Notes on the Old and New Testaments

(1.) This tribe, in connection with those which were allied to it, constituted a very large and flourishing par* of the Jewish nation. They were therefore envious of any other tribe that claimed any superiority, and particularly jealous of Judah. (2.) They occupied a central and commanding position in Judea, and naturally claimed the pre-eminence over the tribes on the north. (3.) They had been formerly highly favoured by the abode of the ark and the tabernacle among them, and on that account claimed to be the natural head of the nation. Josh, xviii. 1, 8, 10. Judges xviii. 31, xxi. 19. ISam. i. 3, 24. (4.) When Saul was king, though he was of the tribe of Benjamin (1 Sam. ix. 2), they submitted peaceably to his reign because the Benjaminites were in alliance with them, and adjacent to them. But when Saul died, and the kingdom passed into the hands of David, of the tribe of Judah their natural rival, thus exalting that powerful tribe, they became dissatisfied and restless. David kept the nation united; but on his death, they threw oflf the yoke of his successor, and became a separate kingdom. From this time their animosities and strifes became an important and painful part of the history of the Jewish nation, until the kingdom of Ephraim was removed. The language here is evidently figurative, and means, that in the time here referred to under the Messiah, the causes- of animosity before existing would cease; that contentions between those who are by nature brethren, and who ought to evince the spirit of brethren, would come to an end; and that those animosities and strifes would be succeeded by a state of amity and peace. When the scattered Jews shall be regathered to God under the Messiah, all the contentions amor g them shall cease, and they shall be united under one king and prince, ^l the causes of contention which had so long existed, and which had produced such disastrous results, would come to a.%

Df Judah tshall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

Slid. The strifes and contentions of these two kingdoms, once belonging to ♦he same nation, and descended from,he same ancestors— the painful and protracted family broil — was the object that most prominently attracted the attention then of the prophets of God. The most happy idea of future blessedless which was presented to the mind oi the prophet was that period when all this should cease, and when, under the Messiah, ail should be harmony and love. IT And ike adversaries of Judah shall he cut off. That is, Judah shall be safe; the people of God shall be delivered from their enemies — referring to the future period under the Messiah, when the church should be universally prosperous. IT Judah shall not vex Ephraim. Shall not oppress, disturb, or oppose. There shall be peace between them. — The church prospers only when contentions and strifes cease; when Christians lay aside their animosities, and love as brethren, and are united in the great work of spreading the gospel around the world. That time will yet come. When that time comes, the kingdom of the Son of God will be established. Until that time, it will be in vain that the effort is made to bring the world to the knowledge of the truth; or if not wholly in vain, the efforts of Christians who seek the conversion of the world will be retarded, embarrassed, and greatly enfeebled. How devoutly, therefore, should every friend of the Redeemer pray, that all causes of strife may cease, and that his people may be united as the heart of one man in the effort to bring the whole world to the knowledge of the truth.

14. But they shall fly. The design of this verse is, to show the rapid and certain spiritual conquests which would result from the convb'-sion of the scattered Jewish people. The Jews understood this literally, as referring to the

14 But they shall fly upon thd shoulders of the Philistines to. ward the west; they shall spoil*

conquests over their enemies. But ii the exposition which has been giver of this chapter thus far is correct^ the passage is to be interpreted as a figurative description of the triumph of the people of God under the Messiah. The time to which it refers is that which shall succeed the conversion of the scattered Jews. The effect of the gospel is represented under an image which to Jews would be most striking — that of conquest over the neighbouring nations with whom they had been continually at war. Philistia, Edom, Moab, and Ammon, had been always the enemies of Judea; and to the Jews no figurative representation could be more striking than that after the union of Judah and Ephraim they should proceed in rapid and certain conquest to subdue their ancient and formidable enemies. The meaning of the phrase "they shall fly" is, they shall hasten with a rapid motion — like a bird. They shall do it quickly, without delay — as an eagle hastens to its prey. It indicates their suddenly engaging in this, and the celerity and certainty of their movements. As the united powers of JudaJi and Ephraim would naturally make a sudden descent on Philistia, so the Jews united under the Messiah would go to the rapid and certain conversion of those who had been the enemies of the cross. IT Upon the shoulders. S^J^^a. There has been a great variety in the interpretation of this passage, and it is evident that our translation does not express a very clear idea. The LXX render it, " And they shall fly in the ships of foreigners, and they shall plunder the sea " The Chaldee, " And they shall be joined with one shoulder [that is, they shall be united shoulder to shoulderj, that they may smite the Philistines who nre in the west." The Syriac, " But they shall plow the Philistines;" that 76. thy shall subdue them, and ctt.tivafc

them of the east together: *they shall lay their hand upon Edom

Iheir land. The word rendered " shoulder," means properly the shoulder, as of a man or beast (ch. xlvi. 7, xlix. 22. Num. vii. 9. Job xxxi. 22. Ezek. xxiv. 4); the undersetters or shoulders to support the lavers (1 Kings vii. 30); a corner or side of a building (Ex. xxxviii. 14); and is applied to the side of any thing — as the side of a building, the border of a country, a city, or sea. 1 Kings vi. 8, vii. 39. Num. xxxiv. 11. Josh. XV. 8, 10, 11, &c. &c. Here it seems to mean — not that the Jews would be borne upon the shoulder of the Philistines — but that they would make a sudden and rapid descent upon iheir borders; they would invade their territory, and carry their conquest *' toward the west.*' The construction is, therefore, * they shall make a rapid descent on the borders of the Philistines,' or in other words, the spiritual conquest over the enemies of the church of God shall be certain and rapid.? The Fhillstines. Philistia was situated on the southwestern side of the land of Canaan. The Philistines were therefore adjacent to the Jews, and were often involved in war with them. They were among the most constant and formidable enemies which the Jews had. IT Toward the west. This does not mean that they should be borne on the shoulders of the Philistines to the west; but that they should make a sudden and rapid descent on the Philistines who were west of them. It stands opposed to the nations immediately mentioned as lying east of the land of Judea. IT They shall spoil. They shall plunder; or they shall take them and their towns and property as the spoil of war. That is, they shall vanquish them, and make them subject to them. According to the interpretation which has been pursued in this chapter, it means, thp.t the enemies of God shall be subdued and brought to the knowledge of the truth in a rapid find decisive manner. The language and Moab; and ^the children of Arnmon 'shall obey them.

is that which is drawn from the idea of conquest; the idea is that of a rapid and far-spreading conversion among the nations, to the gospel. IT Them of the east. Heb. * the sons of the east, that is, the nations east of Judea. IT They shall lay their hand. Heb. ' Edom and Moab shall be the laying on of their hand.' That is, they shall lay their hand on those nations for conquest and spoil; they shall subdue them. IT Edom. Idumea; the country settled by the descendants cf Esau — a country that was south of Judea, and extended from the Dead Sea to the Elanitic gulf of the Red Sea. They were an independent people until the time of David, and were reduced to subjection by him, but they afterwards revoked and became again independent. They were often engaged in wars with the Jews, and their conquest was an object that was deemed by the Jews to be very desirable. See Notes on ch. 34. IT And Moab. The country of the Moabites was east of the river Jordan on both sides of the river Anion, and adjoining the Dead Sea. Their capital was on the river Arnon. They also were often involved in wars with the Jews. Comp. Deut. xxiii. 3. See Notes on chs. xv. xvi. IT And the children of Amman, The Ammonites, the descendants of Ammon, a son of Lot. Their country lay southeast of Judea. Deut. ii. 19-21. Their territory extended from the river Arnon north to the river Jabbok, and from the Jordan far into Arabia. It was directly north of Moab. They wer<? often engaged, in alliance with th« Moabites, in waging war against the Jews. IT Shall obey them. Heb. * Shall be their obedience.' AH these descriptions are similar. They are not to be interpreted literally, but are designed to denote the rapid triumphs of the truth of God after the conversion of the Jews; and the sense is, that tha conquests of the gospel will be as sud

l5 And the Lord shall utterly destroy the tongue of the Egyp-

ilcn, as great, and as striking over its enemies, as would have been the complete subjugation of Philistia, Moab, Amnion, and Edom, to the victorious army of the Jews.

15. And the Lord. The prophet, goes on with the description of the effect which shall follow the return of the scattered Jews to God. The language is figurative, and is here drawn from that v/hich was the great storehouse of all the imagery of the Jews — the deliverance of their fathers from the bondage of Egypt. The general sense is, that all the embarrassments which would tend to impede them would be removed; and that God would make their return as easy and as safe, as would have been the journey of their fathers to the land of Canaan if the " Egyptian Sea " had been removed entirely, and if the " river " with its " seven streams," by nature so formidable a barrier, had been dried up, and a path hath been made to occupy its former place. Figuratively, the passage means, that all the obstructions to the peace and safety of the people of God would be removed, and that their way would be easy and safe. IT The tovgue. The Hebrews applied the word tongue to any thing that resembled a tongue — to a bar of gold (Josh. vii. 21, 24); to a flame of fire (Note Isa. v. 24. Comp. Acts ii. 3); to a bay of the sea, or a gulf — from its shape. Josh, xv, 5, xviii. 19. So we speak of a tongue of land. When it is said that the Lord would " utterly destroy " it, it is equivalent to Baying that it would be entirely dried up; that is, so as to present no obstruction. IT Of the Egyptian Sea. Some interpreters, among whom is Vitringa, have supposed that by the tongue of the Egyptian Sea here mentioned, is meant the river Nile which flows into the Mediterranean, here called, as they Buppose, the Egyptian Sea. Vitringa observes that the Nile before it flows into the Mediterranean is divided into two streams or rivers, which form the Delta or the triangular territory lying

