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" of the earth. 13. The envy also of "Ephraim (c) shall depart, and the ad"versaries (d) of Judah shall be cut off: "Ephraim shall not envy Judah, and Judah

shall not vex Ephraim. 14. But they shall fly upon (e) the shoulders of the Philistines (f) toward the west, they shall spoil them of the east together: they shall lay their hand upon Edom and Moab, and the children of Ammon (f) shall obey them. 15. And the LORD shall utterly destroy the tongue (g) of the Egyptian sea, and with his mighty wind shall he shake his hand over the river (h), and shall smite it in the seven streams, and make men go over dryshod. 16. And there shall be an high

(c) v. 13. "Ephraim," i. e. "the ten tribes," he subjects of the kings of Israel. Isaiah reeatedly gives them the appellation of" Ephrahim," because the tribe of Ephrahim was in is time the most powerful. See Is. vii. 2. 5. 17.-Is. ix. 9. So Zech. ix. 10.

(d) v. 13. "Adversaries," rather "enmity." That the dissensions between the ten tribes and the two, those who were under the kings of "Israel, and those who were under the kings of *Judah, should cease." See Zechariah ix. 10. where in the prophecy of the times of christinity it is said, "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off." And Ezek. xxxvii. 21. 22. 24. 28. where, in refernce to times certainly not yet arrived, "Thus saith the Lord God, " Behold, I will take the children of Israel from among the heathen, whither they shall be gone, and will gather them on every side, and bring them into their own land and I will make them one nation in the land upon the mountains of Israel: and one king shall be king to them all and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all and David my servant (i. e. the lessiah)" shall be king over them: and they all shall have one Shepherd: they shall also walk in my judgments, and observe my statutes, and do them: and the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore."

(e) v.14. "Fly upon," i. e. perhaps, "make ⚫ common cause against."

(f) v. 14. "Philistines," "Edom," "Moab," ind the children of Ammon," i. e. (perhaps), the opposers of the true religion. See ante,

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CHAP. XXIV. (i)

EHOLD the LORD maketh the

Bearth (4) empty, and maketh it waste,

"and turneth it upside down, and scattereth "abroad the inhabitants thereof. 2. And "it shall be, as with the people (1) so with "the priest; as with the servant, so with "his master; as with the maid so with "her mistress; as with the buyer so with "the seller; as with the lender, so with "the borrower; as with the taker of usury "so with the giver of usury to him.

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(g) v. 15. "Tongue." A narrow piece of land running into the sea. So 11 Lucan 613: "Tenuem producit in æquora linguam." This and the next verse are figurative; and the meaning probably is, that so far from impediments to the return of the Jews and Israelites, it should meet with the greatest facilities-there should be no obstacle-that where land would obstruct them, it should be swallowed upwhere water, it should be made dry that God would interpose as signally and effectually, as if he were to destroy the tongue of the Egyptian sea, and make it water; or as if he were to dry up the streams of the Nile or Euphrates, and make it land.

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(b) v. 15. "The river," i. e. either" the "Nile," or, (Mede 529.) " the Euphrates." (i) There are no marks in this chapter to confine its predictions to any one particular event. It might have in view each of the three great desolations; that by Shalmanezer, who carried away the ten tribes; that by Nebuchadnezzar, who carried the inhabitants of Judah and Jerusalem to Babylon; or that by the Romans, who finally destroyed Jerusalem within 40 years after our Saviour's crucifixion; and it might relate even to more distant times. (k) v. 1. "The earth," i. e. "the land of "Judea.'

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() v. 2. "As with the people, &c." i.e. "all ranks shall undergo the same fate: none "shall escape."

