1. 1. Ἀμὼς] Not the same name as the prophet Amos. The
ﬁnal letter is in Heb. y, i.e. ts, sometimes represented by z, as in
Zephaniah; or in Amaziah, of whom tradition makes this Amoz the
brother, but on no ascertainable grounds. (The Heb. names of Tyre
and Zidon both begin with this letter.

κατὰ] Either generally, ‘concerning Judah and ’: as
Ezek. xix. 4; or more definitely, ‘against,’ as in 2 Sam. i. 17, Matt.
11, Acts vi. 13. See Liddell and Scott on κατά, Α. 11. 5, 6; where
such instances as Plat. Apol. 37 B, Protag. 323 B (of persons) seem to
imply condemnation.

2. On the use of the aorist, see Vol. 1. Introd. ‘Methods of
Rendering,’ p. 43.

ἐγέννησα] Scholz considers that the Lxx. probably read a verb
from root ἢν instead of ABBREV so Bp Lowth; but the Creek is a fairly
good rendering, cf. ἐξέθρεψα, xxiii. 4, Ezek. xxxi. 4, though it does not
correspond elsewhere to ABBREV

3. Cf. Jerem. viii. 7.

4. σπέρμα πονηρὸν] The phrase recurs in Heb. and Gr., xiv. 20
(not elsewhere).

ἐγκατελείπετε, read by AQ, is probably intended for the aorist
(itacism).

LXX. omits ‘they are gone away backward’: some cursives, mainly
Lucianic and Q mg, supply the words from Aquila's version.

5. ‘Every head, every heart’: so the Greek, and Vulg.
caput, omne cor.’ The Heb. has no article, and opinions vary between
‘every’ and ‘the whole,’ which Ewald, Lowth, Kay, Skinner, c.
with A.V. (and R.V. text). Cheyne compares with the verse
Jerem. xvii. 9, Gen. viii. 21. εἰς before πόνον corresponds to Heb.

Kay construed the ﬁrst part of the verse, ‘Wherefore will ye be
still smitten, that ye revolt yet more?’ which is not far from the mac.
rendering.

6. The construction is broken; the negatives appear to be cumulative:
‘from feet to head, neither (to) wound, nor scar, nor inflamed
hurt, is there any means to apply ... c.’ Most of the cursive MSS. (but
not 26 49 106 144 301 ; 48 marks with an asterisk) supply the words
οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία from Aquila, agreeing with the Hebrew;
this however makes οὔτε before τραῦμα, μώλωψ, and πληγὴ no easier.
For ὁλοκληρία, cf. Acts iii. 16. The word does not occur again in the
LXX., but the adjective ὁλόκληρος is found, Lev. xxiii. 15, c.; in
N.T. James i. 4, 1 Thess. v. 23.

With this verse compare Ps. xxxviii. 7. Lowth compares Euripides,
Herc. Fur. 1245,
 γέμω κακῶν δὴ, κοὐκέτ᾿ ἔσθ’ ὅπου τεθῇ, 
and Ovid, Epist. 11. vii. 41, 42
 “Sic ego continuo Fortunae vulneror ictu, 
 Vixque habet in nobis iam nova plaga locum.’

8. ὀπωροφυλάκιον] Cf. xxiv. 20. Some temporary watching-place,
lonely and frail. Cf. “as melancholy as a lodge in a warren,”
Much Ado, Act II. Sc. i. 221. Here first occurs the mention of a
vineyard; an idea worked out in chap. v., and recalled in chap. xxvii.

The Heb. in Ps. lxxix. 1 is different.

9. mm. omits ‘very small,’ ABBREV also rendered ‘almost,’ or, as
Ps. lxxxi. 14, ‘soon.

σπέρμα] ‘remnant,’ A.V. and R.V. ; but not the same Heb. word as
in vii. 3 (Shear-jashub), x. 21. The present word may be seen in
Deut. ii. 34 (ζωγρείαν), Josh. x. 20 διασωζόμενοι διεσώθησαν), and
ii. 32, where LXX. has εὐαγγελιζόμενοι. It is however rendered σπέρμα
in Deut. iii. 3. This verse is quoted, Rom. ix. 29, according to the
LXX. For the comparison to Sodom and Gomorrah, see Ezek. xvi. 46
Jerem. xxiii. 14, Matt. xi. 23, Luke x. 12, Jude 7.

10. προσέχετε] Same Heb. word as that rendered by ἐνωτίζου,
ver. 2.

νόμος in the Lxx. regularly represents Heb. torah, meaning ‘direction’
or ‘instruction,’ and applied to the Mosaic ‘Law.’

11. The prophets constantly urge, by rebuke and otherwise, the
importance of spiritual and practical religion above, and even against,
mere ceremonies. Cf. xxix. 13, lviii. 2—6, lxvi. 3 : Joel ii. 13, Amos
21—24, Micah vi. 6—8, Jerem. vii. 3—6, Zech. vii. 510
and esp. Hosea vi. 6, quoted Matt. ix. 13, xii. 7.

12, 13. The Lxx. coincides in words, but not in syntax or divisions
of clauses, with the Heb.

προσθήσεσθε] προστίθημι, in act. or mid., is used constantly in the

 
LXX. to represent the Heb. word for ‘add’ ABBREV as in the name
Joseph), used almost as an auxiliary to express the repeating or
increase of the verbal action. ‘He added to speak’ = ‘he spoke again.
See, for instance, ver. 5 above, viii. 5, Gen. xxxvii. 8, 1 Kings xix. 2
Hosea i. 6, Amos v. 2.

13. σεμίδαλιν] Heb. minchah, often rendered in A.V. ‘meat-
(R.V. ‘meal-’) offerings, Levit. ii. 1, c. Of Jacob's ‘presents,’ Gen.
13, xliii. 11 δῶρα, δῶρον, as in lxvi. 20; but lxvi. 3 as here). It
seems best to supply ἐὰν φέρητε again before θυμίαμα.

νηστοία A solemn fast, perhaps esp. of the Day of Atonement,
Acts xxvii. 9; ἀργία, Sabbatical (here hypocritical) doing of no work.
Lxx. differs from Heb., and Lowth suggested that they read ABBREV ‘fast,
for ABBREV ‘iniquity.

14. ἀνήσω. The meaning of the word seems to be to ‘let go’
whether favourably, to remit, let off; or unfavourably, to abandon, as
in v.6. Kay compares Rom. iii. 25, πάρεσιν ἀμαρτημάτων; see also
Eph. vi. 9, and Heb. xiii. 5, cf. Deut. xxxi. 6, 8.

The Heb. however has, ‘1 am weary of bearing] ABBREV ; and it seems
possible that the real reading is ἀνοίσω (read by 62 147), and perhaps
so also in ii. 9, xlvi. 4; as ABBREV seems not to be represented by this
verb, except in the future. Cf. also Gen. xviii. 24, Josh. xxiv. 19.
(Jam non sustineo, Hilary, in Psal. ii. § 19. Migne, tom. 9, col. 272.)

16. παύσασθε...(17) μάθετε καλὸν ποιεῖν] The Greek clauses correspond
less exactly than the Heb.

ἀπὸ ταῖν ψυχαῖν] Govett (Isaiah Unfulfilled) suggested that LXX.'s
reading was ABBREV ABBREV for ABBREV ‘of your doings.

17. κρίνειν with dat. is hardly classical or usual Greek; it seems
to suggest the interest of the orphans in receiving justice. Also in Ps.
X. 13 (ix. 39) κρῖναι ὀρφανῷ καὶ ταπεινῷ, and below, ver. 23.

χήραν] So most MSS.; iustificate viduam, Cyp. Test. i. 24, iii. 113
Iren.-lat. IV. xvii. 1 and Lucifer. B*Q* 144 147* read χήρᾳ, and so
Clem. Rom. 15;). Car. viii. one MS. Perh. assimilated to preceding
clause.

18. διελεγχθῷμεν] Either ‘let us be tested, to convict the one that
is wrong’: or with middle force, ‘let us reason the matter out.’
the Hebrew. Q* reads διελέγχωμεν, perhaps dropping a letter by
accident: but Cyp. Test. i. 24 has disputemus. Cf. xliii. 26, κριθῶμεν,
where Heb. is also different.

καὶ δᾶν] Best taken separately, as in ver. 19; ‘and if,’
‘although.

φοινικοῦν...κόκκινον...λευκανῶ] Cf. Ps. li. 7. If scarlet or crimson

 
is not elsewhere used (see Skinner's note on this verse) to suggest
sin, ver. 15, ‘full of blood,’ accounts for it here. At any rate, the
intense colour contrasts with the white robes of purity. See Rev.
xvii. 4: but there is one Blood which whitens (Rev. vii. 14).

ἔριον] Cf. Dan. vii. 9. Wool was most carefully bleached in
ancient times, and so forms a parallel to snow: Virg. Georg. III. 391
“munere niveo lanae’

19. ἐὰν θέλητε] Cf. Matt. xxiii. 37, ποσάκις ἠθελήσα...καὶ οὐκ
ἠθελήσατε
φάγεσθε] φάγομαι is constantly used as a future form in LXX., and
in N.T., as Luke xiv. 15.

21. Σιὼν] Not in the Heb.; perhaps added here from ver. 26.

ἐν ἦ...ἐν αὐτῇ] An imitation of the usual relative construction in
Hebrew, which does not however occur here. See Introd. to vol. 1.
‘Methods of Rendering,’ p. 41.

22. ἀδόκιμον] Not bearing a test, rejected by it ; a paraphrase of
the Heb. Compare Jerem. vi. 30, Ezek. xxii. 18 foll. The Greek
word is often used by St Paul, Rom. i. 28, c. (‘reprobate’), I Cor.
ix. 27, and in Heb. vi. 8; in the LXX., Prov. xxv. 4.

A repeats a clause here, obviously from ver. 7 ; forming a complete
line of the MS.

oἱ κάπηλοί σου] Not in the Heb., and the syntax necessarily differs.
The word might mean generally ‘traders,’ ‘hucksters,’ or more particularly
‘wine-merchants,’ ‘tavern-keepers.’ “Caupones,” Iren. (lat)
Adv. Haer. IV. xii. 1 ; with the comment, “ostendens quod austero Dei
praecepto miscerent aquatam traditionem.” Cf. Aesch. Agam.
ὑδαρεῖ σαίνειν φιλότητι. The Heb. word ὅπη) means literally ‘cut,’
‘mutilated’; according to Alexander, who compares Martial, Ep. 1.
xix. 5, “scelus est iugulare Falernum.’

23. προσέχοντες] Cf. ver. 10. Originally προσέχειν νοῦν, followed
by dative. Lat. animum advertere seems to have run a nearly similar
course. The Heb. is paraphrased.

24. δεσπότης] Apparently used here, iii. 1, and x. 33, to render
Heb. Adan, a title used, according to Kay, of God “as Supreme
Administrator and Judge,” It occurs also Exod. xxiii. 17, xxxiv.
Mal. iii. 1, and Isai. x. 16, xix. 4. Notice Jerem. xxii. 18.

σαβαὼθ] LXX. transliterates this word in Isaiah and in I Sam.,
renders by δυνάμεων in Psalms, as xxiv. 10, lix. 5, lxix. 6, and a few
other passages, as 2 Sam. vi. 18; generally by παντοκράτωρ elsewhere,
as Jerem. v. 14, Amos iv. 13, v. 15, ix. 15, Micah iv. 4, c. In
xlvi. (xxvi.) 10, AQ insert, in Zech. xiii. 2 they omit σαβαώθ, against

 
KB. Sec Mr H. St J. Thackeray's art- " The Greek Translators of the
Prophetical Books," in Joum. Tkeot. Studies, July 1903, p. 579.

The title is variously explained as referring to

(a)	the stars ; so Cheyne, and perhaps Delitzsch.

(b)	armies, i.e. primarily those of Israel; so Schrader;
Dominus exercituum, Vulgate; (K^p«oc) rrparni»¥, Aquila;
dvrdpfMP, Symm., Theod.

(c) the angels ; Ewald.

Texts can be quoted in support of each view ; e.g., Deut. iv. 19,
xvii.	3, Jerem. viii. 2, Zeph. i. 5; Gen. xxxii. 1, 2, Exod. vii. 4, Josh. v.
14, I Sam. xvii. 45, Isai. xiii. 4; I Kings xxii. 19, 2 Kings vi. 15, 16,
Ps. xxxiv. 7, ciii. 21, civ. 4, cxlviii. 2. It is perhaps a mistake to limit
the application ; and so I understand the notes of Bp Lowth and
Alexander. See Cheyne's Comm., vol. I. p. II.

04aX] Not a classical Greek interjection, but common in LXX. and
N.T. In the LXX. it generally represents the Hebrew interjections
or of woe or warning ; which are followed usually by noun in
nomin. (or accus.?), in exclamation, or by dat. with ABBREV or ABBREV ; nora
perhaps more frequent with ABBREV dat. with ABBREV . Instances are :

ABBREV with nom., Isai. i. 4, v. 8, II, 18, 21, 22, xvii. 12, xxix. 1, 15,
xxx. 1, xxxi. 1, Jerem. xxii. 18 (vocat. in LXX.), Amos v. 18, Zeph. ii. 5,
Habak. ii. 6, 12, 15 (J in LXX.), 19 ; LXX. ovai with nom., as well as
here in Isai. i. 24, where Heb. has a clause. Isai. x. 1, 5, xxviii. 1,
xxxiii. 1, Amos vi. 1, LXX. oval with dat. Isai. xlv. 9, 10, LXX. differs :
xviii.	1, LXX. has nom. or perhaps genitive, cf. «v with genit., as
Aesch. Sept. C. Theb. 599 rov EvvaXXaaaovrot opinBot fxnoit dUawf
aripa roiai dvaattrraToit. Inteij. alone in Amos v. 16.

ABBREV with ABBREV , Isai. iii. 9, II, vi. 5, xxiv. 16; LXX. ouai with dat., exc.
vi. 5 ; as well as in Numb. xxi. 29, 1 Sam. iv. 7, 8, c. With ABBREV ,
Ezek. xiii. 3 ; with both, Jer. x. 19, where LXX. differs somewhat, and
has ini.

Oval in N.T. generally with dat.; Matt, xviii. 7, xxiii. 14, 15, 23,
Luke vi. 24, 25 (nom.), x. 13, xxi. 23. MSS. vary between acc. and dat.
in Rev. viii. 13. In Rev. ix. 12, xi. 14, ovai is used as indecl. substan-
tive ; so in Ezek. ii. 10, vii. 26, cf. Jerem. xlvi. (xxvi.) 19, which differs
from the Hebrew.

οἱ l^xvorm] The Heb. has this in singular, as a further attribute
of the Lord.' Most Lucianic MSS. have roU laxCovau A reads Ἰݲλݲηݲμݲ
for Ἰݲηݲλݲ, prob. an inadvertence.

25. At Kofopdv] The neut. adjective is equivalent to an abstract
substantive. This is found in classical Greek, especially Plato and.

 
Thucydides : e.g. Thuc. 11. 43, τὸ εὔδαιμον τὸ ἐλεύθερον, τὸ δέ ἐλεύθερον
τὸ εὔψυχον κρίναντες: 111. 43, ἀπὸ τοῦ εὐθέος...ἐκ τοῦ προφανοῦς.

ads] A late form of future.

πάντας ἀνόμους] Α paraphrase. Heb. ‘thine alloy.’ The addition
at the end of the verse is not in B, but in most uncials and about
twenty cursives, including most of the Lucianic and 106; the verb
ταπεινώσω is omitted by κη] 109 301 305 and five others. It begins
a fresh line in A; and perhaps comes from xiii. 11.

26. Σιὼν] belongs to following sentence in Heb., Lxx. inserts
γάρ. The special idea in μητρόπολις is an addition.

27. The parallelism is lost, as Lxx. omits ‘her converts’ (returning
ones); ℵ* 301 insert the ἡ ἀποστροφὴ αὐτῆς in strict order, and
V at end of the verse.

28. ἐγκαταλείποντες A, but most likely meant for aorist, ει for ι.
συντελέω in sense of Lat. conficere, ‘to make an end of.

29. ἐπὶ τοῖς εἰδώλοις] So ℵ* AQ, 106 301 and about ten more
cursives, with Syro-hex. B reads αἰσχυνθησονται ἀπὸ τῶν εἰδώλων,
‘shall turn in shame from....’ This is nearer to the Hebrew,
often uses prepositions of motion with verbs that in themselves express
none; and sometimes the converse also. See Davidson, Heb. Syntax,
§ 101. The meaning of the verb is thus extended; as in 1 Sam.
xxiv. 15, ‘judge me (and deliver me) out of thine hand.’ Isai. xxxviii.
17, ‘thou hast loved my soul (so as to save it) from the pit.’ Cf. the
Greek of ii. 10, κρύπτεσθε εἷς τὴν γῆν, and perhaps XXV. 6, ἐπὶ τὸ ὅρος...
πίονται, ‘they shall go to the mountain to drink.’ The construction is
not unknown in classical Greek, especially with ἐκ and ἀπό: as Hom,
Ιl. XIV. 153, 4, εἰσεῖδε. . .στᾶσ’ ἐξ Οὐλύμποιο ἀπὸ ῥίου. Plat. Sympos.
212 E, ἵνα ἀπὸ τῆς ἐμῆς κεφαλῆς τὴν τοῦ σοφωτάτου. . .κεφαλὴν ἀναδήσω
Cf. Thucyd. 111. 22, παρανῖσχον δὲ καὶ οἱ ἐκ τῆς πόλεως Πλαταιῆς ἀπὸ
τοῦ τείχους φρυκτοὺς πολλούς: and possibly Hor. Od. IV. i.
“Τempestivius in domum Paulli. . .conissabere Maximi.’

εἰδώλοις] Heb. ‘terebinths,’ ABBRAVE to which ver. 30 retorts. LXX.
which also varies the word for ‘gardens,’ seems to have read ABBREV E
‘vanities,’ ‘false gods,’ or, less probably, ABBREV E elohim. in the sense
of false gods. The sense is not seriously impaired, as the terebinths
were doubtless the spots or objects of idolatrous worship; cf. lvii. 5
2 Kings xvii. 10. For the ‘gardens,’ see lxv. 3, lxvi. 17.

αὐτοὶ] Not in Heb. They followed ‘their own imaginations.’ Cf.
1 Kings xii. 33, ἀπὸ καρδίας αὐτοῦ αὑτοῦ ?).

ἐπαισχυνθήσονται] Α and six cursives have future, other MSS. the
aorist. Hebrew has 2nd pers. imperf. with ναν not conversive. Lxx.

 
does not follow the change to 2nd pers. in the previous clause. The
sense required is fut.

30. ἀποβεβληκυῖα τὰ Φύλλα] Cf. xxxiv. 4, and Rev. vi.
ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς.

31. οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ] Cf. ver. 28, but Heb. has simply
‘they two,’ i.e. the strong and his

ὁ σβέσον] Heb. has participle, but not article.

II. 1. The Lxx. paraphrases this heading to the chapter, and
loses the important word ‘saw,’ for which cf. i. ι, xiii. 1, xxx. 10, and
the opening words of Amos, Obadiah, Micah, Nahum, and Habakkuk.
Ezekiel, i. 1, uses a different verb, the same as in Isai. vi. 1, Amos ix. 1
cf. 1 Sam. ix. 9.

2—4. Opinions differ as to these verses, as to whether they
original here, or in Micah iv. 1—3, or copied by both prophets from
earlier source. Many authorities think them more naturally placed in
Micah, as regards sequence of thought: “the passage ﬁts naturally
into its context” (Sinker); “in any case they are not original in
Isaiah” (Delitzsch). On the other hand, Micah appears to have been
a younger contemporary of Isaiah, and Mic. iii., iv. to date from the
time of Hezekiah; whereas Isa. ii.—iv. are placed by practically
authorities not later than the beginning of Ahaz’ reign. The
that both prophets borrowed from an earlier source is adopted by
many critics as a way out of the dilemma; or else that the passage
“was assigned by some collectors to Isaiah and by others to Micah”
(Prof. A. B. Davidson, in the Temple ample Bible). Other passages are
found, common to two prophets; in which case decision is difficult, but
there is a tendency, if one prophet uses the words as a sort of starting-
point, to suppose them original in the other; see, for instance, Joel iii. 16
and Amos i. 2. But the adapter of the words would be likely to take
some care in placing them; as Micah may have done, see Prof. Cheyne,
ad loan; and many commentators, later as well as earlier, think they
detect likeness to the style of Isaiah here. Isaiah's transitions, moreover,
are frequently and markedly abrupt. On the whole, his claim to
the original authorship has scarcely been disproved.

2. τὸ ὅρος τοῦ Κυρίου καὶ ὅ οἶκος τοῦ Θεοῦ] Both here and in Micah
the Heb. has this as one expression, ‘the mountain of the Lord's
house,’ which is afterwards divided into a parallel.

ἐμφανὲς] ἕτοιμον in Micah has this as a duplicate rendering of
 ABBREV , ‘established’: cf. Hosea

ἥξουσιν] In Micah, σπεύσουσιν. Vulgate, fluent, better gives the
force of the Hebrew, shall ‘ﬂow’ or ‘stream’; and so in Jerem. xxxi.
(xxxviii.) 12 ἥξουσιν, li. xxviii.) 44 συναχθῶσιν, Vulg. confluent

3. ἀναγγελεῖ] δείξουσιν in Micah. Heb. ‘he will teach,’ verb
from which Torah comes; see on i. 10.

4. συγκόψουσιν κ.τ.λ.] Cf. Hos. ii. 18, PS. xlvi. 9, c.; the
in Joel iii. 10, just as the command of Luke ix. 3 gives place at
another time to that of xxii. 36.

Lowth quotes some parallel expressions from the classics:

Virg. Georg. 1, 508,
 “Curvae rigidum falces ﬂantur in ensem.’

Ov. Fast. 1. 699,
 “Sarcula cessabant, versique in pila ligones; 
 Factaque de rastri pondere cassis erat.’ 
also Martial, Epig. XIV. 34.

We may add Virg. Am. VII. 635, 6
 “Vomeris huc ’t falcis honos, huc omnis aratri 
 Cessit amor; recoquunt patrios fornacibus enses.’

5. πορευθῶμεν τῷ φωτὶ] Cf. l. 10, 11, where Lxx. has the same
expression, but the Heb. is differently interpreted by most comm.

6. ἀνῆκεν] See above, on i. 14: but here Heb. is ‘for thou hast
forsaken’ ABBREV .

ὥς τὸ ἀπ’ ἀρχῆς] Heb. from ‘before,’ used commonly to mean ‘the
East’; cf. ix. 12: also in the sense the LXX. gives, as Ps. lxxvii. 5.
Vulgate, ut olim, is with the Lxx., even to the conjunction. (Some
have wished to emend the Heb. by substituting or inserting a word
differing by one letter— ABBREV for ABBREV —meaning

κληδονισμῶν] The Heb. syntax is lost, but the general sense
remains.

ἀλλοφύλων. . .ἀλλόφυλα] This word is generally used, in the LXX.
for ‘Philistines,’ from the book of Judges onward; cf. xiv. 29, 31
Exod. xv. I4 (‘Palestina’ in A.V.). In ix. 12, LXX. has Ἕλληνας.
here, the second time τέκνα) ἀλλόφυλα is used for ‘children of
strangers,’ and so for ‘sons of a stranger’ in lxi. 5, which are oftener
ἀλλογενὴς, lVi. 6, lx. 10, Exod. xii. 43 ; υἱοὶ ἀλλότριοι, lxii. 8.

Diviners are mentioned among the Philistines, I Sam. vi. 2 ; Saul
was the enemy of both, 1 Sam. xxviii. 3; riddles were popular with
them, Judg. xiv. 12 ; Baal-zebub had an oracle at Ekron, 2 Kings i. 2.

τέκνα...ἑγενήθη αὐτοῖς] Heb. is very doubtful in meaning ; properly
it would seem, to clap hands, or strike them together ; as Job xxvii. 23.
Here interpreted of trading, or of alliance; ‘make bargains,’ or ‘make
common cause with...’ Lxx. either interpreted it of personal
or else guessed vaguely from τέκνα. Cf. Hosea v. 7. Vulgate ad
haeserunt. (Others render, ‘ﬁnd their sufficiency in...,’
with a noun used in Job xx. 22.)

7, 8. ἐνεπλήσθη....ἀργυρίου...χρυσίου..ἴππων] In direct defiance of
Deut. xvii. 16, 17; for how should others be allowed what was forbidden
the king ?

ἀριθμὸς] Α number that one can count. Cf. x. 19, which
exactly with the Heb.

9. ἄνθρωπος . . .ἀνὴρ] These words answer well enough to Heb.
adam. . .ish. So Lat. homo and Mr, Germ. Mensch and Mann.
is obliged to fall back on phrases. Cf. v. 15, xxxi. 8 (where some
explain differently) and Ps. xlix.

ἀνήσω] Perhaps ἀνοίσω, see on i. 14: ἔξω, ‘forgive,’ primarily
‘bear.’

10. κρύπτεσθε εἰς τήν γῆν] For the use of the preposition, see above,
on i. 29. In Hebrew examples occur frequently, as Gen. xiv. 3, 15, Ps.
xxviii. 1, lxxxix. 39, lsai. xiv. 17, c. For the idea of the verse
Hosea x. 8, quoted Luke xxiii. 30, and Rev. vi. 16; actual instances of
such hiding-places, Judg. vi. 2, 1 Sam. xiii. 6, xiv. 11, xxiv. 2, 3, cf.
1 Kings xviii. 13, 2 Kings xiii. 21.

ἀπὸ προσώπου] Α literal rendering of Heb. wan, which is
almost as a simple preposition, sometimes meaning little more than
‘because οf’: here the original meaning is hardly lost. Cf.
vi. 13 with xvi. 8. For the general idea Kay compares 2 Chron. xvii.
10. See the reference to this passage, 2 Thess. i. 9.

ὅταν. . .τὴν γῆν] This completion of the refrain is not in the Heb.
of this verse, but would be easily supplied from ver. 19, 21. The
recurring refrain is a feature, apparently, of Isaiah's earlier style, as in
chaps. v., ix. 7—x. 4 : possibly due to the ﬂuence of his great
Amos; see Amos i. 3, 6, 9, c., iii. 1, iv. 1, v. 1, vii. 1, 4
Here it is twofold, as in Psalm cvii.

11. οἱ γὰρ ὀφθαλμοὶ κ.τ.λ.] The not. have preserved the rootmeanings
of the words, but Κυρίου is an addition, and the syntax is
changed, and with it the sense. Moreover, ταπεινὸς and its cognate
verb correspond to different Hebrew words ABBREV E ABREVE.

12. ἡμέρα γὰρ Κυρίου] LXX., following Hebrew, omits the verb;
but Hebrew has the dat., with ABBREV E (often without verb, as Gen. xxiv. 29)
= ‘the LORD...has a day...,’ rather than as LXX., Vulg., and
This case with 5 is, however, often equivalent to a genit. of possessor.

πάντα] So Vulg. omnem superbum,. . .omneni arrogantm, and
A.V.; but most modems render by a neuter, as more general: R.V.
‘all that is...’

14, 15. The war. drops the parallelism, and baldly reiterates
ὑψηλός. (Vol. 1. Introd. p. 36, note.)

16. πλοῖον θαλάσσης] Probably interpreting Heb. ‘ships of
Tarshish’ as sea-going ships, in contrast to river-vessels, such as
in xviii. 2. Cf. the Prayer Book rendering of Ps. xlviii. 7 (6).

Θέαν πλοίων κάλλους] πλοίων seems here to be a mistaken addition;
the rest is not far from the Heb., ‘images,’ or ‘objects of desire’: to the
root ABBREV E is by many assigned the meaning ‘to see,’ so that θέα in the
sense of ‘an object of sight’ is very near, and κάλλος represents ABBREV E
also in liii. 2. Cf. Plat. Repub. Χ. 615 Α, διηγεῖσθαι θέας ἀμηχάνους τὸ
κάλλος. Vulg. has here omne, quad visu bulchrum est.

18. πάντα] Modems generally construe Heb. ‘utterly’ or ‘the
whole.’

κατακρύψουσιν] Rendered as plural in LXX., as if they read ﬁnal 4
and by Vulg. contermtur, perhaps by grammatical necessity; it is
more probably intransitive.

(Scholz suggests that LXX. read qbp for ABBREV E).

19. εἰσενέγκαντος] Lxx. substitutes participle, causal, for ‘and
they shall go.’ Cf. i. 23, προσέχοντες, for the same Heb. verb. The
Greek brings us back to the refrain with a touch of artifice.

20. τοῖς ματαίοις] The Heb. word is believed to mean ‘moles’
(diggers), but was divided in most Mss., owing, probably, to its some-
what unusual form. The Greek may be a mere guess: if ABBREV E were
interpreted in the sense of ‘shame,’ it might be thus rendered, like ABBREV E
or it might (less probably) have been read as some unusual form from
 ABBREV E ; or μάταιος might have been taken as connected in meaning with
ματεύω, and won in the sense of ‘search.’

[22.] The Lxx. omits this verse altogether; and probably on this
ground in the ﬁrst place, its genuineness has been suspected by some.
It is inserted (from Aquila) by Q mg, and by the Lucianic cursives, and
a few others: in 22 and 48 with asterisks, in 36 and 51, and with
slight variations in 93, 90 147, 62 228 233 303 305 307 309.

Kay, in the Speaker's Commentary, has an important note on the
correspondence of the language of this and the three following chapters
to circumstances described in 2 Kings xiv. 22 and 2 Chron. xxvi.
‘Ships of Tarshish’ sailed from Elath, as comparison of 1 Kings ix. 26
and xxii. 48 shows; towers, vine dressing in the mountains, men of
valour, cunning atificers, are all mentioned; while ii. 11, iii. 8, v. 15
might suggest the sin of Uzziah and its punishment.

III. 1. ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἰερ.] So, against the Heb. order,
ℵAQ and most cursives, and Old Latin (Cyp. T est. i. 22) ; B has
as Heb.

ἰσχύοντα καὶ ἰσχύουσαν] Heb. has two words, masc. and fem. from

 
the same root, both meaning ‘support,’ the masc. again in slightly
different form in the rest of the verse,= ἰσχύν. For ἰσχὺν ἄρτου, cf.
Psalm civ. 15, ἄρτος καρδίαν ἀνθρώπου στηρίξει, and Ezek. iv. 16, θc.
(different Heb. word).

2. καὶ ἰσχύοντα] An addition of the not. LXX.: omitted by ℵ*,
doubtful in Q. γίγας= ABBREV e.g. xiii. 2, Gen. x. 8–10.

στοχαστὴν] Heb. ‘diviner.’ The more usual representatives of
this Heb. word and those connected with it (root ABBREV are μάντις,
μαντεῖον, θc., &c., Num. xxii. 7, Deut. xviii. 10, Micah iii. 11, Ezek.
xiii. 7, xxi. 21 (which perhaps describes one of the principal methods),
Zech. x. 2. In Greek στοχάζομαι, στοχασμός, θc. &c. seem to
more than ‘aiming’ and so ‘guessing’; but Josephus, Bell. fad. IV.
iv. 6, has the phrase στοχαστὴς τῶν μελλόντων.

3. θαυμαστὸν σύμβουλον] Cf. ix. 6 A. Heb. is not identical.

θαυμαστὸν] Heb. is literally ‘high’ or ’exalted of face.’
expression occurs again ix. 15, where Lxx. have taken it as active,
τοὺς τὰ πρόσωπα θαυμάζοντας, in the sense ‘accepters of persons,
which the phrase in the active commonly bears (Levit. xix. 15, Job
xiii. 8, 10, &c.). The verbal noun in ver. 9 (cf. Deut. i. 17, &c.)
different, but seems sometimes to convey very similar force. Its
original meaning is probably to look, regard, observe: cf. Matt. xxii.
16, οὐ γὰρ βλέπεις εἷς πρόσωπον ἀνθρώπων.

ἀρχιτέκτονα] So Vulg. sapientem de architectis; very likely right,
though some explain it, like the following phrase, of witchcraft;
Hexenmeister, Ewald. The judgment did fall especially upon the
craftsmen in Jehoiachin's time, 2 Kings xxiv. 14, 16, Jerem. xxiv. 1.

συνετὸν ἀκροατὴν] Heb. ‘skilled in whispering,’ i.e. in incantations.
The word is used in plur., ver. 20, of charms or amulets; in
xxvi. 16, of whispered prayer. The Greek is not easy to understand
perhaps it transfers the idea to the listening for the sounds of mystic
charms; or to secret initiation into mysteries: ἀκροᾶσθαι had something
of this sense in regard to philosophy, Plutarch. Vit. Alex. vii.

4. νεανίσκους] Delitzsch remarks how the revival of the glory of
Solomon (under Uzziah and Jotham) was followed by a repetition of
Rehoboam-like folly. Cf. Eccles. x. 16. Many of the kings of Judah
came to the throne early, Manasseh at twelve, Ahaz at twenty (?)
Josiah at eight, Jehoiachin at eighteen. Ahaz seems to have been
wayward (Isai. vii. 12, 13), and, Nero-like, concerned with artistic
fripperies (2 Kings xvi. 10—12), instead of weightier matters, and
despite of religion.

ἐμπαῖκται] The Heb. word is difficult; it recurs only in lxvi. 4

 
where Lxx. has ἐμπαίγματα. The meaning seems to be properly
abstract : ‘childishnesses,’ ‘petulances.’ The Heb. word for ‘children’
in ver. 12 is akin ; but Lxx. there differs (see note). ἐμπαῖκται occurs
in N.T., 2 Pet. iii. 3, Jude 18. Cf. Wisdom xvii. 7, and Exod. x. 2, ὅσα
ἐμπέπαιχα.

5. συμπεσεῖται] Heb. ‘shall oppress one another,’ best taken as
reflexive. Unless LXX. read ABBREV for ABBREV this verb seems to
assimilated in meaning to the next. συμπίπτειν seems to admit some
suggestion of a hostile intent.

προσκόψει] Heb. ‘shall rage against,’ or ‘insult.’ The Greek
stumbling, as though purposely, against a dignified or infirm
elder, to make him fall; Lat. offendere. As an interpretation, it is not
without merit : see Kay's note on ver. 6–8.

ἔντιμον] A.V. ‘honourable,’ but a different word from ver. 3.
Delitzsch praises the rendering of this clause.

6. ABBREV inserted to help the sense, οἰκείου being an interpretation
‘house.’

βρῶμα] Α comparison of iv. 1 may have suggested this, and ABBREV 
read as ’anaD; otherwise πτῶμα, as in viii. 14, might have been
expected; Schleusner suggested this, instancing Prov. xvi. 18. Such
dialogues are not uncommon in the prophets: see xxix. II, 12, Amos
vi. 10, Zech. viii. 23, xiii. 5, 6, θc.

ὑπὸ σὲ] Heb. ‘under thy hand,’ meaning little more than ‘in thy
power,’ panes ta.

7. ἀρχηγὸς] Heb. has not properly ‘ruler’ as before, but a
‘binder up’: which LXX. may have paraphrased to assimilate
answer, or taken the Heb. word in a secondary sense of ‘restraining’
or ‘governing.

οὔκ ἔσομαι] As in the former phrase: Heb. has ‘appoint me
not...’

8. ἀνεῖται] See on i. 14 ; here= ‘is relaxed,’ vaguer than the Heb.
‘is fallen in ruin.’

Kay is disposed to see here a reference to ’s sin and its
punishment: 2 Chron. xxvi. 20.

ἐταπεινώθη] ABBREV ‘eyes,’ read as ABBREV .’

9. αἰσχύνη τοῦ προσώπου] Some, with R.V. margin, take this of
their ‘respect of persons,’ see on ver. 3; but it is more probably the
‘look’ of the face, as revealed to any observer: the LXX. interprets
well, though it is almost more shamelessness than shame that is
implied. The genitive Σοδόμων gives a special force, which is hardly
warranted by the Hebrew.

ἀντέστη] Doubtless implies coming forward in witness against:
cf. lix. 12. The Heb. word usually means ‘answer’: Vulg. has
responrlere in both passages, and in Hos. v. 5: but in Hos. vii. 10
takes it from a different root, and renders humiliabitur LXX. more
consistently, if wrongly, ταπεινωθήσεται in both passages of Hosea.

10. εἰπόντες Δήσωμεν] Lxx. seem to have read the Heb. word for
‘Say ye’ as ‘Let us bind,’ with root-letters ABBREV for ABBREV 
εἰπόντες, as in ver. 6, xxii. 13 RAQ al., lviii. 3, or reading
Heb. word twice, with differences. The MSS. of the LXX. agree in reading
δήσωμεν δήσομεν Ζ): so Jerome on this passage gives alligemus, and
Barnabas, Ep. vi. 7, supports it. But Clement of Alexandria, Strom.
v. 14, and Hegesippus, quoted in Eusebius, Hist. Eccl. 11. xxiii. 15
have presuably presumably rendering from root ABBREV Justin
Tryph. 17, 133, has δήσωμεν, but in 136, 137 he has ἄρωμεν twice, and
moreover says that δήσωμεν is the Jewish reading. Tertullian also,
Adv. Mare. iii. 22, has Venite, ’nquz’unt, auferamus iustum quid
inutilis est nobis. There is a certain neatness about the Greek; and
the alternative reading supports the syntax and the D: but the
Hebrew has the parallelism in its favour, and the Creek is perhaps
inconsistent with καθ’ ἑαυτῶν.

δύσχρηστος] seems to have more force than the inutilis of
Tertullian, which would be merely ἄχρηστος, as in Hosea viii. 8 ; compare
also Wisd. xiii. 10 and 12 and ii. 11 with ii. 12. It is an
unusually pointed phrase for the 1.101., implying ‘his goodness is no
good, is ill to us’; appearing to adapt the Hebrew of this passage,
‘(it is) good,’ with some skill.

In Wisd. ii. 12 occurs ἐνεδρεύσωμεν δὲ Β) τὸν δίκαιον, ὅτι δύσχρη-
στος ἡμῖν ἐστιν ; ‘he is of disservice to us,’ R.V. Prof. Margoliouth, in
Line: of Defence of tire Biblical Revelation, chap. 1. p. 15 foll., and
chap. 11. p. 49 foll., argues for the priority of the Greek of Wisdom to
the Greek of Isaiah (as well as for a Hebrew original of Wisdom,
prior to Isaiah himself). The view usually held as to the Book of
Wisdom is however against this. There are many passages in Wisdom
with resemblances to the Lxx. of Isaiah and of other books of the
O.T. A few may be noticed here. Compare
Wisdom iii. 14 foll. with Isai. lvi. 4, lvii. 3
μακρόβιος, liii. 10).
 iv. 19 ἔσονται ἐν ὀδύνῃ, ,, ,, xix. 10. 
 v. 6 ,, ,, liii. 6,lix. 9—15, lxiv. 
 v. 14 ,, ,, xvii. 13, ἃς. 
 ν. 16 ,, ,, lix. 17,lxii. 3.

Wisdom v. 16 (and xix. 8) with Isai. xlix. 2.
 vi. 7 μικρὸν καὶ μέγαν ,, ,, ix. 14 (Job iii. 19). 
 vii. 15 ,, ,, l. 4. 
 vii. 18 ἀρχὴν καὶ τέλος ,, ,, xix. 15. 
 Vii. 22 (and x. 21) τρανὸς ,, ,, xxxv. 6. 
 ix. 5 ,, Psalm cxvi. 16 (and lxxxvi. 16). 
 ix. 13 ,, Isai. XI. 13. 
 x. 6, 7 ,, ,, xix. 18, 19 πέντε πόλεις, 
στήλη) 
 xi. 4 ,, Deut. viii. 15. 
 xi. 22 ,, Isai. xl. 
 xii. 5 (and xiv. 23) ,, ,, lvii. 5. 
 xii. 12 ,, ,, xlv. 9, 11. 
 xiii. 11 foll. ,, ,, xliv. 12 foll. 
 xiv. 11 ,, ,, xix. I (Exod. xii. 12). 
 xv. 10 ,, ,, xliv. 20. 
 xvi. 5 ,, ,, xxvii. 1. 
 xvi. 8 ,, Psalm liv. 7, cxxi. 7. 
 xvi. 12 ,, Isai. i. 6. 
 xvi. 13 ,, ,, xxxviii. 10 (1 Sam. ii. 6 
Psalm ix. 13, &c.) 
 xvii. 7 ἐμπαίγματα) ,, ,, lxvi. 4. 
 xviii. 20 ,, ,, lvii. 1.

Coincidences with descriptions of events in the Pentateuch and
the Psalms, and with sentiments expressed in the Proverbs, are fairly
numerous.

12. πράκτορες] Vulg. exactores. There are two similar roots in
Heb., ABBREV and ABBREV meaning respectively ‘be with young’ and
unjustly,’ ‘ill-treat.’ The former is preferable here, the sense resembling
ver. 4; but Lxx. have rendered as from the latter. καλαμῶνται,
‘glean,’ almost in sense of English

ἀπαιτοῦντες] Heb. ‘women.’ One discrepancy in the mm. is often
followed by more, a wrong idea of the context perhaps influencing the
translator. Here it looks as if ABBREV ‘and women,’ had been
with ABBREV ‘oppressors’ just above, the parallel ‘children’ having
been lost.

μακαρίξοντες] Vulg. qui te beatum dicunt: the Heb. meaning either
‘guide,’ ‘lead,’ or ‘call happy,’ Gen. xxx. 13. The former is probably
right, and generally adopted. Cf. ix. 16. ῥύσασθε, i. 17, represents the
same word.

ταράσσουσιν] Ηeb. ‘swallow up,’ the root, perhaps, of the name

 
‘Balaam.’ ABBREV The LXX. gives an easy paraphrase; the
more likely suggests obliterating a track. Vulg. viam gresmum tuorum
’pant. Govett suggested that not. read ABBREV .

13. Cf. Psalm lxxxii. 1.

14. ἐνεπυρίσατι] Heb. word sometimes has this meaning; but
Exod. xxii. 5, where it is rendered καταβοσκῆσαι, is strong evidence for
its being here ‘to eat up.’ Vulg. depasti estis Another hint of
coming parable of the vineyard, cf. i. 8.

15. mm. softens the Heb. verbs ‘crush’...‘grind.’ Vulg. atteritis
commolitis. Cf. Amos ii. 6, Micah iii. 1—3, Ezek. xxxiv.

16, 17. Ver. 16 is slightly modified in the LXX. At the beginning
of 17 καὶ represents the common Heb. conjunction 1, υ’—, here,
often, used to mark the apodosis, as δέ sometimes is in Greek.

17. ταπεινώσα] Reading ABBREV (but it should be
(Govett). ἀρχούσας] a Heb. word for ‘crown of
the LXX. seem to have taken metaphorically; the verb, which is
again softened, and the Heb. word represented by σχῆμα—habitum.
Cyprian, see below ; crinem, Vulg.—occur here

18. The catalogue of female finery which follows produces considerable
satirical effect by mere enumeration. So Juvenal will fill
a line or two, as in Sat. 111. 76, 77, on the various professions of the
“Graeculus esuriens”; or Plautus, Epidicus, v. 40 fall, on this
subject. It is not surprising if some of the Hebrew terms are obscure
and the correspondence of the Greek inexact; actually, the Heb. list
contains 21 and the Greek 23 articles. It is scarcely necessary to
examine all these. Prof. Skinner points out that many of the orna-
ments were used as charms. Delitzsch mentions some monographs
on the subject.

τοῦ αὐτόν καὶ τοὺς κόσμους αὐτῶν καὶ] Not in the Heb.;
τοῦ ἱματισμοῦ αὐτῶν only, B. Cyp. De Ηabitu Virginum, xiii., quotes
this passage, and has gloriam vestis illarum at omamenta eamm,
but the correspondence in the later verses with mm. is not apparently
exact.

μηνίσκους] See Judg. viii. 21, and 26 in B. Moon-shaped
perhaps in series, graduated in size; something similar may be seen,
in brass, on heavy draught-horses at the present day, and in pictures
of the Indians who formerly inhabited Florida and Georgia, the
Seminoles and Cherokees.

20. May] A reads σύνεσιν, inadvertently dropping a letter.
σύνθεσις was used of the lounging dress of the Romans under the late

 
Republic and Empire; also for a whole wardrobe or stock of articles.
See Βecker's Gallus, Excursus ι. sc. viii.; Statius, Silv. IV. 9, 44
Martial, Epig. Iv. 46; and for the former sense, Mart. Ep. 11. 46, &c.

22. διαφανῆ Λακωνικὰ] So διαφανῆ χιτωνία, Aristoph. Lysist. 48.
Laconia, celebrated for its purples, produced delicate gauzes also;
but the translator's phrase here can hardly be other than an ana-
chronism.

23. θέριστρα κατάκλιτα] θέριστρον represents the same Heb.
word, Song of Sol. v. 7; a scarf or mantle rather than a veil. It
stands for another Heb. word, Genesis xxiv. 65, xxxviii. 14, 19, of
similar meaning. Vulgate generally varies between pallium and
theristrum, as here; omitting the epithet, which is probably to be
rendered ‘reclining,’ accubitoria; but perhaps κατάκλειστα, κτάκλειστα, ℵ ca. cb Γ, is
to be preferred : with the sense of ‘close-wrapping.

24. The mercy underlying these threatenings shows in iv. 4
the reversal for good in lxi. 3.

The syntax of the verse is altered, and mm. inserts ζώσῃ and ἕξεις
διὰ τὰ ἔογα σου.

25. καὶ ὀ υἱός σου ὁ κάλλιστος] Different from the Heb., except that
κάλλιστος clearly corresponds to ‘beauty.’ The Heb. word ABBREV 
it is now generally agreed is a noun meaning ’branding,’ was probably
taken by Lxx. and Vulgate for a conjunction, though not rendered in
the usual way καὶ, quoque). Vulg. also has pulcherrimi, but υἱὸς is
difficult to account for, and with ὃν ἀγαπᾷς looks like a guess, com-
bined with a reminiscence of Gen. xxii. 2. Cf. also the Book of
Enoch, xii. 5, 6, καὶ περὶ ὦν χαίρουσιν τῶν υἱῶν αὐτῶν, τὸν φόνον τῶν
ἀγαπητῶν αὐτῶν ὄψονται: and xiv. 6, where somewhat similar words
followed by πεσοῦνται ἐνώπιον ὑμῶν ἐν μαχαίρᾳ.

καὶ ταπεινωθήσονται] Coupled in LXX. to what precedes, in Heb. to
what follows. The Heb. verb is a rare one, meaning ‘lament’
possibly the LXX. read ABBREV for ABBREV or confused them. μαχαίρᾳ πεσοῦνται
is repeated instead of the Heb. parallel phrase.

26. Θῆκαι] Heb. ‘openings,’ i.e. gates: LXX. have attempted an
explanation. It seems just possible that they took ABBREV ‘opening’
 ABBREV ‘cruse,’ as I Kings xvii. 12, 19 (or for ABBREV ), casting back
idea of finery, and thinking of cosmetics.

ἐδαφισθήσῃ] Cf. Luke xix. 44.

IV. 1. This verse is often taken in close connection with
preceding chapter.

ἐπιλήμψονται] Cf. Zech. viii. 23 (same verb also in Heb.).

τὸ ὄνομα. τὸ σὸν κεκλίσθαι ἐφ’ ἡμᾶς] The Heb. phrase is literally

 
rendered, as frequently in the Bible. It implies honourable protection.
Dr Kay remarks that, except in 2 Sam. xii. 28, it is always used of
God's Name. See ch. lxiii. 19: Deut. xxviii. 10, cf. Num. vi.
I Kings viii. 43, 2 Chron. vi. 33, vii. I4, Jer. vii. 10, 11, 14, 30, xiv.
Dan. ix. 18, 19; ἐπὶ is used, apparently, with acc. gen. or dat.
the dat. alone, Deut. l.c.; cf. lsai. lxv. 15, where Heb. has 5
instead of the usual ἓν. In the later writings, the phrase is often
in a relative clause, having the air of an accepted commonplace.

Nearly every commentator, from Calvin onwards, quotes Lucan,
Pizars. II. 342,
 “Da tantum nomen inane 
 Conubii: liceat tumulo scripsisse, Catonis 
 Marcia.’

2. After the threats, comes a promise of blessing, with sudden
transition, δὲ being inserted by the Lxx. Both the evil and the
good beyond it are unexpected, and in the main unheeded by the
hearers.

λάμψει ὅ θεὸς] Heb. ‘the sprout of the LORD shall be....’
apparently takes the Greek as representing a verbal form from the
same root ABBREV used for a ‘branch’ in Jer. xxiii. 5, xxxiii. 15, Zech. iii.
8, vi. 12, but not in lsai. xi. I. But surely the Lxx. read ABBREV the
rendered by ἔλαμψαν in Lam. iv. 7.

ἐν βουλῇ] This seems to be ABBREV ‘beauty,’ ‘ornament,’ read
interpreted as the Aramaic ABBREV ‘purpose,’ Daniel vi. 17.

ἐπὶ τῆς γῆς] LXX. apparently omits ‘the fruit.’ Probably they read ABBREV 
as ABBREV preceded by a preposition, ‘on the face οf...,’ perhaps,
preferring to omit προσώπου. The syntax of the verse had
become disarranged in their attempt, and ‘for pride and for beauty
were now taken as infinitives.

3. γραφέντες εἰς ζωὴν] Vulg. in vita. The Heb. word is a plural,
which many commentators agree in taking as equivalent to an abstract
substantive; Delitzsch compares Dan. xii. 2. The idea is frequent in
both O.T. and N.T.; see Exod. xxxii. 32, Luke x. 20, Phil. iv. 3, Rev.
xvii. 8, &c.

LXX. has ζωῆς in I Sam. xxv. 29, ζώντων in Ps. lxix. 28; Vulgate
viventium in both places.

4. ὅτι] Not the particle ABBREV which so often gives rise to a doubt
to the connection, whether it means ‘if,’ ‘when,’ ‘for,’ or ‘that’;
more usually ‘if,’ or ‘when’: Vulg. here εἰ. Cheyne connects this
verse with what follows; but most commentators with the verse
before.

τῶν υἱῶν καὶ] An addition on the part of the Lxx.

αἷμα] ℵ*, with 21 cursives, including the Lucianic, adds Ἰερουσαλὴμ
in agreement with the Heb. So Aq. Theod. Symm., according
to Q mg.

ἐν πνεύματι κρίσεως] After these words, the clause καὶ πνεύματι
καύσεως is found in all MSS. except A, and 106, which not seldom
supports readings of A otherwise singular. We may compare Aesch.
Agam. 849.

5. καὶ ἥξει, καὶ ἔσται] LXX. seem to have read ABBREV ‘and
come’ for ABBREV ‘and will create’: and ABBREV ‘and it shall
 ABBREV ‘the Lord.’ The sentence is then continued with
There is some resemblance to Psalm 1. 3.

πᾶς τόπος] The sentence is hardly grammatical as it stands; for if
πᾶς τόπος is the subject to ἔσται the clause appears unmeaning, and we
should expect πάντα τόπον as object to σκιάσει, ἔσται meaning merely
‘it shall be,’ i.e. come to pass, as for instance in vii. 18, 21, 23. But
σκιάσει is an addition of the LXX., and the sentence would be better
without it, περικύκλῳ being then nominative. As the text stands,
however, πᾶς τόπος is probably a cams pendent, ﬁlling the place of
another object to σκιάσει, and perhaps changed to the nom. by the
influence of ἔσται preceding, aided by the general influence
syntax.

τὰ περικύκλῳ] Either a paraphrase of Heb. ‘her assemblies,’ or
possibly a misreading of ABBREV as some form from the root ABBREV .

καπνοῦ] LXX., against Heb. accents, connects the smoke with the
ﬁre, and some authorities take the Heb. so. For the mention of smoke,
cf. Exod. xix. 18, Psalm xxviii. 8; Kay compares Song of Sol. iii. 6
and notices the absence of any mention of smoke in Exod. xl.
Numb. ix.

The Lord will reappear to judge, to defend, and in glory.

σκεπασθήσεται] The noun is taken by Lxx. as a passive verb.

6. Cf. xxv. 4, xxxii. 2.

V. Further denunciations are introduced by the Parable of the
Vineyard. The theme of the arraignment and warning is as before,
but the treatment is rich and varied. At ver. 26 a coming enemy is
pointed out with new distinctness, but still not named.

The Vineyard and Vine furnish many similes and allusions in
the Bible; see Kay's note on this chapter, and cf. especially Psalm
lxxx. 8—16, and Song of Sol. viii. 11—14. The Parable of

 
Husbandmen, Matt. xxi., Mark xii., Luke xx., has strong verbal resemblances
to this passage: the moral is also like, though here the
vineyard is not merely the scene, but so to speak itself an actor.
Notice especially Matt. xxi. 33, Mark xii. 1; the τί ποιήσει of the
N.T. parable, beside the τί ποιήσω of ver. 4, 5 here: St Luke's use of
the Hebraism προσέθετο πέμψαι, and the δεῦτε ἀποκτείνωμεν of Matthew
and Mark, cf. Isai. iii. 10 (Gen. xxxvii. 20).

1. ἀγαπημένῳ...ἀγαπητοῦ] The Heb. words are also different,
akin. Kay points out their connection with the names David and
Jedidiah (2 Sam. xii. 25); and the frequent use of the former word
in the Song of Solomon; not elsewhere. The mat. use ἠγαπημένοι·
also to render Heb. ‘Jeshurun’: see on xliv. 2.

[B inserts μου after ἀγαπητοῦ, with the Heb.]

κέρατι] So the Heb. literally, by a very usual metaphor for a hill
or peak. Skinner compares the Alpine names, Matterhorn, Schreckhorn,
ἃς. Hill-tops and slopes seem specially favourable for vines,
as the names of many celebrated modern growths testify. Cf. Virg.
Georg. 11. 112, “Apertos Bacchus amat colles.” ἐν τόπῳ πίονι
phrases the bold Hebrew expression, for which cf. Zech. iv. 14.

2. περιέθηκα] The Hebrew does not turn to the ﬁrst person till
ver. 3.

ἄμπελον σωρὴχ] Lxx. transliterate ‘Sorek’ here, though not in
chap. xvi. 8, Gen. xlix. 11, Jerem. ii. 21. There was a valley of the
name in Philistia, Judg. xvi. 4, which perhaps gave its name to a
variety of vine. It is however generally translated ‘choice vine’
from the colour, according to Delitzsch, Cheyne.

πύργον] To overlook the vineyard.

προλήνιον] Α vat, hewn or dug out (ὥρυξα) to receive
juice. Matt. xxi. 33 has ληνόν, cf. Isai. lxiii. 2; Mark xii. 1 ὑπολήνιον,
the more usual word; see Isai. xvi. 10, Joel iii. 13, Haggai ii. 16 Ζech. xiv. 10.

ἔμινα] Ηeb. ‘he looked, i.e. expected, hoped ‘for it to...’
compares James v. 7, ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς,
μακροθυμῶν ἐπ’ αὐτῷ.

ποιῆσαι corresponds literally to the Heb. ‘Make’ is somewhat
similarly used in some English phrases, as ‘to make ﬂesh,’ ‘to make
wood’ (of plants).

σταφυλὴν...ἀκάνθας] Matt. vii. 16, μήτι συλλέγουσιν ἀπὸ
σταφυλάς; Heb. expresses the subtler contrast of the cultivated
and the wild vine, with grateful and bitter fruit respectively. See
Gen. iii. 18.

3. [B has the terms ‘inhabitants of Jerusalem’ and ‘men of
Judah’ in same order as Heb.; other principal MSS. invert.]

The prophet invites his hearers to deliver judgment, as Nathan did
David.

ἄνθρωπος] Heb. also singular (collective).

ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπ. μου] Lit. ‘in my case’ (upon me) ‘and
between my vinegard.’ The Heb. word for ‘between’ is commonly
inserted before both words; and Lxx. usually renders this literally, as
in Gen. i. 4, 7; cf. Rev. v. 6. (Sometimes, instead of the second
‘between,’ ABBREV ‘to,’ is used; as also in Syriac.) Here the
is mixed with another, ‘judge upon me,’ in the matter of me. This
would not be the usual preposition after the Heb. verb, and possibly
LXX. read ABBREV .

4. τί ποιήσω;] Heb. What (is there) to do...?

5. “He shall miserably destroy....”

[A read originally οἶκον for τοῖχον, and repeats διαρπαγήν for καταπάτημα:
both probably clerical errors. The photograph of the MS.
looks almost as like οιχον as οικον.

6. ἀναβήσεται...ἄκανθα] Most Mss. have singular verb and noun,
ℵ* B the plural.

ταῖς νεφέλαις ἐντελοῦμαι] Cf. Jerem. xiv. 22, Amos iv. 7, Ps.
lxxviii. 23.

7. Cf. 2 Sam. xii. 7, Σὺ εἶ ὁ ἀνὴρ ό ποιήσας room: in a lower
strain, Hor. Sat. 1. i. 69, “Mutato nomine de te Fabula narratur.’

There are remarkable assonances in the original of this verse:
‘judgment...oppression,’ mishpat, mispach; ‘righteousness...a city,’
tz’ dākah, tz’ ākah. These no translator could expect to reproduce
successfully. Compare ver. I of this chapter, kerem, ‘vineyard,’
qeren, ‘horn.’ Lowth gives a list of similar effects, xiii. 6, xxiv. 17
xxvii. 7, xxxiii. lvii. 6, lxi. 3, lxv. 11, 12. There are others, of perhaps
subtler character, recalling the alliterations of Virgil rather than of
Lucretius, a few letters recurring in various combinations. Chapters
xiv.. xvii., xxiv. are rich in these. Notice, e.g., the use of p, ABBREV 
xvii. 2; ABBREV in xxix. 5; γ and τ in xxv. 2–5.

ἀνομίαν] It seems hardly needful to suppose that LXX. read ABBREV 
for ABBREV .

ἔμεινα] The Ist person seems less natural here than in ver. 4
Vulg. however expectavi.

8. The danger to the character and welfare of a state, from
increasing luxury, which tends to separate the people into widely
distinct classes. Cf. Amos ii. 7, Micah ii. 2. See also Sallust, Catil. xx.

 
“Quis...tolerare potest...illos binas, aut amplius, domos continuare ?...
cum tabulas, signa, toreumata emunt, nova diruunt, alia aedificant”
Tacitus, Ann. 111. 53, “villarum infinita spatia”: the early chapters
Livy, book xxxxv. and Hon, Od. 11. xviii.
 “Quid, quod usque proximos 
 ζRevellis agri terminos et ultra 
 Limites clientium 
 Salis avarus?’ 
or Οd. 111. i. 33 foll., xxiv. 3 (011.; a host of passages of like import
might be collected.

ἵνα τοῦ πλησίον ἀφέλωνταί τι] The verb must be due to Lxx. having
read ABBREV ‘there be none’ as ABBREV perhaps ABBREV ‘they take
πλησίον might be ABBREV E ‘until,’ read as ABBREV E ‘neighbour’ but if ABBREV E was
represented by the conjunction, ABBREV might have been paraphrased,
or even read as ABBREV ‘from (one) near’: finally ABBREV ‘in
omitted, cf. xix. I, 14, &c.; and the interrogative may come
reading .1, sign of the passive causative (Hophal) in that sense.

9. ἠκούσθη γὰρ...ταῦτα] Some verb is supplied in every
of the Heb. The difference between ‘in mine ears’ and ‘in the
of’ is one of vowel points only. ταῦτα is also an addition: cf. Vulg. in
auribus meis sunt haec, dicit Dominus. The phrase ‘in the ears of
the Lord of Hosts’ is not in itself impossible: for if God take counsel
with Himself, He may be regarded as hearing, no less than as speaking
Cf. xxii. 14.

ἐὰν γὰρ γίνωνται] The Heb. has ‘If there be not...,’ a
idiomatic form of threat or asseveration, implying ‘There shall be...’
as in the familiar translation of Heb. iv. 3, 5, “If they shall enter into
my rest.” Cf. iii. 11, 1 Sam. xix. 6, xxviii. 10, 2 Sam. xix.
The Lxx. have taken it as an ordinary condition, and omitted the
negative, in the endeavour to make sense; the inserted γὰρ apparently
carries on the connection from ver. 8.

With the whole verse cf. Jerem. xxxiii. (xl.) 10.

10. ζεύγη βοῶν corresponds to the idea of the Heb. word trans.
lated ‘acres,’ the amount of land ploughed by a yoke of oxen being a
natural unit. οὗ...ἐργῶνται are by way of explanation, though ABBREV E
‘ten,’ may have suggested ABBREV E the relative, by confusion. ABBREV 
yard,’ may have been read as the plural of one or other of the
terms for cattle.

κεράμιον] Vulg. Iagunculam. Heb. bath, equivalent to an ephah
in dry measure, one-tenth of the homer, Ezek. xlv. 1014.
homer, ABBREV was 70—80 gallons, 100 times the omer, ABBREV 

 
fairly represent the homer, the ἀρτάβη being slightly larger than the
μέδιμνος; and the ephah being three times the ordinary measure, the
Seah (Gen. xviii. 6, cf. cf. Isai. xxvii. 8), μέτρα τρία is used here and
Exod. xvi. 36 for it. The LXX. occasionally introduce Greek measures
and coins into its renderings elsewhere, as Exod. xxx. 13, Ezek. xlv. 12.
Thus ten acres of vineyard are to yield 7 gallons of wine, ABBREV of
a fair crop” (Kay), and the harvest would be ᾖς of the seed sown;
more, as Kay again points out, than Ruth gleaned in a day. Even so,
only ‘a tenth’ should return (vi. 13).

II. Cf. xxviii. 1, 3, 7, Habak. ii. Eccles. x. 17.

σίκερα] The Semitic word.

μένοντες τὸ ὀψὲ] For the phrase cf. Thucyd. III. 22, τηρήσαντες νύκτα
χειμέριον ὕδατι καὶ ἀνέμῳ, ‘watching for a night that was stormy with
rain and wind.’

ὁ γὰρ οἶνος συγκαύσει] Heb. the same, except that there is no
conjunction: the best authorities interpret it as a circumstantial clause,
‘while wine inflames them’: in effect like those, generally ablative
absolute, with which Tacitus interprets and weights the ends of many
of his sentences: e.g. Ann. III. 16, “nec illum sponte extinctum,
verum immisso percussore”; XII. 57, “quin et convivium
lacus adpositum magna formidine cunctos adfecit, quia vis aquarum
prorumpens proxima trahebat, convulsis ulterioribus aut fragore et
sonitu exterritis.”

12. τὰ δὲ ἔργα κ.τ.λ.] Cf. i. 3, as well as for the next note.

13. τὸν κύριον] Not in Heb.

πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν] Heb. is literally, ‘its glory (is) men
of famine.’ πλῆθος may either be a different shade of meaning, or be
due to reading ‘33 for ABBREV the converse difference is perhaps seen
in Job xxxv. 16, ῥήματα βαρύνει. νεκρῶν, ‘dead,’ differs only in vowel
points from ‘men,’ ABBREV for ABBREV this latter is not the most usual
word, but occurs, e.g., in iii. 25, xli. 14, Job xi. II, Gen. xxxiv. 30
Ps. cv. 12, and freq. in Deuteronomy, ii. 34, iii. 6, iv. 27. Confusion
often arises; Vulg. has here ’nterz’erunt, and in xli. 14 ’ ’s.
This word for men appears to convey the meaning of ‘weakness,’ if
not of ‘fewness,’ as in Gen. xxxiv. 30, Deut. iv. 27: ὀλιγοστός, xli. 14.
Some commentators propose here ABBREV ‘exhausted,’ as in Deut. xxxii.
24; and some follow LXX.: which having rendered thus, abandons
the parallelism, omitting ‘multitude’ in the last clause of the verse.

δίψαν] δίψος· Β. Lid. and Scott consider δίψα the older Attic
form, and its literary pedigree is more complete: Thucydides and
Plato use both forms; Xenophon has δίψος.

14. ᾅδης] The regular rendering of Heb. Sheol, the Underworld:
which is often regarded as personal. This use, according to
Cheyne,—see his note here—is later. See Habak. ii. 5, Jonah
Prov. xxx. 16 seems doubtful. So Θάνατος is a character in the Alcestis
of Euripides: cf. Soph. Aj. 854, Hom. [1. XIV. 231, and even Psalm
xlix. 14. In Greek, Ἅιδης is ﬁrst personal, and the idea ofa place
hence the genitive case after prepositions, a word being supplied. See
xiv. 15, 19: this use is constant in classical Greek with different forms
of the name: cf. Ventum erat ad Vestae, Hor. Sat. 1. ix. 35.

ψυχὴν] Heb. word for ‘soul’ often carries the meaning of ‘self,’
‘inclination,’ ‘appetite.’ Cf. lvi. 11, Ps. xxxv. 25, &c.
τοῦ μὴ διαλιπεῖν] ΑΓ 93vid [09 actually read διαλείπειν, but ι and
are written almost interchangeably in our MSS., and the aorist seems
preferable here.

Heb. here is literally ‘to absence of limit,’ expressing extent or
consequence. τοῦ with infin. in Greek is generally ﬁnal, but acquired,
or more strictly regained, a wider range, and is here consequential
or descriptive. Cf. Thucyd. VII. 42 εἷ πέρας μηδὲν ἔσται σφίσι τοῦ
ἀπαλλαγῆναι τοῦ κινδύνου: perhaps also Luke iV. 42 ἵνα similarly, Gal.
v. 17, 1 Thess. v. 4, &c.).

oi. ἔνδοξοι. . .οἱ λοιμοὶ] On this and ver. 17, 18, see my note in
Journal of Theol. Studies, Vol. iv. No. 14, p. 269. The abstract nouns of
the Heb. are represented by adjectives: the meaning is close in ἔνδοξοι,
and near in μεγάλοι, Heb. ‘multitude,’ or ‘uproar’: πλούσιοι seems
to be ABBREV or ABBREV for ABBREV cf. γυναῖκες πλούσιαι, xxxii. 9; and
λοιμοὶ probably due to reading ABBREV for ABBREV ὧν, as ABBREV is rendered
by λοιμοὶ in Ezekiel, xxviii. 7, xxx. 11, &c. O. L. pastes, see
Tyconius, pp. 44, 77, 79; cf. the use of λοιμὸς in such passages as
1 Macc. xv. 21, Acts xxiv. 5.

Symm. and Theod. rendered καὶ ὁ ἀγαλλιώμενος ἐν αὐτῇ: and these
words occur, as an addition or duplicate, in V and several cursives,
the Lucianic and some Hesychian, with minor variants: 24 has καὶ ol
νομεῖς αὐτῆς, 304 καὶ οἱ λογισμοὶ αὐτοῖς καὶ ὁ ἀγαλλόμενος ἐν αὐτῇ;
51 (90), 233 have οἶ ἀγαλλιώμενοι, of which οἶ λοιμοὶ might have been
taken for a corruption, were it not otherwise accounted for.

15, 16. The refrain of ii. 9, 11, 17 sounds again, louder and nearer.
Another refrain appears at ver. 25, to be taken up at ix. 12, 17, 21, x. 4
for which reason some critics have wished to place ix. 8—x. 4
25—26 of this chapter. The effect is, however, rather that of
dominant thought recurring at intervals; the resemblance between
the end of this chapter and that of ch. viii. is ummistakable.

17. οἱ διηρπασμένα ὡς ταῦροι] Heb. ‘the lambs as (in) their
pasture,’ or ‘after their manner.’ Scholz explains the discrepancy
by mistakes of sound rather than of sight: διηρπασμένα as a form
from ΑΒΒREV ταῦροι as ABBREV Better, however, is to take it that LXX.
read ABBREV ‘lambs,’ as pass. part. of νὴ), ‘trample,’ ‘subdue’; and
 ABBREV ‘as their pasture,’ as ABBREV the plural of Ἶρι seems to be
avoided, as a rule.

τῶν ἀπειλημμένων] Heb. ‘the fat ones,’ ABBREV The Greek translators
must surely, as Schleusner pointed out, have written ἀπηλειμμένων, or
λιμμένων, a late form, for which compare Numb. iii. 3, from ἀπαλείφω
he took the Hebrew to be from ABBREV ‘wipe’ or ‘blot out’; which is
represented by ἀπαλείφω, e.g. three times in 2 Kings xxi. 13, and by
other kindred words, as Prov. vi. 33, Exodus xxxii. 32, 33, &c. (ἀφεῖλεν,
chap. xxv. 8). The Greek was easily corrupted into the present
text, as the Sense of the passage had been missed: though, with four
principal words—see below—misread, some general resemblance to
the original still appears.

(I regret that I ﬁrst put this forward as my own suggestion, not
being aware that Schleusner had long ago pointed it out.)

ἄρνες] Probably ABBREV read for ABBREV ‘sojourners,’ of the Heb. text.
Some have preferred the LXX. reading here: which Cheyne, in his
critical note in ed. 4 of The Prophecies Prophecies of Isaiah, thinks rather to have
been ABBREV also = ῾Iambs.᾿

Compare with this verse vii. 21, xiv. 23, xviii. 6, xxix. 17, xxxiv. 13
—15, &c.; xliii. 20 gives the converse picture; Ps.
contrasts both. So Horace, Od. III. iii. 40,
 “Dum Priami Paridisque busto 
 Insultet armentum, et catulos ferae 
 Celent inultae.’

18. σχοινίῳ μακρῷ] Heb. ‘cords of vanity.’ ματαιω for μακρω
would be close to the original: Symmachus indeed has ὡς σχοινίῳ
ματαιότητος. The word is rendered ‘lies’ in lix. 4, cf. Exod. xx. 7, ἐπὶ
ματαίῳ. The Syriac (Peshitta) also has ‘long’: and Lowth suggested
that Lxx. read not ABBREV but ABBREV ‘prolonged,’ ‘overgrown,’ as in Levit.
xxi. 18, xxii. 2 3, A.V. ‘superﬂuous’; the verb occurs, chap. xxviii. 20.

ζυγοῦ ἱμάντι δαμάλεως] Might be taken to mean, ‘a thong of a
heifer's yoke’; but the order of the words suggests that it means
‘a cow-hide chariot-trace,’ ζυγοῦ being, so to speak, the inner, and
δαμάλεως the outer genitive. Cf. Hom. Il. ΙΙΙ. 375, ἥ οἱ ῥῆξεν ἱμάντα
βοὸς· ἶφι κταμένοιο.

The idea seems to be of men sinning deliberately and laboriously,

 
with complicated ingenuity: not as Ps. ii. 3, cxxix. 4, Prov. v. 22, of
the wicked trapping others. or being bond-slaves of their own sin.

δαμάλεις] The word for ‘cart’ and that for ‘heifer’ differ in
vowel-points only.

19. Cf. Ps. x. lxxiii. 11.

Τὸ τάχος] Cf. l Kings xxii. 9.

ἐγγισάτω] Here prob. transitive, as the Heb.; cf. ver. 8.

ἴδωμεν] Β and six cursives read ειδ-, but ι is prob. right. The
sense of Heb. is not absolutely decisive, see xxvi. 11.

ἔλθοι] 50 Α, and possibly the original reading: ℵQV and most
cursives ἐλθέτω, Β ἐλθάτω. Α omits Ἰσραήλ, with 106, against Heb.
probably by inadvertence.

20. Delitzsch compares Matt. vi. 23, James iii. ιι. Nearly all
sagacious moralists have insisted on the duty of keeping the truth of
terms in language: see, in the ﬁrst place, xxxii. 5 Heb., and the
implication in ix. 10, xxviii. 15, xxx. 9, 10, 15, 16.

Thucydides m. 82 marks how, in the disorganization of Greek
society, τὴν εἰωθυῖαν ἀξίωσιν τῶν ὀνομάτων ἐς τὰ ἔργα ἀντήλλαξαν τῇ
δικαιώσει. τόλμα μὲν γὰρ ἀλόγιστος ἀνδρία φιλέταιρος ἐνομίσθη, μέλλησις·
δᾶ προμηθὴς δειλία εὐπρεπής, τὸ δὲ σῶφρον τοῦ ἀνάνδρου πρόσχημα, κ.τ.λ.

Cato, in Sallust, Catil. lii., “Jam pridem equidem nos vera rerum
vocabula amisimus; quia bona aliena largiri, liberalitas; malarum
rerum audacia fortitudo vocatur; eo respublica in extremo sita est.’

Tacitus, Ann. XIV. 21, “Pluribus ipsa licentia placebat, ac tamen
honesta nomina praetendebant.’

Shakespeare ﬁnds the thievish mind saying, “convey the wise it
call,” Merry Wives, Act ι. Sc. 3; and the Witches in Macbeth
the eternal verities: “Fair is foul, and foul is ” On the
other hand, Achilles declares, Hom. ΙΙ. IX. 312:
 ἐχθρὸς γάρ μοι κεῖνος ὁμῶς Ἀίδαο πύλῃσιν, 
 ὅς χ’ ἕτερον μὲν κεύθῃ ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ.

The allusion in ‘Cyprian’ De ’ngulan’tate ’eomm is worth
adding: when the writer speaks of those “qui secundum verbum lsaiae
amaritudinem pro dulcedine devorantes, nudam foeditatem velamento
boni nominis tegunt.”

Trench, On the Study of Words, constantly points the moral;
he quotes Shakespeare, Twelfth Night, Act ιιι. Sc. ι, “Words are
grown so false, I am loath to prove reason with them”: and
“The mixture of those things by speech which by nature are divided,
is the mother of all error.”

“Ruskin, notablyin Sesame ’lz’es, has striven for truth in language,
by example as well as by precept.

So, our Lord upon earth warred against hypocrisy almost above all
other sins (John iii. 19—21): and the New Testament, as the Old,
ever purging language of its falsities, till at length we arrive at the
point where the unjust and ﬁlthy are stamped ﬁnally as such (Rev.
xxii. 11). Seeing the fatal consequences of such falseness, it is clearly
one of the ﬁrst duties of every student .of language and literature to
combat it to the utmost.

22. κεραννύντες] Spicing the wine, not diluting it as the Greeks
and Romans did, Allusions to drunkenness in Israel are frequent:
e.g., xxiv. 9, xxxviii. 1, 3, 7, Hosea iv. 11, vii. 5, Amos vi. 6.

23. τὸ δίκαιον τοῦ δικ. αἴροντες] They remove from the righteous,
or just man, all that the justice of his cause shall carry with it. We
are reminded—not that the thought is entirely the same—of
Repub. II. 361 C: γυμνωτέος δὴ πάντων πλὴν δικαιοσύνης. . .μηδὲν γὰρ
ἀδικῶν δόξαν ἐχέτω τὴν μεγίστην ἀδικίας, ἵνα ᾖ βεβασανισμένος εἷς δικαιοσύνην,
κ.τ.λ.

24. καυθήσεται] The fut. is apparently assimilated to the following
verb, which represents a Heb. imperfect; it is not the tense that
would be expected in Greek, as the comparison is clearly a general
one. Cf. lxv. 8, and see note on vii. 2. See also Vol. I. Introd. ‘On
Methods of Rendering,’ pp. 43—45.

LXX. slightly departs from Heb., substituting ‘coal’ for ῾tongue.

φλογὸς ἀνειμένης] The translator seems to have adapted the
participle with some freedom. In xxxv. 3 it clearly means ‘relaxed,’
and the Heb. has much the same meaning here, ‘sinketh down’
but applied to ﬂame, it seems to mean, necessarily, something like
‘streaming’: cf. Euripid. Andromache 598, πέπλοι ἀνειμένοι.

χνοῦς] Probably LXX. read ABBREV ‘chaff,’ for ABBREV ‘rottenness’: cf.
xvii. 13 xxix. 5, &c. The MSS. constantly confuse χνοῦς and
which Q* reads here, with about six cursives. Thus ΑΓ are probably
wrong in reading χοῦς both in xvii. 13 and xli. 15, and A in Hos. xiii. 3.
χνοῦς generally represents ABBREV and χοῦς (sometimes γῆ) ABBREV but for
the latter, in 2 Sam. xxii. 43 AB and ﬁve cursives have χνοῦς, and in
Ps. xviii. 42, the parallel passage, RABR and 90 cursives. In Isai.
xlviii. 19 Heb. has a different word altogether, and ℵ is probably
wrong in reading χνοῦς there.

λόγιον] Heb. word is not the most usual one, though from an
ordinary root. The Greek is perhaps intended to give an idea of
formal solemnity: cf. xxviii. 13, xxx. 27 (different Heb.).

παρώξυναν] This verb, or παροργίζω, is often used in LXX., where
Heb. probably means rather ‘scorn,’ ‘despise,’ or ‘forsake.’ A kindred
word is rendered by ὀργή, xxviii. 3, and παροργισμὸς in the parallel

 
 Kings xix. 3. In these places, and i. 4, Heb. has ABBREV but παροξύνω
represents ABBREV below, ver. 25, xiv. 16, xxiii. 11; while ABBREV is ἐπικράνθη
in xiv. 9, and θυμωθήσεται xiii. 13. παροξύνω stands for ABBREV , lxv. 3
 ABBREV xxxvii. 23, for which in 2 Kings LXX. has ἐβλασφήμησας.
while there is no exact correspondence of words, Lxx. seem generally
to emphasize the determined malice of rejection. On the other hand
οὐκ ἠθέλησαν is almost a meiosis for ABBREV ‘reject’; and so οὐ βούλομαι
almost = ῾refuse,᾿ viii. 6, xxx. 9, and βούλομαι, ‘desire,’ i. 29.

25. ἐν πᾶσι] ἐπὶ is used for Heb. 3, where the refrain recurs.

26. The enemy, as yet unnamed, is probably the Assyrians μακρὰν,
ἀπ’ ἄκρου τῆς γῆς) not Syria and Ephraim. Those who do not seek to
limit the bearings of prophecy may see a further reference to the
Babylonians, who followed Assyria as world-monarchs and oppressors.
The description ﬁts either well enough; cf. Habak. i. 6–11.

σύσσημον] Α sign agreed upon, esp. for battle. The appointed
instruments are ready.

συπιεῖ αὐτοῖς] ℵΑQ* and eight cursives have dat.: so Heb., but
singular throughout this passage. B ἃς. have αὐτοὺς, in which case
we can only render, ‘hiss them on’: whereas A's text and Heb. mean
‘hiss to call them,’ cf. vii. 18, and Zech. x. 8 σημανῶ αὐτοῖς). Burkitt,
Tyconius, ’us, p. lxiv., points out that the O. L. read acc. with συρεῖ, Cyp.
Testim. 1. 21 having et adtrahet illos, and the ῾Speculum᾿ et trahet eas.
This must be due to misreading the Greek; another instance occurs
in the same chapter of the Testimonia, and in other Latin authorities,
viz. Domino = Κυρίῳ for Κύρῳ in xlv. ι. See also xxx. 14.

27. Α omits πεινάσουσιν οὐδὲ; 106 omits οὐ πεινάσουσιν.

πεινάω often represents Heb. ‘be weary’ in Isai., as XI. 30, 3(??)
ἐκλείπει, Jerem. iv. 31). Also naturally for ‘be hungry,’ as in xxix. 8
(see note), lxv. 13.

28. ἐλογίσθησαν] Seems best taken with the words that follow,
though it is possible to join it with the preceding clause, as in
the Heb.

29. ὁρμῶσιν] ὀργιῶσιν, read by B, is to me unintelligible, whether
supposed to be a late form for ὀργῶσιν, or to come from ὀργίαζω or
ὀργίζω, with ω for ου. The cursive 305 paraphrases νυ. 2830
and the word ὁρμὴ occurs in its paraphrase: Field pointed out in
the Herapla that Syro-hex. has here a form of the word used for
‘leap’ in xxxv. 6. ὁρμῶσιν does not correspond to the Heb., but may
be a guess of the translator. Had the LXX. originally written a late
form such as ὤρυσαν, it would hardly have been lost, owing to Symm.
and Theod.'s rendering.

30. ℵΓ supply, after ἐμβλέψονται, the words εἷς τὸν οὐρανὸν ἄνω
καὶ... evidently from viii. 22.

ἀπορίᾳ] Probably due either to viii. 22, or to the resemblance in
letters to the Heb. ΑΒΒREV ‘clouds’ or ‘heavens thereof’: possibly a
confusion with ABBREV The root-meaning of the Heb. seems to be
‘drop,’ ‘trickle,’ as in Deut. xxxii. I: the sense in Hos. x. 2 seems to be
‘break down.’ ‘ruin,’ Lxx. κατασκάψει. Compare with this verse
Luke xxi. 25.

VI. With this vision compare that recorded in Amos ix. The
scene was recognised in some way by the prophet as the Temple.

I. Καὶ ἐγένετο. . .εἶδον] Heb. literally ‘In the year...and I saw...’
the conjunction apparently marking the principal verb.

ὑψηλοῦ καὶ ἐπηρμένου] It is a question whether the epithets in the
Heb. refer to the throne, as Delitzsch, Cheyne, and others, or as Kay
thinks, to the Lord Himself.

The end of the verse seems a rather weak paraphrase in the Greek:
cf. ver. 3. The Heb. word ‘train,’ represented by δόξης, is used Exod.
xxviii. 33, &c. of the hem or skirt of ’s

2. σεραφεὶν] So ℵΑ, σεραφεὶμ BQ, while at ver. 6 A and B spell
conversely, showing how little security the Greek MSS. give on these
points. The Heb. pl. of course ends in -m, as a rule, the Aramaic in η

The word ‘seraph’ or ‘saraph’ is generally used of ‘ﬁery’ serpents,
Numb. xxi. 6, 8, Dent. viii. 15, Isai. xiv. 29, xx. 6: in Isaiah without
a separate word for ‘serpent,’ but with the epithet ‘ﬂying’ attached;
so here, ‘they did ﬂy’: perhaps, as Delitzsch, Cheyne, of a hovering
motion. The verb means ‘to burn,’ Lev. iv. 12, x. 6, Josh. vii. 25
Isai. i. 7, &c. Nowhere else are seraphim mentioned as angelic
or attendants on God; cherubim and seraphim not being associated
in the Bible. Here the seraphim have apparently some semblance
of human form; there is no hint of anything serpent-like. Their ﬁery
motion may be the reason for the name: cf. the ‘living creatures’ in
Ezek. i. and x., especially i. 13: Dan. vii. 9, 10 Rev. iv. 3, and Ps. civ.
4, quoted Heb. i. 7. A connection has been sought between the seraphim
and the ﬂashing lightning, as between the cherubim and the
storm-clouds: but of this the Bible shows no trace.

ἱστήκεισαν] Heb. has participle, as regularly in describing a state
of continuous action.

κύκλῳ αὐτοῦ] Probably ‘around Him’ rather than ‘around it,’ the
throne, in Greek; as Heb. has ‘above,’ or ‘from above Him,’ a regular
way of describing attendants on one seated: Gen. xviii. 8, Exod. xviii.
13, I Kings xxii. 19.

(??)ξ πτέρυγος τῷ ἑνί, καὶ 3. πτ. τῷ ht] Heb. ‘six wings, six wings to
’ Cf. Rev. iv. 8.

ply] Only here and xli. 7 in Isaiah: never in Jeremiah: rare in
the mac. generally, except Job (Wisdom and 2—4 Μaccabees): six
times in Genesis, four times in Exodus.

κατεκάλυπτον] “W’ith two,” runs the famous explanation of the
Targum, “he covered his face, that he might not see: with two his
feet, that he might not be seen.᾿

3. ἐκέκραγον] Β reads ἐκέκραγεν, with Heb., which has pf. with
wax frequentative. The Lxx. use many reduplicated forms of this
verb, Numb. xi. 2, Job vi. 5, and frequently, esp. in the Psalms, as
xxxiv. 6, 17, lv. 16, lvii. 3. Lightfoot, on Clem. Rom. Εp. Cor. i. 34
where this passage is quoted, treats ἐκέκραγον as the imperf. of a new
verb κεκράγω, formed from κέκραγα.

Ἄγιος ἅγιος ἅγιος] Nothing is proved with regard to the Trinity by
this threefold repetition, either here or in Rev. iv. 8.

4. ἐπήρθη τὸ ὑπέρθυρον] Heb. ‘the foundations of the thresholds
were ’ Cf. Amos ix. 1, σεοσθήσεταο τὰ πρόπυλα. The Heb.
verb here used occurs twice in vii. 2, where LXX. have ἐξέστη...
σαλευθῇ.

καπνοῦ] See on iv. 5.

5. κατανένυγμαι] The word occurs in LXX., Gen. xxxiv. 7, ‘the men
were ’; of Aaron, Lev. x. 3; of Ahab, I Kings xxi. 27, 29
in Psalms iv. 4, xxx. 12: in Leviticus and Psalms, the Heb. word is
the same as, or akin to, that here used.

Liddell and Scott give for κατανύσσομαι νύσσω, ‘prick’) the meanings
(i) be sorely pricked, (ii) be stupefied, slumber: “in latter senses,
perhaps corrupted from κατανυστάζω.” Bengel on Acts ii. 37 quotes
the Vulgate ’ sunt, and on Rom. xi. 8, which quotes Isai.
xxix. 10, “κατάνυξις notat πάθος ex frequentissima punctione in stuporem
desinens.” The Heb. verb (or verbs)=(i) be silent, amazed, (ii) be
ruined. Consequently the Heb. and Greek words approach one
another only in the meanings of ‘stupefaction’ and ‘silence.’ Vulg.
has (and here: which Prof. Skinner, on this passage, in Camb. Bible
for 55110013, calls an impossible rendering; but it is hardly certain that
this is so of the Greek, even if it be of the Hebrew; for it is quite
possible that LXX. may have so interpreted the original; and it seems
as easy a sense as any to assign to κατανένυγμαι. The force of the
expression seems to have some similarity to Jerem. i. 6, ‘I cannot
’: and to ’ reluctance, Exod. iv. 10—13; but with Isaiah
it is not so much backwardness as overwhelming surprise and sense

 
of unworthiness. If we take the other meaning,‘I am pricked'
might possibly be for ‘I am sore stricken,’ with a reference to the idea
that a sight of God heralded death: see Judg. vi. 22, xiii. 22, Exod.
xxxiii. 20, Deut. v. 24, 26, and Gen. xxxii. 30; which is the earliest
mention for certain of the feelings, though there it seems already
familiar.

6. λαβίδι ἔλαβεν] Heb. words also cognates.

7. Like Ezekiel (chap. ii., iii.) and St John (Revel. x. 8—10)
Isaiah's experience shows that the work of an apostle or prophet, to
whom the secrets of God are revealed—see Amos iii. 7—has a sweet
and a bitter side. His lips are purified; but he will not be believed.
Yet with Isaiah, more than any other, except St John, the exaltation
of spirit remains dominant; we see no sign, after this, of his confidence
failing. Jeremiah, by nature, seems to stand at the other end of the
scale of temperament; near him, perhaps, Thomas, Hosea, Micah,
Habakkuk.

περικαθαριεῖ] The force of the compound is as though the defilements
peeled or sloughed off. The Heb. has passive verbs, or their
equivalent: Vulg. auferetur. . .mundabitur: Aq. Symm. Theod. ἀποστή-
σεται. . .ἐξιλασθήσεται.

8. πρὸς τὸν λαὸν τοῦτον] Heb. has ‘for us,’ ABBREV which LXX. perhaps
read as ABBREV ‘to a nation’; τοῦτον may be due to the influence of ver. 9,
cf. Acts xxviii. 26. With the loss of ‘for us’ disappears, in the LXX.,
the only evidence that more Persons than one are spoken of in this
chapter.

Ἰδού εἰμι ἐγὼ] The Heb. has no verb expressed: so ἰδοὺ ἐγώ,
Gen. xxii. I. II, &c. In some books, mainly Judges-Kings—but see
chap. xliii. 25—ἐγώ εἰμι is frequently used for ‘I,’ even as the subject
of a verb: e.g. Judg. vi. 18, xi. 27, 35, 37 (not A in xi.), Ruth iv. 4
2 Kings iv. 13 εἰμι ἐγὼ Α). In these passages Heb. has the longer
form of pronoun ABBREV but not here.

ℵΓ, several cursives, and Sixtine text, read ἐγώ εἰμι here: 41 90
144 omit verb: text is that of ABQV 22 48 51 93, 62 147, 26
301 306.

9. ἀκούσετε] ἀκούσητε, read by ΑΓ and four or ﬁve cursives, will
scarcely construe, does not match βλέψετε, and is not supported by
N. T. quotation; probably corrupted by the proximity of συνῆτε.

Ἀκοῇ ἀκούσετε. . .βλέποντες βλέψετε] Heb. has imperative, and the
verbs are intensified, according to a frequent idiom, by repetition in the
‘absolute’ infinitive. This the LXX. represents by the participle, or
noun of kindred meaning. Opinions often differ as to the shade of

 
meaning conveyed by this Hebrew idiom; thus Delitzsch renders here,
Hear on‘: ‘Hear ye still’: ‘Hear ye continually,’ R.V. marg., Skinner;
‘hear ye indeed,’ A.V., Cheyne. See Davidson, Heb. syntax, § 86c
the A.V. margin of Gen. xliii. may be consulted by those unacquainted
with Hebrew.

This verse is quoted in the N. T., Matt. xiii. 14, Mark iv. 12, Luke
viii. to, John xii. 40, Acts xxviii. 26, 27. Cf. Rom. xi. 8. ’s
text agrees practically with the LXX. Compare also Jerem. v. 21
Ezek. xii. 2.

10. βαρέος ἤκουσαν] They are dull of hearing; perhaps with a
hint of their unwillingness, as βαρ. ἀκούειν in Xenoph. Anab. 11. 1 is
‘to hear with ’ cf. βαρέως φέρειν.

καμμύω=καταμύω, Aristoph. Vesp. 92.

καὶ ἰάσομαι] ἰάσωμαι, 24 109 306; in the N.T. quotations, the later
Mss. generally in Matt., John, Acts have ἰάσωμαι, but the principal
uncials ἰάσομαι. On the passage in Acts, Mr T. E. Page says: “The
fut. ind. after μὴ represents the action of the verb as more vividly
realized as possible and probable than is the case when the subj.
follows. The change from the subj. to the ind. here is very forcible
and vigorous.” It is, however, probably due, in the ﬁrst place, to
literal representation of the Hebrew, here the “converted” perfect,
equivalent to the imperfect or future. The Greek translator may, it
is true, have felt καὶ to have some such force as is expressed in English
by ‘in which case....’ Cf. the use of ἵνα with past indic. in
Greek; though it is not suggested that the parallel is exact: as in
Eurip. frag. 442
 φεῦ φεῦ τὸ μὴ τὰ πράγματ’ ἀνθρώποις ἔχειν 
 φωνήν, ἶν’ ἦσαν μηδὲν οἱ δεινοὶ λόγοι (71.1. λέγειν), 
i.e. ‘in which case cunning words would have been. . . .’

Prof. Jebb, however, on Soph. 0. T. 1389, contends that the use of
μὴ proves ἵνα to be here “essentially ﬁnal.”

LXX.'s rendering seems to emphasize the responsibility of the people
for their own blindness and deafness: “like the deaf adder that stoppeth
her car.” Ps. lviii. 4.

11. Ἔως πότι] Hardly classical Greek, but renders the Hebrew
literally. Cf. Luke ix. 41. We have, however,
 ἕως ὅτε in Xenophon, 
 ἕως ὀψὲ in Thucydides, 
 ἕως οὗ in Herodotus, 
 ἕως τοῦ c. infin. in Demosthenes.

In LXX. ἕως is used frequently as a prepos. c. gen.; e.g., Ps. civ. 23
cvi. 48, cviii. 4.

παρὰ τὸ μὴ κατοικεῖσθαι] Were we dealing with classical Greek,
this might be explained, ‘up to the point of not being inhabited,’ ‘till
they are not...’ See Liddell and Scott, παρά, C. I. 5. As, however,
the Hebrew has D, of origin or cause, it must be explained as ‘because
they are not....’ Cf. Exod. xiv. 11; Numb. xiv. 16; Jerem. iv. 7
(xl.) 10, 12; Zeph. iii. 6, &c. διὰ is also used, Jerem. vii.

καταλειφθήσεται] If this depends on ἕως, it must be accounted for
like ἰάσομαι in ver. IO. The verb ‘be left’ for Heb. ‘be desolated’
suggests that LXX. read ‘ (cf. Shear-jashub, and mm. rendering,
vii. 3) for ABBREV Note, with regard to A.V. margin, that Heb. words for
‘desolate’ and ‘desolation’ differ.

12. oi. καταλειφθέντες πληθυνθήσονται] Heb. is rendered by Kay
(and Delitzsch, Cheyne very similarly) ‘the forsaken (tract) be ’
from which the Greek differs mainly in referring to the population and
not the land.

13. τὸ ἐπιδέκατον] The art. is inserted with fractions, as being
related to the whole. For the decimation of the people, cf. Amos
v. 3.

καὶ πάλιν] For the insertion of πάλιν cf. xxv. 8. LXX., whether
rightly or not, emphasizes the idea of a fresh reverse of fortune.

ἔσται εἰς προνομὴν] This construction may be called a Hebraism.
Cf. εἷς διαρπαγήν, ν. 5, where the Heb. word is the same, meaning
to destroy or consume, esp. by ﬁre: also in iv. 4, καύσεως. προνομὴ
in Lxx. is regularly used of spoiling or plundering.

τερέβινθος] i. 30; βάλανος, ii. I 3.

ἐκσπασθῇ] So A alone, other MSS. ἐκπέσῃς which may be a substitution,
to suit βάλανος in its usual meaning of ‘acorn.’

LXX. omits the last clause of the chapter; it is supplied from
Theodotion by 17 cursives, Lucianic and others, including 301.

VII. I. According to Hebrew practice, βασιλέως Ἰούδα refers to
Ahaz, not to Uzziah: as the Greek shows later in the verse, cf. for
instance 2 Kings xviii. I. This Elah, and Remaliah, were not kings
of Israel.

῾Ραασσὼν (Ῥασεὶν Β). . .Φάκεε] Lxx. often present proper names
different forms from the Hebrew, and with wide variations among the
MSS. These differences are passed by without comment, unless required
for some special reason, e.g. where it seems probable that a different
name altogether from the Hebrew is intended.

Ἀρὰμ] This name is generally transliterated in Isaiah; but not in
ix. 12, xvii. 3, where Συρία, Σύρος are used, as usually in the Lxx. In
Hebrew, Aram and Edom are closely alike in the consonantal text,

 
and liable to confusion, see, e.g., 2 Sam. viii. 12: but Aram and
Asshur are quite distinct, whereas Syria and Assyria were frequently
confused by the Greeks and Romans: thus a corrector of A has
Ασσυρων in xvii. 3. See Herod. VII. 63, Aesch. Persae, 84 (a possible
case), and Horace, Od. III. iv. 31,
 “Tentabo et urentes arenas 
 Litoris Assyrii viator” 
which may recall the ship that “hath ’d upon the deserts of
Bohemia,” Shakesp. Winter's Tale, Act III. Sc. iii. Also Od. II. xi. 16
Virg. Georg. II. 465.

οὐκ ἠδυνήθησαν πολιορκῆσαι] Could not make their siege effective.
Cf. 2 Kings xvi. 5. Heb. has ‘went up to war against it, but succeeded
not in warring against ’: which Lxx. may have deliberately paraphrased
with πολιορκῆσαι to avoid a seeming contradiction.

2. ἀνηγγέλη. . .λέγοντες] λέγων ℵΒ, λεγόντων 14 cursives, including
all the Lucianic but 144 233. The participle is intended to represent
the Heb. infinitive ‘construct’ with 5, used explanatorily. Aquila in
such cases uses τῷ λέγειν, in his literal fashion: see lvi. 6 (B) and
2 Kings xix. 10 (A). The nominative participle produces anacoluthon
in Greek, but is not uncommon in phrases like the present: λεγόντων
may be viewed as an attempt to save the grammar.

τὸν οἶκον Δαυεἰδ] Either the court circle, or the royal family. The
latter, multiplied by polygamy and early marriages, seem at certain
periods to have formed “a numerous and influential upper caste’
(Cheyne): probably most powerful when the king was weak. See
2 Kings x. 13, 14: Jerem. xxxvi. (xliii.) 12, xxxviii. (xlv.) 4, 5. Athaliah
cut down the ‘seed royal,’ at any rate those nearly related to the king,
till only the infant Joash remained, 2 Kings xi. I, 2: but the old causes
would soon multiply them again.

Cheyne thinks that strictly the ‘house of David’ ought to include
the ‘house of Nathan’ (Zech. xii. 12); but they had become very
distant cousins of the king, and probably had ceased to be counted of
the ‘seed royal’ in ’s time; being only brought back into the
succession by later vicissitudes, cf. I Chr. iii. 17 with Luke iii. 2731
See below on ver. 14.

Συνεφώνησεν] Heb. ‘hath rested upon,’ same verb as in ver. 19.
xi. 2: here, apparently, of making close alliance, in which case LXX
gives a fair rendering: or else, literally, of encamping on the country
of Israel. For the Greek verb see Gen. xiv. 3: Matt. xx. 13
Acts v. 9

ἐξέστη] ἐκστῆναι φρενῶν = μαίνεσθαι: ἐκστῆναι of a bone to go

 
out of joint. Here the meaning is ‘was distraught,’ was disturbed
from its security.

ὃν τρόπον. . .σαλευθῇ] Α has ὅταν before ὃν τρόπον, Q 36 41 49 62
90 106 144 147 239 301 306 after. ’s order may be an error. The
usual construction seems to be with ὅταν, as Amos iii. 12, Micah v. 8
or ἐὰν, Amos v. 19 ὅταν Α 62 147). See chap. xxxi. 4. When
ἂν is not used, and generally when an actual rather than an imaginary
action is compared, we have pres. or perf. indic., chap. xx. 3, Amos ii.
13, Ps. xlii. 1; aorist, as Micah iii. 3; or future, chap. v. 24, lxv. 8.
Where the subjunctive follows without ἂν, there is generally, if not
always, some uncertainty as to the text.

The following are most, if not all the occurrences of ὃν τρόπον in
Isaiah: vii. 2, ix. 3 pres. ind. in NA, verb omitted in BQ, x. 10, 11
xiii. 19 aor. ind., xiv. 19 fut., xiv. 24 perf. ind., xvii. 5 ἐὰν c. subj., xx. 3
perf. indic., xxiv. 13 ἐὰν c. subj., xxxi. 4 aor. subj. (ℵ* has fut.) with
ἐὰν NC-b A, with ὅταν Ο(Q), xxxiii. 4 ἐὰν c. subj., xxxviii. 19 verb
omitted, lii. 14 fut., lxv. 8 fut., lxvi. 22 pres. or fut. μένει in Camb.
LXX.)

For similar constructions see Job xxxiii. 15, ὡς ὅταν c. subj., Prov.
xxvi. 11 (compare 14), xxvii. 8, ὥσπερ ὅταν c. subj.; in relative clauses
the aor. indic. is frequent, as Ps. i. 1, xiv. 3, Prov. xviii. 22, Ecclus.
xxxi. (xxxiv.) 8. Other passages worth noting are Job xxxiv. 19, ὃς
οὐκ ἐπαισχυνθῇ, Ecclus. l. 19, ἕως· συντελεσθῇ κόσμος· Κυρίου, Eccles. ii. 3
Ps. cxii. 8, cf. Ps. cx. 1, and 1 Cor. xv. 25, with Heb. i. 13. Of εἷ with
subj. I can ﬁnd no clear instance in LXX. In Exod. iv. 23, viii. 2, MSS.
vary, and in any case βούλῃ may be indic.; so in Jerem. xxxiii. (xlv.)
21, and perhaps Job xxxiv. 16: while in 2 Sam. xxiv. 13, 1 Kings xxii.
6, 15, Micah vi. 7, εἰ is interrogative and subj. deliberative, which
might be the case even in Luke ix. 13. Conversely, ἂν occurs with
indic. in Job i. 5 ὥς ἂν συνετελέσθησαν, PS. lxxviii. 34 ὅταν ἀπέκτεννεν,
c. The mixture of tenses is remarkable in such passages as
Lev. vi. 2, 3, Job xviii. 11 foll.; while the subj. hangs unconnected,
Eccles. ix. 14.

See Goodwin, Greek Mood: and T ewes, for Homeric and Attic
instances of omission of ἄν, §§ 50, 62, 63, 66; as Homer, Od. VIII. 523
ὣς δὲ γυνὴ κλαίῃσι, Soph. 0. C. 1442 εἴ σου στερηθῶ, Ajax 496, 0. T.
1231, Ο.C. 395, Thucyd. I. 137 μέχρι πλοῦς γένηται, iv. 17 οὗ μὲν
βραχεῖς ἀρκῶσι, cf. VI. 21, Herod. IV. 46. Also Swete, Introd. to
0. T. in Greek, p. 306: Hort, Introd. to N.T. T. in Greek, Appendix,
pp. 178, 179.

A good deal of uncertainty remains, as the MSS. often vary, and

 
the grammatical points may depend on terminations of which the
letters are few, and easily confused. In the LXX., Hebrew influence
may affect the construction, but mainly in the tendency to use aor. and
fut. indicative. Still, irregularities in the use of ἂν especially as to its
omission with subj., are not very conspicuous. Despite the suspicion
caused by A's irregular placing of ὅταν, it may be right to read it
here, with Q θc.; and ἐὰν may be right in xxxi. 4. If ὅταν is
here, an alternative would be to read ἐσαλεύθη. supposing ε to have
dropped out between a preceding and following σε the syllabic augment
does not seem to be omitted. (The reading ἀρθῇ in xviii. 3 is not
certain.) The argument that irregularities of grammar occurring in
the MSS. are likely to be genuine is largely balanced by the consideration
that the grammar of the earlier writers would probably have been
less bad than that of later scribes.

For questions involving the optative, see notes on xi. 9, xxi. I.

3. εἰς συνάντησιν Ἀχὰζ] Vulg. in occurs-um A. Heb. has ordinary
inf. with The Greek phrase is common, Gen. xviii. 2, Exod. iv. 27
Deut. i. 44, Judg. xv. 14, c.; cf. John xii. 13, εἷς ὑπάντησιν
Ἀχὰζ may be regarded either as gen. or dat., as both constructions are
found.

ὁ καταλαξθεἰς Ἰασσοὺβ] LXX. have translated the ﬁrst part of the
name, no doubt wrongly. Cf. x. 21.

ὅ υἱὸς] Α, unsupported, has the curious variant ἀδελφός, cf. ix. 20.
The scribe may have been influenced by the idea that Isaiah's son
would be too young to accompany him: in fact, Shear-jashub was
probably only a boy at this time. Or again, he may have thought
that the child of promise, soon to be spoken of, would be probably,
by analogy, a ﬁrst-born son (leaving aside vii. 14, there remains viii. 3).