tian sea; and with his mighty wind shall he shake his hand

between these two rivers and bounde^i on the North by the Mediterranean The eastern branch of the Nile being the largest, he supposes is called the tongue or bay of the Egyptian Sea. But to this interpretation there are obvious objections. (1.) It is not known that the Mediterranean is elsewhere called the Egyptian Sea. (2.) This whole description pertains to the departure of the children of Israel from Egypt. The imagery is all drawn from that. But in their departure, the Nile constituted no obstruction. Their place of residence — in Goshen — was east of the Nile. All the obstruction that they met with from any sea or river was from the Red Sea. (3.) The Red Sea is divided at its northern extremity into two bays or forks, which may be called the tongues of the sea — and across one of which the Israelitea passed in going from Egypt. Of these branches, the western one was called the Heroopolite branch, and the eastern the Elanitic branch. It was across the western branch that they passed. When it is said that Jehovah would " destroy " this, it means that he would dry it up so that it would be no obstruction; in other words, he would take the most formidable obstructions to the progress of his people out of the way, IF And with his mighty wind. With a strong and powerful wind. Michaelis supposes that by this is mj?ant a tempest. But there is more probably a reference to a strong and steady hot wind, such as blows over burning deserts, and such as would have a tendency to dry up even mighty waters. The illustration is probably derived from the fact that a strong east wind was employed to make a way through the Red Sea. Ex. xiv. 21. If the allusion here be rather to a mighty wind or a tempest, than to one that is hot and that tenda to evaporate the waters even of the rivers, then it means that the wind would be so mighty as to part the waters, and make a path through the river as was done in the Red Sea and over the rivei, and shall smite it at the Jordan. The idea is, that God would remove the obstructions to the rapid and complete deliverance and conversion of men. IT Shall he shake his hand. This is to indicate that the mighty wind will be sent from God, and that it is designed to effect this passage through the rivers. The 1 shaking of the hand in the Scripture is! usually an indication of anger, or of itrong and settled purpose. See ch. X. 32, xiii. 2. Zech. ii. 9. IT Over the river. Many have understood this as referring to the Nile; but two considerations show that the Euphrates is rather intended. (I.) The term the rir^r P'^l'l hdnndhdr) is usually applied to the Euphrates, called the KivER by way of eminence; and when the term is used without any qualification, that river is commonly intended. See Note ch. vii. 20, viii. 7. Comp. Gen. xxxi. 21, xxxvi. 37. 1 Kings iv. 21. Ezra iv. 10, 16, v. 3. (2.) The effect of this smiting of the river is said to be (ver. 16) that there would be a highway for the people from Assyria— which could be caused only by removing the obstruction which is produced by the Euphrates lying between Judea and some parts of Assyria. IT And shall smite it. That is, to dry it up, or to make it passable. IF In the seven streams. The word streams here (D'^pt13) denotes streams of much less dimensions than a riven It is applied to a valley with a brook running through it (Gen. xxvi. 19); and then to any small brook or stream, or rivulet. Gen. xxxii. 24. Ps. Ixxiv. 15. Here it denotes brooks or streams that would be fordable. When it is said that the river should be smitten " in the seven streams," the Hebrew does not mean that it was already divided into seven streams, and that God vDuid omite them^ but it means, thaf God would smite it into seven strea iis or rivulets; that is, into many smc rivulets (for the number seven.!s t jn used Jo denote a large indefi number.

Note ch. iv. 1); and the expressicn denotes that though the river presented an obstruction in its natural size which they could not overcome, yet God would make new channels for it, and scatter it into innumerable rivulets or small streams, so that they could pass over it dry-shod. A remarkable illustration of this occurs in Herodotus i. 189: " Cyrus, in his march to Babylon, arrived at the river Gyndes, which, rising in the mountains of Matiene, and passing through the country of the Darneans, loses itself in the Tigris; and this, after flowing by Opis, is finally discharged into the Red Sea. While Cyrus was endeavouring to pass this river, which could not be performed without boats, one of the white consecrated horses boldly entering the stream, in his attempts to cross it was borne away by the rapidity of the current, and totally lost. Cyrus, exasperated by the accident, made a vow that he would render this stream so very insignificant, that women should hereafter be able to cross it without so much aa wetting their feet. He accordingly suspended his designs on Babylon, and divided his forces into two parts; he then marked out with a line on each side of the river one hundred and eighty trenches; these were dug according to his orders, and so great a number of men were employed that he accomplished his purpose; but he thus wasted the whole of that summer." See also Seneca, de Ira. Lib. iii. § 21. ^ Go over dry'shod. Heb. in shoes, or sandals. The waters in the innumerable rivulets to which the great river should be reduced, would be so shallow that they could even pass them in their sandals without wetting their feet — a strong figurative expression, denoting that the obstruction would be completely removed. * The prophet under these metaphors intends nothing elsa than that there would be no impediment to God when he wished to deliver his people from captivity.* Calvin.

16 And there shall be an highway for the remnant of his people, which shall be left, from

16. And there shall be an highway. All obstructions shall be removed, and they shall be permitted to return without hinderance. Comp. Note on ch. XXXV. 8. IT For the remnant of his people from Assyria. Note ver. 11. IF Like as it was to Israel, &c. That is, God will remove all obstructions as he did at the Red Sea; he will subdue all their enemies; he will provide for their wants; and he will interpose by the manifest marks of his presence and protection, as their God and their friend. — The general view of the chapter is, therefore, that it refers to the triumph of the Messiah's kingdom; that it is not yet fully accomplished; and that the time is coming when the scattered Jews shall be regathered to God — not returned to their own land, but brought again under his dominion under the administration of the Messiah; and that this event shall be attended with a sudden removal of the obstructions to the gospel, and to its rapid spread every where among the nations. Comparing this with the present state of the Jews, we may remark, in regard to this prospect, (1.) That they are now, and will continue to be, scattered iii all nations. They have been driven to all parts of the earth — wanderers without a home — yet continuing their customs, r tes, and peculiar opinions; and contiraingto live, notwithstanding all the efforts of the nations to crush and destroy them. (2.) They speak nearly all the languages of the world. They are acquainted with all the customs, prejudices, and opinions of the nations of the earth. They would, therefore, be under no necessity of engaging in the laborious work of learn-

Assyria; like as it was* to Is. rael in the day that he came u|! out of the land of Egypt.

ing language — which now occupies so much of the time, and consumes so much of the strength of the modern missionary. (3.) The law of God is thus in all nations. It is in every synagogue; and it has been well said, that the law there is like extinguished candles, and that all that is needful to illuminate the world, is to light those candles. Let the Jew every where be brought to see the true meaning of his law; let the light of evangelical truth shine into his synagogue, and the world would be at once illuminated. The truth would go with the rapidity of the sunbeams from place to place until the whole earth would be enlightened with the knowledge of the Redeemer. (4.) The Jews, when converted, make the best missionaries. There is a freshness in their views of the Messiah when they are converted, which Gentile converts seldom feel. The apostles were all Jews; and the zeal of Paul shows what converted Jews will do when they become engaged in making known the true Messiah. If it has been a characteristic cf their nation that they would " compast; rv°a and land to make one proselyte," vvi^at will their more than three millions eccomplish when they become convened to the true faith of the Redeemer? We have every reason, therefore, to expect that God intends to make great usu yet of the Jews whom he has preservv.d scattered every where — though they be but " a remnant " — in converting the world to his Son. And we should most fervently pray, that they may be imbued with love to their long-rejected Messiah, and that they may every wher^ become the missionaries ol ihe cros*.

This chapter is a part of the vision which was commenced in ch. x. ver. 5. The prophet had foro told the dehverance of the nation from the threatened invasion of Sennacherib (ch. x.); he had thej looked forward to the times of the Messiah, and described the certainty, the character, and the coneequences of his reign, ch. xi. The xith chapter closes with a reference to the deliverance of th# nation from the oppression of the Egyptians. That deliverance was celebrated with a beautiful ode, which was sung by Miriam and " afl the women," who " went out after her with timbrels and with dances." Ex. xv. 1—21. In imitation of that deliverance, Isaiah says, in this chapter, that the deliverance of which he speaks shall be celebrated also with a song of praise; and this chapter, therefore, is properly an expression of the feelings of the redeemed people of God, in view of his great mercy in interposing to save them. It should be read in view of the great and glorious deliverance which God has wrought for us in the redemption of his Son; and with feelings of lofty gratitude that he has brought us from worse than Egyptian bondage— the bondage of sin. The song is far better applied to the times of the Messiah than it could be to any thing which occurred under the Jewish dispensation. The Jews themselves appear to have applied it to his time. On the last day of the feast of tabernacles, they brought water in a golden pitcher from the fountain of Siloam, and poured it mingled with wine on the sacrifice that was on the altar with great rejoicing. See Notes John vii. 14, 37. This custom was not required by Moses, and probably arose from the command in ver. 3 of this chapter. Our Saviour applied it to himself, to the benefits of his gospel, and to the influences of the Spirit (John ch. vii.); and the ancient Jews so applied it also. Why is it called the house of drawing? Because from thence they draw the Holy Spirit; as it is written, ' and ye shall draw water with joy from the fountains of salvation.' " Jerusalem Talmud as quoted by Lowth.

1 And in that day thou shalt say, O Lord, I *will praise thee: though <^thou wast angry with me, thine anger is turned away,

1. And in that day. The day referred to in the previous chapter, the time of the Messiah, when the effects of his reign shall be seen every where. The duty of praise, however, is couched in such language as to make it applicable to the event predicted in the former part of the prophecy (ch. x.) — the delivering of the nation from the invasion of Sennacherib, as well as the more glorious event on which the prophet fixed his eye (ch. xi.) — the coming and reign of the Messiah. The language of this song of praise would be appropriate to both these events. T Thou shalt say. The address to an individual here in the term " thou " is equivalent to every one, meaning that all who were thus interested in the divine interposition should say it. IT O Lord. 0 Jehovah — the great author of this aitcvposition. IF / will praise thee Uiough thou wast angry with me. If this language is applied to the Jews, and supposed to be used by them in regard to the invasion of Sennacherib, it means, that God suffered their 'ind to and thou comfortedst me.

2 Behold, God is my salvation; T will trust, and not be afraid: for nhe Lord JEHO-

be invaded and to be subjected to calamities in consequence of their sins. ch. X. 6 seq. If it is supposed to be applied to the time of the Messiah, then it is language which every redeemed sinner may use, that God was angry with him, but that his anger is turned away. As applicable to the redeemed, it is an acknowledgment which they all feel, that they have no claim to his mercy, and that it lays the foundation for unceasing praise that his anger is turned away by the plan of salvation.

2. Behold y God is my salvation. Or, God is the author, or source of my salvation. It has not been brought about by any human hands, but is to be traced directly to Him. The value of a gift is always enhanced by the dignity and excellency of the giver, and it confers an inestimable value on the blessings of salvation, that they are conferred by a being no less than the Infinite God. It is not by human oi angelic power; but it is to be tracec directly and entirely to Jehovah. ^ 1

VAH is my strength and my song; he also is become my salvation.

will trust, and not be afraid. Since God is its author; since he is able to defend me, and to perfect that which he has begun, I will confide in him and not be afraid of the power or machinations of ary enemy. In his hands I am safe. God is the foundation of our confidence; and trusting in him, his people shall never be moved. IT For the Lord JEHOVAH. This is one of the four places in which our translators have retained the original word Jehovah, though the Hebrew word occurs often in the Scriptures. The other places where the word Jehovah is retained in our version are Ex. vi. 3. Ps. Ixviii. 18. Isa. xxvi, 4. The original in this place is *^y^'] «^7 Jah, Jehovah. The word Jah (•^'^) is an abbreviation of the word Jehovah, The abbreviated form is often used for the sake of conciseness, particularly in the Psalms, as in the expression Hallelujah (}n*J"^^bn), i. e. praise Jehovah. Ps. civ. 35,' cv. 15, cvi. i. 8, cxi. 1, cxiii. 1, Ixxxix. 9, xciv. 7, 12, et al. In this place, and Isa. xxvi. 4, the repetition of the name seems to be used to denote emphasis; or perhaps to indicate that Jehovah is the same always — an unchangeable God. In two codices of Kennicott, however, the name Jah (fn'i) is omitted, and it has been coniectured by some that the repetitiiin is am error of transcribers. But the best MSS. retain it. The LXX, the Chaldee, and the Syriac, however, omit it. IT Is my strength and my song. The same expression occurs in the hymn that Moses composed after the passage of the Red Sea, in imitation of which this song is evidently composed. Ex. XV. 2:

JEHOVAH is my strength and my song, And ne is become my salvation.

