's protection. 
 And to trust in the shadow of Egypt ! 
 
 3 The protection of Pharaoh shall be your shame ; 
 Your trust in the shadow of Egypt your confusion. 
 
 4 For their princes are at Zoan, 
 
 Their ambassadors have anrived at Hanes. 
 
 5 But they are all ashamed of a people that do not profit 
 
 them ; 
 That are no help and no profit, 
 But only a shame and a reproach. 
 
 6 The loaded beasts go southward, 
 
102 ISAIAH. [CH. XXX 
 
 Through a land of anguish and distress, 
 
 Whence come forth the lioness, and the fierce lion, 
 
 The viper, and the flying fiery serpent ; 
 
 On the shoulders of young asses they carry their wealth, 
 
 And on the bunches of camels their treasures, 
 
 To a people that will not profit them ! 
 
 7 Vain and empty is the help of Egypt ; 
 Wherefore I call her. The Blusterer that sitteth still. 
 
 8 Go now, write this on a tablet before them ; 
 Note it down upon a book. 
 
 That it may remain for future times, 
 A testimony forever ! 
 
 9 For this is a rebellious people, false children ; 
 Children who will not hear the law of Jehovah ; 
 
 10 Who say to the seers, " See not!" 
 
 And to the prophets, " Prophesy not i-ight things ; 
 Speak to us smooth things. 
 Prophesy falsehood ! 
 
 11 Turn aside from the way. 
 Depart from the path, 
 
 Remove from our sight the Holy One of Israel ! " 
 
 12 Wherefore thus saith the Holy One of Israel : 
 Since ye despise this word. 
 
 And trust in oppression and perverseness, 
 And lean thereon, 
 IS Therefore shall this iniquity be to you 
 Like a breach ready to give way, 
 That swelleth out in a high wall. 
 Whose fall cometh suddenly, in an instant. 
 
 14 It is broken like a potter's vessel. 
 Which is dashed in pieces and not spared, 
 
 So that among its fragments not a sherd is found to take 
 
 up fire from the hearth. 
 Or to dip water from the cistern. 
 
 15 For thus said the Lord Jehovah, the Holy One of Israel 
 By a return and by rest shall ye be saved ; 
 
 In quietness and confidence is your strength ; 
 
 16 But ye would not. 
 
 Ye said, " No ! we will bound along upon horses " ; 
 Truly ye shall bound along in flight. 
 "We will ride upon swiCt coursers" ; 
 But they shall be swift that pursue you. 
 
CH. XXX.] ISAIAH. 103 
 
 17 A thousand shall flee at the rebuke of one, 
 And ten thousand at the rebuke of five, 
 
 Till what remains of you shall "be as a beacon on the top 
 
 of a mountain, 
 As a banner upon a hill. 
 
 18 And yet will Jehovah wait to be gracious to you, 
 And yet will he arise to have mercy upon you ; 
 For Jehovah is a righteous God ; 
 
 Happy are all they who wait for him ! 
 
 19 For, people of Zion, that dwellest in Jerusalem, 
 Thou shall not always weep ! 
 
 He will be very gracious to thee at the voice of thy cry ; 
 No sooner shall he hear it, than he will answer thee. 
 
 20 Though Jehovah hath given thee the bread of distress, 
 
 and the water of affliction, 
 Yet shall thy teachers be hidden from thee no more ; 
 But thine eyes shall see thy teachers. 
 
 21 And thine ears shall hear a voice behind thee, 
 Saying, " This is the way, walk ye in it ! " 
 
 When ye turn aside to the right hand, or to the left. 
 
 22 Ye shall treat as defiled the silver coverings of your gra- 
 
 ven images, . 
 And the golden clothing of your molten images. 
 Ye shall cast them away as an unclean thing ; 
 Away ! shall ye say to them. 
 
 23 Then will he give rain for thy seed, 
 With which thou shalt sow the ground, 
 
 And the bread-corn, the produce of the land, shall be rich 
 
 and nourishing; 
 Then shall thy cattle feed in large pastures. 
 
 24 The oxen also, and the young asses, that till the ground. 
 Shall eat well-seasoned provender. 
 
 Which hath been winnowed with the shovel and the fan. 
 
 25 And on every lofty mountain. 
 And on every high hill. 
 
 Shall be brooks and streams of water, 
 In the day of the great slaughter. 
 When the towers fall. 
 
 26 Then shall the light of the moon be as the light of the sun, 
 And the light of the sun shall be sevenfold, 
 
 [As the light of seven days,] 
 
10-1 ISAIAH. ICH. XXX. 
 
 When Jehovah bindefh up the bruises of his people, 
 And healeth the wound which they have received. 
 
 27- Beliold, the nume of .Jehovah cometh from afar, 
 
 His anger burneth, and violent is the llame. 
 
 His lips are full of indignation, 
 
 And his tongue like a devouring fire. 
 is His breath is lilie an overflowing torrent, 
 
 That reachetli even to the neck ; 
 
 He will toss the nation with the winnowing-fan of destruc- 
 tion ; 
 
 He will put a bridle upon the jaws of the people, that 
 shall lead them astray. 
 
 29 But ye shall then sing as in the night of a solemn festival ; 
 Your heart shall be glad, like bis who marcheth with the 
 
 sound of tlie pipe 
 To the mountain of Jehovah, to the rock of Israel. 
 
 30 Jehovah will cause his glorious voice to be heard, 
 And the blow of his arm to be seen. 
 
 With furious anger, and flames of devouring fire ; 
 With flood, and storm, and hailstones. 
 
 31 For by the voice of Jehovah shall the Assyrian be bpa*p" 
 
 down ; 
 pie will smite him with the rod. 
 
 32 And as often as the appointed rod shall strike, 
 Which Jehovah shall lay heavily upon him. 
 
 It shall be accompanied with tabrets and harps ; 
 And with fierce battles will he fight against him. 
 
 33 For long hath the burning place been prepared ; 
 Yea, for the king hath it been made ready ; 
 The pile is made deep and broad ; 
 
 There is fire and wood in abundance ; 
 The breath of Jehovah, like a stream of brimstone, shall 
 kindle it. 
 
OH. xxxi.J ISAIAH. lOS 
 
 xxvn. 
 
 Against an alliance with Egypt, and in favor of trusting in Jehovah. — 
 Ch.XXXI. 
 
 1 Woe to them that go down to Egypt for help, 
 And put their trust in horses, 
 
 And confide in chariots, because they are many, 
 And in horsemen, because their number is great, 
 But look not to the Holy One of Israel, 
 And resort not to Jehovah. 
 
 2 Yet he, too, is wise ; 
 
 He will bring evil, and not take back his words ; 
 He will arise against the house of the evil-doers, 
 And against the help of them that do iniquity. 
 
 3 The Egyptians are men, and not God, 
 And their horses are flesh, and not spirit. 
 When Jehovah shall stretch forth his hand. 
 
 Then shall the helper fall, and the helped be overthrown ; 
 And they shall all perish together. 
 
 4 For thus hath Jehovah said to me : 
 
 As when the lion and the young lion growl over their 
 
 prey, 
 And a multitude of shepherds is called forth against him, 
 By their noise he is not terrified. 
 Nor by their tumult disheartened ; 
 So shall Jehovah of hosts come down to fight for mount 
 
 Zion, and her hill. 
 
 5 As birds hover over their young. 
 
 So shall Jehovah of hosts defend Jerusalem ; 
 He will defend and deliver, spare and save. 
 
 6 Turn, ye children of Israel, 
 
 To him from whom ye have so deeply revolted ! 
 
 7 For in that day shall every one cast away his idols of sil- 
 
 ver and his idols of gold, 
 Which your hands have made for sin. 
 
 8 The Assyrian shall fall by a sword not of man. 
 Yea, a sword not of mortal shall devour him ; 
 He shall flee before the sword. 
 
 And his young warriors shall be slaves. 
 5* 
 
106 ISAIAH. [CH. XXXII. 
 
 9 Through fear sIkiII he pass beyond his stronghold, 
 And his princes shall be afraid of the standard. 
 Thus saith Jehovah, who hath his fire in Zion, 
 And his furnace in Jerusalem. 
 
 xxvm. 
 
 A happy state of things is to succeed the calamities of the Jewish nation. — 
 Ch. XXXII. 
 
 1 Behold ! a king shall reign in righteousness. 
 
 And princes shall rule with equity. 
 1 Every one of them shall be a hiding-place from the wind, 
 
 And a shelter from the tempest; 
 
 As streams of water in a dry place, 
 
 As the shadow of a great rook in a weary land. 
 
 3 The eyes of them tliat see shall no more be blind, 
 And the ears of them that hear shall hearken. 
 
 4 Tlie lieart of the rash shall gain wisdom, 
 
 And the tongue of the stammerer learn to speak plainly. 
 
 5 The vile shall no more be called liberal. 
 Nor the niggard said to be bountiful ; 
 
 6 For the vile will still utter villany. 
 And his heart will devise iniquity ; 
 
 He will practise deception, and speak impiety against 
 
 God; 
 He will take away the food of the hungry. 
 And deprive the thirsty of drink. 
 
 7 The instruments also of the niggard are evil ; 
 He plotteth mischievous devices. 
 
 To destroy the poor with lying words, 
 Even when the cause of the needy is just. 
 
 8 But the liberal deviseth liberal things. 
 And in liberal things will he persevere. 
 
 9 Arise, hear my voice, ye women that are at ease ! 
 Give ear to my speech, ye careless daughters ! 
 
 10 One year more, and ye shall tremble, ye careless women ! 
 
 For the vintage shall fail ; the harvest shall not come. 
 1 J Tremble, Dye that are at ease ! 
 
CH. xxxin.] ISAIAH. 107 
 
 Be in dismay, ye careless ones ! 
 
 Strip you, make you bare, gird ye sackcloth upon your 
 loins ! 
 
 12 They shall smite themselves on their breasts, 
 On account of the pleasant fields, 
 
 On account of the fruitful vine. 
 
 13 Upon the land of my people shall come up thorns and 
 
 briers ; 
 Yea, upon all the houses of joy in the joyous city. 
 
 14 For the palace shall be forsaken ; 
 
 The tumult of the city shall be solitary; 
 
 The fortified hill and the tower shall be dens forever; 
 
 The joy of wild-asses, the pasture of flocks ; 
 
 15 Until the spirit from on high be poured upon us, 
 And the wilderness become a fruitful field, 
 And the fruitful field be esteemed a forest. 
 
 16 Then shall justice dwell in the wilderness. 
 And righteousness in the fruitful field. 
 
 17 And the effect of righteousness shall be peace. 
 
 And the fruit of righteousness quiet and security forever. 
 
 18 Then shall my people dwell in peaceful habitations. 
 In secure dwellings, in quiet resting-places. 
 
 19 But the hail shall descend, and the forest shall fall ; 
 And the city shall be brought very low. 
 
 20 Happy ye who sow beside all waters ; 
 
 Who send forth thither the feet of the ox and the ass ! 
 
 XXIX. 
 
 The destruction of the Assyrian army, and tlie security of the Jews under 
 the protection of God. — Cn. XXXIII. 
 
 1 Woe to thee, thou spoiler, who hast not been spoiled ! 
 Thou plunderer, who hast not been plundered ! 
 
 When thou hast ceased to spoil, thou shalt be spoiled ; 
 When thou hast finished plundering, they shall plunder 
 thee. 
 
 2 O Jehovah, have mercy upon us ! in thee do we trust; 
 Be thou our strength every morning. 
 
108 ISAIAH. [cii. xxxTii. 
 
 Our salvation in tho time of trouble. 
 
 3 At the voice of thy thunder the people flee ; 
 AYhen thou dost arise, the nations are scattered. 
 
 4 Your spoil shall be gathered, as the locust gathereth ; 
 As the locust runneth, so shall they run upon it. 
 
 5 Jehovah is exalted ; 
 
 Yea, he dwelleth on high ; 
 
 He filleth Zion with justice and righteousness. 
 
 6 Tliere shall be security in thy times ; 
 
 Wisdom and knowledge shall be thy store of prosperity, 
 And tlie fear of Jehovah, this shall be thy treasure! 
 
 7 Behold, the mighty men cry without: 
 The ambassadors of peace weep bitterly. 
 
 S The highways are desolate ; 
 
 Tlie traveller ceaseth ; 
 
 He breaketh the covenant ; he despiseth the cities ; 
 
 Of men he maketh no account. 
 9 The land mourneth and languisheth ; 
 
 Lebanon is put to shame, and withered away ; 
 
 Sharon is lilie a desert. 
 
 And Bashan and Carmel are stripped of their leaves. 
 10 Now will I arise, saith Jehovah, 
 
 Now will I exalt myself, 
 
 Now will I lift myself up. 
 ] 1 Ye shall conceive chaff, and bring forth stubble ; 
 
 Your own wrath is tho fire which shall devour you. 
 
 12 The nations shall bo burnt into lime ; 
 
 Like thorns cut down, they shall be consumed with fire. 
 
 13 Hear, ye tliat are far off, what I have done; 
 IMark, ye that are near, my power ! 
 
 14 The sinners in Zion are struck with dread ; 
 Terror hath seized upon the unrighteous: 
 
 " Who among us can dwell in devouring fire ? 
 Who among us can dwell in everlasting flames?" 
 
 1.") TTo that walketh in I'ighteousness, 
 And sp(;aketli that which is right. 
 That despisetli the gain of oppression. 
 And shaketh his hands from bribery, 
 That stoppeth his ears, so as not to hear of blood. 
 
en. xxxm.] ISAIAH. 
 
 109 
 
 And shutteth his eyes, so as not to behold iniquity. 
 
 16 He shall dwell on high ; 
 
 The strongholds of rocks shall be hia defence ; 
 His bread shall be given Ijim ; 
 His water shall not fail. 
 
 17 Thine eyes shall see the king in his glory 
 They shall survey a wide-extended land. 
 
 18 Thy heart shall meditate on the past terror: 
 
 " Where now is the scribe ? Where the weigher of trib 
 
 ute? 
 Where he that numbered the towers ? " 
 
 19 Thou shalt see no more a fierce people, 
 
 A people of a dark language, which thou couldst not heai-, 
 And of a barbarous tongue, which thou couldst not under- 
 stand ; 
 
 20 Thou shalt see Zion, the city of our solemn feasts ; 
 Thine eyes shall behold Jerusalem, as a quiet habitation, 
 A tent that shall never be moved, 
 
 Whose stakes shall never be taken away, 
 And whose cords shall never be broken. 
 
 21 For there the glorious Jehovah will be to us 
 Instead of rivers and broad streams, 
 Which no oared galley shall pass, 
 
 And no gallant ship go through. 
 
 22 For Jehovah is our judge ; Jehovah is our lawgiver ; 
 Jehovah is our king; it is he that will save us. 
 
 23 Thy ropes hang loose ; 
 
 They cannot hold the mast-socket, 
 Nor can they spread the sail. 
 Then shall a great spoil be divided ; 
 Even the lame shall take the prey. 
 
 24 No inhabitant shall say, I am sick ; 
 
 The people that dwell therein shall be forgiven their in- 
 iquity 
 
110 ISAIAH. [CH. xxxiT. 
 
 XXX. 
 
 The destruction of the enemies of the Jews, especially of Edom, and the 
 restoration of the Jews to their native laud from the captivity at Baby- 
 lon. — Ch. XXXIV., XXXV.' 
 
 1 Dkaw near, O ye nations, and hear ! 
 Attend, O ye people ! 
 
 Let the earth hear, and all that is therein ; 
 The world, and all that springs from it ! 
 
 2 For the wrath of Jehovah is kindled against all the ca- 
 
 tions, 
 And his fury against all their armies ; 
 lie hath devoted them to destruction ; 
 He hath given them up to slaughter. 
 
 3 Their slain shall be cast out ; 
 
 From their carcasses their stench shall ascend. 
 And the mountains shall flow down with their blood. 
 
 4 And all the hosts of heaven shall melt away ; 
 And the heavens shall be rolled up like a scroll, 
 And all their host sliall fall down. 
 
 As the withered leaf falloth from the vine, 
 As the blighted fruit from the fig-tree. 
 
 5 For my sword hath become drunk in heaven ; 
 Behold, upon Edom shall it descend. 
 
 Upon the people under my curse, for vengeance. 
 
 6 The sword of Jeliovah is full of blood ; 
 It is covered with fat, 
 
 AVith the blood of lambs and goats, 
 With the fat of the kidneys of rams ; 
 For Jehovali holdelli a sacrifice in Bozrah, 
 And a great slaughter in the land of Edom. 
 
 7 Tlie wild buffaloes sliall fall down with them. 
 And the bullocks with the bulls ; 
 
 The land shall be drunk with blood, 
 And the ground enriched with fat. 
 
 8 For Jehovah lioldctli a day of vengeance, 
 A year of recompense in the cause of Zion. 
 
 9 Her streams shall bo turned into pitch, 
 And her dust into brimstone. 
 
 And her whole laml shall become burning pitch. 
 
CH. XXXV.] ISAIAH. Ill 
 
 10 Day and night it shall not be quenched; 
 Its smoke shall ascend forever ; 
 From generation to generation it shall lie waste; 
 None shall pass through it for ever and ever. 
 ' 1 1 The pelican and the hedgehog shall possess it ; 
 The heron aud the raven shall dwell in it ; 
 Over it will he draw the measuring-hne of destruction. 
 And the plummet of desolation. 
 
 12 Her nobles — none are there, who may proclaim a king-. 
 
 dom, 
 And all her princes have come to naught. 
 
 13 Thorns shall spring up in her palaces ;. 
 Nettles and thistles in her strongholds. 
 She shall become a habitation for jackals, 
 A court for ostriches. 
 
 14 The wild-cats shall fall upon the wolves. 
 And the satyr shall call to his fellow ; 
 There also shall the night-spectre light, 
 And find a place of rest. 
 
 15 There also shall the arrow-snake make her nest, and lay 
 
 her eggs ; 
 She shall hatch them, and gather her young under hei 
 
 shadow : 
 There also shall the vultures be gathered together, 
 Every one with her mate. 
 
 16 Search ye the book of Jehovah, and read ! 
 Not one of these shall fail ; 
 
 Not one shall want her mate ; 
 For His mouth, it shall command. 
 And His spirit, it shall gather them. 
 
 17 He shall cast the lot for ihem ; 
 
 His hand shall divide it for them with a line ; 
 
 They shall possess it forever ; 
 
 From generation to generation shall they dwell therein. 
 
 1 The wilderness and the parched land shall be glad, 
 And the desert rejoice and blossom as the rose ; 
 
 2 It shall blossom abundantly, and exult with joy and sing- 
 
 ing; 
 The glory of Lebanon shall be given to it ; 
 The beauty of Carmel and Sharon ; 
 They shall behold the glory of Jehovah, 
 
112 ISAIAH. [cii. xxxvi. 
 
 The majesty of our God ; 
 
 3 Strengthen ye the weak hands, 
 And confirm the tottering knees ! 
 
 4 Say ye to the faint-hearted, " Be ye stiong ; fear ye not ; 
 Behold your God ! 
 
 "S'engeance cometh, the retribution of God ; 
 lie will come and save you ! " 
 
 5 Then shall the eyes of the blind be opened, 
 And the ears of the deaf be unstopped. 
 
 6 Then shall the lame leap like the hart. 
 And the tongue of the dumb shall sing; 
 
 For in the wilderness shall waters break forth, 
 And streams in the desert. 
 
 7 The glowing sands shall become a pool. 
 And the thirsty ground springs of water ; 
 In the habitation of jackals, where they lie. 
 Shall be a place for reeds and rushes. 
 
 8 And a path shall be there, and a highway. 
 And it shall be called the holy way ; 
 
 No unclean person shall pass over it ; it shall be for them- 
 
 alone ; 
 He that goeth in this way, though a fool, shall not err 
 
 therein. 
 
 9 No lion shall be there, 
 
 Nor shall any ravenons beast go up thereon ; 
 It shall not be found there ; 
 But the redeemed shall walk there. 
 10 Yea, the ransomed of Jehovah shall return; 
 They shall come to Zion with songs ; 
 Everlasting joy shall be upon their heads ; 
 They shall obtain joy and gladness, 
 And sorrow and sighing shall flee away. 
 
 XXXI. 
 
 Narrative of certain transactions which toolc placo during the reign of 
 Hezelciah. — Cii. XXXVI. — XXXIX. 
 
 1 In the fourteenth year of King Hezekiah, Sennacherib, 
 king of Assyria, came up against all the fortified cities 
 
CH. XXXVI.] ISAIAH. ' 113 
 
 2 of Judali, and took them. And the king of Assyria sent 
 Rabshakeh from Lachish to Jerusalem, with a great army, 
 against King Hezekiah, and he halted at the aqueduct of 
 
 3 the upper poo^ in the highway to the fuller's field. Then 
 came forth to him Eliakim, the son of Hilkiah, who was 
 over the palace, and Shebna the scribe, and Joah, the son 
 of Asaph, the annalist. 
 
 4 ■ And Rabshakeh said to them, Say ye to Hezekiali, 
 Thus saith the great king, the king of Assyria : What a 
 
 5 confidence is this which thou cherishest ! Thou sayest, 
 (but it is vain talk,) " I have counsel and strength for 
 war." In whom, then, dost thou trust, that thou rebellest 
 
 6 .against me ? Behold, thou trustest in that broken reed- 
 stuff, Egypt, on which if a man lean, it will pierce his 
 hand, and go through it. Such is Pharaoh, king of Egypt, 
 
 7 to all that trust in him. But if ye say to me, " We trust 
 in Jehovah, our God, " — is it not he whose high places 
 and whose altars Hezekiah hath taken away, and com- 
 manded Judah and Jerusalem to worship before this altar? 
 
 S Engage, now, with my master, the king of Assyria ! and 
 I will give thee two thousand horses, when thou art able 
 
 9 to provide for thyself riders for them. How, then, canst 
 thou resist- a single captain, one of the least of the servants 
 of my master ? Yet thou trustest in Egypt, on account of 
 
 10 her chariots and her horsemen. And am I now come up 
 without Jehovah against this land to destroy it ? Jehovah 
 hath said to me, " Go up against this land and destroy it ! " 
 
 11 Then said Eliakim and Shebna and Joah to Rabshakeh : 
 Speak, we beseech thee, to thy servants in the -Aramaic 
 language, for we understand it ; and speak not to us in the 
 Jewish language, in the hearing of the people that are 
 
 12 upon the wall. But Rabshakeh said, Hath my master sent 
 me to speak these words to thy master and to thee only, 
 and not to the people who sit upon the wall, to eat their 
 own dung, and to drink their ojyn urine with you ? 
 
 13 Then Rabshakeh stood and cried with a loud voice in 
 the Jewish language, and said. Hear ye the words of tiie 
 
 14 great kingfthe king of Assyria. Tlius saith the king: 
 Let not Hezekiah deceive you, for he will not be able to 
 
 15 deliver you. And let not Hezekiah persuade you to trust 
 
114 ISAIAH. [CH. XXXYU. 
 
 in Jehovah, sjiying, " Jehovah will certainly deliver us. 
 This city shall not be delivered into the hands of the king 
 
 16 of Assyria." Hearken not to Hezekiah ; for thus saith 
 the king of Assyria: Make peace withwie, and come out 
 to me ; and ye shall every one eat of his own vine, and 
 every one of his own fig-tree, and ye shall every one drink 
 
 17 the waters of his own cistern, until I come, and take you to 
 a land like your own land ; a land of corn, and of new wine, 
 
 18 a land of bread and of vineyards. Be not persuaded by 
 Hezekiah, when he saith, "Jehovah will deliver us." 
 Have the gods of the nations delivered every one his own 
 
 19 land from the hand of the king of Assyria? Where are 
 the gods of Hamath and of Arphad ? Where are the gods 
 of Sepharvaim ? And did the gods deliver Samaria from 
 
 20 ray hand ? Who is there among all the gods of these 
 lauds, that hath delivered his land out of my hand, that 
 
 21 Jehovah should deliver Jerusalem out of my liand? But 
 the people held their peace, and answered him hot a word ; 
 for tlie king's command was, " Answer him not." 
 
 22 Then came Eliakim, the son of Hilkiah, that was over 
 the palace, and Shebna the scribe, and Joah, the son of 
 Asaph, the annalist, to Hezekiah, with their clothes rent, 
 and told him the words of Rabshakeh. 
 
 1 And when the king, Hezekiah, heard it, he rent his 
 clothes, and covered himself with sackcloth, and went into 
 
 2 the house of Jehovah. And he sent Eliakim, who was 
 over the palace, and Shebna the scribe, and the elders of 
 the priests, ooverod with sackcloth, to Isaiah the prophet, 
 
 3 the son of Ainoz. And they said to him, Thus saith Hez- 
 ekiah : This day is a day of distress, of rebuke, and of con- 
 tempt; for the children have come to the birth, and there 
 
 4 is not strength to bring forth. It may be that Jehovah, 
 thy Gud, will hear the words of Eabshakeh, whom the 
 kiii'i ol' Assyria, his magter, Iiath sent to reproach the liv- 
 ing Gil 1, and to revile him with the words which Jehovah, 
 thy God, liath lieard. Do thou, therefore, lift up thy 
 prayer for the renmant of the people, that is yet left 
 
 5 And- the servants of King Ilezekiali came to Isaiah. 
 
 6 And Isaiah said to them, Thus shall ye say to your 
 
CH. xxXTii.l ISAIAH. 115 
 
 master : Thus saith 'Jehovah : Be not afraid on account 
 of the words which thou hast heard, with which the ser- 
 
 7 vants of the king of Assyria have blasphemed me. Be- 
 hold, I will put a spirit within him, so that he shall hear 
 a rumor, and return to his own land; and I will cause 
 him to fall by the sword in his own laud. 
 
 8 Then Eabshakeli returned, and found the king of As- 
 syria warring agaist Libnah, for he had heard that lie 
 
 9 had departed from Lachish. Then he heard concerning 
 Tirhakah, king of Ethiopia, that it was said, " He is come 
 forth to war against thee." And when he heard it, he sent 
 
 10 messengers to Hezekiah and said. Thus shall ye say to 
 Hezekiah, the king of Judah : Let not thy God, in whom 
 thou trustest, deceive thee, saying, Jerusalem shall not be 
 
 11 given into the hand of the king of Assyria. Behold, thou 
 hast heard what the kings of Assyria have done to all 
 the lands ; how they have utterly destroyed them. And 
 
 12 shalt thou be delivered? Did the gods of the nations 
 which my father destroyed, deliver them ? Gozan, and 
 Haran, and Rezeph, and the children of Eden in Telassar ? 
 
 13 Where is the king of Haraath, and the king of Arpliad, 
 and the king of the city of Sepharvaim, of Henah, and of 
 Ivah? 
 
 14 And Hezekiah received the letter from the hand of the 
 messengers, and read it. Then he went up to the house 
 
 15 of .Jehovah, and spread it before Jehovah. And Heze- 
 
 16 kiah prayed before Jehovah, saying, O Jehovah of hosts, 
 God of Israel, who sittest between the cherubs, thou alone 
 art the God of all the kingdoms of the earth; thou hast 
 
 17 made heaven and earth. Incline thine ear; O Jehovah, 
 and hear ; open thine eyes, O Jehovah, and see ; and hear 
 all the words of Sennacherib, which he hath sent to re- 
 
 18 proach the living God. In truth, O Jehovah, the kings 
 of Assyria have destl-oyed all the nations, and their lands, 
 
 19 and have cast their gods into the fire ; for they were not 
 gods, but the work of men's hands, wood and stone ; and 
 
 20 they have destroyed them. But do thou, O Jehovah, our 
 God, save us from his hand, that all the kingdoms of tiie 
 
 21 earth may know that thou alone art Jehovah. Then Isa- 
 iah, the son of Amoz, sent to Hezekiah, saying. Thus saith 
 
116 ISAIAH. [CH. XXXVII. 
 
 Jehovah, the God of Israel : Whereas thou hast prayed 
 to me on account of Sennacherib, the king of Assyria, 
 
 22 This is the word which Jehovah hath spoken against kim. 
 
 The virgin, the daughter of Zion, despiseth thee ; she 
 laugheth tiiee to scorn ; 
 The daugliter of Jerusalem shaketh her head after thee. 
 
 23 Whom hast thou reproached, and reviled. 
 And against whom hast thou exalted thy voice, 
 And lifted up thine eyes on high? 
 
 Against the Holy One of Israel. 
 
 24 By thy servants hast thou reproached the Lord, and said : 
 " With the multitude of my chariots have I ascended the 
 
 heights of the mountains, the extremities of Lebanon ; 
 
 I have cut down its tall cedars, and its choice cypress- 
 trees ; 
 
 I have come to its utmost height, to its garden forest. 
 
 25 I have digged and drunk water. 
 
 And with the sole of my feet will I dry up all the rivers 
 of Egypt." 
 
 26 Hast thou not heard, that of old I ordained it, 
 And from ancient times purposed it? 
 
 Now have I brought it to pass, 
 
 That thou shouldst convert fortified cities into ruinous 
 heaps. 
 
 27 Therefore were their inhabitants of little strength ; 
 They were dismayed and confounded ; 
 
 They were as the grass of the field, and the green herb ; 
 As grass upon the house-top, and as corn Ijlasted, before it 
 is grown up. 
 2S I know thy sitting down, thy going out, and thy coming in. 
 And thy rage against me. 
 
 29 Because thy rage against me, and thy insolence, is come 
 
 up into my ears, 
 I will put my ring into thy nose, 
 And my bridle into thy lips, 
 And turn <hee back by the way in which thou earnest. 
 
 30 And tliis shall be the sign to thee ; 
 Eat this year that which groweth of itself, 
 
 And in tlie second year that whicli groweth of itself, 
 And in the third year ye shall sow and reap, 
 
cu. XXXVIII.] ISAIAH. 117 
 
 And plant vineyards, and eat the fruit thereof. 
 
 31 And the remnant of the house of Judah, that have escaped, 
 Shall again strike root downward, 
 
 And bear fruit upward. 
 
 32 For from Jerusalem shall go forth a remnant, 
 And they that have escaped from mount Zion. 
 The zeal of Jehovah of hosts will perform this. 
 
 33 Therefore thus saith Jehovah of hosts concerning the 
 
 king of Assyria; 
 He shall not come into this city, 
 Nor shoot an arrow into it ; 
 He shall not present a shield before it, 
 Nor cast up a mound against it. 
 
 34 By the way in which he came, by the same shall he return, 
 And into this city shall he not come, saith Jehovah. 
 
 35 For I will defend this city, and deliver it, 
 
 For mine own sake, and for my servant David's sake. 
 
 36 Then an angel of Jehovah went forth, and smote in the 
 camp of the Assyrians a hundred and eighty-five thousand 
 men ; and when the people arose early in the morning, 
 
 37 behold they were all dead corpses. Then Sennacherib, 
 king of Assyria, decamped, and went away, and returned, 
 
 38 and dwelt at Nineveh. And as he was worshipping in the 
 temple of Nisroch, his god, he was slain with the sword 
 by his sons Adrammelech and Sharezer, who escaped in- 
 to the land of Ararat. And Esarhaddon, his son, reigned 
 in his stead. 
 
 1 In those days was Hezeldah sick unto death ; and Isa- 
 iah the prophet, the son of Amoz, came to him, and said to 
 him, Set thy house in order, for thou shalt die, and not 
 
 2 live. Then Hezekiah turned his face toward the wall, 
 
 3 and made his supplication to Jehovah. And he said, I . 
 beseech thee, O Jehovah, rememlier now how I have 
 walked before thee in truth, and with a perfect heart, and 
 have done that which is good in thine eyes ! And Heze- 
 
 4 kiah wept bitterly. Then came the word of Jehovah to 
 
 5 Isaiah, Go in and say to Hezekiah, Thus saith Jehovah, 
 the God of David thy father : I have heard thy prayer ; 
 I have seen thy tears. Behold, I will add to thy life fif- 
 
118 ISAIAH. [oh. xxxvm. 
 
 6 toen years. And I will deliver thee and tliis city from 
 the hand of the king of Assyria, and I will defend this 
 
 7 city. And this sliall be the sign to thee from Jehovah, 
 
 8 that Jehovah will do that which he hath spoken. Behold, 
 I will cause the shadow upon the dial, which hath gone 
 down upon the dial of Ahaz with the sun, to go back ten 
 defcrees. So the sun went back ten degrees, which de- 
 grees it had gone down. 
 
 9 The writing of Ilezekiah, king of Judah, when he had 
 been sick, and had recovered from his sickness. 
 
 10 I said : " Now, in the quiet of my days, shall I go down 
 to the gates of the under-world ; 
 
 I am deprived of the residue of my years.'' 
 Ill said : " No more shall I see Jehovah, 
 
 Jehovah in the land of the living. 
 
 I shall behold man no more 
 
 Among the inliabitants of stillness. 
 
 12 My habitation is torn away and removed from me, 
 Like a shepherd's tent; 
 
 My life is rolled up as by the weaver; 
 
 He cutteth me off from the thrum ; 
 
 ISetwcen morning and night wilt thou make an end of me ! " 
 
 13 I waited till morning, and like a lion 
 Did he crush all my bones ; 
 
 " Between morning and night wilt thou make an end of 
 me ! " 
 
 14 Like a swallow or a crane, so did I twitter; 
 I did mourn as a dove; 
 
 Mine eyes failed with looking upward; 
 
 " Lord, I am in distress ; O, deliver me ! " 
 
 15 "What shall I say? 
 
 He promised it, and he hath done it ; 
 
 I will walk humbly all my life 
 
 On account of the bitterness of my soul. 
 
 16 Lord, it is thus that men live ; 
 
 From thee alone cometh the life of my spirit ; 
 Tliou hast restored me, and caused me to live. 
 
 17 Behold, my anguish is changed into ease; 
 
OH. XXXIX.] ISAIAH. 119 
 
 In love thou hast delivered me from the pit of destruction ; 
 Thou hast cast all ray sins behind thy back. 
 
 18 For the under-world cannot praise thee ; 
 The realms of death cannot celebrate thee ; 
 
 They that go down to the pit cannot wait for thy faithful- 
 . ness. 
 
 19 The living, the living praise thee, as I do this day ; 
 
 The father to the children shall make known thy faithful- 
 ness. 
 
 20 Jehovah hath saved me ; 
 
 Therefore will we sing our songs with stringed instru- 
 ments, 
 All the days of our life, 
 In the house of Jehovah. 
 
 21 Now Isaiah had said, let them take a lump of figs, 
 and bruise them, and lay them upon the ulcer, and he 
 
 22 shall recover. Hezekiah also had said. What is the sign 
 that I shall go up to the house of Jehovah? 
 
 1 At that time Merodach Baladan, the son of Baladan, 
 king of Babylon, sent a letter and a present to Hezekiah, 
 for he had heard that he had been sick and was recovered. 
 
 2 And Hezekiah was delighted with them, and showed the 
 embassy his treasure-house, the silver, and the gold, and 
 the spices, and the precious oil, and his whole armory, 
 and all that was found in his treasures. There was noth- 
 ing in his house, nor in all his dominion, which Hezekiah 
 did not show them. 
 
 3 Then came Isaiah the prophet to King Hezekiah, and 
 said to him, What did these men say, and whence did 
 they come tw thee ? And Hezekiah said, They came to 
 
 4 me from a distant country, from Babylon. Then said he, 
 What have they seen in thy house ? And Hezekiah an- 
 swered: All that is in my house have they seen. Tliere 
 is nothing in my treasures which I have not shown tliem. 
 
 5 Then sai(ysaiah to Hezekiah, Hear the word of Jehovah 
 
 6 of hosts. Behold, the days shall come, when all that is 
 in thy house, and that thy fathers have treasured np to 
 this day, shall be carried away to Babylon. Nothing 
 
120 ISAIAH. [cii. XT,. 
 
 7 shall be left, saith Jehovah. And of thy sons, which shnll 
 issue from thee, which thou shalt beget, shall they taUe 
 away, and they shall be eunuchs in the palace of the king 
 of Babylon. Then said Hezel^iah to Isaiah, Good is the 
 word of Jehovah, which thou hast spoken. For, said he, 
 there shall be peace and security in my days. 
 
 xxxn. 
 
 Consolation, admonition, and exhortation, addressed to the Jows. The res- 
 toration of the Jews from the captivity at Babylon through the agency 
 of Cyrus, and the subsequent improvement and glory of their nation. 
 The conversion of some foreign nations to the worship of Jehovah, and 
 the destruction of others. 
 
 1- 
 
 The prophet encourages the Hebrew uatioa io exile, and persuades them to 
 put themselves under the guidance of .Jehovah, by contrasting the pow- 
 er and wisdom of Jehovah with the impotence of idols. — Ch. XL. 
 
 1 Comfort ye, comfort ye, my people, 
 Saith your God. 
 
 2 Speak ye encouragement to Jerusalem, and declare to lier, 
 That her hard service is ended ; 
 
 That her iniquity is expiated ; 
 
 That she hath received from the hand of Jehovah 
 
 Double for all her sins. 
 
 6 A voice crieth : 
 
 " Prepare ye in the wilderness the way of Jehovah ; 
 Make straight in the desert a highway for our God 1 
 
 4 Every valley shall be exalted. 
 
 And every mountain and hill be made low ; 
 The crooked shall become straight, 
 And the rough places plain. 
 
 5 For the glory of Jehovah shall be revealed, 
 And all Hesh shall see it together ; 
 
 For the moutli of Jehovah hath sooken ii " 
 
OH. XL.J ISAIAH. 121 
 
 6 A voice said, Proclaim ! 
 
 And I said, What shall I proclaim ? 
 
 All flesh is grass, 
 
 And all its comeliness as the flower of the field. 
 
 7 The grass withereth, the flower fadeth, 
 When the breath of Jehovah bloweth upon it. 
 Truly the people is grass. 
 
 8 The grass withereth, the flower fadeth. 
 
 But the word of our God shall stand forever. 
 
 9 Get thee up on the high mountain, 
 
 O thou that bringest glad tidings to Zion ; 
 
 Lift up thy voice with strength, thou that bringest glad 
 
 tidings to Jerusalem ; 
 Lift it up ; be not afraid ; 
 Say to the cities of Judah, Behold your God ! 
 
 10 Behold, the Lord Jehovah shall come with might, 
 And his arm shall rule for him ; 
 
 Behold, his reward is with him. 
 And his recompense before him. 
 
 11 He shall feed liis flooli like a shepherd; 
 He shall gather up the lambs in his arms. 
 And carry them in his bosom, 
 
 And gently lead the nursing ewes. 
 
 12 Who hath measured the waters in the hollow of his 
 
 hand, 
 And meted out the heavens with his span, 
 4-nd gathered the dust of the earth into a measure. 
 And weighed the mountains in scales. 
 And the hills in a balance ? 
 
 13 Who hath searched out the spirit of Jehovah, 
 Or, being his coiinsellor, hath taught him ? 
 
 14 With whom took he counsel, and who instructed him, 
 And- taught him the path of justice, 
 
 And taught him knowledge, 
 
 And showed him the way of understanding? 
 
 15 Behold, the nations are as a drop from a bucket. 
 And are accounted as the small dust of the balance ; 
 Behold, he taketh up the isles as a very little thing, 
 
 16 And Lebanon is not sufficient for fire, . 
 Nor its beasts for a burnt-ofFerijig. 
 
122 ISAIAH. [CH. XL 
 
 17 All the nations are as nothing before him ; 
 
 They are accounted by him as less than nothing, and van. 
 ity. 
 
 18 To whom then will ye liken God, 
 
 And what lilceness wiU ye compare unto him ? 
 
 19 The workman casteth an image. 
 
 And the smith overlayeth it with gold. 
 And casteth for it silver chains. 
 
 20 He that is too poor to make an oblation 
 Chooseth a piece of wood that will not rot ; 
 He seeketh for himself a skilful artificer, 
 
 To prepare an image that shall not be moved. 
 
 21 Do ye not know ? 
 Have ye not heard ? 
 
 Hath it not been declared to you from the beginning ? 
 Have ye not considered the foundations of the earth ? 
 
 22 It is He that sitteth above the circle of the earth, 
 And the inhabitants are to him as grasshoppers ; 
 That stretcheth out tlie heavens as a canopy, 
 And spreadeth them out as a tent to dwell in ; 
 
 23 That bringeth princes to nothing, 
 
 And reduceth the rulers of the eartli to vanity. 
 
 24 Yea, scarcely are they planted, scarcely are they sown. 
 Scarcely hath their stem taken root in the ground, 
 When He bloweth upon them and they wither, 
 
 And the whirlwind beareth them away like stubble. 
 
 25 To whom then will ye liken me, 
 And to whom shall I be compared ? 
 Saith the Holy One. 
 
 26 Lift up your eyes to the heavens, and behold ! 
 "Who hath created these ? 
 
 He draweth forth their host by number, 
 
 He calleth them all by name ; 
 
 Through the greatness of his strength and the mightiness 
 
 of his power. 
 Not one of them faileth to appear. 
 
 27 Why sayest thou, O Jacob, and speakest, O Israel, 
 " My way is hidden from Jehovah, 
 
 My cause passeth by before my God " ? 
 3S Do ye not know ? 
 Have ye not heard ? 
 Jehovah is an everlasting God, 
 
on. xLi.J ISAIAH. 123 
 
 The creator of the ends of the earth; 
 
 He fainteth not, nor is he weary ; 
 
 His understanding is unsearchable. 
 29 He giveth power to the faint; 
 
 To the feeble abundant strength. 
 SO The youths shall faint and be weary, 
 
 And the young warriors shall utterly fall. 
 31 But they that trust in Jehovah shall renew their strength ; 
 , They shall mount up with wings like eagles; 
 
 They shall run and not be weary ; 
 
 They shall walk and not faint. 
 
 Superiority of Jehovali over oilier gods. He will defend Israel. — Cii. XL! 
 
 1 Keep silence, and hear me, ye distant lands. 
 Ye nations, gather your strength ! 
 
 Let them come near ; then let them speak ; 
 Let us go together into judgment. 
 
 2 Who hath raised up from the region of the East 
 Him whom victory meeteth in his march ? 
 
 Who hath subdued nations before him. 
 And given him dominion over kings ? 
 Who made their sWords like dust. 
 And their bows like driven stubble ? 
 
 3 He pursued them, and passed in safety. 
 
 By a path which his foot had never trodden. 
 
 4 Who hath wrought and done it ? 
 
 I, who have called the generations from the beginning, 
 
 I, Jehovah, the first ; 
 
 And with the last also am L 
 
 6 Distant nations saw it, and were afraid ; 
 The ends of the earth, and trembled ; 
 They drew near, and came together. 
 
 6 One helped another, 
 
 And said to him, " Be of good courage ! " 
 
 7 The carpenter encouraged the smith. 
 
 He that smoothed with the hammer him that smote on the 
 « anvil, 
 
124 ISAIAH. [CH. XLL 
 
 And said, " The soldering is good," 
 
 And he fastened it with nails that it might not fall. 
 
 8 Bat thou, O Israel, my servant, 
 Thou, Jacob, whom I have chosen, 
 Offspring of Abraham, my friend ! 
 
 9 Thou, whom I have led by the hand from the ends of the 
 
 earth, 
 And called from the extremities thereof, 
 And said to thee, " Thou art my servant, 
 I have chosen thee, and not cast thee away! " 
 
 10 Fear not, for I am with thee ; 
 
 Faint not, for I, thy God, will strengthen thee ; 
 I will help thee, and sustain thee, with my right hand of 
 salvation ! 
 
 11 Behold, all who are enraged against thee 
 Shall be ashamed and confounded ; 
 
 All that contend with thee 
 
 Shall come to nothing and perish. 
 
 12 Thou shalt seek and not find 
 Them that contend with thee ; 
 
 They shall come to nothing, and be no more, 
 Who make war against thee. 
 
 13 For I, Jehovah, am thy God, that holdeth thee by the 
 
 right hand. 
 That saith to thee, " Fear not, I am thy helper ! " 
 
 14 Fear not, thou worm Jacob, thou feeble people of Israel ! 
 I am thy helper, saith Jehovah ; 
 
 Thy redeemer is the Holy One of Israel. 
 
 15 Behold, I will make thee a thrashing-wain, sharp and new, 
 With double edges ; 
 
 Thou shalt thrash the mountains, and beat them small, 
 And make the hills as chaff. 
 
 16 Thou shalt winnow them, and the wind shall carry them 
 
 away. 
 And the whirlwind shall scatter them. 
 But thou shalt rejoice in Jehovah, 
 And glory in the Holy One of Israel. 
 
 17 When the poor and needy seek water, and there is none, 
 And their tongue is parched with thirst, 
 
 I, Jehovah, will hear them ; 
 
OH. XLI.] ISAIAH. 125 
 
 I, the God of Israel, will not forsake them. 
 
 18 I will open rivers upon the bare hills, 
 And fountains in the midst of the valleys ; 
 I will make the wilderness a pool of water. 
 And the dry land springs of water. 
 
 19 I will plant in the wilderness the cedar and the acacia, 
 The myrtle and the olive-tree ; 
 
 I will place in the desert the cypress. 
 The plane-tree and the larch together. 
 
 20 That they may see, and know. 
 
 And consider, and understand together. 
 
 That the hand of Jehovah hath done this, ■ 
 
 And that the Holy One of Israel hath created it. 
 
