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diff --git a/43672-h/43672-h.htm b/43672-h/43672-h.htm index 4e7cd6e..390b4e3 100644 --- a/43672-h/43672-h.htm +++ b/43672-h/43672-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Expositor's Bible: The Book of Isaiah, Vol. II, by George Adam Smith--A Project Gutenberg eBook. @@ -172,47 +172,7 @@ ul.index2 { list-style-type: none; } </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Expositor's Bible, by George Adam Smith - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible - The Book of Isaiah, Volume II - -Author: George Adam Smith - -Editor: W. Robertson Nicoll - -Release Date: September 8, 2013 [EBook #43672] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE EXPOSITOR'S BIBLE *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 43672 ***</div> <hr class="chap" /> @@ -1244,13 +1204,13 @@ and shades of the prophet's meaning. After him Vitringa, Gesenius, Hitzig, Ewald, Delitzsch, all the great names of the past in Old Testament criticism, are connected with Isaiah. In recent years (besides -Nägelsbach in Lange's <i>Bibelwerk</i>) we have had Cheyne's +Nägelsbach in Lange's <i>Bibelwerk</i>) we have had Cheyne's two volumes, too well known both here and in Germany to need more than mention; Bredenkamp's clear and concise exposition, the characteristic of which is an attempt—not, however, successful—to distinguish authentic prophecies of Isaiah in the disputed chapters; -Orelli's handy volume (in Strack and Zöckler's compendious +Orelli's handy volume (in Strack and Zöckler's compendious Commentary, and translated into English by Professor Banks in Messrs. Clarks' Foreign Theological Library), from the conservative side, but accepting, as<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> @@ -1269,10 +1229,10 @@ ed., 1889), and Duhm's <i>Theologie der Propheten</i>, the student will find invaluable Professor Robertson Smith's <i>Prophets of Israel</i> for Isaiah i.-xxxix., and Professor A. B. Davidson's papers in the <i>Expositor</i> for 1884 on the -theology of Isaiah xl.-lxvi. There are also Krüger's -able and lucid <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i> +theology of Isaiah xl.-lxvi. There are also Krüger's +able and lucid <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i> (Paris, 1882), and Guthe's <i>Das Zukunftsbild Jesaias</i>, -and Barth's and Giesebrecht's respective <i>Beiträge zur +and Barth's and Giesebrecht's respective <i>Beiträge zur Jesaiakritik</i>, the latter published this year.</p> <p>In conclusion, I have to express my thanks for @@ -3008,7 +2968,7 @@ Caucasus; but of greater importance than even these rivers were the roads, which ran from Sardis to Shushan, traversed Media, penetrated Bactria and India, and may be said to have connected the Jaxartes and the Ganges -with the Nile and the harbours of the Ægean Sea. +with the Nile and the harbours of the Ægean Sea. These roads all crossed Chaldea and met at Babylon. Together with the rivers and ocean highways, they poured upon her markets the traffic of the whole ancient @@ -3663,7 +3623,7 @@ first ripples of light in a cloudless dawn—</p> <div class="poem"><div class="stanza"> <span class="i0">Năhămu, năhămu ammi:<br /></span> <span class="i0"><i>Comfort ye, comfort ye my people</i>:<br /></span> -<span class="i0">Dabbĕru `al-lev Yerushālaîm.<br /></span> +<span class="i0">Dabbĕru `al-lev Yerushālaîm.<br /></span> <span class="i0"><i>Speak upon the heart of Jerusalem.</i><a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a><br /></span> </div></div> @@ -4379,7 +4339,7 @@ even brutal, but let us remember what is behind it. When we hear it condemned—as, in the interests of art and imagination, its puritan outbursts have often been condemned—as a barbarian incapacity to sympathise<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> -with the æsthetic instincts of man, or to appreciate +with the æsthetic instincts of man, or to appreciate the influence of a beautiful and elevating cult, we can reply that it was the imagination itself which often inspired both the laughter at, and the breaking of, images, @@ -4792,7 +4752,7 @@ under Mount Elwand. It is said that the river Indus formed his frontier to the east. West of the Halys, the Mede's progress was stopped by the Lydian Empire, under King Alyattis, whose capital was Sardis, and whose -other border was practically the coast of the Ægean. +other border was practically the coast of the Ægean. In 585, or two years after the destruction of Jerusalem, Alyattis and Kyaxares met in battle on the Halys. But the terrors of an eclipse took the heart to fight out of @@ -4805,7 +4765,7 @@ Media and Lydia.<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footn <p>Let us realise how far this has brought us. When we stood with Isaiah in Jerusalem, our western horizon lay across the middle of Asia Minor in the longitude of -Cyprus.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> It now rests upon the Ægean; we are +Cyprus.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> It now rests upon the Ægean; we are almost within sight of Europe. Straight from Babylon to Sardis runs a road, with a regular service of couriers. The court of Sardis holds domestic and political intercourse @@ -4898,12 +4858,12 @@ at the head of the Persian Gulf, the man was already crowned, who was destined to bring Western Asia again under one sceptre. This was Kurush or Cyrus II. of Anzan, but known to history as Cyrus the Great or -Cyrus the Persian. Cyrus was a prince of the Akhæmenian +Cyrus the Persian. Cyrus was a prince of the Akhæmenian house of Persia, and therefore, like the Mede, an Aryan, but independent of his Persian cousins, and ruling in his own right the little kingdom of Anzan or Anshan, which, with its capital of Susan, lay on the -rivers Choaspes and Eulæus, between the head of the +rivers Choaspes and Eulæus, between the head of the Persian Gulf and the Zagros Mountains.