πρὸς τὴν κολυμβήθραν] LXX. shortens the phtase here, but renders
practically the same Heb. more fully in xxxvi. 2. The pool in question
has not been certainly identified, but was probably on the W. or S. of
the city; perhaps connected with Siloam (viii. 5, xxii. II).

The water supply was always a matter of difficulty when Jerusalem
was threatened; not so much lest the city should run short, as that
the besiegers might be too well supplied, or possibly obtain the
control. Cf. 2 Kings xx. 20, 2 Chron. xxxii. 4.

4. Φύλαξαι τοῦ Mela-u] Heb. generally rendered ‘Take heed,
and be ’ though the second verb can be taken as dependent, and
so Cheyne, ‘Look that thou keep calm’: Vulg. vide αἱ

ξύλων] LXX. loses something of the picturesque force of the
Hebrew.

Strong though Ephraim may seem to Judah, or to himself, he
and his ally are near their end. Even Assyria is only to be dreaded,
as the instrument of God, Who alone is to be feared (viii. 13).
’s besetting sin had long been self-confidence, without
material or moral strength behind it. See chap. viii. 6 foll., ix. 9
14, xxviii. 1–4; Judg. viii. 1–3, xii. 1–6; Hosea v. 4
8, xiii. I, &c.

ὅταν γὰρ ὀργὴ. . .πάλιν ἰάσομαι] LXX. diverges here from the Heb.
the recurring proper names may have misled the eye and caused
confusion. θυμὸς seems to be ABBREV ‘violence,’ for ABBREV Rezin, cf.
Gen. xlix. 6; ἰάσομαι suggests that ABBREV or ABBREV with further confusion
of this verse with the next, has been read as ABBREV ‘I will
heal.’

5. περὶ σοῦ, λέγοντες] Β omits these words, 8 places περὶ σοῦ
before βουλήν. They are found in AOΓ and about a dozen
(besides three with κατὰ σοῦ), as well as in the Syro-hexaplar version;
and may be the true LXX., or a Hesychian correction. The Lucianic
cursives read κατὰ σοῦ, prefixing Ἐφράιμ καὶ ὁ υἱὸς τοῦ Ῥομελίου; and
so V 309, but with περί. See Vol. I., Introd. pp. 24, 25.

ὅ υἱὸς τοῦ Ῥομελίου] Isaiah, whether from pure contempt, or to lay
stress on his descent, never names Pekah in his prophetic utterances.
There may indeed be some special sting in the method of allusion, per-
ceived by ’s hearers though not by us. It is at least curious that
Pekah bore a name, however he came by it, so nearly resembling the
predecessor whom he slew and replaced.

6. ’IouSatav] A reads Ἰδουμαίαν, an obvious mistake, but easily
made. It belongs purely to the Greek; see on Ἀράμ, ver. 1. Cf.
chap. xxxvi. I ℵ, xliv. 26 B, Amos i. 9, II, Β* once, Α* 106 twice, Joel
iii. 19 ℵ.

συλλαλήσαντες] Scholz regards the Greek as a guess: Heb. has a
verb meaning ‘terrify,’ ‘alarrn’: it is causal; the simple form occurs
ver. 16 (φοβῆ).

ἀποστρέψωμεν. . .πρὸς ἡμᾶς] Vulg. avellamus ad nos. Heb. verb
means ‘cleave,’ ‘divide,’ ‘break through’; rendered ἔρρηξαν, lix.
The sense given by LXX. and Vulg. is easy, but how they came by it
is less clear. Aquila has ἀποσχίσωμεν αὐτήν.
The Lucianic cursives mostly add καὶ κακώσωμεν (or σομεν) αὐτήν,
which may be a duplicate.

αὐτοῖς] Dat. of person interested: easier than αὐτῆς, read by ℵΒQ
and most cursives, except 24 41 106 305.

τὸν υἱὸν Ταβεήλ] Nothing is known of him, not even whether he

 
was, to ordinary perceptions, a dangerously strong or an absurdly
weak candidate. The name, it has been pointed out, is Aramaic
(cf. Ezra iv. 7), meaning ‘Good (is) God.’ It was said to occur on
Assyrian tablet, in connection with Rezin and Samaria; but this has
since been read differently. The Jews explained Tabeal, been, by the
cypher Albam—ℵ=ζ. ΑΒΒREV &c.—as standing for ℵ ABBREV that is
Remaliah, ABBREV as Sheshach, by another cypher, Atbash, stands
for Babel, Jerem. xxv. 26, li. 41 (Heb.). LXX. omit these, but seem
to have read li. (xxviii.) 1 correctly, according to this same Atbash, as
Χαλδαίους. It is however a strange method of reference for Isaiah to
use: and cyphers, perfect or imperfect, may be found too often: see
on xxx. 15.

8. ἀλλ’ ἔτι ἑξήκοντα. . .ἀπὸ λαοῦ] This clause in the Hebrew has
been rejected by many critics as interpolated: Lxx. however contains
it, the MSS. being in agreement.

ἐκλαίψει] Heb. more strongly, ‘shall be broken’: ἦ βασιλεία inserted
by LXX., apparently by way of explanation.

ἀπὸ λαοῦ] Verbally literal, Heb. often using this terse idiom:
chap. xvii. I, I Sam. xv. 23, μὴ εἶναι βασιλέα, PS. lxxxiii. 4, ἃς.
Davidson, Heb. Syntax, § 101.

9. Σομορὼν] This form is very near the Heb. Shamron. It occurs,
with slight variation, I Kings xvi. 24, recording ’s purchase of
the site from its owner Shemer. The usual Greek form is Σαμάρεια(Β)
or Σαμάρια.

ἑὰν μὴ πιστεύσητε, οὐδὲ μή συνῆτε] The Heb. is generally spoken
of as containing an assonance, the two verbs being being ta'aminu, teamenu
it is rather the employment of two aspects, or voices (Hiphil and
Niphal), of the same verb ABBREV ‘If ye will not endure (in faith),
ye shall not endure.’ Cf. 2 Chron. xx. 20, with the LXX. rendering there.

συνῆτε] Seems to be a paraphrase; so apparently Scholz. The
0. Latin (made from LXX.) has nisi credideritis, non intelligetis: nec
intell., Tert. adv. Marc. v., neque intell., Cyp. T est. 111. 42. Vulg. has
non permanebitis. Augustine, De Doct. Christ. 11., comments on the
fact of the difference. See Burkitt, The Old Latin and the Itala,
p. 61. Possibly LXX. was influenced by vi. 9.

10. προσέθετο. . .λαλῆσαι] Usual Hebraism, see on i. 12.

11. εἰς βάθος ἣ ὕψος] The clause, as pointed in Heb. text,
reads, ‘Ask, going deep, or mounting high’: or, as A.V. marg. It
tempting—if necessary, which some think it is not—to
pointing from sh'ealah, ‘ask!’ (or, ‘thy petition’) to sh'eolah,
Sheol.’ See Delitzsch, and Skinner, in Camb. Bible. We then get

 
a balanced sentence: ‘Deepen (thy request) to Sheol, or raise (it) to
the height.’ LXX. paraphrases this with some neatness.

12. Ahaz colours his refusal of God’s offer with a show of obedience
to the Law (Deut. vi. 16). This hypocrisy—it can hardly be
anything else—is brushed aside. Possibly Ahaz thought by his
to cast discredit on Isaiah and his mission; doubtless he wished to be
undisturbed in his Assyrian policy. He is like King John as drawn
by ShakeSpeare, weak, hypocritical, intriguing, false, and regardless
of his ’s honour. It is quite possible that he had some ability,
some original promise and capacity for good; but now he makes his
’ refusal. The utmost is predicted, promised, pressingly offered him:
but it meets with no response.

13. καὶ εἶπεν] The subject is Isaiah.

μικρὸν ὑμῖν] Heb. literally, ‘little from you,’ i.e. in comparison with
you: which phrase means generally either ‘less than you,’ or, as here,
’(too) little for you.

ἀγῶνα παρέχειν] Heb. ‘to weary’ or ‘vex.’ The Greek phrase recalls
(a) πόνον παρέχειν, to cause trouble, Plat. Rep. VII. 526C, Herod. 1. 177
ὁ) ἀγῶνα ἀγῶνα τιθέναι, ποιεῖν, θc. to hold or propose a contest:
it seems to mean the giving of trouble to the extent of a hard struggle,
and almost. to suggest provoking a contest; as the English phrase
goes, ‘to show fight.

14.. Though God will not be turned from His purposes of mercy,
man can often deprive himself of the advantage of them. We can
easily believe that this sign brought Ahaz little comfort.

ἡ παρθένος] Heb. has the article. The commentators have devoted
pages to this verse. Many deny that the Heb. word necessarily
means a virgin; but in practice it seems to be generally, if not
always, used of such. The ultimate reference to our ’s birth
of the Virgin Mary is guaranteed by Matt. i. 23, if it could be, in any
case, disregarded. But those who look for a nearer reference in
’s own time have been sorely puzzled. They cannot ﬁnd the
mother, virgin or not, nor identify the child Immanuel. In their
vain efforts—see Prof. ’s nots—Isaiah's own
Hezekiah, and allegorical personification have all
been pressed into the service. Better, perhaps, to allow that if there
be (necessarily) an immediate reference to ’s own time—with
regard to which the question of the virgin is possibly not—
we can reach no certainty about it. And it is not well to deny the
possibility that the sign was given in a deferred form, which would
Comfort believers, and be—to

There may well have been, however, at this time, one who, though
never recognised as a person of importance, was nevertheless destined
to be the mother of a child, the direct ancestor of the parent (or
parents, as reputed) of the ﬁnal King of the House of David: namely,
the wife, or wife to be, of the then representative of the family of
Nathan, son of David, from whom our ’s descent is traced in
Luke iii. This family has only once marked attention drawn to it in
the O.T., viz. in Zech. xii. 12; its importance arose only with the
failure of issue from Jehoiachin, Jerem. xxii. 30, nor did it, apparently,
retain high station after Zerubbabel, but fell to humble circumstances.
The idea of a reference to a member of it here is but a guess, and
throws no light on the question of the παρθένος. It presents, however,
no Special difficulties, and may perhaps be thought to provide a
suitable contrast and, at the same time, relation to the ‘house of
’ of ’ day. It is perhaps worth noticing that all the names
mentioned in Zech. xii. 12, 13 occur in the pedigree, Luke iii.1 The
names Eliezer and Salathiel, or Shealtiel, ‘l have asked of God.’ may
also, on this supposition, have special significance.

ἕξει] 50 ℵAQ 26 41 90mg 106 144 239 306: B and the rest λήμψεται.

καλέσεις] Heb. has 3rd pers. fem., but of an unusual form resembling
2nd pers., which Aq. Theod. Symm. give, as well as most MSS. of the
Lxx. καλέσει R, καλέσετε or ται Q* ’with nine Luc. cursives and 301. καλέσουσιν
is read by Γ) 26 106 144 233 90mg: and in Matt. i. 23 καλέσεις
D): vocabunt, Iren. (Lat) adv. Haer. 111. 15. The text of Cyp. Test
11. 9 is uncertain, but the MS. L has vocabitis.

15, 16. The Greek text presents some difficulty. ’s reading
ἐκλέξεται is against the Heb., the balance of the clause, and the
repetition of the phrase in ver. 16 in the original. It is, however,
supported by ℵca cg ΟΓ; 22 24 36 48 49 51 90 93 106 144 147 228corr 233
301 304–6, and some MSS. of Cyp. Test. 11. 9 read commutabit,
to ἀλλάξεται, a future: and it is difficult to imagine it the result of any
but blind alteration. The omission of ἢ before προελέσθαι might be right:
if ἦ came from taking γνῶναι and προελέσθαι to be altematives; or it
may have followed on the reading ἐκλέξεται. The verb προελέσθαι is
itself awkward: Cyp. l.c. has pracferat; but is not the meaning of the
Heb., though a kind of sense can be made of the alternative of
choosing evil or good. But if it is not a duplicate of ἐκλέξασθαι which
has taken the place of the real verb before πονηρά, perhaps περιελέσθαι
(Josh. xxiv. 14, 23), in the sense of ‘to remove,’ may have been
 

 
the original Greek. We still have the difficulty of the different rendering
of ABBREV in 16, by ἀπειθεῖ, which, if taken as an adjective, fails to
give sense, and as a verb gives an unbalanced sentence, and is in an
unlikely tense. ἀπειθεῖν would slightly ease the sentence, and Hatch,
Essays in Bibl. Greek, IV. p. 198, supports ’s conjecture of ἀπωθεῖν
πονηρίαν, pointing out that ἀπωθεῖν represents ABBREV elsewhere [93 305
read πονηρίαν, Augustine has contemnet inalitiam: O.L. generally mm
credit (or credet) malitiae or nequitiae].

These considerations point to some such text as
 βούτυρον καὶ μέλι φάγεται, πρὶν ἢ γνῶναι αὐτὸν 
 περιελέσθαι πονηρά, ἐκλέξασθαι τὸ ἀγαθόν. 
 διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν, 
 ἀπειθεῖν πονηρίᾳ, τοῦ] ἐκλέξασθαι τὸ ἀγαθόν, κ.τ.λ. 
τοῦ may be out of place before ἐκλέξασθαι: ℵcbB and nearly half the
cursives omit it. κ’ omits ἀπειθεῖ. . .ἀγαθὸν altogether.

15. πρὶν ἢ γνῶναι] LXX., differing from Heb. in varying the
subsequent words, reads here the same as in ver. 16, while Heb.
varies: being here infin. with ζ, A.V. ‘that he may know,’ Vulg. u(??)
αἰαῖ. Kay defends this, but most moderns take it gerundially, ‘when
he knoweth’: or perhaps, ‘as he learneth.’ See Davidson,
§ 93.

βούτυρον καὶ μέλι] Butter (curdled milk) and honey seems to represent
a simple kind of luxury issuing out of desolation. It is too near
‘milk and honey,’ the special blessing of the land long ago, to be pure
hardship, though the ‘stay’ of bread and water has failed, iii. 1, and
there are few men left, vi. 11, 12, xxiv. 6. Cf. Exod. iii. 8, Job xx.
17, θc.; and Eurip. Βαcchae, 142, ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δ’ οἴνῳ, ῥεῖ
μελισσᾶν Νέκταρι. See also Ecclus. xxxix. 26.

16. ἦν σὺ φοβῇ] The verb probably renders Heb. rightly. The
rest of the verse is rendered by Delitzsch, Cheyne, c.. ‘the land before
whose two kings thou fearest, shall be forsaken’: by Kay, as an exact
rendering, ‘Forsaken shall be the land, as to which thou art in alarm,
because of her two ’; inclining to connect ‘because c.
with ‘forsaken,’ as in A.V. For ἀπὸ προσώπου, see on ii. 10.

17. ἀφεῖλεν] Could this be taken as intransitive, ‘broke off from,
it would exactly represent the Heb. Failing this, and supposing that
Lxx. took Heb. as transitive, which would require another letter,
the subject must be God Himself. Cf. 1 Kings xi. 11, 13, διαρρήξω,
λήμψομαι: and xii. 15, 24. The schism of the Ten Tribes was the
greatest blow Danid's kingdom had yet suffered, νῦν βόσκε τὸν οἶκόν
σου Δαυείδ, I Kings xii. 16.

τὸν βασιλέα τᾶν Ἀσσυρίων] Introduced for the first time, and with
great force. Heb. ‘of Asshur,' Lxx. generally ‘of the Assyrians': but
Ἀσσοὺρ Jerem. l. (xxvii.) 18, and also of the personified people, Ezek.
xxxi. 3, Hos. xiv. 3, Ps. lxxxiii. 8; see also Num. xxiv. 22 and 24.

The mention of the king of Assyria at this moment would especially
confound Ahaz, as he hoped to ﬁnd a protector in him.

There is some question as to whether this chapter is a continuous
prophecy. Probably it is, looking to ver. 22, and viii. 4, 610
Though marked by the abrupt transitions frequent in Isaiah, the
contrast between Syria-Ephraim, the contemptible enemy, and Assyria,
the terrible instrument of God, pervades it.

18. συροῖ] Cf. v. 26. Heb. ’: the translator may have fancied
the words connected.

μυίαις, 8 κυριεύει] SO RAQ 49 90 106 109 144 305—8. κυριεύσει
Fourteen cursives, including most of the Lucianic, have αἳ κυριεύσουσι
or κυριεύουσι: 36 has ὃ κυριεύσουσι. The boldly ungrammatical text
is probably the real LXX., altered in various ways to secure agree-
ment. The verb is not expressed at all in Heb. text; but the influence
of Hebrew, with its frequent looseness of agreement—Davidson.
Syntax, § 112—may have affected the language, as Hebraisms
sometimes found without warrant from the immediate original; see on
i. 21. Here the indeclinable Heb. relative, and the collective use of
the Heb. word for ‘ﬂy,’ may have produced their effect. (Cf. the use
of κυνάμυια in Exod. Viii. 20–24, PS. IXXViii. 45.) Possibly LXX.
have duplicated the rel. ABBREV E as ABBREV E cf. Exod. xv. 9.

The fly and the bee, abounding along the Nile and in the Assyrian
mountains respectively, “aptly sybolized” says Kay, “the two
between which Israel lay.” Each of these powers had a party
Judah anxious to make alliance with it; and each, in its own way, was
to be not a help, but a destruction (xxx. 5, Jerem. ii. 36).

μίμους] So RCAQV and eleven, mostly Lucianic, cursives; μέρος
ℵ*B θc., a less usual construction. For μέρος· as representing
‘end,’ ‘border,’ cf. xxxvii. 24.

19. καὶ ἀναπαύσονται] Omitted by B: the other MSS., except
ℵAΟΓ 26 41 49 106 144, insert before πάντες. Cf. the omission of
πορεύσομαι in the best authorities, xxxviii. lo. τῆς χώρας and σπήλαια
do not show their relation to Heb.; ῥογάδα represents some word from
 ABBREV E or ABBREV E ABBREV E or ABBREV E for ABBREV E.

20. τῷ M] Heb. has the article. The instrument is formidable,
sheer and sweeping in its action.

τᾷ μεγάλῳ καὶ μεθεθυσμένῳ] τῷ μεγ. τῷ μεμεθ. QV and eight cursives ;

 
about as many, with minor variations, support NA in the text: I"
simply τῷ μεμεθυσμένῳ; Β τῷ μεμισθωμένῳ, with Heb.; so Theod.
Symm., but Aquila μεμεθυσμένῳ. The main question is between these
two participles; the Heb. means ‘hired,’ decidedly: though, by a
curious coincidence, had it been read as from ABBREV instead of ΑΒBREVE
it would have been taken to mean ‘drunken.’ The exact, form used
is not found in the case of ABBREV E but this is probably not conclusive; it
does not occur elsewhere from the other verb. The reading of A seems
preferable, as being the result of a misreading of the Hebrew, whereas
the correct reading may have come in from Theod. and Symm.
(Syro-hex. margin with A, text with B). The converse misreading
occurs at xxviii. I, 3, and a similar case of resemblance both in Gr.
and Heb. at xiv. 21. Of course the correct rendering of B would be
preferable, if the other could be accounted for in that case. It seems
almost possible, indeed, that both readings may have existed from the
ﬁrst, as alternatives; in which case τῷ μεγάλῳ may have been inserted
when μεμισθωμένῳ was displaced, from a sense that something was
missing: though the Hebrew has nothing answering to it.

21. δάμαλιν βοῶν] Literal, Heb. being collective.

22. The latter part of the verse is shortened by LXX., the trans-
lator or one of the earliest scribes having omitted from the ﬁrst to the
second ‘shall eat’ of the original: the Lucianic MSS. mostly
φάγεται βούτυρον ὅτι, but this is not very likely to have been the
regular Lxx. text. With them agree 87 91 97 228 309, but with γάλα
for μέλι.

23. χίλιαι ἄμπελοι χιλίων σίκλων] σίκλων gives the meaning cor-
rectly. Heb. often omits the word ‘shekels,’ as a familiar unit: as in
Gen. xx. 16, xxiv. 22, Judg. xvii. 2–4, &c. Here we seem to
again to the prophetic parable of chap. v. With this verse cf. Song of
Sol. viii. II, ἀνὴρ οἴσει ἐν καρπῷ αὐτοῦ χιλίους ἀργυρίου.

24, 25. The details are not very clear in the original. The ‘arrows
and ’ are perhaps not of invaders, but of hunters in a desolate
land. Kay, however, comparing chap. v. 28, takes the ‘briers and
’ metaphorically, of the bristling array of the enemy. This
affords some explanation of ‘the fear,’ but it is not generally
Lxx. rearranges the connection of the clauses, perhaps to make an
easier sense: ἀροτριώμενον conveys an idea of more regular cultivation
than Heb. seems to do, though cf. v. 6.

25. ἔσται...ἀπὸ...εἰς] ‘It shall be (turned) from . . . to . . .’

προβάτου...βοὸς] These terms have exchanged places, relatively
to Heb. Scholz gives a list of such cases: e.g. xxviii. 15, xxxiv. 6,1x. 3.

VIII. 1. τόμον χάρτου κοινοῦ μεγάλου] χάρτου is found only in Α 26
90 109 144 30:; six Luc. MSS. and 4] 87 91 97 106 309 read καινὸν
μέγαν, and 62 147 καινόν. χάρτου makes the grammar easier: cf.
Jerem. xxxvi. (xliii.) 2. The Heb. should perhaps be rendered ‘a great
’ meaning one made of wood or of metal, the word being the
same as the mirrors in iii. 23, rightly rendered ‘glasses’ by A.V., as
‘glass’ was regularly used in that sense in Elizabethan English: cf. the
title of Gascoigne's poem, The Steel Glass.

γροᾴίδι ἀνθράκων] Α human pen. The ’finger of Gof' (Exod. xxxi.
I8) is not to be used on this occasion.

τοῦ Lxx. translates the name, taking the prep. 7
‘for,’ as introducing an infin. of purpose. The Heb. words, ‘Hurry.
plunder-speed-spoil,´ are doubtful as to their syntactical
the phrase being an enigma.

πάρεστιν γὰρ] Scholz thinks these words intended to render ’n;
but if the meaning suits, the order is less strictly kept than usual.
The rendering in ver. 3 certainly varies the order, and introduces
ταχέως, which has nothing else here to correspond.

2. ὑρίαν] Lxx. omits ‘the priest,’ supplied from Aq.
Symm. in Qmg and 16 cursives. For Uriah, see 2 Kings xvi. 1016
and cf. not. of Isai. xxi. 8. The identification with the priest of
2 Kings xvi. must be considered very probable, though not certain:
a prominent man would be (a) a desirable witness, (b) likely to be
named without much explanation. Blunt, in his Coincidences. Part 111.
ii., points out the increased probability, especially if joined with another
prominent person: for Zechariah was the name of ’ father-in-law,
’s grandfather, 2 Kings xviii. 2.

Βαραχίου] This would represent Heb. Berechiah, differing from
jeberechiah by i only: a copyist or translator, acquainted with the
name as father of a Zechariah (Zech. i. I), might easily mistake or
alter.

3. τὴν προφῆτιν] Perhaps, but not certainly, so called only as
’s wife. προσῆλθεν ℵAQ 24 26 93 106 144: προσῆλθον Β θc.
with Heb.

4. λήμψεται] ‘(One) shall take': Delitzsch and Cheyne take
so, but most take it as pass.

δύναμιν Δ....σκῦλο, Σ.] Only the second of these alliterations is in
the Heb.

6. τὸ ὕδωρ τοῦ Σιλωὰμ] There is a tunnel through the rock by
which water flows gently from a spring outside the wall to the pool of
Siloam. This work may be as old as the time of Isaiah, or even older.

 
The small water-course and pool stand naturally as a type of the
kingdom of Judah. The people, like Naaman in his earlier mood
(2 Kings v. 12), turn to signs of greater outward power; and a far
greater power, exceeding Syria as much as Euphrates and Tigris
exceeded Abana and Pharpar, was coming upon them: but not to be
their help. Kay compares Jerem. ii. 13, 18.

βούλεσθαι ἕχειν...βασ·ιλέα ἐφ’ ὑμῶν] An explanation, unauthorised
but practically true. The son of Tabeal would be a puppet-king; the
real rule was to be in the hands of the dual alliance.

7. ᾠάραγγα...τεῖχος] Heb. the ‘channels’ and ‘banks’ of a river,
keeping on the allusion.

8. Here Lxx. departs widely from Heb. The Greek strongly
resembles, almost summarises iii. I. Α omits ὥστε πληρῶσαι (alone)
and reads τὰ πλάτη with 24 26 49 90 106 I44 233 239vid 306: also, ℵct
Α 106 have εἷ for ἢ before δυνατὸν, and A 24 συντελέσαι for συντε-
λέσασθαι.

None of these readings of A, except τὰ πλάτη, are very likely to be
right: εἶ for ἢ is either one of the common mistakes in vowels, or an
intentional touching up: ὥστε πληρῶσαι is probably an accidental
omission.

παρεμβολὴ] Α favourite word of LXX., generally rendering Heb.
Mahanch, ‘camp,’ ‘host.’ It is said to be a Macedonian word, which
would account for its Alexandrian use. Here it seems to be due to
the LXX. taking ‘wings’ to refer to an army, and paraphrasing.
Skinner doubts whether Heb. ever ‘wings’ this sense.

μεθ’ ἡμῶν ὁ Θεὸς] The name Immanuel is translated here by LXX.;
but there is general agreement that it is best kept as a proper name
until ver. 10.

9. γνῶτε] Clearly, Lxx. read um, Heb. having um. Aq. Symm.
Theod. have συναθροίσθητε, Vulg. ’m’. There are, however,
other Heb. roots much alike, and some think it should be from another,
meaning ‘shout’ (as in wrath): while Cheyne and W. E. Barnes, with
Lowth and Gratz, are inclined to follow the reading of Lxx. Others
render, ‘Break!’ or, ‘be ’ Luther, Alexander; i.e. do your worst.

ἐὰν γὰρ πάλιν] Lxx. introduces words of connection. For ἰσχύω
corresponding to Heb. ‘gird oneself,’ cf. κατισχύετε, 1. II, where however
the Greek can hardly be so construed. See also Ps. xciii. I.

II. ἀπειθοῦσιν] In this word lies the discrepancy, Lxx. having
read it as from ΑBBREVE or ABBREV E ‘turn’ ‘rebel,’ instead of ABBREV E ‘instruct,’
‘correct’; παιδεύσω, Hos. vii. 12. The other words are alike in mean-
. ing, but this has altered the drift: the negative in rendering the

 
Heb. comes from the preposition D, ‘from walking,’ i.e. not to walk....
(It would be possible to put the stop after χειρὶ instead of after Κύριος,
and translate ἀπειθοῦσιν as a participle: ‘Thus saith the Lord, with
the strong hand, to men that ’ &c. The sense is perhaps
but we should certainly have expected τοῖς ἀπειθοῦσιν if this
had been intended, and λέγοντες is a ﬂiculty hard to surmount, unless
it be supposed to have been altered.)

12. sklhr]on= Heb. ABBREV E as in ver. 21; which Lxx. have twice
read in this verse for ABBREV E ‘conspiracy.’ Cheyne and others have
wished to read ABBREV E ‘a holy ’ with reference to ver. I 3, 14. But
to cry out ‘A conspiracy’ (2 Kings xi. [4) is natural to the unprincipled
in time of panic, and it agrees perfectly with the rest of the verse.

13, l4. καὶ ὃν ἐπ’ αὐτῷ πεποιθὸς ἧς] Heb. ‘(and let him be
your) fear, and him your dream.’ ℵ reads βοηθὸς for φόβος: which
suggests rather a duplicate in the place of the following clause, if the
nor. read Dam as some form from the root πη), help. πέποιθα is
one of those words which the Lxx. seem to have used as a stop-gap
when in doubt, as in xxxii. 3: see Vol. I. Introd. p. 50.

The latter part of ver. 14 has nearly identical words in Gr. and
Heb., except ‘house of Jacob ‘ ( ‘houses,’ B and many cursives) for ‘two
houses of ’ a phrase not found elsewhere: but the syntax differs
widely. On the negative, see below. The case-relation is reversed
in λίθου προσκόμματι and πέτρας πτώματι, but this affects the sense
little. The Heb. verb combines the meanings ‘dwell’ and ‘sit’: the
‘snare’ is rendered as a ‘hollow,’ a trap such as hill-countries often
afford in warfare. Cf. ’s hasty conclusion, Exod. xiv. 3, ‘They
are entangled in the land, the wilderness hath shut them ’

οὐχ ὅς λίθου mm] There are many places where um. and Heb.
differ by a negative: i. 6, θc.: see list, Vol. I. Introd. p. 52.
Scholz thinks ABBREV E ABBREV E was read for ABBREV E.

αυναντήσεσθε] Apparently not in Heb.; but cf. συναντήματα, Exod.
ix. I4, representing ‘plagues,’ root ABBREV E.

15. διὰ τοῦτο ἀδ. . . . παλλοὶ] Cf. I Cor. xi. 30.

ἐγγλοῦσιν] Scholz thinks ’u, ‘be snared,’ was mistaken by sound,
and read as win ‘come near.

15, 16. ἄνθρακα, ἂν ὄντες. Τότε φανεροὶ ἔσονται] These
words do not at ﬁrst sight show any correspondence with Heb., which
has ΑΒΒREVE ABBREV E ‘Bind thou up the testimoney.’ But ABBREV E and its kindred
words have many meanings: one is a ‘rock,’ ‘refuge,’ ‘safe place.’ as in
P5. xviii. 2: hence ἀσφαλείῃ while φανεροὶ is from the idea of witness
being borne, proving a thing, making it clear: cf. iii. 9, ἐνεφάνισαν.

16. τοῦ 003E; μαθεῖν] Lxx. has a verb for the Heb. noun,
’disciples.’ They seem to have read D, ‘from,’ at the beginning of
the word, instead of 3. AV 26 106 omit μή, perhaps taking τοῦ μαθεῖν
‘from learning,’ the expression σφραγιζόμενοι τὸν νόμον counting
one of hindrance; see Goodwin, Gr. Moods and Tenses, § 95, 2. Cypr.
Test. i. 9, ne ’sazrzt. In Thuc. III. 75, τῇ τοῦ μὴ ξυμπλεῖν ἀπιστίᾳ, the
μὴ is similarly omitted by at least one MS.; and in I. 16, κωλύματα μὴ
αὐξηθῆναι, some read τοῦ for μή.

17. καὶ ἐρεῖ] Inserted by Lxx.

18. καὶ ἔσται] Inserted by LXX. from a mistaken view of the
connection required. εἷς before σημεῖα found only in ℵAQΓ 24 26 41
106 144 233 (with Heb.).

ἑν τῷ Ἰσρ.] RB and all Mss. exc. ’ 26 41 106 306 insert οἴκῳ
before Ἰσραήλ (against Heb.).

παρὰ Κυρίου] παρὰ c. gen. here well represents a compound Heb.
preposition, ‘from with....’

19. τοὺς ἀπὸ τῆς γῆς φων. καὶ τοὺς ἐγγαστρ.] LXX. is more explanatory
than Heb. as to the methods employed: the explanation is
very likely right, though less suitable in the mouth of the speakers.

‘Peep’ in A.V. has its old meaning of a faint, chirping sound, such
as the shades were supposed to utter. The commentators compare
Hom. ΙΙ. XXIII. 100,
 ψυχὴ δὲ κατὰ χθονὸς· ἠύτε καπνὸς 
 ᾤχετο τετριγυῖα, 
and 0d. ΧΙ. 605; Virg. Aen. VI. 492; Shakesp. Hamlet, Act 1. SC. i.,
 “The sheeted dead 
 Did squeak and gibber in the Roman ’

οὐκ ἔθνος πρὸς Θεὸν αὐτοῦ; τί ἐκζητῶσιν] Β, with scanty support,
but with sense nearer to Heb., reads ἐκζητήσουσιν after αὐτοῦ. τί is in
fact an insertion of mm. A, by a common confusion of vowels, reads
ἐκητῶσιν: cf. xi. 9, xxix. 23; the converse in xl. 24., xlviii. 21. The
verbal resemblance to Luke xxiv. 5 is noticeable.

By the “black ” of the necromancer, the dead are the consultant
teachers of the living. Forbidden, Deut. xviii. 10, 11.

20. βοήθειαν] Apparently due to reading ABBREV E ‘help,’ for ABBREV E ‘testi
’ ἔδωκεν to complete the sense; γὰρ for connection, or by reading
 ABBREV E before ‘law’ as ABBREV E.

περὶ οὗ...περὶ αὐτοῦ] Heb. prep. here is S, and the relative to be
taken causally.

δῶρα δοῦναι] Heb. ABBREV E ‘dawn,’ properly ‘blackness’: cf. xlvii. 11.
Prof. Margoliouth, Lines of Defence of tile Bible. Revelation, p. 128,

 
interprets it ‘witchcraft’ in both places. Lxx. must have read it as
 ABBREV E ‘bribery’: Job xv. 34, δωροδεκτῶν.

21. ἐφ’ ὑμᾶς] Heb. has 3rd pers. sing, as in v. 26 foll. ; but perhaps
to be taken collectively, through this and the following verse, which are
otherwise followed fairly closely by LXX.

τὰ πάτρια] Perhaps a paraphrase to avoid an impious sounding
expression. πάτρια seems to be used much as in Thucyd. II. 2, εἴ τις
βούλεται κατὰ τὰ πάτρια τῶν πάντων Βοιωτῶν ζυμμαχεῖν: Plat. Politicu:
296 C, τῶν βιαέντων παρὰ τὰ γεγραμμένα καὶ πάτρια δρᾶν ἕτερα. The
cursive 93, however, reads παταχρα: which agrees with a statement of
Theodoret (Migne, II. 289). See Field, Hexapla, ad loc.; and Vol. I.
pp. 29, 95 (note). Dr Nestle (art. Septuagint in Hastings' D.B.)
approves this reading.

22. στενὴ] Cf. Lat. κνεφαία, English ‘straits.’ This sense is parcularly
felt in στενοχωρία. See Horn. Οd. IX. 445, XVIII. 386, Eurip.
Ion 721 (doubtful), στενομένα πόλις, Polyb. I. 67, and 2 Cor. vi. 4.
θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίας.

The order of words varies in the MSS.

ὅστε μὴ βλέπειν] Scholz thinks Lxx. read ABBREV E for ABBREV E ‘driven
’: but the letters are not very like. Heb. divides the verses after
βλέπειν, and begins ch. ix. at ver. 2 of mm. and English Version.

καὶ οὐκ ἀπορηρ.] See next note.

IX. I. Τοῦτο πρᾶτον πίε] The Lxx. here differs markedly from
Heb., which is itself somewhat obscure: literally, ‘Yet (or, For) not
gloom, for whom (fem.) distress: as at the time at ﬁrst he treated
lightly the land of Zabulon and land of N aphtali, so (lit. and) in the
time to come he treated heavily (i.e. honourably) the way by the sea,
&c.’ The idea of drinking is thus foreign to the original, as well
to the context; and such passages as chap. li. 17, 22, Jer. xxv. 15
27, 28 (xxxii. I, 13, 14 in Lxx.), Ps. 1x. 3, lxxv. 8, do not help: nor
does Habak. ii. 16, though the same words are used in the anti-
thesis of ‘shame’ and ‘honour,’ and the chapter seems full of Isaianic
language. πίε, indeed—though practically all documents support it,
well as Tertullian, adv. Marc. Iv. 7, “ Hoc primum bibito (v.1. obito. a
fairly evident corruption), facito” ”—is well-nigh hopeless. It
be best to compare the Greek, word by word, with the literal rendering
of Heb.:
 
 καὶ οὐκ ἀπορηθήσεται Yet no gloom 
 ὁ ἐν στενοχωρίᾳ ὦν ΝβQ NBQ] for whom distress: 
 ἕως (? ὡς) καιροῦ as (at) the time 
 τοῦτο πρῶτον at ﬁrst 
 πίε, ταχὺ ποίει he treated lightly 
 

 
 
 χώρα Ζ. ἡ γῆ Ν. the land of Z. and land of N. 
 καὶ οἱ λοιποὶ and in the (time) to come 
 he treated heavily 
 ὁδὸν θαλάσσης [om. ℵ*B] the way by the sea &c 
 οἱ τὴν παράλιον κατοικοῦντες &c 
 παραλίαν BQ, om. κατοικοῦντες ℵ*B.

The quotation, Matt. iv. 15, begins with γῆ Ζαβουλών, after the main
difficulty. I suspect that οἱ λοιποί, though looking like an attempt at
rendering ‘(time) to come,’ is an addition of the Greek, and κατοικοῦντες
also superfluous: οἱ τὴν παράλιον (κατοικοῦντες) and ὁδὸν θαλάσσης,
which is given by Aq. Theod., being in fact duplicate renderings. Apart
from this, we have words corresponding to all the Hebrew except ‘he
treated heavily,’ and to all the Greek except πίε. This Hebrew word,
‘heavy,’ ABBREV has the secondary meanings of ‘sullen,’ ‘grievous,’ on
the one hand, and ‘grave,’ ’honourable,’ on the other. Now παχὺς
corresponds nearly to some of these meanings: see Aeschylus, Suplices,
618, πόλιν παχῦναι, Septem c. Theb. 771 ὄλβος ἄγαν παχυνθείς;
and note, chap. vi. 10, where ἐπαχύνθη is used of the heart, and ABBREV in a
parallel clause, of the ears. (παχὺς and παχύνειν are not found in the
O.T. as rendering words from root ABBREV but they render ABBREV ‘bear a
load,’ as Eccl. xii. 5 (in Hithpael, ‘become a burden’) παχυνθῇ ἡ
ἀκρίς, Ps. cxliv. I4 οἱ βόες αὐτῶν παχεῖς. And ABBREV is rendered by κῦδος,
xiv. 25, δόξα and τιμὴ (xi. 10) being familiar equivalents for ABBREV so
also τιμὴ for ABBREV E x. 16, LXX. being apparently strong on the connection 
between ‘fatness’ and ‘honour.’) It seems, therefore, as
though παχὺ might reasonably be expected here. Similarly, ταχὺ
is not a bad representative of the word ABBREV ‘treat lightly,’ the noun
from which is rendered by κοῦφος, xviii. 2, xxx. 16, cf. v. 26. For the
passage of meaning from κοῦφος to ταχὺς an analogy is suggested by
Lucretius, IV. 183,
 
 “Persaepe levis res atque minutis 
 Corporibus factas celeris licet esse videre.”

If ταχὺ and παχὺ had both been in the original, their similarity
might easily cause one to drop out; and πίε, which is scarcely
intelligible, may be a corruption from some other arrangement of
letters. Summing up these ideas, it may be suggested that the Greek
text ran originally somewhat as follows:

καὶ οὐκ ἀπορηθήσεται ὁ ἐν στενοχωρίᾳ ὤν. Ὠς καιροῦ τοῦ τὸ πρῶτον
ταχύ, ἔπειτα παχὺ ποιεῖ. Xώρα Ζαβουλὼν, κ.τ.λ.

Except ὡς for ἕως, the alteration from the ΜSS. consists of reading
 
 ΠΡΩΤΟΝΤΔΧΥΕΠΕΙΤΔΠΔΧΥΠΟΙΕΙ 
 for πρωτον πιε τσχγποιει.

This corresponds nearly word for word with the Heb, though not
preserving much sense; and this kind of correspondence is frequent
in the LXX. Χώρα following might be for χώραν, object to ποιεῖ;
written as χωρᾶ; but the syntax must have been lost after that.
St ’s quotation is hardly conclusive, because starting with the
words ‘The land of Z.,’ he would naturally use the

ὁδὸν θαλάσσης] These words are read only by ℵ*ca AQ 24 26 90 106
144 233 239 306, and assigned to Aq. Theod. by Qmg. They are found
in Matthew, and agree with Heb., while οἱ τὴν παράλιον κατοικοῦντες),
as said above, appears to be a duplicate rendering. Were it not for
the support of ’s text, the evidence would on the whole point
to οἱ τὴν παράλων (or παραλίαν) the true LXX., its MS. evidence including
ℵ*B and many cursives, while the more literal rendering
might have come in from Aquila or Theodotion. The evidence of
a N.T. writer is however almost conclusive, unless we suppose that
ὁδὸν θαλάσσης came from Matthew into the MSS of the LXX.; as 301
reads ἀνέτειλεν for λάμψει in ver. 2. Finally, it might be supposed
that there were alternative versions current, both of which our Mss.
represent more or less faithfully, and perhaps with mixture; Matthew
and Theodotion having both used that containing ὁδὸν θαλάσσης.

The ‘way of the ’ is generally taken to mean the western side
of the Sea of Galilee: but it has also been referred to the track by
the Mediterranean coast.

The ‘Via ’ of the Crusaders ran from Acre to Damascus.

τὰ μέρη τῆς Ἰουδαίας] Added after ἐθνῶν by ℵΑΒ Q 26 49 90 106
(301), while seven Lucianic MSS. have τὰ μέρη τῆς Γαλιλαίας τῶν
ἐθνῶν. The mention of Judaea has no warrant from the original: the
authorities for it are mainly Hesychian; and it suggests intentional
insertion, by one who thought Judaea ought to have, or must have
had, its share in the prophecy. The reading Ἰουδαίας in Luke iv. 44
has always seemed to the present writer suspicious, though so highly
supported. ’

2. The quotation in Matthew continues: he reads καθήμενος with
A against Heb., σκοτίᾳ for σκότει, εἶδεν with Heb. against tom- of LXX.
this last is a matter of vowel points, Lxx. reading the word as am.
imperat., for am, perf. 3 pl. Matthew seems either to have quoted with
some independent use of the Heb., or else from a different Greek
version, coming nearer to ’s than to B'd text: unless indeed A's text
was affected by that of the Gospel. See Swete, Introd. to 0. T. in Gk,
pp. 396–7. where the view taken is somewhat

3. 8 κατήγαγες] Scholz explains this verb as ABBREV E for ABBREV E of
the Heb. text, ‘thou hast increased.’

There is a question, as to the Heb. itself, whether ABBREV E ‘to him,
should be read, with the margin, and some twenty MSS., or ABBREV E ‘not,’
with the text. Aq. Symm. Theod., and Vulgate, have the negative,
and so A.V. : the modern commentators, with R.V., follow the margin
(K'ri). Kay being almost the only exception. Some further emend,
and render, ‘thou hast multiplied the exultation, thou hast increased
the ’

This same question between ABBREV E and ABBREV E occurs again, xlix. 5,1xiii. 9
also Ps. c. 3, cxxxix. 16.

It seems possible that ὃ might have been corrupted from οὐ. In
what sense Scholz intends ABBREV to be taken does not appear: but
probably as Hosea xi. 3.

ἐν ἀμήτῳ] The harvest, judging by the parallel clause, may be
metaphorical, of a victory and slaughter: as in Homer, Iliad
XIX. 222,
 πλείστην μὲν καλάμην χθονὶ χαλκὸς ἔχευεν, 
 ἄμητος δ’ ὀλίγιστος, ἐπὴν κλίνῃσι τάλαντα 
 Ζεύς, κ.τ.λ.

εὐφραίνονται ] So NA 106 144; εὐφρανθήσονται 24 36 49; other MSS.
omit. Heb. has a different word from that used earlier in the verse.
V ulg. laetanmr. . . .exultant.

4. ἀπαιτούντων] Cf. iii. 12. The Lxx. paraphrases. Κύριος after
διεσκέδασεν is omitted by Β, probably rightly: διεσκέδασεν is itself not
represented in the Hebrew; for the verb, in the sense of ‘destroy,’
‘bring to nought,’ see chap. xxxii. 7, with διασπεῖραι in ver. 6.

τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιὰμ] Heb. simply ‘the day of Mindian.’ ‘Day’
is said to be used in Arabic with the implication of ‘battle’: but the
phrase is natural enough, even without this. ’s victory re-
mained decisive and memorable : see x. 26, Ps. lxxxiii. 9, II. In this
case, affiliction did not ‘rise up the second ’

5. στολὴν] Heb. word is now generally taken to mean a ‘boot,’
but has been very variously interpreted. The next word is from the
same root, said to be Aramaic. ἐπισυνηγμένην seems to be little more
than a guess, and δόλῳ probably ABBREV E for ABBERVE (Scholz). Cheyne thinks
στολὴν was arrived at by the LXX. from Syriac zaina, ‘armour.’

The rest of the verse seems to have been beyond the ’
knowledge: no correspondence is visible between ἱμάτιον...πυρί-
καυστοι.

6. x003E;] ὑμῖν ℵ*Α, by a not uncommon mistake.

καλέσαι] καλεῖτε ℵ*B*, probably for καλεῖται: confusion may have
been introduced in the Greek from vii. 14. Heb. ‘and (one) calleth his
name.’ i.e. his name is called.

Μεγάλης βουλῆς ἄγγελος] Lxx. paraphrases Heb. ἅγγελος may be
intended to represent Heb. ΕΙ. Heb. has ‘Wonder, Counsellor’
which most modern autorities—but not Kay, Delitzsch, or
—take as one expression, ‘wonder of a counsellor,’ i.e.
Counsellor.

ὲγὼ γὰρ ἄξω εἰρήνην] Still paraphrasing: ἄξω perhaps= ABBREV E for
 ABBREV E ‘Father’ ( so Scholz). ἄρχοντας may be a rendering intended for
 ABBREV E ‘prince.’

θαυμαστὸς σύμβουλος. θσὸς] Ισχυρὸς ἐξουσιαστὴς ἄρχων εἰρήνην πατὴρ
τοῦ μέλλοντος ἀιόνος] These words, a literal rendering of the Heb., for
the most part, are found in athV 22 36 48 θ’) 51 62 87 9091 (93)97 106
147 233 309, and in 109 with slightly different order. A omits θεός,
Θݲσݲ having dropped out perhaps after oc. This passage is
in Vol. I. Introd. p. 25. Against its claim to stand as part of the true
Lxx. text are the following reasons:

(a) It is not in ℵ*BQ, nor, e silentio, in other MSS. not named
above: and is marked with an asterisk in 48.

(b) It is a duplicate rendering, in great part, of the text as
standing without it.

(c) lts wording coincides to a great extent with Aq. Symm.
Theod., though not identical with any one of these.

On the other hand, it is not a mere insertion from either of the
later versions, due to the Hexapla: for it does not agree with any of
them entirely, and ἐξουσιαστὴς, τοῦ μέλλοντος, differ from them all:
and Clement of Alexandria (Paed. l. 24) quotes it in the form θαυμ
συμβ. θεὸς δυναστὴς πατὴρ αἰώνιος· ὄρχων εἰρήνης, where δυναστὴς
suggests remembrance both of ἐξουσιαστὴς and of the later ’
δυνατός. Irenaeus also (Adv. Haer. IV. 33. II), as preserved in the
Latin version, has Admirabilis consiliarius Deus lortis; and θεὸς is
not in Aq. Symm. Theod. The simplest explanation seems to be,
that an alternative text of the LXX., of which Theodotion, followed
probably by Symmachus, made use, has here left traces, which have
been preserved side by side with the other, which in the present state
of our evidence we must call the true Lxx. That this latter is inferior,
viewed as a faithful rendering of the Heb., need cause no surprise, as
the true mm. of Daniel is commonly agreed to be inferior to the
version which Theodotion chose for his revision: naturally he would
choose the best available. The relation to Aquila's version is, however,
hardly clear.

Something similar, in the matter of alternatives, of which the
better has not always prevailed, is described by Mr F. C. Burkitt, in
Proceedings of tile Society of Bibl. Archaeology, June 1902, “The
so-called Quinta of 4 Kings”: where the Quinta appears to
(a) pretty closely literal, according to the ’s light, (5) “as
a rule. . .cited in company with Aquila or Symmachus or Theodotion,
or all three,” (c) a collection of variants, (d) perhaps the genuine
This last is hardly the case here, perhaps: but on the whole, the
appearances present considerable resemblance.

7. ὅ ξῆλος. . .ταῦτα] The phrase recurs, xxxvii. 32 : cf. also xlii. 13
lix. 17, Exod. xx. 5, θεὸς ζηλωτής, &c. This ‘zeal’ or ‘jealousy’ is a
of activity of justice, vindicating especially ’s own holiness when
outraged.

Plato seems to have had a glimpse of some such principle in his
‘spirited’ element in the soul, τὸ θυμοειδές, Repub. IV. 440 E, cf. Phaedra:
246 B, &c.

8. Θάνατον] Heb. has ‘a word,’ the same consonants, ABBREV E as
ordinary word for ‘pestilence’: often rendered θάνατος· by LXX., as
Amos iv. 10, Ps. lxxviii. 50, where τὰ κτήνη may point to a reminiscence
of Exod. ix. 3, where it is used of the ‘murrain.

For θάνατον ℵ*Γ 93 228 (not marg.) 239 304–8 309 marg.
λόγον; so Symm. Theod.; Aq. ῥῆμα.

10. Typical brag with no solid strength behind it. Compare
’s boast in Ovid, Μetanmorph. VI. 194, 196,
 “Tutam me copia fecit. 
 ...Multaque ut eripiat, multo mihi plura relinquent.

οἰκοδ. ἑαυτοῖς πύργον] The translator seems to have been reminded,
perhaps by the mention of bricks, of Gen. xi. 4 (note ἐαυτοῖς): πύργον
would be in Heb. ΑΒΒREVE and the letters ABBREV E occur in the Heb. of this
verse, which has been rather freely treated, whether by paraphrase or
misreading.

Kay, without special reference to the LXX., observes: “Under
Pekah, Ephraim had thoroughly adopted the God-defying policy of
Babel.”

Scholz thinks λίθους due to reading ABBREV E for ABBREV E but the letters
are not very near, and οἰκοδομήσωμέν itself is in the verse.

11. τοὺς ἐπανιστανομένους ἐπ’ ὅρους Σιὼν] Heb. ‘the adversaries of
Rizin,’ referring apparently to the Assyrians, but ﬁcult, or at
unexpected, so that many modern authorities seek to alter it, and read
the ‘princes of ’ with some MSS., or else omit ‘of ’ making it
‘his,’ i.e. ’s ‘adversaries.’ See, however, Kay, Delitzsch, W. E.
Barnes on the other side.

According to Scholz, Lxx. read ABBREV E ABBREV E ABBREV E for ABBREV E ABBREV E but if
the order of words is kept, ἐπανιστ. answers to ἣν, and ῥάξει to ΑΒΒREVE
In xiii. 16, ῥάξουσιν renders Heb. ΑΒΒREVE there is no ordinary Heb.
word very near the required meaning, which could well have been
mistaken here; ’ is perhaps the nearest.

ABBREV E ABBREV E would have been nearer the Heb., but the phrase ‘rock of
’ seems not to occur; and, as it seems in itself not unnatural or
inappropriate, was probably avoided of set purpose.

12. Συρίαν] See on vii. 1. The verse corresponds with Heb.,
except in the substitution of ‘Greeks’ for ‘Philistines’: either the
latter were supposed to have lost their old terror, though 2 Chron.
xxviii. 18 shows how Ahaz suffered from them, and they are named,
ii. 6, xiv. 29, 31 ; or else they were interpreted as merely typical of the
Gentiles.

τούτοις tank] The refrain reenters from chap. v. 25.

13. ἀπεστράφη] So ℵAQΓ 49 90 106 109 144 301—8; mightbe
thought inferior to ἐπεστράφη of B #x0026;c., and perhaps confused with
ver. 12: cf. also 1 Kings xiii. 33. On the other hand see vii. 6.

ἴως ἐπλήγη] Heb. ΑΒBREVE ‘unto,’ ‘until,’ accounts for ἕως ; but Heb. has
a participle, not a ﬁnite verb, and the sense is altered. ’

14. μέγαν καὶ μικρὸν] Α ﬁed version of Heb. ‘palm-branch
and ’ For κεφαλὴ and οὐρά, cf. Deut. xxviii. I 3, 44.

προσβύτην. . .οὐρά] This explanation has been rejected by many
from the Heb. text: but Kay accepts it, Skinner pronounces at any
rate for caution, and Delitzsch (ed. 3) defends it on grounds of style,
character, and connection.

τοὺς τὰ πρόσωπα θαυμάζοντας] Heb. is passive, as in iii. 3, ’exalted
or accepted of i.e. honourable: Heb. has two phrases ‘to accept.
and ‘to ’ ABBREV E faces: variously rendered in mm. by θαυμάσαι
πρόσωπα, Lev. xix. 5, Prov. xviii. 5, Cf. Jude 16 ἕπιγνῶναι πρ., Deut.
i. 17, xvi. 19; λαβεῖν, Mal. ii. 9, cf. Luke xx. 21 ; αἰδεῖσθαι, Prov. xxiv. 23.

aim] ἡ ἀρχή] ἀρχὴ is perhaps used as a clearer explanation than
κεφαλή. If αὕτη is right, we have here the familiar idiom by which
demonstratives, and sometimes relatives also, agree with the noun of
the predicate. Cf. xxx. 21, 2 Kings vi. 19: and see Liddell and Scott
on οὗτος, B. 4 and II. This is frequent in Latin: as Virg. III. 660
 “ Lanigerae comitantur oves: ea sola voluptas,’ 
and VI. 128
 “Revocare gradum superasque evadere ad auras, 
 Hic labor, lzoc opus est.’ 
But the parallel clause in ver. 15 is different.

15. ὄνομα] Heb. ‘falsehood.’

16. μακαρίζοντες] See on iii. 12. The second part of the verse
has active for paSsive verb: ‘swallow’ is probably the right rendering.

17. ἄνομοι] Kay approves this rendering, and it is at any rate not
far from the idea of Heb. which means ‘impious’ or ‘profane.’ See x.
6, xxiv. 5, xxxiii. 14 τοὺς ἀσεβεῖς), xxxii. 6. Cf. Jerem. xxiii. 15 μολυσμὸς)
and Job viii. 13 ἀσεβοῦς), and xxxiv. 30, xxxvi. 13 where the
rendering ὑποκριτὴς is due to Theodotion; A.V. often renders by
‘hypocrite’: see Hatch, Essays in Βibl. Gr. II. pp. 91—3.

18. ὲν τοῖς δάσεσιν] δάσυς is frequently used in Greek of thickly-
leaved wood, or wooded country, opp. to wuss; Horn. Odyss. XIV. 49
Herod. IV. 21, 191, &c.

The second clause of the verse has βρωθήσεται where Heb. is
pointed as active, and ἄγρωστις ξηρά, cf. xxxvii. 27, is a paraphrase,
Heb. being as-vii. 24; so also x. 17: the last clause, which is difficult,
is also loosely paraphrased.

19. συγκαυθήσεται] The reading συνκέκαυται, of ℵΒQ* &c.,
preferable: the future, read by A 144, has no warrant from Heb., and
is probably due to the neighbouring tenses, esp. καυθήσεται in ver. 18.
The Heb. word, not found elsewhere, probably means ‘is burnt up’:
‘burnt to a ’ acc. to Delitzsch, i.e. burnt black.

20. ἐκκλινεῖ] Perhaps a guess: Heb. verb means ‘cut,’ or ‘smite,’
according to Delitzsch: but has been variously interpreted.

τοῦ βραχίονος τοῦ ἀδελφοῦ] αὑτοῦ] τοῦ ἀδελφοῦ is inserted by A,
with αδελ small at the end of a line, and by its constant adherents
26 106. It is probably an addition to suit the following verse: though
Seeker and Lowth thought it a duplicate of βραχίονος, pointing to
a reading ΑΒΒREVE ‘neighbour’ for ABBREV E ‘arm’: ἀδελφὸς being used to
render mm, Gen. xliii. 33, and the phrase resembling Jerem. xix. 9.1
Cf. also Zech. xi. 9.

A stop after ἐμπλησθῇ brings the Lxx. more into accordance with
Heb.

21. There was hostility between Manasseh and Ephraim in the
days of Gideon and Jephthah ; Kay also instances Pekah's Gileadite
following, 2 Kings xv. 25.

ὅτι ἅμα πολιορκήσαντι] The verb is not in the Heb.; but is either
supplied to make the sense clear, as Scholz thinks: or possibly read
into the text, ΑΒΒREVE ABBREV E read as ABBREV E ABBREV E the confusion assisted,
perhaps, by ABBREV E following.

X. The ﬁrst four verses are connected with the preceding chapter
by the refrain. At ver. 5, the Assyrian is suddenly brought before us,

 
as in vii. 17, but now with more detail. There is strong resemblance
between ver. 8—11 and the historical account in xxxvi. 1820.
11—13, 18.

1. The LXX. has lost the parallelism: Heb. has two phrases,
each with a root repeated in it: ‘decree’ or ‘inscribe ’ and
‘write ’: Lxx. repeats the one root three times, with the
appearance of a familiar Hebraism, not used here, in γράφοντες
γράφουσιν.

2. ἐκκλίνοντες] Here transitive, as, e.g., in Plato, Cratylu: 404 D,
νῦν δὲ αὐτῆς ἐκκλίνουσι τὸ ὄνομα. Above, ix. 20, it is intrans., which is
more usual: as Thuc. V. 73, ἐξέκλινεν ἀπὸ σφῶν τὸ στράτευμα.

πτωχῶν] See Hatch, Essay: in Βible. Greek, 11. p. 73, on the various
Heb. words thus rendered. Here, and in xiv. 30, it is ABBREV E but ABBREV E in
iii. 14, 15, xli. 17, lviii. 7, ABBREV E xxix. 19,lxi. 1, ABBREV E in xiv. 30; while
 ABBREV E is ταπεινὸς in xi. 4, xxv. 4, xxvi. 6. πτωχὸς· also renders ABBREV E in
Proverbs, and πένης is also used in mm. to render all these Heb.
words.

3. τί ποιήσουσιν;] Cf. Jerem. v. 31, Luke xxiii. 31.

τῇ ἡμέρᾳ ἐπισκοπῆς] Cf. Luke xix. 44: also 1 Pet. ii. 12, Job xxxi.
14, Jerem. xiii. 21.

4. τοῦ μή ἐμπεσεῖν εἰς ἐπαγωγήν;] The Heb. is difficult. Lagarde
proposed to divide the words differently, and translate ‘Beltis bows
down, Osiris is broken ’: cf. xlvi. 1. But there is nothing in the
context to suggest Egyptian gods. Cheyne remarks, “The Sept.
seems to have had a mutilated Heb. text, and renders by guess.” It
difficult to decide between ἐπαγωγὴν, with ℵA 24 26 (41) 49 106 305
and ἀπαγωγήν, BQ θc.: perhaps the latter, as ἐπαυ. may have
assimilated to xiv. 17. After these words RA and most cursives (and
Syro-hex.) add, with Heb., καὶ ὑποκάτω ἀνῃρημένων πεσοῦνται. Qmg
marks the clause with an asterisk, and it may be a Hexaplaric addition,
though not assigned to any version in particular. The previous
words, καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν, are inserted by many MSS.
at xxx. 18. See Vol. 1. Introd. p. 25.

5. ὑαὶ Ἀσσυρίοις] See on i. 24. We should naturally translate.
‘Woe to the ’; and even the Heb., which has Asshur in
nom., has been so taken; but the context, up to the end of ver. 11
scarcely suits this rendering.

ὀργῆς] If this be right, Lxx. are simply paraphrasing: but B reads
ἡ ὀργὴ, which has the more original look. It is probably an interpre-
tation of ‘staff’: cf. πληγήν, ver. 24, θυμός, ver. 26; and the end of the
verse has a different division of words.

6. ἄνομον] See on ix. 17.

ἀποστέλλω] The future is read by most MSS.: A alone ἀποστέλλω,
which is hardly likely to be right. ἀποστρέψω ℵ* only.)

7. ἀπαλλάξει] ἀπαλλάξαι, in the sense of ‘remove,’ almost ‘destroy,
would agree with the Heb.; but LXX. are hardly likely to have used it
so, and they may have read some form from me) instead of from ABBREV .

8. καὶ ἐὰν εἴπωσιν αὐτῷ] ‘To him’ doubtless corresponds to Heb.
‘not.’ a difference of a letter, and both pronounced alike: see on ix. 3
but the Heb. text is not here in doubt. ‘If’ and ‘for,’ as well as ‘when.
are various renderings possible for Heb. ABBREV The word for ‘altogether
can also mean ‘only,’ hence μόνος. The remaining differences of
number, person, c. are such as occur constantly, as between Heb.
and Lxx.

A state of things is described in the original, which is best
illustrated in modern history by Napoleon's marshals, who rose, often
from the ranks, to become dukes and princes, and even titular or actual
kings, as in the case of Bernadette and Murat. In ancient times
Alexander's generals founded dynasties in Egypt, Syria, &c.
was almost like a king, and had kings under him, Judg. v. 19; Ben-
hadad of Syria had ﬁrst ‘kings,’ then ‘captains,’ in subordinate posts
of leadership, I Kings xx. 1, 24.

9. Lxx. differs considerably from Heb., apparently explaining
and paraphrasing: it can hardly be brought into any direct relation
with the Heb. text. τὴν χώραν τὴν ἐπάνω Βαβυλῶνος may be taken to
express generally the translator's idea of the position of Carchemish
and Calno, but see below: ἔλαβον is a natural insertion, and Ἀραβίαν
may have taken the place of Arpad, though the r is the only
common to the two. Herodotus, II. 141, speaks of Σαναχάριβον βασιλέα
Ἀραβίων τε καὶ Ἀσσυρίων.

For οὗ ὁ πύργος ᾠκοδομήθη, Cf. ix. 10. Here Cheyne thinks ABBREV 
was misread ABBREV ‘fort.’ But it looks like a comment, identifying
Χαλαννὴ with Calneh of Gen. x. 10, and combining the
from Gen. xi. 2. In that case it was near Babylon; “the later Ctesiphon
on the left bank of the Tigris,” acc. to Delitzsch. Some
authorities, however, think that this is to be identified with the Calneh
of Amos vi. 2, and not with that of Genesis: placing it near Arpad.
Carchemish, probably far up on the Euphrates, an important city of
the Hittite power before this time: Hamath and Arpad, in N. Syria.
All these were captured by the Assyrians between 740 and 717 B.C.

It is well known that Stephen's speech, Acts vii. 43, finishes a
quotation from the LXX. of Amos v. 25—27 with a substitution of

 
ἐπέκεινα Βαβυλῶνος for ἐπέκεινα Δαμασκοῦ. It seems just possible that
this passage of Isaiah was also in his mind. Anyhow, with the history
of Judah's captivity also in his mind, he may well have changed the
name intentionally, and the intention may have been obvious to his
hearers. ‘Beyond Babylon’ was historically true of the ﬁnal
of Israel also, 2 Kings xvii. 6.

10. πάσας] Not in the Heb.; on the other hand, Lxx. omits ‘my
’ Perhaps ABBREV was read as ABBREV and 3 are sometimes confused,
as in the transliteration δεβραθά, 2 Kings v. 19.

χώρας] ἀρχὰς BQ mg, which, if not derived from a later version, seems
preferable as a rendering of Heb. ‘kingdoms.’ Transpositions of χ and
p would easily produce χώρας. The cursives are divided, the majority
having χώρας: 301 has πόλεις.

ὀλολύξατε] Doubtless a misreading, probably ABBREV for ABBREV ‘the
false god’ (so Scholz). Heb. ‘more than.’ Simply the
for which LXX. perhaps read 3, εἰν (Scholz).

12. LXX omit ‘fruit.

13. ABBREV σοφίᾳ τῆς συν.] A has the confused reading τησυνεσεως
τῆς σοφίας.

13, 14. πόλεις] Probably reading ABBREV for ABBREV ‘like a strong
one’ (Scholz); not very close, but the word before, ABBREV may
helped to confuse the eye. Given πόλεις, κατοικουμένας is what we
should expect LXX. to give. (The Heb. text is slightly uncertain.)

The rest of ver. 14 is paraphrased, but the general sense is
fairly near.

ἢ ἀντείπῃ] This may answer to ‘opened a mouth’ or to ‘peeped’=
chirped, the Heb. words being possibly confused, with their combinations
of ABBREV and ABBREV The subjunctive is apparently used almost as
parallel to the fut. indic., though we may suspect a touch of potential
force. See Prof. E. A. Sophocles, Lexicon of Byzantine Greek, p. 45
and Blass's Grammar of N. T. Greek. They refer to Clementine
Homilies, xi. 3, καὶ οὕτως δυνηθῇ; Tobit Vi. 8 (?), Dan. xii. 10 (Theod.).
See on vii. 2, xxxiii. 24, which latter is sometimes quoted as an
instance.

15. am] Heb. ζν. ‘upon,’ ‘against’: LXX. apparently softens the
idea, substituting independence for mutinous opposition. ἄνευ how-
ever sometimes conveys a hint of opposition, as in Soph. Oed. Cal. 926
Horn. Il. xv. 213. Cf. chap. xxxvi. 10.

15, 16. καὶ οὐχ οὕτως] The LXX. are fond of this phrase, and use
it sometimes by mistake: here οὕτως seems properly to belong to
ver. 16, and the negative has disappeared before ξύλον, ABBREV ‘therefore.’

 
being read as ABBREV ABBREV ‘not sp.’ by way of compensation. See xvi. 6
I Kings xxii. 17, 19.

εἰς...τιμὴν ἀτιμίαν] Heb. ‘fat ones,’ ‘leanness.’ ABBREV ‘fat,’ ‘oil,’ and
its opposite seem to be interpreted on the analogy of ABBREV ; see on ix. 1
and cf. vi. 10.

17. ὥς πῦρ] So A and nine cursives, mostly Lucianic. See Vol. 1.
introd. p. 29. This reading is further from the Heb. than εἷς πῦρ read
by B and most MSS. Tyconius, p. 48, has ibi ignis. This supports
the nom. case: and ibi is very like ut, and pretty certainly corrupt,
both on grounds of meaning, and because ‘African’ Latin versions
appear to avoid ibi and use illic. (Burkitt, T ’us, pp. lxi., lxxxii..
O. L. and Itala, pp. 13, 14.) On this small point, therefore, A's reading
appears right. εἷς and ὡς are liable to confusion, as appears, e.g..
in ℵ’s reading, Ii. 5. See also xvi. 12, xl. 23.

18. Τῆ ἡμέρᾳ ἐκείνῃ] Heb. ‘in one day,' ending previous verse.

ἀποσβεσθήσεται τὰ ὅρη] Heb. ‘and the glory of his forest.' Scholz
suggests that LXX. read, by an error of sound, ABBREV ‘shall burn,' for
 ABBREV cf. ver. 16. But the letters are not very near, and more is
required to account for ‘burn’ being rendered ‘be extinguished.
More likely the Lxx. read ABBREV from .133, ‘be quenched,' see xlii. 3
xliii. 17, and ABBREV ‘the mountains' for ABBREV ‘his forest.' If, as some
have thought, the Greek translators worked from texts in which the
terminations were sometimes ABBREV iated—final ABBREV ABBREV ABBREV according
Lagarde, not being written—the difference would not be very

This passage, quoted in Tyconius, p. 48, shows discrepancy both
from Heb. and LXX.: in illo die ardebunt monies, εἰ per preripia
fugient, quasi qui fugit, c. Before and after these words he gives,
as usual, a close rendering of LXX.

ἀπὸ ψυχῆς ἕως σαρκῶν] So Heb., lit. ‘from soul and as far as flesh.

ὁ φεύγ. ὥς ὁ φεύγων ἀπὸ φλογὸς καιομένης] Heb. ABBREV ABBREV uncertain
in meaning; most modems, with R.V. margin, translate, ‘as when a
sick man pineth away'; this sense is not to be found for ABBREV in the
Bible; some still render ‘standar-bearer,’ from ABBREV as in chap. xi. 12
The nearly similar word in lix. 19 is also doubtful in meaning;
generally now taken as causal of ABBREV ‘flee.’ Lowth thought LXX. read
 ABBREV ABBREV and proposed to emend accordingly. But Alexander's
view seems nearer the truth, that both Heb. words are rendered by
φεύγων, and ἀπὸ φλ. καιομένης is an addition. Or possibly there is a
duplicate rendering.

19. οἱ καταλειφθ.] LXX. omits ‘of the trees of his forest.' Here
Isaiah comes back to his favourite theme of the ‘remnant’ (Shear).

ἀριθμὸς] As Heb., meaning a number not too great to count.
See on ii. 7, where Heb. does not mean ‘number.’

20. προστεθήσεται] It is just possible that this is intended to represent
the usual auxiliary sense of ABBREV see on i. 12. In that case the passive
resembles the Latin use of coeprum est with pass. infin., as Livy XXI. 15
Octavo meme, quam coeptum oppugnari. But the translator may not
have grasped the construction here; LXX. usually has infin. after
προστίθημι, and not a coordinate verb; see, however, I Sam. iii. 6
προσέθετο Κύριος καὶ ἐκάλεσε Σαμουήλ

21. καὶ ἐσταὶ...ἐπὶ] καὶ ἔσται is not in Heb., and LXX. omit ‘shall
return.' It looks as if some word—perhaps πεποιθός—had
out of the Greek, which also omits the repetition of ‘remnant.’ Γ
reads λαὸν for θεόν, the scribe's eye perhaps travelling to the next
verse. The meaning of the Greek as it stands is rather vague. ‘Shall
be towards' seems possible, cf. πρὸς τὸν Κύριον, Ps. xxv. 15, cxli. 8, also
cxllii. 6, ἡ ψυχή μου ὡς γῆ ἄνυδρός σοι.

22, 23. Quoted, Rom. ix. 27, where St Paul seems to compress the
two similar clauses into one. Else his text is nearly with LXX.: he
has γὰρ, omitted by B, but it takes the place of ὅτι in the compressed
form, and the MSS. of the LXX. which contain it were possibly affected
by the text of Romans. On the other hand, later MSS. of the N. T.
add the omitted words to the quotation there.

22. τὸ κατάλημμα] Only the remnant. σωθήσεται explains ‘shall
retum

λόγον] Heb. has two kindred words, ABBREV and ABBREV meaning
‘consumption,’ ‘destruction.’ Scholz thinks LXX. read either ABBREV 
‘a curse,' which is hardly satisfactory, or ABBREV ‘a saying.' which
latter, due to Schleusner, seems at least preferable. It may be mere
paraphrase, as in xxviii. 22. LXX. uses πράγματα to complete the
phrase: συντελῶν and συντέμνων then correspond in both places,
though interchanged in order, to ‘destruction and decision': λόγον
and πράγματα are otiose nouns, and ‘overﬂowing’ is here omitted
by LXX.

23. ἐν τῇ οἰκ. ὅλῃ] Heb. ‘in the midst of all the earth' or ‘land.’
LXX. here decides for the wider meaning: as, apparently, in chap.
xxiv. ‘Midst’ is omitted, cf. xix. 3, 19, xxiv. 13, 18.

24. Ἀσσυρίων, Heb. has here no conjunction, but
the clause is to be taken probably as a relative or circumstantial clause:
‘who smiteth,' or ‘though,’ ‘when, he smite thee.' The change of
number in the Creek is most likely due to Asshur being singular in
Heb., though used for the people, whether personified or not, and for

 
the land. LXX. generally render by Ἀσσύριοι, even in Gen. ii. 14
Ἀσσοὺρ in some poetic passages, as xxxi. 8, Numb. xxiv. 24, Ezek.
xxxi. 3, xxxii. 22, Hosea xiv. 3, Micah v. 5, 6, Ps. lxxxiii. 8, and of the
founder of the nation, Gen. x. 11 z Ἀσσύριος in sing., Nah. iii. 18, Zeph.
ii. 13. Note also Ἀσσυρίους in Gen. xxv. 18, cf. 1 Sam. xv. 7, Amos
iii. 9, and Ἀσουρὶμ (A) or Ἀσσουριεὶμ (D), Gen. xxv. 3.

ἐπάγω] Scholz thinks ABBREV was read for ABBREV more likely ABBREV 
τοῦ ἰδεῖν] Not in Heb., which has ‘in the way of E.' as in ver. 26.
Perhaps a reference is implied to such passages as Exod. xiv. 13
Deut. xvii. 16, xxii. 68: cf. Jerem. xlii. 15. The ‘way of Egypt' as a
subject of contemplation will mean the bringing out of the people, and
the forbidden danger of a return thither.

26. τήν πληγὴν Μ.] See on ix. 4. ‘A scourge' is omitted just
before: perhaps πληγὴν is to be supplied, or has dropped out.

ἐν τόπῳ Θλίψεως] ABBREV for ABBREV This series of Heb. words causes
frequent confusion. The rest of the verse is loosely rendered: τῇ ὁδῷ
is inserted, ‘Oreb’ and ‘he lifteth it up' omitted.

27. ἀφαιρεθήσεται 6 αὐτοῦ ἀπὸ σοῦ, καὶ ὁ ζυγ. αὐτ. ἀπὸ τοῦ
ὅμου σου] Β has a diff. order, ὁ ζ. αὐτ. ἀπὸ τ. ὦ. σου καὶ ὁ α. ἀπὸ
σοῦ. The text of NA is supported by 24 26 49 90 106 144 239 306
mainly Hesychian evidence: also by Q, except that it has φόβος in
both clauses. When the order of words or clauses differs thus, B is
generally nearer to the Hebrew: and so here τοῦ ὤμου agrees more
nearly with Heb., though as ‘neck’ is omitted altogether, on that
hypothesis, ὤμου might stand for it; in that case, ‘shoulder’ is the
word omitted, and the ζυγὸς of ABBREV &c. is in its right place
to the Heb. φόβος does not correspond to ‘burden’ with any exactness,
and it is curious that in the very similar passage, xiv. 25, the
same word is rendered by the unusual word κῦδος: the verb is
rendered in 4 ἀνέχομαι, ἀναλήμψομαι It is tempting to suggest
that φόβος is a corruption of φόρτος, ‘burden’: but this will not bring
Heb. and Greek into exact correspondence. Scholz gives the words
καὶ ὁ φόβος αὐτοῦ ἀπὸ σοῦ as an addition to the Greek text: and
Cheyne, in his critical note, The Prophecies of Isaiah, ed. 3, Vol. II.
p. 146, says, “The Septuagint version evidently contains duplicate
renderings, and the better one is καὶ καταφθαρήσεται ὁ ζυγὸς ἀπὸ τοῦ
ὤμων ὑμῶν”; which words follow next. But neither of these notes
seems to present the facts with complete accuracy: for if the LXX
contains any superfluous words, they must have taken the place of
others that are now lost: but in fact there is nothing certainly added
or duplicated. The text here and in xiv. 25 may have been confused:

 
but except in the curious rendering of ABBREV ‘burden,’ in each place,
there is nothing more than a looseness not uncommon in the LXX.'s
rendering.

ἀπὸ τῶν ὅμου ἡμῖν] Heb. ‘because of (lit. from the face of) oil' or
‘fatness.’ These Heb. words are obscure in meaning, and have been
suspected, as well as variously taken. ABBREV ‘oil,’ and ABBREV ‘shoulder,’
have certainly some resemblance, more especially in some scripts near
the time when the nor. was made. Lowth thought that the max.
reading was ABBREV for ABBREV and proposed to follow it.

28 foll. The names of the places deviate, as usual, here and there
from Heb., which clearly describes an approach to Jerusalem from the
N. Aiath is generally identified with Ai. Γαί, of Josh. vii., viii., &c.,
Hai, Ἀγγαί, of Gen. xii. 8, xiii. 3, Ai. Αἰά, Ezra ii. 28, Ἀλειὰ B, Ἀἱ A,
Neh. vii. 32, omitted by Lxx., Neh. xi. 31: but not with Aiof Jer. xlix. 3
(xxx. 3 of LXX., omitted except by Q, Γαί), where many wish to read
cf. Numb. xxi. 15, 28. In 1 Chron. vii. 28, some MSS. read, and some
editors approve, Ayyah, i.e. Ai, for Gaza: B has Γαιάν, Α reads Γάζης.
Migron, 1 Sam. xiv. 2, Μαγών, has been read by LXX. here as Μαγεὸδὼ
or Μαγεδώ, doubtless intended for Megiddo, but wrongly read, with
 ABBREV for ABBREV Ἀγγαὶ in ver. 29 may be a mistake for Geba: here the translation
becomes looser: φάραγγα explains ‘the pass,' Heb. having
kindred verb and noun: ἥξει is a vague stop-gap; (Scholz thinks ABBREV 
for ABBREV Gebaz) φόβος seems to be ‘trembleth,’ taken as a noun, and
with λήμψεται thrown in to give a construction: πόλιν Σ. is an explanation
for Gibeah of Saul, often rendered by βουνὸς in the historical
books, as 1 Sam. xxii. 6. The of Laishah has apparently been overlooked,
and ABBREV treated as a preposition : hence ἐν Σά. ἐπακούσεται renders,
more or less, ‘Listen’ before Laishah, and ‘Answer her,' (possibly) before
Anathoth. Madmenah has been read with ABBREV for ABBREV and Gebim has
become Γιββείρ; cf. Gibbar, Ezra ii. 20, Γαβὲρ A, Neh. vii. 25 Γαβαών.
Madmenah and Gebim are unknown, except from this passage: the
situation does not suit the places named in Josh. xv. 31, Jerem. xlviii. 2.

32. παρακαλεἱτε] After Gebim LXX. departs from Heb., which has
 ABBREV : ABBREV ‘Gather (goods) for ﬂight. Yet....' From these letters
we might extract τήτῃ, ‘help ye!' as possibly the Lxx.'s reading,
παρακαλίω and παράκλησις being favourite words with the translator
of Isaiah: see Vol. I. Introd. p. 50: cf. xxviii. 29, xx. 6, xxxviii. 19.
It may however, in both places in the verse, be merely a guess. ἐν τῇ
ὁδῷ corresponds to at Nob in order of words: it maybe a corruption:
LXX. in 1 Sam. xxi. 1, xxii. 9, 11, 19 has σοβά, Νομβά, Νόμμα, Νοβάθ:
or ABBREV ‘in the path,' may have been read or guessed for ABBREV .

τοῦ μεῖναι] Literal, Heb. having inf. with ABBREV : ‘(he is) for staying.

33. The suddenly revealed glimpse of the Assyrian's march ends
abruptly: as if a cloud or a curtain shut out the view.

συνταράσσει τοὺς ἐνδόξους] Explanatory of the ﬁgure in the original,
‘shall lop the bough.' The metaphor of the forest has been used,
ver. 19, and the chapter ends with it. Cf. xxxiii. 9, Ezek. xxxi. 3; the
Assgrian's own boast, xxxvii. 24, is turned against himself.

34. B gives the longest form of this verse, and A the shortest,
among the leading uncials. The metaphor of the forest is still unrepresented:
μαχαίρᾳ takes the place of ‘iron,’ and σὺν τοῖς ὑψηλοῖς
alters the meaning of the preposition.

XI. 1. ῥάβδος] The Heb. word ἴοι· this is rare, occurring only
here and Prov. xiv. 3; so is that represented by the ﬁrst ῥίζης, found
elsewhere only xl 24 and Job xiv. 8. The second ῥίζης represents a
different word, the parallelism being lost.

ἄνθος] Heb. ‘branch,’ word used here, xiv. 19, IX. 21, and Dan.
xi. 7: that in iv. lxi. 11 is different. ὄνθος is used ofa twig or shoot,
Ηom. Od. lx. 449,

2. γνώσεως καὶ εὐσεβείας] The ‘fear of the Lord' is wisdom, Job
xxviii. 28, as well as ‘the whole of man,' or, ‘(duty) of every man,
Eccles. xii. 13. Wrong opinions are often due to faults of heart more
than of head. So Aeschylus, Agam. 369,

3. ἐμλήσει...πωεῦμα] LXX. is vague, Heb. peculiar: lit. ‘his scent
.shall be in the fear of the Lord,' ABBREV ‘scent,’ being very near ABBREV 
‘spirit,’ ‘breath.’

δόξαν...λαλιὰν] The Heb. phrases are again explained and shortened,
at the cost of losing the antithesis of ‘eyes,’ ‘ears,’ with ' mouth.
‘lips’ in the next verse. For κατὰ δόξαν, cf. Plat. Repub. 543 C, μὴ
κατὰ δόξαν ἀλλὰ κατ’ οὐσίαν προθυμούμενος ἐλέγχειν.

4. ταπεινοὺς] The parallelism is lost: but the sense is clearly
better than ἐνδόξους, read by ABBREV Qcorr 22 36 48 49 51 62 90 106 144 147
233 239 306. (Iren. lat., gloriosos.) This seems to come, whether the
original reading or not, from a misunderstanding of the word rendered
rightly enough by ἐλέγξει. Cf. Job xvi. 21, εἴη δέ ἔλεγχος ἀνδρὶ ἔναντι
Κυίου.

γῆν] This supports Heb. text, which some have wished to emend,

 
reading ABBREV ‘terrible,’ ‘Oppressor,’ for ABBREV ‘earth,’ by way of a parallel
to ‘the wicked' in the next clause.

5. The construction is altered to more regular Greek. In Eph.
vi. 14 truth girds the loins, righteousness is the breastplate: in Col.
iii. 14 ἀγάπη is σύνδεσμος τῆς τελειότητος whereas in PS. cix. 19
cursing is to the wicked ὥς ἱμάτιον ὃ περιβάλλεται, καὶ ὡσεὶ ζώνη ἦν
διαπαντὸς περιζώννυται.

εἱλιγμένος, though spelt with μμ by ℵA, must come from εἱλέω.
Seeing that mm. more often drop than introduce a parallelism, it
has been suggested that for the second ABBREV they read mm; but this
supposition is hardly needed.

6. In the reign of the Righteous King the sinless peace of his rule
is ﬂected in the animal world. The resemblance of a famous passage
of Virgil is marked; many have wished to see in it a Messianic reference:
others think it a case of indirect borrowing: Ed. ιν. 13,

Also Ecl. V. 60
 
 “Nec lupus insidias pecori, nec retia cervis 
 Ulla dolum meditantur.'

And we may add Horace, Epod. XVI. 51
 
 “Nec vespeninus circumgemit ursus ovile, 
 Neque intumescit aJta viperis humus."

παιδίον μικρὸν] Man—the son of man—will dominate
not in force, but in innocence.

7. LXX. is not far from Heb., but rather colourless and vague.
βοσκήσονται, added in ver. 6, is repeated in ver. 7, where it is right,
and A has it a third time, where the other MSS. have merely ἕσομαι
can some more appropriate verb have disappeared? B has λέων ὡς
βοῦς, nearer the Heb.; καὶ βοῦς ℵAO 24 106 233 301 306 may be
alteration to suit the plural φάγονται.

ὅρκος seems to be the usual spelling in the best Mss. of LXX. and
NT. (Rev. xiii. 2). ἄχυρα properly means chaff; Heb. is rather
‘straw,’ “i.e. the cut and pounded stalks of com" (Delitzsch). Cf.
xxx. 24.

8. The verb of the ﬁrst clause, ‘shall play,' is omitted by LXX
unless παιδίον (cf. παίζω) has taken its place. The subject of the

 
second clause, ‘weaned child,' is also missing, so that the parallel
clauses are reduced to one idea. Some Lucianic MSS. supply ἀπογεγαλακτισμένον
before ἐπὶ κοίτην.

8, 9. Cf. lxv. 25. For σύμπασα, see Vol. 1. pp. 26, 109.

9. ὦς ὕδωρ πολὺ κατακαλύψαι Cf. Habak. ii. 14, where Heb.
is somewhat different in construction and order. Here πολὺ is an
addition of the LXX. Heb. literally is, ‘as the waters covering the
sea,' with the preposition ABBREV before the object, and the participle equiva-
lent to a tense expressing an established condition of things. κατακαλύψαι
(V reads ψει) is probably optative, used in a comparative
clause, as in xxi. 1, where Heb. has ABBREV with inf. In Habakkuk ii. 14
Heb. has fut., Lxx. κατακαλύψει. In Ezek. xxxviii. 9, 16, Heb. has ABBREV 
with inf.; and LXX. in 9 has ἥξει ἥξεις AQ) ὡς· νεφέλη κατακαλύψαι
(some Luc. MSS. καλύψαι) γῆν, in 16 ἀναβήσῃ...ὡς νεφέλη καλύψω γῆν,
where 49 68 87 90 91 228 233 238 read καὶ καλύψας, and 62 τοῦ
καλύψαι the Würzburg fragment reading in 9 sicut nubs operire
terrain, but in 16 operriet. In Ezek. xx. 32, Heb. ABBREV with inf., LXX. has
Ἐσόμεθα ὧς τὰ ἔθνη καὶ ὡς αἱ φυλαὶ τῆς γῆς τοῦ λατρεύειν ξύλοις καὶ
λίθοις. Numb. xxiii. 19, Heb. has the (jussive) imperfect with (??)
but LXX. has an unmistakable infin. in each clause, οὐχ ὡς ἅνθρωπος ὁ
θεὸς διαρτηθῆναι, οὐδὲ ὡς υἱὸς ἀνθρώπου ἀπειληθῆναι; with which compare
I Sam. xv. 29, Heb. ABBREV with inf., LXX. τοῦ μετανοῆσαι αὐτός. Davidson,
Heb. Syntax, § 65 c, Driver, Heb. Tenses, ed. 1, § 64. These passages
seem to show that the infin. with ὡς is possible, in a sense not unlike
the present verse. On the other hand, in Numb. xxii. 4, Heb. nifin.
with ABBREV LXX. has ὣς ἐκλέξαι Β, ὡσεὶ ἐκλίξει AF, so that the balance
seems against infin.; and also in Deut. xxxii. 11, Heb. imperf., LXX.
ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ (σκεπάσει Ι R 44 74 76 106 128 134):
while in Isai. xxi. 1 the Optative is certainly read. On the whole,
therefore, the infin. seems possible here: but the passages coming
nearest in shade of meaning are either uncertain, or favour the
Optative. In PS. lxiii. 5, ὡσεὶ στέατος καὶ πιότητος ἐμπλησθείη ἡ ψυχή
μου, and xc. 6, the particle is ὡσεί, and even so, the Optative probably
does not depend upon it, though it does so in lxxxiii. 14.

10. ἦ ῥίζα] The article gives the right sense: the word in Heb.
is the same as the second one rendered by ῥίζης in ver. 1.

τιμὴ] Heb. is also a substantive. Kay compares 1 Pet. ii. 7.

11. τοῦ δεῖξαι] LXX. supplies τοῦ δεῖξαι, treating προσθήσει in its
usual auxiliary sense. So, practically, most authorities, though see
R.V. margin; but neither A.V. nor R.V. print ‘set’ in italics. Vulg.
has 'adjiciet Dominus secundo manum suam ad possidendum...’

τοῖο ζηλῶσαι] Heb. to ‘purchase’ or ‘redeem,’ ABBREV which LXX.
has read as from mp, or taken as equivalent to it, as it seems to be in
Ezek. viii. 3, where not. conversely has τοῦ κτωμένου. See Margoliouth,
Line: of Defence, p. 12, for a different view.

Βαβνληνίας] Here the list of names begins to diverge from Heb.,
which here has Pathros, i.e. Upper Egypt, Gen. x. 14, Ezek. xxix. 14
Jerem. xliv. 1, 15. LXX. more often uses Βαβυλὼν than Βαβυλωνία,
though see xiv. 23, xxxix. 1; not the parallel passage in Kings. In
Zech. v. 11 LXX. ἐν γῇ Βαβυλῶνος, Heb. has Shinar

Αἰθιοπίας] The regular equivalent for Heb. Cask.

καὶ ἀπὸ ἡλίου ἀναπλεῖν] Further divergence, Heb. having ‘and
from Shinar, and from Hamath, and from the isles of the sea' Shinar
may have been omitted in consequence of Βαβυλωνίας above. Hamath
was possibly read as man, a poetic word for ‘sun,’ which the translator
misreads in xxiv. 2 3, but translates rightly in xxx. 26; Ἀραβίας intrudes,
as in x. 9, and ‘the isles of the sea' disappears.

Delitzsch pointed out that the dispersion implied did not exist till
after Isaish's time. The places named were, in his day, divided
between Assyria and Egypt. The name ‘Assyria’ seems to have
survived to later times as meaning the great kingdom of W. Asia,
even after the exile, Ezra vi. 22: just as Horace calls the Parthians
Perm: and even Medan, 0d. 111. viii. 19. But to argue that the
mention of Assyria here points to a late date or non-Isaianic authorship,
is curiously unconvincing.

12. πτερύγων] Literally from Heb. Cf. xxiv. 16, Ezek. vii. 2
Job xxxvii. 3, xxxviii. 13. τὸ πτερύγιον τοῦ ἱεροῦ, Matt. iv. 5, Luke iv. 9
is uncertain in meaning, but would give a good sense if it meant a
corner or end of some part of the building.

13. ζυγὸς] So A 106, but ζῆλος of the other MSS. can hardly be
wrong. ζυγὸς may be due to the influence of x. 27.

The woeful antagonism of the tribes, ix. 21, is to cease.

14. πεισθήσονται] This form must be assigned to πέτομαι, not
πετάννυμι here: cf. Habakkuk i. 8, and ἐπετάσθη, 2 Sam. xxii. 11
Ps. xviii. 10. In Ezek. xxxii. 10, Heb. has causal of verb ‘to fly,
πέτασθαι BQ, πετασθῆναι Α.

ἂν πλοίοις] Apparently a paraphrase or guess: Heb. ‘on the
shoulder,' referring to the sea-ward slope of Philistia. Cf. Numb.
xxxiv. 11, Josh. xv. C. The idea of ‘ships’ intrudes also in Lxx.
ii. 16, xviii. I. 'The which has the local suffix in Heb., is transferred
to the following clause, in which ‘Edom’ is also included,
against the Heb. accents.

πρῶτον...πρῶτοι] Not in Heb. Perhaps the translator remembered
the early conquests of David. The glories of the Kingdom of the
Twelve Tribes are to be renewed, and it is to triumph over its
sometime oppressors.

15. ἐρημώσει] Apparently equivalent to ‘shall dry up': Vulg.
desolabit, cf. xliv. 27, l. 2. Thus it is probable that LXX. read the,
word as causal of ABBREV ‘dry up,' instead of ABBREV ‘lay under a ban.

τὴν θάλασσαν] ‘The tongue Of' is omitted. For the expression,
cf. Josh. xv. 2, &c. Here the Gulf of Suez is doubtless
βιαίῳ] ‘Mighty,’ or rather ‘forcible,’ ‘violent.’ Heb. word, only
found here, is supposed to mean ‘parching heat.' Some wish to alter
 ABBREV to my, ‘strength.’ But the older authorities seem to have taken
the text in this general sense: so Vulg. in fortitudine spiritus sui
Heb. is different in Exod. xiv. 21, νότῳ βιαίῳ.

ἑν ὑποδήμασιν] So the Heb. literally. Not in the account of the
passage of the Red Sea: but cf. Exod. xii. II, τὰ ὑποδήματα ἐν τοῖς
ποσὶν ὑμῶν.

16. ὁδὸς] A's unsupported reading, inferior in itself to δίοδος of
other MSS. : cf. however xxxv. 8.

In the Song of Miriam, the Philistines, Edom, and Moab are
named, Exod. xv. 14, 15

XII. A song of thanksgiving: cf. chap. xxv., xxvi., xxxv.
I. διότι] Heb. ABBREV rendered by some ‘though’ in this place, but
more often ‘for.’ Vulg. quoniam

2. The resemblance of 25 to Exod. xv. 2a is more marked in Heb.
the rendering here is, on the whole, the more exact. LXX. has Κύριος
only once, Heb. JAH JAHVEH; in Exod., JAH alone.

3. ἀντλήσετε] Doubtless right, though ABBREV ℵABQ* agree in
ἀντλήσεται; but αι and ε are interchanged freely in Greek MSS.
Instances occur by scores : e. g., lv. 1, ABBREV AQ πορεύεσθαι.
ἑκ τῶν πηγῶν] After the passage of the Red Sea came Marah, and
then Elim, καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων, Exod. xv. 27.

τοῦ σωτηρίου] The sing. σωτήριον is not found in classical Greek.

4. μιμνήσκεσθε] ‘call to mind,' ‘make mention of': cf. Homer,
Iliad, II. 492,
 
 εἶ μὴ...μνησαίαθ’ ὅσοι ὑπὸ Ἴλιον ἦλθον, 
 
Odyss. IV. 331, C.

6. οἱ κατοικοῦντες] Heb. has fern. sing., cities and peoples being
personified in many languages, and usually feminine. Cf. xv. 5. Vulg.
has habitatio. It is less usual to speak so of the inhabitants: but the
phrase ‘daughter of...,' frequent in the Prophets, seems similar.

XIII. Ch. xiii.—xxiii. consist mainly of prophecies on the
around Israel : chap. xxii. is the principal exception. Jeremiah
(xlvi.—li.) and Ezekiel (xxv.—xxxii.) have considerable
to the fate of other nations, and the books Obadiah, Jonah, and Nahum
are mainly concerned with them. Indirectly, of course, the prophecies
have their hearing on Judah and Israel.

1. Ορασις...Βαβθλῶνος] Many critics deny the authority of the
heading of this chapter, as of many similar headings to prophecies or
Psalms. Those who assign the chapter to a writer of a later time
than Isaiah set it aside as a matter of course.

Ὄρασις] The Heb. Massa, translated ‘burden,’ according to its
relation to verb to bear,' ‘lift up,' or ‘oracle.’ LXX. renders in Isaiah
by ὅρασις, ὅραμα, or ῥῆμα: elsewhere generally by λῆμμα, according to
Liddell and Scott ﬁrst the matter of a sentence, as Opposed to its
style, then the title or argument of a poem or book, and so for the
poem or song itself. That the Heb. word is used in a derived sense,
is shown, Kay says, by the addition of the words “which Isaiah the
son of Amoz did see." and similarly in Habak. i. 1

Vulg. has generally arms: in Prov. xxx. 1, xxxi. 1, mirth, Lxx. in
the latter passage χρηματισμός.

κατὰ Β.] See on i. 1; here probably ‘against B.

2. Ἐπ’ ὅρους πεδινοῦ] Heb. probably means a 'bare-topped' or
conspicuous mountain; the Greek most likely a mountain in a plain,
solitary and prominent: though it is difficult to prove that it might
not mean ‘level,’ i.e. ﬂat-topped. The τόπος πεδινὸς of Luke vi. 17
seems to mean a level space on a mountain side.

Α comparison of xxxii. 18, however, suggests that LXX. may have
read (or confused the word ABBREV with) ABBREV nearly conversely
with iii. 17.

μὴ φοβεῖσθε] Omitted by B: probably an intrusion from xl. 9.

παρακαλεῖτε τῇ ψυχῇ] This, A's unsupported reading, can hardly
be right. Other MSS. τῇ χειρί: cf. x. 32.

ἀνοίξατε] Heb. ‘the gates' (openings): ‘open ye' differs by (??) for
LXX. having thus found a verb, omitted ‘that they may go into....

Some render ‘the Noble GAtes,' supposing an allusion to the name
Bab-El, ‘Gate of God.

γίγαντες, ὑβρίζοντες, impart a colour to the language which scarcely
suits the original.

3. ἐγὼ συντάσσω, κ.τ.λ.] The text here is discussed by Mr Burkitt,
Tyconius, p. cxiv. foll. He points out that the reading of the Lucianic
cursives, with 62 147, is

εγω συντασσω γηιασμενοι εισιν και εγω αγω αυτους (α)

(So Tycon. p. 50 nearly, see below.) 
Β* omits ηγιασμενοι εισι and (according to Camb. LXX.) αγω (β)

ℵΑΒmgQ read

εγω συντασσω και εγω (αγω) αυτοθς·

ηγιασμενοι εισι και εγω αγω αιτους (β2)

A omits αγω the first time.

Of these he decides for (a) which Dr Field prints in his 1859
edition. “It has equivalents,” he says, “though they are unintelligent,
for each Hebrew word in its proper order.” αυτους he explains as due
to reading ABBREV as ABBREV for ABBREV : ηγιασμενοι εισι he suggests
may be due, somewhat similarly, to reading ηγισςμενοιω as ηγιαςμενοι;
and there remains the difference that Tyconius agrees with
the Heb. in reading et voco eos (=και καλω αυτους) where the Greek
has καὶ ἐγὼ ἄγω αὐτοὺς (the cursive 301 has ἐγὼ συντάσσω καὶ ἐγὼ καλῶ
αὐτοὺς ἡγιασμένοι εἰσὶν). He thinks that B* omitted ἡγιασμ. εἰσὶν as
awkward, and that β2 is an attempt to emend β by α: unless, indeed β
came by homoeoteleuton from β2: “ but in that case it is very difficult
to explain how β2 ever came into existence. It does not commend
itself as an original, or as a translation, and it does not appear in any
text earlier than the Hexapla.” Agreeing that (α) is the best reading,
and the nearest to the original LXX., I suggest that the process of
corruption was this: καὶ ἐγὼ ἄγω was originally καὶ ἐγὼ καλῶ or καὶ
καλῶ: this bhecame καγωκαγω (or καικαγω), and then καὶ ἐγὼν ἄγω.
ἡγιασμένοι εἰσὶ was then dropped out, and when it was replaced, καὶ
ἐγὼ ἄγω αὐτοὺς was written before it as well as after, some confusing
having arisen, and the corruption from καλῶ to ἄγω having induced
scribes to couple it with συντάσσω.

γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου] so ℵAB: 106 has παῦσαι
for πληρῶσαι, and the Luc. MSS., 62 147 have τὸν θυμόν μου παῦσαι.
So Tyconius p. 50 has gigantes veniunt iram meam lenire (v.l. mitigare).
Here ἔρχονται and the following infin. have no corresponding
Heb., and it may be inferred, that the version supplied them to give
sense (or to paraphrase ABBREV ); παῦσαι and πληρῶσαι may have been alternatives,
even from the first, and the order of the Luc. MSS. an attempted
improvemment of the Greek. With this treatment compare the supplying
of ἐπίσταμαι by ℵ (and Luc. MSS.), ch. lxvi. 18 (see A.V., R. V., and
commentators). Cf. aslo πορεύσομαι ℵca (and καταβήσομαι Q) ch.
xxxviii. 10: though this is warranted by the Hebrew.

4. ὁμοία ἐθνῶν πολλῶν] i. e. φωηῇ ἐθν. πολλῶν. Heb., with its
usual avoidance of adjectives, has, ‘the likeness of a great people,’ to
which LXX. comes very near. Classical Greek would have preferred

 
to insert the article, or use the compressed construction seen in κόμαι
Χαρίτεσσιν ὁμοῖαι, Hom. Il. XVII. 51; ὁμοῖα νοήματα Πηνελοπείῃ, Odyss.
11. 121.

βασιλέων] βασιλειῶν is the rendering of the later Greek versions,
and agrees with Heb. The change would be small, but the word in
this sense, and in the plural, is not known in the LXX.

6. συντριβὴ παρὰ, τοῦ M] Heb. ‘like Shuōd from Shaddai,'
meaning of which latter term is not very certain, but may mean
‘mighty to destroy,' with Delitzsch: the phrase occurs also Joel i. 15
where LXX. has ὧι· ταλαιπωρία ἐκ ταλαιπωρίας. The title Shaddai is
not found again in Isaiah. In the Pentateuch LXX. represent it as,
a rule simply by θεός, as Gen. xvii. 1, xxviii. 3, Exod. vi. 3, Numb.
xxiv. 4, c. ὁ ἱκανὸς in Ruth i. 20, and Ezek. i. 24 AQ; B omits.
παντοκράτωρ in Job v. 17, xi. 7, &c.; sometimes Κύριος, vi. 4., 14.
θεοῦ τοῦ οὐρανοῦ, Ps. xci. 1. We may compare 1 Cor. x. 10, ἀπώλλυντο
ὑπὸ τοῦ ὀλοθρευτοῦ.

7. πᾶσι χεὶρ] Α has πᾶσαι χεῖρες.

8. οἱ πρέσβεις] Perhaps Lxx. originally meant this for ‘envoys,’
taking ABBREV ‘pangs,’ in that sense: but it makes an awkward
sentence, though cf. xxxiii. 7.

συμφοράσουσιν] The word is found in the Schol. on Soph. Ant.
528. Heb. has ‘they shall writhe.' The clauses are differently
divided in the Greek and Heb.

μεταβαλοῦσιν] Probably taking ‘faces’ as a verb, ABBREV sometimes
meaning ‘change,’ remove; φλὸξ, nominative, ‘as doth a ﬂame.’ Heb.
literally, ‘faces of ﬂames are their faces,

9. ἡμέρα Κυρίου ἐρχεται] Cf. ver. 6, ii. 12, Joel i. 15, Zeph. i. 1416
‘Dies irae dies illa.' It is a day of the Lord's victory over his enemies,
and of judgment.

10. Ὠρίων] One of the chief constellations: called the Giant
(Al-Jauza) by the Arabs; in the Greek mythology, Orion was a giant
and hunter, concerning whom the legends vary widely. There are
many references to him as a constellation in the classics: Hom. ΙΙ.
XVIII. 488, Odyss. V. 274: Euripides, Jan, 1152, ὅ τε ξιφήρης Ὠρίων.
The Hebrew is Chesil, the identification being at least exceedingly
probable: it is rendered by Ὠρίων also in Job ix. 9, xxxviii. 31, Amos
v. 8. The name means ‘fool’ or ‘conﬁdent’; the verb occurs, Jerem.
x. 8. Here it is used in plural, probably meaning ‘such constellations
as Orion

καὶ ὁ κόσμος τοῦ οὐρ.] Not in Heb.: probably a duplicate
rendering or an explanation of Chesilim. κόσμοι· is properly the
orderly array of the heavenly bodies.

11. τῇ οἰκ. ὅλῃ] Heb. has not the adjective, but uses a word here
which means ‘the inhabited world'; also in xiv. 17, 21, xviii. 3, xxiv. 4
xxvi. 9, 18, xxvii. 6, xxxiv. I. LXX. generally renders by οἰκουμένη,
unless οἰκέω or a compound of it occurs in the sentence: except xiv. 21
where Aq. Theod. Symm. use οἰκουμένη. Cf. Luke ii. 1, Acts xi. 28.

ἀπολῶ] Heb. ‘I will cause to cease.

ὑπερηφάνων] Heb. ‘the terrible ones': this word, or words from
the same root, occur viii. 12, LXX. ταραχθῆτε, 13, omitted in Lxx., x. 33
μετὰ ἰσχύος, xxv. 3, 4, 5, ἀδικουμένων, ἀσεβῶν? xxix. 5, 20, 23, καταδυναστευόνων,
ἄνομος, φοβηθήσονται, xlix. 25, ἰσχύοντος. In Ezek.

xxviii. 7, c. λοιμοί, see on v. 14. It appears therefore to be a favourite
word with Isaiah, but for one which the Lxx. found no rendering
in which they felt unvarying confidence. See also Ps. lxxxix. 7, ἐνδοξαζόμενος,
Job xxx. 6 (where LXX. shortens the verse), for varieties in the
meaning.