 21 Bring forward your cause, saith Jehovah ; 
 Produce your strong reasons, saith the king of Jacob. 
 
 22 Let them produce them, and show us what shall happen ! 
 Tell us what ye have predicted in times past. 
 
 That we m"ay consider, and know its fulfilment ! 
 Or declare to us things that are to come ! 
 
 23 Let us hear what shall happen in future times, 
 That we may know whether ye are gods ; 
 
 Do something, be it good or evil. 
 
 That we may be astonished, and see it together ! 
 
 24 Behold, ye are less than nothing. 
 And your work is less than naught ; 
 
 An abomination is he that chooseth you ! 
 
 25 I have raised up one from the north, and he cometh ; 
 From the rising of the sun he calleth upon my name ; 
 He trampleth upon princes as upon mortar ; 
 
 As the potter treadeth down the clay. 
 
 26 Who hath declared this from the beginning, that we might 
 
 know it, 
 And long ago, that we might say. It is true ? 
 There was not one that foretold it, not one 'that declared 
 
 it. 
 Not one that heard your words. 
 
 27 I first said to Zion, Behold ! behold them ! 
 
 And I gave to Jerusalem a messenger of glad tidings. 
 
 28 I looked, but there was no man ; 
 
 Even among them, but there was none that gave counsel; 
 
126 ISAIAH. [CH. XLU. 
 
 I inquired of tliem that they migbt give an answer ; 
 29 But behold, they are all vanity ; 
 Their works are nothing ; 
 Wind and emptiness are their molten images. 
 
 Description of the Servant of God. Deliverance promised. — Ch. XLII, 
 
 1 Behold my servant, whom I uphold, 
 My chosen, in *hom my soul delighteth, 
 I have<|)ut my spirit upon him ; 
 
 He shall cause law to go forth to the nations. 
 
 2 He shall not cry aloud, nor lift up his voice, 
 Nor cause it to be heard in the street. 
 
 3 The bruised reed shall he not break. 
 
 And the glimmering flax shall he not quench ; 
 He shall send forth law according to truth. 
 
 4 He shall not fail, nor become weary, 
 
 Until he shall have established justice in the earth, 
 And distant nations shall wait for his law. 
 
 5 Thus saith God Jehovah, 
 
 Who created the heavens and stretched them out, 
 
 Who spread forth the earth, and that which springeth 
 
 forth from it, 
 Who gave breath to the people upon it, 
 And spirit to them that walk thereon : 
 
 6 I, Jehovah, have called thee for salvation ; 
 I will hold thee by the hand ; 
 
 I will defend thee, and make thee a covenant to the peo- 
 ple, 
 A light to the nations ; 
 
 7 To open the blind eyes. 
 
 To bring out the prisoners from the prison, 
 
 And them that sit in darkness out of the prison-house. 
 
 8 I am Jehovah, that is my name ; 
 
 And my glory wiU I not give to another, 
 Nor my praise to graven images. 
 
 9 The former things, behold ! tliey are come to pass, 
 And new things do I now declare ; 
 
 Before they spring forth, I make them known to you. 
 
on. XLii.] ISAIAH. 127 
 
 10 Sing to Jehovah a new song ; 
 His praise to the ends of the earth ; 
 
 Ye that go down upon the sea, and all that fill it ; 
 Te distant coasts, and ye that dwell therein ! 
 
 11 Let the desert cry aloud, and the cities thereof; 
 The villages, that Kedar inhabiteth ; 
 
 Let the inhabitants of the rock sing ; 
 
 Let them shout from the top of the mountains ! 
 
 12 Let them give glory to Jehovah, 
 
 And proclaim his praise in distant lands ! 
 
 13 Jehovah shall march forth like a hero ; 
 
 Like a mighty warrior shall he rouse his indignation, 
 He shall cry aloud ; he shall shout the war-cry. 
 And show himself mighty against his enemies. - 
 
 14 " I have long held my peace ; 
 
 I have been still and refrained myself; 
 
 But now will I cry like a woman in travail ; 
 
 I will destroy and swallow up at once. 
 
 15 I will lay waste mountains and hills, 
 And dry up all their herbs. 
 
 I will make the river solid land. 
 And dry up the pools of water. 
 
 16 Then will I lead the blind in a way which they know not, 
 And in unknown paths wiU I guide them ; 
 
 I will make darkness light before them. 
 
 And crooked paths straight; 
 
 These things will I do for them, and not forsake them." 
 
 17 Then shall they be turned back, and be put to shame, 
 "Who trust in graven images ; 
 
 Who say to molten images, 
 " Te are our gods ! " 
 
 18 Hear, O ye deaf! 
 
 And look, ye blind, and see ! 
 
 19 Who is blind, if not my servant ? 
 
 And who so deaf as my messenger, whom I send ? 
 Who so blind as the friend of God, 
 So blind as the servant of Jehovah ? 
 
 20 Thou seest many things, but regardest them not; 
 Thou hast thine ears open, but hearest not ! 
 
 21 It pleased Jehovah for his goodness' sake * 
 
128 ISAIAH. [CH. XLiii. 
 
 To give him a law, great and glorious ; 
 22 And. yet it is a robbed and plundered people ; 
 They are all of them bound in prisons, 
 And hid in dungeons ; ' 
 
 They have become a spoil, and none delivereth ; 
 A prey, and none saith, " Restore ! " 
 
 :;3 "VVho is there among you that will give ear to this. 
 That will listen and attend for the time to come ? 
 
 24 Who gave Jacob to be a spoil, 
 And Israel to plunderers ? 
 
 Was it not Jehovah, against whom we sinned. 
 In whose ways we would not walk. 
 And whose laws we would not obey ? 
 
 25 Therefore hath he poured out upon Israel the fury of his 
 
 wrath, and the violence of war ; 
 
 It kindled a flame around about him, yet he did not re- 
 gard it; 
 
 It set him on fire, yet he laid it not to heart. 
 
 Promise of deliverance. — Ch. XLIII. 
 
 1 But now thus saith Jehovah, that created thee, Jacob, 
 That formed thee, O Israel : 
 
 Fear not, for I have redeemed thee ; 
 
 I have called thee by name ; thou art mine ! 
 
 2 When thou passest through waters, I will be with thee ; 
 And through rivers, they shall not overflow thee ; 
 When thou walkest through fire, thou shalt not be burned, 
 And the flame shall not consume thee. 
 
 3 For I am Jehovah, thy God, 
 
 The Holy One of Israel, thy saviour. 
 I will give Egypt for thy ransom, 
 Ethiopia and Seba for thee. 
 
 4 Because thou art precious in my sight. 
 Because thou art honored, and I love thee, 
 Therefore will I give men for thee, 
 
 And nations for thy life. 
 
 5 Fear not, for I am with thee! 
 
 I will bring thy children from the East, 
 
cii. xuii.] ISAIAH. 129 
 
 And gather thee from the West. 
 
 6 I will say to the North, " Give them up ! " 
 And to the South, " Withhold them not ! 
 Bring ray sons from afar, 
 
 And my daughters from the ends of the earth; 
 
 7 Every one that is called by my name, 
 That I have created for my glory. 
 That I have formed and made ! " 
 
 8 Bring forth the blind people, having eyes, 
 And the deaf, having ears. 
 
 9 Let all the nations be gathered together, 
 And the kingdoms be assembled ! 
 
 Who among them hath declared this, 
 
 And can show us former predictions ? 
 
 Let them produce their witnesses that they are right ; 
 
 That men may hear, and say. It is true ! 
 
 10 Ye are my witnesses, saith Jehovah, 
 And my servant whom I have chosen. 
 That ye may know and believe me. 
 And understand that I am He. 
 Before me was no god formed. 
 
 And after me there shall be none. 
 
 11 I, I am Jehovah, 
 
 And besides me there is no saviour. _ 
 
 12 I have declared and have saved ; 
 
 I made it known, when there was no strange god among 
 
 you ; _ 
 Ye are my witnesses, saith Jehovah, 
 That I am God. 
 
 13 Even from the beginning of time I have been He, 
 And none can rescue from my hand ; 
 
 I undertake, and who can hinder ? 
 
 l-l Thus saith Jehovah, 
 
 Your redeemer, the Holy One of Israel ; 
 
 For your sakes have I sent to Babylon, 
 
 And caused all her fugitives. 
 
 And the Chaldeans, to descend to the ships of their delight. 
 
 15 I, Jehovah, am your Holy One, 
 The creator of Israel, your king. 
 
 16 Thus saith Jehovah, — 
 
 6* 
 
180 ISAIAH. [CH. xuii. 
 
 He that made a way in the sea, 
 And a path in the mighty waters, 
 
 17 That caused the chariot and the horse, the army and the 
 
 forces, to march forth ; 
 There they lay down together ; they rose no more ; 
 They were extinguished ; tliey were quenched like a 
 
 torch ; — 
 
 18 Remember not the former things ; 
 The things of old regard no more ! 
 
 19 Behold, I do a new thing; 
 
 Now shall it spring forth ; yea, ye shall see it. 
 Behold, I make a way in the wilderness, 
 And streams in the desert ; 
 
 20 The beasts of the forest shall honor me, 
 The jackals and the ostriches ; 
 
 For I make rivers in the wilderness 
 
 And streams in the desert. 
 
 To give drink to my people, my chosen. 
 
 21 This people, wliich I have formed for myself 
 Shall make known my praise. 
 
 22 Yet thou hast not called upon me, Jacob, 
 So as to have wearied thyself for me, O Israel ! 
 
 23 Thou hast not brought me thy lambs for a burnt-offering, 
 Nor honored me 'with thy sacrifices; 
 
 I have not burdened thee with oblations, 
 Nor wearied thee with incense ; 
 
 24 Thou hast bought me no sweet-smelling reed with silver, 
 Neither hast thou satisfied me with the fat of thy sacrifices ; 
 With thy sins hast thou burdened me. 
 
 And wearied me witli thine iniquities. 
 
 25 I, I myself, blot out thy transgressions for my own sake. 
 And will not remember thy sins. 
 
 2(> Put me in remembrance ; let us plead together ; 
 Speak that thou mayst justify thyself. 
 
 27 Thy forefathers sinned. 
 
 And thy teachers were rebellious against me ; 
 
 28 Therefore have I profaned the princes of the sanctuary, 
 And given up Jacob to a curse, 
 
 And Israel t" reproach. 
 
OH. xi,iv.) ISAIAH. 181 
 
 5. 
 
 Ths weakness of idols. The mission of Cyrus for the deliverance of the 
 Jews. — Oil. XLIV., XLV. 
 
 1 Yet now hear, Jacob, my servant, 
 And Israel, whom I have chosen ; 
 
 2 Thus saith Jehovah, thy Creator, 
 
 He that formed thee, and hath helped thee from thy birth 
 Fear not, O Jacob, my servant, 
 
 Jeshuriin, whom I have chosen. 
 
 3 For I will pour water upon the thirsty land. 
 And streams upon the dry ground. 
 
 1 will pour out my spirit on thy children, 
 And my blessing on thine offspring ; 
 
 4 And they shall grow up, as among grass ; 
 As willows by the water-brooks. 
 
 5 One shall say, " I belong to Jehovah " ; 
 Another shall call upon the name of Jacob ; 
 Another shall write upon his hand, Jehovah's ! 
 And praise the name of Israel. 
 
 G Thus saith Jehovah, the King of Israel, 
 His redeemer, Jehovah of hosts : 
 I am the first, and I the last, 
 And besides me there is no God. 
 
 7 Who like me hath proclaimed the future, — 
 
 Let him declare it, and set it in order before me ! — 
 Since I established the people of old ? 
 Let them make known the future, even that which is to 
 come ! 
 
 8 Fear ye not, neither be ye afraid ! 
 
 Have I not declared and made it known to you of old ? 
 
 Ye are my witnesses ; 
 
 Is there a God beside me ? 
 
 Yea, th^re is no other rock ; I know not any. 
 
 9 They that make a graven image are all of them vanity. 
 And their valued works are profitable for nothing ; 
 They are their own witnesses ; 
 
 They neither see nor understand. 
 So that they may be ashamed. 
 
 10 Who hath formed a god, 
 
 And cast a graven image, that is profitable for nothing ? 
 
 11 Behold, all his fellows shall be ashamed; 
 
132 ISAIAH. [Oil. XLiv 
 
 The workmen are themselvea mortal men ; 
 
 They shall all be assembled; they shall stand up; 
 
 They shall tremble, and be put to shame together! 
 
 12 The smi'th prepareth an axe in the coals, 
 And fashioneth it with hammers. 
 
 And worketh it with his strong arm ; 
 
 He becometh hungry, and his strength faileth ; 
 
 He drinketh no water, and is famt. 
 
 13 The carpenter stretcheth out the line ; 
 
 He marketh out the form of it with the sharp tool ; 
 
 He formeth it with planes ; 
 
 He marketh it with the compass ; 
 
 He maketh it in the figure of a man. 
 
 With the beauty of a man, 
 
 To dwell in a house. 
 
 14 He heweth him down cedars ; 
 He taketh the ilex and the oak; 
 
 He chooseth for himself among the trees of (lie forest ; 
 He planteth the ash, and tlie rain matureth it ; 
 
 15 These are fuel for man ; 
 
 He taketh thereof and warmeth himself; 
 
 Ho kindleth with it, and baketh bread ; 
 
 A god also he formeth of it, and worshippeth it ; 
 
 A graven image, and faileth down before it. 
 
 16 Half of it he burneth with fire ; 
 With half of it he eateth flesh ; 
 
 He roasteth meat, and satisfieth himself; 
 He also warmeth himself, and saith. 
 Aha ! I am warm ; I feel the fire. 
 
 17 Of the residue he maketh a god, even his graven image ; 
 He faileth down before it and worshippeth it, 
 
 And prayeth to it, and saith, 
 
 " DeliviT me, for thou art my God ! " 
 
 18 They know not, neither understand ; 
 
 For their eyes are closed up, that they cannot see, 
 And their hearts, that they cannot understand. 
 
 19 None considereth in his mind. 
 
 Or liath knowledge and understanding to say: 
 " Half of it I have burned with fire ; 
 I have also baked bread on the coals of it ; 
 I have roasted flesh and have eaten ; 
 
CH. XMV.] ISAIAH. 13S 
 
 And shall I make the remnant an abomination ? 
 Shall I fall down before the stock of a tree ? " 
 
 20 He toileth for ashes ; 
 
 A deluded heart turneth him aside, 
 
 So that he cannot deliver himself, and say, 
 
 " Is there not a lie in my right hand ? " 
 
 21 Eemember these things, O Jacob, 
 
 Israel, for thou art my servant ! 
 
 1 formed thee ; thou art my servant ; 
 
 Israel, I will not forget thee. 
 
 22 I have caused thy transgressions to vanish lilse a cloud. 
 And thy sins like a mist ; 
 
 Return to me, for I have redeemed thee ! 
 
 23 Sing, O ye heavens, for Jehovah hath done it ; 
 Shout, O ye depths of the earth ! 
 
 Break forth into song, ye mountains ! 
 Thou forest, and every tree therein ! 
 For Jehovah hath redeemed Jacob, 
 And glorified himself in Israel. 
 
 24 Thus saith Jehovah, thy Redeemer, 
 Even he that formed thee from the womb ; 
 
 1 am Jehovah, who made all things ; 
 "Who stretched out the heavens alone ; 
 Who spread out the earth by myself; 
 
 25 Who frustrateth the signs of deceivers, 
 And maketh the diviners mad ; 
 
 Who putteth the wise men to shame. 
 And maketh their knowledge folly ; 
 
 26 Who establisheth the word of his servant. 
 And performeth the purpose of his messengers ; 
 Who saith of Jerusalem, " She shall be inhabited," 
 And of the cities of Judah, " They shall be built," 
 And, " Her desolated places I will restore." 
 
 27 Who saith to the deep, " Be dry ! 
 I will dry up thy streams ! " 
 
 28 Who saith of Cyrus, " He is my shepherd ; 
 He shall perform all my pleasure " ; 
 
 Who saith of Jerusalem, " She shall be built," 
 And of the temple, " Her foundation shall be laid." 
 
134 ISAIAH. [gn. XLV. 
 
 1 Thus saith Jehovah to his anointed, 
 To Cyrus, whom I hold by his right hand. 
 To subdue nations before liim. 
 
 And ungird the loins of kings ; 
 
 To open before him the two-leaved gates, 
 
 And the doors shall not be shut. 
 
 2 I will go before thee, 
 
 "And make the high places plain ; 
 I will break in pieces the gates of brass, 
 And cut in sunder the bars of ii'on. 
 
 3 I will give thee the treasures of darkness, 
 And hidden riches of secret places, 
 That thou mayst know that I am Jehovah 
 Who calleth thee by name, the God of Israel. 
 
 4 For the sake of Jacob, my servant. 
 And Israel, my chosen, 
 
 I have called thee by thy name ; 
 
 I have spoken to thee as a friend, though thou hast not 
 known me. 
 
 5 I am Jehovah, and none else i 
 There is no God besides me ; 
 
 I have girded thee, though thou hast not known me. 
 
 6 That men may know from the rising of the sun. 
 And from the West, that there is none besides me ; 
 I am Jehovah, and none else. 
 
 7 I form the light, and create darkness ; 
 I make peace, and create evil ; 
 
 I, Jehovah, do all these things. 
 
 8 Pour forth, ye heavens, from above ; 
 Ye clouds, shower down prosperity ! 
 
 Let the earth open, and bring forth salvation ; 
 Yea, let righteousness spring up together ! 
 I, Jehovah, create it. 
 
 9 Woe to him that oontendelh with his Maker ! 
 A potsherd of the potsherds of the earth ! 
 
 Shall the clay say to him that fashioneth it, What makest 
 
 thou? 
 Or thy work say of thee, He hath no hands ? 
 10 Woe to him that saith to his father. 
 Why dost thou beget ? 
 Or to his mother, Why dost thou bring forth ? 
 
on. XLV.] ISAIAH. 1.3b 
 
 n Thus saith Jehovah, the Holy One of Israel, and his 
 Maker, 
 Ask of me concerning things to come ; 
 My children, the work of my hands, leave them to me ! 
 
 12 I made the earth, 
 
 And created man upon it; 
 
 My hands spread out the heavens. 
 
 And all their host did I arrange. 
 
 13 I have raised him up for salvation, 
 And I will make all his ways plain ; 
 
 He shall build my city, and release my captives, 
 Not for price, and not for ransom, 
 Saith Jehovah of hosts. 
 
 14 Thus saith Jehovah: 
 
 The wealth of Egypt and the merchandise of the Ethio- 
 pians and Sabeans, men of stature. 
 
 Shall come over to thee, and be thine ; 
 
 They shall follow thee ; in chains shall they pass along ; 
 
 They shall fall down to thee, and make supplication to 
 thee: 
 
 " In thee alone is God, and there is none else ; 
 
 There is no other God." 
 
 15 Truly thou art a God that hidest thyself, 
 
 God of Israel, the saviour ! 
 
 16 They shall all be ashamed and confounded. 
 They shall go to confusion together. 
 That are makers of idols. 
 
 17 But Israel shall be saved by Jehovah with an everlasting 
 
 salvation ; 
 Ye shall never be ashamed, nor confounded. 
 
 18 For thus saith Jehovah, who created the heavens ; 
 The God that formed the earth and made it ; he that 
 
 made it firm ; 
 He created it not in vain ; he formed it to be inhabited : 
 
 1 am Jehovah, and none else. 
 
 19 I have not spoken in secret, in a dark place of the earth ; 
 I have not said to the race of Jacob, Seek ye me in vain ! 
 I, Jehovah, speak truth ; I declare that which is right. 
 
 20 Assemble yourselves and come ; 
 
 Gather yourselves together, ye that are escaped of the 
 nations ! 
 
136 ISAJaH. [oh. XLVt. 
 
 They are without understanding, who carry about with 
 
 them the wood of their graven image, 
 And pray to a god that cannot save. 
 
 21 Proclaim ye, and bring them near. 
 And let them take counsel together : 
 
 Who hath made this known from ancient time ? 
 "^Vlio hath declared it of old ? 
 
 Is it not I, Jehovah, besides whom there is no God ? 
 A God that uttereth truth, and givoth salvation ; there is 
 none besides me. 
 
 22 Look to me, and be saved, all ye ends of the earth ! 
 For I am God, and there is none else. 
 
 23 By myself have I sworn. 
 
 The truth hath gone from my mouth, 
 The word, that shall not return, 
 That to me every knee shall bow. 
 That to me every tongue shall swear. 
 
 24 " Only in Jehovah," shall men say, 
 " Is salvation and strength ; 
 
 To him shall come and be put to shame. 
 All that are incensed against him." 
 
 25 Through Jehovah shall all the race of Israel be delivered. 
 And in him shall they glory. 
 
 Difference between the true God and idols, in regard to the aid which they 
 can afford to their worshippers. — Ch. XLVI. 
 
 1 Bel sinketh down ; Nebo falleth ; 
 
 Their images are laid upon beasts and cattle ; 
 Those that ye once bore are packed upon them ; 
 A burden to the weary beast ! ' 
 
 2 They sink down ; they fall together ; 
 They cannot rescue the burden ; 
 They themselves go into captivity. 
 
 3 Hearken to me, house of Jacob, 
 
 And all the remnant of the house of Israel ; 
 
 Ye that have been borne by me from your birth, 
 
 That have been carried by me from your earliest breath ! 
 
 4 Even to your old age I am the same ; 
 Even to hoar hairs I will carry you ; 
 
OH. XLVii.] ISAIAH. .137 
 
 I have done it, and I will still bear you ; 
 I will^arry, and will deliver you. 
 6 To whom will ye liken me, and compare me? 
 Yea, to whom will ye compare me, that we may be like ? 
 
 6 They lavish gold out of the bag, 
 And weigh silver in the balance ; 
 
 They hire a goldsmith, and he maketh it a god ; 
 They fall down, yea, they worship it. 
 
 7 They lift him upon the shoulder, and carry him ; 
 They set him in his place, and there he standeth ; 
 From his place he moveth not ; 
 
 Yea, one may qry to him, yet doth he not answer. 
 Nor save him out of his distress. 
 
 8 Remember these things, and show yourselves men ; 
 Lay them to heart, ye apostates ! 
 
 9 Remember the former things in ancient times ! 
 For I am God, and there is none else ; 
 
 I am God, and there is none like rae. 
 
 10 Declaring the end from the beginning ; 
 
 From ancient times the things that were not yet done ; 
 Saying, My purpose shall stand, 
 And I will do all my pleasure ; 
 
 11 Calling from the East the eagle. 
 
 The man that exeouteth my purpose from a far country ; 
 I have spoken it, I will also bring it to pass ; 
 I have purposed it, I will also do it. 
 
 12 Hearken to me, ye stubborn-hearted. 
 That are far from deliverance ! 
 
 13 I have brought near my deliverance; it is not far off; 
 My salvation shall not tarry ; 
 
 I will give to Zion salvation, 
 To Israel, my glory. 
 
 7. 
 Fall of the Babylonian kingdom. — Ch. XLVII. 
 
 1 Come down, and sit in the dust, O virgin, daughter of 
 
 Babylon ! 
 Sit on the ground without a throne, O daughter of the 
 
 Chaldaeans ! 
 For thou shalt no longer be called the tender and delicate ! 
 
138, ISAIAH. IcH. XLViL 
 
 2 Take the mill-stones and grind meal ; 
 Raise thy veil, lift up thy train ; 
 
 Make bare the leg, wade through the streams ! 
 
 3 Thy nakedness shall be uncovered, 
 And thy shame shall be seen. 
 
 I vrill take vengeance ; 
 
 I will make peace with none. 
 
 4 Our Redeemer, Jehovah of hosts is his name. 
 The Holy One of Israel. 
 
 6 Sit thou in silence ; go into darkness, O daughter of the 
 Chaldaeans ! 
 For thou shalt no more be called the mistress of king- 
 doms. 
 
 6 I was angry with my people ; 
 I profaned my inheritance. 
 And gave them into thy hand ; 
 Thou didst show them no mercy ; 
 
 Even upon the aged didst thou lay a very grievous yoke. 
 
 7 Thou saidst, " I shall be mistress forever " ; 
 
 So that thou didst not lay these things to thy heart, 
 Nor consider what would be the end of them. 
 
 8 But hear thou this, thou that art given to pleasure ! 
 That sittest in security, 
 
 And sayest in thy heart, " I am, and there is none besides 
 
 me; 
 I shall not be a widow. 
 Nor see myself childless ! " 
 
 9 Behold, both these things shall come upon thee suddenly, 
 
 in one day, 
 Loss of children, and widowhood; 
 In full measure shall they come upon thee, 
 In spite of thy many sorceries, 
 And the great abundance of thy enchantments. 
 
 10 Thou didst trust in thy wickedness, and saidst, " No one 
 
 seeth me " ; 
 Thy wisdom and thy knowledge have led thee astray ; 
 Thou saidst in thy heart, " I am, and there is none besides 
 
 me "; 
 
 1 1 Therefore shall evil come upon thee, of which thou shalt 
 
 not know the dawn ; 
 And mischief shall fall upon thQe, which thou shalt not be 
 able to expiate ; 
 
CH. XLViii.] ISAIAH. 
 
 139- 
 
 Suddenly shall desolation come upon thee, when thou 
 thinkest not of it. 
 
 12 Persevere now in toy enchantments ; 
 
 ■ In the multitude of thy sorceries, in which thou hast la- 
 bored from thy youth ; 
 Perhaps thou mayst be profited by them ! 
 Perhaps thou mayst make thyself feared ! 
 
 13 Art thou wearied with thy many devices ? 
 Let them stand up, then, and save thee. 
 
 The observers of the heavens, the star-gazers. 
 They that prognosticate at every new moon 
 The things that shall come upon thee ! 
 
 14 Behold, they shall be like stubble ; the fire shall burn them 
 
 up; 
 They shall not deliver themselves from the power of the 
 
 flame; 
 Not a coal shall be left of them to warm one. 
 Nor a spark of fire to sit by. 
 
 15 Thus shall it be with them with whom thou hast labored ; 
 Thus with them with whom thou hast trafficked from thy 
 
 youth ; 
 They shall go every one his own way ; 
 None shall help thee. 
 
 8. 
 
 Keneived assurances of restoration from Babylon. — Ch. XLVIII. 
 
 1 Hear this, O house of Jacob ! 
 
 Ye that are called by the name of Israel ; 
 
 Te that have come forth from the fountain of Judah ; 
 
 Te that swear by the name of Jehovah, 
 
 And praise the God of Israel, 
 
 But not in truth and sincerity ! — 
 
 2 For they call themselves of the holy city. 
 And stay themselves on the God of Israel, 
 "Whose name is Jehovah of hosts : — 
 
 S What hath happened I declared to you long ago ; 
 
 From my mouth it proceeded, and I made it known ; 
 
 On a sudden I effected it, and it came to pass. 
 4 Because I knew that thou art obstinate. 
 
 And that thy neck is a bar of iron, 
 
140 IBAIAH. toH. XLvm. 
 
 And that thy brow is brass, 
 6 I declared it to thee long ago ; 
 
 Before it came to pass, I made it known to thee ; 
 
 Lest thou shouldst say, My idol eiFected it, 
 
 And my graven image, and my molten image ordained it. 
 
 6 Thou hast heard it ; now see it all ! 
 And will ye not confess it ? 
 
 From this time I make you hear a new thing. 
 Even a hidden thing, which thou hast not known. 
 
 7 It is produced now, and not long ago ; 
 Before this day thou hast not heard of it. 
 Lest thou shouldst say, Behold, I knew it. 
 
 8 Yea, thou heardest it not ; yea, thou knewest it not ; 
 Yea, it was not disclosed to thee long ago ; 
 
 For I knew that thott wast wholly faithless. 
 And wast called rebellious from thy birth. 
 
 9 For the sake of my name I will defer my anger. 
 
 And for the sake of my praise I will restrain it from thee. 
 That I may not utterly cut thee off. 
 
 10 Behold, I have melted thee, and found no silver ; 
 I have tried thee in the furnace of affliction. 
 
 11 For mine own sake will I do it; 
 
 For how would my name be blasphemed ? 
 And ray glory will I not give to another. 
 
 12 Hearken to me, Jacob, 
 
 And Israel, whom I have called ! 
 
 I am He, I am the first, and I the last. 
 
 13 Yea, my hand hath founded the earth. 
 
 And my right hand hath spread out the heavens ; 
 I called them ; they stood forth together. 
 
 14 Assemble yourselves, all of you, and hear ! 
 Who among you hath declared these tilings ? 
 
 He whom Jehovah loveth will execute his pleasure upon 
 
 Babylon, 
 And his power upon the Chalda3ans. 
 16 I, even I, have spoken ; yea, I have called him ; 
 I have brought him, and his way shall be prosperous. 
 
 16 Draw near to me, and hear ye this ! 
 I spake not in secret from the beginninc; ; 
 And since it began to be, I have been tliere ; 
 And now hath the Lord Jehovah sent me with his spirit. 
 
CH. XLix.] ISAIAH. 141 
 
 17 Thus saith Jehovah, thy Redeemer, the Holy One of 
 
 Israel ; 
 I am Jehovah, thy God, who teaoheth thee what will 
 
 profit thee ; 
 Who leadeth thee in the way thou shouldst go. 
 
 18 O that thou wouldst hearken to my commandments ! 
 Then shall thy peace be as a river. 
 
 And thy prosperity as the waves of the sea ; 
 
 19 Then shall thy posterity be as the sand, 
 
 And the fruit of thy body as the offspring of the sea ; 
 Thy name shall not be cut off, nor destroyed before me. 
 
 20 Come ye forth from Babylon, flee ye from the land of the 
 
 Chaldseans with the voice of joy ! 
 Publish ye this, and make it known ; 
 Let it resound to the ends of the earth ! 
 Say : " Jehovah hath redeemed his servant Jacob ; 
 
 21 They thirst not in the deserts through which he leadeth 
 
 them ; 
 Waters from the rock he causeth to flow for them ; 
 He cleaveth the rock, and the waters gush forth. 
 
 22 There is no peace, saith Jehovah, for the vpicked." 
 
 Glory of the Servant of God. Deliverance of the people. — Ch. XLIX. 
 
 1 Listen to me, ye distant lands ! 
 Attend, ye nations from afar ! 
 Jehovah called me at my birth ; 
 
 In my very childhood he called me by name. 
 
 2 He made my mouth like a sharp sword ; 
 In the shadow of his hand did he hide me. 
 He made me a polished shaft ; 
 
 In his quiver did he hide me. 
 
 3 He said to me. Thou art my servant ; 
 Israel, in whom I will be glorified. 
 
 4 Then I said, I have labored in vain ; 
 
 For naught, for vanity, have I spent my strength ; 
 Yet my cause is with Jehovah, 
 And my reward with my God. 
 6 And now thus saith Jehovah, 
 
142 ISAIAH. [CH. XLix. 
 
 Who formed me from my birth to be his servant 
 To bring Jacob to liim again, 
 And that Israel might be gathered to him, — 
 For I am honored in the eyes of Jehovah, 
 And my God is my strength, — 
 G He said. It is a small thing that thou shouldst be my ser- 
 vant. 
 To raise up the tribes of Jacob, 
 And to restore the preserved of Israel ; 
 I will also make thee the light of the nations. 
 That my salvation may reach the ends of the earth. 
 
 7 Thus saith Jehovah, the Redeemer of Israel, his Holy 
 
 One, 
 To him that is despised by men, abhorred by the people. 
 To the servant of tyrants ; 
 Kings shall see, and stand up. 
 Princes, and they shall pay homage. 
 On account of Jehovah, who is faithful. 
 The Holy One of Israel, who hath chosen thee. 
 
 8 Thus saith Jehovah ; 
 
 In the time of favor will I hear thee ; 
 
 In the day of deliverance will I help thee ; 
 
 I will preserve thee, and make thee a mediator for the 
 
 people. 
 To restore the land, to distribute the desolated inherit 
 
 ances ; 
 
 9 To say to the prisoners. Go forth ! 
 
 To them that are in darkness. Come to the light ! 
 
 They shall feed in the ways, 
 
 And on all high places shall be their pasture. 
 
 10 They shall not hunger, neither shall they thirst ; 
 Neither shall the heat nor the sun smite them ; 
 
 For he that hath compassiou on them shall lead them ; 
 To springs of water shall he guide them. 
 
 11 And I will make all my mountains a highway ; 
 And my roads shall be prepared. 
 
 12 Behold ! these shall come from far ; 
 
 And behold ! these from the North and from the West > 
 And these from the land of Sinim. 
 
 13 Sing, O ye heavens, and rejoice, O earth ! 
 Break forth into singing, ye mountains ! 
 
CH. xtix.] ISAIAH. 143 
 
 For Jehovah comforteth his people, 
 
 And hath compassion on his afflicted ones. 
 
 14 Zion saith, " Jehovah hath forsaken me ; 
 
 The Lord hath forgotten me." 
 i6 Can a woman forget her sucking child, 
 
 So as not to have compassion on the son of her womb ? 
 
 Yet, should they forget, 
 
 1 will never forget thee ! 
 
 16 Behold, I have graven thee on the palms of my hands; 
 Thy walls are ever before my eyes. 
 
 17 Thy children shall make haste ; 
 
 They that destroyed and laid thee waste shall depart from 
 thee. 
 
 18 Lift up thine eyes around, and see ! 
 
 They all assemble themselves, and come to thee. 
 As I live, saith Jehovah, 
 
 Thou shalt surely clothe thee with them all, as with a 
 t rich dress ; 
 Thou shalt bind them on thee, as a bride her jewels. 
 
 19 For thy waste and desolate places, and thy land laid in 
 
 ruins. 
 Shall now be too nan-ow for the inhabitants ; 
 And they that devoured thee shall be far away. 
 
 20 Thou, that hast been childless, shalt yet hear thy sons ex- 
 
 claim : 
 " The place is too narrow for me ; make room for me that 
 I may dwell." 
 
 21 And thou shalt say in thy heart, 
 Who hath begotten me these ? 
 
 I surely was childless and unfruitful, 
 
 An exile, and an outcast; who then hath brought up 
 
 these ? 
 Behold, I was left alone ; these, then, where were they ? 
 
 22 Thus saith the Lord Jehovah : 
 
 I will lift up my hand to the nations. 
 And set up my standard to the kingdoms ; 
 They shall bring thy sons in their arms. 
 And thy daughters upon their shoulders. 
 
 23 And kings shall be thy nursing fathers, 
 And queens thy nursing mothers ; 
 
 Upon their faces shall they bow down before thee, 
 
144 ISAIAH. [CH. L. 
 
 And lick the dust of thy feet. 
 
 Thus shalt thou know that I am Jehovah ; 
 
 And they who trust in me shall not be put to shame. 
 
 24 Shall the prey be taken away from the mighty ? 
 Or shall the spoil of the terrible be rescued ? 
 
 25 Yea, thus saith Jehovah, 
 
 The prey shall be taken away from the mighty. 
 
 And the spoil of the terrible shall be rescued ; 
 
 For with him that contendeth with thee will I contend, 
 
 26 And I will save thy children. 
 
 27 And I will cause thine oppressors to eat their own flesh ; 
 With their own blood shall they be drunk, as with new 
 
 wine ; 
 And all flesh shall know that I Jehovah am thy saviour ; 
 That thy redeemer is the Mighty One of Jacob. 
 
 10. 
 
 Remonstrance against unbelief and disobedience. — Ch. L. 
 
 1 Thds saith Jehovah : Where is the bill of your mother's 
 
 divorcement, 
 By which I dismissed her? 
 Or who is he among my creditors 
 To whom I have sold you ? 
 Behold, for your iniquities are ye sold. 
 And for your transgressions was your mother dismissed. 
 
 2 Wherefore, when I came, was no man at hand ? 
 When I called, was there none to answer ? 
 
 Is my hand too short to redeem ? 
 Or have I no power to deliver ? 
 Behold, at my rebuke I dry up the sea, 
 And make the rivers a desert. 
 Their fish putrefy for want of water, 
 And die with thirst. 
 
 3 I clothe the heavens with blackness. 
 And make sackcloth their covering. 
 
 4 The Lord Jehovah hath given me the tongue of the 
 
 learned, 
 That I might know how to strengthen with my words 
 them that are weary ; 
 
CH. LI.] ISAIAH. 145 
 
 He wakeneth me every morning, 
 He wakeneth mine ear, 
 
 That I may hear in the manner of the learned. 
 D The Lord Jehovah opened mine ear, 
 And I was not disobedient, 
 Neither did I withdraw myself backward. 
 
 6 I gave my back to the smiters, 
 
 And my cheeks to them that pluck the beard ; 
 I hid not my face from shame and spitting. 
 
 7 But the Lord Jehovah is my helper, 
 Therefore shall I not be confounded ; 
 Therefore have I made my face like a flint. 
 For I know that I shall not be put to shame. 
 
 8 He that defendeth my cause is near ; 
 
 Who will contend with me ? Let us stand up together ! 
 Who is my adversary ? Let him come near to me ! 
 
 9 Behold, the Lord Jehovah is my defender ; 
 Who is he that shall condemn me ? 
 
 Behold, they shall all waste away like a garment ; 
 The moth shall consume them. 
 
 10 Who is there among you that feareth Jehovah, 
 
 That hearkeneth to the voice of his servant. 
 
 That walketh in darkness and hath no light ? 
 
 Let him trust in the name of Jehovab, 
 
 And lean upon his God. 
 H Behold, all ye who kindle a fire. 
 
 Who gird yourselves with burning arrows ! 
 
 Walk ye in the light of your fire, 
 
 And in the burning arrows which ye have kindled. 
 
 This shall ye have from my hand ; 
 
 Ye shall lie down in sorrow. 
 
 11. 
 
 The glorious deliverance of the people. — Ch. LI. — Lll. 12, 
 
 Heaeken to me, ye that pursue righteousness. 
 Ye that seek Jehovah ! 
 Look to the rock whence ye were hewn. 
 To the pit-quarry whence ye were digged ! 
 Look to Abraham your father, 
 
 VOL. I. 7 
 
146 ISAIAH. [OH. LI. 
 
 And to Sarah that bore you ! 
 For I called him when only one, 
 And blessed him, and multiplied him. 
 
 3 Thus will Jehovah have pity upon Zion ; 
 He will have pity upon all her desolations. 
 He will make her wilderness like Eden, 
 Her desert like the garden of Jehovah. 
 Joy and gladness shall be found therein ; 
 Thanksgiving, and the voice of melody. 
 
 4 Hearken to me, O my people ! 
 And give ear to me, O my nation ! 
 For a law shall proceed from me, 
 
 And I will establish my statutes for the light of the na- 
 tions. 
 
 5 My help is near ; my salvation goeth forth ; 
 My arm shall judge the nations ; 
 
 Distant lands shall wait for me, 
 And in my arm shall they trust. 
 
 6 Lift up your eyes to the heavens, 
 
 And look down upon the earth beneath ! 
 For the heavens shall vanish away like smoke, 
 And the earth shall decay like a garment. 
 And its inhabitants shall perish like flies. 
 But my salvation shall endure forever, 
 And my goodness shall not decay. 
 
 7 Hearken to me, ye that know righteousness. 
 The people in whose heart is my law ! 
 
 Fear ye not the reproach of men, 
 Nor be disheartened by their revilings ! 
 
 8 For the moth shall consume them like a garment, 
 And the worm shall eat them like wool. 
 
 But my goodness shall endure forever,. 
 
 And my salvation from generation to generation. 
 
 9 Awake ! awake ! clothe thyself with strength, O arm of 
 
 Jehovah ! 
 Awake, as in the ancient days, in the generations of old ! 
 10 Art thou not the same that smote Rahab, 
 And wounded the dragon ? 
 Art thou not the same that dried Up the sea. 
 
OH. LI.] ISAIAH. 147 
 
 The waters of the great deep, — 
 
 That made the depths of the sea a path for the redeemed 
 to pass through ? 
 
 11 Thus shall the ransomed of Jehovah return; 
 They shall come to Zion with singing ; 
 Everlasting joy shall be upon their heads ; 
 They shall obtain gladness and joy, 
 
 And sorrow and sighing shall flee away. 
 
 12 I, even I, am he that hath pity upon you ; 
 
 Who art thou, that thou art afraid of man, that shall die, 
 Of the son of man, that shall perish like grass, 
 
 13 And forgettest Jehovah thy maker, 
 That stretched out the heavens. 
 And founded the earth. 
 
 And fearest continually every day. 
 On account of the fury of the oppressor, 
 As if he were taking aim to destroy thee ? 
 Where now is the fury of the oppressor ? 
 
 14 Soon shall the enchained be loosed ; 
 He shall not die in the pit, 
 
 Nor shall his bread fail. 
 IB For I am Jehovah thy God, 
 
 That rebuketh the sea when his waves roar ; 
 Jehovah of hosts is his name. 
 
 16 I have put my words into thy mouth, 
 
 And have covered thee with the shadow of my hand, 
 To establish the heavens, and to found the earth. 
 And to say to Zion, " Thou art my people ! " 
 
 17 Awake, awake, stand up, O Jerusalem ! 
 
 Thou that hast drunk from the hand of Jehovah the cup 
 
 of his fury, 
 Thou that hast drunk to the dregs the cup of giddiness ! 
 
 18 There is not one to lead her, of all the sons which she 
 
 hath brought forth. 
 Nor is there one to take her by the hand, of all the sons 
 which she hath nurtured. 
 
 19 These two things have come upon thee. 
 And who bemoaneth thee? 
 
 Desolation and destruction, and famine and the sword ; 
 How shall I comfort thee ? 
 
 20 Thy sons have fainted; they lie at the head of all the 
 
 streets. 
 
148 ISAIAH. [CH. LII. 
 
 Like a deer in the net ; 
 
 They are full of the wrath of Jehovah, 
 
 Of the rebuke of thy God. 
 
 21 Therefore, hear this, thou aflBicted, 
 Thou drunken, and not with wine ! 
 
 22 Thus saith thy Lord, Jehovah, 
 
 And thy God, that defendeth the cause of his people . 
 Behold, I will take from thy hand the cup of giddiness, 
 The cup of my wrath ; 
 Thou shalt drink no more of it. 
 
 23 And I will put.it into the hand of them that have afflicted 
 
 thee; 
 That have said to thee, " Bow down, that we may pass 
 
 over ! " 
 And thou madest thy body as the ground, 
 And as the street, to them that passed over. 
 
 1 Awake, awake, put on thy majesty, O Zion ! 
 
 Put on thy beautiful garments, O Jerusalem, the holy 
 
 city! 
 For no more shall come into thee the uncircumcised and 
 
 the unclean. 
 
 2 Shake thyself from the dust, 
 Arise and sit erect, O Jerusalem ! 
 Loose thyself from the bands of thy neck, 
 O captive daughter of Zion ! 
 
 3 For thus saith Jehovah : 
 For naught were ye sold. 
 
 And without money shall ye be ransomed. 
 
 4 For thus saith the Lord Jehovah : 
 
 My people went down to Egypt formerly to sojourn there, 
 And the Assyrian oppressed them without cause. 
 
 5 And now, what have I here to do, saith the Lorf, 
 When my people is taken away for naught, 
 
 And their tyrants exult, saith Jehovah, 
 
 And all the day long my name is blasphemed. 
 
 6 Therefore shall my people know my name ; 
 Therefore in that day shall they know 
 That I am he that said. Behold, here am I ! 
 
 7 How beautiful upon the mountains are the feet of him that 
 
 bringeth good tidings, of him that proclaimeth peace ! 
 
CH. Liii.] ISAIAH. 149 
 
 That bringetli good tidings, that proclaimeth salvation ! 
 That saith to Zion, " Thy God is king ! " 
 
 8 Hark ! the voice of thy watchmen ! 
 
 They lift up the voice together ; yea, they stout ! 
 For eye to eye shall they behold. 
 When Jehovah retumeth to Zion. 
 
 9 Break forth into joy ; shout together, ye ruins of Jerusa- 
 
 lem! 
 For Jehovah hath pity on his people ; he redeemeth Je- 
 rusalem. 
 
 10 Jehovah maketh bare his holy arm 
 In the sight of all the nations ; 
 All the ends of the earth 
 
 Behold the salvation from our God. 
 
 11 Depart, depart ye; go ye out from thence; 
 Touch no unclean thing ! 
 
 Go ye out from the midst of her ; 
 
 Be ye clean, ye that bear the vessels of Jehovah ! 
 
 12 For not in haste shall ye go forth, 
 Nor in flight shall ye pass along ; 
 
 For Jehovah shall march in your front. 
 And the God of Israel bring up your rear. 
 
 12. 
 
 The Servant of Jehovah in his affliction, and his exaltation. — Oh. LII. 
 13 — LIII. 
 
 Jehovah speaJcs. 
 
 13 Behold, my servant shall prosper ; 
 
 He shall be lifted up, and set on high, and greatly exalted. 
 
 14 As many were amazed at the sight of him, — 
 So disfigured and scarcely human was his visage, 
 And so unlike that of a man was his form, — 
 
 15 So shall he cause many nations to exult on account of him ; 
 Kings shall shut their mouths before him. 
 
 For what had never been told them shall they see, 
 And what they never heard shall they perceive. 
 
 The Prophet Jbr himself and JeUow-prophets. 
 
 1 Who hath believed our report. 
 And to whom hath the arm of Jehovah been revealed ? 
 
150 ISAIAH. loH. Liil. 
 
 The People speah 
 
 2 For he grew up before him like a tender plant. 
 Like a sucker from a dry soil ; 
 He had no form, nor comeliness, that we should look upon 
 
 him, 
 Nor beauty, that we should take pleasure in him. 
 
