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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.) 16

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 opeep, 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 them

selves, 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, in' "Galilee of the nations.

1 Heb. no morning.
Bind up testimony, seal law in my.
& Supply (ought one to enquire) of
1 Then the distressed and hungry wander away
I For not-darkness is there where is distress.
3 But afterward brings to honor the way, etc.

2 Or, Galilee the populorus. Enquire of the dead spirits.

. whir. who have no daun. & And obscure night wide-spread. | About the fornier time he brought disgrace on the, etc.

the circuit of the heathen,

TEXTUAL AND GRAMMATICAL. On ver. 16. 1771yn 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 be sise sense, "that which is testified," which then may be lieve that were this the Prophet's meaning he would taken in various senseg. 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. 13.377 before '28 or (Gen. xlix. 16) 43307. I think 17377 19; 1 Sam. viii. 9; Jer. xi. 7; xlii. 19; Am. iii. 13, etc.) has for contents both what men ought to do and what jx, then, is epexegetical of the subject of n'on. God has resolved to do. als imper. from any con

Then is explained why this subject is not more disstringere, colligare (xl. 181; Onn (in Isaiah again only tinctly marked by "IX. The Prophet obtains a more xxix. 11) is " to seal." occurs only 1-a. 1. 4; liv emphatic prominence for it in the '80737.nix 13 and Jer. ii. 24; xiii. 23. It means doctus, eruditus ; and

and noin are combined as in Deuteronomy (Deut. is used both of spiritual and of physical relations.

iv. 34; vi. 22; vii. 19; xiii. 3; xxvi. 8; xxviii. 46; xxix 2; On vers. 17, 18. According to our construction it might xxxiv, 11. Comp. Isa. XX. 3.--111 Dy? depends on

. . This addition is, in relation to But this 'Jx1 follows in ver. 18; for 'DX 7377 does not 5-, .

לִפְר

.אתות ומופתים | .חכיתי before ואני be expected that there would be .not superfluous ,אשר נתן לי

means קָשָׁה is the dr.Ay. If נִקְשֶׁה--אין לא שׁחי | -mase

. ) is found only in the Talmud ( vid . GE) בעל אוב

T IT

On ver. 19. 1x means an inflated leather bottle (oc- of need? Others (KNOBEL, DELITZSCH) take it as an incurs only Job xxxii. 19, and as a proper name Num. xxi. terrogative particle, referring it back to who ver. 19: 10; xxxiii. 43), then the distended body of the ventrilo

“Or will not they accord in this word that are without quist, and then, not only the ventriloquist himself, (1

dawn?" But from the context it appears that this is Sam. xxvii. 3, 9; 2 Kings xxiii. 24; Isa. xix. 3; and the passage previously cited) but the pretended spirit of the just what they will not do. I construe x5-ox simply dead that spoke by him (1 Sam. xxviii. 7, 8; Is. xxix. 4; 1

nisi, and begin the apodosis with 2 11 ver. 21 (so, Chr. x. 13). In many of these passages it is indeed doubt too, DIESTEL). — 100 (comp. xix. 12) occurs xlvii. 11; ful which of these two meanings the word may have; or Iviii. 8, as figure of the dawning revelation of salvation, if it does not have both, Elsewhere the word seems to

On ver. 21. no is referred by VITRINGA, MAURER, DEmean the secret art, necromancy, divination itself (2 Litzsch

, etc., to pox understood as a matter of course, Kings xxi. 6; 2 Chron. xxxiii. 6). The plural is always nidi. Because this plural occurs also Job xxxii. 19, it ver. 22. But this yox is not so a matter of course, becannot for that reason be concluded that only women cause it first appears after; and my cannot be said only were possessed of this necromancy (2 18 Ohya, 1 Sam. in relation to the notion "land.” ROORDA, DRECHSLER xxviii, 7, the witch of Endor). Still it is surprising that refer it more correctly to the condition intimated by

(-? . dey. ken. Thes. p. 35). "Jy?

is “treated never occurs alone, but always durum esse,

“ to be hard, heavy,” then ne??? joined with aix. It means “ the knowing one, wise hard, grieved, oppressed.” -wym (ix. 19; xxix. 8; one, or wizard.” DELITZSCH, very much to the point, xxxii. 6; xliv. 12; lviii. 7, 10) adds to the notion of outcompares Saiuw according to Plato Pañuwv, “the ward pressure that of incapacity to bear, that is occamuch knowing being.”—7393 Pilpel, found only in sioned by hunger. The full (Deut. xxxii. 15; Ps. lxxviii. Isaiah. The word primarily is used of the chirping of