12. ἔσονται οἱ κατελιλιμμένοι] Not in the Heb., either here or in
ver. 14. Here it may be an attempt at paraphrase, if not borrowed;
see xxxvii. 31. In ver. 14 it certainly seems to be repeated from this
place.

ἄπυρον] The idea is of native, not ﬁned gold. Cf. Homer, Iliad,
ΙΧ 122, of 'brand-new' vessels, ἕπτ’ ἅπυρους τρίποδας, and XXIII. 267
ἄπυρον κατέθηκε λέβητα; 270, ἀμφίθετον φιάλην ἀπύρωτον ἔθηκεν.

ὅ λίθος] Heb. has, not ‘stone,’ but a peculiar word for ‘gold,’
found also Job xxviii. 16. Here it may be that the translator guessed
or paraphrased. That LXX. read ABBREV for ABBREV (Scholz) seems rather a
violent supposition.

Σουφείρ] Heb. Ophir, ABBREV said to be Abhira, near the mouth of
the Indus, where Phoenician ships traded. Except in Gen. x. 29 (where
Σωφήρα follows in ver. 30, Heb. Sephar), LXX. generally begin the
word with Σ. See 1 Kings ix. 28, x. 11, xxii. 48 (Ὠφ. in A), 1
xxix. 4, 2 Chron. viii. 18, Job xxii. 24. Similarly Ζαμβρεὶ occurs for
Omri, as well as for Zimri, 1 Kings xvi. 16 &c., cf. Micah vi. 16
in Matth. i. 7, 8, Ἀσὰφ stands in the best MSS. for Asa. In Jer. x. 9
Μωφάζ is due to the Heb. preposition being read as part of the
name. In Numb. xxxiv. 20, 23 B reads Σεμιούδ, Σουνίῳ, for Ammihud.
Ephod.

14. πλανώμενον] Added by Lxx., apparently to balance the
clauses. In verses 13—16 there is some tendency to paraphrase,
softening of expressions, e.g. ἕξουσιν.

διῶξαι] Used intransitively, or virtually so: see Horn. Il. XXIII.
344, 424, Aesch. Septem 91. ℵ*B read ἅνθρωπος...ὃιώξεται, probably
alteration, with fut. mid. in passive sense.

15. ἡττηθήσεται] The later Greek versions more literally ἐκκεντηθήσεται.
and so some Luc. cursives. Possibly the not. read ABBREV 
wrongly as a passive (which, however, is not found) from ABBREV .

17. τοὺς Μήδους] They had a leading part in the overthrow of
both Nineveh and Babylon. See Kay's note.

18. τοξεύματι]
 
 “The ﬂying Mede, his broken shaftless bow; 
 The ﬁery Greek, his red pursuing spear.'

These were their characteristic weapons, as the sword was of the
Romans. The syntax differs from the Hebrew: τοξεύματα νεανίσκων
is probably the object of the verb.

ἐπὶ....φεἰσονται] The constr. with preposition imitates the Heb.

19. ὑπὸ] ἀπὸ B. ὑπὸ βασιλέων 22 26 48 51 62 106 144 147 306.

21. ἤχου] Heb. word, not found elsewhere, is said to mean
'groaners.' Scholz thinks the Greek is an attempt to come near the
sound of the Heb. word.

ἀρχηθήσονται is the form read by Α 306: ὀρχισθήσονται (!) 106: Luc.
Mss. have verb in sing.

21, 22. The creatures intended cannot be precisely determined.
Compare xxxiv. 11—15. σειρῆνες may be ‘owls,’ but Heb. is
probably ‘daughters of the ostrich.

δαιμόνια] Heb. word means ‘goats’ (hairy ones): some have
suggested ‘baboons,’ others think goat-shaped demons are meant.
This mixture however of demons with animals would hardly seem
reasonable in a heathen writer, for instance in Horace, 0d. 111. iii.
36 foll., or Epod. xvi.; how much less so in Isaiah!

ὀνοκένταυροι] Perhaps apes of some sort. The Heb., ‘wailers,’
may mean wolves, as in R.V.

ἐχίνοι] Heb. supposed to mean jackals.

The last verse is shortened by Lxx.

XIV. 1, 2. Delitzsch on these two verses says: “Here we have
the consoling content of ch. xl.—lxvi. in nuce.”

1. γαόρας] Apparently the Semitic word ABBREV (or ABBREV as in Heb.
The later versions have the more usual προσήλυτος; γειώρας· occurs
again only Exod. xii. 19, and in Exod. ii. 22 as quoted by Philo.

προστεθήσεται] Not here used as an auxiliary, but representing
two different Heb. words; the second of which, however, may very
likely have been taken for the Niphal of ABBREV instead of ABBREV .

2. καὶ πληθυνθήσονται] An addition by the LXX. It seems best
to keep ἔθνη as the subject of the verbs, in which case κατακληρονομή
σουσιν is causal, ‘shall make them to inherit.' ABBREV alone supplies οἶκος
Ἰσραήλ, as in Heb.

τοῦ Θεοῦ] Omitted by B. Heb. has ‘of the LORD.

3. θυμοῦ] The Heb. word means ‘vexation’ or ‘disquiet,’ but
sometimes ‘fury,’ as in Habak. iii. 2.

4. Θρῆνον] Heb. word mdslzdl generally means a parable or
parallel, and hence sometimes a ‘taunt-song.’ The poem which
follows bears, by irony, the form of an elegy, which seems the justification
of the LXX.'s rendering, found here only; though we may compare
such passages as Lam. ii. 15 foll., Ezek. xxvi. 17 foll., xxxii. 18 foll.,
and almost the whole of xxvii. There seems to have been a tendency
in other languages to employ the metres of elegy for satiric purposes:
Horace's epodes, the Archilochian metres which he borrows, Martial's
epigrams, the γνῶμαι of Theognis, and some of Propertius' poems, are
instances, in varying degrees.

ὁ ἐπισπουδαστὴς] Heb. word occurs only here, and is obscure.
Many, including A.V., have taken it as connected with ABBREV the
Aramaic form of ABBREV ‘gold.’ Delitzsch interprets it from another
root, as 'place place of torture.' Lxx. are generally thought to have read
numb, ‘insolent dealings,' cf. Ralzab, xxx. 7, li. 9, instead of ABBREV 
Most moderns are inclined to follow this reading. ἐπισπουδαστὴς
(cf. κατέσπευδον, Exod. v. 10, 13) seems to mean ‘one who presses
hard ’ another, Le. a hard taskmaster. Vulgate has tributum.

5. ζυγὸν] The parallelism is lost by this loose rendering of 'staff
and 'rod': the latter word so rendered again, ver. 29.

6. ἀνιάτῳ] Not the same Heb. expression as in xiii. 9, though
the word for 'wrath,' close by, is the same.

παίων] Heb. rather ‘ruling,’ ‘subduing’: LXX. has thus for once
increased the parallelism: but their rendering is loose, the vague θυμοῦ
taking the place of ‘(with) a pursuit.' 'Restrained' is taken in
another aspect as ‘spared,’ cf. Prov. xiii. 24, and in different syntax.
The relative is probably right, see R.V.

ἀνεπαύσατο πεποιθὼς] These words belong in the Heb. to the next
clause, with ‘earth’ as the subject.

7. εὐφροσύνης] Heb. words for joyful singing are often rendered
thus. See ver. 11, xvi. 10. xliv. 23, and liv. I, εὐφράνθητι. Also, with
different Heb., but in close connection with singing and music, xxiv. 7
8, II, lv. II, where the Heb. word here used is χαρά.

8. Here the trees of Lebanon are not the type of the conqueror's
army, but his victims. The cedars were a valuable prize to any great
warrior-builder. So in Ezek. xvii. 3, Babylon, in the likeness of an
eagle, ἔχει τὸ ἥγημα εἰσελθεῖν εἷς τὸν Λίβανον, καὶ ἔλαβε τὰ ἐπίλεκτα τῆς
κέδρου.

9. ὁ ᾅδης] See on v. 14.

ἐπικράνθη] Heb. ‘is disturbed,' whether with trembling or wrath:
the same root as the word rendered by θυμοῦ, ver. 3; θυμωθήσεται is
used for the verb, xiii. 13: παροξύνων, below, ver. 16.

συνηγέρθησαν] The voice of the verb and its number are different
from the Heb., as well as the number of ἐγείραντες, so that both are
made to refer to the giants, the meaning being hard to ﬁnd: either
the giants are ﬁrst roused, and then rouse the kings, or perhaps more
reasonably ἐγείραντες is more in the sense of the Heb. ‘disturbed.’
The giants are angered and appalled at the new arrival, as kings had
been at them.

γίγαντας] Heb. Rephaim, a—or words, for there are probably
at least two roots concerned—with several meanings, the cause
much confusion in the versions:

(a) a people living apparently E. of Jordan, Gen. xiv. 5 (γίγαντας
XV. 20 ('Ραφαείμ).

(b) giants, as resembling, or descended from (a). Deut. ii. 11
20 ('Ραφαεὶν or Ῥαφαείμ); sing., or a proper name, 2 Sam. xxi.
(ὁ Ῥαφά, τῶν γιγάντων in 22 apparently a duplicate.

(c) healers (part. of verb ABBREV i.e. physicians. 2 Chron. xvi. 12
Job xiii. 4, Jerem. viii. 22 (ἰστροί).

(d) the weak, i.e. the Shades of the dead, root um for ABBREV ‘be
slack,' ‘faint,’ see Delitzsch on the place: found also in xxvi. 14 (ἰατροί).
19 (ἀσεβῶν) and PS. lxxxviii. 10 ἰατροί)

Mistakes between (a) and (b) are less important, and (c) is generally
secured by the context: but (d) causes difficulty, hence ἰατροὶ wrongly
twice in Lxx., and medici in Vulg. of Psalm lxxxviii. (The Psalter
which appears in the Vulgate is not Jerome's version from the Heb.,
as in most O.T. books, but his second revision from the Old Latin.
based therefore on the Septuagint, called the ‘Gallican Psalter.' The
translation in our Book of Common Prayer, through the ‘Great Bible.
was influenced in places by this version.) Elsewhere, except in the
passages under (a) and (c), Vulg. has gigantes regularly.

οἱ ἄρξωσι] Lxx., like A.V. and Vulg., interprets the Heb., which
is literally ‘he goats' ('bell-wethers,' Kay) as in xxxiv. 6. In Jerem.
1. 8 (LXX. xxvii. 8, δράκοντος) and Zech. x. 3 (ἀμνοὺς) the metaphor is
worked out.

It is a question how far the Shades' address to the king of Babylon
extends. Delitzsch allows only ver. 10; Skinner doubts as to ver. 11.
and adds, “it certainly does not further.”

10. Καὶ σὺ ἑάλως] There is no interrogative particle in the Greek,
nor in the Hebrew. Many authorities, but not Kay, take the latter,

 
however, as a question. LXX. and Vulg. are generally printed as a
plain statement.

ἁλῶναι, in the sense ‘to be vanquished,' is near the Hebrew, but
not exact.

κατελογίσθης] Heb. ‘art made like,' same root as māshāl, see
on θρῆνον, ver. 4.

II. εἰς ᾅδου] Classical and correct Greek, Ἅιδης being ﬁrstly a
person; [the abode] of Hades. So, e.g., Aesch. Αgam. 1528,
 
 μηδὲν ἐν ”Αιδου μεγαλαυχείτω.

ἠ πολλὴ εὐφροσύνη] πολλὴ suggests that LXX. interpreted ABBREV as
 ABBREV is often used, of multitude or abundance, rather than of musical
sound. Feasting was the order of the night, it may be, before the fall
of Babylon and of many an ancient strong city. It may be noticed
that nowhere in Dan. v. are Belshazzar's feast and death said to have
taken place in Babylon, so that the historic accuracy of the chapter
cannot be impugned on that ground.

ὑποκάτω σου κ.τ.λ.] Compare Aesch. A gam. 870 foll.,
 
 τρισώματός τᾶν Γηρυὼν ὁ δεύτερος· 
 πολλὴν ἄνωθεν, τὴν κάτω γὰρ οὗ λέγω, 
 χθονὸς τρίμοιρον χλαῖναν ἐξηύχει λαβών.

12. The dazzling apparition of Babylon among the nations is
compared to the splendour of the morning star. Prof. Skinner is
surely right in defending A.V.'s rendering ‘Lucifer’: he points out
how this name came to be applied to the Devil, by connecting this
passage with Luke x. 18, ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ
οὐρανοῦ πεσόντα. That our Lord was referring to this chapter is
rendered probable by the resemblance of Luke x. 15 to ver. 13 and 15
εἷς τὸν οὐρανὸν ἀναβήσομαι...ὅμοιος τῷ ὑψίστῳ...εἰς ᾅδου καταβήσῃ.

Macaulay, in the Essay on the War of the Succession in Spain,
brilliantly applies this passage to the Spanish power.

ὁ πρωὶ ἀνατέλλων] Α paraphrase of Heb. ‘son of the dawn.' the
same word as used in viii. 20, xlvii. 11, unless, as Prof. Margoliouth
thinks (Lines of Defence, p. 128), the word in one or both of those
passages comes from another root, found in Arabic, and meaning
'witchcraft

ὁ ἀποστέλλων] Cf. xviii. 2; but evidently here Lxx. misread ΑBBREV
participle of ABBREV ‘discomﬁt,’ ‘weaken,’ and took it from ABBREV ‘send,’
transposing the letters. Both verbs may be followed by the preposition
 ABBREV which LXX. perhaps read again as 53, since they insert πάντα.

13, 14. We are reminded of the Tower of Babel, but it is not easy
to ﬁnd a complete parallel to this enormous pride. See however the

 
difficult chapter, Ezekiel xxviii. The ascription of divine origin to
Greek heroes and their houses is on a different plane altogether, and
the defication of Roman emperors a mere mockery and degradation
of the gods in which few had any real belief. Nearer parallels may
however be found in Indian mythology: a convenient example may
be quoted from Southey's Curse of Kehama (xii. 8):
 
 “Up rose the Rajah through the conquer'd sky, 
 To seize the Swerga for his proud abode; 
 Myriads of evil Genii round him ﬂy, 
 As royally on wings of winds he rode, 
 And scaled high Heaven, triumphant like a Godl.'

ὑψηλῷ] This clause paraphrases the Heb.; it is just possible that
 ABBREV ‘assembly,’ was read as ABBREV ‘power,’ ‘excess,’ generally used
adverbially, often rendered σφόδρα.

14. Tertullian, adv. Marc. ν. 23, quotes loosely, “Ero similis altissimi,
ponam in nubibus thronum meum." Tyconius, pp. 72, 74, has
“Ascendam super nubes, ero similis Altissimo." Mr Burkitt points
out in his Introduction, p. lix., that in ver. 13 Tyconius agrees with
Cyprian in reading ‘stellas Dei': “Is it possible," he asks, “that οݲυݲνݲοݲυݲ
of the MSS. is a corruption of θυݲ, and that the original literal
of the LXX. has been preserved only in the African Latin?”

15. θεμελια] Heb. ‘sides’ or ‘recesses’: word already used in
ver. 13, but not directly rendered there: of a ship, jonah i. 5 (κοίλην).

16. Οὗτος ὁ ἄνθρωπος] Heb. is interrogative. θαυμάσουσιν (θαυμάσονται
B) is a rather loose rendering; but expresses the general sense.

Men gaze in half-frightened derision at the corpse on the battlefield.
as the Shades do at the new comer among them.

17. <καὶ τὰς πόλεις (αὐτοῦ) καθεῖλεν>] αὐτοῦ is omitted
41 49 106 239 301 306, and there are other variations, the Lucianic
cursives mostly reading καθελών. Α omits the whole clause, but this
is probably an inadvertence.

τοὺς ἐν ἐπαγωγῇ] ‘Those in his train,' i.e. his prisoners. The long
processions of prisoners are a common feature in the Assyrian
conquerors' sculptures. Cf. x. 4. V and some cursives, mainly
Lucianic, read ἀπαγωγῇ here. The usual rendering of ἐπαγωγή,
‘calamity’ R.V. of Ecclus. ii. 2 &c., does not seem applicable to
place in Isaiah: and the idea of leading (captive) appears better
suited. Cf. also Deut. xxxii. 36. In Plato, Repub. 364 B, the word is
coupled with κατάδεσμοι, of invocations and binding spells.

18. ἕκαστος] 50 A 106 239 306 for ἅνθρωπος, of which it seems to
be an explanation, Heb. using ish, ‘a man,' in the sense of ‘each one.’

 
When ish and adam are contrasted, Lxx. generally represent them
rightly by ἀνὴρ and ἅνθρωπος respectively, see on ii. 9.

19. ἐν τοῖς ὄρεσιν] Heb. ‘from thy grave. ' Probably a guess of
the LXX.

νεκρὸς] An explanation of Heb. netser, a branch; Scholz thinks
suggested by the similar letters.

μετὰ πολλῶν τεθνηκότων] Although a similar metaphor occurs in
ver. 11, LXX. have paraphrased ‘clothed with the slain': cf. Ps. lxv. 13
εἰς ᾅδου] Heb. has here ‘to the stones of the pit.

19, 20. The discrepancies increase. ὃν τρόπον ἱμάτιον must be
 ABBREV read for ABBREV ‘like a carcase,' and καθαρὸν probably ABBREV for
 ABBREV ‘thou shalt be joined' (so Scholz, who assigns the mistakes to
sound, but there is also the common confusion of ABBREV and ABBREV There is
a perceptible resemblance to the Heb., rather than the LXX. of ix. 4.
ἐν αἵματι πεφυρμένον is ABBREV interpreted as in Ezek. xvi. 6, 22. Then
 ABBREV ‘with them,' was read as ABBREV σύ. Lastly, καθαρός, if not added
to complete the sense, would seem to be ABBREV ‘cleansed,’ for ABBREV 
perhaps with some confusion with ABBREV above.

20. σπέρμα πονηρὸν] The same phrase (in Heb. also) as in i. 4
not found elsewhere.

21. τὸ, τέκνα, σου] Heb. 'his sons,' the difference of ABBREV ‘thy’ and
 ABBREV ‘his.’ After πατρὸς ABBREV have σου, probably to match the previous
clanse, B and the later versions agreeing with the Heb., reading αὐτῶν.

πολέμων] Heb. ‘cities,’ ABREV or, as some render it ‘enemies’: so in
Dan. iv. 19 (16 Aramaic), Lxx. and Theodotion have τοῖς ἐχθροῖς σου.
Here the later Greek versions all have πόλεων, which is read by V 109
305 307 308. The evidence of Syro-hex. is divided. Cheyne (following
Hitizig?) wished to read ABBREV ‘heaps’: Ewald to alter more
considerably to ABBREV ‘terrible ones.' The resemblance between
‘cities’ and ‘enemies’ in Greek, and the identity of form in Heb., is
curious, but has probably little to do with the real issue. Probably
πολέμων, if not altered or corrupted from πολεμίων, is the real LXX.;
being as near to the original ‘enemies,’ if so rendered, as the translators
might be expected to go. In Ps. lxxiii. 20 Lxx. (and Vulg.)
have the converse difference. See Vol. I. Introd. p. 29. As to the
alternative renderings of the Hebrew, ‘cities’ appears to give the best
sense: building being a favourite occupation of great conquerors,
and almost an inherited tradition of the empire of Babel. See Kay's
introductory remarks to chap. xiii., xiv.

22, 23. αὑτῶν...Βαβυλωνίαν] The pronoun and proper name in
Heb. have exchanged places.

22. σπέρμα] Heb. ‘issue and offspring,' an alliterative pair:
σπέρμα also in Gen. xxi. 23 but coupled with ὄνομα: in Job xviii. 19
ἐπίγνωστος. A.V. ‘nephew’ is doubtless used in its old sense, = ‘grand-
son' (nepos). Scholz thinks the second word of the pair has been read
into τάδε; ABBREV for ABBREV but apart from the slightness of the resemblance,
the rendering in Genesis is against this.

23. Cf. xiii. 21, 22.

ἐχίνους] Cf. xxxiv. 11, Zeph. ii. 14. Many support this rendering
of the Heb.; others, with A.V., think the bittem is meant, a marshbird,
formerly found in England. This seems on the whole preferable;
its habits are suitable, and a bird seems necessary for the verse
in Zephaniah. The bittern's alleged habit of rolling itself up like a
hedgehog seems only worth mentioning on the chance that the name
of one creature might be transferred to the other.

βάραθρον] Α reads βάθρον= 'foundation' or ‘pedestal’: probably
here a slip, though found also in 109 305 : or for βόθρον, as Ezek. xxxi. 14
xxxii. 18, &c. The latter part of the verse is paraphrased, and
two phrases, ‘The Lord of Hosts declareth,' and ‘The Lord of Hosts
hath sworn,' are represented only once.

24. The next four verses, with a sudden transition, deal with
Assyria's fall. From the point of view of those who maintain the
unity of the Book of Isaiah. Delitzsch (ed. 3) explained thus: “Asshur
perishes"... "Only after this had taken place could a prophecy against
Babel, the inheritress of the broken world-power of Assyria, be appropriate.
The two prophecies against Babel and Asshur, therefore,
as they stand here, form a Hysteron proteron." He proceeds to
compare Jer. 1. (xxvii.) 18: Ἰδοὺ ἐγὼ ἐκδικῶ ἐπὶ τὸν βασιλέα] Βαβυλῶνος
καὶ ἐπὶ τὴν γῆν αὐτοῦ καθὼς ἐξεδίκησα ἐπὶ τὸν βασιλέα Ἀσσούρ
“The one event is the guarantee of the other." Ver. 26, 27, he adds,
have “quite the tone of epilogue.”

Most modern critics assign ver. 24—32 to Isaiah, while
his authorship of xiii.. xiv. 1—23. They generally divide the
dating 24—27 after, rather than before 28—32.

This verse, in itself, might have stood in connection with what
precedes: cf. xxxii. 8.

εἰρηκα] Probably ΑBBREV read for ABBREV Tyconius, p. 52, cogitaui.

25. ἀπὸ...ἀπὸ] B reads ἐπὶ in both places, ℵ* ἐκ in the
Α's reading is supported by 24 49 90 106 306 in both: 36 233 and 309
also in the former, 26 239 in the latter. But Tyconius, p. 25, has in
term ma at in montihus mais.

κῦδος] See on ix. 1, x. 16, 27. Heb. ‘burden,’ ABBREV which LXX.

 
seem to have interpreted on the analogy of ABBREV so τιμὴν for ABBREV 
x. 16, and δόξα for ABBREV xxii. 25.

26. Compare the refrain of v. 25, ix. 12, 17, 21, x. 4. Kay gives a
list of verbal resemblances between chap. xiii., xiv. and ix., x.

27. ὃιασκεδάσει] Heb. verb primarily means ‘cleave,’ ‘divide’:
another aspect or voice of it (Pilpel) in Job xvi. 12, εἰρηνεύοντα διεσκέδασέν
με. The Heb. words in ix. 11, xxxii. 7 are different.

28. It is generally agreed that this verse is the heading to the
passage that follows. The Heb. demonstrative used favours this view
(Davidson, Heb. Syntax, § 4) and such indications of date stand elsewhere
at the beginning rather than the end of a prOphecy. As far as
the Greek is concerned, the LXX. cannot be said to maintain the old
distinction in the use of οὗτος and ὅδε: see ver. 4, τὸν θρῆνον τοῦτον.
Α further question is, whether ‘in the year that king A. died' means
before or after his death. The same difficulty occurs in vi. 1. Kay
thinks after, Cheyne and Delitzsch before. The point is probably
impossible to decide: and the range of time is probably not great;
what seems to be clearly indicated in each case is, that the king's
death, either as imminent, or as recent, was the prominent event in
the mind in connection with the utterance of the prophecy.

29. πάντες οἱ ἀλλόφυλοι] Heb. ‘Philistia, all of thee.' See on ii. 6.
‘Palestina’ of A.V. reminds us that that name for the country is
derived from the Philistines; which, though curious, is not without
parallel: England and France themselves bear their names under
somewhat similar conditions.

ὅ ζυγὸς] See on ver. 5.

ἔγγονα ἀσπίδων] The phrase occurs also xi. 8 (same Heb.) and
xxx. 6 (diff. Heb.) while present Heb. is ἀσπίδων, lix. 5.

The Philistines are warned not to exult over the death of some
enemy, because his successor will be more terrible; and the third
more terrible again (unless the ‘ﬁery serpent' is taken as simply
parallel to the ‘viper’). Delitzsch, following the Targum and Jerome,
interprets of the kings of the line of Judah, culminating in the
Messiah: his note should be consulted, to do his view justice; but
the reference to Gen. xlix. 17 and the Danite origin of Samson the
’s great enemy seems beside the mark, and on general grounds
the serpent is the last comparison to the Davidic dynasty that would
be expected. Most modems (Kay, Cheyne, Driver, Skinner, W. E.
Barnes, &c.) take it of Assyrian kings. According to the
as generally accepted as any at the present day, Tiglath-Pileser died
in the same year as Ahaz, or in the year before or after. ‘From the

 
north,' in ver. 31, may be held to suit the Assyrian: though other
conquerors come from the north, chap. xli. 25, Jerem. I. 3, li. 48
Joel ii. 20.

30. (??) αὐτοῦ] Scholz thinks this is ABBREV ‘the ﬁrst-born,’ read as
 ABBREV ‘in’ or ‘by him': :perhaps rather ABBREV lit. ‘by his hand,' i.e. ‘by him.
ἀνελεῖ...ἀνελεῖ] Two different Heb. verbs are used, the former in
the ﬁrst person; but owing to its termination, the difference between
1 and 3 pers. is not great.

31. πόλει πόλων] The phrase πύλαι τῶν πόλεων occurs also
wrongly in Nah. ii. 6 ποταμῶν ℵ*). The Heb. word for ‘gate’
sometimes used for ‘city,’ so that a kind of duplicate may have arisen
by confusion, or as an explanation. The Heb. word, to which τεταραγμέναι
corresponds, refers to Philistia, so that the syntax differs
considerably.

καπνὸς] Of ﬁres along the invaders' track, according to some
commentators: but see Jer. i. 13, 14.

τοῦ εἶναι] Some words seem to have dropped out from the Greek,
in rendering or in transmission. The Lucianic cursives generally read
τοῦ μεῖναι ἐν τοῖς συντεταγμένοις αὐτοῦ or similar words: and 106 301
(144 233) read μεῖναι, which is perhaps right, representing ABBREV 
read as ABBREV or ABBREV , cf. x. 32, the Lucianic reading then containing
a doublet. It should however be noticed that Tyconius twice (pp. 71
77) represents οὗ μὴ μείνῃς, ver. 20 of this chapter, by non eris.

32. βασιλεῖς] Heb. ‘messengers,’ an easy mistake for LXX. to
make, between ABBREV and ABBREV cf. xlii. 19, οἱ κυριεύοντες αὐτῶν. Some
think the words have been confused in the Heb. text of 2 Kings vi. 33.

ταπεινοὶ] On this word, and πτωχοὶ in ver. 30, see on x. 2.

XV. The doom of Moab. With this and the following chapter
compare Jerem. xlviii. (xxxi.); esp. Jerem. xlviii. 3, 5, with Isai. xv. 5
29, 30 with xvi. 6; 31—33 with xvi. 7—11; 34 with xv. 46
xvi. 11; 37 with xv. 2. Notice also the resemblance of Jerem. xlviii.
43, 44 to Isai. xxiv. 17, 18, and of 45, 46 to Numb. xxi. 28, 29.

Modern critics have their doubts as to Isaiah's authorship, gemerally
however excepting xvi. (4 b) 5, and 13, 14. The style of the rest
is considered somewhat archaic; Gesenius has been followed by many
in his idea that Isaiah took up an older prophecy, adding an epilogue
of his own: Hitzig guessed Jonah as the author: the occasion of the
prophecy is unknown; a supposed invasion of Moab by Jeroboam II.
of Israel has been suggested.

1. ὅραμα] ῥῆμα ℵBQ &c.; see on xiii. 1.

ἡ Μωαβῖτις] This fem. form occurs also in ver. 4, 5, 8, xvi. 7, and

 
xxv. 10. It probably means ‘the land of Moab,' rather than ‘the
daughter of Moab' (θυγάτηρ Μ. occurs, xvi. 2), or even the personified
people, though it may approximate to the latter; for in Jer. xlviii. 33
it corresponds to Heb. ‘land of Moab': and τὸ τεῖχος τῆς· Μωαβίτιδος,
τὸ ὅρος (ὅριον) τῆς Μ., ἐν τῇ M., are more decisive expressions on one
side than ἡ ὀσφύς, ἡ ψυχή, ἡ καρδία on the other. (Μωὰβ is fem.
throughout 2 Kings iii., and in Jer. xlviii. (xxxi.) I, 9, 38, but
generally masc. in the rest of the Chapter. The MSS. vary greatly in
Amos i., ii. as to the pronouns, but there also fem. seems well established
in ii. 3. In Heb. the gender varies constantly; masc. in ver. 2
ver. 3 both genders are used. ver. 4 masc., ver. 5 fem)

ἀπολεῖται] Heb. has two verbs in each clause: Ar-Moab is represented
by Μωαβῖτις only, Kir is translated by τεῖχος.

2. λυπεῖσθε ἑᾷ ἑαυτοῖς] ἑαυτοὺς Β. The connection with Heb.
‘he is gone up to the ’ (or, ‘to Bauyith') is obscure: the verb
may be rendered elsewhere. See below.

ἀπολεῖται] Perhaps supplied to match the previous verse: οὗ ὁ
βωμὸς paraphrases ‘the high places': ἀναβήσεσθε is out of order, if it
corresponds to ABBREV ‘and upon Medeba' is omitted in the Greek.

Λαιβηδών] I believe this to be A's reading with 26 41 106 309
Λεβηδών QΓ, and several other variants.

βραχίονες] Lxx. is pretty clearly wrong, reading ABBREV ‘arm,’ for
 ABBREV ‘beard’: but it may be noticed that in Jeremiah this clause is
followed by ‘on all the hands cuttings,' xlviii. (xxxi.) 37.

3. ἐν ταῖς πλατείαις αὐτῆς καὶ ἐν ταῖς ῥύμαις αὐτῆς] Α duplicate
rendering, ἐν τ. πλατείαις belonging to Aq. Theod. Symm., probably
not to the Lxx. ABBREV B* Q* omit the words.

4. <Ἐλεαλή>] ἐλάλησεν read by ΑΒab Q* and a few cursives
here and in xvi. 9 doubtless a corruption in the Greek. ℵ* reads
words, probably combining the readings, as e.g. in lxv. 2. In Jerem.
xlviii. (xxxi.) 34, AQ have Ἐλεαλή, NB have not.

ἕως] Most MSS. read ἕως Ἰάσσα, the proper name being omitted
only by ℵcacb AQ 24 26 106 233 301; unless it has been inserted
the Greek text of Jeremiah it is probably right.

ὀσφὺς] Heb. ‘armed,’ lit. ‘loin-girt men': a difference of or,
neglecting the number, of vowel-points only.

γνώσεται] Reading ABBREV with ABBREV for ABBREV

5. ἐν ἑαυτῇ] αὐτῇ BQ. Heb. is uncertain in meaning, rendered
by some, ‘bars,’ interpreted by R.V. to mean ‘nobles’; by others,
‘fugitives,’ against the vowel-points. The actual letters are ABBREV 
which LXX. may have read as ABBREV ‘within her', but more probably

 
as ABBREV lit. ‘in her spirit': the letters are all but alike, the Peshitta
is said to render thus, and the rendering of LXX. would in this case be
natural enough : compare Ps. xxxii. 2, ‘in his spirit there is no guile
LXX. οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος, with John i. 47, ἐν ᾧ δόλος
οὐκ ἐστίν. On the rendering of the Heb., cf. xliii. 14.

δόμαλις...τριηής] So, in the main, A.V. Others, including R.V.,
treat it as a proper name, 'Eglath-shelishiyah,' i.e. ‘the third Eglath'
nothing is known of such a place, however, nor is any town known of
called ‘the third.

κλαίοντες ἀναβήσονται] 2 Sam. xv. 30, ἀναβαίνων καὶ κλαίων,
twice repeated (in A).

Ἀδονίιιμ] Ἀρωνιείμ, read by most MSS., is nearer the Heb. A's
variant seems to go back to a MS. written with the Heb. before the
scribe, the confusion ABBREV and ABBREV being of constant occurrence.

καὶ σεισμὸς] Heb. ABBREV ‘they raise,' an unusual form: Scholz
suggests as the LXX. reading ABBREV or ABBREV but why not ABBREV the
regular word for ‘earthquake’?

6. χόρτος...χλωρὸς] Cf. xix. 7, and Mark vi. 39, συμπόσια συμπόσια
ἐπὶ τῷ χλωρῷ χόρτῳ.

7. μὴ καὶ οὗτος μέλλει σωθῆναι;] Lxx., taking the sentence as
interrogative, have supplied μὴ καῖε οὕτως corresponds to ‘therefore,’
σωθῆναι to ‘they have gotten,' probably read as from root ABBREV instead
of ABBREV μέλλει is more difficult, perhaps a paraphrase of ABBREV 
‘abundance,’ taken as part of the verb, in the sense ‘is left over,
‘remains to be saved

ἐπάξω] Heb. ‘their treasure,' read as a verb, ABBREV in one of its
usual senses, ‘punish,’ ‘visit,’ or ‘lay upon': with termination ABBREV 
read as ABBREV

Ἄραβας] Same letters as ‘willows,’ though vowel-points would
probably differ: ‘deserts’ is an unwarranted rendering of the Heb.
form. φάραγγα is right for the torrent-stream; the syntax differs
throughout the verse.

8. συνῆψεν] The Heb.verb often ‘set round,' but here governs
only the place: ‘is gone round,' sometimes intrans. as Job i. 5 and
prob. lsai. xxix. ι. Lxx., whether purposely or not, here also used a
verb which passes from a transitive use to an intransitive: it is not
far from the meaning.

ὅρος] ὅρων of ABBREV C. must be right: perhaps a marginal note
has come into A's text, with a confusion of ὅρος and ὅρος.

Mam] Translating the ﬁrst part of 'Beer-elim.

9. Ρεμμὼν] Β, with Heb., Λειμών, which is only explained as

 
Dibon, with the small change of letter to suggest a play on words
with dam=‘blood.

Ἄραβας] Apparently repeated from ver. 7, after ἐπάξω. Even if
the Heb. word for ‘more,’ lit. ‘additions— ABBREV —could have suggested
Suph (sea of Suph=the Red Sea), and so Arabia, we have
still ἀρῶ to account for; and this is surely ‘additions,’ taken as from
 ABBREV ‘collect,’ ‘take away,' instead of from ABBREV ‘add’: see on the
reading ἅρωμεν, iii. 10, and ἤρθη, below, xvi. 4.

σπέρμα] Used for ‘the escaped,' parallel to ‘remnant,’ cf. i. 9
where, however, the Heb. word differs.

Ἀριὴλ] Heb. Arieh, a lion: Lxx. perhaps influenced by xxix. 1.
Jerome and Theodoret say that Ar-Moab was sometimes called
Ariel.

Ἀδαμὰ] Heb. Adāmah=‘ground,’ ‘land’; treated by LXX. as
proper name: it has been suggested that Moab, as descended from
Lot, might be spoken of as a remnant of Admah, one of the neighbour
cities of Sodom and Gomorrah (Gen. xiv. 2, Dent. xxix. 23)!

XVI. I. The divergence of LXX. from Heb. at the opening of this
chapter is curious, but easily explained. The words have been
differently divided: after the difference of person between ‘Send ye,
 ABBREV and ἀποστελῶ, ABBREV or ‘prophetic perfect,' ABBREV we have,
 
 Heb. the lamb (to) the ruler of the land, ABBREV ABBREV 
 LXX. ὡς ἑρπετὰ ἐπὶ τὴν γῆν ABBREV ABBREV 
 
or simply ABBREV and perhaps ABBREV rather ABBREV So Scholz; indeed,
the state of the case is palpable. It can hardly be doubted that the
Heb. text is right: the tribute of sheep from Moab is referred to,
2 Kings iii. 4. Moab is now advised to return to its old allegiance.
It is doubtful whether the fugitives, in the following verses, are those
of Judah or Israel, forced over the border into Moab, or Moabites,
themselves in distress: some ’are ambiguous, both in Heb.
and Greek: Moab afforded a refuge to Elimelech, Ruth i. I, and to
David's family, I Sam. xxii. 3, 4: but the prophecy seems to be concerned
with the fate of Moab, exclusively: and most modern authorities
take this view. Possibly, therefore, the text-translation of ver. 4a,
and that in the footnote, Vol. I. p. 125, should exchange places: but
the question remains very uncertain.

2. ἔσῃ] Heb. has 3rd pers. : B, with some cursives, repeats ἔσῃ
before θυγάτηρ, where Heb. has 3rd (or 2nd) pers. fem. plur.
ἐπὶ τάδε] The Heb. for ‘fords’ is a word which enters into various
adverbial or prepositional phrases meaning ‘beyond,’ ‘across,’ ‘because
of,' &c. Scholz, reading the Greek as ἔπειτα δέ, as most, if not

 
texts previous to the Camb. Lxx. have it (so BbQa), explains it as ABBREV 
i.e. I suppose, as ABBREV for ABBREV .

πλείονα may be to complete the sense of ἐπὶ τάδε, or a paraphrase
of the Heb. verb with ‘counsel’: which means, ‘make to go,' 'adnace'
: as in the phrase ‘stricken in years,' lit. ‘advanced in days.

3. ποίει τι σκέπην] The syntax differs here in Greek and Heb.,
and there seems to be some confusion. ποίει τε corresponds to ABBREV 
‘execute’; if read ποιεῖτε, Heb. margin has the plur.: σκέπην, except
for the order, should correspond to 153, ‘thy shadow,' but possibly
this word ςγ, which has a form ςςχ, was confused with ABBREV ; in this
case ABBREV ‘make,’ ‘set,’ may have been read as ABBREV a ‘complaint’; διὰ
παντὸς is then ABBREV ‘as the night,' read as the adverb ‘entirely,’ with
different vowel-points: ἐν μεσημβρινῇ agrees With Heb., σκοτίᾳ is the
verb ‘hide,’ taken as a noun, ‘a secret place,' omitting r; φεύγουσιν,
ἐξέστησαν, are ‘outcasts,’ ‘wanderers,’ two participles taken as equivalent
to verbs.

μὴ ἀχθῇς] μὴ ἀπ’ ἀρχῆς, ℵAB*Q*Γ 22corr 24 26 49 106 109 233 301
305 309: but the reading of B*b, μὴ ἀχθῇς, is most probably right,—see
Vol. I. Introd., p. 130—as it appears to come from the Heb.
not.' read with different vowel-points as a passive of the same verb, in
the sense ‘be not led away' (captive). The readings ἀχθεσθείς, 62 147
and ἀχθεσθῇς, 93, seem to come from taking ἀχθῇς (intransitively) from
ἀχθέω; ἐπειχθῇς, 41 306, might possibly be the true reading, but seems
quite as likely to be a mixture of A's and B's texts. The Syrohexaplar
version gives in its text, according to Field, the equivalent of
μὴ ἀχθεσθῇς, in the margin that of μὴ ταραχθῇς, each of them fairly
reasonable attempts to get sense. A's reading is puzzling: it may be
(a) a corruption from ἀπαχθῇς, or some other verb : (b) ἀπ’ ἀρχῆς, an
additional phrase of the Lxx., which has turned out the verb from the
clause, owing to its being itself mistaken for a verb: it is not easy,
however, to account for its presence in this character : (c) from ἀπόρχω,
‘rule afar off,' almost=rule in exile. Pind. Nem. IV. 76, ἔνθα Τεῦκρος
ἀπάρχει. In this case we may render ‘lest thou be an exile,' or ‘see
lest thou be,’ as the pres. subj. cannot properly be prohibitive.

4. Μωὰβ] On the whole, best taken as genitive after φυγάδες,
and so also Heb.: some, however, treat it as a vocative in Heb., and
if so, it might also be so in Greek.

ἤρθη] Perhaps can, ‘there is none,' read as ABBREV ‘take away'; so
Scholz ; but this would not be passive, and the difference in meaning
is here slight.

συμμαχία] Heb. ‘extortioner’; the discrepancy is hard to account for.

συνετελέσθη ταλαιπωρία] These words, found only in A 49 106, are
perhaps Hexaplaric, inserted from Symmachus. They agree pretty
well with Heb.

ὁ ἄρχων] An addition to explain ὁ καταπατῶν: probably not a.
duplicate and periphrastic rendering, by the order of words.

ἐπὶ] So ℵAQ* 24 26 41 49 106 109 239 301 305 306 309: B
ἀπὸ, which agrees with Heb., and may be Hexaplaric, from Aquila:
otherwise, ἐπὶ may be an alteration to suit κατοπατῶν: in some ways
this seems more likely.

ἔξῆρας] SO ℵcbABabQ* 26 49 106: ἐξῆρα ℵ*B*,
preferable, though as the word is in any case an error, there is little in
the context or otherwise to decide upon. Heb. has ABBREV ‘and his
wrath' (a feeling that passes bounds): ἐξῆρα is due to reading
‘I took (caused to pass) away': the 2nd pers. would be without
ﬁnal’.

οὐχ οὕτως] This is right the ﬁrst time, Heb. ABBREV the second
time Heb. has ABBREV , ‘Therefore....’ beginning the next verse. Cf.
Jerem. xlviii. (xxxi.) 30, 31, and see on x. 15. The Heb. ‘not so
means here almost ‘vanity,’ ‘absurdity’: cf. 2 Kings vii. 9, οὐχ οὕτως
ποιοῦμεν, almost='this is not the way to behave'; 2 Sam. xxiii. 5
‘my house is not so (not right) with God.

μαντεία] Heb. ‘boastings’ or ‘pratings’: Lxx. interprets of (lying)
divinations, Cf. xliv. 25, ἐγγαστριμύθων.

7. τοῖς κατοικοῦσιν Δέσεθ] Scholz, taking the division of words δὲ
Σέθ, as in the old editions, considers that LXX. read ABBREV ABBREV 
omitting Kir: the Heb. ABBREV is generally now translated 'raisincakes,'
but is not very certain : the older authorities generally made it
‘foundations.’ The parallel verse in Jeremiah has ABBREV ‘men’; the
verb in xlvi. 8, with root letters like the present word, has often, though
according to modern authority wrongly, been connected with trim, ‘a
man.' It seems likely, therefore, that LXX., either connecting ABBREV 
with ABBREV or by guess work, paraphrased with τοῖς κατοικοῦσιν, and
Δέσεθ is the common reading of ABBREV for ABBREV : Kir, as Scholz thinks, being
omitted, and only n remaining unaccounted for.

μελετήσας] This verb in LXx. often represents ABBREV which
= moum,' and also ‘meditate’: xxxviii. 14, lix. 3, 13. Its sense here
is not very clear.

καὶ οὐκ ἐντραπήση] Heb. has no negative: Lowth suggested
therefore that LXX. read ABBREV for ABBREV and, with further alteration both
of Heb. and Greek, that ἐντροπήσῃ represents Niphal of ABBREV ABBREV 
instead of ABBREV Scholz rather vaguely, “Entweder von ABBREV Oder

 
 ABBREV Compare ver. 12 ἐντραπῆναι: and for this verb representing
Niph. of ABBREV see xli. 11, xlv. 16, 17, 1. 7.

8. καταπίνοντες] Reading ABBREV ‘swallowing up,' for ABBREV 'lords'
cf. Numb. xxi. 28, where Lxx. has κατέπιεν στῆλαι· Ἀρνών. The Heb.
is ambiguous: ‘the lords of nations her choice plants struck down,
some authorities making ‘lords’ the subj. of the verb, and ‘plants’
the obj., others the converse: but this παρὰ προσδοκίαν seems hardly
befitting to attribute to a Hebrew prophet.

οὗ μὴ συνάψητε] Heb. has again no negative here; the verb in
Heb. belongs to the previous clause, and is 3rd pers. plur., a difference
of vowel-points

οἱ ἀπεσταλμένοι] Heb. ‘offshoots’ is from root meaning ‘send
forth.’

Heb. verb ‘to be spread abroad' also means ‘to
be left.

9. τὰ δένδρα σου] Scholz suggests, but doubtfully, that LXX. read
hat, i.e. ABBREV ‘thy cedars' for ABBREV ‘I will water thee.

κατέβαλεν] Heb. ‘with my tears': what verb LXX. read is open
to doubt: perhaps ABBREV ‘destroyed’ or ABBREV ‘threw down,' instead
of ABBREV

<Ἐλεαλὴ> ἐλάλησεν again ℵΑΒabQ* and about a
mostly Hesychian (26 87 90 91 97 104 106 228 239 301 306 309);
ἐλάλει 24, ἐλάλησεν ℵ*. Compare xv. 4. The corruption
have taken place here ﬁrst, as its support is somewhat wider: ἐλάλησεν
is repeated in the Greek of ver. 13 below.

καταπατῆσαι] Heb. ‘shouting’: perhaps a loose interpretation or
guess, connecting the word with the treading of the grapes. Or
 ABBREV may have been read as ABBREV or ABBREV from ABBREV ‘tread’ ABBREV 
with same meaning, differs more in letters). Vulg. has vox
τῶν ἀμπελώνων σου] Heb. ‘from the arden land', Carmel:
which LXX. seems to have read as ABBREV for ABBREV Β is therefore
probably wrong in omitting σου.

πέπανται γάμ] Some Lucianic MSS. add κέλευσμα. It is often said
that Mark xvi. 8 breaks off in the middle of a sentence, γὰρ being
unlikely to stand at the end of one. But if this verse be not an
undoubted instance, Gen. xviii. 15, xlv. 3 are close parallels to Mark.
See also chap. xxix. II.

11. ὤσεὶ τεὶχος ὄ ἐνεκαίνισας] Heb. ‘for Kir-hares,' ABBREV ABBREV 
ὡσεὶ is ABBREV for ABBREV τεῖχος· is ABBREV and ἐνεκαίνισας is ABBREV read as from
 ABBREV ‘renew.’ Cf. xli. 1.

12. ὥς τὸ ἐντραπῆναι] Heb. ‘when...is seen,' ABBREV Scholz
suggests that LXX. read a verb-form from ABBREV or ABBREV more likely,
perhaps, ABBREV (Dan. xi. 30)

NBQ read εἷς for ὣς· ABBREV for ABBREV and the Lucianic cursives have
ὥστε ἐντ., which looks like a correction of the Greek. After the
infinitive and σε, the MSS., except A, have ὅτι : but if σε represents ABBREV 
read as ABBREV this must be a duplicate.

χειροποίητα] Probably an interpretation of Heb. 'sanctuary': though
it may be that LXX. read ABBREV for ABBREV

οὐ μὴ δύνηται] This translates the Heb., except that the original
verb is not here auxiliary ; so that ἐξελέσθαι αὐτὸν was probably added
to complete the sentence.

13. ὁπότε καὶ ἐλάλησεν] An explanation of Heb. ‘hitherto’: lit.
‘from then,' i.e. from of old.

14. πλούτῳ] LXX. renders ABBREV thus, cf. xxix. 5: the notion seems
to be multitude, with a suggestion of strength.

καὶ οὐκ ἔντιμος] καὶ οὐκ suggests ABBREV for ABBREV ,(50 Lowth), ἔντιμος is
probably ABBREV for ABBREV

XVII. Ver. 1—11 form a prophecy against Damascus and
The chapter is diffcult and obscure.

1. ἀπὸ πόλεων] Heb. literally ‘from a city,' i.e. from existence as
a city. The plural makes the Greek easier, but the singular is a
regular idiom in Heb. ; as in xxiii. 1. Cf. 1 Sam. xv. 23 Heb.; LXX.
is literal in Jerem. xlviii. (xxxi.) 2, and Ps. lxxxiii. 5, ἐξολεθρεύσωμεν
αὐτοὺς ἐξ ἔθνους.

εἰς πτῶσιν] Heb. has two words, ‘a heap, a ruin.' There seems to
have been uncertainty as to the letter before ‘heap’: Heb. has the
prefix ABBREV but εἷς suggests ABBREV and Vulg. sicut acervus ABBREV

2. εἰς τὸν αἰῶνα] This would be ABBREV ABBREV whereas Heb. has
 ABBREV ABBREV 'cities of Aroer,' a phrase very likely to produce confusion.
Lowth and Lagarde approved the Lxx. reading; the objection raised
to the Heb. is, that no Aroer is known in or very near Syria.

εἰς κοίτην] Not in Heb.; but Lxx., already confused, might have
read ABBREV the third time as W: it is not accounted for otherwise, see
preceding note.

βουκολέων] Inserted only by ℵcaA 26 106 233 301 ; perhaps
lxv. 10 ℵ* omits καὶ ἀνάπαυσιν

3. οὐκέτι ἔσται] An easy paraphrase for ‘shall cease': ὀχυρὰ
corresponds to ‘fortress,’ cf. ἐν ὀχυρώμασιν, Zech. ix. 12, same root:
καταφυγεῖν is an addition of LXX., perhaps to explain the
‘from Ephraim,' whether τοῦ was already written or not. ἀπολεῖται is

 
read after Σύρων Ασσυρων Α1) by RA 62 106 147 233, while 26 and
most Luc. MSS. have ἐκλείψει, in either case a supplying of an obvious
verb. The last part of the verse differs, οὐ γὰρ σὺ βελτίων εἷ having
no corresponding Hebrew, and the order of the rest being changed:
but Γ somewhat suspiciously omits καὶ τῆς δόξης αὐτῶν, which may be
a later supplement, and the former words a misreading. τάδε 15
inserted, and attached by nor. with λέγει Κύριος σαβαώθ to ver. 4.

4. δόξης αὐτοῦ] Lxx. abandons the parallelism, probably preferring
to paraphrase ‘ﬂesh.’ Scholz suggests that ABBREV was read for
 ABBREV but he classes this as an instance of confusion of sound, in
which it is difficult to follow him.

σασθήσεται] Perhaps ABBREV for ABBREV

5. δάν τις συναγάγῃ] Heb. has a comparative clause with
infinitive

ἀμητὸν] It is possible so to render the word generally here translated
‘harvestman’: so Cheyne and some others: ἑστηκότα, though
superfluous, interprets rightly.

σπέρμα] Doubtless read for ‘his arm,' the word being nearly the
same, except vowel-points, and ‘with’ not expressed in Heb. ἐν τῷ
βραχίονι αὐτοῦ, supplied by ABBREV A, is, by the order of words, most likely
a later correction.

ἂν φάραγγι στερεᾷ] Heb. ‘in the valley of Rephaim' (see on xiv. 9).
Lxx. may have loosely taken it as the ‘valley of healers,' and so,
'strong,' 'sound': or possibly read ABBREV ‘ﬁrmament,’ for ABBREV 
6. καλάμη] Α stalk, such as gleaners get (Heb. does not mention
grapes).

ἐπ’ ἄκρον Wu] Cf. Aesch. Eumen. 43, ἐλαίας ὑψιγέννητος
κλάδος.

8. τὰ ἄλση] Heb. #x772;rim; an Asherah was a “pole or artificial
tree" (Cheyne) set up as an emblem in the idolatrous worship of a
goddess: whether this goddess was named, or ever called, Asherah;
whether it was Ashtoreth that was thus worshipped ; and whether the
names, despite the difference of initial ABBREV and ABBREV are connected, are all
matters of uncertainty. BQ read δένδρα here as in xxvii. 9. Elsewhere
in not. ἄλσος and other words are used.

βδελύγματα] The Heb. word refers to certain ‘sun-pillars’ or
images of the (Phoenician) sun-god, Baal-Hamman, apparently the
same as the African Ammon of the Roman poets (Lucan, Phar. III
292, c.: notice also IX. 511 foll., esp. 525, “solus nemus extulit
Ammon")

See xxvii. 9, where LXX. has εἴδωλα.

9. ἑγκαταλελιμμέναι] LΧΧ. does not render ‘strong,’ perhaps confusing 
it, owing to the similar letters ABBREV with the following word
‘forsaken.’

οἱ Ἀμορραῖοι καὶ οἱ Εὑαῖοι] The corresponding Hebrew words are
‘the woodland and the (mountain) crest.' Many commentators
propose to emend the Hebrew text in agreement with the Lxx.,
reading ABBREV for ABBREV and ABBREV for ABBREV Lagarde pointing out that (??)
and ABBREV look very much alike in some old forms of script. The
LXX., however, have the names in reverse order. Some have wished to
go a step further, and read ‘Hittites’ for 'Hivites.' These attempts
at emendation are hardly advisable, though the reference to these and
their neighbour tribes is undisputed. The use of the word ABBREV in
ver. 6 and ver. 9 in the varying senses of a 'tree-top' and a 'mountaintop'
does not seem to me foreign to Isaiah's style, though some,
e.g. Prof. Cheyne, have thought it so.

10. ἄπιστον... ἄπιστον] Heb. has two phrases, to neither of which
does LXX. correspond. The second clause of Heb. is strongly alliterative,
with i.

Schleusner cut the knot by reading πιστὸν for ἄπιστον.

II. The syntax is entirely altered in the Greek, beside verbal
differences.

πλανηθήσῃ] LXX. have read ABBREV ABBREV 'err,' for ABBREV ‘make to
grow’ (which some however take from ABBREV ABBREV 'fence,' as in Song of
Sol. vii. 2: cf. a similar form in 2 Sam. i. 22 of a root of the same
letters).

κληρώση] ABBREV has been taken from ABBREV 'inherit,' ‘give for an
inheritance’ (and so Vulg. die hereditatis), instead of as ‘sickness,’
‘pain,’ a Niph. participle used as a noun, from ABBREV Some authorities
still favour the rendering ‘inheritance’ or ‘possession,’ as meaning
expected possession. ‘Heap,’ also rendered as a verb, ‘ﬂeeth away,’
is not represented in LXX.: unless ABBREV has been read ABBREV (εἰς).

ὥσπερ πατὴρ] ABBREV ‘sorrow,’ taken as ABBREV ‘a father,' preceded by ABBREV 
‘as’: the rest of the verse in the Greek looks like a guess to supplement
this mistake.

ἀνθρώπου] Same letters, ABBREV as ‘deadly,’ ‘grievous,’ only diff.
pointing.

12—14. On this short passage, a remarkable piece of wordpainting.
even for Isaiah, see Prof. G. A. Smith, in the Expositor's
Bible. Some think it connected with what precedes (Delitzsch,
Hizig), others with what follows (Gesenius, W. E. Barnes); with
both (Vitringa, and apparently Kay) : or as an independent fragment

 
(Cheyne, Albert Barnes, Skinner, Bp Lowth). Some, again, refer it
to Syria and her allies, some to foreign hosts unspecified, but most
to the Assyrians: which last the language certainly seems to suit.
Abrupt transition seems a characteristic of Isaiah: and it may be
noticed that references to the Assyrians occur at the end of several
prophecies, however the fact is to be explained : vii. 17 foll., xiv.—
27, xix. 23—25, xxvii. 12, 13.

12. ταραχθήσεσθε] LXX. is rather vague in the treatment of ver.
12, 13; here the Heb. verb is 3rd pers. plur. The constant repetition
of words has probably confused the translators.

νῶτος] Heb. ‘tumult,’ ABBREV which has perhaps been supposed to
come from ABBREV in the sense of ‘make level' όμαλίσῃ, xxviii. 25). The
mistake might be due to sound, or to the Aramaic form, as ABBREV 
Later in the verse the same word seems to be rendered correctly
enough as ἠχήσει: while in ver. 13 it appears to correspond to βίᾳ
φερομένου, cf. xxviii. 2, which suggests ABBREV and xxx. 30.

13. ἀποσκορακιεῖ] Heb. ‘he checks,' ‘rebukes’: Lxx. may perhaps
have perceived the sound-effect of the original, rough guttural word
suddenly interrupting the foaming sibilants and nasals.

χοῦν] So Γ 22 26 36 97 104 106 301 308: but χνοῦν BQ Χνους ABBREV 
is doubtless right here: see on v. 24.

ἀχύρον] Probably explanatory, cf. xxx. 24.

λικμώντων] Possibly ABBREV was read as ABBREV or from ABBREV or ABBREV 
inf. absolute; but the genitive absolute suggests a guess, as if the
Don had been illegible. Cf. Homer, Iliad, V. 499 foll.,

14. πένθος] Heb. rather ‘terror.’ Cf. Job xviii. 11, 14. ἔσται will
be mm read for rum ‘and behold': the correspondence of κληρονομία
with the following participle is not in Heb. The spirit of this verse is,
however, well caught in the translation. (Some Heb. MSS. and
editions agree with LXX. and Vulg. in inserting ‘and’ before ‘he
shall not be.'

XVlll. Opinions have differed as to the nature of the scene
depicted in this chapter. Some have thought that the ‘messengers’
are ambassadors from Ethiopia to Judah, hidden to return to their
own country, bearing the ’s saying as their answer. Less
favoured is the idea that the embassy is from Judah to Ethiopia
(though see xx. 4, 5, and Ezek. xxx. 9); while perhaps the majority of
modern commentators think that the ‘messengers’ are those of the
king of Ethiopia sent to muster his more distant forces. Again, some

 
(as Kay) think that the remarkably described nation of ver. 2 and 7
is Judah: but it is generally, and more reasonably, taken of the
Ethiopians (see below). The prevailing view, at any rate, is that
Ethiopia is called upon, not to unite her forces, or join with Judah,
against the Assyrian; but to witness his destruction; to stand still,
and see the salvation of God, and in days to come, to turn to Him
with offerings.

The EthiOpians of this time would seem to have formed the best
element in the Egypt-Ethiopia combination. It is curious that ancient
testimony is generally favourable to them. ’s testimony to
their ‘blamelessness’ (Iliad, I. 423) must not be unduly pressed, nor
perhaps that of Aeschylus, Frag. 300,
 
 γένος μὲν αἰνεῖν ἐκμαθὼν ἐπίσταμαι 
 Αἰθιοπίδος γῆς. 
 
(Memnon also seems to be presented as a gracious type of
manhood.

Herodotus says of them, 111.20, λέγονται εἶναι μέγιστοι καὶ κάλ·
λιστοι ἀνθρώπων πάντων, and the story in the following chapter gives
a favourable impression of them. Isaiah himself has apparently
neither fault to ﬁnd, nor woe to predict against them: whereas several
of his propheciesconcerning foreign nations are sympathetic, the
tone is here almost respectful.

The Ethiopians, often important, were now becoming for the
time dominant in Egypt. In ’s time, Tirhakah (xxxvii. 9)
raised his peOple to great power, and was a vigorous opponent of
Sennacherib. There are difficulties about the chronology here, as
throughout the whole period: the destruction of the Assyrians is
generally dated, since critics have placed their reliance on the
Assyrian Eponym Canon, in 701 B.C.: but Tirhakah did not become
king, according to students of Egyptian history, till from three to
ten years after this: though an Ethiopian dynasty was ruling from
an earlier date.

1. οὐαὶ γῆς πλοίων πτέρυγες] This verse begins obscurely in the
Heb.: the word ’l-tsal (with ‘wings’ following) being rendered
(a) ‘of the clangour (or rustling) of ’: so Gesenius, Delitzsch,
Cheyne, c.: (b) ‘of the shadowing of wings,' Kay, A.V. nharly:
(c) ‘where the shadow falls both ways' (i.e. within the tropics),
Knobel, W. E. Barnes. The word is probably identical with that
meaning ‘cymbal,’ and so Vulgate, Vac terrae cymbalo alarum.

In (a) the ‘rustling of wings’ is supposed to refer to the
swarms of insects: Kay explains (b) as the shadowing wings of

 
empire: cf. Ezek. xvii. I, 7: with (c) compare Lucan, Pizarr. Ix.
528 foll.,
 
 “Cum cardine summo 
 Stat librata dies: truncum vix protegit arbor: 
 Tam brevis in medium radiis compellitur umbra.' 
 
And II. 587
 
 “umbras nusquam flectente Syene.'

Aquila treated the word as a simple reduplication of ABBREV shadow,
rendering σκιὰ σκιά, according to the frequent Hebrew idiom, e.g. in
2 Kings iii. 16.

In translating the Greek it would be possible to take Οὐαὶ γῆς
together, see on i. 24: πλοίων πτέρυγες following as a can: pendent:
‘Ah for the land, the sails of the ’: but it seems more probable
that γῆς qualifies πλοίων, which is a mere guess. Lowth denies that
the Heb. word for ‘wings’ is ever used of the sails of ships: but so
obvious a metaphorical use can hardly be called impossible, and
Skinner mentions that the Targ. supports it. It may be noted that
Lxx. have already twice in the book used πλοίων somewhat at
random: namely, ii. 16, and xi. 14, where Heb. ‘shoulder,’ ABBREV 
differs only by the middle letter from ABBREV ‘wing,’ which occurs just
above.

2. ὅμηρα] The neuter form is used (in plur.) by Lysias and
Polybius, and Liddell and Scott suggest that there σώματα is to be
supplied, ὅμηρα being adjectival. Heb. generally interpreted
'amhassadors

ἐπιστολὰς βυβλίνας] Heb. has ‘in vessels of papyrus,' i.e. boats,
which several ancient writers mention as used on the Nile: e.g.
Lucan, Phars. Iv. 136.

πορεύσονται γὰρ] Heb. has simple imperat.

μετέωρον] Cf. ii. 13. Heb. word is now generally rendered ‘tall’
(lit. ‘stretched out'). I cannot however ﬁnd that μετέωρος is used in
this sense of men. Below, ver. 7, the same Heb. is a good deal more
closely rendered. ’

ξένον] Heb. ‘smooth’ or ‘polished,’ perhaps of the shining skins
of the Ethiopians. ξένον, possibly a corruption of ξεστόν (50
Schleusner).

τί] ABBREV BQ read τίς. The interrogative ABBREV or ABBREV read for ABBREV ‘from,’
the literal Hebrew being ‘since it and onward.' Or the form of
the pronoun in Exod. xvi. 15 may have been thought to be here
used. ( ABBREV ‘what is it?'

ἀνέλπιστον] ἐλπίζον in ver. 7. The negative here is curious,
perhaps ᾗ) for the ﬁrst ABBREV Heb. literally seems to mean ‘line, line'
but Lxx. here, as in xxviii. IO, 13, c., have connected it in meaning
with mp, ‘hope,’ ‘expect.’ Vulg. also expectantem et conculcatam.
Heb. is interpreted (i) of measuring out enemies for punishment or
destruction, cf. 2 Sam. viii. 2; (ii) of command (upon) command,
i.e. imperious; (iii) (from another root) ‘very strong.

καταπεπατημένον] Heb. ‘(of) treading down': LXX. and Vulg., like
A.V., have interpreted it passively.

νῦν οἱ ποταμοὶ τῆς γῆς] LXX. have apparently lost the clue, or come
upon some illegible words. Ver. 7 is differently attempted. The syntax
forsakes the Heb. altogether.

3. ὡσεὶ σημεῖον...ἀρθῆ] Β* 26 91 97 104 106 147 309 read ὡς εἷς, and
 ABBREV have ἀρθήσεται, which looks as if it had been assimilated to the
neighbouring tenses. The subjunctive is curious, but is probably to
be translated as of an imaginary comparison: Jerome renders by
sicut elevetur. Cf. the optativcs in xi. 9, xxi. 1.

4. Ἀσφάλεια] Not used elsewhere to translate the present Heb.,
to which it is moderately near in meaning (syntax differs): the Heb.
verb is elsewhere ἡσυχάσαι, vii. 4, πεποιθώς, xiv. 7 (Cf. xxx. 15), ἀνήσω,
lxii. I: conversely ἀσφάλεια is used with diff. Heb., viii. 15, xxxiv. 15
and cf. xli. 10.

The phrase ἀσφάλεια ἔσται may be due to uncertainty as to the
person. The next phrase ‘and I will behold' is not rendered by ’
Lxx. Possibly they took it (none) to come from ABBREV ‘be confident.
instead of ABBREV and lost one of two words which they regarded as
similar in meaning. (These two roots are coupled in xxx. 15.)

πόλει] Heb. 'place' or 'dwelling.

μεσημβρίας] Heb. word meaning ‘light,’ bears also, in its feminine
form, the meaning ‘herbs.’ Cf. xxvi. 19. mm. may be right here,
except in syntax.

δρόσου] Heb. word is said to mean a ﬁne drizzling mist.
ἡμέρας] LXX. read mm for ma.

5. ἀνθήσῃ ἄνθος ὀμφακίζουσα] RB read ἀνθήσει. The Heb.
has not this duplicated expression.

6. The ﬁgure changes abruptly in ’s manner: and instead
of the metaphor of pruning, we have the reality of the corpses,
 
 "Whose limbs unburied on the naked shore 
 Devouring dogs and hungry vultures tore.'

Aeschylus combines two somewhat similar ideas, Agamemnon,
659, 660.

συναχθήσεται...ἤξει] Lxx. takes refuge in vagueness, perhaps not
understanding the original. συναχθήσεται may however be due to
reading or guessing ABBREV as ABBREV and ἥξει an attempt at parallelism.

7. τεθλιμμένων καὶ τετιλμένου] ℵ alone adds καὶ τοπεινοῦ; variants
among the cursives include τεθλιμμένου καὶ τεταπεινωμένου 49 239 306
(36 228 nearly). This rendering is nearer than that given in ver. 2, to
what was formerly thought the Heb. meaning: cf. Vulgate, ‘divulso
et dilacerato.' As to τεθλιμμένου we may conjecture that Lxx. here
read ABBREV for ABBREV cf. xxviii. 10, 11, and 14.

ἂν μέρει] Heb. differs from vii. 18. Here μέρος seems to be used
with some reference to division, whether of spoil or otherwise: cf.
μερὶς above, xvii. 14, μεμιῶ σκῦλα, Exod. xv. 9, c. Yet we should
scarcely have discovered this from the Greek alone: it almost suggests
elementary lexical work on the ’s part. Moreover, it leaves
it uncertain whether Lxx. connected ABBREV with ABBREV ‘take the spoil,
as most authorities used to render it: see A.V., and Vulg. diri.
puerunt, or gave it the sense, now generally approved, of ‘divide’
 ABBREV Delitzsch). For this meaning cf. Herod. 11. 108, αἱ διώ-
ρυχεσ...πολλαὶ καὶ παντοίους τρόπους ἔχουσαι. κατέταμνε δὲ...τ·ὴν χώρην
ὀ βασιλεύς.

With the prophecy of the offering of Ethiopia to God, though the
precise meaning may be doubtful, it seems natural to compare Ps.
lxviii. 31, and Zeph. iii. 10. It is at least worthy of remark, that the
Copts and Abyssinians alone among African peoples have maintained
at least a nominal Christianity in the midst of Mohammedans.

XIX. ’s burden. Egypt is spoken of with more condemnation
than Ethiopia, and with some contempt. Isaiah felt it an
especial charge to preach against Egyptian influence on Judah, cf.
chaps. xxx., xxxi. Yet there is an under-current of sympathy: and
ver. 21 (or even ver. 18) onward is in some ways an expanded parallel
to xviii. 7. The teaching agrees with Deut. xvii. 16 and xxiii. 7.

The date is uncertain, many times up to the Assyrian crisis being
suggested. If that is placed in 701, that year and 720 are perhaps
the most favoured.

1. κάθηται] Heb. more forcibly ‘rideth’: generally in Lxx. ἐπιβαίνω,
c. Ps. xviii. 10, lxviii. 4, Hosea x. 11, Habak. iii. 8, c.

ἡττηθήσονται] Heb. more particularly ‘shall melt.' Lxx. omits
‘the midst,' as in ver. 3, 14, 19, and xxiv. 18 (not always the same
Heb. word).

ἡ καρδία ἡττηθήσεται is the reading of the MSS. except A 49 106.

2. ἐπεγερθήσονται] Heb. is causal (Pilpel) Ist pers. sing. (Aquila,
στασιάσω); wrongly rendered also in ix. II, διασκεδάσει.

ἐπεγερθήσεται] Read by A, ℵca 36 106, and with καὶ preceding by
six more cursives. ℵ* reads πολεμήσει καὶ... Bbividlm has καὶ and the
verb in plural: Β* omits.

νομὸς ἐπὶ νομὸν] The Alexandrian translator shows his knowledge
of Egypt. Herodotus uses this word of Egyptian divisions, II.—
166: κατὰ γὰρ δὴ νομοὺς· Αἴγυπτος· ἅπασα διαραίρηται. He uses it,
however, of other countries, as in I. 192. The Ethiopian domination
may have been assisted by this jealousy between the states.

Tyconius, whose Old Latin version mistook the word νομός, has
lex supra legem: and some printed texts of LXX. accent the word
wrongly.

3. ἀγάλματα] Cf. Aesch. Sapient, 258, παλινστομεῖς αὖ θιγγάνουσ’
ἀγαλμάτων; Εumen. 55, πρὸς· θεῶν ἀγάλματα φέρειν, and Plato, Phaedrus,
251 Α, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ. (Not in Heb. : perhaps a duplicate,
or τοὺς θεοὺς may be the insertion.)

καὶ τοὺς mamas] So ℵA (22) 36 41 49 106: other MSS. omit. It
agrees with the Heb. well enough, but is coupled with ἐγγαστριμύθους
in I Sam. xxviii. 3.

4. ἀνθρώπων] Inserted by Lxx., perhaps to indicate that the
following expression does not refer to God: it may be due to an
early scribe.

κυρίων σκληρῶν] Heb. is plural, so called, of ‘majesty’ (adj. in
sing.). βασιλεῖς σκληραί, following, is sing. in Heb. with a different
adjective, often meaning strong ('rex fortis,' Vulg.); here probably
‘harsh’ or 'stem.

What is meant by the ‘harsh lord' is very uncertain, whether
a foreign oppressor or a king ruling over the country, by usurpation
or otherwise. On the whole, the balance of opinion seems in favour
of its being an Assyrian (Esarhaddon, who was not, however, for an
Assyrian, a specially ‘harsh lord,' or Assurbanipal); or an Ethiopian
(Pianchi Mer-Amon, whose date is probably too early, or Tirhakah).
Delitzsch supports the Egyptian Psammetichus: and many others, as
Cambyses, have been suggested.

5. πίονται] Cf. Exod. vii. 24. Lxx. apparently read their verb
from ABBREV ‘drink,’ instead of ABBREV ‘dry up' (xli. 17, Jer. Ii. 30?). The
verb in the somewhat similar verse, Job xiv. 11, is different.

6. ἐκλείψουσιν] So Vulgate, ‘deﬁcient’: now generally rendered
‘shall stink': an exceptional verb-form ABBREV Cf. Exod. vii. 21.

αἱ διώρυγες τοῦ ποταμοῦ] Quite a correct description: the trenches
dug from the Nile for irrigation are meant. Heb. uses the plural of
the word regularly standing in sing. for the Nile itself: but this does
not correspond in the order, the verb ABBREV ‘are emptied,' ‘dwindle,’
standing here in Heb.

The neglect of the machinery for irrigation in times of misrule or
political disorder, or a natural failure of the annual overflow of the
Nile, produced disastrous results in Egypt, where the crops depended
entirely on the river water, the rain being very scanty. See Herod.
II. 19, 92, 108, ἃς.

πᾶσι συναγωγὴ ὔδατος] This phrase occurs in xxxvii. 25, where
also Heb. has ‘canals of Mazor.' πᾶσα however is superfluous here.
The corresponding verse in 2 Kings (xix. 24) has πάντας τοὺς ποτα·
μοὺς περιοχῆς, which makes it look as if xxxvii. 25 had been translated
ﬁrst. Whether Lxx. made συναγωγὴ from some supposed
meaning of ABBREV (or ABBREV or read some other word, such as ABBREV 
for ABBREV (cf. Gen. i. 9), is hardly possible to say.

Mazor, a singular form of the dual name Mizraim, Egypt. Its
literal meaning is probably ‘wall’ or ‘fortiﬁcation.’ According to
Delitzsch and others, it stands especially for Lower Egypt, Pathros
being Upper Egypt, and the two together Mizraim. Cf. ‘the Two
sicilies,' ‘all the Russias,' and many plural names of countries and
cities in various languages.

The syntax of the rest of the verse differs from Heb.

7. τὸ ἄχι] Cf. Gen. xli. 2, 18 (and 19 in Lxx.). The Hebrew here
has ABBREV ‘meadows’ or ‘open spaces': but in Genesis ABBREV which
is said to be an Egyptian word, of which ἅχι is a Greek form or
corruption: meaning ‘reeds’ or ‘marsh-grass.’ It is not impossible
that Lxx. read ABBREV here: but their rendering of this verse is not
very close.

ἀνεμόφθορον] The Lxx. seem to have taken another hint from
Gen. xli., where this word occurs ﬁve times, ver. 6, 7, 23, 24, 27; not
in Heb. of 7 and 24. Here Heb. has ABBREV ABBREV with τόδ’ ξηρανθήσεται)
preceding: ‘shall be driven away, and be no more': but Lxx.
may have guessed at the Heb. word in Genesis, ABBREV (or ABBREV 
of which the root-letters occur here in Isaiah in their proper order,
taking the ABBREV from the previous word.

9. βύσσον] Heb. ‘white cloths,' perhaps cotton as well as linen.
The local knowledge of the translator was probably equal to this
rendering. (Gen. xli. 42 has στολὴν βυσσίνην.) There is probably no
reference in the original to nets or ﬁshing in this verse.

10. διαζόμενοι] Heb. probably ‘pillars’ or ‘foundations’ (Ps. xi. 3),
but it has been very variously rendered, some supposing it to have to
do with nets or weaving.

The LXX. reading is of interest. Most MSS., headed by ℵ*B, read
ἐργαζόμενοι: AQ* have διαλογιζόμενοι, and διαζόμενοι is read by ℵcb(vid)
26 49 106 301. The last is, I cannot but think, the true reading.
(διάζεσθαι and δίασμα occur in A's text of Judges, xvi. 13, 14.)
ἐργαζόμενοι is either an attempt to explain the less known word, or
simply repeated by inadvertence from the previous verse: and διαλογιζόμενοι
a guess by a scribe, who, not knowing διάζεσθαι, supposed
the letters to have fallen out. (See note, Vol. I. Introd. p. 30.)

ζῦθον] ‘beer’: evidently LXX. read ABBREV , ‘strong drink,’ for
 ABBREV , ‘hire.’ Cf. vii. 20, xxviii. 1, 3. Some think the LXX. rendering
to be right (e.g. Prof. W. E. Barnes).

ψυχὰς] Heb. is singular. A. V. takes it collectively as living
creatures, i.e. in this connection ‘fish.’ But the meaning of the verse
is probably as in R. V.; the word redered ‘grieved’ is identical in
letters with ‘pools’ or ‘ponds’ in Heb. LXX. may have read it or
regarded it as the same word as ABBREV , Job xxx. 25.

11. Τάνεως] Tanis is the Greek name of Zoan, an old and renowned
city in the Delta. (30 miles S.W. of Port Said), and thus
nearer than the other principal cities to the frontier of Judah (Numb.
xiii. 22; Ps. lxxviii. 12). The capital of the Hyksos.

οἱ σοφοὶ σύμβουλοι] The casus pendens is according to the
Hebrew.

The wise men of Egypt are challenged, like the magicians in
Moses' day (Exod. vii. 11). So the idols are challenged in xli. 23,
the astrologers, xlvii. 13; and any who profess to foretell or render
void God's purpose (xliii. 9, xlv. 21, xlviii. 14, &c.).

13. ὑψώθησαν] Taking ABBREV , ‘are deceived,’ from ABBREV , ‘lift up,’
instead of ABBREV .

Μέμφεως] Heb. Noph (Moph in Hos. ix. 6). The capital of the
early dynasties of Egypt, including the Pyramid-builders. Psammetichus
I. fixed the capital there again. Cairo is near the same site.

κατὰ φυλὰς] Heb. ‘the corner of her tribes’: Scholz explains the
discrepancy by referring to Exod. xxvii. 12, Levit. xiii. 41, where ABBREV ,
also = ‘corner,’ which he thinks was read by LXX. here, is rendered
κατά. There is, however, a preposition in each case. Perhaps LXX.
read ABBREV .

14. αὐτοῖς] Heb. has fem. sing. LXX. again omits ‘the midst.’
πλανήσεως] Heb. rather ‘perverseness’: diff. word from xxix. 16.pb

15. ἀρχὴν καὶ τέλος] Heb. ‘palm branch and rush,' cf. ix. 14

17. πᾶς ὃς ἄν...φοβηθήσονται] The Heb. is variously rendered,
but some, as A.V., have taken it substantially as LXX.

18. A most difficult verse. The number of ‘ﬁve cities' has never
been explained, further than as a small, but appreciable, number,
which shall, if Egyptian, be turned to the true God, or, if Jewish
settlements, practise their religion in Egypt.

πάλη ἁσεδὲκ] In this phrase, and the corresponding Hebrew, lies
a special difficulty. The Heb. text has (City of) ha-heres, i.e. ‘of
destruction,' which seems inconsistent with the apparent meaning
of the verse. Some explain it from Arabic haris, as ‘of the Lion.
referring it to the temple built at Leontopolis by Onias IV., of the
high priestly line, for the Jewish exiles in Egypt. Others, again,
reading with some MSS. ABBREV for ABBREV read ha-heres, ‘of the sun' (civitas
solis, Vulg.), meaning HeliOpolis, or On, where was an important
college of Egyptian priests. The Lxx. reading seems to have been
ha-tzedek, ‘of righteousness,' quite unlike the Heb. (though see
below), but giving an easier general sense. With these data, Cheyne
suggested that the original text was heres, referring to HeliOpolis:
which might have been altered by Jews in Egypt to tzedek, in support
of the Leontopolis temple, by others to heres, ‘destruction,’ in condemnation
of it. This, however, is somewhat complicated; and
Bp ’s sturdy comment is worth recalling: “After all, I believe,
that neither Onias, nor Heliopolis, nor Leontopolis, has anything to
do with this subject" and Prof. Skinner, whose note should be carefully
consulted, draws attention to the fact, that, according to Josephus,
it was not this, but the next verse, to which Onias referred. (Aquila
and Theodotion have αρες, Symmachus ἡλίου.)

So far there is little satisfaction. More recently, however, Mr F. C.
Burkitt has pointed out that the reading of ℵ*, ασεδ ἡλίου καί, admits
another explanation. ἡλίου is clearly a duplicate.) He therefore
proposes to read ασεδ in Lxx., and in the Heb. ABBREV ‘mercy,’ 'lovingkindness,'
for ABBREV This gives as easy a sense as anything yet before
us, and brings the mat. and Heb. into agreement. The brilliance of
the emendation cannot be denied: if not certain, it is better than
many emendations which are called so. It is accepted by Prof. W. E.
Barnes in his recent edition of Isaiah (The Churchman's Bible).

Attention has already (note on iii. 10) been drawn to the numerous
verbal resemblances between the Book of Wisdom and the Greek
Isaiah. It is at any rate an odd coincidence that brings together, in
Wisd. x. 6, 7, the words Πενταπόλεως and στήλη. Several other words

 
used in Isaiah occur in the chapter: χέρσος, μνημόσυνον (Isa. xxiii.
18), ἀσφαλίσασθαι (xli. 10), λάκκος (xxxvii. 16, not B), εὐσέβεια (xi. 2),
τρανός (xxxv. 6).

19. στήλη] Whether an actual obelisk is meant or not, the idea
of a prominent landmark as a memorial is easy to understand, in
Egypt of all countries. It is to be a sign and witness, like Beth-e
or Mizpah. Any reference to the ‘pillars’ of Canaanite idolatry, as
in xvii. 8, seems ﬂatly impossible here.

20. εἰς τὸν αἰῶνα] As though pointed ABBREV instead of ABBREV 'for
a witness' (and ABBREV omitted).

κεκράξονται...καὶ ἀποστελεῖ] Recalls Exod. ii. 23, Judg. iv. 3, PS.
cvii. 19, 20, c.

ἄνθρωπον ὃς σώσει] Some refer this primarily to one of the
Ptolemies, especially him who was surnamed Soter. The language,
however, is like that of various Messianic references. And Egypt has
undoubtedly received many blessings from Christianity. After so
many centuries, her state to-day is happier than many lands: perhaps
than any other part of Africa.

κρίνων] Heb. ‘a mighty one' or ‘a Champion' (Vulg. propugnatorem).
Lxx. seem to have taken ABBREV as ABBREV cf. lxiii. 1, 7.

22. ἰάσει] Having taken ‘with a blow' ℵAQ 26 36 41 49 106 239
add μεγάλῃ after πληγῇ) as intensifying ‘will smite,' Lxx. balance the
clauses with this insertion.

Cf. Deut. xxxii. 39, Hosea vi. 1, 2.

23. δουλεύσουσιν...τοῖς Ἀσσυρίοις] Heb. almost certainly ‘serve
with the Assyrians': Lxx. took ABBREV ‘with,’ as the sign of the object.
Prof. Cheyne thinks this rendering, with which the Vulgate agrees,
“thoughtless”: but if the ‘cruel lord' of ver. 4 was, as many, himself
included, have thought, an Assyrian king, it is not altogether unnatural.
See also ch. xx. 4.

25. mm. omit ‘the work of my hands': perhaps they took it in
the sense of idols, and did not perceive its relevance.

Prof. Barnes remarks that this, like xi. 6 foll., is a vision of a golden
age. “The two ancient foes...shall be one at last, and Israel, whose
land was so often their battlefield, shall be ‘a third with with them'.
XX. 1. οὗ] Β reads ὅτε.

Ναθὰν] Heb. Tartan, said to be an Accadian word: used in
Assyrian (Turtanu) as the title of a high military officer, commander-
in-chief under the king.

Ἄζωτον] Heb. Ashdod, one of the ﬁve cities of the Philistines.
The Greek form of the name is of course used in Acts viii. 40, and

 
is found in I.xx., I V., vi., c., and in the prophets. In Joshua
xv. 46, 47 Lxx. give Ἀσηδὼθ Ἀσδὼμ A) and Ἀσειεδώθ: in Josh.
xi. 22 Ἀσελδὼ Ἀδὼθ A, perhaps omitting σ or ση); but in xiii. 3 τῷ
Ἀζωτείῳ τίῳ). In Amos iii. 9 LXX. read ἐν Ἀσσυρίοις, i.e. ABBREV 
for ABBREV

’Apva’] Heb. Sargon, mentioned only here in OT. by name, and
otherwise quite unknown until the discovery of Assyrian monuments
in which he appears as a great conqueror and builder: apparently
an usurper, but the founder of the last Assyrian dynasty.

2. τὸν σάκκον] Either Isaiah habitually wore the ‘rough garment'
of the prophets (cf. Zech. xiii. 4, Matt. iii. 4, and perhaps
2 Kings i. 8), or he had been wearing sackcloth as mourning during
the dark days of his country: see xxxvii. ι, 2; 2 Kings vi. 30

γυμνὸς] l.e. in the undergarment only. So V irg. Georg. I. 299,
 
 “Nudus ara, sere nudus.'

The explanation of the symbolic act follows in ver. 3. Cf. for the
symbol Micah i. 8, for the thing signified 2 Sam. x. 4.

3. τρία ἔτη] Β (??)repeats these words, and has εἷς before σημεῖα (cf.
xviii. 3), but practically all other MSS. agree with A. The Hebrew
has ‘three vears' once only, and the accents connect the words with
‘a sign,' c. following. Vulg. trium annomm signum. Profs.
Skinner and Cheyne, against most modern authorities, disapprove
this, the former thinking it “very unnatural, and...evidently suggested
by a desire to avoid the notion that the action was kept up for so
long a time." Kay, however, points out that no time is named in
the command, ver. 2. Vitringa's suggestion that the original ran
‘hath walked...three days, for three years a sign...' is a pure guess
and rewriting, apparently by analogy from Ezek. iv. 5, 6.

4. ἐκκεκαλυμμένας] B's ἅμα, κεκαλυμμένους is probably a corruption,
based on a mistaken punctuation. It is strange that printed
editions continue to connect this participle with τὴν αἰσχύνην Αἰγύπτου.
5. οἰ Αἰγύπτιοι °, °] B omits these words after ἡττηθέντες: at
their second occurrence the Heb. has a preposition (lit. ‘from’) preceding.
The Lxx. have lost the syntax and with it the meaning.

ἦσαν γὰρ] Β reads οἱ ἦσαν, with the Lucianic MSS. generally.

6. Ἰδοὺ] Β precedes, in agreement with the Heb., with ἐν τῇ
ἡμέρᾳ ἐκείνῃ, which is apparently a Hexaplaric addition (* οἱ γ’ Q mg).

οἳ οὔκ ἠδύναντο] The syntax again varies: the negative in LXX
may come from ABBREV before the infinitive: but the rendering is wrong as
well as loose ; cf. with the Greek xlvi. 2.

XXI. 1. Lxx. omit ‘of the sea' in the title of the prophecy: and
use ἕρημος both for midbar, ‘wilderness’ or ‘desert,’ and for Negeb

 
('dry'), translated ‘south’ in A.V., a terraced plateau S.-ward from
Beersheba. (The variations between θάλασσαν and ἔρημον, xvi. 8
θαλάσσης and γῆς, lxiii. 11. are curious.)

Delitzsch's note should be consulted: he applies the title to the
sea-like desert surrounding Babylon, which was moreover subject to
inundation : and called the ‘sea-land’ by the monuments. So Herod.
1, 184, πρότερον δὲ ἐώθεε ὁ ποταμὸς ἀνὰ τὸ πεδίον πᾶν πελαγίζειν. Some
modern critics, however, deny authority to this and similar titles.
Opinions differ, but most commentators refer this chapter to the fall
of Babylon when taken by Cyrus : some to an earlier siege in Isaiah's
own time. Of those who refer it to the time of Cyrus, many, denying
that prophecy may be expected to see into the far future in detail,
attribute it to a later prophet about 540 B.C. Those who do not seek
to impose such limits, will hardly doubt Isaiah's authorship.

Ὡς...διέλθοι] For διέλθοι Q* has merely θοι. The clause must be
comparative, see on xi. 9, xviii. 3. It seems probable that the Optative
might be used where, as here, Heb. has infin. with ABBREV with a kind of
gerundial force. The only other way to take the Greek would be as
Oratio Obliqua, depending on ἀνηγγέλη: and the meaning of Heb.,
and practice of the Lxx., seem decisive against this. Jerome renders
the Greek sicut...transeat. φοβερὸν is clearly a departure from the
syntax of Heb.

ὁ ἀθετῶν ἀθετεῖ] Cf. xxiv. 16, xxxiii. 1, xlviii. 8; the root always
emphatically repeated, and with the same parallel verb in xxxiii. 1.
Kay explains the Heb. (rendered ‘deal treacherously’ or
thus: “the faithless or unscrupulous man, who sets at nought the
restraints of law, or the engagements he has himself made.'

ὁ ἀνομῶν ἀνομεῖ] Lxx. seem here to have chosen a word of parallel
sound to the preceding clause, at the cost of exactness. Heb. ‘the
spoiler spoileth' or ‘destroyer destroyeth.' In xxxiii. 1, ταλαιπωρεῖν
is used, transitively.

Without implicitly following what is laid down by Dr Hatch
(Essay: in Bibl. Greek, pp. 22, 30, c.) it may be said that Lxx. do
not always preserve accurate distinctions among groups of words with
somewhat similar meanings.

ἐπ’ ἐμοὶ] ABBREV taken by Lxx. as ABBREV prepos. and personal suffix.
instead of ABBREV imper. of verb, ‘Go up.' Even if we could take their
rendering as equivalent to a battle cry, Α moi! the parallelism is
against it. Moreover, Lxx. elsewhere read wrongly ABBREV ‘I pray' as ἐν
ἐμοὶ, quite against the sense: Judg. vi. 13, 15, 1 Sam. i. 26: and see
below ver. 12.

οἱ πρέσβας] Reading ABBREV ‘besiege,’ imper., as ABBREV 'messengers,

παρακαλέσει] Heb. ‘I have made to cease': Lxx. may have attempted
a paraphrase, or possibly taken ABBREV from ABBREV in sense of
‘refresh,’ ‘restore.’ παρακαλέω is a favourite word with the mat. in
Isaiah, to use in cases of doubt or difficulty: cf. x. 32, xxxviii. 16. (See
Vol. 1. lntrod. p. 50.)

3. ἠδίκησα] Heb. is passive or ﬂexive (Niphal) : word meaning
‘to be crooked' or ‘bent,’ so in active, ‘to do wrong.' ('Perverse,
and 'wrong,' i.e. twisted, show the general prevalence of the metaphor
contained in words of this sense.

τὸ μὴ ἀκοῦσαι...τὸ μὴ βλέπειν] For τό, Β reads τοῦ before βλέπειν,
and the Roman edition has it also before ἀκοῦσαι. The MS. support
is, for 
 
 τὸ μὴ ἀκοῦσαι RABQ 26 106 301 Γ e sil) 
 τὸ μὴ βλέπειν ℵΑQΓ 26 49 97 106 301

The negatives evidently represent the Heb. ABBREV ‘from,’ taken as
having privative force.

ἐσπούδασα] Heb. is again passive, as ἠδίκησα above: word meaning
‘be terrified,' ‘cast down,' and in causal voice or aspect
to ‘hasten.’

4. ἡ ἀνομία με βαπτίζει] Heb. ‘horror affrights me.' The Lxx.
here reminds us of P5. xxxviii. 4, 6, lxix. 2, but bears no resemblance
to the Heb. They may possibly have read ABBREV for ABBREV ABBREV 
‘breaking down,' the verb applied to overflowing of water, and to lawlessness:
cf. 1 Sam. xxv. 10, ‘that break away every man from his
master': Lxx. represents Perazim, xxviii. 21, by ἀσεβῶν). For
 ABBREV perhaps they read ABBREV but the letters are not very near:
had they read any part of ABBREV καταπίνω would probably have been
their word.

ἢ ἡ ψυχή] Clearly due to reading ABBREV for ABBREV ‘twilight’: Lxx. omit
‘of my desire,' perhaps because ABBREV bears something of the same
meaning: cf. e.g. lvi. 11.

5. τράπεζαν] After this Heb. has ‘they set the watch' (or acc. to
some, ‘they spread the carpets.' Lxx. omits this, but it was apparently
supplied in the Hexapla and σκόπευσαν τὴν σκοπιὰν is found in 22 23
48 51 90 109 144 305 308 (Q mg with *). The Heb. verbs are infin
absolute, which may be taken as equivalent to the imperative, or
better, to a descriptive tense.

πίστι, φάγετε] So RAQ, with Heb.: B inverts the order.

ἑτοιμάσατε θυρεοὺς] Verb is an explanatory version of Heb., which
has ‘anoint the ’ (that blows might glance at? it). So Virg. Aen
VII. 626, “Pars leves clipeos et spicula lucida tergent
 
 Arvina pingui.'

6. The relation of the prophet to the ‘watchman’ is interesting.
Generally, the prophet is himself the watchman : as perhaps in ver. 11
(diff. Heb. word), and clearly in Ezek. iii. 17, xxxiii. 7, Habak. ii. I.
The best view seems to be that of Delitzsch, that the prophet “divides
himself into two ” : seeing, and yet not himself directly seeing
the vivid scene of the next verse. He plays both parts, as in 2 Sam.
xviii. 24, the watcher on the tower, and also the bearer below, making
his comments.

σεαυτῷ] 'Go,' ABBREV which may have been read in duplicate, the second
time as ABBREV ‘for thee.

7. καὶ ἴδον...ἀκρόασαι] Most authorities (as Ewald, Kay, Driver,
Skinner, W. E. Barnes), but not Cheyne, translate the Heb. ‘And if
(or, when) he see...let him hearken...' rather than ‘And he saw...and
he hearkened...': making it still part of the command. mm. with Ist
pers. sing. already abandons the distinction between prophet and
watchman, as indeed in the previous clause ὃ ἂν ἴδῃς ἀνάγγειλον.

ἀναβάτας...ἀναβάτην] Heb. is said to mean here ‘a troop,' more
probably than as AV. ‘a chariot': but the word often means 'rider'
so Vulg. ascensorem. In the vision, bands and bodies of men,
variously equipped, make their way across the plain.

ἀκρόασαι ἀκρόασιν πολλὴν] Heb. repeats the root-word thrice:
‘hearken with hearkening, a great hearkening.

8. καὶ. κάλεσον Οὐρείαν] Heb. ‘and he cried (called) as a lion'
cf. Rev. x. 3. No more probable rendering is forthcoming. Arieh.
‘a lion,' differs from Uriah only in vowel-points, and the insertion of a
after initial ℵ : which also might have been expressed in vowel-points.
The translator probably thought of viii. 2.

Aquila has λέοντα, Symm. λέαιναν, Vulg. leo, Theod. ἀριήλ, which
Prof. W. E. Barnes revives.

If the prophecy be Isaiah's, Uriah's presence as a witness would
not be in itself impossible: but it cannot be said that that reading
would make the sentence much easier.

εἰς τὴν σκοπιὰν Κυρίου. καὶ εἶπεν] So ℵAQΓ 26 41 49 90 91 97 106
198 228 233 301 306 308. B and the Luc. MSS. (e sil.) have a stop
after σκοπιάν, followed by Κύριος εἶπεν, which hardly gives a probable
sense. In any case, the syntax of the Heb. is lost.

διὰ παντὸς ἡμέρας καὶ...ὃλην τὴν νύκτα] We are reminded of the
watchman in Aeschylus, Agamemnon (which Alb. Barnes quotes) 2 foll.
 
 φρουρᾶς ἐτείας μῆκος, ἣν κοιμώμενος 
 στέγαις Ἀτρειδῶν ὅγκαθεν, κυνὸς δίκην, 
 ἄστρων κάτοιδα νυκτέρων ὁμήγυριν, κ.τ.λ., 
 

 
waiting, but with other feelings, for the news of a captured city. Cf.
also Homer, Odyss. Iv. 524 foll.

9. αὐτὸς] οὗτος would represent Heb. more exactly: but there is
no ground to think it ever stood in the text of LXX.

Πέπτωκεν] Heb. has this word repeated : but B is alone, or nearly
50, among the Gk MSS. in doubling it. In Rev. xiv. 8, it is doubled,
but in the aorist: some MSS. however, including C and B (not the great
Vatican MS., which does not contain Rev.), omit the second verb there,
as well as R, according to Tischendorf: ℵ also omits it in xviii. 2.

ἀγάλματα] See xix. 3. The Heb. words are fairly represented,
except for the addition of καὶ after αὐτῆς: it being understood that the
'gods' are false.

10. ἀκούσατε] Twice inserted by LXX.

οἱ καταλελιμ. καὶ δεικνύμενοι] Heb. ‘my threshing and the son of
my threshing-floor.' Lxx. gives the meaning fairly well (with which
Cf. Amos ix. 9) but καταλελιμμένοι is a little wide of the mark. Can
Lxx. have read some part of ABBREV (or of ABBREV instead of new: from
 ABBREV ?

(Cf. Jer. v. 10, where Heb. has ABBREV but LXX. ὑπολίπεσθε.)

The MSS. have οἱ before ὀδυνώμενοι, except A 41 106.

παρὰ Κυρίου] The prep. with gen. very well represents the compound
Heb. preposition (lit. ‘from with')

11. Apart from the questions of the date and authorship of ver.
1—10, it is a doubtful point among commentators whether the following
verses contain companion prophecies to the ﬁrst. In themselves
they are hardly supposed to contain any clear indication of their date
or occasion.

τῆς Ἰδουμαίας] Heb. Dumah, ‘silence,’ usually interpreted as
standing for Edom. The resemblance of the Greek word must be
regarded as a coincidence, in the present state of our knowledge,
though the interpretation stands as correct.

Dumah appears in Gen. xxv. 14 as a son of Ishmael: Lxx. there
has Ἰδουμά Ἰδουμάν E), as well as in 1 Chron. i. 29. In Josh. xv. 52
the place must be different; Lxx. has Ρεμνὰ Β, Ῥουμὰ A.

καλεῖτε] So A alone: Γ has ἐκάλεσεν, but ℵΒQ's reading καλεῖ
seems preferable, and agrees with Heb. The person endings often
differ in the MSS., and somewhat markedly in the case of this verb:
see vii. 14 (cf. Matt. i. 23), and ix. 6.

Heb. should probably be rendered ‘One calleth....' This use of the
third pers. sing. without subject expressed can hardly be exactly
rendered, in point of effect, in Greek or English.

φυλάξετε] The imper. φυλάσσετε ℵBQ c.) is perhaps easier. The
syntax is quite different from Heb., which has here a noun, not the
same as in ver. 6, but connected with that for ‘post’ in ver. 8.
(Vulg. ver. 6 fan: speculatorem, 8 super custodiam, 11 custos, quid
de nocte?

ἐπάλξας] Perhaps ABBREV ‘ﬁcation’ read for ABBREV 'nigbt.' Heb.
‘what of...' is not represented in the Greek, nor is the clause repeated.

12. φυλάσσω τὸ πρωὶ] Lxx. ﬁrst omits ‘saith’: then treats 'watchman'
as a verb: then possibly read mm, an unusual form for
‘cometh,’ as the sign of the accusative case, ABBREV

The Heb. is obscure : cf. Zech. xiv. 6, 7.

καὶ παρ’ ἐμοὶ οἴκει] Lxx. seem to have read ABBREV ‘and dwell
(thou),' from ABBREV instead of ABBREV ‘return ye,' from ABBREV ; and ABBREV ‘with
me' for ABBREV ‘come ye.

13. Lxx. omits the title of this section : some Luc. MSS. supply it.

ἑσπέρας] The letters of ABBREV ‘evening’ and ABBREV 'Arabia' are alike;
and ‘in the forest,' ABBREV contains the same letters, with in different
order.

Delitzsch construes the title, but not this clause, ‘in the evening,
with a hint of the double meaning. Vulg. conversely, Onus Arabiae
In saltu ad vesperam ’etz’s. Cheyne also favours ‘in the evening.

κοιμηθήση] This seems on all grounds preferable to κοιμηθῇς, ἦ...
of older editions. So the Camb. manual Lxx., and Field's 18 59 ed.

ἐν τῇ ὁδῷ] The word for 'caravan' is closely connected with
that for 'way,' and in plur. the letters are identical.

Δαιδὰν] Α tribe of Arabs, Gen. x. 7, xxv. 3 ; merchants, like many
of their race, Ezek. xxvii. 10, xxxviii. 13.

14. Θαιμὰν] Lxx. do not appear to distinguish Tema (Gen. xxv.
15, Job vi. 19, Jerem. xxv. 23) from Τ eman, Gen. xxxvi. 11, Jerem.
xlix. 7, 20, Ezek. xxv. 13, Amos i. 12, Chad. 9, Habak. iii. 3.

Tema, like Kedar and Dumah, a son of Ishmael, seems to have
given his name to a place on the road between Damascus and Mecca.
Delitzsch distinguishes a second place of the name.

Teman was a grandson of Esau.

The subject of these Arabian tribes is obscure. Possibly tribes
originally of Ishmaelite and of Keturaite descent coalesced with Hamitic
stocks ; and may also have been joined by some descendants of Esau.
See some suggestive remarks on the origin of peoples by the late Prof.
Freeman, Historical Essays, 3rd Series, “Race and Language.

15. “Sept. is lucid but very different," Prof. Cheyne says. The
syntax differs; the repeated διὰ τὸ πλῆθος· is apparently an attempt to

 
explain and enforce the Heb. ABBREV ‘from the face of,' and so almost=
‘because of,' followed twice by ABBREV ‘sword,’ which may have been
misread as 31, ‘multitude,’ or (in plur.) as ABBREV ‘abundance.’ The
ﬁrst clause in the Lxx. seems to come from the verb ‘they ﬂed’ of
Heb. : φευγόντων of ℵAQ seems therefore preferable to πεφονευμένων
of B, and the next clause with πλανωμένων is possibly a duplicate: the
second clause relating to the ‘drawn sword' is dropped in Lxx.: the
next agrees with Heb., and the last must be a misreading or misunderstanding
of ABBREV ‘weight.’ πεδίῳ, the alteration of the corrector
of Α, has little to recommend it.

[6. Lxx. omits ‘all’ before glory, and inserts 'sons.

XXII. 1—14. The exact occasion of this prophecy is
and its date also. Many place it in 701, some earlier: it seems to
refer to some relief of the city from threatening pressure by the
Assyrians, and expresses the ’s strong disapproval of the
’s attitude. Verses 15—25, on Shebna, must be earlier
Sennacherib's dispatch of Rabshakeh, as not Shebna, but Eliakim, is
then 'over the house

1. ὅραμα] ℵBQ read ῥῆμα.

τῆς φάραγγος Σιὼν] Heb. ‘of the valley of vision,' ABBREV Lxx. may
have interpreted or guessed, or may have misread it as ABBREV ; but this
last seems unlikely, as the phrase recurs in ver. 5.

One of the ravines or valleys round Jerusalem seems to be enough
to account for the phrase, though we usually think of the city more as
a mountain fortress. Kay and Birks, alone among modern commentators,
apply the passage and description to Samaria. It can scarcely
be accepted, but the former's note (in the Speaker's Comm.) should be
consulted.

Τί ἐγίνετό σοι] So the Heb., except that no verb is expressed.

δόματα] Heb. word means definitely 'roofs.

μάταια] Heb. 'tunmult' ABBREV from root ABBREV which is explained
in the sense of ABBREV ‘vanity.’ This word belongs in the Heb. to ver. 2.

2. βοώντων] Heb. has an abstract word, and Lxx. omits the
parallel phrase ‘a jubilant town.' ἡ πόλις ἀγαυριῶσα, ἀγαυριῶσα, Q mg V and Luc.
enigma] Heb. word, generally thus rendered in LXX., strictly
means ‘pierced’ or ‘wounded,’ but, in practice, is said to be used of
the slain, mortally stricken. Lxx. inserts οἱ νεκροί σου, balancing the
clauses.

μαχαίρας...πολέμου] So most MSS. : but B has ἐν μαχαίραις πολέμῳ
(Rom. ed. πολέμων).

3. καὶ οἱ ἁλόντες] Perhaps ABBREV ‘together,’ read as ABBREV (cf. xiv.
10), taking the D from the following word.

σκληρῶς] Heb. ‘without (lit. from, D) the bow,’ or possibly, ‘by
bow’ (‘archer’ requires diff. vowel-points). Omitting D, see
letters are ABBREV which LXX. read ABBREV see viii. 12.

