CHAP. XXXII.

1. And princes-], without; so the ancient versions. An ancient MS. has 1, and his princes.

2. As the shadow of a great rock] The shadow of a great projecting rock is the most refreshing that is possible in a hot country, not only as most perfectly excluding the rays of the sun; but also having in itself a natural coolness, which it reflects and communicates to every thing about it.

3. And him the eyes] For , Le Clerc reads 1, of which mistake the Masoretes acknowledge there are fifteen instances; and many more are reckoned by others. The removal of the negative restores to the verb its true and usual sense.

6. The fool will still utter folly] A sort of proverbial saying; which Euripides (Bacchæ, 369.) has expressed in the very same manner and words: μωρα γαρ μωρος λέγει. Of this kind of simple and unadorned proverb or parable, see De S. Poes. Hebr. Prælect. xxiv.

Ibid. Against JEHOVAH] For, two MSS. read by, more properly. 7. As for the niggard his instruments-] His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression; . The first word is expressed with some variety in the MSS.: seven MSS. read, one, another

.וכולי

Ibid. And to defeat the assertions-] A word seems to have been lost here, and two others to have suffered a small alteration; which has made the sentence very obscure. The LXX have happily retained the rendering of the lost word, and restored the sentence in all its parts: kai dia

frequently render the verb by diarredaσal. A MS. reads 771; which gives authority for the preposition necessary to the sense; and LXX. Syr. Chald. read D).

8. And he by his generous—] “ Of the four sorts of persons mentioned, ver. 5. three are described, ver. 6, 7, and 8. but not the fourth." SECKER. Perhaps for NT we ought to read yw.

11.-gird the sackcloth-] pv, sackcloth, a word necessary to the sense is here lost; but preserved by LXX, MSS., Alex. and Pachom. and 1. D. II. and edit. Ald. and Comp. and Arab. and Syr.

Ibid. Tremble-be disquieted-strip ye-] M, DVD, &c. These are infinitives, with a paragogic, according to Schultens Institut. Ling. Hebr. p. 453. and are to be taken in an imperative sense.

12. Mourn ye for the pleasant field] The LXX, Syr. and Vulg. read 150, mourn ye, imperative: twelve MSS. (five ancient), two editions,

LXX, Aquila, Sym. Theod. Syr. Vulg. all read, field; not ", breasts.

13. —and the brier shall come up] All the ancient versions read, with the conjunction. And an ancient MS. has, which seems to be right; or rather: and there is a rasure in the place of ¶2 in another ancient MS.

Ibid. Yea over all—] For, the ancient versions, except Vulg. seem to have read. may perhaps be a mistake for or above-mentioned. It is not necessary in this place.

13-18. Over the land of my people-] This description of impending distress belongs to other times than that of Senacherib's invasion, from which they were so soon delivered. It must at least extend to the ruin of the country and city by the Chaldeans. And the promise of blessings, which follows, was not fulfilled under the Mosaic dispensation; they belong to the kingdom of Messiah. Compare ver. 15. with chap. xxix. 17. and see the note there.

14. Ophel] It was a part of mount Sion rising higher than the rest; at the eastern extremity, near to the temple, a little to the south of it: called by Micah, iv. 8. Ophel of the daughter of Sion." It was naturally strong by its situation, and had a wall of its own, by which it was separated from the rest of Sion.

15. And the fruitful field] ), fifteen MSS. (six ancient), and two editions: which seems to make the noun an appellative.

66

19. The city shall be laid level with the plain] For, Syr. reads . The city, probably Ninivel, or Babylon: but this verse is very obscure. Saltus; Assyriorum regnum: civitas; magnifica Assyriorum castra." Ephræm. Syr. in loc. For 2), a MS. has 77"); and so conjectured Archbishop Secker, referring to Zech. xi. 2.

20. who sow your seed in every watery place] Sir John Chardin's note on this place is: "This exactly answers the manner of planting rice; for they sow it upon the water: and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water." Harmer's Observ. i. p. 280." Rice is the food of two-thirds of mankind." Dr. Arbuthnot. "It is cultivated in most of the eastern countries." Miller. "It is good for all, and at all times." Sir. J. Chardin, ibid. "Le ris, qui est leur principal aliment et leur froment (i. e. des Siamois), n'est jamais assez arrosé; il croit au milieu de l'eau, et les campagnes ou on le cultive ressemblent plutôt à de maréts que non pas à des terres qu'on laboure avec la charue. Le ris a bien cette force, que quoy qu'il y ait six ou sept pieds d'eau sur lui, il pousse toujours sa tige au dessus, et le tuyau qui le porte s'eleve et croit à proportion de la hauteur de l'eau qui noye son champ." Voyage de l'Evêque de Beryte, p. 144. Paris, 1666.

CHAP. XXXIII.

THE plan of the prophecy, continued in this chapter, and which is manifestly distinct from the foregoing, is peculiarly elegant. To set it in a proper light, it will be necessary to mark the transitions from one part of it to another.

In ver. 1. The prophet addresses himself to Senacherib, briefly, but strongly and elegantly, expressing the injustice of his ambitious designs, and the sudden disappointment of them.

Ver. 2. The Jews are introduced offering up their earnest supplications to God in their present distressful condition; with expressions of their trust and confidence in his protection.

Ver. 3 and 4. The prophet, in the name of God, or rather God himself, is introduced addressing himself to Senacherib, and threatening him, that notwithstanding the terror which he had occasioned in the invaded countries, yet he should fall, and become an easy prey to those whom he had intended to subdue.

