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finger-board for the remote future (vii. 17 sqq.), all this was calculated to embitter him and his against the Prophet. Had, therefore, the Prophet announced publicly the pregnancy of his wife, the mother and child might have incurred danger. This was easiest avoided by imparting the announcement only to witnesses, who, however, were in such esteem with the nation, that their assurance that they had at the proper time received such a communication from the Prophet was universally credited. Then we obtain the following chain of events. First, the tablet. This, makes known in general that the LORD. purposes a great crisis of war, and that it is to be looked for shortly. Immediately thereupon the witnesses receive the announcement of the pregnancy of the Prophetess, The son is born, and thereby, on the authority of the witnesses, is given to all, the pledge that the event to which the inscription of the tablet and the corresponding name of the child pointed, shall really come to pass.

Whether Uriah is the priest mentioned, 2 Kings xvi. 10 sqq. [BARNES, J. A. ALEX ANDER], who, out of regard for Ahaz, placed in the temple the altar made after the heathen pattern, is just as doubtful as whether Zechariah is identical with the one said to be the author of Zech. ix-xi., or with the son of Asaph (2 Chr. xxix. 13).

Isaiah's wife is hardly called Prophetess, because she was the wife of a Prophet, but because she herself was a prophetic woman. We do not

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indeed know of prophecies of which she was the authoress, but she, along with other things of the Prophet's family, was set for a sign and wonder (ver. 18).

Our exposition of vii. 14 of itself shows that the present history is not coincident with vii. 10 sqq., and therefore that Maher-shalal is not identical with Immanuel. Yet the present narrative is nearly related to vii. 10 sqq. In both, pregnancy and the birth of a son are pledges of deliverance. In both, a stage of development in the child is made the measure that defines the period of the deliverance. But a child can say father and mother, sooner than it can distinguish between good and evil. If then, as also the place of the passage in the book, indicates, what is now narrated, took place somewhat later than the events vii. 10 sqq., it agrees very well. Both have the same objective end, viz., the rendering harmless Syria and Ephraim. Therefore the later one must use the shorter time measure. As Pekah and Rezin lived during the events prophesied here, yet the former died B. c. 739, so the transactions related here must fall between B. c. 743 and 739. The king of Assyria did not at that border regions (2 Kings xv. 29). time destroy Samaria. He only desolated a few But as we showed at vii. 17, that the prophecy contemplated time, so it is here. That first, preliminary detwo events, inwardly related, but separated as to vastation of the region of Ephraim bears the later one (2 Kings xvii. 6) so really in it, that the Prophet is justified in comprehending both together.

II. THE SUPPLEMENTS.

1. THOSE THAT DESPISE SHILOAH SHALL BE PUNISHED BY THE WATERS OF THE EUPHRATES.

5

CHAP. VIII. 5-8.

THE LORD spake also unto me again, saying,

6 For as much as this people "refuseth

The waters of Shiloah that go softy,

And rejoice in Rezin and Remaliah's son;

7 Now therefore, behold, the LORD bringeth up upon them

The waters of the river, strong and many, even the king of Assyria, and all his glory And he shall come up over all his channels,

And go over all his banks;

8 And he shall pass through Judah; he shall overflow and go over,

He shall reach even to the neck;

And the stretching out of his wings shall fill

The breadth of thy land, O Immanuel.

1 Heb. the fulness of the breadth of thy land shall be the stretching out of his wings.

a contemns.

b with.

• over into.

the flapping of his, etc.

זי,

TEXTUAL AND GRAMMATICAL.

T

-is com לְאַט

On ver. 6.0 comp. at vii. 10.pounded of N (1 Kings xxi. 27) lenitas and the prefix. The prefix is used like in (EWALD, 217 d); comp. Gen. xxxiii. 14; 2 Sam. xviii. 5; Job xv. 11.— Corrections of the reading like Dion (MEIER "fainting away before Rezin,” x. 18) and wiņa (“and blind groping seized," BOETTCHER Aehrenl. p. 30, comp. Job v. 14 are unnecessary. Isaiah often uses the verb a (xxxv. 1; Ixi. 10; lxii. 5; lxiv. 4; lxv. 18 sq; lxvi. 10, 14) and the substantive (xii. 3; xxii. 13; xxxv. 10; (xxiv. 8, 11; xxxii. 13 sq.; Ix. lxii. 5; lxv. 18; lxvi. 10). Here seems chosen for the sake of a paranomasia with D. The following cannot be the sign of the accusative, because the subject of joy is never so designated. It resembles the proposition like lxvi. 10 (

li. 3, 11; lxi. 3) and wi

15;