δεδεμένοι] ’s δεδεγμένοι can scarcely be other than a ’s
error.

οἱ ἰσχύοντες] Scholz explains this as ABBREV read for the second
 ABBREV ‘are made ’ : perhaps rather ABBREV is the corresponding
Heb. to οἱ ἷσχύοντες ἐν σοὶ, and was misread by transposition, omitting
 ABBREV ABBREV or, by sound, Tum, either giving the required meaning.
(The most likely words to be omitted by Lxx. are ABBREV ABBREV as
both have occurred in the verse already.)

4. ”AΦετέ με] ‘Let me go ’: probably a paraphrase, for Heb. ‘look
away from ’ verb ABBREV ; as in Job vii. 19 it is rendered by ἐᾷς με.

5. ταραχῆς καὶ ἀπωλείας καὶ καταπατήματος] 50 all MSS. but
B καταπάτημα). ΑΒ agree against ℵ*Q* in adding καὶ πλάνησις, which
is found in Q mg, but seems probably right. As compared with Heb.,
which has three words of similar form and vowel sounds, καὶ ἀπωλείας
seems to be the intrusive phrase in Lxx., the other three translating
Heb. fairly well : for πλάνησις, cf. Exod. xiv. 3 (same Heb. verb),
πλανῶνται οὗτοι ἐν τῇ γῇ.

ἐν Φάρ. Σιῶν] See on ver. I, title.

πλανῶνται, ἀπὸ μικροῦ ἕως μεγάλου] The verb is supplied before as
well as after this phrase, which is peculiar here. Mr H. St J. Thackeray
has pointed out (joum of Thai. Studies, July 1903, p. 583 n.) that
μικρὸς καὶ μέγας is “a characteristic phrase of the Isaiah translator....
He seems to have, recourse to this when in doubt as to the meaning of
the Hebrew.” He refers to ix. 14., the present passage, and ver.
below, and xxxiii. 4, 19.

The Heb. here is certainly obscure, and at the same time a phrase
of marked appearance, ABBREV ABBREV It is generally rendered ‘digging
down the ’: but some render it ‘Kir ’ making proper
names of ABBREV and also of ABBREV which follows; ‘and Shoa (is) at the
’ : see Ezek. xxiii. 23. This Heb. may have confused the trans-
lators, cf. xvii. 2, xxviii. Io; Vulg. has Cyrene, 2 K. xvi. 9, Amos i. 5
ix. 7 ; elsewhere ‘wall,’ but it is not like ABBREV ABBREV ABBREV after the ﬁrst
two letters. Lxx. have not understood ’r below, ver. 6, nor recog-
nised it as a proper name anywhere in the O.T., except Κυρήνηνδε, in
A, 2 Kings xvi. 9.

πλανῶνται] Another favourite word of the translator: see on xxi.

 
2, 15, and xxx. 20, lxiv. 5. Here, however, it seems simply due to LXX
having read ’ (cf. xxviii. 7); perhaps an error of sound, or
partly so.

6. ἀναβάται] Cf. xxi. 7.

συναγωγή] Perhaps q) for Hip Kir: the Greek word sometimes
represents ABBREV but this is not very near.

παρατάξεως] Lxx. read ABBREV ‘order,’ ‘arrangement,’ for mu, ‘made
’: the verb three times in 2 Sam. x. 8—10, παρετάξαντο.
is omitted by Lxx.; perhaps considered to be implied.

Elam (xxi. 2) in the S.E. of Assyrian Empire (Susiana); kir has
not been satisfactorily identified, but was probably on the Tigris,
within the Assyrian Empire.

7. ἔσονται] ἔσται would have corresponded with Heb.: but the
verb was probably made plural, because of φάραγγες immediately
following.

8. άνακαλύψουσιν] Lxx. continues the plural, and the fut. tense,
losing the effect of Heb., which has sing. and impf. with υαυ con-
versive, indicating somewhat of a transition here.

πύλας] Possibly an explanation of Heb. ‘covering,’ or ‘curtain’ ’ as
of a fortress, but see below.

ἐκλακτοὺς οἴκους] Heb. corresponding to ἐκλεκτοὺς is ABBREV ‘weapons.
Lxx. may have misread or not known the word. Somewhat resembling
it is the form nzciz, used in Nehemiah (xiii. 7, C.); the last consonant
of the root differs, but the difference is perhaps not beyond the possi-
bility of confusion. This word stands for a chamber attached to the
Temple.

τῆς πόλεως] i.e. ABBREV ‘City’ for ABBREV ‘forest.’ The ‘house of the forest ’is
probably the ‘house house of the forest of ’ built by Solomon, and
used as an armoury : see chap. xxxix. 2, 1 Kings vii. 2, x. 17, and xiv.
26–28.

9. ἀνακαλύψουσιν] in the Heb., the verb of which comes
later, and is represented by εἴδοσαν. It may be simply repeated from
ver. 8; but it is suspicious that three words, πύλας, ἐκλεκτοὺς, ἀνακα-
λύψουσιν, each unwarranted by the Hebrew, are found rightly used
just above at this point. It looks as if the ’s or a ’s
eye had repeatedly strayed backward at some stage in the history of
the text, or the lines been disordered. οἴκων, just below, may be a
fourth instance.

τὰ τὰ κρυπτὰ] Probably a paraphrase, to suit ἀνακαλύψουσιν, for ‘the
’: ἄκρας expresses ‘the ’ with an added but appropriate
touch ; on οἴκων see the last note.

καὶ ὅτι ἀπέστρεψαν] With the insertion of ὅτι, and the altered sense,
cf. xxxvii. 8, 9, with the variants.

ἀρχαίας] Instead of ‘lower,’ apparently from ver. 11 ; the ‘old
’ is more generally supposed to be a distinct one, perhaps the
same as Siloam. See note on vii. 3.

11. οὐκ ἐνεβλέψατε εἰς τὸν ἀπ’ ἀρχῆς ποιήσαντι] Cf. xxxvii. 26, with
its context ; also xliii. 7, xlv. 16, c

12. ξύρησιν] In token of mourning.

13. αὐτοὶ δὲ] Probably ABBREV for ABBREV ‘behold,’ with verb ἐποιήσαντο
’ to complete construction.

λέγοντες] Omitted by B.

Φάγωμεν καὶ πίωμεν] Quoted, I Cor. xv. 32. Their rejoicing was
unreal, not to be justified.

14. ταῦτα. . . ἐν τοῖς ὠσὶν] Cf. chap. v. 9, where Lxx. varies simi-
larly from Heb.

15. This onslaught on Shebna is of a peculiarly personal character
for Isaiah. Shebna is supposed to be (a) the same person who appears,
ch. xxxvi. foll., in the presumably lower office of ‘scribe’ or secretary :
ὁ) a foreigner and upstart ; for his ’s name is not mentioned, the
name is said to be Aramaic, and ’s derision of his newly-hewn
sepulchre is thus explained.

παστοφόριον] Heb. ‘steward,’ perhaps more strictly an ‘administrator’
(from the Assyrian?) or a ‘counselor.’ The Heb. word is not
elsewhere found applied to a person : a kindred word is used of ’
treasuries, Exod. i. II, 1 Kings ix. 19, 2 Chron. viii. 4., c.; whence
probably the Lxx.’s rendering. It is hardly likely that they read ’)
or (Nehem. xiii. 7–9, xii. 44).

ταμίαν] Cf. the Ἑλληνοταμίας Thuc. I. 96. Shebna may have com-
bined two offices. Delitzsch considers that this officer (Heb. ‘which
is over the ’ cf. I Kings xviii. 3) was the highest in the kingdom,
and compares him to the ‘Mayors of the ’ who came to over-
shadow the Merovingian puppet-kings.

A reads γραμματέα (-ταία), apparently from xxxvi. 3, c,; and
Theodoret (II. 1022) quotes it so.

16. ‘What dost thou here,’ i.e. what business? and ‘what hast.
’ what rights? Heb. has ‘whom hast ’ meaning probably,
what relatives or belongings? Notice the reiterated emphasis on
here.'

ἐποίησας. . . ἔγραψας] Heb. has participles, used in a kind of descrip-
tive sarcasm, and with 3rd pers. pronouns.

σκηνὴν] Α ‘habitation,’ as the context shows. For this use see

 
Euripides, Hecuba 1289, δεσποτῶν δ’ ὑμᾶς χρεὼν σκηναῖς πελάζειν, and
Ion 806, φροῦδος (Humane: ὅς ἱράς.

17. ἐκβαλσῖ καὶ ἐκτρίψα ἄνδρα] ἄνδρα] Heb. is rather difficult: ‘will hurl
thee with a hurling (i.e. violently), ’ or, ‘...as a man (of might).
Lxx. takes refuge in paraphrase, for this and the next clause.

ἀφελεῖ τὴν σπλήν σου] Heb. ‘will seize thee with a seizing,’
clutch thee tightly ; or perhaps, ‘wrap thee up ’ as a condemned
criminal. So Kay: cf. Esth. vii. 8.

καὶ τὸν my σου τὸν ἔνδοξον] Heb. ‘will roll thee, rolling in a
roll, like a ’ In the two preceding phrases we have had the root
word twice, with the letter ABBREV prominent : here we have the root three
times ; the word is one used of coiling or wrapping a turban.

ἔνδξον] Corresponds in place to ‘like a ’ ABBREV cf. xxix. 3
according to Scholz, Lxx. read ABBREV

18, 19 Lxx. continues to paraphrase, with considerable alteration
of syntax.

οἰκονομίας] This word is said to occur only here in mm. Cf. Luke
XVi. 3, ἀφαιρεῖται τὴν οἰκονομμίαν ἀπ’ ἐμοῦ. St Paul uses it Of his position
as a minister of the Word (1 Cor. ix. 17, Eph. iii. 2, Coloss. i. 25). Cf.
ἐπισκοπήν. PS. cix. 8.

20. παῖδα] παῖς and δοῦλος are both frequently used to translate
 ABBREV see e.g. xlii. 19.

21. καὶ τὸ κράτος] So ℵAQ 24 26 41 51 87 91 97 106 301 309
κατὰ κράτος, Β c., is probably a corruption.

καὶ τοῖς ἐνοικοῦσιν ἐν Ἰούδᾳ] Heb. ‘and to the house of Judah ’: but
QΓ 301 omit τοῖς ἐνοικοῦσιν, and Α* the whole clause.

22. From this verse, as given by A, QΓ 24 198 306 omit all after
ἀντιλέγων, Β admitting the last clause, in the form καὶ κλείσει καὶ οὐκ
ἔστιν ὁ ἀνοίγων. Field and Ceriani agree in approving the text as
given by Q, with which the Syro-hexaplar agrees: thinking that the
fuller reading, which duplicates the reading of Q in verbal accordance
with Aq. Theod. Symm. and with the Hebrew, is Hexaplaric. (See
Vol. 1. Introd. p. 31.) Β's last clause is pretty clearly inconsistent with
the rest of its reading, and points to some confusion or inadvertence
on the part of the scribe, who seems to have had both readings before
him. ℵ has been repeatedly corrected: its original text agrees very
nearly with the Heb. A combines, practically, the readings of Q and
of ℵ*. The evidence of the Syro-hexaplar, and the intrinsic character
of ’s text, a terse paraphrase, makes it almost certain that the view of
Field and Ceriani is right. ’s view, that the sentence as given
by Q is an “Unrichtige Erklarung des F Folgenden,” seems not to
due account of the textual problem of the LXX.)

The Lucianic Mss. show further variants, some reading καὶ οὐδεὶς·
κλείσει for κ. οὐκ ἔσται ὁ ἀποκλείσων.

It seems as though the quotation in Rev. iii. 7 were not made from
the Lxx. at all.

23. στήσω] Β and Qmg have στηλῶ. The present Heb. word (occurs
again, ver. 25, ἐστηριγμένος) is represented by στῆσαι in Gen. xxxi. 25
and στῆσαι στήλην occurs in 45 and 48 of the same chapter. Both the
verbs are used to represent different Heb., ABBREV ABBREV but στῆλω is rare,
occurring in 2 Sam. i. 19, and the A text of Judg. xviii. 16, 17, 1 Sam.
xvii. 16: ἱστάναι being common in Genesis (xvii. 2 c.) and Exod.
(viii. 20) c

στήσω is therefore supported here by usage as well as attestation ;
στηλῶ may have come from one of the later versions.

ἄρχοντα] Explanatory of Heb. ‘nail’ or ‘peg.’ ABBREV for ABBREV has
been suggested as ’s reading.)

24. ἔσται πεποιθὼς] The explanatory method prevails through
this verse, and to some extent in ver. 25 also. On ἀπὸ μικροῦ ἕως
μεγάλου see above, on ver. 5.

ἐπικρεμάμενα] The usual sense is rather ‘overhang’ than ‘hang upon.’

25. The difficulty in this verse is well known, whether it is to be
taken as returning to the subject of Shebna, or foretelling the turn of
Eliakim to fall also. On the whole, probably the latter : for

(a) In this case, ver. 24 to some extent leads up to ver. 25.

ὁ) To-apply the simile of the peg ﬁrst to Eliakim, then to
Shebna, would be strange.

(c) To return for one verse to 8., without naming him, seems
unnatural.

(d) Eliakim may have been personally faulty, and his relatives
also, for anything that is said.

Lowth, Gesenius, Ewald, and W. E. Barnes refer the verse, how-
ever, to Shebna: Delitzsch, Cheyne, Skinner, to Eliakim; also Kay,
who endeavours to avoid the last objection.

πεσεῖται καὶ ἀφαιρεθήσεται] Β inverts these verbs, and adds καὶ
ἐξολεθρευθήσεται, which by Q mg appears to come from Theodotion.

RAQ 24 26 41 49 87 91 106 198 228 233 301 306 309 reject the addition.
ἡ δόξα] Heb. Massa, ‘burden,’ xiii. I, c. LXX. may have simply
explained it in the light of ver. 24, ἔνδοξος. See, however, on ix. 1
xiv. 25 κῦδος). If ABBREV is not used in this sense, moreover, other
words from the root are : see Gen. iv. 7, Job xx. 6. See also note on
x. 16 τιμὴν).

XXIII. 1. Καρχηδόνος] Heb. ‘of ’ In ii. 16, q.v., Lxx.
has πλοῖα θαλάσσης, cf. P. B. rendering of Ps. xlviii. 7. In 1x. 9, lxvi.

19, the historical books, Jonah i., Jerem. x. 9 and Ezek. xxvii. 25, the
name is transliterated, Θαρσεῖς. But here and in Ezek. xxvii. 12
xxxviii. 13, LXX. renders by Καρχηδών, Καρχηδόνιοι. Authorities
generally agree that Tarshish is Tartessus, in Spain. (See Herod. 1.
163, IV. 152, 192 ; the meaning of ἀκήρατον is unfortunately doubtful in
W. 152.) Kay refers to Humboldt, Cosmos, 11. pp. 167, 413. It might
be thought that the 1.101. tradition was entitled to carry weight, and
the importance of Carthage (though this is a double-edged argument)
in commerce tallies with that which the Bible attributes to Tarshish.
But from Ezek. xxvii. it appears that Lxx. speak without certainty on
the point; in Isaiah we have such an anachronism as τὰ διαφανῆ
Λακωνικά, iii. 16, and such a guess as Περσῶν, xlix. 12. Cf. Καππαδοκία
for Caphtor, Deut. ii. 23, Amos ix. 7. (In Song of Sol. v. 13, where
Lxx. has the usual Θαρσεῖς, it is generally supposed that ABBREV is not
a proper name, but stands for some gem, perhaps topaz.) As against
the claims of Carthage, moreover, is the date of its foundation, which
is not placed earlier than the ninth century B.C., so that it could not
have been the Tarshish of ’s day, to say nothing of Gen. x. 4.
The implied distance of the voyage is also, if anything, in favour of
Spain. The phrase ‘Ships of Tarshish,’ it is thought, like ‘Indiamen,
is sometimes used in a general sense for ‘sea-going ’ See
further on ver. 6.

καὶ οὐκέτι ἔρχονται] Lxx. omits ‘so that there is no house,’ ABBREV 
lit. ‘from being a ’ cf. xvii. 1, xxv. 2. The Heb. word may have
been overlooked before man, or possibly read as a negative ABBREV or
 ABBREV in which case the D of the next word would properly be
superfluous.

The rest of the verse differs in clause-division and in other ways.

Κητιαίων] B's spelling, Κιτιαίων, is better. It is agreed that Heb.
Chittim is Cyprus (Citium, a Phoenician trading-port on the S. side of
the island).

According to the Heb., the ships, on arrival at Cyprus, or before
touching there, learn the news of a disaster to Tyre: which is variously
explained as its overthrow by N ebuchadnezzar, or an earlier siege by
Shalmaneser or by Sennacherib, who appears to have ravaged Phoe-
nicia so that the king of Zidon ﬂed to Cyprus (cf. ver. 12). See
Josephus, Antiq. 1x. 14. 2.

ἦκται αἰχμάλωτος] Heb. ‘it is ’; this verb, ABBREV sometimes
means ‘is led captive’: so xxxviii. 12, ‘is carried away.’ Cf. note on
xvn. 3.

2. τίνι] Lxx. read ABBREV ‘to whom ABBREV for ABBREV ‘to ‘end of ver. 1.

ὄμοιοι γεγόνασιν] Heb. ABBREV imper. from ABBREV = ABBREV ‘be silent,
taken as indic. from nm ‘resemble.’

At the end of the verse Lxx. have omitted ‘replenished thee,’
syntax being changed in consequence of these differences. ’

νήσῳ] Heb. ’ℵ; freq. in plur., in chap. xl.—xlvi., also in xi.
xxiv. 15. In the plur. it is said to be used of ‘habitable ’
‘coasts.’ and many render it ‘country’ or ‘coast-land’ in the singular,
as here and xx. 6. I cannot see any real distinction of sense in the
way that the sing. and plur. are used. There seems at least to be, in
general, an implication that the lands are detached, separate, and
maritime ; and as LXX. regularly renders by νῆσος, I have not departed
from the old translation ‘isle,’ ‘isles.’ So Vulg. ’nsula, ’nsulae.
That ‘coast-lands’ should be included is only in accordance with
ancient habits of speech and thought, not yet entirely extinct.

3. μεταβόλων] This word occurs above and below, to render wno,
participle meaning ‘trader,’ or with different pointing, noun meaning
(trading) ‘porfits,' ‘gain,’ or perhaps ‘trading-port,’ ‘mart.’ Here the
Heb. is ’, supposed to mean the Nile, while the regular word for
‘Nile’ is omitted between ‘harvest’ and ‘revenue,’ which are conse-
quently joined in the Greek ; εἰσφερομένου, except for syntax, and
English ‘income,’ render the Heb. noun almost literally.

4. αἰσχύνθητι, Σιδὼν] Not spoken by the sea, in the Heb.

ἢ ἰσχὺς] 50 Vulg. and A.V.; but most moderns render ‘stronghold’
here and in ver. I4, as well as in ver. 11.

οὐδὲ ὕψωσα] So practically all interpreters, applying the negative
to this clause also, though not expressed in Heb. It is tempting,
however, to render the Heb., as Cocceius (quoted by Alexander) did
and make this clause affirmative: ‘I nourished not sons, 1 brought up
’; implying their woeful fate as expressed in ver. 12.

5. ὅταν δὲ. . . Αἰγύπτῳ] So Vulg., and prob. rightly ; R.V. similarly.
There is probably no reference to the ‘report concerning ’ in
the days of the Exodus. Egypt and Tyre here dread a common foe.

6. It is said that Tyre, when attacked by Alexander, sent refugees
to Carthage : so Diod. Sic. XVII. Ι ; which may perhaps have induced
the LXX. rendering of Τarshish (see on ver. 1). Strangely enough,
Herodotus, I. 163—165, makes Arganthonius, king of Tartessus,
the Phocaeans to settle in his land, when threatened by the Persians
and eventually they did abandon their city, but, he being dead, went
elsewhere.

7. ὕβρις] Abstract, for Heb. fern. adj. ‘jubilant.

πρὶν ἢ παραδοθῆναι αὐτήν ;] Heb. from days of old is her antiquity,

 
the words for ‘of ’ and ‘antiquity’ being from the same root ABBREV 
which is used to denote ‘the ’ and adverbially in the sense
‘before.’ Hence πρὶν ἤ: while παραδοθῆναι is another favourite stop-
gap word with LXX.; see again Vol. ι. Introd. p. 50: and cf. xxv. 5, 7
xxxiii. ι, 6, xxxviii. I 3, xlvii. 3. Here it may be a guess, founded on
the notion of handing down from antiquity: or, perhaps, not. read
inf. of ABBREV for nnmp, and possibly no for ABBREV ; this latter however is
not necessary, see Ps. cxxix. 6.

8. μὴ ἧσσον ἐστὶν] The letters nnmn out of the word ABBREV 
‘the crown-giver’ would give almost exactly the meaning of the
Greek, and ἦ οὐκ ἰσχύει may be a duplicate; cf. ver. ιι, and l. 2. The
rest of the verse is closely rendered, except for the omission of
‘traﬁickers.’

9. παραλῦσαι] Perhaps reading nSn (in causal sense) ‘weaken’
for ABBREV ’ ‘violate.

10. ἐργάζου] Le. ABBREV ‘labour at,’ for ABBREV ‘pass through’ or ‘over’.

καὶ Heb. ‘as the Nile, daughter of Tarshish;
there is no girdle any ’ The difference between present Heb.
and mat. is not very great in point of letters, if we assume that the
Lxx. read their text as, literally, ‘for indeed, the daughter of Tarshish,
there are no ships from thence any ’ This would give ABBREV for
 ABBREV ‘as the ’ ABBREV after ABBREV (same letters repeated in different
order) and nm for mu ‘girdle.’ nxm (f.) might be expected for nm,
but the latter might not be impossible, at any rate in the ’s
mind. The total of the differences may be shown as follows:
 
 ABBREV nm PR ’nn ABBREV ABBREV ABBREV [Present Heb. text] 
 ABBREV ABBREV ABBREV [Conjecture of 
 what Lxx. took text to be.]

(Scholz classes καὶ γὰρ. . . Καρχηδόνος as an insertion of the Lxx.,
and ‘as the ’ Vulg. quasi flumen, as an insertion of Heb.)

It may be noticed, but apparently throws no light on the matter,
that οὐκέτι ἔρχονται occurs also in ver. ι, referring to πλοῖα : there we
have nun, and here ABBREV The true text is probably, however, ἔρχεται
here: ἔρχονται (A 26 41 51 301) may come from ver. I : the combina-
tion of Mss. is unusual.

11. οὐκέτι ἰσχύει] The verb is explanatory of ‘stretched ’ cf.
Deut. vii. 19, c., and esp. Numb. xi. 23, Μὴ χεὶρ Κυρίου οὐκ ἐξαρκέσας
The coincidence with A.V. of the previous verse is nothing more : the
order of words shows this, and there is no reason why Lxx. should
have taken me (otherwise accounted for in the previous note) as
‘strength.

The negative in the Greek is a characteristic guess from the
supposed context.

ἡ παροξύνουσα] See on v. 24.

περὶ Χανάαν] Probably rightly rendered, and so R.V. ‘A Cana-
’ often came to mean ‘a trader,’ as in ver. 8 above, where Lxx.
omits it. Though ‘Canaan’ was the ’ name for their own
land, it seems not to be certainly used elsewhere in Ο.Τ. in this
restricted sense: see, however, the LXX. of Josh. v. 1 ; while in
Matt. xv. 22 the γυνὴ Χαναναία comes from τὰ μέρη Τύρου καὶ Σιδῶνος.

τὴν ἰσχύν] See on ver. 4.

12. Σιὼν] So ℵΑΒ a Q 24 26 49 87 91 106 198 (228*) 233 239 301
306 (309 not marg.). With this attestation, it seems to be the true
Lxx. text, that is to say an error in reading by the translator, or at
any rate a very early scribe. Β* and the Luc. Mss. generally agree
with the later versions in reading Σιδῶνος. As the difference in Greek
includes the presence or not of the genitive termination, it is reasonable
to suppose that the mistake was made in reading from the Heb., the
phrase ‘daughter of ’ being familiar. Lxx. omit ‘virgin.’ Yet,
as Kay points out, the original Heb. phrase might have conveyed an
alarming suggestion.

ἐὰν ἀπέλθῃς εἰς ητιεὶμ] As actually happened, see above on ver. 1.

13. The LXX. have shortened, and attempted to simplify this verse,
which is very obscure in Heb. The addition οὐδὲ ἐκεῖ. . . ὅτι in RA
(24 26 49) 87 97 106 228 309 must be simply a repetition from ver. 12
in A the words form a complete line. The sense of Heb. seems to be,
‘the Chaldaeans, with all their power, have fallen before Assyria.
(What better fate can you expect ?)

14. The refrain comes in from ver. 1. ὀχύρωμα is prob. correct,
see on over. 4.

15—18 The seventy years of ’s eclipse correspond with
time of ’s captivity ; not specified in Isaiah, but see Jerem. xxv.
9, 11. If the duration of the Babylonian empire, roughly 606—536 B. C.,
be considered, it is mainly ‘the days of one king ’—N ebuchadnezzar.
He ﬁlls its stage : after him is nothing but a downhill course.

15. καταλειφθήσεται] Same Gr. and Heb. word as in xvii. 10.

ὡς χρόνος ἀνθρώπου] Heb. ‘as the days of one ’ It looks as
though ἅνθρωπος had been used almost like τις, to render ‘one,’ and
the second ὡς χρόνος added by some one who did not understand this.
Ἄνθρωπος is somewhat similarly used for ’slt, in the sense of ‘each,
e.g. xiii. 14; see also Bp ’s note on its use in St ’s
Gospel, in Biblical Essays, 111. p. 134.

With the phrase, cf. xvi. 14.

ἑβδομήκοντα ἕτη] Α* omits ἔτη, possibly by inadvertence: in the
next verse Β* omits it, but inserts the article.

ὡς ᾆσμα πόρνης] ᾆσμα πόρνῃ] It seems clear that some familiar song, or type of
song, is referred to, at any rate in the Heb. : sung not by the harlot,
but to her or of her ; in fact, the words appear to follow in ver. 16. and
remind us of Horace, Od. I. xxv.

16. πόλις] Lxx. have altered the syntax of the Heb. with regard
to this word. It is true that ℵ cb B ab read πόλεις, and so the 2nd ed.
of the Camb. manual O.T. in Greek: but MSS. are hardly decisive as
to ει and ι : ῥεμβεύω, if equivalent to ῥέμβομαι, is more probably in-
transitive; and Tyconius, p. 46, has accipe citharam, vagulare,
’w’tas, c. πόλις also agrees with Heb. text in its actual wording,
while πόλεις would differ in number; though this is probably of little
weight.

εἰς τὸ ἀρχαῖον] Probably ‘to her ancient ’ the neuter adj.
being a natural mode of expression: ἀπὸ τοῦ ἀρχαίου, Herod. IV. 117.
is rather ﬂ’erent. Heb. has ‘to her ’ the special meaning which
carries on the ﬁgure being clear from Deut. xxiii. 18, Hos. ii. 14.
viii. 9, ἃς. Lxx. is probably euphemistic. (The mercantile use of
ἀρχαῖον=᾿principal,’ as in Aristoph. Cloud: 1156, does not seem to
have point here.)

It is however possible that Lxx. connected the word with INN,
which Theodotion renders by ἀρχαῖον in Jerem. v. 15, parallel to
ἀπ αἰῶνος.

17. καὶ ἔσται ἐμπόριον] Explains the Heb., doubtless rightly. The
‘song ’ prepares the way for the metaphor in the original.

B, with Theodotion, adds at the end of the verse ἐπὶ πρόσωπον τῆς
γῆς; Hexaplaric and the Luc. MSS. insert πάσης.

18. The verse is a puzzling one in the original, and has hardly
been fully explained. In some way the restored Tyre is to be dedi-
cated to the Lord; her commerce is to help the way of religion, or
profit those who help it; her fits are not to be idly stored up and
meet the fate of destruction without having served some useful purpose.

Lxx. treat with some freedom, omitting ‘nor stored ’ and the
substantive verb ‘shall ’) in the next clause, thus altering the
syntax. On the other hand, αὐτοῖς, πᾶσα, and καὶ πιεῖν καὶ... are
inserted: as well as the ﬁnal ἔναντι Κυρίου in all MSS. except, appa-
rently, A*

ἐμπλησθῆναι] Heb. ABBREV ‘to satiety'; πιεῖν apparently supplied
as the natural complement; cf. the mistake in xxix. 8.

συμβολὴν μνημόσυνον] The Heb. is obscure. The former word in
Heb. means ‘coverings’ (xxviii. 20) but is difficult, and likely to be
confused. μνημόσυνον must be an attempt at ABBREV ‘stately’ R.V.,
usque ad zxetzzstatem Vulg. The Heb. word perhaps means ‘ancient’
(1 Chron. iv. 22, Dan. vii. 9, c.); but is not found elsewhere in
present supposed sense, or with this pointing.

XXIV.—XXVII. It is agreed by commentators that these
chapters form a connected section of the book. They deal with a
coming catastrophe for the ‘land’ or the ‘earth,’ judgment upon it,
but joy and salvation for the righteous.

Many modern authorities hold that the prophecy is not ’s,
assigning it to an unknown prophet: but opinions vary widely as to
the date, on this supposition. Ewald placed it in ’ reign,
529--522 B.C.; Driver, writing in 1893 or 1894, “in the early years
after the return of Israel. . . B.C. 536—c. 440”; and so
1890, after giving up ’s authorship. Cheyne, in 1870, and
apparently as late at any rate as 1886, before the fall of Babylon ; but
in 1895 brought it down to about—332 B.C.; which Prof. Skinner
and others seem inclined to favour. The late Prof. Davidson, in the
Temple Bible, “The date is post ” On the other hand, Prof.
W. E. Barnes, while not disturbing the modern ’ position as to
most most of the mainly disputed chapters, holds that xxiv.—xxvii. are
Isaiah, the occasion being “the great convulsion which attended the
invasion of Sennacherib.”

The view of Duhm, who refers these chapters, or most of them,
to about 130—105 B.C., defies all generally-held views as to
close of the Ο.Τ. Canon, and the production of the LXX. version
itself.

XXIV. 1. τὴν οἰκουμένην] Cf. xiii. 5, c. LXX. is Clearly ‘world’
or ‘earth.’ So Heb., according to Cheyne, and cf. ver. 4 : while Ges.,
Hitzig, Lowth, and Prof. W. E. Barnes, make it the ‘land,’ the Heb.
word in itself bearing either sense. Kay remarks on the frequency
with which the word occurs, and says, “The truth appears to be this.
The land of Israel was a miniature of the “ While the translator
lator or reader is bound to consider the apparent intention of the LXX.,
their authority on the point counts for little.

ἀνακαλύψει] my for my ‘overturneth’ (so Scholz).

2. ὁ λαὸς] Is there an earlier use of λαὸς ‘lay’) in antithesis to
‘priest’ than the LXX.? (Cf. Hos. iv. 9, Levit. xvi. 24, c.)

ᾇ όΦιλα] The sentence is turned round in the Greek ; but a para-
phrase was almost a necessity. Cf. l. l.

3. φθορᾷ φθαρήσεται, πρσν. Wm] Heb. has the verb
strengthened by repetition in infin. abs., a common idiom.

τὸ γὰρ στόμα] ‘Mouth’ is not in Heb., but Lxx. use the familiar
phrase: so also in xxv. 8, while omitting it in x1. 5. Cf. lviii. 14
Micah iv. 4 : not elsewhere.

4. ή οἰκουμένη] Here corresponds more accurately to Heb. ABBREV 
‘the (inhabited) ’

5. ήνόμησεν] Heb. ‘is become ’ or ‘profane.’ Cf. ἄνομος
in ix. [7, x. 6, mi. 6, ἃς.

παρέβησαν] παρήλθοσαν ℵΒ, παρῆλθον Luc. MSS.

διαθήκην not. have no third verb in the verse διασ κέδασαν
from Aquila, acc. to Q mg, inserted by ℵ 41 87 91 97 228 309).

For the ‘everlasting ’ cf. e.g. Gen. ix. 16, Ps. lxxxix. 34
35, 49, and chap. lv. 3. For the idea of these verses, Ps. xi. 3 (mm.
differs), how. 3, ἐτάκη γῆ καὶ πάντες οἵ κατοικοῦντες αὐτήν, lxxxii. 5
σαλευθήσονται πάντα τὰ θεμέλια τῆς γῆς.

6. ἡμάρτοσαν] Nearly right, according to modems, who construe
‘bear their guilt' (Del., Kay) or ‘are found guilty' (R.V.).

πτωχοὶ ἔσονται] Probably ‘ read for ABBREV are ’ i.e. either
‘parched' as with thirst, or scorched ’ (Del.).

8. πέπανται] Repeated instead of a parallel verb.

αὐθαδία καὶ πλάτος ἀσεβεῖν] Heb. ‘the uproar of the ’
αὐθαδία is perhaps ABBREV ‘wanton pride' for ABBREV ‘noise’ ; ἀσεβῶν may
be, as in xxv. 5, ABBREV read here for ABBREV see on v. 14. καὶ πλοῦτος
is not represented in the Heb., but appears to render ABBREV ‘multitude,
with an implication of power, in xvi. I4, and, forming this very Greek
phrase, in xxix. 5; whence it may have come, ’ else may be a
duplicate attempt at γῆν in the sense of ‘strength’ or new in that of
‘noise,’ resembling ABBREV .

(Scholz gives the second clause, ’rw’t ’tu: laetantium in
Vulg., as an addition (Zusatz) to Heb., implying at least that it is not
represented in Lxx. This I am unable to understand.)

9. ἠσχύνθησαν] ABBREV (so Scholz) or ABBREV read for ABBREV ‘with
a song

10 The syntax differs: Lxx. applies ‘every’ to ‘city’ instead of
‘house,’ and omits ‘of wasteness' (tohu)

11. πανταχῇ] More general than Heb. ‘in the places ’
i.e. the streets, or the ﬁelds outside the city.

The two latter clauses of the verse are merged by Lxx. in one : or

 
if B, with 22 23 24 36 48 51 62 87 90 93 97 109 144 147 228 305, is right
in omitting τῆς γῆς, the later clause is omitted entirely. This is probable,
as the array of cursives against RAQ is unusually strong, though
not including 26 106 or 301. In this case πέπαυται may represent a
misreading of may as may (so Govett),

12. The syntax varies in the former clause: in the latter only a
general resemblanceis preserved: ἀπολοῦνται, though brought to the
end of the verse, may represent MM, the participle may be ABBREV for
 ABBREV gate, and οἶκοι suggests ABBREV for ABBREV ‘is smitten.

13. πάντα] Prob. 53 read for ABBREV ’ or ‘for,’ or else for
ma, ‘thus.’ ‘In the ’ is omitted before ‘earth’ : cf. xix. 3, 4, ἃς.
50 below, ver. 18.

ἑόν τις καλαμήσηται] Heb. ‘as the beating ’ Cf. xvii. 6.
word, in various senses, seems to be a favourite with Isaiah.

The apodosis in the Greek is perhaps due to the use of 3, as in
ver. 2, for both members of a comparison, and the parallel words
‘beating,’ ‘gleaning’ are represented by the same Greek verb, αὐτοὺς
being supplied in accordance with this rendering.

καὶ ἐὰν] To be taken as separate particles.

14. βοήσονται] Β and Luc. MSS. have βοῇ φωνήσουσιν. It
is difficult to say which reading is intrinsically preferable. These
words are elsewhere confused in MSS., as xxxiii. 7, Judith xvi. II (where
see note in Variorum Apocrypha).

Vol δὲ καταλειφθέντες ἐπὶ τῆς γῆς] Probably an explanation, intended to
be in accordance with the figure of the preceding verse. Cf. xiii. 12, 14.
and again xvii. 6, 9, for the idea, which is specially familiar in Isaiah.

πραχθήσεται] Heb. ‘they shall cry aloud (from). . . ' Lxx. have
either misread or guessed : τὸ ὕδωρ is also inserted, as if ABBREV had been
read for οὐ, ‘from the ’ πραχθήσεται perhaps from reading ABBREV 
from ABBREV or some form from ABBREV instead of ABBREV ).

15. The verse has been recast, and ABBREV ‘in the lights,’ omitted,
almost certainly owing to confusion with ABBREV ἐν τοῖς νήσοις, following.
Some,.as Lowth, have wished to read DMD in both places : but he was
misled by the two MSS., 22 and 93, which with their Lucianic text, and
Hexaplaric additions, naturally influenced him by their points of
special resemblance, in many places, to the Heb., as compared with
other Greek MSS. which he knew.

16. πτερύγων] So Heb., literally. See xi. 12.

τέρατα] Heb. ‘songs’: Lxx. may be a paraphrase, due to mis-
understanding : or perhaps, for ABBREV they read news, rendered τέρατα
in Exod. vii. 3, c.

Ἐλπὶς] Heb. ‘glory’ or ‘honour.' LXX. may have fallen back on
ἐλπὶς as a favourite word in a difficulty : or taken ‘33, by misreading,
from the root may (rib: is sometimes rendered by ἐλπὶς, esp. with
a preposition, as xxxii. 9, Zeph. ii. 15 ; but.the letters are hardly near
enough to make this seem probable).

Oὐαὶ τοῖς ἀθετοῦσιν] Lxx. omit the repeated phrase, ‘Wasting for
’ perhaps considering it implied in the interjection. The Luc. MSS.,
with 62 147, have it, and Q mg with *, in the τὸ μυστήριόν μου ἐμοί
(twice); cf. Vulg.'s rendering secretum mum mihi: and mac. and
Theod. Dan. ii. 18. This interpretation is favoured by Prof. W. E.
Barnes, but almost alone among modems. For α'θετέω. see on xxi. 2
it is here repeated, as Scholz notices, twice only as against ﬁve times
in Heb. τὸν νόμον is an insertion of LXX. ; cf. Zeph. iii. 4, where a form
from 133 also occurs, rendered by Lxx. καταφρονηταί. The resem-
blances of Zeph. ii., iii. to this part, among others, of the Book of
Isaiah are noteworthy. Cf. also ἀσύνθετος, Jer. iii. 7—11.

17. Heb. words are unmistakeably marked
by sound-resemblances ; pahad, pahath, pah. With this and part of
the following verse, Jer. xlviii. (LXX. xxxi.) 43, 44a are almost identical:
see on chap. xv.

18. θυπίδες. . . γῆς] Cf. Gen. vii. 11, Psalm xviii. 15, lxxviii. 23.

19. LXX. has only two of these emphasized phrases to three of the
Heb., which gives the ideas of (a) cracking and showing rents,
ὁ) bursting open, (6) swaying and falling: completed in ver. 20.
(More applicable, surely, to the ‘earth’ than the ‘land.’)

20. ὀπωροφυλάκιον] Cf. i. 8, same word, Heb. and Gk. Some
construe it ‘hammock’ rather than ‘hut.’ Probably the structure
consisted of a rude awning over comer-poles; such a thing as a gale
would whirl contemptuously away.

κατίσχυσεν] Heb. ‘is heavy,’ 133, cf. Ps. xxxviii. 4. The idea in
not. more resembles Ps. lxv. 3, where omit ‘my’ of RB. Version:
Heb. is there ABBREV LXX. ὑπερηδυνάμωσαν.

The order of clauses in B follows the Heb., whereas in NAQ it
differs, the Heb. clauses being arranged as follows: the verbs of a
and b come ﬁrst, then the comparisons: then clause d, and lastly c,
with a γὰρ which seems less natural in ’s order. Fourteen cursives
support RAQ in the former, and twenty-four in the latter part of the
verse.

21. τοῦ οὐρανοῦ] Heb. ‘of the height in the ’ Cf. Eph. vi.
12, ἐν τοῖς ἐπουρανίοις. Lxx. omits ‘in the ’ and the corre-
sponding ‘on the earth' (or, ‘ground’).

22. NAQ again vary from the Heb. order, with modification of
syntax; B retains it, with insertion of συναγωγὴν αὐτῆς; συναγωγὴν
corresponds to the Heb. noun after its kindred verb: but αὐτῆς is
awkward, γῆς being the only noun to which it can refer. RAQ are
supported by 41 49 87 91 97 106 195 228 301 306 309 (26 partly).

23. τακήσεται] Heb. ‘shall blush': parallel to ‘be ashamed' in
i. 29, where LXX. does not distinguish. Here Scholz, following
Schleusner, suggests that LXX. read man (from ABBREV instead of
man. Or more probably their rendering depends on their mistake in
the following words, as πεσεῖται seems to do: else we might conjecture
that they read than (xxix. 22).

πλίνθος] Heb. ‘the moon,' ABBREV also, with one change of pointing,
 ABBREV has this meaning of ‘brick’: both senses from the root meaning
‘white.’ From this the whole divergence of the verse seems to
arise.

τεῖχος] Reading non ‘sun’ as ABBREV ‘wall.’ These words for
‘sun’ and ‘moon’ are poetic in tone; they are rightly rendered by
LXX. in xxx. 26.

The correct rendering of Heb., from Symmachus, appears as a
duplicate in ℵ*Q mg, most Luc. MSS. (exc. 22) and 87 91 109 305 309.

ὅτι] Heb. ‘3, probably rightly rendered here: means either ‘for,’
‘that,’ or ‘when.’

XXV. I. Θεός μου] Β omits μου, and LXX. generally omit ‘thou’ (art).

ἀρχαίαν] Rightly interpreted: Heb. literally ‘from ’ (of time
or place).

ἀληθινήν· γένοιτο] Heb. has two kindred words, ‘truth,’ true.
LXX. translates the ﬁrst rightly, except that it is rather to be taken as
subst. than adj., while the second they took to be the familiar asse.
‘ ‘verily,’ ‘Amen’; so Vulg., but Heb. text points it differently
here.

Κύριε] Not in Heb., but B is alone or nearly so in omitting it. It
is frequently inserted in this and the following chapter.

2. τοῦ πεσεῖν] Paraphrase of Heb. ‘ruin.’ B inserts μὴ, some
scribe having taken it as an explanation of ὀχυράς.

τῶν ἀσεβῶν] Heb. ‘strangers,’ often used in a bad sense: a “general
term for the enemies of ’s people," Delitzsch says. It is not the
same word as in Ps. xviii. 44, 45 (Lowth thought LXX. had read ABBREV 
for ABBREV ; cf. Deut. xvii. 13, ἀσεβήσει, and xviii. 20, 22).

πόλις] Α, with ℵ cb, actually reads πόλεις; this variation is of little
importance in itself, see on xxiii. 16; but it is possible that εἷς has
dropped out after πόλις : ℵ ca inserts it.

LXX. have apparently omitted the preposition before ‘city,’ τὸ
θεμέλια corresponding to ‘castle’ in the order. In the Heb. the prepos.
has the same force as in xvii. l, xxiii. I.

3. ὁ πτωχὸς] Reading ABBREV ‘poor’ for ABBREV ‘strong’ (Scholz).
ἀδικουμένην] Here and in ver. 4 the Lxx. have chosen to use a
passive participle, probably misled by their view of the context. This
Heb. verb is not passively used, but Lxx., with no vowel-pointing to
guide them, may not have known this. They generally render it with
active sense, or by such a word as ὑπερήφανος ; see xiii. H, xxix. 5.

εὐλογήσουσίν σε] The verb is repeated, instead of the Heb.
parallel.

4. βοηθὸς] The Lxx. seem to have been confused here. The
word for ‘stronghold.' ABBREV occurring twice, seems to have been mis-
read, ﬁrst as ABBREV ‘city,’ and then as ABBREV ‘help.’ ταπεινῇ is right;
πασῇ may be due to reading it again as ABBREV before the ﬁrst ABBREV .

The total effect of LXX.'s misreadings would thus be ABBREV ‘1) 535
for ABBREV ABBREV ABBREV .

ἀπὸ ἀνθρώπων πονηρόν] It may be supposed that up to this point
the Greek corresponds sufficiently well with Heb. Here divergence
begins again LXX. Lxx. probably reading ABBREV ‘from strangers,' see ver.
2, instead of ABBREV ‘from the storm.’

ῥύσῃ αὐτοὺς] Probably ABBREV ‘shadow,' guessed or read as some part
of ABBREV ‘deliver': perhaps Hiphil impf. ABBREV with D from the beginning
of the next word possibly read as 3 pl. pronoun object-termination.

σκέπη] Either repeated from previous clause, or a duplicate
rendering of ABBREV but in the latter case it stands for two different
words in the verse.

διψώντων] This, and διψῶντες in ver. 5, appear to stand for Heb.
‘heat,' ‘drought.

καὶ πνεῦμα] Heb. has not ‘amd,’ but ABBREV ‘for.’ The word translated
‘blast’ is the ordinary word for ‘spirit’ or ‘breath’ : and with ἀδικου-
μένων, as in ver. 3, Lxx. have given a different turn to the meaning.

εὐλογήσουσίν σε] Repeated by a slip from ver. 3 after ἀδικουμένων
Β omits, but it is found in RAQW 24 26 36 48 49 87 91 97 106 228 309.

5. ὥς ἄνθρωποι] Again is difficult to reconcile with Heb.; ABBREV 
from the end of previous verse may have been read as ABBREV and
ὀλιγόψυχοι suggests ABBREV which may have been the ABBREV attempt to
read ABBREV It would, however, be generally followed by ABBREV in this
sense : see Exod. vi. 9. (Or if ἄνθρωποι were an addition of LXX., ABBREV 
might have been read as ABBREV and ABBREV as ABBREV ‘deﬁcient’ or ABBREV 
‘failing."

ἐν Σιὼν] Heb. here differs from ‘Zion’ in pointing, and means
‘a parched ’: Lxx. renders it Σιὼν also in xxxii. 2, its only other
occurrence. Words from the same root occur, xiii. 21, xxxiv. 14
‘desert creatures,' and Job xxiv. 19 ‘drought.

οἷς ἡμᾶς παρέδωκας] Assuming that ἀπὸ ἀνθ. ἀσεβῶν represents
either ABBREV or ABBREV we have about six Heb. words to account for,
and this clause bears no perceptible resemblance to any of them.
LXX., after being in difficulties for some time, fall back on their
favourite παραδίδωμι; cf. xxiii. 7. Their MSS. may have been illegible
at this point ; but it will be noticed that passages with the same words
recurring constantly are apt to reduce them to helplessness.

6. Lxx. again shortens considerably; and though the translator
appears confused by repetitions in the Heb., the possibility of inten-
tional shortening must not be entirely overlooked.

ἐπὶ το ὅρος] Either the force of acc. with prep. is lost, =‘they
shall go to this mountain to drink. . .' See on ii. 10.

7. χρίσονται μύρον] The two preceding phrases read like a short-
ening of the rest of ver. 6: yet it looks as if the translator had
somehow extracted what he took for ABBREV ABBREV from ABBREV ABBREV 
‘a feast of ’ εὐφροσύνην, above, may be nniw for one of the,
similar words ABBREV ABBREV

ἡ μὰρ βουλή] Heb. ‘the covering that ’ apparently: the
preceding clause, παράδος πάντα ταῦτα, being another case of παρα-
δίδωμι used to cover the ’s perplexity. With the Greek
compare xxviii. 8, equally puzzling. The Heb. word is obscure, and
belongs to a difficult group (see on xxii. 8) ; the noun or verb is found
in xxix. IO, xxx. I, 22 : in xxx. ι, Lxx. has συνθήκας, and some authori-
ties (Lowth, Gesenius) have assigned it the sense of libation attending
a treaty or covenant. Here, at any rate, the Lxx. are obviously
labouring amid difficulties, and may be merely guessing.

8. κατέπιεν ὅ Θάνατος ἰσχύσας] Except for ABBREV ver. 7 and 8 in Heb.
begin with the same word, ABBREV Heb. points it as active, the object
being ‘Death.' So Aq., Symm., Vulgate.

In 1 Cor. xv. 54, St Paul quotes the verse, in the words of Theo-
’s version, κατεπόθη ὁ θάνατος εἷς νῖκος, and couples it with a
quotation of Hosea xiii. 14, which is on the whole nearer to Lxx. than
to Heb., though νῖκος is apparently substituted for δίκη (Heb. ABBREV

LXX.'s rendering of ABBREV by ἰσχύσας is not altogether without
warrant: mt: is used as a title of God in 1 Sam. xv. 29, where they
perhaps mistook it for ABBREV ‘the Strength (of ’ A.V., or ‘Splen-
dour.' There LXX. translate differently, while in ι Chron. xxix. II

 
νίκη is used, ἰσχὺς following as a rendering of ABBREV The root-meaning
appears to be ‘lustre,' ‘brightness'; and hence its use for ‘victory,’
‘glory.’ The idiomatic meaning of the present phrase, is however,
according to most modems, ‘for ’: cf. xxviii. 28, xxxiv. to; in
sempilernum, Vulg.

πόλιν] Inserted by Lxx. to suit the contrast, according to their
rendering: cf. xxx. 18.

ἀφεῖλεν] Perhaps the second verb has taken the place also of the
ﬁrst; where ἐξαλείψει (as in Rev. vii. 17, xxi. 4) would be more
accurate.

στόμα] See on xxiv. 3.

9. ἠλπίζομεν] The words καὶ σώσει οὗτος Κύριος, ὑπεμείναμεν
αὐτῷ, which follow in some MSS., are a Hexaplaric addition from
Theodotion (and Symmachus). though found in B and several cursives.
They are omitted by ℵAQΓ 26 49 87 91 106 198 301 309: so also
Irenaeus (lat.) iv. 9. 2, reads, “in quem speravimus, et exsultavimus in
salute ” See Introd. to O T. 417, and Field, Herapla,
Vol. ll. ad lac. (Vol. 1. Introd. p. 26.)

10. ἀνάπαυσιν δόσει] Heb. is intrans. ‘rest’: this rendering, as
Lowth pointed out, would require not man but nun. Perhaps Heb.
has stronger sense, ‘alight,’ ‘swoop down ; cf. xxviii. 2, xxx. 30.

ἡ ωαβῖτις] See on xv. 1.

πατοῦσιν] πατῶσιν Α, by error of transcription.

ἅλωνα] Heb. ‘straw’: probably ’s licence.

ἐν ἁμάξαις] So Vulg. in plaustro. Heb. mmn ABBREV ‘in the water
of madmenah,' i.e. prob. ‘of the ’ Lowth considered that
Lxx. Vulg. and Pesh. read nan-m, ‘a ’ and ma, as the Heb.
marg., against ABBREV of Heb. text, supporting this by an ingenious
reference to the middle name in the verse, Josh. xv. 3 I (Madmannah)
and xix. 5 (Beth-marcaboth). Perhaps, however, ABBREV ABBREV is as
probably what Lxx. read.

Madmen was the name of a town of Moab, Jer. xlviii. 2: and it
may be referred to here, either directly, or with a play on words, for
which mathben ‘straw') prepares the way.

11. ἐταπείνωσεν τοῦ ἀπολέσαι] Heb. ‘the swimmer. . . to swim.
’vS ’tvn, for which Lxx. perhaps read ABBREV ABBREV ‘brought low
to ’; but there is some further confusion in the verse, ‘in the
’ being omitted, as frequently, xix. 3, c.: καὶ αὐτὸς· may be an
attempt to render the repeated verb idiomatically, but is hardly in the
usual manner of the Lxx.

The meaning of the original is not free from difficulty.

XXVI. 1. λέγοντες] Not in Heb., and omitted by ℵ*B: a
natural addition, and sometimes in disagreement with the syntax,
according to the Heb.: cf. vii. 2, 5.

ὀχυρὰ] Β and some cursives ἰσχυρά: the converse in xxvii. 3
MSS. often vary between the two words, as in Zeph. i. 16.

σωτήριον] Α common form in LXX.: the neut. plural is not un-
common in class. Greek, and the sing. appears to be used in Aesch.
Eumen. 701. B omits ἡμῖν, and many MSS. read ἡμῶν. In Heb. the
pron. belongs to previous clause.

Θήσει] The subject is left unexpressed, a common practice in Heb.,
but less adapted to the Greek language.

περίτειχος] The primary meaning of Heb. is ‘strength,’ but the
sense is correctly given: it is more probably an outer wall than a
moat: προτείχισμα is used in Lam. ii. 8; antemurale, Vulg.

2. εἰσελθάτω] Heb. has its regular idiom, with copula, ‘and...
shall come ’ Cf. Ps. xxiv. 7, 9, cxviii. 19, 20, Rev. xxii. 14.

φυλάσσων δικαιοσύνην] Made parallel to the next clause: Heb.
simply ‘ α a righteous ’

3. Heb. ‘Α A steadfast mind thou keepest in peace, peace': ‘mind
and ‘keepest’ having an apparent play on words with ‘Rock’ in ver. 4.
LXX. apply the verse to the nation, and have altered the syntax,
taking ‘mind,’ ABBREV in the same sense as ‘keepest,’ ABBREV (diff. word
from that in ver. 2), and rendering both as participles, though with
diff. verbs. εἰρήνην is repeated in Q mg, from Aq., Theod.; and Luc.
MSS. interpret correctly by adding τελείαν.

4. ἤλπισαν] Β and Luc. Mss. prefix ἐλπίδι (a Hexaplar addition
from Theod.), due to taking ‘is secure,' or ‘trusteth,’ at end of ver. 3
as inf. absol., strengthening the following verb, which they have taken
as 3rd pers. plur. perf., instead of 2 pers. plur. imper. (only diff. one
vowel-point) QV 24 26 41 49 87 91 97 228 309 read ἠλπίσαμεν.

The Lxx. here show their fondness for ἐλπίς, see note on xxiv. 16
which is used for this root, xxxii. 9, cf. Judg. xviii. 7 (9), 27, esp. ’s
text, and Zeph. ii. 15 ‘carelessly,’ A.V. The Heb. word is not the
same as in xxv. 9, and is better rendered by πεποιθὼς εἶ, xxxvi. 4.

With this verse cf. Ps. xxxi. 23, 24 (Phil. iv. 7).

ὁ Θεὸς ὁ μέγας] Heb. ‘for in lab Jahveh is a Rock. . . ' LXX. have
an evident repugnance to the metaphor of the Rock, applied to God,
and constantly omit or paraphrase it: see xvii. IO, xxx. 29, xliv. 8
Ps. xviii. 2 (=2 Sam. xxii. 2), xxxi. 3, lxi. 2, lxii. 2, 6, Habak. i. 12
Deut. xxxii. 5, 15, 18, 30,31, 37. It is even omitted in xxxii. 2, though
not in xxxi. 9.

5. mm. keeps 2nd pers. throughout the verse, and shortens the
latter part.

κατήγαγεσ. . . καταβαλεῖς. . . κατάξεις] Cf. lxiii. 3, 6, and Aesch. Agata.
1410,
 
 ἀπέδικες, ἀπέταμες, ἀπόπολις δ’ ἔσει, 
 
and 1553,
 
 κάππεσε, κάτθανε, καὶ καταθάψομεν.

6. Shortened in Lxx. by omission of repeated ‘feet' and ‘steps.’

On πραέων, ταπεινῶν, see Hatch's Essays in Bibl. Greek, 11. pp.
74—76 the ﬁnal statement, however, goes rather far. See also
Village Sermons, 1. p. 9.

7. The syntax is varied by LXX., εὐθεῖα ἐγένετο giving a more de-
cided turn to the sense, though substantially right.

καὶ παρεσκευασμένη] These words are placed here, against Heb.
order, by ℵ 1 vid AQ 24 26 41 49 87 97 106 198 228 233 301 306 309.
B c. place them last in the verse, corresponding to Heb.

8. The words are identical in meaning, except for the insertion of
ἦ: but the syntax continues to differ (see below).

Cf. Ps. cxix. 3o, 35, 44, 55 62.

9. έπιθυμεῖ ἢ ψυχὴ] The Heb. has this phrase at the end of ver. 8
and again, with change of order, at the beginning of 9. Lxx. have it
only once, and omit ‘thee,’ which with ἡμῶν and the order of words,
shows that it is the end of ver. 8 which is represented in the Greek.

ὁρθρίζα] Prob. the best word obtainable to render the Heb., which
means ‘to do (anything) ’ Lxx. omit ‘within ’ same phrase
as one of two meaning ‘in the ’ so frequently omitted: see on
xix. 3, c

διότι Φῶς τὰ προστάγματα] Heb. ‘for when thy judgments. . . ' Lxx.
may have read ABBREV ‘as a light' for ABBREV ‘when’: the 3 being left
untranslated, or ὡς dropping out before φῶς. It is, however, possible
that it is a guess, or reminiscence from such passages as Ps. xix. 8
cxix. 105, Prov. vi. 23.

The following verb is in imperat., instead of 3rd pers. plur. impf.

10. πέπανται] Heb. ‘Let...be ’ Lxx. may have taken
the verb ABBREV not from pn, but from nan, used of the day declining,
Judg. xix. 9 ; or possibly from nu, Hophal in Lam. v. 5, where Lxx.
have ἀνεπαύθημεν.

οὗ μὴ μάθῃ] ℵ*B prefix πᾶι· ὃς, altering the sense : but ℵ c AQ and
most cursives (not 106, acc. to Holmes and Parsons) as well as Syrohex.,
omit the words, which are not in Heb.; though 53 might have
been read in duplicate as ABBREV but it looks like a scribe's would-be

 
improvement, taking the form of many pronouncements of the Law
(Lev. xviii. 29, c.)

The syntax again differs from Heb., and there are further dis-
crepancies. ἀλήθειαν apparently corresponds to ‘uprightness,’ which
is here not ABBREV but a word used in xxx. 10 ; lvii. 2 is closely akin, and
the passages should be compared in Lxx.: note ἀρθήτω, ἦρται (perhaps
some form from rm read for ABBREV and in that case a duplicate here).

ὁ ἀσεβὴς seems to stand in the place of the verb ABBREV ‘will deal
unjustly.’

11. ᾔδεισαν, γνόντες] Heb. has same word, meaning ‘see’ (i. 1
xxx. IO, c.) rather than ‘know.’

λήμψεται, ἀπαίδευτον] These words are added by Lxx., giving a
new colour to the sentence. ’s suggestion, apparently, is that
they read ppm δι’ ἀπαιδευσίαν, Hosea vii. 16) after ABBREV ‘people.

Cf. Aesch. Agam. 180, καὶ παρ’ ἄκοντας ἦλθε σωφρονεῖν. Also the
conclusion of the passage quoted below, on ver. 13.

12. ὁ θεὸς] Added here by Lxx.; cf. ver. 13, where Β* omits
Κύριε ὁ θεὸς ἡμῶν.

πάντα. ἀπέδωκας ἡμῖν] Heb. ‘hast wrought all our works for ’
LXX.'s rendering erhaps comes from the use of the noun correspond-
ing to the verb 175 here used, to mean ‘wages,’ ‘reward’ of work.
See xl. Io, xlix. 4, lxii. 11 ; cf. Levit. xix. 13.

13. Lxx. has again different syntax, altering the sense consider-
ably: 2 pers. sing. imperat. for 3rd pers. plur. perf., of verb, and
‘lords’ rendered as a vocative. ’

κτῆσαι] The Heb. verb is connected with Baal ‘lord’). Cf. the
very different rendering in lxii. 5. The converse of this verse may be
seen in iii. 18 ; but the verb, both in Heb. and Gr., is different.

ἄλλσ οὐκ οἴδαμεν] Heb. has ‘only by ’: ἄλλον may represent
 ABBREV only, in the sense of ‘separate’: οὐκ may be ‘13 read as 52. We
are then left with οἴδαμεν, τὸ ὄνομά σου ὀνομάζομεν, to represent ABBREV 
Ἴων). The noun is obvious, but which of the two verbs does ABBREV 
stand for? As the verb and noun in Heb. are not kindred, and as the
order of words is generally followed by LXX., there is a presumption
that οἴδαμεν stands for it, and ὀνομάζομεν is a supplement in the Creek.
The meaning of the Heb. verb is not οἶδα but μιμνήσκω, ‘remember.
‘call to ’: but LXX. may have read it as ABBREV (Piel), ‘recognise,’
‘acknowledge.

With ver. 13, 14, there should be compared Aesch. Again. 168 foll.,
which represents an idea as near to ’s as a devout heathen
warrior could compass:

14. ζωὴν οὐ μὴ ἴδωσιν] Heb. simply ‘shall not live.’ The Greek
seems to combine the two ideas found in Ps. xxxiv. 8 and in xxxvi. 9.

ἰατροὶ] Heb. Rephaim: see on xiv. 9. Here rendered by most
‘shades,’ but referred by some (esp. Prof. W. E. Barnes) to the old
inhabitants of the land, “once greatly feared, but extinct in Isaiah’s
day.” Ver. ι8, 19 may be thought to favour this idea; on the other
hand xiv. 9 and Ps. lxxxviii. 1O are against it.

LXX., with their mistaken rendering of the word, have proceeded
to take ‘ rise’ as causal : ℵ* however seems to have read ἀναστήσονται.

ἐπήγαγες] Generally with τὴν χεῖρα, to render Heb. ABBREV ‘ visit,’
‘set over’: so xxiv. 21, &c.; but cf. x. 12.

πᾶν ἄρσιν] Heb. ‘all their memory’: or, ‘every memorial.’ Two
meanings are assigned to the root (or roots) ABBREV (a) to remember,
call to mind: (b) to be a male.

15. πρόσθη...κακὰ] Heb. ‘ thou hast added to the nation ’ (twice).
The insertion of κακὰ by the LXX. may be due to a misreading of ABBREV 
which does not appear in the Greek otherwise: or it may be due to
interpretation, implying a meaning as in chap. xv. 9, ‘more,’ lit.
‘additions’ ; possibly also in Ps. cxx. 3.

The rest of the verse is shortened by the omission of ‘thou’ hast
enlarged all the borders’ supplied, doubtless from a later version, in
V 109 305 (* Q mg). τοῖς ἐνδόξοις seems to correspond to the verb ‘ hast
gotten thee glory.’

Scholz, however, thinks ἐνδόξοις represents ABBREV ‘princes’ for ABBREV 
‘ borders’: and the resemblance is certainly close. There seem to be
traces of a duplicate rendering in the text.

16. ἐμνήσην] Heb. 3rd per. plur.: the sense here is not far from
the Heb. verb, which is more properly ‘inquired for’: ABBREV usual
meaning ‘visit.’

ἐν θλίψει μικρᾷ] The previous θλίψει was correct for Heb. ABBREV 
Here Heb. has ‘they poured out’ ABBREV which might be similarly
translated, taking it from ABBREV ‘ be in distress,’ though it is not impos-

 
sible that LXX. read ABBREV again. μικρᾷ stands in the corresponding
place to ABBREV ‘a ’: perhaps reading 29511, translated ἀδύνατος·
in Joel iii. 10, and cf. the transposition in xiv. 12: or possibly ABBREV 
‘failure.

17. τῷ ἀγαπητῷ σου] Nothing appears in the Heb. text to correspond
to these words.

18. διὸ, τὸν Φόβον σου] Heb. (ver. 17) ‘at thy ’: lit.
‘from thy ’ often used in connection with fear: cf. ii. 10, 19, and
Psalm lxxvi. 7.

καὶ ἐτέκομεν. πνεῦμα σωτηρίας σου ἐποιήσαμεν] If we place the stop
after πνεῦμα, the sentence resembles the Heb. more nearly, as accented 7
and interpreted. Grabe supplied οὐ to the Greek text, which is other-
wise in direct contradiction to the Hebrew: and if we suppose that
σωτηρίας οὐ ποίησομεν was the original LXX., we have only the re-
peated ς, the ε, and change of ο to a, which would follow as a matter
of course, to explain, as probable corruptions.

πεσοῦνται] The Heb. word here, and its causal form at the end of
the next verse (rendered intrans., πεσεῖται) are taken by some commen-
tators of coming and bringing to the birth. It is not so used elsewhere
in the Bible, but similar uses of corresponding words are found (see
Prof. ’s note ad lac.) in various languages: English ‘drop'
perhaps the Greek use of ἔρση (Horn. 0d. IX. 222) and δρόσος in Aesch.
A am. 141.

οἱ ἐνοικοῦντες] Β perfixes πάντες, which is a likely addition, but,
were it genuine, might suggest ABBREV read for ΑΒΒREV.

19. The answer, reversing the gloomy forebodings.

ἐγερθήσονται. . . μνημείοις] Α paraphrase: cf. Matth. xxvii. 52, John
v. 28, 29, xi. 38, 44, Rev. xx. 13.

ἴαμα] Heb. word means (a) light, ὁ) joy, and (c) herbs, as in
2 Kings iv. 39. It might be that LXX. combined these into the notion
of ‘healing.’ Prof. Cheyne, however ’tz’ca (critica Biblica, 1., p. 33),
suggests the reading 011318, comparing lviii. 8, Jer. xxx. (Lxx. xxxvii.)
17, where Lxx. have ἰάματα, ἴαμα, for ABBREV we may add Jer. viii. 22
ϊασθς.

The effect of the dew (Deut. xxxii. 2), of the lights (James i. 17), is
like that of the breath from the four winds, Ezek. xxxvii. 9.

ἀσεβῶν] ἀσεβῶν] Heb. Rephaim, as ver. 14 ; possibly Lxx. here read ABBREV .

πεσεῖαι] See above, on ver. 18.

20. Matt. vi. 6 recalls both this passage and 2 Kings iv. 33. Ter-
tullian quotes this verse, Resurr. Cam. 21 : “Populus meus, introito in
cellas promas quantulum, donec ira mea praetereat.’

μικρὸν ὅσον ὅσον] The expression ὅσον ὅσον is rare: it occurs in
Heb. x. 37, possibly a reference to this passage: see Bp ’s
note in his Comm. on the Epistle. It is also found, AristOph. Vespae
213, ὅσον ὅσον στίλην, and in the Anthology οὐδ’ ὅσον ὅσσον, Philet.
ap. Stobaeus, 1. 104, 12). l t may be compared with such Latin forms
as ’sqm’s, utut, and with such phrases as ὅσον οὖν, θαυμαστὸν ὅσον,
τυτθὸν. . .ὅσσον ἄπωθεν, Theocr. l. 145, βαιὸν ὅσον παραβάς, Anth. P. 12.
227. Clem. Rom. (Ep. i. 50) combines this passage in quotation with
Ezek. xxxvii. 12. Vulg. has here modicum ad momentum: in Heb. x.
37, modicum ’quantulum.

21. ἁγίου] If not a paraphrase, perhaps mpon read for ABBREV .

<αἶμα> Α reads στόμα, apparently an inadvertence due to
niscences of passages such as v. 14, Numb. xvi. 30 (cf. Rev. xii. 16).
A is also alone in adding ἦ γῆ after κατακαλύψει, and ℵ* has ἐπ’ αὐτῆς·
at the end of the verse.

XXVII. Though hitherto in this section there has been little
specific mention of the surrounding nations, it is evident that they are
symbolically referred to here. The questions are, how many creatures
are spoken of, and, according to the number, which nations they
represent. If one, it is most likely Egypt : if two, Assyria and Egypt:
if three, Assyria-Babylon (Leviathan under two aspects), and Egypt.
From the LXX. it would perhaps be thought that only one was spoken
of: but the Hebrew suggests two, at any rate, and this idea is
strengthened by a comparison of Ezek., esp. xvii. and xxxi., and by
the consideration of ’s position between two greater powers.
Then Ezek. xxiii. tends to show that Babylon may be regarded as a
renewed and modified form of the Assyrian power, and the double
description of Leviathan is thus accounted for. Delitzsch explains
the ‘ﬂeeing’ or ‘ﬂeet’ serpent as emblematic of Nineveh on the
“arrowy ” and the ‘coiled’ or ‘crooked’ of Babylon on the
winding Euphrates.

The dragon, for Egypt, is referred to in li. 9, cf. Ezek. xxix. 3
xxxii. 2; and Ps. lxxiv. 13, 14, where, however, the separation of
‘leviathan ’ and the dragon is not so clear, if intended.

1. ἁγίαν] LXX., acc. to Scholz, read amp for mopn, ‘hard,’
‘stern.’ Cf. viii. 12.

τὸν δράκοντα] ℵ as well as Q mg and some Luc. 1458., with 93 109
305, have the Hexaplaric addition τὸν ἐν τῇ θαλάσσῃ, from Aq. or Symm.

2. ἐπιθύμημα] Reading as do some Heb. MSS., ABBREV ‘desire’ for
sun ‘wine’ (foaming): καλός preceding looks like a duplicate of
more general meaning.

ἐξάρχειν] Probably ‘to begin a song,’ as this word is frequently
used of music, almost ‘to prelude’: generally with acc. of the song,
but also absolutely, as Pind. Nam. 11. 40, ἁδυμελεῖ δ’ ἐξάρχετε φωνᾷ.

3. πολιορκουμένη] Perhaps another interpretation of verb ‘guard,’
or read as from a kindred word. πόλις, which takes the place of the
Divine Name, may be a guess, and πόλις ἰσχυρὰ a duplicate.

μάτην] Perhaps ABBREV ‘in vain’ read for ABBREV ‘ every moment.’

ἁλώσεται] Corresponds in place to ‘hurt,’ but with the voice
changed : ‘night’ and ‘day’ are separated in their clauses, and
πεσεῖται looks like a guess, the root ‘I will keep’ having the confusing
letters ABBREV again.

τεῖχος] Belongs in the Heb. to the next verse, being obviously
 ABBREV for ABBREV ‘heat’ (of anger, &c.): cf. xxiv. 23, whence perhaps
πεσεῖται. Some authorities have approved the reading here of LXX.,
making it the vineyard that speaks, ‘I have (there is to me) no wall,’
τεῖχος οὐκ ἔστιν.

4. ἥ οὐκ ἐπελάβετο αὐτῆς] Heb. has only ‘to me,’ see previous
note, so that this clause is practically an addition of LΧΧ. The whole
passage is exceedingly obscure, and the translator, not unnaturally, in
difﬁculties.,

φυλάσσειν] ABBREV ‘to watch’ for ABBREV ‘briers’: καλάμην is sufﬁciently 
near to ‘thorns ’: ἐν ἀγρῷ is an addition on the part of LΧΧ.,
or perhaps a duplicate, based on a misreading of the following word
‘in battle,’ which διὰ τὴν πολεμίαν seems to represent.

ἠθέτηκα] Reading ‘I would march against it’ from ABBREV ‘rebel,’
constructed with ABBREV cf. i. 2: instead of ABBREV .

κατακέκαυμαι] This seems to correspond with ‘I would burn
it’: the preceding words, τοίνυν...συνέταξεν must therefore be an
intrusion.

Cf. Lam. ii. 17, Dan. iv. 35 (Theod. 32), Ps. cxv. 3, cxxxv. 6.

5. βοήσονται...ἐν αὐτῇ] LΧΧ. still diﬁ’ers from Heb., where nothing
corresponding to these words occurs. Heb. ‘Or else let him take
hold of me,’ suggests that the words from ver. 4, reading for ἣ, ἢ (οὐκ) ἐπελάβετο αὐτῆς, belong here. (For ἣ, Luc. MSS. vary between ὃς and ὅ.)

ποιήσωμεν εἰρήνην] Repeated in ℵAQ and most MSS., with Heb.:
but not in B, 62. Kay points out the correspondence with xxvi. 12.

6. τέκνα] According to the order, this corresponds to ABBREV ‘ shall
take root’: prob. LΧΧ. took it as a noun, overlooking θ, and
interpregid.

8. μαχόμενος] Heb. has a curious form, which is by some thought
to be a reduplication of the word seak, a measure: hence, ‘by

 
measure-measure,’ i.e. in moderation, or, in exact measure. Others
render, ‘by affrighting her,' or ‘driving her forth.’

Scholz considers that not. read, by a mistake of sound, mm for
memo: cf. Habak. ii. 7; he further gets an equivalent for ὀνειδίζων
from the ﬁnal n and a supposed repetition of w: from the beginning of
the next word. This however seems scarcely satisfactory: perhaps
Lxx. thought of one of the difficult words on, ABBREV xi. IO, lix. 19, with
which they were hardly able to deal.

ἐξαποστελῶ] Heb. ‘by (or, when) sending her ’: cf. xvi. 8.

οὗ σὺ ἦσθα. ὅ pansy] The syntax is altered, and ‘thou contendest
bears no apparent relation to οὐ σὺ ἦσθα. But ‘he driveth her away
is also, by some, rendered ‘he sigheth': and run, ABBREV ‘growl,’ ‘murmur.
‘meditate,’ is regularly rendered by μελετῶ, xxxviii. I4, lix. 3, 13
though with what exact meaning it is hard to say.

ἀνελεῖν αὐτοὺς πνεύματι Mani] Heb. ‘in the day of the east ’
LXX.'s clause seems a made-up attempt from the context, and end of
ver. 7. The east wind was strong (Ps. xlviii. 7, Ezek. xxvii. 26) and
blighting (Gen. xli. 6, Hosea xiii. 15) or sultry and patching (Jonah iv. 8).

9. ἦ εὐλογία. . . ὅταν άψέλωμαι] εὐλογία is a natural interpretation
of ‘fruit.’ St Paul combines part of this verse with lix. 19, in his
quotation, Rom. xi. 26.

θῶ] Α’s θῶ can scarcely be right; probably assimilated to ἀφέλωμαι,
unless θῶ σύνπαντας was the original Lxx. Heb. has 3rd pers.
sing. pronoun, which might have been mistaken for 3rd pl. of verb.
The rendering of the verse is periphrastic. For δένδρα and εἴδωλα, see
on xvii. 8.

κονίαν λεπτὴν] Cf. Hom. ll. xxm. 505
 
 οὐδέ τι πολλὴ 
 γίγνετ’ ἐπισσώτρων ἁρματροχιὴ κατόπισθεν 
 ἐν λεπτῇ κονίῃ. 
 
Αlso Soph. Antig. 256, λεπτὴ δ’, ἄγοι· φεύγοντος· ὡς, ἐπῆν κόνις.

ὅσπερ δρυμὸς] Prob. reading ABBREV ‘as a forest' for ABBREV ‘for the
’ beginning of ver. 9 in Heb. μακράν may be for ABBREV ‘apart,
‘separate,' but see below.

διακεκομμένα] The correspondence between Heb. and Lxx. is still
far from exact, and this word seems to be for 711183, though not
exactly in the order: either taking the word in its primary sense of
‘cut off' ’ (used of pruning or cropping, or possibly with some confusion
with ABBREV κατακεκομμένουσ).

10. τὸ κατοικούμενον and ποίμνιον might either of them render ma,
‘habitation,’ but more probably the former, as ποίμνιον recurs below,

 
and may be an insertion here: ἀνειμένον should be ABBREV and καταλελιμμένον
 ABBREV ; the second ποίμνιον is ABBREV ‘wilderness' in the sense
of pasture: εἷς βόσκημα seems to correspond to ‘shall ’ καὶ ἐκεῖ
ἀναπαύσονται agrees nearly with Heb., and after καὶ μετὰ χρόνον (?)
there is οὐκ ἔσται ἐν αὐτῇ πᾶν, answering fairly well to ABBREV taken as
passive or intrans., ‘shall be done ’ and χλωρὸν for mayo,
‘branches’: then with διὰ τὸ ξηρανθῆναι= ABBREV original and version
converge.

The words καὶ ἔσται πολὺν χρόνον remain unaccounted for, as
answering to ABBREV ‘a calf.

11. ἀπὸ Θέας] The words ‘of her boughs, they shall be broken
off' are omitted by Lxx. The present Creek is mmn ‘from ’
misread for mwm ‘set on ﬁre’: and δεῦτε is rm: ‘come ’
(masc.) for ABBREV acc. of pronoun, collective.

οὔ γὰρ λαός ἐστιν κ.τ.λ.] The reason for the punishment: cf. i. 3
v. 13, xxii. II, c. (Amos iii. 2).

12. συμφράξει] N reads συνταράξει, Cf. variation in x. 33. Heb.
‘shall beat ’ same word as ‘beaten ’ in xxviii. 27. Can συντινάξει
be the real word here? The idea is either of beating out
grain, as xxviii. 27, Judg. vi. II ; or of beating off fruit, esp. olives,
from the tree, xvii. 6, xxiv. 13, Deut. xxiv. 20.

(Cheyne supposes a double meaning in the word Shibboleth, cf.
Judg. xii. 6 : ‘ear of ’ and ‘channel.’)

‘Ρινοκορούρων] Usually spelt ‘Ρινοκόλουρα. The Alexandrian
translator naturally gives the Greek name for the ‘brook of
Εgypt.’

13. οἱ ἀπολόμενοι] Α reads ἀπὸ ἀνατολῶν, unsupported, and
probably the result of corruption: though ’Ipb for own: is hardly
beyond the limit of LXX.'s possible misreading.

A also reads, by a common mistake, προσκυνήσωσιν for σουσιν

XXVIII. The chapters xxviii.—xxxiii. are generally referred
the time of the main Assyrian crisis. Some consider xxviii. earlier
than the rest ; some suppose the ﬁrst few verses, dealing with Samaria,
to have been written before the fall of Samaria, and prefixed to the
later-written main body of the prophecy. Some deny that chap. xxxiii.
(and part of xxxii.) is Isaiah’s.

Many principal—each chapter except xxxii.—begin
the word nn, ‘woe’ or ‘Ah.’

1. τῷ στεφάνῳ. . . οἱ μισθωτοὶ. . . τὸ ἄνθος] The cams pandem- is
strongly marked in the Greek, the connection being even looser than
in the Heb.

μισθωτοὶ] Haw ‘hirelings’ read for ABBREV ‘drunkards.’ Cf. vii. 20.
The Ephraimites had a bad reputation for hard drinking: see
Hos. vii. 5, Joel i. 5, Amos iv. 1, vi. 6.

τὸ ἄνθος] mat. is near Heb., but omits ‘glorious’ or ‘beauty’:
δὲ supplies τὸ ὡραῖον.

κορυφῆς] Γ more literally κεφαλῆς.

τοῦ ὅρους] Heb. ‘valley’: but Lxx. were misled by the context
κορυφῆς), and possibly connected ABBREV with mu (cf. βούνων= ABBREV 
ix. [8).

ἄνευ οἴνου] Lxx., having lost the word ‘drunkards,’ interpreted in
an opposite sense, as though in the light of xxix. 9, Ii. 21.

2. ἰσκυρὸν καὶ σκληρὸν] The neuter accords with ’s
view: ‘something mighty and strong.’

ὅ θυμὸς Κυρίου] ὁ θυμὸς is an insertion, Greek hardly admitting
the vague expression of Heb. Κυρίου in itself may represent the Heb.
with 5, but the dat. would have been more absolutely literal. Lowth,
indeed, took ‘strong to ’ (some MSS. read ‘to ’) as
=exceeding strong, on the analogy of Gen. xxx. 8, Ps. xxxvi. 6, lxxx.
IO, Jonah iii. 3: but in these instances, it is Εl or Elohim that is used:
and dat. with 5 is used only in Jonah: while in Ii. 3, Gen. x. 9
Numb. xxiv. 6, Ps. civ. 16, it is improbable that the phrases ought to
be thus rendered.

ὥς χάλαζα κ.τ.λ.] Cf. xxv. 4, xxx. 30. Despite the order χάλαζα
appears to represent 113, and καταφερομένη ABBREV ‘rain-storm,’ 'inun.
dation': οὐκ ἔχουσα σκέπην stands as a paraphrase of ‘a tempest of
’ At the end of the verse Heb. ‘with ’ lit. ‘with
’ is rendered by ταῖς χερσίν, which by the converse error to xxvii.
3, is coupled with τοῖς ποσίν.

ποιήσει ἀνάπαυσιν] ’s ἀνάπαυμα avoids the triple ending in σιν
Heb. ‘casteth it ’: but the word is the causal of ‘lie ’
‘rest,’ ‘alight,’ and comparatively seldom conveys any suggestion of
violence: intrans. form in xxv. 10, where see note.

4. ἐπλίδος] Here and in ver. 5 prob. for ABBREV ‘beauty,’ ‘honour'
Cf. xxiv. 16.

δόξης] Q exchanges the place of δόξης and ἐλπίδος; Β reads ζωῆς
for δόξης.

ἄπ’ ἄκρου] Heb. is the same as above in ver. 1, κορυφῆς; and
ὑψηλοῦ for the fairly correct παχέως looks like positive carelessness.

πρόδρομος] The regular word for an early ﬁg. [Theophrastus,
De Cami: Plantarum, v. i. 5.]

πρὶν λαβεῖν] This goes a little beyond the Heb., the verb being

 
an addition for ’s sake, while πρὶν ἢ suggests ABBREV rather
than ABBREV

Θελήσει] This periphrasis rather weakens the sentence. Compare
with it μέλλει, below, ver. 24.

καταπιεῖν] Cf. xxv. 8: the regular rendering of ABBREV ‘swallow,’
though primarily only suitable in the case of liquids.

5. ὁ πλακεὶς] Heb. ‘and for a diadem ’: the word only elsewhere
used in Ezek. vii. 7, IO, where it is thought to mean ‘fate’ or ‘doom,’
viewed as a circle, cf. Shakespeare, King Lear, v. iii. 174, “The wheel
is come full circle: I am here'

6. καταλειφθήσονται] Repeating the word from καταληφθέντι in
ver. 5, while omitting ‘to him that sitteth.

κωλύων] In itself, apart from number, a possible translation for
Hiphil of ABBREV Lxx. however have omitted ‘war,’ and read ABBREV 
‘destroy’ (as a tempest) for W ‘gate’: unless ἀνελεῖν is a general
guess.

7. πεπλανημένοι] The original hand Of B reads πεπλημμελημένοι,
In Levit. v., vi., c. πλημμελεῖν translates ABBREV of a ‘trespass’ or
forteit-offering, the present word mama) being represented by ἀγνοέω.
and found in close conjunction with the other, as Levit. v. 19; cf.
ἀγνόημα, Gen. xliii. 12. In Ps. cxix. 67, ἐπλημμέλησα is used for JJW:
but in ver. 10 of the same Psalm, the causal is rendered by ἀπώσῃς
In the present passage, πλανάω is used in the rest of the verse; the
Heb. mainly alternating between two verbs, while Lxx. show unusual
variety. Either Greek verb is a possible rendering of the Heb.,
except that the perf. pass. of πλημμελέω seems out of place, and would
rather mean ‘sinned ’ as it does not appear to be used
deponently. There is, however, little in its favour here, except that
alteration would be more likely to be away from than towards it.

The words διὰ τὸ σίκερα κατεπόθησαν, Omitted by ℵΑQΓ 26 49 86
87 91 106 228 301 306 309 mainly Hesychian authorities, follow in ’
Β c. after ἱερ. καὶ προφ. ἐξέστησαν. They may, under the circum-
stances, be Hexaplaric, though not so recorded in Q mg; and Lxx.
must have inadvertently omitted them. Or else the omission was
made by the Hesychian Mss. original, in dealing with the passage.
In itself, ’s text seems preferable.

φάντασμα] So A alone: other MSS. φάσμα: the same variety of
reading in Job xx. 8. Either reading would seem to be ABBREV read
as ABBREV

8. This verse is as difficult to reconcile with the Heb. as any in
Isaiah. At the end of ver. 7, Lxx. seem to have omitted ABBREV as their

 
fullest text has six verbs to Heb's seven. ABBREV ‘decision' then
corresponds in place to ἀρά ; and LXX., if they did not mistake the
meaning, perhaps read .154), ‘a curse.' ABBREV might have been read
as ABBREV ‘shall eat.' (For ἀρὰ ἔδεται, cf. xxiv. 6.)

πλεονεξία may be due to a confusion of ABBREV ‘filth' with ABBREV ‘mire’
and ABBREV ‘greed’ Ps. cxix. 36. But this is hardly traceable.

ταύτην] Grabe read τρίτην, for which Holmes and Parsons exhibit
no MS. authority: it would represent Heb. ABBREV read for ’lL’W’,
‘tables.’

9. κακὰ] nm for run ‘knowledge.

The repeated ἀνηγγείλαμεν, ἀγγελίαν, for three different Heb. words
is in the LXX.'s balder manner: cf. ψεῦδος in ver. 15, πέπαυται in xxiv.
7, ὄνομα ὀνομάζομεν, xxvi. 13.

οἱ (bro-yank] Again the nominative appears, in loose connection.
The absence of case-terminations in Heb. is clearly the cause.

Verse 9 is now generally taken as the scornful question of ’s
hearers; and ver. 10 as their scoffing description of his message,
retorted in earnest upon them in ver. 13.

10. θλίψεν ἐπὶ θλίψιν κ.τ.λ.] Heb. has here and in ver. 13 a series
of peculiar reiterated monosyllables. LXX. differs considerably, having
clearly misread and misunderstood several words. θλίψις is ABBREV for ABBREV 
‘precept,’ ‘command’: προσδέχου probably ABBREV ‘line,’ ‘rule,’ taken for
(or at any rate from) mp ‘expect’: or else rips ‘receive,’ for ABBREV 
ἐλπὶς is ABBREV again, in the sense of mp: cf. ver. 17, and xviii. 1, 7.

ἔτι. . . ἔτι] Probably intended to render ABBREV . . . ABBREV ‘here...there’:
unless it be a corruption of ἐκεῖ, written εκι, as in ℵ*, xxii. 18, xxiii. 12
but this seems less likely.

11. Φαυλισμὸν] ABBREV ‘stammer,’ often means ‘mock’: cf. xxxiii.
19. ’s suggestion of τραυλισμόν here, and τετραυλισμένον
there, appears therefore unnecessary.

12. πεινῶντι] This verb is constantly used by mm. of ‘ωεαρινεσσ
as well as of hunger: see xl. 30, 31. So ‘starve' is used in the North of
England of suffering from cold as well as of hunger.

σύντριμμα] Heb. ‘refreshing.’ Perhaps Lxx. misread mum, and
took it from m: συγκλάσω, xlv. 2) instead of ABBREV The form nmm
does not occur, but the translator need not be supposed to have known
this. (The word ABBREV has various developments of meaning : see li. 4.
15 in Heb. ; but σύντριμμα cannot be said to come near any of them.)

13. κινδυν. καὶ συντριβήσονται] This is the order of NAQ and
about a dozen cursives, mainly Hesychian, beside the Luc. MSS.,
which read κινδυνεύσωσιν. Β has συντ. καὶ κινδυνεύσουσιν, in agree.

 
ment with Heb. order; though the meaning in Heb. is ‘be ’
not ‘venture.’

On the rest of the verse see above, on ver. 10. λόγιον makes the
utterance of the Lord more special and formal. προσδέχου is not
read here, except as a Hexaplaric addition (Q mg), the sense not being
felt to require a verb.

14. τεθλιμμένοι] Heb. ‘men of ’ 1135, which LXX. seem to
have read as from ABBREV again.

15. συνθήκας] Heb. word for ‘agreement’ generally means a
‘vision.’ “An—an éclaircissement; so as to be on a per-
fectly good understanding with ” (Kay). Ἅιδης as usual represents
sheol.

Lowth compares Lucan, Pizars. IX. 891, 897
 
 “Gens unica terras 
 Incolit. * * * * 
 Pax illis cum morte data est. Fiducia tanta est 
 Sanguinis.'

To which add Shakespeare, Rich. II. V. i. 20 (though the implica-
tion differs
 
 “I am sworn brother, sweet, 
 To grim Necessity, and he and I 
 Will keep a league till death.'

It may be noticed that LXX. here succeeds in rendering the Heb.
parallelism by a change of compound in the Greek.

φερομένη] Cf. ver. 2: Heb. has the word there rendered by
συρον.

ψεῦδος] Heb. has parallel words in the two clauses, see above on
ver. 9.

τὴν ἐλπίδα] Another Heb. word here; rendered πεποιθότες in
ver. 17, closely connected with that rendered ‘trust’ in xxx. 2, 3
πεποιθόσιν in ver. 3, perhaps merged in σκεπασθῆναι in ver. 2. Cf.
Joel iii. 16, A.V. ‘hope,’ where Lxx. φείσεται is due to taking the word
as though from ABBREV

16. Ἰδοὺ ἐγὼ κ.τ.λ.] Quoted, I Pet. ii. 6, and also in a compound
quotation with viii. 14, by St Paul, Rom. ix. 33. On the whole, both
quotations agree with Lxx., especially in the use of καταισχύνομαι at
the end of the verse, whereas Heb. has ABBREV ‘be in ’ Peter and
Paul both have τίθημι instead of ἐμβαλῶ or ἐμβάλλω, but this is a kind
of variant found among MSS. of the LXX., cf. e.g. xlix. 6 and Ii. 23, with
their variants. (It is sometimes suggested that Peter was acquainted
with ’s epistle.) There are, indeed, some parallel cases in Isaiah

 
to this discrepancy in the matter of verbs, (a) between MSS. of the
LXX. as xxxviii. 4 σώσω NAQ, ῥύσομαι Β, xxxiii. H, lxvi. 14
(b) between mat. and Heb., as iii. to, vii. 9.

Scholz suggests that Lxx. read τὴν for ὑπ’, which seems pro-
bable: Cheyne suggested, as to the Heb. text, a confusion of D and n,
i.e. ABBREV from ’m, with the sense, ‘shall not give ’: this he
thought Lxx. rendered freely. But it is difficult to see what is gained
by this supposition.

The force of ‘be in ’ is perhaps to be gathered from the use
Of a different word in xxxii. 4, xxxv. 4: ἀσθενούντων and ὀλιγόψυχοι
in LXX.

17. Arm] Heb. ‘line,’ cf. ver. 10, 13. Lxx. after this changes
the construction.

σταθμοὺς] As near as possible to Heb., ‘weighing’ lines, cf.
2 Kings xxi. 13 : the root being that of ‘shekel,’ the standard weight.

μάτην] Perhaps ABBREV for ABBREV ‘hail’ : cf. xxvii. 3. See below.

ὅτι οὗ μὴ προέλθῃ] B omits οὐ. It is on the face of it easiest to
regard this omission as a clerical error. On the other hand, the next
clause, beginning ver. 18, μὴ καὶ ἀφέλῃ, gives some support to B's text,
if it can be translated. The use of μή, in this case, appears to be
elliptic (Goodwin, Gr. Μ. and T. § 46, Note 4) cf. Plat. Gorgia:
462 E, μὴ ἀγροικότερον ἦ τὸ ἀληθὲς εἰπεῖν, or Aristotle, EM. Nic. Χ. ix.
6, ὁ δὲ λόγος καὶ ἡ διδαχὴ μή ποτ’ οὐκ ἐν ἅπασιν ἰσχύῃ. See also the
Textus Receptus of Rom. xi. 21. The difficulty is, that in these and
similar passages, the ellipse amounts in practice to a qualified and
cautious assertion, whereas here the assertion seems to be of full
strength : and μὴ καὶ ἀφέλῃ is not necessarily the same construction as
the previous clause. The Lxx. has certainly broken loose to some
extent from the Heb., and the construction is rather broken: and μὴ
καὶ ἀφέλῃ certainly seems to mean, ‘see lest it take ’ Either
then, ὅτι οὐ μὴ παρέλθῃ may explain ψεύδεα ‘ye who vainly trust in
a lying idea that the tempest will not pass over you, see that it take
not away...and (certainly) your hope will not ’ This involves
taking παρέλθῃ as practically equivalent to ἐπέλθῃ, which is not free
from objection, though see ver. 15, 19. The only other course,
apparently, is to take the words ὅτι οὐ μὴ. . . ἐμείνῃ as a simple
parenthesis: ‘for the tempest shall not pass you by: take heed lest
it even take away your covenant of death, and, &c.’ It is
possible, that if ὅτι οὐ μὴ is the true text, the scribe of B or ’s
predecessor might have dropped the οὐ, under the influence of the
following clause.

παρέλθῃ. . . καταιγὶς] καταιγὶς is probably mum read as a noun, or
confused with ABBREV ver. 15. παρέλθῃ seems to correspond to ABBREV 
‘hiding ’ akin to the verb which σκεπασθησόμεθα renders at the
end of ver. 15. The relation of meaning is not very obvious: but it
may be noted that the very nDD of the ‘Passover' is rendered in
Ex. xii. 13 σκεπάσω, and in ver. 23 of the same chapter παρελεύσεται.

18. ἀφέλῃ] Heb. verb is passive.

ἐλπὶς] Α slightly varied form of the word rendered συνθήκας in
ver. 15, and different from that rendered ἐλπίδα there, and also from
that so rendered in ver. 17.

19. ἐλπὶς πονηρά] Yet again ἐλπὶς has to be accounted for: this
time it would seem that Lxx. read run ABBREV or the like, for ’p’s
‘only ’

(Schola’s explanation, that ἐλπὶς is mm for rum, accounts less well
for the letters, except that it keeps the τ, and does not really furnish
any correspondence to the meaning of the Greek.)

μάθετε ἀκούειν] Heb. ‘to understand the ’ lit. hearing.
The syntax only is changed.

20. στενοχωρούμενοι] The Heb. of this verse is rather difficult.
and mac. have evidently failed to comprehend its drift. This first
word of the Greek may represent the Heb. ‘short,’ or possibly some
form from ABBREV or ABBREV may have been read. From ABBREV ‘bed,’ Lxx.
may have guessed or misread ABBREV ‘ﬁght’: the negative is very
likely the D at the beginning of the next word; δυνάμεθα is difficult.
nothing at all resembling the Heb. letters having this meaning, and in
the rest of the verse only συναχθῆναι, in a vague and general way, has
the same meaning as Heb. ABBREV but the sense of the clause, as pre-
sented, is quite different. ἀσθενοῦμεν may suggest that ABBREV from ABBREV 
‘faint,’ was read for ABBREV but this is too remote to be satisfactory.

21. ἀσεβῶν] translates ’m, which is the same word rendered
‘ravenous’ of the beasts in πονηρῶν). In 1 Chron. xiv. 1116.
Baal-perazim and Gibeon are mentioned togetherin an account of two
of ’s battles: in the parallel account, 2 Sam. v., Heb., though
not Lxx., has Geba : but the two places were only a few miles apart.

πικρίας ἔργον] So far the Heb. and Greek have tallied fairly well
πικρίας however differs, Heb. having ABBREV ‘strange’: this is not, perhaps,
beyond the LXX.'s limit of free translation, and there is the possibility
of their having read ABBREV ‘haughty’: see ’s note on xxv. 2. It
may also, however, occur on comparison of xiv. 9 ἐπικράνθη), that
πικρία may be due to some confusion with ABBREV earlier in the verse
which is not rendered impossible by the rendering θυμοῦ there, as

 
mu. has been found to render one Heb. word by two Greek ones, and
vice warm: θυμὸς in this very verse can hardly stand for the same
Heb. as θυμοῦ, unless the confusion in rendering goes beyond what is
suggested in this and the next note.

ὁ δὲ θυμὸς tank] It would seem that we have here duplicate render-
ings of the Heb. clause, ‘and to work his work—alien is his ’
(a) ó δὲ θυμὸς αὑτοῦ ἀλλοτρίως χρήσεται, and (b) καὶ ἦ πικρία σαπρία Β)
αὐτοῦ ἀλλοτρία, (That duplicate renderings do occur is admitted, and
that from various causes : most, perhaps, being Hexaplaric renderings
which have intruded into the text side by side with the true Lxx., but
others being traces of different recensions of the mat. itself; one of
which, in some cases, may have been used by Theodotion, notably
in Daniel, while the other, in the present state of our knowledge,
appears as the genuine LXX. See Vol. I. Introd. pp. 4, 5, 35.)
That the thrice-repeated ‘work’ of Heb. is represented only once
or twice will cause no surprise, after what we have seen of the LXX.'s
methods.

As to the Greek, ἀλλοτρίως (a) and ἀλλοτρία ὁ) evidently represent
 ABBREV ‘alien.’

For the rest, in (a) θυμὸς is probably mar read as man, from
 ABBREV ‘pass over,' ‘exceed,’ used of ‘anger,’ as in Gen. xlix. 7, μῆνις.
χρήσεται is either a colourless verb to complete the clause, or is ’
intended to represent a verbal form from ABBREV rightly read.

In (b) πικρία is perhaps due to the same misreading as θυμὸς in (a), as
 ABBREV (Job iii. 20) is rather too far off in letters to be a probable misreading.
’s σαπρία is difficult to account for, if more than the aberration of a
scribe : a misunderstanding of πικρία, a desperate attempt to get light
from Joe] ii. 20 or Job xxi. 25, 26, or a reading of ’nv, Joel i. 17, as a
noun, in place of ABBREV are alike unsatisfactory suggestions, and only
mentioned in the hope of attracting the notice of some one who may
perchance solve the enigma.

It is curious that in Eph. iv. 29, 31, πᾶς λόγος σαπρὸς and πᾶσα
πικρία stand at the head of successive injunctions : and from ’s
Commentary XXL, xxu. (printed in foam. Iourn. Studies, July,
1902), we might guess at some confusion based on Joel ii. 20 and
Isa. xxxvii. 29.

22. καὶ ὑμεῖς μὴ εὐφρανδάητε] ὑμεῖς, perhaps ABBREV (by error of
sound?) for ABBREV ‘now’ (so Scholz). εὐφρανθείητε, 1351711 or ABBREV for
 ABBREV ‘be scorners.’

συντετμημένα] The scribe of A wrote συντετελμημενα, apparently
confusing the word with the participle preceding.

This verse recalls x. 22, 23. The ‘destruction and decision' draws
nearer.

παρὰ] See on xxi. IO. Heb. nan; in ver. 29 it is um.

24. μέλλει. . . ἀροτριᾶν] So nearly all MSS., but B has ἀροτ ριάσει
which would appear to be Hexaplaric (from Aq. Theod. Symm.). The
periphrastic future phrase is perhaps to make it clear that μὴ is interro-
gative. It is however curious that a mistranslation in xlv. 9 reproduces
this clause as given in B; and there AQ* 26 106 109 305 omit, and
later hands have obelized in NB the superfluous words ὅλην τὴν
ἡμέραν.

25. A seems to have rearranged the particles in this verse; the
scribe perhaps objected to τότε, overlooking its relation to ὅταν, and
thinking it did not suit the first sowing described. Similarly, not
seeing that the sentence was interrogative, he cancelled the οὐχ. In
this point the Luc. MSS. agree with A: but otherwise, the Mss
generally are united against it. The omission of the second σπείρει
may be intended to harmonise with the other changes, or be simply
accidental.

μελάνθιον. . . κύμινον] ‘Fennel,’ or rather ‘black cummin,' and
‘cummin,’ plants producing small seeds, used, like carraway seeds,
for flavouring. The former, Nzlgella saliva, seems to have no more
distinctive name in English. Kay calls it ‘anise,’ and Lowth ‘dill,
neither of which is exact, though these plants are near akin.

κριθὴν] Β adds καὶ κέγχρον, with Luc. MSS. e sil,: Hexaplaric,
Aq. Theod. QM. Lxx. omits the words rendered ‘in rows' and ‘in
the appointed ’: the latter Heb. word occurs here only.

ἐν τοῖς ὁρίοις σου] Agrees with modern renderings, except σοῦ,
which would differ by ABBREV for ABBREV but it may be a reminiscence of
Ps. cxlvii. 14.

Kay records ’s notice of the mention of the three kinds
of grain in Homer, Odyss. IV. 604,
 Πυροί τε ζειαί τε ἰδ’ εὐρυφυὲς κρῖ λευκόν.

26. παιδευδήσει κρίματι Θεοῦ] The ancients generally attributed
the lessons of husbandry to the deities they worshipped. Lowth
quotes Lucretius v. 14,
 “Namque Ceres fertur fruges Liberque liquoris 
 Vitigeni laticem mortalibus instituisse,' 
perhaps imitated by Virgil, Georg. I. 147 foll.: compare also 121
 “Pater ipse colendi 
 Haud facilem esse viam voluit, primusque per artem 
 Movit agros, curis acuens mortalia corda, 

 
 Nec torpere gravi passus sua regna veterno. 
 Ante Iovem nulli subigebant arva coloni.' 
Also Aratus, Phaen. 5
 ὁ δ’ ἤπιος ἀνθρώποισι 
 lδεξιὰ σημαίνει, λαοὺς δ’ ἐπὶ ἔργον ἐγείρει 
 μιμνήσκων βιότοιο· λέγει δ’ ὅτε... 
 δεξιαὶ αἴρω 
 καὶ φυτὰ γυρῶσαι, καὶ σπέρματα πάντα βαλέσθαι. 
50 Ecclesiasticus, vii. 15, γεωργίαν ὑπὸ Ὑψίστου ἐκτισμένην. Cf.
Gen. ii. 15, iii. 23.

εύφρανθήση] The persons and voice are changed in this as in the
previous verb: and not. here misread ABBREV ‘will teach ’ for a form
 ABBREV ?) from ABBREV ‘sing,’ ‘rejoice.’

27. k τινάσσεται] Of scattering, Horn. Odyss. v. 368,
 ὣς δ’ ἄνεμοι· ζαὴς ἠΐων θημῶνα τινάξῃ 
 καρφαλέων.

28. μετὰ ἄρτου βρωθήσεται] Lxx. omit ‘with a ’ the Hexaplaric
supplement ἐν βακτηρίᾳ appearing in the Luc. MSS. generally. The
syntax is thus changed. κύμινον losing its connection with the verb
in ver. 27. βρωθήσεται then answers, but incorrectly, to ‘is ’
which is an imperfect (future) tense in Heb. The μετὰ betrays that
something is wrong. It is possible, however, that LXX. guessed at the
sense, and meant μετὰ ἄρτου to render ‘with a staff,' according to the
familiar saying: though the word is not ABBREV but Ipr in iii. 1, and
nor: in Lev. xxvi. 26, Ps. cv. 16, Ezek. iv. 16, c. In that case nnS
may have been taken as a verb, and the following word omitted: or
coupled, as in the passages quoted, with ‘staff.’

ἐγὼ. . . ὀργισθήσομαι] The person is changed to Ist, doubtless because
the verb here contains an initial R, the form ABBREV being more familiar.

φωνὴ τῆς πικρίας] φωνὴ is ABBREV ‘driveth,' read as some form,
 ABBREV or ABBREV (xiv. II), from ABBREV πικρίας corresponds in place to
‘his ’ urchin, and it is just possible that the sense of Ebb 'stingeth'
(Prov. xxiii. 32) was thought of, Lxx. harping on the word πικρία after
their manner.

29. ματαίαν παράκλησιν] Syntax differs, but root-meanings of
words agree, until the end of the verse: ὑψώσατε corresponds to
‘maketh ’ to which verb it is used as a parallel in i. 2, xxiii. 4.
The last word in the Heb. verse is ABBREV probably meaning ‘wisdom'
of which Lxx. possibly made nip inn, ‘vanity of ’ or ‘of speech'
the word ABBREV is paraphrased in Job vii. 13 by ἀνοίσω) ἰδίᾳ λόγον,
apparently parallel in intention to παρακαλέσει. Or, if Lxx. misread

 
the word as ’n, they may have connected it with MW. ‘vanity,’ and
supplied one of their favourite ideas in παράκλησιν (cf. xxx. 7).