Ver. 5 and 6. A chorus of Jews is introduced, acknowledging the mercy and power of God, who had undertaken to protect them; extolling it with direct opposition to the boasted power of their enemies; and celebrating the wisdom and piety of their king Hezekiah, who had placed his confidence in the favour of God.

Then follows, ver. 7—9. a description of the distress and despair of the Jews, upon the king of Assyria's marching against Jerusalem, and sending his summons to them to surrender, after the treaty he had made with Hezekiah on the conditions of his paying, as he actually did pay to him, three hundred talents of silver, and thirty talents of gold. 2 Kings. xviii. 14-16.

Ver. 10. God himself is again introduced, declaring that he will interpose in this critical situation of affairs, and disappoint the vain designs of the enemies of his people, by discomfiting and utterly consuming them.

Then follows, ver. 11-22. still in the person of God (which however falls at last into that of the prophet), a description of the dreadful apprehensions of the wicked in those times of distress and imminent danger; finely contrasted with the confidence and security of the righteous, and their trust in the promises of God, that he will be their never-failing strength and protector.

The whole concludes, in the person of the prophet, with a description of the security of the Jews, under the protection of God, and of the wretched state of Senacherib and his army, wholly discomfited, and exposed to be plundered even by the weakest of the enemy.

Much of the beauty of this passage depends on the explanation above given of ver. 3 and 4. as addressed by the prophet, or by God himself, to Senacherib; not, as it is usually taken, as addressed by the Jews to God, ver. 3. and then, ver. 4. as addressed to the Assyrians. To set this in a clear light, it may be of use to compare it with a passage of the prophet Joel; where, speaking of the destruction caused by the locusts, he sets in the same strong light of opposition, as Isaiah does here, the power of the

enemy, and the power of JEHOVAH, who would destroy that enemy. Thus Isaiah, to Senacherib:

"When thou didst raise thyself up, the nations were dispersed—”.

ver. 3.

"But now will I arise, saith JEHOVAH;

Now will I be exalted."

ver. 10.

And thus Joel, ii. 20, 21.

"His stink shall come up, and bis ill savour shall ascend; Though he hath done great things.

Fear not, O land, be glad and rejoice;

For JEHOVAH will do great things."

1. —thou plunderer-] See note on chap. xxi. 2.

Ibid. —when thou art weary-]", alibi non extat in s. s. nisi f. Job xv. 29. —simplicius est legere. Vid. Capell. nec repugnat Vitringa. Vid. Dan. ix. 24., " SECKER.

2. —our strength-] For Oy, Syr. Chald. Vulg. read, in the first person of the pronoun, not the third: the edition of Felix Pratensis

,in the margin זרעתינו has

3. From thy terrible voice—] For 17, LXX, and Syr. read TN; whom I follow.

6.

thy treasure-] O`Onoavpos oov, Sym. He had in his copy TN,

.אצרו not

7.—the mighty men raise a grievous cry] Three MSS. read that is, lions of God, or strong lions; so they called valiant men, heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. p. i. lib. iii. cap. 1. "Mahomet ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d'Assad Allah, qui signifie, le lion de Dieu." D'Herbelot, p. 427. And for, Syr. and Chald. read, whom I follow. Chald. Syr.

meaning, is not clear.

with what : יראה or אראה להם Aquila, Sym. and Theod. read

.SECKER ".רוחי כמו read רוחכם For *

9. —are stripped—] LXX, pavɛpa ɛσraι they read. 11. And my spirit-] Which reading is confirmed by Chald. where, my word, answers to, my spirit.

15. —the proposal of bloodshed] A MS. reads 72.

18. Where is he that numbered the towers?] That is, the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers; that he might know where to make the assault with the greatest advantage: as Capaneus before Thebes is represented in a passage of the Phoenissæ of Euripides, which Grotius has applied as an illustration of this place:

Εκεινος έπτα προσβάσεις τεκμαίρεται

Πυργών, ανώτε και κατω τείχη μέτρων.

ver. 187.

20. Thou shalt see-] For in, read in, with the Chaldee. Houbigant.

21. But the glorious name of JEHOVAн—] I take □ for a noun, with LXX, and Syr.; see Psal. xx. 1. Prov. xviii. 10.

23. Thy mast-] For, their mast, Syr. reads T. LXX,

and Vulg., d iros oov erλivev' thy mast is fallen aside; LXX,

is not לא כן or rather ;תרנך (פנה) or נטה they seem to have read

firm, the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable; as the present reading is to me extremely obscure.

24. Neither shall the inhabitant say-] This verse is somewhat obscure: the meaning of it seems to be, that the army of Senacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance: that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder.

The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God, and a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the Psalmist:

"Who forgiveth all thy sin;

And healeth all thine infirmities."

Psal. ciii. 3.

Where the latter line only varies the expression of the former. And our blessed Saviour reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mark ii. 9. See also Matt. viii. 17. Isa. liii. 4. Qui locus Isaiæ, "1 Pet. ii. 24. refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiæ et bonitatis est utrumque præstare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur." Wetstein on Matt. viii. 17.

That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain, that Hezekiah, by his treaty with Senacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure: he not only gave him all the silver and gold that was in his own treasury, and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army we find, that he " had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones," &c. 2 Chron. xxxii. 27. He was so rich, that, out of pride and vanity, he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army.

CHAP. XXXIV. AND XXXV.

THESE two chapters make one distinct prophecy; an entire, regular, and beautiful poem, consisting of two parts: the first containing a denunciation of divine vengeance against the enemies of the people or church of God; the second describing the flourishing state of the church of God, consequent upon the execution of those judgments. The event