). Joy

vii. 1; ix. 14; xxvi. 5; Joel ii. 2, 5; Mic. iv. 3; Zech. viii 22; Dy signifying rather the intensive, the exnotion of "might," as elsewhere that of riches (x. 3; tensive greatness.-3 here involves the secondary

אָפִיק.

lxi. 6; lxvi. 12, the last citation seeming to stand in intentional contrast with our passage. Comp. the Latin opes). KNOBEL regards - to 171 as a gloss, because "good poets do not add explanatory notes to their metaphors." As if Isaiah were only a poet, and had not, too. a very practical interest! Comp. vii. 17, 20.—; (not again in Isaiah) is the bed of a torrens, synonymous with (Josh. i. 20; iv. 18); ₪17], plur. tantum, in Isa only here; besides Joel iii. 15; iv. 18; 1 Chr. xii. 15 K'ri (beside K'thib, is from 7, kindred to 777 in cidit, secuit, is "the indentation, the shore-line, the

shore.'

TT

On ver. 8. (comp. on ii. 18) is originally “to change" thence transire (to change place, whence "to change" in hunters' language said of wild game). Comp.

עבר,means the spreading out שטף .5 .xxi. 1; xxiv

with Rezin and Pekah is the rejoicing that is felt in com munion, in connection with these rulers. Moreover the substantive win is dependent on ¡y, which accordingly governs two clauses, a verbal and a nominal clause. Thus, too, DRECHSLER. There is then no need for regarding in as the status absol. according to EWALD, §351, 6. According to a usage especially common with Isaiah, the status constr. stands before the preposition. On ver. 7. 1 DIY combined like Exod. i.9; Deut. not again in Isaiah.

the pressing forward (both notions joined as in xxviii. 15, 18), the height of the water.—— from "to spread out," are the out-spreadings, erpansiones; än. Aey.-The sing. is in consequence of the verb coming first. an active sense (comp. vi. 3; xxxi. 4; xxxiv. 1; xlii. 10).

is to be construed in מלא

EXEGETICAL AND CRITICAL.

1. This section has the external mark of a supplement in the transition formula "the LORD spake also again," which occurs again only vii. 10, and which here as well as there intimates that an interval occurred between these words and what goes before. But the contents, too, show that we have no immediate and necessary amplification of the foregoing words and deeds before us. Nothing more is said of the son of the Prophet. Rather the language turns suddenly against the Ephraimites who contemned the quiet fountain of Shiloah, i. e. David's kingdom, and rejoiced in communion with Rezin and the son of Remaliah (ver. 6). Therefore the floods of the Euphrates, which the Prophet himself explains as meaning the king of Assyria, shall overHow Ephraim (ver. 7), but of course Judah also, the land of Immanuel (ver. 8). The mention of Rezin and Pekah, the calling Judah land of Immanuel, and the threatening of overflow by Assyria, prove that these words belong to the same period as the preceding chief prophecies. And as the expression "Immanuel " presupposes the

transactions narrated vii. 10, the insertion of this section at this place is completely explained.

2. The Lord-Remaliah's son.-Vers. 5, 6. Most authorities agree that the fountain of Shiloah or Siloam is on the south side of Jerusavid. ROBINSON's Palestine, Vol. I. p. 501-505. The name (written nihy, ribe and nb) means emissio, or emissus (comp. Dryp hop, “He

lem;

sendeth the springs," Ps. civ. 10; hence areσrahμévos "sent" Jno. ix. 7; comp. EWALD ? 156 a). It occurs only here, John ix. 7 and Luke xiii. 4, in which last place is told of the tower of Siloam (so LXX and New Testament, Aqu. and SYMM., THEOD. spell the name Ziwá: VULG.: Siloe). Yet the name which then nga

pool of Siloah," Neh. iii. 15, bears is very probably identical with our Shiloah. The descent between the fountain of Mary above and the fountain of Siloam is very little, therefore the flow is very gentle and soft.