The turn of phrase in the Greek reminds us of Judg. xix. 30, xx. 7
but it seems to be merely coincidence.

XXIX. 1. πόλις Ἀριὴλ] The Lxx. does not repeat ‘Ariel.’
B, with most MSS., keeps the Heb. order of words.

The meaning of ‘Ariel’ is generally held to be either ‘lion of God.
or ‘hearth of God,' i.e. altar-hearth, where a ﬁre burns, a kindred word
occurring in Ezek. xliii. 15, 16. The word is obscure: but it may be
taken as certain that the reference is to Jerusalem.

ἦν Δαυεὶδ ἐπολέμησεν] Heb. ‘where D. camped’: quam ’t
David, Vulg. It is doubtful whether this camping of David was for
attack or defence: most modems think the latter, but Kay and Prof.
W. E. Barnes the former, referring to 2 Sam. v. 6, 7.

συναγάγετε γενήματα] Taking the verb wrongly from ABBREV ‘gather’
instead of ABBREV ‘add,’ Lxx. lost its direct connection with ‘year to year,
and supplied γενήματα.

φάγεσθε γὰρ σὺν Μωάβ] This strange phrase bears no resemblance
to Heb., except the connection between Φαγέσθε and ‘feasts.’ The
Luc. MSS. supply a Hexaplaric rendering, ἑορταὶ συγκρουσθήσονται
and the LXX. text doubtless professes to translate these same words.
The Old Latin is here extant in the VViirzburg fragment, beginning
with the words manducate ’tz’: ’m cum Μοab. This sup-
ports ’s text which repeats φάγεσθε; so also does ’s rendering
of the Lxx.: and it is noteworthy that both treat the ﬁrst φάγεσθε as
imperative. Of this imperat. middle there are some possible instances
elsewhere in Lxx., e.g. xxxvii. 30, but perhaps none which are certainly
imperative.

As to σὺν Μωάβ, there are two questions. What is the meaning or
reference? Is it the original Lxx. text? To the ﬁrst, several attempts
at an answer might be made, but none certain or convincing. It might
be a reference to ’s parents, sojourning for safety in Moab;
1 Sam. xxii. 3; or to Elimelech and his family, taking refuge there
from famine: Ruth i. I: or generally, in reference to these and other
possible episodes (cf. xvi. 3, 4), meaning ‘you shall be reduced to seek
food at ’s ’ But there is nothing to show what the
translator, or the ﬁrst writer, of these words intended.

Secondly, is the Greek text right? The error, if there be one, is
clearly shown to be old, by the O.L. and the agreement of the MSS.,
except as regards φάγεσθε. Yet this evidence does not exclude early
corruption: and σὺν Μωὰβ is unintelligible, especially as a duplicate

 
of συνκρουσθήσονται. Can some such adjective as συμβωμὰ have been
corrupted? ‘ye shall eat ’ might not be too remote for a
paraphrase or guess, and as βωμὸς is not the usual Lxx. word for
‘altar,’ the unusual word would be prone to disappear. (In Isaiah
βωμὸς occurs only in xv. 2, xvi. 12, xvii. 8, xxvii. 9.)

2. ἡ ἰσχὺς καὶ τὸ πλοῦτος] Heb. ‘lamentation and ’ which
Lxx has certainly mistaken in some way; perhaps mom for men,
or some word from the root rm, denoting strength. The last clause
is omitted, except ‘to me': probably by confusion of the two occurrences
of ABBREV ‘and shall ’ ὁ πλ. in HQ: in 2 Cor. viii. 2, τὸ πλοῦτος is
read by the best M55.)

3. ὥς Δαυεὶδ] 1113 for Heb. text ABBREV ‘round about,' circlewise.
(Some have thought that Lxx. here preserved the real reading.)

καὶ βαλῶ κ. τ. λ.] Cf. with this passage Luke xix. 43, 44: χάρακα,
περικυκλώσουσιν, ἐδαφιοῦσιν, and τῆς ἐπισκοπῆς σου.

4. ol φανοῦνται k τῆς γῆς] Cf. viii. 19, xix. 3, Deut. xviii. 11.

5. ἀπὸ τροχοῦ] ἀπὸ τοίχου, Β 22 48 51 233 308 τυχου V 144), dc
pariete Wiirzb. Fr. This is most likely right, and accounted for if
1. xx. read ABBREV ‘wall’ for ABBREV ‘small’ (dust). τροχοῦ would be an easy
guess from passages such as xvii. 12, Ps. lxxxiii. 13.

ὁ πλοῦτος] Heb. ABBREV which is πλῆθος in xvii. 12, but sometimes
πλοῦτος, see, e.g., xxxii. 14. Also in ver. 7, 8.

άσεβῶν] Heb. ABBREV see on xxv. 2.

τὸ πλῆθος τῶν καταδυναστευόντων σε is added here by
B and several cursives, but omitted by ℵΑOΓ 26 49 87 97 104 106 198
301 306 309. Hexaplaric (Symm. Theod.).

6. The punctuation differs, and γὰρ is inserted as a consequence
of the rearrangement.

κραυγῆς] So Α, but MSS. generally read βροντῆς: Heb. has
‘thunder.’ Würzb. Fr. has (um commotion: ’trm’ υοκ magma
procella descendens, &c.

7. The MSS. vary in details at the beginning of this verse. ’B
omit article before ἐνυπνιαζόμενος. For ’s ἐνύπνιον ℵQ* and about a
dozen cursives have ἐν ὕπνῳ, 301 εν υπνιω, Β καθ’ ὕπνους, With which
a few cursives nearly agree. Wiirzb. Fr. has sicut qui in somnis uidit
B c. add νυκτὸς (Hexaplaric, from Aq.), which ℵAQΓ and 14 cursives
omit. Α wrote πλουτως for πλοῦτος.

Ἰσραὴλ] So ℵΑQ*, Ιῆλ: and eight cursives. Probably Ιῆλ is
corrupted from Ἀριήλ, or the Heb. was misread. B and most cursives
interpret, Ἰερουσαλήμ.

οἱ συνηγμένοι ἆτ’ αὐτὴν] Heb. ‘her fortress' : the misunderstanding

 
was easy, as the word stands between participles, whose form and
meaning would suggest something like the Greek.

8. πίνοντες is not an addition on the part of Lxx., as Scholz
marks it: but the true reading is clearly πεινῶντες, as read by 22 41 48
49 51 93 104 144 (qui esuriunt, Würzb. Fr.). The confusion was
here; B* reads reads and πεινοντες, later in the verse. 50 in xl. 29
Q has πινουσιν for πεινῶσιν.

With this verse Lowth compares Horn. Il. XXII. 199, Virg. Aen.
XII. 908, and a passage which bears more resemblance, Lucr. Iv.
1097 foll.
 “Ut bibere in somnis sitiens cum quaerit et umor 
 Non datur, ardorem qui membris stinguere possit, 
 Sed laticum simulacra petit,”

μάταιον τὸ ἐνύπνιον] Heb. ‘his soul is ’ ἐνύπνιον is probably
due to misreadings ABBREV ‘soul’ as ABBREV ‘darkness,’ the time of visions.
The converse error occurs in xxi. 4.

ὥς ὁ πίνων] The article is omitted by ℵ*BQ 26 49 104 109 198 306
309. In that case the construction resembles the use of Lat. tamquam,
frequent in Tacitus: e.g. Annals 111. 12, “differri per externos tamquam
veneno interceptus ” ‘the spreading of a report that (Germanicus)
had been’ &c.: XML 20, “Burrum demovere tamquam Agrippinae
provectum.'

εἰς κενὸν ἤλπισεν] Heb. ‘craveth’; Lxx. seem to have misread,
rather than paraphrased, perhaps ‘ for ABBREV vanity, and mp ‘hope,’
‘wait’: i.e. nmp ABBREV for nppiw. (mpw is hardly near enough to the
meaning.)

9. Shortened and paraphrased in Lxx. Heb. begins the verse
with two pairs of verbs, the first of each a reflexive form, and either
from the same root, or one connected with the second verb, or else used
with a play on words and different meaning: the former alternative
seems the more likely: ‘Astonish yourselves, and be astonished: blind
yourselves, and be ’ (otherwise (most probably) ‘Tarry, and be
astonished: take your pleasure, and be blind!'), Vulg. has ’te,
εἰ ’ramz’m’, ﬂuctuate, et uacillate.

It seems that Lxx. have attempted to translate the first pair only:
the second being supplied, with variants, by the Luc. MSS. from the
Hexapla (Symmachus). Their rendering, ἐκλύθητε καὶ Exams,
resembles the treatment of a similarly obscure pair of verbs in
Zeph. ii. 1, συνάχθητε καὶ συνδέθητε, Vulg. conuenite, congregamini
which looks as though Jerome, and perhaps Lxx. also, regarded the
verbs here as cognate pairs.

Scholz marks et uacillate; inebriamini, as an addition to the Heb.
(Zusatz zum hebr. Texte); but whether this means an omission on the
part of mm. or not, it hardly seems to represent the facts of the
case. See Vol. I. lntrod. pp. 48, 49.

καραιπαλήσατε] Lxx. has imperat. instead of 3rd pers. plur. perf.
the forms being identical in the unpointed text. They also omit the
parallel verb. Some authorities, as Prof. Skinner, would point the
verbs as imperatives here.

10. πεπότικεν] The Heb. verb, identical in root letters with that
meaning ‘cover’ in xxv. 7, here apparently means ‘pour ’: Lxx.
renders by ποτίζω, which freq. renders Heb. for ‘watering’ ﬂocks
(Gen. xxiv. 14, c.) or irrigating land (xxvii. 3). Vulg. ’sau’t; is this
due to a confusion ABBREV with ABBREV xix. 14?

κατανύξεως] ‘Stupefaction’: see on κατανένυγμαι, vi. 5. St Paul,
Rom. xi. 8, joins this passage in quotation with Deut. xxix. 4, possibly
also glancing at Isa. vi. 9.

καμμύσει] Cf. vi. 10

οἱ ὀρῶντες τὰ κρυπτὰ] The change of construction produces
anacoluthon in the Greek: cf. xxviii. 1. The syntax differs from Heb.,
τὰ κρυπτὰ corresponding to the verb ‘he hath ’

Most modems make ‘prophets’ the explanation of ‘eges,' and
‘seers’ similarly of ‘heads’ (A.V. ‘rulers’); and many proceed to omit
‘prophets’ and ‘seers’ as glosses.

11, 12. Some will not, others cannot: between the two, the nation
dies. Cf. iii. 6, 7. (Amos v. 13, vi. 10.

13. Quoted, Matt. xv. 8, 9, Mark vii. 6, 7. On the text see
Burkitt, T ’us, p. cviii.; and Hatch, Essays in Bibl. Greek, p. 177.
After ὁ λαὸς οὗτος Β, with Luc. MSS. and 62 I47, inserts ἐν τῷ στόματι
καὶ ἕνη.. These words agree with the Heb., and Q mg has them with
asterisk, as in Aq. Theod. Symm. Mr- Burkitt shows that Tyconius,
constructing ἐγγίζει with τοῖς χείλεσιν, could not have read the additional
words: labiis adpropihquet, cord: autem long: separatus sit. So the
Wurzb. Fragm., adpropiat mihi plebs haec labiis suis honorant me cor
autem, ἃς. Justin Martyr (Tryph. 27, 78) also supports the shorter
text, and Clement of Rome (Ep. ad Cor. xv. 2) Irenaeus (IV. xii. 4) and
Clement of Alexandria (Paed. 1. 76) are at any rate not against it.
In fact, the shorter text, as ’ven by RAQ, may be regarded as pretty
certainly right for the Lxx.; though, as Mr Burkitt again points out,
some confusion appears at ﬁrst sight in estimating the evidence of the
Fathers, because it is sometimes doubtful whether they are not quoting
from the Gospels: where, in Matthew, most MSS., headed by CΔΦ
have the longer text, though RBDL 33 have the shorter, which the

 
principal editors (and RV.) approve: in Mark the evidence is all
for the shorter form, and indeed for the further omission of ἐγγίζει
μοι, which Dr Hatch supported: these words, however, though they
might be omitted in quotations (as by St Cyprian), under the inﬂuence
of the Gospels, must certainly stand in Isaiah.

μάτην δὲ σέβονταί με] LΧΧ. read (see Driver, Notes on the Book: of
Samuel, p. lxvi.; Swete, lntrod. to O. T. in Greek, p. 321) ABBREV for ABBREV 
‘and is,’ the syntax being then varied by the treatment of ABBREV as a
verb to replace the lost one. According to the order of the words,
διδάσκοντες is added by the LXX., and διδασκαλίας represents the pass.
participle of the Hebrew: which might indeed have been read as
active, but could not be masc. or plural.

14. προσθήσω] The usual idiom, i. 5, 12, &c. Heb. has here the
participle of ABBREV according to some: others take it as impf., with
ellipse of relative.

μεταθεῖναι...μεταθήσω] Heb. word ABBREV ABBREV means ‘to be (or seem)
marvellous,’ also ‘to separate’: thus Exod. ix. 4, c. παραδοξάσω, and
conversely Judg. xiii. 19 (B) διεχώρισε ποιῆσαι. The Greek looks like
an attempt at the second meaning.

ἀπολῶ] Heb. ‘shall perish’: verb beginning with ℵ perhaps
suggested Ist pers., cf. xxviii. 28: but there is not the same special
reason here.

This passage is quoted, 1 Cor. i. 19, but with ἀθετήσω instead of
κρύψω (301 reads ἀθετήσω, and Justin varies between the two). Würzb.
Frag. has abscondam, but St Cypr. (de bono patient. 2, and the Speculum,
have reprobabo (reprobari represents ἀθετέω, Tyconius 9, Isai. xlviii. 8:
see Burkitt, Τ yc. p. xcvii.).

15. καὶ οὐ διὰ Κυρίου· οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντες] These
 words are omitted by B* and Jerome. The reading of A &c. is nearer
the Heb. It is however over full, suggesting a duplicate rendering, or
an addition based on xxx. 1.

ἢ ἃ. ἡμεῖς ποιοῦμεν] Heb. has at the beginning of ver. 16 ‘Your
perverseness’ or ‘ subversion’ of things. The present Greek is superfluous, 
and looks like an addition or explanation. Possibly the real
LXX. has dropped out, or been corrupted: ἡ ἀηθεία ὑμῶν suggests
itself, but Lxx. are hardly, perhaps, likely to have written this, and
scribes would have been apt to turn it into ἀλήθεια.

16. Cf. xlv. 9, Jerem. xviii. 4—6, Rom. ix. 21 : also chap. x. 15.

17. οὐκέτι] To be taken as two words ε Ζ reads οὐχὶ ἔτι.

Χερμὲλ] Not taken here as a proper name by A.V.; the word
Carmel means ‘garden’ or ‘ orchard-land’: applied, probably, in this
sense both to the district of Judah and the hill overlooking the Medi-

 
in some MSS. here: Καρμήλιον in 1 Kings xviii. 19, 2o, λος in 42.
See also xxxii. 15, 16.

18. οἱ ὃν τῷ σκότει] Heb. has ‘from’ in this and the parallel
phrase : Lxx. may have read 3 for D. ABBREV .

ὀφθαλμοὶ τυφλῶν] lt strains the Greek to make the preceding
article refer directly to ὀφθαλμοῖς but the phrase is, as far as the
Creek is concerned, made to take up οἱ ἐν σκότει, κ.τ.λ., as though an
ampler equivalent for τυφλοί.

Cf. Luke vii. 22. Between ὄψονται and βλέψονται, the evidence
seems in favour of the former : B is here supported by κ’ and all MSS.
except AQ 24 26 86 106 (239 306). Cypr. Test. 1. 4 has ’debunt.

19. Lxx. treats this verse rather loosely.

ἀπηλπισμένοι] Either ‘those that are despaired ’ or ‘that are
driven to .’

20. ἄνομος] See ver. 5 καταδυναστευόντων), XXV. 2—5.

οἱ άνομοῦντες] Heb. has here ‘watchers,’ ABBREV which LXX. perhaps
read as participle of ABBREV ‘act act falsely.' (lix. 13 fin., ἀδίκους.)

21. τοὺς ἐλέγχοντας ἂν πύλαις] Cf. Amos v. 10; the phrase seems
to be used of them that stand up for justice. Lxx. place it here in
apposition to πρόσκομμα, instead of dat. of person concerned.

καὶ ἐπλαγίασαν] B reads ὅτι for ml; which looks like an attempt
to smooth the connection, on a wrong understanding.

ἄν ἀδίκοις] Heb. ‘with emptiness' (tohu). Words for ‘vanity,
‘emptiness,’ have often a bad sense attached: cf. v. 18, Ps. xxvi. 4
mi. 6, ἃς. The present instance. however, is not easy to parallel.

22. ὃν ἀφώρισεν ἐξ Ἀβραὰμ] The notion of the Heb. me, ‘redeem,
does apparently include ‘separation.’ Cf. Ps. cvi. lo, and Exod. viii.
23, where the text has however been suspected, and where Lxx.
render the noun me by διαστολή. Α confusion with ABBREV is possible,
but not necessary to suppose.

μεταβαλεῖ] Heb. ‘be white,' i.e. pale. The syntax is changed: and
many MSS. (but not B) insert Ἰσραήλ, probably with an idea of balanc-
ing the clauses as in the following verse.

23. τὰ ἔργα μου] Heb. ‘the work of my ’

ἁγιάσουσιν] ’s ἁγιάσωσιν seems to be a case of wrong assimila-
tion to the previous verb ἴδωσιν.

24. ἱ τῷ πν. πλανεόμενος] Β has πλανώμενοι τῷ πνεύματι, agreeing
with Heb. in order and absence of the article: the definiteness in
Heb. being due to the construct state. The Greek of ’s text has
presumably been touched up : but nearly all cursives agree with them.

ὑπακούειν] Heb. literally ‘receiving,’ but used specially of instruction.
καὶ αἰ γλῶσσαι. . . εἰρήνην] The only reasonable explanation of these
words, not in the Heb., and marked as doubtful in BQ, is that they
have intruded from xxxii. 4 (where A* omits ταχύ). The presence of
μαθήσονται in the balancing clause, and the ending of the previous
clause with ἀκούειν in both passages, are the only apparent reasons to
tempt the scribe to the insertion.

XXX. Specially against alliance with Egypt.

I. συνθήκας] Heb. has a very obscure phrase, with difficult
verb ABBREV and its noun: ‘weave a web' (Cheyne), ‘cover with a cover-
ing' (A.V., R.V. text) or ‘pour a libation' (Gesenius). Lxx. omits the
verb : its rendering may be from the meaning ‘libation,’ or from some
senses of the verb 130, which is kindred to ABBREV in some of its
meanings at least.

προσθεῖναι. . . ἁμαρτίαις] Cf. Ecclus. iii. 27, v. 5.

2. ἐμὲ] Heb. ‘my mouth.

βοηθηθῆναι. . . σκεπασθῆναι] Each infinitive expresses a Heb. phrase,
shortened into one idea: the Heb. words are differently rendered in
the next verse.

3. σκέπη] Heb. 'stronghold' (xxiii. 4, H, 14).

τοῖς πεποιθόσιν] Heb. ‘trust,’ ‘conﬁdence.’ ‘Shadow’ is omitted,
prob. because of the paraphrasing above.

4. Τάνις=Ζοαn, see xix. II.

4, 5. πονηροί· μάτην κοπιάσουσιν] Heb. ‘have reached Hanes,' ABBREV 
mm, which Lxx. read as ABBREV mn ‘will labour to weariness in ’
(so Delitzsch). Scholz thinks they read om wrongly twice, the ﬁrst
time as Dan ‘violence’; and hence πονηροί. (Perhaps cpn, which is
however generally ἄνομος, ἀνομέω, in Isaiah : ix. I7, x. 6, xxxii. 6, c, ;
ἀσεβής, xxxiii. 14, Job viii. I 3. See Hatch, Essays in Bibl. Greek, p. 92.)

Lxx. having thus obtained a verb for ver. 5, omit ‘(all) shall be
ashamed.

6. ἐρήμῳ] Heb. Negeb (xxi. I).

Ἐν τῇ θλίψει] LXX. omit ‘land,’ ‘shoulder,' and ‘their treasures on
the bunches of...’

ἔκγονα ἀσπίδων πετομένων] Cf. xi. 8, xiv. 29: the latter passage
perhaps explains the introduction of ἔκγονα, which is otherwise superfluous:
cf. the regular Heb. ‘daughters of the ’

B* omits πετομένων.

οἳ] The relative may sometimes be supplied in translating Heb.;
but it gives no improvement here.

πρὸς ἔθνος] All versions and authorities agree in rendering ‘to’
but the preposition is the same as the previous ‘on,’ and seems at
least to hint at the dependence against which the prophet inveighs.

ὠφελήσει αὐτοὺς] Here NAOQ 26 41 49 86 87 91 97 106 198 228
233 309 repeat εἷς βοήθειαν. . . ὄνειδος from ver. 5. It is clearly an
inadvertence, but the attestation should be studied: it seems to be
mainly Hesychian. Syro-hex. has it in the margin.

7. μάταια, καὶ κενὰ] Cf. Clem. Rom. Ερ. αd Cor. i. 7), κενὰς καὶ
ματαίας.

ὑμᾶς] ABBREV for ABBREV ‘therefore.

ἀπάγγειλον] Heb. has perf. I pers. sing.

ματαία ἦ παράκλησις ὑμῶν αὕτη] For the Greek, cf. xxviii. 29, but
there is no resemblance in the Heb. of the two passages. Here the
Heb. is obscure: but there is general agreement among modems,
that Rahab is a name applied to Egypt, meaning ‘arrogance’ or the
like; Ii. 9, Ps. lxxxvii. 4, lxxxix. lo ὑπερήφανον). But Rallab seems
also to have stood for a sea-monster, Job ix. I3, xxvi. 12 τὸ κῆτος);
and it appears thus in parallelism to stand for the sea itself. As the
monster, perhaps, cf. xxvii. I, it stands for Egypt : the great unwieldy
river power, Ezek. xxix. 3.

This however brings us no nearer to the Lxx. rendering: ματαιότητας
appears to render mam ‘the proud' in Ps. xl. 4: παράκλησις
may be a guess (see above, on xxi. 2, c.) or on may have been read
as ABBREV : αὕτη is out of its order, but in a sentence like this the Greek
might have been arranged: while ‘sitting still’ would seem to have
been transferred to the next verse, καθίσας, and ‘go,' ’ which seemed to
contradict it, disappeared, or was rendered as merely hortatory by οὖν.

The Syriac (Peshitta) has here ‘uain is this your confidence' (see
editorial note in journal of Theol. ’cs, January 1903, p. 270):
which certainly comes very near to the Lxx., however arrived at.

8. καὶ εἰς βίβλων] Lxx., as frequently, omits the second (parallel)
verb.

καιρῶν] ‘Occasions,’ which in this case are future. Καιρὸς is not
usually put for ‘the day of the Lord,' or ‘In that day,’ though see
xviii. 7 : and in viii. 22 it may have been similarly meant; there is a
sense of crisis ἦ ἀπορίη ἔχει καιρόν τινά, Aristotle, Metaph. VII. iii. 7).
The Hebrew here has not this meaning, but merely ‘an after day,
used generally. B with Luc. MSS. reads καιρῷ, placing it after ταῦτα,
but this hardly improves matters; it may be a misunderstanding of
 ABBREV but in that case ‘after’ would be left untranslated.

εἰς τὸν αἰῶνα] MSS. generally perfix ἕως, but A omits it. Heb. ABBREV 

 
occurs twice: it may mean, according to the pointing, ‘until,’ as in the
second place: or ‘perpetuity,’ ABBREV then ῾for ᾿: or, ‘a ’
which some authorities prefer: so R.V. marg., and Vulg. in testimonium
usque ad aetermmz. LXX. seem to have represented the ﬁrst,
omitting ABBREV as ἕως, which A omits, and the second in combination
with ABBREV by εἷς αἰῶνα; but their accuracy is scarcely to be trusted, as
these Heb. words occur in very varied combinations. As some Luc.
MSS. insert εἷς μαρτύριον, the ordinary Lxx. text may be omitting ’ly’)
altogether.

10. Μὴ ἀναγγέλλετε] Heb. has ‘see,’ cognate with ‘seers.’ LXX.
may have read ABBREV for man.

The rest of the verse seems confused: τὰ ὁράματα ὁρῶσιν seems to
take up the two cognate words ‘have ’ and λαλεῖτε is inserted
(or substituted for ‘have ’ in the second place) to suit the
supposed sense. The best MSS. omit ‘right ’ and ᾿ smooth
᾿; Luc. MSS. have ὀρθῶς, and other insertions λαλιάν, δόλια, c.).

ἑτέραν πλάνησιν] The order of words seems to forbid supposing
that ἑτέραν represents ABBREV ‘right ’ read as mm: ‘strange,’
‘alien.’ πλάνησιν is one of LXX.'s favourite ideas, and the verb is
used freely to express their interpretation of ver. 20, 21; here it is
near the meaning, but ῾visions᾿ is omitted.

11. ἀποστρέψατε. . .ἀφέλετε. . .ἀφέλετε] Heb. has two former verbs
intransitive: the third is trans., but not the same as the second: it is
in fact the causal of the verb to which ‘sitting ’ in ver. 7 belongs.

τὸ λόγιον] If this is not a corruption of τὸν ἅγιον (which Grabe
printed, see below), it must be an interpretation, in the sense of the
‘oracle’ or place where answers were given to inquiries made of the
Lord. Comparing Levit. xvi. 3, 16, 33 with 1 Kings vi. 5 c., vii. 49
the ‘Holy of ’ of the Tabernacle had, corresponding to it in
’s Temple, the ‘oracle’ ‘31, differing by and pointing from
a ῾word.᾿ LXX. in Kings transliterate, δαβὶρ or δαβείρ. In this case,
the drift, according to LXX., differs from Heb. ‘This’ ‘this path,:
seem to mean the ﬁxed religion of Judah, and τὸ λόγιον its hallowed
place.

τὸν ἅγιον seems to have no MS. authority, unless the Slavonic version
be counted: but the Lucianic cursives generally read τοῦ ἁγίου Ἰσραήλ.

12. ψεύδει] Not the same Heb. word as in ver. 9, or xxviii. 15
but ‘oppression’ (Ps. lxii. 10), or ‘fraud.’ Some wish to transpose two
letters of Heb., and read ‘perverseness’: but LXX. though quoted in
support of this, is not perceptibly nearer to it in meaning. The sense
of the Heb. text, moreover, is supported by lix. 13.

ἐγόγγυσας] Reading some part of ΑΒΒREV (Niph. of 115, Exod. xv. 24
&c.) for ABBREV ‘crooked.’

ἐπὶ τᾷ λόγῳ τούτῳ] Heb. has merely ῾thereon.᾿ Lxx. may have
repeated the phrase from τοῖς λόγοις earlier in the verse, or used
it according to the Hebrew use, by which ‘word’ and ‘fact,’ ῾thing,
are almost synonymous. Cf. xlii. 16 ταῦτα τὰ ῥήματα ποιήσω. The
Lxx. sometimes use Hebraisms, when not in the corresponding
original: Scholz gives a list, No. 18, p. 42, of “Hebraismen, die der
M. T. nicht mehr ”: but this and i. 21 are not included.

13. Cf. Ps. lxii. 3, Prov. xviii. 11, 12, Ezek. xiii. 12, Jerusalem had
reason to know that strong walls might be broken, 2 Kings xiv. 13
cf. Amos iv. 3, vi. 11; the earthquake, Amos i. 1, Zech. xiv. 5, may
have been an abiding cause of fear. Ordinary walls, of clay and
straw, would be unstable at best, eSpecially if high.

Lxx. paraphrases to some extent, and introduces an unwarranted
idea in ἑαλωκυίας: τεῖχος corresponds in place to ‘breach,’ perhaps
because the translators hesitated at the half-abstract idea: πόλεως·
corresponds to ῾wall,’ ὀχυρᾶς perhaps to ‘high’ (A is alone in omitting
it): the second of two words meaning ‘suddenly’ is not rendered, or
παραχρῆμα is considered a fair equivalent for both.

14. καὶ τὸ πτῶμα] Lxx. takes ‘and he shall ’ to be the noun
again, as at the end of ver. 13, and on the repetition of it changes to
the more exact σύντριμμα; the following words are loosely rendered,
and ἐκ κεραμίου λεπτὸν (unless a duplicate has taken the place of
the right words) looks like a guess, λεπτὸν (AO alone: other
generally λεπτὰ) perhaps with a vague notion of ΑΒΒREV ‘vanity’ for
 ABBREV .

πῦρ ἀραῖς] Lxx. omit ‘from the ’ ἀπὸ καύστρας supplied in
Luc. MSS.).

ἀποσυρεῖς] This, the reading of 109 144 308 (and 104 106 198 309
ἀποσύρεις) is surely right. The reading of the ΜSS. generally, ἀποσυριεῖς,
makes no sense; Aquila renders τοῦ ἀνασῦραι ὕδωρ ἀπὸ βοθύνου,
and so in Gen. xxx. 37, περισύρων seems to render the same Heb. root.
The meaning is to scrape or dredge up water. The Old Latin had
the converse error in v. 26.

μικρὸν] Either an insertion of LXX., omitting ‘from a ’ or a
guess or misreading ( ABBREV ? for ℵ ABBREV ).

With this verse cf. ’s. ii. 9, jerem. xix. 10, 11.

15. στενάξῃς] Heb. ‘rest,’ ABBREV which LXX. have read as from
 ABBREV ‘lament’ θρηνηθήσεται θρῆνος, Mic. ii. 4).

[στεναξη read by A alone, an inadvertence.]

γνώσῃ ποῦ ἦσθα] Α curious difference, possibly intended to interpret
‘quietness’ cf. the Greek of li. 12 B.

ἐπὶ τοῖς ματαίοις, ματαία] Probably ὅτε ἐπεποίθεις renders ‘and in
᾿: ματαία is most likely ΑΒΒREV ‘shall ’ read as ABBREV ‘in
’: ἐπὶ τοῖς ματαίοις is then either introduced to match, or perhaps
duplicates ‘in ᾿ ABBREV reading it as though from ABBREV 
‘speak ’ (but no noun from this occurs in O.T.).

ἀκούειν] Α natural but needless addition: cf. Matt. xxiii. 37.

16. ἀναβάται] This reading, found in ℵAO 106 198, is easier than
the dative read by B c., and probably assimilated to κούφοις. The
nom., moreover, agrees with the Heb.; whereas the dat. can only be
explained as used with ἐπὶ in the sense of dependent upon (Liddell and
Scott, 3111,13. I. If); and this use is rare with persons, though see
Thuc. VI. 22, μὴ ἐπὶ ἑτέροις γίγνεσθαι, μάλιστα δὲ χρήματα αὐτόθεν ὡς·
πλεῖστα ἔχειν.

17. φεύξονται] Inserted in the ﬁrst clause, as in A.V. This idea
and the converse are frequently found in O.T.; Levit. xxvi. 8, Dent.
xxxii. 30, Josh. xxiii. 10. Historical instances are numerous: Sham-
’s and ’s deeds, ’s three hundred, Jonathan with his
armour-bearer: we may add ’s victory over the Syrians, I Kings
xx. 27, and the ’ panic, 2 Kings vii. 6: on the other hand, the
‘small ’ of the Syrians against Joash, 2 Chron. xxiv. 24
the men of Ai, Josh. vii. 4, 5, and perhaps the Philistines, 1 Sam. iv.
9, 10.

πολλοὶ] Supplied by LXX., and verb in 3rd instead of 2nd pers.

ἱστὸς] Α correct rendering; a mast or ﬂagstaﬂ’ is meant. See
XXXIII. 23.

σημαίαν φέρων] Lxx. have taken D) of the standard-bearer, not the
standard itself: which is possible, as far as the actual word is con-
cerned: cf. A.V. rendering of x. 18.

18. κριτὴς Κύριος ὅ Θεὸς] Cf. I Sam. ii. 3.

ἡμῶν] ℵ*B* have ὑμῶν.

πάντες] Inserted by A only among the chief uncials, in agreement
with Heb.

καὶ ποῦ. . .δόξαν ὑμῶν] This insertion from x. 3 occurs in ℵΑOQΓ
and with slight variations in about 17 cursives, principally Hesychian:
only 36 90 233 among the Luc. MSS. have it.

19. ἅγιος] Inserted by LXX.: cf. xxvi. 21; and see lxii. 12, Joel
iii. 17, Obad. 17.

In the rest of the verse the syntax is changed, but the words
correspond closely, except for the omission of the negative: till the

 
end of the verse, where εἶδεν for ‘he ’ is probably due to
ἐπήκουσεν being used for run, ‘answer’; cf. lxv. 24.

20. Would almost correspond better with Heb.
if interchanged. Vulg. panem arctum εἰ aquam brevem. Cf. I Kings
xxii. 27, where the second of the Heb. words here (rnS) is used.

The rest of the verse departs from Heb., the teachers being
interpreted as false, πλανῶντες. (This seems more likely than that
 ABBREV from ABBREV wander, should have been read for ἣν), ‘teachers’.)
Similarly, the supposed meaning has led to ἐγγίσωσιν for ΑΒBREV ῾withdraw.

21. τόν πλανησάντων. . . οἱ λέγοντες] Α strong case of defiance of the
ordinary rules of case-apposition. τῶν πλανησάντων is inserted by LXX.

22. ξηραῖς] μιανεῖς ℵ*B, and Field prefers this. See Vol. I.
lntrod. p. 32.

λεπτὰ ποιήσω] Cf. Exod. xxxii. 20, κατήλεσαν λεπτὸν καὶ ἔσπειρεν
αὐτὸν ἐπὶ τὸ ὕδωρ, and 2 Kings xxiii. 6, ἐλέπτυνεν εἰς χοῖν.

ὡς κόπρον] Reading ΑΒΒΕRV ‘ﬁlth’ for 88 ‘go ’ or so interpreting.

ὅσοις] Probably ABBERV for ABBREV ‘thou shalt say᾿: cf. note on
vii. 16. This mistake is, however, probably consequent on the preceding
one.

2 3. (??)σται] Perhaps represents ‘he shall ’ taken as a passive.
Cf. German (I giebt. Lxx. omits ‘(with) which thou shalt ’
probably overlooking from ῾seed᾿ ’ to ‘sow.’

πλησμονή καὶ λιπαρὸς] The coupling of an adj. and subst. in this
way is unusual. Tacitus is alone among ancient stylists in his deliberate
practice of coupling dissimilar words and phrases: see Holbrooke,
Annals of Tacitus, lntrod. § 55. Instances are Arm. 1. 55
“quo crimina et innoxios discernerent”; VI. 30, “eﬁ’usae clementiae,
modicus severitate”; III. 4 “modo per silentium vastus, modo
ploratibus inquies.᾿

τόπον πίονα] For the Greek, cf. v. I. Here it apparently trans-
lates ΑΒΒREV ‘pasture,’ which seems to carry with it an implication of
richness.

24. ἄχυρα] Usually ῾chaff,᾿ and so Delitzsch on the Heb. word
‘53, “usually barley or the like, mixed with chopped straw; but here
it is the pure grain.” The original meaning of the Heb. seems to be
‘mixture’: the quality of which would doubtless vary according to
circumstances.

ἀναπιποιημένα] More general than Heb. ABBREV ‘salted,’ perhaps
with salt-flavoured herbs.

ἐν κριθῇ] Scholz explains this as due to a mistake of sound, ABBREV 

 
for rm, ‘winnowed.’ It seems that raw must have been read by
LXX., but this may have been in place of the omitted relative ’R;
anyhow they seem to have read ‘winnowed,’ either rightly, or from
the kindred word for ‘fan’ below, and omitted something in their
rendering; perhaps ABBREV passing from ABBREV to ABBREV .

λελικμημένα] This, the reading of ℵAQΓ 26 106 198 228 306 309
seems easier than ’s λελικμημένῃ. In either case the meaning of ἐν
is somewhat strained.

ἰάσηται. . .ἰάσεται] Two different Heb. words, the ﬁrst meaning
rather ‘bind’ The fut. tense at the end of verse corresponds with
Heb., and at that distance from ὅταν Lxx. probably inclined to represent
the Heb., rather than carry on the Greek construction. Cf. vi. 10
and its quotation, in the best MSS. of N.T., Matt. xiii. 15, Acts xxviii.

27; also John xii. 40. The fut. may indeed have been preferred, as
expressing a promise.

27. διὰ χρόνου. . .πολλοῦ] πολλοῦ only in ℵΒΟQΓ 41 86 106
perhaps an explanatory addition (Hesychian ?). Heb. expresses remoteness
either of time or place: cf. xlix. 1.

μετὰ δόξης] Heb. ABBREV = ῾heaviness,᾿ ῾denseness᾿ (words from this
root often denote ‘glory’ or ‘honour’).

τὸ λόγιον] Heb. ’ma, ‘uplifting,’ here generally taken of rising
smoke: closely akin to aim, A.V. commonly ‘burden,’ used of oracular
utterances, xiii. 1, xxi. 1, c., and many prophetic headings.
verse, as given in the Greek MSS., alters the syntax, and repeats τὸ
λόγιον. For ὀργὴ τοῦ θυμοῦ, if meant for an interpretation of ‘tongue,’
cf. xi. 4. See also v. 24.

28. σῦρον] Cf. xxviii. 2. ὕδωρ ἐν φάραγγι seems to amplify ABBREV 
῾a torrent-stream.’

διαιρεθήσεται] Heb. verb, ‘reach’ in A.V. and R.V., is literally
‘divide,’ but cannot, as pointed, be passive, though the idea of water
divided by a nearly submerged object is easy and practically right.
ἥξει seems to be a colourless verb introduced to help the construction.

ταράξαι. . .πλανήσει] Heb. has a kindred verb and noun: verb
means to ‘sprinkle,’ ‘shake’ or ‘wave’ to and fro: kindred noun occurs
in ver. 32, and xix. 16: πλάνησις is in itself a poor rendering, and as it
translates ‘leadeth ’ better, there is probably some confusion.
Lxx. is a little loose in its treatment of such words: xxii. 5, xxxvii. 3, &c.

καὶ διώξεται] Probably ABBREV (cf. xiii. 14 ﬁn.), or some part of ABBREV 
‘ﬂee,’ and (causal) ‘pursue,’ read for ῾a bridle.

κατὰ πρόσωπον] Fairly near to Heb. ‘in the ’ (cheek-bones)
‘peoples,’ parallel to ‘nations,’ is rendered only by a pronoun: λήμψεται
is again a verb supplied to help the sense and construction: on

 
πλάνησις, see above: μάταια (in RCA) probably a careless addition
from the previous clause.

29. εὐφραίνεσθαι] Ofmusic, frequently, cf. xiv. 11, xxiv. 8. The not.
text seems to have been corrupted, and the repetition of διὰ παντὸς.
εἰσπορεύεσθαι. . .εἰσελθεῖν (but see below), ὡσεὶ ἑορτάζοντας καὶ ὡσεὶ
εὐφραινομένους, suggests that some duplicate renderings have been
embodied. The order seems to be somewhat confused, the usual
practice of LXX. being to keep it strictly.

μὴ is the article before ‘song,’ taken as the interrog. particle: δεῖ
ὑμᾶς would seem to be for ‘shall be to you’; unless δι’ ὑμεῖς, as
was the original reading, representing 033 or ΑΒΒREV read for ABBREV 
in which case the Greek corruption must be considerable. διὰ παντὸς
is 515;, ‘like the ’ taken as ‘59, ‘wholly’: εἰσελθεῖν is ABBREV and
the preceding εἰσπορεύεσθαι perhaps ‘heart,’ 335, also read as ABBREV 
ἑορτάζοντας may be an, a feast, or ’w ‘(festival) ’ Or if it
represents ABBREV εὐφραινομένους may represent ‘joy of ’ εἰσελθεῖν
ΑΒΒREV for ABBREV ‘as one that ’ with ‘) omitted as otiose.

A’s reading of τὸν οἶκον for τὸ ὅροι· suggests a reminiscence of
Ps. cxxii. l.

30. ἀκουστὴν ποιήσει] Α regular rendering for the causal of verb
‘to ’: e.g. xlviii. 6. Cf. Ps. lxxvi. 8. where the verb ἀκοντίζω is used.

θυμὸν] Heb. the ‘alighting’ or ‘swooping ’; the verb in
xxviii. 2 ποιήσει ἀνάπαυσιν), Cf. xxv. 10. Causal in ver. 32.

δεῖξαι] Here V and some of the Luc. MSS. have δείξει, which is not
unlikely to be right, as it gives easier connection and represents Heb.
closely. Field prints it in his 1859 (S.P.C.K.) edition, in which he
seems to have paid much regard to the Lucianic readings.

31. τῇ πληγῇ ᾗ ἂν πατάξῃ] πατάξει (A) must be treated as
erroneous. Heb. has simply ‘with the rod shall he ’ which Lxx.
have endeavoured to bring into connection.

32. This and the following verse are obscure in the Heb., and it
is not surprising to ﬁnd nut. in difficulties.

κυκλόθεν] Almost a possible rendering, if ABBREV ‘passing ’
can be taken, like 33]), ‘side.’ Perhaps Lxx. read ABBREV 530 for
 ABBREV .

λπὶς] Perhaps no: read for nor) ‘staff’; for the rendering
cf. xxxii. 9. The syntax is altered, ὅθεν being an insertion. βοηθείας
is probably an attempt to render and explain ΑBBREV ‘destiny’ (lit.
‘foundation’); αὐτὸς possibly ℵ ABBREV for ABBREV and ἐπεποίθει for ABBREV which
is causal. The sense is altered in the Greek, which seems to suggest
military music rather than thanksgiving.

ἐκ μεταβολῆς] This must be intended to represent ‘waving,’
‘agitation,’ see on ver. 28, ταράξω.

33. ἀπατηθήσῃ] This, though found only in two cursives, 48 308
is clearly the right reading, ἀπαιτηθήσῃ (NABQ ἃς.) being an easy
corruption. Jerome renders the Lxx. here by decipieris. The main
proof, however, is that it evidently renders the Heb. nnan, taking it
as 2nd pers. imperf. from ABBREV =ἀπατάω (Job xxxi. 27): whereas it
really ‘a Τopheth’ or ‘burning-place’ (see commentaries for explanation).
This ‘burning-place’ is made ready for the king of Asshur:
“the Moloch-pile for the Μelech,” M. Arnold, Isaiah of
p. 128.

The Heb. of the verse is obscure, and the Greek scarcely intelligible.
πρὸ ἡμερῶν corresponds to ABBREV lit. ‘from ’ i.e. beforehand.
The MSS. vary in detail; the verse begins in A with οὐ γὰρ σύ, in B with
σὺ γάρ, altered to σοὶ γάρ: in NQ with οὐ γάρ. The 2nd pers. pronouns
are no doubt due to the misunderstanding of Tophteh as the verb.
μὴ καὶ σὺ is altered in B to μὴ καὶ σοί, giving an easier sense. The
rest of the words show a general correspondence.

Topheth or Tophet was a name given to a place in the valley
of Hinnom, where sacrifices were offered to Moloch (2 Kings xxiii. IO,
Jer. vii. 31, C.). There is possibly—see the quotation above
M. Arnold—a play on words between Moloch and Melech,
Of course no king of Assyria met his end at this Tophet, so far as is
known. But, to those who do not seek to restrict the application of
prophecy, it may not seem impossible that there may be a reference
to the end of the last king of Nineveh, ﬁring his palace over himself:
the story familiar from ’s Sardcmapalus (=Assur-banipal),
though later knowledge transfers the event to another king, whose
name, however, is uncertain. See Nahum iii. 13, 15.

XXXI. Isaiah returns to his denunciation of Egypt as an ally.
This chapter echoes many previous passages: e.g., compare
 xxxi. 1–4 with xxx. 
 „ 5 „ xxx. 18, 26–30 (xxv. 4, 8, xxvii. 6, xxviii. 16, 21 
 „ 6 „ ii. 5, viii. 13, 20, xxiv. 14, much of xxv., xxvi., xxvii. 
5, xxix. 15, 23. 
 „ 7 „ xxx. 22, ii. 20. 
 „ 8, 9 „ xxx. 31–end, x.—19, 33, 34 (xiii. 14–18). 
12–14. xxiv.

1. πεποιθότες I°] The parallel verb of Heb. is not

πλῆθος σφόδρα] C am: pendens.

πεποιθότες 2°] Heb. ‘look το᾿ (for help): probably a
this word, ABBREV with ABBREV ‘stay,’ ‘lean upon,᾿ as earlier in the

2. καὶ αὐτὸς σοφὸς] Though almost exact, the Greek loses something 
of the force of the Heb., by omitting ‘and,’ and merging this in
the main clause. Cf. Theognis, 201 foll.,
 αὐτίκα μέν τι φέρειν κέρδος δοκεῖ, ἐς δέ τελευτὴν 
 αὖθις ἔγεντο κακόν. θεῶν δ᾿ ὑπερέσχε νόος. 
 ἀλλὰ τάδ᾿ ἀνθρώπων ἀπατᾷ νόον.

ἀθττηθῇ] ABBREV Heb. verb is active.

ἐλπίδα] Used, as we have seen, with some looseness in Lxx.
Heb. is here the ordinary word for ‘help.’ The verb is rendered by
βοηθοῦντες in ver. 3, but βοήθεια is used as an interpretation of Heb.
‘spirit,’ rather weakly.

3. σάρκας] Bodily, muscular strength. Cf. Jerem. xvii. 5
ἐπικατάρατος ὁ ἅνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ᾿ ἄνθρωπον, καὶ στηρίσει
σάρκα βραχίονος αὐτοῦ ἐπ᾿ αὐτόν. So we find it in Aesch. Agam. 72,
 ἡμεῖς δ᾿ ἀτίται σαρκὶ παλαιᾷ 
 μίμνομεν ἰσχὺν 
 ἰσόπαιδα νέμοντες ἐπὶ σκήπτροις.

βοηθοῦντες] Lxx. omits ‘and he that is holpen shall fall’ (supplied
in Q mg καὶ πεσεῖται ὁ βοηθούμενος, with *: also in O, doubtless from
some later version, through the Hexapla).

4. βοήση] Heb. ‘growleth,’ of depth rather than loudness: xxxviii.
14, lix. 11 (Heb.). The MSS. vary much in detail: ὃν τρόπον ℵ*B, Luc.
MSS., + ἐὰν ℵ cb A 26 41 86 198 306, + ὅταν OQ corr (ραν Q*) 24 49 91 97
104 309. Cf. vii. 2. The verbs are also variously read as βοησει,
αναβοησει (-ση), and κράξῃ, κράξει or κεκράξει.

ᾖ ἔλαβεν] Note the rel. attraction. Heb. ℵABBREV, ‘is called forth’.
LXX. have taken it from the similar root ℵABBREV, ABBREV meaning ‘meet,’ ‘happen
upon.’ Probably καὶ κεκράξῃ ἐπ᾿ αὐτῇ is a duplicate rendering, taking
the verb from the other root = ‘call,’ ‘cry out,’ but active instead of
passive.

ἕως ἂν] Either inserted for connection, or duplicated (ABBREV for ABBREV .

ἐμπλησθῆ] Heb. ‘a multitude,’ as in Gen. xlviii. 19; verb ABBREV 
mean ‘fill.’

τὰ ὅρη] Heb. ‘shepherds,’ ABBREV Lxx. appear to have read ABBREV
(by sound, according to Scholz).

ἡττήθησαν] Lxx. have carried on their idea of the meaning by
making this and the next verb plural, and omitting the negatives.

τὸ πλῆθος τοῦ θυμοῦ] Heb. ‘uproar,’ ABBREV, often rendered by πλῆθος,
as xvii. 12. τοῦ θυμοῦ added as explanation.

ἐπὶ τὸ ὅρος] It is a question, how the Heb. prep. ABBREV is to be taken:
whether the Lord of Hosts is represented as ‘for’ (upon) or ‘against’

 
mount Zion. Ewald and Cheyne, with A.V., think the former; Hitzig,
Delitzsch, Kay, Driver, W. E. Barnes, the latter, which LXX. seems to
mean, though not certainly, cf. xxv. 6, 10, lviii. 14. The rapid transition
from enmity to championship (same Heb. prepos. before ‘Jerusalem’
in the next verse) is what some feel to be the difficulty, others to be
specially characteristic of Isaiah. (The prepos. in Zech. xiv. 14 is
different.)

5. ὡς ὅρνεα πετόμενα] Cf. Ps. xci. 4, and Matt. xxiii. 37 (context
quoted on xxx. 15).

ὑπὲρ Ἱερ.] ℵ*ΒQ mg add ὑπεραστπιεῖ, but ℵ cb AOQ* omit: H.P.
quote 26 41 86 106 109 198 306, probably for omission, but they have
left out the mark A of omission. 26 reads ἐπὶ for ὑπέρ.

περιποιήσεται] The Heb. word to which this corresponds is 11135
used in Exod. xii. of the passover (Lxx. there has σκεπάζω and
παρελεύσομαι for the verb, πάσχα for the noun).

6. Paraphrased. LXX. by adding βουλὴν have emphasized the
connection with mix. 15.

υἱοὶ Ἰσραήλ, B ABBREV c., ABBREV ., at the end of the verse, is Hexaplaric.
probably vocative in the original.

7. ἀπαρνηθήσονται] RBQ have νησονται, A’s scribe being
inclined to insert the syllable θη-, cf. ὀρχηθήσονται xiii.
21, and (doubtless rightly) ἡττηθήσονται xxxiii. 1; while ΒQ* have
λογισθήσεσθε, wrongly, xxxiii. 8 (Cf. 11). Heb. ‘reject.’

τὰ χρυσᾶ] Β ABBREV c. prefix τὰ χειροποίητα again; the Lxx. omit
a ’ Luc. Mss. inserting ἁμαρτίαν (Aq. ἁμάρτημα).

8. οὔ μάχαιρα ἀνδρὸς κ.τ.λ.] The negative in Heb. is here closely
connected, by many good authorities, with each of the two words for
man; i.e. ‘by the sword of no human ’ The two words ish and
adam (cf. ii. 9, c.) are considered to supplement one another
(Ps. xlix. 2) rather than to give a special contrast.

οὔκ ἀπὸ προσώπου] The negative is supplied by LXX. in accordance
with what they took to be the meaning. διώκοντος follows, in A alone
μαχαίρας other MSS.); probably a reminiscence from xvi. 4; cf. Lev.
xxvi. 17, 36, Prov. xxviii. I.

9. περιλημφθήσονται] Heb. ‘shall pass away,’ or ‘pass by,’
It looks as though the sense of surrounding had been attached to ABBREV 
(see on κυκλόθεν, xxx. 32). In this case ὡς χάρακι is possibly ABBREV or
11.13, ‘as’ or ‘with a ’ read for ABBREV ‘from ’ The order of
these expressions is, however, in this case, reversed from the Heb.
which happens but seldom, especially in the text of Lxx. as given by B.

καὶ ἡττηθήσονται] Probably represents ABBREV ‘shall be affrighted.

 
as in ver. 4; but in ver. 8 Heb. has ‘shall be for tribute’ (obscure,
um. perhaps guessed).

φεύγων] Taking ABBREV ‘from the standard’ as from ABBREV 
instead of ABBREV root ABBREV Cf. xiii. 15.

ἀλώσπται] Perhaps reading some part of ABBREV ‘destroy’ for ABBREV 
‘his princes.’ Some of these suggestions are rather uncertain:
Lxx. have evidently been betrayed by one error into another.

Μακάριος ὃς] ABBREV has been duplicated by the Lxx., and read both
as the relative, and as ABBREV lit. ‘the happiness of...’ but
rendered by μακάριος, and so in other languages (Ps. i. I, ABBREV c.).

σπίρμα . . . οίκείους] Heb. ‘a ﬁre...a furnace’: LXX. have
to interpret, more probably than misread, in this case. Cf. Ps. lxxxix.
29, 36, 37.

XXXII. The ’s work is not at its best in this chapter,
so far as we can estimate the difficulties. If xxviii.-xxx. are worse,
it is not surprising: but this chapter does not seem harder than xi. or
xiv., which are on the whole far better done.

1. ἄρχοντες . . . ἄρξουσιν] Heb. verb and noun are cognate.

2. ὁ ἄνθρωπος] Heb. ish, rendered here (i) ‘a great man,’
(ii) νίν ille, Vitringa: (iii) ‘each one,’ Gesenius, Ewald, Delitzsch,
(iv) ‘a man.,’ A.V. and Kay, who gives reasons against (iii).

κρύπτων] Lxx. have taken ‘hiding place’ as a participle,
though an active partic. does not occur in this precise form.

τοὺς λόγους τούτους] For αὐτοῦ, Α alone reads τούτους. Heb. has
‘(from the) ’ and there is no very likely misreading; mm: warm
for nwnnnn is perhaps not beyond the range of discrepancy, but it
seems more likely that τοὺς λόγους interprets ‘breath’ somewhat as in
xi. 4.

καὶ κρυβήσεται] Another departure from the syntax of Heb. The
next few words in the Creek are difficult to account for with exactness;
ὡς ἀφ’ ὕδατος φερομένου is perhaps for ABBREV ‘rainstorm,’ or else includes
also am, ‘waters,’ with or without ABBREV ‘channels’: καὶ φανήσεται,
accordingly, may be a misreading of this last ABBREV for ABBREV but
for the 3 we have ὡς, though out of place) or a verb supplied by Lxx.

For ἐν Σιών see on xxv. 5. ποταμὸς φερόμενος bears no visible
relation to ‘the shadow of a ’ and either it seems that Lxx. followed
the drift of parallelism, as they thought, or a duplicate rendering of
one clause has caused confusion, and partly taken the place of the
other. ’ith ἔνδοξος we are brought back to Heb. ABBREV ‘heavy,’ ‘huge’
‘honourable,’ cf. Lat. ’s, being often a secondary meaning of
words from this root); διψώσῃ is nearly the sense of the Heb., and the

 
context may have led to this shade of meaning: cf. also the use of
πεινάω, v. 27, xl. 30, ABBREV c.

It may be that ‘rock’ was purposely omitted, see on xxvi. 4.

3. ἔσονται matures] Heb. ‘shall be closed,’ lit. smeared, from
 ABBREV not. seem to have taken it from ABBREV see above, on xxxi. I.

ἐπ’ ἀνθρώποις] rm: ὃν or ABBREV ABBREV read for mu um, ‘the eyes
of them that ’

δώσουσιν] Α colourless verb, the clause being only vaguely
rendered, and the syntax lost.

4. ταῖν ἀσθενῶν] So A, other MSS. ἀσθενούντων. Heb. ‘hasty,’
same root as ‘be ’ later in the verse. Cf. xxxv. 4, where Lxx.
has ὀλιγόψυχοι.

προσέξει] B reads προσήξει, unsupported: προσάξει 109. Rom.
Ed. has προσέξει.

εἰρήνην] Heb. lit. ‘clearnesses,’ almost ‘brightnesses.’ Can the
Greek be a corruption from εἰλικρινῆ?

5. Heb. here foretells the removal of evils spoken of, v. 20: the
falsifying of language, and through language of ideas, till weak minds
are confused even as to elementary notions of right and wrong.

ἄρχειν] Interpreting Heb. ‘noble’ ‘the ’ ἄρχοντος, Job xxi.
28) as a verb. Notice εἴπωσιν ﬁrst with indirect, then direct construction.
Heb. has two different verbs, the second passive (impers. with ABBREV of
person referred to).

οἱ ὑπηρέται σου] Heb. ‘mean’ or ‘knave,’ a word found only here
and (in slightly different form) in ver. 7. mm. may not have known the
word, and taken it here ‘means,’ ‘instruments,’ applied to persons.

Σίγα] Scholz thinks an attempt has been made to represent the
sound of Heb. ABBREV ‘liberal,’ ‘affluent.’ If this be so, the sense
been lost sight of. But perhaps Lxx. read the word from one of the
many roots of somewhat similar and confusing form, e.g. ABBREV xxxviii.
13, Ps. cxxxi. 2: in the latter place it is rendered ἐταπεινοφρόνουν, and
is parallel in Heb. to ABBREV ‘quieted’: in the former R.V. render
‘I quieted myself’; but the word is obscure.

6. μάταια] Cf. xxxi. 2, xxix. 20 κακία). Heb. lit. ‘nothingness.’

ὄνομα] Heb. ‘impiety,’ ABBREV rpn, cf. ix. 17, xxiv. 5.

πλάνησιν] Cf. xxix. 24: Heb. ‘error.’ According to Cheyne, this
denotes “practical atheism”: in Rabbinic Heb. and
“heresy.”

διαφθεῖραι] Heb. ‘to make empty,’ ‘pour out.’ A’s διαφθεῖραι
probably an error, the ’s eye having strayed to καταφθεῖραι...
διασκεδάσαι below, ver. 7. Most MSS. have διασπεῖραι.

ποιῆσαι] ποιήσει, Β, agrees with Heb.; but the Greek sentence is
against it, and the weight of MS. evidence.

7. ἦ γὰρ If τῶν πονηρῶν corresponds to ABBREV ‘evil,’ these
words can only answer to ABBREV ABBREV ‘And the mean, his means...,’
above, on ver. 5. βουλεύεται, below, renders the usual Heb. word, so
that βουλὴ appears to be a guess, or a supplement (see xxix. 1 5, xxxi. 6)
to take the place of the beginning of the verse, which was very likely
not understood.

διασκεδάσαι] This parallel verb is introduced by Lxx., the rest of the
verse corresponding in words, though the syntax and sense are changed.

8. οἱ δὲ εὐσεβεῖς συνετὰ] Heb. has cognate words, from the root
represented by ἄρχειν in ver. 5. εὐσεβεῖς is a fairly good rendering,
inasmuch as the Heb. word is used of those who offered willingly for
the tabernacle, Exod. xxv. 2, xxxv. 5, the ﬁrst temple, 1 Chron. xxix. 6
and the second temple, Ezra vii. 16.

συνετὰ suggests that Lxx. read 111313) (root [13) for ABBREV .

αὕτη ἦ βουλὴ] This paraphrase–for the Greek, cf. xxv. 5, xxviii.
avoids the third recurrence of the Heb. word. Possibly, however, it is
due to misreading, as Heb. has a pronoun, though not fem., and the
prep. ὃν might have been read as γυ.

μενεῖ] Rightly rendered: the same verb in ver. 9 is rendered (also
rightly) by ἀνάστητε.

9. πλούσιαι] Heb. ‘at ease,’ ‘unconcerned,’ ‘secure’: used
in bad sense, according to Cheyne, except in ver. 18 below, and xxxiii.
20. In Amos vi. 1, it has the same parallel word as here. See also
Ps. cxxiii. 4, and Zech. i. 15. The fault seems to be, that some are
well off who are not entitled so to be, while others suffer. cf. Ezek. xvi.
49, Luke xvi. 19: contrast 2 Cor. viii. 14.

ἂν ἐλπίδι] Heb. ‘conﬁdent,’ ‘trusting’: xii. 2, Amos vi. 1, Ps. xxvii.
3, Judg. xviii. 7, 27 (B), Zeph. iii. 1. When not translated by πεποιθώς,
Lxx. sometimes use ἐλπὶς with a prep., as here, and in the next verse;
the word, as we have seen, is a favourite with them, and they seem to
give it something of the sense of ‘conﬁdence’ upon occasion.

10. ἡμέρας ἐνιαυτοῦ] Heb. literally, ‘days upon a year’: i.e.
to a vear,’ Delitzsch, but= over a year,’ acc. to most

μνείαν ποιήσασθε] Heb. ‘be troubled,’ ‘disquieted,’ as in ver.
Scholz explains LXX.'s rendering as due to reading ABBREV for ABBREV 
 ABBREV and it seems likely.

μετὰ ἐλπίδος] See on previous verse.

ἐν ὀδύνῃ] Probably a duplicate, either of μνείαν ποιήσασθε above,
or of ABBREV ‘vintage’ below, read as ABBREV .

πέπαυται] Perhaps taking ABBREV ‘gathering,’ as a verb, though it
could not be passive here, as in lvii. 1, αἴρονται, ἦρται (or ABBREV 
for ABBREV ?)

ὅσπόρος καὶ] Read by RAQ 24 26 49 86 87 104 309, and without
καὶ by 41 91 106 228 306. B c. omit: the Heb. seems to have
nothing corresponding, unless the Greek were a (duplicate) guess for
‘gathering,’ as the parallelism would suggest another noun.

11. αἱ πεποιθυῖαι] Lxx. omit one of the parallel words: probably
the former.

σάκκους] Added by RA and Luc. MSS.; but not Hexaplaric; cf.
Α. V., R. V.

12. καὶ ἐπὶ τῶν μασθῶν κόπτεσθε] This rendering, except as to
’the tense and person, is as probable as any; most authorities, in-
cluding Delitzsch, support it. Heb. has a masc. participle, ‘they
’ assuming this to be the primary meaning of the verb. There is
an apparent play on words with ABBREV ‘breasts’ and ABBREV ‘ﬁelds.’

[Note.—In verses 11, 12, Heb. has ﬁrst a verb in masc. plur.,
’four in masc. sing., and lastly this masc. participle, while the apparent
“reference and circumstances are to fem. subjects. This, at least, is the
prevailing explanation of the verb-forms.]

ἀγροῦ ἐπιθυμήματος] So Heb., but plur., ﬁelds of ’ a common
idiom.

13. ἦ γῆ] LXX. puts this in nom. case, omitting ‘upon.’ This use
of the cams pendent is common in Heb., though it does not occur
here. The Greek, moreover, does not here supply the expected
prepos. and case of pronoun afterwards.

χόρτος] Here the long rank grass of waste land. Heb. ‘briers,’
but not with its usual parallel word, as in v. 26, vii. 23, ABBREV c.

ἀρθήσεται] This verb is added by LXX., and ἐκ substituted for
‘upon.’ The syntax is altered. Cf. xvi. 10.

πλουσία] Heb. has the same expression as in xxii. 2, ‘jubilant
’ which Lxx. there does not render.

14. πλοῦτον] Here=Heb. ABBREV ‘uproar’: see on xxix. 5.

οἴκους ἐπιθυμήτους ἀφήσουσιν] The reading of ℵ*Β, ἀφήσουσιν,
οἴκους ἐπιθυμήματος, looks preferable here. The cursives are divided
ℵ cb AQ are supported by 24 26 106 233 (86 omitting preceding
καὶ), and as to order, by 198 306, which have ἐπιθυμήματος; con-
versely, 36 49 87 91 97 104 228 309 have ἐπιθυμήτους, but read otherwise
as B.

Heb. ‘(is) deserted: hill and watchtower . . . .’

Scholz gives LXX.'s οἴκους as due to reading ABBREV ‘tent’ for ABBREV 

 
‘hill’; Ophel on Mount Zion used as a proper name. Vulgate
apparently read Sm: (lenebrae).

ἐπιθυμήματος Scholz gives as an: ‘chosen’ for ma; it is however
 ABBREV in ver. 12, above, and as D and 3, ABBREV and ABBREV are frequently confused,
this might have been reached by transposition.

ποιμένων] Heb. ‘ﬂocks.’ ποιμνίων?

15. ἐπέλθη] Heb. is more descriptive, ‘be ’ Kay compares
Luke xxiv. 49. ℵ agrees with Heb. in having ἡμᾶς for ὐμᾶς: but the
Greek Mss. often confuse these pronouns.

ἔρημος ὁ KM] Cf. xxix. 17. The clause is inverted, altering the
effect.

17. κρατήσει] Heb. ‘the effect,’ lit. ‘service,’ i.e. prob. result
service. Either Lxx. interpret, or possibly they read ABBREV for ABBREV .

πεποιθότες ἔσονται] ἔσονται ℵ cbA 26 41 49 51 91 97 104 106 198 228
233 309; omitted by ℵ*BQ (ℵc has οἱ πεπ.). Heb. ‘conﬁdence,’
root as word rendered ἐν ἐλπίδι, ver. 9. Theodotion has ἐλπὶς here:
Aq. and Symm. πεποίθησις.

18. πόλει] Heb. run, a ‘home,’ ‘resting-place.’ Cf. xxxiii. 20
πόλις πλουσία.

πλούτου] Same word as that rendered πλουσίω above; ver. 9, and
a kindred form in xxxiii. 20. The true test is contrasted with the
false, as the true and false confidence in xxx. 15 and 7.

19. This verse is almost made up in Heb. of strong assonances,
mu ABBREV at the beginning, and ABBREV and ABBREV at the end of the
clauses.

οὔκ Hi ὑμᾶς ἥξει. καὶ ἔσονται οἱ ἐνοικοῦντες...] An insertion by
Lxx., cf. xxviii. 15. It falls between ‘descend’ and ‘forest,’ and the
sense and syntax are greatly altered. The rest of the verse seems
to be paraphrased, πεποιθότες inserted, and only ‘lowliness’
definitely represented, and that probably as though with diff. vowelpoints,
as ABBREV the maritime plain, as in Josh. x. 40, xi. 2. ‘Low in
’ is by most authorities considered to mean ‘utterly ’ cf.
A.V. margin. Possibly, however, the Lxx. interpretation is correct,
except as to ἐν τοῖς δρυμοῖς πεποιθότες. The verse seems to describe
peace and shelter in a humble but protected situation, while storms
rage on forests and hill sides. The vales and river-banks are quiet.

20. σπείροντες ἐπὶ πᾶν ὕδωρ] Cf. Eccles. xi. 1.

πατεῖ] Lxx. appear to have taken ‘ox’ and ‘ass’ as the subject,
and ‘send forth the ’ as a phrase like νέμειν ποδά. Lowth quotes
an account of rice-planting by treading over the ground with cattle
before it is flooded. But the scene is more probably of simple rural

 
peace and prosperity. In warm climates, the river sides are the
favourite haunts of all beasts, domestic as well as wild.

Scholz, thinking of the overflow of the Nile, takes the verse as
evidence of the Egyptian knowledge of the translator. But the
argument is double-edged, and unnecessary. Palestine is a land
of torrent-streams: “Jordan overfloweth all his banks all the time of
harvest” (Josh. iii. 15; cf. I Chron. xii. 15).

XXXIII. This unprovoked aggressor is generally considered to
be the Assyrian; for so, on the whole, he was, and Israel and Judah
powerless before him.

I. LXX. have reduced this verse to something apparently widely
different from Heb. Yet, if the ﬁrst ὑμᾶς were omitted, and a stop
inserted after ἀθετῶν, supplying an indefinite subject to ἀθετεῖ, it would
bring the ﬁrst part of the verse very near to the meaning of the
original. There is no ground for supposing this to be the genuine
Lxx. reading or intention; it merely shows how small the verbal
departure is.

ὑμᾶς, ὑμᾶς] nnx ‘thou’ read as name, ABBREV iated perhaps, may
account for one; the other must be an addition by Lxx.

ὅ ἀθετῶν] Cf. xxi. 2, xxiv. 16, xlviii. 8.

ἁλώσονται] The word for ‘cease ’ is apparently taken as equivalent
to ‘be destroyed,’ ‘come to an

οἱ ἀθετοῦντες] This seems now to represent the other parallel
verb, ‘spoileth,’ or ‘destroyeth’ ἀνομέω in xxi. 2).

καὶ παραδοθήσονται] Heb. has same verb again, ‘thou shalt be
’: Lxx. fall back on a stop-gap word, see on xxiii. 7, c.;
and ἡττηθήσονται at the end of the verse seems to be intrOduced in
much the same way to balance it.

ὥς σὴς ἐπὶ ἱματίου] ἐπὶ ἱματίου is evidently ABBREV ‘to deal (in
dealing) ’ read as the noun ABBREV ‘cloak,’ ‘garment,’ with
prep. 5 taken or read as ABBREV or ABBREV Once off the track, Lxx. guessed
or misread also the previous word 111513, ‘when thou hast ’
(or, ‘ﬁnished’: the form is unusual, and some read 111533, giving this
sense more decidedly). What they made of it is hard to say: ABBREV 
would mean ‘like an ’ but the Bible does not mention ants in
connection with destructiveness. Ver. 5 probably helped to confirm
them in their error.

2. An apparently abrupt transition, to a passage resembling
especially xxvi. 8 (so Kay).

τὸ σπέρμα] ABBREV ‘seed’ for ABBREV ‘arm’: cf. xlviii. 14.

τῶν ἀπειθοῦντων] Scholz thinks ABBREV ‘in the morning’ was

 
as D' ABBREV : but looking to ver. 1, and other passages, we should expect
ἀθετούντων in that case. If ABBREV were taken as participle, the
meaning is nearly the opposite of the Greek: and LXX., especially in
search of sense, often differ from Heb. to the extent of a negative:
cf. ii. 11, and see list in Vol. 1. Introd. p. 52. Or it is conceivable that
LXX. read some form from ABBREV ‘rebel.’.

εἰς ἀπώλωαν] Inserted by LXX.; cf. xiv. 20, xxxiv. 12.

3. διὰ φωνὴν τοῦ φόβου] Here φόβου sees to represent ABBREV 
‘uproar,’ in the sense of ‘tumult,’ and so panic: in xiii. 4, for same
Heb. phrase, LXX. have merely φωνή: and in 1 Kings xviii. 41 LXX.
have for it the fine phrase, howere come by, φωνὴν τῶν πδοῶν (τοῦ
ὑετοῦ).

ἀπὸ τοῦ φόβου σου] Heb. ‘the lifting up of thyself.’ φόβος here
seems to mean ‘fearfulness,’ i.e. majesty: unless for ABBREV LXX.
read ABBREV .

4. ἀπὸ μικροῦ καὶ μεγάλου] A lone among uncials inserts ἀπὸ,
Luc. MSS. having ἕως μεγάλου, according to the usual phrase (ἐπὶ or
εἰς? 22). Heb. has ‘the gathering of the caterpillar,’ or rather, some
species of locust, as it would appear from Joel 4. Can LXX. have
been thinking of different sizes of locusts, and the adjectives perhaps
come from a marginal explanations? But Mr H. St J. Thackeray
has pointed out that the Isaiah translator uses. this phrase when not
warranted by the Heb. Journal of Theol. Studies, July 1903). See
ix. 14, xxii. 5, 24, and ver. 19 below.

συναγάγῃ]Not the Heb. word used earlier in the verse, translated
once, and lost the second time, see previous note. Here Heb. has
 ABBREV , from ABBREV , ‘running’ to and fro: of which LXX. seem to have
reversed the consonants, and taken it from ABBREV , which occurs in two
forms, Zeph. ii. 1 (συνάχθητε καὶ συνδέθητε).

ἀκρίδας] So ℵAQ c. B has ἀκρίδα. The collective is quite
possible in itself, see Exod. x. 13—19. Here however, final c might
easily be lost before following o.

ἐμπαίζονται] The word ABBREV many here have been thus rendered, or
again miseread. Scholz suggests ABBREV as their reading, by his favorite
explanations of a sound-error. (παίζοντα, Gen. xxi. 9, is used for this
word, and apparently duplicated as ABBREV ’, Isaac.) Such a discrepancy,
however, if possiblein the first instance, would be most likely detected
by a corrector of MSS. On the whole, if LXX. did not read ABBREV (and
this is regularly rendered by συρίζω), t seems more probable that they tried to render the present Heb. text.

5. δικαιοσύνης] So ℵAQ; B has δικαιοσύνῃ. The former agrees

 
with Heb., and seems in itself preferable, the verse being then
punctuated as in Heb.

6. ὲν νόμῳ παραδοθήσονται] ἐν νόμῳ may be an attempt to render
nJiDR, ‘faithfulness,’ a plural form: or can Lxx. have read more, in
the sense of ‘command,’ ‘appointment’? In Nehem. xi. 23, ABBREV is
‘a settled provision,’ R.V.; Lxx. omit the clause. The
runs somewhat like the opening of xxxiv. 16, and παραδοθήσονται
almost warns us that Lxx. are in difficulties. ABBREV ‘thy times,’
evidently been misread: the obscure word pinv suggests itself (xxiii.
18 ﬁn.) but does not give any help.

ἐν Θησαυροῖς] Here stands for Ion, ‘power,’ ‘wealth.’ At the end
of the verse, it corresponds more directly to ABBREV ‘treasure.’ The
syntax is changed.

ἐκεῖ] Not in Heb.; apparently takes up the sense of ἐν θησαυροῖς.
BV 109 read ἥκει ’t, Jerome): 106 omits the verse.

δικαιοσύνης] Heb. has only the pronoun termination: ‘his ’

7. This verse is expanded, a somewhat unusual thing in LXX.,
though Cf. xxi. 15. ἐν τῷ φόβῳ . . . φοβηθήσονται (Cf. viii. 12) is not in
Heb., except in so far as it appears to be a duplicate of what follows.
Again, ἀξιοῦντες εἰρήνην, read after ἀποσταλήσονται by RA and many
cursives, including the Lucianic, is duplicated by παρακαλοῦντες
εἰρήνην, read by the uncials and some (but not the Luc.) cursives at
the end of the verse. 87 97 228 have λαλοῦντες for ἀξιοῦντες. NA and
some cursives also read γὰρ after ἄγγελοι, and BQ are nearly alone in
reading οὗτοι for αὐτοί.

Removing these duplicates, which may have come, partly at least,
from other versions, we are left with Ἰδοὺ δὴ οὓς ἐφοβεῖσθε, βοήσονται
ἀφ’ ὑμῶν· ἄγγελοι ἀποσταλήσονται ἀξιοῦντες εἰρήνην πικρῶς κλαίοντες.
This we must analyse, phrase by phrase.

οὓς ἐφοβεῖσθε] This seems to be ABBREV ‘your ’ for ABBREV a
doubtful phrase, generally rendered, with change of vowel-points,
‘their valiant ones.’

φοβηθήσονται] This is read by ℵ cb AQ* and about twenty cursives,
but not by Syro-hex. ’s βοήσονται seems preferable, as (a) the con-
struction is harder with this verb, (b) it agrees in meaning with Heb.,
(c) φοβηθ. may be due to confusion with the previous (duplicate)
words. In the ’orum Apocryplza, in a note on Judith xvi. 11
Mr Ball points out a similar confusion between these verbs: to which
we may add a very similar case in xxiv. 14 above.

ἀποσταλήσονται] This word, and ἀξιοῦντες, are additions of the
LXX., to complete the sense, as they have a participle for the verb

 
‘shall weep,’ and preferred a more precise connecting link
‘messengers’ and ‘peace.’ Ἀποσταλήσονται might indeed have been
suggested ABBREV by the letters of ABBREV ‘peace’: but in that case
there would be a triplicate rendering of this word.

8. τούτων and πρὸς τούτους are not in Heb.; cf. οὗτοι in ver. 7
(but not in 6).

ὅ φόβος τὸν My] It is not very clear how Lxx. have dealt with
this verse. The easiest supposition seems to be, that, confusing the,
two expressions, ms ABBREV wayfaring man’ and ABBREV Dam ‘he
the ’ they omitted the ﬁrst, and put the second in its place,
reading ABBREV ‘peoples’ for ABBREV and perhaps taking 080, in the sense,
of DOD, of fainting for fear. Whether ABBREV was conversely read after
‘covenant,’ and won, ‘he hath ’ omitted, or the latter para-
phrased as αἴρεται, it is hardly possible to say. This verse and the
following are certainly treated either with some freedom, or with some
want of grip.

9. The Greek omits the second verb in the ﬁrst clause, possibly in
the second also. ἕλη is difficult; by the order it would correspond to
Sop, ‘withereth,’ but no clue to any connection appears, unless LXX.
read was, see on xxxv. 7: there is also ABBREV ‘like a desert.’ to
for ABBREV ‘willows,’ might perhaps have suggested the Greek.

φανερὰ ἔσται] This phrase suggests that ABBREV ‘shakes off’
taken as a passive of mu, ‘make bare’ (however, in xxxii. 15 it
in a different sense, ‘be poured out’). Originally, therefore,
translation would mean ‘shall be laid ’; but probably it was
thought later to mean ‘glorious’ (see on Γαλιλάια, above).

Γαλιλαία] Lxx. substitute this name for the neighbouring
‘Bashan,’ ’ perhaps to do it honour, in the light of ix. I, especially if
φανερὰ was misunderstood.

11. νῦν] Repeated from ver. 10; not in Heb.

ὄψεσθε] It is hardly likely that Lxx. would render ABBREV ‘ye shall
’ thus, as being metaphorical: they may have read it as nun
(or ABBREV ?).

αίσχυνθήσεσθε] So ℵ ca AV 62 87 93 97 106 147 228: ℵ*B (Q *fort)
have αἰσθηθήσεσθε: Q a 24 306 and some Luc. Mss. αἰσθήσεσθε. It is
difficult to decide, especially as Cypr. ’m. u. 26) quotes the,
passage with both verbs: mmc videbitis, nunc ’ntellz’getz’s, mmc
’m’. This gives three verbs answering to the three in
ver. 10: but it is most unlikely that all Greek MSS. would, if this were
the true text, have agreed in leaving out one verb of the two. Cyprian
may have quoted from a copy whose original had a correction in its

 
text. On the whole, ’s reading seems best: ABBREV ‘hay,’ ‘dry grass,
may have been read as some part of ‘13 ABBREV ‘be ashamed’ ABBREV cf. the
discrepancy in xxviii. 16.

ματαία ἔσται ἢ ἰσχὺς] Heb. apparently ‘ye shall bring forth
stubble.’ Lxx. do not seem to be paraphrasing this, but to be reduced
to guesswork. ματαία might indeed be due to w ‘stubble’: but it is,
strictly speaking, out of the order, and no plausible suggestion of a
misreading occurs.

τοῦ πνεύματος] This connection of πνεύματος· with what precedes is
against Heb. accents, and against the generally approved rendering
of Heb.

12. ἐν ἀγρῷ] Scholz gives this as mia ‘ﬁeld’ for Ἰὼ ‘lime.’ It
is again, however, out of the strict order. If ABBREV had been read
as ABBREV ’s special word for ‘thorns,’ we should have ἄκανθα
accounted for in its place, and the converse of the misreading, as
it appears, in xxvii. 3. The word in Heb. which means ‘thorns’ here,
curiously enough, has a close resemblance to one meaning ‘ends’
from root ABBREV cut off.’ LXX., with a general notion of a
have elsewhere curiously different renderings of the separate words,
coming eventually near to the original meaning; see especially on v. 17.

ἐρριμμένη] Heb. ‘cut down,’ or ‘cut up,’ ABBREV from
lxxx. 16 ἀνεσκαμμένη). Perhaps read here as from ABBREV ‘scattered.’
κατακεκαυμένη serves to render the remaining phrase of the verse.

13. Ἀκούσονται . . . γνώσονται] Lxx. take Heb. imperatives as 3rd
pers. plur., which would require different pointing, and probably
prefixed to the former verb.

14. ἀσεβεῖς] Heb. ABBREV cf. ix. 17, x. 6, xxiv. 5, xxxii. 6. Lxx.
generally render by ἄνομοι, but this word is here already taken up.
(See Hatch, Essays in Bibl. Greek, 11. p. 91, for an interesting but
scarcely conclusive remark on ABBREV = ὑποκριτής in the later versions.)

ἀναγγελεῖ] ABBREV from ABBREV ‘make known,’ read for ABBREV from ABBREV 
‘sojourn.’ The resulting version is somewhat bald.

ὑμῖν. . . ὑμῖν] Heb. ‘among us,’ ABBREV both times. The dat. corresponds
to the Heb., and ἡμεῖς and ὑμεῖς are constantly confused in
Greek MSS. When they are agreed on this and similar points, they
frequently differ from Heb. Vulg. also has vobis.

τόπον] Explained by Scholz as ABBREV for ABBREV ‘burnings.’

15. μισῶν] Scholz thinks this word was chosen for its resemblance
to Heb. DRD, ‘rejecting.’ Vulg. well projicit.

ἀνομίαν καὶ ἀδικίαν] The Heb. words occur together, Ezek. xxii. 12.
Unjust, fraudulent gain is referred to.

16. Minor differences of syntax are to be observed.

17. γῆν πόρρωθεν] Heb. ‘a land of distances.’ Most modern
authorities interpret this as meaning ‘a far-stretching land.’ ‘A land
of distance’ (sing.) certainly seems to mean regularly ‘a distant land’
as in xiii. 5, xxxix. 3 (a fem. form), xlvi. 11; Jerem. viii. 19 is plur., as
here, and Ezek. xii. 27, of time, has a fem. plur. form. In Zech. x. 9
a slightly different form (in pointing) of the word ‘distances’ is used
as equivalent to ‘far countries.’ LXX., like A.V., seem to
something like a Pisgah-sight.

Albert Barnes, taking in his commentary nearly the modern view,
quotes Virg. Aen. 11. 27:
 “Juvat ire et Dorica castra 
 Desertosque videre locos, litusque relictum,’ 
which seems however, in any case, to be more applicable to the next
verse.

18. ὑμῶν] So AQ and most MSS.; ἡμῶν RB ℵ Β; Heb. ‘thy.’

μελετήσει φόβον Κυρίου] Κυρίου is added by A 26, but is not in Heb.,
nor in MSS. generally of LXX.: it appears to be a ’s addition.

τοῦ εἰσιν...;] For the form of expression cf. xix. 12, xxxvii. 13
l. 1, and especially Ii. 13.

St Paul, having quoted in 1 Cor. i. 19, from lsai. xxix. 14, proceeds
to combine this passage with touches from xix. 11, 12.

γραμματικοὶ . . . ἀριθμῶν] The same word in Heb., the participle of
 ABBREV ‘write,’ ‘count’; cf. Ps. xlviii. 12.

συμβουλεύοντες] Heb. ‘that weighed,’ from which the sense of
estimating or judging, but hardly that of sharing in counsel, would
come.

come. τοὺς συστρεφομένους] ℵ ΑΟΓ 26 41 49 51 91 104 106 198 228 239
306 309 read thus: Luc. MSS. have ἀναστρεφομένους, Β τρεφομένους,
which alone appears to give any sense in connection with the Heb.,
the word ‘towers’ being literally ‘a thing raised up,’ and the verb
applied to ‘rearing up’: so in i. 2 Lxx. have ἐγέννησα, Aq.
Theod. ἐξέθρεψα for it. Consequently it seems that συντρεφομένους
is the original of A's reading, though even then the preposition is
hard to account for. This, on a wrong idea of the intended meaning,
was corrupted to συστρεφ., and later improved into ἀναστρεφ. But
possibly cyc was wrongly written after τογc. 86 has συντρεφ., 144
ανατρεφομενους.

On this verse, in the Hebrew, the commentators quote Virg. Am.
1. 203,
 “Haec olim meminisse invabit’ 

 
Also Eur. leen. 181.
 ἐκεῖνος ἑπτὰ προσβάσεις τεκμαίρεται 
 πύργων, ἄνω τε καὶ κάτω τείχη μετρῶν. 
So in Aeschylus, Sept. c. Theb., the Chieftains cast lots for their points
of attack: 126, 375, 426, ABBREV c.

19. This verse seems to have been amplified, with some
from the meaning. μικρὸν καίω...ᾦ οὗ (συνεβουλεύσαν)...τῷ
seem to be additions, and also the copula in οὐδέ: while λαὸς is
repeated in a different place.

μικρὸν καὶ μέγαν] See on ver. 4. μέγαν might be due to taking
 ABBREV from ABBREV ABBREV in the sense of ‘strength’: but more likely from
duplicating ABBREV from ABBREV the rest of the phrase being prefixed
without warrant. In this latter case συνεβουλεύσαν is ABBREV read as ABBREV 
the negative introduced to couple it with ᾔδει = ABBREV the ABBREV misread.
After ᾔδει there should probably be a colon, and the sentence is twice
taken up, with βαθύφωνον = ‘deep of language,’ in accus., and
with λαὸς πεφαυλισμένος in the nominative, cams pendens.

συνεβουλευσαν is the reading of A 41 86 106 198: ℵQΓ συνεβουλεύσαντο,
Β συνεβουλεύσατο.

πεφαυλισμένος] Heb. ‘stammering’ is actually the passive of a verb
meaning ‘deride.’ see on xxviii. 11.

20. πόλις πλουσία] See xxxii. 18, and for the adjective, also 9
13, 14 are different.

σκηναὶ . . . πάσσαλοι . . . σχοινία] Simile of a tent, with its pegs and
ropes. Cf. liv. 2, and see below, on ver. 23.

21. τὸ ὄνομα] Taking ABBREV ‘there’ as ABBREV ‘name.’ The sense
consequently differs.

τόπος] Some have explained the Heb. ‘place’ as = ‘in place of.
Delitzsch refers to I Kings xxi. 19 as proving, “if Hosea i. 10 does
not,” that it may have that meaning; but disapproves it

Κυρίου . . . ἐστίν . . . ὑμῖν ἔσται] For A's ἐστίν, the MSS. generally have
ὑμῖν. Probably duplicate renderings of mm ABBREV Κυρίου being out of
its order the ﬁrst time, and the word read as ABBREV the second time,
with change of pronoun.

πλατεῖς καὶ εὐρύχωροι] Heb. ‘wide stretching,’ ‘broad of
lit. ‘of hands,

The latter part of the verse is somewhat different in Gr. and Heb.
At ﬁrst sight, ‘gallant ’ appears to be omitted. But ‘gallant’ is the
same Heb. word as ‘in majesty’ earlier in the verse, and μέγας stands
for it in both places. ABBREV ‘ship,’ appears to have been read as ABBREV (γάρ)
and ὁ θεὸς inserted. By the order of words, it is probable that οὐδὲ

 
πορεύσεται is added by LXX., and that οὗ παρελεύσεταί με represents
the ‘shall pass’ of

22. ἄρχον] Somewhat vague for ‘law-giver,’ which Scholz however
seems to be wrong in classing as omitted by LXX., or rather,
among his “Zusätze zum hebr. Texte.” After all, the
Athens were ἄρχοντες.

23. Generally taken as a simile of a ship, as in Horace, Od. 1. xiv.,
 “O navis, referent in mare te novi 
 Fluctus, ABBREV c.’ 
But Kay, following Clericus, argues with much probability that it is
a return to the image of the tent, with its ‘cords,’ same Heb. word as
in ver. 20, its ‘pole,’ and ‘banner.’ This last word is not, indeed,
properly used in the sense of ‘sail.’

σχοινία suits either interpretation, as does ἱστός, ‘mast’ or ‘tentpole’;
while οὐ χαλάσει τὰ ἱστία and οὐκ ἀρεῖ σημεῖον are duplicates,
one suiting the ship, the other the tent: raising and unfurling a.
standard being closely connected. As it stands, Lxx. must necessarily
be taken of the ship: but traces of another rendering, possibly of the
other interpretation, survive.

οὖ . . . τοίνυν] ABBREV ‘prey,’ was probably taken as conj. ‘until,’ and
accidentally or otherwise put at the head of the clause in place of m,
‘then,’ which was transposed to the next clause as τοίνυν.

πολλοὶ] Epithet transferred from ‘plunder’ to ‘lame’: in Heb. it
is a noun, ‘abundance.

24. ‘The inhabitant’ is omitted by lxx., and the sentence adjusted
to a single subject.

ἀφέθη] Probably an aorist with augment omitted: cf. ἀνέθη, Judg.
viii. 3. (See Swete, lutrod. to 0. T. in Greek, 11. iv. p. 305.) The
Camb. manual edition, however, in its ﬁrst two editions, prints ἀφεθῇ.

This subjunctive form offers greater difficulties; but is apparently
approved by Blass; see on x. 14.

XXXIV. 1. ἄρχοντες] 50 Lxx. frequently renders ABBREV the
word here used for ‘peoples.’ See, e.g., xli. I, xliii. 4, 9, Gen. xxvii. 29.

οἱ ἐνοικοῦντες ἂν αὐτῇ] Some cursives οἰκοῦντες: Luc. generally and
RBQ omit participle: ℵ* has oi οἰκοῦντες for ἦ οἰκουμένη. Heb. ‘the
fulness of it’ (Ps. xcvi. 11, xcviii. 7, τὸ πλήρωμα αὐτῆς, of the sea).

ὅ λαὸς ὁ ἂν αὐτῇ] A weakened rendering of ‘all that come forth of
’ This Heb. word, ‘outgoings,’ is found four times in Job, in the
sense of ‘offspring,’ and in Isaiah, also xxii. 24, xlii. 5, xliv. 3, xlviii.
19, lxi. 9, lxv. 23; of which xlii. 5 most resembles the present passage.

2. ἀριθμὸν] ‘muster.’ Heb. ‘host,’ sing. of ‘Sabaoth’
again in ver. 4, where δυνάμεις is due to the later versions.

3. τραυματίαι] See on xxii. 2. Cf. with this verse Joel ii. 20.

βραχήσεται] Heb. rather ‘be melted.

4. καὶ ἑλιγήσεται] Before these words B and many cursives insert
καὶ τακήσονται πᾶσαι αἱ δυνάμεις τῶν οὐρανῶν, which Q mg shows to be a
Hexaplaric addition from the later versions. (The clause has been
suspected in the Heb.) The late plurals of οὐρανὸς and coelum seem
to be due to Hebrew influence.

φύλλα 2°] Supplied by Lxx. A. V. inserts

5. ἐμεθύσθη] Possibly a right rendering.

ἀπωλείας] Heb. ‘of my ban.’ ABBREV as ver. 2, ἀπολέσαι, xxxvii. 11
xliii. 28, Josh. viii. 26, c. Cf. John xvii. 12, ὁ υἱὸς τῆς ἀπωλείας.

6. στέατος 1°] After this B and Luc. Mss. have an
nearly in the words of Symmachus, but with the order of ‘lambs’ and
‘goats’ inverted.

τράγων καὶ κριῶν] Here, in the true Lxx. text, we have ‘goats,’ ABBREV 
misread for, or, as Lxx. omit that clause in its place, confused with
 ABBREV ‘kidneys.’

7. οἱ ἁδροὶ] The Greek word occurs, 2 Kings x. 6. Heb. ‘wild
oxen.’ Cf. οἱ ἄρξαντες, xiv. 9, and see also Amos iv. 1, Ezek. xxxiv.
foll., xxxix. 18.

LXX. omits the parallel subject ‘their dust.’ Theodotion, τὸ
αὐτῶν.

10. Lxx. omit ‘there shall be none passing through it’ (supplied
from Theod. in some MSS., and with slight changes, by ℵ ca). Some
commentators prefer to arrange the clauses in Heb. as in LXX.
leaving the last unqualified.

Ver. 10b, 11, 13, 14 strongly resemble xiii. 20—22. The names
the various creatures mentioned can hardly be expected to correspond
in Heb. and Greek, and many are altogether uncertain.

11. κατοικήσονται] Lxx. has only one verb, instead of two, for four
subjects, but the MSS. vary as to the place of the verb, and its terminaton,
act. or mid. Only 106 agrees with A: the best supported text is
possibly that of NQV 24 26 49 86 87 91 97 104 109 198 228 305 309
κατοικήσουσιν).

σπαρτίον γεωμετρίας ἐρήμου] Heb. ‘the line of desolation (tohu) and
the plummet of emptiness’ (bohu). These two Heb. words
together, Gen. i. 2, Jerem. iv. 23. The former especially is frequent
in the Book of Isaiah. It occurs eleven times, ten of which are in
passages which many moderns deny to Isaiah; the other is xxix. 21
which a majority of critics still retain: though not all, see Cheyne,
Intr. to Me Book of Isaiah, p. 195.

The land shall be “laid waste with as much care and exactness as

 
men usually apply in building” (Kay): cf. the vision of the
Amos vii. 7—9 See also 2 Kings xxi. 13.

The Lxx. paraphrase is not very remote: but it is doubtful how
much of the Hebrew it is intended to render. If the whole, then the
last clause in the Greek verse, καὶ ὀνοκένταυροι . . . αὐτῆ, is an addition of
LXX., perhaps from xiii. 22. If however σπαρτίον ἐρήμου corresponds
to the ‘line of desolation,’ γεωμετρίας might be an addition of Lxx. to
explain the phrase, and καὶ ὀνοκένταυροι ἐν αὐτῇ, with a verb supplied,
a misreading; perhaps ABBREV ABBREV for ABBREV .

12. Heb. is very doubtful: not. is as near as could be expected,
but either omit ‘they proclaim’ as ℵ*B, or have a noun in its place, as
ℵcaAQ and about nine cursives, the order of words varying in
MSS.

ale ἀτέλειαν] Heb. ‘nothingness.

13. πόλεις] Heb. ‘palaces,’ ‘castles.’

ἄκανθα] Α alone, MSS. generally ἀκάνθινα ξύλα. Lxx. omits ‘nettles
and brambles.’ Luc. MSS. supply καὶ κνίδες καὶ ἄκανοι, probably
Hexaplaric, though not in Q mg.

σειρήνων. . . στρουθῶν] As to these and other creatures, see on
xiii. 21, 22. The correspondence between Heb. and Greek is not
exact. The meaning of the original was probably hazy to the
translators.

14. ὀνοκένταυροι] Here Heb. has Lilith. This was the name of
a female demon of Chaldaic mythology, who deceived Adam, according
to Rabbinic legends, and who murdered children. Perhaps here
‘the screech-owl,’ as Kay and W. E. Barnes. Cheyne renders, ‘the
night-hag.’ The objections to supposing that Isaiah couples together
wild beasts and demons are, however, serious.

15. ἐχῖνος] Apparently reading ABBREV for map. ABBREV verse is
treated more freely than usual, and attempts to decide what not. read
are precarious.

ἡ γῆ] Not in Heb. Can ABBREV have been read as a duplicate from
 ABBREV in ABBREV ? τὰ παιδία αὐτῆς seems to be an attempt to construe one
of the following verbs as a noun with fem. pronoun termination.

μετὰ ἀσφαλείας] Probably interpreting ‘in her shadow.

ἴλαφοι] The translation ‘hinds’ is an attempt to preserve some
consistency in the genders with ver. 16. Heb. ‘kites’; LXX. may
have guessed; ABBREV (Deut. xiv. 5) is not so unlike ABBREV see note on
xvii. 9: or some confusion may have arisen between ABBREV and nut, and
so with ABBREV which is the word regularly rendered by ἔλαφος.

καὶ (Soy τὰ πρόσωπα ἀλλήλων] This again may be a paraphrase,

 
though ἴδον may be ABBREV read wrongly as ABBREV the remaining letters
entering into some other word.

16. ἀριθμῷ] Evidently WED, ‘the book,’ taken in the sense of
‘number,’ which it does not, perhaps, bear with its present pointing,
though the verb has that meaning, as well as kindred nouns. Some
critics have sought to reconstruct the Heb. in the light of Lxx. (see
Cheyne's commentary ad loc.).

Κύριος] Heb. has here ‘my mouth’: but ‘the Lord’ occurs
in the verse, and may have been transferred.

17. βόσκεσθαι] Heb. ‘by line,’ ABBREV perhaps Lxx. read
previous ‘to them’ ABBREV as ABBREV ‘bread,’ and ABBREV as ABBREV : or
the latter, taking ABBREV as a verb.

This chapter and the following appear to be contrasted pictures of
a judgment ending in desolation, and a joyful uprising and return of
the ransomed. Edom, in ver. 5. may be a type of God's enemies,
lxiii. I, Mal. i. 3, Rom. ix. 13: but the actual Edom had much to
answer for, Amos i. 11, Obadiah, Psalm cxxxvii. 7, &c.

Many modern authorities consider these two chapters to date from
the time of the Exile—or

XXXV. 1. Εὐφράνθητι] Cf. Ps. lxv. 13: also Virgil's “laetae
segetes,” Georg. 1. 1. Ps. cxxvi. 5, 6, is on the way to this

διψῶσα] A1 inserts ἡ. The rendering is probably right.

κρίνον] The ﬂower meant is, according to some, the narcissus,
cf. Song of Sol. ii. 1; acc. to others, the crocus (‘autumn crocus,’
marg.). (Some meadow-flower, copious and beautiful, is necessary
suit the passage.)

2. ἐξανθήσει] The Luc. MSS. add καὶ ὑλοχαρήσει, which Ruskin,
a real lover of the Septuagint, translates ‘shall run wild with wood,
at the head of the second chapter of Sesame and Lilies (‘of
Gardens’).

τὸ, ἔρημα τοῦ Ἰορδάνου] Heb. ‘with joy and singing.’ τὰ
is due to taking ABBREV wrongly, from ABBREV ‘lay bare’ instead of ABBREV ‘exult’:
Ἰορδάνου to reading ABBREV instead of ABBREV ‘and singing.’

τοῦ Καρμήλου] Cf. xxix. 17, xxxiii. 9. Lxx. omit ‘Sharon.’

ὁ λαός μου] Perhaps ABBREV ‘they’ read as my ‘my people’
sound?).

3. ἰσχύσατε] The Heb. verb is transitive.

4. παρακαλέσατε] Α comparison of Job iv. 3, 4, where παρακαλέα
renders the parallel verb, leaves little doubt that here it stands for
was, ‘conﬁrm’; and probably was originally meant to govern γόνατα.
‘Say to’ has however dropped out from the translation or the

 
and it is difficult to give παρακαλέσατε an absolute sense that is quite
satisfactory.

ὀλιγόψυχοι τῆ διανοίᾳ] Heb. lit. ‘hasty of heart’: see on ἀσθενούντων,
xxxii. 4. Ὀλιγόψυχος is used Prov. xiv. 29, where Heb. has ‘hasty of
spirit,’ or rather ‘cut short of spirit,’ ABBREV i.e. probably ‘failing,’
Exod. vi. 2, rather than ‘abrupt.’ See Hatch, Essay: in Bibl. Greek,
III. pp. tor, 103.

κρίσιν ἀνταποδόσει καὶ ἀνταποδόσει] SO Α alone: other MSS.
generally ἀνταποδίδωσιν καὶ ἀνταποδώσω The correspondence with
Heb. is in any case not verbally exact, there being no repeated cognate
word. The similar passage, Iix. 18, is much shortened in Lxx. We
might conjecture κρίσιν καὶ ἀνταπόδοσιν ἀνταποδώσει. But it is perhaps
more likely that LXX. were confused by the recurrence of ABBREV ‘cometh,’
and of the name of God: and possibly κρίσιν ἀνταποδώσει only should
be read: as Cypr. Testim. 11. 7 has simply, Deu: noster iudicium
retribuet, ipse veniet, &c.

αὑτὸς] Heb. has an emphatic pronoun.

5. ἀκούσονται] Heb. more difinitely, ‘shall be unstopped’
‘opened.’ Cf. l. 5; but here ἀνοίγω has already been used.

6. τρανὴ ἔσται] Heb. ‘shall sing,’ implying a loud clear
The same word in ver. 2, where Lxx. had Ἰορδάνου. Scholz suggests
that the Greek word was suggested by its resemblance to Heb. ABBREV 
Lxx. however must have known that the ABBREV is only the pronominal
prefix. and the Heb. word is a very common one. Prof. Margoliouth,
supposing the Greek “Wisdom of Solomon” to have preceded
Greek Isaiah, says (Line: of Defence of the Bibl. Revelation, p. 17)
“It would seem that the jingle of the Hebrew word in Isaiah with the
Greek word used in Wisdom was what suggested this inaccurate but
elegant rendering.” There certainly seems to be some affinity
the Greek of Wisdom and Isaiah: see on iii. 10, and xliv. 20: but the
difficulties seem rather increased than diminishedtby supposing
Wisdom to be the earlier. On the whole, Scholz's view, which in
itself Prof. Margoliouth supports, seems to go as far as is necessary
in accounting for this peculiar word here.

7. ἦ ἄνυδρος] Heb. Sharab, here and xlix. 10. Many interpret
it, according to the Arabic usage of the word, as ‘mirage’: but it
seems more proper to take it of the ‘burning ’ which causes the
mirage, which, even if it could be said to ‘become a pool,’ could
as in xlix. 10. ‘smite’ them. The immediate effect of the mirage,
moreover, appears to be refreshing rather than oppressive, until the
delusion is perceived. The Heb. word means properly “glowing,
dazzling dryness”.

εὐφροσύνη] Heb. here ‘habitation,’ not as xxxii. 14. Perhaps a
confusion of m: with nu, ‘rest,’ to which, at least in the special form
used Gen. viii. 21, a sense of satisfaction seems to be attached (if it is
really from that root). But the Greek here may be a paraphrase—or
 ABBREV (or ABBREV for ABBREV as εὐφροσύνη often renders words from ABBREV see
ver. 10, xiv. 8, C. ἐκεῖ is not in Heb.

ὀρνέων] Heb. probably ‘jackals,’ xiii. 22, xxxiv. I 3, xliii. 20. Lxx.
has no ﬁxed translation; but frequently σειρῆνες.

καλάμου] The case may be wrong. ποιμνίων of N is apparently
a careless reminiscence of lxv. 10, like xvii. 2: it is also found inserted
or substituted elsewhere in the verse.

ἕλη] Earlier in the verse this stood for DIR, ‘reeds’ or ‘a marsh’
here it is am, which appears to mean ‘reed’ only: but confusion would
be easy under the circumstances.

8. καθαρὰ] Not expressed in Heb., which has ‘a highway.’
adjective might be taken as meaning ‘clear,’ ‘open’: Pindar, 01. VI.
39, κελεύθῳ ἐν καθαρᾷ, also 01. x. (XI.) 5;. Cf. Hom. Iliad, VIII. 491
ἐν καθαρῷ, ὅθι δὴ νεκύων διεφαίνετο χῶρος, Soph. 0.C. 1575, ὃν κατεύχομαι
ἐν καθαρῷ βῆναι. But from the rest of the verse it seems likely that
καθαρὰ means ‘pure’ and is supplied as a parallel to ἁγία.

καὶ ὁδὸς ἁγία] Lxx. seem not to have read ‘and a way’ twice
in Heb.

οὐδὲ ἐκεῖ ἔσται ὁδὸς ἀκάθαρτος] Not in the Heb.

οἱ διεσπαρμένοι] Perhaps ABBREV for ABBREV ‘way.’

ἐπ’ αὐτῆς] ABBREV for ABBREV ‘fools’ (?).

9. θηρίων πονηρῶν] πονηρὸς freq. renders ABBREV of evil beasts:
Gen. xxxvii. 20, c. Here it is ABBREV closely akin to ‘Perazim’
ἀσεβῶν), xxviii. 20; violent,’

10. εὐφροσύνης] First representing ABBREV ‘song,’ followed by the
nom., which is for mm, to which it answers more generally.

