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3. THE TESTAMENT OF THE PROPHET TO HIS DISCIPLES.
CHAPTER VIII. 16-IX. 6.

a) Prayer and Exhortation merging into prophetic vision.
CHAPTER VIII. 16-23. (IX. 1.)

BIND up the testimony,

Seal the law among my disciples.

17 And I will wait upon the LORD,

That hideth his face from the house of Jacob,

And I will look for him.

18 Behold, I and the children whom the LORD hath given me Are for signs and for wonders in Israel

From the LORD of hosts, which dwelleth in Mount Zion.

19 And when they shall say unto you,

"Seek unto them that have familiar spirits, and unto wizards That peep, and that mutter:

Should not a people seek unto their God?

For the living to the dead?

20 To the law and to the testimony:

If they speak not according to this word,

It is because there is 'no light in them,

21 'And they shall pass through it, hardly bestead and hungry :

And it shall come to pass, that when they shall be hungry, they shall fret themselves,

And curse their king and their God,

And look upward.

22 And they shall look unto the earth;

And behold trouble and darkness, dimness of anguish ;

And they shall be driven to darkness.

CHAP. IX. 1 (23). "Nevertheless the dimness shall not be such as was in her vexation, 'When at the first he lightly afflicted

The land of Zebulon and the land of Naphtali,

'And afterward did more grievously afflict

Her by the way of the sea, beyond Jordan, in2 Galilee of the nations.

1 Heb. no morning.

Bind up testimony, seal law in my.

4 Supply (ought one to enquire) of

Then the distressed and hungry wander away
For not-darkness is there where is distress.
But afterward brings to honor the way, etc.

On ver. 16.

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GRAMMATICAL.

TEXTUAL AND yn beside here and ver. 20 occurs only mean "behold, I am here," but, "behold I." I do not Ruth iv. 7. The meaning is "testifying;" in the pas- deny that in itself it may mean the former. But I besive sense, "that which is testified," which then may believe that were this the Prophet's meaning he would taken in various senses. The divine will which the have expressed it in a less mistakable form by writing prophets testify to men (Exod. xix. 21, 23; Deut. viii. before or (Gen. xlix. 16) 47. I think In 19; 1 Sam. viii. 9; Jer. xi. 7; xlii. 19; Am. iii. 13, etc.)

Then is explained why this subject is not more distinctly marked by '. The Prophet obtains a more

has for contents both what men ought to do and what, then, is epexegetical of the subject of ''. God has resolved to do. y imper. from constringere, colligare (xi. 13); D^ (in Isaiah again only xxix. 11) is “ to seal.”—ph occurs only Isa. 1. 4; liv 13 and Jer. ii. 24; xiii. 23. It means doctus, eruditus; and is used both of spiritual and of physical relations.

T

On vers. 17, 18. According to our construction it might

אות-הנה אנכי emphatic prominence for it in the

and are combined as in Deuteronomy (Deut. iv. 34; vi. 22; vii. 19; xiii. 3; xxvi. 8; xxviii. 46; xxix 2; xxxiv, 11. Comp. Isa. xx. 3.-11 Dy depends on This addition is, in relation to

אתות ומופתים | חכיתי before ואני be expected that there would be

.not superfluous אשר נתן-לי

But this follows in ver. 18; for n does not 19

On ver. 19. means an inflated leather bottle (oceurs only Job xxxii. 19, and as a proper name Num. xxi. 10; xxxiii. 43), then the distended body of the ventriloquist, and then, not only the ventriloquist himself, (1 Sam. xxvii. 3, 9; 2 Kings xxiii. 24; Isa. xix. 3; and the passage previously cited) but the pretended spirit of the dead that spoke by him (1 Sam. xxviii. 7, 8; Is. xxix. 4; 1 Chr. x. 13). In many of these passages it is indeed doubtful which of these two meanings the word may have; or if it does not have both. Elsewhere the word seems to mean the secret art, necromancy, divination itself (2 Kings xxi. 6; 2 Chron. xxxiii. 6). The plural is always ni. Because this plural occurs also Job xxxii. 19, it cannot for that reason be concluded that only women were possessed of this necromancy (hy, 1 Sam. xxviii. 7, the witch of Endor). Still it is surprising that