 5 He was despised, and forsaken of men, 
 
 A man of sorrows, and acquainted with disease ; 
 As one from whom men hide their faces, 
 ■ He was despised, and we esteemed him not. 
 4 But he bore our diseases, 
 And carried our pains, 
 And we esteemed him stricken from above, 
 Smitten of God, and afflicted. 
 
 6 But he was wounded for our transgressions ; 
 He was bruised for our iniquities ; 
 
 For our peace was the chastisement upon him, 
 And by his stripes are we healed. 
 
 6 All we, like sheep, were going astray ; 
 We turned every one to his own way, 
 
 And Jehovah laid upon him the iniquity of us aU. 
 
 The Propliet speaks in his own name. 
 
 7 He was oppressed, that was already afflicted, 
 Yet he opened not his mouth ; 
 
 As a lamb that is led to the slaughter. 
 And as a sheep before her shearers is dumb, 
 He opened not his mouth. 
 
 8 By oppression and punishment he was taken away, 
 And who in his generation would consider 
 
 That he was cut off from the land of the living, 
 That for the transgression of my people he was smit 
 ten? 
 
 9 His grave was appointed with the wicked, 
 And with the rich man was his sepulchre, 
 Although he had done no injustice, 
 
 And there was no deceit in his mouth. 
 10 It pleased Jehovah severely to bruise him ; 
 
 But when he hath made his life a sacrifice for sin, 
 He shall see posterity ; he shall prolong his days, 
 And the pleasure of Jehovah shali prosper in his hand. 
 
OH. tiv.] ISAIAH. 151 
 
 Jehovah speaks, 
 
 11 Free from his sorrows, he shall see and be satisfied ; 
 By his knowledge shall my righteous servant lead many 
 
 to righteousness, 
 And he shall bear their iniquities. 
 
 12 Therefore will I give him his portion with the mighty, 
 And with heroes shall he divide the spoil, 
 
 Because he poured out his soul unto death. 
 And was numbered with transgressors ; 
 Because he bore the sin of many, 
 And made intercession for transgressors. 
 
 13. 
 
 Promises of enlargement, moral renovation, and glory. — Ch. LIV., LV. 
 
 1 Sing, O thou barren, that didst not bear ! 
 
 Break forth into singing, and shout for joy, thou that wast 
 
 not in travail ! 
 For more are the children of the desolate 
 Than of the married woman, saith Jehovah. 
 
 2 Enlarge the place of thy tent. 
 
 And let the canopy of thy habitation be extended ! 
 Spare not ; lengthen thy cords, 
 And make fast thy stakes ! 
 
 3 For on the right hand and on the left shalt thou burst 
 
 forth with increase ; 
 And thy posterity shall inherit the nations, 
 And people the desolate cities. 
 
 4 Fear not, for thou shalt not be confounded; 
 Blush not, for thou shalt not be put to shame. 
 For thou shalt forget the shame of thy youth. 
 
 And the reproach of thy widowhood thou shalt remember 
 no more. 
 
 5 For thy husband is thy Maker ; 
 Jehovah of hosts is his name. 
 
 Thy redeemer is the Holy One of Israel ; 
 The God of the whole earth shall he be called. 
 
 6 For as a woman forsaken, and deeply afflicted, hath Jeho- 
 
 vah recalled thee. 
 And as a wife wedded in youth, that hath been rejected, 
 saith thy God. 
 
152 ISAIAH. [CH. LIT. 
 
 7 For a little moment I have forsaken thee, 
 But with great mercy will I gather thee. 
 
 8 In overflowing wrath I hid my face from thee for a mo- 
 
 ment. 
 But with "everlasting kindness will I have mercy upon 
 
 thee, 
 Saith thy redeemer, Jehovah. 
 
 9 As in the time of the waters of Noah, so shall it be now ; 
 As I swore that the waters of Noah should no more go 
 
 over the earth. 
 So do I swear that I will not be angry with thee, nor re 
 buke thee. 
 
 10 For the mountains shall depart, 
 And the hills be overthrown, ^ 
 
 But my kindness shall not depart from thee. 
 Nor shall my covenant of peace be overthrown, 
 Saith Jehovah, that hath pity on thee. 
 
 11 O thou afflicted, beaten with the storm, destitute of conso- 
 
 lation ! 
 Behold, I lay thy stones in cement of vermilion, 
 And thy foundations with sapphires. 
 
 12 And I wiU make thy battlements of rubies, 
 And thy gates of carbuncles. 
 
 And all thy borders full of precious stones. 
 
 13 All thy children shall be taught by Jehovah, 
 And great shall be the prosperity of thy children. 
 
 14 By righteousness shalt thou be established ; 
 
 Be thou far from anxiety, for thou shalt have nothing to 
 
 fear. 
 And from terror, for it shall not come near thee. 
 
 15 If any be leagued against thee, it is not by my command ; 
 Whoever shall be leagued against thee shall come over to 
 
 thee. 
 
 16 Behold, I create the smith, 
 
 Who bloweth up the coals into a fire, 
 
 And produceth an instrument for his work ; 
 
 I also create the destroyer to lay waste. 
 
 17 Whatever weapon is formed againSt thee, it shall not pros- 
 
 per; 
 And against every tongue that contendeth with thee, thou 
 
 shalt obtain thy cause. 
 This is the inheritance of the servants of Jehovah, 
 
en. LT.] ISAIAH. 153 
 
 And the blessing which they receive from me, saith Jeho- 
 vah. 
 
 1 Ho, every one that thirsteth, come ye to the waters ! 
 Even ye that have no money, come ye, buy and eat ! 
 Yea, come, buy wine and milk, 
 
 Without money and without price. 
 
 2 Wherefore do ye spend your money for that which is not 
 
 bread, 
 And your substance for that which doth not satisfy ? 
 Listen attentively to me ; so shall ye eat that which is 
 
 good, 
 And your soul shall delight itself with delicacies. 
 
 3 Incline your ear, and come to me ; 
 Hear, and your soul shall live'! 
 
 And I will make with you an everlasting covenant ; 
 I will give you the sure mercies of David. 
 
 4 Behold, I gave him for a commander to the nations ; 
 For a prince, and a lawgiver to the nations. 
 
 5 Behold, the nation which thou knowest not thou shalt caU ; 
 And the nation which knew not thee shall run to thee, 
 For the sake of Jehovah, thy God, 
 
 And of the Holy One of Israel, for he hath glorified thee. 
 
 6 Seek ye Jehovah, while he may be found ; 
 Call upon him while he is near ; 
 
 7 Let the wicked "forsake his way, 
 
 And the unrighteous man his thoughts ; 
 
 Let him return to Jehovah, and he will have mercy upon 
 
 him, 
 And to our God, for he will abundantly pardon. 
 
 8 For my thoughts are not your thoughts. 
 Neither are your ways my ways, saith Jehovah. 
 
 9 For as the heavens are higher than the earth, 
 So are my ways higher than your ways. 
 And my thoughts than your thoughts. 
 
 10 For as the rain and the snow descend from heaven. 
 And return not tlfither. 
 But water the earth, and make it bear and put forth its 
 
 increase, 
 That it may give seed to the sower, and bread to the 
 eater ; 
 
 7* 
 
154 ISAIAH. [gh. LVi. 
 
 11 So shall my word be, that goeth forth from mj mouth ; 
 It shall not return to me void ; 
 
 But it shall bring to pass that which is my pleasure, 
 And it shall accomplish that for which I send it. 
 
 12 For ye shall go out with joy 
 And be led forth with peace ; 
 
 The mountains and the hills shall bi-eak forth before you 
 
 into singing, 
 And all the trees of the field shall clap their hands. 
 
 13 Instead of the thorn shall grow up the cypress-tree. 
 And instead of the bramble shall grow up the myrtle-tree, 
 And it shall be to Jehovah for a name ; 
 
 For an everlasting memorial, that shall not pass away. 
 
 14. 
 
 The heathen shall enjoy the privileges of the people of God, in the happy 
 state of things which awaits them. — Ch. L VI. 1-8. 
 
 1 Thus saith Jehovah : 
 
 Keep ye justice, and practise righteousness ; 
 For the coming of my salvation is near. 
 And my deliverance is soon to be revealed. 
 
 2 Happy the man that doeth this. 
 
 And the son of man that holdeth it fast ; 
 That keepeth the sabbath, and profaneth it not. 
 And restraineth his hand from doing eyil. 
 
 3 And let not the stranger that joineth himself to Jeho- 
 
 vah say, 
 Jehovah hath wholly separated me from his people. 
 And let not the eunuch say. 
 Behold, I am a dry tree ! 
 
 4 For thus saith Jehovah concerning the eunuchs : 
 They that keep my sabbaths. 
 
 And take pleasure in doing my will. 
 And hold fast my covenant, 
 
 5 To them will I give in my house, and within my walls, a 
 
 portion and a name, • 
 
 Better than of sons and daughters ; 
 An everlasting name will I give them, 
 That shall never fade away. 
 
 6 The strangers, also, that join themselves to Jehovah, to 
 
 serve him, 
 
CH. LVii.] ISAIAH. 155 
 
 To love the name of Jehovah, and to be his servants, 
 Every one that keepeth the sabbath, and profaneth it not. 
 And holdeth fast my covenant, 
 
 7 Them will I bring to my holy mountain. 
 
 And I will make them rejoice in my house of prayer ; 
 
 Their burnt-offerings and sacrifices shall be accepted on 
 mine altar ; 
 
 For my house shall be called a house of prayer for all na- 
 tions. 
 
 8 Thus saith the Lord Jehovah, 
 
 That gathereth the outcasts of Israel ; 
 Yet will I gather others to him. 
 Besides those that are already gathered. 
 
 15. 
 
 Denunciations of punishment against idolatry and other sins. — Ch. LVI. 
 9 — LVII. 
 
 9 Come, all ye beasts of the field. 
 Yea, all ye beasts of the forest, to devour I 
 
 10 His watchmen are all blind ; they know nothing ; 
 They are all dumb dogs, that cannot bark. 
 Dreaming, lying down, loving to slumber ; 
 
 11 Yet are they greedy dogs that cannot be satisfied; 
 The shepherds themselves will not attend ; 
 
 They all turn aside to their own way. 
 Every one of them to their own gain. 
 
 12 " Come on, let me bring wine, 
 
 And let us fill ourselves with strong drink, 
 And to-morrow shall be as to-day. 
 And even much more abundant." 
 
 1 The righteous man perisheth, and no one layeth it to 
 
 heart; 
 And pious men are taken away, and none considereth 
 That because of the evil the righteous man is taken away. 
 
 2 He entereth into peace ; 
 He resteth in his bed. 
 
 Every one that walketh in uprightness. 
 
 3 But draw near hither, ye sons of the sorceress, 
 Ye brood of the adulterer and the harlot ! 
 
156 ISAIAH. [cii. LTii 
 
 4 Of whom do ye make your sport, 
 
 And at whom do ye make wide the mouth; 
 
 And draw out the tongue ? 
 
 Are ye not rebellious children, a treacherous brood ? 
 
 5 Burning with lust for idols 
 Under every green tree, 
 Slaying children in the valleys, 
 Under the clefts of the rocks ? 
 
 6 With the smooth stones of the valley is thy portion ; 
 These, these are thy lot ; 
 
 Here thou pourest out thy drink-offering, 
 And presontest thy meat-oflFering ; 
 Can I see such things, and be at rest ? 
 
 7 Upon a high and lofty mountain settest thou thy bed ; 
 Thither dost thou go up to offer sacrifice ; 
 
 8 Behind the doors and the posts dost thou place thy memo 
 
 rial ; 
 Thou departest from me, and uncoverest, and ascendest, 
 
 and enlargest thy bed. 
 Thou makest an agreement with them ; 
 Thou desirest their bed; 
 Thou choosest a place. 
 
 9 Thou goest to the king with oil. 
 And takest much precious perfume ; 
 Thou sendest thine ambassadors afar, 
 Yea, down to the under-world. 
 
 10 In the length of thy journeys thou hast wearied thyself, 
 But thou sayest not, " I will desist" ; 
 
 Thou yet findest life in thy hand. 
 Therefore thou art not discouraged. 
 
 11 On account of whom art thou anxious, and of whom art 
 
 thou afraid, that thou hast proved false. 
 And hast not remembered me, nor laid it to heart ? 
 Behold, I have been silent a long time ; 
 Therefore thou fearest me not. 
 
 12 But now I announce thy deliverance. 
 And thy woi'ks do not profit thee. 
 
 13 When thou criost, let thy host of idols deliver Ihee ! 
 But the wind shall bear them all away; 
 
 A breath shall take them off; 
 But he that putteth his trust in me 
 Sliall possess the land. 
 
CH. Lvm.] ISAIAH. 157 
 
 And shall inherit my holy mountain. 
 
 14 Men shall say, Cast up, cast up, prepare the road ; 
 Remove every obstruction from the way of my people ! 
 
 15 For thus saith the high and lofty One 
 
 That inhabiteth eternity, whose name is Holy : 
 
 I dwell in the high and holy place ; 
 
 With him also that is of a contrite and humble spirit; 
 
 To revive the spirit of the humble, 
 
 And to revive the heart of the contrite ones. 
 
 16 For I will not contend forever. 
 Nor will I be always angry ; 
 For life would fail before me. 
 And the souls which I created. 
 
 17 For the guilt of his covetousness I was angry ; 
 I smote him, I hid myself, and was angry ; 
 
 But yet he went on perversely in the way of his heart. 
 
 18 I have seen his ways, yet will I heal him ; 
 I will guide him, and I will restore comfort 
 To him and to his mourners ; 
 
 19 I create the fruit of the lips. 
 
 Peace, peace to him that is far oft", and to him that is nigh, 
 Saith Jehovah ; I will heal him. 
 
 20 But the wicked is like the troubled sea, 
 Which cannot rest. 
 
 Whose waters cast up mire and dirt. 
 
 21 There is no peace, ^aith my God, for the wicked. 
 
 16. 
 
 The worthlessness of festivals and fasts without rectitude and benevolence. 
 Ch. LVIII. 
 
 1 Cry aloud, spare not. 
 
 Lift up thy voice like a trumpet, 
 
 And show ray people their transgression, 
 
 And the house of Jacob their sins ! 
 
 2 Yet they seek me daily, 
 And desire to know my ways. 
 
 As a nation that hath done righteousness, 
 And hath not forsaken the ordinances of their God ; 
 They inquire of me concerning the judgments which bring 
 salvation ; 
 
158 ISAIAH. [en. LVUi, 
 
 They long for the coming of God. 
 
 5 " Wherefore do we fast, and thou seest not ? 
 Wherefore do we afflict our souls, and thou dost not re- 
 gard it ? " 
 
 Behold, in the day of your fasts ye pursue your pleasure, 
 And exact all your labors. 
 4 Behold, ye fast in strife and contention, 
 And smiting with the fist of wickedness. 
 Ye do not fast now 
 So that your voice shall be heard on high. 
 
 6 Is this the fast that I approve, 
 
 A day for a man to afflict his soul ? 
 
 Is it that he should bow down his head like a bulrush, 
 
 And lie down in sackcloth and ashes ? 
 
 Wilt thou call this a fast. 
 
 And a day acceptable to Jehovah ? 
 
 6 Is not this the fast that I approve, — 
 To loose the bands of wickedness, 
 To undo the heavy burdens. 
 
 To let the oppressed go free. 
 
 And to break in pieces every yoke ? 
 
 7 Is it not to break thy bread to the hungry. 
 
 And to bring the poor, that are cast out, to thy house? 
 When thou seest the naked, that thou clothe him, 
 And that thou hide not thyself from thine own flesh? 
 
 8 Then shall thy light break forth like the morning. 
 And thy health shall spring forth speedily ; 
 
 Thy salvation shall go before thee, 
 
 And the glory of Jehovah shall bring up thy rear. 
 
 9 Then shalt thou call, and Jehovah will answer ; 
 Thou shalt cry, and he shall say, Lo, here I am ! 
 If thou remove from the midst of thee the yoke, 
 The pointing of the finger, and the injurious speech. 
 
 10 If thou bring forth thy bread to the hungry, 
 And satisfy the afflicted soul. 
 
 Then in obscurity shall light arise to thee ; 
 Yea, thy darkness shall become as noonday ; 
 
 11 Jehovah shall lead thee continually. 
 And satisfy thee in the -time of drought, 
 And strengthen thy bones ; 
 
 Thou shalt be like a watered garden, and a spring ot 
 water. 
 
OH. Lix.] ISAIAH. 159 
 
 Whose waters never fail. 
 
 12 Thy people shall build the ancient desolations, 
 The ruins of many generations shall they restore ; 
 Thou shalt be called the repairer of the breach, 
 The restorer of ways for inhabitants. 
 
 13 If thou restrain thy foot from the sabbath, 
 From doing thy pleasure on my holy day, 
 If thou shalt call the sabbath a delight. 
 The holy day of Jehovah honorable, 
 
 And shalt honor it by refraining from thy work, 
 From doing thy pleasure, and speaking vain words, 
 
 14 Then shalt thou delight thyself in Jehovah, 
 
 And I will cause thee to ride upon the high places of the 
 
 earth. 
 And cause thee to enjoy the inheritance of Jacob, tUy 
 
 father ; 
 For the mouth of Jehovah hath spoken it. 
 
 17. 
 
 The sins of the people delay their deliverance. — Ch. LIX. 
 
 1 Behold, Jehovah's hand is not shortened, that it can- 
 
 not save, 
 Nor is his ear heavy, that it cannot hear ; 
 
 2 But your iniquities have separated you from your God, 
 And your sins have hidden his face from you, that he doth 
 
 not hear. 
 S For your hands are polluted with blood. 
 
 And your fingers with iniquity ; 
 
 Your lips apeak falsehood, 
 
 And your tongue muttereth wickedness. 
 1 No one bringeth his suit with justice. 
 
 And no one pleadeth with truth ; 
 
 They trust in vain words, and speak lies ; 
 
 They conceive mischief, and bringforth destruction. 
 
 5 They hatch the eggs of the basiUsk, 
 And weave the web of the spider ; 
 He that eateth of their eggs dieth. 
 
 And when one of them is crushed, a viper breaketh forth. 
 
 6 Of their webs no garment is made, 
 
 Nor can one cover himself with their work ; 
 
160 ISAIAH. [CH. Lix 
 
 Their works are works of iniquity, 
 
 And tlie deed of violence is in their hands. 
 7 Their feet run to evil ; 
 
 They make haste to shed innocent blood. 
 
 Their thoughts are evil thoughts ; 
 
 Oppression and destruction are in their paths. 
 S The way of peace they know not, 
 
 Nor is there any justice in their steps ; 
 
 They have made for themselves crooked paths ; 
 
 Whoso goeth in them knoweth not peace. 
 9 Therefore is judgment far from us, 
 
 And deliverance doth not overtake us. 
 
 We look for light, and behold obscurity ; 
 
 For brightness, and we walk in darkness. 
 
 10 We grope for the wall, like the blind ; 
 
 We feel our way, like those that are deprived of sight ; 
 
 We stumble at noonday as in the night ; 
 
 In the midst of fertile fields we are like the dead. 
 
 11 We groan, all of us, like bears. 
 
 And like doves we make a continued moan ; 
 We look for judgment, and it cometh not ; 
 For salvation, and it is far from us. 
 
 12 For our transgressions are multiphed before thee. 
 And our sins testify against us I 
 
 For our transgressions are not hidden from us. 
 And our iniquities we know. 
 
 13 We have rebelled, and proved false to Jehovah ; 
 We have departed from our God ; 
 
 We have spoken violence and rebellion ; 
 Our hearts have conceived and brought forth words of 
 falsehood. 
 
 14 And justice is turned back. 
 And equity standeth afar off. 
 For truth falleth in the gate. 
 And rectitude cannot enter. 
 
 15 Truth is not to be found, 
 
 And ho that departeth from evil is plundered.; 
 
 And Jehovah saw it, 
 
 And it displeased him that there was no justice. 
 
 16 He saw that there was none to help, 
 
 And wondered that there was none to interpose ; 
 Then his own- arm wrought salvation for him, 
 
CH. ix.J ISAIAH. 161 
 
 And his righteousness it supported him. 
 
 17 He put on righteousness as a breastplate, 
 And the helmet of salvation upon his head ; 
 
 He put on garments of vengeance for his clothing, 
 And clad himself with zeal, as vfith a mantle. 
 
 18 According to their deeds will he repay them, — 
 "Wrath to his adversaries, recompense to his enemies ; 
 To "the distant coasts will he repay a recompense. 
 
 19 They in the west shall fear the name of Jeliovah, 
 And they in the rising of the sun his glory. 
 
 When he cometh lilse a river straitened in its course, 
 Which a strong wind driveth along. 
 
 20 Yet shall a redeemer come to Zion, 
 
 For them that turn from their transgressions in Jacob, 
 saith Jehovah. 
 
 21 And as for me, this is my covenant with them, saith Je 
 
 hovah : 
 My spirit, which is upon thee. 
 And my words, which I have put in thy mouth, 
 They shall not depart from thy mouth. 
 Nor from the mouth of thy sons. 
 Nor from the mouth of thy sons' sons, saith Jehovah, 
 From this time forth forever. 
 
 18. 
 
 The glory of the new Jerusalem. — Ch. LX. 
 
 1 Akise, shine ! for thy light is come. 
 
 And the glory of Jehovah is risen upon thee. 
 
 2 For, behold, darkness shall cover the earth, 
 And gross darkness the nations ; 
 
 But upon thee shall Jehovah arise. 
 And his glory shall be seen upon thee. 
 
 3 Nations shall come to thy light, 
 
 And kings to the brightness that riseth upon thee. 
 
 4 Lift up thine eyes round about and see ! 
 
 They all gather themselves together, and come to thee ; 
 
 Thy sons come from afar. 
 
 And thy daughters are carried at thy side. 
 
 5 Then shalt thou see, and be bright with joy ; 
 Thy heart shall throb, and swell with delight. 
 
162 ISAIAH. [CH. LX. 
 
 When the riches of the sea shall be turned toward thee, 
 And the wealth of the nations shall come to thee. 
 
 6 A multitude of camels shall cover thee, 
 Dromedaries from Midian and Ephah ; 
 From Sheba shall they all come. 
 Gold and frankincense shall they bring, 
 And proclaim the praises of Jehovah. 
 
 7 All the flocks of Kedar shall be gathered to thee, • 
 And the rams of Nebaioth shall minister to thee ; 
 They shall ascend mine altar, an acceptable offering. 
 And my glorious house I will adorn. 
 
 8 Who are these that fly like clouds. 
 And like doves to their habitations ? 
 
 9 Behold, the distant coasts shall wait for me. 
 And the ships of Tarshish among the first. 
 To bring thy sons from afar. 
 
 And their silver and their gold with them. 
 Because of the name of Jehovah thy God, 
 Of the Holy One of Israel, for he glorifieth thee. 
 
 10 The sons of the stranger shall build up thy walls, 
 And their kings shall minister to thee ; 
 
 For in my wrath I smote thee, 
 
 But in my mercy will I have pity upon thee. 
 
 11 Thy gates shall be open continually ; 
 They shall not be shut by day or by night. 
 
 That the treasures of the nations may be brought to thee, 
 And that their kings may come with their retinues. 
 
 12 For that nation and that kingdom 
 Which will not serve thee shall perish ; 
 Yea, those nations shall be utterly destroyed. 
 
 13 The glory of Lebanon shall come to thee. 
 
 The cypress, the plane-tree, and the larch together. 
 
 To adorn the place of my sanctuary. 
 
 That I may make the place where my feet rest glorious. 
 
 14 The sons of thine oppressors shall come bending before 
 
 thee; 
 They that despised thee shall fall down at thy feet ; 
 And they shall call thee the city of Jehovah, 
 The Zion of the Holy One of Israel. 
 
 15 Instead of being forsaken and hated, 
 So that no one passed through thee, 
 
 I will make thee an everlasting glory ; 
 
OH. LXI.] ISAIAH. 163 
 
 The joy of many generations. 
 
 16 Thou shalt also suck the milk of the nations, 
 And be nursed from the breast of kings ; 
 
 And thou shalt know that I, Jehovah, am thy saviour, 
 That thy redeemer is the Mighty One of Jacob. 
 
 17 Instead of brass will I bring gold ; 
 And instead of iron will I bring silver, 
 And instead of wood, brass. 
 
 And instead of stones, iron ; 
 I will make thine officers peace. 
 And thy magistrates righteousness. 
 
 18 Violence shall no more be heard in thy land, 
 Wasting or destruction within thy borders ; 
 Thou shalt call thy walls Salvation, 
 
 And thy gates Praise. 
 39 No more shall the sun be thy light by day, 
 
 Nor witli her brightness shall the moon enlighten thee ; 
 But Jehovah shall be to thee an everlasting light. 
 And thy God thy glory. 
 
 20 Thy sun shall no more go down, 
 Neither shall thy moon be hid ; 
 
 For Jehovah shall be thine everlasting light, 
 And the days of thy mourning shall be ended. 
 
 21 Thy people shall be all righteous; 
 Forever shall they possess the laud, 
 The scion of my planting, 
 
 The work of my hands, that I may be glorified. 
 
 22 The little one shall become a thousand, 
 And the small one a strong nation ; 
 
 I, Jehovah, will hasten it in its time. 
 
 19. 
 
 Deliverance promised. — Ch. LXI. 
 
 1 The spirit of the Lord Jehovah is upon me, 
 
 For Jehovah hath anointed me ; 
 
 He hath sent me to publish good tidings to the distressed, 
 
 To bind up the broken-hearted. 
 
 To proclaim liberty to the captives. 
 
 And the opening of the prison to them that are bound; 
 2' To proclaim the year of mercy from Jehovah, 
 
164 ISAIAH. [oh. LXi. 
 
 And the day of vengeance from our God ; 
 To comfort all that mourn ; 
 
 3 To give gladness to the mourners in Zion ; 
 
 To give them a beautiful crown instead of ashes, 
 The oil of joy for mourning, 
 The garment of praise for the spirit of heaviness, 
 So that they shall be called blessed terebinth-trees, 
 The plantation of Jehovah for his glory. 
 
 4 They shall build up the old ruins ; 
 
 They shall raise up the ancient desolations ; 
 They shall repair the cities laid waste. 
 The desolations of many generations. 
 
 5 Strangers shall stand up and feed your flocks. 
 
 And the sons of the alien shall be your ploughmen and 
 vine-dressers ; 
 
 6 But ye shall be named the priests of Jehovah, 
 Men shall call you the ministers of our God. 
 Ye shall eat the riches of the nations, 
 
 And in their glory shall ye make your boast. 
 
 7 For your shame shall ye have a double reward ; 
 And for ignominy ye shall rejoice in your' portion ; 
 Therefore in your land ye shall possess double ; 
 Everlasting joy shall be your portion. 
 
 8 For I, Jehovah, love justice, 
 I hate rapine and iniquity, 
 
 I will give them their reward with faithfulness. 
 And an everlasting covenant will I make with them. 
 
 9 Their race shall be illustrious among the nations. 
 And their offspring among the people ; 
 
 All that see them shall acknowledge 
 
 That they are a race which Jehovah hath blessed. 
 
 10 " I will greatly rejoice in Jehovah ; 
 My soul shall exult in ray God ; 
 
 For he hath clothed me with the garments of salvation ; 
 He hath covered me with the mantle of deliverance. 
 As the bridegroom decketh himself with his turban. 
 And as the bride adorneth herself with her jewels." 
 
 11 For as the earth putteth forth her shoots. 
 
 And as a garden causeth its plants to spring forth. 
 
 So shall the Lord Jehovah cause salvation to spring forth, 
 
 And praise before all the nations. 
 
OH. LXii.] ISAIAH. 165 
 
 20. 
 The restoration and glory of Israel. — Ch. LXII. 
 
 1 For Zion's sake I will not keep silence, 
 And for Jerusalem's sake I will not rest, 
 
 Until her deliverance break forth like the shining light. 
 And he^ salvation like a blazing torch. 
 
 2 Then shall the nations see thy prosperity, 
 And all the kings thy glory ; 
 
 Thou shalt be called by a new name, 
 Which the mouth of Jehovah shall give thee. 
 
 3 Thou shalt be a beautiful crown in the hand of Jehovah, 
 A royal diadem in the hand of thy God. 
 
 4 No more shalt thou be called the Desolate, 
 And thy land, the Forsaken. 
 
 But thou shalt be named My-delight-is-in-her. 
 And thy land the wedded Matron. 
 For Jehovah shall delight in thee. 
 And thy laud shall be married. 
 
 5 For as a young man weddeth a virgin. 
 So shall thy children wed thee. 
 
 And as a bridegroom rejoiceth in his bride, 
 So shall thy God rejoice in thee. 
 
 6 Upon thy walls, O Jerusalem, have I set watchmen ; 
 All the day, and all the night, shall they not keep silence ; 
 O ye that praise Jehovah, keep not silence, 
 
 7 And give him no rest. 
 
 Until he establish Jerusalem, and make her a praise in 
 the earth ! 
 
 8 Jehovah hath sworn by his right hand, and his mighty 
 
 arm: 
 No more will I give thy corn to be food for thine enemies, 
 Nor shall the sons of the stranger drink thy wine, for 
 
 which thou hast labored. 
 
 9 But they that reap the harvest shall eat it. 
 And praise Jehovah ; 
 
 And they that gather the vintage shall drink it. 
 In my holy courts. 
 10 Pass ye, pass ye through the gates ; 
 Prepare the way for the people ; 
 
166 ISAIAH. [CH. Lxni. 
 
 Cast ye up; cast ye up the highway, 
 
 Clear it from the stones ; 
 
 Lift up on high a standard for the tribes ! 
 
 11 Behold, Jehovah proelaimeth to the end of the earth: 
 
 " Say ye to the daughter of Zion, Behold, thy Deliverer 
 
 Cometh ! 
 Behold, his reward is with him, and his recompense before 
 
 him ! " 
 
 12 They shall be called, The holy people. The redeemed of 
 
 Jehovah. 
 And thou shalt be called, The Sought out. 
 The Not forsaken City. 
 
 21. 
 
 The destruction of Edom. — Ch. LXIII. 1-6. 
 The People. 
 
 1 Who is this that cometh from Edom ? 
 In scarlet garments from Bozrah ? 
 This that is glorious in his apparel, 
 Proud in the greatness of his strength ? 
 
 Jehovah. 
 
 I that proclaim deliverance. 
 And am mighty to save. 
 
 The People. 
 
 2 Wherefore is thine apparel red. 
 
 And thy garments like those of one that treadeth the wine- 
 vat? 
 
 Jehovah. 
 
 3 I have trodden the wine-vat alone. 
 
 And of the nations there was none with me. 
 
 And I trod them in mine anger, 
 
 And I trampled them in my fury. 
 
 So that their life-blood was sprinkled upon my garments, 
 
 And I have stained all my apparel. 
 
 4 For the day of vengeance was in my heart. 
 And the year of my deliverance was come. 
 
CH. txm.] ISAIAH. 167 
 
 5 And I looked, and there was none to help, 
 And I wondered, that there was none to uphold ; 
 Therefore my own arm wrought salvation for me, 
 And my fury, it sustained me. 
 
 6 I trod down the nations in my anger ; 
 I crushed them in my fury, 
 
 And spilled their blood upon the ground. 
 
 22. 
 
 The prophet's hymn of thanksgiving and of prayer in view of the condition 
 of Israel. — Ch. LXIII. 7 — LXIV. 
 
 7 I WILL celebrate the mercy of Jehovah, the glory of 
 
 Jehovah, 
 According to all that he hath done for us; 
 His great goodness to the house of Israel, 
 "Which he hath bestowed on it in his tender mercy, and 
 
 his great kindness. 
 
 8 He said, Truly they are my people ; 
 Children that will not be false ; 
 
 So he was their deliverer. 
 
 9 In all their straits they had no distress ; 
 An angel of his presence saved them ; 
 
 In his love and compassion he redeemed them, 
 
 He took them up and bore them all the days of old. 
 10 But they rebelled, and grieved his holy spirit ; 
 
 Then did he change himself into their enemy ; 
 
 He himself fought against them. 
 H Then remembei'ed his people the ancient days, the days 
 of Moses, [saying,] 
 
 Where is he that brought them up from the sea with the 
 shepherd of his flock ? 
 
 Where is he that pu£ his holy spirit within him ? 
 
 12 That caused his glorious arm to accompany the right hand 
 
 of Moses, 
 That divided the water before them, 
 To make to himself an everlasting name ? 
 
 13 That led them through the deep, 
 
 As a horse through a desert, without stumbling ? 
 
 14 As the herd descendeth into the valley, 
 The spirit of Jehovah led them to rest. 
 
168 ISAIAH. [en. Lxiv. 
 
 So didst thou lead thy people, 
 
 To make for thyself a glorious name. 
 
 15 Look down from heaven, and behold from thy holy and 
 
 glorious habitation ! 
 Where is thy zeal and thy might ? 
 Thy pity and compassion for me, are they restrained ? 
 
 16 Thou, surely, art our father ; 
 Abraham is ignorant of us, 
 And Israel knoweth us not. 
 Thou, O Jehovah, art our father ; 
 Our deliverer wast thou of old. 
 
 17 Why, Jehovah, dost thou suffer us to wander from thy 
 
 ways, 
 And harden our hearts against thy fear ? 
 Return, for thy servants' sake. 
 The tribes of thine inheritance ! 
 
 18 But a little while did thy holy people possess the land ; 
 Then our enemies trampled upon thy sanctuary. 
 
 19 It has been with us as if thou hadst never ruled over us, 
 As if we had not been called by thy name. 
 
 1 O that thou wouldst rend the heavens, and come down ; 
 That the mountains might tremble at thy presence, 
 
 2 As fire kindleth the dry stubble, 
 As fire causeth water to boil, 
 
 To make known thy name to thine adversaries. 
 That the nations might tremble at thy presence ; 
 
 3 As thou once didst wonderful things, which we looked not 
 
 for. 
 And earnest down, so that the mountains trembled at thy 
 presence. 
 
 4 For never have men heard, nor perceived by the ear. 
 Nor hath eye seen, a God beside thee, 
 
 Who doeth such things for those that trust in him. 
 
 5 Thou art the friend of those who joyfully do righteous- 
 
 ness, 
 Those who remember thee in thy ways. 
 Behold, thou art angry, and we are punished ; 
 Long doth the punishment endure, before we are delivered. 
 
 6 We are all of us an unclean thing ; 
 
 Like a filthy garment is all our righteousness ; 
 We are all withered lilce a leaf, 
 
CH. LXT.] ISAIAH. 169 
 
 And our sins, like a storm, have blown us away. 
 
 7 There is none that calleth upon thy name. 
 That stirreth himself up to cleave to thee ; 
 For thou hidest thy face from us, 
 
 And lettest us perish by our iniquities. 
 
 8 But now, O Jehovah, thou art our father ; 
 We are the clay, and thou hast formed us ; 
 We are all of us the work of thy hands. 
 
 9 Be not wroth, O Jehovah, to the uttermost, 
 Nor remember our iniquity forever ! 
 
 Behold, look upon us, we beseech thee, we are all thy 
 people ! 
 
 10 Thy holy cities have become a wilderness ; 
 
 Zion is become a wilderness, Jerusalem a desolation. 
 
 11 Our holy and glorious house. 
 Where our fathers praised thee, 
 la burned with fire, 
 
 And all our precious things are laid waste. 
 
 12 Wilt thou contain thyself at these things, O Jehovah, 
 Wilt thou keep silence, and still grievously afflict us ? 
 
 23. 
 
 The answer of Jehovah to the precedhig prayer. The ungodly shall be pun* 
 ished, but the pious shall be gloriously delivered. — Ch. LXV., LXVI. 
 
 1 I HAVE heard those that made no supplication ; 
 I have been found by those who sought me not ; 
 I said, Here I am, here I am. 
 
 To a people that called not upon my name. 
 
 2 I have spread out my hands all the day 
 To a rebellious people. 
 
 That walketh in an evil way. 
 According to their own devices ; 
 
 5 To a people that provoke me to ray face continually ; 
 That sacrifice in gardens, 
 
 And burn incense on tiles ; 
 4 That sit in sepulchres, 
 And lodge in caverns ; 
 That eat swine's flesh, 
 And have broth of unclean things in their vessels ; 
 
 6 Who yet say: Stand by thyself! come not near to me, 
 
 VOL. I. S 
 
170 ISAIAH. [oh. Lxv. 
 
 For I am holier than thou ! 
 These are a smoke in my nose, 
 A fire that burneth continually. 
 
 6 Behold, it stands recorded before me ; 
 
 I will not keep silence, but will requite ; 
 I will requite it into their bosoms ; 
 
 7 Your iniquities, and the iniquities of your fathers togethei, 
 
 saith Jehovah, 
 Who burnt incense on the mountains, 
 And dishonored me on the hills, 
 
 I wiU pour the full recompense of their former deeds into 
 their bosom. 
 
 8 Thus saith Jehovah : 
 
 As when juice is found in a cluster. 
 Men say, " Destroy it not, for a blessing is in it" ; 
 So will I do, for the sake of my servants, and will not de- 
 stroy the whole ; 
 
 9 I will cause a stem to spring forth from Jacob, 
 And from Judah a possessor of my mountains ; 
 My chosen shall possess the land, 
 
 And my servants shall dwell theie. 
 
 10 And Sharon shall be a fold for flocks. 
 
 And the valley of Achor a resting-place for herds, 
 For my people that have sought me. 
 
 11 But ye, who have forsaken Jehovah, 
 And have forgotten my holy mountain, 
 That prepare a table for Fortune, 
 And fill the cup for Destiny, 
 
 12 Yourselves do I destine to the sword, 
 
 And all of you shall bow down before the slaughter ; 
 
 Because I called, and ye answered not, 
 
 I spake, and ye would not hear, 
 
 Bui did that which is evil in my sight. 
 
 And chose that in which I had no delight. 
 
 13 Therefore thus saith the Lord Jehovah: 
 
 Behold, my servants shall eat, and ye shall be hungry ; 
 Behold, my servants shall drink, and ye shall be thirsty ; 
 Behold, my servants shall rejoice, and ye shall be con- 
 founded ; 
 
 14 Behold, my servants shall sing for gladness of heart, 
 
CH. LXV.] ISAIAH. 171 
 
 But ye shall shriek for sorrow of heart, 
 And howl for anguish of spirit. 
 
 15 And ye shall leave your name for a curse to my chosen, 
 And the Lord Jehovah shall slay you ; 
 
 But his servants will he call by another name. 
 
 16 Whoso blesseth himself in the land 
 Shall bless by the true God ; 
 
 And he that sweareth in the land shall swear by the true 
 
 God; 
 For the former troubles are forgotten. 
 And they are hid from mine eyes. 
 
 17 For behold ! I create new heavens, and a new earth ; 
 The former ones shall not be remembered, 
 
 Nor shall they be brought to mind any more. 
 
 18 But ye shall be glad and exult forever 
 In that which I create ; 
 
 For behold ! I create Jerusalem a rejoicing, 
 And her people a joy. 
 
 19 And I will exult in Jerusalem, 
 And rejoice in my people ; 
 
 No more shall be heard therein 
 
 The voice of weeping and the cry of distress. 
 
 20 There shall not be there an infant child, nor an old man, 
 That hath not filled the measure of his years ; 
 
 For he that dieth a hundred years old shall die a youth. 
 And the sinner dying a hundred years old shall be held 
 accursed. 
 
 21 They shall build houses, and inhabit them ; 
 
 They shall plant vineyards, and eat the fruit of them ; 
 
 22 They shall not build, and another inhabit ; 
 They shall not plant, and another eat; 
 
 For as the days of a tree shall be the days of my people, 
 Yea, long shall my chosen enjoy the work of their hands 
 
 23 They shall not labor in vain. 
 
 Nor bring forth children for early death ; 
 For they are a race blessed by Jehovah, 
 And their offspring shall remain to them. 
 
 24 Before they call, I will answer ; 
 
 And while they are yet speaking, I will hear. 
 23 The wolf and the lamb shall feed together. 
 And the lion shall eat straw like the ox. 
 And dust shaU be the food of the serpent. 
 
172 ISAIAH. [ca. Lxvi. 
 
 They shall not hurt, nor destroy, in all my holy mountain, 
 Sajth Jehovah. 
 
 1 Thus saith Jehovah : 
 Heaven is my throne, 
 
 And the earth my footstool ; 
 
 Where is the house that ye can build me, 
 
 And Vifhere is the place of my rest ? 
 
 2 For all these things hath my hand made ; 
 By it do all these things exist, saitB Jehovah. 
 But to this man will I look. 
 
 Even to him ty^o is humble and of a contrite spirit, 
 And who trembleth at my word. 
 
 3 He that slayeth an ox killeth a man ; 
 He that sacrificeth a lamb beheadeth a dog ; 
 
 He that maketh an oblation ofTereth swine's blood ; 
 He that burneth incense blesseth an idol. 
 
 Yea, they have chosen their own ways. 
 And in their abominations their souls delight. 
 
 4 I also will choose their calamities ; 
 What they dread I will bring upon them ; 
 Because 1 called, and no one answered, 
 
 I spake, and they did not hear ; 
 
 But they did what is evil in my sight, 
 
 And chose that in which I have no delight. 
 
 5 Hear the word of Jehovah, 
 Ye that tremble at his word ! 
 Your brethren that hate you. 
 
 And thrust you out for my name's sake, have said, 
 
 " May Jehovah be glorified, that we may see your joy ! " 
 
 But they shall be confounded. 
 
 6 A vo^e of tumult from the city ! 
 A voice from the temple ! 
 
 The voice of Jehovah, rendering recompense to his ene- 
 mies ! 
 
 7 Before she was in travail, she brought forth, 
 Before her pangs came, she was delivered of a son. 
 
 8 Who hath heard such a thing? Who hath seen such 
 
 things ? 
 
OH. Lxyi.J ISAIAH. 17B 
 
 Is a country brought forth in a day ? 
 
 la a iiatioiT born at once? 
 
 For as soon as Zion was in travail, she brought forth her 
 
 children. 
 9 Shall I bring to the birth, and not cause to bring forth, 
 
 saitli Jehovah ; 
 Shall I, who beget, restrain the birth ? saith thy God. 
 
 10 Rejoice ye with Jerusalem, 
 
 And exult for her, all ye that love her ! 
 
 Be very joyful with her, all ye that mourn for her ! 
 
 11 That ye may suck, and be satisfied, from the breast of her 
 
 consolations. 
 That ye may suck and be delighted with the fulness of 
 her glory. 
 
 12 For thus saith Jehovah : 
 
 Behold, I will bring prosperity to her like a river. 
 
 And the wealth of the nations like an overflowing stream ; 
 
 Ye shall suck at the breast. 
 
 Ye shall be carried on the arm. 
 
 And on the knees shall ye be dandled. 
 
 13 As one whom his mother comforteth, 
 So will I comfort you ; 
 
 And in Jerusalem shall ye be comforted. 
 
 14 Ye shall see, and your heart shall rejoice, 
 
 And your bones shall flourish like a gi'een plant. 
 And the hand of Jehovah shall be manifested to his ser- 
 vants, 
 And be moved with indignation against his enemies. 
 
 15 For behold, Jehovah cometh with fire, 
 Like a whirlwind are his chariots. 
 
 To breathe forth his anger in a glowing heat, 
 And his rebuke in flames of fire. 
 
 16 For with fire will Jehovah contend, 
 And with his sword, with all flesh, 
 And many shall be the slain of Jehovah. 
 
 17 They who sanctify and purify themselves in the groves. 
 Following one in the midst, 
 
 Who eat swine's flesh, and the abomination, and the mouse. 
 They shall all perish together, saith Jehovah. 
 
 18 For I know their works, and their thoughts ; 
 
 The time cometh to gather all nations and tongues to- 
 gether ; 
 
174 ISAIAH. [CH. Lxyi 
 
 They shall come, and behold my glory. 
 
 19 And I will give a sign among them, 
 
 And of those that escape I will send to the nations. 
 
 To Tarshish, Phul, and Lud, who draw the bow, to Tubal 
 
 and Javan, 
 To the distant coasts, who never heard my name, 
 And who never saw my glory ; 
 And they shall declare my glory among the nations. 
 
 20 And they shall bring all your brethren 
 From all the nations, an offering to Jehovah, 
 
 Upon horses, and in chariots, and in litters, and upon 
 
 mules and dromedaries, 
 To my holy mountain, Jerusalem, saith Jehovah, 
 As the sons of Israel bring their gifts 
 In pure vessels to the house of Jehovah. 
 
 21 And of them will I also take 
 
 For priests and for Levites, saith Jehovah. 
 
 22 For as the new heavens, 
 
 And the new earth, which I make, 
 
 Endure before me, saith Jehovah, 
 
 So shall your race and your name endure. 
 
 23 And it shall be, from new moon to new moon. 
 And from sabbath to sabbath. 
 
 That all flesh shall come and worship before me, saith Je- 
 hovah. 
 
 24 Then shall they go forth and see 
 
 The dead bodies of the men that rebelled against me ; 
 
 For their worm shall not die. 
 
 And their fire shall not be quenched. 
 
 And they shall be an abhorrence to all flesh. 
 
MI C AH 
 
 IHSOEIPTION. 
 