29; Prov. xxx. 9) has easily too much, the hungry too birds (x. 14; xxxviii. 14), then of the voice proceeding

little strength.-Hithp. 73p07 only here Kal. xlvii. out of the ground (xxix. 4).—1937 is likewise a word 6; liv. 9 ; lvii. 16, 17; Ixiv. 4, 8.55p I construe with

in the sense of "curse against one." Elsewhere it is that imitates a sound (comp. ach. åchsen). As 7353

construed with the accusative, and the following ) sig. represents a high, shrill sound, so nan does a low one;

nifies the higher power by which one swears, i. e., by for it is used for the growling of a lion (xxxi. 4), of the

whose mediation one imprecates evil on the object of rolling of the thunder (Job xxxvii. 2), of the low mur

his wrath (1 Sam. xvii. 43; 2 Kings ii. 24). But with that muring of the dove (xxxviii. 14; lix, 11). It occurs

construction there would be wanting here an object of again in Isa. xvi. 7; xxxiii. 18; lix. 3, 13. In classic an

the cursing (DIESTEL). And it is much more natural that tiquity, too, we find a gentle, chirping, whispering voice

one enraged should curse the cause of his sufferings ascribed to the dead. Comp. Iliad XXIII. 101, where it is said of the soul of Patroclos « q xeto terpeyvia;"Odyss. than the sufferings themselves. Ssp may be construed xxiv. 5-9, where tpiselv stridere is equally ascribed to the with after the analogy of verbs that mean striving (xix. souls of the dead suitors and to the whirring of the bats

2; xxx.32, etc.) and being angry (Deut. iii. 26; Ps.lxxviii, in the dark caves. Other examples see in GESENIUS, in

62; Gen. xxx. 2; xliv. 18, etc.).--On ver. 22. °°37 Hiph. loc. In our passage the necromancers are said to hiss

xviii. 4; xxii. 11; xlii. 18; li. 1, 2, 6, etc. Juni 778, and mutter, because they imitated the voice of the

distress and darkness,” vid. comment, on ver. 30,dead in this fashion.-

( construed with $ Ezek. xiv. 7, or with a 1 Sam. xxviii.

obscurity," än. dey.-- 7piy found again xxx! 6; Prov. i. 27.—7508 (again lviii

. 10.; lix 9) is 7, 2 Kings 2) by reason of Deut. xii. 30; xviii. 11, occurs in Isaiah three times; here, xi. 10; xix. 3; comp.

used for thick darkness, e. 9., Exod x. 22.

-ny? Job v. 8. The preposition is perhaps to be treated as

some take in the sense of "scared away," so that the depending on the notion of “penetrating" that is con

transition would begin here. “As to this time the natained in that of investigation.

tion will have been rejected, so from now on shall misOn ver. 20.9 min is an exclamation, a sort of shout

fortune, as it were, be exiled " (DRECHSLER). But the of command. But if one must have a grammatical con

words 'DX are so completely co-ordinate with both

the foregoing members of the sentence, and on the struction, the may by taken as dependent on 1077

other hand the transition is so utterly without anything or VDA (comp. Ler xix. 31: xx. 6), whereby the re to indicate it, that this meaning cannot be satisfactory. mark of GESENIUS ( Thes. p. 728) obtains, that “5x prae

Others (K NOBEL, DELITZSCH) explain after the analogy of mittitur homini, 5 rei locoque.” Delitszch compares Jud. Jer. xxiii. 12, as if it read nu? Ni7 750x), or vii. 18. pirmasi 77', but it is doubtful whether

DOX2 1971. But this also seems too artificial." The ann is not to be supplied there according to ver. 20.

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. explanation is grammatically quite incorrect that makes

But no has by no means only the signification to 0X begin the apodosis, and construes it as a par

scatter, disperse." In Deut. xx. !9 it means impellere (seticle of asseveration or of the apodosis (='?) VITRINGA, curim), 2 Sam. xv. 14, propellcre, immittere miseriam) ROSENMUELLER, GESexius, etc.). Others (De WETTE, MAU Prov. vii. 21 depellere, "drive away; seduce." Why then • RER, Ew., Hitzig, DRECHSLER) take sob-ox as a form of may not niin obox mean tenebrae immissae, whereby, adjuration: "they will say truly." But this involves an because the notion dispellere undoubtedly lies in the evident contradiction. For how can he who turns to word, it may be taken in the sense of ab omni parte immis the law and testimony curse his king and God in time sae, longe lateque diffusae! So substantially SAADIA, KO

elsewhere it is) אל with דָרַשׁ-

cadigo מעוף

The .אס־לא Expositors differ extraordinarily about

CHER. As regards the incongruity of gender, it need give | 111 nya.- 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. 22 b 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 pornxnny so far alike that in all of them the words are in pairs,