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| of need? Others (KNOBEL, DELITZSCH) take it as an in-
terrogative particle, referring it back to ver. 19:
"Or will not they accord in this word that are without
dawn?" But from the context it appears that this is
just what they will not do. I construe - simply
nisi, and begin the apodosis with 1 ver. 21 (so,
too, DIESTEL).
(comp. xix. 12) occurs xlvii. 11;
Iviii. 8, as figure of the dawning revelation of salvation.
On ver. 21. is referred by VITRInga, Maurer, De-
LITZSCH, etc., to † understood as a matter of course,
ver. 22. But this P is not so a matter of course, be-
cause it first appears after; and cannot be said only
in relation to the notion "land." ROORDA, DRECHSLER
refer it more correctly to the condition intimated by

T

means

קָשָׁה is the dr. Aey. If נִקְשֶׁה- אין לא שחי -masc.) is found only in the Talmud (vid. Gr) בעל אוב

TT

is "treated

-ɔy (ix. 19; xxix. 8; xxxii. 6; xliv. 12; lviii. 7, 10) adds to the notion of outward pressure that of incapacity to bear, that is occasioned by hunger. The full (Deut. xxxii. 15; Ps. lxxviii. 29; Prov. xxx. 9) has easily too much, the hungry too little strength. Hithp. 3 only here Kal. xlvii. 6; liv. 9; lvii. 16, 17; lxiv. 4, 8.

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I construe with קלל

:

in the sense of "curse against one." Elsewhere it is construed with the accusative, and the following sig3 nifies the higher power by which one swears, i. e., by whose mediation one imprecates evil on the object of his wrath (1 Sam. xvii. 43; 2 Kings ii. 24). But with that construction there would be wanting here an object of the cursing (DIESTEL). And it is much more natural that one enraged should curse the cause of his sufferings than the sufferings themselves. with after the analogy of verbs that mean striving (xix. 2; xxx. 32, etc.) and being angry (Deut. iii. 26; Ps.lxxviii. 62; Gen. xxx. 2; xliv. 18, etc.).--On ver. 22. ' Hiph. xviii. 4; xxii. 11; xlii. 18; li. 1, 2, 6, etc. WNI ATY, distress and darkness," vid. comment. on ver. 30.

may be construed קלל

BEN. Thes. p. 35). never occurs alone, but always durum esse,"to be hard, heavy," then joined with N. It means "the knowing one, wise hard, grieved. oppressed.". one, or wizard." DELITZSCH, very much to the point, compares daiμwv according to Plato δαήμων, “ the much knowing being."- Pilpel, found only in Isaiah. The word primarily is used of the chirping of birds (x. 14; xxxviii. 14), then of the voice proceeding out of the ground (xxix. 4).—7 is likewise a word that imitates a sound (comp. ach. ächsen). As YDY represents a high, shrill sound, so does a low one; for it is used for the growling of a lion (xxxi. 4), of the rolling of the thunder (Job xxxvii. 2), of the low murmuring of the dove (xxxviii. 14; lix. 11). It occurs again in Isa. xvi. 7; xxxiii. 18; lix. 3, 13. In classic antiquity, too, we find a gentle, chirping, whispering voice ascribed to the dead. Comp. Iliad XXIII. 101, where it is said of the soul of Patroclos "XETO TETρLYvia;" Odyss. xxiv. 5-9, where rpiçew stridere is equally ascribed to the souls of the dead suitors and to the whirring of the bats in the dark caves. Other examples see in GESENIUS, in loc. In our passage the necromancers are said to hiss and mutter, because they imitated the voice of the dead in this fashion.— with (elsewhere it is construed with ↳ Ezek. xiv. 7, or with 21 Sam. xxviii. caligo“ obscurity," än. Aey.—¡pw found again xxx. 6; Prov. i. 27.- (again Iviii. 10; lix 9) is used for thick darkness, e. g., Exod x. 22. some take in the sense of "scared away," so that the transition would begin here. "As to this time the nation will have been rejected, so from now on shall misfortune, as it were, be exiled" (DRECHSLER). But the words are so completely co-ordinate with both the foregoing members of the sentence, and on the other hand the transition is so utterly without anything to indicate it, that this meaning cannot be satisfactory. Others (KNOBEL, DELITZSCH) explain after the analogy of

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7,2 Kings i. 2) by reason of Deut. xii. 30; xviii. 11, occurs in Isaiah three times; here, xi. 10; xix. 3; comp. Job v. 8. The preposition is perhaps to be treated as depending on the notion of "penetrating" that is contained in that of investigation.

