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mends itself the least. For in 1787, the
is conceived of as adverbial. It is as one would say
Latin: gladiatim devorabimini, “Ye shall be sword-fashion
devoured." It is essential to this construction that the
substantive so used be without suffix, or a genitive fol-

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where else we read:
"a holy convoca-
tion," Ex. xii. 16; Lev. xxiii. 3 sqq.; Num. xxviii. 18 sq.;
xxix. 1 sqq. As regards the meaning of the phrase, it
is not indictio sancti, i. e. the publication of a feast, but
convocatio, the assembling of the nation to the feast. For

however, only on the principal feast-days was the nation obliged נִרְאָה אֶת־פְּנֵי י' or לֵרָאוֹת פָּנַי lowing. In

this adverbial use is not admissible. It is to be objected against the first rendering that always marks distinctly the definite object, and never is used after the question "where?" On the other hand it is admitted that - means coram facie, e. g. Gen. xxvii. 30:

to appear in the sanctuary, (comp. the citations immediately above, and OEHLER in HERZOG'S R. Encycl. IV., p. 355). The three substantives stand before as casus absoluti, and represent a premise, to which NÝ

11 forms the conclusion: as for new moon, Sabbath, solemn assembly, I can't bear them, etc. The word

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Gen. xix. 13. "The cry of them is waxen great, is found beside only in 2 Kings x. 20 and Joel i. " ' before the face of the Lord." Comp. 1 Sam. 14. In the Pentateuch only the formy (stat. abxxii. 4; Gen. xxxiii. 18. According to that we must sol. and constr.) is used: Lev. xxiii. 36; Num. xxix. translate the expression in question: "; appear before 35; Deut. xvi. 8. It is absolutely parallel with the presence of Jehovah." It may be remarked, in

passing, that Deut. xvi. 16, Dpholy convocation;" comp. 2 Chron. vii. 5; Neh.

is to be translated; "the face of the Jehovah is not seen empty," i. e. without the presentation of a gift: where the passive, according to well-known usus loquendi, is construed as active. This latter form of expression is, as to sense, like those found Ex. xxiii. 15; xxxiv. 20, -Lastly, in two places, viz. Ps. xlii. 3 and in our text is found without . In both 7. Here,

י with נִרְאָה פְּנֵי

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viii. 18; Amos v. 21. The fundamental idea of is cogere, conciere, continere, to draw together, to keep together. The noun, therefore, denotes coactio, concio. The

fundamental idea of 1 (N, spirare) is halitus, breath. It is thus synonym with

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Ver. 14. Of the verb only the Kal (comp. Ps. xi 5) parteps. occur in our book after this: lx. 15; lxi. 8 ; lxvi. 5. without doubt, " is the accusativus localis. In it, burden (from П, fatigari, Job xxxvii. 11) is

places N stands before the Niphal of

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self, this accusative can depend on N as well as on the Niphal ]. However, the original sense of the formula favors decidedly the last supposition. Thus the expression, as found in our text and in xlii. 3, is to be taken as a modification of the older formula, and as having the same meaning. therefore is here accusativus localis in the same sense as in

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ings nor meat-offerings are ever called up, although
is the solemn word employed for the consump-
tion of both. Rather it is always said, that the sacrifice
shall be
", "a sweet savor" to the Lord. I
believe, therefore, that the prophet must have written

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Ver. 15. The spreading out of the hands for prayer (comp. HOELEMANN, Bibelstudien I., The Scriptural Form of Worship, p. 137, Eneid. I. 93, duplices tendens ad sidera palmas) is designated here by in the Piel, and so occurs also Jer. iv. 31; Lam. i. 17; Ps. cxliii. 6. Usually Kal is used. Ex. ix. 29, 33; 1 Kings viii. 22, etc.— Only the Hithpael of y occurs beside in our book, Iviii. 7.—The meaning of is "not continually hearing," in distinction from UN, Jer, vii. 16;

xi. 14; xiv. 12.-Comp. this passage, vers. 11-15, with the similar one, Amos v. 21 sqq.