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> <p><span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span></p> @@ -4915,7 +4875,7 @@ describing to posterity. Early legend and later and more elaborate romance; the schoolmaster, the historian, the tragedian and the prophet, all vie in presenting to us this hero "le plus sympathique de -l'antiquité"<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>—this king on whom we see so deeply +l'antiquité"<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>—this king on whom we see so deeply stamped the double signature of God, character and success. We shall afterwards have a better opportunity to speak of his character. Here we are only @@ -4989,7 +4949,7 @@ In a fashion only possible to the richest man in the world, Crœsus resolved to discover, by sending a test-question, on a matter of fact within his own knowledge, to every oracle of repute: to the oracles of the Greeks -at Miletus, Delphi, Abæ; to that of Trophonius; to the +at Miletus, Delphi, Abæ; to that of Trophonius; to the sanctuary of Amphiaraus at Thebes; to Dodona; and even to the far-off temple of Ammon in Libya. The oracles of Delphi and Amphiaraus alone sent an answer, @@ -5007,7 +4967,7 @@ bricks.... In addition there was a golden lion which weighed ten talents. When these were finished, Crœsus sent them to Delphi; and he added two very large<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> mixing bowls, one of gold, weighing eight talents and -a half and twelve minæ, and one of silver (the work +a half and twelve minæ, and one of silver (the work of Theodorus of Samos, as the Delphians say, and I believe it, for it is the work of no ordinary artificer), four silver jars, and two vessels for holy water, one of @@ -5028,7 +4988,7 @@ tempered their ambiguous prophecies with some advice of undoubted sense, for when he asked them who were the most powerful among the Greeks, they replied the Spartans, and to Sparta he sent messengers with -presents to conclude an alliance. "The Lacedæmonians +presents to conclude an alliance. "The Lacedæmonians were filled with joy; they knew the oracle which had been given Crœsus, and made him a friend and ally, as they had previously received many kindnesses at @@ -5131,7 +5091,7 @@ tempt from their ambiguity; prophets speechless in face of history; oracles of meaning as dark and shifty as their steamy caves at Delphi, of tune as variable as the whispering oak of Dodona; wily-tongued Greeks, -masters of ambiguous phrase, at Miletus, Abæ, and +masters of ambiguous phrase, at Miletus, Abæ, and Thebes; Egyptian mystics in the far off temple of "Lybic Hammon,"—these are what the prophet sees standing at the bar of history, where God is Challenger.</p> @@ -5178,7 +5138,7 @@ as the potter treadeth out clay.</i></p> <i>and beforehand that we may say, "Right!" Yea, there is none that announced, yea, there is none that published, yea, there is none that heareth your words.</i> But <i>a prediction</i>—or -<i>predicter</i>, literally a <i>thing</i> or <i>man on-ahead</i> (r'ishôn +<i>predicter</i>, literally a <i>thing</i> or <i>man on-ahead</i> (r'ishôn corresponding to the me-r'osh of ver. 26)—<i>a prediction to Zion, "Behold, behold them," and to Jerusalem a herald of good news—I am giving</i>. The language here comes @@ -5334,7 +5294,7 @@ in the very <i>Isles</i> on which its hopes and influence were set, the first Greek should be already singing, who used his song to satirize the mythologies of his people, and to celebrate the unity of God? Among the Ionians, -whom Cyrus' invasion of Lydia and of the Ægean coast +whom Cyrus' invasion of Lydia and of the Ægean coast in 544 drove across the seas, was Xenophanes of Colophon.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> After some wanderings he settled at Elea in South Italy, and became the founder of the Eleatic @@ -5376,7 +5336,7 @@ convey his truth. But ages after, when Israel and Greece had both issued into Christianity, the service of Xenophanes to the common truth was recounted by two Church writers—by Clement of Alexandria in his -<i>Stromata</i>, and by Eusebius the historian in his <i>Præparatio +<i>Stromata</i>, and by Eusebius the historian in his <i>Præparatio Evangelica</i>.</p> <p>We find, then, that monotheism had reached its most @@ -5419,7 +5379,7 @@ its meaning in Second Isaiah, but let us here look at its use in ch. xli. In ver. 26, it is applied to the person whose prediction turns out to be correct: men are to say of him "<i>right</i>" or "<i>righteous</i>." Here it is evident<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> -that the Hebrew—ssaddîq—is used in its simplest +that the Hebrew—ssaddîq—is used in its simplest meaning, like the Latin rectus, and our "right," of what has been shown to be in accordance with truth or fact. In ver. 2, again, though the syntax is obscure, it seems @@ -6045,7 +6005,7 @@ immense hoards of Crœsus, which fell to Cyrus with Sardis.