"" 3. The land shall be utterly emptied, and "utterly spoiled: for the Lord hath spoken "this word. 4. The earth mourneth, and "fadeth away, the world languisheth and "fadeth away, the haughty people of the "earth do languish. 5. The earth also is "defiled under the inhabitants thereof: "because they have transgressed the laws,

changed the ordinance, broken the ever"lasting covenant (m). 6. Therefore hath "the curse devoured the earth, and they "that dwell therein are desolate: therefore "the inhabitants of the earth are burned, "and few men left. 7. The new wine "mourneth ("), the wine languisheth, all "the merry-hearted (o) do sigh. 8. The "mirth of tabrets ceaseth, the noise of "them that rejoice endeth, the joy of the "harp ceaseth. 9. They shall not drink. "wine with a song (p), strong drink shall "be bitter to them that drink it. Ic. The "city of confusion (q) is broken down: house is shut up that no man may

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(m) v. 5. "The everlasting covenant," i. e. "that made at mount Sinai." Exod. xxiv. 3 to 8.

(n) v.7. "The new wine mourneth," i. e. either, "the means of making new wine fail, "from the destruction of the vineyards," or even that, which above all things used to "produce mirth, no longer has that effect." (0) v.7. "The merry-hearted," i. e. " those

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"who used to be so."

(p) 9. "With a song," i. e. " there will "be no cheerfulness or singing even amongst "those who drink wine."

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(q) v. 10. "Confusion," or "vanity, idolatry."

(r) v. 11. "A crying for," i. e. (perhaps) a scarcity of," "complaints for want of it." (s) v. 13. "As the shaking of an olive tree, " and as the gleaning grapes, &c." i. e. probably "a remnant," for which these might be proverbial expressions; such as remains to those who have to shake the olive tree, or glean the grapes. See Jer. xlix. 3. "If grape gatherers come to thee, would they not "leave some gleaning grapes." And Obad. i. 5. the same expression; and see post, Is. lxv. 8. (t) v. 14. They," i. e. "the remnant." (u) v. 15. "Fires, or "c rivers,' " "vallies." (x) v. 16. The first part of this verse probably refers to the reception of the gospel by the Gentiles, the latter, to the rejection of it by the Jews: the former, a subject of exultation, the latter of grief: and then the follow

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"come in. 11. There is a crying for (r) "wine in the streets, all joy is darkened, "the mirth of the land is gone. "the city is left desolation, and the gate is "smitten with destruction. 13. When "thus it shall be in the midst of the land " among the people, there shall be as the "shaking of an olive tree, and as the "gleaning-grapes (s) when the vintage is "done. 14. They (4) shall lift up their "voice, they shall sing for the majesty of "the LORD, they shall cry aloud from t "sea. 15. Wherefore, glorify yet "Lord in the fires (u) even the name of the "LORD God of Israel in the isles of the sea.

16. From (x) the uttermost part "of the earth have we heard songs, even "glory to the righteous: but I said, "M "leanness, my leanness (y), woe unto me: "the treacherous dealers (z) have dealt (4) "treacherously, yea, the yea, the treacherous "dealers have dealt (z) very treacherously.

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17. Fear (b) and the pit, and the snare

ing verses intimate the heavy vengeance which would come upon the Jews.

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(y) v. 16. My leanness," i. e. probably, either an exclamation of sorrow, as "alas," or it may refer to the Jews, Isaiah people, and intimate a great scarcity of tre worshippers from amongst them.

(z) v. 16. "The treacherous dealers," ie probably," the Jews." The expression here used might have some well known application in Isaiah's time. It occurs again, Isaiah xxi. 2 "A grievous vision is declared unto me: the "treacherous dealer dealeth treacherously, and the "spoiler spoileth." The meaning may be that the Jews, who had so often dealt deceitfully with God, would deal much more so, and incur much heavier punishments.

(a) v. 16. Have dealt," or "deal.” k .probably refers to future conduct.

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(b) v. v. 17. Fear," rather "the ter;" a contrivance to frighten beasts into the us The same idea and expressions occur, Jer. xkü. 3. "Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab: he that "fleeth from the fear shall fall into the pit, "and he that getteth up out of the pit shall "be taken in the snare.' The resemblance of the words here used for " fear, the pit, and “the snare,” is a remarkable instance of what frequently occurs in Isaiah, viz. using together words of nearly the same sound. The words are, "Pahad, Pahat, and Pah."