On ver. 20.

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is an exclamation, a sort of shout of command. But if one must have a grammatical construction, the may be taken as dependent on or (comp. Lev xix. 31: xx. 6), whereby the remark of GESENIUS (Thes. p. 728) obtains, that " praemittitur homini, rei locoque." DELITSZCH compares Jud.

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TIT

or וּבָאפִלָה הוּא מִנְדַח Jer. xxiii. 12, as if it read

but it is doubtful whether ,לַיְהוָה וּלְגַדְעוֹן .18 .vii

is not to be supplied there according to ver. 20. Expositors differ extraordinarily about -D. The explanation is grammatically quite incorrect that makes

begin the apodosis, and construes it as a particle of asseveration or of the apodosis (-) VITRINGA, ROSENMUELLER, GESENIUS, etc.). Others (DE WETTE, MAU- ver, Ew., Hitzig, DrECHSLER) take -D as a form of adjuration: "they will say truly." But this involves an evident contradiction. For how can he who turns to the law and testimony curse his king and God in time

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- T

1. But this also seems too artificial. The omission of the subject, when it is especially looked for on account of its generic difference from the subjects of both the foregoing members, must raise a doubt, But has by no means only the signification "to scatter, disperse." In Deut. xx. 19 it means impellere (securim), 2 Sam. xv. 14, propellere, immittere (miseriam) Prov. vii. 21 depellere, “drive away; seduce." Why then may not mean tenebrae immissae, whereby, because the notion dispellere undoubtedly lies in the word, it may be taken in the sense of ab omni parte immissae, longe lateque diffusae So substantially SAADIA, Ko

CHER. As regards the incongruity of gender, it need give | 121 - is not a conjunction "as," but a preposino surprise. The predicate is to be construed as neuter: tion, and signifies the coincidence (ix. 2; Gen. xviii. 1, tenebrae immissum, expansum aliquid. It is apparent that 10, 14; xxxix. 18; Jud. ii. 4, etc.)" about the first time." in the three members of ver. 22b reigns the law of unity This "first time" evidently extends to the dawn of the in manifoldness. For evidently these three members are new time that begins with the Messiah; and y so far alike that in all of them the words are in pairs, "last time" coincides therefore with 'D' ' and the notion of darkness recurs as the chief one. But (ii. 2).—p means levem, tenuem, exilem esse (Gen. viii. 11; Job vii. 6; Nah. i. 14; Jer. iv. 13, etc.), therefore the Hiph. (again in Isaiah only, xxiii. 9) levem, exilem reddere. a poetic form of 7 (comp. Job xxxiv. 13; xxxvii. 12).——177 is best construed as accusative On ver. 23. I construe the words DN ver. 20 on to of time. It might, indeed, be taken as nominative, but

in the first member occurs hendiadys (distress and darkness-obscuring distress, or distressing obscurity), in the second both are merged into one notion, dimness of anguish; in the third the predicate is added in an adjective, i. e., participial form.

ver. 22 as a parenthesis, and refer

ver. 20. Where law and testimony לתורה ולתעודה to

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live in men's souls, there, spite of distress (pan only here in Isaiah; comp. Job xxxvi. 16; xxxvii. 10), is no a. Aey. notice in Mu-aph a reverse vowel pointing from Ma-uph, ver. 22, a play of words that reflects the contrast of thought. cipates the idea of "land" contained in next clause.

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elegance is against it. The same regions, that in the first clause of the verse are described as the object of the

"degrading," are now, in the second clause, by other divisions and names, said to be the object of 227,"glorifying." ["The English version supposes

a contrast that requires to be taken in the sense of lightly afflicting, as distinguished from to af anti-flict more grievously. But this distinction is unauthorized by usage.”—J. A. ALEXANDER).

EXEGETICAL AND CRITICAL.

1. I cannot help thinking that in this section we have a farewell address of the Prophet; as it were, his spiritual will. That it speaks of "disciples," whereas there is no mention of them else where, is a hint that here lies before us a written archive specially meant for them. What, then, could the Prophet have given his disciples in this written form, but something that must be valuable to them for the time, when he could no longer communicate with them by word of mouth as he could at that moment? Then, too, the prayer to the LORD, to seal in the disciples law and testimony, the emphatic reference to the pledges of faith given in the persons of himself and his sons, the warning against future seductions, and the reference to that which could give light and comfort in the troublous days to be expected,all this brings me to the conviction that here we have actually the spiritual testament of Isaiah to his disciples.