</p> <p>With Lydia, the rest of Asia Minor, including the -cities of the Greeks, who held the coast of the Ægean, +cities of the Greeks, who held the coast of the Ægean, was bound to come into the Persian's hands. But the process of subjection turned out to be a long one. The Greeks got no help from Greece. Sparta sent to Cyrus<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> @@ -6141,7 +6101,7 @@ Jehovah, and there is none else. Former of light and Creator of darkness, Maker of peace and Creator of evil, I am Jehovah, Maker of all these. I am Jehovah, and there is none else, God,</i> Elohim, <i>beside Me, God-Righteous,</i> -El Ssaddîq, <i>and a Saviour: there is none +El Ssaddîq, <i>and a Saviour: there is none except Me. Face Me, and be saved all ends of the earth; for I am God,</i> El, <i>and there is none else. Only in Jehovah—of Me shall they say—are righteousnesses and strength. @@ -6484,7 +6444,7 @@ saving acts for His people and the publishing of them before they come to pass. Israel's past is full of such acts. Ch. xliii. instances the delivery from Egypt (vv. 16, 17), but immediately proceeds (vv. 18, 19): <i>Remember ye not -the former things</i>—here our old friend ri'shonôth occurs +the former things</i>—here our old friend ri'shonôth occurs again, but this time means simply <i>previous events</i>—<i>neither consider the things of old. Behold, I am doing a new thing; even now it springs forth. Shall ye not @@ -6499,7 +6459,7 @@ counsel, than that He foretold them by His messengers and prophets to Israel,—of which previous <i>publication</i> His people are the witnesses. <i>Who among the peoples can publish thus, and let us hear predictions?</i>—again -ri'shonôth, <i>things ahead</i>—<i>let them bring their witnesses, +ri'shonôth, <i>things ahead</i>—<i>let them bring their witnesses, that they may be justified, and let them hear and say,</i><span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> <i>Truth. Ye are my witnesses, saith Jehovah</i>, to Israel (xliii. 9, 10). <i>I have published, and I have saved, and I @@ -6666,7 +6626,7 @@ Greek literature Cyrus was the Prince pre-eminent,—set forth as the model for education in childhood, self-restraint in youth, just and powerful government in manhood. Most of what we read of him in Xenophon's -<i>Cyropædia</i> is, of course, romance; but the very fact, +<i>Cyropædia</i> is, of course, romance; but the very fact, that, like our own King Arthur, Cyrus was used as a mirror to flash great ideals down the ages, proves that there was with him native brilliance and width of @@ -6684,7 +6644,7 @@ at least much of the original qualities—humanity, breadth of mind, sweetness, patience and genius for managing men—which his sympathetic biographer imputes to him in so heroic a degree. It is evident -that the <i>Cyropædia</i> is ignorant of many facts about +that the <i>Cyropædia</i> is ignorant of many facts about Cyrus, and must have taken conscious liberties with many more, but nobody—who, on the one hand, is aware of what Cyrus effected upon the world, and @@ -6885,7 +6845,7 @@ which our prophet panegyrises, but for that thoughtfulness in preparation and swift readiness to seize the occasion, which Xenophon extols. And nothing is more striking to one familiar with our Scriptures, when reading -the <i>Cyropædia</i>, than the frequency with which the +the <i>Cyropædia</i>, than the frequency with which the writer insists on the success that followed the Persian. If to the Hebrew Cyrus was the called of God, upheld<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> in righteousness, to the Greek he was equally conspicuous @@ -6908,22 +6868,22 @@ fact? Which is the more inspiring example?</p> is no difficulty in answering this: undoubtedly, the Hebrew. It has been of far more importance to the world that Cyrus freed the Jews than that he inspired -the <i>Cyropædia</i>. That single enactment of his, perhaps +the <i>Cyropædia</i>. That single enactment of his, perhaps only one of a hundred consequences of his capture of Babylon, has had infinitely greater results than his character, or than its magnificent exaggeration by -Greek hero-worship. No one who has read the <i>Cyropædia</i>—out +Greek hero-worship. No one who has read the <i>Cyropædia</i>—out of his school-days—would desire to place it in any contrast, in which its peculiar charm would be shadowed, or its own modest and strictly-limited claims would not receive justice. The charm, the truth of the -<i>Cyropædia</i>, are eternal; but the significance they borrow +<i>Cyropædia</i>, are eternal; but the significance they borrow from Cyrus—though they are as much due, perhaps, to Xenophon's own pure soul as to Cyrus—is not to be compared for one instant to the significance of that single deed of his, into which the Bible absorbs the<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> meaning of his whole career,—the liberation of the -Jews. The <i>Cyropædia</i> has been the instruction and +Jews. The <i>Cyropædia</i> has been the instruction and delight of many,—of as many in modern times, perhaps, as in ancient. But the liberation of the Jews meant the assurance of the world's religious education. Cyrus @@ -6963,7 +6923,7 @@ human life runs down the Bible, that here we have a sense of the control of history, which is higher than even the highest hero-worship. Some may say, "True, but what a very unequal contest, into which to thrust -the poor <i>Cyropædia</i>!" Precisely; it is from the inequality +the poor <i>Cyropædia</i>!" Precisely; it is from the inequality of the contrast, that we learn the uniqueness of Israel's inspiration. Let us do all justice to the Greek and his appreciation of Cyrus. In that, he @@ -7684,7 +7644,7 @@ has the same metrical swing upon it.