“ last time" coincides therefore with Dio'n ninix and the notion of darkness recurs as the chief one. But in the first member occurs hendiadys (distress and (ii

. 2).—5P means levem, tenuem, exilem esse (Gen. viii. darkness-obscuring distress, or distressing obscurity), 11; Job vii. 6; Nah. i. 14; Jer. iv. 13, etc.), therefore the in the second both are merged into one notion, dimness Hiph. (again in Isaiah only, xxiii. 9) levem, exilem reddere. of anguish; in the third the predicate is added in an

ny? a poetic form of 7.? (comp. Job xxxiv. 13; adjective, i. e., participial form.

xxxvii. 12)

.-110871 is best construed as accusative On ver. 23. I construe the words s5 ox ver. 20 on to of time. It might, indeed, be taken as nominative, but ngja ver.22 as a parenthesis, and refer(103 qux's is elegance is against it. The same regions, that in the first . . Where law and testimony

clause of the verse are described as the object of the

other divisions and names, said to be the object of here in Isaiah ; comp. Job xxxvi. 16; xxxvii. 10), is no Taan, " glorifying." [*• The English version supposes darkness. do's år. dey. notice in Mu-aph a re

a contrast that requires Spo? to be taken in the sense Verse vowel pointing from Ma-uph, ver. 22, a play of

of lightly aflicting, as distinguished from 7'3??? to afwords that reflects the contrast of thought--as anti- Alict more grievously. But this distinction is unauthocipates the idea of "land" contained in next clause. rized by usage.”—J. A. ALEXANDER).

.20

.ver לתורה ולתעודה to

live in men's souls, there, spite of distress (pras only Spa “ degrading," are now, in the second clause, by

מיעָף

EXEGETICAL AND CRITICAL. 1. I cannot help thinking that in this section in the hearts of his disciples. For the propriety we have a farewell address of the Prophet; as it of the metaphor, vid. Prov. iii. 3; vii. 3; Jer. xxxi. were, his spiritual will. That it speaks of “dis- 33. They are the same as are written to life,” Isa. ciples," whereas there is no mention of them else. iv. 3. As primarily “the law” means the Mosaic where, is a hint that here lies before us a written law, which was the basis and norm of all proarchive specially meant for them. What, then, phetic announcements (Deut. xiii. 1 sqq.; xviii. could the Prophet have given his disciples in this 18 sqq.), and which the Prophets ever and again written form, but something that must be valua- had to reimpress (Jer. xxix. 19), so Isaiah ble to them for the time, when he could no longer must mean by “the testimony” all additional communicate with them by word of mouth as he prophetic testimony, especially all threatenings could at that moment? Then, too, the prayer to and promises that referred to the future. In the the LORD, to seal in the disciples law and testi- prayer he makes for his disciples, he does not mony, the emphatic reference to the pledges of intend the preservation of the divine testimony faith given in the persons of himself and his unto the proper time for its revelation, but he sons, the warning against future seductions, and would thereby give to themselves the only true the reference to that which could give light and support and comfort for the evil days to come. comfort in the troublous days to be expected, — As, according to ver. 17, his faith in the word of all this brings me to the conviction that here we God was his own sole comfort, so (ver. 20) he have actually the spiritual testament of Isaiah to directs his disciples to the law and testimony, his disciples.