2. Bind up--my disciples.-Ver. 16. The opening words of this will connect appropriately with the LORD's words of exhortation ver. 13. I have no doubt that the words ver. 16, are addressed to Jehovah. For only the LORD can do this binding up and sealing. The prophets might seal a book roll, or declare that the meaning of a prophecy is to be shut up till a certain time (vid. Dan. viii. 26; xii. 4,9; Rev. x. 4; xxii. 10; Isa. xxix. 11; Jer. li. 60 sqq. and my comment); but they cannot seal the divine revelation in the hearts of men. Moreover, in all the following verses the Prophet is the speaker, and the change from the words of God to the words of the Prophet must certainly have been more distinctly marked than by the simple before ''. The mention of binding up and sealing in a spiritual sense was perhaps occasioned by the actions appropriate to the real documents (vid. Jer. xxxii. 9 sqq.). Having so disposed of the writing that contained his own will, the Prophet prayed the LORD to do still better, and enclose and seal up his testament

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In the

in the hearts of his disciples. For the propriety of the metaphor, vid. Prov. iii. 3; vii. 3; Jer. xxxi. 33. They are the same as 'are written to life," Isa. iv. 3. As primarily "the law" means the Mosaic law, which was the basis and norm of all prophetic announcements (Deut. xiii. 1 sqq.; xviii. 18 sqq.), and which the Prophets ever and again had to reimpress (Jer. xxix. 19), so Isaiah must mean by "the testimony" all additional prophetic testimony, especially all threatenings and promises that referred to the future. prayer he makes for his disciples, he does not intend the preservation of the divine testimony unto the proper time for its revelation, but he would thereby give to themselves the only true support and comfort for the evil days to come. As, according to ver. 17, his faith in the word of God was his own sole comfort, so (ver. 20) he directs his disciples to the law and testimony, warning them against every false comfort (ver. 19). Though Isaiah had primarily disciples and scholars in mind, we need not suppose he was at the head of a school of prophets. What he would teach them was religious truth, not to prophesy. And thus about this group of scholars, as about a nucleus, would gather all in Jerusalem and Judah that had any heart for the spiritual jewels of Israel.

3. I will wait--in mount Zion.-Vers. 17, 18. This affords a touching insight into the personal life of the Prophet. He enforces the prayer just made by confessing that he holds fast to the LORD, and waits (vid. v. 4; xxv. 9; xxvi. 8; xxxiii. 2; li. 5; lix. 9, 11; lx. 9; lxiv. 2), notwithstanding the LORD seems to have forsaken the house of Jacob (he evidently means "this people," the fleshly Israel) and hidden His face (comp. 1. 6; liii. 3; liv. 8; lix. 2; lxiv. 6). But he does not hope alone. His children hope with him. This is significant. We know, indeed, nothing about the age of the children. That our passage follows close on viii. 1-4, is no proof that it originated in that period. Isaiah

would hardly at that time have designated his | Thus the words 1 are to be construed inchildren (plural) as companions of his faith. terrogatively: "For the living (shall one inFor Maher-shalal was hardly yet born, and this quire of) the dead?" circumstance speaks rather for later composition. Isaiah knows that his children are not only children of his body, but of his spirit too. They are miraculous children, products, not only of nature, but of the divine effective power. (Rom. ix. 7 sqq. Gal. iv. 28 sq.). Therefore, not only are his and their names prophetic, but their birth, too, is such; at least that of Maher-shalal. Thus they are by their existence as by their names , signa, TÚTO Tоν μÉλhоνTOC (Rom. v. 14) 'finger boards," and D'DID, miraculous pledges of miracles. "Which Jehovah has given me;" by these words Isaiah points to the support of his hope. For why should not we hope in God who has done such wonders? Our passage, moreover, recalls the words of Joshua xxiv. 15: "I and my house will serve the LORD "

4. And when they shall say- -to the dead. Ver. 19. The Prophet now adds a warning against seduction to idolatrous necromancy. And does not this warning give the impression of proceeding from a man who is on the point of leaving his own, and who, before his departure, seeks to protect them against impending danger? "And when they shall say," presents the superstition as at hand and to be dreaded. From ii. 6; iii. 2 sq., we see that various sorts of superstitious divination were practised among the Jews at that time. Such were expressly forbidden in the law. Comp. Lev. xix 31; xx. 6, 27; Deut. xviii. 10, 11. In all these passages

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ידענים familiar spirits and * אבות

דרש אל-המתים

66

wizards" are named together, and Deut. xviii. 11 the words "" necromancer are expressly added so that Isaiah seems to have had this passage in mind.