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16, because standing in the accusative).-As nouns of the form all have an active meaning (comp.

.ver הָרֵעַ inf. nominascens like) לִמְדוּ הֵיטִיב .17 .Ver

-had he wished to express what the de רֵיחַ תּוֹעֵבָה

80 (.etc בְּהֵן בָּחוּן גָּדוֹל אָדוֹם גָּבוֹהַ | fenders of the second rendering take the words to -which oc ,חָמוֹץ

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direct, make go right, conduct aright." The verbs
and, as so often elsewhere (ver. 23; Ps. x. 18; lxxxii.
3; Jer. v. 28, etc.), signify not merely a formal judging,
but also rendering material justice, that is, so render-
ing judgment that what is just shall actually be done.
, moreover, here stands for the more usual 7. For
is not properly "judge," but "strive," and first
attains the meaning of "helping one to justice" in the
connection to manage some one's quar-
rel." It is therefore with a derivative sense that
is used when it means "judging," which it does, some-
times in malam partem, as Deut. xxxiii. 3; Job x. 2,
again in bonam partem, as here and li. 22; and in either
sense it is joined to the accusative.

Ver. 18. The Niphal that occurs here, is found elsewhere only in the participle; Gen. xx. 16; 2 Sam. xv. 3; Prov. xxiv. 26; Job xxiii. 7. The meaning is "disceptare, diaλéyeobai," argue. The word is evidently used in a friendly sense. Regarding the Hiphil in

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(comp. Ps. li. 9 (6), the word does not again occur in Isa.) and D'INIT (ära§ λey.) and their direct causative meaning (producing whiteness, redness, i. e., becoming white, red). Ver. 19. The fundamental meaning of N, (which it is worthy of note always has before it except here and Job xxxix. 9, where it stands in a negative question), is "ready, to be willing." (Ps. lxxxi. 12; 1 Ki. xx. 8). Accordingly the construction with vav and perfectum consecutivum is explained; when ye are willing, so that ye hearken (comp. the otherwise usual construc tion with just the infinitive or; chap. xxviii. 12; xxx. 9; Ezek. iii. 7; xx. 8; Lev. xxvi. 21). The construction I ver. 20 is evidently copied from this.-The expression 7, good of the land, is first found Gen. xlv. 18, 20, where it stands parallel with n fat of the land, (comp. Deut. vi. 11; 2 Kings viii. 9; Ezr. ix. 12).

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EXEGETICAL AND CRITICAL.

1. This section refers to the future, as vers. 2-9 ness was in her, and in her daughters, neither did did to the past and present. For the theme is she strengthen the hand of the poor and needy. how to escape out of the misery of the present And they were haughty, and committed abominaand attain a better future. The people had tion before me; therefore I took them away as I hitherto employed false means; outward cere- saw good." Comp. Gen. xiii. 13; xviii. 20. monies that were an abomination to the Lord, Therefore, rude, violent selfishness, joined with (vers. 10-15). Instead of these the people must sensual abomination was the sin of Sodom, and bring the genuine fruits of repentance, (vers. 16, is the sin of Judah. Consequently, and in refer17). Then conference may be held with the ence to our passage, the earthly Jerusalem is people; then will God's grace be greater than all called in Rev. xi. 8 πvevμatikās Zódoμa kai Alyvπguilt, (v. 18). This is the right road. If the people τος. The prophet does not understand by will go that road they shall find salvation; if, "the law of our God," a simple parallel with they will not, they shall find destruction, (vers. 7, "the word," etc., institutio, or 19, 20). It is seen that a simple and clear order of thought occurs in this section. Vers. 18-20 must not be severed and joined to what follows. For they contain exactly the indispensable conclusion, viz.: the promise of grace in case of obedience, on the other hand denunciation of wrath in case of disobedience.