The wonl strength means, that he is *he source of strength, and implies that all who are redeemed are willing to

3 Therefore with joy-^ shall ye draw water^" out of the wells of salvation.

acknowledge that all their strength ia in God. The word song' implies that he is the proper object of praise; it is to celebrate his praise that the " song" is composed, IT He also is become my salvation. This is also found in the song of Moses. Ex. xv. 2. It means that God had become, or was the author of salvation. It is by his hand that the deliverance has been effected, and to him should be the praise.

3. Therefore. In view of all his mercies. The Hebrew is, however, simply, * and ye shall draw.* It has already been intimated that the Jews applied this passage to the Holy Spirit; and that probably on this they based their custom of drawing water from the fountain of Siloam at the feast of the dedication. Note John vii. 37. The fountain of Siloam was in the eastern part of the city, and the water was borne from that fountain in a golden cup, and was poured, with every expression of rejoicing, on the sacrifice on the altar. It is not probable, however, that this custom was in use in the time of Isaiah. The language is evidently figurative; but the meaning is obvious. A fountain, or a well, in the sacred writings, is an emblem of that which produces joy and refreshment; which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion — as the bubbling fountain or well refreshes the weary and fainting pilgrim. Comp. John iv. 14. It is thus applied to God as En overflowing fountain, fitted to supply the wants of all his creatures (Jer. ii. 13, xvii. 13. Ps. xxxvi. 9. Prov. xiv. 27); and to his plan of salvation — the sources of comfort which he has opened in the scheme of redeeming mercy to satisfy the wants of the souls of men. Zech. xiii. 1. Isa. xli. 18. Rev. vii. 17 The word rivers is used in the same sensa

4 And in that day shall ye Bay,* Praise the Lord/ call upon his name, declare his doings among the people, make mention that his name is exalted.

as fountains in the above places. Isa. xlii. 15, xliii. 19,20. Generally, in the Scriptures, streams, fountains, rivers, are used as emblematic of the abundant fulness and richness of the mercies which God has provided to supply the spiritual necessities of men. The idea here is, therefore, that they should partake abundantly of the mercies of salvation— that it was free, overflowing, and refreshing — like waters to weary pilgrims in the desert; and that their partaking of it would be with joy. It vvould fill the soul with happiness — as ne discovery of an abundant fountain, r'or a well in the desert, fills the thirsty nilgrim with rejoicing.

4. And in that day; ver. 1. IT Call upon his name. Margin, " proclaim." It denotes to call upon him in the way of celebrating his praise. The whole hymn is one of praise, and not of prayer. IF Declare among the people. Among all people, that they may be brought to see his glory, and join in the celebration of his praise. IT His doings. Particularly in regard to the great events which are the subject of the previous predictions — his interposition in saving men by the Messiah from eternal death. IT Make mention. Heb. " cause it to be remembered." See Note on ch. Ixii. 6. IT That his name is exalted. That it is worthy of adoration and praise. It is worthy to be exalted, or lifted up in view of the nations of the earth. 2 Sam. xxii. 47. Ps. xxi. 13, xlvi. 10.

5. Sing unto the Lord. This is the Bame expression which occurs in the Bong of Moses. Ex. xv. 21. Isaiah evidently had that in his eye. IT He hath done excellent things. Things that are exalted (Jn^li^a); that are worthy to be celebrated, and had in reraem-

he hath done excellent things: this is known in all the earth.

6 Cry* out and shout, thou 'inhabitant of Zion: for '^great is the Holy One of Israel in the midst of thee.

brance; things that are majestic, grand, and wonderful. IF This is known in all the earth. Or more properly " let this be known in all the earth." It is worthy of being celebrated everywhere. It should be sounded abroad through all lands. This expresses the sincere desire of all who are redeemed, and who are made sensible of the goodness and mercy of God the Saviour. The instinctive and the unceasing wish is, that the wonders of the plan of redecr^- ing mercy should be every where knowr among the nations, and that all flesh should see the salvation of our God.

6. Cry out. ^\\}^. This word is usually applied to the neighing of a horse. Jer. v. 8, viii. 16. It is also used to express joy, pleasure, exultation, by a clear and loud sound of the voice. Isa. xiv. 14, xii. 6, x. 30, liv. 1. Jer. xxxi. 7, 1. 11. It is here synonymous with the numerous passages in the Psalms, and elsewhere, where the people of God are called oa to exult, to shout, to make a noise as expressive of their joy. Ps. xlvii. 1. Isa. xlii. 11, xliv. 23. Jer. xxxi. 7. Zeph. iii. 14. Zech. ix. 9. Ps. cxlviii. cxlix. IT And shout. *^i^). This word properly means to cry aloud (Prov. i. 20, viii. 3); to cry for help, (Lam. ii. 19); to raise a shout of joy, to rejoice, or exult (Lev. ix. 24. Job xxxviii. 7); to praise, or celebrate with joy, Ps. li. 15, lix. 17, xxxiii. l,lxxxix. 13. Here it denotes the joy in view of God's mercies, which leads to songs of exalted praise. IT Thou inhabitant of Zion. Thou that dwellest in Zion; that is, thou who art numbered with the people of God. Note ch. i. 8. The margin here is, in accordance with the Hebrew, " Inhabitress ot Zion;" and the tvord here used is ap* olicable to the people, rather than to an individual. ^ For great is the Holy One of Israel. That is, God has shown himself great and worthy of praise, by the wonderful deliverance which he has wrought for his people. Thus closes this beautiful hymn. It is worthy of the theme; worthy to be sung by all. O, may all the redeemed join in this song of deliverance; and may the time soon come when the beautiful vision of the poet shall be realized in the triumphant song of redemption echoing around the world:

" One song employs all nations; and all cry, ' Worthy the Lamb, for he was slain for us I' The dwellers in the vales and on the rocks Shout to each other, and the mountain-tops From distant mountains catch the flying joy; Till, nation after nation taught the strain, Earth rolls the rapturous hosanna round."

1 he thirteenth chapter of Isniah commences a new prophecy, and according to the division of Vi Iringa, a new book or part of his prophecies. The first book accordine to him, extending from cli. i. CO the close of ch. xii. is occupied with a series of prophecies respecting tne Jews. The second portion, from ch. xjii. to ch. xxxv. inclusive, consists of a number of separate pradictions respecting other nations, with which the Jews were in various ways more or less connected. See the Introduction.

7'hexiiith and xivth chapters, with the exception of the last five verses of ch. xiv. contain one entire prophecy foretelling the destruction of Babylon. The main design is to predict the destruction of that city: hut it is also connected with a design to furnish eonsolation to the Jews. They were to be carried captive there; and the purpose of the prophet was to assure them that the city to which tliey should yet be borne as exiles would he completely destroyed.

It is not easy to ascertain with certainty the precise time when this prophecy was delivered, nor is it very materiHl. It is certain that it was delivered either during the reigns of Uzziah, Jotham, Ahaz, or Hezekiah (ch. i. 1), the reign of the last of whom closed 710 years before the Christian era; and since the Jews were carried captive to Babylon 58(5 years before that era, the prophecy must have been delivered 124 years before that event; and as Babylon was taken by Cyrus 536 years before (Christ, it must have been delivered at least 174 years before its accomplishment. Theodoret supposed that tliis prophecy was published during the latter part of the reign of Hezekiah. Cocceius and Lightfoot supposed that it was delivered about the same period as the former, and this also is the opinion of Vitringa. All that is of importance, is, that if it was a true prophecy of Isaiah, as there is the fullest demonstration, it must have been delivered at least one hundred and seventy years before the event which it foretells was accomplished. The material points to settle in regard to the prophecies are, (I) Whether they were delivered before the event; (2) whether the things predicted could have been foreseen by human sagacity; (3) whether the prediction is so clear, and particular, as to correspond with the event, or not to be mere vague conjecture; and (4) whether there is such an occurrence of events as to constitute in fact a fulfilment of the prophecy. If these things meet, there is the fullest evidence that the prediction was from God.

At the time when this prophecy was delivered, the Jews were in the secure possession of their own cnpital and country. They were harassed indeed by surrounding nations, but they were still free. They had no controversy with Babylon; nor had they reason to apprehend danger from that distant people. Their being borne to that land, was itself, in the time of Isaiah, a distant event, and one that then was not likely to occur. It is remarkable that Isaiah does not distinctly foretell that event here, but throws himself to a period of time beyond, that, when they would be in captivity, and prediets their deliverance. His prophecy supposes that event to have occurred. It is a vision passing before his mind ofiiflr that event had taken place; when they would be m Babylon; and when they would be sighing for deliverance, ch. xiv. 1, 2. The prophet, therefore, may be conceived in this vision as taking his stand beyond an event which had not yet occurred — the captivity of the Jews and their removal to Babylon — and predicting another event still more futucp which would result in their deliverance — the complete overthrow of the city, and the consequent deliverance of the Jewish people. We are to conceive him standing, as it were, amidst the captive Jews, and directing his eye onward to the complete recovery of the nation by the destruction of Babylon itself, ch. xiv. 1, 2. See the Introduction, §7, III. (4.)

This prophecy of the destruction of Babylon was delivered, we have seen, at least 174 years before the event occurred. At the time when it was delivered, notlnng was more improbable than the ruin of that city as described by Isaiah, ch. xiii. 19 — 22. It was one of the largest, most flourishing, and perhaps the most strongly fortified city of the world. The prediction that it should be like " bodom and Gomorrah;" that it should ** never be inhabited;" that the wild beast of the desert should lie there; and that drncons should be in their pleasant palaces, was wholly improbable; and could have been Ibreseen on/y hy God. There were no natural causw that were leading to this which man could perceive, or of whicli a stranger and a foreigner, like Isaiah, could have any knowledge. This will appear evident by a brief description of the condition of this celebrated city. — Babylon (derived from Babel, and probably built on the same spot as the tower or Babel) was the capital of Babylonia, or Chalfiea, and v/us prohably built by Nimrod; hut it was a long period before it obtained its subsequnut size and fplendour. It was enlarged by Belus, and so greatly beautified and improved hy Semi

«imisthat she might be called not improperly the foundress of it. It wfis subsequently greatly in. ereased and einbeli. shed by Nebuchadnezzar. It stood in the midst of a large plain, and on a very deep and fertile soil. ]t was on both sides of the river Euphrates, and of course was divided i)y that rivet into two parts. The two parts were connected by a bridge near tlie centre ot the city; and there is also said to have been a tunnel or subterranean passage made from the palace on the east of the river to the palace on tlie west made under the river. The old city was on the east, and the new city, built by Nebuchadnezzar, was on the west. Both these divisions were enclosed by one wall, and the whole formed a complete square, which Herodotus, who visited it, and who is the most ancient author v.'ho has written on it, says, was 480 furlongs in compass, or 120 turlonps on each side: that is, it was 15 miles on each side, or sixty miles in compass. Public belief has been greatly staggered by the ac. counts which are thus given of the size of Babylon. But the account of the extent of the walls given by ancient authors is nearly uniform. Thus Herodotus says it was 4f0 stadia, or furlontrs in ciicumference. Pliny and Solinus make it the same. Strabo says it w:is 385 stadia in circumference; Dio. dorus 360; Clitarchus, who accompanied Alexander, says it was 365, and Curtius says it was 368. According to the lowest of these estimates, it could not have been less than 12 miles square, or 48 miles in circumference; and was at least eight times as large in extent as London and its appendages; and •omevvhae larger than the entire District of Columbia. Calmet, and Edin. Ency. It is x\vX to be inferred, however, that all this vast space was compactly built. It was enclosed with a wall; but a considerable portion of it might have been occupied with the public squares, with palaces, and with hanging gardens, or oossibly might have been unoccupied.