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"are upon thee, O inhabitant of the "earth (c). 18. And it shall come to that he who fleeth from the noise pass, " of the fear, shall fall (d) into the pit; and he that cometh up out of the midst of the pit, shall be taken in the snare: for the windows from on high are open (e), and the foundations of the earth do shake. 19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. 20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage, and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again. 21. And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. 22. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. 23. Then the moon (f) shall be confounded, and the sun (f) ashamed, when (g) the LORD of hosts shall reign in mount Zion and in Jerusalem, and before his ancients gloriously."

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(c) v. 17. "Earth," i. e. probably, "Judea." (d) v. 18. Shall fall, &c." The dangers all be so numerous, that by evading one, a an shall only fall into another. So Amos "As if a man did flee from a lion, and 19. a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him." (e) v. 18. " judgments."

Open,"
""to send forth God's

(f) v. 23. “The moon," and "the sun,”

"the chief rulers." Mede 449. Or “the moon" may mean "the people," and "the sun" "their ruler." Sir 1. Newton.Lowth 187.

(g), v. 23. "When, &c." This may (perps) refer to a period not yet arrived.

(5) An hymn of triumph and thanksgiving: king back upon past deliverances, and forard to future blessings, and to the times of essiah: perhaps to some events not yet acmplished.

(i) v. 2. "Strangers," or " oppressors," deceivers ;"" built," i. e. " rebuilt." (E) v. 3. "Glorify," i. e. probably, "turn to thy worship."

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CHAP. XXV. (b)

LORD thou art my God, I will exalt thee, I will praise thy "name; for thou hast done wonderful things; thy counsels of old are faithful"ness and truth. 2. For thou hast made "of a city an heap; of a defenced city, a "ruin: a palace of strangers (i) to be no "city, it shall never be built (i). 3. There"fore shall the strong people glorify (k) "thee, the city of the terrible nations shall "fear thee. 4. For thou hast been a "strength to the poor, a strength to the "needy in his distress, a refuge from the 66 storm, a shadow from the heat, when "the blast of the terrible ones is as a storm "against the wall (7). 5. Thou (m) shalt "bring down the noise of strangers, as "the heat in a dry place; even the heat "with the shadow of a cloud: the branch "of the terrible ones shall be brought low. ❝ 6. And in this mountain shall the LORD "of hosts make unto all people a feast (n) "of fat things, a feast of wines on the "lees, of fat things full of marrow, of "wines on the lees well refined. 7. And "he will destroy in this mountain the face.

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(1) v. 4. "A storm against the wall," or a "winter storm" Bishop Lowth. or "undation of water."

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(m) v. 5. The meaning perhaps is, "Thou "shalt frustrate the violence of strangers, with as much ease and as suddenly and effectually as thou frustratest the effect of heat upon a dry place by interposing the shadow of a "cloud." The translation might perhaps be, "as the heat upon a dry place, so is the vio"lence of strangers: thou removest the heat by "the shadow of a cloud." (Even so) the "branch or exultation of the terrible ones shall "be brought low, or clouded over." The verb used in the original for " brought low," probably comes from the same root with what signifies "a cloud," and the resemblance of sound probably produced the expression.

(n) v.6. "A feast, &c." i.e. "the Christian "dispensation. 1 Barr. 49." Or it may refer specially to that period, in Is. ii. 2. ante, when "the mountain of the Lord's house shall be "established in the top of the mountains, &c. "and all nations shall flow unto it, &c."; and in Is. xi. 9. ante," when they shall not hurt "nor destroy in all God's holy mountain."

