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vation.

But the salvation which he immedi- | the Prophet begins by bringing forward as the ately brings is still only a faint twilight. On the principal person of his prophetic drama the form other hand, in himself considered, Cyrus is a of him who as beginner of the redemption has to grand and glorious appearance. He beams like stand in the foreground of the first Ennead. He the sun in the heavens, that is unobscured by does not yet name him, but he draws him with clouds, and that, indeed, not only in our pro- traits not to be mistaken, and designates him as phecy, but also in profane history. In this re- the one called of God, and his calling a test of spect he prefigures the element of glory that must divinity which it is impossible for idols to give appear in the fulfiller of redemption. In chap. (xli. 1-7). Immediately after the redeemer the xlv. 1 He is called (Messiah, anointed). Prophet lets the redeemed appear, viz.: the He is therefore the messiah in a lower degree. people Israel, whom he introduces as "servant Lowliness, reproach, suffering, nothing of this of Jehovah" in contrast with the glorious posort is found in him. On the contrary Israel is tentate from the east, for in him must appear the lowly, despised, much enduring servant of Je- that other typical element, poverty and lowlihovah, who, however, in his lowliness is still ness, which still does no detriment to his strong, and in the hand of Jehovah a mighty in- strength. The Prophet characterizes this servant strument, partly to punish the heathen nations, of Jehovah primarily as the chosen one of God, and partly to save them. This particular also whom God will not reject but will strengthen to attains its conclusion in Him who fulfils the re- victory (xli. 8-13), then again as poor and demption. Therefore He is called Messiah and wretched, who, notwithstanding, will be a mighty Servant of Jehovah in one person. He unites both instrument of judgment and rich in salvation and After he has thus dein one: the glory and the lowliness, the kingly knowledge (xli. 14-20). form and the servant form. Thus it happens, that scribed the redeemer and the redeemed servant of in xl.-xlviii. beside the promise of Cyrus (as far God, he employs in conclusion precisely this proas it relates to the deliverance out of the Baby- phecy of redemption a second time as the basis lonian exile), and the proof of divinity (drawn of an argument which has for its conclusion the from prophecy and fulfilment) which form the sole divinity of Jehovah, and the nothingness of peculiar subjects of these chapters, we see those idols (xli. 21–29). two other elements appear in a preparative way; the element of glory represented by Cyrus, and the form of the servant of God by the people Israel. Those first named subjects are concluded in xl.-xlviii. For after xlviii. nothing more is said either about Cyrus or about prophecy and fulfilment. But that in Cyrus and in the people (regarded as the servant of Jehovah) which is typical has its unfolding in the two following Enneads, of which the former is chiefly devoted to the servant of God, and the latter to the glory of the new creation. Thus, therefore, we may say the first Ennead forms the basis of the two that follow, in as much as it carries out to completion the two fundamental factors of the initiation of the redemption by Cyrus, and the proof of the divinity of Jehovah drawn therefrom, but partly, too, in that it lays the foundation for the representation of Him who in the highest degree is the Servant of God and King.

Let us now observe how the Prophet carries out in detail the plan which we have just sketched in its outlines.

In chap. xl. after the prologue, the Prophet presents first the objective then the subjective basis of the redemption. For this chapter, after a general introduction (vers. 1-11) referring to the whole book, and thus also to the subsequent parts of chap. xl., contains first a presentation of the absolute power and wisdom of God, from which follows also the impossibility of representing Him by any natural image (vers. 12-20). If then redemption is objectively conditioned by the omnipotence and wisdom of God, so it is subjectively by that trust that Israel must repose in its God (vers. 27-31). This chap. contains, therefore, three parts, and has wholly the character of a foundation.

To chapter xli. we give the superscription: First appearance of the redeemer from the east and of the servant of Jehovah, as also the first and second realization of the prophecy relating to this as proof of the divinity of Jehovah. For in chapter xli.