warning them against every false comfort (ver. 2. Bind up --my disciples. — Ver. 16. 19). Though Isaiah had primarily disciples and The opening words of this will connect appro- scholars in mind, we need not suppose he priately with the LORD's words of exhortation was at the head of a school of prophets. What ver, 13. I have no doubt that the words ver. 16, he would teach them was religious truth, not to are addressed to Jehovah. For only the LORD prophesy. And thus about this group of scholars, can do this binding up and sealing. The pro- as about a nucleus, would gather all in Jeruphets might seal a book roll, or declare that the salem and Judah that had any heart for the meaning of a prophecy is to be shut up till a cer- spiritual jewels of Israel. tain time (vid. Dan. viii. 26; xii. 4, 9; Rev. x. 3. I will wait--in mount Zion.–Vers. 4; xxii. 10; Isa. xxix. 11 ; Jer. li. 60 sqq. and 17, 18. This affords a touching insight into the my comment); but they cannot seal the divine personal life of the Prophet. He enforces the revelation in the hearts of men. Moreover, in all prayer just made by confessing that he holds fast the following verses the Prophet is the speaker, to the LORD, and waits (vid. v. 4; xxv. 9 ; xxvi. and the change from the words of God to the 8; xxxiii. 2; li. 5; lix. 9, 11; 1x. 9; Ixiv. 2), words of the Prophet must certainly have been notwithstanding the LORD seems to have formore distinctly marked than by the simple ! saken the house of Jacob (he evidently means before 'nan. The mention of binding up and “this people,” the fleshly Israel) and hidden His sealing in a spiritual sense was perhaps occa- face (comp. 1. 6; liii. 3; liv. 8; lix. 2; Ixiv. 6). sioned by the actions appropriate to the real docu- But he does not hope alone. His children hope ments (vid. Jer. xxxii. 9 sqq.). Having so dis- with him. This is significant. We know, inposed of the writing that contained his own deed, nothing about the age of the children. will, the Prophet prayed the LORD to do still That our passage follows close on viii. 1-4, is no better, and enclose and seal up his testament proof that it originated in that period. Isaiah

would hardly at that time have designated his / Thus the words 121 tyd are to be construed inchildren (plural) as companions of his faith. terrogatively: "For the living (shall one inFor Maher-sh:lal was hardly yet born, and this quire of) the dead ?” circumstance speaks rather for later composition. 4. To the law--Galilee of the nations. Isaiah knows that his children are not only chil --Vers. 20-23 (ix. 1). Now Isaiah refers his dren of his body, but of his spirit too. They disciples to the divine source of light and comare miraculous children, products, not only of fort, which alone can keep them upright in the nature, but of the divine effective power. (Rom. impending evil days. Whoever does not find ix. 7 sqq. : Gal. iv. 28 sq.). Therefore, not only these his support, will undoubtedly be destroyed. are his an l their names prophetic, but their birth, Who shall say: "To the law and the testitoo, is such ; at least that of Maher-shalal. Thus mony?” All that have no dawn. They are such they are by their existence as by their names as nowhere see in any outward relations a ray of niix, signi, títol Toð uézhovtoç (Rom. v. 14) light, that announces the day of salvation. When “finger boards,” and Dingin, miraculous pledges such see no inward comfort and support by means of miracles. “ Which Jehovah has given me;" by of God's word, they wander oppressed and hunthese words Isaiah points to the support of his gry, etc. As hunger smarts, it readily happens hope. For why should not we hope in God who that such fall into a bitter rage and curse their has done such wonders? Our passage, moreover, king and God, thus both the heavenly and earthly recalls the words of Joshua xxiv. 15: “I and government, as being to blame for their suffermy house will serve the LORD"

ings. Most expositors understand by 150g “his 4. And when they shall say--to the king” that a divinity is meant; and only differ dead.-Ver. 19. The Prophet now adds a as to whether, according to Ps. v. 3; Ixviii. 25, warning azıinst seduction to idolatrous necro- Jehovah is meant, (so J. A. ALEXANDER and mancy. Anl does not this warning give the im. BARNES] or, according to Am. v. 26; Zeph. i. 5, preasion of proceeding from a man who is on the the idols; agreeing that “king” and “God” point of leaving his own, and who, before his de

mean the same person. But against this speaks : parture, seeks to protect them against impending 1. ? occurring twice; 2. the following “he danger? “And when they shall say,” presents the superstition as at hand and to be dreaded. looks upward and to the earth he looks." SimiFrom ii. 6; iii. 2 sq., we see that various sorts lar blasphemy is described as a symptom of the of superstitious divination were practised among anti-Christian time Rev. xvi. 9, 11, 2i. the Jews at that time. Such were expressly for

Wherever the wretched look, above or to earth, bidden in the law. Comp. Lev. xix 31 ; xx. 6, everywhere presents itself only the mournful 27; Deut. xviii. 10, 11." In all these passages sight of dark distress. “” ' “

About the first time, etc.-Ver. 23 (ix. 1). are named together, and Deut. xviii. 11 the words | The Prophet now intimates what sort of light

«
necromancer are expressly

shall arise to the believing from the law and testi

mony. He shall know from the prophecy, which added : so that Isaiah seems to have had this the Prophet with these very words gives to his passage in mind.

