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"LORD rest (i), and Moab (i) shall "be trodden down under him, even as "straw is trodden down for the dung"hill. 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 for"tress of the high fort of thy (k) walls "shall he bring down, lay low, and "bring to the ground, even to the dust."

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CHAP. XXVI. (1)

IN that day (m) shall this song be 66 sung in the land of Judah, "We "have a strong city, salvation (n) will "God appoint for walls and bulwarks. "2. Open ye the gates, that the right"eous nation (o) which keepeth the "truth may enter in. 3. Thou wilt "keep him in perfect peace, whose "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. "5. For he bringeth down them that "dwell on high, the lofty city he lay"eth it low; he layeth it low, even to

(i) v. 10. "Rest," or "give rest. Bp. "Lowth." 66 Moab," i. e. "God's ad"versaries;" the people who opposed his religion. See ante, 634. Is. xi. 14. and the note (u) there.

(k) v. 12. Thy," i. e. (perhaps) "Moab's;"" the places that the 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) "sal"vation shall God appoint for walls and "bulwarks."

(2) A hymn upon a renewal of God's kindness, calling to mind past misconduct, but professing perfect confidence in future protection.

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

(n) "Salvation," i, e. "his protection, "instead of human means.'

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(o) v. 2." The righteous nation." Perhaps, "all righteous people;" or an intimation, that at the time referred to

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we waited for thee; the desire of our "soul is to thy name, and to the re"membrance of thee. 9. With my "soul have I desired thee in the night,

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yea with my spirit within me will I "seek thee early: for when thy judg "ments are in the earth, the inhabit"ants of the world will learn right"eousness. 10. Let favour (r) be "shewed to the wicked, yet will he not "learn righteousness; in the land of "uprightness will he deal unjustly, and "will not behold (r) the majesty of "the LORD. 11. LORD (s), when thy "hand is lifted up, they will not see: "but they shall see, and be ashamed "for their envy at the people, yea "the fire of thine enemies shall "devour them. 12. LORD, thou wilt "ordain peace for us: for thou also "hast wrought (t) all our works in (»)

the Jews should deserve this appellation. See ante, Isaiah i. 26.

(p) v. 7. Bp. Lowth reads, "The way "of the just is strait: thou most exactly "levellest, &c." And then the idea is figurative, that God relieves the upright from all difficulties.

(q) v. 8. "In the way of," i. e. (perhaps) "during."

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

(s) v. 11. The Sept. translation is, "Lord, "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 them"selves against thee." Bp. Lowth reads, "They shall see with confusion thy zeal "for thy people; yea, the fire shall burn up thine adversaries."

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

(u)" In" or "for." Fab. 199.

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over us but by thee (v) only will 66 we make mention (w) of thy name. "14. They are dead, they shall not "live; they are deceased, they shall not "rise: therefore (x) hast thou 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 (y) vi"sited thee, they (y) poured out a prayer "when thy chastening was upon them (y). "17. Like as a woman with child that

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(v) v. 13. "By thee, &c." i. e. (perhaps) 66 we have had such wonderful deliverances "from thee, as constrain us to make thee "alone the object of our worship."

(w) "Make mention of," i. e. "call upon, "invoke, worship." One of the injunctions 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."

(x) v. 14. "Therefore, &c." or "because "thou hast. Fab. 199." A distinction may be intended between those whom God visits with death for their wickedness, and the righteous who die in the course of nature, and who may be referred to in verse 19. by the appellation of "thy" (i. e. God's)" dead:" that the former shall not rise to future happiness, the latter shall. See 2 Graves's Lectures, 248.-Peters on Job, 223 to 226. -Mede, 578.

(y) v. 16. "They," i. e. (probably) "the "people, the nation."