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(chas

tisement) in general, but the Mosaic "Law, es-
pecially, corresponding to the context, which
treats of the difference between a true and a false
observance of the law. Thus the second member
marks an advance in reference to the first, and
is to be construed synedochically.
"Docebo
vos," &c., says VITRINGA, "I will teach you
what is the sum of the law of Moses; not this,
assuredly, which ye hypocritically exhibit, but to
worship God with a pure heart, and manifest zeal
for justice, equity, honor and every virtue."
15.-VITRINGA calls attention to a gradation in
3. To what purpose-full of blood, v. 11-
these verses. Bloody sacrifices, attendance at the
temple, unbloody sacrifices, feasts, prayers, make
the series of religious formalities which approach
step by step to a truly spiritual worship. And
Israel observed them: for the nation, notwith-
yet they may all of them not satisfy the Lord as
standing, does not rise above the level of mere
outward ceremonial service. The D' are a

2. Hear-Gomorrah, ver. 10.-As regards the verbs, "hear,-hearken," this beginning is like that of the preceding section, ver. 2. But the subjects are different: there' heaven and earth, here the Sodom-judges and the Gomorrahnation. The dividing into judges and nation is occasioned partly by the double idea Sodom and Gomorrah, by which this section is connected with the foregoing one, partly by the contents of the positive demand, ver. 17. For, as regards its general contents, this is directed against the entire nation, but especially also against the princes and judges of the nation. Expositors correctly call attention to the fact that after ver. 9, the prophet supposes a reply on the part of the people to this effect; how have they deserved so hard a fate, seeing they had been so zealously diligent, comprehensive expression for bloody sacrifices, to observe all the ceremonies of the worship of as is often the case in writers of later date than Jehovah. To this it is replied, that they are not the Pentateuch, see 1 Sam. ii. 29; iii. 14. Isa. unjustly become like Sodom and Gomorrah be- xix. 21; HERZOG R. Encycl. X. p. 621, 637. cause for a long time they were inwardly like This appears from the prominence of the word in them. What Sodom-judges and a Gomorrah- ver. 11, and from its being made parallel with nation may be, can be learned from Ezek. xvi. ver. 13. That the discourse of Jehovah 48 sqq. "As I live, saith the LORD God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters. Behold this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idle

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must not be regarded as the first and only one of the sort spoken in this matter, but as a member of a continuous chain of words of the same purport, is indicated by the Imperfect.

Without exactly intending completeness, or an

especially significant order of the classes of beasts | so like the fragrant blossom of the sacrificial worand sacrifices, the prophet still enumerates the ship, was itself an abomination, when offered in chief sorts of those sacrifices that were taken from the false way as hitherto.