Moriah and Zion, represents the unobservable The weak brooklet, welling up at the foot of nature of the kingdom of God in the period of its earthly humility. vant which the Lord assumed, and the "I am It recalls the form of a sermeek and lowly in heart" (Matth. xi. 29). This feature is prominent in all the stages of the history of salvation. Outwardly Israel was the least of all nations (Deut. vii. 7); Bethlehem was the least of the cities of Judah (Mic. v. 1); David was the youngest among his brothers, and his faelection of a king (1 Sam. xvi. 11 sqq.). So, too, ther supposed he must be of no account at the at the time of our present history, the kingdom of David was very small and weak amid the world-powers. If now and then it arose to greater power, that makes but one resemblance more to the intermittent fountain of Shiloah.

And rejoice, etc. The passage is easily ex

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plained if one only notices that the Prophet does
not till ver. 8 represent the swelling stream as
overflowing also the territory of Judah. Then
upon them ver. 7 means those whom the As-
syrian stream, that comes in from the north, over-
flows first. That is evidently the Ephraimites.
Therefore by the people ver. 6, to whom "upon
them refers back, must, at least primarily, be
understood the nation of the Ten Tribes. The
nation Israel, then, i. e. Ephraim looks down con-
temptuously on the kingdom of Judah as on a
weak flowing brooklet, and meanwhile with proud
self-complacency rejoices in its own king and in
the alliance with the Syrian king that added to
his strength. This haughtiness shall not escape
the avenging Nemesis. From the Euphrates
shall mighty floods of water overflow first Eph-
raim and then Judah. ["To understand this it
is necessary to remark that the Euphrates annual-intimation of comfort that is to be the stay of Israel
ly overflows its banks."-BARNES]. That by
this is meant the king of Assyria with all his
glorious army, Isaiah himself proceeds to explain.
It is a proof that the Prophet before this had the
territory of Israel in mind, that here he makes
80 prominent the trespassing of the waters into
Judah's territory, the spreading beyond its bor-
ders. Iu ver. 8 b, the Prophet by a glorious
figure compares the volumes of water to a bird

spreading out its wings, to which he is evidently
moved by the fact that the floods of water mean
army hordes. Accordingly he designates the
wings of the army as the wings of the extended
flood. Because the space covered by the ex-
panded wings coincides with the breadth of the
land, so it may be said that the stretching out of
the wings is at the same time the filling up of the
land. It is very significant that the Prophet
closes his address so emphatically with the word
"Immanuel." He signifies thus that the land is
Immanuel's, and that consequently the violence
is done to Immanuel. It is plain that Immanuel
is written as a proper name, from the suffix in
7 Yet most editions separate the words,
and several versions too, as LXX. and ARAM.,
translate accordingly. The occasion for this is the,
of course, correct notion that in the word there is an
in that great tribulation. But evidently the Pro-
phet has immediately in mind a person, whom he
addresses. He turns to Him who is predicted in
the birth of that child vii. 14. Although He is a
person of the future, still the Prophet knows Him
as one already present. How else could he turn
to Him with this lamentation? Herein, then,
lies a preparation for what the Prophet says of
the promised one in the predicates of ix. 5 (6).

2. THREATENING AGAINST THOSE THAT CONSPIRE AGAINST JUDAH, AND AGAINST THOSE THAT FEAR THESE CONSPIRACIES.

9

CHAPTER VIII. 9-15.

ASSOCIATE yourselves, O ye people, 'and ye shall be broken in pieces;

And give ear, all ye of far countries:

Gird yourselves, and ye shall be broken in pieces:

Gird yourselves, and ye shall be broken in pieces.

10 Take counsel together, and it shall come to nought; Speak the word, and it shall not stand:

For God is with us.

11 For the LORD spake thus to me with a strong hand,

"And instructed me that I should not walk in the way of this people, saying,

12 Say ye not, A confederacy,

To all them to whom this people shall say, A confederacy;

Neither fear ye their fear, nor be afraid.

13 Sanctify the LORD of Hosts himself;

And let him be your fear, and let him be your

14 And he shall be for a sanctuary;

dread.

But for a stone of stumbling and for a rock of offence

To both the houses of Israel,

For a gin and for a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble,

And fall, and be broken,

And be snared, and be taken.