καταλήμψεται] ‘Joy’ is made by Lxx. the subj. of this verb,
instead of the obj., as in Heb.

ἐπὶ γὰρ κεφαλῆς αὐτῶν αἴνεσις] Not in Heb. Β* omits all except
αἴνεσις.

ὀδύνη καὶ λύπη καὶ στεναγμός] Again Heb. has two terms, Lxx.
three. Λύπη seems to be the intruder, though in the parallel passage,
li. II, Scholz gives στεναγμὸς as the addition.

XXXVI. Chapters xxxvi.—xxxix. give an account of certain
events in ’s reign, in which Isaiah took a principal part.
Historical passages somewhat similar in tone, and in their hearing on the
prophecies, occur in chap. vi.—viii., xx. See also Amos vii.
Jerem. xx., xxviii., xxxii., xxxv. foll., and Haggai. The ﬁrst of these

 
is the most like the present passage, the other prophets’ books being
throughout more broken.

These chapters stand between the two main portions of the book,
setting the seal of history, so to speak, upon Isaiah's Assyrian
prophecies. It is hardly needful to repeat that many modern critics
deny Isaiah's authorship of chh. xl.—lxvi. On the whole it will
found (whether there be any necessary connection between views held
on these two questions, or no) that these deny also his authorship of
xxxvi.—xxxix., and hold that the parallel passages in 2 Kings,
17—xx. 19, are there found in their original place and form; while
supporters of the traditional view, that Isaiah is the author, substantially,
of all the sixty-six chapters of the book bearing his name, make no
exception here, and consider that the compiler of Kings borrowed from
Isaiah. Thus Kay says, “These two chapters (viz., xxxvi., xxxvii.)...
are the historical goal of chh. vii.—xxxv. The two following
on the other hand, are the historical starting-point of chh. xl.—lxvi.’
And previously: “These chapters are referred to in 2 Chro. xxxii. 32
as a part of the VISION of Isaiah. Nearly the whole of them is
embodied in 2 K. xviii—xx,’

Delitzsch, allowing that the text in Kings “is in many places the
better and more authentic,” warns us not to draw a hasty
from this, as “in the relation of Jer. Iii. to 2 Kings xxiv. 18—xxv.
have a proof that the text of a piece may be preserved more faithfully
in the secondary place than in the original.” He gives several
for thinking the passage original in Isaiah:
 i) That the author of Kings had Isaiah's book before him, as 
shown by comparing 2 Kings xvi. 5 with Isai. vii. 1. 
 (ii) The reference in 2 Chron., as above. 
 (iii) That the Chronicler knows Isaiah as a historian of Uzziah's 
reign (2 Chron. xxvi. 22). 
 (iv) That the style is prophetic in character, and worthy of 
Isaiah. 
 (v) That Isaiah elsewhere incorporates historical memoranda, 
speaking sometimes in the ﬁrst, sometimes in the third 
person. 
 (vi) Chap. vii. 3 and xxxvi. 2 betray the same author. 
 (vii) The order of the narrative, which is not chronological, 
is copied in Kings.

Vitringa thought Isaiah the author.

Prof. Skinner (Isaiah, in Camb. Bible for Schools) says, “there is
no reasonable doubt that these chapters are an excerpt from the

 
canonical books of Kings...the narrative before us reveals its secondary
character by a tendency towards abridgement and simplification
and in other respects shews ‘manifest traces of having passed through
the hands of the compiler of Kings.”’ These words he quotes
Prof. Driver, who points out that “2 Kings xviii. 14—16 are not
Isaiah, and are derived from a different source from that which has
been followed by the compiler in the ensuing prophetical narrative.’
He holds that I sai. xxxvi.—xxxix. “are probably in their more
place in the Book of Kings, whence they were excerpted (with a few
slight abridgments and alterations, and with one addition, viz. the
Song of Hezekiah)”...“The superior originality of 2 Kings xx. 4
to Isa. xxxviii. 4, 7—8 is specially

Bp Lowth says, “We ﬁnd the same narrative in the Second Book
of Kings,...and these chapters of Isaiah,...for much the most part
(the account of the sickness of Hezekiah only excepted), are but a
different copy of that narration.” At the beginning of ch. xxxix.
says, “Hitherto the copy of this history in the Second Book of Kings
has been the most correct: in this chapter, that in Isaiah has the
advantage.’

Prof. W. E. Barnes says of xxxvi., xxxvii., “These chapters correspond
(save for a few omissions) with 2 Kings xviii. 13—xix.
both passages are probably drawn from the same source, viz. a book
of the Annals of Judah.” (And similarly of xxxviii. 1—8, 21, 22.)

On the whole, no hypothesis is free from difficulties. Probably it is a
mistake to try to decide the question in the light of general theories as
to the composition of the Book of Isaiah. The view that the original
source of these chapters is to be sought in Isaiah seems rather the
simpler.

On turning to the Septuagint, the verbal differences between Kings
and Isaiah will be found considerable; exceeding the differences in
the Hebrew, as though independently translated; following, however,
as a rule, differences of the Heb. text; and the version in Kings
generally closer than that in Isaiah. Hence, in some cases, when the
Heb. is identical in Kings and Isaiah, it may happen that the mm. of
Kings is closer than the Lxx. of Isaiah to the Hebrew of Isaiah.
See, for instance,
 2 Kings xviii. 34 = Isai. xxxvi. 19. 
 2 Kings xx. 7 = Isai. xxxviii. 21.

(Delitzsch carefully notes the differences between the Heb. texts of
Kings and Isaiah throughout.)

The Hexaplaric additions to the Greek text in Isaiah, several of

 
which are found in B, are nearly always identical with the Greek
wording in Kings, or very close to it. On the other hand in Kings
a few resemblances to the wording in Isaiah are found in Α, the
influence of Aquila being perceptible. Thus the Lxx. of Kings
in A, and of Isaiah in B, come nearest to one another among the
principal uncials: being in each case, it would seem, less pure than
their rivals. Conversely, ’s Kings and ’s Isaiah show wider
divergence.

The chronology of these chapters is of well-known difficulty, but
cannot be discussed here. N o explanation has so far disposed of all
awkwardness.

The Greek, in the narrative portions, presents comparatively little
difficulty.

1. Σανναχηρεὶμ] Heb. Sanherib, Assyrian Sin-akhi-irib. Herodotus
calls him Σανάριβος, which, except in the third vowel, is more
accurate.

2. The narrative in Kings has an insertion before this, 2 Kings
xviii. 14—16. Here, it adds ‘the Tartan and the Rabsaris’
Rabshakeh.’ Del. points out that xxxvii. 6 implies more envoys
one. The names are official titles. For Tartan, see on xx. 1. Rab=
saris= ‘chief eunuch,’ Rabshakeh = ‘chief ﬂicer,’ or as modern
has it ‘Chief of the Staff.’ It resembles the Hebrew for ‘chief butler,
and may have been so understood by the Jews.

ἐν τῷ ὑδραγωγῷ, κ. τ. λ.] See on vii. 3. The Creek is nearer to the
Heb. here. Cf. xxii. 9. The topography is still uncertain.

3. For Eliakim and Shebna cf. xxii. I 5, 20. The latter—the
identity can hardly be doubted—appears here in a subordinate
but not as entirely disgraced. But we know neither how great this
fall was considered, nor whether more was to come.

4. Τί πεποιθὼς εἰ] Lxx. of Kings agrees with Heb. of both places,
rendering Τίς ἦ πεποίθησις αὕτη ἣν πέποιθας.

5. LXX. of Kings again agrees nearly with Heb., which has in
Kings ‘thou sayest,’ in Isaiah ‘1 say’ (difference only of t in consonantal
text). Literally Heb. here reads: ‘1 say—only a word of
—counsel and strength for war.’ If Lxx. took the verb interrogatively,
the Greek might almost be considered to be accounted for,
and it has been proposed (by Wellhausen and Seinecke) to render in
Kings, ‘Thinkest thou that a mere word of the lips is counsel and
strength for war?’ which comes, after all, somewhat near to nor. here.

6. τήν καλαμίνην τὴν τεθλασμένην] For the phrase compare xlii. 3
for the sentiments concerning Egypt, xix. 3, 11—16, xxx. 1–7, xxxi. 1–3.

 
Ezekiel appears to imitate this passage, xxix. 6, 7; his elaboration of
the idea forbids the converse view.

εἰς τήν χεῖρα, αὐτοῦ] After these words Lxx. here omit ‘and will
pierce ’: contained in both Heb. texts, LXX. of Kings, and Theodotion
here καὶ τρήσει αὐτήν); so that it appears in many MSS. as a Hexaplaric
insertion; 62 90 144 147 308 have τρυπήσει; RAQ 24 26 41
49 86 106 198 233 239 306 omit.

καὶ πάντες] Heb. (both) and Lxx. of Kings ‘to all that.’ LXX.
read ABBREV for ABBREV .

7. εἰ δὲ . . . πεποίθαμεν] Again, Lxx. of Isaiah omit all the verse
after these words: the Hexaplaric insertion is almost in agreement
with Lxx. of Kings, except that according to Q mg, we have here οὗτος·
omitted, ὅς after ἐστίν, ἀφεῖλεν for ἀπέστησεν, κατὰ πρόσωπον for ἐνώπιον,
and ἐν Ἰερουσαλὴμ omitted at the end. There are, however,
many minor variants among the MSS. containing the words. The ﬁnal
omission of ἐν Ἰερ. corresponds with the Heb., as Kings but not Isaiah
contains those words.

λέγετε] Heb. Isaiah has ‘thou sayest’: conversely Kings ‘ye
LXX. εἶπας.

εἶπας. 8. μίχθητε] Aq. Theod. Symm. add δή, so do Lxx. Kings: also
σεαυτῷ after δοῦναι, both additions agreeing with Heb.

The Heb. ‘pledge ’ ‘exchange ’ has in the reflexive
aspect of the verb the meaning ‘intermingle’ also. Cf. Psalm cvi. 35
ἐμίγησαν. Some uses of the Greek verb in Homer approach this
meaning.

ἵππον] Feminine and collective.

9. LXX. of Isai. has modified the syntax and with it the punctuation.
ℵ*B read τῶν τοπαρχῶν; ℵ cb? AQ have τοπαρχοῦ ἑνός, which
agrees with Kings: but this is not Hexaplaric, or at any rate not the
complete Hexaplaric text, which as usual appears in Lucianic MSS.,
τοπ. ἑνὸς τῶν δουλῶν τοῦ Κυρίου μου τῶν μικρῶν. Kings has ἐλαχίστων,
so that the Hexaplaric Isaiah again differs a little from it. At this
point begins a fresh sentence, which seems due to misunderstanding
the Oriental turn of expression; the stress on οἰκέται seems hardly
ordinary.

τοπάρχου] The Heb. word is said to be borrowed from Assyrian,
meaning a governor of a province.

10. πολεμῆσαι] Kings has διαφθεῖραι; so Heb. ℵ*Β adds Ηexaplaric,
Aq. Th. Symm. Q mg) Κύριος· εἶπεν πρὸς μὲ Ἀνάβηθι ἐπὶ τὴν γῆν
ταύτην καὶ διάφθειρον αὐτήν. So LXX. of Kings. ℵcbAQ 26 (483)
106 omit.

Compare Homer, Iliad, V. 185, Οὐκ ὁ γ’ ἄνευθε θεοῦ τάδε μαίνεται.

11. Συριστὶ] Aramaic, the usual language, in its Western form,
of diplomatic intercourse at this time. The educated Jews knew it,
but not Assyrian; the common people apparently understood none
but their own tongue. The Rabshakeh seems to have been an accomplished
linguist and orator.

12. The prepositions are varied in the different texts. Heb. has
‘to thy master’ (Is. ABBREV Κ. ABBREV ‘and to thee’ ABBREV ‘to
Lxx. of Kings have ἐπὶ (B) πρὸς (Α)...πρὸς . . . ἐπί. LXX. of Isaiah
πρὸς in each place. It seems therefore hardly possible to decide
certainly as to the meaning of each separate preposition; there
seems to be a touch of opposition to the last, ‘against’ the men
that sit on the wall, while ‘thy master and thou’ are treated contemptuously,
as of least importance. With the men on the wall there
may be dealings: on the king and his counsellor the haughty envoy
will scarcely cast a glance.

13. Ἰουδαιστὶ] The Rabshakeh spoke at ﬁrst in Hebrew: when
remonstrated with, he answered with a momentary compliance in
Aramaic, in which he had been addressed; and then raised his voice
again, and spoke in Hebrew, fully aware of the advantage it gave him.

τοῦ βασιλέως τοῦ μεγάλου] Here, and above, ver. 4, this phrase is an
extra title, and βασιλεὺς· Ἀσσυρίων the ordinary designation. (Cf.
βασιλεὺς of the king of Persia in Greek writers, e.g. Thucyd.1. 128
137, c.) This is in agreement with Heb., and the words are therefore
best so divided in Greek. In this phrase LXX. of Kings is shortened,
and less exact: otherwise, the LXX. in each book follows its own Heb.
with fair exactness in ver. 13, 14.

15. καὶ μὴ λεγέτω] Lxx. Isai. shorten: Lxx. Kings is with Heb.
of both: similarly ῥύσεται at end of verse: Lxx. Kings ἐξαιρούμενος
ἐξελεῖται.

16. El βούλεσθε εὐλογηθῆναι] Heb. lit. ‘Make with me a blessing,
i.e. come to terms, propitiate me: see Gen. xxxiii. II, where it may be
seen to come nearly to mean ‘a present.’ Lxx. Isai. have
Lxx. Kings is literal.

LXX. Kings have πίεται ἀνὴρ . . . φάγεται . . . πίεται
But these might stand for 2 pers. plur., ἀνὴρ representing Ish in the
sense of ‘each.’

λάκκον] So MSS. generally, and Lxx. Kings. B reads χαλκοῦ,
which might be taken for ‘brazen vessel,’ as in Soph. El. 758
βραχεῖ χαλκῷ μέγιστον σῶμα δειλαίας σποδοῦ. In Ecclus. l. 3, conversely,
A 55 l 5 5 254 296 306 read λάκκος for χαλκός;

17. The Heb. of Kings is fuller than that of Isaiah in this verse;
adding after ‘vineyards,’ ‘a land of oil, olive and honey, that ye may
live, and not die’: continuing ‘and hearken not unto Hezekiah, when
he enticeth,’ in place of ‘Lest Hezekiah entice you.

LXX. of Kings and Isaiah follow each their own Heb. in the main:
each has γῆ in nomin. by a species of attraction, perhaps, rather than
casus pendent. Lxx. of Kings may be right in rendering ABBREV by ὅτι
rather than as ‘when....’

18. Cf. chap. x. 8—11, as well as xxxvii. 12, 13.

19. Sepharvaim, not named in chap. x., was probably in S. Mesopotamia,
on the Euphrates, a little above Babylon. Heb. of Kings
adds here ‘Hena and Ivah’ as in xxxvii. 13: in Lxx. of Kings B
A inserts.

19, 20. The Greek differs considerably in Kings and Isai.

μὴ ἐδύναντο ῥύσασθαι] Heb. literally ‘and that they have delivered,’
i.e. ‘the idea of their delivering...’ Cf. such constructions as
incepto desistere victam!” The same, without the ‘and,’ in ver.
and in both verses in Kings. Lxx. of Kings, on the other hand, has
in the ﬁrst sentence καὶ ὅτι, according to B, A reading μή. This
seems to point to B in Kings having preserved an old text, and A in
Kings having modified or perhaps assimilated its Greek. But the
resemblance, on this minute point, between B in Kings and Heb. in
Isaiah is noteworthy.

20. τῶν ἐθνῶν . . . τὴν γῆν] Lxx. of Kings has τῶν γαιῶν...τὰς γᾶς,
γαιῶν representing ABBREV of both Heb. texts.

21. Heb. Kings alone, has ‘they, the people, held their peace.

διὰ τὸ προστάξαι . . . ἀποκριθῆναι] An unusually classical piece of
Greek, with its correct oblique prohibition. Lxx. Kings, with both
Heb., has Orat. Recta, and the common anacoluthon, ἐντολὴ . . . λέγων

22. mm. Kings has verbal differences: after ὁ γραμματεὺς it has
not τῆς δυνάμεως, nor has either Heb.: ὁ ἀναμιμνήσκων for ὁ ὐπομνηματογράφος,
and διερρηχότες τὰ ἱμάτια for ἐσχισμένοι τοὺς χιτῶνας.

τῆς δυνάμεως] Not in Heb.; it seems difficult to give it any other
meaning than ‘the power’ or ‘the force,’ i.e. implying that
the military secretary, or perhaps rather the secretary to Hezekiah's
commission.

XXXVII. The variations in ver. 1—4 are not extensive, and
Greek text mainly follows its own Heb.: as in the order of the phrase
‘Isaiah, the son of Amoz, the prophet’: where Heb. of Kings goes
against the usual rule with regard to this kind of phrase.

3. ὀνειδισμοῦ] Lxx. of Isaiah is more periphrastic here than Kings,

 
and inserts this term, making four against three of Heb. Scholz marks
ὀργῆς as the extra word: but the comparison with Kings is against this.

4. Kings, Heb. and Greek, ‘all the words of R.

5—7. Lxx. Kings continues to show differences of
παιδάρια, closer to Heb., for πρέσβεις, δίδωμι ἐν αὐτῷ for ἐμβαλῶ εἷς
αὐτόν, καταβαλῶ αὐτὸν ἐν ῥομφαίᾳ for πεσεῦται μαχαίρᾳ, besides some
minor points. The Hebraism μὴ φοβηθῇς ἀπὸ τῶν λόγων occurs in both.

8, 9. Here Heb. (both) and um. Kings are nearly in agreement,
Kings (Heb. and LXX.) inserting ‘Behold’ before ‘he is come,’
Heb. of Kings alone being without another verb (‘turned’ in
‘heard’ Heb. lsai.) before ‘and (he) sent.

LXX. of Isaiah however presents considerable divergence; after
‘Libnah’ it continues in ℵAOQ, supported in the main by 24 26 49 86
106 198 and partially by some others (but the Lucianic MSS. are
substantially in agreement with Heb. and Lxx. Kings): Kai ἤκουσεν
βασιλεὺς Ἀσσυρίων ὅτι ἐξῆλθεν Θαράθα βασιλεὺς· Αἰθίοπων πολιορκῆσαι
αὐτόν· καὶ ἀκούσας ἀπέστρεψεν καὶ ἀπέστειλεν ἀπέστρεψεν Α) κ.τ.λ.
But B reads Kai ἤκουσεν ὅτι ἐπῆρεν ἀπὸ Λαχείς. Καὶ ἐξῆλθεν Θαράκα
κ.τ·.λ.

These variations seem due to confusion of the two occurrences of
ἤκουσεν, aided by the ﬁrst καὶ in place of ὅτι (Luc. MSS. ἤκουσε γὰρ...)
as Heb. has ABBREV The text has in fact been shortened in two different
ways. In A's text βασιλεὺς Ἀσσυρίων is pretty clearly an iryertion for
clearness. For if the subject of ἤκουσεν 1° had originally stood in
text, it would scarcely have dropped out, as the sentence is hardly
clear without it: especially as it appears in the very text which omits
other words at that point. It would, however, be clearly impossible
in the text as B has it.

Probably Lxx. lsai. originally read:
 Καὶ ἤκουσεν ὅτι ἀπῆρεν ἀπὸ Λαχείς. Καὶ ἤκουσεν βασ. Ἀσσυρίων) 
 ὅτι ἐξῆλθε Θ. κ.τ.λ.

καὶ ἀκούσας ἀπέστρεψεν καὶ ἀπέστειλεν] Α by mistake repeats
ἀπέστρεψεν instead of ἀπέστειλεν. Heb. lsai. reads what corresponds
to καὶ ἀκούσας ἀπέστειλε. Delitzsch thinks that ‘heard’ is a mistake
for ‘turned’ ἐπέστρεψεν Kings), but it can hardly be proved.

Θαράθα] ’s spelling Θαράκα is nearer. Tirhakah is named only
here. Under him Ethiopia became the dominant power along the
Nile, with influence extending over Egypt itself. See on chap. xviii.

10. Οὕτως ἑρεῖτε] Β of Kings omits all before Μή σε ἀπατάτω, for
which it reads Μὴ (umpire: σε. A supplies the missing clause, but
shows traces of ’s version in τῷ λέγειν.

The direct challenge, Μή σε ἀπατάτω ὁ θεός σου, crowns Sennacherib's
impiety.

11. ὦς ἀπώλεσαν] LXX. Kings, with τοῦ ἀναθεματίσαι αὐτούς, is
more exact.

12. Lxx. Isai., according to what appears to be the better text,
omits ‘the children of Eden’ (though the Luc. Mss. insert), and the
names ‘Gozan, H. and R.’ thus appear as the antecedents to the
relative clause. The following proper name, Θαιμὰδ Α, Θεεμὰθ Β,
Θαιμὰν Q, may have been conjecturally altered: but the Lxx. spelling
of unfamiliar proper names is so erratic, that no inference can, as a
rule, be drawn from it. The exact localities of ‘Eden’ and ‘Telassar’
are not certain: as Prof. Skinner points out, Til-Assuri (Hill of
Asshur’) was likely to occur frequently. Eden is said to have been a
small kingdom on the Upper Euphrates.

Θαιμὰδ] On Tema and Teman see above, on xxi. 14.

For Gozan, on the Chaboras or Chabur, see 2 Kings xvii. 6
Haran, Gen. xi. 31; Rezeph, between the Euphrates and Tadmor
(Palmyra), about 20 m. south of the river. Lxx. would appear to
have transposed the consonants.

13. Note the resemblance to x. 9.

Hena and Ivah are unknown: some identify the latter with Ava,
2 Kings xvii. 24.

14. ἤνοιξεν αὐτὸ ἐναντίον Κυρίου] “A prayer without words’
(Delitzsch). The preceding clauses in Heb., ‘and read it, and Hezekiah
went up into the house of the Lord,’ appear to be due to the
Hexapla (from Theod. Symm.) when they occur in Greek texts. Καὶ
ἀνέγνω αὐτό, καὶ ἀνέβη εἷς οἶκον Κυρίου, ℵ*ΒQ mg. LXX. Kings has them:
and has ἀνέπτυξεν for ἤνοιξεν.

16. πάσης βασιλείας] Lxx. Kings more closely ἐν πάσαις ταῖς
βασιλείαις.

17. B reads κλῖνον, Κύριε τὸ οὖς· σου . . . ἀνοῖξον, Κύριε, τοὺς ὀφθαλμούς
σου, in agreement with Heb. So Luc. ΜSS., and um. Kings: cf. Dan.
ix. 18 (Theod. especially) and Baruch ii. 17. ℵAQ* 26 41 49 86 106
198 omit. Q mg has the words with asterisk.

εἴσβλεψον . . . καὶ ἴδε] LXX. Kings agrees with Heb., ἴδε . . . καὶ ἄκουσον.
It cannot be denied that Lxx. Isaiah shows some force and ﬁtness to
the circumstances: but it may be merely due to a slight confusion,
amid which καὶ ἄκουσον may have dropped out.

18. ἐπ’ ἀληθείας] The phrase is classical: Demosth. de Cor. 294
εἷ γ’ ἐπ’ ἀληθείας δέοι σκοπεῖσθαι, seems, however, to differ somewhat
in meaning. Lxx. Kings has ἀληθείᾳ: Plato, Protag. 343 D, οὐκ

 
ἀληθείᾳ ἀγαθόν. This is more usual with the article: but in both
passages quoted there is an appearance of intentional variation of
phrase.

τὴν οἰκουμένην ὅλη κ.τ.τ] Heb. lit. ‘all the lands and their land.’
Heb. of Kings has ‘the nations and their land,’ and so A of LXX.
Kings: but B omits ‘and their land.’

19. ἐνέβαλον] Lxx. Kings more literally ἔδωκαν.

20. σὺ δὲ] So ℵAQ and many cursives (ABBREVℵ for ABBREV, apparently):
B, with Kings LXX. and Heb., νῦν.

21. ἀπεστάλη] Lxx. Isaiah is alone in giving a passive verb.

Ἤκουσα] Not in Heb., which must be rendered, ‘As to what thou
hast prayed...’: Kings, Heb. and Lxx. insert ‘Ι have heard’ at the
end of each sentence.

22. Here we seem to have a genuine prophecy of Isaiah inserted
in the historical account. The crisis is at hand, and the prophecy, with
all its loftiness, is unusually close in its view and direct in its language.

Ἐφαύλισεν] Kings, ἐξουδένησεν.

23. παρώξυνας] Kings, ἐβλασφήμησας. There are other minor
differences.

24. εἰς ὕψος ὀρέων] LXX. Kings continues, μηροὺς τοῦ Λιβάνου·
καὶ ἔκοψα τὸ μέγεθος τῆς κέδρου αὐτοῦ, τὸ ἐκλεκτὰ κυπαρίσσων αὐτοῦ·
καὶ ἦλθεν (ἦλθόν Bb, εισηλθον A) εἰς μέσον δρυμοῦ καὶ Καρμήλου. (A has
εις μεσον τελους αυτου δρυμου Καρμηλου αυτου.)

τὰ ἔσχατα] Heb. ‘sides,’ often used in the sense of ‘recesses’:
Cf. Jonah i. 5 (τὴν κοίλην τοῦ πλοίου).

25. His boast recalls the marvels actually wrought at the Exodus.
Lxx. Isaiah shortens this verse. Lxx. Kings has ἐγὼ ἔψυξά
(ἐφύλαξά ) καὶ ἔπιον ὕδατα ἀλλότρια, καὶ ἐξηρήμωσα τῷ ἴχνει τοῦ ποδός·
μου πάντας ποταμοὺς περιοχῆς.

συναγαγὴν ὕδατός] See on xix. 6.

26. ἥκουσαι] ℵ*B have ἤκουσα. In Kings, B omits all previous
to ‘I formed it,’ see Heb. of Isai. A inserts, apparently from Aquila.
LXX. of Kings continues, ἔπλασα αὐτὴν, συνήγαγον αὐτήν· καὶ ἐγενήθη
εἷς ἐπάρσεις ἀπὸ οἰκεσιῶν μαχίμων, πόλεις ὀχυράς.

27. χλωρὸς] So A 106, Cf. Kings χόρτος ἀγροῦ ἢ χλωρὰ βοτάνη,
with xv. 6 and Mark vi. 39. Other MSS. here ξηρός.

With this passage cf. on the one hand vii. 20, x. 13—15; on the
 other, xl. 21 foll., xlv. 2|, xlviii. 6, &c.

ἄγρωστις] The Heb. of Kings has, instead of ‘a ﬁeld,’ ABBREV,
‘a blight’ (of corn), ABBREV. Wellhausen (and others) proposed to put
a stop here, and read (primarily in Kings) ABBREV ABBREV, for ABBREV ABBREV, con-

 
struing, ‘Before Me is thy rising up,’ completing the parallelism.
F. C. Burkitt, in Proceedings of the Society of Biblical Archaeology,
June 1902, on “The so-called Quinta of 4 Kings,” points out that the
Quinta, in the Syro-hexaplar margin, supports the consonantal text
of Wellhausen's emendation: and this Quinta he considers to be here
the original Lxx.

LXX. of Isaiah omits ABBREV LXX. of Kings ends the verse with
χλόη δωμάτων καὶ πάτημα ἀπέναντι ἑστηκότος.

Compare, in any case, Psalm cxxxix. 2.

28. ἀνάπαυσιν] Taking the Heb. as from ABBREV rather than ABBREV 
LXX. of Kings καθέδραν.

30. In xxxii. 10 the people were warned of the loss of one harvest,
perhaps two. Here they are assured that after two seasons, in
which they must subsist on what the untilled ground produced, they
shall return to sowing and harvest. The ﬁrst term used is found in
Lev. xxv. 5, 11 (αὐτόματα); the second only (in a varied form) in the
parallel verse of Kings, which has, φάγε τοῦτον τὸν ἐνιαυτὸν αὐτόματα,
καὶ τῷ ἔτει τῷ δευτέρῳ τὰ ἀνατέλλοντα. LXX. of Isaiah attempts to
explain, and departs somewhat from the probable sense. The general
application, however, is clear enough.

31. Cf. xvii. 6, xxiv. 13, xxvii. 6.

32. ἐξελεύσονται] So A (36) 91 97 228 309: other MSS. ἔσονται.

ὁ ζῆλος . . . ταῦτα] As ix. 7.

34. ἀποστραφήσεται] Β and most MSS. have the Hexaplar addition 
(from Theod.) καὶ εἰς τὴν πόλιν ταύτην οὐ μὴ ἐξέλθῃ. (Cf. Kings.)
ℵAOQ 24 26 41 49 86 106 306 omit the words.

35. ὑπερασπιῶ] Cf. xxxi. 5, xxxviii. 6, and parallels in Kings:
Gen. xv. 1, Zech. ix. 15, xii. 8.

36. εὗρον] An insertion of LΧΧ. Isaiah: the subject is left unexpressed: 
either the rare survivors, or inhabitants of the country.

37. The interval between Sennacherib's ﬂight and his death is
not known, but the statement that he ‘dwelt at Nineveh’ suggests
some lapse of time; and his sons must have reached manhood at
his death, which is placed by modern authorities, according to the
Assyrian monuments, about 681 B.C. Nineveh is mentioned by Isaiah
only in this place.

38. Ἀσαρὰχ] Νασαρὰχ Β (Ἐσδρὰχ Β, Ἐσθρὰχ Α of Kings), Heb.
 ABBREV No Assyrian god of the name is known from any other source.
πάτραρχον, with which compare Symmachus' πάτραρχα εἴδωλα in viii. 21
suggests that some deity of the King’s family or clan is meant.

Esarhaddon had been made king or viceroy of Babylon by his

 
father, and dissension had brolcen out in the royal family. Adrammelech
and Sharezer (only the former is named in secular history) were
able to compass the murder, but not a successful revolt. Tradition
makes them ancestors of the Sassunian and Arzerunian clans in
Armenia (50 Delitzsch); but the “ten Byzantine Caesars,” headed
Leo (the Armenian), cannot be safely assigned this ancestry.

The resemblance of names to those in Zech. vii. 2 is curious.

Compare with this chapter Herodotus’ account of Sennacherib's
expedition in Bk 11. 141.

XXXVlll. The corresponding chapter of Kings is differently
arranged, and does not contain ’s song of thanksgiving. The
Heb. text of Kings is otherwise somewhat fuller. The two Lxx.
versions differ frequently in choice of expressions, and each generally
follows its own Heb. See, however, 2 Kings xx. 7 LXX. and lsai.
xxxviii. 21 Heb.

The event of this chapter seems to have preceded Sennacherib's
attack, or at any rate its ﬁnal collapse: see ver. 6. The chronology
we have seen to be a matter of great difficulty. The ‘fifteen years’
added to Hezekiah's life, and the twenty-nine years assigned to his
reign, bring his illness to the fourteenth year. Modern authorities
have put forward many schemes, generally in disagreement with some,
at any rate, of the Biblical numbers, and with each other. Their most
general agreement is in assigning the date 701 to Sennacherib's invasion:
yet this, which satisfies Assyrian chronology, is too early for
Egyptian authorities, who would put it as late as 687—6. Prof. W.
Barnes, accepting this, ingeniously gets rid of a good many difficulties
but is obliged to place Hezekiah's accession six years after the fall of
Samaria, instead of before (2 Kings xviii. 10)!

1. ἐμαλακίσθη ἕως θανάτου . . . Τάξαι περὶ τ. οἶκον] LXX. Kings, ἠρρώστησεν
εἷς θάνατον . . . Ἔντειλαι τῷ οἴκῳ.

3. μανὰ ἀληθείας . . . ἐνώπιόν σου] LXX. of Kings, ἐν ἀληθείᾳ καὶ
καρδίᾳ πλήρει, καὶ τὸ ἀγαθόν σου) ἕν ὀφθαλμοῖς σου.

4. Heb. of Kings prefixes ‘And Isaiah had not yet gone out of the
inner City (or, ’: LXX. of Kings, καὶ ἦν Ἠσαίας ἐν τῇ αὐλῇ τῇ μέσῃ.

5. Prof. Cheyne here quotes Jerome on Ezek. xxxiii.; “Nec statim
sequitur, ut, quia propheta praedicit, veniat quod praedixit. Non enim
praedixit ut veniat, sed ne ’ That prophecy is often conditional,
may be freely granted. It is indeed necessary to its moral
purpose that it should be so. Else the prophets would have been all
as helpless as Cassandra, whenever they had woe or punishment to
proclaim. But not all prophecy is conditional. In this chapter, we

 
understand at once that the prophecy of ver. I was conditional, we
are equally sure that those of 5, 6 were not. Ezek. iii. 18 gives an
explanation: “When I say unto the wicked, Thou shalt surely die;
and thou givest him not warning . . . to save his life.’

6. σώσω σε] Β has the Hexaplaric addition καὶ τὴν πόλιν ταύτην,
which ℵAQΓ 24 26 41 86 106 198 omit.

The parallel version in Kings inserts here the equivalent of ver. 21
22: see below.

8. ἀναβαθμοί] Used in two senses, for the whole dial, or set of
steps, and for the intervals upon it, or separate steps. (mm. of Kings
has βαθμοὶ in the latter sense.) So the Heb. ABBREV The exact nature
of the contrivance is not known. The commentators discuss the
question of the miracle, how it was wrought, and many of them, as to
whether there was any miracle at all. All that need be here asserted
is, that the Almighty can both alter or reverse any process of nature,
however mighty or complicated, and also enable this or that man, or
all men, to perceive such a deed, or prevent them from perceiving it.

9. This Song of Hezekiah, which does not occur in Kings, is
preserved by some copies of the LXX. also as one of the Ὠδαὶ or
Canticles at the end of the Psalter. The principal MSS. containing it
are A and the Zurich Psalter (T): A contains also xxvi. 920
the Verona Psalter, v. 1—9 In the present instance not much
aid is obtained, ver. IO, 11 containing the only variants of note.

10. ’Ev τῷ Wm] Heb. literally ‘in the quiet’ or ‘stillness’:
some take ‘the noonday,’ ‘zenith’ (Kay, Cheyne, c.): Delitzsch
as ‘the peaceful course.’ Lxx. however may have read ABBREV for

ἐν πύλαις ᾅδου] Here ℵ ca Q mgT (no others) prefix πορεύσομαι, in agreement
with Heb.: Q mg has it with it *, but Q has καταβήσομαι after ᾅδου.
In the text of the canticle A has πορεύσομαι, Τ πορεύσωμαι. For the
Lxx. text cf. lxvi. 18; but there Heb. has not the verb, and something
must be supplied: here Lxx. omits it, but the sentence can be rendered
without it.

καταλείψω] Heb. ‘I am deprived of,’ punished in the matter of....
As the Heb. verb ABBREV generally ‘visit,’ means in one of its voices to
‘commit a trust (or deposit) to...,’ the Lxx. may have rendered
here by guess.

11. τὸ σωτήριον τοῦ Θεοῦ] Perhaps intended to interpret Heb. JAH
(repeated).

ἐπὶ τῆς γῆς] Β reads ἐπὶ γῆς ζώντων, οὐκέτι μὴ ἴδω τὸ σωτήριον τοῦ
Ἰσραὴλ ἐπὶ γῆς, which seems to be a duplicate, with the exception of
ζώντων, which Q mg has with asterisk, and though the source is not

 
stated, it may be Hexaplaric. ℵ*AQ*V and about 20 cursives, Lucianic
and others, omit the words: which omission might, apart from the
general evidence, have been taken for an oversight from the ﬁrst to the
second ἐπὶ γῆς. ζώντων may indeed have been lost in this way.

ἄνθρωπον] After this, QWV and many cursives have ἔτι μετὰ
κατοικούντων from Theodotion. This corresponds to Heb. ‘with the
’ After this the MSS. generally, except ℵAQΓ 49 86 198
239 306, have ἐξέλιπεν. which comes again from Theodotion, clearly
corresponding to Heb. ‘ceasing’ (for which some wish to read ‘time’
or ‘duration’ = this word, ABBREV for ABBREV cf. Ps. xvii. 14, xlix. 1.).

In the Canticle, T has ζώντων, otherwise AT omit ζώντων . . . ἐπὶ
γῆς. Τ inserts μετὰ κατοικούντων, and both have ἐξέλειπον.

12. ἐκ τῆς συγγενείας μου] Heb. ‘my habitation’ or
cf. liii. 1: lit. ‘a circle,’ cf. xxix.

κατέλιπον . . . ζωῆς μου] An apparent duplicate of the preceding
clause, or from ver. 10.

ἐξῆλθεν καὶ ἀπῆλθαν] Colourless verbs: Heb. ‘is plucked up and
carried away’ (like a captive). The former is however used simply
for ‘remove’ or ‘depart.’

ὅσπερ ὅ καταλύων σκηνὴν] B's order, σκήνην καταλύων, apparently
with Heb., as usually. The participles are not easy to account for,
καταλύων perhaps taking ABBREV to be from m πήξας possibly with
some confusion of the Greek verb's meanings: it applies in a sense
well enough to a ‘tent,’ but Heb. has no suggestion of such a meaning
here. Perhaps Lxx. read ABBREV as Nap, which has the sense of ‘freeze,’
‘set hard,’ and its noun ABBREV is rendered by πάγος in Zech. xiv.
The want of sense is not surprising; πήξας after καταλύων is odd and
suspicious. Lxx. probably found a difficulty in the active verb ABBREV 
‘1 have rolled up.’ The clauses are differently divided from the Heb.,
and the sense is lost.

ἐς ἱστὸς] ἱστὸς here = the ‘web,’ as though ABBREV (participle=
‘weaver’) were pointed ABBREV τὸ πνεῦμά μου stands for Heb. ‘my life.

The next words seem to be a guess on the part of LXX., inserted to
give a connection: ἐκτεμεῖν corresponding, except in syntax, to ABBREV 
Heb. has only the intervening word ABBREV which A.V. renders ‘with
pining sickness’: better, as A.V. marg. c., ‘from the thrum,’ i.e. the
end of the used-up thread.

13. ἐν τῆ ἡμέρᾳ ἐκείνῃ] Heb. has here, as again below, ‘from day
to night.

παρεδόθην] This word, as we have seen, on xxiii. 7, c. (Vol. I.
Introd. p. 50) is frequently used by mm. with doubtful propriety.

 
Here, and at the end of the verse, it seems to correspond to ABBREV 
‘thou wilt make an end of me’; and as ABBREV has the senses of ‘be at
peace,’ ‘complete,’ ‘render’ (as a vow), and almost, as in Arabic (see
Cheyne on xlii. 19) ‘devote,’ ‘surrender,’ the use of the word is not
altogether unreasonable here.

LXX., on this supposition, omit ‘I quieted myself,’ for which some
would read ‘I cried,’ ABBREV for ABBREV .

14. The names of the birds are better inverted from A.V. They
occur together in Heb. again (only) in Jerem. viii. 7.

ὥς περιστερὰ] Cf. lix. 11, and Ezek. vii. 16 AQ (Theod.).

μελετῆσαι] So nearly all MSS. and the Canticle text: B ab μελετῶ,
B* uncertain.

ὃς ἐξείλατο] Heb. ‘I am oppressed,’ ABBREV whereas the Greek
seems to represent some such verb as. ABBREV ABBREV or ABBREV The two
parallel verbs with different compounds resemble ἐξῆλθεν καὶ ἀπῆλθεν
above, and perhaps indicate that Lxx. are trying to gloze over a
difficulty. καλ ἀφείλατό μου] Heb. ‘be surety for me,’ ABBREV which seems
have been read by Lxx. as ABBREV taken as causal, Hiphil ABBREV 
‘took away,’

15. The principal Mss. of LXX. omit this verse altogether. It is
supplied from Theodotion, in V.

16. ἀνηγγέλη] Probably represents ABBREV ‘they declared’ for ABBREV 
‘they live.’ Heb. is obscure, and mm. in difficulties. σοι may be ABBREV 
out of ABBREV as Lxx. omits ‘in all these things,’ as well as the ﬁrst
clause of ver. 17.

17. Q mgV 36 supply the missing clause, ἰδοὺ εἷς εἰρήνην πικρία μου.
So ℵ ca nearly.

εἵλου] Seemingly 1152211 for ’n, a reading which some have
proposed in the Heb. So also Vulg. eruisti. It may however be an
interpretation of Heb., like A.V., the literal rendering being ‘thou hast
loved my soul from the pit,’ i.e. with extension of the verb's meaning,
‘loved so as to deliver,

18. οἱ ἐν ᾅδου] Lxx. abandon the attempt at three parallels; this
phrase stands the ﬁrst time for ‘Sheol,’ the second time for ‘they that
go down to the pit.

19. The latter part of the verse is paraphrased. Possibly the
translator was thinking of Hezekiah's supposed childlessness up to the
time of his illness.

δικαιοσύνην] Heb. ‘thy truth’ or ‘faithfulness’: rendered
loosely by ἐλεημοσύνην at end of previous verse.

20. Κύριε τῆς cramping] θεὲ B (alone or nearly so) Heb. lit. ‘The
Lord to save me.’ The rest of the verse is slightly paraphrased and
extended by um.

21, 22. In Kings, these verses stand after ver. 6, and many modern
authorities consider them misplaced here. The pluperfects of A. V
are objected to, on grammatical grounds. Α wide view as to corresponding
usages of language may be needed to justify them: but the
order of ’s narrative is not bound to conform to modern ideas
of arrangement.

The application of a lump of ﬁgs, used as a poultice, was a recog-
nised mode of treatment. Yet here its use need not differ from that of
the clay in the case of the blind man, John ix. 6. It may be as much
sign as agent. The description of ’s disease has suggested
to some the plague, supposed therefore to be the same that destroyed
Sennacherib's army. The evidence is lacking in either case. Leprosy
(Lev. xiii. 18) has also been suggested. Certainly this disease was
especially to be regarded as directly inflicted by God, and as a type of
sin, clinging and consuming, or removed.

Λάβε] Heb. of Isaiah ‘Let them take,’ with which Lxx. of Kings
agrees. Heb. of Kings has imperat. 2nd pers. plur.

ΧΧΧΙΧ. I. Μαρωδὰχ ὁ υἱὸς τοῦ Λααδὰν] Heb. ‘Μerodach-Baladan,
son of Baladan,’ and so B very nearly. Heb. (but not LXX.) of
Kings, ‘Berodach.’

This Merodach had a small principality in S. Babylonia, starting
from which, by constant struggles, he made himself king of Babylonia,
in the ancient capital. Under Sargon he maintained himself as a
nominal but disobedient vassal of Assyria for eleven years, when he
openly revolted: thenceforward he carried on intrigue and warfare for
a long time, but seems to have reigned at Babylon again only for a
few months during ’s reign, until finally crushed by him.
His adventurous career lasted for something like thirty years; some
authorities assign the later events of it to a son bearing the same
name; but see F. “Un patriote Babylonien du VIII me Siècle.’
in Les premieres civilisations.

δῶρα] LXx. of Kings transliterate, though inexactly, μανάαν
(παναὰ Α). Heb. ABBREV the usual word for an ‘offering,’ esp.
‘meal-offering’ of the Law: as in i. 13, lxvi. 3.

ἔως Θανάτου] Added by LXX., probably from xxxviii. I. Kings,
Heb. and Lxx. omit ‘and reconered.

2. ἐχάρη] So Heb., and Lxx. of Kings: but Heb. of Kings has
‘heard,’ ABBREV for ABBREV which certainly suggests corruption. Vulg.
and Pesh. with Lxx.

χαρὰν μεγάλην] So ℵAQΓ and 14 cursives, mainly Hesychian;
omit B, Luc. MSS. Cf. Matt. ii. 10, which precedes the description of
the gifts of the Magi, with its obvious resemblance to the present verse.

τοῦ νεχωθὰ] Transliterated from the Heb. in both Lxx. texts. This
practice is more common in other parts of the Bible, especially Kings,
than in the Prophets. Theodotion was much given to it (see Swete,
Introd. to 0. T. in Greek, p. 46). The Heb. word, according to the
best authorities, means ‘treasury’; though some have taken it as
equivalent to 11823, a kind of spice: hence, perhaps, the extra term
τῆς στακτῆς in LXX. of Isaiah, which may be a duplicate. The order
varies in the MSS., ℵAQ and some cursives, mostly Hesychian, placing
the silver and gold after the spicery, instead of before it, as B, Luc.
MSS., with Heb. and Kings.

τῆς στακτῆς καὶ τῶν θυμ. κ. τ. μύρου] Kings, τὰ ἀρώματα καὶ τὸ ἔλαιον
τὸ ἀγαθόν.

7. ἐγέννησας] So NAQ ℵΑQ: B's γεννήσεις is more probably the
meaning of Heb.

8. ὃν ἐλάλησεν· γενέσθω δὴ] Heb. ‘which thou hast spoken; and
he said, For (or, surely) there shall be....’ Heb. of Kings has, ‘15 it
(good?), if there be... ?’ B, in Kings, omits this whole clause, and
supplies it, perhaps from Aquila or another of the later versions; καὶ
εἶπεν, Μὴ οὐκ, ἐὰν εἰρήνη καὶ ἀληθεία ἔσται ἐν ἡμέραις μου;

Hezekiah's fault (2 Chron. xxxii. 25, 26) was pride, and
that he owed all, his very existence, to God. His repentance was
sincere, and the evil was not to fall in his day; his son's doings aggravated
the ill beyond earthly pardon. His answer to Isaiah is simply
resigned thankfulness for the postponement.

δικαιοσύνη] See on xxxviii. 19.

XL. The previous chapter of history has directed our attention to
Babylon. The portion of the Book which follows—chh. xl.—lxvi., or
the greater part of them—has been generally admitted to refer to
captivity in Babylonia, and the deliverance from it. Many modern
critics hold, as is well known, that these chapters were composed by
an unknown prophet (or prophets), long after ’s death, toward
the close of the Exile—some portions, indeed, later again.
allege differences of style, language, and standpoint, between these
chapters and those which they acknowledge as Isaiah's work;
consider it unlikely or impossible that he should have looked so far
into the future, and away from his own time; with so much detail,
moreover, as to mention Cyrus by name. The question is too wide
and complicated for discussion here: and it is not necessary for our
immediate purpose to enter upon it, as the Greek translator shows no

 
sign of any idea that the sixty-six chapters of the book are not alike
Isaiah's work. Nor, it may be noticed, does the author of Ecclesiasticus.
The ﬁrst doubt on the subject seems to have been expressed
by lbn Ezra in the twelfth century A.D.; and not again until the
eighteenth century, when the modern views were put forward by
the German school of whom Gesenius, Hitzig and Ewald are the chief
names. These views are probably held, in one form or another, by a
majority of the authorities and students of the present day. It is per-
haps therefore proper for the writer of these notes to state that he is
not convinced by them, but holds that, substantially, the whole of the
‘Book of Isaiah’ is the work of that prophet, and that the work of the
modern ‘critics,’ while of immense value as a contribution to knowledge
of details, is a failure as to the broad issues involved.

1. παρακαλεῖτε τὸν λαόν μου] The Heb. is transitive (Piel); the
rendering of Α. V. is correct, and the punctuation should be observed.
The vocative in Vulg., consolamini, popule ms, opens the door to
some confusion. The persons addressed are perhaps the prophets;
or, indeed, all who hear the message.

2. ἱερεῖς] An insertion by LXX., but without justification. The
pronoun ‘your God’) is not rendered at the end of ver. I; could ABBREV 
have suggested ABBREV ?

ταπείνωσις] Heb. word means (time of) ‘warfare,’ or of ‘hardship,’
‘hard service’: see job vii. I πειρατήριον), xiv. 14. A comparison of the
former passage suggests that Vulg. malitia should here also be militia.

λέλυται . . . ἡ ἁμαρτία] Cf. Aristoph. Frog: 691 λῦσαι τὰς πρότερον
ἁμαρτίας.

διπλᾶ] Not, of course, double her deserts; but a specially heavy
chastening, inasmuch as the Lord loved her. The heathen, by com-
parison, were ‘at ease’ (Zech. i. 15). This is better than to render
Heb. ‘she shall receive double,’ i.e. compensation.

3. Φωνὴ βοῶντος] Literal. Many take Heb. almost as if ‘voice’
were an interjection: ‘Hark ! one crying . . .

ἂν τῇ ἐρήμῳ] Lxx. (and Vulg.) connect this phrase with ‘crying,’
and so all four Evangelists quote it. So also Jewish interpreters and
Targ., according to Delitzsch: but the Heb. accents join it with
‘Prepare,’ giving a parallelism.

εὐθείας ποιεῖτε] Lxx. omits ‘in the desert’ (Arabah).

4. πληρωθήσεται] Heb. ‘shall be exalted’ or ‘uplifted.

τὸ, σκολιὰ] MSS. generally prefix πάντας Α omits, with Heb. and
Luke iii. 6. Cypr. Testim. estim. II. 6 ’a tortuosa.

εὐθεῖαν] In Luke BD have εὐθείας, but RA εὐθεῖαν.

εἰς ὁδοὺς λείας] So ℵ ca cb AQ 26 36 49 86 87 91 93 97 104 106 228
233 239 305 306 309. εἷς πεδία Β (πεδιαν ℵ*). Luke agrees with A.
Cf. Zech. iv. 7.

5. τὸ σωτήρων τοῦ Θεοῦ] Inserted by LXX., which omits ‘together.’
Cf. xxxviii. II, and also lii. 10.

Κύριος] Heb. ‘the mouth of the Lord.

6. φωνὴ λέγοντος] See on ver. 3.

δόξα ἀνθρώπου] Heb. ‘the goodness of it,’ ‘goodness’ being won,
generally rendered ‘loving-kindness’ or ‘mercy’: cf. Hosea xii. 4, 6
(AV. and R.V. marg.); quoted, I Pet. i. 24, δόξα αὐτῆς. Cf. also James
i. II, ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ.

7. This verse is omitted by LXX.; or, as Camb. manual text
represents it, the latter half of 7, and the beginning of 8, similar to 7
are omitted. (Q mg, and Luc. MSS. with many variations, supply from
Symm. Theod.’

8. μένει] Generally printed as present; but fut. would agree with
Heb.

9. ὁ εὐαγγ. Σιὼν] This rendering is preferable, so R.V., A.V. marg.,
and Vulg.; similarly in the parallel clause: Jerusalem is the receiver,
not the publisher of the good tidings. Cf. xli. 27, lii. 7.

10. μετὰ κυρίας] Heb. has a participle, ‘ruling for him.

11. ποιμὴν ποιμανεῖ τὸ ποίμνιον] Only ‘shepherd’ and ‘feed’ are
cognate words in the Heb.

παρακαλέσει] Might be due to reading ABBREV for ABBREV but scarcely
beyond limits of paraphrase.

12. Τίς ἐμέτρησεν] Α sudden transition. The Creator's greatness,
past compare, is contemplated: the idols held up to ridicule, briefly
here, ver. 18—20; in more detail below, xliv. 9

Lxx. give only two verbs of the original four, and lose the connection
of ‘meted out’ in this verse and the

13. Kay points out that St Paul, who quotes this passage, Rom.
xi. 34, also quotes, in his argument, ix.—xi., from “Isai. i. 9, vi.
viii. 14, x. 22, 23, xxviii. 16, 22, liii. 1, lxv. I, 2, to illustrate Israel's fall;
and xxvii. 9, lii. 7, lix. 20, as evidence of their ﬁnal reconery.”
quotations are sometimes from LXX., sometimes from Heb. In 1 Cor.
ii. 16 this verse is also quoted, after various allusions to Isaiah.

τίς ἔγνω] Heb. ‘who hath meted out,’ as in the previous verse,
though its metaphorical sense here is not very clear. It may be that
Lxx. here read ABBREV (Hiph. of ABBREV for ABBREV but it is just as likely that
they were attempting to render the present text.

συμβιβάσει] ℵ ca AQ mg ΓV and about a dozen cursives: also in I Cor.
ii. 16. συμβιβᾷ ℵ*BQ* 147.

14. ἢ τίς προίὄωκεν . . καὶ ἀντ. αὐτῷ;] This clause is found in ℵ*A
and nine cursives, mainly Hesychian, and in others with variants: but
not in BQ, and marked as wrong by ℵ cb. It occurs in the quotation,
Rom. xi. 35, following σύμβουλος αὐτοῦ ἐγένετο, and most probably
intruded thence into the texts of this passage. The original source of
the words may then be the Heb. of Job xli. 11.

The ‘path’ (of judgment), and the following clause, are omitted
bv LXX.

15. ῥοπὴ [υγοῦ] Heb. ‘a grain of the scales.’ The regular Greek
idea of the impulse which just turns the scale is successfully adapted.
See Soph. Oed. Tyr. 961, Track. 82, Aesch. Perm: 437, c. The
actual combination of ῥοπὴ and ζυγὸν in one phrase is not, however,
familiar from classical literature.

ὃς σίελον λογισθ.] LXX., omitting ‘isles,’ evidently read σίελος
for ABBREV ‘a grain of dust,’ ‘ﬁne dust.’ λογισθήσονται repeats the former
verb instead of ‘he will lift up,’ which word is rendered, though there
not quite rightly, in Lam. iii. 28 ᾖρεν ἐπ’ αὐτῷ. On the conditional
sentence, see Vol. 1. lntrod. p. 44. It seems simpler to take εἷ as
interrogative, in which case In, ‘behold,’ may have been read as the
interrogative prefix.

16. Λίβανος] Α type of earthly abundance, greatness, and magnificence:
ii. 13, x. 34, xxxiii. 9, xxxv. 2; Ezek. xxxi. 3, &c.

17. Lxx. shortens the verse into a bald form, but presents the
general sense.

18. As in ver. 11, only two of the three words are cognate in Heb.

19. μὴ] The article read as the interrog. prefix: similar in
form ABBREV .

περιεχρύσουν] The Heb. word is akin to that used above for
‘smelter’ χρυσοχόος). Lxx. omit ‘silver chains.’ The passage is
difficult.

ὁμοίωμα] Heb. begins a fresh verse at this point, with the obscure
phrase noiwn pom, of which the best rendering forthcoming is,
‘He that is impoverished as to an offering.’ The not.
throws no light on this as it stands. Prof. Skinner suggests that ABBREV 
was read by them as ABBREV ‘likeness’; but the order of words is
against this: and it is perhaps more probable that ὁμοίωμα is due to
the context, either being a guess for 13073.1, or having taken the place
of the rendering of it: and that κατεσκεύασεν represents ABBREV read
perhaps as town, from ABBREV in sense ‘set ’ ABBREV is itself com-
pletely obscure, Vulg. rendering the phrase ‘Forte lignum et imputri-
bile,’ and Jerome explaining the word of durable wood!

20. ξύλον...ἄστηπτον] Contrast ξύλον σαθρόν, Job xli. 27 (18, LXX.):
with which cf. Wisdom xiv. 1, τοῦ φέροντος αὐτὸν πλοίου σαθρότερον
ξύλον ἐπιβοᾶται.

αὐτοῦ] ℵ reads αὐτό. αὐτῷ would have more nearly represented
Heb.

21. οὔκ ἔγνωτε τὸ, θεμὲλια] Heb. generally rendered ‘have ye not
discerned from the foundations...’; but, as there is no preposition,
LXX.’s view is possibly right, though against the accents. So Delitzsch,
Kay, and Vulg. numquid non intellexistis fundamenta terrae

22. ὁ κατέχων] Probably of occupation, cf. Soph. Antigone 609,
κατέχεις Ὀλύμπου μαρμαρόεσσαν αἴγλαν, Aristoph. Clouds 603. Heb.
‘that sitteth upon.’

καμάραν] Heb. ABBREV, ‘ﬁne cloth,’ ‘gauze,’ is closely connected with
the word used in ver. 15 for ‘dust.’

23. The syntax differs from Heb., ‘judges’ having been transferred,
as a verb, to the first clause, with some misreading. εἰς οὐδὲν ℵAQ is
nearer than ὡς of B: the confusion is easy, cf. e.g. x. 17. οὐδὲν represents 
here tohu, ‘waste,’ ‘chaos,’ ‘confusion,’ and so, nothingness.

24. σπείρουσιν of A must be wrong: σπεροῦσιν was probably
intended, but most MSS. have this and the next verb in aor. subj. The
Heb. has passive verbs, but one being Niphal of a verb beginning
with ABBREV, and the other a Pual, they do not differ in the consonantal text
from active forms.

25. ὑψωθήσομαι] Heb. ‘I shall be like,’ from ABBREV). LXX. probably
took it from ABBREV ABBREV for ABBREV); perhaps confusion with the ﬁrst
word of ver. 26 tended to this.

26. ἀναβλέψατε...τοὺς ὀφθαλμοὺς] Α looseness of expression, between 
ἀναβ. τοῖς ὀφθαλμοῖς and ἄρατε τοὺς ὀφθαλμούς. βλέπω and
ἀναβλέπω are sometimes used with a cognate accus. (as Eurip. Ion
1263, δράκοντ᾿ ἀναβλέποντα φοινίαν φλόγα), but not of the eye.

κατέδειξεν] So in xli. 20, xliii. 15, this verb is used to render ABBREV,
‘create.’ Cf. ἐπέδειξα, xxxvii. 26, for another Heb. verb, ‘brought to
pass’: and Gen. iv. 21 οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν
(a paraphrase,=‘invent’). In xlv. 18 the Heb. is ABBREV, in Zech. viii. 12
δείξω corresponds in place to Heb. ABBREV. See also 2 Tim. iv. 14 ἐνεδείξατο, 
Vulg. ostendit, with which compare 1 Tim. i. 16.

κατὰ ἀριθμὸν...ἐπ᾿ ὀνόματι] Cf. PS. cxlvii. 4, ὁ ἀριθμῶν πλήθη ἄστρων,
καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν. Job xxxviii. 37, ὁ ἀριθμῶν νέφη σοφίᾳ.

27. Μὴ γὰρ εἴπῃς...καὶ τί ἐλάλησας] Α rather curious variation
from the simpler Hebrew.

ἀφεῖλεν...ἀπέστη] LXX. have inverted the construction: and appa-

 
rently duplicated Heb. ‘will pass away,‘ away,’ with ἀφεῖλεν to
preceding clause, and ἀπέστη. Cf. however ἀφεῖλεν (diff. Hebrew verb)
in vn. 17.

28. αἱ μὴ ἵκουσας] Again the opening clauses are varied. Εἰ μὴ
seems to be compounded of the two interrogative forms, εἷ οὐκ ἤκουσας,
and μὴ ἤκουσας; or the μὴ may have been substituted for οὐ, after εἰ.
There is also the possibility that ἦ (or ἢ) may have been the original
text.

πεινάσῃ] Used by LXX. to express faintness and weariness as well
as hunger: also in the next three verses. Cf. ‘starve’ used in some
parts of England, for suffering from cold as well as from hunger.

29. τοῖς μὴ ὀσυνωμάνοις λύπην] Reading ABBREV ‘suffering’ for ABBREV 
‘ ’ ‘powerf,’ and ABBREV ‘pain,’ ‘grief’ for ABBREV .

30. ἐκλεκτοὶ] Heb. ‘young men’ by usage, but literally
Amos viii. 13, οἱ νεανίσκοι, where 0.1.. Fragm. Weingart. has iuvenes
electi. See Oesterley, Studies in Amos, p. 101. Cf. A.V. renderings
in PS. lxxviii. 31, 63.

ἀνίσχυες represents the meaning of Heb. very fairly. Symm. Th.
ἀσθενήσουσιν.

31. ἀλλάξουσιν literally renders Heb.

πτιροθυήσουσιν] Correct, according to one view; so Lowth, and
Cheyne, and Vulg. assument pennas. Gesen., Del., and Kay prefer
‘shall lift up wings.

XLI. 1. Ἐγκαινρσθε] i.e. ABBREV ‘be renewed’ read for
‘be silent’ (Lowth). The form ABBREV would however be
properly required (Ps. ciii. 5). So in Zeph. iii. 17, ABBREV Lxx. καινιεῖ,
and so the Peshitta. The metaphor in ἀλλάξουσιν perhaps induced
this reading.

οἱ ἄρχοντος] As usual, for ABBREV ‘peoples’: see xxxiv. 1, xliii. 19.

κρίσεις] So A alone: other MSS. κρίσιν.

ἀναγγειλάτωσαν] Heb. ‘let us draw near together for....’
Lxx. took up the meanings of the wrong verb in the preceding pair
(cf. ver. 22, xliii. 9, &c.), or read ABBREV for

2. δικαιοσύνην] Lxx. is right in treating this word as abstract (A.V.
‘the righteous man,’ Vulg. iustum, cannot be maintained).
sentence is difficult, The best authorities take it either as ‘Who hath
raised up from the sun-risings him (whom) Righteousness calleth to
his foot ?’ (calleth to follow him, Cheyne), or, ‘whom he calleth in
Righteousness, &c.?’ Or, ‘...him whom Righteousness meeteth at
step?’ The forms of Heb. ‘meet’ and ‘call’ are often indistinguishable
Some take ‘Righteousness’ as here=a vindicated right, and so,

 
‘victory’: see Prof. Skinner ad lac. and Appendix, Note 11., Isaiah
xl.—lxvi., in Camb. Bible for Schools. The Lxx. is not very far
but it would be easy to miss here the heralding of the human conqueror
and deliverer. (Most modems explain it of Cyrus: many, formerly, of
Abraham: but cf. xlvi. II.)

πορεύσεται] Most MSS. prefix καί : cf. ver. 25, where a similar
clause appears to be omitted, but may have been misread.

δώσει ἐναντίον ἐθνῶν] Heb. ‘gave (up) nations before him.

εκστήσει] Heb. ‘μακετη him subdue,’ or perhaps, ‘subdueth.’
Greek may be a free rendering of this ; but ἐκστῆναι is frequently used
to render 113, as xvi. 3, xxxiii. 3; and LXX. may have here read the
Hiphil of this verb, ABBREV for ABBREV meaning, ‘will drive forth,’ as
or, out of their senses, in astonishment.

δώσει. εἰς γῆν τὰς μαχαίρας αὐτῶν] Nearly in verbal accordance with
Heb. ‘giveth giveth them as dust of his sword.’ εἷς and ὡς in Greek, 3 and 3
in Heb., are easily confused, see on x1. 23.

3. Lxx. omit the difficult words ‘he shall not go,’ Vulg.
apparebit, having already a verb, taking ‘way’ in nom. Heb. is
explained of Cyrus’ strange career, or of his swift movements: neither
is very natural.

4. ἐκάλεσεν] This and ὁ καλῶν are like duplicates, and γενεῶν
ἀρχῆς is somewhat redundant. αὐτὴν must refer as before to δικαιοσύνην,
and ἐκάλεσεν αὐτὴν may have simply been repeated from ver. 2.

5. ἔθνη] Apparently loosely for ‘isles’ it need scarcely be assumed
that Lxx. read ABBREV for ABBREV .

τὸ, ἄκρα τῆς γῆς] Lxx. (apart from Hexapl. addition, ἐξέστησαν Qmg)
omit ‘tremhle’ after these

6. ἅμα Ι κρίνων] Not in Heb.: perh. confused with end of ver. 1.

7. Ἴσχυσεν] Heb. has word from this root twice, ‘Be strong’
‘strengthened.’ Can ἴσχυσον have dropped out, or even be right
instead of ἴσχυσεν? Ν* has ισχυσν.

τύπτων] Possibly ABBREV read for ABBREV ‘smoothing’: unless a guess.

τότε μὲν] So A, 41: other MSS. ποτὲ μέν. Heb. is ABBREV ,= besides
other meanings (i) an anvil, (ii) a time of doing a thing, i.e. once.

μὲν in Isaiah only here and vi. 2.

8. παῖς μου] Heb. 131) is rendered by παῖς and δοῦλος, in Isaiah
almost indifferently, see xx. 3, lii. 13, c. Mr H. St J. Thackeray,
journal of Theol. Studies, Vol. IV., No. 14, p. 250, assigns παῖς to Isai.
i.—lii., δοῦλος to the ‘last part’: but see xlii. 19, xlix.

9. σκοπιῶν] Heb. ‘corners.

10. μὴ πλανῶ] Heb. and again in ver. 23 θαυμασόμεθα) means

 
‘look about’ in dismay or alarm. Perhaps here nor. confused ABBREV 
(from ABBREV ) with some part of ABBREV .

11. ἀντίδικοι] There is no special reference to law or
except in so far as the idea ofjustice between man and man, or between
God and man (i. 19, xliii. 26, to which we may almost add I. 1), is
prominent in the Book of Isaiah. Cf. 1 Sam. ii. 10; Aesch. Again. 42
Πριάμου μέγας ἀντίδικος, Tasso, Gerus. Lib. 1x. 53, (of a ﬁght) “son feri
i litigi.” litigi.’ Heb. has a suggestion of the same idea: there is
series of terms of enmity: threefold according to Delitzsch, fourfold
according to Cheyne; and so Lxx. begin it with ἀντικείμενοι.

13. Lxx. omit ‘l have helped thee,’ the second ‘Fear not’
‘worm’: supplied from Hexapla in Luc. MSS. (not 48).

14. ABBREV Heb. ABBREV Vulg. has mortui, as in chap. v. 13
which see, i.e. ABBREV It is generally taken here, nearly as Lxx., as
—‘few’: said to be shortened from the phrase ‘men to count,’ i.e.
cf. Gen. xxxiv. 30. Deut. iv. 27, xxxiii. 6, Ps. cv. 12. The same idea is
found in ἀριθμός, x. 19, and ii. 7.

15. ὥς τροχοὺς ἀμάξης] Different Heb. words from xxviii. 27, where
σκληρότητος represents ABBREV .

χοῦν] 50 ΑΓ 41 93 104 306: but χνοῦν is more probable,
ℵBQ &c. for Heb. ABBREV Cypr. Test. 11. 4 gives lanuginem. The
confusion occurs in the text, v. 24, xvii. 13, xlviii. 19, Ps. xviii. 42, 2 Sam.
xxii. 43, Hosea xiii. 3.

16. ἂν τοῖς ἁγίοις Ἰσπαὴλ] Heb. has the singular. The Lxx. omit
‘in the Lord,’ transferring the second verb, as a plural, to the next
subject, in ver. 17.

17. The syntax is altered, particles being inserted: the words
practically the same as in Heb.

ἐξηράνθη] Correct. A.V. ‘faileth,’ as in xix.

18. ποιήσω...εἰς...ἐν] Heb. has same prep., ABBREV in both clauses,
εἷς and ἐν have a tendency to reapproach one another in N.T. and late
Creek; in some dialects they were never separated.

ἔλη] Cf. xxxv. 7. ὑδάτων, added by ℵ*B c., is
ℵc.bAQ 26 41 49 c. omit.)

19. Lxx. abandons the parallelism, and instead of series of four
and three, gives one list of ﬁve trees.

20. κατέδειξεν] See above, on xl. 26.

21. Ἐγγρα...ἤγγισαν] Heb. has two different verbs, causal and
imperative.

βουλαὶ] Heb. ‘strong arguments,’ lit. ‘strenghths,’ cf. the use
Greek of ἰσχυρίζομαι and διισχυρίζομαι. Lxx. may have paraphrased,

 
or hastily read ABBREV as ABBREV the letters ABBREV suggesting
‘counes].

22. τὰ ἔσχατα] Rather stronger than Heb. ‘their issue,’
after-things’: and similarly ἐπ’ ἐσχάτου in the next

23. εὖ ποιήσατε καὶ κακώσατε] εὖ ποιέω, except with a participle, is
usually, and κακόω regularly, transitive in classical Greek. The καὶ
represents Heb. exactly, but as in various expressions, is almost
alternative, = ‘or.

The general meaning is clear. If the trial of foreknowledge, or any
knowledge, is too much, at least let these ‘gods’ show their power to
do something of some sort. This whole passage seems decisive against
those who deny or minimize the predictive element in prophecy. The
claim, at least, is unmistakable, and those who reject it have equal
grounds for rejecting what else they please in Scripture. The prophets,
who interpret God's thoughts and purposes, must ipsot facto look beyond
the past and the present moment.

Θαυμασόμεθα] See on ver. 10

καὶ ὀψόμεθα ἅμα at end of the verse omitted by A, perhaps in-
inadvertently.

24. πόθεν] This is accounted for the first time, as ABBREV ‘of nothing’
and ABBREV ‘whence’ are easily confused. The second πόθεν is
probably rhetorically repeated.

ἐκ γῆς] Reading ABBREV (Scholz) for ABBREV ‘from nothingness,’
Heb. is supposed to mean here: it would however usually be ABBREV 
and the actual text would mean ‘from from a viper.’ Ex eo, quad non
Vulg.

βδέλυγμα ἐξελέξαντο ὑμᾶς] A.V., Vulg., and most commentators
supply a relative: ‘an abomination is lze tlzat chooseth you.’
verb is sing.

25. καὶ τὸν] LXX. does not render ‘and he came.’ Scholz
that they read ABBREV for ABBREV (Heb. marg. ABBREV But ABBREV is not used with
the previous object, which indeed is not expressed: and would not
 ABBREV be required?

κληθήσονται] Α has κηήσονται, which is more likely an inadvertence
(-θη- is often omitted) than due to any sense that Heb. verb is
Heb. is now generally taken as a rel. clause, ‘one that calleth....

ἐρχέσθωσαν] Also made plural, ἄρχοντες being taken as the
nominative

Cyrus belonged to Elam, in the Ε., and came, after conquering and
uniting with the Medes, from the N. The reference, however, need
not be to him individually.

The syntax of the latter part of the verse is altered, and οὕτως
καταπατηθήσεσθε is added by Lxx. to complete the sense, as they
took it.

26. ἀληθῆ] Heb. is the usual word for ‘righteous’: but Lxx.
probably comes near the meaning here.

ὁ προλέγον] This renders ‘30, Hiph. (causal) partic. of ABBREV ‘make
known,’ connected in root with words meaning ‘front,’ ‘fore-part,’ &c
Lxx. omit the next participle, which is the causal of the verb for ‘hear’
this follows in its simple form, whence, no doubt, the omission.

27. ἀρχὴν Σ. δόσει] ἀρχὴν corresponds to Heb. ‘the first’:
standing in place of ‘Behold, behold them,’ is possibly due to
as ‘I will give’ comes at the end of the verse in
This interjection is certainly treated with some freedom by Lxx.
in this part, see ver. 24, 29, xlii. 1: whereas the Greek has ἰδοὺ in
ver. 28.

παρακαλέσαι] Either for ABBREV bringer ABBREV ‘of good tidings,’ or, as
root is usually εὐαγγελίζεσθαι, xl. 9, lii. 7, lxi. I, it may be that the
repeated ‘Behold’ ABBREV ABBREV was read by Lxx. as some part of ABBREV .

ℵdBabQ add αἰς ὁδόν, Α ἐν ὀδῷ. Cf. x. 32. ABBREV ‘And I saw,
beginning ver. 28, and not rendered by LXX. might have been read
as ABBREV .

28. ἀπο...τῶν ἀθνῶν] Not in Heb. Perhaps from lxiii. 3, where
Symm. has ἀπό.

ἀπὸ τάν εἰδώλων αὐταῖν] According to Scholz, ABBREV read for
 ABBREV ‘and from them.’ Lowth suggested ABBREV Possibly
αὐτῶν might be a duplicate.

The translator appears to have been in difficulties with these
verses.

πόθεν ἐστι] Not in Heb.; cf. ver. 24; perhaps taken from thence,
and the extra negative added before ἀποκριθῶσιν to make sense.
‘A word’ is not in LXX., nor ‘me’ in

29. This verse is at least incomplete in Lxx. οἶ ποιοῦντες· ὑμᾶς
corresponds to ‘their works,’ but differs in voice, as if without initial
and with ABBREV for ABBREV After εἰσὶν γὰρ something is missing, to render
‘vanity’: μάτην alone stands in the place of ‘wind and wasteness
(tohu). οἱ πλανῶντες ὑμᾶς (again with 2nd pers. for 3rd pers. suffix)
should correspond to ABBREV ‘their molten images.’ This
conceivably be due to reading ABBREV ‘they that scatter you,’
 ABBREV ‘they that turn you aside.’ But Symmachus (probably)
οἱ πλάσσοντες, and it is possible that this was also the LXX., and has
been corrupted: ‘they that form’ you, as if by fusing or casting.

XLII. 1—4. Ἰακὼβ...Ἰσραὴλ κ.τ.λ.] The discrepancy
Heb. and Lxx. here is well known, and the quotation, Matt. xii. 18 foll.,
complicates matters more. In the first place, Heb. has no mention
here of ‘jacob’ and ‘Istael.’ Scholz supports Lxx. here, holding that
the M.T. has been altered, and that LXX. have “die schwierigere, und
darum kritisch gesicherte Lesart”: but probably few will agree
him. The names might easily have come in from other passages, as
xli. 8, xliv. I, 2; whereas their omission from Heb. would be difficult
to explain, as it would be an unlikely accident, and in view of other
passages, a futile expedient, if intentional. ’s quotation is
here mainly with Heb.; the resemblance to Theodotion's version, to
which Prof. Swete refers (Introd. to O. T. in Greek, p. 395), is only
marked in εὐδόκησεν, and in the last clause, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ
ἔθνη ἐλπιοῦσιν, Matthew agrees, except for ἐπὶ, with LXX. εἷς νῖκος is
however found in Theod. (and Aq. also, xxv. 8), but also in LXX., as
2 Sam. ii. 26, Amos i. 11, viii. 7, c. for ABBREV or ABBREV .

This passage is discussed at length by Dr Hatch, Essay: in Bibl.
Greek, IV. pp. 199 foIl., with special reference to the quotations in
Justin, Dial. Tryph. 123, 135. These agree with Lxx. in inserting
Ἰακώβ, Ἰσραήλ, and in some other respects, while varying generally
between Lxx. and the text as given in ’s quotation. In estimating
the evidence of Patristic quotations of the passage, the question
must be taken into account, whether they quote from Isaiah or Mat.
thew, or confuse the two. It is worth while to notice Tertullian, adv.
Praxean, who is decidedly against LXX.; Accipe igitur et alias
voces patris de filio per Esaiam: Ecce filius mus quem elegi, dilectus
mat: in quem bane semi.

The conclusion seems to be, with regard to the main quotation:
(a) that LXX. are wrong in inserting Ἰακώβ...Ἰσραήλ: (b) that Matthew
quoted either loosely from Heb. and Lxx. alternately, or from an older
form of Lxx., which Theodotion may have used. (This is more likely
than an alternative Hebrew: but ’s source may have been a
loosely put together collection of prophecies): (c) that later quotations
of the passage are likely to be confused, either originally or in transcrition
from the three main sources, Isai. Heb., Isai. Lxx., and
Matthew.

1. προσεδέξατο] εὐδόκησεν Matt., Theod. Kay points out that the
Heb. word is used of ’s acceptance of sacrifice (Lev. i. 3, 4, &c.).

κρίσιν] Heb. ‘judgment,’ the usual word: but high authorities
give it here a rather special sense; as, substantially, the true religion
viewed as a rule or system.

2. οὗ κράξαται οὐδὶ ὀνῆσαι] Matt. οὐκ ἐρίσει οὐδὲ κραυγάσει; the
second verb omitted by Cypr. (Testim. 11. 13). For ὀνήσει 308 has.
βοήσει, Tertull. (adu. Jud.) neque contendit vague clamavit. ἀνίημι
appears to be used for Heb. ABBREV also in i. 14, ii. 9, xlvi. 4; in i. 14
Cypr. has laxabo laxabo and here Augustine has (ambit, Jerome dimittet
and reclinguet: see Hatch, loc. cit. The not. was certainly therefore
read thus in ancient times: yet as the future ἀνήσω occurs in all these
four places, it may be doubted whether ἀνοίσω, ἀνοίσει be not the real
reading. See on i. 14.

ἀκουσθήσεται] Heb. verb is causal.

3. εἰς ἀλήθειαν] So the Heb. ABBREV but Matt. has εἰς νἰκος. This
(see above) is a regular rendering of ABBREV which is εἷς τέλος, Hab. i. 4
this has some verbal resemblance to the present clause, so that
Matthew might conceivably have dropped into Habakkuk's wording.
The two expressions, at any rate, come near to touching one another
at this point: but as Heb. and met. agree, it need not be further
discussed here. Justin quotes once with ἀλήθειαν and once with νῖκος.

4. ἀνακάμψα...οὐ θραυσθήσεται] Lxx. substitutes a positive expression
for Heb. ‘he shall not burn dimly’: the two expressions ‘burn
dimly,’ ‘be bruised,’ being repeated in Heb. from ver. 3. To
Vulg, and A.V. give no clue.

καὶ ἐπὶ τῷ όνόματι αὐτοῦ ἔθνη ἐπλιοῦσιν] It is doubtful Whether this
clause in Heb. is independent, or still subordinate to ‘until,’ but the
former view is perhaps more usual. Here (see above) Matthew practically
agrees with LXX., and so Justin, with ὄνομα, ἔθνη for ‘law,’ ‘isles.
Aq. Symm. Theod. have νόμος, νῆσοι. ἔθνη is used above for ‘isles.
Dim, xli. 5: and ὀνόματι is possibly corrupted from νόμῳ. More likely
it is a paraphrase, cf. xxvi. 8, lxiii. 16, 19. Dr Hatch, in his discussion
of the passage, remarks that the agreement of early recensions of the
Lxx. “seems to point to a lost variant in the Hebrew text.”
is perhaps more than the facts indicate.

5. στερεώσας] Heb. ABBREV ‘to beat out,’ as into thin plates, but
a further notion of ‘compacting,’ or at least preserving compactness.
The Lxx. generally use στερεόω, στερέωμα, for this verb and noun;
and from the Lat. firmamentum comes our rendering in Gen. i. 7, c
The same verb is used in XI. 19, of the plating over of the idol. It is
perhaps this view of the word that led to the rendering πήξας just above,
where Heb. is strictly ‘stretched out.

6. εἰς ᾠοῖς ἐθνὼν] Β* omits. Cf. xlix. 6, 8.

8. ἀρετὰς] Here and in ver. 12, used much in the sense of Lat.
laudes=praiseworthy deeds. There is none like Him, or approaching

 
Him. The heathen sometimes groped after this idea: e.g. Aesch.
Agam. 164,
 οὐκ ἔχω προσεικάσαι, 
 πάντ’ ἐπισταθμώμενος, 
 πλὴν Διός, 
and Horace, 0d. 1. xii. 18,
 “Nec viget quicquam simile aut secundum.’

9. ἀνατεῖλαι] So AQ 26; ἀναγγεῖλαι is the usual reading, but
pretty clearly due to carelessness or early corruption, and perhaps
corrected again. Cf. xlv. 8.

ἐδηλώθη] Heb. has causal of ABBREV which is often rendered inexactly.

10 ἡ ἀρχὴ αὐτοῦ] ἀρχὴ is almost certainly, as Scholz gives it,
 ABBREV = ‘his beginning’ for ABBREV ‘his praises.’ What
to be the intention of the phrase is another question: perhaps ‘His
is the dominion’: or possibly, more prosaically, as a direction,
beginning of it,’ i.e. of the song. δοξάζετε τὸ ὄνομα αὐτοῦ appears to be
a duplicate rendering with the right reading: ℵ* omits the words.

11. εὐθρανθητι] Perhaps ABBREV for ABBREV Cf. xxxv. I.

κῶμαι] LXX. seem to have thought that the ‘wilderness’ could
not contain ‘cities.’ It is doubtful whether ‘Sela,’ if taken, with R.V.,
as a proper name—cf. xvi. I, is to be identified with Petra or not.
also 2 Kings xiv. 7. Delitzsch takes the ‘Rock-city’ to be a
instance of the cities meant: others think that settlements in the cases
are referred to.

13. συντρίψει πόλεμον] Scholz gives ‘like a man of war’ as
matter in Heb. But Mr Thackeray has pointed out (foam. of Theol)
Studies, July 1903) that this phrase is used where Heb. has ‘a man of
war’ also in Exod. xv. 3, the Greek Isaiah and Exodus showing
certain affinities. (For the idea expressed by the Greek, cf. Ps. xlvi. 9
lxxvi. 3.) It is therefore scarcely needful to suggest that Lxx. read
 ABBREV ‘shall trample on,’ ‘subdue,’ for ABBREV ‘like a

14. ἀεὶ] Corresponds to Heb. ‘from of old’: and so Vulg.
semper. The rhetorical question is not in Heb., though, with some
confusion, the Hiphil prefix of the first verb may have been read as
the interrogative sign. Lxx. are, however, very occasionally, prone to
enliven the style of the original: see lxv. 24, ἐρῶ Τί ἐστίν.

ἐκστῆσαι] Heb. verb means ‘astonish’ as well as ‘lay waste.’
dissipato. R. V. however takes this and following verb as intrans.;
‘I gasp and pant.

15. The ﬁrst part of this verse is omitted in LXX., according to

 
ℵAQΓ 26 41 49 91 106 198: B ἃς. have it inserted from the Hexapla
(Symm. Theod.).

16. ῥήματα] Heb. 131 signifying a ‘thing,’ ‘matter,’ as well as a
‘word‘ (haec verba Vulg.). This is sometimes imitated in the Greek;
compare λογόν, x. 22, 23, with πράγματα, xxviii. 22.

17. αὐτοὶ δὲ ἀπεστράφησαν...ὀπίαω] This clause is referred by
LXX. to the τυφλοὶ of ver. 16, with a resemblance to i. 4, where it will
be noted that Lxx. omitted the similar clause. In Heb. it refers to
the idolaters, the verse being complete in itself: which seems clearly
rig ht.
ght.

18. ιδεῖν] Heb. inf. with 5.

19. καὶ τίει] καὶ seems to have something of its classical force
with the interrogative: ‘Ναγ, who...?’ The English ‘and’ has
a similar tendency: e.g. Spenser, Faerie Queene, Bk II.
Canto viii. l. 1,
 “And is there care in heaven? and is there love 
 In heavenly spirits,” spirits, &c.“ 
or Byron,
 “And wilt thou weep, when I am low?’

οἱ κυριεύοωγες αὐτὸν] Heb. ‘my messenger that I send,’ the
being probably the not uncommon one between ABBREV ‘king
and ABBREV ‘messenger.’ Heb. is clearly right, and the error of Lxx.
probably involved the suppression of ‘that I send.’ The next
a very doubtful one in Heb., as to its exact meaning (Who is blind as
the surrendered one?) is omitted by LXX., Theodotion having τίς
τυφλὸς ὡς ὁ ἀπεσχηκώς; and it is possible that Lxx. were further
confused by the recurrence of ‘blind,’ and an idea that ABBREV meant
‘their ruler.

20. The numbers and persons of the verbs are changed in Lxx.

21. ἐβουλεύσατο] Q and most cursives read ἐβούλετο, which in
some ways corresponds better with Heb. ABBREV ‘was pleased,’ cf. liii.
the construction with ἵνα after βούλομαι is perhaps awkward, but cf.,
e.g., Mark vi. 25, john xvii. 24.

ἵνα δικαιωθῇ] Either paraphrased, or taken as a verb: Vulg. ui
sanctificaret cum.

αἴγεσιν] Probably ABBREV read for ABBREV (Lowth).

22. καὶ ἴδον, καὶ ἐγένετο] Ver. 21 in Heb. ends with ‘and make it
glorious,’ ‘18‘1. This Lxx. prob. read as ABBREV , ‘and I saw,’
 ABBREV ‘and it (is)’ was taken for ABBREV ‘and it came to

πεπρονομευμένος καὶ διηρπασμένος] Same Heb. verbs as in xvii. 14.

ἡ παγὶς] Heb. is now generally taken as a verb (infin.), whose form

 
presents some difficulty, but Vulg. also read it as a noun with art.
So Vulg., laqueus iuvenum, iuvenum being due to taking ABBREV before
 ABBREV as part of the root: for ABBREV , see on ἐκλεκτοί, xl. 30. πανταχοῦ
is a loose rendering, apparently to suit ἐν τοῖς ταμιείοις.

It would be possible to punctuate as in Heb., with a stop after
ἐξαιρούμενος, taking ἅρπαγμα as parallel to προνομὴν in construction.

24. τίς] B reads οἷς, but this gives no sense, and about 25 cursives
support ℵAQ, whose text agrees with Heb. So Cypr., De Labsis.
XXI. Quis dedit in direptionem Iacob, c.

ᾧ ἡμάρτοσαν αὐτῷ] Heb. has 1 pers. pl.; the rel. construction
imitates the Heb. (which has ABBREV for rel., cf. xliii. 21, Exod. xv. 13, c.)
The dat. represents Heb. 5, but in Greek can hardly be explained
except as that of the person concerned.

οὐκ ἐβούλοντο κ.τ.λ,] Cf. PS. lxxviii. Io, ἐν τῷ νόμῳ αὐτοῦ οὐκ ἤθελον
πορεύεσθαι.

ἀκούειν] Like Heb. ABBREV , often carries a suggestion of obedience.

25. κατίσχυσεν...πόλεμος] The syntax is altered, and Lxx. omits
‘and kindled upon him.

XLIII. 3. For Heb. Seba (cf. xlv. 14) Lxx. has Σοήνη, Syene, cf.
Ezek. xxix. IO, xxx. 6. Seba is said to be Meroe, high up the Nile
in Ethiopia (near Khartoum), whence legend derived much of the
Egyptians’ priestly lore. Syene (Assouan) was in Upper Egypt, on
the Tropic of Cancer. Perhaps the geographical knowledge of the
translator placed Meroe in the right direction, but did not go far
enough. Scholz suggests that the name lurks, in a corrupted form, in
μέρος, vii. 18, xviii. 7: but the construction, and the general reference
in vii. 18, are against this. Milton couples the two names, Parad.
Regained, IV.:
 “Some from the farthest south, 
 Syene, and where the shadow both way falls, 
 Meroe, Nilotic isle,’ 
See on xviii. 1, and Lucan there quoted.

These countries were conquered by Cambyses, son of Cyrus. As
they were joined to the Persian Empire, they are spoken of as Israel's
ransom.

4. ἄρχοντας] See on xxxiv. 1, xli. 1; and so in ver. 9.

7. ἑν γὰρ τῇ δόξῃ] Heb. has ABBREV = ‘for.

8. ἐξήγαγον] Heb. has imperat., which ἐξάγαγον would represent,
but there is no sign of its having been the Lxx. text. Tyconius, p. 9
at produxi plebem caemm. Probably the verb was assimilated to the
previous ones, and the unauthorized καὶ strengthens this idea.

κωφοὶ] Q and sixteen cursives, including the Lucianic, κυφά.
(Sarah: aura, Tycon.)

9. B has order of ﬁnal clauses as in Heb., while ℵ*Q omit καὶ
ἀκουσάτωσαν.

ἀληθῆ] The Heb. probably means, not, ‘let them speak truth,’
‘Let them say, True! Vulg. ct diamt:

10. κάγὼ μάρτυς] These words are added here by Mix, and by
AQ in ver. 12 also. Probably they come from a wrong idea of the
drift: interpreted, it may be, in the light of John viii. 18.

12. ὡνάδισα] Heb. ‘I caused it to be heard.’ The sense of
Greek can scarcely be right. Some, indeed, have suspected that
the Heb. text should have either two, or four verbs: but Lxx. are
against this. Perhaps they read ABBREV for ABBREV or should the
Greek be ὠνόμασα? Schleusner mentions a conjecture ἐνώτισα

κάγὼ μάρτυς, λίγα Κύριος] See above on ver. 10. NB c. omit
μάρτυς, λέγει, but AQ 26 49 86 106 239 306 have them μάρτυς only,
233). The intrusion comes from ver. 10, no doubt: but the original
reading here may have been ὑμεῖς ἐμοὶ μάρτυρες, λέγει Κύριος, καὶ ἐγὼ (??)
θεὸς κ.τ.λ. Α confusion between λεγει and ӄεγω seems not impossible.

13. ἀποστρέψα] Α better rendering than that of A.V. here: it has
‘turn it back’ in xiv. 27. Compare also Numb. xxiii. 20 ‘I
reverse it,’ οὐ μὴ

14. ἀποστελῶ] Heb. has the perfect, which some, however,
interpret as prophetic.

ἐπεγερῶ] ABBREV read for ABBREV according to Scholz.

φεύγοντας] So Heb. as pointed, RV. and many authorities. Others,
however, read it (with alteration of vowel-point) as ‘bars’: Vulg.
water, and Theodotion: and this A.V. interpretes as ‘nobles.’ See
on xv. 5.

ἐν πλοίοις δεηθήσονται] ἐν κλοίοις δεθήσονται is the reading of ℵcaA
and A's faithful companions 26 and 106. κλαίοις is however
certainly a corruption, or rather an alteration, to suit δεθήσονται, which
is the reading of all MSS. but one. This one, 305, reads δεηθήσονται,
which Dr Field printed in his 1859 edition, pointing out that δέησις is
a regular rendering of ABBREV as in jerem. xi. 14, Ps. xvii. 1, c.: Heb.
probably meaning ‘their shouting,’ whether in joy or sorrow.
seems almost conclusive: else it might have seemed likely that Lxx.
for ABBREV read ABBREV as in Nahum iii. to, or ABBREV cf. Micah i. 13. But
this is needless, and the nor. appears to support the Heb. text.

The passage is so obscure that a historical reference is hardly
traceable, more than that some calamity to the Chaldaeans is indicated,
previous to the setting free of Israel.

15. καταδείξας] See on xl. 26.

17. ἐσβέσθησαν...ἐσβεσμένον] Two parallel verbs in

18. Α omits Μὴ before μνημονεύετε, with 106 109 only. Cypr.
Testim L. 12 Nolite...meminisse.

19. ἐν τῇ ἀνύδρῳ ποταμοὺς] Cp. xxxv. 6.

20. σειρῆνες...Θυγατέρες στρουθῶν] ‘Jackals and ostriches’ is
approved rendering of Heb. ‘Daughters of ostriches’ is literal,
that Heb. keeps ‘ostrich’ in sing. Cf. xxii. 21, 22, xxxiv. 13

ποτιῶ] So A: ποτίσω 106, ποτίσαι other MSS. adaquare, Cypr.
Test. 1. 12. The inf. seems right.

21. ἀρετὰς] As xlii. 8, 12.

22. The Greek changes the person (and correspondingly the
object) of the verbs, and takes the second verb as causal. The
difference amounts only to that between ABBREV and ABBREV

νῦν] Scholz gives this as ABBREV read for ABBREV

23. οὐκ ἐμοὶ] Heb. and the later versions have ‘Thou broughtest
not to ’: but the omission of the verb is at least old, see the
quotation from Irenaeus below.

οὐδὲ ἐδούλευσας ἐν ταῖς θυσίαις σου] So (ℵ ca)ΑΓ 26 (86 mg) 90
106 198: omit, ℵ*BQ* c. The text is doubtful; ἐποίησά σε below
appears in Α* as εποιηα ε, and it may be that ἐδούλευσας...ἐποίησας is
the true reading, c and ε having been confused and duplicated. (See
Vol. I. Introd. p. 33.)

24. Θυμίαμα] So ℵΑQ: seems on the whole preferable to
θυσίασμα (B).

προέστην σου] So ℵAQa: προέστης μου Q*, and B, which place
the words before καὶ ἐν ταῖς ἀδικίαις σου. This reading agrees better with
Heb., and the persons of the verbs, as already seen, may have been
confused. Moreover ’s order, generally so close to Heb., seems
right, as προέστης must be ABBREV read as ABBREV Irenaeus (Lat.
transl., Adv. Haer. IV. 17), gives the passage thus: non mihi oves
holocaustomatis tui nec in sacrificiis clarificasti me: non servisti mihi
in sacrificiis nec aliquid laboriose fecisti in thure...sed in beccatis tuis
εἰ iniquitatibus tuis ante me stetisti. This supports Q's text with
addition in ver. 23.

25. ἀνομίας σου] Β, c. supply from Symmachus, ἕνεκεν ἐμοῦ καὶ
τὰς ἁμαρτίας σου, in general accord with Heb., though the syntax is
changed by the καὶ. A's τὰς ἀδικίας σου at end of verse seems to be
another attempt at agreement with Heb.; but not in order.

26. κριθῶμεν] Cf. i. 18, where Heb. verb is different. Vulg.
iudicemur.

τὰς ἀνομίας] Inserted by Lxx., but unfortunately against the

 
probable sense. It is not confession that is demanded: but an ironic
appeal is made for Israel to state her case, merits or claims.

27. ἄρχοντες] Either a loose rendering of ‘interpreters,’ ‘teachers,’
or ABBREV read for ABBREV The following pronoun differs in Heb, and
in texts of Lxx.

28. εμλαναν] Verb again inverted; a very natural guess, but
requires different letters.

XLIV. 2. βοηθηοήσῃ] Heb. ‘will help thee,’ 3rd pers.
relative to be supplied before it. This may have caused confusion
or Lxx. may have originally written βοηθήσει, with absolute literalness.

ὁ ἠγαπημένη] So not. render Heb. Jeshurun also in the three
other places where it occurs: Deut. xxxii. 15, xxxiii. 5, 26. This Heb.
word is connected with Jashar, ‘upright’ (cf. Numb. xxiii. 10), and is.
used of the nation apparently in an ideal aspect, going beyond the
name Israel as that itself transcended Jacob. Lxx. here add ‘Israel.’

3. δώσω...ἐπιθήσω] Heb. each time ‘I will pour.

τοἱς πορευομένας] Prob. meant to render the word for ‘streams’ or
‘ﬂoods’: Cf. xvii. 12, ὕδατος· φερομένου, xxxii. 2, ποταμὸς φερόμενος,
xxx. 25, ὕδωρ διαπορευόμενον, and PS. lviii. 7. (None of these are the
same Heb. word as here.)

4. ὡσεὶ χόρτος ἀνὰ μέσον ἵδατος] Heb. ‘in the midst of the grass.
Here some think that the Lxx. preserve in their rendering the better
text. It is perhaps more symmetrical: but this argument cuts both
ways.

5. βοήσεται] Α repeats ἐρεῖ here, by inadvertence.

ἐπιγράφει] ἐπιγράφει MSS., except Α. Β adds χειρὶ αὐτοῦ, based
apparently on Aq. Th. καὶ βοήσεται at the end of verse ℵΒ but
omitted by RCAQ, is probably of the same kind: in any case the
parallelism is lost, as Heb. has a different verb, ‘shall entitle,’
‘name himself

6. ῥυσάμενος] Heb. ‘redeemer,’ ABBREV the same word as the
‘revenger’ (of blood) of the Law, Numb. xxxv. 19, c. Cf.
xxx. 25.

7. στήτω] Not in Heb. mm, ‘as I’, may have been
as ABBREV The MSS. of mm. show some variety, R reading λαλησάτω for
καλεσάτω, ℵAQ omitting καὶ ἀναγγειλάτω. If once στήτω were inserted,
scribes might discover that there was an extra verb, and omit one
or other.

ἄνθρωπον] Perhaps intended as an explanation of ‘the people,
taking it as: mankind. The rest of the verse is paraphrased.

8. μὴ παρακαλύπτεσθε] Heb. ‘Fear ye not’: the Greek seems

 
express hiding (the face) in dread: the idea, perhaps, as in ii. 19
Exod. iii. 6, Revel. vi. 15, 16. B c. add μηδὲ πλανᾶσθε: Hexaplaric,
from Theodotion; omitted by ℵAQ* 26 41 49 86 (not mg) 106 198
239 306.

ἠνωτίσασθε] Heb. has Ist pers. of the causal verb, ‘make to
hear.’

καὶ οὐκ ἦσαν τότε] So ℵA with seventeen cursives, Luc. 29 106 c
For ἦσαν Β has ἤκουσαν. Heb. has, ‘And there is no Rock: I know
not ’ Lxx. as usual get rid of ‘Rock,’ and have shortened the
verse: whether ℵ’s text is an attempt at explanation, like οὐκ ᾔδειμεν,
xlv. 15, or ’s ἤκουσαν represents ‘I know not,’ is hard to
Tertullian, dc Idololatr. 4., near beginning, has et non erant tunc qui
fingunt εἰ exsculpunt.

9, 10. The two verses begin somewhat alike in Heb.; and this
seems to have caused Lxx. to omit, in confusion, a clause of 9, and
slightly shorten 10, which appears almost as the beginning of 9, with
πάντες prefixed (not in B) and ἀνωφελῆ instead of μάταιοι ℵcaAQ, or
μάταια ℵ*B: which is of some weight in favour of the neuter.

11. ἐξηράνθησαν] Heb. ABBREV , which may have this meaning, as
well as that of ‘be ’ ( ABBREV ). This is preferable, because of
the order, to explaining the Greek as ABBREV ‘they were dried up’
for ABBREV ‘his companions.

ὅθεν ἐγένοντο is difficult: perhaps ABBREV was read as ABBREV ; ABBREV 
as in Ii. 1, might have been suggested, but there the verb is rendered
literally, though active in place of passive.

κωφοὶ] The word bears this meaning, as well as that of ‘craftsmen,’
‘workers’: ἀπὸ ἀνθρώπων is literal; Cf. παρὰ πάντας ἀνθρώπους π. τοὺς·
υἱοὺς· τῶν ἀνθρ. Β), Liii. 3.

ἐντραπήτωσαν] This verb is often used, parallel with ‘be ashamed
or ‘be confounded.’ It is here for ABBREV παρακαλύπτεσθε in ver.
oftener for ‘23, xlv. 16, Ps. xxxv. 4, xl. 14, ἃς. In classical Greek,
ἐντρέπομαι is to ‘pay heed’ or ‘reverence’: later, to be ‘put
shame,

12. The details of this passage are less clear than the general
drift. It is usually held that this verse speaks of a metal-worker, and
the next of a carpenter, fashioning idols in their various ways. Lxx.
seem not to make this distinction, and the present verse in the
Greek might be supposed to describe the making of some craftsman's
tool.

ὤξυνεν] Not in Heb., though some think it represents a lost word
of the true text: others think the ‘adze,’ A.V. ‘tongs,’ is a mistaken

 
insertion, though Lxx. has σκεπάρνῳ. Kay, Delitzsch, δίε. take
‘craftsman’ and ‘iron’ together, as=ironsmith, blacksmith. Lxx.
omits ‘in the coals’ (supported by Qmg, Luc. MSS., 228 309
ἄνθραξι).

ἐν τερέτρῳ ἕτρησεν] Heb. ‘with hammers,’ probably: but the
means to ‘pierce’ or ‘bore’ through, and Lxx. probably intends
‘a gimlet’: ℵ*B and many cursives have ἔστησεν, ἔτρησεν being
reading of ℵcbAQΓ 26 41 49 109 239 305 306: and if ἔστησεν be—
the verb and noun are not cognate in Heb.—it perhaps means
it on a lathe.’

Gesenius, to illustrate this passage, quoted Virg. Georg. IV. 174
(cf. Am. VIII. 452):
 “llli inter sese magna vi brachia tollunt 
 In numerum, versantque tenaci forcipe ferrum.’

πεινάσα καὶ ἀσθενήσει] He labours and “exhausts his strength in
the process: contrast xl. 31” (Skinner). The same contrast is
in xlvi. 1–4.

This passage works out further the idea of XI. 19 foll.: just as, e.g.,
chaps. ν. and xxxi. deal with ideas previously introduced.

13. ἐκλαξεμενος] This word takes the place of ‘is faint’ at end
ver. 12 of Heb. It may be a guess, cf. xl. 20. (Can Lxx. have read
 ABBREV for τιν’ and rendered thus?)

τίκτων ξύλον corresponds to Heb. ‘craftsman in wood,’
μέτρῳ to ‘stretcheth out a line.’ If ἐν κόλλῃ ἐρύθμισεν αὐτὸ stands,
seems likely, for ‘marketh it with a pencil,’ the next two clauses
omitted by not. (so Scholz); but there is so little verbal resemblance
that even the correspondence of the clauses is scarcely beyond doubt.

14. This verse is mutilated in LXX., which perhaps skipped from
‘cedars’ ABBREV to the word ABBREV (pine?) found only here, and with
some doubt as to the text. ὃ, in ℵAQ before ἔκοψεν, seems to be an
unfortunate insertion, to match ὃ ἐφύτευσεν, and οὗ τὸ ἥμισυ, ver. 16.
ὁ ἐφύτευσεν Κύριος may be an attempt to render some of the missing
words of the verse; but it suggests a reminiscence of Ps. civ. 16.

15. ἵνα. This is a possible way of rendering Heb. (pf. with
conversive), though it looks very different from A.V. ‘Then shall
it be...’ It is not, however, the best way to render

αὐτοὺς] After this Lxx. omit the rest of the verse, which practically
repeats the preceding clause in parallel phraseology. On the other
hand, τὸ δὲ λοιπὸν is an insertion; there seems to be confusion with
the beginning of ver. 17. In fact the rendering of ver. 1517
shows signs of general confusion, and the texts of the principal
uncials vary considerably.

For αὐτοὺς Q* reads here αὐτοῖς; just before, AV 109 305 have
εἰργάσατο, other MSS. σαντο: ℵΑQΓ 41 49 106 198 306 insert εἷς
before θεοὺς (a Hesychian touch?). AQ, with which ℵ* nearly agrees,
omit ἐπὶ τοῦ ἡμίσους in ver. 16, and B also has apparently a confused
insertion from ver. 19, giving the appearance of a duplicate rendering.

The suggestion that ἐπ’ αὐτῶν is due to duplicating ABBREV ‘bread,’
as ABBREV (Scholz), is of course possible, but scarcely to be insisted on in
the general state of the version.

16. Field's 1859 edition shows how, from among various
Greek equivalent to the Hebrew can be made up, exactly on the
principles of ’s Hexapla. What happens here is more or less
the case in countless other passages of Isaiah.

See also ’s edition, with its critical marks, but the text
somewhat arbitrarily constructed, inserting e.g. ὄπτον, but omitting
ὤπτησεν in favour of ὀπτήσας.

17. Lxx. omit ‘falleth down unto it,’ as in ver. 15; and render
by προσκυνοῦσιν, which has elsewhere been kept for the parallel verb,
in ver. 19. In the only other passage where it occurs, xlvi. 6, they
have κύψαντες.

Ἐξελοῦ με must be right, though all the leading MSS. ℵAB*Q*Γ
agree in reading εξελουμαι. Cf. note on xii. 3.

Calvin, Lowth, ἃς. quote Horace, Sat. 1. viii. 1 foll.:
 “Olim truncus eram ficulnus, inutile lignum, 
 Cum faber, incertus scamnum faceretne Priapum, 
 Maluit esse deum,’

See also Wisdom xiii. 10 foll.