</p> <span class="i0"><i>Down! and sit in the dust, O virgin,</i><br /></span> <span class="i10"><i>Daughter of Babel!</i><br /></span> <span class="i0"><i>Sit on the ground, with no throne,</i><br /></span> -<span class="i10"><i>Daughter of Khasdîm!</i><br /></span><span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> +<span class="i10"><i>Daughter of Khasdîm!</i><br /></span><span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> <span class="i0"><i>For not again shall they call thee</i><br /></span> <span class="i10"><i>Tender and Dainty.</i><br /></span> <span class="i0"><i>Take to thee millstones, and grind out the meal,</i><br /></span> @@ -7697,7 +7657,7 @@ has the same metrical swing upon it.</p> <span class="i10"><i>Holy of Israel!</i><br /></span> </div><div class="stanza"> <span class="i0"><i>Sit thou dumb, and get into darkness,</i><br /></span> -<span class="i10"><i>Daughter of Khasdîm!</i><br /></span> +<span class="i10"><i>Daughter of Khasdîm!</i><br /></span> <span class="i0"><i>For not again shall they call thee</i><br /></span> <span class="i10"><i>Mistress of Kingdoms.</i><br /></span> <span class="i0"><i>I was wroth with My people, profaned Mine inheritance,</i><br /></span> @@ -8111,7 +8071,7 @@ ancient predictions of a deliverance and a deliverer from Babylon. To name no more, there were Jeremiah's<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> and Habakkuk's; and Cyrus, in so far as he accomplished the deliverance, was the fulfilment -of these ancient r'ishonôth. But in so far as Cyrus +of these ancient r'ishonôth. But in so far as Cyrus sprang from a quarter of the world, not hinted at in former prophecies of Jehovah—in so far as he was a Gentile and yet the Anointed of the Lord, a combination @@ -8399,7 +8359,7 @@ that on the whole "he has" (slightly to paraphrase Calvin) "played fair."</p> <p>Two things, almost simultaneously, shook Israel out -of this primitive and naïve self-righteousness. History +of this primitive and naïve self-righteousness. History went against them, and the prophets quickened their conscience.<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> The effect of the former of these two causes will be clear to us, if we recollect the judicial @@ -8647,7 +8607,7 @@ begin with His application of it to His Word. In ch. xli. He summons the other religions to exhibit predictions that are true to fact. <i>Who hath declared it on-ahead that we may know, or from aforetime that we may -say, He is ssaddîq.</i><a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> Here ssaddîq simply means <i>right</i>, +say, He is ssaddîq.</i><a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a> Here ssaddîq simply means <i>right</i>, <i>correct</i>, true to fact. It is much the same meaning in xliii. 9, where the verb is used of heathen predicters, <i>that they may be shown to be right</i>, or <i>correct</i> (English @@ -9355,7 +9315,7 @@ specialist in religion.</p> <p>For confirmation of this we turn to the supreme witness. Jesus was born a Jew, He confined His ministry -to Judæa, and He has told us why. By various passing +to Judæa, and He has told us why. By various passing allusions, as well as by deliberate statements, He revealed His sense of a great religious difference between Jew and Gentile. <i>Use not vain repetitions as the @@ -10001,7 +9961,7 @@ both of these is consistently individual. Throughout, the Servant is spoken of in the singular.<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> The name<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> Israel is not once applied to him: nothing—except that the nation has also suffered—suggests that he is playing -a national <i>rôle</i>; there is no reflection in his fate of +a national <i>rôle</i>; there is no reflection in his fate of the features of the Exile. The antithesis, which was evident in previous passages, between a better Israel and the mass of the people has disappeared. The Servant @@ -11003,7 +10963,7 @@ not in their character as virtues, but in their obligation as ordained by God. Hence, <i>duty</i> to Jehovah as inseparable from His religion (Ewald), <i>religion</i> as the law of life (Delitzsch), <i>the law</i> (Cheyne, who admirably -compares the Arabic ed-Dîn) are all good renderings. +compares the Arabic ed-Dîn) are all good renderings. Professor Davidson gives the fullest exposition. "It can scarcely," he says, "be rendered 'religion' in the modern sense, it is the equity and civil right which is @@ -11673,7 +11633,7 @@ through a human life. Here lies the secret of the buoyancy and "freshness of the earlier world," whether pagan or Hebrew, and by this may be understood the depression and pessimism which infects modern society. -They had God in their blood, and we are anæmic. +They had God in their blood, and we are anæmic. <i>But I, I said, I have laboured in vain; for waste and for wind have I spent my strength.</i> We must all say that, if our last word is <i>our strength</i>. But let this not be @@ -12345,24 +12305,24 @@ other—and it is these coming in a lengthened form at the end of many of the lines that suggest to the ear something like rhyme. For instance, in liii. 5, 6, the second and third verses of the third strophe, two of -the lines run out on the bisyllable -ênū, two on înu, -and two on the word lānū, while the third has ênu, +the lines run out on the bisyllable -ênū, two on înu, +and two on the word lānū, while the third has ênu, not at the end, but in the middle; in each case, the pronominal suffix of the first person plural. We transcribe these lines to show the effect of this.