(z) v. 19. "Thy dead, &c." This may mean that "the just," or "such as die in "God's service, Mede, 578," shall rise again, or that they who are spiritually dead, as the Gentiles, shall be raised into life, shall have the opportunity of obtaining life everlasting. See 2 Lightfoot, 590. 1105. Mr. Faber reads, "Thy dead shall "live, my dead body shall arise:" and he considers it as referring to the political reestablishment of the Israelites and Jews. He notices also, as does Bp. Lowth, that the doctrine of a resurrection must have been known at this time, otherwise the verse could not have been understood. In Dan. xii. 2, 3. that idea is most unequivocally expressed: "Many of them 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 (2) men "shall live, together with my dead body (z) "shall they arise: awake and sing ye "that dwell in (a) dust: for thy dew is as "the dew (b) of herbs, and the earth "shall cast (c) out the dead. 20. Come my "people, enter(d) thou into thy chambers, "and shut thy doors about thee; hide "thyself as it were for a little moment,

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 brightness of the "firmament, and they that turn many to "righteousness as the stars for ever and "ever." The passages upon this point (viz. the doctrine of a resurrection during the times of the Old Testament) are collected and the question fully discussed, in the third part of Dr. Graves's Lectures, Lec. 4. See Ps. xvii. 16. - Ps. xlix. Ps. xv. and Ps. lxxiii. 23. See also Acts xxiii. 8. and 1 Cor. xv. 12. to the end.

(a) "Dast," or "the dust," the grave.

(b) "The dew, &c." perhaps a prover bial expression, to denote extraordinary invigoration, or great numbers. The meaning here may be, either that the dead should receive as signal a revival, as parched grass does from a heavy dew, or that the bodies raised should equal the drops of dew in number. See Ps. cx. 3. "The dew "of thy birth is of the womb of the "morning."

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(c)" Cast out," i. yield up." See Rev. xx. 13. The sea gave up the dead "which were in it, &c."

(d) 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. Exod. xii. 22." and the direction here to enter into their chambers, &c. implied that they should now meet with a similar deliverance.

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"until the indignation be overpast. "21. For behold, the LORD cometh out "of his place to punish the inhabitants "of the earth for their iniquity: the "earth also shall disclose her blood, " and shall no more cover her slain.”

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CHAP. XXX. (e)

WOE to the rebellious children, saith "the LORD, that take counsel, but not "of me; and that cover (g) with a co"vering, but not of my spirit, that they add sin to sin: 2. That walk to may "go down into Egypt (and have not "asked at my mouth), to strengthen "themselves in the strength of Pharaoh, "and to trust in the shadow of Egypt. "3. Therefore shall the strength of Pha"raoh be your shame, and the trust in "the shadow of Egypt your confusion." (4. For his princes were at Zoan (h), and his ambassadors came to Hanes (h). 5. They (i) were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach). 6. The burden (k) of the beasts of the south: "Into the land () of trouble "and anguish, from whence come the ແ young and old lion, the viper and "fiery flying serpent, they will carry "their riches upon the shoulders of young asses, and their treasures upon

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(e) A severe rebuke for looking to man for help instead of God; an intimation that God would shew forbearance that the people might turn to him, and that he would then take ample vengeance upon their adversaries. It might refer to the destruction of Sennacherib's army in Hezekiah's time; but it probably referred also to more distant judgments, and perhaps in part to times not yet complete. It was perhaps written in the time of Ahaz.

(g) v.1." Cover, &c." i. e. " look to "other aid than mine; put themselves "under Egypt, not under me."

(h) v. 4." Zoan" and "Hanes," places in Egypt.

(i) v.5. "They," i. e. "the Egyptians." (k) v. 6. "The burthen, &c." i. e. (probably) the cry against the Jews for their folly in bribing the Egyptians, in lading the beasts of the south (i. e. of Egypt) with

their treasures.

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"the bunches of camels, to a people "that shall not profit them." 7. For "the Egyptians shall help in vain, and "to no purpose: therefore have I cried "concerning this, "Their strength (m) is "to sit still." 8. Now go, write it before "them in a table, and note it in a book, "that it may be for the time to come "for ever and ever: 9. "That this is a "rebellious people, lying children, chil"dren that will not hear the law of the "LORD: 10. Which say to the seers (*), "See not;" and to the prophets, "Pro"phesy not unto us right things (0), "speak unto us smooth things, prophesy deceits: 11. Get you out of the way (p), turn aside out of the path, cause the Holy One of Israel to cease (q) from before us." 12. Wherefore "thus saith the Holy One of Israel, "Because ye despise this word, and "trust in oppression and perverseness, "and stay thereon: 13. Therefore this " iniquity shall be to you as a breach "ready to fall, swelling out in a high "wall, whose breaking cometh suddenly "at an instant. 14. And he (r) shall break "it as the breaking of the potter's ves "sel that is broken in pieces, he (r) "shall not spare; so that there shall "not be found in the bursting of it a "sherd to take fire from the hearth, or

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(n) v. 10. "Seers," who received com. munications from God.