18. The construction varies from Heb.

19. The opening is literal, no subject being expressed in Heb.

τῇ καρδίᾳ οὐδὲ ἀνελογίσατο ἐν...] B omits these words, with several
cursives: ℵ* has ἡ καρδία, and (with Q 109) omits ἐν: 87 97 104 have
ἡ ψυχὴ; 106 233 306 are with A. ’s text is nearer Heb., though it
alters the syntax: Α’s certainly suggests a duplicate worked into the
sentence.

20. γνῶτε] 50 ℵΑ 26 106 198 239 306: γνῶθι BQ c., i.e. ABBREV for
 ABBREV ‘he feedeth’: as usually rendered, though ‘a shepherd’
meaning, with the present vowel-points. Some take it to mean, ‘he
seeketh after.’ The rest of the verse is verbally near Heb.,
the syntax is changed: σποδὸς ἦ καρδία occurs in Wisdom xv. 10, and
at ﬁrst sight has a more original look in the Greek there: but this
view creates difficulties.

δετε] Not in Heb.; perhaps reading ABBREV for ABBREV , which seems
not to be directly translated.

21. μὴ ἐπιλανθάνου μου] 50 Vulg., ne obliviscaris mei. “The
Heb. construction, a passive verb with accus. suffix, is abnormal’
(Prof. Skinner, who refers to Davidson, Heb. Syntax, §73, Rem. 4). Most
modern authorities are practically with A.V. The Heb. “passive,”
Niphal, was originally ﬂexive.

22. λυτρώσομαι] Α decided departure from the tense of Heb.;
as though Lxx. had read ΑΒΒREV, conversive, instead of ABBREV .

ὥς νεφέλην...ὡς γνόφον] Lowth refers to Longinus’ praise
Demosth. De Cor. 188 (291. 13), Τοῦτο τὸ ψήφισμα τὸν τότε τῇ πόλει
περιστάντα κίνδυνον παρελθεῖν ἐποίησεν ὥσπερ νέφος. Cf. PS. lxviii. 2.

23. εὐφράνθητε...εὐφροσύντην] Of music, as xiv. 7, c.

ἠλέησεν...τὸν Ἰσραὴλ] Heb. simply ‘hath done it,’ which
expand. Below, A repeats ἠλέησεν in place of ἐλυτρώσατο.

trauma] Heb. verb sometimes used in this sense.

Ἰσραὴλ δοξασθήσεται] Heb. ‘and in Israel will he glorify himself.

24. ἐστερέωσα] See on xlii. 5.

25. τίς ἕτερος] Heb. (at end of 24) ’thib, i.e. written text, ABBREV ABBREV 
‘Who (was) with me?’ so R.V. Q'ri, or margin, ABBREV , ‘from,’
myself,’ and so A.V. Lxx. comes nearer the former: ἕτερος might be
 ABBREV read for ABBREV .

διασκέδασεν] Heb. verb means primarily ‘divine,’ ‘cleave asunder.

ἀπὸ καρδίας] Heb. has a verb, ‘will madden.’ Possibly Lxx.
lost a verb between καρδίας and ἀποστρέφων, taking ἀπὸ καρδίας as
equivalent nearly to ἐκ φρενῶν. Or ἀπὸ καρδίας may be a corruption
of a verb in the future tense, σει having been written σι and then the
(??) lost.

μωρεύων] So ℵABQ, according to Camb. manual edition (1894,
1899): but the Roman and most editions print μωραίνων as the more
usual verb.

26. Ἰουδαίας] Β has the clerical error Ἰδουμαίας; see on vii. 6.

ἀναπλεῖ] Heb. ‘I will set up’: Z reads ἀναστήσω, with
cursives, mostly Lucianic.

27. Ἐρημωθήσῃ] This is sometimes used, of waters, where ‘dry

 
up’ would be more appropriate: see xi. 15. Vulg. desolare. Cf.
cvii. 33.

28. Κύρῳ] The climax is the naming of God’s chosen
Yet no close personal details are vouchsafed concerning him. It is a.
momentary distant glimpse by a sudden light amid obscurity. (On
this question opinions will differ, and the view here given is opposed
to the ideas of many at the present day.)

φρονεῖν] Inf. of ABBREV , read instead of ABBREV , ‘my shepherd.

XLV. Cyrus, descended on one side from the royal line of Persia,
is ﬁrst known as king of Anzan, a petty kingdom in Elam. He
conquered Media, 549 B.C., assimilated the Medians with his other
subjects; appears as king of Media and Persia shortly after: conquered
Croesus of Lydia by 540, and Babylon 538. Thus the Medo-
Persian Empire arose, succeeding to the dominating position formerly
held by Assyria and Babylon. The name Cyrus is said to mean
‘shepherd’ in Elamitic.

1. τῷ χριστῷ μου Κύρῳ] This title is applied to no heathen king
other than Cyrus: though Nebuchadnezzar is called ‘my servant,’
Jerem. xxvii. 6, &c.

This verse is quoted by Tertullian, adv. Praxean 28, Haec dicit
dominus domino meo Christo: domino=κυρίῳ for Κύρῳ. So
xii. 11, Tyconius, p. 3, Cypr. Test. 1. 21. (See Vol. I. Introd. p. 3, note.)
It seems likely that the mistake was aided by the remembrance of
Ps. cx. 1.

ἐπακοῦσαι] An inversion: Heb. has ‘to subdue,’ with
as obj.

πόλεις] The Heb. word for ‘gates’ is sometimes used as equivalent
to ‘cities.’

2. The resemblance of this promise to xl. 3—but see also xlii.
might assist the confusionof Κύρῳ with Κυρίῳ in ver. I.

ὅρη ὁμαλιῶ] Lowth compares Ovid, A mar. II. xvi. 51,
 “At vos, qua veniet, tumidi subsidite montes, 
 Et faciles curvis vallibus este viae’

θύρας...συγκλάσω] Cf. PS. cvii. 16.

Prof. Skinner adds Milton P. L. VII. 288,
 “So high as heaved the tumid hills, so low 
 Down sunk a hollow bottom broad and deep.’

Also we may recall Virg. Am. VIII. 86 foll.,
 “Thybris ea ﬂuvium, quam longa est, nocte tumentem 
 Leniit, et tacita refluens ita substitit unda, 
 Mitis ut in morem stagni placidaeque paludis 
 Sterneret aequor aquis.’

ὅρη] LXX. seem to have read ABBREV for ABBREV , ‘swelling.’ Vulg.
gloriosos, cf. ‘glorious’ in A.V. of lxiii. 1.

3. ἀποκρύφους] This preserves the primary meaning of the Heb.
word. The verb is used of the lepers hiding what they found, 2 Kings
vii. 8.

A* is alone in omitting ἀοράτους, which would make it necessary
to take ἀποκρύφους with ἀνοίξω: but is probably an inadvertence.

4. τῷ ὀνόματί μου] ℵ* reads σου, agreeing with Heb.: the MSS.
are often very uncertain in the matter of pronouns.

καὶ προσδίξομαι] LXX., reading ΑBBREV for ABBREV προσεδέξατο for ABBREV 
Ps. vi. 9) Heb. ABBREV also in xliv. 5, of giving a name in honour.

Cyrus was specially favoured. Many commentators quote Aeschylus,
Persae, 735,
 θεὸς γὰρ οὐκ ἤχθηρεν, ὡς εὔφρων ἔφυ, 
while above, 731, he is called εὐδαίμων ἀνήρ.

5. καὶ οὐκ ᾔδεισαν] c. prefix ἐνίσχυσά σε, apparently Hexaplaric,
based on Theodotion (cf. Ps. xviii. 32, xciii. 1). ℵΑQ 26 (48) 49 106
239 omit.

ᾔδεισαν, in A alone, looks like a careless alteration; other MSS. ᾔδεις.

7. κτίζειν κακὰ] i.e. calamities, chastisements. Cf. iii. 11, xxxi. 2
Amos iii. 6. Delitzsch, however, remarks that this does not (perhaps)
exhaust the truth.

8. εὐφρανθῆναι] Scholz gives LXX.'s reading as ABBREV (from
rendered by σαλπίσατε in xliv. 23, instead of ABBREV , ‘let fall,’
(transitive).

ἀνατειλάτω 2°] This seems right by the sense, as against
of B, cf. xlii. 9. On the other hand, A's δικαιοσύνη is probably
wrong, as the verb in its former occurrence, and βλαστησάτω, are used
transitively.

9. The thought of ’s omnipotence, as Creator and Director,
recurs. For the figure of the potter and the clay, cf. xxix. 16. and
more generally x. 16. Also jerem. xviii.; Rom. ix. 20.

Ποῖον] ‘ℵ, ‘Where is...?’ cf. 1. 1, lxvi. 1: read for the interjection
 ABBREV (so Scholz). Unless βέλτιον can be regarded as a paraphrase, it
would seem that LXX. read ABBREV for ABBREV ‘contending,’ ‘striving.’

κατεσκεύασα] The syntax is changed, and this appears to correspond
to ABBREV , ‘him that formed him,’ or, as below, ‘the potter,’
κεραμέως to ‘a potsherd with potsherds,’ the second word being
of the worker instead of the work, which LXX., dealing with a consonantal
text, were free to do. Between this and τὴν γῆν has come
in, as a duplicate, ὁ ἀροτριῶν ἀροτριάσει, which either suggested the

 
remembrance of xxviii. 24, or was taken from it; and ℵ*B have
added, though AQ* 26 106 109 305 omit, ὅλην τὴν ἡμέραν from the
same source: to which something similar has happened in ver. 10
and 16. The reminiscence from chap. xxviii. appears as in B's
there: ἀροτριάσει, which might otherwise seem more original than
μέλλει ἀροτριᾶν, being Hexaplaric, according to Q mg.

ὅτι οὐκ ἐργάζῃ] The negative is not warranted by the Heb., and
must have been introduced, as frequently in LXX., in the interests of
the supposed meaning. See Vol. I. Introd. p. 52, where this passage
was inadvertently omitted. ὅ,τι ἐργάζῃ would agree with Heb., except
for the copula ABBREV .

10. ὁ λέγων] ℵ*B prefix, to begin this verse, the sentence from
xxix. 16, μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό; suggested,
probably, by πηλὸν κεραμέως. It forms, in fact, another version of the
part of ver. 9 already duplicated. But ἀποκριθήσεται for ἐρεῖ seems to
come from the context of the quotation in Rom. ix. 20.

τῇ μητρί] Heb. ‘a woman’ or

ὠδινήσεις] ὠδίνεις Β; the fut. is nearer the Heb.

II. καὶ περὶ τῶν Θυγατέρων μου] SO ℵΑQ 26 49 86 106: the scribe
of an older MS. must have completed the clause unthinkingly: B &c
omit, with Heb.

ἐντείλασθέ μοι] This agrees with the wording of Heb., as it appears
on the surface. But what is the drift? Kay makes this second clause
depend on the ﬁrst: ‘Ask me...concerning my sons, and (when ye
know) command me, &c.’ Delitzsch, and others, interpret
me’ as=‘leave in my charge the work, &c.’: cf. 1 Sam. xiii.
xvii. 23, ἃς. Prof. Davidson, in the brief note on this passage in the
T ample Bible, put a stop after ‘things to come’; continuing,
my children...command ye me,’ giving it the same sense
Delitzsch. This however leaves a sense of something not quite like
Hebrew: and Prof. Cheyne has pointed out that the sense given to
the Heb. ‘command,’ ABBREV is not exactly parallel to the instances given.
He would read imperfect for the imperative ‘Ask,’ and render ‘Will ye
question me...? will ye lay commands upon me...?’ The same
might be obtained by regarding the imperative as ironic: in which
case there is perhaps a slight resemblance to Exod. viii. 9, where LXX.
has Τάξαι πρὸς μέ (a diff. Heb. verb).

12. ἄστροις] Α natural paraphrase of Heb. ‘their host,

ἐνετειλάμην] Same verb as in ver. 11, as in Heb. The stars, and
’s sons, are alike His creatures and His care.

13. μετὰ δικαιοσύνης] ℵ*B add βασιλέα, not in Heb. Cf. xxxii. I.

εὐθεῖαι] Α verb in Heb. (active).

αἰχμαλωσίαν] This represents Heb. fairly, but τοῦ λαοῦ is an
addition of Lxx. ’s. xiv. 7, liii. 6, whence perhaps ἐπιστρέψει for
‘send forth’).

14. Αἴγυπτος, κ.τ.λ.] Cf. xliii. 3. The parallel in thought is
perhaps rather to such passages as xi. 11, xiv. 2, xlix. 22, 23, lx. 316
lxi. 5, 9, lxvl. 20.

σαβαὼθ is not in Heb. The syntax differs, ἐκοπίασεν taking the
place of the noun ‘labour’ ΑΒΒREV for ABBREV ).

δοῦλοι] Perhaps a duplication of ABBREV ‘shall pass over’ as
‘servant

δεδεμένοι χειροπέδαις] Like Vulg. vincti manicis, amplifies Heb.
‘in chanins

καὶ διαβήσονται πρὸς σέ. added by B c. is Hexaplaric, from
Theodotion. ℵAQ 26 41 106 109 233 239 305 omit.

ἐν σοὶ προσεύξονται] Heb. ‘unto thee,’ ABBREV , and not, as in
following phrase, ABBREV This phrase is said to be nowhere else used
except of prayer to God (or to false gods, as Delitzsch points out).
Some think it is possible, but more that it is impossible, that Cyrus
should here be addressed: better, “the restored church,”
Delitzsch, who compares Rev. iii. 9.

15. καὶ οὔκ ἤδειμεν] Paraphrase: Heb. ‘that hidest thyself.’

σωτὴρ] Omitted by B, but not Hexaplaric, as Cypr. Τ estim. II. 6
has salvator. Tertullian's quotation, however, Adv. Praxean,
short at Israel.

16. οἱ ἀντικείμενοι αὐτᾷ] Inserted by LXX., probably from xli. 11.
καὶ before πορεύσονται may be the ﬁnal ABBREV of ABBREV .

ἐγκαινίζεσθε πρὸς μέ, νῆσοι] See note on xli. 1, where it appears
that LXX. read ABBREV ABBREV (or ABBREV ?) ABBREV . Here Heb. has
 ABBREV ABBREV This certainly seems to argue carelessness or helplessness.
With the Greek phrase cf. Euripides, Troades, 889, εὐχὰς ὥς
ἐκαίνισας θεῶν.

18. Cf. διεχώρισεν, Gen. i, 4, 7, ἃς.

19. Μάταιον] Heb. tohu, ‘(as in) wasteness,’ same word
εἷς κενὸν in ver. 18.

ἐγώ εἰμι. ἐγώ εἰμι] Repeated here, against Heb.; contrast xliii. 11
whereas xliii. 25 is right. ἐγώ εἶμι is frequently found for Ι in LXX.
more especially in Judges, Samuel and Kings, where it is used even
before a verb, particularly for the fuller form ABBREV , which is not used
here. 2 Sam. xii. 7 may serve as an example.

20. βουλεύσασθε ἅμα] Heb. ‘Draw near together.’ The
prob. arises from a confusion with the beginning of ver. 21: where

 
‘let them take counsel’ appears as ἵνα γνῶσιν (A* wrongly
 ABBREV for ABBREV .

22. A's scribe or corrector has repeated at the end of this
all that followed ἄλλος in ver. 21.

23. εἰ μὴν] So ℵcbAQ* 62 86: but it is hardly possible. ἦ μὴν,
read by QIL and about eight Luc. and other cursives, may be right, and
εἷ μὴν, also εἰ μὴ, ℵ*B, corruptions due to the conditional formula of
oaths in Heb.: see v. 9, xiv. 24, Ps. xcv. 11 (quoted, Heb. iii. 11, iv.
3, 5). Εἰ μὴ indeed would be possible: but such passages as Gen.
xlii. 16, Numb. xiv. 23, εἷ μὴν οὐκ ὄψονταί..., are against it. (Wurz.
Frag. has nisi exiuit.)

[See Davidson, Heb. Syntax, ἓ 120, Rem. 3.]

οὐκ ἀποστραφήσονται] Cf. lv. 11.

St Paul quotes this verse, Rom. xiv. 11, and refers to it also Phil.
ii. 10, with (a: ἐγὼ for κατ’ ἐμαυτοῦ ὀμνύω, and ἐξομολογήσεται with
ℵcb mg 26 106 109 233 305 306 against ὀμεῖται, ℵ*B &c.

23, 24. The syntax and division of clauses varies from Heb.,
which is itself uncertain as to ‘come,’ whether sing. or plur.: if
the latter, it may be rendered ‘to him shall all...come, and be
ashamed

ἥξουσιν] So ℵcb mg 26 41 106 239 306: ἥξει Β c

ἀφορίζοντες] So ℵcbAQ 26 41 49 86 106 239 306: διοριζ. ℵ*B.
Scholz says Lxx. here read a form from ABBREV , ‘teach,’ instead of ABBREV .
‘inﬂamed.’ Perhaps their reading was ABBREV .

25. ἐν τῶ Θεῷ, omitted by ℵ*, and τῶν υἱῶν, are not in Heb. A is
alone in reading καὶ before πᾶν, perhaps to ease the construction if
ἐνδοξασθήσονται is read, as in AQ, several Luc. MSS., 49 109 305.

XLVI. 1. Ἔπεσε Βήλ, συνετρίβη Δαγῶν] Δαγὼν is read by ℵAQ
and almost all cursives: Νεγω 62, Νεβων 147? B, with Aq. Theod.,
Ναβώ, Heb. Nebo. The Old Latin has here a curious corruption;
Cyprian, Test. III. 59, e.g., appears in ’s edition as Cecidit vel
’uolutus est draw. (Wiirz. Frag. has dagon.)

The Babylonian gods are helpless, may more, a burden. (See
Prof. G. A. Smith, Expositor's Bible, Isaiah, Vol. II. “Bearing
Borne.”) Bel (=Baal) was the Zeus of Babylonian mythology,
(cf. nabi, ‘prophet’) the Hermes: some think that he was as
the special patron of the dynasty of Nabo-polassar and Nebuchadnezzar.
The LXX.’s Dagon seems to be a mere error, though
Greek textual evidence for it is overwhelming.

συνετρίβη] The Heb. verb occurs only here and in ver. 2, and
mm. may have guessed at the meaning; cf. xxi. 9.

αἴρετε] Α alone reads ἔδεται, which probably represents ἕλετε,

 
Δ for A: Wiirz. Frag. ’le, Cyprian, loc. cit., auferetis: Heb. your
burdcns,’ ‘the things ye

καταδεδεμένα] Heb. ‘borne heavily,’ ABBREV . Lxx. may have
the word as from ABBREV (or ABBREV ?).

κοπιῶντι] A.V. supplies ‘beast,’ but unnecessarily.

2. πεινῶντι καὶ ἐκλελυμένῳ] B has ἐκλελ. καὶ πεινῶντι, ℵ* placing
ἐκλ. after ἰσχύοντι. The order being so uncertain, it may be suggested
that κοπιῶντι and καὶ πεινῶντι have possibly been transposed, in which
case πεινάω would answer to ΑΒΒREV as in xl. 28—30. Cypr. has
sarcomam laborantes et esurientes et non valentes. Wiirz. Frag. ut
arms laboranti et esurienti invalido simulque defecto.

οὐκ ἰσχύοντι] Not in Heb.; perhaps dupl. with οὐ δυνήσονται.

σωθῆναι ἀπὸ πολέμου] Heb. ‘deliver the burden.’ The verb
taken as passive by Lxx. ἀπὸ πολέμου is difficult to account for.
To suggest that Lxx. read ABBREV ABBREV for ABBREV ABBREV has the disadvantage
of disturbing the verb, which is rendered quite as Lxx.
might be expected to do it. Can Lxx. have taken ABBREV for ABBREV 
or ABBREV (Numb. xxiv. 17, ‘tumult’: A.V. ‘Sheth’)? Easier, perhaps,
to suppose that ABBREV was read ABBREV (μαχαῖς, Prov. xvii.

3. Lxx. omit ‘the house of (Israel).

4. ἀνέχομαι] Rather ‘I bear will: you,6 than ‘bear you.

ἀνήσω] Probably should be ἀνοίσω: see on i. 14, xlii. 2.

σώσω] Same Heb. verb as σωθῆναι above, ver. 2.

5. ἴδετε] Reading ΑΒΒRVE (or ABBREV for ABBREV ‘will ye make me
equal.

τεχνάσασθε] Heb. uiStmn, ΑΒΒREV, ‘will ye compare me’: Lxx. may
taken this in the sense of ‘utter proverbs,’ and paraphrased:
possibly read ABBREV , ‘act wisely,’

οἱ πλανώμενοι] Probably ABBREV ‘they that wander,’ read
of ABBREV , ‘and we shall be like.

6. ol. συμβαλλόμενοι] The participle imitates the Heb., in which
this descriptive, almost exclamatory use is not uncommon.

στήσουσιν ἐν σταθμῷ] This whole phrase prob. represents ABBREV 
‘they will weigh.

7. τόν ὤμων] So ℵAQ 26 49 86 106 109: B c. have sing., with Heb.

πορεύονται] Heb. ‘support,’ ‘carry’: rendered by ἀνέχομαι and
ἀναλήμψομαι above, ver. 4.

ὀπὶ τοῦ τόπου] Heb. has here for ‘place’ a word meaning ‘that
which is under it’; in the next clause it is different, and mm.
omit it. Vulg., like A.V., makes no distinction: formula: in loco suo.
et stabit. ac dc loco suo non movebitur.

8. στενάξατε] The Heb. word, which is obscure, is ABBREV , which
some have connected with Ish, ‘man’; ‘show yourselves men,’
Others assign it to a root meaning ‘be ﬁrm’ (so Delitzsch, R.V. marg.).
Vulg. has confundamini or fundamini. Lowth interpreted confundamini
as ‘take shame to yourselves,’= ABBREV cf. Gen. ii. 25
Lagarde proposed to emend Heb. here accordingly. Others have
suggested ABBREV , ‘understand,’ ‘consider,’ as in xliii. 18. It seems,
however, from ’s commentary, that either fundamini should be
read, or the compound taken in that sense. What LXX. read is not
clear. As Heb. does not occur elsewhere, στενάξατε may be a guess:
 ABBREV , ‘fall to mourning,’ has been suggested by Lowth: also
 ABBREV .

Possibly, LXX. read ABBREV (Zeph. ii. I, and see note on xxxiii. 4),
taking the sense as resembling viii. 9. In that case the original LXX.
would have been συνάχθητε, which would have been corrupted to
στενάχθητε, and then altered to the middle. But no certainty seems
attainable.

μετανοήσατε] Scholz marks this as not in Heb.: LXX. has certainly
a verb more than Heb., and ἐπιστρέψατε would naturally represent
 ABBREV The order, however, would lead us to expect a verb where
μετανοήσατε stands: and it seems to be an explanatory rendering of
 ABBREV in the sense of ‘turn’; ἐπιστρέψατε being also inserted, to suit
τῇ καρδίᾳ, as a duplicate.

οἱ πεπλανημένοι] Heb. ‘ye rebels’ or ‘transgressors.’ LXX.
πλανάω frequently and with some looseness, see on xxii. 5, xxx. 20, &c.

9. LXX. does insert the ﬁnal (parallel) clause.

10. καὶ ἅμα συνετελέσθη] Lxx. has missed the drift, and thought
it needful to cancel the negative. If they read anything different, it
is not clear what.

Πᾶσα] Not in Heb.

βεβούλευμαι] Heb. is not cognate with the word rendered βουλή.
Either the writers of MSS., or the translators, seem to have been
careless in distinguishing certain forms of βουλεύω and βούλομαιι see
note on xlii. 21. The difference in meaning, however, is near vanishing-
point in some passages. Cf. xiv. 24, xxxii. 8.

11. πετεινὸν] Heb. indicates a bird of prey, especially a swooping
bird. The simile is too easy, and the eagle too common a military
emblem, for any stress to be laid on Xenophon’s mention of the
of gold as Cyrus’ ensign. Cf. Jerem. xlix. 22, Ezek. xvii., 2 Sam. i.
Deut. xxviii. 49, &c.

ἤγαγον αὐτὸν...ὁδὸν αὐτοῦ] Inserted here by LXX. from xlviii. 15.

12. οἱ ἀπολελυκότες] Reading ΑΒΒREV for ABBREV ‘strong,’ ‘stout,’
though the transitive meaning would require ABBREV or ABBREV .

13. The LXX. omit ‘it shall not be far off,’ and invert the
clause.

εἰς δόξασμα] ‘Glory’ in Heb. is either in apposition to ‘Israel,’
object of ‘I will give’ (or ‘set,’ ‘place’). Heb. verb combines
meaning of τίθημι and δίδωμι, and is rendered in many places by each.

XLVII. 1. παρθένος] Cf. xxiii. 12, xxxvii. 22. Babylon was
hardly a virgin fortress in reality: but her pride may have claimed the
title which serves to whet the coming sarcasms.

εἴσελθε είς τὸ σκότος] So ℵΑQ 26 49 86 106109 239 305 306. B has
κάθισον ἐπὶ τὴν γῆν, in agreement with Heb.: but this appears to be
very probably Hexaplaric, as is the addition οὐκ ἔστι θρόνος, though
this is found, contrary to what is usual, in 41 (87) 91 104 309.

A's reading, however, appears to be wrongly inserted from ver.
or at least due to confusion, for if the two clauses ‘sit in the ’
‘sit on the earth,’ were inverted accidentally, ABBREV ‘darkness’
have been read for ABBREV ‘dust’ (or ABBREV , as Amos iv. 13). Two
different words might as well have been rendered by σκότος, as,
according to the other text, by γῆν.

οὐκέτι προστεθήσῃ κληθῆναι] See on i. 13. To the passive use of
προστίθημι we may note an analogy in the Latin use of the passive
of σοφή with pass. infin.; not merely “disceptari coeptum est,”
AdFam. IV. 4, but “vineae coeptae agi,” Livy, XXI. viii.

ἁπαλὴ καὶ Cf. Deut. xxviii. 56.

2. λάβε μύλον, ἄλεσον ἄλευρον] The lowest menial work of women,
Exod. xi. 5, Job xxxi. 10; cf., with Delitzsch, Homer, Odyss. VII. 104
ἀλετρεύουσι μύλης ἔπι μήλοπα καρπόν, and XX. 105: and with Lowth,
the phrase “Hominem pistrino dignum” (Terence, Heaut. III. ii.

τὸ κατακάλυμμα] Most likely right, and so in Song of Sol. iv. 1, 3.

ἀνακάλυψαι τὰς πολιὰς] Heb. (probably) ‘lift up thy train’ or
but the noun is obscure. Lxx. appear to have read ABBREV (Gen. xlii.
38, Sec.) for ABBREV . For πολιαὶ cf. Pindar, Olymp. IV. ﬁn, φύονται...νέοις
ἐν ἀνδράσι πολιαὶ θαμά, and cam: is similarly used in Latin.

The verbs are differently varied in the Greek and Heb.

3. τὸ δίκαιον] Heb. ‘vengeance.’

οὐκέτι μὴ παραδῶ ἀνθρώποις] Lxx. fall back on their favourite
παραδίδωμι (xxiii. 7, xxv. 5, c.: Vol. I. Introd. p. 50), the Heb. being
here most obscure: its verb meaning ‘meet,’ ‘fall in with,’ generally
a hostile sense. It is here translated, ‘I will not spare any’
Hitzig, Ewald) or, ‘pardon any’ (Delitzsch); ‘I will not attack

 
a man’ (Calvin, Jewish interpreters, cf. A.V.), with perhaps
likeness to xxxi. 8; ‘I will not suffer any to intercede,’
changing the vowel-points; ‘I will not let myself be entreated,’
but this involves changing ABBREV , ‘man,’ to ABBREV , ‘saith’ (see below),
making ‘our redeemer’ the speaker. Cheyne renders simply, ‘I
not meet man,’ and so Aquila: Vulg. is with Symmachus, non
mihi homo.

LXX.’s rendering, however arrived at, may be supposed to
‘I will not give thee up to man, but Myself will execute judgment upon
thee.

4. εἶπεν] 50 So ℵca cbAQ* (λεγει Q mg) 26 49 93 106 109 233 239 305
306: B &c. omit. This reading of A c. is appealed to in support
Duhm's view above. It is, however, in itself not an unlikely
the evidence for it is mainly Hesychian; and in any case it gives no
authority for omitting ‘man’: Lxx. reads ἀνθρώποις without variant,
and the dative is wanted.

5. κατανενυγμένη] More than ‘silent,’ almost ‘dumb-stricken’:
see on vi. 5.

ἰσχὺς βασιλείας] The word for ‘strength’ in Heb. differs only by
the insertion of I from that for ‘queen,’ ‘lady.’

6. παρωξύνθην (-θης ℵ*)...ἐμίανας (-να Q a)] Lxx., as so
uncertain as to the person of the verbs. Cf. xliii. 28.

7. Quoted, but not according to Lxx., Rev. xviii. 7, κάθημαι
βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὗ μὴ ἴδω.

Cf. ’s boasting, Ovid, Metamorph. VI. 193 foll. (the context
quoted above, on ix. 10):
 “Sum felix (quis enim neget hoc?) felixque manebo. 
 Hoc quoque quis dubitet? Tutam me copia fecit. 
 Maior sum, quam cui possit fortuna nocere; 
 Multaque ut eripiat, multo mihi plura relinquet. 
 Excessere metum mea iam bona’

Kay refers to the ‘Eternal City,’ and Virgil's “Imperium
dedi” (Aen. I.

οὔκ ἐνόησας] Heb. literally, ‘until thou didst not....

8. τρυφερὰ] Α good translation, but a diff. Heb. word from that
In ver. I.

ἦ πεποιθυῖα] Compare the γυναῖκες πλούσιαι, θυγατέρες ἐν ἐλπίδι,...
αἶ πεποιθυῖαι, xxxii. 9–11

Ἐγώ εἰμι, καὶ οὔκ ἔστιν ἑτέρα] The blasphemy imitates such language
as xli. 10, II, xlv. 5, xlvi. 9.

Kay quotes Martial, Engr. XII. viii.

 
 "Terrarum Dca gentiumque, Roma: 
 Cui par est nihil ct nihil secundum," 
recalling Horace's line quoted on xlii. 8.

Zephaniah (ii. 15) puts the same saying in Nineveh's mouth.

9.	W k.t.Jl] The text of A, with which ℵQ nearly agree,
comes nearer to Heb. than that of B, which seems to have omitted the
words from one occurrence of ήζιι «ξαίφνηt to the other, and to have
had them afterwards inserted in different order. A, as compared with
Heb., omits 'to thee'; transposes 'childlessness' and 'widowhood,'
repeats ι ξ 01 (fat instead of 'in full measure,' and omits 'the multitude
of ''thy sorcerics).

The second ίξαίφνης may be ABBREV read for ABBREV : Lowth, indeed,
favoured this leading, but the Syriac, to which he appealed for support,
may not be an independent witness.

The prepos. ABBREV before 'multitude' is interpreted 'amidst' by Kay,
'because of by Kwald, and 'in spite of' by Cheyne, Skinner, and
Lowth: cf. v. 25, Numb. xiv. 11.

10.	The syntax is altered, ikwldi—a verb in Heb.—continuing the
last verse: cf. xxvi. 3, 4. Awir— 'security,' cf. xxxii. 9.

καλ σνκ Ιστχν fr4pa (ι0)] ertpa is probably a careless supplement
from the other occurrenccs of the phrase.	 ABBREV that seeth me' has
been read as an imperat., γνώθι, η σννβσΐΐ is 'thy wisdom,' η πορν*ΐα
should probably be πονηρία, and = ABBREV (for ABBREV ) as earlier in the
verse, where MSS. vary between πονηρίας and πορνίας; and αίσχΰνη is
 ABBREV or ABBREV read for ABBREV turned thee aside.'

11.	Reading nrw ' a pit' for ABBREV the dawning thereof,'
which many (Del., Hitzig, Ewald, and Cheyne) interpret by Arabic
analogy 4 (how) to charm it away.' See on viii. 20 (δώρα doivai). Cf.
Ps. xxxv. 8.

Ka6afxL γ«ν4σ*αι] Heb. to 1 avert' or 4 expiate' it.

12.	4μάν*αν««] Heb. 'hast laboured': did LXX. read ABBREV for
Γψ3'? They omit the last clause of Heb., 'perchance thou wilt strike
terror' (or,4 prevail').

13.	Jv rait βονλαΐ«] lxx. again omit 'the multitude of' as in
ver. 9.

ol αστρολόγο* τον ονρανον is a good phrase for 'dividers of the
heavens,' the most probable meaning of the Hebrew, ol όρωντβε rovt
αστ/ρας is literal; αναγγηλάτωσαν is meant to correspond to 'who
make known,' and 'at the new moons' is apparently omitted: though
it is curious that μϊ\\«ι appears here in the Greek where ABBREV is in
Heb., and in xxviii. 24 (ℵAQ &c.) where Heb. has ΕΗΠ (repeated).

The Babylonians’ reputation for knowledge of astronomy, which
old went hand in hand with astrology, is well known. Horace warns
Leuconoë, od. I. xi., “nec Babylonios Tentaris numeros.” Seneca,
Apocolocyntosis, In. § 2, has a hit at the monthly prognosticators:
“patere mathematicos aliquando verum dicere, qui illum, ex quo
princeps factus est, omnibus annis, omnibus mensibus efferunt.”
Tacitus has many references to them, not always without some
appearance of credulity: Suetonius and Juvenal bear witness to the
importance attached to them under many emperors, from Tiberius,
“cum grege Chaldaeo” (Juv. Χ. 94), onwards. See also
Apolog. xxxv.: “quas artes ut ab angelis desertoribus proditas eta
Deo interdictas ne suis quidem caussis adhibent Christiani.” But the
references in the classics alone would ﬁll pages.

See ’s note on the present passage: Prof. Driver on
Deuteronomy xviii. 10 (in Internat. Critical Commentary): and
Lenormant's La Magie chez les Chaldéens

14. The syntax differs to some extent.

ἐκ φλογὸς] Heb. ‘from the hand of the ﬂame.’

ὅτι ἔχεις ἄνθρακας πυρός] Heb. ‘It is no coal to be warm (at).
 ABBREV for ABBREV , and ABBREV for ABBREV would be required to give the Lxx.
rendering; but ἔχουσιν in the Greek would= ABBREV , which is nearer.

κάθισαι] Might be inf. act. καθίσαι), nearer to Heb.: but O.L. has
sedebis.

15. οὗτοι] οὕτω would have better represented Heb.

βοήθεια] Heb. has here the rel., ABBREV . LXX. may have read
 ABBREV , ‘help.’ ABBREV , ‘happiness,’ would scarcely give the sense
required.

μεταβολῇ] The word probably means ‘traﬁic’ in Thucyd. VI. 31.
Heb. root perhaps primarily means ‘move,’ ‘travel.’

καθ’ ἑαυτὸν] Heb. lit., ‘to his own side,’ ABBREV ; Lxx. may
interpreted it like ABBREV , ‘on his own account,’

σωτηρία] Heb. partic.=‘saviour.

XLVIII. I. τῷ ὀνόματι] Β and most MSS. prefix ἐπί. Heb.
has ABBREV .

οἱ ἐξ Ἰούδα] Β c. omit οἱ. LXX. omit ‘the waters of’ (Judah), or
read ABBREV for ABBREV . Some have suggested reading ABBREV , ‘from the
bowels of,’ and Cod. 22 has οσφυος; but Symm. Theod. have
and Vulg. aquis. The punctuation which seems most natural in the
Greek, connecting Κυρ. Θεοῦ Ἰσραήλ, is not that of Heb.

2. ἀντεχόμενοι τῷ ὀνόματι] Heb. has simply ‘they are called,’
‘call themselves of’: the phrase has probably been worked up

 
balance ἀντιστηριζόμενοι. This is not very usual with Lxx., but, what
is also unusual, the order differs from Heb., which has ‘For of the
city, the holy one, they are called.

3. ἀκουστὰ ἐγένετο] 50 Α, 41: other MSS. ἀκουστὸν, which is less
smooth, but the mass of evidence is in its favour. Heb. ‘I made them
heard

5. τό, πόλει] So ℵcb (omit τὰ, ℵ*) AQ and some cursives: nearer
to Heb. than παλαιά (B c.).

6. καὶ ὑμεῖς οὐκ ἔγνωτε] Lxx. has omitted ‘see it all,’ and there
some further confusion: οὐκ ἔγνωτε might be taken as interrog., which
would bring it nearer Heb., but ἔγνωτε has not the causal meaning of
Heb. ABBREV (Hiphil); and as Lxx. has ‘thou saidst not’ for ‘thou knewest
them not’ at the end of the verse, it looks as though the two
had been confused.

7. προτέρως ἡμέρας] Heb. ‘before the day,’ i.e. formerly.
omitting ABBREV . have run two clauses into one, altering the sense. The
negative has been placed before προτέρως ἡμέρως instead of after.

8. οὔτε...οὔτε] Heb. ‘Also not...also not.

ἤνοιξε τὸ, εἶτα] Inverted from Heb., whether by reading terminations
differently, or for convenience. Vulg. aperta est auris tua.

ἀθετῶν ἀθετήσεις] Cp. xxi. 2, xxiv. 16, xxxiii. 1; in all these cases
with emphatic duplication of the word.

9. δείξω σοι] ABBREV read for ABBREV , ‘I will defer.

τὰ ἔνδοξα] Must be obj. to ἐπάξω: but Heb. is rendered ‘for my
praise.

διάξω] Heb. ‘I will refrain it,’ a word found here

10. πέπρακά σε] Heb. ‘I have refined thee’ of course by
though Delitzsch connects the verb FD? with Arabic, “to turn, wind,
wring out,” and denies it all connection with ABBREV , ‘burn.’ Yet it
difficult not to suspect that πέπρακα conceals an original πέπρακα
from πίμπρημι, and was altered by a scribe who took the meaning
to be ‘I have not sold thee for money.’ ἕνεκεν is hardly an
rendering of Heb. ABBREV , which has, however, been taken here in that
sense, see A.V. marg.

11. ἕνεκεν ἐμοῦ] This phrase is duplicated in Heb.

τὸ ὄνομα] Lxx. insert this (as does A.V.), omitting ABBREV , ‘how’?

13. ἐστερέωσεν] Α diff. word in Heb. from that in xlii. 5, xliv. 24
the noun is found, e.g., Exod. xxxvii. 12, Ps. xxxix. 5 ‘handbreadth’).

14. συναχθήσονται] This and foll. verb are imperat. in Heb.
(alike in unpointed text, but ABBREV , ‘all ye,’ must have been
as ABBREV or ABBREV ).

αὐτοῖς] Heb. has ABBREV , ‘among’ (them).

ἀγαπῶν σε] Heb. equivalent, probably, to ‘he whom the LORD
loveth,

ἐποίησα ταῦτα...τὸ Θέλημά σου] The MSS. generally have τὸ θέλ. σου
directly after ἐποίησα. Α seems to have transposed these words, and
ταῦτα has been inserted by inadvertence, or to take their place.

τοῦ ἆραι σπέρμα X.] Heb. lit. ‘and his arm (on?) the Chaldaeans’
which is difficult, and variously taken; as by Delitzsch, ‘and his arm
(shall do it),’ or, making ‘arm’ obj., ‘and will execute his arm,’
his judgment or purpose: or, ‘with his arm.’ σπέρμα is the
confusion between ABBREV , ‘seed’ and ABBREV or ABBREV ‘arm’; τοῦ ἆραι is either
supplied to complete sense, or read as a duplicate of one of the
neighbouring words.

15. ἐγὼ...ἐγὼ] Heb. repeats ‘I’ at the beginning of the verse,
but has the particle ΑΒΒREV, not the pronoun, with the second verb.

16. οὐδὲ ἐν τόπῳ γῆς σκοτινῷ] So ℵ*Α 26 36 49 106 228 (239 306
nearly). An intrusion from xlv. 19; other MSS. omit.

καὶ τὸ πνεῦμα, αὐτοῦ] Is this to be coupled with the subject or the
object of ἀπέσταλκεν? A.V., Luther, and Vulgate (et spiritus eius) are
decisively on the side of the former. Lxx., as usual, keep the Heb.
order: but as Kay says, “It has been generally assumed, on the
authority of Origen. that the rendering of the LXX. is ambiguous.
But even his great name is not sufficient to persuade one that...the
enclitic με can be readily co-ordinated with the following noun.”
asserts similarly that the suffix-pronoun in the Heb. cannot be so
co-ordinated, and claims the support of Heb. accents, and of the
Targum, which latter Cheyne considers probable but not certain.
Lowth quotes Origen (adv. σεῖε. I.) and translates with intentional
ambiguity. Calvin, Vitringa, Henderson, Alexander, Knobel, Gesenius,
Hitzig, Ewald, Delitzsch, Cheyne (doubtfully, and he appears to
suspect the passage), Davidson (note in Temple Bible), Skinner, and
W. E. Barnes all take the Heb. as ‘hath sent me and His Spirit
(obj). Prof. Driver seems, with some hesitation, to favour the opposite
view: see his note in Isaiah, ‘Men of the Bible’ Series, p. 207.

It should be noted, that those who make ‘Spirit’ the subject, rely
mainly on the ordinary grammar, and usual arrangement of sentence
(Delitzsch instances only xxix. 7 as a parallel, and Kay denies it);
those who make it the object, do so on theological grounds, that the
Spirit must be the sent, not the sender (instancing 1 Kings xxii. 21, 22
and chap. xliv. 3, lxi. 1, lxiii. 10, 11). This view, however, has difficulties
of its own: lxi. 1. is not very clear in its influence: the accounts of the

 
Temptation, Matt. iv. 1, ὁ Ἰησοῦς ἀνήχθη ὑπὸ τοῦ πνεύματος, Mark i. 12
τὸ πνεῦμα αὑτὸν ἐκβάλλει, should be noted. If Acts xiii. 2, xvi. 7, may
not be unreservedly quoted, there is also Judg. xiii. 25.

The list of authorities against making ‘Spirit’ the subject is
certainly an exceedingly strong one: yet the rules of language seem
thoroughly in favour of it, and the theological arguments not such as
to warrant the forsaking of the “literal and grammatical sense.’

17. τοῦ εύρεῖν σε τὴν ὁδὸν] εὑρεῖν seems to have been chosen as a
verb to suit ὁδὸν, Lxx. omitting ‘to profit,’ and perhaps rendering
the cognate (but causal) verb to ‘path’ = ‘make to tread,’ ‘lead.’ It
however possible that Lxx. omitted this cognate, the eye of the
translator straying at this point from ABBREV , ‘to profit,’ to ABBREV ,
the third word of ver. 18, which might fall just below: and reading
that as ABBREV .

Delitzsch considered that with καὶ νῦν Κύριοι· κ.τ.λ., ver. 16, begins
a kind of prelude to chap. xlix. and what follows. This, according to
Prof. Skinner, “it cannot possibly be”: and the end of xlviii. has
been thought to mark a division of the whole prophecy. Yet in these
verses we do seem to be looking both back and forward, esp. at the
throwing open of the gates in ver. 20.

18. καὶ εὶ] To be taken separately. Heb. ‘O that...’ best,
taken of an unfulfilled wish, though opinions differ. (Driver, Heb.
Tenses, § 140; Davidson, Heb. Syntax, § 134).

19. ὥς ὁ χοῦς] χνοῦς, ℵ alone. Heb. ‘the grains thereof’ τῆς
is an unauthorised substitution for the pronoun by Lxx.). Some take
it as ‘the entrails thereof,’ i.e. of the sea, or of the sand, regarding
word as another form of the word for ‘bowels’: but the former formering
is preferable, and the play on words is as likely as the parallelism.
Vulg. lapilli eius: Aq. Symm. Theod. αἱ κέγχροι αὐτῆς.

20. There are differences of syntax, but they do not much affect
the meaning.

Ἔξελθε In Βαβυλῶνος...Χαλδαίων] These names occur no more in
the book: the curtain is dropped upon that act of the drama.

λαὸν] δοῦλον all MSS. but A 26. The Roman Missal has populum
suvm.

21. καὶ ἐὰν διψήσωσιν] διψήσουσιν, Α only. Heb. ‘and they
thirsted not,’ Lxx. reading ABBREV as ABBREV , as in ver.

ἄξοι αὐτοὺς] ℵBV read αὐτοῖς, but the accus. is pretty clearly
required, and the dat. due to confusion with ἐξάξει αὐτοῖς following:
ὕδωρ should go with the words after it.

σχισθήσεται] Heb. has an active verb, ‘he clave a rock.’

καὶ πίεται ὁ λαός μου] Inserted by LXX. from Exod. xvii. 6.

22. χαίρειν] Heb. ‘peace,’ Aq. Symm. Theod. εἰρήνη. Lxx.
substitute the Greek word of greeting for the Hebrew. Paul's
combination of the two, χάρις καὶ εἰρήνη, is familiar from the opening
words of his Epistles.

XLIX. 1. ἔθνη] Heb. word for ‘peoples’ here is that rendered
ἄρχοντες, xxxiv. 1, xli. 1, &c.

διὸ. χρόνον πολλοῦ] The Heb. phrase stands for distance either of
time or place, but here doubtless of the latter, whereas Lxx. take it
of the former, cf. xxx. 27, and supply στήσεται, and probably λέγει,
condensing the two last clauses into one.

2. τὸ στόμα. μου ὡσεὶ μάχαιραν] Cf. xi. 4.

ὥς βέλος] Heb. has ABBREV , ‘for’ (of purpose).

ἐκλεκτὸν] Heb. verb bears this meaning, see Ezek. xx. 38, Dan. xi.
35 Lxx. and Theod. Yet Lxx. may have read ABBREV for ABBREV .

4. διὰ τοῦτο] Perhaps reading ABBREV for ABBREV ‘surely.’

ὁ πόνος] This is. the root-meaning of the Heb. word; but the
modern view is to give it the secondary sense of ‘recompense,’ ‘wages.’
Cf. xl. 10, lxii. II. Vulg. opus.

5. Συναχ θήσομαι] Heb. has verb in 3rd person, and the negative,
which however the margin directs to be read ABBREV ‘to him’ for ABBREV 
as in ix. 3, lxiii. 9 (the converse in xxxi. 8): the secondary authorities
are divided; Vulg. has the negative, non congregabitur, so have
Symm. and Theod.; but Aq. has none, nor Lxx. The majority,
perhaps, of modems support the margin. Scholz's note
“ ABBREV ABBREV (non congregabitur): Συναχθήσομαι. Das ABBREV in ABBREV ist
Wiederholung des letzten Buchstabens von ‘Israel’.” Similarly,
if the N were regarded as Ist pers. prefix ( ABBREV ), only ABBREV is left unaccounted
for in the Lxx. reading, which is thus explained. But
apparently Dr Scholz considers the Lxx. preferable, which is a very
different matter.

It should be observed that some Luc. Mss., 51 62 90 144 147 233
’ 308, read συναχθήσεται, and Q* reads συναχθήσονται, a singular reading
on its part which might have been deserving of more attention, were
it not that δοξασθήσονται follows. The ﬁrst verb, however, may be
rightly 3rd pers. sing. or plural, and the two verbs may have been
wrongly assimilated to Ist pers. in the usual text, and to 3rd pers. plur.
in Q* the order of words tending to bring this about.

The question as to the negative in Heb., and the construing of it,
remains. Kay, supporting the negative, argues vigorously, here as on
ix. 3, that there was strong reason against its establishing itself in the

 
text, unless it had been the true reading. This, however, seems
scarcely valid if we suppose it to have been an error in the first place,
rigidly perpetuated by scribes in the text, but corrected by the tradition,
embodied in the margin. Further, the antithesis of facob brought
again, and Israel not gathered, is unheard of elsewhere: not even
judalz is so pointedly saved at the expense of Israel. To keep the
negative, we seem bound to take note in another sense, that of
‘carried off,’ ‘taken away’ as in lvii. 1; which Prof.
compares Ezek. xxxiv. 29, and Prof. Davidson (Temple Bible) adopt.
Otherwise we must read ABBREV , and render, ‘and that Israel be gathered
unto him.

6. Μάγα] Scholz gives this as ABBREV by sound for ABBREV . κληθῆναι is
an amplification, probably helped by the reading μέγα, in the spirit of
many neighbouring passages; especially, perhaps, xliv. 21, xlv. 4.

διασπορὰν] Heb. probably, ‘the preserved.’ LXX.’s
might come from the meaning ‘branches,’ as in xvi. 8 ABBREV , ‘shoots,’
is rendered οἱ ἀπεσταλμένος but this is more in agreement with the
usual sense of the word. διασπορὰ occurs in the Greek of Deut.
xxviii. 25, Jerem. xv. 7, 2 Macc. i. 27, and in the opening verses of the
Epistle of James, and 1 Peter. Also John vii. 35, where Bp Westcott
remarks that it has no distinct Hebrew correlative. From Jerem.
xv. 7, however, it appears at least possible that Lxx. here read, for
 ABBREV , ABBREV , N iph. partic. of ABBREV , which has the required meaning.

τέθεικα] So ℵAQV and about twelve cursives, mostly Hesychian.
B, δέδωκα. After σε ℵBQ mg insert εἷς διαθήκην γένους. Cf. xiii. 6, and
ver. 8 below.

the former mainly, the latter partly, based on this passage.

7. mm. has similarity of words, but considerably different syntax:
e.g. Ἁγιάσατε (omitting ΑBBREV) φαυλίζοντα active, the person of ἐξελεξάμην,
&c. The piled up genitives, τῶν ἐθνῶν τῶν δούλων τῶν ἀρχόντων, are
in agreement with Heb., and the subjects of the verbs are redistributed.

8. καὶ ἔπλασά σε is omitted after σοι by ℵAQ 26 49 86 106 198
and marked in Q mg with * (Hexaplaric?) The same word ABBREV , as
in ver. 6, is involved: the rendering ἔπλασα takes it from ABBREV . which
Ewald and Delitzsch support.

The beginning of this verse is quoted, 2 Cor. vi. 2, in agreement
with the Lxx. text; cf. lxi. 2, quoted Luke iv. 19.

κληρονομῆσαι] This seems to be causal here.

9. Ἐξέλθατε...ἀνακαλνφθῆναι] The construction is curiously varied,
ﬁrst direct, then indirect command following λέγοντες.

πάσαις] Inserted by Lxx., perhaps to balance the clauses.

τρίβοις] Heb. word translated by ὀρέων, xli. 18: meaning, prob.,
‘bare heights.’ Cf. xiii. 2. Lxx. take it of trodden

10. Cf. lxv. 13, Rev. vii. 16.

καύσων] Heb. word only here and xxxv. 7, where see note
ἡ ἄνυδρος).

ἐλεῶν] Heb. here not ABBREV but ABBREV , as in ver. 13, 15

παρακαλέσει] Perhaps reading ABBREV for ABBREV ‘shall lead them.’

11 τρίβον] Another Heb. word for ‘raised highway.

βόσκημα] Heb. ‘shall be exalted,’ ABBREV ; the Lxx. would
represent ABBREV .

12. θαλάσσης] Literal.

ἐκ γῆς Περσῶν] Heb. ‘from the land of (the) sinim.’ Neither
Sinites of Gen. x. 17, nor Sin=Pelusium, Ezek. xxx. 15, seems to be
far enough away, as a distant reference is almost certainly required.
Syene has been suggested, and Vulg., de terra australi, takes it as
a place to the 8. China, Arab. Tsin, was strongly supported by
Gesenius, and formerly by Cheyne: but there can be no certainty,
and no reason can be discovered for the LXX.’s rendering.
seems outside the probable scope of Isaiah's reference: yet we
scarcely expect to ﬁnd them four times referred to, as we do, in
Horace (Odes 1. xii. 56, xxix. 9, 111. xxix. 27, Iv. xv. 23).

13 ἠλέησεν...παρεκάλεσεν] These verbs appear to have exchanged
their order, acc. to the Heb. See on ver. 10.

τοῦ λαοῦ] Added by LXX.

17. ταχὺ οἰκοδομηθήσῃ] Heb. ‘thy sons shall make haste.’
‘thy builders’ differs only in pointing, ABBREV for ABBREV : this is
read by the Babylonian Codex, supported by Vulg. stmctores tui, and
implied by Lxx. Yet ‘sons’ is on the whole more likely right.

18. πάντας αὐτοὺς ἐνδύσῃ] So ℵAQ* 26 49 86 (106 -σει) 198
306. B inserts ὣς κόσμον before ἐνδύσῃ, and the Luc. MSS. generally
ὧς στολήν. Tyconius, p. 82, agrees with A: quia omnibus illis indueris.
Prof. Burkitt discusses this passage in his edition of Tyconius, p. cx.,
and points it out as an instance of Hexaplaric addition in B.

νύμφης] Α somewhat similar textual instance to the last: BV read
ὧς νύμφη. Most cursives, Luc. and the better Hesychian, are with A:
and Tyconius, sicut omamenlum nivae nuptae.

19. τὰ πεπτωκότα] Lxx. omits ‘land,’ but is otherwise near Heb.

ἀπὸ τῶν ἐνοικούντων] ἀπὸ is literal, the extended use of Greek
prepositions being sometimes strained to match the similar but
stronger use in Heb. See on ii. 10.

20. οὓς ἀπολέλαυκας] Heb. ‘sons of thy bereavement.

ποίησόν μοι τόνων] i.e. make room for me. Heb. word means
usually ‘draw near.

21. χήρα] Scholz thinks this due to reading ABBREV ‘a widow ’—
cf. xlvii. 9—for ABBREV , ‘barren’: but possibly the evident
with that passage might account for it, without supposing any difference
of reading.

Lxx. omit ‘exile and outcast’: many cursives, however, Luc.
other, insert from Theodotion.

22. νήσους] As if reading ABBREV : but Heb. has ABBREV , ‘peoples.’
mm. is however sometimes loose in treating these words.

κόλπῳ is literal.

23. ποηνοὶ] The same word is used, 2 Kings x. 1, Heb. and
Greek, of “them that brought up Ahab's children.” Cf. the verb in
lx. 4 ἀρθήσονται).

M πρόσωπον τῆς γῆς] Probably not the intention of Heb.

οὐκ αὶσχυνθήσῃ] So ℵAQ (26 49 nearly) 86 106 198 239 306.
B &c., with Heb., οὐκ αἰσχυνθήσονται οἱ ὑπομένοντές με. The
is marked by Q mg with asterisk: A's text is prob. right, therefore:
is not likely to be the result of alteration.

24. ἀδίκως] Heb. has ‘of the righteous,’ ABBREV : a difficult
which many wish to alter to ABBREV , ‘terrible,’ as in the answer, ver. 25.
The Syriac (Peshitta), and Vulg. a robusto, support this, and the mere
fact that Lxx. have ἀδίκως here and ἰσχύοντος in ver. 25 is not decisive
even as to their reading. Moreover, ἀδικουμένων is used to render
γῆν in mm 3, 4. On the other hand, that rendering is wrong: and
ἀδίκως besides being not exactly what we should expect to render ABBREV ,
is pretty well what Lxx. might be expected to do with ABBREV , if they felt
its difficulty. Cf. δύσχρηστος for ABBREV in iii. to, the passive noted above
in xxv. 3; the ‘beguilers’ for ‘teachers’ in xxx. 20, 21; and the many
cases of a negative inserted or dropped. (Vol. I. Introd. p. 52.) The
proposed emendation of the Hebrew is simple, and unusually tempting;
yet it is not certain but that the desire for it arises from failure to
grasp the argument, and the connection with ver. 25; and the LXX.’s
ἀδίκως counts, if anything, in favour of the Heb. text as it stands.

25. τὴν κρίσιν σου κρινεῖ] Heb. verb has the meaning ‘decide’ as
well as ‘contend.’

26. why-nu] Inserted by Lxx., with καὶ added before next verb.

ἀντιλαμβ. ἰσχύος] Heb. ‘thy redeemer, the Mighty One.’ Cf. i.
The reason for the Greek verb is not clear: but seexli. 9, Ii. 18.

L. 1. Ποῖον] used, as in lxvi. 1, to render ABBREV , where? (In classical

 
Greek, esp. in Platonic dialogue, it is used with a touch of politeness
for the simple interrogative. Cf. also the familiar ποῖον τὸν μῦθον
ἔειπες; in Homer, Il. I. 552 &c.)

ᾦ] ‘With which,’ and so prob. the Heb. Vulg. quo dimisi

τίνι ὑπόχρεῳ] This word generally means not ‘a creditor,’
sense seems absolutely required, but ‘a debtor.’ Cf. 1 Sam. xxii.
where πᾶς ὑπόχρεως stands for ‘everyone who hada creditor? Under
the circumstances, the reading of the Lucianic MSS. (which is nearly
that of Aquila) τίνι ὑπόχρεως ὧν, seems best. 22 36 48 51 62vid 86 90
144 308 (41 147 233 nearly) read thus. Cf. ἀναβάται, ℵ*AQ 106 198
against ἀναβάταις of B c., xxx. 16.

The alternative is to omit the word, and read with another group
of cursives (87 91 97 109 305 309) τίνι τῶν πρασσόντων με πέπρακα
ὑμᾶς; In this case, if ᾦ be read, it is due to the Hebrew relative in
this place, and τίνι...ᾧ resembles the attraCIion in οὐδένας ὅτου οὐ
πάντων ἂν ὑμῶν καθ’ ἡλικίαν πατὴρ εἴην, Plat. Protag. 317 C: though
the phrase here is probably due to Heb. rather than Greek idiom.

2. οὔκ ἰσχύει] An easy paraphrase. Cf. lix. 1, and Numb. xi. 23
Μὴ χεῖρ Κυρίου οὐκ ἐξαρκέσει; where the answer to ἀρκέσει in ver. 22
should be noticed.

ξηρανθήσονται] Α misreading of ABBREV , ‘stinketh,’ as ABBREV , ‘drieth
up’: or a confusion of the

4. δίδωσιν] The historic present of this verb is common, when we
should scarcely expect it in another verb: e.g. Aesch. Eumm. 6, 7,
 ἄλλη παῖς χθονὸς καθέζετο 
 Φοίβη· δίδωσι δ’ ἦ γενέθλιον δόσιν 
 Φοίβῳ. 
So Virgil, Aen. IX. 266, “Cratera antiquum, quem dat Sidonia Dido.’

It may ’be due to the continued presence of the gift.

σοφίας] Heb. ‘of disciples,’ and so again, ver. 5; abstract
concrete. A alone reads σοφίας, which looks as if an explanation had
taken the place of the text.

ἡνίκα. δεῖ εἰπεῖν λόγον] This seems to be a paraphrase. A, with
26 86 106 233 306, prefix ἐν καιρῷ, apparently taking ABBREV , which is
obscure, as = ABBREV : cf. A.V. ‘speak...in season’: but it is now
taken as meaning ‘to sustain,’ and so Aquila, ὑποστηρίσαι, and
ἡνίκα δεῖ is apparently due to the same view, and ἐν καιρῷ therefore a
duplicate or supplement.

ἔθηκεν...προσέθηκεν] The compound seems to be for rhetorical
emphasis at the repetition. Lxx. presumably read, each time, ABBREV 
from ABBREV (causal), ‘placed,’ ‘oﬁered,’ for ABBREV , ‘wakeneth.

5. καὶ ἡ παιδία] Carried on by Lxx. into ver. 5, with some difference
of reading, at any rate ABBREV for ABBREV .

6. ῥαπίσματα...ἐμπτυσμάτων] Plur. of repeated actions. Cf. Matt.
xxvii. 29, John xix. 3, c. The Heb. word expresses not blows
the ﬂat of the hand, but plucking out of hair: cf. Ezra ix. 3, Nehem.
xiii. 25.

7. ὡς στερεὰν πήραν] Cf. Ezek. iii. 9; in bad sense, Jerem. v. 3
Zech. vii. 12.

8. ὅ κρινόμενος] Heb. has, the ﬁrst time, ‘(who) will contend
with me?’ the second time, lit. ‘the master (or ‘lord’) of my
So in Exod. xxiv. 14, ‘Who is a master of words?’ Lxx. rightly,
rm συμβῇ κρίσις. Cf. 2 Kings i. 8, where ἀνὴρ δασὺς renders ‘a lord
of hair.’ The word for ‘lord’ is Baal. Some may be reminded
Euripides’ κωπῆς ἄνακτες, Cyclops,

9. κακώσει] Not ‘condemn,’ or ‘call vile,’ in classical Greek,
‘injure’ is the meaning of the verb: see on xli. 23. Heb. is definitely
‘condemn,’ declare wicked or guilty: St Paul, in his reference to this
verse, Rom. vii. 34. has τίς· ὁ κατακρίνων.

11. κατισχύετε] Heb. ‘that gird yourselves.’ The notions
‘girding’ and ‘strength’ are so closely connected—see Ps. xviii.
39, xciii. l, and cf. the (Hexaplaric) rendering in xlv. 5—that
may be considered to support the present Heb. text, which some
have suspected, suggesting ABBREV ‘kindle’ for ABBREV ‘gird yourselves
(with).

φλόγα] Heb. is supposed to mean ‘ﬁrebrands,’ cf. a similar word
in Prov. xxvi. 18.

φλόγα] Verb is transitive in classical Greek.

ὃν λυπῇ κοιμηθήσεσθε] Cheyne compares lxvi. 24: Vitringa, Luke
xvi. 24, ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ.

LI. 1. ἐλατομήσατε...ὠρύξατε] The Heb. verbs are passive, but
the difference between passive and active is here one of vowel-points
only. The relatives are not expressed in Heb.: this has been often
pointed out as characteristic of the later chapters of Isaiah.

2. ἠγάπησα αὐτὸν] Probably reading ΑΒBREV for ABBREV . καὶ ἐπλήθυνα
αὐτὸν follows in ℵAQ, a correct rendering of the Heb., and
apparently a duplicate. Otherwise the insertion of καὶ ἠγάπησα αὐτὸν
has to be accounted for: V 228 omit the words, and seven Luc. MSS.
omit καὶ εὐλόγησα αὐτὸν preceding.

Note the resemblance of εἷς ἦν to Ezek. xxxiii. 24.

3. παράδεισον] Represents, ﬁrst Eden, secondly ‘the garden of
the Lord,’ cf. ‘the garden of God,’ Ezek. xxviii. 13 Gen.

The name is transliterated in Gen. ii.: in Gen. iii. 23, 24, Ezek.
xxviii. 13, xxxi. 9, xxxvi. 35, c., Joel ii. 3, LXX. give τρυφή, the word
in Heb. meaning ‘pleasure.’

A omits the clause καὶ θήσω τὰ ἔρημα αὐτῆς, apparently missing it
over from the recurrence of similar words. Q* 49 omit τὰ πρὸς δυσμὰς
ὡς παράδεισον Κυρίου, and it seems possible that Κυρίου is a Hexaplaric
addition, though found in practically all MSS.; and the two clauses
may therefore have been thought to be an accidental duplication:
ℵcb 305 306 omit almost the same words.

τὰ πρὸς δυσμὰς] Probably taking ABBREV ‘her desert’ as
to ABBREV ‘the west,’ or reading it

ἐξομολόγησιν] Used not infrequently by Lxx. for Heb. ‘thanksgiving’
or ‘praise’: as Ps. c. 4, cvii. 8, c. αἴνεσις similarly, the
Heb. meaning joyful singing. Is any light thrown on this use of
ἐξομολογεῖν by the formula ‘Give God the glory’ or ‘the praise,’
Josh. vii. 19, 1 Sam. vi. 5, Jerem. xiii. 16: also in N.T., John ix. 24

4. ἀκούσατε] Not repeated in Heb.: ℵB c. add μου, which is
not in AQ 49 106 198 306.

ἱ βασιλεῖς] Heb. has a word for ‘people’ which is considered to
be a variant form of that used in the plur. ἄρχοντες) in xxxiv. 1 (see
note there), xli. 1, c.

5. ταχὺ] ABBREV , ‘I will make to rest,’ from ver. 4, read by
as ABBREV or ABBREV ‘in an instant.’ The verb has various meanings, see
Prof. Skinner's note: including such widely different ones as to
quickly,’ ‘cause to rest,‘ rest,’ and ‘stir up’;

ἡ δικαιοσύνη] Α* follows this with σου, but this is corrected, and
probably merely a clerical error.

ἐξελεύσεται] N 22 48 add εἷς φῶς, Β c. ὡς φῶς καὶ.... AQ 26 106
only omit. The words probably intruded from the previous verse:
cf. lxii. I, and see also xlii. 6, 8 in comparison with xlix. 6.

ὑπομενοῦσιν] Cf. xlii. 4 and xlix. 23 in Heb.

6. ἐστερεώθη] This verb does not agree with Heb., nor does it
seem to suit the context, or even the phrase in which it occurs. The
apparent solidity of smoke seems the only possible idea to attach to
the word, and this does not seem satisfactory. Schleusner mentions
a conjecture ἐστρώθη, which however, even if accepted, lessens the
difficulty but slightly. The passive, Niphal, of ℵ ABBREV might conceivably
have been read for, or confused with, that of ABBREV : in which case we
should have expected ἐπλήσθη or ἐπληρώθη. Lxx. might however
have fallen back on ἐστερεώθη as easier to use absolutely with ὡς
καπνός, the more as the verb has already been used more than once

 
in recent chapters (xlii. 5, xliv. 24, xlviii. 13). Some of their verbs,
however, such as ἀποσβεσθήσεται, x. 18, πληρῶσαι, xiii. 3, and some
uses of παραδίδωμι and παρακαλέω (Vol. 1. lntrod. p. 50), so far defy
explanation.

ὅσπερ ταῦτα] Vulg. sicut haec: A. V. ‘in like manner.’
modern authorities render, ‘like gnats’: but this can scarcely
done, in the opinion of most, without alteration of the text. Delitzsch,
keeping the text, interprets it as = ‘like that,’ a contemptuous,
phrase, which ordinarily tone and gesture would explain:
instancing the use in Latin comedy of “huius non facio.”
that’ would then mean ‘like—a thing of

ἐκλίπῃ] The aorist is prob. right, after οὗ μή, and ἐκλείπῃ of AQ
merely itacism. The Heb. word is the same as that rendered ἡττᾶσθε
in ver. 7.

7. κρίσιν] Heb. ‘righteousness’ (usual word).

λαός μου] So ℵAQ and eighteen cursives of various classes.
B omits: ‘my’ is not in Heb., but involves merely an additional
Vulg. has popular mew: otherwise it might have been supposed
due to the influence of ver. 4.

8. ὑπὸ χρόνον] The clauses are inverted. Heb. has my, ‘moth,’
which may have been read ABBREV , ‘time,’ or interpreted as that which is
‘edax rerum.

σητὸς] Heb. ABBREV may be the same word as Greek σῆς. It occurs
only here in the Bible.

ἡ δὲ] δὲ seems here to mark the apodosis (Heb. ABBREV ). Cf. καὶ in
lviii. 13 or 14.

9. τοῦ βραχ. σου] Heb. ‘arm of the Lord.’ The pronoun
doubtless substituted, on the insertion by lxx. of ‘Jerusalem’ (cf.
lii. 1, lx. 1).

The last sentence of this verse begins with three words exactly
alike, and a fourth word differing by one letter only from the opening
words of ver. 10. Consequently it is not surprising that Lxx. omitted
it, eSpecially as they may have thought it identical also in meaning.
Several cursives supply the words, in various forms, mainly from
Theodotion. On “Rahab” and “the dragon” see notes on xxvii.
xxx. 7.

10. ἡ έρημοῦσα] See on xliv. 27.

11. Practically identical in Heb. with xxxv. 10, where see note.
lxx. has various differences, though ἀπέδρα occurs in both places,
whereas Heb. by omitting has here the perfect instead of virtually
the imperfect tense. It might be possible to perceive a reason for

 
this, though the difference is a small one on which to build an idea.
Lowth considered that the plenary writing with - of the previous word,
which is not present in xxxv. Io, represented the missing initial 1. It
is scarcely necessary to add that some modern commentators consider
the verse an interpolation here.

B omits ἀγαλλίαμα καὶ . . . . ℵQ and nine cursives have ἀγαλλίασις.
The place of γὰρ varies in MSS., and N omits it: but eighteen cursives
agree with AQ.

12. ἐγώ εἰμι] Repeated, as is the Heb. ABBREV . See on xlv. 19.

γνῶθι τίνα. εὐλαβηθεῖσα] γνῶθι seems to be inserted with the View
of helping the connection. B, in agreement with the Heb., has τίς οὖσα
for the next two words: as has Theodotion. It may, however, be
right. τίνα might have come from the Heb., by transposition, ABBREV 
for ABBREV but εὐλαβηθεῖσα must be an intrusion from lvii. 11; RAQ
are supported in it by the mainly Hesychian group 26 49 86 106 198
233 239 306.

ἐφοβήθης ἀπὸ ἀνθρώπου] The preposition rather strains the Greek
idiom; but it represents Heb. ABBREV cf. i. 29, xxxiv. 6, &c.

ἐξηράνθησάν] Cf. xl. 8. Here Heb. has only ‘is given (up),’ or,
made...

13. ἐπελάθου] Sometimes found with accus. in Lxx. Ps. ciii. 2
cxix. 83, 141, 176, ἃς. So occasionally in classical Greek, more
especially perhaps when in antithesis with a verb taking acc.: Herod.
111. 46, Eur. Helen. 265.

τὸ πρόσωπον] Generally ἀπὸ προσώπου to translate literally the
Heb. ABBREV . = ‘before,’ ‘from before,’ ‘because

ὅν τρόπον γὰρ] The Heb. is the rel. particle preceded by ABBREV , ‘as’
here. probably ‘when,’ or ‘as if’: but Delitzsch renders by
The γὰρ can hardly be construed without an ellipse, unless. the
καὶ following is taken as marking the apodosis: see above on
ver. 8.

ἆραί τε] σε] ἀρέσαί σε, A, is doubtless dittography. [ℵ* has αρε,
Γ αρε σαι.]

ποῦ ὁ θυμὸς] Α characteristic mode of expression throughout the
book: see xix. 12, xxxiii. 18 (especially), xxxvi. 19, xxxvii. 13, l. 1
lxvi. I.

14. The Heb. is obscure: the ﬁrst part of the verse runs,
probably: ‘the bowed-down hasteneth to be set free.’ Of this
seems to be a paraphrase, and the second part is omitted in the best
texts, several cursives supplying it, as usual, from Theodotion, but
with some variation.

out Wt] Quoted, with part of xxvi. 20, in Heb. x. 37. With
the Greek compare xiii. 22, and Habak. ii. 3.

15. ὅ ταράσσον] Vulg. qui conturbo. R. V. and most moderns
similarly. It might be taken as meaning ‘that calmeth’: see
on ταχύ, ver. 5. Jerem. l. 34, however, seems against this.

16. ἔστησα] Heb. has here infin. of a verb ‘to plant’ (xl.
Gen. ii. 8) which differs only in its ﬁnal guttural from that used for
‘to stretch out,’ ver. 13, xl. 22, xlii. 5, c. Many critics
substituting the more usual word. Whether the infin. is to mean
‘for Me to plant,’ as A.V. takes it, or ‘for thee...,’ as Vulg.
the context must decide. Lxx. supports the former so far as an
inexact rendering can, and it is on the whole the more approved.

σκιὰν τῆς χειρός. A's δεξιὸν in place of this is unsupported. ℵca
has σκέπην for σκιὰν.

17. ἐξεγείρου] Α diff. form of the verb (here Hithpael, reflexive)
from that in ver. 9, lii. 1.

τὸ ποτήριον . . . τὸ κόνδυ] Right, or nearly so. R.V. ‘the bowl of the
cup,’ an unusually full expression. ‘Dregs’ in A.V. is said to
from an error of Jewish interpreters.

πτώσεως] Heb. ‘bewilderment’ (οἶνον κατανύξεως; Ps. lx.
Again in ver. 22.

τοῦ θυμοῦ 2°] Added by Lxx. ἐξέπιες, ℵΒ &c. seems
than the simple verb, as given by A.

18. παρακαλῶν] lxx., reading ABBREV for ABBREV presumably. Cf.
xlix. 10.

ῦψωσας] Cf. i. 2.

19. δύο ταῦτα] Cf. xlvii. 9. Two classes of calamity can be easily
distinguished in the four terms that follow. We are reminded of
’s choice between three, 2 Sam. xxiv. 12.

The Roman edition had δίο for δύο: often reproduced in printed
editions, but an error without MS. authority that can be ascertained.

συλλυπηθήσεται] Heb. verb=to ‘mourn’ or ‘condole with,’
ii. 11.

τίς σε παρακαλέσαι] Heb. ‘how,’ or more properly, ‘who shall 1
comfort thee?’ This is a difficulty: see Davidson's Syntax,
Rem. 1. lxx. and Vulg. agree in reading 3rd pers., with prefix
for ℵ.

20. οἱ ἀπορούμενα] Heb. ABBREV ‘have fainted’ or ‘are
over.’ Possibly a paraphrase. ἀπορία appears to represent
in v. 30, and some confusion is possible: had not. read ABBREV , they
might well have rendered it thus.

ὥς σευτλίον ἡμίεφθον] This discrepancy with the Heb. is well known
and of old date. Heb. is usually taken to mean, ‘like an antelope in
a net’: assuming that ABBREV here is the same as ABBREV in Deut. xiv. 5
to which there is general agreement in default of any better hypothesis.
‘An antelope of a net’ is perhaps somewhat obscure for ‘caught in
net’: but not more so, perhaps, than ‘a rain-storm of a wall,’ xxv.
has ’cut my: ’lluqueatus, and Aq. Theod. Symm. translate similarly.

Jerome remarks on the passage: “Pro beta semicocta reliqui interpretes
orygem captum et ’llagueatum transtulerunt; qui Hebraice
dicitur Tho . . . pro quo lxx. Syra lingua opinati sunt Thoreth quae
dicitur beta.’

Prof. F. C. Burkitt suggests that for Thoreth, which does not mean
‘beet’ in Syriac or any known language, we should read Thomech
(a bitter herb used at the Passover): and that Jerome meant that the
translator, having the text woman: before him, thought of this, and
of ABBREV ‘bitter.’ The ingenuity of this guess is manifest: and it gives
support to the Hebrew text. There is however no clue to the real
meaning of the Hebrew, more than that already gained from the other
ancient versions: and the nor. rendering may not have been rightly
accounted for by Jerome. σευτλίον is puzzling, maybe corrupt, and
Dr Alexander suggested that it might be a corruption of some
Egyptian word: ἡμίεφθον, compared with Aquila's ἠμφιβληστρευμένος
and Symm.'s ἐν ἀμφιβλήστρῳ, certainly raises suspicion, that it
have been corrupted from some compound with ἠμφι-. (Cf. Ps. cxli.
10, and note there in Mozley's Psalter of Me Church.) But there is no
safe material on which to build a conjecture.

21. οὐκ ἀπὸ οἴνου] Cf. xxix. 9 (and Lxx. of xxviii. 1)

Lowth compares the phrase of Aeschylus, Eumenides 860,
 Ἀοίνοις ἐμμανεῖς θυμώμασιν.

23. τῶν ταπεινωσάντων] AQ profix καί. The phrase is not in
Heb., and perhaps duplicates τῶν ἀδικησάντων.

For ἐμβαλῶ (AQ) B has δώσω; cf. ἐμβαλῶ in xxxvii. 29, θήσω in
the corresponding verse of 2 Kings.

τὰ μετάφρενά σου] This looks like an explanation, which has
turned out τὰ μέσα, read by B, which renders the Heb. literally.

ἔξω] rm, ‘open place’ or ‘street,’ means ‘without,’ ‘abroad,’
accompanied by certain prepositions. lxx. may have read ABBREV before
it as ABBREV or ABBREV (Cf. xlii. 2.)

LII. 1. τὴν δόξαν σου] Heb. is almost more ‘beauty’ than
‘glory.’ Cf. Exod. xxviii. 2, where δόξα is used, as here. lxx. omits
‘garments of.’

2. ἔκδυσαι] So RA and several cursives; Q* has ἔνδυσαι, the
Luc. Mss. ἔκλυσον, and B 109 305 (with Q mg) ἔκλυσαι. This last seems
preferable, translating Heb. more closely, and accounting for the other
readings, Δ and Λ being easily confused, and ἔνδυσαι having occurred
twice in the previous verse. ‘Loose from thee’ is the Heb.
reading, which seems to have been generally followed: so Aq. Symm.
Theod. and Vulg. solve vincula. The Heb. text has ‘(the bands) are
loosed.

3. ἐπρόθητε] Heb. is better rendered as passive than as reflexive
cf. l. 1. δωρεὰν is 3 felicitous rendering.

4. βία ἤχθησαν] The termination, 3rd pers. sing. as object, has
been read as 3rd pers. plur. personal suffix, and the verb taken as
passive. Even so, ἤχθησαν is not an exact translation, the Heb.
meaning not ‘led (captive)’ but ‘oppressed.’ Βίᾳ seems to convey
idea of irresponsible tyranny: the Heb. expression when followed by
a noun means simply ‘without,’ literally, ‘in nothingness.’
the use of βία = ‘in spite of,’ as Thucyd. 1. 43, ξυμμάχους δέχεσθε
ἡμῶν; and with the whole phrase, Aesch. Persae 771, Ἰωνίαν τε πᾶσαν
ἤλασεν βίᾳ.

5. τί ὅδε ἐστι] Α and seven cursives read ἔσται, but and pers. plur.
is probably intended. τάδε following is not in Heb., in either place in
the verse, but is supplied, as in iii. 16, v. 9 ταῦτα), xiv. 24,, xvii. 4, 6, &c.

θαυμάζετε] Perhaps ABBREV , ‘wonder ye’ for ABBREV ; though the
seems hardly to be intended as an imperat. in the Greek.

όλολύζετε] It is generally agreed that the Heb. verb is not causal
(3rd pers. plur. indic. and 2nd pers. plur. imperat. are alike in consonants).
The Heb. word is not generally used of joy: nor is it
necessarily so here, but of loud noise. lxx. insert δι’ ὑμᾶς and ἐν τοῖς
ἔθνεσιν, perhaps following out an independent idea of the meaning.

6. πάρειμι] The Heb. phrase, a very common one, is exactly
Me voici.

7. ὅρα] No doubt expresses ‘beauty,’ esp. that of early prime,
as in the spring, &c. This meaning comes out particularly in
adjective. It has indeed been suggested that ver. 6 should be brought
to a full stop, as in Heb., after πάρειμι, and ver. 7 read ὡς ὡραῖοι
ἐπὶ τῶν ὀρέων οἱ πόδες κ.τ.λ. The syntax however is in any case
different from Heb., and the text not of a kind without parallel in lxx.

Cf. with this verse Nah. i. 15.

8. ὀφθ. πρὸς ὀφθαλμοὺς] Apparently ὀφθαλμοὶ is intended to be
the subject of ὄψονται, but it is not so in Heb. In Numb. xiv. 14
B reads ὀφθαλμοῖς κατ’ ὀφθαλμούς. With the force of the expression

 
compare 1 Cor. xiii. 12, Rev. xxii. 4. The modern sense of mutual
understanding must not be read into the English of A.V. It is an
analogous phrase, in higher sense, to that used plainly and literally
in Jerem. xxxii. 4.

ἐλεήσῃ] The Heb., if causal, which more probably it is not, is to
‘bring back,’ and so occasionally to ‘refresh’ or ‘restore,’ when
by ‘the soul’ as obj. Ps. xxiii. 3, and probably xix. 7: Prov. xxv.
c. lxx. generally renders by ἐπιστρέφω, except in Prov. l.c. ὠφελεῖ).
Here they paraphrase in familiar language.

9, 10. Cf. Ps. xcviii. 1, 2, 4.

11. ἀφορίσθητε] Heb. ‘purify yourselves’: the word
has the force of setting apart: as in Ezek. xx. 38 ἐλέγξω ἐξ ὑμῶν τοὺς
ἀσεβεῖς, Eccl. iii. 18 διακρινεῖ αὐτοὺς ὁ θεός. The passage is quoted,
2 Cor. vi. 17, in a compound quotation, with Ezek. xx. 34, Jerem. Ii. 45
and possibly a reference to Numb. xvi. 26.

φέροντες τὰ σκεύη] The Heb. phrase is the regular one for ‘armourbearer’
(1 Sam. xiv. 1, c.), but might also have this meaning, as
Numb. iv. 15 shows: and the plural is perhaps in its favour, unless
both meanings are combined.

12. ἐπισυνάγων] ἐπι- gives the required sense of closing the rear
of a march: in Numb. x. 25 the same word is rendered by ἔσχατοι.
Cf. Exod. xiv. 19, Josh. vi. 9. Also lviii. 8.

13. συνήσει] Literal, but the Heb. verb often indicates action as
well as wisdom: as, perhaps, 1 Sam. xviii. 30, cf. ver. 5, 14 of the same
chapter.

lxx. omit one of the four Heb. verbs: by general agreement, the
last: supplied only as a Hexaplaric addition.

14. LXX. use 2nd person in the parenthetic clause, whereas Heb.
has 3rd: but the changes of person in prophecy are often perplexing:
see, for instance, i. 29.

15. θαυμάσονται] The Heb. is obscure: some render it, ‘he shall
astonish,’ or, ‘startle many nations’: of which Lxx. might seem
an inversion. It was formerly generally taken to mean, ‘he shall
sprinkle’; so A.V., Vulg. asperget, Aq. and Theod. ῥαντίσει: Kay
Pusey support this, but it is objected that the verb means, not to
sprinkle a person with a liquid, but to scatter as the liquid itself.
It is, however, going rather far to pronounce that the sense cannot be
transferred, as it evidently is in some languages. Lowth, favouring an
emendation, ABBREV , ‘they shall regard,’ quoted Hesiod (Theogonia
 οἱ δέ νυ λαοὶ 
 πάντες ἐς αὐτὸν ὁρῶσι, 

 
and Themistius, Or. 1.

Εἰτα παύσονται οἱ ἅνθρωποι πρὸς σέ μόνον ὁρῶντες, καὶ σὲ μόνον
θαυμάζοντες.

συνάξουσιν] So Α, 305: other MSS. συνέξουσιν.

The syntax is somewhat altered.

LIII. 1. Κύριε] Quoted, both in John xii. 38 and Rom. x. 16
with this word, which is not in Heb.

2. ἀνηγγείλαμεν] One would suppose this to be a case of confusion
between ἀναγγέλλω and ἀνατέλλω. Cf. xlii. 9, xlv. 8. The part of the
verb is not one of the closest in point of resemblance, but the corruption
might have taken place by stages. O. L. writers have annuntiavimus.
Tert. adv. Marc. 111., Cypr. Testim. 11. 13, c. On the text see
Essayw in Bibl. Greek. p. 178.

Prof. Cheyne writes on the tenses of this passage: “We ought
clearly to carry either the perf. or the future (the latter would express
the ideality, the prophetic imaginativeness of the point of view)
throughout ver. 2—10a. The inconsistent future of A.V., ver.
comes from the Vulgate (though in 2 b this version has the perf.).
The not. mostly has aorists (pres. twice in 4, twice in 7, once in 10)
Both um. and Vulg. strangely give the future in ver. 9.

παιδίον] Heb. a ‘sapling,’ or ‘sucker,’ the obvious meaning being
that given by lxx., but the parallelism leads us to the former.

κάλλος] The Heb. word is from the same root as that in
Haggai ii. 7, “the desirable thing: of all nations.”

3. LXX. insert ἀλλὰ τὸ εἶδος, giving a more specific connection
with ver. 2. For πάντας ἀνθρώπους, read by AQ* 26 198 239 316
B c. read τοὺς υἱοὺς τῶν ἀνθρώπων, to which ℵ prefixes πάντας. Heb.
has simply ‘men.’ Cypr. Testim. 11. 13 has deficiens praeter caeteros
hammer.

ἐκλείπον] Heb., either ‘forsaken by men,’ or ‘ceasing from
men,’ i.e. no longer to be counted among them. Vulg.
virorum.

ἄνθ. ἐν πληγὴ· ὃν] Heb. ‘a man of pains.

φέρειν] Explanatory insertion by Lxx.

μαλακίαν] Constantly in Lxx. of sickness, as the Heb.

ὅτι] Heb. ‘And as...’ lxx. may have read ABBREV as ABBREV 
literally, perhaps, ‘one from whom there is hiding of faces,’ but the
construction is doubtful.

4. καὶ περὶ ἡμῖν minim] Virtually, Lxx. omit ‘he supported
them.’ In Matt. viii. 17, the passage follows the Heb. more
αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.

ἐν πόνῳ κ.τ.λ.] Cf. ἐν πληγῇ in the previous verse: Heb. has three
participles, which might have been read, with slight change, as nouns
but it seems to be a case of freedom in rendering.

The Heb. word corresponding to ἐν πόνῳ is used in Leviticus, and
in 2 Kings xv. 5, of leprosy: and so Vulg. Aq. and Symm. render it
here, though there is no absolute necessity to make it specific.

5. μώλωπι] Cf. i. 6.

6. ἄνθρωπος] ‘Each,’ Heb. risk, which in this sense is generally
represented by ἅνθρωπος, and not ἀνήρ: see however 2 Kings xviii. 31
whereas Isai. xxxvi. 16 has ἕκαστος, cf. variant in xiv. 18. Other
instances are iii. 5, xiii. 14, xlvii. 15, with xxxi. 7 Heb., but prob. not
xxxii. 2.

παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις] In Heb., ‘sins’ is the direct obj.,
and the verb means ‘caused to meet,’ or, ‘to light on him.’
has Κύριος καταντῆσαι ἐποίησεν εἷς αὐτόν. Vulg. Vulg. posuit eo. LXX.
omit ‘all.’

7. κεκακῶσθαι] The corresponding word in Heb. is from same
root as in ver. 4, LXX. omitting the previous word ‘he was oppressed.’

7, 8. This passage is quoted, Acts viii. 32, 33, as read by the
Ethiopian eunuch. The quotation follows LXX., MSS. of the NT.
varying between κείραντος and κείροντος, and inserting αὐτὸν with
ℵca AQ and several cursives. (Clem. Rom. omits αὐτόν: Cypr. Testim.
11. 15, cf. Epist. VI., appears to read coram tondente se.) This differs
considerably from Heb., which is difficult: some render ‘From
oppression and from judgment he was taken ’ i.e. removed,
released: others, ‘Through oppression . . . he was taken away,’ i.e.
10 death, cut off. The Heb. preposition is ABBREV .

8. κρίσις αὐτοῦ ἤρθη] Possibly, ‘(by his humiliation) his sentence
was done away ’: see Mr T. E. Page on Acts, l.c.

τήν γενεὰν αὐτοῦ τίς διηγήσεται;] LXX. in a sense is near Heb., but
the latter is again uncertain: the word ‘generation’ perhaps meaning
the period, and the men living in it, i.e. contemporaries: so Gesenius,
Cheyne, and Delitzsch, who says that the LXX. must mean ‘Who can
count his posterity? the Heb. being taken to mean ‘and as to his
generation, who considered that he was...?’ As to the sign of the
accus. thus used, see Davidson, Syntax, § 78: but this passage is not
instanced. Kay translates, ‘And his life who will consider?’ a lifetime,
that is, so short. Lowth, ‘And his manner of life who would declare?
referring to an alleged custom of inviting witnesses to character before
condemnation on a capital charge, and pointing out the bearing of
John xviii. 20, 21, and Acts xxvi. 4, 5. It is, however, denied by most

 
modern authorities that the Heb. word can mean ‘course’ or ‘manner’
of life, and ’s explanation seems to have dropped out of
consideration.

ἡ ζωὴ] Heb. ‘of the living.

άπὸ τᾶν άνομιῶν] Heb. has again the prep. ABBREV

ἤχθη εἰς Θάνατον] Heb. ‘a stroke (was) upon him’: the form
regularly mean ‘upon them,’ but many authorities consider it equivalent
here to a singular: cf. xliv. 15, perhaps Ps. xi. 7 Job xxii. 2, c
For this pronoun, ABBREV LXX. seem to have read ABBREV , ‘to death’:
some have approved this as an emendation of Heb.

9. καὶ δόσει] Heb. literally, ‘And (one) gave his grave with
wicked men, and with a rich man in his deaths.’ Some think
‘rich’ must, by parallelism with ‘wicked,’ be a term of evil meaning:
cf. Prov. xi. 28; Delitzsch thinks it rather to be antithetic: which
would seem to be a natural development of parallelism, but Prof.
Skinner calls this view ‘utterly unwarrantable.’ Partial antithesis
no doubt rarer, but see, e.g., Prov. xiii. 22. Some resort to emendation,
Ewald reading ABBREV , ‘oppressor,’ for ABBREV , ‘rich’: LXX. however clearly
support the Heb. text in the main. It is certainly tempting to read,
altering the points, ‘his high places,’ to mean, ‘his tomb’;
‘in his deaths’: not. do not give any colour to this, but the
text would not give any clue.

τοὺς πλουσίους] Cf. Matt. xxvii. 57, ἅνθρωπος πλούσιος, and parallel
passages. Note also Luke xvi. 23, ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ
ἐτάφη.

ἀντὶ τοῦ θανάτου] “Clearly means in requital for his death,’
Bp Lightfoot on Clem. Rom. Epist. 1. 16.

οὐδὲ εὑρέθη δόλος] So ℵca AQ 26 36 41 49 51 86 90 91 (93) 104 106
144 147 198 228 233 239 306 308 309. οὐδὲ δόλος 87 97, οὐδὲ δόλον
ℵ*B. 22 has εὑρέθη inserted and δόλος apparently altered from δόλον.

Clem. Rom. has εὑρέθη δόλος, also Justin Martyr. Cyprian, Testim.
11. 15 has insidias, August. de Civit. Dei XVIII. 29 dolum. The
Adv. judaeos, attributed to Tertullian, has dolu: inventus est. See
Vol. 1. Introd. p. 33. Also Hatch, Essays in. Biblical Greek, IV.
p. 202.

‘Guile’ in the Heb. is nominative, and εὑρέθη would easily be
inserted, as in fact in some Latin evidence locum: est has come in
with the accusative. On the other hand δόλον is more likely than not
to have been altered to match ἀνομίαν. Dr Hatch is perhaps right in
considering οὐδὲ δόλος the original reading: but εὑρέθη must have been
inserted very early, and is probably due to the influence of the

 
quotation in I Pet. ii. 22; the texts also, perhaps affected by Ps. xxxii.
3, xxxiv. 13, the latter tending towards δόλον.

10. καθαρίσαι] Scholz gives this as=ABBREV read by sound for ABBREV.
τῆς πληγῆς is for the verb, ‘he laid sickness on him.’

ἐὰν δῶτε] Syntax differs again from Heb., which is either ‘if his
soul should make a guilt-offering,’ or, ‘if thou shouldst make his soul.’
To read ‘if...’ or ‘when he shall make...’ with Ewald and Cheyne, a
letter must be altered.

ἀφελεῖν] The connection of the words differs from Heb. LXX. omit
‘in his hand,’ and this inﬁn. corresponds to ‘shall prosper.’ Whether
as a paraphrase, or by reading ABBREV for ABBREV, the alteration of one
letter to ὠφελεῖν would bring the Greek nearer to Heb. The construction 
and sense, however, would not, even with a change of
punctuation, be improved thereby.

11. δεῖξαι] Represents ‘shall see,’ taken as causal, φῶς being a
supplement on the part of LXX.

πλάσαι] Heb. ‘he shall be satisﬁed.’ Schleusner’s conjecture that
πλῆσαι is the original LXX. reading seems most probable.

I2. κληρονομήσει...μεριεῖ] Heb. has the same verb in both clauses,
but LXX. introduce a variety, perhaps being unable to dispense with
it. It seems preferable to make κληρονομήσει causal, cf. xiv. 2, xlix. 8
and not render ‘shall inherit many,’ which gives, at the least, a difﬁcult
sense.

παρεδόθη] May be taken the ﬁrst time as a paraphrase for ‘he
poured out,’ though inverted: the second time the Heb. is quite
different, being the same as that rendered by παρέδωκεν in ver. 6, but
it seems scarcely possible to connect the two verses in translating.
The primary meaning seems to be that of meeting or (bringing into)
contact, and many renderings occur in different passages of A.V.
See Albert Barnes on ver. 6, above. LXX. have probably guessed,
falling back on their favourite word.

ἁμαρτίας πολλῶν ἀνήνεγκεν] Quoted, Heb. ix. 28: cf. ver. 4.

LIV. 1. Quoted, Gal. iv. 27, accurately from LXX., down to ἄνδρα.
LXX. omit ‘singing.’

2. τῶν αὐλαιῶν σου] LXX. omit ‘of thy habitation’ (word used for
the Tabernacle), which is also called a ‘tent,’ see Exod. xxvii. 19
(habitation) and 21 (tent).

3. ἔτι...ἐκπέτασον] Heb. ‘for thou shalt.’ If ἔτι were originally
ὅτι, a future following might have been assimilated to the previous
imperatives. Heb. has ‘break forth,’ which is softened by LXX.

4. κατῃσχύνθης...ὠνειδίσθης] LXX. taking these verbs in the past—

 
rather contrary to their practice, as Heb. has impf.—have thought
necessary to omit the negatives.

5. θεὸς αὐτὸς Ἰσραὴλ is the reading of A, alone, other Mss. having
αὐτὸς θεὸς Ἰ. ἅγιος Ἰσ ραήλ, θεὸς would correspond to Heb. Grabe
printed ἅγιος, but kept A's order.

6. Heb. has no negatives: the ﬁrst time Lxx. may
have read ABBREV ‘for,’ as ABBREV but the second, at least, must be due to the
translators' view of the meaning.

A* omits καὶ ὀλιγόψυχον, probably an inadvertence. The two
words ‘forsaken’ and ‘grieved’ are closely alike in Heb., differing only
by ABBREV and ABBREV in the middle of the words.

7. έλεήσω] Heb. has ‘I will gather’: which (though a
paraphrase is possible) looks as though the right word had been lost
in the Greek, by confusion with ver. 8; where AQ*vid 26 106 306
have ἠλέησα, ℵcb ἐλέησα, but B c. ἐλεήσω.

8. ἂν θυμῷ μικρῷ] Heb. ‘in a gush,’ or ‘outburst of wrath,’
word for ‘outburst’ being unknown elsewhere, but supposed to be a
variant of a word for ‘torrent.’ It forms a strong rhyming assonance
with the word for ‘wrath.’ lxx. and A.V. explain the idea as of brief,
passing anger, carrying on the idea of ver. 7. Vulg. has in momenta
indignationis.

9. ἀπὸ τοῦ ὕδατος] The present Heb. text begins ABBREV ‘For the
waters (of Noah is this)....’ lxx.'s reading is ABBREV . one word, and Vulg.
 ABBREV sicut in dicbus, also one word. Theod. has κατὰ τὰς ἡμέρας Νῶε.
Some few MRS, the Peshitta, and many editors, including Delitzsch,
support this reading. Cf. Matt. xxiv. 37, ὥσπερ γὰρ αἱ ἡμέραι τοῦ Νῶε,
and Luke xvii. 26; but it can hardly be argued that the occurrence
of so Simple a phrase in N.T. gives anything approaching to evidence
as to the present passage, in which, moreover, ‘the waters of Noah
follows in the next clause, this repetition being of a kind often brought
forward as characteristic of Isai. xl.—lxvi. On the other hand,
omit this second reference to ‘the waters of Noah’ altogether,
clauses being apparently confused: which detracts from the value
of their evidence very seriously: and ἐν τῷ χρόνῳ ἐκείνῳ may have
some reference to ‘days.’

τοῦ ἐπὶ Νῶε] ‘Which was in the time of Ν.,’ a familiar construction,
the case after ἐπὶ being regularly genitive: e.g. Luke iii. 2, ἐπὶ
ἀρχιερέως (v. l. ἀρχιερέων) Ἄννα καὶ Καϊάφα. Thucyd. 11. 2, ἐπὶ Χρυσίδος
ἐν Ἄργει τότε πεντήκοντα δυοῖν δέοντα ἔτη ἱερωμένης, κ.τ.λ.

τῇ γῇ θυμ. ἐπὶ σοὶ] The confusion noted above is still in progress,
‘I have sworn’ being omitted the second time: the comparative

 
and its apodosis being combined: τῇ γῇ and ἐπὶ σοὶ both come into
relation with θυμωθήσεσθαι, Heb. having the prep. ABBREV in both cases:
but it seems necessary, in translating, to take ἐπὶ σοὶ in the sense of
Gen. viii. 21, οὐ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν
ἀνθρώπων (cf. Gen. iii. 17).

The connection of clauses continues to differ, into ver. 10.

ὤμοσα] Supposing the limitations of Heb. ABBREV to be positively
known, ‘sware’ may fairly be considered to describe God's making of
a covenant, though no oath be mentioned explicitly in Genesis.

μεταστήσασθαι] So ℵAQ*vid 106. B c. have μεταστήσεσθαι, which
is easier in any case, and may be taken intransitively, as the Heb.

εἶπεν γὰρ Κύριος Ἵλεώς σοι] So ℵAQ and most cursives. B has
Ἵλεώς σοι Κύριε, which is practically unsupported, and difficult. Cf.
Matt. xvi. 22, and Gen. xliii. 23, where Heb. is ‘Peace unto you.’
Κύριος ἐλεῶν σε would be nearer to the usual rendering of Heb.; but
the Greek is too near to make it likely that there is corruption.

11. ἄνθρακα] Generally ‘a hot coal,’ but, when speaking
precious stones, believed to be the ‘carbuncle,’ whose name has the
same meaning. It more generally corresponds, as Prof. Skinner
points out, to ABBREV than to ABBREV , which Heb. has here, and whose
meaning is ‘antimony,’ used for painting round the eyes, and here for
a setting for the stones.

Delitzsch's note supplies all that can well be said upon the
symbolical heraldry of the passage. Cf. Tobit xiii. 16, 17, and
Rev. xxi. 18–21.

12. ἐπάλξεις] Vulg. propugnacula, and so most modems.

ἴασπιν] So Vulg.; Heb.=‘rubies,’ R.V.

λίθους κρυστάλλου] Heb. ‘stones of ﬁre,’ i.e. prob. ‘carbuncles,’
see above.

14. ἀπέχου] Heb. verb is now generally taken as imperat.

15. προσήλυτοι] This seems to be used, almost as a participle of
προσέρχομαι, to represent the emphatic or intensive repetition of the
Heb. verb. The negative word ABBREV is omitted, probably from wrong
ideas as to the meaning. Heb. is doubtful: either (i) ‘they surely
gather together, but not from Me: who gathereth against thee? he
shall fall because of thee’: or (ii) ‘they stir up (strife), it is not
Or either may be taken as a rhetorical condition: ‘if they c.
15 not...

16. σε] Inserted by LXX. as obj. to ‘I have created’:
becomes nominative, and the sentence is converted into a simile, with
negatives inserted against Heb.

17. πᾶν σκεῦος . . . οὐκ] Literal, and the negative at last agrees with
Heb. A's reading φθαρτὸν is supported by ℵca? cb Q 22 26 36 48 49 51
62 86 90 93 93 106 144 147 198 233 308. Yet it can hardly be right, for
B's reading σκευαστὸν is confirmed by the impossible τον of ℵ*, which
is accounted for by σκευας dropping out after σκεῦος; also it agrees
with the meaning of Heb., and imitates, though with different words,
the Heb. assonance in ABBREV . φθαρτὸν probably was due to φθεῖραι
just before: and A's insertion of δέ seems to be an attempt to improve
the sense. The reading, found in ℵAC in 1 Pet. i. 23, ἐκ φθορᾶς
φθαρτῆς for εἰ σπορᾶς φθαρτῆς, may be compared.

ἀδικήσει] So A, 233: εὐοδώσω ℵBq*; εὐοδωθήσεται, with Heb.,
Q mg and sixteen cursives (Luc. and other).

πᾶσα φωνὴ ἦ . . . ] So ℵc AQ: B omits ἢ, which would easily drop
out in transcription: but the rel. is not expressed here in Heb.

οἱ δὲ ἔνοχοί σου ἔσονται ἐν αὐτῇ] An insertion of mm.

LV. 1. LXX. omit the opening interjection: ‘all’ is also omitted,
but ὅσοι before μὴ ἔχετε compensates to some extent: and ‘come, buy
is not repeated.

πίση] So ℵAQ and several cursives, of which only 36 147 233 are
Lucianic: Cypr. Test. 111. 100 has bibite, V 90 read πίεσθε: B has
φάγετε, Heb. ‘eat’: the verb seems to have been changed to be more
appropriate to wine, but στέαρ for ‘milk’ does not help this.

οἴνου] So ℵABQ 49 106 198; but the Rom. edition has οἶνον
so Aq. Theod. Symm. Cf. xxv. 6.

2. ἀργυρίου] Lxx. omit ‘for no bread.

τὸν μόχθον] Heb. is generally interpreted of the result or earnings
of the labour: cf. xlv. 14, and another Heb. word in xl. 10, lxii.
11.

ἀκούσατέ μοι] So ℵca A: there are several variants, and B omits.

ἐντρυφήσα] Cf. xlvii. 1, lvii. 4, lviii. 14 (ἔση πεποιθὼς), lxvi.
xlvii. 9 is a diff. Heb. word.

ἐν ἀγαθοῖς] Cf. Ps. ciii. 5. Heb. here ‘in fatness.

3. ἐπακολουθήσατε ταῖς ὁδοῖς] Amplified from the original ‘Come
unto me’: cf. such passages as ii. 4, xxx.

ἐν άγαθοῖς] Repeated from ver. 2; not in Heb.

διαθήσομαι . . . διαθήκην] The kindred words are not so in Heb., but
form a familiar and assonant phrase, no: ABBREV Cf. lxi. 8, c.

τὰ ὅσια] Heb. ‘loving-kindnesses.’ Quoted, Acts xiii. 34, δώσω
ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά, and coupled with οὐ δώσεις τὸν ὅσιόν σου
ἰδεῖν διαφθοράν (Ps. xvi. 10).

Cf. the promises in 2 Sam. vii. 15, 16, Ps. xviii. 50, lxxxix. 28, &c

 
The Heb. word is generally rendered by ἕλεος; but see Ps. xviii. 25
and the parallel 2 Sam. xxii. 26.

4. μαρτύριον] The Heb. is said to be used here rather of the
bearer of witness than the witness borne. But the distinction is not
easy to maintain: cf. Horace, Odes IV. iv. 37,
 “Quid debeas, o Roma, Neronibus 
 Testis Metaurum ﬂumen et Hasdrubal 
 Devictus,’ 
and the habitual use of nuntius in Latin.