as עולות flocks and herds). The) בָּקָר and צאן

the principal sacrifice is named first: (it is

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The new moon and Sabbath.-The observance of the holy days and seasons appointed by the Lord Himself was an essential part of the obedience demanded from the nation, comp. comp. ŒHLER in HERZOG'S R. Encycl. X. Exod. xxiii. 10-17; Lev. xxiii.; Num. xxviii. ; p. 634). That only 'n are named, is xxix.; Deut. xvi. Yet even such performance is of no account in God's sight, but, on the conaccidental. For burnt-offerings were not pre-trary, offensive and vexatious when it does not sented only of rams, see Lev. i. nor were offerings proceed from that disposition He would have. of rams especially holy. In all enumerations of The new moons, "" the sacrificial beasts rams are in the second place, were so to speak the first born after bullocks. Exod. xxix.; Lev. viii.; Num. among the days of the month," and the fixing of the other feast days that occurred in the month vii. 15 sqq.; xxix. 2 sq., etc. In as much as, with the exception of the whole burnt-offering, only of feasts," Ecclus. xliii. 7; comp. SAALSCHUETZ, depended on them ("From the moon is the sign the fat and the blood were offered, (comp. EHLER Mos. R., p. 402 sqq.). HERZOG'S R. Encycl. X. p. 632), Lev. iii. 16 sq.;brations, see Num. x. 10; xxviii. 11-16; 1 Sam. Concerning their celevii. 23 sqq.; Ezek. xliv. 15, it is natural that these should have especial prominence in this xx. 5, 18 sq. By is to be understood the place. By Dwe are not to understand a weekly Sabbath, as appears from the fact that, in what follows, the feasts and therefore the feast particular species of beast, as many have thought. Sabbaths are especially mentioned; see HERZOG'S The word is only found elsewhere in 2 Sam. vi. 13; 1 Kings i. 9, 19, 25; Isa. xi. 6; Ezek. xxxix. R. Encycl. IV. p. 385. 2 is used here in the 18; Amos v. 22. The meaning is not made out pregnant sense of "surmounting, enduring, being with certainty. But in this place it seems to able to hold out," like we too could say; "nicht mean fed beasts in general. If the fat were all vermag ich Frevel und Festversammlung." I can't that was offered of the solid matter of the beast, (stand) outrage and solemn assembly," i. e., the then must a beast be the better suited for an of- combination of the two, both at once surpasses fering according as it had more fat. Thence the being fat is named as a desirable quality in the my ability. In a similar sense is used Hos. sacrificial animal, Ps. xx.; Gen. iv. 4. A further viii. 5; Ps. ci. 5 sq.; xiii. 5; Prov. xxx. 21. proof that the prophet does not intend an exact God cannot put up with this combination of conclassification is seen in the fact that he speaks centration and decentralization, of centripetal only of the blood of bullocks, of sheep, (w the and centrifugal forces. He opposes to them a non possumus. In the following verse the promale sheep Lev. xiv. 10) and of he-goats (phet repeats the same thought with still stronger the younger, the older he-goat), although expressions. For he names again the new moons. neither the blood of only these beasts, nor yet of But what in ver. 13 he designates by the words, these beasts was only the blood offered. "Sabbath, calling assembly and solemn meeting," he comprehends here in the one conception

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Ver. 12. When ye come to appear, etc.A grade higher than the rude bloody sacrifice, yi "the most general word for the this personal appearance at the place of worship holy seasons that occurred by established order." stands on the platform of spirituality. It also is (EHLER in HERZOG'S R. Encycl. IV. p. 383, comp. an homage that is paid to the divinity. But it Lev. xxiii. 2). What he says to them ver. 13, does not suffice. Hence it may be said of the mere bodily presence, that the Lord has not de-in one word, "I can't bear," he now ex

manded that.

Who hath required.—Jehovah does not require the mere bodily presence, so far as this is nothing but an useless wearing out of the courts by the feet of those that stand in them.

The unbloody sacrifices and the solemn assembles represent again a different and still higher grade of worship. No more lying meat-offerings shall they bring, (Comp. v. 18; xxx. 28) i. e., such, in which the disposition of the one sacrificing does not correspond to the outward rite. I do not believe that the text has to do only with the performances of the 2aós, "laity," as DELITZSCH supposes. For the prophet rejects the entire outward ceremonial service, which, in fact, the priests solemnized only in place of the nation which ideally was itself a priestly nation, Exod. | xix. 6. Moreover, there would be an omission in the enumeration of the parts of worship if that very important and most holy incense offering were left out (Exod. xxx., especially ver. 36). The Lord says, therefore, that incense, otherwise

presses by three verbs. He explains his non possumus in that he says he hates those ceremonies, that they are a burden to him and a subject of loathing.

But prayer, too, although it is the fragrant blossom of the soul's life (comp. Rev. v. 8; viii. 3 sq.), and therefore stands high above the previously named elements of worship in regard to immateriality and spirituality, is not acceptable to the Lord in the mouth of this people. For it also is only empty lip and hand service. Jehovah shuts His eyes at the caricature of prayer; comp. 1 Sam. xii. 3; Prov. xxviii. 27; and also much praying does not help the matter, for Jehovah does not go on hearing constantly.