"of the covering (0) cast over all people, "and the veil (o) that is spread over all na"tions. 8. He will swallow up (p) death " in victory, and the Lord GOD will wipe

away tears from off all faces, and the "rebuke (g) of his people shall he take

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away from off all the earth: for the "LORD hath spoken it. 9. And it shall be "said in that day, "Lo this is our God, "we have waited for him, and he will save 68 this is the LORD, we have waited for ❝ him, we will be glad, and rejoice in his "salvation. 10. For in this mountain "shall the hand of the LORD rest (r) and "Moab (r) shall be trodden down under "him, even as straw is trodden down for the "dunghill. 11. And he shall spread forth "his hands in the midst of them, as he "that swimmeth spreadeth forth his hands "to swim and he shall bring down their "pride together with the spoils of their "hands. 12. And the fortress of the high "fort of thy (s) walls shall he bring down, "lay low, and bring to the ground, even to "the dust."

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(p) v. 8. "Swallow up, &c." "When this "corruptible shall have put on incorruption, " and this mortal shall have put on immor"tality, then shall be brought to pass the saying that was written, "Death is swallowed up in victory." 1 Cor. xv. 54.

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(g) v.8. "The rebuke, &c." "The taunts, cast upon them in their distress, that theirs "could not be the true God, who could suffer "them to be so depressed."

(r) v. 10. "Rest," or "give rest." Bp. Lowth.-" -"Moab," i. e. "God's adversaries ;" the people who opposed his religion. See ante, Is. xi. 14. and the note there.

(s) v.12. "Thy," i.e. (perhaps) "Moab's;" the places that oppose true religion; or it may mean, that God will bring down the fortress of the fort of the walls of his holy mountain, because it will no longer stand in need of human means for its protection; for (as in the first verse of the following chapter)

"which keepeth the truth may enter in. "3. Thou wilt keep him in perfect peace, "whofe mind is stayed on thee: because "he trusteth in thee. 4. Trust ye in "the LORD for ever: for in the LORD "JEHOVAH is everlasting strength.

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5. For he bringeth down them that "dwell on high, the lofty city he layeth "it low; he layeth it low, even to the "ground, he bringeth it even to the dust.

6. The foot shall tread it down, er "the feet of the poor, and the steps of t "needy. 7. The way of the just is "rightness: thou, most upright, "weigh the path of the just (z). 8. T "in the way of (a) thy judgments, O LORD, "have we waited for thee; the desired

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our soul is to thy name, and to the re"membrance of thee. 9. With my sou! "have I desired thee in the night, yea "with my spirit within me will I seek thee "early for when thy judgments are in "the earth, the inhabitants of the wor "will learn righteousness. 10. Let "favour (b) be shewed to the wide, "will he not learn righteousness: in the "land of uprightness will he deal unjust " and will not behold (6) the majesty of the "LORD. 11. LORD (c), when thy hand is "lifted up, they will not see: but they sha!! and be ashamed for their envy "people, yea the fire of thine enemies

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(t) A hymn, upon a renewal of God's kindness, calling to mind past misconduct, but prefessing perfect confidence in future protection.

(u) v. 1. “That day." Some period in the times of the Messiah: a period referred to the preceding chapter.

(x) v. 1. "Salvation," i. e. his protecti instead of human means.

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(y) v. 2. "The righteous nation." Pt. haps all righteous people;" or ❝tion that at the time referred to, the Jew "should deserve this appellation."

(*) v. 7. Bp. Lowth reads, "The way of "the just is strait: thou most exactly leveliest, "&c." And then the idea is figurative, that God relieves the upright from all difficulties. (a) v. 8. " In the way of," i. e. perhaps "during."

(b) v. 10. "Let favour, &c." Neither kind. "Behold ness nor example will affect him. i.e." regard."

(c) v. 11. The Sept. translation is, "Lo

shall devour them. 12. LORD, thou wilt ordain peace for us: for thou also hast wrought (d) all our works in us. 13. O LORD our God, other lords besides thee have had dominion over us: but by thee (e) only will we make mention (ƒ) * of thy name. 14. They are dead, they * shall not live; they are deceased, they shall not rise: therefore hast thou (g) visited and destroyed them, and made all their memory to perish. 15. Thou hast increased the nation, O LORD, thou hast increased the nation, thou art glorified; thou hast removed it far unto all the ends of the earth. 16. LORD, in trouble have they (k) visited thee, they (k)

thy hand has been lifted up, and they have not seen: but they shall see, and be ashamed. Sorrow shall seize the people that will not - learn; and even now, the fire destroyeth those who have set themselves against thee." p. Lowth reads, "They shall see with confusion thy zeal for thy people; yea, the fire shall burn up thine adversaries."