In Chapter xlii. the third principal person appears on the scene, viz., the personal Servant of God to whom both the chief personages before mentioned pointed; the first of them prefiguring His glory, the second His lowliness. He is represented first as meek, who at the same time will be a strong refuge of righteousness (xlii. 1–4); then as the personal representative of a new covenant, who shall mediate for all nations light and right; and at the same time this is the third prophecy which the LORD presents as pledge of His divine dignity (xlii. 5-9). These two strophes are like a ladder that leads up to the culmination. For chapter xlii. is a pyramidal structure. In verses 10-17 the Prophet has reached the point of the pyramid. In them the expression "Servant of God" is no longer used. And yet the discourse is concerning the same that ver. 1 was designated as the Servant of Jehovah. He appears here in His unity with Jehovah in which He Himself is El-Gibbor [God a mighty one]. As such, He issues out of Israel into the blind heathen world in order partly to judge, partly to bring them to the light of knowledge and of salvation. From this elevation the following strophes recede again. And in vers. 18-21 the Servant of Jehovah, who appears here again under this name, is portrayed as one, who can indeed make others see and hear, but Himself, as one blind and deaf, goes to meet His destruction, yet precisely thereby secures the favor of God, and becomes the founder of a new Tora (law). Unhappily this new institution of salvation is not accepted by unbelieving Israel. For this reason the Prophet sees Israel as a people robbed, plundered, and languishing in kennels and prisons (xlii. 22-25). From his heart he wishes that Israel might take warning from this threatening in time, and the sooner the better. But, alas, the Prophet knows that Israel, spite of the Exile, in which it has already so emphatically experienced the chastening hand of

its God, will not yet lay to heart this warning | With this the second discourse concludes.

Having in xli.-xlii. introduced especially the chief persons of the redemption, viz.: the redeemer from the east, then the redeemed or servant (people) of God, finally the personal Servant of God, in whom the two former combine, the Prophet now portrays in xliii. chiefly the redemption itself. He gives first a survey of the chief particulars of the redemption (vers. 1-8). Having ver. 1 assigned the reason for the redemption, he depicts it, ver. 2, as one that shall come to pass spite of all difficulties; in vers. 3, 4, as such that it must come to pass though even heathen nations must be sacrificed for the sake of it; in vers. 5-7 as all-comprehending, i. e., as such that it will lead back into their home out of all lands of the earth the members of the people of Israel; finally, in ver. 8, is indicated the condition that Israel must fulfill in order to partake of this salvation, viz. : that it must have open eyes and ears in a spiritual sense. To this representation of the redemption in general, the Prophet adds (vers. 9-13) the statement, that recurs thus for the fourth time, that prophecy and fulfilment are a test of divinity, and that Israel in its capacity as servant of God is called to be witness by furnishing this test. After carrying out this thought, that recurs so like a refrain, the Prophet turns again to the chief thought of chapter xliii. He describes the return home of Israel especially out of the Babylonian captivity. Yet not without finding in the LORD's manner of bringing this about a reference to the distant Messianic salvation, in respect to its exercising also a transforming influence upon nature (vers. 14-21). In the fourth strophe of the chapter (vers. 22-28) the Prophet treats the thought of the inward, moral redemption, viz. the redemption also from sin.

He lets it be known here that. this inward re

demption will by no means follow close on the feet of the outward redemption from exile. For Israel has never kept the law. The LORD has already hitherto borne Israel's sin, and will in future blot out the guilt of it. But the Israel that contemns the grace of God in proud self-righteousness will have to be destroyed. The LORD, however, will break the power of sin by the rich effusion of the holy and holy-making Spirit upon that seed of Israel that shall be chosen to serve the LORD as His servant; and this is the thought of the fifth strophe that includes xliv. 1-5.

Having portrayed in xli. the first redeemer and then the redeemed, i. e., the servant (people) of God, then in xlii. the antitype of both, the second Redeemer and Servant of God in a personal sense, then in xliii. the redemption itself, and all this in such a way that, interspersed, He has appealed four times, in a refrain like repetition, to the ability of Jehovah to prophesy in contrast with the inability of idols, as proof of His divinity, the Prophet now xliv. 6 sqq.. makes a decided use of this last element for which He has made such preparation. This entire chapter is an edifice whose substructure consists of the members of just that argumentation, that whoever can prophesy is God, and the crowning point of which appears to us in naming the name "Kores" (Cyrus), the way for naming it being now well prepared, and the motive sufficient. That is to