 1 The word of Jehovah, which came to Micah, the Moras- 
 thite, in the days of Jotham, Ahaz, and Hezekiah, kings 
 of Judah ; which was revealed to him concerning Judah 
 and Jerusalem. 
 
 Israel and Judah threatened with desolation and captivity on account ot 
 idolatry. — Ch. I. 2 - 16. 
 
 2 Hear, all ye nations, 
 
 Give ear, O earth, and all that ig therein ! 
 
 The Lord, Jehovah, appeareth as a witness against you. 
 
 The Lord from his holy palace. 
 S Behold, Jehovah cometh forth from his dwelling-place ; 
 
 He cometh down, and advanceth upon the high places of 
 the earth. 
 
 4 The mountains melt under him, 
 And the valleys cleave asunder. 
 Like wax before the fire. 
 
 Like waters poured down a steep place. 
 
 5 For the transgressioli of Jacob is all this. 
 And for the sin of the house of Israel. 
 
 Where is the transgression of Jacob ? Is it not at Sama- 
 ria? 
 
 And where are the high places of Judah ? Are they not 
 at Jerusalem ? 
 
 6 Therefore will I make Samaria a heap of stones in the 
 
 field, 
 A place for the planting of a vineyard ; 
 
176 MICAH. [CH. 1 
 
 I will pour down her stones into the valley, 
 And lay bare her foundations. 
 
 7 All her graven images shall be beaten to pieces, 
 
 And all the hire of hei* harlotry shall bo burned with fire, 
 And all her idols will I destroy. 
 
 For from the hire of a harlot did she gather her orna- 
 ments, 
 And to the hire of a harlot shall they return. 
 
 8 Therefore I will wail and howl ; 
 I will go stripped and naked ; 
 
 I will wail like the jackal, ' 
 
 And mourn like the ostrich. 
 
 9 For her wound is mortal ; 
 It extendeth to Judah ; 
 
 It reacheth to the gate -of my people, even to Jerusalem. 
 
 10 Tell it not in Gath !. weep not in Acco ! 
 In Beth-Aprah roll yourselves in the dust ! 
 
 11 Pass on, thou inhabitant of Saphir, naked and in shame ! 
 The inhabitant of Zaanan no more goeth out ; 
 
 The grief of Beth-Azel denieth you an abode. 
 
 12 The inhabitant of Maroth mourneth for his goods. 
 
 For evil came down from Jehovah to the gates of Jerusa- 
 lem. 
 
 13 Bind the chariot to the courser, O inhabitant of Lachish ! 
 Thou wast the beginning of sin to the daughter of Zion ; 
 In thee were found the traijsgressions of Israel. 
 
 14 Therefore shalt thou resign the possession of Moresheth of 
 
 Gath; 
 The houses of Achzib shall disappoint the kings of Israel. 
 
 15 A possessor will I bring to thee, O inhabitant of Mareshah ; 
 The glory of Israel shall flee to AduUam. 
 
 16 Make thyself bald, cut off thy locks, for the children of thy 
 
 love; 
 Enlarge thy baldness like the eagle ; 
 For they have gone from thee into captivity. 
 
CH. II.] MIC AH. 177 
 
 n. 
 
 Punishment threatened on account of injustice and corruiition. Promise 
 of future prosperity. — Ch. II. 
 
 1 Woe to them that devise iniquity, 
 And contrive evil upon their beds ; 
 When the morning is light, they practise it, 
 Because it is in the power of their hand. 
 
 2 They covet fields, and take them by violence ; 
 Houses, and take them from their owners. 
 They defraud a man of his house ; 
 
 Yea, a man of his inheritance. 
 
 3 Therefore, thus saith Jehovah : 
 
 Behold, against this race do I meditate evil, 
 
 From which ye shall not remove your necks, nor lift up 
 
 ■ your heads ; 
 For it shall be a time of evil. 
 
 4 In that day shall this song be uttered concerning thee. 
 And this sad lamentation be made : 
 
 " We are utterly laid waste ; 
 
 He hath changed the portion of my people ; 
 
 How hath he torn it from me ! 
 
 He hath taken away and distributed our fields." 
 
 5 Behold, thou shalt have no one henceforth 
 Who shall draw out a line for a portion, 
 In the congregation of Jehovah. 
 
 6 " Prophesy not," [say they,] " O ye that prophesy ! " 
 If they prophesy not concerning these things, 
 
 The shame will not depart. 
 
 7 ye that are called the house of Jacob, 
 Is the spirit of Jehovah impatient? 
 Are these his doings ? 
 
 Are not my words kind to him that walketh uprightly ? 
 
 8 But long since hath my people risen against me, as an 
 
 enemy ; 
 Ye strip the mantle from the garment of those that pass 
 by securely, as men returning from war. 
 
 9 The women of my people ye cast out from their pleasant 
 
 abodes ; 
 
 8* 
 
178 MICAH. [CH. III. 
 
 Ye deprive their children forever of the glory which I 
 gave them. 
 
 10 Arise and depart 
 
 This land is not your rest ! 
 
 On account of its pollution shall it be wasted. 
 
 And given to utter destruction. 
 
 11 If a man follow wind, and invent falsehood, and say, 
 " I will prophesy to thee of wine and strong drink ! " 
 He will be the prophet for this people. 
 
 12 Yet will I fully gather thee, O Jacob, 
 
 I will surely assemble the residue of Israel ! 
 I will put them together like sheep in a fold ; 
 Like a flock in their fold shall they be in a tumult on ac- 
 count of the multitude of men. 
 /3 He that forceth a way goeth before them ; 
 
 They force their way, and pass through the gate, 
 
 And go forth by it ; 
 
 And their king goeth before them. 
 
 Even Jehovah at the head of them. 
 
 m. 
 
 ,„gMOiLV oppvessive rulers and false prophets. Jerusalem threatened \rith 
 destruction. — Ch. III. 
 
 1 I AX80 said : 
 
 Hear, ye heads of Jacob, 
 
 And ye leaders of the house of Israel ! 
 
 Is it not for you to administer justice? 
 
 2 But ye hate what is good, and love what is evil ; 
 Ye tear from men their skin, 
 
 Yea, their flesh from their bones ; 
 
 3 Ye devour the flesh of my people, 
 And strip them of their skin, 
 And break their bones, 
 
 And cut them in pieces, as for the pot. 
 And as flesh for the caldron? 
 
 4 Then shall they cry to Jehovah, 
 But he will not hear them ; 
 
CH. in.J MIC AH. 179 
 
 Yea, at that time will he hide his face from them, 
 Because they have done iniquity. 
 
 6 Thus saith Jehovah concerning the prophets, who de- 
 ceive my people, 
 Who, while they hite with their teeth, proclaim peace. 
 But who, if one fill not their mouths, prepare war against 
 him: 
 
 6 Therefore shall night come upon you, so that ye shall have 
 
 no vision, 
 And darkness, so that ye shall not divine ; 
 The sun shall go down upon the prophets. 
 And the day shall be dark to them. 
 
 7 Then shall the seers be ashamed, and the diviners con- 
 
 founded. 
 So that all of them shall hide their faces,. 
 Because there is no answer from God. 
 
 8 But I am full of power, even of the spirit of Jehovah ; 
 Full of uprightness and courage. 
 
 To declare to Jacob his transgression, 
 And to Israel his sin. 
 
 9 hear this, ye heads of the house of Jacob, 
 And ye leaders of the house of Israel, 
 Who abhor justice, 
 
 And pervert all equity, 
 
 10 Who build up Zion with blood. 
 And Jerusalem with iniquity ! 
 
 11 Her heads judge for reward. 
 And her priests teach for hire, 
 And her prophets divine for money. 
 And yet they lean upon Jehovah, saying, 
 " Is not Jehovah in the midst of us ? 
 
 No evil can come upon us." 
 
 12 Therefore because of you shall Zion be ploughed as a field, 
 And Jerusalem become heaps of stones. 
 
 And the mountain of the temple like the heights of a 
 forest. 
 
180 MICAH. [CH. IV. 
 
 IV. 
 
 A glorious future promised after tlae exile at Babylon. — Cii. IV. — V. 1. 
 
 1 But it shall come to pass in the last days 
 
 That the mountain of the house of Jehovah shall be estab- 
 lished at the head of the mountains, 
 And exalted above the hills ; 
 And the nations shall flow to it. 
 
 2 And many nations shall go, saying, 
 
 " Come, let us go up to the mountain of Jehovah, 
 
 To the house of the God of Jacob, 
 
 That he may teach us his ways, 
 
 And that we may walk in his paths ! " 
 
 For from Zion shall go forth a law. 
 
 And the word of Jehovah from Jerusalem. 
 
 3 He shall be a judge of many nations. 
 And an umpire of many kingdoms afar off. 
 They shall beat their swords into ploughshares, 
 And their spears into pruning-hooks ; 
 
 Nation shall not lift up the sword against nation. 
 Neither shall they learn war any more. 
 
 4 But they shall sit every one under his vine. 
 And under his fig-tree, 
 
 And none sliall make them afraid ; 
 
 The mouth of Jehovah of hosts hath spoken it. 
 
 5 Though all the nations walk every one in the name of its 
 
 God, 
 Yet will we walk in the name of Jehovah our God for 
 ever and ever. 
 
 6 In that day, saith Jehovah, I will gather the halting, 
 And the far scattered I will assemble, 
 
 And those whom I have afflicted. 
 
 7 I will make the halting a remnant. 
 And the far scattered a strong nation ; 
 
 And Jehovah shall reign over them in mount Zion, 
 Henceforth, even forever. 
 
 8 And thou, O tower of the flock, 
 
 hill of the daughter of Zion, to thee it shall come. 
 
 To thee shall come the former dominion. 
 
 Even the kingdom of the daughter of Jerusalem. 
 
OH. v.] MIC AH. 181 
 
 9 And DOW why do3t thou cry aloud ? 
 Is there no king within thee ? 
 Have thy counsellors perished, 
 
 That pangs have taken hold of thee, as .of a woman in 
 travail ? 
 
 10 Yea, writhe, and be in anguish, O daughter of Zion, like a 
 
 woman in travail ! 
 For now shalt thou go forth from the city, and dwell in 
 
 the field ; 
 Thou shalt go even to Babylon ; 
 Yet there shalt thou be delivered. 
 Jehovah will redeem thee from the hand of thine enemies. 
 
 11 Now many nations gather themselves against thee, 
 Who say. Let her be polluted, 
 
 And let our eyes gaze upon Zion ! 
 
 12 But they know not the thoughts of Jehovah, 
 And understand not his purposes ; 
 
 For he gathereth them as sheaves into the thrashing-floor. 
 
 13 Arise and thrash, daughter of Zion ! 
 For I will make thy horns iron, 
 And thy hoofs brass ; 
 
 Thou shalt beat in pieces many nations, 
 
 And thou shalt devote their spoils to Jehovah, 
 
 Their substance to the Lord of the whole earth. 
 
 1 Yet now gather yourselves in troops, O people of troops ! 
 They lay siege against us ; 
 With a rod they smite the cheek of the judge of Israel. 
 
 A mighty prince shall arise, and restore prosperity to Jadah. — Ch. V. 
 2-15. 
 
 2 But thou, Bethlehem Ephratah, 
 Who art small to be among the thousands of Judah, 
 Out of thee shall he come forth for me to be ruler in Israel, 
 Whose origin is from the ancient age, from the days of 
 old! 
 
182 MICAH. [CH. T 
 
 8 But He [Jehovah] shall deliver them up, 
 
 Until she that bringeth forth hath brought forth ; 
 
 Then shall the residue of his brethren return to the chil- 
 dren of Israel. 
 4 He shall stand and rule in the strength of Jehovah, 
 
 In the majesty of Jehovah, his God ; 
 
 And they shall dwell in security, 
 .For he shall be great even to the ends of the earth. 
 B And he shall be peace. 
 
 When the Assyrian shall come into our land, 
 
 To trample upon our palaces, 
 
 Then shall we raise against him seven shepherds, 
 
 And eight leaders of the people, 
 I And they shall devour the land of Assyria with the sword, 
 
 The land of Nimrod within her gates. 
 
 Thus shall he deliver us from the Assyrian, when he Com- 
 eth into our land. 
 
 And treadeth in our borders, 
 f The residue of Jacob shall be in the midst of many na- 
 tions 
 
 As the dew which cometh from Jehovah, 
 
 As drops of rain upon the grass. 
 
 Which tarrieth not for man, 
 
 Nor waiteth for the sons of men. 
 -t The residue of Jacob shall be among the nations. 
 
 In the midst of many kingdoms. 
 
 As a lion among the beasts of the forest. 
 
 As a young lion among flocks of sheep. 
 
 Who, when he assaulteth, treadeth down and teareth, and 
 none can deliver. 
 t Thy hand shall be lifted up over thine adversaries. 
 
 And all thine enemies shall be destroyed ! 
 
 .<f It shall come to pass in that day, saith Jehovah, 
 That I will destroy thy horses from the midst of thee. 
 And I will consume thy chariots ; 
 
 11 I will destroy the fortified cities of thy land, 
 And throw down all thy strongholds ; 
 
 12 I will destroy sorceries from thy borders, 
 And soothsayers shall not be with thee. 
 
 13 I will destroy thy graven images and thy statues from the 
 
 midst of thee, 
 
OH VI.] MICAH. » 183 
 
 And thou shalt no more bow down to the work of thine 
 hands I 
 . 14 I will root out thy Astartes from the midst of thee, 
 
 And I will destroy thy fortified cities ; 
 15 And I will execute vengeance in anger and in fury 
 Upon the nations which have not hearkened to me. 
 
 VI. 
 
 Controversy of Jehovah with his people. — Ch. VI. 1 - 8. 
 
 1 Hear ye what Jehovah saith ! 
 
 Arise, contend thou before the mountains, 
 And let the hills hear thy voice ! 
 
 2 Hear, O ye mountains, the controversy of Jehovah ! 
 Hear, ye strong foundations of the earth ! 
 
 For Jehovah hath a controversy with his people ; 
 He contendeth with Israel. 
 
 3 " O my people, what have I done to thee, 
 And wherein have I offended thee ? 
 Testify against me ! 
 
 4 I brought thee up from the land of Egypt, 
 
 And from the house of bondage I redeemed thee ; 
 I sent Moses, Aaron, and Miriam, to go before thee. 
 
 5 O my people, remember what Balak the king of Moab 
 
 devised, 
 And what Balaam, the son of Beor, answered him, 
 What happened from Shittim to Gilgal, 
 That ye may know the mercies of Jehovdh." 
 
 6 Wherewith shall I come before Jehovah, 
 And bow myself before the most high God ? 
 Shall I come before him with burnt-offerings, 
 With calves of a year old ? 
 
 7 WiU Jehovah be pleased with thousands of rams, 
 Oi*with ten thousands of rivers of oil ? 
 
 Shall I give my first-born for the sin of my soul, 
 The fruit of my body for my transgression ? 
 
184 • MICAH. [CH. 
 
 8 He hath showed thee, O man, what is good ; 
 What doth Jehovah require of thee, 
 But to do justly, and to love mercy, 
 And to walk humbly before thy God ? 
 
 vn. 
 
 Woe and destruction threatened on account of injustice and oppression — 
 Ch. VI. 9-16. 
 
 9 The voice of Jehovah crieth to the city. 
 And the man of wisdom will discern thee ; 
 Hear ye the rod, and who hath threatened it ! 
 
 10 Are there not yet in the houses of the unrighteous the 
 
 treasures of iniquity. 
 And the scanty measure, which is abominable ? 
 
 11 Shall I count her pure with the wicked balances, 
 • And with the bag of deceitful weights ? 
 
 12 For her rich men are full of violence. 
 And her inhabitants speak lies. 
 
 And their tongue is deceitful in their mouth. 
 
 13 Therefore will I sorely smite thee. 
 
 And make thee desolate on account of thy sins. 
 
 14 Thou shalt eat and not be satisfied, 
 And hunger shall be within thee. 
 Thou shalt remove, but shalt not save, 
 
 And what thou savest will I give up to the sword. 
 
 15 Thou shalt sow, but shalt not reap ; 
 
 Thou shalt tread the olives, but shalt not anoint thfie 
 
 with oil. 
 And the grapes, but shalt not drink the wine. 
 
 16 For ye keep the statutes of Omri, 
 
 And all the works of the house of Ahab, 
 
 And walk in their devices ; 
 
 Therefore will I make thee a desolation, 
 
 And thine inhabitants a derision ; 
 
 And ye shall bear the reproach of my people. 
 
OH. Til.] MIC AH. 185 
 
 vm. 
 
 The small number of righteous men in the nation. — Cn. VII. 1-6. 
 
 1 Woe is me ! I live where the summer fruits are gath- 
 
 ered, 
 And the vintage is gleaned ; 
 There is no cluster to eat ; 
 I long for the first-ripe fig. 
 
 2 The good man is perished from the land, 
 And there is none upright among men. 
 They all lie in wait for blood ; 
 
 Every one hunteth his brother with a net. 
 
 3 Their hands are diligent for evil ; 
 The prince asketh a bribe, 
 
 And the judge decideth for money ! 
 
 The great man giveth judgment according to his desire; 
 
 They conspire to pervert justice. 
 
 4 The best of them is like a brier ; 
 
 The most upright of theln is sharper than a thorn-hedge. 
 
 The day of recompense, announced by thy Watchmen, 
 cometh ; 
 
 Then shall come their perplexity. 
 6 Trust ye not in a friend ! 
 
 Put no confidence in a guide ! 
 
 From her that lieth in thy bosom 
 
 Keep the doors of thy mouth ! 
 6 For the son dishonoreth his father. 
 
 The daughter riseth up against her mother, 
 
 And the daughter-in-law against her mother-in-law ; 
 
 The inmates of a man's house are his foes. 
 
 IX. 
 
 Hope and promise of future deliverance and prosperity. — Cn. VII. 7-20 
 
 7 I WILL look to Jehovah ; 
 
 t wiU hope in the God of my salvation ; 
 
186 MIC AH. [oh. VII. 
 
 My God will hear me. 
 
 8 Eejoice not over me, my enemy ! 
 
 Though I have fallen, I shall arise ; , 
 
 Though I sit in darkness, 
 Jehovah will be my light. 
 
 9 I will bear the indignation of Jehovah, 
 Because I have sinned against him. 
 
 Until he maintain my cause, and execute judgment for 
 
 me, 
 Until he bring me to the light. 
 And I behold his mercy. 
 
 10 She that is my enemy shall see it, and shame shall cover 
 
 her, ' 
 
 That said to me, Where is Jehovah thy God ? 
 Mine eyes shall gaze upon her ; 
 Soon shafl she be trodden down, as the mire of the streets. 
 
 11 The day cometh when thy walls are to be built ; 
 In that day shall the decree be far removed. 
 
 12 In that day shall they come to thee 
 From Assyria, and the cities of Egypt, 
 And from Egypt to the river. 
 
 From sea to sea, from mountain to mountain. 
 
 13 But first the land shall be desolate on account of its in- 
 
 habitants, 
 For the fruit of their doings. 
 
 14 Feed thy people with thy crook, 
 The flock of thine inheritance, 
 
 That dwell solitarily in the forest in the midst of Carmel ! 
 Let them feed in Bashan and Gilead, as in the days of old. 
 
 15 As in the day when thou camest from Egypt, 
 So will I show thee wonders. 
 
 16 The nations shall see, and be ashamed of all their might : 
 They shall lay their hands upon their mouths ; 
 
 Their ears shall be deaf. 
 
 17 They shall lick the dust like the serpent ; 
 
 Like the creeping things of the earth, they shall come 
 
 trembling from their strongholds ; 
 To Jehovah our God shall they come with awe, 
 And shall fear on account of thee. 
 
OH. VII.] MIC AH. 187 
 
 18 "Who is a God like thee, that pardoneth iniquity and 
 
 passeth by transgression, 
 In the remnant of his inheritance? 
 He retaineth not his anger forever, 
 For he delighteth in mercy. 
 
 19 He will again have compassion on us, 
 He wUl blot out our iniquities ; 
 
 Yea, thou wilt cast all our sins into the depths of the sea ! 
 
 20 Thou wilt show faithfulness to Jacob, 
 And mercy to Abraham, 
 
 Which thou swarest to our fathers from the days of old. ■ 
 
NAHUM, 
 
 IN8CKIPTI0N. 
 
 1 The prophecy concerning Nineveh. The book of the 
 prophecy of Nahum, the Elkoshite. 
 
 The siege and destruction of Nineveh. — Ch. I. — III. 
 
 2 Jehovah is a jealous God, and an avenger ; 
 .lehovah is an avenger, and full of wrath ! 
 Jehovah taketh vengeance on his adversaries. 
 And keepeth indignation for his enemies ! 
 
 3 Jehovah is slow to anger, but great in power ; 
 He will by no means clear the guilty ; 
 Jehovah cometh in the whirlwind and the storm, 
 And the clouds are the dust of his feet. 
 
 4 He rebuketh the sea, and maketh it dry, 
 And drieth up all the rivers. 
 
 Bashan languisheth, and Carmel, 
 And the flower of Lebanon languisheth. 
 6 The mountains tremble before him, 
 And the hills melt; 
 The earth is moved at his presence. 
 Yea, the world and all that dwell therein. 
 
 6 Who can stand before his indignation. 
 
 And who can abide before the fierceness of his anger ? 
 His fury is poured out like fire. 
 And the rocks are cast down by him ! 
 
 7 Jehovah is good, 
 
 A stronghold in the day of trouble ; 
 He careth for them that trust in him : 
 
CH. u] NAHUM. 189 
 
 8 But with an overwhelming flood will he make a full end 
 
 of her place, 
 ■ And darkness shall pursue his enemies. 
 
 9 "What do ye meditate against Jehovah ? 
 He will make a full end ; 
 
 Not the second time shall the calamity come. 
 
 10 For while they are entangled like thorns, 
 And like those that are drunk with wine, 
 They shall be devoured as stubble fully dry. 
 
 11 Proni thee hath gone forth one that devised evil against 
 
 Jehovah ; 
 That meditated destruction. 
 
 12 Thus saith Jehovah : 
 
 Though they be flourishing, and likewise many, 
 
 Yet shall they be cut down, and pass aw.ay ; 
 
 I have afflicted thee, but I will afflict thee no more. 
 
 13 For now will I break his yoke from off thee. 
 And will burst thy bonds in sunder. 
 
 14 And concerning thee hath Jehovah given command, 
 That thy name shall no more be sown. 
 
 From the house of thy god I will cut oflT the graven im- 
 age and the molten image ; 
 I will make thy grave ; for thou hast become vile ! 
 
 15 Behold upon the mountains the feet of him that bring- 
 eth good tidings, 
 That publisheth peace ! 
 
 Keep, O Judah, thy feasts, perform thy vows ! 
 For no more shall the destroyer pass through thee ; 
 He is utterly consumed. 
 
 1 The ravager oometh up against thee, [O Nineveh !] 
 Guard the fortress ; watch the way ; 
 
 Gird up the loins ; confirm the strength. 
 
 2 For Jehovah restoreth the glory of Jacob, 
 As the glory of Israel ; 
 
 For the wasters have wasted them. 
 And destroyed their branches. 
 
 3 The shields of his mighty men are red ; 
 His warriors are clothed in crimson; 
 
190 NAHTJM. [CBU u 
 
 His cliariots glitter with the fire of steel ia the day of his 
 
 preparation, 
 And the apears are brandished. 
 
 4 The chariots rave in the streets ; 
 They run to and fro in the broad ways ; 
 Their appearance is like torches ; 
 They run lilie lightnings. 
 
 5 He calleth for his mighty men ; 
 Thay stumble on their way ; 
 They hasten to the wall ; 
 
 But the mantelet is prepared, 
 
 6 The gates of rivers are opened, 
 And the palace melteth away. 
 
 7 Huzzab is uncovered ; she is carried away captive , 
 Her maidservants sigh with the voice of doves, 
 And smite their breasts. 
 
 8 Nineveh was like a pool full of water of old ; 
 Yet shall they flee away ; 
 
 Stand ! stand ! shall they cry ;• 
 But none shall look back. 
 
 9 Seize the silver ; seize the gold ; 
 There is no end to the treasures ; 
 
 There is abundance of all precious furniture. 
 
 10 She hath become void, and empty, and desolate; 
 The heart melteth, and the knees smite together; 
 Pangs are in all their loins, 
 
 And the faces of all gather blackness. 
 
 1 1 Where no w is the dwelling of the lions, 
 And the feeding-place of the young lions, 
 Where the lion and the lioness walked. 
 
 And the lion's whelp, and none made them afraid ? 
 
 12 The lion tore in pieces for his whelps, 
 And strangled for his lionesses, 
 
 And filled his dens with prey. 
 And his lairs with ravin. 
 
 13 Behold ! I am against thee, saith Jehovah of hosts, 
 And I will burn thy chariots into smoke, 
 
 And the sword shall devour thy young lions. 
 
 And I will cut off thy prey from the earth. 
 
 And the voice of thy messengers shall no more be heard 
 
OH. III.] NAHUM. 191 
 
 1 Woe to the city of blood ! 
 
 She is all full of deceit and robbery ; 
 She ceaseth not from plunder. 
 
 2 [Hark !] The noise of the whip ! 
 Tlie noise of the rattling of the wheels, 
 And of the prancing horses, 
 
 And of the bounding chariots ! 
 
 3 The horseman lifteth up the flame of the sword, 
 And the lightning of the spear ; 
 
 J There is a multitude of the slain ; hejps of dead bodies ; 
 
 \ There is no end to the carcasses ; they stumble over the 
 I -carcasses. 
 
 1 4 It is because of the many whoredoms of the harlot. 
 The graceful beauty, the mistress of enchantments, 
 I That sold nations by her whoredoms. 
 And kingdoms by her enchantments. 
 
 5 Behold, I am against thee, saith Jehovah of hosts. 
 And I will lift up thy trail over thy face. 
 
 And I will show the nations thy nakedness. 
 And the kingdoms thy shame. 
 
 6 And I will cast abominable iilth upon thee, 
 
 And I will dishonor thee, and make thee a gazing-stock 
 
 7 And all that see thee shall flee from thee. 
 And shall say, " Nineveh is laid waste ; 
 Who will bemoan her ? 
 
 Whence shall I seek comforters for thee ? " 
 
 8 Art thou better than No-Ammon, 
 That dwelt by the rivers. 
 
 That had the waters round about her, 
 
 Whose fortress was the sea. 
 
 And whos^ wall was from the waters ? 
 
 9 Ethiopia and Egypt were her strength, a countless multi- 
 
 tude; 
 Phut and Lybia were thy helpers ! 
 
 10 STet was she carried away ; she went into captivity ; 
 Her children were dashed in pieces at the head of all the 
 
 streets ; 
 For her honorable men they cast lots, 
 
192 NAH0M. [CH. III. 
 
 And all her great men were bound in chains. 
 
 11 Thou also shalt drink to the full ; 
 Thou, too, shalt be hidden-; 
 
 Thou shalt seek a refuge from the enemy ! 
 
 12 All thy strong-holds shall be like fig-trees with the first 
 
 ripe figs ; 
 If they be shaken, they fall into the mouth of the eater. 
 
 13 Behold, thy people shall be women in the midst of thee ; 
 The gates of thy land shall be set wide open to thine ene- 
 mies; 
 
 The fire shall devonr thy bars. 
 
 14 Draw thee water for the siege, 
 Fortify thy strongholds. 
 
 Go into the clay, and tread the mortar ; 
 Repair the brick-kiln ! 
 
 15 Then shall the fire devour thee ; 
 The sword shall cut thee off, 
 
 It shall devour thee like the locust ; 
 Though thou art increased like the locusts. 
 Though thou art increased like the thick locusts. 
 
 16 Thy merchants have been more numerous than the stars 
 
 of heaven ; 
 The locusts spread themselves and fly away. 
 
 17 Thy princes are like locusts, 
 
 And thy captains like swarms of locusts, 
 Which encamp in the hedges in the time of cold ; 
 But when the sun ariseth, they flee away, 
 And the place is not knowij where they are. 
 
 18 Thy shepherds slumber, O king of Assyria ! 
 Thy nobles take their rest, 
 
 Thy people are scattered on the mountains, and none 
 gathereth them. 
 
 19 Thy bruise is incurable ; 
 Thy wound is mortal. 
 
 AH that hear of thee shall clap their hands uver thee ; 
 For upon whom hath not thy wickedness passed continu- 
 ally? 
 
ZEPHANIAH. 
 
 IHSCRIPTIOJf. 
 
 1 The word of Jehovah, which came to Zephaniah, the son 
 
 of Cushi, the son of Gedaliah, the son of Amariah, the 
 son of Hizkiah, in the days of Josiah, the son of Amon, 
 king of Judah. 
 
 I. 
 
 Destruction of Judah threatened. Exhortation to repentance. Punish- 
 ment of the enemies of Judah. — Ch. I., II. 
 
 2 I WILL utterly consume all things from the face of the 
 
 land, saith Jehovah ; 
 
 3 I will consume man and beast ; 
 
 I will consume the birds of heaven, and the fishes of the 
 
 sea. 
 And the stumbling-blocks with the wicked ; 
 And I will cut off man from the face of the land, saith 
 
 Jehovah. 
 
 4 I will stretch out my hand over Judah, 
 And over all the inhabitants of Jerusalem, 
 
 And I will cut off from this place the residue of Baal, 
 The name of the idol-sacrificers with the priests, 
 
 5 And those who bow themselves on the house-tops to the 
 
 host of heaven. 
 And those who bow themselves and swear by Jehovah, 
 And also swear by their idol, 
 
 6 And those that turn back from Jehovah, 
 
 And those that seek not Jehovah, nor inquire for him. 
 
 7 Be silent before the Lord Jehovah ! 
 For the day of Jehovah is near ; 
 
 VOL. I, g 
 
194 ZEPHANIAH. [CH. I. 
 
 For Jehovah hath prepared a sacrifice ; 
 He hath appointed his guests. 
 
 8 And in the day of the sacrifice of Jehovah it sliall come to 
 
 pass 
 That I will punish the princes and tlie sons of the king, 
 And all that are clothed with foreign apparel. 
 
 9 In that day also will I punish all that leap over the thresh- 
 
 old, 
 That fill the houses of their master with violence and de- 
 ceit. 
 
 10 And it shall come to pass in that day, saith Jehovah, 
 That there shall be the noise of a cry from the fish-gate, 
 And of a howling from the other part of the city. 
 
 And of great destruction from the hills. 
 
 11 Howl, ye inhabitants of Maktesh ! 
 
 For all the trafliicking people are cut down; 
 All they that bear silver are destroyed. 
 
 12 And it shall come to pass at that time, 
 That I will search Jerusalem with lamps. 
 
 And I will punish the men that are settled on their lees ; 
 
 That say in their hearts, 
 
 "Jehovah doeth neither good nor evil." 
 
 13 Their substance shall become a spoil. 
 And their houses a desolation ; 
 
 They shall also build houses, but not inhabit them ; 
 
 And shall plant vineyards, but not drink the wine thereof. 
 
 14 The day of Jehovah is near, the great day ; 
 It is near, and hasteth greatly ; 
 
 The day of Jehovah shall resound ; 
 Bitterly shall the mighty man cry for help. 
 13 That day is a day of wrath, 
 A day of distress and anguish, 
 A day of destruction and desolation, 
 A day of darkness and gloominess, 
 A day of clouds and thick darkness, 
 
 16 A day of the trumpet and the war-shout, 
 Against the fenced cities. 
 
 And against the high towers. 
 
 17 And I will di.-i tress the men, so that they shall walk like 
 
 the blind, 
 Because they have sinned against Jehovah. 
 
CH. 11.] ZEPHANIAH. IflH 
 
 And their blood shall be poured out as dust, 
 And their flesh as dung. 
 18 Neither their silver nor their gold shall be able to deliver 
 
 them in the day of the wrath of Jehovah, 
 But by the fire of his indignation shall the whole land be 
 
 devoured ; 
 For destruction, and that a speedy one, will he bring 
 Upon all that dwell in the land. 
 
 1 Search yourselves ; yea, search, 
 O nation without shame ! 
 
 2 Before the decree bring forth, 
 
 Before the day come upon you like chaff; 
 
 Before the fierce anger of Jehovah come upon you. 
 
 Before the day of the anger of Jehovah come upon you. 
 
 3 Seek ye Jehovah, all ye lowly of the land, 
 Ye, who obey his commands ! 
 
 Seek righteousness ; seek lowliness ; 
 It may be that ye shall be hid in the day of the anger of 
 Jehovah. 
 
 4 For Gaza shall be forsaken, 
 And Askelon a desolation ; 
 
 Ashdod shall be driven out at noonday, 
 And Ekron shall be rooted up. 
 
 5 Woe to the inhabitapts of the sea-coasts, the nation of the 
 
 Cherethites ! 
 This is the word of Jehovah against you, O Canaan, land 
 
 of the Philistines : 
 " I will destroy thee, that there shall be no inhabitant." 
 
 6 And the sea-coast shall be pastures full of habitations for 
 
 shepherds, and folds for flocks. 
 
 7 The coast shall be for the residue of the house of Judah; 
 Thereon shall they feed ; 
 
 In the houses of Askelon shall they lie down in the even- 
 
 For Jehovah their God will look upon them, and bring 
 back their captives. 
 
 8 I have heard the reproach of Moab, 
 And the revilings of the sons of Ammon, 
 With which they have reproached my people, 
 
196 ZErilANIAH. [cu. II, 
 
 And exalted themselves against tlieir borders. 
 9 Therefore, as I live, saith Jehovah of hosts, the God of 
 
 Israel, 
 Moab shall be as Sodom, 
 And the sons of Ainmon as Gomorrah, 
 A possession for thorns, and a pit for salt, and a perpetual 
 
 desolation. 
 The residue of my people shall spoil them. 
 And the remainder of my nation shall possess them, 
 
 10 This shall come upon them for their pride. 
 
 Because they have uttered reproaches, and exalted them- 
 selves against the people of Jehovah of hosts. 
 
 11 Jehovah will be terrible against them; 
 
 For he will destroy all the gods of the earth ; 
 
 And before him shall worship, every one from his place, 
 
 All the islands of the nations. 
 
 12 Ye, also, O Ethiopians ! 
 
 Ye shall be slain by my sword ! 
 
 13 He will also stretch out his hand against the North, 
 And destroy Assyria, 
 
 And make Nineveh a desolation, 
 Even dry like a desert. 
 
 14 And flocks shall lie down in the midst of her, 
 Yea, all the tribes of wild beasts ; 
 
 The pelican and the hedgehog shall lodge in the capitals of 
 
 her pillars ; 
 A cry shall resound in the window ; 
 Desolation shall be upon the threshold ; 
 For her cedar-work shall be laid bare. 
 
 15 This is the rejoicing city that dwelt in security, 
 That said in. her heart, " I, and none besides me ! " 
 
 Now is she become a desolation, a resting-place for wild 
 
 beasts ! 
 Every one that passeth by her shall hiss, and wag his 
 
 hand. 
 
CH. m.J ZEPHANIAH. 197 
 
 II. 
 
 Jerusalem threatened for hei 31119. A happy future foretold. — Ch. III. 
 
 1 Woe to her that is rebellious and polluted, 
 The oppressing city ! 
 
 2 She listeneth to no voice, 
 She receiveth not admonition ; 
 She trusteth not in Jehovah, 
 
 She draweth not near to her God. 
 
 3 Her princes within her are roaring lions ; 
 Her judges are evening wolves ; 
 
 They reserve nothing for the morning. 
 
 4 Her prophets are vainglorious. 
 Men of treachery ; 
 
 Her priests pollute the sanctuary, 
 They violate the law. 
 
 6 But Jehovah is just in the midst of her ; 
 He doeth no iniquity. 
 Every morning bringeth he his righteousness to light ; he 
 
 faileth not ; 
 Yet the wicked Isnoweth not shame. 
 
 6 I have cut off nations ; their towers are destroyed ; 
 
 I have laid waste their streets so that none passeth through j 
 Their cities are made desolate, without a man, without an 
 inhabitant. 
 
 7 Then I said, " Surely thou wilt fear me ; thou wilt receive 
 
 admonition. 
 That thy habitation may not be cut off. 
 As I have commanded concerning thee." 
 But they were diligent to commit iniquity 
 In all their doings. 
 
 8 Therefore wait for me, saith Jehovah, 
 Until the day when I rise up to the prey. 
 
 For my purpose is to gather the nations, to assemble the 
 
 kingdoms, 
 To pour upon them my indignation, 
 Even all the heat of my wrath. 
 
198 ZEPHANIAH. [oh. m. 
 
 For with the fire of mine anger shall all the earth be de- 
 voured. 
 
 9 Then will I again bestow upon the nations pure lips, 
 So that they shall all of them call upon the name of Jeho- 
 vah, 
 And serve him with one consent. 
 
 10 From beyond the rivers of Ethiopia 
 
 My suppliants, the sons of my dispersed ones, shall bring 
 my offering. 
 
 11 In that day thou shalt not be ashamed 
 
 For all thy doings, wherein thou hast transgressed against 
 me ; 
 
 For I will take away from the midst of thee thy proud 
 exulters, 
 
 And thou shalt no more exalt thyself upon my holy moun- 
 tain. 
 
 12 1 will leave in the midst of thee a humble and lowly people, 
 Who trust in the name of Jehovah. 
 
 13 The residue of Israel shall not do iniquity, nor speak false- 
 
 hood ; 
 Neither shall a deceitful tongue be found in their mouth ; 
 Therefore shall they feed and lie down, and none shall 
 
 make them afraid. 
 
 14 Sing, daughter of Zion ! 
 Shout, O Israel! 
 
 Rejoice and exult with all thy heart, 
 O daughter of Jerusalem ! 
 
 15 Jehovah hath taken away thy punishments ; 
 He hath removed thine enemies. 
 
 The king of Israel, Jehovah, is in the midst of thee ; 
 Thou shalt see evil no more. 
 
 16 In that day shall it be said to Jerusalem, Fear not ! 
 And to Zion, Let not thy hands hang down ! 
 
 17 Jehovah thy God will be in the midst of thee ; 
 The mighty one will save thee. 
 
 He will rejoice over thee with gladness ; 
 He will pardon thee in his love ; 
 He will exult over thee with singing. 
 
 18 I will gather them that mourn, far from the solemn as- 
 
 sembly, 
 
OH. III.] ZEPHANIAH. 199 
 
 They were far from thee ; the reproach was a burden up- 
 on thee. 
 
 19 Behold, at that time I will destroy all that afflict thee ; 
 And I will save tie lialting, and gather the scattered, 
 And I will make them a praise and a name 
 
 In every land where they have been put to shame. 
 
 20 At that time I will bring you back, 
 And at that time I will gather you ; 
 
 For I will make you a name and a praise among all the 
 
 nations of the earth. 
 When I bring back your captives before your eyes, saith 
 
 Jehovah. 
 
HABAKKUK, 
 
 INSCKIPTION. 
 
 1 The prophecy which was revealed to the prophet Habak- 
 kuk. 
 
 The power, tyranny, and fall of the Chaldseans. The prophet's expostula- 
 tion, prayer, and hopes in relation to tlie oppression of the Jews by them. 
 God manifests himself for the deliverance of the Jews. — Ch. I. — III. 
 
 2 HoTT long, O Jehovah, do I cry, and thou dost not hear ! 
 How long do I complain to thee of violence, and thou dost 
 
 not save ! 
 
 3 Why dost thou suffer nae to see iniquity, 
 And why dost thou look upon wickedness ? 
 For spoiling and violence are before me ; 
 There is contention, and strife exalteth itself. 
 
 4 Therefore the law faileth, 
 
 And judgment-is not pronounced according to truth ; 
 For the wicked encompasseth the righteous, 
 Therefore wrong judgment is pronounced. 
 
 Jeliovah. 
 
 5 Behold ye among the nations, and look ! 
 Yea, wonder, and be astonished ! 
 
 For I do a work in your days 
 
 "Which ye will not believe though it be told you. 
 
 6 For behold, I raise up the Chaldajans, 
 A fierce and swift people, 
 
 Which go over the breadth of the earth, 
 
en. I.] HABAKKUK. 201 
 
 To take possession of dwelliug-places that are not their own. 
 
 7 They are terrible and dreadful ; 
 
 From themselves go forth their law and their dignity. 
 
 8 Their horses are swifter than leopards, 
 And fiercer than evening wolves. 
 Their horsemen leap proudly ; 
 
 Their horsemen come from far ; 
 
 They fly like an eagle, hastening to devour. 
 
 9 All of them come for violence ; 
 
 The multitude of their faces is directed forwards, 
 And they gather captives as sand. 
 
 10 They^lso scoff at kings, 
 
 And princes are to them a laughing-stock ; 
 They deride every stronghold, 
 For they heap up earth and take it. 
 
 11 Then their spirit is uplifted, and they transgress, and be- 
 
 come guilty ; 
 This their strength is made their god. 
 
 The Prophet. 
 
 12 Art thou not from everlasting, O Jehovah, my God, my 
 
 Holy One? 
 We shall not die ! 
 
 Thou, O Jehovah, hast appointed them for judgment ; 
 Thou, O Rock, hast ordained them for chastisement. 
 
 13 Thou art of purer eyes than to behold evil. 
 And canst not look on wickedness ; 
 
 Why then dost thou look on transgressors, 
 And art silent, when the wicked swalloweth up the man 
 that is more righteous than he ? 
 
 14 And why makest thou men as the fishes of the sea, 
 As the reptiles that have no ruler ? 
 
 15 They take up all of them with the hook. 
 They catch them in their net. 
 
 And gather them in their drag ; 
 Therefore they rejoice and exult. 
 
 16 Therefore they sacrifice to their net. 
 And burn incense to their drag ; 
 Because by them their portion is fat, 
 And their food plenteous. 
 
 17 Shall they therefore empty the net. 
 
 And slay the nations continually without mercy ? 
 9* 
 
202 HABAKKTTK. [cH. n. 
 
 1 I WILL stand on my watch-tower, 
 And set myself on the bulwark, 
 
 And watch to see Vhat he will say to me. 
 And what I shall answer to my expostulation. 
 
 Jehovah^ 
 
 2 And Jehovah answered me, and said, 
 
 Write the vision, and make it plain upon tablets. 
 That he may run that readeth it. 
 
 3 For the vision is yet for an appointed time, 
 But it hasteneth to the end ; it shall not deceive ; 
 If it tarry, wait for it ; 
 
 For it shall surely come ; it shall not long delay. 
 
 4 Behold, the soul of him that is puffed up shall not be at 
 
 ease; 
 But the just shall live by his faithfulness. 
 
 5 Behold, the man of wine is outrageous ; 
 The proud man remaineth not at rest ; 
 He enlargeth his desire as the grave ; 
 He is as death, and cannot be satisfied ; 
 He gathereth to himself all the nations, 
 And collecteth to himself all the kingdoms. 
 
 6 Shall not all of them utter a song against him, 
 Yea, songs of reproach and derision concerning him? 
 And say. Woe to him that heapeth up that which belong- 
 
 eth not to him ! 
 For how long a time ? 
 That ladeth himself with goods taken in pledge ! 
 
 7 Shall not they suddenly rise up that will oppress thee, 
 And awake, that will harass thee ? 
 
 Yea, thou shalt be their booty. 
 
 8 Because thou hast plundered many kingdoms. 
 All the residue of the nations shall plunder thee : 
 
 For the blood of men, and for violence against the land. 
 Against the city and all its inhabitants. 
 
 9 Woe to him that procureth unjust gain for his house, 
 That he may set his nest on high. 
 
 That he may be delivered from the evil hand ! 
 10 Thou hast devised shame for thine house ; 
 
OH. ii.J HABAKKDK. 203 
 
 By destroying many nations, thou hast brought ruin upon 
 thyself. 
 11 For the stone from the wall crieth oat, 
 And the beam from the timber answereth it. 
 
 i 12 Woe to him that buildeth a town by blood, 
 / And establisheth a city by iniquity ! 
 j 13 Behold, it is determined by Jehovah of hosts. 
 That nations shall labor for the fire. 
 And kingdoms weary themselves for naught. 
 14 For the earth shall be filled with the knowledge of the 
 glory of Jehovah, 
 As the waters cover the sea- 
 ls Woe to him who giveth his neighbor drink ; 
 
 Who poureth out the strong wine, and maketh him drunk- 
 en. 
 That he may look upon his nakedness ! 
 ' 16 Thou shalt be filled with shame instead of glory ; 
 Drink thou also, and show thy foreskin ! 
 To thee shall come the cup in the right hand of Jehovah, 
 And foul shame shall be upon thy glory. 
 
 17 For the violence done to Lebanon shall cover thee. 
 
 And the destruction of the beasts which made them afraid, 
 On account of the blood of men, and violence against the 
 
 land, 
 Against the city and all its inhabitants. 
 
 18 What profiteth the graven image. 
 When the maker hath graven it ? 
 
 ' Or the molten image, and. the teacher of lies, 
 That the artificer trusteth in his work. 
 When he maketh dumb idols ? 
 
 19 Woe to him who saith to the wood, Awake ! 
 To the dumb stone. Arise ! 
 
 Will it teach? 
 
 Behold, it is overlaid with gold and silver, 
 
 And there is no breath within it. 
 
