"He shall come," i. e. He, the great personage announced in the 8th and the 13th verses shall come; or, he, Jehovah, shall come in the person of the Messiah.

CHAP. XLVI.

Verse 1. The construction of this verse is not very perspicuous. I divide what follows the word Nebo into three clauses, by a comma fixed at 77, and another at by. I suppose the verb " to be understood in each of the two last clauses, and the preposition which word I take to signify, not carriages, but beasts of burthen. (See Parkhurst's Lexicon, N, v.)

,נשאתיכם to be understood before

And I render the whole thus:

Bel boweth down! Nebo croucheth!

Their images are consigned to the beasts and the cattle.

They are become the lading (D) of your beasts of bur. then,

A load to the weary animal.*

* Upon further consideration of the passage, I rather think that the prefix is not to be understood before 'nxw). That

w is not beasts of burthen, but rather carriers,' and is to be understood of the false gods; who, had their pretensions to divinity been founded, should have carried their votaries in the

משא

Verse 2.-"they could not deliver the burthen;" rather, "they are unable to rescue the burthen;" i. e. the idols cannot rescue their votaries.. " si attendas ad contextum proximè sequentem, ubi Deus se populum Judæum bajulasse dicit, et tulisse instar oneris, et eripuisse; necessario per D hic intelligendus est populus Babylonicus incumbens idolis suis iisque fidens et innitens, quod onus tantum abest ut eripere et salvare potuerint idola Babylonis, ut contra ipsa iverunt in captivitatem." Vitringa in Is. vol. ii, p. 516, 1.

Verse 4." I have made and I will bear, even I will carry and will deliver [you]." As no one of the verbs made, bear, carry, deliver,' has the pronoun suffixed to point out the Jewish people as the specific object, I think the sense is more general than the English translation by introducing the pronoun, renders, and might be more adequately rendered thus: "[What] I have made, I will carry; and [what] I take upon my shoulders [N] I will carry. off safe."

same sense in which God' carried' his people. The two last lines therefore may be thus rendered:

They who should have been your carriers are become burthens, A load to the weary animal.

Verse 10.-" and from antient times the things that are not yet done;" rather, "and from the earliest times what had not been done." There is nothing in the Hebrew to answer to the 'yet' of our public translation. See Houbigant, note.

Verse 11. " Calling a ravenous bird," &c. Admitting that Cyrus is the ravenous bird,* yet since the calling of this ravenous bird is mentioned among the former things of old, among the instances of predictions accomplished, which the transgressors are called upon to remember, it is evident that the elenctic part of this discourse concerns times subsequent to the age of Cyrus; and it is reasonable to suppose that the final extirpation of idolatry by the preaching of the gospel, is within the purview of this prophecy. See chap. xliii, 18, note.

-"En prophetiam luculentam de destructione idolorum Babylonicorum, auctoribus Persis et Medissed ne sic quidem hoc vaticinium perfectè completum est. Altius eo conditur mysterium, quod veteres jam viderunt: futurum ut idololatria per

* Ην δε αὐτῷ σημείον αετος χρυσους ἐπιδορατος μακρου ἀνατεταμενος· και νυν δε τουτο ἔτι σημείον των Περσών βασιλει διαμένει. Xenoph. Cyrop. lib. vii, p. 102, edit. Steph.

orbem terrarum, cujus typum et imaginem gessit Babylonica, ortâ luce liberationis spiritualis per Christum Jesum procurandæ, subverteretur, destrueretur." Vitringa in Is. vol. ii, p. 516, 1.

Babylon mystically represents the metropolis or chief citadel of the apostate faction; and for that reason the destruction of the Babylonian idols is an apt symbol of the general extirpation of idolatry.

Verse 13. —“ and I will place salvation in Zion for Israel my glory." Rather,

And I will give salvation in Zion;

To Israel, my glory.

That is, "to Israel I will give my glory." See Queen Elizabeth's translators, and Bishop Lowth.

CHAP. XLVII.

Verse 1. " for thou shalt no more be called"

more exactly, "thou shalt no more get men to call thee". -"nec perficias ut te homines adhuc ap

pellent"- Houbigant.

Verse 2.

"uncover thy locks;" rather, "take

perhaps, cut off] thy dangling hair.", "pilus descendens in maxillas." Castell. This is the sense

given by R. Moses Haccohen and Aben Ezra. Vitringa, though he allows that this sense suits well enough with the context, is rather inclined to understand the word here, of the lower part of the arm from the elbow to the wrist.

" strip up the arm." "Solent orientales honestioris conditionis, etiam feminæ, brachium usque ad juncturam manus arctâ veste interiore tectum habere, quod secus se habuit in ancillis et servis moleste opere distentis." Vitringa ad locum.

Verse 3. "I will not meet [thee as] a man." Expunge the words thee as,' which are inserted by the translators, without any thing to answer to them in the original, and you have the literal translation of the Hebrew words. "I will not meet a man ;" i. e. I will not give a man the meeting; i. e. I will not give audience to a man; i. e. I will not suffer man to intercede with me; which is Bishop Lowth's rendering. But the Bishop changes yDN into the Hiphil. Houbigant reads y' in the third person, making the nominative. " Man shall not intercede." Either emendation seems unneces sary.

עד לא

Verse 7. -" so that thou didst not lay❞—'S

usque non posuisti,"" so little didst thou

lay"