say, in xliv. 6-20, for the fifth time, in a drawnout recapitulation extending through three strophes, it is set forth that Jehovah, as the only true God, can alone prophesy, and that He is God He will now prove by a grand prophetic transaction for the salvation of Israel. Accordingly, in the first strophe (xliv. 6-11) the Prophet shows that Israel possesses the stronghold of its salvation in its living, everlasting God, who can prophesy, and has prophesied, which Israel also as a witness inust testify to, whereas the senseless makers of idols must go to destruction. In the second strophe (xliv. 12-17), in order to set forth the senselessness of idol worship most convincingly, the manufacture of idols is described in a drastic way. In the third strophe (xliv. 18-20) in order on the one hand to explain the possibility of such senseless acts as making idols, the deep reason of it is pointed to, viz.: the blindness of men's hearts and minds; on the other hand however the Prophet points to the destructive effects of this insane behaviour. In the fourth strophe (xliv. 21-28) the Prophet attains finally the culmination. He first deduces briefly the consequences from the foregoing. Before all he reminds that Israel is Jehovah's servant, i. e, property, which the LORD has bought for Himself by graciously blotting out his guilt. This ransomed servant may return home (note the highly significant 2 xliv. 22). Then there is a second brief reminder of Jehovah's omnipotent divinity, and, in contrast with it, of the necessary disgrace of idols and their soothsayers. In contrast with the latter it is finally declared with all emphasis: Jehovah makes true the word of His prophets. Therefore Israel will and must have a happy return home, and Cyrus shall the prince be called who shall accomplish this decree of Jehovah.

With this we have the culmination of the cycle of prophecy in chapters xl.-xlviii. and in respect of space have reached the middle of it. For, if, we leave aside xl., as a general laying of a foundation, and remember that the prophecy relating to Cyrus begins with xli., we have here at the close of xliv., four discourses behind us, and still four discourses before us.

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In chapter xlv., the prophecy remains at the elevation which it attained at the close of chapter xliv. We may therefore designate this discourse as the culmination of the cycle of prophecy in xl.-xlviii. and its contents as Cyrus and the effects of his appearance." For we are informed in xlv. 1-7 what shall be brought about by Cyrus, whom the LORD has chosen and designates as His anointed (), and what three-fold object will be secured thereby. But we learn xlv. 8-13 that Cyrus is the beginner and founder of the era of salvation promised to Israel, although according to appearance this seems not to be, and the faint-heartedness of Israel requires the assurance that Cyrus is certainly called to accomplish the outward restoration of the holy people and of the holy city. The Prophet even gives the further assurance, that, beside that northern world-power directly ruled by Cyrus, even the southern, i. e., Egypt with the lands of its dominion, convinced by the salvation accruing to Israel from Cyrus, shall be converted to Jehovah and will join itself to His people (xlv.

i+17). Finally, however, in consequence of the saving effect proceeding from Cyrus, this greatest advantage shall eventuate, viz.: that Israel, when it sees the heathen north and south converted to Jehovah, shall at last and definitively abjure idols, and give itself up wholly and entirely to its God, so that from that time on humanity entire shall have become a spiritual Israel (xlv. 18-25). In the seventh discourse (chapter xlvi.), as also in the eighth (chapter xlvii.) the obverse side of this picture of the future brought about by Cyrus is shown. In xlvi. namely, we have presented first the downfall of the Babylonian idols; but connected with this, also the gain that Israel shall derive from this, for its knowledge of God. That is to say, Israel will come to see that there is a great difference between Jehovah who carries this people, and those idols that are carried by beasts of burden into captivity (xlvi. 1-4). In fact Israel will know, too, which just such a difference exists between Jehovah and the images that are meant to represent Him (of which xl. 18, 25 has discoursed), for the latter also are idols that need to be carried (xlvi. 5-7). Israel will actually draw the conclusion that the LORD here presses home for the sixth time, viz.: that the God who can prophesy and fulfill, who, in particular, has correctly announced beforehand the ravenous bird from the east, must be the right God (xlvi. 8-11). But the Prophet foresees that not all Israelites will draw from the facts so far mentioned that advantage for their religious life that, according to Jehovah's intention, they ought. Will not this make problematical the realization of the promised salvation? He replies to this question, "No." For the righteousness and salvation of God must come in spite of the hard-heartedness of Israel (xlvi. 12, 13). The eighth discourse is occupied wholly with Babylon. It paints in drastic images the deep downfall of it, exposes the reasons (the harshness against Israel transcending the measure that God would have, and the secure arrogance xlvii. 1-7), and shows the uselessness of all the means employed to rescue Babylon, both those derived from the worship of demons and those which the connections with