The second clause of the verse," should not," etc., is usually regarded as the reply of the believing disciples to those who tempted them [J. A. ALEXANDER]. But this seems to me unnecessary. It is primarily the answer that Isaiah himself gives, and it is to be understood that the disciples are to reply to the same effect. According to the Prophet, those seductive temptations are to be met by two arguments. First, he urges that every nation must inquire of its god as the chief disposer of its destiny. Therefore Israel onght to turn to Jehovah. It appears from this that the Prophet assumes the position that Jehovah is the national god of Israel, without challenging the existence of other gods, and that he assumes that those tempters recognize Jehovah as the proper national god. (God of the fathers). The second argument Isaiah takes from the representation of the ancients of the relation of the dead to the living. Only he that lives in the body lives really. By death he sinks deep down. Comp. FRIEDR., NAGELSBACH, Homer. Theol. VII. 814 899. Nachhomer. Theol. VII. ? 14 899. But how nearly Hebrew representations approach those of classic antiquity, may be seen from passages like xiv. 9 sqq; Ezek. xxvi. 20 sq.; xxxi. 14 sqq.; xxxii. 17 sqq.; Isa. xxxviii. 18 sq.; Ps. vi. 6: lxxxviii. 4 sqq.; Job xiv. 10 8qq. It is therefore folly, nonsense, to seek any help for the living among those gone down deep.

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4. To the law--Galilee of the nations. -Vers. 20-23 (ix. 1). Now Isaiah refers his disciples to the divine source of light and comfort, which alone can keep them upright in the impending evil days. Whoever does not find these his support, will undoubtedly be destroyed. Who shall say: "To the law and the testimony?" All that have no dawn. They are such as nowhere see in any outward relations a ray of light, that announces the day of salvation. When such see no inward comfort and support by means of God's word, they wander oppressed and hungry, etc. As hunger smarts, it readily happens that such fall into a bitter rage and curse their king and God, thus both the heavenly and earthly government, as being to blame for their sufferings. Most expositors understand by “his king" that a divinity is meant; and only differ as to whether, according to Ps. v. 3; lxviii. 25, Jehovah is meant, [so J. A. ALEXANDER and BARNES] or, according to Am. v. 26; Zeph. i. 5, the idols; agreeing that "king" and "God mean the same person. But against this speaks: 1. occurring twice; 2. the following "he looks upward and to the earth he looks." Similar blasphemy is described as a symptom of the anti-Christian time Rev. xvi. 9, 11, 21.

Wherever the wretched look, above or to earth, everywhere presents itself only the mournfuĺ sight of dark distress.

About the first time, etc.-Ver. 23 (ix. 1). The Prophet now intimates what sort of light shall arise to the believing from the law and testimony. He shall know from the prophecy, which the Prophet with these very words gives to his own (to which however, others still are added later), that the North of Palestine, which heretofore was little regarded compared with the South, shall attain to great honor, and become a place of great blessing to the whole land. He evidently refers to the Messianic time, and intimates that the glory of it will illuminate in an eminent way that northern region of Palestine. More particularly as to the how? and when? the Prophet does not know. If it is asked why he predicts this just here, we may see the ground for it in the fact that at that time, it was just from that northern quarter of the Ten Tribes, that great danger threatened Judah. The war with Syria and Ephraim was the occasion of this whole series of prophecies. The gaze of the Prophet is emphatically fastened on the North. What wonder if on this occasion he not only predicts the impending judgment of this northern land, but also the glory in store for it!