The walls of Babylon are said by Herodotus to have been 87 feet thick, and 350 high. They were built of brick or clay dried in the sun, and not burned; and were cemented by a kind of glutinous earth, or bitumen, with which the adjacent region abounded. The whole city was surrounded by an immense ditch from which tiiis clay had been taken to make the walls of the city, and which being always fdied with water, contributed materially to its defence. There were an hundred gales to the city, twenty-live on each side. These gates were of solid brass. Between every two of them tjierti were three towers, raised ten feet above the walls. From the gates there were streets, each 151 feet m width, which ran through the city, so that there were 50 streets in all, cutting each other at riglit angles, and forming 676 squares in the city. A bridge 60 feet in width crossed the Euphrates i(« the centre of tne city, and at the extremities of the bridge were two palaces, tho old palace on the east, and the new palace on the west. The temple of Belus, which occupied almost a square, was near the old palace on the east. Babylon was celebrated for its hanging gardens, built on arches, near four hundred teet square, and which were elevated one above another by terraces until they reached the heiglit of the walls of the city. On the highest terrace was an aqueduct for watering the gardens, supplied with water by a pump, or probably oy the Persian wheel, by which the water of the Euphrates was raised to this extraordinary height. Jn order to prevent the danger of being overflown by the rise in the Euphrates, two canals were cut from the river at a considerable distance above the town, by which the superabundant waters were carried into the Tigris. It is to be borne in mind, however, in order to a just view of this prophecy, that Babylon did not attain its highest splendour and magnificence until after the time of Isajah. It was under Nebuchadnezzar, who ascended the throne of Babylon about one hundred years after Isaiah died, that it rose to its highest decree of splendour and power. When Isaiah lived, though it was a city of great wealth and power, and distinguished for great commercial advantages, yet it was then dependent on Assyria. It did not become the capital of the vast kingdom of Chaldea until 680 years before Christ, according to the chronology of Hales, when Assaradon became master of Babylon, and reunited the empires of Assyria and Cnaldea.

Babylon was the natural seat of empire in the East, and was early distinguished for its commercial advantages. A simple glance at the map of Asia will convince any one that somewhere in tiie vicinity of Babyhm is the natural seat « C oower in the East, and that few places on the globe are more eligibiy situated for a vast trade, as it was conducted before the discovery of the Cape of Good Hope. The commerce from the rich regions of Asia naturally passed through Bnbylon on its way to Europe, and to Western Asia. It was the centre of a vast fertile region, the producti<jns of which were conveyed to Babylon, and from which they would naturally be borne down on the Euph.rates to the ocean. See Note on ch. xliii. 14. The first empire of which the earliest historians furnish any trace, was in the land of Shinar, the land of the Chaldeans. Gen. x. 8 — 10, and xi. 1—9. Syria, Arabia, Tyre with all her wealth, and distant Egypt, were subject and tributary to it. The natural advantages oi'tht\t resion for a vast capital, are shown hy the fact, that amidst all changes and revolutions, empire has been disposed to fix her permanent seat somewhere on the banks of the Tigris or the Euphrates. Thus Nineveh, the capital of Assyria was long a mighty and magnificent commercial city as weil as the proud capital of a vast empire. Thus when Babylon fell, Seleucia rose on the banks of the Tigris — as if prosperity and power were unwilling to leiive the fertile plains watered by those rivers. Tlius near Seleucia, arose Ctesiphon, the. winter le-idence of the Parthian monarchs. And thus under the sway of the Arabians, long after Nineveh, and Babylon, and Seleucia had fallen, Bagdad and Ormus rivalled Babylon and Seleucia, and " becam.e, like them, the resort of the merchant and the home of the learned." " At this time Bagdad and Bussora are faded tokens of the splendour of those which have faded and fallen." The fact that there was in that vicinity such a succession of celebrated cities demonstrates that there were there some important commercial advantages. Among those advantages respecting Babylon was the fact that it vvas in the centre of a vast fertile region; that it naturally received the productions of Armenia on the north; and that its midway position rendered it the natural thoroughfare for the caravan trade between Eastern and Western Asia. Accordingly Babylon was early distinguished for its commerce and manufactures. Babylonian garments of uncommon value had made their way to Palestine as early as the times of Joshua. Josh. vii. 21. Tapestries embroidered with figures of griffons and other monsters of Eastern imagination were articles of export. Carpets were wrought there of the finest material and workmanship, and formed an article of extensive exportation. They were in high repute in the time of Cyrus, whose tomb at Pasargada waa edorned with them. Arrian, Exped. Alex. vi. 29. Babylonian robes were also highly esteemed for the fineness of their texture and the brilliancy of their purple, and were used by the royal family of Persia. The commerce of that city and of Babylonia consisted in the traffic in emeralds and other precious stones; silver and gold; carpets, tapestries, and other manufactured cloths; cotton and pearls; cinnamon and other spicery obtained from the East; and in general of whatever articles were produced in the eastern parts of Asia, whicli were naturally brought to Babylon on the way to Wes. tern Asia and to Europe. I'or a learned and interesting article on the commerce of Babylon, see Bibacnl Repository, vol. vii. pp. 364—390. Thus by the fertility of the soil; by its size and strength; by its strong and lofty walls; by its commercial advantages^ and by every thing that could contribute t( llie defence of an ancient city, Babylon seemed to be sale; and if there was any ancient city thatnp. feared to bid defiance to the attacks of enemies, or to the ravages of time, it was Babylon. Yet ^£aiah said that it should be destroyed; and in the course of our exposition we shall be greatly struck.

firjt only with the certain fulfilment of the prediction, but with the wonderful accuracy and minutiSb ness of the entire proplwtic statement,

The vision opens (ch. xiii. 2, 3), with the command of God to assemble his forces to go forth, ani accomplish his work in regard to the city. By a beautiful poetic image, the prophet represents himself us immediately, on the issuing of this command, iistenmg to the tumult and noise e.iu8ed by thosa who were nssem bling for WHr; by the gathering together of nations: by their assembling from a far country to destroy the whole Innd; vs. 4, 5. He then proceeds to depict ihe consternation that would follow; the alarm of the people; and their distress, when the day ot the Lord sheuld come, vs. 6— 10. Then, changing the mode of address from himself to God, he sets forth in a variety of most distressing and appalling images, the destruction that would come upon the inhabitants of Babylon— the hum- Dhng of their pride (ver. 11); the almost entire destruction of the men (ver. 12); the night of the in> hnbitants (vs. 13, 14); the murder of those who should flee; nnd the destrnctipn of their wives and oiiiklren, vs. 13, 16. He thea specifies (ver. 17) the instruments by which this should be done, and clisos the chnpter (vs. 19 — 2'2) with a minute and most particular account of the complete and final overthrow of the city; of its entire and everlasting desolation. The subseauent chapter, which is a continuation of this prophecy, is occupied with an account of the deliverance of the Jews from their captivity, and with a further description of the humbling of that proud city and of its monarch, Sea an Analysis of it at the commencement of the chapter.

The xiiith chapter " is one of the most beautiful examples that can be eiven of elegance of com.

fosition, variety of imagery, and sublimity of sentiment and diction in the prophetic style." L,owih. t may be addea, that it is one of the clearest predictions of a future event that can any where be found; and that the exact and minute fulfilment of it furnishes the highest possible evidence that Isaiah " spake as he was moved by the Holy Ghost."

1 The burden of Babylon,-^ which Isaiah the son of Amoz

1. The burden of Babylon. Or, the burden respecting, or concerning Babylon. This prophecy is introduced in a different manner from those which have preceded. The terms which Isaiah employed in the commencement of his previous prophecies, were vision (see Note ch. i. 1), or word, ch. ii. 1. There has been considerable diversity of opinion in regard to the meaning of the word " burden" which is here employed. The Vulgate renders it burden in the sense of load^ "onus;" the LXX, vision, Spacis ', the Chaldee, ' The burden of the cup of malediction which draws near to B?/Dylon." The Hebrew word K**^ mdssd from 1S^'>^5 vdsd, to lift, to raise up, to bear, to bear away, to suffer, to endure, means properly that which is borne; that which is heavy; that which becomes a burden; and it is also applied to a gift or present, as that which is borne to a man. 2 Chron. xvii. 11. It is also applied to a proverb or maxim — probably from the weight and imporiance of the sentiment condensed in it. Prov. XXX. 1, xxxi. 1. It is applied to an oracle from God. 2 Kings iv. 25. It is often translated burden. Isa. xv. ixvii. 1, xix. 1, xxi. 11, 13, xxii. 1, xxiii. 1, XXX. 6. Jer. xxiii. 33, 34, 38. Neh. i. 1. Zech. i. 1, xii 1. Mali. 1. By comparing these places, it will be found that the term is applied to those •racies or prophetic declarations which contain sentiments peculiarly weighty and solemn; which are employed chiefly in denouncing wrath and calamity; and which, therefore, are represented as weighing down, or oppressing the mind and heart of the prophet. A similar usage prevails in all languages. We are all familiar with expressions like this. We speak of news or tidings of so melancholy a nature as to weigh down, to sink, or depress our spirits; so heavy that we can scarcely bear up under it or endure it. And so in this case, the view which the prophet had of the awful judgments of God, and of the calamities which were coming upon guilty cities and nations, was so oppressive that it weighed down the mind and heart as a heavy burden. Others, however, suppose that it means merely a message or prophecy which is taken up, or borne, respecting a place, and that the word indicates nothing in regard to the nature of the message. So RosenmUller, Gesenius, and Cocceius understand it. But it seems to me the former interpretation is to be preferred. Grotius renders it, * A mournful prediction respecting Babylon.' 11 Did see. Saw in a vision; or in a scenical representation. The various events were made to pass before his mind in a vision, and he was permitted to see the armies mustered; the consternation of the people; and the future condition of the proud <vty.