5. ᾔδεισαν . . . ἐπικαλέσονται] The Heb. ‘thou knowest,’ ‘thou
call,’ is less exactly parallel to the next

ᾔδεισαν AQ, and some cursives, mostly Hesychian, with variants.
οἴδασιν ℵB. Cypr. Testim. 1. 21 noverunt, followed by ignorabant

A has ἐπικαλέσωνται.

καταφεύξονται] Heb. is used of hastening, either for refuge, or to
welcome: cf. the causal use in Ps. lxviii. 32. προφθάσει χεῖρα.)

6. ἐν τῷ εὑρίσκειν] Heb. is passive: the καὶ preceding alters the
connection, and most MSS. (but not A) have δὲ after ἡνίκα. Α has
ἐγγίζει.

7. LXX. omit ‘and to our God.

ἐπὶ πολὺ ἀφήσει κ.τ.λ.] Α paraphrase: cf. Mic. vii. 19, Ps. ciii. 12.

8. ὥσπερ . . . ὤσπερ] Not in Heb.: the order of the expressions is
made clearer, as the ordinary mode of distinguishing subject and
predicate fails. The second clause is thus seen to differ from the
Hebrew, which has a chiasmus. Even the comparative particle in
ver. 9 is omitted in Heb.: but this is not unusual in Heb., cf. lxii. 5
and see Delitzsch's note here.

9. ἀπέχει . . . ἀπὸ] Heb. definitely ‘is higher than....’ Cf. Ps.
11, 12.

διανοήματα . . . διανοίας] The same Heb. word as βουλαὶ in ver. 8.
Here the difference introduced in the Greek may be between the
isolated attempts of human intelligence, and the eternal, sustained
thought of God.

10. ἕως ἂν μεθύση] Heb. may be so construed: but perhaps rather,
‘without having watered...’: and so in ver.

ἐκτέκῃ . . . βλαστήσει] γῆ must be the subject: but the Heb. verbs
are causal.

σπέρμα . . . βρῶσιν] Quoted, 2 Cor. ix. 10.

11. lxx. omits ‘void,’ and amplifies the following clause. For
·εὐοδώσω, Heb. has ‘it shall make to prosper,’ or ‘do

 
cf. liv. [7. For τὰ ἐντάλματά μου, ‘that for which I sent it.’ τὰς
is perhaps from xlviii. 15 (cf. xlv. 11).

12. διδαχθήσεσθε] Perhaps ABBREV (from ABBREV ) read for ABBREV from
 ABBREV , ‘lead.’ This seems better than to suppose that not. originally
read ἀχθήσεσθε or a compound of it.

ἐξαλοῦνται προσδεχόμενοι] The metaphor is altered, and προσδεχ.
expands ‘before you.’

ἐπικροτήσει] κροτεῖν is used of clapping hands, e.g. 2 Kings xi. 12
Ezek. xxv. 6. mix. do not allow hands to the trees here, as to the
rivers in Psalm xcviii. 8, and κλάδοις somewhat impairs the effect of
the phrase.

13. The trees cannot be certainly identified. The Heb. word
rendered ‘thorn’ is found only here and vii. 19, that for ‘brier’ here
only. The ‘ﬁr’ and ‘myrtle’ occur, xli. 19.

Lowth quotes Virg. Ecl. v. 62 foll., to illustrate ver. 12:
 “Ipsi laetitia voces ad sidera iactant 
 lntonsi montes: ipsae iam carmina rupes, 
 Ipsa sonant arbusta.’

So in Heine's Der Fichtenbaum, the trees have their feelings,
though not of joy:
 “Ein Fichtenbaum steht einsam 
 lm Norden auf kahler Höh’ 
 ............... 
 Er traumt von einer Palme, 
 Die fern im Morgenland 
 Einsam und schweigend trauert 
 Auf brennender Felsenwand’

And both feelings are imagined in Tennyson's Maud,
 “O, art thou sighing for Lebanon, 
 . . . . . . . . . . . . . . . . . . . . . . . . 
 Dark cedar, tho’ they limbs have here increased, 
 Upon a pastoral slope as fair,’ 
and again,
 “The red rose cries, ‘She is near, she is near’ 
 And the white rose weeps, ‘She is late’: 
 The larkspur listens, ‘I hear, I hear’ 
 And the lily whispers, ‘I wait.”

LVI. 1. ἔλεος] Heb. ‘righteousness,’ as in previous clause.

2. ἄνθρωπος] Rightly for Heb. ‘son of man,’ representing

 
kind: as ἀλλογενὴς in ver. 3 and 6=‘son of a stranger,’
Exod. xii. 43, &c.

3. Ἀφοριεῖ] Rightly future, as R.V.

5. τόπον ὀνομαστὸν] Heb. ‘a memorial (literally, ‘a hand’) and
name.

6. τοῦ εἶναι] Β (alone) has τῷ εἶναι, in the style of Aquila: but ω
and ου are often confused in MSS.

καὶ δούλας] Not in Heb.; Cf. the addition καὶ περὶ τῶν θυγατέρων
μου in ℵAQ, xlv. 11

7. ὁ γὰρ οἶκος . . . κληθήσεται] Quoted in Mark xi. 16, less fully in
Matt. xxi. 13, less accurately in Luke xix. 46. The contrasted phrase,
σπήλαιον λῃστῶν, occurs, Jerem. vii. 11

8. ὅτι συνάξω . . . συναγωγὴν] Heb. ‘I will yet gather unto him, to
his gathered ones’: i.e. probably, others beside, as A.V. (Should
be ἔτι ?) Cf. John x. 16, xi. 52.

9. ἄγρια] Apparently ‘of the field.’ Heb. accents
make ‘beasts of the forest’ the object of ‘devour’: but the sense
parallelism are strongly against this.

10. ἴδετε] The Heb. text has a verb, which might be thus
rendered: but the margin, ‘watchmen,’ is generally followed. The
verb, in any case, would be not the usual one for ‘see,’ but rather
‘Look,’ or ‘look out !

φρονῆσαι] φρόνησιν Luc. MSS., cf. ver. 11; φωνῆσαι 49, Β omits,
and it is not in Heb.; B* also omits πάντες before κύνες.

οὗ δυνήσονται] ℵ with 49 239 306 prefixes οἵ, and the Luc. MSS.
have a participle.

ἐνυπνιαζόμενοι κοίτην] Heb. has here two participles: ‘dreaming’
(or, ‘raving’) and ‘lying down.’ The former, ABBREV , closely
 ABBREV , ‘seers,’ which appears to have been read by Vulg. (videntes
vana) and by Symmachus; also by a few Heb. MSS. Scholz somewhat
strangely gives these words, as well as ‘watchmen,’ as added to
the Hebrew text (as though they were not rendered by lxx.?)

With ἐνυπνιαζόμενοι cf. Jude 8. The Vulg. there omits the word.

11. ἀναιδεῖς τῇ ψυχῇ] Heb. ‘strong of soul,’ i.e. greedy.
seems to have the sense of ‘unrestrained,’ by proper feeling, and so
almost ‘insatiate’: as in Horn. Il. V. 593, κυδοιμὸν ἀναιδέα δηϊότητος
and perhaps even in Il. 1. 158. So the corresponding Latin adjective,
improbus anser, Virg. Georg. 1. 119, cf. 1. 388, 111. 431.

πονηροὶ] Taking ABBREV from ABBREV ‘wicked’ instead of ABBREV 
‘shepherd.’

ἐξηκολούθησαν] Heb. ‘turned,’ ‘faced’: cf. lv. 3 (diff. Heb. verb).

usually render by παρακαλέω, in the sense of ‘comfort’: Vulg. has
qui consolamini. Yet παρακαλοῦντες can hardly here mean ‘comforting,’
nor anything nearer to it than ‘appease’ or ‘implore’: cf. the use
of ABBREV in ver. 6, and i. 24.

τὰ εἴδωλα] Heb. ABBREV , probably ‘among the terebinths’: but
has also been taken as ‘with (false) gods’: so A.V., and Vulg. in
ℵQ and several cursives, mainly Lucianic, prefix ἐπί.

ὑπὸ δένδρα δασέα] Cf. Deut. xii. 2, Jerem. iii. 13. δασὺς is used of
thick foliage in Homer, Odyss. XIV. 49, ῥῶπας δ’ ὑπέχευε δασείας: τὸ
δασὺ of wooded country, in Xenophon: in Herod. of a lettuce, 111. 32
περιτετιλμένη ἢ δασεῖα, also IV. 21, γῆν δασέην ὕλῃ παντοίῃ.

ἀνὰ μέσον] Shortens the Heb. ‘under the clefts of . . . .

6. lxx. (best texts) omit ‘Among the smooth (stones) of the
torrent,’ the word for ‘smooth,’ plur., being from the same root as
for ‘portion,’ perhaps a play on words in Heb. It has been doubted
whether, as ‘smooth’ may mean ‘slippery,’ ‘deceitful’ (as in Ezek.
xii. 24), stones are really meant. But it is most generally so taken:
Delitzsch refers to Herod. III. 8, ἀλείφει τῷ αἵματι ἐν μέσῳ κειμένους
λίθους ἑπτά· τοῦτο δὲ ποιέων ἐπικαλέει τόν τε Διόνυσον καὶ τὴν Οὐρανίην,
and the worship of such objects seems to have been widely spread.
See also Lowth's note.

ἐκείνη . . . ἡ μέρις, οὖτος . . . ὁ κλῆρος] The demonstratives do not exactly
follow the Heb. arrangement. Their gender, agreeing with what
follows, is classically correct: as in ’s familiar “Hoc opus, hic
labor est” (Aen. VI. 129): Cf. Soph. Phil. 1034, αὕτη γὰρ ἦν σοι
ἐκβαλεῖν ἐμέ.

οὐκ ὀργισθήσομαι] Heb. ABBREV , ‘shall I relent,’ or ‘appease
see on ver. 5 above. Vulg. similarly, non indignabor? Cf. Jerem. v. 9.

7. ἐκεῖ 1°] ABBREV ‘thou hast set’ read as ABBREV or

ἀνεβίβασας] Heb. ‘thou wentest up,’ either taken as causal
would need prefixed ABBREV ) and the cognate verb to ‘sacriﬁce’ omitted:
or the general sense thus expressed.

8. ᾤου ὅτι ἐὰν] Heb. has merely ABBREV , ‘for,’ and LXX. have endeavoured
to supply a connection ( ABBREV may also mean ‘that,’ or ‘if’).
ℵ reads, for ᾤου, ὡς, which, if it can be translated, must mean, ‘with
the idea that if...’: but it is unsupported. ἀποστῇς rather strains
meaning of ABBREV ‘to go away’ (into captivity), cf. xvi. 3, which
probably not the sense here. Ezek. xvi. 25, c,. looks like
amplification of this passage.

πλεῖόν τι ἕξεις] Heb. ‘thou art gone up,’ ABBREV from ABBREV 
probably as ABBREV ‘it profiteth,’ and paraphrased.

The next two clauses are omitted in the best MSS. of LXX.

9. καὶ ἐπλήθυνας τὴν πορνείαν σου μετ’ αὐτῶν] Heb. has ‘thou hast
travelled to the king with οil.’ There seems no connection between
the (ireck and this. Some duplication suggests itself, or, more likely,
that a missing clause of ver. 8 is represented by these words.

Heb. refers either to sending presents to some sovereign: cf. Hosea,
xii. 1, ἔλαιον εἰς Αἴγυπτον ἐνεπορεύετο, and xxx. 6; or to offerings to
an idol, ‘Molech’ being the same word as ‘king’ with altered vowels.
Delitzsch speaks strongly against this latter view.

τοὺς μικρὸν ἀπὸ σοῦ] Heb. ‘perfumes,’ ABBREV ‘perfume’ being
misread as pm ‘be far off,’ which occurs later in the verse in
form ABBREV where ὑπὲρ τὰ ὅριά σου may be an attempt at variety for
a supposed parallelism, or rather repetition.

ἐταπανώθης] The causal form in Heb. has generally been taken
here as though with ‘thyself’ for object. Vulg. humiliata es.

10. ταῖς πολυοδίαις] Heb. would naturally mean ‘much journeying,’
or, ‘length of way’ as in Josh. ix. 13.

ἐκοπίασας] Α different Heb. word from xlvii. 13. “Lassata,
necdum satiata,” Juv. VI.

Παύσομαι] Heb. ‘It is hopeless.

ἐνισχύουσα ὅτι ἔπραξας ταῦτα] Heb. obscure, perhaps ‘thou didst
ﬁnd revival of thy strength.’ The Greek shows little
[Can ἐνισχύω here have the sense of ἰσχυρίζομαι, ‘insist strongly’?

κατεδεήθης] Heb. ‘thou wast not faint,’ freely rendered. σύ,
emphatic at the end, comes from the ABBREV at the beginning of
ver. II

11. ἐψεύσω με] Heb. verb is absolute, without obj.: cf. i. 3.

εἰς τὴν διάνοιαν οὐδὲ] Not in Heb.

ἰδὼν] ΑBBREV for ABBREV suggests itself (no partic. of ABBREV with ABBREV seems
to occur). Or σε ἰδὼν may be a corruption of σειγων, i.e. σιγῶν.

παρορῶ] Pointing the Heb. word ‘from of old’ as a participle,
with ABBREV inserted, ‘turning away’ (the eyes?). The Greek verb has
same ambiguity as ‘overlook’ in English, but generally means not to
see. So Vulg. quasi non widens.

12. κακὰ] interpreting Heb. ‘thy works,’ cf. Lxx. of xliii.
The ‘righteousness’ is spurious. ℵ*B read δικ. σου, but ℵca cbAQ* and
twenty cursives δικ. μου, altering the sense.

13. ἂν τῇ θλίψει σου] Reading ABBREV (or ABBREV ) for ABBREV ‘thy
gatherings,’ i.e. collections (of

καταιγὶς] Parallelism has led LXX. to put a word of violence rather
than of slightness [or could they have read ABBREV ?]. Heb. ‘a breath.

14. Καθαρίσατε] Heb. ‘cast up!’ repeated. Perhaps ABBREV (cf. Ps
cxix. 9) read by LXX. (That they could have connected it with ABBREV 
and taken it of starting the road, as in lxii. 10, seems less likely.)

ἀπὸ προσώπου] Taking ABBREV ‘clear’ (a way) for ABBREV ‘face’ (same
root), which would usually have some preceding preposition. The
second ABBREV may have been misread.

Ἅγιος ἐν ἁγίοις] Heb. simply ‘holy,’ but the phrases in the context
may account for LXX.'s amplifying. Many think that ‘Holy’
rightly a title, not an attribute of ‘name.

The rest of the verse is somewhat changed. διδοὺς ζωὴν corresponds
to the second ‘to ’ of Heb. If διδοὺς be taken then as corresponding
to the ﬁrst ‘revive,’ ὀλιγοψύχοις represents ‘crushed and
humble in spirit,’ μακροθυμίαν ‘the spirit of the humble,’ and
καρδίαν συντετριμμένοις ‘the heart of the crushed ones.’ Lxx. are apt to
lose exactness when dealing with passages in which the same words
recur, as here.

16. ἐκδικήσω] Rather ‘punish,’ than as Heb. ‘contend.’ Vulg.
litigabo.

πνοὴν πᾶσαν ἐγὼ ἐποίησα] πᾶσαν is not in Heb., which has plur.,
not found elsewhere, and does not express the relative. Vulg. flatus
ego faciam.

17. βραχύ τι] Reading ABBREV ‘of his gain,’ without ﬁnal ABBREV as
meaning ‘a little,’ according to Lowth: but of this the Lxx. appears
be the only confirmation.

ἐλύπησα...ἐλυπήθη] Heb. ‘I was wroth’ in both places: same
as ὀργισθήσομαι in ver. 16.

ἀπέστρεψα. τὸ πρόσωπον] Heb. ‘hiding’ (myself)

στυγνὸς] Heb. ‘turning away,’ perverse, apostate. υἱοὶ
υἱοὶ ἐπιστρέφοντες, Jerem. iii. 14, 22.

18. παρεκάλεσα] Reading ABBREV for ABBREV ‘I will lead him.

ἀληθινὴν] Heb. ‘and to his mourners,’ which Lxx. have
with ABBREV ‘verily’ (καὶ μάλα, as in 2 Kings iv. 14) instead of
‘mourn.

καὶ τοῖς παθεινοῖς αὐτοῦ, supplied in ngV 62 90 144 (147) 233 308
from Theodotion, is thus a duplicate.

19. Lxx. omits ‘Creating fruit of the lips’: it is supplied
Aq. Symm. (Q mg). Cf. Hos. xiv. 2, Heb. xiii. 15.

20. οὕτως] Omitted by B: ℵAQ and 22 cursives have it.

Lxx. omit ‘as the sea’ (supplied in Luc. MSS.), and also the
clause of the verse.

21. Practically identical with xlviii. 22. Heb. has ‘my God’

 
instead of ‘the Lord.’ Some think the verse is a refrain, and this
end of a seconddivision of the prophecy, xl.—lxvi

LVIII. 1. ἐν ἰσχύι] Heb. ‘with the throat,’ of which Lxx.
a fair explanation.

σάλπιγγα] So AQ 26 41 49 86 87 91 97 106 198 306: σάλπιγγος ℵ,
σάλπιγγι B and Luc. MSS. Theod. Symm. have gen. of a diff. word,
Aq. probably dative. Cyprian has tuba twice, Lucifer perhaps tubae.
The evidence for accus. is practically Hesychian, and it may be an
attempt to touch up the Creek: the dative seems best attested as the
original and harder reading.

2. ζητήσουσιν] So Α 41 87 97 106 147 308 309: other MSS. ζητοῦσιν.
ℵ* has the following verb in the future. Cypr. Testim. m. 1 has
quaerunt...concupiscunt, but the Latin evidence is less decisive on
such a point. Heb. has imperf, of repeated actions, and the future is
perhaps the original mm. for both verbs.

δικαιοσύνην θεοῦ] θεοῦ is an insertion by Α, of a kind to which this
MS. is prone: cf. προστάγματα (+ κυπίου A), xxiv. 5.

3. λέγοντες] Inserted by Lxx.; cf. A.V.

τὸ, θελήματα] ‘Pleasure,’ A.V.: ‘business,’ most modern authorities,
for the Heb. here.

τοὺς ὑποχειρίους ὑμῶν ὑπονύσσετε] 50, very nearly, Delitzsch and
RV. marg. render the Heb.; while others take it as A.V., ‘exact all
your labours.

4. εἰς κρίσεις] B prefixes εἰ, and some cursives have ἰδοὺ, with
Heb. Cypr. l.c. has aut enim subiectos vobis subpungitis, aut ad
iudicia at lite: ieiunatis, aut proximos caeditis pugnis.

ταπεινὸν] Perhaps ABBREV ‘a poor man’ read for ABBREV ‘of
while Cyprian's proximos, which stands in different
suggests ABBREV

5. Heb. begins with an interrog., not negative clause.

ἡμέραν ταπεινοῦν] The infin. without some introduction, such as
ὥστε or τοῦ, makes a very rough construction.

ὡς κρίκον] Heb. ‘as a bulrush,’ 0.1.. O.L. also Vulg.
circulum. From Job xli. 2 (xl. 26 Heb., xl. 21 LXX. and Vulg.) it
seems that the word mm is used also for a ‘ring’ of
bulrushrope.

δεκτήν] LXX. omit ‘and a day...to the Lord,’ leaving the adj.
agree With νηστείαν.

6. ἀλλὰ λῦε] Lxx. do not apparently begin this verse (or the
next) interrogatively: but treat the infinitives as imperatives; a
construction not uncommon in Heb., and sometimes found in Greek,

 
the infin. simply suggesting the action, which is perhaps the original
principle of the imperative itself.

στραγγαλιὰς βιαίων συναλλαγμάτων] LXX. paraphrases with unusual
boldness in the latter part of this verse.

7. ὐπερόψῃ] Again paraphrased: Heb. ‘hide thyself from....
ὑπερορῶ is sometimes ambiguous, see on παρορῶ, lvii. 11, where LXX.
read the same Heb. verb: also Ps. x. l

8. ἰάματα] Clearly right: so Lucifer, Irenaeus (Lat.), and the
Speculum, sanitates. But the evident corruption ἱμάτια is given by
ℵca 91* 106* 147, and Cypr. (Testim. 111. 1 and elsewhere). Tertullian,
de Resur. Carnis, XXVII., has vestimenta! also Barnabas (Cr. and
Lat.) 3, Justin M. T Trypho xv. Except for its wide currency, especially
in Latin, the mistake is of no importance. Compare A*’s
of αἵματα for μάταια, Amos ii. 4. And in lxiii. 3, ℵ* has τὰ ἱμάτια for
τὸ αἰμα.

περιστελεῖ σε] Heb. is almost as in lii. 12, which see. LXX. has
here modified the idea: cf. Luke ii. 9.

9. Ἰδοὺ πάρειμι] Cf. lxv. 24, esp. in LXX.

χειροτονίαν] Heb. seems to mean ‘pointing the ﬁnger’ in scorn.

ῥῆμα γογγυσμοῦ] Heb. ‘a word of vanity ABBREV read as ABBREV

10. τὸν ἄρτον ἐκ ψυχῆς σου] Curiously, the Heb. has only ‘thy
soul’ (cf. discrepancy in xliv. 4), the Peshitta only ‘thy
(Prof. Skinner, as Lowth before him, thinks that ‘bread’ has dropped
out of the Heb. text, and ‘soul’ taken its place.)

11. καθάπερ ἐπιθυμεῖ] Heb. ‘in dry places’ ‘in drought,’ ABBREV 
LXX. may have read ABBREV for ABBREV and some part of ran, or infin. (Hithp.)
of ABBREV Cf. Ps. lxiii. 1.

καὶ τὰ ὀστᾶ, σου πιαθήσεται] The Heb. verb means ‘set free
(Vulg. liberabit) or ‘strengthen.’ A.V. has ‘make fat,’ and LXX.
generally considered to support, on the whole, the Heb. text, but with
pass. verb for act., which is not infrequent. They might, however,
have read ABBREV for ABBREV cf. xxxviii. 16, Lxx. παρακληθείς. Lowth,
following Abp Seeker, proposed to read ABBREV ‘shall renew’
strength), see XI. 31, xli. 1 ; and Prof. Skinner favours this. But is the
present phrase intrinsically unlikely, either in Heb. or lXX.? Cf.
Job xxi. 24, Prov. iii. 8, xv. 30.

καὶ τὰ ὀστᾶ σου ὥς βοτάνη ἀνατελεῖ...γενεῶν] Omitted by ℵB and
some other MSS., but found in ℵ ca AQ 26 49 86 87 c., eighteen cursives
in all. It looks like a summary of parts of ver. 11, 12, which has
come into the text, but is made up mainly from lxvi. 14 and
xxxiv. 17.

12. Lxx. omit ‘thou shalt raise up,’ having already inserted
Above, the difficulty of Heb. ‘of thee,’ ABBREV is avoided in LXX., as
make the verb passive; but some have proposed to read ABBREV 
‘thy sons.

καὶ τοὺς τρίβους τοὺς ἀνὰ μίαν τούτοις] ἀνὰ μέσον, probably
 ABBREV or ABBREV for ABBREV ‘paths,’ duplicated, but the omission of
‘Restorcr’ is unaccounted for. παύσεις corresponds to ABBREV ‘to
dwell in,’ or, ‘rest,’ Vulg. in quietem. It may be construed,
shalt make to cease,’ or, ‘make to rest’; but it may also be
acc. pl. of ποίοις, supplying a verb from κληθήσῃ: ‘and (they shall
call) thy paths...resting places.’ The verb is perhaps more probable.
With the idea, as in Heb., cf. Aesch. Eumen. 13,
 κελευθοποιοὶ παῖδες Ἡφαίστου, χθόνα 
 ἀνήμερον τιθέντες ἡμερωμένην.

13 τὰ θελήματι] As ver. 3.

τρυφερὰ] See on lv. 2.

ἄγω, τῷ θεᾷ σου] ℵ*Β omit the pronoun, for which the authorities
are ℵca AQ and eleven, mostly Hesychian, cursives.

From this point Lxx. continue freely, omitting ‘honourable, and
shall honour it.’ ἐν ὀργῇ ἐκ τοῦ στόματος has nothing
in the Heb. Delitzsch takes ‘words’ here to mean ‘mere ’

14. ἔσῃ πεποιθὸς] Not the usual word, but from the same root as
τρυφερὰ above. Either the καὶ here marks the apodosis, or else it
begins at καλέσεις (in the Greek)

The injunctions as to keeping the Sabbath, as in lvi. 36
put it on an entirely different footing from ceremonial observance
None of the other commandments in the Decalogue are ceremonial.
Cf. Jerem. xvii. 22 foll., Ezek. xxii. 8, 2 Chron. xxxvi. 21.

ἀναβιβάσαι σε ἔπλ τὰ ἀγαθὰ] Heb. ‘cause thee to ride on the high
’ Cf. Deut. xxxii. 13

LIX. 1. Μὴ οὐκ ισχύει] Mr) is of course interrog., and οὗ
connected closely with the verb. Perhaps ABBREV was read ABBREV Cf. l. 2.

τοῦ trim] Heb. ‘from saving,’ i.e. so as not to save, a
construction. Lxx. frequently use τοῦ with inf. to render this, no
doubt recognising an analogy between Heb. ABBREV and Greek genitive.
Here, the preceding negative with ἰσχύει brings the translation
practically to the required sense.

ἐβάρυνεν] Heb. is intrans., said of the ear. (Kay points out,
comparing vi. 10, that their (i.e. Israel’s ears were dull, not His:
so, their hands, not His, were powerless to save.)

2. ἀνὰ μέσον] Repeated before the second substantive, according
to the Heb. idiom: as Gen. i. 4, 7, c.: see note on v. 3.

διὰ τὰς ἀμαρτίας. . . ἀπέστρεψεν] In the Heb., the sins are the subject,
as in the preceding clause.

ἐλεῆσαι] Heb. simply ‘hear.

3. μελετᾷ] Heb. to ‘growl.’ ‘murmur,’ and sometimes ‘meditate’:
cf. xxvii. 8, xxxviii. 14, and ver. 13 below; also Heb. of viii. 19. Cf.
Josh. i. 8, Ps. ii. I, xc. 9, δίε.

4. λαλεῖ δίκαιοι] Heb. ‘speaketh in righteousness’ (publicly):
‘pleadeth (his cause) in righteousness,’ perhaps

ἐπὶ ματαίοις] Cf. Exod. xx. 7.

πόνον] At least a possible rendering, instead of ‘mischief’: cf.
Job xv. 35, Ps. vii. 14

5. ἔρρηξαν] literal.

The second part of the verse differs from Heb.: ὁ μέλλων φαγεῖν,
and the insertion of εὗρεν...αὐτῷ, seem to be free treatment, and
‘dieth’ is omitted. συντρίψας is active for pass. ‘that which is
crushed.

οὔριον] lit. ‘a wind-egg’; can Lxx. have read some part of
‘make ’ instead of ypnn? But the translation is here loose, in
any case.

6. LXX. omit the ﬁnal clause of the verse, which is parallel to the
preceding one.

7, 8. Parts of these verses appear in the composite quotation,
Rom. iii. 10 foll.; which begins with Ps. xiv.= liii. (in lxxx., xiii., lii.(??)
and continues with Ps. v. 9, cxl. 3, x. 7, the present passage, perhaps
a reminiscence of Prov. vi. 18, and Ps. xxxvi. I. The LXX. is generally
followed with fair exactness, ὀξεῖς οἱ πόδες being perhaps as wide
a departure as any. A comparison of the various contexts will show
how easy the transitions generally are. δίκαιος in Romans perhaps
from ver. 4, above.]

The whole of the composite passage appears in some texts of the
Lxx. of Ps. xiv. (xiii.). Opinions differ, but the most usual explanation
is that it has intruded from the text of Romans. (From Lxx. it
passed into the O.L., and as Jerome’s “Gallican” Psalter, based
on the O.L., is generally preserved in texts of the Vulgate, so into
our Prayer-Book version.) Many cursives omit it, but the chief
authorities for its omission are ℵcaA, which are the chief for inserting
Prov. i. 16, in agreement with Heb., identical with the beginning of
the present verse, lix. 7.

See Hatch, Essays in Bibl. Greek, V. p. 204 foll.

αἶμα] Lxx. omit ‘innocent.

ἐφρόνεον] Heb. ‘of ’ or ‘iniquity,’ the common word ABBREV 
BQ read ἀπὸ φόνων, and κώ is with them, but most cursives support
ℵ*A. ἀπὸ φόνων is presumably a corruption. Yet it may be
that ἀφρόνων is an unusual rendering for the Heb, and the remembrance
of the opening of Ps. xiv. might have confused a scribe.

σύντριμμα καὶ ταλαιπωρία] Heb. ‘wasting and destruction.’
second Greek term scarcely expresses the meaning.

8. ’a] Heb. am here, as in Amos v. 24, seems to mean the
choice and practice of right.

διεστραμμέναι] Kay compares Acts xiii. 10, διαστρέφων τὰς ὁδοὺς
τοῦ Κυρίου.

ἃς Wear] Heb. ‘he that goeth therein,’ connecting with what
follows: participle, and no relative.

9. The pronouns and verbs are lst pers. plur. in Heb., 3rd pers.
in Greek, and so to the middle of ver. H.

αὐτὸν] B* and A* omit: Tyconius, 74, dam sustinent ipsi

ἀορίφ] Generally followed by νυκτὸς to give this meaning.

10. τυφλοὶ] τυφλὸς, ℵc.bQ 26 36 49 87 91 97 106 147 233, and
Tycon. caecus.

καὶ πεσοῦνται] om. καὶ, B 22 51 62 90 93 109 144 228 308: Tycon.
et cadznt.

ὥς ἀποθνήσκοντος] The previous word is omitted by not. [I(??)
would be possible to put the stop after ἀποθνήσκοντες, and connect
the verb with ver. n, as in Heb] lts meaning is quite uncertain:
‘among the fat ones,’ i.e. the lusty and strong, Ewald, Delitzsch,
Vitringa, Cheyne, and R.V. substantially: Gesenius and Hitzig, ‘in
fruitful places’; Vulg. in caliginosis, and so Kay, following several
Jewish authorities. What was in the lxx.'s copies of the Heb. we
cannot tell: but the chance of its dropping out would probably be
greatest, if they took its meaning to be similar or Parallel to ἐν
μεσονυκτίῳ. For the general meaning, cf. Deut. xxviii. 29, Zeph.
I. 17.

11. ἅμα πορεύσονται] Heb. ‘mourning we mourn,’ nan: run,
which is not very like ABBREV Lxx. also omit ‘all we’ after
and make both that and ‘doves’ singular.

The dove is often chosen as an example of mourning, e.g. xxxviii. 14
Ezek. vii. 16, and probably Nah. ii. 7. The bear similarly is said
to groan, Hor. Epod. XVl. 51, “circumgemit ursus ovile,” quoted
many commentators: not elsewhere in the Bible. The explanation
is simply the melancholy tone of the creatures‘ natural cries. cries.

σωτηρία] This is the object of the verb ‘wait for’ parallel
‘judgment,’ in Heb.

12. ἀντέστησαν] So Jerem. xiv. 7, same word in Heb. and Greek.
Heb. is perhaps ‘speak ’: the Greek rather implies the
witness than expresses it: as in English we speak of ‘appearing
against' a

ἐν ἡμῖν] Heb. ‘with us’

13. ἀπὸ ὄπισθεν] Β omits ἀπὸ, which NAQ and 20 cursives have.
It is literal, and coincides with the characteristic rendering of Aquila,
to whom it is perhaps due. (Qmg denies it to the lxx.)

Vulg. supplies ne iremus (post tergum)

ἐμελετήσαμέν] See on ver. 3.

Lxx. omits ‘(against) the ’ the converse difference to lvii.
11 (diff. Heb. verb).

14. ἀπεστήσαμεν] Heb. has a clause with a passive verb, more
nearly parallel to the next.

καταναλώθη] ‘is perished.’ Heb. ‘is driven

δι’ εὐθείας] Heb. is here ‘uprightness,’ which Lxx. take adverbially:
this would probably represent a slightly different text.

15. Heb. ‘is ’

μετέστησαν] Heb. verb is sing. and intrans., and a relative is
supplied with it.

τὴν διάνοιαν] Reading mm for ABBREV ‘from evil.

τοῦ συνιέναι] Heb. probably ‘is made,’ or ‘maketh himself a
Lxx. having missed the track with διάνοιαν, tried after some kindred
idea: συνιέναι is therefore probably a misreading, induced by the
former mistake, of ABBREV (Hithp., cf. Ps. lxxvi. 5) as ABBREV

In the middle of this verse comes somewhat of a transition, with
marked resemblances in the following passage to lxiii. 4, 5. Cf. also 1. 2
with which ver. I, 2 had something in common.

16. κατενόησεν] Heb. ‘was amazed.’ Scholz thinks the
represents pinnn for ABBREV by sound: but the resemblance is not
very close, and it may be a loose attempt at a rendering. ( προσεωόησα
in lxiii. 4.)

ὃ ἀντιλημψόμενος] Heb. ‘that should interpose’: ‘a
Cheyne: one to play such a part as, e.g., Phinehas, Num. xxv. 7, 11
Psalm cvi. 30 (ἐξιλάσατο): cf. also Ezek. xxii. 30. The Heb. in lxiii.
differs.

ἠμύνατο αὐτοὺς] ἐρρύσατο αὐτοὺς in lxiii. 5. Heb. ‘his arm saved
(or, wrought salvation) for ’ and the same expression in ist pers.
in lxiii.

τί Woo-in] Heb. ‘his righteousness’ (cf. lvi. 1), which is subject
of the verb: there are further differences of pronouns.

17. This verse seems to contain the main idea worked out by
St Paul in Eph. vi. 13—17, and alluded to, t Thess. v. 8.
passages from Isaiah are drawn upon, as xi. 4, 5, xlix. 2, lii. 7. Cf.
Hosea vi. 5.

Lxx. omit ‘wrapped himself in jealousy,’ prob. as being a
phrase.

περιβόλαιον] B adds αὐτοῦ, and eight Luc. cursives ζήλου.

18. This verse is much shortened by Lxx, only the Luc. cursives,
with V, supplying the last clause from Theod. Symm. The word 5101
rendered ‘deeds’ and ‘recompense,’ is a word of correlative meaning,
implying a deed, good or bad, and its return, in reference to each other.
ὄνειδος hardly represents any term of the Heb. with exactness.

19. ἤξει. . . βίαιος] Heb. is difficult, and generally taken in one
of two widely different ways: (i) ‘For He shall come as a pent-up
stream, which the breath of the LORD driverth’: so Vulg., cum ’t
quasi Auvius violentus. quem ’n’tu: Domini cogit: and so R.V. and
most modern authorities, but against the Heb. accents. (ii) ‘When
the adversary shall come in like a river, the Spirit of the LORD lifteth
a banner against ’ So, practically A.V., Peshitta, and Jewish
authorities: Kay defends it: Alexander rather strangely endeavours to
combine the ﬁrst clause of (i) with the second of(ii).

Βίαιος is meant to render ABBREV . though whether as ‘hostile,’ and so
furious, or as ‘pent-in,’ and so violent, it is not easy to say. ὀργὴ
is an attempt to explain ‘breath’ or ‘spirit.’ The connection of the
last words with Heb. is quite obscure: the word DDJ causes difficulty.
cf. x. 18.

21. Lxx. omit ‘out of the mouth of thy seed's ’ either by
inadvertence, or because the piled-up reiteration seemed cumbrous
and difficult to render in Greek, besides being virtually implied. The
later Greek versions have it, and the Luc. MSS. 22 51 62 90 93 supply
it from them.

LX. 1. (be-raw φωτίζου] Heb. ‘Arise, shine.’ Perhaps
membrance of li. 9, lii. I, led to the doubling of the word here; it
seems unlikely that Lxx. read ABBREV as ABBREV preceding that word.

Ἰερουσαλὴμ] Α natural insertion: also in Vulg.

Light breaks on the city, awaking at last from the night which has
shrouded her, and still covers other peoples

2. ὄπ’ ἔθνη] The preposition is possibly due to the translator
confusing ABBREV ‘peoples,’— the word frequently rendered by

 
ἄρχοντες, see on xxxiv. 1, xli.—with the more usual way, preceded
by ABBREV .

The text is that of RAQ 26 87 91 97 106 198 228 239 306 309
mainly Hesychian authorities. A 306 alone read καλύπτει for the
future. B c. have the words arranged in agreement with Heb.

3. βασιλεῖς...ἔθνη] Interchanged in order from Heb.

τῷ ᾠωτί...ῇ λαμπρότητι] The dat. here represents Heb. with it
can scarcely be construed in the sense which Heb. bears, of ‘to thy
light,’ c.; but as it stands, the Greek phrase recalls ii. 5

4. τὰ τέκνα σου] Inserted by lxx., and συνηγμένα made to agree
with it, instead of ‘they all.’

ἥκαστιν] This verb is attached by LXX. to ‘thy sons,’ and
second ‘they come’ is omitted, which belongs in Heb.
another verb was not needed, and it begins somewhat like ‘and thy
daughters.

ἐπ’ ὤμων] Heb. ‘on the side’: cf. lxvi. 12. The translator did
perhaps, realize the reference to the Eastern way of carrying children
on the hip. xlix. 22 is different in Heb.

5. ὄψῃ] LXX. omit ‘and shalt be bright,’ or, ‘be lightened’
(a better rendering than ’flow together’ some think the meanings
belong to two distinct words, but Delitzsch does not: cf. Ps. xxxiv. 5).
The other verbs are 2nd pers. in Greek, 3rd in Heb., with ‘heart’ for
the subj.

ἐκστήσῃ] The idea is somewhat changed: Heb. ‘shall ’:
on which Del. remarks that this expression is strange to the classical
languages, though its converse, of straitening, ’ae, is familiar
enough.

πλοῦτος] Heb. ‘abundance’: cf. xxix. 5, 7. Note St ’s use of
the Greek phrase, Rom. xi. 12.

ἐθνῶν καὶ λαῶν] LXX. omit ‘wealth’ (lit. ‘strength’) in this clause,
but duplicate the genitive. The verbs which follow are attached in
the Greek each to the following instead of the preceding subject.

6. ἀγέλαι] Heb. ‘a stream’ or ‘inundation’: nearly the same
word as in Deut. xxxiii. 19 (πλοῦτος), and more exactly that rendered
‘abundance’ in A.V., Job xxii. 11, Ezek. xxvi. 10

Μαδιὰμ...Γαιῲὰρ] If identity is assured by the names, these, as
well as Sheba, Kedar, and Nebaioth, were descended from Abraham,
Gen. xxv. 2—4 13. The spelling Γαιφὰρ in NAQ and many
(B and Aq. Th. Symm. Γαιφὰ) may point to an uncertainty in the
mind of the scribe or translator between ‘Ephah’ and ‘Epher,’ who
stand next one another in Genesis. It is a question whether N ebaioth

 
and Kedar are to be identified with the Nabataei and Cedrei of
classical writers.

All the ﬁve appear to be nomadic tribes, and some, like the
Midianites of old (Gen. xxxvii. 28) given to trading.

καὶ λίθον M] So IPA and several cursives, but not BQ or
Lucianic cursives, except 36 147 233. Not in Heb.

τὸ σωττρίιον] Explanatory: cf. xxxviii. 11, xl. 5.

7. ἀνενεχ θἡσεται δεκτὰ] Heb. ‘They shall ascend upon (i.e. with,
on a footing of) ’ Lxx. have inverted, altering the sense;
the verb being taken as though passive of the causal form, nearly
conversely with Judg. vi. 28.

ὁ οἰκος τῆς προσευχῆς] The remembrance of lvi. 7 probably helped
to confuse when ‘of my ’ with ABBREV ‘of my glory.’
Heb. has here.

8. τινες οἴδα ὥς νεφίλαι] It is not certain that the ﬁgures of the
clouds, nebulae volucres, Ovid, illetamorplt. 1. 602, and of the doves,
also white, ibid. 11. 536, 7, refer to the sails of the ships mentioned
in ver. 9, though they form a beautiful and vivid mental picture:
Delitzsch compares another line of Ovid alerts. . . . cavis se turribus abdunt

σὺν νεοσσοῖς] Reading probably ABBREV ‘their young’
 ABBREV ‘their lattices’: some preceding words in Heb. may
tended to confuse the eye (end of ver. 7).

The word for ‘lattices’ or ‘windows’ is used in Gen. viii., but
of the ﬂood gates of heaven, not of the windows of the ark. Cf.
also xxiv. 18.

9. πλοῖα Gaga-ch] See on ii. 16, xxiii. I.

ἐν τρώτοις] Generally in Greek= ‘first of all,’ which
practically with Heb.; πρῶτοι, Num. x. [4, same Heb.

διὰ τὸ ὄνομα] καὶ τὸ ὄνομα, Β 109 305. The Roman text has
καὶ διά, but this appears not to be read by any leading uncial.

τὸ ἅγιον] Lxx. substitute this for ‘thy God’: there is
some confusion with the next clause, which departs from the Heb.
syntax. Yet it may be an attempt to enforce, in a wider sense,
the spirit of 1 Kings ix. 3 (cf. the clause in the ’s Prayer,
Matt. vi. 9).

10. ἁλλογενεῖς] Cf. lvi. 3.

11. καὶ ἀναχθήσονται. αἱ πύλαι] See the description of the New
Jerusalem, Rev. xxi. 25 c. There are many allusions to this chapter,
and to other passages of Isaiah; the Divine Light, replacing sun and
moon; the coming of the kings of the earth, the glory of the nations,
the absence of all wickedness.

13. Cf. xxxv. 2, xli. 19.

LXX. omit the last clause: supplied from Aq. Theod. Symm. by V
and several cursives (Hexaplaric).

14. So i. 26, xiv. 2, Ii. 23. The scattered promises are here bound
up together, and former threats and judgments reversed.

LXX. omit ‘shall bow themselves to the soles of thy feet.’ a
parallel clause: again supplied, with variants, from the Hexapla, by
many cursives.

παροξυνάντων] This Greek verb represents many Heb. words. To
provoke by scorn seems to be the idea. Cf. παροργίζω in i. 4, and see
v. 24, xxxvii. 23.

15. οὐκ ἧν ὁ βοηθῶν] Perhaps reading ABBREV ‘helper’ for 1311)
‘passer-by’: but it may be a hasty rendering, cf. lxiii. 5, Ps. xxii. 11.

16. πλοῦτον . . .Φάγεσαι] Explanatory rendering. The Heb. expression
is “intentionally spiritualized’

θεὸς Ἰσραὴλ] Heb. ‘Mighty one of Jacob.

17. As lxi. 3 reverses the curse of iii. 24, so here: the falling
away of 1 Kings xiv. 27 is made good: the golden age of Solomon,
I Kings x. 21, 27, returns in higher guise. See ’s and ’s
notes.

καὶ δώσω τοὺς ἄρχοντας] Cf. i. 26. The evils of iii. 4, 12 are also
reversed. The prepositional phrases ἐν εἰρήνῃ, ἐν δικαιοσύνῃ, give a
possible rendering, but enfeeble the meaning (so Prof. Skinner).

ἄρχοντας . . . ἐπισκόπους] The Heb. words from these roots are
generally of severe rule. Cf. for the ﬁrst Judg. ix. 28 ἐπίσκοπος),
Gen. xli. 34 ( τοπάρχας); for the second, Job iii. 18, xxxix. 7
(φορολόγου).

See a note on this verse in ’s Essay: in Biblical Greek,
iv. p. 179.

18. σύντριμα. . . ταλαιπωρία] See on lix. 7 IV. p. 179.

Γλύμμα] Heb. ‘Praise.’ The discrepancy is curious. But probably,
as suggested by Schleusner, the Greek is a corruption of ἀγαλλίαμα
used to translate the same Heb. in lxi. It: or ἀγαυρίαμα, as in
lxii. 7.

19. Again compare Rev. xxi. 23, xxii. 5.

φωτιεῖ σοι τὴν νύκτα] The insertion of τὴν νύκτα by LXX. modifies
the clause. Dr Hatch (Essay: in 8.6., p. 17) considered this a free
translation: possibly Lxx. duplicated ABBREV as ABBREV Lowth suggested
something similar. ABQ and 19 cursives have σοι: N 109 147
305 σε: there can be little remaining authority for σου of the Roman
text.

20. δίσεται] ℵ*Β* coincide in reading δυνήσεται! Cf. their
ὑπὸ in Mark iv. 21.

σου] So Α 26: omit 62 90 144 308; other MSS. σοι.

uncut] Heb. is similarly rendered in Hosea iv. 3.

21. χειρῶν αὐτοῦ] Lxx. translate as though they read ABBREV 3rd pers.
termination, after ABBREV

φυλάσσω τὸ φύτευμα] φυλάσσων= ABBREV ‘guarding’ for ABBREV and
φύτευμα concrete for abstract.

22. κατὰ καιρὸν] ‘in due season’: Heb. similarly, ‘in its time.

LXI. l. The reading of this passage by our Lord is recorded,
Luke iv. 17—19. As there given, the mat. is mainly followed;
the words ἰάσασθαι. . . καρδίαν are omitted (by most good authorities);
and a clause from lviii. 6, lxx., is inserted at the end of ver. 1.
returning to the last clause of the quotation with κηρῦξαι instead of
καλέσαι. The inserted clause from lviii. 6 comes very near in meaning
to that omitted.

τυφλοῖς ἀνάβλεψιν] Heb. ‘opening to the bound’: the word for
‘opening’ being a curious reduplicated form, printed, according to
tradition, as two words. (Cf. the word rendered ‘moles’ in ii. 20.)
The ordinary form of the word is used of opening, specially, the eyes
(or ears); as xxxv. 5, xlii. 7; hence Lxx. naturally took it so here, and
τυφλοῖς is either intended to explain ‘bound,’ regarded as a meta-
phorical phrase (mpti οψθλισ), or due to reading ABBREV ‘blind’ for
 ABBREV ‘bound’ as Del. apparently thinks. These two words occur in
consecutive clauses, Ps. cxlvi. 7, 8.

2. ἀνταποδόσεις] After this, Lxx. omit ‘for our God.

3. δοθῆναι] Lxx. thus translate ‘to appoint,’ pass. for act.,
omitting the following ‘to give,’ which repeats the former verb in a
widened sense.

ἀντὶ] Kay, in his Introduction, in ’s Comm., points out
how the corresponding Heb. word, four times repeated here and in
ver. 7, answers its ﬁve-fold use in iii. 24.

δόξαν] The ordinary meaning of the more usual Heb. noun from
this root: the present form is generally taken as=a head-dress of
honour, ‘turban’ or ‘diadem.’ The Heb. has here a play on words, ABBREV 
instead of ABBREV .

γενεαὶ] To explain ‘oaks,’ here as “an emblem of the life of the
” (Skinner). Cf. lxv. 22: Job viii. 16, PS. i. 3, Jerem.
xvii. 8, ἃς.

4. ἀναστήσουσιν] The verb does not generally mean ‘raise up
’ but must have nearly that force here.

5. ἥξουσιν] Heb. ‘shall ’: possibly, but not necessarily, read
as ABBREV for man.

ποιμαίνοντες τὰ πρόβατα] So, in Acts vi., Hellenists and proselytes
were chosen to ‘serve ’ while the Apostles were as ‘Priests of
the ’

ἀλλόφυλοι] Not to be taken here of the Philistines: see on
xiv. 29.

6. ὑμεῖς δὲ ἱερεῖς κ.τ.λ.] This was proclaimed in Exod. xix. 6. As
the priests to the people, so now all Israel to the outer nations. And
eventually all may rank among the true Israel: see I Pet. ii. 9, where
there is a reference to xliii. 20, 21.

ἰσχὺν] Same word in Heb. as that rendered δύναμιν in IX. 11.
A reads ἰσχυσ, which might be ἰσχῦς, acc. pl., as far as the form goes:
Plato twice uses the plural, Rep. 618 D, and Laws 744 B, κατὰ σωμάτων
ἰσχῦς καὶ εὐμορφίας: but the special aspect of the sense is wanting
here, Heb. is sing., and A is unsupported.

πλούτῳ] Heb. 1133, ‘glory.’

θαυμασθήσεσθε] This verb, like παραδίδωμι, and a few others, has
a tendency to occur in dubious passages: cf. lii. 15. Heb. has ‘ve
shall boast (yourselves),’ Vulg. ’etz’s: so some Jewish
Vitringa, Delitzsch: many modems however render, ‘to their glory
shall ye succeed,’ with the idea of exchange. Del. thinks Lxx. is
perhaps a free attempt at the fomier rendering, θαυμασθ. “in the sense
of spectabiles eritis.’ For this use of θαυμάζω in pass. cf. Thucyd. I.
ἐπὶ τῷ ἡγεμόνες τε εἶναι καὶ τὰ εἰκότα θαυμάζεσθαι.

Perhaps, however, Lxx. read Hithp. of non for that of ABBREV i.e. warm
for nmnn: cf. Habak. i. 5. The Greek verb, it is true, is passive:
but they are often loose in this respect.

7. The ﬁrst part of this verse is omitted by lxx; supplied from
Hexapla (Theodotion) in Qmg and about a dozen cursives, mostly
Lucianic. 106 has it, with ἡμῶν for ὑμῶν.

ὑπὲρ κεφαλῆς] Inserted by LXX., doubtless from xxxv. 10, Ii. 11.

8. e; ἀδικίας] Heb. text ’wa, and A.V. and Vulg. take it
accordingly as ‘with a burnt-offering.’ Practically all moderns take
it, like LXX., as though ‘with injustice,’ Delitzsch holding
that the pointing resembles that in Job v. 16, Ps. lviii. 2, lxiv. 6.

δώσω] literal: μόχθον, Heb. perhaps= the reward of work, as in
xl. 10, xlix. 4, lxii. 11; also xlv. 14, IV. 2 (lxv. 7).

δικαίοις] Heb. ‘with truth.

διαθήσομαι διαθήκην] See on lv. 3.

9. LXX., as represented by ’AQ 26 239 306, omit the parallel

 
phrase, ‘among (in the midst of) the peoples’: but most MSS.,
and even B, contain the words ἐν μέσῳ τῶν λαῶν, probably Hexa-
plaric (Qmg).

10. The ﬁrst clause, tst pers. in Heb., is 3rd pers. plur. in lxx.,
and attached to ver. 9.

χιτῶνα Heb. ‘ . . of ’ but Lxx. may have
carelessly repeated the term from the opening of the verse.

περιέθηκεν. . . μίτραν] LXX. have shortened the sentence, omitting one
verb. Heb. has ‘he hath wrapped me...as a bridegroom decketh
himself with a (priestly) ’ Heb. for μίτραν the same word as
δόξαν in ver. 3. The verb ‘decketh himself’ is peculiar: literally,
‘acts the priest.’ (Aquila, ἰερατευόμενον στεφάνῳ.)

νύμφην κατακὁσμησἱν με κόσμῳ] ln Heb. the words for ‘bride’ and
‘jewels’ resemble one another, if not actually akin.

11. Cf. IV. to, H. mix. omit the verb to which ‘garden’ is the
subject: it is akin to the word ‘sprout’ in the previous clause.

LXII. 1. ἡ δικ. μου. . .τὸ σωτήριόν μου] For the ﬁrst μου B, with
a few Luc. cursives, but not 62 147, has αὐτῆς. Heb. ‘her...’ in both
clauses.

2. τὸ ὄνομά am] So ℵAQ 62 147 and about adozen other cursives,
mostly Hesychian: B c. omit

δ. . . ὀνομάσει αὐτὸ] The usual Hebraistic construction of the re-
lative.

3. κάλλους] The Heb. for ‘beauty’ or ‘glory’ here is akin to
that for ‘garland’ or ‘turban,’ lxi. 3, to. It occurs, e.g., Exod. xxviii.
2 ( δόξαν)

W] Heb. word is akin to that used of the ’s
headdress, Exod. xxviii. 4, cf. Zech. iii. 6 ( κίδαρις); in Ezek. xxi. 26, it
is doubtful whether it belongs to the high priest, or, as Del. thinks, to
the king.

4. Lxx. translates all four names, two of woe, two of blessing:
A.V. only the former two.

Καταλελιμιμένη] Heb. Azubah. ’s wife, ’s mother,
bore this name (2 Chron. xx. 31). The word occurs, not as a proper
name, vi. 12 καταλειφθέντες, liv. 6, καταλελιμμλένην. So Skemamalz,
Desolate, occurs, i. 7, vi. 11. lxiv. to.

Θέλημα ἐμὸν] Heb. Hephzibah, ‘My delight is in ’ This was
the name (2 Kings xxi. t) of ’s wife, mother of his successor
Manasseh. See Blunt's Coincidences, m. v. p. 225.

Οἰκουμένη] Heb. Beulah, ‘married,’ ‘possessed,’ or ‘owned’: akin
to ’al, = ‘lord,’ ‘husband.’ Some have found the ﬁgure suggested

 
by this name, and worked out in ver. 5, repugnant, logically and
otherwise. But the breadth and range of Scriptural metaphors
transcend all ordinary ideas, regardless of possible charges of in-
consistency. It is matter of history, how heresies arose from overstrained
human logic. See a notable passage near the beginning of
Bp ’s The Case for Rome.

Jesus Christ, Perfect God and Perfect Man; Judge, Advocate, and
Witness; Priest and Victim, King and Servant; lifts us out of the
realm of Logic into that of Spirit.

Some have proposed to alter the Heb. text slightly, and read ‘thy
builder’ for ‘thy sons’: cf. xlix. 17. But lxx., though they have
endeavoured to soften the phrase, support the existing text.

The rest of the verse is omitted by NAQ 26 41 109 (198 partly) 239
305 306: B &c. contain it (Hexaplaric? Theod.

6. μιμνησκόμεναι Κυρίου] Heb. joins these words to ver. 7, and
the participle is causal, ‘ye that put the LORD in remembrance.
Eastern kings’ remembrancers often ﬁlled their office by word of
mouth: as in the story of Darius, Herod. V. 105, προστάξαι ἑνὶ τῶν
θεραπόντων, δείπνου προκειμένου αὐτῷ ἐς τρὶς ἑκάστοτε εἰπεῖν· Δέσποτα,
μέμνεο τῶν Ἀθηναίων.

7. οὔκ ἔστιν γὰρ ὅμοιος] Literally, Heb. runs, ‘No rest to you,
and give not rest to ’ There are two similar roots, ABBREV 
resemble, and ABBREV be (or become) dumb or silent. Lxx. have
condensed two clauses into one, and referred the principal word to the
other root.

ἐὰν] Perhaps= ‘to see if,’ the previous clause being parenthetic.

8. ὤμοσεν. . .κατὰ τῆς δόξης] κατὰ with gen. of that by which an
oath is sworn is regular in classical Greek: e.g. Thucyd. v.47, ὀμνύντων
δὲ τὸν ἐπιχώριον ὅρκον ἕκαστοι τὸν μέγιστον κατὰ ἱερῶν τελείων.
Heb. has 3, Cf. Matt. v. 34, μὴ ὀμόσαι ὅλως· μήτε ἑν τῷ οὐρανῷ. . .μήτε
ἐν τῇ γῇ.

The object sworn by was regarded as imperilled, if the oath were
not kept. a

- δόξης] Α corruption, one would think, of δεξιᾶς, which is read by
Ba, and Qmg gives it as Theod.'s Theod..'s reading, attributing
LXX.

ἰσχύος] Here NQ are alone in reading δόξης: ἰσχύος corresponds
with Heb., except that Lxx. have inverted the phrase.

El. ἔτι δώσω] Usual form of negative oath in Heb. is, ‘If I ’:
of a positive one, ‘If I shall not...’ see on v.

καὶ τὰ] Inserted by lxx., modifying the sense.

9. συνάγοντος 1° 2°] So AQ, with fair, but varying, support: B
συναγάγοντες each time. Heb. has two different but parallel verbs.

10. Not repeated, as in Heb.: and ‘cast up, cast
’ is omitted altogether, the sense being already given by ὁδοιποιήσατε
the next clause is rearranged; Heb. literally ‘clear it from a stone.
There may have been confusion between ABBREV and ABBREV

11. εἰπατε τῇ θυγατρὶ Σ] ln Matt. xxi. 5, the quotation from Zech.
ix. 9 is introduced thus, instead of, as in Zechariah, Χαῖρε σφόδρα.

σοι ὅ πατὴρ] Heb. ‘Thy salvation’ (personified)

ἔργον] See above, on lxi. 8.

12. Almost-desiderata. Vulg. has ’ta.

LXIII. This prophecy is generally regarded as separate from the
foregoing, whether it is to be divided at ver. 7 or not. Prof. W. E.
Barnes, however, thinks otherwise, connecting it with lxii. 1012
Edom is often the type of a special and bitter enemy of Israel:
cf. xxxiv. (esp. 5—8), Ezek. xxv. 12—14, xxxv., Obadiah,
1—4, Amos i. 9, 11, 12, Ps. cxxxvii. 7. But it is also the
whence God advances to manifest Himself in triumph: He comes
from Seir and Edom, judg. v. 4 (cf. the next verse with lxiv. 1); from
Teman and Paran, Habak. iii. 3; while Deut. xxxiii. 2 joins Paran and
Teman with Sinai.

1. Ἐδὼμ. . . Βόσοπ] Edom is akin to the word meaning ‘red,’ and
Bozrah to that for ‘vintage.’ Some have wished, therefore, to emend
the Heb. accordingly; but not. evidently give no support to the
idea.

ἐρωθήματα ἱματίων] Tert. adv. Marc. IV. 40 (60) has rubor vestimeniorum.
Vulg. τίκτω· vestibus. Heb. ‘bright-red of garments.
the adjective being more exactly a participle of a verb ‘to be bitter
or ‘piercing,’ and hence, probably, vivid of colour. Evidently, from
what follows, there is something strange and striking in the
appearance.

οὗτος ἀραῖος] Perhaps οὗτος, as read by 41 48 62 87 93 106 147, is
the right text: for ὡραΐος, Vulg. gives formosus, Tertull. decorus
Originally the word means ‘swelling,’ the word used of the “tumid
hills” in xlv. 2; the word is akin to that in Ps. civ. 1
εὐπρέπειαν.

Βίᾳ μετὰ ἰσχύος] Lxx. omit the word ‘travelling’ (so A.V.): which
is that used in Ii. 14 (Heb), in the sense of bowing down. Gesenius
and Cheyne render, ‘tossing the ’: Delitzsch, ‘bending,’ or
‘swaying to and fro,’ with which idea we may perhaps compare the
phrase in Judg. ix. 9, 11, 12, ‘to wave to and fro (?) over the trees.

 
Lxx. κινεῖσθαι, Heb. rm. Vulg. has gradiem, which some think
represents not am, but ABBREV .

βίᾳ corresponds to ABBREV , with greatness (of strength): but possibly
 ABBREV was taken as ABBREV = ABBREV as later in the verse: ‘strife,’ and so ‘violence’:
Tertull. has ’olmta cum ’tua’z’ne.

κρίσιν] Here ABBREV , mighty, is clearly taken as ABBREV or ABBREV a ‘suit’
or strife, and then, according to one development of the ’s meaning,
a judgment or decision. Tertullian omits this clause.

2. ἐρυθρὰ τὰ ἱμάτια] Heb. has ‘Why is there red on thy ’

πατητοῦ] Q reads πατήματος, which might be a marginal note to
show how πατητοῦ should be taken. But Cypr. Epist. lxiii. 7 has
velut a ’one ’s: Jerome, on this passage, sicut calcantium
Iorcular. ληνὸς seems to be by implication feminine in the next
clause: but πατητοῦ might be regarded as of two terminations.

3. πλήρης καταπεπατημένης] LXX. have omitted ‘alone’: πλήρης
corresponds in place to ‘wine-trough,’ which is a different word from
‘winepress’ in ver. 2, and occurs elsewhere only in Haggai ii. 16.

The only way to translate, if the verses be divided as in the Heb.,
will be, ‘(I am) full with the trodden (press).’ So (see Vol. I.
p. 34) Sabatier on this passage quotes from Nobilius, “id est, oppletus
sum,’ which he gives as a rendering with reserve as to the
of the text.

But ℵQmg, and several cursives, read πλήρους. Cyprian's quotation
continues (torccularis) pleni et conculcati, while Tertullian has sicut dc
fora ’: piano conculcato, and JerOme tormlar plenum conculcatum.
This evidence seems to converge in favour of reading πλήρους
καταπεπατημένης, and carrying down the sentence to that point. The
evidence for πλήρης however is very strong: and it is possible that
whereas a genitive seems preferable, πλήρης may be taken as indeclinable.
See Hort, Introd. to NT. in Greek, Appendix, p. 24, on
Mark iv. 28, where he suggests that πλήρης is to be read, as indeclin able,
there and in Acts vi. 5 (where A has it also in ver. 3). So Γ reads
πλήρης in 1. 15, and B in Ii. 20; cf. A, in 2 Kings vi. 17. If then
we place the stop after καταπεπατημένης, and regard πλήρης as genit.,
the resulting sentence is no doubt incoherent and ill-balanced. But
this is not decisive against it, and the evidence is considerable that
it was so taken in ancient times.

κατεπάτησα. . . κατέθλασα. . .κατήγαγον] There is general agreement
that the Heb. verbs are to be treated as past, the vowel-points being,
if necessary, altered to make the ABBREV conversive (consecutive). But can
they not be regarded as frequentative?

For the repeated preposition, cf. Aesch. Agam. 1410, ἀπέδικες,
ἀπέταμες, ἀπόπολις δ’ ἴση (MSS. ἄπολις): and 1553, κάππεσε, κάτθανε,
καὶ καταθάψομεν.

κατέθλασα] See below, on ver. 6.

ὥς γῆν] Perhaps reading ABBREV ‘as earth,’ for mm: ‘in my fury.

κατήγαγον. . . εἰς γῆν] There is apparently some confusion with
ver. 6. The Heb. word for ‘blood’ (literally ‘juice,’ keeping up the
figure) occurs only in these two verses. B* omits εἷς γῆν.

4. ἐπῆλθεν αὐτοῖς] Heb. ‘(is) in my ’ ABBREV the Greek might
represent ABBREV 83.

λυτρώσεως] Heb. generally taken ‘of my redeemed ones': but
many, including Del. and Cheyne, treat the plur. as equivalent to an
abstract term: ‘of my redemption.’ With this Lxx. substantially
agrees, and also Vulg. amm: ’om’: meat.

5. Cf. lix. 16.

Hm] Heb. ‘supported me’ ( ἐστηρίσατο, lix. 16). The Greek
verb seems to be equivalent in meaning to ins-tare.

6. The middle clause, ‘and made them drunk in my fury.’ is
omitted by Lxx. (supplied in Luc. cursives from Hexaplaric text, due
to Th. Symm.). Many authorities, including several Heb. MSS., read
 ABBREV ‘shatter’ for ABBREV ‘make drunk.’ If Lxx. had read thus, it may
be that the confusion between this verse and ver. 3, which might
naturally πίω, explains the presence of κατέθλασα above.

αἷμα] As above, ver. 3, though A.V. and Vulg. (sanguis. . . virtutem)
both change their rendering.

7. ἐμνίσθην] Heb. has the impf.=future.

κριτὴς] Heb. ‘abundance,’ ABBREV see on ver. 1. not. divides the
sentences differently from the Heb. accents, and κριτὴς is hardly a
possible rendering, in any case.

ὑπάγει] Heb. ‘bestows in ’: see on lix. 18.

δικαιοσύνῃ] Heb. ‘lovingkindnesses’: the converse of the
difference in lvi. 1, lix. 16. Cf. δίκαιον in lvii. 1 1: also Gen. xx. 13, xxi. 23.

8. The negative, with a question, comes to the same sense as
Heb: but Lxx. may have read ABBREV wrongly.

ἀθετήσωσιν] Cf. i. 2, xxi. 2, c. This verb is used with
2 Kings i. 1; with εἷς, as 1 Kings xii. 19: often with simple accus., or
absolutely, as here. Heb. has here ‘deal falsely’: ἀθετέω also renders
 ABBREV ‘act treacherously’ or ‘barbarously,’ without regard for obligations
or feelings: and (generally with prepos.) ABBREV ‘rebel.’

9. ἐκ πόσης θλίψεως] LXX. connect this with ver. 8, and possibly
read D for 3 before the noun.

οὔ πρέσβεις] All MSS. but A have the sing., i.e. ABBREV ‘a messenger
for ABBREV and the negative, with Heb. text, which the margin directs to
be read as 15 ‘to him.’ Most opinions are in favour of this latter:
‘In all their distress He was ’: but a few follow the ‘written’
text, and render, ‘In all their adversity he was no adversary’: less
probably, ‘there was no real ﬁliction.’ Kay's note in favour of the
negative, Delitzsch's and ’s against it, should be consulted.

The quotations of this verse in the O.L. patristic writers are
examined by Prof. Burkitt in his edition of T he Rule: of Tyconius.
p. lv., lvii.

Possibly the right meaning, at any rate one which the pp. lv., lvii.
Heb. verb can bear. Cf. i. 2 (a diff. Heb. verb. but of meaning
very similar). The present Heb. word, Exod. xix. 4 ἀνέλαβον, Deut.
xxxn. II.

11. Lxx. omit ‘Moses, his people’: which is considered a difficult
phrase in the Heb., and Profs. Cheyne and Skinner think it is made
up of marginal glosses on ‘the shepherd’ and ‘flock’ below. Hitzig,
Ewald, Del., and Prof. W. E. Barnes make ‘people’ the subject of
the verb, and construe, ‘Then remembered his people the ancient
days of ’: the chief objection to which is, that it is a little too
ingenious. Others have taken the phrase, ‘the Moses,’ i.e. the deliverer,
‘of his people.

ἐκ γῆς] So NA 22 36 48 51 87 91 97 106 147 228 233 309
Ba mg 26 4149 62 86 90 93 144 239 306 308 have ἐκ τῆς· γῆς: Β* is all
but alone in reading ἐκ τῆς θαλάσσης, with Heb. and the later versions.
ἐκ γῆς seems to be due to thinking of the land of Egypt, as in Exod. vi. I,
xx. 2, rather than of the Red Sea.

τὸν ποιμένα] The Heb. MSS. are divided between the sing. and
plural, the highest modern authorities on the whole favouring the
latter. Del. supports A.V. in taking ABBREV as ‘with’ rather than as the
sign of the accus.; so Vulg. cum pastoribus. Ps. lxxvii. 20 is quoted in
support of the plural. Heb. is thus generally taken, ‘Where is he that
brought them up...with the shepherds (or, shepherd) of his ﬂock?’ but
a few take it as Lxx.

12. Μωσῆ] ’s reading may be intended for the genitive case,
which would be nearer to Heb. as it is generally construed: ‘that
caused the arm of his glory to go at the right hand of Moses.’ LXX.
have kept the words in their order, but altered the syntax. ( Μωσῆ
would regularly be genitive: but no other MS. reads it, and the line
over H may have disappeared in A: Luc. MSS. prefix τόν.)

κατίσχυσεν] Heb. verb=(i) cleave, divide, (it) subdue. It occurs,

 
e.g., vii. 6 ‘take it by ’ ἀποστρέψωμεν: and lix. 5, ‘brake,’
‘crushed,’ ἔρρηξαν, συντρίψας (?).

13. δι’ ἐρημοῦ] Heb. ‘wilderness’ here seems mainly to imply
open country: cf. Ps. evi. 9.

καὶ οὐκ ἐκοπίασαν] Lxx. supplies καί: Heb. has the simple imperfect
with negative, serving as a circumstantial clause: weariness is implied
in the verb ‘stumble.’

14. καὶ ἐς κτήνη διὰ πεδίου] Heb. has no connecting particle,
and begins a new comparison here, at least according to most
authorities.

πεδίον] Heb. ‘valley’ or ‘cleft,’ word akin to ‘dividing’ in ver. 12.
LXX. however render elsewhere by πεδίον, as Josh. xi. 17, xii. 7.

κατέβη] ln Heb., the subject of this verb is ‘beast’ (sing); Lxx.
transfer it to πνεῦμα, and couple the next verb by καί.

W] Reading untan, ‘gave him ’ probably as ABBREV 
from ABBREV ‘lead.’ 50 Vulg. ductor fuit

15. Ἐπίστραψον] Heb. ‘loolt,’ ‘take notice.

πλῆθος] Often for Heb. non, ‘sound’ or ‘multitude,’ as xvii. 12
πλοῦτος is sometimes used; both words in xxix. 5, and a variant
reading in ℵ of lx. 5. Here the Heb. idea, which is as in xvi. II,
is softened down; έλέους being used for the supposed physical seat of
compassion, the bowels (1 John iii. 17), and πλῆθος giving a different
aspect to the phrase.

ἀνέσχου] The person of this verb, and consequently the sense, are
altered from Heb.

16. ὅτι] The particle is ABBREV . rightly rendered here by Lxx.

ῥῦσαι] Heb. has a participle, and Lxx. have divided the clauses
differently: ἐστὶν ἐν ἡμῖν A, or ἐφ’ ἡμᾶς ἐστιν Β &c. is not in Heb.,
perhaps comes, in the latter form, from ver. 19.

18. κληρονομήσωμεν] 3rd pers. pl. in Heb., a diff. root from that
rendered κληρονομίας just above. ἵνα is inserted, perhaps induced
by 5 before ‘a little,’ which might seem to suggest purpose.

δρονι] As though reading ABBREV ‘mountain’ for Dy ‘people’: several
commentators have approved this, principally because the verb is
thought to require an object. But see Deut. ii. 24, 31 (so Delitzsch).

οἱ ὐπεναντίοι. . . ἀγίασμά σου] Omitted by RB, perhaps because their
original (the original Lxx. ?) missed out from the first to the second
 ABBREV in Heb. The clause, as supplied in AQV and almost all
is not marked as Hexaplaric by Q, nor would its attestation suggest
that: yet it scarcely approves itself as belonging to the true Lxx.
here.

19. τὸ ἀπ’ ἀρχῆς] In Heb. this goes with the following negative:
‘never.’ The particles ὡς, ὅτε are inserted, and ἡμᾶς is for a 3rd pers.

The Hebrew verse includes lxiv. I, as divided in LXX., Vulg., and
A.V. The connection seems to be close: Del. defends the Heb.
division of the verses, and the chapter-division is of later origin.

LXIV. ι. Ἐὰν] Conditional particles are used in Heb., as in
many languages, to express wish: Davidson, Heb. Syntax, ἓ 135
Rem. 1, points out Gen. xxiv. 42, Exod. xxxii. 32, as instances of a
transitional stage.

ἀνοίξῃς] Heb. is stronger, ‘rend,’ as in xxxvi. 22, ἐσχισμένον, Gen.
χχχωιι. 29, 34

τρόμος λήμψεται] Scholz gives this as due to reading ABBREV for ABBREV 
.and so again in ver. 3.

τακήσονται] Heb. better ‘quake’: Cf. Judg. v. 5 ( ἐσαλεύθησαν)

2. ὥς κηρὸς ἀπὸ προσώπου πυρὸς τήκεται] LXX. took ABBREV to be
from ODD, ‘melt,’ cf. Ps. lxviii. 2, and translated accordingly, τήκεται,
and κηρὸς may be a guess for mp, ‘kindleth,’ or else these words may
have been rendered conversely: the order is in favour of the former
view, but the verse in the psalm, which at any rate probably accounts
for προσώπου in A, may have affected the rendering here.

κατακαύσει] Heb. ‘makes water to boil.’ Lxx. omit ‘water.
perhaps losing sight of D'D after D'DDΠ, and prob. read ABBREV for ABBREV 
(in which heat is not the notion implied).

τοὺς ὑπεναντίους] Supplied as object to the verb, from the next
clause. καὶ φανερὸν ἔσται gives the sense of ‘to make ’

3. ἔνδοξα] For the same Heb., Ps. cvi. 22 has φοβερά.

4. In I Cor. ii. 9, St Paul is generally considered to be quoting
freely from this passage, his quotation being neither exactly with Heb.
nor with lxx., but fairly near the latter, with a clause incorporated
from lxv. 17.

Clement of Rome has a quotation (Ep. Cor. xxxiv.), which resembles
that of St Paul, but is nearer to Lxx. in having ὑπομένουσιν for ἀγαπῶσιν
which indeed is read by N 87 91 97 228 309, in the next clause, for

ἠκούσαμεν] 3rd pers. in Heb., which has then another verb of ποιούσιν.
parallel meaning; this Lxx. omits, but on the other hand supplies
τὰ ἔργα σου 6.... ποιήσεις also corresponds to a 3rd pers. (sing.) in Heb.

θεὸν πλὴν σοῦ] A* omits, probably a mere clerical error.

τὰ ἔργα σου] Luc. MSS. add ἀληθινὰ. The old emendation, a λήθει,
is disposed of by Field, in his Hexapla.

5. There are differences of person in the verbs. Lxx. omit ‘him

 
that rejoiceth.' except that ἵλεος is supplied in a few texts in that place.
The end of the verse is also different; Heb. is obscure, and is literally,
‘in them long time, and we shall be saved.' ‘ln them' would most
naturally mean ‘in our sins,' and in that case it seems almost a
necessity to take the verb as interrogative. LXX.'s ἐπλανήθημεν
probably ABBREV for ABBREV see ’s note, and cf. xlvi. 8, and Ezek.
xxxiii. 12.

6. ἀκάθαρτοι] The Heb. word is used of the leper, Lev. xiii. 44
ἃς. Cf. xxxv. 8, lii. 1.

7. μνησθεὶς] Heb. ‘that rouseth himself.

παρέδωκας] Reading ABBREV , ‘thou gavest us up,’ for ABBREV ‘thou
hast melted us,’ according to ’s probable explanation. Yet, as
Del. points out, the verb in Heb., in this context, is equivalent to
’z’sn’ εἰ tradidisti. With LXX. cf. Rom. i. 28.

διὰ] Heb. ‘by the hand of'=because

8. mm. omit ‘and thou our potter.

9. h καιρῷ] Perhaps reading nits or mm ‘in season' for ABBREV 
‘for ever.

10. The clauses are divided differently in Heb. and Lxx. The
phrase ‘thy holy ’ in Heb., does not occur elsewhere. Vulg. like
not. has the singular. The difference is only that of’

εἰς κατάραν] Perhaps a free rendering of Heb. ‘a desolation’
 ABBREV (lxv. 15) is not very near to none, but is possibly what Lxx.
read. For the Greek phrase cf. lxv. 23.

11. ἔνδοξα] Heb. ‘desirable things,’ cf. a kindred form in Haggai ii. 7.

συνέπεσον] May be due to reading ABBREV for nann: cf. Amos ix.
11 ( κατεσκαμμένα, with πεπτωκότα earlier in the verse) and xlix. 19.

12. πᾶσι] Not in Heb.

ἀνέσχου] Cf. lxiii. 15. The sentence is interrog. in Heb., and the
verbs impf.=future

LXV. It is doubtful whether this chapter begins with an answer
to the appeals at the end of lxiv., or whether lxv., lxvi. form a separate
section of the prophecy.

1. ζητοῦσιν. . . ἔπερωτῶσιν] So RAQ and several cursives: B and
most Lucianic cursives have the converse order, agreeing with Heb.
Cypr. Testim. I. 21 has quaerunt. . . interrogabant, and the quotation in
Rom. x. 20, 21 agrees with RA (ἐγενόμην also for ἐγενήθην), as to the
participles, but is against all the uncials in the order of the verbs:
εὑρέθην. . . ἐμφανὴς ἐγεν,, 62 90 308: but the ordinary not. text is nearer
Heb. in this.

Ἰδού ειμι] Not repeated as in Heb.

ἐκάλεσαν] Heb. is pass., with different vowel-points: many support
this, and also Vulg. quae non inucabat. Cf. however iv. 1, lxiii. 19, c.

2. καὶ ἀντιλέγοντα] Not in Heb., but so quoted in Romans.

οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ] So ℵcbAQ* and about a dozen
cursives, mainly Hesychian: B c. read τοῖς πορευομένοις ὁδῷ οὐ
ℵ* οὐκ ἀληθη, the later versions having ὁδῷ οὐκ ἀγαθῇ. On the whole,
AQ*'s reading, which is furthest from the Heb., seems most likely to
be the real LXX., or near it; but the question is a nice one, most
arguments being double-edged. See Vol. I. Introd. p. 35.

ἁμαρτιῶν] Points the moral, Heb. having simply ‘thoughts’
(lv.8,9).

3. θυσιάζουσιν] A 106 309 read θυμιάζουσιν, but this is probably
a mistake, by confusion with the following verb.

τοῖς δαιμονίοις ἃ οὐκ ἔσται] Not in Heb., which has only ‘which sit ‘
in this place, belonging to ver. 4. Possibly LXX. read ABBREV as some
word from the root ABBREV so often associated with false gods.

4. δι’ ἐνύπνια] Not in Heb., but explains the verb, probably
rightly. “Ut somniis futura cognoscerent,’ is part of Jerome's
Prof. Driver compares Virg. Am. VII. 86 foll.
 “Huc dona sacerdos 
 Cum tulit, et caesarum ovium sub nocte silenti 
 Pellibus incubuit stratis, somnosque petivit, 
 Multa modis simulacra videt volitantia miris, 
 Et varias audit voces, fruiturque Deorum 
 Conloquio, atque imis Acheronta adfatur Avernis.’

ζωμὸν] This will certainly render the reading of Heb. marg., ABBREV 
as in Judg. vi. 19, 20: the text, ABBREV is perhaps rather ‘a piece or
pieces. We are reminded of the feast of Thyestes, Aesch. Agam.
1594 foll.

θυσιῶν. μεμολυμμένα πάντα] Heb. has only ‘of abominations.’
which θυσιῶν agrees best in connection, but μεμολυμμένα in meaning.
πάντα would be an easy inadvertence before ABBREV , ‘vessels.’ which
has no prepos. expressed in Heb.

5. καθαρὸς] LXX. omit the 2nd pers. suffix, which may make the
Heb. expression mean ‘I sanctify thee,’ rendering the person
incapable of the ordinary duties and associations of life: or,
‘I am holy as regards ’ which is grammatically a difficult use
of the suffix.

Θυμοῦ] The word for ‘nose’ means also ‘amger’: Exod. xv. 8
PS. xviii. 15, Job iv. 9.

6. ἴως ἂν] ‘Until’ or ‘unless’ mean nearly the same; ‘except
first’ perhaps expresses the meaning more fully: cf. Gen. xxxii. 26
and lv. 10. Del. explains the construction in Heb. as an ellipse, see
his note.

ἀποδῶ] So Α, almost alone: ℵQ and nine cursives add καὶ ἀνταποδώσω,
in agreement with Heb. and the later versions of Aq. Symm.
B's ἀποδώσω may be due to confusion with ver. 7, or a mistake, by
haplography, in copying the fuller text as in RQ.

7. LXX. omit ‘together.

ἀποδότω] Heb. here ‘measure,‘ a diff. verb from that in ver. 6.

ἴργα] See on lxi. 8. Lxx. omit ‘first.

8. Ὅν τρόπον Heb. has impt.-fut. See on vii. 2.

ῤὼξ] An alternative (late) form of ῥάξ, a ‘grape’ or ‘berry’ (xvii. 6)
Heb. has ‘the the new wine’ or ‘must,’ meaning, however,
in the sound grapes.

9. The subjects and verbs are again redistributed, but without
affecting the general sense.

10 ἂν τῷ δρυμῷ] Heb. ‘the Sharon, lowland along the sea from
Carmel to Joppa: see xxxiii. 9, and xxxv. 2 (where LXX. omit). Scholz
gives LXX.,'s reading here as ABBREV for ABBREV which is possibly right:
on the other hand, Lxx. may have interpreted, according to such
passages as xxxii. 15, or according to the natural features.

φάραγξ Ἀχὼρ] See Josh. vii. 24, 26, xv. 7, Hosea ii. 15. The
name meant ‘trouble’ or ‘sorrow’: the place was near Jericho,
between the Western high ground, the Southern end of Mt Ephraim,
and the Jordan.

11. τῷ δαιμονίῳ...τῆ τύχῃ] Heb. Gad...Meni, two heathen deities,
probably Syrian, the star-gods Jupiter and Venus, the ‘Greater and
Lesser Fortune’ of astrologers. See ’s note. What is
described is the making a feast to the idols, as in the story of Bel and
the Dragon: in various passages of jeremiah, as vii. 18, xix. 13: sc
also in Herodotus l. 183, at Babylon, ἄγαλμα μέγα τοῦ Διὸς ἔνι κατήμενον
χρύσεον, καί οἱ τράπεζα μεγάλη παρακέεται χρυσέη. At Rome the custom
of λεψτιστερνια was introduced, apparently in obedience to the Sibylline
books, about 396 H.C.; Livy v. 13, “per dies octo Apollinem Lato-
namque et Dianam, Herculem Mercurium atque Neptunum tribus,
quam amplissime tunc apparari poterat, stratis lectis placavere”:
also Livy xxx. 62, xxn. l, 10, xxvu. 4. Bar. Od. 1. xxxvii. 2,
 “ Nunc saliaribus 
 Ornare pulvinar deorum 
 Tempus erat dapibus, sodales,’ 
and Od. 11. vii. 17.

Prof. Skinner also refers to I Cor. x. 2 I, ποτήριον...τραπέζης δαιμονίων,

Gadmeans ‘Fortune,‘ and Meni perhaps ‘number,’ and so ‘destiny’
cf. Jer. xxxiii. 13 Dan. v. 25. We might have expected Τύχη therefore
to correspond to the former. Probably the two were regarded as near
akin. Vulg. has qui ponitis Fortzmae memam et ’batz’: super eam.
Some MSS., chiefly Lucianic, exchange the two.

12. παραδώσω] Heb. ‘I will destine,’ verb ABBREV connected
the name Meni.

οὐχ ὑπηκούσατε...παρηκούσατε] Heb. ‘ye did not answer...did not
hear.

15. εἰς πλησμονὴν] Cf. i. 14. Here ABBREV ‘fulness,’ ‘satiety’
(Ezek. xvi. 49) was read instead of ABBREV an ‘oath’ or ‘curse.

ὄνομα καινὸν] Cf. lxii. 2. καινὸν is not quite exact, but may have
been meant to harmonize with ver. 17.

16. The first clause is connected by LXX. with the previous verse,
the particle ABBREV having been taken by them as the simple relative.
This is not in agreement with the intention of Heb.

τὸν Θεὸν τὸν ἀληθινὸν] Not, perhaps, exactly what is meant by Heb.
See John iv. 23 (with Bp Westcott's note) xvii. 3, I John v. 20, Rev.
iii. 14. 2 Cor. i. 20.

οὐκ ἀναβήσεται κ.τ.λ.] ἐπιλήσονται, active for passive, has given the
verse already an increased likeness to ver. 17; and the ﬁnal clause
seems now to have been completely confused with it. Heb. ‘and
because they are hid from mine eyes.

17. Cf. Rev. xxi. I with this verse and lxvi. 22.

18. εὑρήσουσιν] Heb. ABBREV ‘for ‘ read prob. as ABBREV ‘they
shall perceive,’ ‘become aware of,’ the preceding verbs being
nouns, by misreading or paraphrase.

LXX. omit ‘that which I create¹: V and Lucianic MSS. supply
Theod. (Hexapl.)

20. There are some departures from the arrangement of Heb.,
e.g. ὁ δέ ἀποθνήσκων. ἄωρος is a ﬁne translation of the freer kind.
Heb. has ‘an infant of days,’ i.e. one who lives a few days
Compare Ps. lv. 23. See also Aeschylus, Eumen. 956, ἀνδροκμῆτας
δ’ ἀώρους ἀπεννέπω τύχας, Eurlp. Alcest. 168, μηδἐ...θανεῖν ἀώρους
παῖδας, Orestes 1029 ὦ μέλεος ἥβης· σῆς...θανάτου δ’ ἀώρου. Contrast
liii. 8–10.

[Kay translates the Heb., according to the accents, ‘There shall
no more be any from thence, infant of days or old man, that shall not
have fulfilled his days.’

ἔσται...ἑκατὸν ἔτῶν] Lowth rendered the Heb., ‘he, that dieth
an hundred years, shall die a boy.

The myth in ’lato’s ’lz’cus, though differing in general idea,
has some passages which remind us of this part of the chapter.

21. αὐτοὶ] Twice inserted, for clearncss.

22. τοῦ ξύλου τῆς ζωῆς] 50 the Targum also. The phrase occurs,
of course, Gen. ii. 9, iii. 22, but we know of nothing that renders it really
appropriate. Without the LXX.'s addition of τῆς ζωῆς, the idea is
simple, and occurs also Ps. i. 3, xcii. 12, c. Possibly τῆς ζωῆς was
originally placed after ἡμέραι, cf. the full expression, Gen. xlvii. 8, 9
also xxiii. l (1)), PS. xc. to, al ἡμέραι τῶν ἐτῶν ἡμῶν

κλαύσουσιν] Heb. is causal of verb to ‘grow old,’ and
practically ‘ wear ’ (Job xxi. 13 συνετέλεσαν.)

23. οἱ ἐκλεκτοί μου] Belongs to the previous verse in Heb., as
subj. of the last verb.

εἰς κατάραν] Heb. here difers from lxiv. to, and is ‘for ’ or
‘ruin.’ Scholz suggests that LXX. read ABBREV for ABBREV Delitzsch
says their rendering is ‘perhaps according to the was loquendi of the
Egyptian Jews,’ a rather persuasive suggestion: Prof.
(Lina of szma, p. 26) that the translator “interprets a Hebrew
word...from the Arabic, or more probably Nabataean— ‘curse,’
‘confusion.‘‘

24. ἐρῶ Τί ἐστιν;] Cf. lviii. 9, Dan. ix. 20, 21, The touch of
Greek liveliness, not very common in LXX., for Heb. ‘I will hear,’
more or less paralleled in Jonah i. 6, Τί συ ῥέγχεις; Exod. iii. 4.

25. Cf. xi. 6 foll. The new clause continues the sense of contrast
between the chosen and the wicked in their fate. Del. remarks, the
serpent ”will no more threaten man's life, but be content with the
food assigned to it in Gen. iii. 14.” Yet the curse seems here to
a milder sound.

LXVI. l. ποῖον] See on 1. t. Here most authorities render
Heb. almost exactly as not. Vulg. qua: est ista domus...quis est isle
locus...(??)

St Stephen's quotation, Acts vii. 49, 50, follows the LXX., with the
particles ἦ δέ γῆ...ἤ τίς τόπος) as in RA. τίς before τόπος is however
read by the best MSS. in N.T.: any other variations seem due to the.
enforcing of the final words by the speaker: cf. Exod. iv. 11.

The omission of οἰκον by Α* is apparently mere inadvertence.

2. ἐστιν lid] The possessive pron. is not in Heb., which probably
means ‘came to be’: Vulg.

ἐπὶ τίνα...ἀλλ᾿ ἢ ὀπὶ] The rhetorical question is not in Heb., which
has ‘to his...(namely) to....

ἡσύχιον] Rather a free rendering for ‘contrite,’ ‘smitten’: but

 
probably intended as a parallel word to ταπεινός. It is not easy to
see what else Lxx. can have read: ABBREV or ABBREV for ABBREV hardly seems to
mend matters.

3. DUI. omit the second part of the first clause, and the ﬁrst part
of the second, thus condensing the passage, though probably by
inadvertence. The participial form of the clauses is as Heb.

ὁ δὲ ἄνομος] This addition by Lxx. is, according to Scholz, due
to reading nmw, ‘he that slaughtereth,’ in duplicate, the first time
 ABBREV But it is perhaps more probably inserted to ease the abrupt
transition of the Heb.

σεμίδαλιν] The ‘meal-offering,‘ in particular: cf. i. 13.

ὥς βλάσφημος] Heb. ‘that blesseth vanity,’ or ‘iniquity,’ i.e.
idol.

ἠθέλησεν] ‘Desired’: so ἠβούλοντο, i. 29, and cf. ver. 4 below.

4. ἐκλέξομαι] The same Heb. word as in ver. 3; ἐκδέξομαι, Β 109
is a confusion of Δ and A: cf. lii. 2.

ἐνπαίγματα] The Heb. word occurs only here and iii. 4, which see
(the word for ‘children’ in iii. 12 is probably akin), and is variously
rendered: ‘freaks of fortune,’ Cheyne: ‘puerilities,‘ Kay:
Skinner: ‘mockeries,’ R.V. marg.: vexationes, Vulg.

ἁμαρτίας] Heb. ‘their fears,’ i.e. that which they fear.
interpret, cf. lxv. 2.

5. The pronouns and syntax are changed, but the sense is not
much affected, except as to the position of the ‘brethren.

βδελυσσομένοις] Represents the spirit of the Heb. well enough:
the word, lit. ‘thrust ’ had later the sense of ‘banning,’ putting
‘out of the ’: Luke vi. 22, John ix. 22, c.

ἡμᾶς] So RAQ, and apparently alone. B ὑμᾶς. Tertullian, Adv.
Marc. IV., has: Dicite, fratre: nostri estis, εἰς qui vos odenmt.

7. ἐξέφυγεν καὶ ἔτεκεν] This seems to duplicate the Heb. ABBREV in
two senses, but the intransitive ἐξέφυγεν would not be grammatical.
The Greek bears a curious resemblance to Rev. xii. 5, 6, καὶ ἔτεκεν
υἱόν, ἄρσεν...καὶ ἡ γυνὴ ἔφυγεν.... Here ἐξέφυγεν seems hardly in place
at all, unless it could mean ‘escaped her pains.

8. εἰ...εἰ] Interrogative. ℵ reads ἦ in the first place, and B ἦ or
ἦ in the second. A is alone in omitting καὶ before ἐτέχθη.

As a specimen of editing, editing, ℵca's γύνη for γῆ is worth notice.

καὶ ἔτεκεν] Heb. ‘Υea, Yea, brought ‘ (or ‘also...’).

9. ἔδωκα τὴν προσδοκίαν ταύτην] LXX. seem to have taken ABBREV 
‘I caused to ’ as though from ABBREV ‘hope,’ expanding it in
translation, in a causal sense.

ἑμνήσθης] If Lxx. read ABBREV or ABBREV for ABBREV (‘I will cause
bring forth1), it would no doubt have been represented by ἐμνήσθην,
and the persons of verbs are frequently changed by Lxx. Much the
same might be said if they read ABBREV from ABBREV ‘praise,’ though
ἐμνήσθην would be a less likely rendering in that case. There seems
no connection between ABBREV and the idea of remembrance, except the
use of the Hithpael in Numb. i. 18, ‘recorded pedigrees’; and
seems decidedly too far-fetched. LXX. seem to have missed the
meaning of the verse, with which contrast xxxvii. 3.

10 πανηγυρισατε] lnterpreting ‘rejoice,’ as of a national celebration:
ἐν αὐτῇ (which A omits) is intended to be literal for Heb. .13
and may be right: but many, including Del. and Cheyne, render
‘because of her.

οἱ ἑνοικοῦντες ἐν αὐτῇ] So A alone: BQ (and ℵ* nearly, but ἐν
αὐτὴν, with some confusion) c. have οἷ ἀγαπῶντες αὐτὴν, which agrees
with Heb., and seems preferable.

χάρητε χαρὰν] 50 A 239 305 306: other MSS. χαρᾷ; B and Luc.
Mss. have the Hexaplaric ἅμα αὐτῇ after χάρητε.

11. τρυφήσητε] For the word compare lv. 2; with the general
idea, lit. 16.

εἰσόδου] Heb. ABBREV is obscure. In Ps. 1. 11 ὡραιότης), lxxx. 13
(μονιὸς), it is said to mean ‘that which moveth in’ (the field):
there is some doubt as to its being the same word. Some think it,
by Arabic analogy, to be a parallel word to ‘breast,’ ‘teat’ or
‘udder’: others have taken it in the sense of ‘universality.’ Delitzsch
discredits these views, and explains it as ‘fulness to the brim,’ from
root meaning motion. ‘Abundance’ seems to give the general sense.
LXX. were probably in the dark “The ancient versions only guess.’
Cheyne): εἰσόδου they probably intended in the sense of ‘income.
almost = increase.

12. ἐς ποταμὸς] Heb. is prob. accusative: cf. xlviii. 18 (xxxiii. 21).

τὰ παιδία αὑτόν] ‘Ye shall suck’ taken as a noun, ABBREV 
 ABBREV : ‘their sucklings.’

ἐπ’ ὤμων] See on lx. 3.

14. τοῖς σεβομένοις] So ℵΑQV 49 87 91 97 106 198 239 309.
lrenaeus (Lat.), his qui colunt cum. B c. read φοβουμένοις, which
seems inferior: the evidence for σεβομένοις is mainly Hesychian, but
on a point like this perhaps the best. Heb. ‘his servants.

καὶ ἀπειλήσει] Taking ABBREV as a verb, probably rightly.

15. ἀποσκορακισμὸν] The cognate verb, Heb. and Gr., xvii. 13: this
Heb. noun, xxx. 17, Ii. 20 (with its parallel): also Ps. lxxx. 16, and

 
a nearly-connected word in Deut. xxviii. 20. ἐκδίκησιν is a working up
of ‘anger,’ to suit ἀποδοῦναι on one side, and κριθήσεται on the other.

16. Α* inadvertently (cf. 17 ﬁn.) has καταναλωθήσεται for κριθήσεται.
Heb., though passive in form, has here a quasi-active meaning,
‘enter into judgment’: LXX., taking it as an ordinary passive,
supplied πᾶσα ἡ γῆ as a subject. The Heb. in iii. 14, as in Ps. cxliii. 2
is a different form.

τραυματίαι] Heb. is regularly rendered ‘slain,‘ but is properly
‘smitten’ (see xxii. 2, c.). Cf. Zeph. ii. 12.

17. ἐν τοῖς προθύροις] Heb. has here a difficult phrase, ‘behind
one in the midst.’ ‘One,’ according to the Heb. text, is masc.
and this is generally taken to refer to a scene, as in Ezek. viii. 11, the
‘one’ being the officiating hierophant, followed by the worshippers,
or surrounded by them: “in the midst of them stood Jaazaniah the
son of Shaphan, with every man his censer in his hand.” (Some
tried to find the name of a heathen deity in the words, but this is
hardly satisfactory.) If the Heb. margin be taken, ‘one’ is feminine,
 ABBREV ,. which is interpreted as meaning one ‘tree’ or êrah, in the
midst of the garden. The phrase ‘behind one,’ ABBREV ABBREV is
to produce confusion: some have suggested reading ABBREV ABBREV ‘one
and another’; or inserting ABBREV before as well as after ABBREV 
after another.

What Lxx. read is hard to guess: possibly ABBREV ABBREV ‘benind a
’ as Vulg. has past ianuam. LXX. at this part of the book seem
to use more freedom in translating, and often omit ‘in the midst,’
1, 3, c. Or, if they omitted the two difficult words, ἐν προθύροις
might conceivably be ABBREV (Dan. ii. 49) read for ABBREV

ἐπὶ τὸ αὐτὸ] ‘Together’: Thucyd. I. 79, τῶν μὲν πλειόνων ἐπὶ τὸ
αὐτὸ αἱ γνῶμαι ἔφερον, i.e. tended in the same direction.

18. Κἀγὼ τὰ ἔργα κ.τ.λ.] This clause has no verb, and the Greek
represents it accurately, except λογισμὸν sing. N and Luc. MSS. insert
ἐπίσταμαι, cf. A.V. Kay thinks (and Del. more doubtfully), that it is
an aposiopesis. “And I—as for their works and
cometh to pass,’ &c.

ἔρχομαι] Heb. ‘it cometh,’ i.e. the

19. καταλείψω] Heb. ‘1 will set,’ or ‘place,’ almost with the
of ‘work’ or ‘perform’: the same Heb. phrase as in Exod. x. 2, Ps.
lxxviii. 43, cf. Ps. cv. 27. In these passages Lxx. use ποιέω or τίθημι;
here their rendering, though the idea is easy (cf. σημεῖον αἰώνιον, lv. 13),
is not what might be expected: nor is ABBREV ‘and I will leave
very near ABBREV that it should have been misread.

θαρσεὶς] See on ii. 16.

θοὐθ] ℵQ* read θοὐθ. This seems to indicate let or Put, as in
Gen. 11. 6, Jerem. xlvi. (LXX. xxvi.) 9, Ezek. xxvii. to, xxx. 5, xxxviii. 5
in these places it is nearly connected with Lud or Ludim, and supposed
to be the Libyans, as Lxx. render in Jerem. and Ezek; or at least
some African people, Lud being also African. it is thought, and not
the Lydians of Asia Minor. Nah. iii. 9, however, couples Put with
the Lubim as distinct.

Heb. has here ‘Pul.’ not elsewhere found as a tribal name. Most
authorities incline to think that Put is the right form, and explain Pul
as a collateral form so Hitzig and Ewald: but Cheyne objects that
n and 5 are not known to be interchangeable). a mistake due to the
name of the Assyrian king in 2 Kings xv. 19 (Margoliouth) or a
clerical error. VVetzstein suggested Pun, i.e. the Carthaginiaris, but
this involves alteration of both Heb. and Greek.

Without expressing any opinion as to Put being the right form
here, it may be urged that the evidence of mm. does not really take
us very far: for (a) except in Gen. x. 6, the name is not elsewhere
transliterated in leading uncials, apart from Qmg in Ezek. xxvii. 10
(b) their spelling of proper names is often untrustworthy, not least in
the Prophets: Pul himself appears in 2 Kings as Kings as θουά: θοὺδ is
almost as much in favour of Pul as of Put, Δ and A being liable to
confusion.

καὶ Μόσοχ] Heb. ‘that draw the ’ ABBREV ABBREV LXX.'s rendering
is not unnatural, as ‘Meshech,’ differing in consonants only by from
‘drawers,‘ is regularly found associated with Tubal, Gen. x. 2, Ezek.
xxvii. 13, xxxii. 26, xxxviii. 2: in Ezek. xxvii. 13 Lxx. have conversely
τὸ παρατείνοντα ‘Bow’ they omit, so that were ‘Meshech’ right, it
would be unaccounted for, and proposed emendations are violent.
Jeremiah, xlvi. (xxvi.) 9, has a similar phrase applied to the Ludim,
but with two different participles in asyndeton, which Prof. Margoliouth
(Line: of Defence of Bibl. Revelation, p. 93) considers curious in point
of grammar.

Meshech and Tubal' are said to be the Moschi and Tibareni of
Herodotus, m. 94, VII. 78; components of ’ empire, who marched
in ’ host: dwelling S.E. of the Black Sea.

τὴν Heb. Javan, which, it is hardly doubted, is the same
word as ’la’Fowr; Hom. ΙΙ. XIII. 685, ἔνθα δέ Βοιωτοὶ καὶ Ἰάονες·
ἑλκεχίτωνες. Cf. Herod. 1. 56, 57, 141, 142, ἃς. It is a question how
far Delitzsch is calling in calling them the ‘primitive stock.’
Asiatic lonians would be those most nearly concerned with the East:

 
but on the passage in Homer, Dr Leaf (Companion to Iliad, p. 238)
says, “It will be seen that the lonians here meant cannot possibly be
those of Asia Minor, to whom the name was afterwards specially
given. The title must here be a general one, including the Lokrians,
Phthians, Epeians, and, of course, the Athenians.” On the
hand, his view (p. 6) is, that “the Ionians were the old pre-Hellenic
or Pelasgian population Hellenised by the Achaeans.’

Javan is named, Gen. x. 2 ( Ἰωυὰν): Ezek. xxvii. I 3, 19 (Lxx. omit
in 19), Dan. viii. 21, x. 20, xi. 2, Joel iii. 6 ‘sons of the Iavanim’)
Zech. ix. I 3, LXX. rendering, with the exceptions noted, by Ἑλλὰς or
Ἕλληνες.

20. Cf. xviii. 7, lx. 7.

ἐν λαμπήναις ἡμιόνων] Heb. ‘in litters, and on mules.’ Cf.
vii. 3. λαμπήνη implies a covered conveyance, and the same idea is
carried on in μετὰ σκιαδίων; but Heb. there probably means ‘or
dromedaries.

τὴν ἁγίαν πόλιν] Heb. ‘ my holy mountain.’ Lxx. may have
 ABBREV for ABBREV or written πόλιν from habit: in lxiii. 18 there is nearly the
converse difference.

μετὰ ψαλμῶν] Heb. has ‘in a clean ’ ABBREV ABBREV Though
 ABBREV may be used of an instrument of music, Amos vi. 5, this hardly
helps. Scholz's note, that the Greek represents ABBREV classing it as
a confusion of sound, is not very convincing. ABBREV ABBREV ‘with voice
of praise,’ suggests itself as possible: but the clue is more likely lost.

21. ἱερεῖς καὶ Λευίτας] Lxx. seem to have read ‘and’ before
‘Levites,’ as Vulg., and many Heb. MSS., whereas the received Heb.
text has the prepos. ABBREV but no copula. On the other hand, Greek and
Latin might have inserted the conjunction, Latin would probably not
repeat the prepos. ἐκ, and the Greek construction employs no prepos.
in the clause. In any case, the absence of the copula in Heb., as ABBREV is
repeated, is not considered to give the meaning ‘the priests the
Levites,’ ‘Levite-priests,‘ as in Deut. xvii. 9, 18, c.: see Del.'s
Cheyne's notes.

22. Cf. lxv. 17

23. Contrast i. I 3.

Lxx. insert ἐν Ἰερουσαλήμ, the order of words varying in diff. Mss.

24. κῶλα] Heb. ‘carcases’: so Lev. xxvi. 30, Numb. xiv. 32, 33
cf. Heb. iii. 17. The idea of the Greek seems to be that of “disiecta
membra.’ membra.” So Virg. Am. ii. 557
 “Iacet ingens litore truncus, 
 Avolsumque humeris caput, et sine nomine corpus.’ 

 
And Lucan x. 380
 “tumuluinque.. 
 Adspice, Pompeii non omnia membra tegentem.’

ὁ γὰρ σκώληξ κ.τ.λ.] Quoted Mark ix. 48, which has τελευτᾷ with A,
against τελευτήσει of the other MSS. But ’s text may have
ected A's.

allected A's. εἰς ὅρασιν] Heb. ‘a horror’ or ‘abomination,‘ used only elsewhere
in Dan. xii. 2 (AV. ‘contempt’). It may be that Lxx. read for ABBREV 
 ABBREV (from ABBREV which word is itself used in a sense like the present,
but milder, Nahum iii. 6 εἷς παράδειγμα). Cf. also Ezelt. xxviii. 17.
παραδειγματισθῆναι.

The directions for synagogue-readings of this passage, as with the
end of Malachi, were, to repeat the last verse but one after the last,
“in order to close with words of comfort.” not. in Malachi has
final verses in the order 5, 6, 4; but there is no different arrangement
here.