Your hands are full of blood."-In this short phrase, which is added emphatically without connecting particle, the reason is given why Jehovah cannot endure all the ceremonial observances of the nation. They are offered by hands stained with blood. It is thus a revolting lie, xxix. 13.

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4. Wash ye-plead for the widow, vers. | ing that and N ' always de 16-17.-Heart cleansing, turning away from evil, signate God as the punitive Judge; comp. lxvi. proper fruits of repentance, such is the divine 16; Joel iv. (iii.) 2; Jer. xxv. 31; Ezek. xx. 35, service that the Lord requires. There are nine etc. But it is precisely for this reason that Isaiah demands made on the people; four negative, ver. does not employ the usual expression for "liti16, and five positive, ver. 17. The first two of gate," but a word that does not elsewhere occur, the four negative expressions are figurative. in order to indicate that he has in mind a litiga107 is indeed often used of bodily washing (and tion altogether different from the usual sort. in a medial sense as here: Ex. ii. 5; Lev. xiv. sides, it contradicts not only the sense and the 8; xv. 5 sqq. etc.). is used only of moral connection of our passage, but the spirit of the purity, but, according to its fundamental idea, Holy Scriptures generally, for one to assume that must be regarded as a figurative expression. In pardon may not follow the fulfilling of the condiwhat follows the prophet says the same thing tions proposed in ver. 16, or that this pardon may without figure of speech: they must let the Lord consist in the extirpation of the outrageous offenders and the "cleansing and clearing away" thus see no more wicked works, i. e., they must cease effected. No! just those, whose hands are full of to sin. blood, may, if they cleanse themselves, be pure and white; oomp. xliii. 24 sq.; xliv. 22; Ps. xxxii. and li.- and are one and the same color, viz., bright red, crimson. Here, evidently, it means the color of blood. In many places, as Exod. xxviii. 5, 6; xxxvi. 8, etc.; Jer. iv. 30, we find in or ; Lev. xiv. 4, 6, 49, 51, 52; Num. xix. 6 лyin, Lam. iv. 5 only . The last word means worm," (comp. Exod. xvi. 20, and in Isa. xiv. 11; Ixvi. 24; Job xxv. 6). What they

The five positive demands proceed from the general to the particular. For in advance stands the quite general "learn to do well." Then follows the exhortation to "seek judgment," (the phrase is found again only xvi. 5). The Old Test. 3, "righteousness," consists essentially in conformity to , "judgment." Whoever, under all circumstances, does what is right, even when he has the power to leave it undone, is a p3, "righteous one." When the powerful, then, spite of his power, suffers the poor, the wretched, the widow and the orphan to enjoy their rights, then this justice appears subjectively as gentleness and goodness, objectively as salvation. Hence P has so often the secondary meaning of "kindness, mercy" (comp. Ps. xxxvii. 21; Prov. xii. 10; xxi. 26) and P or that of "salvation" (Ps. xxiv. 5; cxxxii. 9, 16; Isa. xli.10; xlv. 8, etc.). The Old Test. 7 contrasts, therefore, on the one hand with grace, that gives more than can justly be demanded, on the other hand, with oppressive unrighteousness, (comp. in, and others) that gives less. Comp. my comment. on Jer. vii. 5.-Whoever exercises strict justice will quite as much restrain the oppressor from doing injustice, as aid those seeking their rights to the enjoyment of them. The prophet expresses the former by the words piŋ 178, “righten [marg. Eng. vers.] the oppressor."

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is

we are well informed. It is the female cochineal (coccus ilicis, LINNE) which lays its eggs on the twigs of the holm oak, and, expiring upon them, covers them with its body. The egg nests so formed were pulverized and the color prepared therefrom. It is less certain why the color is named '. Comp. LEYRER, Art. crimson in HERZOG'S R. Encycl. XXI., p. 606. The plural

is found only here and Prov. xxxi. 21. It bly "scarlet stuffs." That sin is here called red, seems to me in both places to mean more probahas its reason in the evident reference to the bloody hands, ver. 15 b. But that the righteous estate is compared to white color, happens according to the natural and universal symbolism of colors; comp. Ps. xxxvii. 6; Mal. iii. 20 (iv. 2); 1 Jno. i. 5, 7; Rev. i. 14; iii. 4; xix. 14, etc.