2 Lift ye up a banner upon the high mountain, exalt the voice unto tliem, shake the hand, that

2. Lift ye u% a banner. A military ensign or standard. The vision opens here; and the first thing w^hich the prophet hears, is the solemn command of God addressed to the nations as subject to him, to rear the standard of war, and to gather around it the mighty armies which were to be employed in the d-estruction of the city. This command, * Lift ye up a banner,' is addressed to the leaders of those armies to assemble them, and to prepare them for war. IT Upon the high mountain. It was customary for military leaders to plant a standard on a tower, a fortress, a city, a high mountain, or any elevated spot, in order that it might be seen afar, and be the rallying point for the people to collect together. See Note ch. xi. 10. Here, the prophet does not refer to any particular mountain, but means simply, that a standard should be raised, around which the hosts should be assembled to march to Babylon. The Chaldee renders it. Over the city dwelling in security, lift up the banner." IT Exalt the voice. Raise up the voice, commanding the people to assemble, and to prepare for the march against BabYJon. Perhaps, however, the word voice here ('ip qol) refers to the clangour or sound of a trumpet used for mustering armies. The word is often used to denote any noise, and is frequently applied to thunder, to the trumpet, &c. IT Unto them. That is, to the Medes and Persians, who were to be employed in the destruction of Babylon. IT Shake the hand. In the way of beckoning — as when one is at so great a distance that the voice cannot be heard, the hand is waved for a sign. This was a command to beckon to the nations to as- Bemble for the destruction of Babylon. ^ That they may go into the gates of the nobles. The word here rendered they may go into the gaies of the nobles.

3 I have commanded my sane-

voluntary, free, liberal; then those who are noble, or liberally-minded, from the connyvtion between nobleness and liberality; then those who are noble or elevated in rank or office. In this sense it is used here. Comp. Job xxxiv. 18, xii. 21. 1 Sam. ii. 8, Ps. cvii. 40, where it is rendered " princes;" and Prov. viii. 16. Num. xxi. 18, where it is rendered " nobles." Lowth renders it here " princes." Noyes renders it " tyrants;" a sense which the word ha? in Job xxi. 28. See Note on that pla^e. There is no doubt that it refers to Babylon; and the prophet designs probably to speak, of Babylon as a magnificent city — a city of princes, or nobles. The Chaldee renders it, ** that they may enter its gates which open to them of their own accord;" retaining the orignal signification of voluntariness in the Hebrew word, and expressing the idea that the conquest would be easy. Our common translation has expressed the correct sense.

3. / have commanded. This is the language of God in reference to those who were abont to destroy Babylon. He claimed the control and direction of all their movements; and though the command was not understood by them as coming from him, yet it was by his direction, and in accordance with his plan. Comp. Notes on ch. x. 7, xlv. 5, 6. The command was not given by the prophets, or by an audible voice; but it was his secret purpose and direction that led them to this enterprise. IT 3Iy sanctified ones. The Medes and Persians; not called ' sanctified' because they were holy, but because they were set apart by the divine intention and purpose to accomplish this. The word sanctify iJ^^vO often means ta set apart, either to God; to an office; to any sacred use; or to any purpose of religion, or of accomplishing any of the divine plans. Thus it means to dedi* cate one to the ofl^xe of priest (Ex. xxvili* 41); to set apart or dedicate an altar (Ex

tified ones, I have also called my 'mighty ones for mine anger, even them that rejoice in my highness.

4 The noise of a multitude in the mountains, *like as of a great

xxxix. 36); to dedicate a people (Ex. xix. 10-14); to appoint, or institute a fast (Joel i. 14, ii. 15); to sanctify a war (Joel iii. 9), that is, to prepare one's self for it, or make it ready. Here it means, that the Medes and Persians were set apart, in the purpose of God, to accomplish his designs in regard to Babylon. Comp. Note eh. x. 5, 6. IT My mighty ones. Those who are strong; and who are so entirely under my direction that they may be called mine. IT For mine anger. To accomolish the purposes of my anger against Babylon. IT Even them that rejoice in ny highness. It cannot be supposed that the Medes and Persians really exulted, or rejoiced in God or in his plans; for it is evident that, like Sennacherib (ch. x.) they were seeking to accomplish their own purposes, and were not solicitous about the plans of God. Comp, Note on ch. xlvii. 6. The word rendered " my highness"

("'P)!^^) means properly my majesty or glory. When applied to men, as it often is, it means pride or arrogance. It means here the high and exalted f)lan of God in regard to Babylon. It was a mighty undertaking; and one in which the power, the justice, and the dominion of God over nations would be evinced. In accomplishing this, the Medes and Persians would rejoice or exult, not as the fulfilling of the plan of God; but they would exult as if it were their oion plan, though it would be really the glorious plan of God. Wicked men often exult in their success; they glory in the execution of their purposes; but they are really accomplishing the plans of God and executing his great designs.

4. The noise of a multitude in the mountains. The prophet here repre-

people; a tumultuous noise of the kingdoms of nations gathered together: the Lord of hosts mustereth the host of the battle.

5 They come from a far country, from the end of heaven, even

sents himself as hearing the confused tumult of the nations assembling to the standard reared on the mountains (ver. 2). This is a highly beautiful figure—' a graphic and vivid representation of the scene before him. Nations are seen to hasten to the elevated banner, und to engage in active preparations for the mighty war. The sound is that of a tumult, an excited multitude hastening to the encampment, and preparing for the conquest of Babylon. IT Like as of a great people. Heb. * The likeness of a great people;' that is, such a confused and tumultuous sound as attends a great multitude when they collect together. IT A tumultuous noise. Heb. * The voice of the tumultuous noise of the kingdoms, of nations gathered together.' IF The. Lord of hosts. Jehovah, the God of hosts, or armies. Note ch. i. 9. ^ 3Iustereth. Collects; puts in military array. Over all this multitude of nations, hastening with confused sounds and tumult like the noise of the sea, putting themselves in military array, God, unseen, presides, and prepares them for his own great designs. It is not easy to conceive a more sublime image than these mighty hosts of war unconscious of the hand that directs them, and of the God that presides over them, moving as he wills, and accomplishing his plans.

5. They come. That is, " Jehovah and the weapons of his indignation"—- the collected armies come. The prophet sees these assembled armies with Jehovah as their leader at their head. IT From a far country. The country ™ of the Medes and Persians. These nations, indeed, bordered on Babylonia, but still they stretched far to the north and east, and probably occupied nearly all the regions to the east of Babylot

6 Howl ye: for the day" of the Lord is at hand; it shall come as a destruction from the Almighty.

which were then known. IT From the end of heaven. The LXX render this, ' from the extreme foundation of the heaven/ dn' uKpov dcixtXiov rov ovpavov. The expression in the Hebrew, * from the end, or extreme part of heaven,* means the distant horizon by which the earth appears to be bounded, where the sky and the land seem to meet. In Psalm xix. 6, the phrase " from the end of the heaven" denotes the east, where the sun appears to rise; and " unto the ends of it " denotes the west,

Kia going forth is from the end of the heaven: A.nd his circuit unto the ends of it.

It is here synonymous with the phrase •the end of the earth' in Isa v. 26. 7 Even the Lord. The word " even," introduced here by the translators, weakens the force of this verse. The prophet means to say that Jehovah is coming at the head of those armies which are the weapons of his indignation. IT The weapons of his indignation. The assembled armies of the Medes and Persians, called " the weapons of his indignation," because by them he will accomplish the purposes of his anger against the city of Babylon. See Note ch. x. 5, IF To destroy the whole land. The whole territory of Babylonia, or Chaldea. Not only the city, but the nation and kingdom.

G. Howl ye. Ye inhabitants of Babylon, in view of the approaching destruction. IT The day of the Lord. The Ih.ie when Jehovah will inflict vengeance on you draws near. See Note ch. ii. 12. Comp. ver. 9. ^ As a destruction from the Almighty. Not as a desolation from man, but as destruction sent from him who has all power in heaven and on earth. De-

7 There tore shall all hands ^be faint, and every man's heart shall melt:

8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth; they

struction meditated by man might be resisted; but destruction that should come from the Almighty must be final and irresistible. The word Almighty iy^'^ Shdddai), one of the names given to God in the Scriptures, denotes properly one who is mighty, or who has all power; and is correctly rendered Almighty, or Omnipotent. Gen. xvii. 1, xxviii. 3, xlviii. 3. Ex. vi. 3. Ruth i. 20. Job V. 17, vi. 4, 14, viii. 3, 5, xi. 7, xiii. 4, XV. 25. In the Hebrew here there is a paronomasia or pun — a figure of speech quite common in the Scriptures— which cannot be retained in the translation. * It shall come as a destruction ("^ttJS keshodh) from the Almighty (''^'i?^ misshdddai).

7. Therefore shall all hands he faint. This is designed to denote the consternation and alarm of the people. They would be so terrified and alarmed that they would have no courage, no hope, and no power to make resistance. They would abandon their plans ol defence, and give themselves up to despair. Comp. Jer. 1. 43: " The king ot Babylon hath heard the report of them, and his hands waxed feeble; anguish took hold of him, and pangs as of a woman in travail." Ezek. vii. 17. Zeph. iii. 16. II And every man's heart shall melt. Or shall faint, so that he shall have no courage or strength. Comp. Deut. xx. 8. The fact was, that the destruction of Babylon took place in the night. It came suddenly upon the city while Belshazzar was at his impious feast; and the alarm was so unexpected and produced such consternation, that no defence was attempted. See Dan. v. 30. Comii. Notes on ch. xlv. 1.

8. They shall be in pai,", as a woman

shall ^be amazed ^one at another; their faces shall he as ^flames.

9 Behold, the day*" of the Lord Cometh, cruel both with wrath

sit womler. 9 every man at his neighbour.

that travaileih. This cornparison is often used in the Scriptures to denote the deepest possible pain and sorrow, as well as the suddenness with which any calamity comes upon a people. Isa. xlii. 14, xxi. 3. Hos. xiii. 13. John xvi. 21. Gal. iv.l9. IThess.v. 3. Ps. xlviii. 6. Jer. vi. 24, xiii. 21, xxii. 33, xlix. 24, 1. 43. Mic. iv. 9, 10. IT They shall be amazed one at another. They shall stare with a stupid gaze on one another, indicating a state of great distress, anxiety, and alarm. They shall look to each other for aid, and shall meet in the countenances of others the same expressions of wonder and consternation. ^ Their faces shall be as flames. Their faces shall glow or burn like fire. When grief and anguish come upon us, the face becomes inflamed. The face in fear is usually pale. But the idea here is not so much that of fear as of anguish; and, pernaps, there is mingled also here the idea of indignation against their invaders.