own (to which however, others still are added The second clause of the verse, “ should not,” later), that the North of Palestine, which hereto etc., is usually regarded as the reply of the be- fore was little regarded compared with the South, lieving disciples to those who tempted them [J. shall attain to great honor, and become a place A. ALEXANDER). But this seems to me unne- of great blessing to the whole land. He evi

It is primarily the answer that Isaiah dently refers to the Messianic time, and intimates himself gives, and it is to be understood that the that the glory of it will illuminate in an eminent disciples are to reply to the same effect. Accord- way that northern region of Palestine. More ing to the Prophet, those seductive temptations particularly as to the how ? and when ? the Pro are to be met by two arguments. First, he urges phet does not know. If it is asked why he prethat every nation must inquire of its god as the dicts this just here, we may see the ground for it chief disposer of its destiny. Therefore Israel in the fact that at that time, it was just from that onght to turn to Jehovah. It appears from this northern quarter of the Ten Tribes, that great that the Prophet assumes the position that Je- danger threatened Judah. The war with Syria hovah is the national god of Israel, without chal- and Ephraim was the occasion of this whole selenging the existence of other gods, and that he ries of prophecies. The gaze of the Prophet is emassumes that those tempters recognize Jehovah phatically fastened on the North. What wonder as the proper national god. (God of the fathers). I if on this occasion he not only predicts the imThe second argument Isaiah takes from the re- pending judgment of this northern land, but also presentation of the ancients of the relation of the ihe glory in store for it! dead to the living. Only he that lives in the Zebulon was bounded on the North by Naphbody lives really. By death he sinks deep down. tali, eastward by the sea of Galilee, westward Comp. FRIEDR., NAGELSBACH, Homer. Theol. VII. by Asher and Phænicia (comp. Josh. xix. 10 % 14 sqq. Nachhomer. Theol. VII. % 14 sqq. But sqq.). Naphtali possessed the north-east of how nearly Hebrew representations approach Canaan west of Jordan, for it touched the base those of classic antiquity, may be seen from of Antilebanon, was bounded on the east by the passages like xiv. 9 sqq ; Ezek. xxvi. 20 sq.; sea of Galilee, on the south by Zebulon, and on xxxi. 14 sqq.; xxxii. 17 sqq.; Isa. xxxviii. 18 the west by Asher. (Josh. xix. 32 sqq.). As eq.; Ps. vi. 6: lxxxviii. 4 sqq.; Job xiv. 10 " the way of the sea,” according to the context, 899 It is therefore folly, nonsense, to seek any must be a land inhabited by Israelites, it cannot help for the living among those gone down deep. I be the coast of the Mediterranean, as some have

» דרשׁ אל המתים

cessary.

supposed; for Phoenicians dwelt there. It can shall be revealed in Galilee, and from out Tibeonly be the coast of the DD' " the sea of rias shall the redemption dawn." But Matthew Chinnereth“(Num. xxxiv. 11; Josh. xii. 3; xiii. sees in the fact that Jesus came and dwelt in )

" bank of Jordan,” is East Jor- Capernaum, which is upon the sea coast in the dan land. The expression, with and without borders of Zabulon and Nephthalim" a fulfilthe sun-rising,” is extremely common (Gen. 1. ment of our prophecy, and justly (vid. Matt. iv. 10 sq.; Num. xxxv. 14; Deut. i. 1,5; Josh. i. 13 sqq.!. For that the Prophet notices such spe14 sq.; ii. 10, etc.). The region 'named here cial traits of the Messianic picture of the future

as the ante-nuptial conception, and the going forth D'un 5072 " Galilee of the nations,” (år. Qey.), from Galilee will not surprise those who reflect was originally called S-5201

, “the Galilee,” (the that these special matters are no trifles, but of

greatest importance, and thus in a high degree bent, the circuit, circulus, annulus, comp. 7) worthy of prophetic notice For they belong esand was a part of Naphtali. Comp. Josh. xx. sentially to that fundamental character of the 7; xxi. 32; 1 Chr. vi. 61; 1 Macc. ii. 63. The plan of redemption, whereby the Redeemer and region is called also 5-777? (1 Kings ix. 11), mility and ignominy to honor and glory.

His kingdom shall rise out of the depth of huand 7an (2 Kings xv. 29).

[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 07?? mentioned in 80 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. l. 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, con

oncerning themselves as utterances, and words Talmud and Midrasch say: that "the Messiah of Christ." DELITZSCH.—TR.].

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). 2 (1) The people that walked in darkness, have seen a great light: They that dwell in the land of the shadow of death, upon them bath 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 everiasting Father, The Prince of Peace.

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