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On ver. 9. . The forms and meanings of the roots this root has been transferred the meaning, too, of pa

4 ,has the meaning malum esse ב cross each other in a peculiar man- |

Although originally ירע and ווערעע

ner. can only come from the root yy; but to

appears from the imperf. Niph. y (Prov. xi. 15; xi

20) which can only be derived from a root, yet this root never occurs in Kal., but all Kal forms that mean "to be evil" are to be derived from a root yy (comp. Num. xi. 10, then the adjective y, and perhaps, too, the forms Dent. xv. 9; 2 Sam. xix. 8 and infin. y Eccl. vii. 3). On the other hand yy has undoubtedly

TT

the meaning "to break" (Ps. ii. 9; Jer. xi. 16; xv. 12,
etc.). We must therefore choose here between the mean-
ings
"be evil" and "break." With DRECHSLER and
others, I prefer the latter, because "be wicked" and
"break in pieces" involve no contradiction; for where-
fore may not what is wicked also break in pieces? ["GE-
EENIUS in his latest lexicons gives this verb its usual
sense of being evil, malignant, which is also expressed
by LUTHER (seid bōse, ihr Völker). It is here equiva-
lent to do your worst." J. A. ALEXANDER.].
frequent in Isaiah (x. 3; xiii. 5; xvii. 13; xxx. 27; xlvi.
11; plural D'p xxxiii. 17).-The double impera-
tives 1
sustain an adverbial relation to one
another: break up yet break in pieces yourselves; gird
ye yourselves, and spite of it break in pieces. Comp.
GESEN., 130, 2. The former word seems to me not to
mean bellum parare, for the war is far progressed; but
in accord with the proper vis vocabuli, the girding the
loins, bracing oneself up as men are wont to do in the
midst of an attack.

The preposition is to be treated as dependent on the notion of "holding back, restraining," contained in D' (constructio praegnans).

On ver. 12. 1 does not designate the object that is given a name. For then the second member must read: pin Dyn. But, as DRECHSLER

:

justly remarks, before - darauf hin, bei, "at," "with," and has the meaning cunque (compare -- Prov. xvii. 8, "whither-so-ever"). Not so often as those, not incessantly shall they say

T

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if there were nothing in the world to fear but this. ID
only here in Isaiah.
Hiph. in Isaiah also ver.

13 and xxix. 23. Kal. ii. 19, 21; xlvii. 12. From xxix.
23 it is seen that Isaiah uses the word in the sense of
"timere aliquid;" in our passage it means "to fear" and
ver. 13" to affright." Thus it appears that Isaiah uses
the Hiph. sometimes as indirect, sometimes as direct
causative, and then uses the latter in a transitive sense.
On ver. 13. In DON Isaiah has evidently in mind
Gen. ix. 2; Deut. xi. 25.
On ver. 14.
(again in Isa. xvi. 12; lx. 13; lxiii. 18)
means sanctuary generally, here evidently with the ad-
ditional notion of asylum (comp. 1 Kings i. 50 sq.;

yii. 28 sqq.).

On ver. 10. pay only here and Judg. xix. 30. On comp. on v. 19.—Pual only here in Isaiah (Jer. xxxiii. 21; Zech. xi. 11).—Other forms of 5; xiv. 27; xxiv. 5, 19; xxxiii. 8; xliv. 25.

מכשל

before is adversative.— only here in Isaiah and moreover 1 än. λey.— "that over which one stumbles," (again Ivii. 14; Y only here).- (mayis, "cord," vid. xxiv. 17

On ver. 11. pin wherever else it occurs (2 Chr. xii. sq.). pp "loop-snare" of the bird-catcher, only here

חזקת היד

1; xxvi. 16; Dan. xi. 2) means "the being strong," and is used everywhere of the fortified power of a potentate. is therefore "the hand being strong." It is the hand of God that comes over the prophets (Ezek. i. 3; iii. 22; viii. 1; xxxiii. 22; xxxvii. 1; xl. 1) and in fact our expression signifies the condition that Ezekiel describes with the words pin

עָלִי --.14 .iii ויך י

in Isaiah.