</p> <div class="poem"><div class="stanza"> -<span class="i0">W<sup>e</sup>hu' m<sup>e</sup>holal mipp<sup>e</sup>sha'ênū<br /></span> -<span class="i0">M<sup>e</sup>dhukka' me`ăwōnōthênū<br /></span> +<span class="i0">W<sup>e</sup>hu' m<sup>e</sup>holal mipp<sup>e</sup>sha'ênū<br /></span> +<span class="i0">M<sup>e</sup>dhukka' me`ăwōnōthênū<br /></span> <span class="i0">Mūṣar sh<sup>e</sup>lōmēnū `alaw<br /></span> <span class="i0">Ubhahăbhurātho nirpa'-lānū<br /></span> -<span class="i0">Kullānū kass-ss'on ta`înū<br /></span> -<span class="i0">'îsh l<sup>e</sup>dharko panînū<br /></span> -<span class="i0">Wa Jahweh hiphgî`a bô 'eth-`awon kullānū.<br /></span> +<span class="i0">Kullānū kass-ss'on ta`înū<br /></span> +<span class="i0">'îsh l<sup>e</sup>dharko panînū<br /></span> +<span class="i0">Wa Jahweh hiphgî`a bô 'eth-`awon kullānū.<br /></span> </div></div> <p>This is the strophe in which the assonance comes -oftenest to rhyme; but in strophe i. êhū ends two lines, +oftenest to rhyme; but in strophe i. êhū ends two lines, and in strophe ii. it ends three. These and other assonants occur also at the beginning and in the middle of lines. We must remember that in all the cases @@ -14558,8 +14518,8 @@ and political unfaithfulness, which we know was their besetting sin in the days before they left the Holy Land. The scenery, in whose natural objects he describes them seeking their worship, is the scenery -of Palestine, not of Mesopotamia,—<i>terebinths</i> and <i>wâdies</i>, -and <i>clefts of the rocks</i>, and <i>smooth stones of the wâdies</i>. +of Palestine, not of Mesopotamia,—<i>terebinths</i> and <i>wâdies</i>, +and <i>clefts of the rocks</i>, and <i>smooth stones of the wâdies</i>. The unchaste and bloody sacrifices with which he charges them bear the appearance more of Canaanite than of Babylonian idolatry. The humiliating political @@ -14628,7 +14588,7 @@ of "Second Isaiah." On which we make here no further remark, but pass at once to the more congenial task of studying the great prophecy, vv. 14-21, which rises one and simple from these fragments as does some -homogeneous rock from the confusing <i>débris</i> of several +homogeneous rock from the confusing <i>débris</i> of several geological epochs.</p> <p><span class="pagenum"><a name="Page_413" id="Page_413">[Pg 413]</a></span></p> <p>For let the date and original purpose of the fragments @@ -15459,7 +15419,7 @@ term, from which we have <i>evangel</i>, <i>evangelist</i> and <i>evangelise</i> originally meant good news, but was first employed in a religious sense in the Greek translation of our prophecy. And our word "preach" is the heir, though -not the lineal descendant, through the Latin <i>prædicare</i> +not the lineal descendant, through the Latin <i>prædicare</i> and the Greek κηρυσσειν, of the word, which is translated in ch. lx. of our prophet to <i>proclaim</i>, but in ch. xl. to <i>call</i> or <i>cry</i>. It is to the Exile that we trace the establishment @@ -15582,7 +15542,7 @@ as he could choose of the enemies of Israel other than Babylon.<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a> But also partly, perhaps, because of the names which match the red colours of his piece,—the wine and the blood. Edom means <i>red</i>, and Bossrah is -assonant to Bôsser, a <i>vinedresser</i>.<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a> Fitter background<span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span> +assonant to Bôsser, a <i>vinedresser</i>.<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a> Fitter background<span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span> and scenery the prophet, therefore, could not have for his drama of Divine Vengeance. But we must take care, as Dillmann properly remarks, not to imagine that @@ -16803,7 +16763,7 @@ Roman to the chapters of the volume.</i></p> <li>Crœsus, <a href="#Page_113">113</a>;</li> <li><span style="margin-left: 1em;">and the oracles, <a href="#Page_114">114</a>;</span></li> <li><span style="margin-left: 1em;">defeated by Cyrus, <a href="#Page_144">144</a> f.</span></li> -<li>Cyropædia, <a href="#Page_164">164</a>, <a href="#Page_170">170</a>.</li> +<li>Cyropædia, <a href="#Page_164">164</a>, <a href="#Page_170">170</a>.</li> <li>Cyrus, alleged mention of his name by Isaiah, <a href="#Page_7">7</a>;</li> <li><span style="margin-left: 1em;">not monotheist, <a href="#Page_40">40</a>, <a href="#Page_165">165</a>, <a href="#Page_179">179</a>;</span></li> <li><span style="margin-left: 1em;">not a prediction but a fulfilment, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_66">66</a>, <a href="#Page_111">111</a> ff.;</span></li> @@ -16915,7 +16875,7 @@ Roman to the chapters of the volume.</i></p> <li>John the Baptist and the Book of Isaiah, <a href="#Page_282">282</a> f.</li> <li>Josiah, King, <a href="#Page_30">30</a>.</li> <li> </li> -<li>Krüger, <a href="#Page_435">435</a>, <a href="#Page_442">442</a>.</li> +<li>Krüger, <a href="#Page_435">435</a>, <a href="#Page_442">442</a>.</li> <li> </li> <li>Love of God, <a href="#Page_76">76</a> f., <a href="#CHAPTER_VIII">viii</a>., <a href="#Page_399">399</a> f., <a href="#Page_451">451</a> f.;</li> <li><span style="margin-left: 1em;">sin against it, <a href="#Page_467">467</a>.