9. The day of the Lord cometh. Ver. 6. IT Cruel. C^l'^^^.) This does not mean that God is cruel, but that the "day of Jehovah" that was coming should be unsparing and destructive to them. It would be the exhibition o( justice, but not of cruelty; and the word stands opposed here to mercy, and means that God would not spare them. The effect would be that the inhabitants of Babylon would be destroyed. '^ Fierce anger. Heb. (-(iiri ri5<).4 glow, or burning of anger. The phrase denotes the most intense indignation. Comp. Num. xxv. 4, xxxii. 14. 1 Sam. xxviii. 18. "^ To lay the land desolate. Chaldea; ver. 5.

10. For the stars of heaven. This ver.se cannot be understood literally, but is a metnpiiorical representation of the calamities that were coming upon and fierce anger, to lay the lan« desolate; and he shall destroy the sinners thereof out of it. 10 For the stars of heaven^

Babylon. The meaning of the figuie evidently is, that those calamities would be such as would be appropriately denoted by the sudden extinguishment of the stars, the sun, and the moon. As nothing would tend more to anarchy, distress, and ruin, than thus to have all the lights of heaven suddenly and f-ir ever quenched, this was an apt and forcible representation of the awful calamities that were coming upon the people. Darkness and night in the Scriptures are often the emblem of calamity and distress. See Note Matt, xxiv. 29. The revolutions and destructions of kingdoms and nations are often represented in the Scriptures under this image. So respecting the destruction of Idumea, Isa. xx.xiv. 4:

And all the hosts of heaven shall be dissolved, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth from olF the vine, And as a falling fig from the tig-tree.

So in Ezek. xxxii. 7, 8, in a prophecy respecting the destruction of Pharaoh, king of Egypt:

And when I shall put thee out,

I will cover the heavens, and make the stara

thereof dark, I will cover the sun with a cloud, And the moon shall not give her liptit. And the bright lights of heaven will I make dark

over thee, And set darkness upon thy land.

I will cause the sun to go down at noon, And I will darken the earth in a clear day.

And I beheld when he had opened the sixth ssal

and lo. The sun became black as sackcloth of hair. And the moon became as blood; And the stars of heaven fell unto the earth. Even as a fig-tree casteth her untimely figs When she is shaken of a mighty wind: And the hcav(;n departed as a scroll wheii »* A

Many have supposed that these cx-> pressions respecting the sun, moon ti^ifl

and the constellatioLs thereof, shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her licjht to shine.

11 And I will punish the world for their evil, and the wicked for their iniquity; and I will cause

Btars, refer to kings, and princes, and magistrates, as the lights of the state; and that the sense is, that their power and glory should cease. But it is rather a figurative representation, denoting calamity in general, and describing a fitate of extreme distress, such as would be if all the lights of heaven should suddenly become extinct. IT And the constellations thereof. ('C'H'^h'^'O'D^ •) The word ^"^^^ khesil means properly a fool. Prov. i. 32, x. 1, 18, xiii. 19, 20, et al. It also denotes hope, confidence, expectation (Job xxxi. 24. Prov. iii. 26. Job viii. 14); also the reins, the flanks, or loins. Lev. iii. 4, 10, 15. Ps. xxxviii. 7. It is also, as here, applied to a constellation in the heavens, but the connection of this meaning of the word with the other significations is uncertain. In Job ix. 9, and xxxviii. 31, it is translated Orion. In Amos v. 8, it is translated the " seven stars," the Fleiades. In Arabic, tiiat constellation is called the giant. According to an Eastern tradition, it was Nimrod, the founder of Babylon, afterwards translated to the skies; and it has been supposed that the name the impious or foolish one was thus given to the deified Nimrod, and thus to the constellation. The Rabbins interpret it Simis. The word constellations denotes clusters of stars, or stars that appear to be near to each other in the heavens, and which, on the celestial globe, are reduced to certain figures for the convenience of classification and memory — as the bear, the bull, the virgin, the oalance. This arrangement was early made, and there is no reason to doubt that it existed in the lime of Isaiah. Comp. Notes on Job ix. 9.

the arrogancy of the proud U. cease, and will lay low the hauorhtiness of the terrible.

12 ^ will make a man more precious than fine geld; even a man than the golden wedge of Ophir.

By the " world " here is evidently meant the Babylonian empire, in the same way as " all the world " in liuke ii. 1, means Judea; and in Acts xi. 28, means the Roman empire. Babylonia, or Chaldea, was the most mighty empire then on earth, and might be said to comprehend the whole world. IT And I will cause the arrogancy. This was the prevailing sin of Babylon, and it was on account of this pride mainly that it was overthrown. Sec Notea on ch. xiv. xlvii. 1-7. Comp. Dan. iv. 22, 30.

12. / will make a man, See. I wih so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold. The expression indicates that there would be a great slaughter of the men of Babylon. IT Than fine gold. Pure, unalloyed gold. The word here used (TQ pdz) ia often distinguished from common gold. Ps. xix. 11, cxix. 127. Prov. viii. 19. •if Than the golden wedge of Ophir.

The word (^n? kethem) rendered wedge means properly gold; yellow gold; what is hidden, precious, or hoarded; and is used only in poetry. It indicates nothing about the shape of the gold as the word wedge would seem to suppose. Ophir was a country to which the vessels of Solomon traded, and which was particularly distinguished for producing gold; but respecting its particular situation, there has been much discussion. The " ships of Tarshish" sailed from Ezion Geber, on the Red Sea, and we at to Ophir. 1 Kings xxii. 48, ix. 26, x. 22. Three years were required for the voyage j and they returned freighted with gold, peacocks, apes, spices, ivory, and ebo-

13 Therefore ^I will shake the heavens, and the earths shall remove out of her place, in the

ny. 1 Kings ix. 28, x. 11, 12. Comp. 2" Chron. viii. 18. The gold of that country was more celebrated than that of any other country for its purity. Josephus supposes that it was in the East Indies; Bruce that it was in South Africa; Rosenmtiller and others suppose that it was in Southern Arabia. It is probable that the situation of Ophir must ever remain a matter of conjecture. The Chaldee Paraphrase gives a different sense to this passage. " I will love those who fear me, more than gold in which men glory; and those who observe the law more than the tried gold of Ophir." On the situation of Ophir the following works may De consulted: — The Pictorial Bible, vol. ii. pp. 364-369; Martini Lipenii, Disser. de Ophir; Joan. Christophori Wichmanshausen Diss, de navigatione Ophritica; H. Relandi Disserta. de Ophir, in Ugolin's Thesau. Sac. Ant. vol. viii.; and Forster on Arabia.

13. Therefore 1 will shake the heavens. A strong, but common figure of speech in the Scriptures, to denote great commotions, judgments, and revolutions. The figure is taken from the image of a furious storm and tempest, when the sky, the clouds, the heavens appear to be in commotion. Comp. 1 Sam. xxii. 8.

Then the earth shook and trembled,

The foundation of heaven moved and shook

See also Isa. xxiv, 19,20. Kag. ii. 6,7. IT And the earth shall remove out of her place. A common figure in the Scriptures to denote the great efliects of the wrath of God; as if even the earth should be appalled at his presence, and should tremble and flee away from the dread of his anger. It is a very sublime representation, and as carried out often by the sacred writers, it is unequalled in grandeur, probably, in any language. Thus the hills, the mountains, the trees, the streams, the very wrath of the Lord of hosts, an^ in the day of his fierce anger. 14 And it shall be as the chased heavens are represented as shaken, and thrown into consternation at the pre? ence of God. See Hab. iii. 6, 10:

He stood and measured the earth;

He beheld and drove asunder the nations;

And the everlasting mountains were scatteretl.

The perpetual hills did bow;

His ways are everlasting.

The mountains saw thee and they trembled; The overflowing of the water passed by; The deep uttered his voice, And did lift up his hands on high.

See Rev. xx. 11: " And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away." The figure in Isaiah is a strong one to denote the terror ol the anger of God against Babylon,

14. And it shall he. Babylon shall be. IF As the chased roe. Once so proud, lofty, arrogant, and self-confident, it shall be as the trembling gazelle, or the timid deer pursued by the hunter, and panting for safety. The word ''^^ tzebhl denotes a deer of the most delicate frame; the species that is most fleet and graceful in its movements; properly the gazelle. See Be chart's Hieroz. P. i. B. iii. ch. xxv. " To hunt the antelope is a favourite amusement in the East, but which, from its extraordinary swiftness, is attended with great difficulty. On the first alarm, it flies like an arrow from the bow, and leaves the best-mounted hunter, and the fleetest dog, far behind. The sportsman is obliged to call in th« aid of the falcon, trained to the work to seize on the animal, and impede its motions, to give the dogs time to overtake it. Dr. Russel thus describes the chase of the antelope: ' They permit horsemen, without dogs, if they advance gently, to approach near, and do not seem much to regard a caravan that passes within a little distance; but the moment they take the alarm, they bounn away, casting from time to time a loon behind: and if they find themselvei pursued, they lay their horns back*

roe, and as a sheep that no man takcth up: tliey shall every man turn to his own people, and flee every one into his own land.

15 Every one that is found shall be thrust through; and

wards, almost close on the shoulders, and flee with incredible swiftness. When dogs appear, they instantly take the alarm; for which reason the sportsmen endeavour to steal upon the antelope unawares, to get as near as possible before slipping the dogs; and then, pushing on at full speed, they throw off the falcon, which being taught to strike or fix upon the cheek of the game, retards its course by repeated attacks, till the greyhounds have time to get up.'" Burdefs Orient. Cus. IF As a sheep. Or like a scattered flock of sheep in the wilderness that has uo shepherd, and no one to collect them together; an image also of that wkich is timid and defenceless. T That no man taketh vp. That is astray, and noi under the protection of any shepnerd. The meaning is, that that people once so proud and self-confident would become alarmed, and scattered, and be afraid of every thing. IT They shall every man turn unto his own people. Babylon was the capital of the heathen world. It was a vast and magnificent city; the centre of many nations. It would be the place, therefore, where numerous foreigners would take up a temporary residence, as London and other large cities arc now. Jeremiah (ch. 1. 37) describes Babylon as containing a mingled population — " and upon all the mingled people that are in the midst of her" — i. e. the colluvies gentium, as Tacitus describes Rome in his time. Jeremiah also (ch. 1. 28) describes this mingled multitude as fleeing and escaping out of the land of Babylon when these calamities should come upon them. The idea in Isaiah is, that this great and mixed multitude would endeavour to escape the impending calamities, and flee to their own nations.

every one thai is joined unto them shall fall by the sword.

16 Their children also shah be ''dashed to pieces before theii eyes; their houses shall be spoil ed, and their wives ravished.

15. Every one that is found. In Babylon, or that is overtaken in fleeing from it. This is a description of the capture of the city, and of the slaughter that would ensue, when the invadera would spare neither age nor sex. IT Every one that is joined unto them. Their allies, and friends. There shall be a vast, indiscriminate slaughter of all that are found in the city, and of those that attempt to flee from it. Lowth renders this, " and all that are collected in a body;" but the true sense is given in our translation. The Chaldee renders it, '* and every one who enters into fortified cities shall be slain with the sword."