If ye be willing, ver. 19. The exhortation vers. 16, 17 is followed ver. 18 by a similar promise, i. e., by one that similarly confines itself to the inward, spiritual domain. To this is now joined a twofold word of a) promise also of outward felicity, ver. 19; b) of threatening of bodily destruction, ver. 20. The conclusion" ye shall be devoured of the sword," ver. 20, corresponds to "ye shall eat the good of the land," not only as to sense, but also, as near as may be, as to sound. On the formula "for the mouth," etc.,

5. Come now-hath spoken it, vers. 1820. As in ver. 15 the phrase "your hands are filled with blood" is loosely strung on without connecting particle, so also the complex thought of vers. 18, 19, as to its sense, refers back to ver. 15 b. For the prophet evidently would say: your hands are indeed full of blood, but if ye truly become converted, all debts shall be forgiven, etc. Verse 18 therefore contains the necessary consequences of the premises laid down in what precedes. The discourse gains in brevity and viva-comp., at ver. 2. city by its members being strung together without conjunctions.-"Come, now," etc., comp. ii. 3, 5. The prophet would say: when ye shall have truly repented, then come, and then we shall easily come to an understanding. GESENIUS and others would have the sense to be, not that Jehovah is Oblations, np. "This word properly derepresented as forgiving, but that the taking away noted a gift of any kind, (Gen. xxxii. 13), then of the blood-red guilt consists in an extirpation especially a present or offering to the Deity. of the sinner. They support this view by remind- | Gen. iv. 3, 4, 5.-The proper translation would

[Ver. 13. "The last clause, meaning of course, I cannot bear them together, is a key to the preceding verses. It was not religious observance itself, but its combination with iniquity, that God abhorred." J. A. ALEXANDER.

have been meal or flour-offering, rather than meatoffering, since the word meat with us now denotes animal food only. Lev. ii. 1; vi. 14; ix. 17.” BARNES.

Ver. 16. Wash.- "It is used here in close connection with the previous verse, where the prophet says that their hands were filled with blood. He now admonishes them to wash away that blood, with the implied understanding, that, then their prayers would be heard." BARNES.

From before mine eyes. "As God is omniscient, to put them away from before His eyes is to put them away altogether." BARNES.

Ver. 18. "God has been addressing magistrates particularly, and commanding them to seek judgment, etc., all of which are terms taken from the law. He here continues the language, and addresses them as accustomed to the proceedings

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4. COMPREHENSIVE SURVEY OF THE PAST, PRESENT AND FUTURE.

CHAPTER I. 21–31.

21 How is the faithful city become an harlot !

It was full of judgment;

Righteousness lodged in it; but now murderers.

22 Thy silver is become dross,

Thy wine mixed with water:

23 Thy princes are rebellious, and companions of thieves: Every one loveth gifts, and followeth after rewards: They judge not the fatherless,

24

Neither doth the cause of the widow come unto them.
Therefore saith the LORD,

The LORD of hosts, the Mighty One of Israel,

Ah, I will 'ease me of mine adversaries,

And avenge me of mine enemies:

25 And I will turn my hand upon thee, And purely purge away thy dross, And take away all thy tin:

26 And I will restore thy judges as at the first, And thy counsellors as at the beginning: Afterward thou shalt be called,

The city of righteousness, the faithful city. 27 Zion shall be redeemed with judgment, And her converts with righteousness.

1 Heb. according to pureness.

chases.

• will melt out thy dross with lyc.

2 Or, they that return of her.

b refresh myself on, and avenge me on
& lead.

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