</span></li> @@ -17221,7 +17181,7 @@ Observer.</i></p> Crown 8vo, cloth, 6<i>s.</i></p></blockquote> <p>"One of the brightest and most readable books of its class produced during recent -years.... A book that has not a single dull or superfluous page."—<i>Athenæum.</i></p> +years.... A book that has not a single dull or superfluous page."—<i>Athenæum.</i></p> <blockquote style="text-indent:-2em"> @@ -17563,7 +17523,7 @@ p. 214.</p> <p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> It is the theory of some, that although Isa. xl.-lxvi. dates as a whole from the Exile, there are passages in it by Isaiah himself, or in -his style by pupils of his (Klostermann in Herzog's <i>Encyclopædia</i> and +his style by pupils of his (Klostermann in Herzog's <i>Encyclopædia</i> and Bredenkamp in his <i>Commentary</i>). But this, while possible, is beyond proof.</p> @@ -17615,7 +17575,7 @@ No. XLIII., New Series, 1857; Ainsworth's <i>Euphrates Valley Expedition</i>; Layard's <i>Nineveh</i>.</p> -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Perrot and Chipiez, <i>Histoire de l'Art d'Antiquité</i>, vol. ii.; Assyrie +<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Perrot and Chipiez, <i>Histoire de l'Art d'Antiquité</i>, vol. ii.; Assyrie p. 9.</p> @@ -17727,7 +17687,7 @@ earth trembled</i>; xlii. 10, <i>The sea and its fulness, Isles and their dwelle lix. 18, <i>He will repay, fury to His adversaries, recompence to His enemies: to the Isles He will repay recompence</i>; lxvi. 19, <i>The nations, Tarshish, Pul, Lud, drawers of the bow, Tubal, Javan, the Isles afar off that have -not heard my fame</i>. The Hebrew is אי 'î, and is supposed to be +not heard my fame</i>. The Hebrew is אי 'î, and is supposed to be from a root אוה awah, <i>to inhabit</i>, which sense, however, never attaches to the verb in Hebrew, but is borrowed from the cognate Arabic word.</p> @@ -17745,7 +17705,7 @@ of the sea, Isa. xi. 11 and Esther x. 1.</p> <p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> There were two branches of the Persian royal family after Teispes, -the son of Akhæmenes, the founder. Teispes annexed Anshan on the +the son of Akhæmenes, the founder. Teispes annexed Anshan on the level land between the north-east corner of the Persian Gulf and the mountains of Persia. Teispes' eldest son, Cyrus I., became king of Anshan; his other, Ariaramnes, king of Persia. These were succeeded by their sons, Kambyses I. and Arsames. Kambyses I. was the father @@ -17756,7 +17716,7 @@ closed, and the power was transferred to Darius, son of Hystaspes. <i>Cf.</i> Ragozin's <i>Media</i>, in the "Story of the Nations" series.</p> -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Halévy, "Cyrus et le Retour de l'Exil," <i>Études Juives</i>, I.</p> +<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Halévy, "Cyrus et le Retour de l'Exil," <i>Études Juives</i>, I.</p> <p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Inscription of Nabunahid.</p> @@ -17788,7 +17748,7 @@ prophet, than the absolute <i>from the beginning</i>. It suits its parallel capo," <i>cf.</i> p. <a href="#Page_117">117</a>.</p> -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> ראשנות r'ishonôth is a relative term, meaning <i>head things</i>, +<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> ראשנות r'ishonôth is a relative term, meaning <i>head things</i>, <i>things ahead</i>, <i>first things</i>, <i>prior things</i>, whether in rank or time. Here of course the time meaning is undoubted. But <i>ahead of</i> what? <i>prior</i> to what?—this is the difficulty. Ewald, Hitzig, A. B. Davidson, @@ -17806,21 +17766,21 @@ given a choice between the earlier and the later future: nor does the הבאות of the contrasted clause at all suggest a later future; it simply means <i>things coming</i>, a term which is as applicable to the near as to the far future. Nevertheless, I am not persuaded that Dr. -Davidson's own view of <i>r'ishonôth</i> is the correct one. The rest of the context (see above) is occupied with predictions of the future -only. And <i>r'ishonôth</i> does not necessarily mean previous predictions, +Davidson's own view of <i>r'ishonôth</i> is the correct one. The rest of the context (see above) is occupied with predictions of the future +only. And <i>r'ishonôth</i> does not necessarily mean previous predictions, although used in this sense in the subsequent chapters. It simply means, as we have seen, <i>head things</i>, <i>things ahead</i>, <i>things beforehand</i>, or <i>fountain-things</i>, <i>origins</i>, <i>causes</i>. That we are to understand it here in some such general and absolute sense is suggested, I think, by the word אחריתן which follows it, <i>their result</i> or <i>issue</i>, and is confirmed by -ראשן, r'ishôn (masc. singular) of ver. 27, which is undoubtedly used in +ראשן, r'ishôn (masc. singular) of ver. 27, which is undoubtedly used in a general sense, meaning <i>something</i> or <i>somebody on ahead</i>, an anticipator, predicter, <i>forerunner</i> (as Cheyne gives it), or as I have rendered -it above, neuter, a <i>prediction</i>. If <i>r'ishôn</i> in ver. 27 means a thing or a -man given beforehand, then r'ishonôth in ver. 22 may also mean things +it above, neuter, a <i>prediction</i>. If <i>r'ishôn</i> in ver. 27 means a thing or a +man given beforehand, then r'ishonôth in ver. 22 may also mean things given beforehand, predictions made now, or at least things selected and announced as causes now, whose issue, אחריתן, may be recognised -in the future. In a word, r'ishonôth would mean things not +in the future. In a word, r'ishonôth would mean things not necessarily <i>previous</i> to the speech in which they were allowed, but simply things <i>previous</i> to certain results, or anticipating certain events, either as their prediction or as their cause.