IG. Their children, also, shall be dashed to pieces. This is a description of the horrors of the capture of Babylon; and there can be none more frightful and appalling than that which is here presented. That this is done in barbarous nations in the time of wai there can be no doubt. Nothing way more common among American savages than to dash out the brains of infants against a rock or a tree, and it was often done before the eyes of the afflicted and heart-broken parents. That these horrors were not unknown in Oriental nations of antiquity, is evident. Thus the Psalmist implies that it would be done in Babylon, in exact accordance with this prediction of Isaiah. Ps. cxxxvii. 8, 9:

O daughter of Babylon, who art to be destroyed; Happy shall he be who rewardeth thee as thoa

liAst scrvGil us • Happy shall he be who taketh and dasheth tiiy little ones against the stones.

Thus also it is said of Hazael, that when he came to be king of Syria, he would be guilty of this barbarity m regard to the Jews. 2 Kings viii. 13 Comp. Nahiim iii. 10. It was an evi-

17 Behold, I will stir up the ] not regard silver; and as fof ^Medes against them, which shall \ gold, they shall not delight in it.

dence of the barbarous feelings of the times; and a proof that they were far, very far, from the humanity which is nov/ deemed indispensable even in war. IT Their houses shall be spoiled. Plundered. It is implied here, says Kimchi, that this was to be done also " before their eyes," and thus the horrors of the capture would be greatly increased.

17. Behold, I will stir up. I will cause them to engage in this enterprise. This is an instance of the control which God claims over the nations, and of his power to excite and direct them as he pleases. IT The Medes. This is one of the places in which the prophet specified by name the instrument of the wrath of God. Cyrus himself is subsequently mentioned (Isa. xliv. 28, xlv. 1) as the agent by which God would accomplish his purposes. It is remarkable also that " the Medes" are here mentioned many years before they became a separate and independent nation. It was elsi where predicted that the Medes would be employeii in this siege of Babylon. Thus in Isa. xxi. 2: "Go up, O Elam (that is Persia), besiege, O Media." Jer. li. 11: "Jehovah hath raised up the spirit of the kings of the Medes, for his device is against Babylon to destroy it" — Media was a country east of Assyria, which is supposed to have been peopled by the descendants of Madai, son of Japheth. Gen. x. 2. Ancient Media extended on the west and south of the Caspian Sea, from Armenia on the north to Faristan or Persia proper on the south. It was one of the most fertile regions of Asia. It was an ancient kingdom. Ninus, the founder of the Assyrian monarchy, « said to have encountered one of its kings, whom he subdued, and whose province he made a part of the Assyrian empire. For 520 years the Medes were subject to the Assyrians; but in the time of Tiglath Pileser and Shalrnaneser, they revolted, and by the de- •truction of the army of Sennacherib before Jerusalem — an event which was itself subsequent to the delivery of this prophecy respectmg Babylon — they were enabled to achieve their independence. At the time when this prophecy was uttered, therefore, Media was a dependent province of the kindom of Assyria. Six years they passed in a sort of anarchy, until, about 700 years before Christ, they found in Dejoces an upright statesman who w/as proclaimed king by universal consent. His son and successor, Phraortes, subdued the Persians and all upper Asia, and united them to his kingdom. He also attacked Assyria, and laid siege to Nineveh, the capital, but was defeated. Nineveh was finally taken by his successor, Cya.xares, with the aid of his ally, the king of Babylon; and Assyria became a province of Media. This widely extended empire was delivered by him to his son Astyages, the father of Cyrus. Astyages reigned about 35 years, and then delivered the vast kingdom to Cyrus, about 556 years B. C, under whom the prediction of Isaiah respecting Babylon was fulfilled. In this way arose the Medo-Persian kingdom, and henceforward the laws of the Medes and Persians are always mentioned together. Est. i. 9, x. 2. Dan. vi. 8, 12. From this time, all their customs, rites, and laws, became amalgamated. Herod. Lib. i. 95-130. In looking at this prophecy, therefore, we are to bear in mind (1) the fact that when it was uttered, Media was a dependent province of the kingdom of Assyria; (2) that a long time was yet to elapse before it would become an independent kingdom; (3) that it was yet to secure its independence by the aid of that very Babylon which it would finally destroy; (4) that no human foresight could predict these revolutions, and that every circumstance conspired to render this event improbable. The great strength and resources of Babylon; the fact that Media was a dependent province, and that suci

18 Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the wonrib; their eye shall not spare children.

great revolutions must occur before this prophecy could be fulfilled, render this one of the most striking and remarkable predictions in the sacred volume. IT Which shall not regard silver, &,c. It is remarkable, says Lovsfth, that Xenophon makes Cyrus open a speech to his army, and in particular to the Medes, who made the principal part of it, with praising them for their disregard of riches. " Ye j Medes and others who now hear m.e, I ■ well know, that you have not accom- | panied me in this expedition with a j view of acquiring wealth." Cyrop. Lib. V, That this was the character of the Medes is further evident from several circumstances. " He reckoned, says Xenophon, that his riches belonged not any more to himself than to his friends. So little did he regard silver, or delight in gold, that Croesus told him that by his liberality he would make himself poor, instead of storing up vast treasures for himself The Medes possessed, in this respect, the spirit of their chief, of which an instance recorded by Xenophon is too striking and appropriate to be passed over. When Gobryas, an Assyrian governor, whose son the king of Babylon had slain, hospitably entertained him and his army, Cyrus appealed to the chiefs of the Medes and Hyrcanians, and to the noblest and most honourable of the Persians, whether giving first what was due to the gods, and leaving to the rest of the army their portion, they would not overmatch his generosity by ceding to him their whole share of the first and plentiful booty which they had won from the land of Babylon Loudly applauding the proposal, they immediately and unanimously consented; and one of them said, * Gobryas may have thought us poor, because we came not loaded with coins, and drink not out

19 And Babylon, tne glory of kingdoms, the beauty of the Chal dees' excellency, shall be 'aa when God <^overthrew Sodom and Gomorrah.

of golden cups; but by this he will know, that men can be generous even without gold.' " See Keith on the Prophecies, P. 198, Ed. N. Y. 1833. Thia is a remarkable prediction, because this is a very unusual circumstance in the character of conquerors. Their purpose has been chiefly to obtain plunder, and especially gold and silver have been objects to them of great value. Few, indeed, have been the invading armies which were not influenced by the hope of spoil; and the want of that characteristic among the Medes is a circumstance which no human sagacity could have foreseen.

18. Their bows also. Bows and arrows were the usual weapons of the ancients in war; and the Persians were particularly skilled in their use. According to Xenophon, Cyrus came to Babylon with a great number of archers and slingers. Cyrop. Lib. ii. § 1. IT Shall dash the young men, &C. That is, they shall dash the young men to pieces, or kill them by their bowa and arrows. Vulgate. " And with their arrows shall they slay the youn^.** The meaning of the word here rendered " dash to pieces," is to smite suddenly to the ground.

19. And Babylon, the glory of kingdoms. That is, the capital, or chief ornament of many nations. Appellations of this kind, applied to Babylon, abound in the Scriptures. In Dan. iv. 30, it is called " great Babylon;" ir Isa. xiv, 4, it is called " the golden city;" in Isa. xlvii. 5, " the lady of kingdoms;" in Jer. li. 13, it is spoken of as " abundant in treasures;" and in Jer. li. 41, as "the praise of the whole earth." All these expressions are designed to indicate its immense wealth and magnificence. It was the capital of a mighty empire, and was the chief city of the heathen world. IT Thi

Isauty of the Chaldees' excellency. Heb. " The glory of the pride of the Chaldees;" or the ornament of the proud Chaldees. It was their boast and glory; it was that on which they chiefly prided themselves. How well it deserved these appellations we have already seen. H Shall be as when God overthrew Sodom and Gomorrah. Gen. xix. 24. That is, shall be completely and entirely overthrown; shall cease to be inhabited, and shall be perfectly desolate. It does not mean that it shall be overthrown in the same manner as Sodom was, but that it should be as completely and entirely ruined. The successive steps m the overthrow of Babylon, by which this prophecy was so signally fulfilled, were the following: (1.) The taking of the city by Cyrus. This was accomplished by his clearing out the Pallacopas, a canal that was made for the purpose of emptying the superfluous wciers of the Euphrates into the lakes and marshes formed by it in the southwest borders of the province towards Arabia. Into this canal he directed the waters of the Euphrates, and was thus enabled to enter the city in the channel of the river under the walls. See Notes on ch. xlv. 1,2. He took the city by surprise, and when the inhabitants, confident of security, had given themselves up to the riot of a grand public festival; and the king and the nobles were revelling at a public entertainment. From this cause, also, it happened that the waters, which were thus diverted from their usual channel, converted the whole country into a vast, unhealthy morass, that contributed greatly to the decline of Babylon. (2.) The second capture of Babylon by Darius Hystaspes. Cyrus was not the destroyer of the city, but he rather sought to preserve its magni- Qcence, and to perpetuate its pre-eminence among the nations. He left it to his successor in all its strength and magnificence. But after his death it rebelled against Darius, and bade defiance to the power of the whole Persian empire. Fully resolved not to yiaid, they adopted the resolution of putting every woman in the city to death, with the exception of their n\o* thers and one female, the best bekved in every family, to bake their bread. All the rest, says Herodotus, were assembled together and strangled. Herod. B. iii. 150. The city was taken at that time by Darius, by the aid of Zopyrus, son of Megabyzus, who, in ordei to do it, mutilated himself beyond the power of recovery. He cut off" his nose and ears, and having scourged himself severely, presented himself before Darius. He proposed to Dariua to enter the city, apparently as a deserter who had been cruelly treated by Darius-, and to deliver the city into his hands. He was one of the chief nobles of Persia; was admitted in this manner within the walls; represented himself as having been punished because he advised Darius to raise the siege; was admitted to the confidence of the Babylonians; and was finally intrusted with an important military command. After several successful conflicts with the Persians, and when it was supposed his fidelity had been fully tried, he was raised to the chief command of the army; and was appointed to the responsible office of Teixo(pv\a^ — or guardian of the walls. Having obtained this object, he opened the gates of Babylon to the Persian army, as he had designed, and the city was taken without difl^iculty. Herod. B. iii. 153-160. As soon as Darius had taken the city, he " levelled the walls, and took away the gates, neither of which things had Cyrus done before. Three thousand of the most distinguished of the nobility he ordered to be crucified; the rest he suffered to remain." Herod.B. iii. 159. (3.) After its conquest by Darius, it was always regarded by the Persian monarchs with a jealous eye. Xerxes destroyed the temples of the city, and among the lost the celebrated temple or tower of Belus, StrabojXvi. 1,5. " Darius," says Herodotus, " had designs upon the golden statue in the temple of Belus, but did not dare to take it; but Xerxes, hia son, took it, and slew the priest wh^j resisted its removal." (4.) The city was captured a third time, by Alexaii'