On ver. 15. The operation of and are in ver. 15 represented by five verbs, of which the first three relate to 1 and, and the last to and

T

Many, e. g., GESENIUS, HITZIG, UMBREIT, refer

to the two notions of stone and snare. But as KNOBEL justly remarks, it is a "chief thought of Isaiah that the judgments overtake the sinners; the pious are left

as a remnant: i. 25, 28; vi. 13; xxviii. 18 sq.; xxix. 20 sq.; xxxiii. 14.”——

" cannot be the perf., or it must read. But the imperf. stands as jussive with the Vav. consec. (Comp. EWALD, 347 α). 70" is, then, not co-ordinate with as KNOBEL and even EWALD would have it; but it continues and declares the object of 77 лpina, 29; xxiv. 10; xxvii. 11; xxviii. 13; xli. 1.—— co-ordinate with the latter, subordinate to the former 21; xxviii. 13, in which last cited passage the verbs here (DELITZSCH. As regards the form, the imperf. underlies it, which Hos. x. 10 is used in the first person.

xxix.

8 .comp. iii כָּשַׁל- .xiv נשבר .Niph יקשׁ—.1

again לכד-- נפלו employed are repeated excepting

in Isaiah only xx. 1; xxiv. 18.

EXEGETICAL AND CRITICAL.

1. Having reproved the perverse policy of the | 9, is contrasted with "this people,” ver. 6. The earthly-minded Israel, the Prophet proclaims to the nations conspiring against Judah that they, the breakers-in-pieces, shall themselves be broken in pieces (vers. 9, 10). Then he says-turning to the spiritually-minded Israel-the LORD has emphatically warned them against the ways of the fleshly-minded (ver. 11) and forbidden them to regard the conspiracy of the enemies as most to be dreaded (ver. 12). Jehovah ought to be feared (ver. 13). He is to the one a sanctuary (asylum), to the others, a stone of stumbling and a snare (ver. 14, 15).

2. Associate—God is with us.-Vers. 9, 10. These words are addressed to the D'y "peoples;" vers. 5-8 were addressed to "this people," ver. 6. Evidently then "peoples," ver.

Prophet plainly addresses nations, that arm themselves against the land of Immanuel, devise plans, issue commands. Nothing shall come of all this. Comparing vii. 7, it is seen that Syria and Ephraim must be meant here. A remarkable contrast is put, when he that has broken others to pieces himself breaks to pieces. Syria and Ephraim had already done Judah considerable harm (comp. on vii. 1, 2); ver. 9, they are challenged to prepare still more, but spite of the breaking already accomplished, and these first attempts, they shall themselves be broken to pieces. The Prophet moreover summons distant nations to take notice of this for their own warning. The clause: "give ear-countries" is a parenthesis. As the Prophet repeats the words of vii. 7 "and it shall not stand, with little al

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teration, he intimates that he has the same matter xxix. 23, the only other instance of this Hiph.); in his mind. And in fact vii. 5 sq., speaks of He ought to be the object of fear, the terror-maker. "evil counsel" on the part of Syria and Ephraim In such a case He will be for man a safe, sheltering, against Judah, the land of Immanuel, as here of holy asylum (comp. Ps. xv. 1; xviii. 3; xxiii. 6; "taking counsel together," and speaking a lxxxiv. 5). But He will be a stone of stumbling Therefore the word." By this arises the conspiracy (p) to those that fear Him not. two houses of Israel, Judah and Ephraim, shall spoken of ver. 12, which can mean nothing but be destroyed just by the LORD. It would have the alliance of the two states named. y. been better for this fleshly Israel, had it never For the third and last time we have the words known the LORD. Jerusalem is mentioned exImmanuel. They must certainly be read sepa-pressly, because, as capital city, its example had rate here as a clause. They express the idea of great influence. To it the LORD will be a snare. the name as an independent judgment. The [J. A. ALEXANDER on vers. 12-14. “ world-power must shiver on the rock Israel, cording to etymology and usage, is a treasonable for it is thereby the strong rock in that God is combination or conspiracy. It is elsewhere comwith it. But this strong rock is not the 'Iopan cap-monly applied to such a combination on the part KIK, but the 'lopayλ avevμatikos [not the fleshly of subjects against their rulers (2 Kings xi. 14; Israel, but the spiritual Israel]. Čomp. Ps. ii. xii. 21; xiv. 19; xv. 30). It is not strictly ap3. For the Lord- your dread.-Vers. plicable, therefore, to the confederacy of Syria 11-13. Judah is safe from the breaker-in-pieces, and Israel against Judah (GESENIUS, ROSENfor God is with it (ver. 10). That is, in a cerMULLER, HENDERSON, etc.), nor to that of Ahaz ⚫tain sense, not unconditionally. For the LORD with the king of Assyria (BARNES, etc.). It will be an asylum only to those who fear and would be more appropriate to the factious comsanctify Him; but to others, who fear men more binations among the Jews themselves (AьEN than Him, He will be their fall. "For the EZRA, KIMCHI), if there were any trace of these LORD spake thus," etc.: "for," relates to the in history. The correct view seems to be: that thought contained in the words Immanuel, "God the opposition of the Prophet and his followers is with us." This thought is both established to seeking foreign aid, viz.: Assyrian, as a violaand limited by what follows. For God is with tion of duty to Jehovah, like the conduct of Jerethat part of the people only that fears Him miah during the Babylonian siege, was regarded above all things, loves and trusts Him alone. by the king and his adherents as a treasonable Therefore the Prophet says that this word of combination to betray them to their enemies. the LORD was directed to him. But he is reBut God commands not to regard the cry of treason or conspiracy, nor to share the real or pretended terrors of the unbelievers."