 20 But Jehovah is in his holy temple ; 
 Be silent before him, all the earth ! 
 
204 HABAKKUE. [tn. m. 
 
 1 The prayer of Habakkuk the prophet, in the form of an 
 
 ode. 
 
 2 Jehovah, I have heard thy words, and tremble. 
 Jehovah, revive thy work in the midst of the years, 
 In the midst of the years make it known. 
 
 In wrath remember mercy ! 
 
 3 God Cometh from Teman, 
 
 And the Holy One from mount Paran ; 
 His glory covereth the heavens. 
 And the earth is full of his praise. 
 
 4 His brightness is as the light ; 
 Rays stream forth from his hand. 
 
 And there is the hiding-place of his power. 
 
 5 Before him goeth the pestilence. 
 And the plague foUoweth his steps. 
 
 6 He standeth, and measureth the earth ; 
 
 He beholdeth, and maketh the nations tremble ; 
 The everlasting mountains are broken asunder ; 
 The eternal hills sink down ; 
 The eternal paths are trodden by him. 
 
 7 I see the tents of Cushan in affliction. 
 
 And the canopies of the land of Midian tremble. 
 
 8 Is the anger of Jehovah kindled against the rivers, 
 Is thy wrath against the rivers, 
 
 Is thy indignation against the floods, 
 That thou ridest on with thy horses. 
 Upon thy chariots of victory ? 
 
 9 Thy bow is made bare ; 
 
 Curses are the arrows of thy word ; 
 
 Thou causest rivers to break forth from the earth. 
 
 10 The mountains see thee and tremble ; 
 The flood of waters overflows ; 
 
 The deep uttereth liis voice. 
 And lifteth up his hands on high. 
 
 11 The sun and the moon remain in their habitation, 
 At the light of thine arrows which fly, 
 
CH. III.] HABAKK0K. 205 
 
 At the brightness of the lightning of thy spear. 
 
 12 Thou marchest through the land in indignation; 
 Thou thrashest the nations in anger ; 
 
 13 Thou goest forth for the deliverance of thy people, 
 For the deliverance of thine anointed. 
 
 Thou smitest the head of the house of the wicked; 
 Thou destroyest the foundation even to the neck. 
 
 14 Thou piercest with his own spears the chief of his cap- 
 
 tains, 
 Who rushed like a whirlwind to scatter us ; 
 Who exulted, as if they should devour the distressed in a 
 
 hiding-place. 
 
 15 Thou ridest through the sea with thy horses, 
 Through the raging of mighty waters. 
 
 16 I have heard, and my heart trembleth ; 
 My lips quiver at the voice ; 
 
 Rottenness entereth into my bones, and my knees tremble, 
 That I must wait in silence for the day of trouble. 
 When the invader shall come up against my people ! 
 
 17 For the fig-tree shall not blossom. 
 
 And there shall be no fruit upon the vine ; 
 The produce of the olive shall fail, 
 And the fields shall yield no food. 
 The flocks shall be cut off from the folds. 
 And there shall be no herd in the stalls. 
 
 18 Yet will I rejoice in Jehovah, 
 I will exult in God, my helper. 
 
 19 The Lord Jehovah is my strength ; 
 He will make my feet like the hind's. 
 
 And cause me to walk upon my high places. 
 
 To the leader of the music on my stringed instruments. 
 
OBADIAH. 
 
 1 The prophecy of Obadiah. 
 
 The destruction of Edom. 
 
 Thus saith the Lord Jehovah concerning Edom. 
 We have heard a message from Jehovah, 
 And an ambassador hath been sent among the nations 
 " Arise ye, and let us rise up against her to war." 
 
 2 Behold, I will make thee small among the nations j 
 Thou shalt be greatly despised. 
 
 3 The pride of thine heart hath deceived thee, 
 Thou that dwellest in the clefts of the rock, 
 Whose habitation is high, 
 
 Who sayest in thine heart, 
 
 " Who shall bring me down to the ground ? " 
 
 4 Though thou lift thyself up as the eagle. 
 And though thou set thy nest among the stars, 
 Thence will I bring thee down, saith Jehovah. 
 
 5 If thieves had come upon thee, 
 Or robbers by night. 
 
 Would they not have ceased stealing when they had 
 
 enough ? 
 How art thou utterly destroyed ! 
 If grape-gatherers had come upon thee. 
 Would they not have left gleanings of the grapes ? 
 
 6 How is Esau searched through ! 
 How are his hidden places explored ! 
 
 7 All thine allies have brought thee to the border; 
 
 They that were at peace with thee have deceived thee, 
 
 and prevailed against thee ; 
 They that ate thy bread have spread a snare under thee ; 
 There is no understanding in thee. 
 
OBADIAH. 207 
 
 8 In that day, saith Jehovah, 
 
 I will destroy the wise men from Edora, 
 And understanding from the mount of Esau. 
 
 9 Thy mighty men, O Teman, shall be dismayed ; 
 Every one shall be cut off from the mount of Esau. 
 
 10 For slaughter and for oppression of thy brother Jacob shall 
 
 shame cover thee. 
 And thou shalt be destroyed forever. 
 
 11 In the day when thou stoodest over against him, 
 
 In the day when strangers carried away captive his forces, 
 And when foreigners entered his gates. 
 And when they cast lots upon Jerusalem, 
 Thou also wast as one of them. 
 
 12 But thou shouldst not have looked with delight on the day 
 
 of thy brother in the day of his calamity ; 
 Nor shouldst thou have rejoiced over the children of Ju- 
 
 dah in the day of their destruction, 
 Nor have spoken haughtily in the day of his distress. 
 
 13 Thou shouldst not have entered into the gate of my people 
 
 in the day of their calamity. 
 Nor have looked with delight on their affliction in the day 
 
 of their calamity. 
 Nor have laid hand on their substance in the day of their 
 
 calamity, 
 
 14 Nor have stood in the cross-way to cut off their fugitives. 
 Nor have delivered up those that remained in the day of 
 
 distress ! 
 
 15 For the day of Jehovah is near upon all the nations : 
 As thou hast done, so shall it be done to thee ; 
 
 Thy dealing shall return upon thine own head. 
 
 16 For as ye have drunk upon ray holy mountain. 
 So shall all the nations drink perpetually. 
 Yea, they shall drink and swallow it down, 
 And they shall.be as though they had not been. 
 
 17 But upon mount Zion shall be deliverance, and it shall 
 
 be holy ; 
 And the house of Jacob shall regain their possessions. 
 
 18 And the house of Jacob shall be a fire, 
 And the house of Joseph a flame, 
 And the house of Esau stubble. 
 
 And they shall kindle them and devour them. 
 
208 OBADIAH. 
 
 And there shall be none remaining of the house of Esau ; 
 For Jehovah hath spoken it. 
 
 19 And they of the south shall possess the mountain of Esau, 
 And they of the plain, the Philistines ; 
 
 And they shall possess the fields of Ephraim, 
 
 And the fields of Samaria ; 
 
 And Benjamin shall possess Gilead. 
 
 20 And the captives of this host of the sons of Israel shall 
 
 possess the land of the Canaanites unto Sarepta, 
 And the captives of Jerusalem which are at Sepharad 
 shall possess the cities of the south. 
 
 21 And saviors shall go up to mount Zion, 
 To rule the mount of Esau. 
 
 And the kingdom shall be Jehovah's. 
 
NOTES. 
 
]^ TE S. 
 
 NOTES ON JOEL. 
 
 All that we know of Joel by direct historical information is, that 
 he was the son of a certain Pethuel. Some circumstances alluded to 
 in his prophecy, however, have been supposed to indicate the time 
 in whicli he lived. The prophecy relates to the kingdom oC Judah. 
 Hence it is probable that he was an inhabitant of that kingdom. It 
 is also plain that the temple was standing when he wrote. See chap. 
 i. 14; ii. 1, 14j 17. The enemies of the Jewish nation mentioned in, 
 this book are only the Egyptians, Idumseans, Philistines, and Phceni- 
 eians. Neither the Syrians nor Assyiians are alluded to, though he 
 seems to have occasion to introduce all the enemies of his nation. 
 Hence it has been inferred that he lived before the time of Isaiah, 
 when the Syrians and Assyrians were the most formidable enemies 
 of Judah. He alludes to the same enemies of his nation who are 
 mentioned by Amos, and lays similar things to their charge ; whence 
 it has been inferred that he was a contemporary of that prophet. See 
 iii. 2-7; comp. Amos i. 9-11. But as in the book of Amos the 
 Syrians appear as the enemies of Judah, Joel is supposed to have 
 written earlier ; perhaps in the former part of the reign of Uzziah, or 
 about eight hundred years before Christ. It is plain that the circum- 
 stances above enumerated are not in the highest degree conclusive ; 
 and in fact several different opinions have been maintained. But as 
 it will be generally acknowledged that Joel is surpassed by none of 
 the prophets in originality, or poetic excellence, it is well that he 
 should stand at the head of the noble series. 
 
 Ch. I. 4. The Hebrew words, DTJ, n3"iX, pS\ and Von, trans- 
 lated in the common version palmer-worm, locust, cankenaomi, and cat- 
 erpillar, undoubtedly denote either four species of locusts, for which 
 we have no names in our language; or, as some suppose, the locust iu 
 four stages of its growth. The epithets given in the translation are 
 suggested by the etymology of the Hebrew proper names. On the 
 supposition that all the names denote locusts, the subsequent descrip- 
 tion becomes more true and striking. In order to perceive the correct 
 
212 ' NOTES. 
 
 ness as well as the sublimity of Joel's description of the locusts, the 
 reader should refer to some account of these insects in Dr. Harris's 
 Natural History of the Bible, Calmet's Dictionary, or a similar work. 
 The following account of them by Volney illustrates several partic- 
 ulars of the description. " Syria, as well as Kgypt, Persia, and 
 almost all the South of Asia, is subject to a calamity no less dreadful 
 than that of the volcanoes and earthquakes I have mentioned, I mean 
 those clouds of locusts so often mentioned by travellers. Tlic quantity 
 of tliesc insects is incredible to all who have not themselves witnessed 
 their astonishing numbers : the whole earth is covered with them for 
 the space of several leagues. The noise they make in browsing on 
 the trees and herbage may be heard at a great distance, and resembles 
 that of an army in secret. The Tartars themselves arc ii less destruc- 
 tive enemy than these little animals. One would imagine that fire 
 had followed their progress. Wherever their myriads spread, the ver- 
 dure of the country disappears ; trees and plants stripped of their 
 leaves, and reduced to their naked boughs and stems, cause the dreary 
 image of winter to succeed in an instant to the rich scenery of the 
 spring. When these clouds of locusts take their flight, to surmount 
 any obstacles, or to travel more rapidly a desert soil, tlie heavens may 
 literally be said to be obscured with them. Happily this calamity is 
 not frequently repeated, for it is the inevitable forerunner of famine, 
 and the maladies it occasions." — Travels, Vol. I. State of Sijria, Ch. I. 
 § 5, p. 188. 
 
 6. — a nation. A poetical expression for a swarm of locusts, referring 
 to their numbers, and their destructive power. 
 
 7. — made white. Either by being stripped of their bark by the lo- 
 custs, or withered by their noxious touch. 
 
 15. — as desti-uction Jrom the Ahnightif. Like that destruction which 
 is suddenly inflicted by earthquakes, lightning, and tempests. 
 
 II. 2. — the morning light. This comparison may refer to the im- 
 mense number of the locusts, and the suddenness with which they ap- 
 pear. 
 
 4. — oflmrses. The resemblance of the head of the locust to that of 
 the horse has been mentioned by several travellers. ITrom this cir- 
 cumstance they arc called by the Italians cavakite, i. e. Uttie horses. — 
 horsemen. Gesenius thinks the term will bear the meaning steeds. But 
 the other is the usual meaning. 
 
 8. — a7-e not wounded. Otherwise, break not up, i. e. their march. 
 Less probable, especially as this idea is expressed in the last verse. 
 
 10. The earth guaketk. Such is the consternation caused by them, 
 that all things seem to be going to destruction. The latter clause of 
 the verse may refer to the obscuration of the sun by clouds of locusts. 
 Beauplan compares " their flight to flakes of snow in cloudy weather ; 
 — when they fly, though the sun shines ever so bright, it is no lighter 
 than when most clouded. The air was so full of them, that I could 
 not eat in my chamber without a candle." 
 
AMOS. 213 
 
 II. "God is sublimely introduced as animating his army by his 
 voice." 
 
 14. — flour-offering. See Lev. ii. 1 -11. As the word nieat is now 
 used, there is certainly an apparent incongruity in calling an offering 
 in which there was no flesh, and of which the principal ingredient was 
 flour, a meat-offering. 
 
 20. — northern host. The locusts are so called, because tliey entered 
 from the north by the way of Syria. — Eastern sea, i. u. the Dead Sea. 
 — WeMern sea, i. e. the Mediterranean. — hath done great things. Com- 
 pare Herodotus. 'Opas to VTrepe^^ovra ^(oa cos Kepavvol 6 Oeos, oufie 
 ea (pavrd^ecrBaL • to. 6c trp-iKpa ovdev p.iv Kvl^ei ; Ov yap ia (ppouseiv 
 aXKov y^ie'-ya 6 Beos fj iavrov. Herod. Polymn. § i. 
 
 28. — prophesy ; i. e. speak under divine influence. There is no par- 
 ticular reference to prediction. 
 
 III. 12. — will judge. There is here an allusion to the meaning of 
 the word Jehosaphat, which signifies Jehovah judges. 
 
 14. — of judgment. Called the valley of Jehosaphat in verse 12. 
 
 18. Shittim. A place on the confines of Israel and Moab on the 
 southeast. See Josh. iii. 1. The meaning appears to be, that the 
 great abundance described in the preceding verses shall be very ex- 
 tensive, supplying the remotest extremity of the land. 
 
 NOTES ON AMOS. 
 
 There appears no reason to question the Correctness of the inscrip- 
 tion or title prefixed to the book of Amos, which asserts that he flour- 
 ished in the reign of Uzziah, king of Judah, and Jeroboam (i. e. the 
 Second), king of Israel. His prophecies may have been delivered be- 
 tween 790 and 780 years A. C. Though born in Tekoa, a place 
 about eleven miles south of Jerusalem, it seems to have been his chief 
 employment as a religious teacher to admonish and warn the kingdom 
 of Israel. From ch. vii. 14, we learn that he was not educated in the 
 regular school of the prophets, but that, while engaged in a humble oc- 
 cupation, he heard a call from God that, he should assume the office of 
 a prophet. Notwithstanding what has been said by some writers of 
 the rusticity of Amos, it is not easy to perceive that he is inferior to 
 the -other prophets in method, perspicuity, or elegance. He, indeed, 
 draws many images from pastoral life, and manifests a tender sympa- 
 thy for the poor and the oppressed. But in these respects he is not, in a 
 great degree, distinguished from other prophets. His prominent char- 
 acteristic is what the poet Campbell calls the circumstantial distinct- 
 
214 NOTES. 
 
 ncss of his graphic touches. See iii. 12, v. 18, 19, 24, vi. He paints 
 rather than describes. On the -whole, it is not too high praise which 
 Bishop Lowth bestows upon Amos, when he says that he is nearly 
 equal to the very first prophets in elevation of sentiments and loftiness 
 of spirit, and scarcely inferior to any in splendor of diction and beauty 
 of composition. 
 
 Ch. I. 2. — will roar; i. e. God will soon spread terror like beasts of 
 prey when they roar. — top of Cannd. Carmel, originally denoting a 
 garden. Is the name of a fertile promontory covered with groves, and 
 proverbial for its fertility, jutting out into the Mediterranean on the 
 southern borders of the tribe of Asher. 
 
 3. — three, and for four ; i. e. repeated, numerous. — thrashing-wains; 
 i. u. machines having iron serrated wheels, or perhaps cylinders with 
 sharp pieces of iron in them. This machine being drawn by oxen 
 over the bundles of grain, the grain was at once beat out from the 
 cars, and the straw cut in pieces for the food of animals. Sec Jahn's 
 Archaiology, § 54. Comp. 2 ffings xiii. 7. 
 
 5. — bar of Damascus ; i. e. the bar or bars of its principal gate or 
 gates. In other words, I will destroy its principal defences, and givo 
 it a prey to enemies. 
 
 11. — t07-e perpetually. The metaphor is drawn from a wild beast 
 tearing its prey in pieces. 
 
 II. 6, — sell the righteous for silver; i. e. betray his just cause for a 
 bribe. — for a pair of shoes; i. e. for a very mean bribe. 
 
 7. — pant for the dust, &c. A hyperbolical expression denoting the 
 avarice of the rich, who covet the very dust thrown by the poor upon 
 their heads in grief. — to dishonor my hx)ly name; i. e. by giving the hea- 
 then occasion to utter the reproach. What sort of God must that people 
 have, which is guilty of such abominable practices^ Ezek. xxxvi. 20. 
 
 8. — lay iliemsdves down; i. e. they recline at idolatrous banquets, 
 and that too on the garments of the poor, taken in pledge, which by 
 law should be returned before sunset. Ex. xxii. 25, 26. — procured by 
 fines; lit. of the fined. 
 
 III. 3. — Can tioo, &c. ; i. k. Can I, on my part, continue to bo with 
 or to favor you, unless you on your part give a cordial obedience to 
 ray laws? Or the meaning may be, "As » journey, in which two 
 engage, naturally supposes a settled meeting, so the announcing of 
 God's designs by his prophets shows that he has made himself known 
 to them." 
 
 4. — roar. Naturalists assert that, when the lion sees his prey, he 
 roars before he rushes on it; and at this roaring many animals sliow 
 great fear. See verse 8. He likewise roars over his prey. The 
 sense seems to be. As the lion roars on account of his prey, so by 
 my prophets I cry aloud against you, because ye are the objects of 
 my vengeance. See verse 8. 
 
AMOS. 215 
 
 5. — spring up, &c. The allusion is to a. sort of trap-uet, which 
 springs, ■when touched in u certain part, and encloses the hird. So 
 when calamity comes, none may flatter himself that he shall escape 
 it. Comp. Is. xxviii. 15. 
 
 9. — in the paJ.aces; i. e. the flat roofs of the palaces, the usual 
 place of publishing events. Matt. x. 27. 
 
 12. — corjiej's of their sofas. The corner of a sofa or divan was es- 
 teemed the most comfortable and honorable place. See Maundrell, p. 
 49, Amer. edit. — damask. This may refer to the city in which, or to 
 the material of which, the couches were made. 
 
 15. — summer-lwuse, &c. It appears that the wealthy had two 
 houses, one for summer, the other for winter. See Jer. xxxvi. 22. 
 — houses of ivory ; i. e. ornamented with ivory. Sir John Chardin 
 tells us, says Harmer, I, 126, that the late king of Persia caused a 
 tent to be made which cost two millions. They called it the house 
 of gold, because gold glittered everywhere about it. 
 
 IV. 1 . — kine of Bashan. It seems to be doubtful whether the 
 prophet intends dissipated women, or effeminate men. The vices 
 charged upon them in this verse, and the apparent connection of the 
 passage with verse 4, &c., are circumstances that favor the latter sup- 
 position. On the former supposition, master will denote a husband 
 or keeper, and castle, verse 3, a harem. On the latter supposition, 
 master will denote the king, and castle, an enemy's fortress j and the 
 passage will be similar to iii. 12, and Hosea vii. 3-7. 
 
 5. — extortions. So the Chald. 
 
 6. — cleanness of teeth; i. u. famine, the teeth not being soiled by 
 meat or bread. 
 
 V, 6. Israel. I adopt the reading supported by the Sept., the 
 Arab., and the parallelism of the sense. 
 
 6. — jttstice into wormwood; i, e. who, instead of justice, which is 
 sweet and pleasant, deal out injustice, which is bitter. 
 
 8. — caUeth up tlie waters; i. e. to punish men by inundations. 
 
 12. — in the gate ; i. e. defeat him unjustly in the court of justice. 
 
 16. — skilful in lamentation, A class of persons whose business it 
 was to sing mournful songs at funerals existed not only in Judasa, 
 but in other ancient countries. See Homer's Iliad, xxiv. 720, &c. 
 Horace, Ars Ifoet. 431, &c. 
 
 18. — ash for the day of Jehovah : with hypocritical presumption, or 
 impious derision. The day of Jehovah is used to denote any time in 
 which Jehovah interposes to punish the wicked, or deliver the good, 
 especially the former. Sometimes a time specially threatened or 
 promised may be denoted. 
 
 20. — darkness. In the Scriptures darkness is often used to denote 
 calamity, and light to denote prosperity. 
 
 25, 26, — sacrifices ; i. e, I bore with you, led you, and fed you in 
 the wilderness forty years without sacrifices ; how then can ye imag- 
 
216 NOTES. 
 
 ine them to be substitutes for moral virtue 1 or how can ye suppose 
 that I need or care for them ? Especially since ye, like your ancestors, 
 divide your outward homage between me and false gods. There is 
 reference probably to the diflSculty of procuring animals for sacrifice 
 in the wilderness. 
 
 26. — the shrine, &c. The Hebrew word idds, or images, being 
 in the plural, it is probable that |.T'3, which occurs nowhere else, is 
 not a proper name, but an appellative. For, if a proper name, it 
 would not be likely to he in the construct state with idols, or to be 
 in apposition with idols. From the etymology of the word (from 
 [O), and from the parallelism with tabernacle, I think the word de- 
 notes the board framework, or base, of a shrine or vehicle in which 
 idols were carried. I find this idea suggested by Poole in his Annota- 
 tions. It is adopted by Hitzig and De Wette. In tliis case there 
 would be only one false deity mentioned, viz. that called their king, 
 of which there might be several images or idols, and the star would 
 refer to the deity called their Tang by way of sarcasm, because they 
 had substituted him for Jehovah, their rightful King. The passage 
 implies the addiction of the Hebrews in the wilderness to the Arabian 
 star-worship. The planet Saturn was probably the star intended. 
 
 VI. 2. — Calneh : the name of a large city in Assyria, supposed by 
 the ancients to be the same as Ctesiphon, situated on the eastern bank 
 of the Tigris, opposite Seleucia. Hamaih: a large and important city 
 of Syria, situated on the Orontes, near the northern boundary of Pal- 
 estine. Gaih: one of the principal cities of the Philistines, the birth- 
 place of Goliah. The reproof of the Israelites is implied rather than 
 expressed. Why do ye forsake me, treat me with neglect and ingrat- 
 itude, and worship other gods, although I have so highly exalted you 
 among the nations ? 
 
 3. Woe to those who suppose the day of Divine judgment to be 
 distant, and constantly practise injustice and oppression in courts of 
 justice. 
 
 6. — the destruction of Joseph; i. e. care not for the calamity of their 
 country; Joseph being used for the whole nation of Israel. 
 
 8. — pride of Jacdf; i. e. that in which Jacob prides himself, perhaps 
 the holy land. 
 
 10. — malce mention of the name of Jehovah. This phrase probably 
 had by usage a conventional meaning, which is not apparent to us. 
 As far as we can gather the general meaning from the connection, it is, 
 that the distress was so extreme and hopeless that there was no lieart, 
 or no occasion, no motive, for saying, Jehovah be praised, or Jeliovah bless 
 you and keep you! To make mention of the name of Jelwvah is, in the 
 Scriptures, generally connected with praise rather than supplication. 
 
 12. — upon rocks, &c. The meaning seems to he, that it is as un- 
 reasonable and unnatural for them to pervert justice^ as it would be to 
 make horses run unshod upon flinty rocks, or to plough up rocks with 
 oxen. In ancient times horses went unshod. — with oxen. I suppose 
 
AMOS. 217 
 
 the word rocks is to be supplied from the preceding line. But by a 
 different pointing and division, namely, D^ "^[^33, we may translate, 
 wi/l one plough the sea with oxen ? 
 
 13. — in a thing qfnaitght; i. e. in their possessions, which were liable 
 to be taken from them at any moment- 
 
 14. — brook of the desert; i. u. the Kedron. 
 
 "VII. 1. — king's mowing ; i. e. what was cut for the use of the horses 
 of the king. 
 
 2. — is small; i. e. brought low by former judgments. 
 
 4. — great deep. In vision the fire seemed to devour water and land. 
 8. — set a plumb-line; i. b. I will execute full punishment. 
 
 9. — high-places, — sanctiianes ; i. u. for calf-worship and other forms 
 of idolatry. 
 
 13. — sanctuary; i. c. for calf-worshi]). 
 
 14. — no propJiet, noi' (lie son, &c. ; i. c. I was not educated to be a 
 prophet; I was not trained up in the school of the proplicts, nor was 
 I the disciple of any prophet. Or, perhaps, the expression may be 
 simply a strong negation. I was no prophet; nay, not so much as a 
 prophet's son. 
 
 17. — divided by the line; i. e. by means of a measuring-line your 
 'lands shall be portioned out among your enemies. — polluted land ; i. ti. 
 foreign land, which, on account of idolatry, was i-egarded by the Jews as 
 impure in comparison with their own. See Ezek. iv. 13. 
 
 VIII. 3. — in silence ; i. ^ not in the usual way, with loud wailing 
 and lamentation, so great was the number of the dead, 
 
 5. — new moon be gone. The day of the new moon, on the first day 
 oj" the month, was observed as a festival among the Jews, Kumb. k 
 10, xxviii. 11, on which it was unlawful to buy and sell. Nehcm. 
 X. 31. 
 
 9. — go down at noon. It is customary for the Hebrew and other Ori- 
 ental poets, and indeed all poets, to represent calamity by darkness, 
 midnight darkness, the setting of the sun, an eclipse, &c. Hence tha 
 going doiim of the sun at noon represents sudden, unexpected, awful ca- 
 lamity ; a fall from the height of prosperity to the lowest depths of 
 misery. Comp. Mie. iii. 7, Jer. xv, 9. An Arabic poet, quoted by 
 Schultens, expresses his feelings on the loss of his friend in the lan- 
 guage, " His death darkened my day, when I had just reached noon." 
 
 U. — the word of Jehovah. This refers not so much to instruction 
 in duty as to counsel, which might extricate them from their miser- 
 able situation, and which they now disregarded when their prophets 
 gave it. 
 
 14. — sin of Samaria; i. e. the calf-idol set up in Bethel, and perhaps 
 other idols. 
 
 IX, 1. — standing by the altc^r. In mental vision the prophet see^ 
 Bome emblem of Jehovah's presence, w^hcther a fiery appearance or a 
 
 VOL. I. IQ 
 
218 NOTES. 
 
 human form is uncertain, standinn; l\v the altar of humt-offering of 
 the temple at Jerusalem. By his having left the mercy-scat, and taken 
 his stand by the altar, it may he denoted that he designed that mul- 
 titudes of men should be destroyed, as it were victims on the altar. 
 Comp. Is. xxxiv. 6. — capital. The Hebrew is in the singular, but 
 may denote each of the capitals of the columns at the side of the prin- 
 cipal entrance "to the temple. Perhaps it should be rendered in the 
 singular, denoting an ornament in the forcn of a chaplct of flo'wers, or 
 a pomegranate, over the lintel of the door. Some suppose the sym- 
 bolical action here commanded to indicate the destruction of the temple, 
 ■which would occasion, or be followed by, the destruction of the nation. 
 Others suppose the destruction of the king, princes, &c. to be pointed 
 out, whose ruin would involve the rest of the people in destruction. 
 
 '6.~~seiyent. It is uncertain what particular sea-monster is intended. 
 
 7. Ethiopians; i. e. I hold you in no higher regard than the distant 
 barbarous Ethiopians. 
 
 12. — which shall he called hy my name; i. e. he conquered by me, and 
 so become my property, my possession. Comp. 2 Sam. xii. 28; Is. 
 iv. 1 ; Deut. xxviii. 10. 
 
 13. — draw near, &c. ; i, e. The harvest shall he so abundant that it 
 shall scarcely be gathered in before it is again time to plough. 
 
 NOTES ON HOSEA. 
 
 The only knowledge which we have of the life of Hosea is that 
 which is contained in the doubtful title of his book, viz. that he was 
 the son of a certain Bccri, and coeval with Uzziah, Jotham, Ahaz, and 
 Hezekiah, kings of Judah, and with Jeroboam II., king of Israel. 
 From the contents of the book it is probable that he did not exercise 
 his office until after the death of Jeroboam, when the kingdom of 
 Israel was in a state of great distraction and anarchy ; i. e. from 
 about 783 to 740 years before Christ. 
 
 So far as language is concerned, Hosea is by far the most difficult 
 of the prophets. He is sententious, concise, and abrupt. He often 
 omits the connective particles, and it is sometimes impossible to dis- 
 cover the connection of his thoughts. He is more remarkable for the 
 copiousness of his figures, than for his skilful use of them. In the 
 general character of his imagery he is at greater variance with the 
 taste of the Western world than any other of the prophets. There are 
 not wanting in his poetry, however, passages of great tenderness, 
 beauty, and even sublimity, 
 
 Ch. I. 2. — irife of leivdness. It is evident that, according to a mode of 
 
HOSEA. 219 
 
 represontation not uncommon with the Hebrew prophets, the idolatry 
 of the Israelites, and their sin in foi'saking Jehovah, are set fortli un- 
 der the symbol of the conduct of- an adulterous woman to a kind 
 husband ; and the treatment of Israel by Jehovah is represented by 
 the conduct of the prophet toward the adulteress. But there have 
 been different opinions in regard to the question whether the actions 
 and events here represented actually took place, or whether they are 
 simply parabolical or symbolical. 
 
 It cannot be doubted that the prophets sometimes used as symbols, 
 in the instruction of the people, real actions addressed to their eyes. 
 But against the supposition that the actions here ascribed to the 
 prophet are historical, it may be objected that they are not consistent 
 with u pure morality or with the common feelings of a respectable 
 man. It is very difhcult to suppose that Hosca could have supposed 
 the voice of God commanded hira to take a notorious strumpet, or a 
 woman who was sure to be one, and to retain her as his wife after 
 repeated adulteries, and the birth of one, two, and three adulterous 
 children, and all this for the purpose of giving a vivid impression of 
 an idea. The actions ascribed to the prophet, and their fruits, would 
 also require too much time to be useful for the purpose of impression. 
 Comp. Ezek. ch. iv. ; Jcr. xxv, 15, &c. — children of lewdness ; i. e. 
 children of a lewd mother, who were symbols of what the children of 
 Israel should suffer for the idolatry of the nation. 
 
 4. — Jezreel. This word denotes, according to the connection, God 
 will scatter, or, God will plant. It seems to be used in the former 
 sense in this verse, and in the latter in ch. ii. 22. As it is an histori- 
 cal, as well as a symbolical name, I could not translate it, as I liave 
 the other names in this chapter. — blood of Jezreel; i. e. shed in Jczreel 
 by the kings of Israel, who had a palace in that city. See 1 Kings 
 xxi, 13; 2 Kings ix. 15, 24 ; x. 7 j xvii. 3. 
 
 II. 8. — Lit. which thmf made into Baal; otherwise, which they 
 ivroiu^htfor Baal; i. e. for ornaments of images of Baal, or furniture 
 or dress for his worship. 
 
 13. — Baals; i. e. images of Baal. 
 
 14. — Therefore, &c. At first view some other transition particle, 
 such as nevei'thdess, would seem to be more suited to the connection. 
 But it is not necessary to depart from the usual meaning of rpS and 
 which it has in verses sixth and ninth (8 and 11 Heb.). In Is. xl. 2, 
 we read, " Speak ye encouragement to Jerusalem, . . . for she hath 
 received from the hand of Jehovah double for all her sins." So here 
 God is represented as saying, ver. 9 - 13, that he would severely punish 
 his people, and therefore would allure her, &c. to the desert; i. e. From 
 the distant countries to which she is led captive, I will safely conduct 
 lier home through the desert. The language seems to be borrowed 
 from the former deliverance of the Jews from Egyptian slaver^', 
 when Moses and Aaron persuaded the Israelites to go into the desert. 
 &c. 
 
220 NOTES. 
 
 15. — valley of Acfmr ; i. e. of trouble, or confusion. The valley of 
 Achnr, though a scene of confusion and trouble, was yet the floor, or 
 beginning, of hope to the Israelites under Josliua, and thence they 
 were soon led to the possession of the promised land. See Josh. vii. 
 24, 25, 26 ; viii. 1, &c. So, after exile and sutfcring, the Jews should 
 unexpectedly be delivered from their distresses, finding, as it were, 
 another valley of Achor. 
 
 16. Baal. This term in its common use denoted nothing more 
 than lord or master, and therefore was usually applied to the husband 
 by the wife. But it should not be used any more, because it had been 
 applied to a false god. Such should be the detestation of idolatry. 
 
 18. — covenant with tlie beasts, &c. ; i. u. that they shall do no harm 
 to my people. 
 
 20. — know Jehovah. There may be an allusion here to the cty 
 mological signification of the term Jehovah, viz. immutable, eternall/ 
 the same. I will betroth thee to me in faithfulness, and thou shalt 
 know by experience that I am unchangeably the same. Comp. xii. 
 5. Or, in reference to verse 8, the meaning may be that they should 
 perceive and mark the goodness of Jehovah. Or the phrase may 
 denote simply an increased knowledge of God. 
 
 21. — / will hear the Jieavens ; i. e. when they ask, as it were, that 
 they may send their rain on the earth. — the earth; i. u. when it sup- 
 plicates, as it were, for rain. 
 
 22. — the corn, &c. ; i. e. when they wish, as it were, to supply the 
 wants of man. — Je::reel; i." e. all nature shall hear and minister to 
 the people whom God sliall plant (this is here the meaning of the term 
 Jczi-(;el) ; !. e. cause to increase and flourish in their own land. 
 
 23. — / will plant. The original word has an allusion to the name 
 Jezred ; i. e. God will plant. 
 
 III. 1. — love a woman; i. e. the wife, who had forsaken the prophet, 
 and become an adulteress. It is immaterial whether we understand 
 Gomer of the preceding chapter to be intended or not. I disregard 
 the Hebrew points. — raisin cakes; i. e. such as were used in the wor- 
 ship of idols. 
 
 2. — hougH. "The price which he is here said to buy her with, 
 seems not as a dowry, whereby lie should first purchase her for a wife, 
 but such a portion as though, through the power he had over her, he 
 might for her ill deserts have quite put her away forever, or (if he had 
 been so minded) have by rigor taken her and shut her close up, and 
 UvSed all severity and hardship toward her, he did notwithstanding al- 
 low her, to maintain her not in luxury, but in a competent manner, so 
 as she could not but be sensible at onco both of his displeasure in cut- 
 ting her BO short, and of his great kindness in allowing her so much, 
 who deserved nothing, till upon her bethinking herself, for which he 
 allowed her a good time, he should again receive her to the privileges 
 of a wife ; which reception might be well looked on as a new marriage, 
 and his allowance to her as a buying of her; though not so much a 
 
HOSEA. 221 
 
 purchasing to himself a right in her, as a buying or hiring her to be 
 honest and fit to be received again by him." — Pococke. 
 
 3. — wait for me: wait my pleasufe, be devoted to me. See Jer. iii. 
 2. — so will I also wait for thee; i. e. I will not marry another, and 
 finally separate myself from thee, but will wait the issue of thy proba- 
 tion, and be prepared to receive thee to all the privileges of a wife. 
 
 "The prophet's being bid yet to love that woman, and his dealing 
 with her, so as not quite to reject her, but yet to restrain her to a 
 shorter allowance, and requiring her to abide for him many days, with- 
 out enjoyment of such favors from him as formerly she had enjoyed, 
 but as one sequestered from her former courses, and from the company 
 both of himself and any other, till he should see fit again to receive her 
 into greater favor, is plainly answered by God's not clean neglecting 
 Israel, but still sustaining her, yet so as that she should be brought to a 
 lower condition than formerly, and not live in that height of dignir,y 
 and jollity as formerly she had done, but be deprived of all those glo- 
 ries and pomps, in respect both to her civil and ecclesiastical stare, 
 wherein she formerly prided herself, and as she had not those visible 
 tokens of his presence among them, nor a public profession of his ser- 
 vice, so neither the use of such idol services and feasts, wherein she 
 formerly delighted and revelled." — Pococke. • 
 
 4. — ephod: a part of the high-priest's ornaments. See Ex. xxviii. 
 4; Lev. vii. 7. Some suppose that ephod in this place denotes an im- 
 age. — terapJdm: a sort of household gods from which the superstitious 
 sought answers respecting doubtful affairs. It may be, however, that 
 the teraphim, or teraphs, in this verse denote the Urim and Thum- 
 mim, belonging to the breastplate of the high-priest. According to 
 Philo, the Urim and Thummim were two small images inserted be- 
 tween the double folds of the breastplate, one 'of which symbolically 
 represented Revelation, the other. Truth. Among the Egyptians the 
 supreme judge used to wear suspended from his neck a small image of 
 sapphire, as the symbol of truth. See Diod. Sic. I. 48. 75 ; JEl. VII. 
 14. 34. See also Spencer, Lib. III. Dis. VII. cap. 1. 
 
 IV. 2. — blood reacheth, &c. ; i. e. incessant murders are committed; 
 one overtakes another. 
 
 4. — let no man; i. e. reproof and rebuke will be words thrown away. 
 Comp. Is. i. 5; Ezek. iii. 26. — contend with the priest: which was 
 regarded as proof of great obstinacy and incorrigibleness. See Deut. 
 xvii. 12. 
 
 5. — thy TTiother; i. e. the whole nation of Israel. See ch. ii. 4, 5. 
 
 6. — no more be mi/ priest ; i. c. the people shall no more have the 
 sacerdotal ofiice among them. 
 
 7. — thdrglory; i. e. their greatness, according to the parallel ex- 
 pression, become great. 
 
 8. — the sins of my people; \. e. they do not rebuke sinners with 
 fidelity, lest the number of sacrifices, of which they received a portion, 
 should be diminished. 
 
'SI-A NOTES. 
 
 12. — stocJcs; \. e. idols of wood. — staff revealeth: they resort to 
 their staflf for a revelatioa of the future. A species of divination. 
 
 13. — terebiiitk: a tree common in Palestine, which grows to a large 
 size, and is of a great age. 
 
 14. — I will not punish, &c. ; i. e. I will not endeavor to correct the 
 daughters, while thejfathers and husbands set them such an example 
 of licentiousness. 
 
 15. — Betkaven. There was a place of that name in the neighbor- 
 hood of Bethel. See Josh. vii. 2. But in this passage the prophet, 
 who is fond of symbolical names, intends Bethel itself, calling that city, 
 in derision, Bethaven, i. e. house of vanity or sin, in reference to tlic 
 worship of the golden calves which prevailed there. See also ch. v. 8. 
 
 16. — like a lamb, ^c. ; i. e. " Under the sad condition of a solitary, 
 disconsolate lamb, left alone to live as it can in a desert, wide place, is 
 expressed the sad condition that Israel for their refractoriness shall be 
 brought to." 
 
 18. — love shame; i. e. sin, which brings shame; shameful deeds. 
 
 19. — bound tliem up with its wings; i. e. so that they shall be borno 
 away by their enemies irresistibly and in various directions, like clouds 
 driven by the wind. 
 
 Y. 1. — snare at Mizpah', — net upon Tahor, &c. The meaning may 
 be, that the priests had ensnared the people into sin by offering idol 
 sacrifices upon Mizpah and Tabor, as being high places, or that they 
 had ensnared the people into idolatry, as huntsmen spread their nets 
 upon Mizpah and Tabor. 
 
 5. — The pride of Israel, &c. This line is repeated in vii. 10. On 
 account of the different senses in which the words niT^and p'xJ are 
 used in the Old Testament, it is quite ambiguous, so that Jerome, in 
 the Vulgate, renders in this verse as in our text, but in vii. 10 he 
 renders, and the pride of Israel shall be brougJd low in his presence, or be- 
 fore him. At first view tliis last rendering seems to be best supported 
 by the connection, so that in the last edition I adopted it, with the Sept., 
 Michaelis, Newcome, De Wcttc, and others. But as the meaning 
 which I now adopt is not at variance with tlie connection, and has bet- 
 ter support from the usus loquendi, it seems to deserve the preference. 
 Thus Job xvi. 8 niy MSS^ beareth witness to mi/ face. Were it not 
 for the ■'333 in connection with nj'j I should prefer the other rendering. 
 
 There is also room for doubt as to the meaning of the line as now 
 translated. More commonly the term n'sJ denotes glori/, excellenci/, 
 that in which one takes pride; but sometimes haughtiness. Hence the 
 meaning may be, that the proud and haughty spirit of self-confidence 
 in Israel testificil to their rebellion against God, and their desert of 
 punishment, without any other evidence. Or, the meaning may be, 
 that God himself, in wliom the Israelites prided tiiemselvcs as their 
 God, testified against them by the calamities which he brought upon 
 them. Comp, Amos viii. 7; iv. 7. Orj that the idols, in which they 
 
HOSEA. 223 
 
 prided themselvca, being found unable to help them, bore open witness 
 against their wickedness and folly, and would not let them go unpun- 
 ished. I rather prefer the sense of haughtiness, 
 
 6. With their Jiocks, &c. ; i. e. they will offer large sacrifices in vain. 
 
 7. — strange; i. e. spurious. The meaning is, that they have edu- 
 cated their children in idolatry, — new moon consume; i. e. they shall 
 be consumed within a month, or a short time. 
 
 8. Look behind thee; i. c. the enemy is at thy heels. 
 
 11. — a'ushed loith punishment ; i. e. broken or brought low by judg- 
 ments from God. — ike decree; i, e. of Jeroboam or some other king 
 in favor of calf-worship, or some other kind of false worship. 
 
 VI. 1. Come, &c. Saying is to be supplied, as often elsewhere. 
 
 2. After two days, &c, ; i, e. within a few days, shortly. Sco 
 1 Kings xvii. 12 ; Is. vii. 21. The language of the verse seems to be 
 borrowed from the situation of a person restored from hopeless sickucss 
 or a grievous wound in a short time. 
 
 3. — sure as the manving. Comp. Jcr. xxxiii. 20. 
 
 5. — 1 have hewn; i. e. I have threatened them with severe calamity 
 and destruction. — judgments; i. e. The punishment, threatened by 
 the prophets, has been sent in such a manner that all should perceive 
 that it came from God. 
 
 9. — S/iechem. It appears from Josh. xxi. 21 that Shcchem was a 
 city of refuge, a place appointed for the residence of the Levitcs. Thus 
 it happened that many murders were committed in the way to it, and 
 many priests engaged in them. 
 
 11. — a harvest; i. b. ofpuniskmeiit. See viii. 7, x. 13: Joeliii. 13. 
 
 VII. 2. — their doings ; i. e. the evil consequences of their doings. 
 — encompass. See Ps. xvii. 11, xviii. 5. — before my face ; i. e. they 
 do not escape my notice. 
 
 4. He ceaselh to stir ; i. e. the fire. The design of this clause seems 
 to be, to show that the oven is completely heated, or very hot; the 
 point of comparison being merely the heat of the oven. — The people, 
 burning with lust, are compared to a hot oven at its highest degree of 
 heat, when no more fuel can be added to it by the baker. 
 
 5. — stretchelh out Ids Iiand ; i. e. to pass and take the cup. 
 
 6. " Their heart is compared to an oven into which the baker hav- 
 ing put sufiicient fuel and rire, leaving them together, though he do no 
 more at present but lay him down to sleep all the night, yet in the 
 morning finds it burning all in a flame. So thcj'", while they lie in 
 wait, or secretely intend or plot mischief, having their hearts filled with 
 tlie fuel of evil concupiscence, and fraught with wicked thoughts, de- 
 sires, and designs, though they suppress them for a while, and seem to 
 be, at rest, yet have them still working and kindling in them, so that, 
 as soon as opportunity shall offer, these their hidden designs break 
 forth like a flame of fire into open act." — Pococke. 
 
 8. — a cake not turned. This comparison has by some been under- 
 
224 NOTES. 
 
 stood to describe the cliaractcr, by others the condition, of Ephraim. 
 According to the former, the meaning will be that Ephraim, by joining 
 in the heathen worship while he professed to worship Jehovah, had be- 
 come neither bread nor dough, but something worthless. According 
 to others, Ephraim is- pressed upon by the nations like a cake, which 
 is eagerly devoured by a hungry man before it is half baked. Accord- 
 ing to others, Ephraim is like a cake spoiled in the baking by negli- 
 gence ; burnt up, because it is not turned ; i. e. Ephraim is ruined 
 by neglecting his privileges; by disregard to the laws of God. I pre- 
 fer the last, 
 
 9. — Strangers, &e. ; i. e. foreign nations which destroyed the strength 
 of Ephraim, either by invasion or by extorting tribute for assistance 
 rendered. — hioweth it not: i. c. thougli liis resources have been con- 
 sumed by forcigQ nations, and like a gray-haired man he is near death, 
 yet he is so proud, secure, and stupid as not to give heed to his low 
 conditioa, and endeavor to recovei" from it by a return to God and to 
 duty. 
 
 12. — proclaimed in their congregation ; i. e. by the prophets. 
 
 13. — would redeem, &c. Comp. xiii. 14. 
 
 14. — howl upon their beds ; i. e. on account of their sufferings. 
 
 l.'j. i. c. " Whether I inflicted punishment on them, or showed 
 them favor, they neglected me for their idols." 
 
 16. They return not, &c. Perhaps the meaning- rather is, They 
 return to — not the Most High, i. o. to idols. — reproach; i. c. matter 
 of reproach. — deceitful bow; i. c. one which sends the arrows wide of 
 the mark. 
 