20 It ^shal. never be inhabited, neither shall it be dwelt in from

der the Great. Mazaeus, the Persian general, surrendered the city into his hands, and he entered it with his army - — velui ill aciem irent — " as if they were marching to battle." Quin. Cur. Lib. V. c. 3. It was afterwards taken by Antigonus, by Demetrius, by Antiochus the Great, and by the Parthians; and each successive conquest contributed to its reduction. (5.) Cyrus transferred the capital from Babylon to Susa or Shusan (Neh. i. 1. Ezra ii. 8, iv. 16, ix. 11, 15;, which became the capital of the kingdom of Persia, and of course contributed much to diminish the importance of Babylon itself (G.) Seleucus Nicator founded Seleucia in the neighbourhood of Babylon, on the Tigris, chiefly with a design to draw ®ff' the inhabitants of Babylon to a rival city, and to prevent its importance. A great part of its population migrated to the new city of Seleucia. Plin. Nat. Hist. vi. 30. Babylon thus gradually declined until it lost all its importance, and the very place where it stood was for a long time unknown. About the beginning of the first century, a small part of it only was inhabited, and the greater portion was cultivated. Diod. Sic. ii. 27. In the second century nothing but the walls remained. Pausanius, Arcad. c. 33. It became gradually a great desert; and in the fourth century, its walls, repaired for that purpose, formed an enclosure for wild beasts, and Babylon was converted into a hunting place for the pastime of the Persian monarchs. — After this, there is an interval of many ages in the history of its mutilated remains, and of its mouldering decay. Keith on the Prophecies, p. 216. — Jerome, Comm. on Isa. c. xiv. Benjamin of Tudela vaguely alludes to the palace of Nebuchadnezzar, which he says could not be entered, on account of its being the abode of dragons and wild beasts. Sir John I Maundeville, who travelled over Asia, j A. D. 1322, says, that " Babylone is | in the grete desertes of Arabye, upon I the waye as men gon towaide tht! kyngdome of Caldee. But it is full longe sithe onyman durste neyhe to the toure; for it is alle deserte and full of dragons and grete serpentes, and fulle dyverse veueymouse bestes all abouten."

20. It shall never he inhabited. This has been completely fulfilled. It is now, and has been for centuries, a scene of wide desolation, and is a heap of ruins, and there is every indication that it will continue so to be. From Rauwolff's testimony it appears that in the sixteenth century " there was not a house to be seen;" and now the " eye wanders over a barren desert in which the ruins are nearly the only indication that it had ever been inhabited. It ia impossible to behold this scene and not be reminded how exactly the predictions of Isaiah and Jeremiah hav** been fulfilled, even in the appearance Babylon was doomed to present, thai she should never be inhabited." Keppel's Narrative, p. 234. "Babylon {■^ spurned alike by the heel of the Ottoman, the Israelites, and the sons of Ishmael." Mignan's Travels, p. 108. " It is a tenantless and desolate metropolis." Ibid. p. 235. See Keith on Prophecy, p. 221. IT Neither shall it be dwelt in, &c. This is but another form of the expression, denoting that it shall be utterly desolate. The following testimonies of travellers will show how this is accomplished. "Ruins composed, hke those of Babylon, of heaps of rubbish impregnated with nitre, cannot be cultivated." Rich's Memoir, p. 16. *• The decomposing materials of a Babylonian structure doom the earth on which they perish, to lasting sterility. On this part of the plain, both where traces of buildinga are left, and where none stood, all seemed equally naked of vegetation; the whole ground appearing as if it had been washed over and over aga'n, by the coming and receding waieis, tL* every bit of genial soil wa.s swep-

;here ', neither shall the shepherds make Iheir fold there:

21 But 3\vild beasts of the de. sert shall lie there: and their

away; its half-ciay, half-sandy surface being left in ridgy streaks, like what is often seen on the flat shores of the sea after the retreating of the tide." Sir R. K. Porter's Travels, vol. ii. p. 392. " The ground is low and marshy, and presents not the slightest vestige of former buildings, of any description whatever," Buckingham's Travels, vol. ii. 278. " The ruins of Babylon are thus inundated so as to render many parts of them inaccessible, by converting the valleys among them into morasses." Rich's Memoir, p. 13. IT Neither shall the Arabian pitch tent there The Arabians dwelt chiefly in tents; and were a wandering people, or engaged in traffic which was conducted in caravans travelling from place to place. The idea here is, that Babylon, so far from being occupied as di permanent residence for any people, would be unfit even for a resting place. It would be so utterly desolate; so forsaken; and so unhealthy, that the caravan would not even stop there for a night. What a change this from its former splendour! How different from the time when it was the place of magnificent palaces; when strangers flocked to it; and when people from all nations were collected there! ^ Neithei shall the shepherds, &c. This is an additional image of desolation. Babylon was situated in the midst of a most fertile region. It might be supposed that, though it was to be destroyed, it would still furnish pasturage for flocks. But no, Bays the prophet, it shall be so utterly and entirely desolate, that it shall not even afford pasturage for them. The reasons of this are, (1) that the whole region round about Babylon was laid undsr water by the Euphrates after the rity was taken, and became a stagnant poo', and of course an unfit place for flocks; and (2) that Babylon was reduced to an extended scene of ruins; and on those ruins — those extended wastes of broken walls, of bricks and tement— no grasr. v/ould grow. The prophecy has been remarkably fulfilled. It is said that the Arabs cannot be persuaded to remain there even for a night. They traverse these ruins by day without fear; but at night the superstitious dread of evil spirits deters them from remaining there. " Captain Mignan waa accompanied by six Arabs completely armed, but he ' could not induce them to remain towards night, fro.n the apprehension of evil spirits It is impossible to eradicate this idea from the minds of these people, who are very deeply imbued with superstition.' * And when the sun sunk behind the Mujelibe, and the moon would have lighted his way among the ruins, it was with infinite regret that he obeyed the summons of his guides.' " Mignan's Travels, as quoted by Keith, pp. 221, 222. " All the people of the country assert that it is extremely dangerous to approach the mound" [the mound in Babylon called Kasr, or Falad] " after night-fall, on account of the multitude of evil spirits by which it is haunted." Memoir on the Ruins of Babylon, by G. J. Rich, p. 27. The Rev. Joseph Wolff*, speaking of his visit to Babylon, says, " I inquired of them (the Yezeedes), whether the Arabs ever pitched their tents among the ruins of Babylon. No, said they, the Arabs believe that the ghost of Nimrod walks amidst them in the darkness, and no Arab would venture on so hazardous an experiment."

21. But wild beasts of the desert shall lie there. Heb. ^'^''Sfc tziyim. This word denotes properly those animals that dwell in dry and desolate places, from '^'^ a, waste, a desert. The ancient versions have differed considerably in the interpretation. The LXX in different places render it wild animals, Qtipia; or demons, 6aiii6via. The Syriac, wild animals, spirits sirens The Vulgate, beasts, demons^ dragons. Abarbanel renders it apes. This word is applied to men, in Ps. Ixx..0, Ixxiv

nouses shall be full of doleful creatures: and «owls shall dwell

14; to animals, Isa. xxiii. 13, xxxiv. 14. Jer. I. 39. Bochart supposes that tcild cats or catamounts are here intended. He has proved that they abound m eastern countries. They feed upon dead carcasses, and live in the woods, or in desert places, and are remarkable for their howl. Their yell resembles that of infants. See Bochart, Hieroz. P. i. B. iii. ch. xiv, p. 860, 861, 862. IT And their houses shall be full of doleful creatures. Margin, ochim, or ostriches. t2^nk. The LXX render this clamours, or howlings, without supposing that it refers to any particular animals. The Hebrew word is found nowhere else. Bochart supposes that the yell or howl of wild animals is intended, and not animals themselves, Hieroz. P. i. B. iii. ch. xv. IT And owls shall dwell there. Heb. " Daughters of the owl or ostrich." The owl is a well-known bird that dwells only in obscure and dark retreats, giving a doleful screech, and seeking its food only at night. It is not certain, however, that the owl

15 intended here. The LXX render it sirens, ceiprjveg. The Chaldee, " The daughter of the ostrich." Bochart has gone into an extended argument to prove that the ostrich is intended here. Hieroz. P. xi., B. ii. ch. xiv. The Hebrew does not particularly denote the kind of bird intended, but means those that are distinguished for their sound — " the daughters of sound or clamour." " The ostrich is a sly and timorous creature, delighting in solitary barren deserts. In the night they frequently make a very doleful and hideous noise; sometimes groaning as if they were in che greatest agonies." Shaw's Travels, vol. ii. p. 348, 8vo. Taylor's Pleb. Con. See Job xxx. 29. Isa. xxxiv. 13, xliii. 20. Jer. 1. 39. Micah i. 8. Lev. xi. 16. Deut, xiv. 15. Lam. iv. 3. The word does not elsewhere occur. ^And satyrs shall dance there. C*l2f^. A satyr in mythology was a sylvan there, and satyrs shall dance there.

deity or demi-god, represented as a monster, half man and half goat, having horns on his head, a hairy bodv. with the feet and tail of a goat. Webster. The word here used properly denotes that which is hairy, or rough, and is applied to goats in Gen. xxv. 25. Ps. Ixviii. 21. Lev. xiii. 10, 25, 26,30, 32. It is often rendered hair. See Taylor. In Isa. xxxiv. 14, it is rendered satyr; in Deut. xxxii. 2, it ip rendered " the small ram;" in Lev. xvii. 7, and 2 Chron. xi. 15, it is rendered " the devils," meaning objects of worship, or idols. Bochart supposes that it refers to the idols that were worshipped among the Egyptians, who placed goats among their gods. Doderlin supposes that it means either fawns, or a species of the monkey tribe, resembling in their rough and shaggy appearance the wild goat. They are here represented as " dancing," and in Isa. xxxiv. 14, as "crying to each other." It is evident that the prophet intends animals of a rough and shaggy appearance; such as are quick and nimble in their motions; such as dwei] in deserts, in forests, or in old ruins; and such as answer to each other, or chatter. The description would certainly seem more applicable to some of the simia or monkey tribe than to any other animals. It is possible, indeed, that he means merely to make use of language that was well known, as describing animals that the ancients supposed had an existence, but which really had not, as the imginary beings called satyrs. But it is possible also that he means simply wild goats. Comp. Bochart Hieroz. P. xi, B. vi. ch. vii. The LXX render it demons, or devils, iaifiovta. The Vulgate pilosis shaggy or hairy animals. The Chaldee, " de^ mons." The essential ic'ea is, that such wild animals as are supposed to dwell in wastes and ruins, would hold their revela in the forsaken and desolate palaces of Babylon. The following remarks oi the Rev. Joseph Wolff, mav throw