other nations seem to offer (xlvii. 8-15). The ninth discourse, finally, (xlviii.) is recapitulation and conclusion. After an address to Israel that displays the motives that prompt Jehovah's interest in the nation (xlviii. 1, 2) the Prophet makes prominent for the seventh time the importance of prophecy for the knowledge of God. He points Israel to the fulfilment of the old prophecies, that they had experienced and verified in order to move them to faith in the new that concern the redemption from exile (xlviii. 3-11). Then the chief contents of this new prophecy is repeated: what idols cannot, Jehovah can do, for He promises and brings on a redeemer that shall accomplish the will of God on Babylon (xlviii. 12-15,. But Israel is summoned to go out of Babylon as out of an opened prison house, and to proclaim to all the world that the LORD by Cyrus has led His people out of Babylon and home, as He did by Moses out of Egypt (xlviii. 20-21). We join these verses close on ver. 15 because the contents of both passages demand it. The verses 16 and 17-19 are two insertions. The first, which is very obscure, appears to be a side remark of the Prophet's,.to the effect that the wonderful things discoursed in xl.-xlvii. were to himself not known from the beginning, but learned only in the moment of their creation (in a prophetic sense, comp. on xlviii. 6), but now by the impulse of the Spirit he has made them known. Verses 17-19 are of a retrospective nature. They contain the lament of the LORD that Israel did not sooner give heed to His commands; for thereby it would have partaken of the blessing given to the patriarchs without the chastening agency of the Exile. Ver. 22 finally (which occurs again as to the words at the close of chap. lviii., and in respect to sense at the close of chap. lxvi.) is a refrain-like conclusion intended (in contrast with the consolatory words that begin the entire book of consolation chapters | xl.-lxvi. and its principal parts) to call to mind the important truth, that this consolation is not unconditionally offered to all. For the wicked can have no share in it.

This, in its essentials, is my opinion of the plan and order of chapters xl.-xlviii.

I. THE FIRST DISCOURSE.

The Prologue: the Objective and Subjective basis of Redemption.

CHAPTER XL.

1. THE PROLOGUE OF THE SECOND PART AND OF THE FIRST DISCOURSE.

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And the crooked shall be made 'straight,

And the rough places 'plain:

And the glory of the LORD shall be revealed, And all flesh shall see it together:

For the mouth of the LORD hath spoken it.

"The voice said, Cry. And he said, What shall I cry?

All flesh is grass,

And all the goodliness thereof is as the flower of the field:

The grass withereth, the flower fadeth :

Because the spirit of the LORD bloweth upon it:

Surely the people is grass.

The grass withereth, the flower fadeth:

But the word of our God shall stand forever.

"O Zion, that bringest good tidings, get thee up into the high mountain; "O Jerusalem, that bringest good tidings,

Lift up thy voice with strength;

Lift it up, be not afraid;

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Say unto the cities of Judah, Behold
Behold, the Lord God will come

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And his arm shall rule for him:

Behold his reward is with him,

And his work before him.

He shall feed his flock like a shepherd: He shall gather the lambs with his arm,

And carry them in his bosom,

And shall gently lead those that are with young.

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Hark! there speaks, cry! And there replies: what" etc. as a strong one.

TEXTUAL AND GRAMMATICAL. Ver. 1. The rhetorical form of anadiplosis (epanalepsis, epizeuxis) occurs, indeed, principally in the second part (xl. 1; xli. 27; xliii. 11, 25; xlviii. 11, 15; li. 9, 12, 17; lii. 1, 11; lvii. 6, 14, 19; lxii. 10; lxv. 1). But it occurs also not unfrequently in passages of the first part that are the acknowledged productions of Isa. (viii. 9; xviii. 2, 7 ; xxi. 11; xxviii. 10, 13; xxix. 1. Comp., beside xv. 1; xxi. 9; xxiv. 16; xxvi. 3, 15; xxvii. 5; xxxviii. 11, 17, 19. Agreeably to the character of this section, the Piel D occurs oftener in the second part: xl. 1; xlix. 13; li. 3, 12, 19; lii. 9; lxi. 2; lxvi. 13 (Pual liv. 11; lxvi. 13). Piel occurs twice in the first part: xii. 1; xxii. 4. The passages xlix. 13; li. 3, 12; lii. 9; lxvi. 13, are manifest echoes of the present passage Dy with the suffix referring to Jehovah, as it suits the contents of the second part, is found there oftener than in the first: comp. iii. 12; x. 2, 24; xxxii. 13, 18, with xl. 1; xliii. 20; xlvii. 6; li. 4, 16; lii. 5 sq.; xxviii. 5; xxx. 26; lviii. 1; lxv. 10, 19, etc.