 Ch. VIII. 1. — the trumpet, &c. This is the language of Jehovah 
 to the prophet, commanding hira to proclaim what follows. Comp. 
 Is. Iviii. 1. 
 
 2. — we know tJiee, ice, thine Israel. In a season of danger they 
 plead for the favor of God, on account of their past relation to him 
 and their outward privileges, as descendants of Jacob, called Israel, 
 because he prevailed with God, although they neglected the worship 
 of Jehovah. 
 
 4. — not by me: — I Icnew it not; i. u. without inquiring of me by 
 means of the priests and the prophets. 
 
 5. An abomination, &.C. ; otherwise. He liath cast off thy calf, »&c. ; 
 otherwise, Thy calf cast tliem off; i. e. thy calf, which thou wor- 
 fahippcst, has caused thy inhabitants to be rejected by me, and in- 
 volved in misery. 
 
 6. — from Israel it came; i. u. the calf was set up for worship by 
 Israel without any authority from me. 
 
 7. — sown the wind, &c. ; i. c. by setting up and worshipping idols 
 they have been engaged in a bu^iness as vain and foolish as that of 
 sowing tlie wind; nay, moi-e, they have labored to their own injury; 
 since men usually reap a harvest of what they sow, bearing a great 
 increase compared with the seed. Hence, by sowing the dangerous 
 element of wind, they might expect to reap a whirlwind. 
 
H S E A . 225 
 
 8. — a vessel, &c. ; i, u. held in great contempt, like a cracked earth- 
 en vessel which no one wants. Ps. xxxi. 12. 
 
 9. —wild ass. As the wild ass was not a formidable animal, but 
 only refractory, loving to have his own way, it was probably intended 
 to describe Israel rather than Assyria. — hireth lovers; i. e. sends gifts 
 to foreign nations in order to obtain their alliance and friendship. 
 
 10. — from tlie burden of their Icing, and tlieir princes ; i. c. They shall 
 be relieved from the burdens of their own kings and princes, of which 
 tliey complain so much, by being made to bear heavier burdens in cap- 
 tivity. The line is ironical. So Jerome, Grotius, and others. 
 
 11. — skallke have altars; i. e. he shall have them erected by others 
 in those idolatrous countries to which he is led away captive. See 
 Deut. iv. 28 ; Jer. xiv. 13. 
 
 12. — Though I write, &c. ; i. b. by my prophets give precept upon, 
 precept. 
 
 13. — tliey slay fleshy &c. ; i. e. for the purpose of gratifying their 
 own appetites, rather than of pleasing me. 
 
 14. — palaces: probably fortified palaces similar to castles; in 
 which they trusted for protection, rather than in the favor of Jehovah, 
 sought by reformation and obedience. 
 
 IX. 1, — lovesthire; i. e. like a harlot. 
 
 2. — new wine shall deceive; i. e. disappoint their expectations in 
 regard to its quantity. So fundus mendax, spetn mentita seges, in 
 Horace. Perhaps the meaning may be, however, that they shall bo 
 disappointed in the enjoyment of what they raise, being carried into 
 captivity. 
 
 4. — polluted. See Numb. xix. 14. 
 
 6. — gather them, i. e. for burial; i. c. they shall die in Egypt. 
 See Jer. viii. 2 ; Ezek. xxix. 5. 
 
 7. — man of the spirit; i. e. who professed to be inspired with the 
 sph'it of God, synonymous with prophet in the preceding line. — ha- 
 tred; i. e. against God. 
 
 8. If Ephraim seek an answer from my God; i. e. If any one among 
 the generally corrupt Ephraimites seeks Divine direction. I am not 
 satisfied with any exposition of this obscure line which I have seen. 
 That which I have given is essentially the same as that of Drusius 
 in Poole's Synopsis. The literal rendering I suppose to be. If Ephraim 
 i!< watching, or looking out, with my God, i. e. near, or in tJie presence of, my 
 God. See Hab. ii. 1. Hitzig and De Wette translate the line aflfirma- 
 tively, Ephraim watches with my God. They suppose the meaning 
 to be that Ephraim resorts to the false prophets, who prophe:;y 
 smooth things, and places' their utterances on a par with tliose of 
 God's genuine prophets. But to suppose that the phrase with my God 
 means with tlie prophets of my God, is to adopt a very harsh ellipsis. 
 Ewakl rcndcis the line Ephraim is a watchynan, or spy, against my God, 
 which, though grammatically allowable, yields no sense appropriate 
 to the connection. 
 
 10* 
 
226' NOTES. 
 
 9. — of Giheah. See Jadges xix. 22. 
 
 10. — as grapes, &c. ; i. e. they were as acceptable to me as grapes 
 to a traveller in the wilderness. Sec xi. 1. — to shame: to idols, which 
 disappoint and bring shame to their worshippers. 
 
 13. — rich pasture; i. u. probably in a beautiful place. 
 
 14. G'dgal: a place situated between Jericho and the Jordan, 
 where idols were worshipped. See xii. 11 ; Amos iv. 4. 
 
 15. All their wickedness; i. o. the heij^ht of it, the most flagrant in- 
 stances of it. — my house; i. u. my family. 
 
 16. — root is dried up. The punishment here threatened was prob. 
 ably suggested by the idea of fruiffulness implied in the etymology of 
 the name Ephraim. Sec Gen. xli. 52. 
 
 X. 2. — divided; i. c. between the true God and false ones; or, 
 separated from God, and joined to idols. 
 
 3. )Ve have no Icing; i. e. they shall be overcome by enemies, and 
 be forced, to say that; they had no king that could help them or do 
 them any good. 
 
 4. — making covenants ; i. e. with foreign nations, contrary to the 
 Divine law. — judgment springeth up, &c. This may be understood 
 to mean, that what is dealt out for justice proves to be as noxious 
 as hemlock. Comp. Amos vi. 12. Or judgment may denote punish- 
 ment, which speedily and, in full measure followed their crimes, like 
 the rapid and luxuriant growth of hemlock in the fields. The ex- 
 pression springeth up favors the last meaning. 
 
 5. — calf. The feminine plural in the Hebrew seems to be used to de- 
 note one calf by way of eminence. Comp. Ps. Ixxiii. 22; Prov. ix. 1. 
 
 8. Aven : probably used for Bethaven ; i. e. Bethel. See note on 
 iv. 15. — the sin : the place or occasion of sin. 
 
 9. More than: see Judges xix., xx. — theg stood, viz. the Israelites; 
 i. e. in great measure uninjured. — not overtake thein ; i.e. the battle 
 was fought about Gibeah, and the tribes of Israel were not much 
 afflicted by it. 
 
 10. — bind them; i. c. make tlicm captives. — tivo iniquities; i. e. 
 the calves in Dan and Bethel. 
 
 11. — to tread out the corn; i. e. to perform the lightest and most 
 agreeable of the works of husbandry, by which the oxen or heifers 
 were not worn out, but rather grew fat and frolicsome, since by the 
 Divine law they were indulged with the liberty of feeding during their 
 labor. — lag the yoke, &c. Ijiterally, / will come over upon, or assail. 
 
 ■12. — rain rigJiteousness upon you ; otherwise, teach you righteousiiess. 
 
 13. — ye shall reap injustice; i. e. ye shall suffer injustice or wrong- 
 doing from others. — the fruit of falsehood ;' i. e. such fruit as is worthy 
 of a hypocritical affectation of piety. Possibly the phrase, ge shall 
 reap injustice, may mean, by a Hebrew usage, the consequence of injus- 
 tice, i. c. wrftchcdnrss. The fruit of falselwod may also mean J'a/S'9 
 fruit, that which disappoints, or is unlocked for. But the analogous 
 cases do not quite support such a view of the meaning of this pas- 
 
HOSEA. 227 
 
 sage. — thj way. Tu this connection way seems to denote the per- 
 verse ways in general which were devised by the people in order 
 to obtain relief from their calamities, instead of resorting to God. 
 Otherwise way may denote idolatry, especially calf-worship. * 
 
 14. Shalman, ^c. The prophet seems to allude to a fact not 
 recorded by any of the sacred historians. 
 
 15. Bethel; i. e. the idolatrous worship of Bethel. — In the morning ; 
 i. o. suddenly. Otherwise, like the morning dawn. 
 
 XI. 2. — those that called them; i. e. the prophets. 
 
 4. — human cm-ds ; i. e. not as beasts are made to go, hut by gentle, 
 persuasive methods. The Ohaldee paraphrase is beautiful ; " As be- 
 loved children are drawn, I drew them with the strength of love." 
 — li/l up the yoke. There may be an allusion to the custom of raising 
 the yoke wben it pressed the cheeks of the laboring beast, so as to 
 allow it to cat. 
 
 5. — to Egypt ; i. e. they shall not have an oppoi-tunity to resort to 
 Egypt for aid. Or, they shall not go into Egyptian servitude, but to 
 a worse, in a more distant country, Assyria. 
 
 8. Admah. See Gen. xiv. 8. 
 
 XII. I, — feedeth on wind; i. e. adopts and is delighted with vain 
 windy plans ; indulges the vain hope of safety and prosperity by 
 forming alliances with the great powers, Assyria and Egypt. — east 
 wind; which was not merely unprofitable, but noxious and destruc- 
 tive. — oil is carried, &c. ; i. e. as a present, to obtain the aid and alli- 
 ance of the Egyptians. 
 
 3. — took his brother, &c. It seems to be mentioned in praise of the 
 zeal of their ancestor Jacob in obtaining the blessing of God, that in 
 the womb he performed an action which was an omen of his superi- 
 ority over his brother, and of his obtaining the blessing of the hrst- 
 born. — in his strength, &c. ; i. e. in his adult vigor. — with God; i. u. 
 with the angel, in whom dwelt his spirit, numen, and who was the rep- 
 resentative of God. 
 
 4. — he found, &e. ; i. e. God found Jacob, and spake with us, his 
 posterity, in connection with him. 
 
 5. Jehovah, &c. There is here an allusion to the etymological 
 meaning of the name Jehovah, the eternal or unchangeable, he who 
 always will be that which he is. As he manifested himself to your 
 ancestor Jacob, so he will manifest himself to you, his descendants, if 
 you seek his favor with the same earnestness and perseverance which 
 he exhibited. 
 
 7. — a Canaanite; i. e. not a true Israelite, not a true son of Jacob is 
 Ephraim, but an odious Canaanite, whose chief business was traffic, 
 and who was notorious for dishonesty. Otherwise, a trafficker. But 
 this is not so emphatic. Corap. Lev. xviii. 3 ; Ezek. xvi. 3. 
 
 . 9. — cause thee to dwell in tents. It has been a matter of great doubt 
 among expositors, whether these words are to be regarded as a promise 
 
228 NOTES. 
 
 or a threat. As the vporda of the preceding line 7, Jehovah, have hem 
 thy Gody i. e. thy protector, seem naturally to introduce a promise of 
 good, and as it is the manner of the Hebrew prophets, especially of 
 Hoscft, to introduce promises of future blessings very abruptly in the 
 midst of threateningg, I incline to the opinion that the meaning is, that, 
 on condition of repentance and trust in the God of their fiitliers, he 
 ■would again cause them to dwell securely in tents, liowevcr troubled 
 and calamitous was their present condition. The other view of the 
 meaning is, that God would remove them from their land, and cause 
 them to dwell in tents away from .their homes, as on tlie annual festi- 
 vals they could only be accommodated in tents without the city. 
 
 12, 1.3. Jacob fled, &c. The object of these obscure verses may bo 
 to show from what a small beginning, and from what a low condition, 
 God raised the Hebrew nation to prosperity, and thus to make their 
 ingratitude appear more criminal. 
 
 XIII. 2. — Jciss the calves. A mode of worship. See 1 Kings xix. 18. 
 
 3. — cJiimneij. JMorc strictly Iiule or iv'mdoio for the smoke. 
 
 7. — Therefore have I become, &c. There is some doubt in regard to 
 the tense in which the verbs in this and the following verses should he 
 rendered. The rendcri-ng which I have adopted seems to me best 
 supported by Hcbi'cw grammatical usage, and as consistent as any 
 with the connection. Tiie prophet so identifies himself and his con- 
 temporaries with the people of Israel in tlicir whole past history up to 
 their progenitor Jacob, comp. xii. 2, that it is sometimes difficult to 
 determine \\hether he refers to the past, the present, or the future. 
 
 9. — It hath been thi/ destruction. Valuable as is the sentiment in (he 
 common, version, the original will scarcely authorize it. The render- 
 ing which I adopt requires only the supply of the finite veib. The 
 literal translation being, " It hath destroyed thee, Israel, that [thou 
 hast been] against me, against thy help." Sec vii. 13. 
 
 12. — is treasured up ; i. e. is not foi'gottcu by the Deity, but will 
 receive punishment. Sec the note to my version of Job xiv. 17. 
 
 13. — tarrij long, &c. ; i. u. he would extricate himself from his 
 straits and calamities liy repentance. 
 
 14. — thegrave. T-iterally, iheunder-waiid, Sheol. The terms "death" 
 and " yheol " are evidently used in a Hgurative sense here to denote 
 the lowest, most hopeless state of national depression. For the sake of 
 rhetoric I retain the term gy-ave here rather than " Sheol" or " under- 
 world," — thy destruction; i. e. thy destructive power, or, the dcstnic- 
 tion inflicted by thee. In this verse, as in the tenth, it is better to read 
 rfX, where, instead of 'nx, I will be. This completes the figure begun 
 in verse thirteenth in a manner more agreeable to Hebrew ideas than 
 the other mode of rendering. This was tlie reading of the Sept., Arab., 
 Syr., Aquila. It was adopted by many of the older critics (see 
 Poole's Synopsis), and by most of the moderns, such as Noweome, 
 Gcsenius, llitzig, Dc Wettc, and others. I was formerly unwilling to 
 adopt this reading and ri.'ndering, on account of the connection of 
 
ISAIAH. 229 
 
 Tcrscs 13 and 14 with the sentiment in verse 15. Bat the transitions 
 from threatening to promise are, in the prophetic writings, often 
 very abrupt. Comp. Amos ix. 11 ; Mic. ix. 1, 10; Is, xliii. 28; xix. 
 17, 18, &c. ; xlix. 11 ; xlii. 25 ; xliii. 1, &c. ; xxx. 17, 18. It was a 
 settled thing in the minds of the prophets that Israel was one day to be 
 in a state of glory. Hence it is not unnatural that, in their severest 
 threatenings of national degradation and ruin, the prophets sliould 
 remember the pi'omise of God to the fathers of the nation, and predict 
 a restoration to national prosperity and glory. It is as if they said, 
 wlien describing the national ruin, the punishment of sin. To such a 
 state of degradation shall the nation he reduced by sin, before the 
 glorious future shall come. — hidden from mine eyes; \. e. my purpose 
 is unchangeable. This purpose relates to the promise of the preceding 
 verse, which is not inconsistent with previous destruction to be brought 
 on those who refused to repent and obey God's laws, as set forth ia 
 the tiftceuth and following verses. !For a very illustrative passage, 
 see Is. iv. 4, 5. 
 
 XIV. 2. — sacrijices of our lips. Literally, calves or bullocks of our 
 lips. 
 
 3. — on Jiorses. Comp. Deut. xvii. 16; Ps. xxxiii. 17; Is. xxxi. 1. 
 7. — his shadow ; i. e. of Israel. 
 
 NOTES ON ISAIAH. 
 
 According- to the Hebrew inscription of the book ascribed to Isaiah, 
 and to other indications contained in it, this prophet lived in the reigns 
 of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah ; i. e. from 
 about 758 to 710 years before the Christian era. From chapter sixth, 
 which is with reason supposed to indicate his call to the prophetic office, 
 it is plain that he began to exercise it in the last year of Uzziah. As 
 there ai'e no prophecies in the book which seem to belong to the reign 
 of Jotham, it has been conjectured that in the first verse of the sixth 
 chapter we should read, " In the year in which King Jotham died." 
 But this is unnecessary. Since, if Isaiah delivered propliecics during 
 that reign, they may not have been committed to writing, or they may 
 have been lost. From the thirty-ninth chapter it appears that he flour- 
 ished until the fourteenth year of Hezekiah. After this time we find 
 no notice of him, except in an improbable Jewish tradition. 
 
 Isaiah is said, in tlie inscription, to have been the son of a certain 
 Amoz, or Amots. Many of the fathers of the Church supposed this 
 Amoz to be tlie same with the prophet Amos. This error arose from 
 
230 NOTES. 
 
 the circumstance that the Septusigint version uses the same Greek word 
 to denote both ; whereas the Hebrew word for Amos is different from 
 that for Amoz. There is a Eabbinical tradition, that Amoz was the 
 brother of King Amaziah ; but it rests on no proper historical grounds, 
 and is improbable. From facts recorded in the seventh chapter, &c., 
 and from the thirty-sixth to the thirty-ninth, as well as from the gen- 
 eral tenor of his writings, we gatlier reason to ascribe to him unbound- 
 ed moral courage and fervent patriotism, united with an earnest and rar- 
 tional piety. 
 
 Isaiah has usually been regarded, b}' English critics, as the very 
 first among the Hebrew poets. No one can fail to admire the strength 
 and majesty of language, the richness of thought and imagery, the 
 vividness of representation, and the easy, earnest flow of expression, 
 which distinguish various portions of the collection of prophecies as- 
 cribed to Isaiah. But to mc it seems that in no one of the highest 
 characteristics of poetry is that wonderful production, the book of Job, 
 inferior to any of the pieces ascribed to Isaiah ; while it surpasses them 
 all in variety and comprehensiveness of thought, and in depth and 
 tenderness of feeling. 
 
 Since the time of the German critic Docdcrlein, who first expressed 
 doubts of the genuineness of Is. xl, - Ixvi., it has been questioned, on 
 intej-nal grounds, whether various portions of the book of Isaiah were 
 written by that prophet. Gcsenius, the celebrated commentator upon 
 Isaiah, allows to him the authorship of only about one third part of 
 the book ascribed to him. Of the remaining portion he supposes by 
 far the greater part to have been written by an unknown prophet just 
 before the return of the Jews fi-om the exile at Babylon. The portions 
 which Gcsenius regards as not written by Isaiah are chapters xiii., xiv. 
 r-27, XV., xvi. 1-12, xxi. 1-10, xxiv., xxv., xxvi., xxvii., and 
 from xxxiv. to the end of the book. The prophet, or prophets, whose 
 writings are contained in the collection ascribed to him, are however 
 regarded as genuine prophets as Isaiah himself, and in spirituality and 
 comprehensiveness of religious views perhaps his superiors. When 
 they are callcfl, as they sometimes are, the ungcnuine Isaiah, it is only 
 meant that the writings of some great unknown prophet or prophets 
 have been ascribed to the wrong author. As it is universally acknowl- 
 edged that some Psalms have been ascribed to David and some Prov- 
 erbs to Solomon, of which they were not the authors, so it is supposed 
 that the collectors of the Hebrew prophetic literature ascribed the ad- 
 mirable productions of some unknown authors to so eminent a prophet 
 as Isaiah. The views of Gesenius Jiave been adopted by nearly all the 
 distinguished commentators on Isaiah in Germany; such as Maurcr, 
 Hitzig, Ewald, Umbrcit, and Dc AVcttc. 
 
 Ch. I. 1. The visions. With Gcsenius I take the original word to 
 be a collective term, uycd as in 1 Sam. iii. 1, Prov. xxix. 18, to sig- 
 nify the propkest/inf/^ or the prophecies^ of Isaiah. It appears probable 
 that this inscription was at first prefixed to the first twelve chapters, 
 
ISAIAH. 231 
 
 forming a collection of prophecies relating to Judah and Jerusalem, 
 That it was not originally prefixed to the whole book is probable from 
 his mentioning Judah and Jerusalem without reference to the foreign 
 rations against which many prophecies are directed. Vitringa, who 
 is followed by Lowth and other learned critics, supposes that the form- 
 er part of the title was originally prefixed to the single prophecy, or 
 discoursCj contained in the first chapter, and that when the collection 
 of all Isaiah's prophecies was made, the enumeration of the kings of 
 Judah was added to make it at the same time a proper title for the 
 whole book. 
 
 This chapter with the rest is termed a vision. But the reader will 
 observe that it contains nothing properly prophetic, but only a picture 
 of the depravity of the times, probably the times of Ahaz, witli general 
 promises and threatenings according to the principles of the Jewish 
 religion. The prediction of future events is not to be regarded as 
 tiie sole, or even as the principal, business of the prophet. He v/as 
 a preacher of religion, whose principal business it was to exert an in- 
 fluence upon his contemporaries. 
 
 2. — Hear, ye heavens. "God is introduced as entering upon a 
 solemn and public action, or pleading before the whole world against 
 his disobedient people. The prophet, as herald, or officer to proclaim 
 the summons to the court, calls upon all created beings, celestial and 
 terrestrial, to attend, and bear witness to the truth of his pica and the 
 justice of his cause." — Lowth. 
 
 5. — 'Where, &c. ; i. e. On what part. The meaning is, that already 
 they had been, so severely bruised, or punished, that there was scarcely 
 a whole limb left, on which they could be smitten. This interpretation 
 is favored by what follows : From the sole of the foot, &c. ; otherwise, 
 Why will ye be smitten morel Wliy will ye renew y6ur rebellion •? 
 
 6. — -pressed; i. e. The blood and matter have not been exchided 
 by gentle pressure. "Tlie art of medicine in the East consists chiefly 
 in external applications ] accordingly, the prophet's images in this 
 place are all taken from surgery. Sir John Chardin, in his note on 
 Prov. iii. 8, ' It shall be health to thy navel and marrow to thy 
 bones,' observes, that * the comparison is taken from the plasters, oint- 
 ments, oils, and friction*, which are made use of in the East upon the 
 belly and stomach in most maladies. Being ignorant, in the villages, 
 of the art of making decoctions and potions, and of the proper doses 
 of such things, they generally make use of external medicines.' — Har- 
 mer's Observations on Scripture, Vol. II. p. 4S8. And in surgery their 
 materia mediea is extremely simple ; oil making the principal part of 
 it. ' In India,* says Tavernier, ' they have a certain preparation of 
 oil and melted grease, which they commonly use for the healing of 
 wounds.' Voyage Ind. So the good Samaritan poured oil and wine 
 on the wounds of the distressed Jew; wine, cleansing and somewhat 
 astringent, proper for a fresh wound ; oil, mollifying and healing. 
 Luke X. 34 " — Lowth. 
 
 of Zion; i. e. Zion itself. For a learned and. satisfao- 
 
232 NOTES. 
 
 tory account of the expression, see Gesenius's Lex. on the word n;^. 
 — as a shed in a vineyard : " A little temporary hut covered with bouj^hs, 
 straw, turf, or the like materials, for a shelter from the heat by day, 
 and the cold and dews by night, for the watchman that kept tiie {gar- 
 den, or vineyard, during the short season while the fruit was ripening 
 (see Job xxvii. 18), and presently removed, when it had served that 
 purpose. Sec Harmer's Observ. I. 454. They were probably obliged 
 to have such a constant watch, to defend the fruit from the jackals." 
 The meaning is, that all things around the city lay desolate, like the 
 withered vines of a cucumber-garden around the watchman's hut ; in 
 other words, that the city alone stood safe, amid the ruins caused by 
 the enemy, like the hut in a gathered garden of cucumbers. It now 
 appears to mc that the rendering ^'delivered" city is untenable. The 
 rendering '■' watch-tower j" *^ castle for watching," recently proposed by 
 Gesenius and Hitzig, seems also by no means sufficiently supported by 
 Hebrew usage, when we consider how often the term occurs in another 
 sense. I therefore adopt the plain meaning of the terms, though it 
 may seem unpoetical and incongruous to compare a city with a city. 
 
 9. Je/iocah of Iwsts. "This," says Gesenius, "is the most com- 
 mon name of God in the genuine Isaiah, and in Jeremiah, Zachariah, 
 and Malachi. It represents him as the ruler of the hosts of heaven, 
 i. c. the angels and the stars. Sometimes, but less frequently, we 
 meet with the appellation, Jehovah, God of hosts. Hence some sup- 
 pose the expression Jeliovah of hosts to be elliptical. But it is not a 
 correct assertion that Jehovah, as a proper name, admits of no geni- 
 tive. For such relations and adjuncts as are expressed by the genitive 
 often depend upon proper names. So in Arabic poetry one is called 
 Ilebiah of the poor, in reference to his liberality. So in Scottish poetry 
 we have the expressions Cuchullin of shields, Diaran of the forest. In 
 explaining the expression we need only supply the idea of God, in- 
 cluded in the name Jehovah." 
 
 10. Ye princes of Sodom. " The incidental mention of Sodom and 
 Gomorrah, in the preceding verse, suggested to the prophet this 
 spirited address to the rulers and inhahitants of Jerusalem, under the 
 character of princes of Sodom and people of Gomorrah." — Loivlh. 
 In imputing to the inhabitants of Jerusalem the character of the peo- 
 ple of Sodom and Gomorrah, the prophet refers without doubt to 
 their general depravity, and not to any particular vice or vices. 
 
 11. — the fat, the blood. The fat and the blood are particularly men- 
 tioned, because these were in all sacrifices set apart to God. The 
 fat was always burnt upon the altar, and the blood was partly 
 sprinkled, differently on dilferent occasions, and partly poured out at 
 the bottom of the altar. See Lev. iv. Oblations and sacrifices were 
 acceptable to God, so far only as they were expressions of right feeling 
 toward God in him that offered them. They were therefore vain, and 
 odious in the sight of God, when brought by those who were destitute 
 of such feelings. Comp. Amos v. 21 -24. 
 
 12. — to appear before me; i. e. to visit the sanctuary. — to tread 
 
ISAIAH. 233 
 
 my courts ; 1. e. to profane them. This interpretation secras to me 
 preferable to the common one, which rej^ards the expressions to ap- 
 pear before me, and to tread my courts, as sjmonymous. Sec xxviii. 3. 
 So, in Rev. xi. 2, the heathen are said to tread under foot {traTelv) the 
 holy city. See also 1 Mac. iii. 45. 51 ; iv. 60. 
 
 13. The new moon also, and ilie sabbath, and the calling of the assembly ; 
 supply " are an abomination to me" from the preceding line. Or the con- 
 struction may be, As to the new moon, and the sabbath, and the calling of 
 the assembly, — Iniquity and festivals I cannot endure. For an account of 
 the manner in which the new moon was celebrated, see Numb, xxviii. 
 11, &c. — the calling of the assembly. For an account of the festivals in 
 which the solemn assembly was -proclaimed, or called together by procla- 
 mation of a herald, sec Lev. xxiil. 2-8 ; Numb, xxviii. 18-25. The 
 Mahometans still call the followers of the prophet to prayer by Et 
 similar method. — Iniquity and festivals; i. e. religious festivals cele- 
 brated by the unrighteous, or followed by the commission of all man- 
 ner of wickedness by those who celebrate them. Lowth's translation 
 of this line is founded on a conjectural reading, which appears to be 
 wholly unnecessary. 
 
 15. Lifting up of the hand is the well-known token of supplica- 
 tion, not only among the Jews, but various ancient and modern 
 nations. To hide, or turn away, the face, is an equally intelligible 
 token of disregard and neglect. — Your hands are full of blood. It has 
 been remarked by several critics, that .this line is probably to be 
 understood figuratively, as referring to the oppression of the weak and 
 helpless, of widows and orphans. It is not impossible, however, that 
 it may refer to a state of society when homicides were frequent, and 
 when the perpetrators were suffered to escape with impunity, 
 
 18. — argue together; i.e. as before a court of justice. The com- 
 mon interpretation of this verse, which makes it express solely the 
 extent of the Divine mercy, has with sqmc reason been called in ques- 
 tion. The connection seems to lavor the supposition that the meaning 
 is, that the Jewish nation should be purified by the reformation, or by 
 the destruction, of the wicked. Comp. ver. 25 - 28 ; iv. 4. 
 
 21. — a Jiarlot ; a well-known image for an idolatress. 
 
 22. Thy silver, &c, ; i. e. thy most distinguished men have become 
 corrupt ; as the image is illustrated in the next verse. — adulterated 
 with water. According to Gesenius the original expression is. Thy 
 wine is circumcised, mangled, or, as we should say, murdered, with water. 
 So Martial, Ep. i. 18, SceJus et jugidare Falerum. It should be re- 
 membered that what is called mixed wine in other parts of Scripture 
 is a very different thing from watered wine. The former is wine made 
 stronger by a mixture of powerful and intoxicating ingredients. 
 
 24. — easeme. "Anger arising from a sense of injury and affront, 
 especially from those who from every consideration of duty and grat- 
 itude ought to have behaved far otherwise, is an uneasy and painful 
 sensation ; and revenge, executed to the full on the offenders, removes 
 that uneasiucsSj and consequently is pleasing and quieting, at least 
 
234 NOTES. 
 
 for the present." — Lowth. That the prophet should have ascribed such 
 H sentiment to the Deity, is to be explained by refen-ing to the age 
 and people for which he wrote. Sec my Introduction to Psalms, p. 
 vii., &c- 
 
 29. — tet-ebinths, gardens. " Sacred groves were a very ancient and 
 favorite appendage of idolatry. They were furnished with the temple 
 of the god to whom they were dedicated, with altars, images, and 
 with everything necessary for performing the various rites of worship 
 oifered there ; and were the scenes of many impure ceremonies, and 
 of much abominable superstition." — Lowth. 
 
 30. — a garden in which is no water. "In the hotter parts of the 
 Eastern countries, a constant supply of water is so absolutely necessary 
 for the cultivation, and even for the prcsci'vation and existence of a 
 garden, that, should it want water but for a few days, everything in it 
 would be burnt up with the heat, and totally destroyed. There is 
 thcrcfoi'e no garden whatever in those countries, but what has such a 
 certain supply, cither from some neighboring river, or from a reservoir 
 of water collected from springs, or iiUed with rain-water in the projicr 
 season in sufficient quantity to afford ample provision for the rest of 
 tlic year. Moses, having described the habitation of man newly 
 created as a garden, planted with every tree pleasant to the sight and 
 good for food, adds, as u circumstance necessary to complete the idea 
 of a garden, that it was well supplied with water : * And a river went 
 out of Eden to water the garden.' Gen, ii. 10." — Lowth. See also 
 Gen. xiii. 10 ; Jer. xvii. 8 ; Ecclus. xxiv. 40, 41 ; Prov. xxi. 1 ; Eccles, 
 ii. 5, 6. 
 
 Chapters II., III., and IV. undoubtedly form one continued dis- 
 course. Though it contains no allusion to a personal Messiah, it de- 
 scribes a state of things which, in other passages, Isaiah represents as 
 being introduced by a wise, righteous, and mighty Iving, raised up by 
 Jehovah. It was probably written about the end of the reign of 
 Jotham, or the beginning of that of Ahaz. 
 
 II. 2. — at the head of . This is strictly literal. Comp. Amos vi. 7; 
 Mic. ii. 13. — shall flow; shall come in great numbers and with great 
 eagerness, like a mighty river. 
 
 4. He shall be, &c. The connection with the pi-eceding verses 
 requires the pronoun to be referred to Jehovah. 
 
 5. — in the Uglit of Jehovah; i. e. in the path illuminated by hira ; 
 i. e. follow his instructions and obey his laws. See Ii. 4; Prov. vi. 
 23; Ps. cxix. 105. 
 
 6. — of the East; i. u. Eastern manners, corruptions. Lit. fllled 
 from tlie East. 
 
 7. — of horses. In violation of the law. Deut. xvii. 16. 
 
 13-16. By the accumulation of images in these verses the proph- 
 et pi'obably means to describe particularly the powerful and wealthy 
 inhabitants of Jerusalem. Ships of Tarshish are mentioned, because 
 they contributed to the wealtli of Jerusalem. Ships sailing to Tar- 
 
ISAIAH. 235 
 
 shish denoted probably the largest kind of ships ; Tarshish being the 
 most distant celebrated mart to the inhabitants of Palestine in those 
 times. — beautiful flags. So Gesenius, who obsei-ves that the Phoeni- 
 cian, and Egyptian vessels had their flags and sails of purple and other 
 splendid colors. See Ezek. xxvii. 7. Comp. also the parallelism in 
 verses 13 — 16. 
 
 20. — the moles and the hats; i. e. they shall thrust them into dark 
 corners, holes, &c., the usual residence of moles and bats. 
 
 III. 3. — skilful in charms; i. e. he would take away everything in 
 which they trusted, both bad and good, the charmers as well as the 
 prophets. See Hosea iii. 4. 
 
 4, 5. A description of the anarchy which would follow the loss of 
 the eminent men of the state. 
 
 6.' — in his fathei''s house; i. e. a man of family and opulence, who 
 has kept himself aloof from the dissensions of the times, confining 
 himself, as it were, to his father's house, — this ruin; i. e. the ruined 
 state. 
 
 7. — bread nor raiment. "'It is customary through all the East,' 
 says Sir John Chardin, * to gather together an immense quantity of 
 furniture and clothes ; for their fashions never alter.' Princes and 
 great men are obliged to have a great stock of such things in readiness 
 for presents on all occasions. * The kings of Persia,' says the same 
 author, * have great wardrobes, where there are always many hun- 
 dreds of habits ready, designed for presents, and sorted.' This cx-n 
 plains the meaning of the excuse made by him that is desired to 
 undertake the government ; 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 superior 
 rank." — Lowih. 
 
 12. — destroy the wuy, &c. ; i. e. lead thee to destruction. 
 
 16. — foot-clasps, &c. : making a tinkling, in order to attract notice, 
 with the foot-clasps, or bracelets, which the Eastern women were accus- 
 tomed to wear round their ankles. 
 
 IS. — net-works. Probably net-work caps, ornamental coverings for 
 the head. — crescents; i. e. small ornaments, in the shape of a half- 
 moon, worn on the neck. Judges viii. 21 —28. ~ 
 
 19. — ear-rings; or, more literally, ear-drops or pendants. — veils. 
 The Hebrew term is borrowed from their waving motion. 
 
 20. — ankle-chains; i. e. chains connecting the foot-clasps, and thus 
 regulating the gait. — belts, or girdles: a very expensive part of an 
 Eastern lady's dress. — perfume-hoxes : answering the purpose of what 
 are now called smelling-bottles. — amulets; i. c. gems, or plates of gold 
 or silver, having magical formulas inscribed on them, and worn round 
 the neck, or in the ear:-, as charms against danger and misfortune. 
 
 22. — purses, containing their money, and pi-obably attached to the 
 belt. — mirrors : small, or, as we should say, pocket mirrors, of pol- 
 ished metal. 
 
236 NOTES. 
 
 23. — larfffi veils: probably a thin gauze covering worn by females 
 over their other garments when they went out, sometimes thrown over 
 their heads, and sometimes over their shoulders. 
 
 26. Sitting on the ground was a posture that denoted deep mourn- 
 ing and distress. Comp. Lam. ii. 10, and note. Zion is here spoken 
 of in the third peraon. In the preceding verse she is addressed in the 
 second. 
 
 TV. 1. — seven women. " The number of men slain in battle shall 
 be so great, that seven women shall be left to one man. They will 
 take hold of them, and use the most pressing importunity to be 
 married ; in spite of the natural suggestions of jealousy, they will be 
 content with a share only of the rights of marriage in common with 
 several others, and that on hard conditions, renount-ing the legal 
 demands of the wife on the husband (see Ex. xxi, 10), and begging 
 only the name and credit of wedlock, and to be freed from the re- 
 prniich of celibacy." See ch. Hv. 1, 4. 
 
 ^. — ma-ease of Jehovah. The Hebrew term is often used in this 
 dense. See Gen. xix. 25; Hosea viii. 7; Ezck. xvi. 7 ; Ps. Ixv. H 
 (10). Taken in this collective sense, which is confirmed by the par- 
 allel phrase fruit of tlie land, the inerease, produce, or growth of Jehovah 
 will denote the pi'oductions of the land sacred to Jehovah, or under 
 his pecnliar care. See Maurer ad loc. Calvin understands it of a 
 spiritual growth, or such a growth or harvest of men as Jehovah 
 produces ; but this docs not correspond so well with the parallelism and 
 the connection. Otherwise, branch of Jehovah, denoting that, though 
 the tree, which represents the nation, would be in a great measure 
 destroyed, a branch or sprout would remain, from whicli the nation 
 would revive and have new growth. See vi. 13. 
 
 3. — viritten down for life ; i. e. predestined to live ; have their names 
 written in God's book of life. 
 
 4. — the spint of judgment, &c. ; i. e. by putting forth his spirit, or 
 power, in punishing and exterminating. 
 
 V. This chapter is supposed by the most eminent critics to have 
 been written a short time after the preceding passage, in the early part 
 of the reign of Ahaz. - 
 
 2. — sour grapes. This rendering of the original term is ably sup- 
 ported by Gesenius ad loc. The word probably denotes small unripe 
 grapes, offensive to the smell as well as to the taste. 
 
 7. This verse in the original affords an instance of the parono- 
 masia, or play upon words, which was considered a. great ornament 
 of style with the Hebrews : 
 
 He looked for mispat, and behold, mispach ! 
 For zedakah, and behold, ttnkah 1 
 
 Many examples of it occur in Isaiah. I have not been able to 
 imitate it in English consistently with the dignity of style which 
 belongs to the subject. 
 
ISAIAH. 237 
 
 14- — greedy throat; lit. greediness, which, from the verb connected 
 with it, and the parallelism, appears to be used for greedy throat. 
 
 17. — lambs feed; i. e. on the land of the proud and wealthy, who 
 have gone down to Hades, as mentioned in v. 14. 
 
 18. — draw calamity with cords, &c. ; i. c. who sin with a high hand, 
 with exertion and industry, as it were, and thus draw punislnnent 
 upon themselves. The Hebrew terms translated calamity and punish- 
 ment literally denote iniquity and sin. But by usage they sometimes 
 denote the consequences of sin. So the common version in Zech. xiv. 
 19; Lam. iii. 39. Thus in this passage the strange idea of drawing 
 sin by sin is avoided. 
 
 27. — girdle, &c. See note on Job xii. 21. 
 
 30. — its clouds; i. e. the dark clouds which have overshadowed the 
 land of Judah. 
 
 VI. 6. — glowing stone. The use of the original word in other 
 passages seems to require this rendering. Pleated stones were used 
 by the Orientals to heat milk, to cook meat, bread, &c. It seems 
 probable that stones were heated on the altar to cook the meat of the 
 sacrifices, or to consume the sooner that which was to be consumed 
 See Bochart. Hieroz. P. I. Lib. II. cap. xxxjv. 
 
 9. Hear ye, indeed. Though the verbs arc in the imperative form, 
 the language is evidently that of strong emotion, expressing what 
 would be the result of the prophet's preaching, through the wicked- 
 ness of the Jews. 
 
 10. — Make gross. In the language of prophecy, this means merely, 
 Peclare that they will be gross. See Jer. i. 10 ; Ezok. xliii. 3 ; Hos. 
 vi. 5. — thmr Iiearts. The heart was regarded as the seat of the under- 
 standing by the Hebrews. 
 
 VII. 3. Shear-Jashuh. This symbolical name signifies, A remnant 
 shall return. 
 
 8. But the head of Syria, &c. ; i. e. Syria shall not enlarge its do- 
 minions by the conquest of Jerusalem. — And within threescore, &c. 
 Gesenius gives some good reasons for the supposition that the words 
 included in brackets are spurious. It is at least extremely probable 
 that they are out of place. 
 
 12. I will not tempt Jehovah. Ahaz seems to answer the prophet 
 with an ironical sneer, expressing his unbelief and his contempt of the 
 prophet in the language of religious reverence. 
 
 14. — the damsel; i.e. my damsel, the damsel betrothed to me. I 
 see not what other force the article fcan have in this connection. So in 
 Prov. vii. 19, " Tlie goodman" means "my husband." So in our 
 idiom, the governor, the schoolmaster, is our governor, &c. The term 
 tianslated damsel means a young woman of marriageable age, with- 
 out reference to virginity. To express that idea Isaiah would have 
 Used u different word, viz. nS^n3- — sliall conceive. The rendering 
 hnth conceivp.d is equally allowable ; in which case the damsel must be 
 
238 NOTES. 
 
 rcg:artlcd not only as the betrothed, but as the wife of the prophet. As 
 '* the son " was to be a si^in to Ahaz, " the damsel, " who was to be his 
 mother, must have been then living. — Immanuel ; i. c. God-is-mtlMts, a 
 symbolical name, — such as was very common with the Hebrews, — to 
 signify that God would be on the side of Judah {Ps. xlvi. 1, 7, 11 ; Is. 
 xliii. 2 ; Gen. xxi. 20), and protect and save them from the combined 
 arinich of Kozin, king of Syria, and Pckah, king of Israel. As to the 
 sign, it seems to have consisted in the symbolical name to be given to 
 the child by his mother. Thus in viii. 18, "Behold, I, and the children 
 which Jehovah hath given me, are signs and tokens in Israel," &c. ; i. c. 
 by the names of good omen which through the influence of the Divine 
 spirit have been given us ; the word Isaiah meaning Jehovah4s-salvation ; 
 Inunanud, God-is-ioiih-us ; and Shear- Jashub, a remnant shall return. 
 Such appears to be the obvious meaning of this mych disputed pas- 
 sage, on which I merely give my judgment, as in duty bound, without 
 discussing different opinions, or giving all the reasons which might 
 be adduced for my own. 
 
 15. Milk and honey shall he eat, &c. By comparing this with verse 
 22, the meaning may apjjcar to be that the land would remain wasted for 
 some time, so that the child Immanuel, in common with the people to 
 which be was a sign, and which he, as it were, represents, should have 
 nothing but milk and honey to eat. This wasting of the land would 
 continue till Immanuel should be able to refuse the evil and choose the 
 good ; i. e. attain to some intelligence, so as to make moral distinctions, 
 ilow many years are denoted, seems not absolutely certain from any 
 passage. But in ch. viii. 3, 4, two or three years, and perhaps 
 more, were to elapse before the promised deliverance should come to 
 Judah through the instrumentality of the Assyrians. 
 
 17. Even the king of Assi/ria. These words are regarded as a 
 marginal gloss, that has been introduced into the text by mistake, 
 by lloubigant, Seeker, Lowth, Eichhorn, Gesenius, and others. 
 
 18. — Ji//, bee: images to denote numerous and vexatious enemies. 
 
 20. — shave, tSi-c, an image denoting the entire and ignominious 
 desolation of a country. — with the king of Assyria. Gesenius sus- 
 pects these words to be a gloss. It certainly is not the manner of 
 Isaiah to explain a metaphor, which is not doubtful, in this way. If 
 it be a gloss, it is no doubt a correct one. 
 
 21, 22. These verses are intended as circumstances indicative of 
 desolation, and not of a mitigation of the calamity. The meaning is, 
 that, on account of the reduced population, pastures should be abun- 
 dant, and the few inhabitants that were left should abound with milk, 
 &c., being destitute of corn, wine, &c, 
 
 V III. 1 . Hasteth-the-prey, Speedeth-the-spoil. So Hitzig, Maurer, 
 Fiirst. Otherwise, He-hasteth-to-the-prcy, Ile-spcedeth-to-thc-spoil. In 
 either case, it is a symbolic name, denoting that Damascus and Syria 
 would soon become the spoil of the king of Assyria. In verses 6 and 
 7, tiio satnc thing is threatened against Judah, 
 
ISAIAH. 239 
 
 7. The Icing of Assyria and all Ms glory. This also is supposed by 
 Gesenius to be a marginal gloss, though a correct one. 
 
 8. — thy land ; i. e. thy native land. 
 
 10. For God isvnth us. The prophet evidently refers to the sym- 
 bolicjil name of the child. Ch. vii. 14. 
 
 1 1 ■ — a strong hand ; i. e. a powerful inspiration. 
 
 12. — a confederacy; i. e. a dangerous confederacy, one threatening 
 destruction to Judah. 
 
 14. — sanctuary; i.e. refuge, asylum. 
 
 16. — revelation, word; i. c. which were given to the prophet and 
 by him communicated. Ch. viii. 1 - 16. — with my disciples, &c. ; i. e. 
 with their aid and inspection. See verse 2. 
 
 20. To the word, &c. See verse 16. — hriglit morning, &c. ; i. e. a 
 night of affliction shall come upon them, from which no morning of 
 deliverance should come. 
 
 IX. 1. — circle of the gentiles. This circular district, of which the 
 Hebrew appellation afterwards passed into the proper name Galilee, 
 seems at first to have included only a small portion of the tribe of 
 Naphtali, bordering on Phoenicia. Sec Josh. xx. 7 j 2 Kings xy. 29. 
 In subsequent times it included more territory. 
 
 5. — greave; i. e. the soldier's shoe, high and hollow, bound on with 
 thongs and strongly shod with nails. 
 