(o)"Right things," i. e. " the truth, "what God really imparts," least it should be unfavourable.

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(p) v. 11. "Get ye out of the way," i.e. "avoid, as far as possible, communications "from God, instead of seeking them." (q) "To cease, &c." i. e. let us have "no communications from him.”

(r) v. 14. “He shall break it," and "he "shall not spare," i. e. (impersonally) "it "shall break or be shivered," and "there "shall be no sparing.".

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8 beacon (u) upon the top of a moun❝tain, and as an ensign on an hill. "18. And therefore will the LORD wait "that he may be gracious unto you, "and therefore will he be (a) exalted, "that he may have mercy upon you: for "the LORD is a God of judgment (y); "blessed are all they that wait for him. "19. For the people shall dwell in Zion 66 at Jerusalem: thou shalt weep no "more: he will be very gracious unto "thee, at the voice of thy cry; when he "shall hear it, he will answer thee. "20. And though the LORD give you "the bread of adversity, and the water "of affliction, yet shall not thy teachers "be removed into a corner any more, "but thine eyes shall see thy teachers:

(s) v. 15. "Saith," or "said." It probably refers to a communication God had before made them.

(t) v. 17. "Ye," i. e. "the whole nation." Bp. Lowth thinks the reading should be "ten thousand," and considers Isaiah as referring to Deut. xxxii. 30. "how should "one chase a thousand, and two put ten "thousand to flight, except their Rock "had sold them, and the Lord had shut "them up?" It intimates what might be the consequence if they persisted in deserting God, and he deserted them. (u)"As a beacon," i. e. " "alone," "litary," "without people."

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(x) v. 18. "Be exalted," or "forbear."He will give you the opportunity of turning to him, that he may have the opportunity of shewing favour and mercy unto you.

(y) "Judgment," i. e. "mercy, forbear"ance, long-suffering."

(z) v. 22. "Defile also, &c." An intimation that they should act zealously up to God's commands. The sin against which

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away as a menstruous cloth; thou "shalt say unto it," Get thee hence." "23. Then shall he give the rain (a) "of thy seed that thou shalt sow the "ground withal, and bread of the increase of the earth, and it shall be "fat and plenteous: in that day shall thy cattle feed in large pastures. "24. The oxen likewise and the young

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asses that ear the ground, shall eat "clean provender (b) which has been "winnowed with the shovel and with "the fan. 25. And there shall be upon every high mountain and upon every high hill, rivers (c) and streams of "waters, in the day of the great "slaughter (d), when the towers (e) fall. "26. Moreover the light of the moon "shall be as the light of the sun, and "the light of the sun shall be sevenfold, "as the light of seven days, in the day "that the LORD bindeth up the breach(f) "of his people, and healeth the stroke

they were most particularly cautioned was idolatry (see Deut. vii. 25.-Deut.xii. 2,3.), which implied a distrust of God's superintendance and power.

(a) v. 23. The rain of," or "rain for." (b) v. 24. "Clean provender." Such shall be the plenty they may confine themselves to the best: they shall have no occasion to eat the refuse.

(c) v. 25. "Rivers, &c." So that the tops of the hills and mountains, which are usually barren, shall be as productive as rich vallies and as plenty produces joy, so shall there be great joy in Judah, in the day of the great slaughter, when God bindeth up the breach of his people.

(d)" The great slaughter," i. e. " of the "enemies of God's people;" referring probably (in the first instance at least) to the Assyrians.

(e) "Towers," or "mighty." Bp. Lowth. (f) v. 26. "Bindeth up the breach of," i. e. "takes again into favour, is reconciled "to and rescues from distress."