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(d) v. 12. "Thou also hast wrought, &c." "whatever we have done, is to be ascribed to thy aid."

(e) v. 13. "By thee, &c." i. e. (perhaps) we have had such wonderful deliverances from thee, as constrain us to make thee alone the object of our worship."

(f) v.13. "Make mention of," i. e. " call upon, invoke, worship." One of the innctions to the Israelites was, Exod. xxiii. 13. make no mention of the name of other gods, neither let it be heard out of thy mouth." (g) v. 14. "Therefore hast thou," or rather because thou hast." A distinction may be tended between those whom God visits with ath for their wickedness, and the righteous, ho die in the course of nature, and who may referred to in verse 19. by the appellation "thy" (i.e. God's) "dead :" that the former all not rise to future happiness, the latter all. See 2 Graves's Lectures 248.-Peters Job, 223 to 226.-Mede 578.

(b) v. 15. “ They" and "them," or per

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ps we " and "us."

(i) v. 19. "Thy dead," i. e. (probably) they ho, according to Balaam's wish, Numb. xxiii. ."die the death of the righteous;" or, in the guage of Rev. xiv. 13. "die in the Lord." (k) v. 19. For " together with my dead body, &c." read "the corpses shall be raised;" = "my corpses" (i. e. they who die for y name, for professing my religion)" shall be raised," Mede 578. Lightfoot gives

"poured out a prayer when thy chastening 66 was upon them (k). 17. Like as a woman' "with child that draweth near the time of "her delivery, is in pain, and crieth out "in her pangs; so have we been in thy "sight, O LORD. 18. We have been "with child, we have been in pain, we "have as it were brought forth wind, we "have not wrought any deliverance in the "earth, neither have the inhabitants of the "world fallen. 19. Thy dead (i) men shall "live, together with my dead body (k) shall "they arise: awake and sing ye that dwell "in dust for thy dew is as the dew of "herbs (1), and the earth shall cast (m) out "the dead. 20. Come my people, enter (n)

the passage this meaning: "Thy dead men " (i. e. they who are at present dead to thee, the Gentiles)" shall live, together with my " (i. e. the Messiah's) "dead body shall they "arise" making their conversion, their being raised from a spiritual death, the thing referred to. a Lightfoot, 590. 1105.

(1) v. 19. "The dew of herbs." Perhaps a proverbial expression, to denote extraordinary refreshment or invigoration. It may signify here, that the dead should receive as signal a revival, as parched grass does from a strong dew. Or it might mean, that the multitude of bodies raised should be as numerous as the drops of morning dew, i. e, innumerable.

(m) v. 19. "Cast out," or "yield up." Bp. Lowth observes upon this verse, that it shews clearly that the doctrine of a resurrection was at that time common. In Dan. xii. 2. 3, that idea is most unequivocally expressed:

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Many of them that sleep in the dust shall "awake, some to everlasting life, and some "to shame and everlasting contempt: and "they that be wise shall shine as the bright

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ness of the firmament, and they that turn many to righteousness as the stars for ever " and ever." The passages upon this point are collected, and the question fully discussed, in the third part of Dr. Graves's Lectures, Lect. 4. See Ps. xvii, 16.-Ps, xlix.-Ps. xv, -and Ps. lxxiii. 23,

() v. 20. "Enter, &c," An intimation that in the time of God's visitation they should escape. During the destruction of the first born of Egypt, it was an injunction to the Israelites, that none of them should "go out "of the door of his house until the morning." (See Exod. xii. 22.) and the direction here to enter into their chambers, &c. implied that they should now meet with a similar deliver,

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