 6. — a child, a son; i. c. a royal child, a king's son. — uponhis shoul- 
 der: referring to an emblem of royalty usually worn on the shoulder, 
 whether a sceptre or a robe ; or perhaps merely to the circumstance 
 that a burden is usually borne upon the shoulder. — mighty potentate, 
 or hero. There is much room for doubt whether the rendering mighty 
 potentate or hero, or mighty God, should be preferred. The general 
 meaning of both renderings is the same. If the rendering " mighty 
 God " be preferred, the meaning will be, that the promised king will be 
 powerful and invincible like God. See JEzek. xxxi. 11 ; xxxii. 21 ; Job 
 xli. 25. The note of the well known German commentator, Maarer, 
 is a good one : " That these words, i. c. mighty potentate, or mighty God, 
 are not to be separated, is evident from ch. x. 21, where they are joined. 
 But it is a question whether mighty hero, Ges., or mighly God, Eos., is the 
 /rue rendering. For in ch. a. 21, where the words are applied to the 
 Deity, the rendering m/^/i^y 7ie?o is suitable, since Jehovah is often called 
 a hero, [mighty in battle,] as in Ps. xxiv. 8. So in this passage, i. e. 
 Is. ix. 6, where it is applied to the Messiah, it may be rendered mighty 
 God, as well as mighty hei-o ; for kings are often called gods, as in Ps. 
 Ixxxii, 6, (comp. Zeeh. xii. 8,) and the Messiah is the most noble of 
 kings. It is hard to say, therefore, which of these renderings is to be 
 preferred, My mind, however, inclines to adopt mighty liei-o as the cor- 
 rect version, on account of a similar passage in Ezek. xxxii. 21 ; xxxi. 
 11." — everlasting father ; i. e. perpetual guardian and fiiend of his peo- 
 ple. Another version, adopted by some respectable scholars, is father 
 of spoil or booty, 1. c. divider of spoil. — piince of peace; i. e. prince 
 
240 NOTES. 
 
 who brings peace to his people. It appears from the connection that 
 the Messianic prince was to establish peace by utterly prostrating the 
 enemies of his people. 
 
 Gh. IX. 8-X. 4. "This whole passage," says Lowth with great 
 justice, "reduced to its proper and entire form, and healed of the dis- 
 location wliich it suflfcrs by the absurd division of the chapters, makes 
 a distinct prophecy, and a just poem, remarkable for the regularity of 
 its disposition, and, the elegance of its plan." It was probably written 
 soon after the events described in 2 Kings xv. 29, xvi. 7, &c. 
 
 15. This explanation is rather too flat to have proceeded from the 
 prophet. It looks like a gloss, and is supposed to be such by several 
 eminent critics. 
 
 20. — Jltiiih of his arm ; i. e. of him that should be his help and strength 
 The image denotes the inveterate hostility between the tribes. 
 
 X. 3. — your glory ; i. c. your precious things, wealth in which you 
 glory. 
 
 12. — fruit, &.C. ; i. c. his boasting, which follows. 
 
 15. — not wood; i. e. very different from wood, — the maker of the staff. 
 
 16. — frit ones ; i. e. his stout, strong warriors. 
 
 17. — his thorns and biiers ; i. c. the army of the Assyrians, which is 
 no more able to resist God, than thorns and briers to resist a fire. 
 
 18. — frrest, Jield, &c. ; i. e. his warriors. — spirit even to the Jiesh ; i.e. 
 entirely, altogether. The following line seems also to make it probable 
 that the proverbial expression above intimates the fainincss of spirit, 
 as well as weakness of body, which would precede their destruction. 
 
 22. — overflow with righteousness; i. e. bring in righteousness like a 
 flood. 
 
 27. — frU steer ; lit. Thy yoke shall break on account of fatness. It 
 seems to be a metaphor, imperfectly expressed, drawn from a steer, 
 who, in the fulness of strength and spirits, breaks the yoke. 
 
 28. He is coine, &c. A description of the Assyrian army approach- 
 ing Jerusalem. 
 
 34. Lebanon : an image denoting the proud Assyrian host. 
 
 XI. 10. — gentiles; i. e. foreign nations. 
 
 13. — enmity in Judah; lit. enemies of Judah; i.e. enemies of 
 Ephraim within Judah. 
 
 14. — fry upon tlie shoulders: an image di-awn from birds of prey, 
 which pounce on the backs of those animals which they mean to seize. 
 It seems to represent the Israelites as invading the Philistines, who 
 shall turn their backs on them, or flee before them. 
 
 15. Egyptian sea; i. c. the Red sea. ]3ut as tiie river in the next 
 line undoubtedly denotes the Euphrates, which now separated the cap- 
 tives in Assyria from their native land, the Egyptian sea may be used 
 in a figurative sense to denote as great an obstacle as that which was 
 in the way of the Hebrews when pursued by Pharaoh. It may, how- 
 ever, be understood literally. See verse 11. 
 
ISAIAH. 241 
 
 XIII. 2. Cry aloud to them; i. e. to the Medes. See verse 17. 
 
 3. — consecrated ones ; i. e. chosen, prepared, and set apart for war, as 
 if for a sacred office, or for the accomplish m en t of the purposes of God 
 against Babylon. — proud exulters ; i. e. the Persians, who are called hy 
 Herodotus, I. 89, " very proud by natui-e." 
 
 4. T/ifi iioise, &c. Here the propliet seems to listen, and to hear at 
 a distance the sound of the approaching army. 
 
 6. — Lilce a destruction : a destractive storm, &c. 
 
 10. — the stars of heaven, &c. " The Hebrew poets, to express Imp- 
 piness, prosperity, the instauration and advancement of states, king- 
 doms, and potentates, make use of images taken from the most striking 
 parts of nature, fi-om the heavenly bodies, from the sun, moon, and 
 stars, which they describe as shining with increased splendor, aiid nev- 
 er setting ; the moon 'becomes like the meridian sun, and the sun's light 
 is augmented sevenfold ; see Is. xxx. 26. New heavens and a new earth 
 are created, and a brighter age commences. On the contrary, the over- 
 throw and destruction of kingdoms is represented by opposite images; 
 the stars are obscured, the moon witlidraws her light, and the sun shines 
 no more ; the earth quakes, and the heavens tremble, and all things seem 
 tending to their original chaos. See Joel ii. 10 ; iii. 15, 16 ; Amos 
 viii. 9 ; Matt. xxiv. 29." The foundation of these images, which is not 
 mentioned by Lowth, may be the circumstance that the Deity is com- 
 monly represented as interposing for judgment in dark clouds, tempests, 
 &c., which hide the sun, &c. Some refer the foundation of these images 
 to the emotions of the mind produced by calamity and danger, or the 
 reverse; and suppose the passages in which they occur to mean, that 
 in calamity everything looks dark and gloomy, the sun seems to shine 
 less brightly, &c., and that in prosperity all nature seems to acquire 
 new beauty and splendor. 
 
 22. Wolves, jackals. Gesenius gives the rendering jac^afe for both 
 the Hebrew terras here rendered jocta/s and wolves. Perhaps the latter 
 term, jn, included several howling animals, the Jackal, wolf, wilddog, &e. 
 
 XIV. 12. Lucifer, i. e. morning-star. This traditional rendering 
 of the Sept., Vulg., Targ., Eabbin., is best suited to the connection, 
 and has some support from etymology. Otherwise, taking the word 
 as a verb, " Howl, son of the morning," as in xiv. 31. 
 
 13. — tAe mount of assembly, &c. A high mountain where the gods 
 were supposed to hold their assemblies, and which seems to have 
 occupied the same place in the Babylonian mythology as Olynipus iij. 
 the Grecian. Compare what is said of mount Meru, in the Hindoo 
 theology. See Southey's Curse of I^ehama, I^ook X. and the notes, 
 
 31. — a smoke ; i, e. clouds of dust caused by an invading army. 
 
 XV. 1. A-T of Moah. Ar was the metropolis of Moab, situated on 
 the southern bank of the Arnon, now called Babba. — Kir of Moah. 
 Kir was a fortified city in Moab now called Kerrek, or Karrak. 
 
 2. — the temple ; i. e.. of their gods. 
 TOL. I, U 
 
242 NOTES. 
 
 5. Eglatk-sheJlshijak. This phrase occurs elsewhere only in Jer. 
 xlviii. 34. Taking both passages into view, it seems most probable 
 that it is a proper name. 
 
 9. — a lion ; i. e. an enemy ; perhaps Judah. Comp. Gen. xlix. 9. 
 
 XVI. 1. — the lairds. These were probably due as tribute from 
 Moab. See 2 Sam. viii. 2 ; 2 Kings iii. 4. 
 
 2. — nest; i.e. the young in the nest, nestlings. 
 
 3-5. These verses seem to be the language of the Moabitish fugi- 
 tives to the Jews. Verse sixth contains the answer of the Jews. No 
 idiom is more common in the Old Testament than the omission of the 
 ^vords saying, saith he, satj they, &c. — Offer counsel ; give decision. The 
 Jews seem to be exhorted to intervene, and arbitrate between the Mo- 
 abitcs and their enemies. • 
 
 4. — my outcasts : lit. my outcasts of Moab ; i. e. of me, Moab. 
 
 8. They reached, &c. A hyperbolical description of the shoots of 
 the vine. — the sea ; i. c. the Dead Sea. 
 
 14. — Uhe the years of a hireling; i.e. it will happen at this exact 
 time, as the hireling leaves off work at the appointed hour. 
 
 XVII. 10. — foreign soil ; i. e. far-fetched, valuable shoots. 
 
 11. — day of possession ; i. c. the time when you expect to take pos- 
 session of the harvest. 
 
 XVIII. l.-r-rustlvig wings; i. u. of armies; refening, at the same 
 time, to the noise of the wings of armies and that of the wings of 
 birds. The country intended was probably Ethiopia, and a portion 
 of Egypt, probably Upper Egypt, formerly united with it under a pow- 
 erful monarch, Tirhakah, hostile to the Assyrians. The prophet seems 
 to intend to give this nation, regarded as the ally or friend of Israel, 
 an intimation of the designs of God with respect to the destruction of 
 the Assyrians. 
 
 2. — tall and fair. More literally, drawn out, and polished or made 
 smooth; hence shining, brilliant, and hence ^aiV, beautifid. In xlv. 14 the 
 Ethiopians are said to be men of stature. As they were not remarka- 
 ble for extent of territory, it seems best to understand the terms of 
 personal tallncss and a smooth, glossy, fair skin. Herodotus, III. 20, 
 calls the Ethiopians " the largest and fairest of all men." Some have,, 
 from the idea of a polished or sharpened sword, su^jposed ^erce to be the 
 meaning of the epithet under consideration. But this seems forced. 
 I should have preferred the more literal rendering, polished, shining, or 
 brilliant; but according to English usage these terms cannot be well 
 applied here. 
 
 4, 5. / will sit still, &c. I will be quiet and suffer the enemy to 
 proceed to a certain extent without interruption ; but before the vintage, 
 or before they have nccomplished their plans, I will interpose, and 
 bring sudden destruction upon them. 
 
 6. — upon it ; i. e. upon the vineyard. But by the shoots and branches 
 
ISAIAH. 243 
 
 are to be unclerstoodj not the productions of the earth, but the dead 
 bodies of enemies. 
 
 XIX. 10. — pillars; the pillars of the state; the principal men. 
 14. — mingled; a metaphor drawn from the practice of mingling 
 spices, &c. with wine, thus making it more intoxicating. 
 
 17, — to whom, &c. ; lit. to whom one mentions it. 
 
 1 8. Citi/ of tlie Sun. There seems to be little doubt that Hcliopolis, 
 elsewhere called On and Belhsheniesh, is the city intended. See note 
 on Jer. xliii. 13. But on account of the various readings, and other 
 circumstanc43s, it is doubtful what name is here given to it. The ren- 
 dering Citi/ of the San is according to the established meaning of the 
 Hebrew word. See Job ix, 7 ; Judg. viii. 13, xiv. 18. In the former 
 edition I rendered the phrase Citi/ of Deliverance, as Kosenmueller ren- 
 dered the word on one account, and Gesenius on another. I still think 
 my former rendering preferable, if it could be supported on philologi- 
 cal grounds. For it is the custom of the prophets in such cases to 
 give, not mere proper names, but symbolical names, — names signiti- 
 cant of some trait of character, or of some action or event, as in Jer. 
 xxxiii. 16, xlviii. 19. But for the rendering Ddivei-ance there is no 
 support in Hebrew usage, and only a doubtful Analogy in the Syriae, 
 according to Ros., and in the Arabic, according to Ges. If the writer 
 had meant to express the idea of deliverance in the name, why did he 
 not make use of a Hebrew word for the purpose? Besides, the name 
 Citt/ oftlie Sun may be emphatic, as tlie name of the place where was 
 a temple for the worship of tlie sun. It may be mentioned as remark- 
 able that the city should swear by Jehovah of hosts, which was called 
 the City of the Sun from the circumstance that it was a place celebrat- 
 ed for sun-worship. 
 
 23. — shaU worship; i. o. Jehovah. 
 
 XXI. 1. — it a}meth ; i. e. the army of the Medes and Persians. 
 
 2. Go up, &c. These are the words of Jehovah, which the prophet 
 hears in his vision. For the sake of dramatic vivacity the words 
 saving, saith he, saith the Lord, are often omitted. So "verse 5. — All 
 sighing; i. e. caused by the tyranny and oppression of Babylon. 
 
 .5. Arise, &e. ; i. e. There is a cry, To arms! in consequence of in- 
 formation from the watch. 
 
 9. — cast broken, &c. ; i. e. by Cyrus with the Medes and Persians. 
 
 10. my threshing ; i. e. my oppressed, trampled-upon people of 
 Israel. 
 
 11. 12. The meaning of this short and enigmatical prophecy cannot 
 be given with confidence. The people of Dumah, a Gentile city on 
 the confines of Syria and Arabia, and beyond Seir, seem to have been 
 alarmed by some impending calamity, perhaps the probable approach 
 of an Assyrian army, and to have sent to the great prophet of Israel 
 tij inquire what hope he could give them in view of their tlircatenod 
 vu/ht of calamity. The answer seems to be one of discouragement. 
 
244 NOTES. 
 
 The prophet seems to say that, after the morning of undisturbed peaca 
 which they had enjoyed, they must expect a night of calamity; as in 
 the natural world night follows morning. The prophet seems also to 
 say, that, though they belonged to the Gentile world, tiiey might inquire 
 of a prophet of the true God, and to encourage them to come again. 
 Possibly the word return, in the last line, may mean repent, or turn to 
 God, as a condition of receiving a favorable answer. But in this con- 
 nection, and in reply to Gentiles, an exhortation to repentance could 
 hardly have been expressed in this single word. 
 
 XXII. 1. — volte}/ of vision; i.e. Jerusalem, so called on account of 
 the prophets, that published their messages in it. 
 
 8. The veil, &c. ; i. e. She is reduced to the last degree of disgrace 
 and wretchedness ; the image being drawn from a matron, who is in- 
 sulted aud abused. — in such a day, &c. They are represented as look- 
 ing round for merely human resources, instead of looking to God for 
 help. 
 
 15. It has been supposed that Shebna was a fbreigner; at least, 
 that he was a man of mean birth. The prophet may be supposed to 
 address him while standing near the superb monument the erection 
 of which he was superintending, which he may have placed near the 
 sepulchres of the kings. 
 
 16. — a habitation; i. e. a sepulchre. 
 
 22. — key, &c. An image denoting the highest office which a king 
 could give to a subject. 
 
 23. — as a peg. A large spike, or peg, was usually inserted into the 
 strong walls of Oriental houses when they were constructed, upon 
 which were hung various articles of furniture. It denotes figuratively 
 the security of Eliakim, and the extent of his ability to give wealth 
 and honor to all his family. — a glorious seat; i. e. his father's house, 
 and all his own family, shall be gloriously seated, shall flourish in honor 
 and prosperity, and shall depend upon him, and be supported by him. 
 
 24. — all the glory ; i. e. all that shall be made honorable through his 
 influence. — Every small vessel, &c. ; 1. e. all his family and dependants, 
 from the lowest to the highest, will be supported by his authority and 
 power. 
 
 25. This verse seems from the connection to refer to Shebna, not 
 to Bliakim. 
 
 XXIII. 1. — ships of Tarshish ; i. e. Tyrian ships, winch were sent 
 to Tarshish, a colony of Tyre in Spain. 
 
 2. — didcivwd; i. e. either with merchandise, or, hyperbolically, with 
 their own persons. 
 
 4. / luive not travailed ; i. e. I am as if I had not travailed, &c., I am 
 now childless ; i. e. My citizens have been destroyed by war, famine, &c. 
 
 10. — daughter of Tarshish; i. e. Tarshish itself, or its inhabitants, 
 which formerly suiFered from the oppressions and exactions of Tyre, 
 but is now the free possessor of her own territory. See note on cli, i. 8. 
 
ISAIAH. 245 
 
 11, Canaan ; i. e. Phoenicia. 
 
 12. — daughter of Sldon; i. e. Sidon itself, the Sidonians. 
 
 17. — hire, harlot, &c. These words are here used figuratively to de- 
 note the revenue which was gained hy the Syrians from commerce with 
 various foreign nations. 
 
 XXIV. 1. That Chapters XXIV. -XXVII. form one connected 
 prophecy, is the nearly unanimous opinion of the best commentators. 
 Modern critics, such as Gesenius, Ewald, Maurer, and others, are of 
 opinion, on historical and aisthetical grounds, that it could not have 
 been written by Isaiah, but by some prophet near the close of the exile 
 at Babylon, or soon after the return from it. 
 
 4. TAe world; i. e. the kingdom, as in xiii. 11. So in the New 
 Testament, Luke ii. 1 ; Acts xi. 28. 
 
 16. The plunderers. In the original we have an instance of the paro- 
 nomasia, the same root being five times repeated, thus : The plun- 
 derers plunder, yea, the plunder the plunderers plunder. 
 
 20. — a hammock: suspended upon a tree, in which the watchman 
 of the fruit in the Eastern gardens used to sit, to guard himself from 
 surprise from some wild beast. See Niebuhr's Description of Arabia, 
 p. 128. 
 
 22. — be visited ; i. e. in mercy, for deliverance. See xxiii. 17 ; Jer. 
 xxvii. 22 ; xxxii. 5. 
 
 23. Tlie moon shall he confounded, &c. ; i. e. Jehovah shall reign, 
 in Jerusalem with a splendor surpassing that of the sun and moon. 
 — his ancients; i. e. the principal men of the Jewish nation, represent- 
 ed as courtiers around a prince. 
 
 XXV. 6. — kept on the lees; i. e. of wines kept long on the lecs. 
 The word used to express the lees in the original signifies the pre- 
 servers; because they preserve the strength and flavor of the wine. 
 "All recent wines, after the fermentation lias ceased, ought to be ke])t 
 on their lees a certain time ; which greatly contribute to increase their 
 strength and flavor. Whenever this first fermentation has been defi- 
 cient, they will retain a more rich and sweet taste than is natural lo 
 them in a recent true vinous state; and unless further fermentation is 
 promoted by their lying longer on their own lees, they will never re- 
 tain their genuine strength and flavor," Sir Edward Barry, Observa- 
 tions on the Wines of the Ancients. Lowth. 
 
 7. — covering, veil, &c. ; i. e. He will take away every occasion of 
 grief; everything inconsistent with uninterrupted enjoyment. The 
 head used to be covered with a veil, as an emblem of grief, among the 
 Hebrews. See 2 Sam. xv. 30 ; Esth. vi. 12. 
 
 10. — dung-pool; i. e. a place where manure was prepared by cast- 
 ing straw into it. 
 
 XXVI. 7. smooth way ; i. ti. in which he is not likely to stumble. 
 10. — inthe land of upi^ghtness ; i. e. the general prevalence of virtue 
 
 will exert no influence upon him. 
 
246 NOTES. 
 
 13. We have been under the dominion of foreign kings, and it ig 
 only by thine aid that we have been rescued from them, and can again 
 honor thee as our Lord and King. 
 
 19. — thy dead; i. e. the dead of thy people, Jehovah. This may 
 bo understood literally, like Daniel xii. 2. But it seems more agreea- 
 ble to the context 'to understand it figuratively. In the preceding 
 verse the desired restoration of the Jews from extreme national de- 
 pression is represented by an image drawn from natural birth. In 
 this verse the same thing is promised under the image of a resurrection 
 from death to life. — of my peoph; lit. viy dead bodies. This may be 
 understood of a literal resurrection, as Gesenius, Umbreit, and others 
 suppose. Comp. Dan. xii. 2. It may, however, be understood figura- 
 tively of the regeneration of the state after the captivity. So Henderson, 
 Maurer, and Lowth. Comp. Ezek. xxxvii. 1-14. — For thy dew: the 
 dew of God ; i. e. the divine power exerted in favor of the Jews, raising 
 them, as it were, from the dead. — the dew upon plants ; i. c. causing 
 them to revive and flourish. Such is the rapidity with which grass 
 grows in the East, that several travellers describe its appearance, when 
 rain has followed a drought, as a resurrection of vegetable nature. 
 See Calmet's Dictionary, Art. Grass. Dr. Russel, in his Natural His- 
 tory of Aleppo, says : " In those hot climates the spring is of short 
 duration. All summer the earth is without rain. Everything is 
 burnt up, and the fields are turned into a. desert. But when the 
 autumnal rains fall, u. few plentiful showers produce a sudden resur- 
 rection of vegetable nature ; the pastures are clothed again with grass, 
 the trees are covered with green leaves, and all things assume a fresh 
 and delightful aspect. '* Another writer says : " And here a strong 
 argument, that may further and most infallibly show the goodness of 
 their soil, shall not escape my pen ; most apparent in this, that when 
 the ground there hath been destitute of rain nine months together, 
 and looks all of it like the barren sands in the deserts of Arabia, 
 where there is not one spire of green grass to be found, within a few 
 days after those fat and enriching showers begin to fall, the face of the 
 earth there (as it were by anew resurrection) is so revived, and 
 throughout so renewed, as that it is presently covered all over with a 
 pure green mantle." — Sir T. Roe's Voyage to India, quoted in 
 Calmet's Diet. 
 
 XXVII. 1. — leviathan; i. e. Babylon. — Jleet ; j. e. to escape, in- 
 clined to flee from men. 
 
 4. — thorns and thistles; i. e. the enemies of the Jews. 
 
 5. Unless they take hold; i. e. unless the enemies of the Jews submit, 
 and turn to Jehovah. The collocation of the words in the next two 
 lines is in imitation of the Hebrew, It was no doubt designed to give 
 emphasis to the sentiment. It reminds one of the reciprocal Mussul- 
 man salutation, " Peace be on you, on you be peace ! " 
 
 7. — those that slew him. I here disregard the Masorctic points. 
 
 8. — by sending Jier away ; the sending of .the Jews into captivity is 
 
ISAIAH. 247 
 
 represented under the image of the divorce of a wife from her has- 
 band. — punish her; i. e. the Jewish nation. 
 
 9. — th£ altar ; i. e. the altar near the temple in Jerusalem, or, as a 
 collective noun, altars dedicated to idolatry ; or Jehovah's altars, as 
 included in the ruin of Jerusalem. 
 
 10. — fortified city ; i. e. Jerusalem. 
 
 11. — burn them; i. u. gather them for fuel. 
 
 XXVIII. 2. — a mighty one ; i. e. the king of Assyria. 
 
 7. — even these; i. e. the inhabitants of Judah, in distinction from 
 Ephraim. 
 
 9. — weaned, &c. "The scoffers mentioned below, v. 14, are here 
 introduced as uttering their sententious speeches ; they treat God's 
 method of dealing with them, and warning them by his prophets, 
 with contempt and derision. * What,' say they, * doth he treat us 
 as mere infants, just weaned? Doth he teach us like little children, 
 perpetually inculcating the same elementary lessons, the mere rudi- 
 ments of knowledge, precept after precept, line after line, here and 
 there, by little and little?' — imitating at the same time, and ridicul- 
 ing, in V. 10, the concise prophetical manner. God, by his prophet, re- 
 torts upon them with great severity their own contemptuous mockery; 
 turning it to a sense quite different from what they intended. ' Yes,' 
 saith he, 'it shall be in fact as you say; ye shall be taught by a 
 strange tongue, and a stammering lip, in a strange country ; ye shall 
 be carried into captivity by a people whose language is unintelligible 
 to you, and which ye shall be forced to learn like children : and my 
 dealing witli you shall be according to your own words ; it shall be 
 command upon command for your punishment.' " — Lowth. 
 
 15. — covenant with death, &c. The meaning of the irreligious Jews 
 seems to be, that by means of their strongholds and their military 
 preparations, perhaps also by promised aid from Egypt (comp. eh- 
 XXX.), they were in no danger from enemies who might invade or pass 
 through their country. — overflowing scourge. This is what is called 
 a mixed metaphor, probably rcferi'ing to the Assyrian army invading 
 and passing through Judaea on its way toward Egypt. — flxlselwod, 
 deceit; i. c, the merely human defences and alliances, which the prophet 
 regards as false and deceitful, and puts his own view of such defences 
 and alliances into the mouth of the mockers. It is as if the mockers 
 had said. We put our trust in means of defence which you the prophets 
 regard as deceitful and false. 
 
 16. — laid in Zion as afl)undation a stone. There are three opinions 
 in regard to the application of this verse. The most recent is that of 
 Hitzig, Ewald, and Knobel, that the stone is mount Zion itself, or the 
 temple on it, considered as the dwelling-place of Jehovah and the seat 
 of his worship and of the theocratic government of his people. The 
 prophet, according to this view, represents that safety is to be found, 
 not in foreign alliances, but in trust in Jehovah and in his worship and 
 service. The second opinion is that the great future deliverer, the 
 
248 NOTES. 
 
 Messiah, is denoted. The third opinion is that of Grotius, Gcsenius, 
 and others, that Hezekiah, the reigning king at the time, is referred 
 to. Against the second opinion it may be urged that the stone ap- 
 pears to be represented as already hiid in Zion, and recommended as 
 the object of trust and confidence to the contemporaries of the prophet 
 in view of the dangers by which they "were then surrounded, espe- 
 cially the pi'ospect of an Assyrian invasion. Against the third opinion 
 it seems to be a well-founded objection, that King Hezekiah, or any 
 actual reigning king, could hardly have been represented as in so high 
 a degree the object of confidence and the source of protection. The 
 epithets applied to the stone are too grand to admit of this theory. 
 Besides, we should have expected a more explicit indication of the 
 reigning king, if he had been intended. Perhaps this last remark 
 may aUo apply to the second theory. The use made of passages of 
 the Old Testament by writers of the New has often no reference to 
 the primary meaning, or that which ivas in the mind of the writer, 
 but only to an allegorical sense. The first 0])inion respecting this 
 highly figurative passage may seem liable to the fewest objections, and 
 to deserve the preference. Comp. Zech. xii. 3 ; Is. x. 32, xiv, 32, 
 xxix. 2, 7, XXX. 29, xxxi. 4 ; Ps. Ixxxvii. 1, l.—He that trusteth, &q.; 
 i. e. He that trusteth in Jehovah, who will defend Jerusalem, will not 
 betake himself to flight, but seek safety in mount Zion and in the city 
 of God's peculiar love and care. 
 
 19. — every morning, &c. Not repeated invasions are denoted, but the 
 successive evils of one threatened invasion. 
 
 21. Pernzim, &c. See 2 Sam. v. 20. — strange act, &c. ; i. u. not 
 only to inflict punishment in general, but to inflict it upon his 
 own peculiar people, the descendants of Abraliam, Isaac, and Jacob. 
 — strange work ; i. e. to deal with the people of Israel in a very different 
 manner from that in which he had dealt with them ; i. e. to punish 
 them severely, instead of bestowing peculiar favor upon them. 
 
 23-29. Comp. eh. xxvii. 7-9. 
 
 XXIX. 2. — as Arid. Here is an allusion to the etymological 
 signification of the name which is given to Jerusalem, the lion of God; 
 i. e. she shall be an invincible city. See verse 7. 
 
 9. Be in amazement, &c. More strictly, perhaps, Ama::e yourselves, 
 and be amazed I Blind yoursdves, and he blind! I have little doubt 
 that in each clause we have only different forms of the same Hebrew 
 verb, used in substantially the same sense. It is an instance of the 
 paronomasia, which was regarded as a great elegance in Hebrew 
 composition. Similar instances of strengthening the language by 
 repetition are found in Hab. i. 5 ; Is. xxiv. 19, xxvii. 5 ; Zeph. ii. 1. 
 The explanation of this verse is that of Vitringa in his very satisfactory 
 note, Ewald, Hitzig, and Gesenius in his Commentary. As to its gen- 
 eral import, it seems to be to set ibrth the stupidity and blindness of the 
 Jewish rulers, who disregarded the utterances of the prophets. Comp. 
 vi. 10. The German imitates the Hebrew paronomasia better than 
 
ISAIAH. 249 
 
 the English. Thus Ewald : " Erstaunt und staunt ! Erblindet und 
 blindet ! " 
 
 10. — f/ie prophets, tfte seers. Koppe, Eichhorn, and Gesenius regard 
 these words as explanatory glosses ; a very plausible conjecture. 
 
 21. — to fail; i. e. in his suit or cause. 
 
 XXX. 6. Tlie loaded beasts; i. tj. carrying presents for Egypt. If thia 
 line be genuine, it must be rendered as in the text; or, more literally, 
 The burden of the beasts southward. If the meaning be, The burden, i. e. 
 The prophecy, concerning the beasts of the south, I think it must be an un- 
 genuine title placed there by a later hand ; otherwise it would interrupt 
 the connection, and make two pieces out of what the author evidently 
 intended for one. 
 
 7. The Blusterer, &c. ; i. e. making great parade, and affording little 
 help, through cowardice, inactivity, or selfishness. . There is a play upon 
 the word Rahab, a poetical name for Egypt, which denotes an'ogant, proud. 
 
 13. — breach; i. e. rent, or crack. 
 
 18. And yet. See Ges. Lex. on the word Tp^. 
 26. — the wound, &c. ; i. e. from the Assyrians. 
 
 28. — the ivinnowing-fan, &c. This was a sort of shovel with which the 
 grain, mixed with cut-up straw and stubble, was tossed into the air, so 
 that the wind might separate them. Hence the meaning that God 
 would scatter the nations as the husbandman scatters the mixed straw 
 and grain, and scatter them, not for the purpose of purification, but 
 with the fan of destruction. 
 
 XXXI. 7. — for sin; i. e. instruments of sin. See Am. viii. 14. 
 9. — Jire, &c. ; i. e. upon the altar. 
 
 XXXII. 13. — upon all the houses, &c. ; i. e. upon their ruins. 
 
 15. And the wilderness, &.c. Corap. xxix. 17, &c. This seems to 
 be the language of poetry, denoting in general that there shall be a 
 great change in the state of things ; that the high shall be abased, and 
 the lowly exalted. 
 
 16. — wilderness, fruitful fdd; i. e. in every part of the land. 
 
 19. — the forest ; i. e. the army of the enemy. — the city, &c. From 
 the connection, especially ver. 13, it would seem that Jerusalem is in- 
 tended. It would be brought very low before the great deliverance should 
 come. Others suppose Nineveh, or Babylon, the principal city of the 
 enemies of the Jews, to be intended. 
 
 XXXIII. 4. — as the locust gallieretk. As locusts in vast numbers 
 cover a field and devour its fruits irresistibly and with impunity, so 
 shall the Israelites take possession of the spoils of the vanquished ene- 
 mies. They shall gather spoils at pleasure, without resistance and 
 with impunity. 
 
 7. — the mighty men; i. e. the Jewish leaders, who had been sent as 
 ambassadors to the king of Assyria. 
 11* 
 
250 NOTES. 
 
 9. The utter desolation of the land by enemies, is described in 
 highly poetical language. 
 
 14. — devouring Jire, &c. When the wicked and idolatrous Israelites 
 saw the nations, or the Assyi-ian army, destroyed, ver. 12, by the inter- 
 position of God, as by devouring fire, they were alarmed, being con- 
 scious that they had by their own idolatry offended God, who had 
 inflicted such destruction upon the Assyrians. They are therefore 
 represented as exclaiming. Who among us can dwell in devouring fire, 
 before which so Vixst an army is as dry thorns? Who can dwell in 
 everlasting burnings, which have burned up the Assyrians like lime ? 
 
 17- — a loide-extended land ; i. e. thou shalt not be hemmed in by a 
 siege, but shalt go freely and safely about the country. 
 
 "Juvat ire, et Dorica castra, 
 Desertosque videre locos, litusque relictum." 
 
 Virg. ^n. 11. 28. 
 
 18. — past terror: "haec olim meminisse juvabit," Virg. — scribe; 
 i. e. the secretary who prescribed the tribute to be collected from the 
 inhabitants. — numbered ike towers ; i.e. the commander of the enemy's 
 forces, who took a survey of the fortifications of the city for the pur- 
 pose of finding the best place for making an assault upon it. 
 
 20. — cm-da; which bound the tent to stakes or pins, driven into the 
 ground. 
 
 21. — broad streams, &c. ; Jerusalem shall not need to be defended by 
 broad streams, like Babylon. God would be a defence, which no ship 
 could pass through. 
 
 23. Thy ropes, &c. This is addressed to Assyria. The mention of 
 ships in ver. 21 leads the prophet to compare the enemy to a ship 
 wrecked in a storm. Comp. Horace, Od. 14, Lib. 1. 
 
 XXXIV., XXXV. The great majority of German critics, such as 
 Eichiiorn, Gesenius, Rosenmueller, De Wette, Maurer, Hitzig, Ewald, 
 Umbreit, and Knobel, suppose this discourse to have been written not by 
 Isaiah, but by some unknown poet, who lived at the time of the Jew- 
 ish exile in Babylon. Some of them suppose that he lived about the 
 close of it. I have no doubt of the correctness of this opinion. 
 
 XXXIV. 3. — mountains Jlow down, &c. ; i. e. as it were be dissolved 
 in it. 
 
 4. And all ike hosts, &c. The political revolution by which mighty 
 kingdoms are destroyed is represented poetically and hyperbolically as 
 a revolution of the whole natural world. See note on xiii. 10. — melt 
 away; viz. like lamps, or wax candles. "The metaphor,'* says Vi- 
 tringa, " is borrowed from the prevailing notion, that the heaven was a 
 solid spherical expanse, in which the stars were set as gems, and tlrnt 
 this by heat, &c. might be melted and dissolved." The representation 
 that the stai's are fixed in the sky like lamps, or candles, occurs also in 
 Hor. Epod. XVII 5, " Dcfixa sidci'u coelo " ; also in Pliny, Nat. Hist., 
 
ISAIAH. 251 
 
 Cap. VIII. § 6, "sidera, quas affixa diximus mundo.*' Comp. Matt, 
 xxiv. 9 ; Apoc. vi. 13. — like a scroll; somewhat like an ancient vol- 
 ume, or book-roll, which used to be wound round a stick, as a map in 
 modern times. 
 
 5. — my sword, &c. ; i. e. the sword of God shall be, as it were, drunk 
 with wrath. 
 
 9. — into pitchy &c. This language is to be regarded aij metaphori- 
 cal, denoting entire and awful destruction. It may be borrowed from 
 the history of Sodom and Gomorrah., 
 
 10. None shall pass through it. This is to be understood figuratively, 
 as expressive of great desolation. There is no more reason to under- 
 stand it in a literal and exact sense, than the expressions in the pre- 
 ceding verse. 
 
 11. — measuring-line, &c. ; i. e. it shall be completely destroyed, as it 
 were by rule and system. 
 
 12. — a kingdom; perhaps by choosing a king, and preventing the 
 kingdom from being dissolved. 
 
 14. — night-spectre. Here the poet alludes to a popular superstition 
 of the Jews respecting the existence of a night-spectre. According to 
 the Kabbins, it bore the form of a female elegantly dressed, and lay in 
 wait for children by night. Similar are the Greek and Iloman fables 
 respecting the female Empousa, the Onokentauroi, the Lamite, Striges; 
 and the Arabian Ghdles, i. t:. female monsters, dwelling in deserts, and 
 tearing men in pieces. 
 
 16. — book of Jehovah. The prophet seems to contemplate the inser- 
 tion of his prophecy in the sacred books of the Jews, from whach those 
 that followed him might judge of the correctness of his prophecy. 
 
 XXXV. 1. — the rose. I have retained this rendering on account of 
 the poetical associations connected with it. But it seems most proba- 
 ble that a crocus is referred to, Colchicum autumnale. 
 
 7. — the glowing sand, &c. This is commonly supposed to refer to 
 the phenomenon frequent 'in the deserts of Arabia and Egypt, and 
 occasionally seen in the southern parts of Russia and France, called 
 the mirage. It consists in this, that the desert, either wholly or in 
 parts, presents the appearance of the sea, or of a lake, so that the 
 most experienced travellers are sometimes deceived. Accordingly the 
 meaning of the line will be, that the parched desert, which has the ap- 
 pearance of a lake, shall be changed into a real lake. Almost all 
 Eastern travellers have noticed the phenomenon. It is not certain, 
 however, that there is a reference to it in this passage, as the sense is 
 perfect if we understand the term as denoting burning sand, without 
 any false appearance. 
 
 Chapters XXXVI., XXXVII., XXXVIII., and XXXIX. consist 
 chiefly of an account of the invasion of Sennacherib in the latter part 
 of the reign of Hezckiah. It is quite evident, on a careful comparison, 
 that this account is borrowed, with alterations, from 2 Itings xviii., 
 
252 NOTES. 
 
 xix., and 2 Cliron. xxxii. Or possibly this passage and that in Kings 
 may both have been derived from an older document. J^'or this and 
 other reasons, It could not have been written by Isaiah. For the 
 Second Book of Kings closes with the reign of Zedekiah, long after 
 Isaiiih's dcalh. 
 
 XXXVI. 8. Engage, &c. There is the same ambiguity in the 
 on.i;itial as in the English word engage. It may mean enter into con- 
 Jlict, or enter into an agreement, t— riders. Kabshakeb here alludes to 
 the ignorance of horsemanship among the Jews. There was no scar- 
 city of waniors among the Jews, but they were unable to ride. 
 
 12. — to cat, &c. ; i. e. unless the people hear me, they will be re- 
 duced to the same extreme misery which is coming upon you, their 
 leaders. 
 
 22. — scribe; i. e. the king's. — annalist: whose duty it was to re- 
 cord the deeds of the king and the events of his reign. 
 
 XXXVII. 3. — the ddldren; i. u. we are in as miserable, helpless a 
 oonditiou as a woman in travail, who is so far exhausted as not to be 
 able to bring her infant into the world. 
 
 7. — a spirit, &c. ; i. c. I will, by a divine influence, induce him to 
 return. 
 
 25. — tmtJi tJie sole of mi/ feet ; i. e. advancing with my immense army, 
 which requires rivers to quench its thirst. 
 
 29. — ring into thy nose: a metaphor drawn from the practice of put- 
 ting a rin;^^ into the nostrils of wild beasts, such as the bear, the buffalo, 
 the lion, in order 'to lead them, and manage them at pleasure. 
 
 XXXVIII. 11. — stillness; i. e. the recJm of stillness, viz. Sheol. 
 
 12. — rolled up, &c. ; i. c. like the piece of cloth which the weaver 
 rolls together when finished. — the thrum: which tied the web to the 
 weaver's beam. An imaf^e of death drawn from the weaver, who, when 
 liis work is finished, cuts it out of the loom. 
 
 XL. 2. — expiated : more literally, paid off, discharged; i. e. by the 
 punishment which she has endured in the captivity at Babylon. 
 
 3. .1 voice crielh, &c. ; i. u. the voice of God, which the prophet 
 seems to hear. Comp. ver. 6 ; Hab. ii. 1. " The idea is taken from the 
 ]iracticc of Eastern monarchs, who, whenever they entered upon an ex- 
 pedition or took a journey, especially through deserts and unpractised 
 countries, sent harbingers before them to prepare all things for their 
 jiassagc, and pioneers to open the passes, to level the ways, and to re- 
 ijiuvc ail imjiediments." 
 
 G. Alljh'<h, &c. The principal idea is, the stability of the prom- 
 ises of God, which is more conspicuous when contrasted with the frailty 
 of man. 
 
 7. — breath of Jehovah : referring to a hot enst wind, which destroyed 
 every green thing where it prevailed. See Exod. xv. 8; Job xv. 30; 
 
ISAIAH. 253 
 
 Ps. ciii. 16. — Trull} the people, &c. This line is not found in the Sep- 
 tuagint version ; it seems to interrupt the sense and the parallelism, 
 and may be a gloss accidentally introduced from the margin into the 
 text since the Septuagint version was made. 
 
 11. — nursing ewes. See Gen. xxxiii. 13. "Their flocks," says Sir 
 J. Chardin, speaking of those who live in the East aft«r the patriarchal 
 manner, " feed down the places of their encampment so quick, hy the 
 great numbers that they have, that they are obliged to move them too 
 often, which is very destructive to their flocks on account of their 
 young ones, who have not strength enough to follow." Harmer, p. 126. 
 
 13. — searched out ; lit. weighed. 
 
 15. — uej'y little thing ; lit. an atom. 
 
 19. — silver chains ; i. v. for the purpose of supporting it, or fasten- 
 ing it to the wall. 
 
 22. — above the clrde of the earth; i.e. surveying from the height 
 of heaven the round flat surface of the earth, surrounded by water. 
 — as a canopy or awning. " It is usual," says the Oriental traveller. 
 Dr. Shaw, "in the summer season, and upon all occasions when a 
 large company is to be received, to have the court sheltered from heat, 
 or inclemency of the weather, by a velum, umbrella, or veil, as I shall 
 call it; which, being expanded on ropes from one side of the parapet 
 wall to the other, may be folded or unfolded at pleasure." 
 
 26. — faileth to appear. The heavenly bodies are represented as a 
 vast army, assembled as for a military review. 
 
 27. My way ; i. e. my condition. — passeth by ; i. e. he neglects it 
 Buffers it to pass by, without attending to it. 
 
 XLI. 1. — strength; i. e. in order to answer me. 
 
 7. — fastened it ; \. e. the image, the idol. 
 
 9. — led by the hand; lit, taken hold of. See v. 13. 
 
 1.5. — thrashing-wain. See Calmet's Dictionary upon the word Thrash. 
 
 27. — behold t/iem ! i. e. the returning exiles from Babylon. 
 
 28. — 710 man; i. u. who could predict the future. — counsel; i. e. 
 respecting the future. 
 
 XLII. 1. — my servant; i.e. the Jewish church; the pious Israel- 
 ites collectively ; the better part of the people with the prophets at 
 their head, as distinguished from the whole nation. Comp. ver. 18 — 22, 
 xliii. 8, 10, xhx. 1-9, 1. 4-10, lii. 13, liv. 17, xliii. 10; also the In- 
 troduction, pp. xlix. -Ivi. — law. This term, in ver. 1, 2, 3, seems 
 to denote the law included in the religion of Jehovah. 
 
 6. — a covenant; i. e. a mediator. By a mediator is meant one who, 
 like Moses, should be the medium of God's communications to his 
 people, a restorer of the theocracy. 
 
 19. — blindj if not my servant, &c. Compare with verses 1-4. 
 There is the same variation of language respecting the servant of God 
 in these chapters, as there is in the New Testament respecting the 
 Christian Church. Sometimes she is the pillar and ground of the 
 
254 NOTES. 
 
 truth, and sometimes slic has defiled her garments. So Israel, the 
 servant of God, is soTnctimes described as he was meant to be, and as 
 he should have been, as in xlii. 1-4, lii. 13-liii. 12; sometimes as ho 
 actually was. The name is sometimes given to the whole race, and 
 sometimes to the faithful portion of it ; sometimes to the real, some- 
 times to the nominal Israel. Comp. Rom. ix. 6. 
 
 21. — his goodness' sake : otherwise, ^r tke sake of his salvation. 
 
 XLTII. I. — called (Ace, &c. ; i.e. specially chosen thee. See Ex- 
 od. xxxi. 2. 
 
 3. Egypt for thj ransom, &c. ; i. e. I will give such rich and powerful 
 nations as Egypt, Ethiopia, and Sheba a prey to a conqueror instead 
 of thee ; as it were, for thy ransom. Eosenmueller, however, adduces 
 several curious quotations from Arabic writers to show that the mean- 
 ing is simply, that the Jewish nation was dearer to God than the 
 above-mentioned nations. 
 
 10. And my servant, &c. ; i. e. and ye are my servant, whom I 
 have chosen for the express purpose of making known my laws and 
 religion. Here the parallelism of the plural term witnesses with the sin- 
 gular servajit is a strong conKrmation of the opinion that the servant 
 of God denotes a body of men, the Jewish church, the Israel of God. 
 
 — / am He; i. e. the Being described in the preceding verses, the only 
 Being acquamtcd with future events, and possessing other attributes 
 of Deity. 
 
 14. — to tite ships, &c. ; i. c. in order to escape from the invading 
 enemy. 
 
 20. — shall honor me; i. e. on account of the unexpected fruitfulness 
 of the wilderness, and the abundant supply of water. 
 
 27. — forefathers: otherwise, Jirst father, referring to Jacob, or 
 Adam. 
 
 XLIV. 5. The first clause may be rendered. Another shall write 
 upon his hands. To JehovaJi ; i. e. I belong to Jehovah. See xlix. 16. 
 
 — call upon tlie name, &c. ; i. u. look to the nation of Israel for help, as 
 possessing the true religion, and being under the protection of Jeho- 
 vah, &c. — praise t/ie name ; lit. address flatteringly the name, &c. 
 
 10. Who hath formed, &c. A question addressed to idolaters. 
 
 11. — aUhis fellows ; i. e. all who assisted him to make the idol. 
 
 20. — toileth for ashes; lit. feedeth upon, &c. ; i. e. pursues with 
 delight that which' will prove vain and unprofitable, like ashes instead 
 of food. 
 