presentative of the believing Israel. Therefore ver. 12 continues with "say ye not," and those addressed are expressly distinguished from "this people," ver. 11.

"Ye shall not say conspiracy."-Ver. 12. It is impossible that the Prophet can mean to say: "Ye shall not call everything conspiracy that people call conspiracy!" For what sort of confederations did they incorrectly call conspiracies ? May, perhaps, Pekah's alliance with Rezin be justified here? Or is some conspiracy of the Prophet and his followers against Ahaz (ROORDA) approved of? Or, are the believing Israelites warned against taking part in conspiracies (HOFMANN, DRECHSLER), which does not the least lie in the words? According to vii. 2,

On ver. 14. PP. "Although the temples of the gods were regarded as asylums by the Greeks and Romans, no such usage seems to have prevailed among the Christians till the time of Constantine (BINGHAM's, Orig. Eccles. viii. 11, been cited to establish such a practice seems to 1). As to the Jews, the only case which has prove the contrary. So far was the altar from protecting Joab, that he was not even dragged away, but killed on the spot. [The same obtains with 1 Kings i. 50 sq., cited by NAEGELSBACH. TR.]. The word was meant to bear the same relation to p♫ (in ver. 13) that bears

God was the תעריצו to מעריץ and תיראו the heart of Ahaz, and his people quaked like

to

trees before the wind, when intelligence came to only proper object to be dreaded, feared and Jerusalem of the union of Syria with Ephraim. sanctified, i. e., regarded as a holy being in the At that time, assuredly, the political wiseacres widest and the most emphatic sense. Thus exmight be seen in every corner putting their heads plained corresponds almost exactly to the together, and anxiously whispering: pp. Greek rò ayou, the term applied to Christ by the "conspiracy, conspiracy." They called the alli-angel who announced His birth (Luke i. 35). In 1 Pet. ii. 7, where this very passage is applied to ance of Pekah with Rezin a p and saw therein, Christ, Tuh seems to be employed as an equivaof course with some justice, the chief danger of lent to P as here used. To others he is a Judah. Thus, the Prophet adds, "and what stone of stumbling, but to you who believe He is they fear shall not ye fear." It must therefore have been a conspiracy that was the subject of fear to the mass of the nation of Judah. The meaning then is that men ought not to say "conspiracy so often, not so incessantly to have this word in their months, and make the conspiracy the matter of greatest concern.

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Th, something precious, something honored, something looked upon as holy. The same application of the words is made by Paul, Rom. ix. 33. These quotations seem to show that the Prophet's words have an extensive import, and are not to be restricted either to his own times or to the times of Christ. The doctrine of the 4. Sanctify--be taken.-Vers. 13-15. text is, that even the most glorious exhibitions Here begins the antithesis, that says what ought of God's holiness, i. e., of His infinite perfection, to be. They ought to sanctify Jehovah, (comp. I may occasion the destruction of the unbeliever."]

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