Zebulon was bounded on the North by Naphtali, eastward by the sea of Galilee, westward by Asher and Phoenicia (comp. Josh. xix. 10 sqq.). Naphtali possessed the north-east of Canaan west of Jordan, for it touched the base of Antilebanon, was bounded on the east by the sea of Galilee, on the south by Zebulon, and on the west by Asher. (Josh. xix. 32 sqq.). As "the way of the sea," according to the context, must be a land inhabited by Israelites, it cannot be the coast of the Mediterranean, as some have

supposed; for Phoenicians dwelt there. It can
only be the coast of the D "the sea of
Chinnereth "(Num. xxxiv. 11; Josh. xii. 3; xiii.
27)-777"bank of Jordan," is East Jor-
dan land. The expression, with and without
"the sun-rising," is extremely common (Gen. 1.
10 sq.; Num. xxxv. 14; Deut. i. 1, 5; Josh. i.
14 sq.; ii. 10, etc.). The region named here
“Galilee of the nations," (an. Zeу.),
"the Galilee," (the
bent, the circuit, circulus, annulus, comp. 2
and was a part of Naphtali. Comp. Josh. xx.
7; xxi. 32; 1 Chr. vi. 61; 1 Macc. ii. 63. The
region is called also
(1 Kings ix. 11),

was originally called

.(29 .Kings xv 2) הַגְלִילָה and

shall be revealed in Galilee, and from out Tiberias shall the redemption dawn." But Matthew sees in the fact that Jesus " came and dwelt in Capernaum, which is upon the sea coast in the borders of Zabulon and Nephthalim" a fulfilment of our prophecy, and justly (vid. Matt. iv. 13 sqq.). For that the Prophet notices such special traits of the Messianic picture of the future as the ante-nuptial conception, and the going forth from Galilee will not surprise those who reflect that these special matters are no trifles, but of greatest importance, and thus in a high degree worthy of prophetic notice For they belong essentially to that fundamental character of the plan of redemption, whereby the Redeemer and His kingdom shall rise out of the depth of humility and ignominy to honor and glory.

.

[J. A. ALEXANDER with HENDERSON, COCIn Jud. i. 30-33 we are told that, as elsewhere, CEIUS and others regard the words ver. 16 as the Canaanites were not exterminated from this spoken to the Prophet by God, or, as some supregion. From the nature of things, in a region pose, by the Messiah, the p mentioned in so distant from the national sanctuary, the the foregoing verse; and likewise vers. 17 and 18, heathen element would increase more than else- | because there is no intimation of a change in the where. The continual intercourse with neigh-speaker, and because Heb. ii. 13, v. 17 is quoted boring heathen in war and peace, moreover, the as the words of the Messiah, not as an illustradepriving the land of its Israelite inhabitants by tion, but as a proof that Christ partook of the Tiglath-Pileser (2 Kings xv. 29) may have grad- same nature with the persons called His children. ually given the heathen element a preponderance. DELITZSCH and v. HOFMANN (vid. their comment From the New Testament, we know that the on Heb. ii. 13), who agree in treating these words Jews looked down on the Galileans with a cer- of vers. 16-18 as the Prophet's, and yet recogtain contempt (Jno. i. 46; vii. 41, 52; Acts ii. nize a typical and prophetic reference to Christ, 7). When, Jno. vii. 41 the Jews questioned explain the use made of this in Heb. 1. c. by the whether the Messiah would come out of Galilee, canon: "it admits of no doubt that the writers when they, ver. 52, asserted, too, that not even a of the New Testament, allow themselves to quote Prophet was to come out of Galilee, it is the utterances of typical Old Testament personages more remarkable that, as DELITZSCH quotes, concerning themselves as utterances, and words Talmud and Midrasch ́ say: that “the Messiah | of Christ." DELITZSCH.-TR.].

2 (1)

b) The light of the future proceeding from a child that is to be born of the

race of David.

CHAPTER IX. 1-6. (2-7).

THE people that walked in darkness, have seen a great light:

They that dwell in the land of the shadow of death, upon them hath the light shined.

3 (2) Thou hast multiplied the nation,

And 'not increased the joy;

They joy before thee according to the joy in harvest,

And as men rejoice when they divide the spoil.

4 (3) For thou hast broken the yoke of his burden,

And the staff of his shoulder,

The rod of his oppressor,

As in the day of Midian.

5 (4) For every battle of the warrior is with confused noise,

And garments rolled in blood;

"But this shall be with burning and fuel of fire.

6 (5) For unto us a child is born,

Unto us a son is given:

And the government shall be upon his shoulder:
And his name shall be called

Wonderful, Counsellor, The mighty God,

The everlasting Father, The Prince of Peace.

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