 XLV. 3. — frrastircs of darkness; i. e. long hidden in dark vaults. 
 " Sardis and Babylon, when taken by Cyrus, wore the wealthiest 
 cities in the world. Croesus, celebrated beyond all the kings of that 
 age for his riclies, gave tiiem up to Cyrus, with an exact account ' 
 in writing of the whole, containing the particulars with which each 
 wagon was loaded, when they were cai'ried away ; and they were de- 
 
ISAIAH. 255 
 
 livered to Cyras at the palace at Babylon." Xenoph. Cyrop. Lib. 
 VIII. 
 
 4. / have called tJtee, &c. I have called thee to thine honorable 
 office, and that expressly by name. — spoken to thee as a friend : more 
 literally, I have addressed thee in a kind or friendly manner. 
 
 7. I form the light, and create darkness. It appears to me probable, 
 notwithstanding the doubts of some eminent critics, that the prophet 
 here alludes to the Persian doctrine of two independent principles, n, 
 good and an evil. " With reference to this absurd opinion, held by 
 the person to whom this prophecy is addressed, God, by his prophet, 
 in the most significant terras, asserts his omnipotence and absoUito 
 snpremacy (in this verse) ; declaring that those powers whom the 
 Persians held to be the original authora of good and evil to mankind, 
 representing them by light and darkness as their proper emblems, are 
 no other than the creatures of God, the instruments which be employs 
 in the government of the world, ordained or permitted by him in order 
 to execute his wise and just decrees ; and that there is no power, 
 either of good or evil, independent of the one Supreme God, infinite 
 in power and in goodness." — Lowth. 
 
 11. AsJc of me, &c. Ye can ask me with success; with a prospect 
 of having your wishes fulfilled. I?or I know and control the future. 
 Ye may therefore commit your future destination with confidence to 
 my care. 
 
 15. — hidesC thyself ; i. e. thy purposes. 
 
 19. — in, secret, &c. ; i. e. I have by my prophets spoken publicly, 
 freely, and plainly. It is not necessary to suppose that the prophet 
 alludes to heathen oracles, or even to Jewish necromancers. 
 
 XIJVI. 1. Bd. A Babylonian deity, the same as Baal of the Phoe- 
 nicians and Syrians. Some suppose that, according to the astrologi- 
 cal mythology of the East, the sun, others that the planet Jupiter, is 
 denoted. It was called by the Romans Jupiter Belus. — Nebo, another 
 Babylonian god, probably represents the planet Mercury, regarded 
 as the scribe of the heavens. It was customary in ancient times, espe- 
 cially in the East, to carry the gods of vanquished nations into the 
 country of the conquerors, not merely for the sake of their valuable or- 
 naments, but from the belief that the destruction of the vanquished 
 country was thereby rendered more complete. — ye once bore: in sol- 
 emn procession. 
 
 2. They cannot rescue the burden; i. e. the idols, considered as gods, 
 cannot deliver their images. 
 
 13. — my glory ; i. e. the glory which it is in my power alone to be- 
 stow. 
 
 XLVn. 2. Grinding with the hand-mill was the work of female 
 slaves. See Ex. xi. 5. "It is extremely laborious," says Sir John 
 Chardin, " and esteemed the lowest work in the house." — the streams: 
 in flight from the enemy, or in going into captivity. 
 
256 NOTES. 
 
 10. Thy wisdom, &c. ; i. e. thy state policy, of which thou art so 
 Tain. 
 
 11. — the dawn; i. e. the succeeding dawn, or remedy, or the pre- 
 ceding dawn, or origin. See viii. 20. — to expiate; i. c. to avert or to 
 escape by a sin-offering. 
 
 15. The first clause of this verse may refer to sorcerers, &c., and 
 the last to nations which had been connected in friendship and com- 
 merce with Babylon. 
 
 XL VIII. 14. Who among you; i. c. Who among the Chaldoean as- 
 trologers and wise men. 
 
 16. The first three lines of this verse seem to be the language of 
 the Deity, the last that of the prophet. The words I have been there 
 seem to imply that the event to which he refers, i. e. the expedition of 
 Cyrus against Babylon, was to take place through the agency of the 
 speaker, i. e. God, who was thus able to inform and commission the 
 prophet. "A quo tempore illud fuit, i. e. existerc ccepit, i. e. primi 
 motus Cyri, qui jam cceperunt, et aliquamdiu durarunt." — Vitringa. 
 
 XLIX. 3. Israel; i. e. Thou art the tnie, the genuine Israel, wor- 
 thy of that honorable name. The faithful and pious Israelites, at the 
 head of whom were the prophets with the writer, in distinction from 
 the whole nation, ver. 5, are thus named. Comp. li. 7. 
 
 19. — my hands, &c. ; i. e. for the sake of continual remembrance I 
 have delineated, as with paint, the city of Jerusalem upon the palms of 
 my hands. Bishop Lowth remarks : " This is certainly an allusion to 
 some practice, common among the Jews at that time, of making marks 
 on their hands or arms by punctures on the skin, with some sort of 
 sign or representation of the city or temple, to show their affection and 
 zeal for it. They had a method of making such punctures indelible by 
 fire, or by staining. It is well known that the pilgrims at the holy 
 sepulchre get themselves marked in this manner with what are called 
 tlie ensigns of Jerusalem." Maundrell, p. 126, Amer. edit. 
 
 23. — lick the dust, &c. : a hyperbolical expression for prostrate Viem- 
 selves be/ore thee, as thy suppliants. " It is well known," says Bishop 
 Lowth, " that expressions of submission, homage, and reverence always 
 have been, and are still, carried to a great degree of extravagance in 
 the Eastern countries. When Joseph's brethren were introduced to 
 him, 'they bowed down themselves before him with their faces to the 
 earth.' Gen. xlii. 6. The kings of Persia never admitted any one to 
 their presence without exacting this act of adoration ; for that was the 
 proper term for it." 
 
 L. 1. This verse intimates that it was not from levity, caprice, 
 passion, or necessity, that he had sent the Jews into captivity ; that his 
 conduct was wholly unlike that of a Jewish husband when he gave his 
 wife a bill of divorcement, or a Jewish father when he sold hia ohiidren 
 to a creditor. 
 
ISAIAH. 257 
 
 2. — 770 man at hand ; i. e. to attend to my admonitions. Jehovah 
 came and called, when he sent his prophets. 
 
 4. — in the manner oftJie learned. As the same Hebrew term, D'''1fl"S, 
 is used in both parts of this verse, it is not probable that, in so close a 
 connection, they have a different meaning, otherwise the term might 
 be rendered learners or disciples, as in ch. xiii. 16 ; a rendering which 
 at first view seems better suited to the connection. But the meaning 
 may be, that I, without a regular education, may hear in the manner of 
 tJi£ learned prophets. Comp. Amos vii. 14, 15; Is. liv. 13. 
 
 11. In reference to the walking in darkness, i. e. in calamity, in the 
 preceding verse, the prophet denounces those who try to escape from 
 the darkness by kindling lights of their own, by trusting to their own 
 devices and resources, and rejecting the light from heaven, i. e. the 
 counsels of the prophets. 
 
 LI. 1. — ihei'och; i. e. to Abraham and Sarah. 
 
 10. Bahab: a sort of poetical nickname for Egypt, rahab signifying 
 arrogant. — the dragon ; i. e. the crocodile, a common emblem of the 
 same country. 
 
 17. — cup of giddiness; i. e. the cup of the Divine anger, which causes 
 to reel, makes giddy. 
 
 21. — drunken, and not with wine; i. e. reduced to a helpless condition 
 by the cup of God's anger. 
 
 LII. 3. For naught; i.e. the nations gave no price for you, and 
 have no right to retain you. Ye were delivered by me into their hands 
 on account of your sins. 
 
 6. — that said, Behold, lieream I! i. e. that I it was, the true God, Je- 
 hovah, who promised my presence and aid, because I keep my promise. 
 
 7. How beautiful, &c. " The watchmen discern afar off, on the 
 mountains, the messenger bringing the expected and much wished for 
 news of the deliverance from the Babylonish captivity. They imme- 
 diately spread the joyful tidings, ver. 8, and with a loud voice proclaim 
 that Jehovah is returning to Zion to resume his residence on his holy 
 mountain, which for some time he seemed to have deserted. This is 
 the literal sense of the place. 
 
 " ' How beautiful upon the mountains are the feet of him that bring- 
 eth glad tidings,' is an expression highly poetical for 'How welcome is 
 his arrival ! how agreeable are the tidings which he brings ! "* — Ij)wth. 
 
 It is not necessary to inquire who is denoted by the messenger, and 
 who by the watchmen. The principal thought in the passage is, that 
 glad tidings were brought of the deliverance of the Jews, and it is a 
 part of the poetical embellisliment of the scene, that a messenger 
 should be represented as seen running over the mountains to bring 
 them, and that watchmen, stationed upon towers for the purpose of 
 discerning whatever approached the city, should perceive his approach 
 and exultingly pass to each other the news of his arrival. 
 
 8. — eye to eye; i. e. very near and plainly. See Numb. xiv. 14. 
 — retumeth to Zion. Comp. Zech. viii. 3 ; Joel iii. 21. 
 
258 NOTES. 
 
 13. — my servant^ &c. In the Introduction, pp. xlix. -Ivi., I have 
 shown that this term has a collective sense, denoting the people of God, 
 the true Israel, in contradistinction not only from Gentiles, but from Is- 
 raelites by birth who were unworthy of the name. Some highly respect- 
 able interpreters suppose the whole Jewish nation to be denoted, in 
 contradistinction from other nations, or Gentiles. In this latter case 
 the Gentiles would be represented as speaking in hii. 2-6. 
 
 LIII. 3. — hide their faces ; i. c. cannot bear to look at. Otherwise, 
 As one that hideih his face from us ; i. e. as one who, from any cause, 
 leprosy, for instance, is induced to cover his face. 
 
 4. — Jrom above. This appears to me plainly implied in its connec- 
 tion with the parallel line. 
 
 8. — he was smitten; lit. thm/ were smitten, the blow was upon tfiem. 
 The use of the plural pronoun in this place is considered by those 
 who understand the terra servant of Jehovah in a collective sense as 
 denoting the Jewish nation, or the better part of it, as favorable to 
 that explanation. See xliv. 26. 
 
 9. — the rich man. The parallelism, the connection of the line with 
 the following, and Scripture usage favor the supposition that lich is 
 intended to be synonymous with wicked in the preceding line. The 
 idea of pride, oppression, and impiety is often associated with that of 
 wealth in the Scriptures, and supposed to be implied in the term, so 
 that woes are denounced against the lich without any express reference 
 to their wickedness. See Job xxvii. 19 ; Micah vi. 12; Ps. xlix. 6; 
 Luke vi. 24, xvi. 19, &c., xviii. 24, 25; James i. 11, v. 1. See Lache- 
 macher's Observ. on Is. liii. 9. — his sepulchre. It is doubtful whether 
 this rendering, or that of the common version, in his death, is to be pre- 
 ferred. The former has the parallelism decidedly in its favor. The 
 phrase in his death seems also a superHuous appendage. niD3) from 
 whicli the Greek ^afxos was probably derived, probably denotes sepid- 
 dire in Ezek. xliii. 7. It is true that this is a less usual signification of 
 the term; but the writer, having used the common word lor sepulchre, 
 '^2D, in the former half of the parallelism, was obliged to employ a 
 less usual term, or a generic term meaning high place, in the latter 
 half. Thus in ch. xxii. 16, 
 
 That thou hewest out thy sepulchre on high, 
 
 And gravest out a habitation lor thyself in the rock. 
 
 I admit, however, that it is a matter of great doubt which render- 
 ing is to be preferred. The Hebrew term is plural in either case : 
 his sepulclires, or his deat/is. Some make this an argument for the 
 collective meaning of the phrase servant of God. 
 
 10. — when fte liath made: or, when thou liast, &c. — see posterity; 
 i. c. have posterity of his own. 
 
 11. — see; i. e. what is mentioned in the preceding verse. 
 
 LIV". 1. Sing, t/iou barren. The Jewish commonwealth is repre- 
 
ISAIAH. 259 
 
 sentcd as barren during the exile at Babylon, when, being divorced 
 from Jehovah, their husband, ver. 5, they were not multiplied. 
 
 4. — shame of thy youth; i. e. the slavery i» Egypt. — widowhood: 
 the captivity of Babylon. 
 
 liV. 3. — sure mercies of David ; i. e. Buch mercies as were more 
 than once emphatically promised to David. See 2 Sam. vii. 12 — 17, 
 &c.; Ps. Ixxxix. 20-37. 
 
 4. — Mm for a commander ^ &c.; i. e. the ancient King David, men- 
 tioned in the preceding verse. The extent of the dominion promised 
 to David is referred to for the purpose of illustrating the power and 
 glory which shall be given to the Jewish people, when they shall hear 
 the voice of God and obey it. It is only in a typical or allegorical 
 sense that this verse can be applied to the Messiah. 
 
 5. — -tlwu knowest not ; the Jewish people is addressed. 
 11. — the word; i. e. the promise. 
 
 LVI. 9. The beasts of the forest are the enemies of the Jews ; the 
 6ock, the Jews ; the watchmen, the prophets, priests, and rulers. 
 
 LVIL 1. — because of the evil. This may mean, that good men are 
 removed, as a punishment to the people for their wickedness ; or, that 
 good men are removed, that they may escape impending calamities. 
 
 10. — life in thy liand; i. v. vitality, vigor, strength. 
 
 19. I create tlie fruit ; i. e. by the blessings which I confer, I give 
 cause for thanksgiving. 
 
 LVIII. 2. — judgments which bring salvation: comp. lix. 9; i. e. pun- 
 ishment of their enemies, with which the salvation of the Jews was 
 supposed to be connected. 
 
 8. — health; i. c. deliverance, restoration to prosperity. 
 
 LIX. 9. — judgment. See note on Iviii. 2, 
 
 14. — tlie gate; i. e. the place where courts were held. 
 
 LX. 1. — shine. Jerusalem, having long been sitting in darkness, 
 i. e. in affliction, is now invited to enjoy the light of prosperity. See 
 ver. 19, 20. To shine is to be bright, to be covered with light. 
 
 8. Who are these ? In his mind's eye the prophet beholds immense 
 hosts hastening toward Jerusalem, and inquires with wonder. Who 
 arc these ? 
 
 13. — feet rest; i. e. the temple. 
 
 16. Thou skalt also suck; i. e. kings shall bring their treasures and 
 resources to enrich thee, 
 
 18. Thou shalt call thy walls, Salvation; i.e. because they shall be 
 secure agamst every assault. — And thy gates, Praise; i. e. they shall 
 never be entered by an enemy, and thus give thee occasion to praise 
 God. 
 
260 NOTES. 
 
 19. Light is often used for prosperity. The meaning, tliprefore, is, 
 that the light of the sun shall be nothing in comparison with the glori- 
 ous state of felicity which Jehovah will cause Jerusalem to enjoy. 
 
 LXI. 3. — heautifid crown; i. e. head-dress, turhan, instead of ashes 
 on their heads, the emblem of sorrow. 
 
 LXIII. 9. In all their straits, &c. A sort of enigmatical expression, 
 meaning that in the most threatening circumstances the protection of 
 God saved them from serious injury. 
 
 19. — called by thi/name; i. e. called the people of Jehovah. 
 
 LXIV". 5. Long, &c. I am not satisfied with this or any other trans- 
 lation of this line which I have seen. Lowth alters the text by conjec- 
 ture. The common version has it, In those, i. e. in thy ways, is con- 
 tinuance, and we sJiall be saved. De Wette, In them, i. e. in our sins, 
 has been continuance, and shall we be saved? 
 
 8. — our father; i. e. our Creator, Author. 
 
 LXV. 3. — entiles. The prophet probably alludes to some idola- 
 trous practice prevalent at Babylon. Rosenmueller remarks, that the 
 bricks found in the supposed seat of Babylon in modern times, inscribed 
 with certain characters;, maybe the relics of the superstition alluded to. 
 
 4. — in sepulchres, in caverns ; i. e. to practise necromancy or divina- 
 tion. 
 
 II. Fortune, Destiny ; or Gad and Mem, worshipped by Babyloni- 
 ans as gods of fortune, of which the former is supposed to have repVe- 
 scntcd the planet Jupiter, and the latter Venus. 
 
 20. — infant child, old man ; i. e. young and old ; i. e. the whole na- 
 tion shall reach the full measure of human life. Otherwise: There 
 shall not be there an infant of days, (i. e. which lives only a few days,) 
 nor an old man, &c. — For he that dieth, &c. And such shall be the 
 length of their lives, that to die a hundred years old will be considered 
 as being cut down in youth ; a premature death inflicted as a punish- 
 ment upon the wicked. 
 
 LXVI. 3. He that slay^A an ox, &c. ; i. e. The disobedient, wicked 
 man who offers sacrifices is as offensive as a murderer in the sight of 
 God. Allowance is to be made for the strong language of poetry. The 
 naked idea is, that sacrifices unaccompanied by piety were very offen- 
 sive to God. 
 
 17. Following, &c. ; i. u. following a priest, or leader of ft proces- 
 sion, who directed the ceremonies in the midst of the groves. 
 
 24. — tludr worm; i. e. the worm that consumes them. 
 
MICAH. 261 
 
 NOTES ON MICAH. 
 
 In the title of the book, Micah is said to have been a Morasthite, that 
 is, an inhabitant of Mareshah,* a city belonging to the tribe of Judah, 
 and to have prophesied in the reign of Jotham, Ahaz, and Hezekiah; 
 i. e. from about 759 to 710 A. C. We have also the testimony of Jer- 
 emiah, t that he flourished under Hezekiah, The prophecies which 
 rciniiiii to us seem to belong to the reign of the last-mentioned king. 
 Micah was, therefore, a contemporary of Isaiah, though he may not 
 have borne the prophetic office quite so soon. Beauty, sublimity, ten- 
 derness, clearness of expression, and justness of views in regard to hu- 
 man duty, have with reason been ascribed to Micah by various critics. 
 There is considerable resemblance between him and his contemporary, 
 Isaiah. 
 
 I. 3. — cometli forth ; i. e. will soon come forth. 
 
 C. — vineyard. " Samaria was situated on a hill, the right soil for a 
 vineyard." 
 
 7. And to the hire of a harlot shall they return. The meaning seems 
 to be, As the idols and their ornaments were made of the presents which 
 tlie idolatrous Israelites contributed, so they shall be earned away by 
 foreij^n idolaters, and adorn idols and temples in a foreign land. Or, 
 as Calvin supposes, the meaning may be more general. All their 
 wealth, whicli they acquired by their idolatrous worship, and looked on 
 as rewards from their idols, with which they committed spiritual forni- 
 Ciition, as it was like the hire of a harlot, so it should come to the same 
 p;iss, as usually the hires of harlots do, which by the curse of God on 
 them come to naught, and do them no good." 
 
 8. — naked: i. e. without an upper garment. His dress would be 
 ncj^Iucted like that of Eastern mourners. — ostrich. See my note on 
 •JuId XXX. 29. 
 
 10. — in tlie dust. This expression, in the original, is an instance of 
 the paronomasia, or play upon words, which the Hebrews seem to have 
 rL'i;:irded as a great-ornament of style, and to have admitted into the 
 most serious composition. Beih-Aphrah, according to its etymological 
 sii;-nificatiou, means house of dust. In allusion to this signification he 
 says, Roll yourselves in the dust. As if we should say, O Brookfield, 
 tliy brooks arc dried up! There is a similar play upon the meaning of 
 the names* of the cities, mentioned in the following lines, Saphir s>\Qn\- 
 U\x\f^ fair ov elegant ; Zaanan resembling the verb signifying (o ^o o«f ; 
 Maroth denoting bitterness ; Beth-Azd, house of firmness or abiding; Ach- 
 zib being derived from a verb, signifying to deceive, and Maresiuih 
 fi'om one signifying to inherit, or possess. 
 
 IQ.^-like the eagle ; i. u. when he sheds his plumage. 
 
 * Jo3. XV. 44 ; 2 Chrou. xi. 8. t Jer. xxvi. 18, 19. 
 
262 NOTES. 
 
 II. 5. — draw out a line, &c. ; i. e. shall not measure a portion ; x. c. 
 tne land shall be wholly taken from them and be possessed by foreiga- 
 ers. 
 
 9. — glory, &c. ; i. e. good apparel, or glorious land. 
 
 IV. 8. — tower of Hie fioch, &c. The parallelism seems to show that 
 the expression denotes a tower on Zion, or Zion itself. The flock is the 
 people of God. Sec Jcr. xiii. 17. 
 
 13. — hoofs brass, &c. Here is an allusion to the mode of thrashing 
 described in the note on Amos i. 3. 
 
 V. 1. Yet now gather, &c. ; i. e. O Jerusalem, to defend thyself 
 against a siege. — people of troops, &c. ; lit- daughter of troops. So 
 daiigMer of Zion denotes inhaLitants of Zion, referring to the predatory 
 baTuls which frequently issued from Jerusalem. 
 
 2. — small to be among the tJiousands; i. e. to be one of those bodies, 
 or di\'i3ions, over which chiliarchs, or captains of thousands, presided. 
 — origin. The noun thus translated is derived from the verb rendered 
 ** kings sliall come out of thee." Gen. xvii. 6. — ancient age. In Is. 
 xxiii. 7, the original phrase is used to denote the antiquity of the city 
 of Tyre. It is the same which is translated of old in ch. vii. 20, re- 
 ferring to the promises of God to the ancestors of the Jews. — days of 
 old. Tliis is the literal meaning of the Hebrew. The original expre* 
 sion is precisely the same as that which is thus translated in ch. vii. 14 
 and Is. Ixiii. 9, 11; Mai. iii. 4; Deut. xxxii. 7. Nor is the expres- 
 sion ever used in the Old Testament to denote absolute eternity. 
 
 4. — Astartes ; i. e. images of Astarte. 
 
 .5. — seven, eiglit; i. e. an abundance of defenders. See Eccl. xi. 2. 
 
 7. — dew, &c. ; i. e. they shall be multiplied and shall flourish under 
 the care of God, without aid from man. 
 
 9. Tht/ liand. Supply Israel! 
 
 VI. 2. — contendeth ; i. e. as a party before a court of justice. 
 
 6. Wherewith, &c. The prophet represents the people as replying 
 to the expostulation of Jehovah. 
 
 14. — remove; i. e. thy children, goods, &c. 
 
 16. — the reproach of my people; i. e. the same injurious treatment of 
 which ye were once guilty to my people, ye shall yourselves receive 
 from t!ie heathen. 
 
 VII. 1 . — first-ripe fig ; i. o. fruit of the best kind, and th& object of 
 strongest desire. The meaning seems to be, " I long to see a good 
 man as ardently as, before the time of tigs, one desires those which 
 may here and there be found ripe." 
 
 7. I will look, &c. The prophet seems to speak here in the person 
 of thj people. 
 
 11. — tlie decree; i. e. the oppressive tribute, decreed by their ene- 
 mies ; or, it may be, all the tyrannical decrees of their oppressors. 0th- 
 
NAHUM. 263 
 
 erwise, In that day shall the limits he extended; i. e. of the walls of the 
 city, so as to make room for the vast numbers which should come to 
 Jerusalem. 
 
 NOTES ON NAHUM. 
 
 Of the circumstances of Nahura's life nothing is known, except that 
 he \\as a native of Elkosh (ch. i. 1), a village of Galilee, the ruins of 
 which were shown to Jerome, as he informs us,Procem.in Com. inNah. 
 A much less probable opinion is that Elkosh was a village in Assyria, 
 siLuated not far from Nineveh. As to the time in which this prophet 
 flourished, the most common and most probable opinion, gathered 
 from the contents of the admirable little poem, the only production of 
 his which has come down to us, seems to me to be, that he lived dur- 
 ing the reign of Manasseh, whilst the tribe of Judah was yet in their 
 own country, and after the captivity of the ten tribes. See i. 12 - 15 ; 
 ii. 1, 2. The majority of recent critics, however, agree with Jerome 
 in referring Nahnm's ministry to the latter part of the reign of 
 Hezckiah. The point of time when the prophecy was written is sup- 
 posed by some to be immediately after the destruction of Sennacherib's 
 host near Jerusalem. (2 Kings xix. 35.) As the prophet makes no allu- 
 sion to this event, Maurer places it a little earlier, viz. when Senna- 
 cherib sent his threatening message to Hezekiah. (2 Kings xviii. 9 ; 
 xix. 10, &c.) But this is conjecture. He predicts the deliverance of his 
 country from the Assyrians, and the destruction of Nineveh, the capital 
 city of their enemies. This destruction he sets forth as determined 
 against them by God, in the language of poetry, not of history. He 
 docs not indicate the manner in which, or the nation by which, the 
 destruction of Nineveh was to be effected. 
 
 Nahum stands in the very first rank of the Hebrew poets. What he 
 has left constitutes a complete and regular poem, distinguished by a 
 certain classic elegance, which shows that care and study were united 
 with genius in its production. His description is extremely vivid, and 
 Iiis language rich and forcible, and abounding in beautiful images, 
 
 L 2. — keepdh indignation : i. e. remembers and punishes their offen- 
 ces. See Ps. ciii. 9; Jer. iii. 12. 
 
 4. — flower of Lebanon ; \. e. the growth or cedars of Lebanon. 
 
 8. — her place; i. c. of Nineveh. — darhness: a common metaphor, 
 denoting destruction. See Job xv. 22, &c. 
 
 9. — against Jehovah; i. e. by warring against his people and his 
 holy city, Jerusalem. — Not the second time; i. c. her destruction shall 
 be completed by the first blow. See 1 Sam. xxvi. 8. 
 
264 NOTES. 
 
 10. — entangled, &c. ; i.e. in inextricable difficulty, staggering in 
 their purposes. 
 
 11. — one. Some suppose a particular Assyrian king to be denoted, 
 as Tiglathpileser, &c. ; others, the Assyrian kings successively. 
 
 .12. — thee; i. e. Judah, 
 
 14. — concerning thee; i. c. the king of Assyria. — be sown; i. e. thy 
 race shall become extinct. 
 
 II. 1. Guard ike fortress, &c. The Ninevites are ironically exhorted 
 ,"0 prepare for defence. 
 
 3. — his mighty men: the army which should come against Nin- 
 veh. 
 
 5. — He calleth, &c. ; i. e. the Assyrian king calls for his warriors to 
 I'cfend the wall, wbo through haste and trepidation stumble on their 
 v.*ay. — mantelet: a machine, similar to the vinece, or testudines, of the 
 Lioinans, i. c. movable sheds, under cover of which the besiegers made 
 tKeir assaults. See Ivanhoe, Ch. XXVII. note. 
 
 6. — T/ie gates of 7-ivers : a metaphor denoting the great number of 
 the inhabitants of Nineveh which passed through, or the great num- 
 ber of enemies which now streamed or f owed into them. Comp. Is. ii. 
 2. Some understand rivers as denoting canals running from the 
 Tigris ihrough the city, the gates of which canals being removed, the 
 city would be inundated and the palace destroyed. 
 
 7. Huzza!) is wicovered ; i. e. insulted, treated like " prostitute. See 
 Is. xlvii. 2, 3. It seems probable that Huzzab is a proper name, that 
 of the queen of Nineveh. Gesenins understands the term yjT} as a 
 participle from 3DV, und translates it and is made to flow down, refer- 
 ring to Nineveh. Others derive the word from 3^3, translating it. It 
 is decreed ; she is uncovered, &c. The whole will thus refer to Nineveh, 
 III favor of the rcTidering which I have adopted, making the term the 
 proper name of the queen of Nineveh, is the consideration that maid- 
 servants^ that is female slaves, are mentioned in connection with her. 
 If Nineveh itself were denoted, why are female slaves specially intro- 
 duced? 
 
 8. — a poo}, &e. ; i. e. very populous. 
 
 10. — twrf &c. The original is strongly emphatic. The words are 
 of the same so'ind, forming wliat is called u, paronomasia. They in- 
 crease in length, as they point out great, greater, and greatest desola- 
 tion. Bukah, uv.sbukaJi, u-mebuUakah. 
 
 11. — lions, &c ; i.e. Where is Nineveh, whose inhabitants were 
 as bold and rapa^'ioas as lions, and which was as full of plunder as a 
 lion's den of ravin 1' 
 
 III. 3. — lightning .\/ \he spear. Comp. Horn. II. X. 154, XI. 65. 
 
 4. — sold nations by (?r whoredoms; i. c. by her intercourse or alli- 
 ances with foreign nat:o is, she brought them into subjection to her. 
 
 5. — over thi/ face, 1 te metaphor is borrowed from the mode of 
 iMinisliing prostitutes in inciont times, viz. to strip them naked, or 
 
ZEPHANIAH. 265 
 
 throw their clothes over their heads, and thus expose them to pnblic 
 execration. 
 
 8. — No-Ammon. By this name is undoubtedly denoted ancient 
 Thebes, the splendid metropolis of ancient Egypt, called by the Greeks 
 Diospolis, and celebrated by Homer (II. IX. 383) as the city of a hun- 
 dred gates, fxaTo/in-uAoi- The name No-Ammon was given to it 
 from the circumstance that it was the chief seat of the worship of 
 Jupiter Ammon ; No-Ammon denoting the portion or possession of 
 Ammon. The grandeur of its temples, obelisks, statues, &c. is appar- 
 ent from its ruins, which arc still the wonder of the world. When 
 and by whom the destruction of Thebes here alluded to took place, is 
 uncertain. Gesenius supposes that it was effected by '/artan, the 
 general of Sargon, king of Assyria, about seven hundred and sixteen 
 years before Christ. See Is. xx. The Nile is called the sea. 
 
 11. — drink, &c. ; i. e. of the cup of misery or punishment. — hid- 
 den; i. (J. unknown, as if thou hadst never existed. 
 
 18. — slteplierds; i.e. rulers, prefects. 
 
 NOTES ON ZEPHANIAH. 
 
 The first verse in the prophecy of Zephaniah gives us all the knowl- 
 edge we have of him, viz. that he lived in the reign of Josiah, 642-6U 
 A. C, and that he was descended from ancestors whose names are there 
 mentioned.- The particular enumeration of his ancestors may have 
 been owing to their eminence, or may have been introduced to distin- 
 guish him from the other Zephaniah. That he was a descendant of 
 King Hezekiah is not probable. Of his life and character we have no 
 information. 
 
 The book of Zephaniah consists of two pieces, one included in ch, 
 i., ii., and the other in ch. iii. Both however relate to the same 
 snhject, and contain threatenings against the corrupt and idolatrous 
 Jews, and exhortations to amendment, followed by predictions of the 
 destruction of the principal enemies of the Jewish nation and of its 
 restoration to a state of peace and prosperity. 
 
 I. 4. — priests; i. e. those who were of the race of Aaron, and pro- 
 fessed to be priests of Jehovah. 
 
 5. — their idol; lit. their king, i. e. Moloch. Comp. Amos v. 26. 
 
 7. — his guests. This may be understood of birds and beasts of prey, 
 which should feast themselves upon the dead bodies of the slain ; or, 
 less probably, of the enemies of the Jews, the Babylonians. 
 VOL. I. 12 
 
266 NOTES. 
 
 8. — fordgn appard. There ia no need of supposing an. idolatrous 
 practice to be denoted. The prophet refers to the dissipated and 
 proud, who adopted the dress of foreign nations. 
 
 9. — over tfie threshold. The connection seems to show that this 
 expression denotes brealting into houses by violence. It is said that 
 the Arabs used actually to ride into houses for plunder. Others ex- 
 plain it as denoting the Philistines, in reference to a custom men- 
 tioned in 1 Sara. v. 5. 
 
 12. — on their lees. The thoughtless tranquillity of the rich is com- 
 pared to the fixed, unbroken surface of fermented liquors. 
 
 II. 2. —^ilce diaff; i. e. swiftly as chaff driven by the wind; other- 
 wise, The day, i. e. time, passetk away like chaff. 
 
 5. — nation of the Cherethites ; probably in the southern part of Phi- 
 listia. See Ges. Lex. ad verb., and Ros. on Ezek. xxv. 16. 
 14. — A cry, &e. ; i. e. of some hideous bird. 
 
 III. 8, TJierefore wait for me, &c. This is an ironical threat that 
 punishment should sm-ely come. 
 
 11. — not be ashamed; i. e. thy guilt and thy punishment shall cease. 
 — exalt thyself; i. e, against me,* thou shalt no more be proud, con- 
 temning my laws. 
 
 NOTES ON HABAKKUK. 
 
 Respecting the life of Habakkuk, and the time in which he lived, 
 we have no historical record. The story, in the apocryphal part of 
 D.uiicl, that he brought food to Daniel in the lion's den, is sufficiently 
 refuted by its fabulous aspect, and especially by its inconsistency with 
 the contents of this poem. From these we may infer, with considera- 
 ble probability, that he lived not far from the beginning of the Chal- 
 daian period, when the poet saw the growing power of the Chaldieans, 
 and in his mind's eye discerned the calamities which his country was 
 to receive from them. Ch. i. 6. The actual destruction of the Jew- 
 ish nation is not referred to or implied in any part of the poem. The 
 most common and by far the most probable opinion in regard to the 
 date of the prophecy is, that it was delivered in the reign of Jeboiakim, 
 A. C. 600-604. The prophet was therefore a contemporary of Jere- 
 miah. Jahn argues from ch. i. 2-4, which he considers as a descrip- 
 tion of Jewish immorality, that he must have lived in the early part of 
 tlic reign of jManasseh. I think he is mistaken in the application of 
 
HABAKKUK. 267 
 
 those verses ; and that thej are descriptive of the evils inflicted by the 
 Chaldffians. At first view, indeed, it would seem that the Chaldicans, 
 vs, 5-11, are introduced as ajyents to chastise tlie Jews for the 
 iniquities mentioned in vs. 2-4. But from a survey of the whole 
 poem, or from ch. ii. in particular, it appears that the Chaldieans are 
 introduced as enemies that were to be punished. 
 
 The production of Habakkuk is to be regarded as a whole ; as con- 
 stituting one poem or prophecy, in its form somewhat dramatic. The 
 subject is the calamities wliich had been brought, or which were 
 threatened to be brought, upon his country by the Chaldaians. The 
 prophet boldly expostulates with the Deity on account of these calami- . 
 ties, ch. i. 2-17, and his expostulation seems to be followed by the 
 revelation to him of the future punishment of the Chaldfeans. Cli. iii. 
 ecems to set forth a manifestation of the Deity, as actually interposing, 
 in answer to the prayer of the prophet for the destruction of the ene- 
 mies of the Jews, which was threatened in ch. il. 
 
 In general poetic effect, in strength and beauty of thought, in the 
 union of the loftiest conceptions of lyric poetry with a considerable 
 degree of clearness, and in elegance and pui'ity of diction, Habakkulc 
 is hardly surpassed by any of the Jewish poets. As a specimen of 
 lyric poetry, ch. iii. is probably unequalled. 
 
 I. 4. — law faileth, &c. The opjiression of the Chaldaians would 
 interrupt the regular administration of justice. This must always be 
 t!ie case when a country is invaded. It appears to mc inconsistent 
 with the whole tenor of the poem to understand ver. 2-4 as a descrip- 
 tion of the wickedness of the Jews. According to the representation 
 of the poet throughout, the Jews are the righteous, the Chaldaeans the 
 wicked. 
 
 7. — tlielr law and tfteir dignity; i. e. they acknowledge no law and 
 no dignity but their own. 
 
 9. — multitude, &c. Otherwise, directioriy &c. See Fiirst's Lexicon 
 
 on n:;:jp. 
 
 II. — Omr god; i.e. they trust to their strength, and to their- 
 w^apons of war, rather than to God, according to the character ascribed 
 to Mezentius, Virg. ^n. X. 773 : 
 
 " Dextra, mihi Deus, et telum, quod missile libra, 
 
 Nunc adsint! •' 
 *' My strong right-hand and sword assist ray stroke! 
 
 Those only gods Meaentius will invoke." —r ZJri/c^eTi. 
 
 17. — empty tlie net; i. e. dispose of the captives already taken. 
 
 II, 1. -TT lehqt I shall answer to my expostidafion, or upon my eos^})QStu- 
 lation. This rendering, though obscure at first view, on account of the 
 conciseness of the original and the peculiarity of the sentiment, is, I 
 think, the true one, and is that of the ancient versions. I judged it 
 best not to paraphrase the liue, Ttie meaning of the prophet is, that 
 
2G8 NOTES. 
 
 he would wait to sec what by divine inspiration he should be enabled 
 to answer himself and others, in regard to liis own expostnlation with 
 God, or his complaints respecting the Divine government, in eh. i., 
 and thus quiet his mind. 
 
 2. — may run ; i. e. let the characters be very large and legible, so» 
 that one may read them running,. — may not need to stop, but hold on 
 lira course. In this case, as in others, I have preferred a strictly literal 
 translation to one which might express my inierpvetation of it moiie 
 clearly. Otliers may interpret it differeatly. Thus HoubigBJit su-p- 
 poscs the word run to be used in a figurative sense, so as to make- 
 the line mean, " That he may recid it quicMy who ireads it." Thus we 
 spcaic of running over a book. Others, that he who reads it may run 
 and proclaim the tidings. 
 
 4. — Behold, the, &c. This has special rcference to the Chald£ean5, 
 in comparison with whom the Jews are called "just " in the antithetic 
 line. — sfiall live; i.e. be safe, prosperous, happy. — faithfulness; i.e. 
 his truth and integrity. 
 
 9. — evil hand; i. e. from the assaults of his enemies. 
 
 II. — the stone, &c. ; i. e. the very stones of the cities overthrown 
 by the Chaklfenns proclaim their violence and cruelty. 
 
 13. — for fhefre; i.e. for that which is soon to be burned up, viz. 
 Babylon, their capital city. — for naught; i. u. for that which shall be 
 brought to nothing. Comp. Jer. li. 58. 
 
 14. — knowledge of the glory, &c. ; i. c. the perfections of God will be 
 widely displayed in the destruction of Babylon, and the deliverance of 
 his people. 
 
 15. — giveth his neighbor drink. Under this image the meaning is 
 conveyed, that Babylon, in various ways, by arts and arms, had sub- 
 jected nations to her, and treated them with the utmost scorn. 
 
 17. — Lebanon in this verse probably represents Judsea. — shaU 
 covei- thee; i. e. fall, as a just retribution upon thine own head. — de- 
 struction of the beasts ; i, e. the desolation and slaughter of the inhabitants 
 (if the land, witli whit'h they were terrified, as wild beasts by hunters. 
 For as Lebanon in this verse denotes the land of Israel, so the beasts 
 of Lebanon denote the people of Israel. 
 
 20. Be silent. " When an Asiatic sovereign goes to the mosque 
 on any of their great festivals, such as the Bairam, the deepest silence 
 reigns among all his retinue, viziers, foreign ambassadors, &c. They 
 all bow respectfully before him, but no word is spoken, no sound 
 uttered- It is to this species of reverence that the prophet alludes." 
 — Adam C/urlce. 
 
 III. 1. The prayer, &c. It appears to me probable that this title 
 was inserted by some transcriber. This chapter appears not to be an 
 independent production, but to be connected with what precedes, as a 
 part of a whole poem. — an ode; probably of a particular kind, un- 
 known to ns. Otherwise, in the manner of an elegy. 
 
 2. — revive thy work; i. e. again manifest that power for the deliver- 
 
HABAKKUK. 269 
 
 ance of thy people which was manifested in times past, —the years; 
 i. 0. the years of calamity through which we have been passing. 
 
 3. God Cometh from Teman. It seems to me that it is much 
 more appropriate to the connection, to understand the poet as repre- 
 senting, in lofty poetie language, borrowed in some measure from 
 scenes in the Jewish history, a present or future interposition of the 
 Deity, tlian to suppose that he is merely mentioning historical facts for 
 their encouragement, according to the translation of the common ver- 
 sion. The objections of Schnurrer, who is followed by Rosenmueller, 
 to this view, do not make sufficient allowance lor the bold and lyrical 
 character of the representation. 
 
 3. — Selah. The most probable supposition in regard to this term 
 is, that it was a direction to the singers to be silent ; i. e. to pause a 
 Uuk, while the instruments played an interlude or symphony. See 
 Ges. .Ill verb. As it is not a pait of Scripture, and is of no use, I 
 omit it in the text. 
 
 4. His bi-iyldness ; otherwise, tJte brightness or splendor ; i. e. 
 which issued from the dark clouds with which the Deity was envel- 
 oped. — liai/s, &c. May not this denote that lightnings were in his 
 h.ands ? See Job xxxvi. 32, He coveretk las hands with lightning. Also 
 xxxvii. 3, 11, 15. 
 
 6. — nieasureth, &c. If wc might disregard Hebrew usage and trust 
 to an Arabic root, the rendering mig-ht be sitaketli^ &e. 
 
 7. — Cushan : a poetical word for Cush. Professor Kobinson, in his 
 edition of Calmet, supposes Cush to denote, — 1. a country in Africa, 
 viz. Ethiopia, south of Egypt; 2. in Southern Arabia; and 3. the re- 
 gions of Persis, Chusistan, and Susiana. See Ges. Lex. ad verb., 
 and .Robinson*s Calmet, Art. Cush and Ethiopia. 
 
 9. — made bare; i.e. taken from its case. Harmer informs us, fiTOn 
 Sir John Chardin, that the Oriental bows were wont to be carried 
 in a case hung to the girdle. The airotvs of the Almighty are thun- 
 derbolts. As to the translation of the line, I have but little confidence 
 in it, but give what seems least objectionable. The idea is, that the 
 weapons which God commands to execute judgment have curses and 
 destruction as their consequences. 
 
 11. — remain, &c. The representation seems to be, that there was 
 darkness, and storm with lightning, &c., as instruments of Divine pun- 
 ishment. The sun and moon remained obscured by clouds in their 
 habitation, when the lightnings, the arrows and spears of the Almighty, 
 ilew. Comp. Joel ii. 10; Zeph. i. 15. Some understand (Ae arrows 
 and speiir as denoting weapons employed by Hebrew warriors, which 
 weapons by their brightness and thickness obscured the light of the 
 sun, &c. This does not seem so agreeable to the connection, or to 
 similar passages in the Old Testament. 
 
 13. — to the neck. This is probably a phrase 'which had a deter- 
 mined signification when employed by the author, but is now ambigu- 
 ous. I should understand it of the depth to which they razed the 
 foundations, as it were man-deep, so tliat, if a man stood in them, his 
 head only would be above them. 
 
270 NOTES. 
 
 17. — blossom; i.e. put forth its fruit. For the fig-tree does not 
 strictly put forth blossoms, but shoots out the figs, like so many little 
 buttons, with their flowers, small and imperfect as they are, within 
 them. 
 
 NOTES ON OBADIAH. 
 
 There is no information in the sacred records respecting the life of 
 Obadiah, and the time in which he lived, nor any tradition worthy of 
 the least regard. 
 
 It is probable that he was a contemporary of Jeremiah, as it appears 
 from ver. 11 that he wrote after the destruction of Jerusalem, and de- 
 nounced punishments agaiust the Edomites similar to those which are 
 contained in Jeremiah. Comp. Jer. xlix. There is an agreement not 
 only in the sentiments, but also in words, and even in whole verses, be- 
 tween Obadiah and Jer. xlix. I should think the latter borrowed 
 from the former. 
 
 The book of Obadiah was probably placed by the collector of the 
 prophets next to Amos, and before several more ancient prophets, for 
 no other reason than that in Amos ix. 12 mention is made of the con- 
 quest of Edom by the Jews. 
 
 3. — clefs of Hie rock; better, perhaps, recesses, refuges, asyhms of the 
 rock. The agreement of the expressions used by the prophets in re- 
 gard to ancient Edom ^vith what we know of that country is very 
 striking. It will he interesting to the reader to compai-e some descrip- 
 tion of the celebrated city of Petra with this passage. An account of 
 tlic wonderful ruins of this city, with a wood-cut representing the en- 
 trance to it, may be found in tlie History of Arabia, No. LXVIII. of 
 the Family Library, pp. 142-151. The reader needs not to be re- 
 minded that many of these ruins are of more modern date than the 
 period of the prophecy. There is probably an allusion to it in Jer. 
 xlix. 16 : — 
 
 " Thy torribleiiess bath deceived thee, 
 The pride of thy heiirt, 
 
 Because thou dwellest in tlie recesses of the rock, 
 And boldest the lieight of the hill. 
 Though thou set thy nest on high, b'ke the eagle, 
 From thence will I bring thee down, eaith Jehovah. " 
 
 5. — have ceased stealing, &c. ; lit. Would they not have stolen their siif- 
 fci^nt^. But the parallelism shows that I have given the sense. The 
 
OBADIAH. 271 
 
 idea is, that it was to be more thoroughly wasted than common robbers 
 usually perform their work, who through hurry or satiety leave some 
 property to its possessor. 
 
 7. — to the border. The meaning seems to be, that the allies of the 
 Edomitcs had brought them to the borders of their country, and there 
 abandoned or delivered them to their enemies. The phrase may have 
 had an emphatic or proverbial meaning, which is lost to lis. 
 
 16. For as ye have drunk; i. e. as ye Jews have partaken of the cup 
 of Divine punishment, so shall all the nations partake of it. Comp. 
 Jer. XXV. 27, 28. 
 
 END OF VOL. I. 
 
 Cambridge : Stereotyped and Printed by Welch, Bigelow, & Co. 
 
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