</p> @@ -17830,7 +17790,7 @@ either as their prediction or as their cause.</p> <p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> Quoted by Clement of Alexandria, <i>Stromata</i>, Bk. V., ch. iv., and by -Eusebius, <i>Præp. Evang.</i> xiii., 13.</p> +Eusebius, <i>Præp. Evang.</i> xiii., 13.</p> <p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Ibid.</p> @@ -17855,7 +17815,7 @@ he calleth upon My name</i> (Bredenkamp) is wrong.</p> <p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> Translation of the Cyrus-cylinder in "Cyrus et le Retour de l'Exil," -by Halévy, <i>Revue des Études Juives</i>, No. 1, 1880.</p> +by Halévy, <i>Revue des Études Juives</i>, No. 1, 1880.</p> <p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Ezra i. 2; 2 Chron. xxxvi. 22, 23.</p> @@ -17923,9 +17883,9 @@ borrowed for this verse the first three words of the following verse.</p> <p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> See ch. <a href="#CHAPTER_XIV">xiv</a>. of this volume.</p> -<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Identified by Delitzsch as East, Halévy as West, and Winckler +<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Identified by Delitzsch as East, Halévy as West, and Winckler as North, Elam. Cyrus, though reigning here, was a pure Persian, -an Akhæmenid or son of the royal house of Persia.</p> +an Akhæmenid or son of the royal house of Persia.</p> <p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> The parallel which Professor Sayce (<i>Fresh Light from the Ancient @@ -17980,7 +17940,7 @@ land</i> of Judah.</p> prosper (Luke ii. 52; Gal. i. 14; 2 Tim. ii. 16).</p> -<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <i>Cyropædia</i>, Book VIII., ch. vii., 6.</p> +<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <i>Cyropædia</i>, Book VIII., ch. vii., 6.</p> <p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> <i>Crouches</i>, Kara`; <i>cowers</i>, Kores.</p> @@ -17995,7 +17955,7 @@ prosper (Luke ii. 52; Gal. i. 14; 2 Tim. ii. 16).</p> <p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> See p. <a href="#Page_39">39</a> f.</p> -<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> There is a play on the words 'anî `asîthî, wa'anî, 'essā'—<i>I have +<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> There is a play on the words 'anî `asîthî, wa'anî, 'essā'—<i>I have made, and I will aid</i>.</p> @@ -18053,7 +18013,7 @@ distinguish between Judah and Northern Israel; and that, therefore, it might be Isaiah himself who wrote the verse!</p> -<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <i>Former things</i> (ri'shonôth). It is impossible to determine whether +<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <i>Former things</i> (ri'shonôth). It is impossible to determine whether these mean <i>predictions</i> which Jehovah published long ago, and which have already come to pass, or <i>former events</i> which He foretold long ago, and which have happened as He said they would. The @@ -18085,7 +18045,7 @@ in the first three clauses and to the Servant in the fourth (Delitzsch); or in the same proportion to Jehovah and the prophet (Cheyne and Bredenkamp); or to the Servant all through (Orelli); or to the prophet all through (Hitzig, Knobel, Giesebrecht. See the latter's -<i>Beiträge zur Kritik Jesaia's</i>, p. 136). It is a subtle matter. The +<i>Beiträge zur Kritik Jesaia's</i>, p. 136). It is a subtle matter. The present expositor thinks it clear that all four clauses must be understood as the voice of one speaker, but sees nothing in them to decide finally whether that speaker is the Servant, the people Israel, in which @@ -18101,14 +18061,14 @@ Zech. ii. 10-11, Eng. Ver., and iv. 9.</p> <p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> It is only by confining his review of the word to its applications to God, and overlooking the passages which attribute it to the people, -that Krüger, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, can affirm that the prophet holds throughout to a single idea of righteousness (p. 36). +that Krüger, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, can affirm that the prophet holds throughout to a single idea of righteousness (p. 36). On this, as on many other points, it is Calvin's treatment, that is most sympathetic to the variations of the original.</p> <p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> In Arabic the cognate word is applied to a lance, but this may mean a sound or fit lance as well as a straight one. "Originem -Schult. de defect. hodiernis § 214-224 ponit in <i>rigore</i>, <i>duritia</i>, coll. +Schult. de defect. hodiernis § 214-224 ponit in <i>rigore</i>, <i>duritia</i>, coll. <img src="images/i231.png" alt="arabic" /> lancea dura, al. aequabilis" (Gesenii <i>Thesaurus</i>, art. צדק).</p> @@ -18128,7 +18088,7 @@ paper, which is there quoted.</p> <p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> "Die Begriffe צדקה und צדק ... bedeuten nun wirklich bei Amos mehr als die juristische Gerechtigkeit. Indirect gehen die Forderungen -des Amos über die blos rechtliche Sphäre hinaus" (Duhm, <i>Theologie +des Amos über die blos rechtliche Sphäre hinaus" (Duhm, <i>Theologie der Propheten</i>, p. 115).