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"of their wound. 27. Behold, the "name of the LORD (g) cometh from "far, burning with his anger (h), and "the burden thereof is heavy: his lips "are full of indignation, and his tongue "as a devouring fire. 28. And his "breath, as an overflowing stream, shall "reach to the midst of the neck (i), to "sift the nations with the sieve of va

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nity (k): and there shall be a bridle in "the jaws of the people, causing them to 66 err. 29. Ye (7) shall have a song as "in the night (m) when a holy solemnity "is kept, and gladness of heart, as "when (m) one goeth with a pipe to come "into the mountain of the LORD, to the "mighty One of Israel. 30. And the

(g) v. 27. "The name of the Lord," i.e. "the Lord;" he to whom that name belongs.

(h)" Anger," i. e. "against his adver"saries; those who oppose his religion."

(i) v. 28. "To the midst of the neck." An expression to signify great danger; as great as that of a man overtaken by a flood, where the water has reached the middle of his neck. The same expression occurs also Is. viii. 8. in speaking of the overwhelming power of the king of Assyria: "He shall

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pass through Judah, he shall overflow "and go over, he shall reach even to the "neck."

(k)" The sieve of vanity." Probably such a sieve as will preserve, not the proud or vain, but the humble and the meek: one through which the vain, the haughty, and the idolater, will fall into destruction. metaphorical expression.

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(l) v. 29. "Ye," i. e. "The Jews," God's people. A contrast between their situation in these times of vengeance and that of God's opponents: exultation and joy to the one, woe and lamentation to the other.

(m) “The night when a holy solemnity "is kept," and "as when one goeth, &c." Their solemnities were kept with extraordinary grandeur, and their going up to Jerusalem at the stated times was a matter of great festivity.

(n) v. 31. The Assyrian," i. e. "Sen"nacherib's army," if it is to that destruction alone that the chapter refers; or "the "adversaries of God's religion in general,' if the chapter has a more extensive application.

(e) v 32. "Grounded staff," or rather "rod of correction. Bp. Lowth." "It shall

"LORD shall cause his glorious voice to "be heard, and shall shew the lighting "down of his arm, with the indignation "of his anger, and with the flame of a "devouring fire, with scattering, and "tempest, and hailstones. 31. For "through the voice of the LORD shall "the Assyrian (n) be beaten down, which "smote with a rod. 32. And in every "place where the grounded staff (0) "shall pass, which the LORD shall lay "upon him, it shall be with tabrets (0) "and harps: and in battles of shaking "will he fight with it. 33. For To"phet (p) is ordained of old: yea for the king (p) it is prepared, he hath made "it (q) deep and large: the pile there"be with tabrets, &c." i. e. " the vengeance 66 upon God's enemies shall produce joy "and exultation to his people."

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(p) v. 33. "Tophet." A receptacle for the carcasses of those whom God will slay. "The king," either Sennacherib, Mede 31. or "idolaters in general, God's opponents. The word translated "king" stands also for "Moloch," the principal idol of the Ammonites; and it was in Tophet, also called the valley of Hinnom, that the Jews, when they worshipped the gods of the Ammonites, burnt their children to Moloch. It was so used in the times of Ahaz 2 Chron. xxviii. 3. Tophet was afterwards used as a common depository for dead bodies. The meaning therefore here may be that God has long ordained in his counsels such a slaughter as will fill the greatest receptacle for dead bodies, and that it is prepared for those who are given to idol atry, or set themselves against his ordinances. In denouncing vengeance against the Jews for their sacrifices to Moloch (long after the destruction of Sennacherib's army, probably in Jehoiakim's time, just before the commencement of the Baby lonish captivity), God uses this language: "They have built the high places of To "phet, which is in the valley of the son of "Hinnom, to burn their sons and their "daughters in the fire, which I com"manded them not, neither came it into "my heart. Therefore behold, the days

come, saith the Lord, that it shall no "more be called Tophet, nor the valley "of the son of Hinnom, but the valley of "slaughter: for they shall bury in Tophet, "till there be no place. Jer. vii. 31, 32"

(9) "He hath made it," i.e." it is made," or "God hath made it."

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