that, according to its original sense, designates the thought neither as present nor future, nor in any way as one to be estimated by time measure, but one to be estimated by the measure of its mode of existence. That is, the Imperfect designates, not that which has objectively come into actual existence, but what is only present some way subjectively. In other words, "D", standing at the beginning of the second part, characterizes it as addressed to an ideal church. In itself, indeed, can mean, "he will speak." Thus it is taken by STIER, V. HOFMANN (Schriftbew. II. 1. p. 91, Ausg. v. J. 1853), and KLOSTERMANN (Zeitschrift f. Luth. Th. u. K. 1876, I. p. 24 sqq.); the last named of whom, however, errs in thinking that the following discourse vers. 3-11 gives the Imperfect the direction toward the future. For what follows, and is separated by intermediate members can never determine the specific sense of a Hebrew verbal form. 1 can, also in itself mean frequent repetition (DELITZSCH). But all these significations are too special. The subjective force of the Imthe context. Here at the beginning we are much too perfect is capable of various signification according to finite as those expositors would do. Here we know from little au fait, to assign to the word a construction as dethe only this much, that what follows is to be re

The expression 8, as an introductory formula, is peculiar to Isaiah; for it is found only in Isaiah, and that in both parts: i, 11, 18; xxxiii. 10; xl. 1, 25; xli. 21; lxvi. 9 (comp. KLEINERT, Echtheit der jesajan, Weissag, I. p. 239 sqq.). The Imperfect corresponds to the aim of chapters xl-lxvi. Comp., the formula with which the Prophet introduces the prophe-garded, not as something that has just gone forth, some cies he addresses to the present church (but as an ideal word of God according to its point of dething to be executed at once for the present church, i. 10; Di. 24; 11 ii. 1, etc., comp. vii. 3, 7, 10; viii. 1,5, 11; xiv. 28; xx. 2, etc.). D, taken exactly, is for us an untranslatable verbal form,

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parture and aim.-We have said above that by with a suffix referring to Jehovah occurs much oftener in the second part than in the first. The same is to be said

-00 אלהי .with the suffix referring to Israel אלהים of

curs twice in the first part (vii. 13; xxv. 1), five times in
the second (xl. 27; xlix. 4, 5; lvii. 21; Ixi. 10); 1
six times in the first part (i. 10; xxv. 9; xxvi. 13; xxxv.
2; xxxvi. 7; xxxvii. 20), eight times in the second (xl.
3, 8; xlii. 17; lii. 10; lv. 7; lix. 13; lxi. 2, 6);

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the first part properly only once in the sense here under review (vil. 11; beside this xxxvii. 4, 10), six times in the second (xli. 10, 13; xliii. 3; xlviii. 17; li. 15; lv. 5); occurs not at all in the first part, on the other hand nine times in the second (li. 20, 22; lii. 7; liv. 6; Ix. 9, 19; lxii. 3, 5; lxvi. 9); ' in the first part only xxxv. 4, in the second xl. 1, 9; lix. 2; 1

in the

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found again כל-בשר

Lev. ix. 6; Num. xiv. 10, etc.—'
only xlix. 26; lxvi. 16, 23, 24; with following again
only in Job xxxiv. 15.-The clause 11 to 1' is to
be referred to what precedes, and not to what follows.
For if were to be taken in the sense of spiritual
seeing, of knowing, still it would be a secondary thought
that all flesh shall know that revelation as one that was
announced beforehand. The chief thing will be that
they will verify with their own eyes that revelation.
And this seeing shall win them to the LORD. Moreover
evidently corresponds to the preceding 1).
Therefore the pronominal object must be supplied to

כי פי י' ד' as is often the case. The causal clause ראו

and

sense meant here only 1. 10; lviii. 2;
D's occur in this sense in neither part. It is quite
natural that the affectionate words of endearment
should occur oftener in the book of comfort than in the
book of threatening.