</p> @@ -18477,8 +18437,8 @@ prophecy, which he finds to be in hexameters. See p. <a href="#Page_315">315</a> <p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> I may quote Dillmann's opinion on this last point: "Andererseits sind nicht blos die Grundgedanken und auch einzelne Wendungen wie 52, 13-15. 53, 7. 11. 12 durch 42, 1 ff. 49, 1 ff. 50, 3 ff. so wohl -vorbereitet und so sehr in Übereinstimmung damit, dass an eine fast -unveränderte Herübernahme des Abschnitts aus einer verlornen +vorbereitet und so sehr in Ãœbereinstimmung damit, dass an eine fast +unveränderte Herübernahme des Abschnitts aus einer verlornen Schrift (<i>Ew.</i>) nicht gedacht werden kann, sondern derselbe doch wesentlich als Werk des Vrf. angesehen werden muss" (<i>Commentary</i> 4th ed., 1890, p. 453).</p> @@ -18570,7 +18530,7 @@ speakers of ver. 1, and that the voices of the penitent people come in only with ver. 2 or ver. 3. In that case שמועתינו would mean <i>what we heard from God</i> (שמועה is elsewhere used for the prophetic message) and delivered to the people. This interpretation multiplies the -dramatis personæ, but does not materially alter the meaning, of the +dramatis personæ, but does not materially alter the meaning, of the prophecy. It merely changes part of the penitent people's self-reproach into a reproach cast on them by their prophets. But there is no real reason for introducing the prophets as the speakers of ver. 1.</p> @@ -18579,7 +18539,7 @@ no real reason for introducing the prophets as the speakers of ver. 1.</p> <p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> For the argument that it is Israel who speaks here, see Hoffmann (<i>Schriftbeweis</i>), who was converted from the other view, and Dillmann, 4th ed., <i>in loco</i>. A very ingenious attempt has been made by -Giesebrecht (<i>Beiträge zur Jesaia Kritik</i>, 1890, p. 146 ff.), in favour of the +Giesebrecht (<i>Beiträge zur Jesaia Kritik</i>, 1890, p. 146 ff.), in favour of the interpretation that the heathen are the speakers. His reasons are these: 1. It is the heathen who are spoken of in lii. 13-15, and a change to Israel would be too sudden. Answer: The heathen are not exclusively @@ -18757,8 +18717,8 @@ in vv. 5, 6.</p> <p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> "Das eigentliche Wort 'Liebe' kommt im A. T. von Gott fast gar -nicht vor,—und wo es, bei einem späten Schriftsteller, vorkommt, ist es Bezeichnung seiner besondren Bundes-liebe zu Israel, deren -natürliche Kehrseite der Hass gegen die feindlichen Völker ist."—Schultz, +nicht vor,—und wo es, bei einem späten Schriftsteller, vorkommt, ist es Bezeichnung seiner besondren Bundes-liebe zu Israel, deren +natürliche Kehrseite der Hass gegen die feindlichen Völker ist."—Schultz, <i>A. T. Theologie</i>, 4th ed., p. 548.</p> @@ -18934,7 +18894,7 @@ argument against the case for the Servant is that the speaker does not call himself by that name, as he does in other passages when he is introduced; but this is not conclusive, for in l. 4-9 the Servant, though he speaks, does not name himself. To these may be added -this (from Krüger), that the Servant's discourse never passes without +this (from Krüger), that the Servant's discourse never passes without transition into that of God, as this speaker's in ver. 8, but the prophet's discourse often so passes; and this, that בשׂר, קרא and נחם are often used of the prophet, and not at all of the Servant. These are all the @@ -18942,9 +18902,9 @@ points in the question, and it will be seen how inconclusive they are. If any further proof of this were required, it would be found in the fact that authorities are equally divided. There hold for the Servant Calvin, Delitzsch, Cheyne (who previously took the other view), -Driver, Briggs, Nägelsbach and Orelli. But the Targums, Ewald, -Hitzig, Diestel, Dillmann, Bredenkamp and Krüger hold by the -prophet. Krüger's reasons, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, +Driver, Briggs, Nägelsbach and Orelli. But the Targums, Ewald, +Hitzig, Diestel, Dillmann, Bredenkamp and Krüger hold by the +prophet. Krüger's reasons, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, p. 76, are specially worthy of attention.</p> @@ -18961,7 +18921,7 @@ eyes. Ewald renders <i>open air</i>, Dillmann <i>hellen Blick</i>.</p> <p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> See <i>Isaiah i.-xxxix.</i>, pp. <a href="#Page_438">438</a>-<a href="#Page_440">40</a>.</p> -<p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> <i>Cf.</i> Krüger, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, pp. 154-55. +<p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> <i>Cf.</i> Krüger, <i>Essai sur la Théologie d'Isaïe xl.-lxvi.</i>, pp. 154-55. Lagarde has proposed to read מְאָדָּם, past participle, for מֵאֱדֹם and מִבּצֵר for מִבָּצְרָה. <i>Who is this that cometh dyed red, redder in his garments than a vinedresser?</i></p> @@ -19065,382 +19025,6 @@ the service of Egypt, and the Ludim as famous with the bow.</p> </ul> </div> - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Expositor's Bible, by George Adam Smith - -*** END OF THIS PROJECT GUTENBERG EBOOK THE EXPOSITOR'S BIBLE *** - -***** This file should be named 43672-h.htm or 43672-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/3/6/7/43672/ - -Produced by Douglas L. 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