Ver. 2. The question might be raised whether is to be construed as a causal particle. But in that case P must be referred to what precedes, and that, say, in the sense of P (Jer. iv. 5) in order that it

relates to all that precedes.

Ver. 6. Notice the verbal form with a simple Vav copulativum. It does not say. That would be to present this saying as a new chief member of the consecutio rerum, of the succession of facts that naturally unfold themselves. That might and perhaps would have happened were it a merely earthly transaction that is treated. To represent such in the completeness of its successive points, it must have read:

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But וָאֶשְׁמַע קוֹל אֹמֵר וַיֹּאמַר מָה אֶקְרָא וַיַּעַן וגו' -may not stand as flat and superfluous. This construc

דברו על לב connected with the preceding

tion is not allowable here because I must be closely the Prophet translates us into the spirit world where

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We must therefore refer 1 to what follows, and , in the sense of "that," introduces the objective clause.y only here and Dan. viii. 12 is used as feminine. The reason seems to me to lie in this, that in both passages the word is conceived as collective, i. e., as designation, not of a single conflict, but of a multitude of conflicts, of a long continued period of conflict. of time (comp. Gen. xxv. 24; xxix. 21; Jer. xxv. 12) occurs again in Isaiah only lxv. 20 in the Piel. occurs elsewhere only Job xi. 6; the singular, also,, duplicatio, only Job

כפלים The expression

xli. 4.

Ver.3. Piel," make straight," occurs again only xlv. 2, 13.—y, regio arida, apart from xxxv. 1, 6, occurs in part first only xxxiii. 9; whereas in part second, beside the present it occurs xli. 19; li. 3.———— nhop occurs in the same sense as here xi. 16; xix. 23; Ixii. 10; comp. xxxiii. 8; xlix. 11; lix. 7. It occurs beside vii. 3; xxxvi. 2. It is "the highway, embankment road, chaussee."

then x. 33; xxix. 4; xxxii. 18; also the antithesis of

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Ver. 7. The perfects and must not be compared with the aoristus gnomicus of the Greeks (nor even xxvi. 9; comp. my remarks in loc.). For only that Hebrew verbal form that has, too, the notion of succes

sion, therefore includes that of time, viz.: the imperf., with Vav cons., can be compared with the Greek aorist.

Here, as in xxvi. 9, the perf., designates timeless objectivity and reality. is not "for," but "when." Were it taken in the sense of "for," then the nature of the wind would be designated as the constant cause of the withering of vegetation. But it withers also when its time comes, without wind. But when a hot desert wind (xviii. 4; Jer. iv. 11) blows, then it withers especially quick. flavit, inflavit, occurs in Kal only here.

Hiph. Gen. xv. 11; Ps. cxlvii. 18.-There is much uncertainty about the origin of the particle GESEN. (Thes. p. 668 under 1), FUERST. (Lex. under ¡ and

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אָכן

Ver. 4. a word of frequent recurrence, especially in the second introduction: ii. 9, 11, 12, 17; v. 15; and in parallelism occurs very often in part) and EWALD 205 d seem to me to be right in maintaining that N, on account of its derivation from 1, has resident in it an argumentative meaning. Thus FUERST. regards it primarily as “a strengthened therefore in a resumptive apodosis." He refers in proof to Exod. ii. 14 and to our passage. And in fact Exod. ii. 14 seems to involve the drawing of a conclusion. For

first: ii. 14; x. 32; xxx. 17, 25; xxxi. 4, and somewhat
oftener still in part second: xl. 4, 12; xli. 15; xlii. 15;

liv. 10; Iv. 12; Ixv. 7.- -py in the present sense only
here; comp. Jer. xvii. 9. xi. 4 in the ethical
sense; xlii. 16.-
- ä”. λey., from alligavit Exod.
xxviii. 28; xxxix. 21, like jugum from jungere," the Join-
ing," particularly the union between two mountains,
"the yoke."

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Ver. 5. again in Isaiah only xli. 18; Ixiii. 14.
-The expression is found in Isaiah again owing to arbitrariness, if not to oversight. KOPPE,

-does not on נגלה כבוד •

only xxxv. 2; lviii. 8; lx. 1. GESENIUS, HITZIG, who regard the whole verse, or at least cur again in Isaiah. The expression seems to connect 7 b as a gloss, as "a very diluted, sense-disturbing

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