إشعياء

إشعياء 9:1

Ver. 1. Loaded. Theglathphalassar took away whole tribes, (2 Par. v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matt. iv. 13.) though so much despised. Jo. vii. 52. C. --- Here Christ preached first. But after his passion, few Jews believed in him. W.

إشعياء 9:2

Ver. 2. Risen. the kingdom of Juda hoped for redress, when they saw the people of Israel humbled, (H.) or rather after the defeat of Sennacherib. C.

إشعياء 9:3

Ver. 3. And hast. Parkhurst says it should be, "(whom) thou hast not brought up (the Gentiles) with joy they," &c. Symmachus) H. --- The numerous forces of the Assyrians could not save them from the angel. Under Ezechias the people increased. Was not his reign a figure of the Church persecuted and increasing: but on that account, in danger from a relaxation of discipline?

Lu. v. 5. --- Spoils. They shall return thanks to God for the unexpected liberation.

إشعياء 9:4

Ver. 4. Oppressor. Who levied taxes for Assyria. 4 K. xviii. 7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (C.) as the Madianites had done. Judg. vii. H.

إشعياء 9:5

Ver. 5. Fire. Being cut and useless. See Diss. on the defeat of Sennacherib. C.

إشعياء 9:6

تستخدم هذه الحاشية من القرن التاسع عشر لغة جدلية؛ اقرأها في ضوء الملاحظة في أعلى هذه اللوحة.

Ver. 6. Child. The Messias, whom the son of Isaias prefigured. --- Shoulder.

Where the badges of royalty were worn. C. --- Christ bore his cross. Tert. &c. ---

Wonderful. In his birth, &c. ---

Counsellor. From whom all good advice proceeds. Grotius falsely translates,

"the consulter of the strong God," meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. Johets always means one who "gives counsel." C. xl. 13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful, &c. --- God. The three Greek versions maliciously render El "the strong," though it be uncertain that it ever has that meaning, as it certainly has not when joined with gibbon, "mighty." Why should two terms of the same import be used? The Sept. copies vary much. Some read only, "he shall be called the angel of the great council, for I will bring peace upon the princes and his health." S. Jerom thinks they were afraid to style the child God.

But this reason falls to the ground, as other copies have, (C.) after council,

"Wonderful, Counsellor, God, the Mighty, the Potent, exousiaszes, the Prince of Peace, the Father of the world to come, for, &c. (7.) His." Grabe (de Vitiis lxx.

p. 29.) asserts that the former is the genuine version, and that the inserted titles are a secondary one; so that there must have been two version before the days of Aquila, as the text is thus quoted at large by Clement and S.

Iræneus, A. 180; Kennicott adds also by S. Ignatius, A. 110. H. --- The omnipotent God became a little child, and without violence subdued the world, which he still governs. W.

إشعياء 9:7

Ver. 7. Peace. Christ gives it, and propagates his Church. Heb. xii. 2.

إشعياء 9:8

Ver. 8. Word. Sept. "death." This also agrees with the Heb. term, and with the context.

إشعياء 9:9

Ver. 9. Cedars. They speak in a proverbial way, that they will shortly repair the injuries done by the Assyrians depending on king Osee.

إشعياء 9:11

Ver. 11. Him. Israel. Salmanasar came to ruin the kingdom. C.

إشعياء 9:12

Ver. 12. Still. God punishes the impenitent throughout eternity. v. 12. c. x. 4. W.

إشعياء 9:14

Ver. 14. Him. Heb. "the branch and the rush." C. --- Sept. "the great and the small."

إشعياء 9:16

Ver. 16. Headlong. If the blind lead the blind, both fall into the ditch. Matt. xv.

14. H.

إشعياء 9:17

Ver. 17. Folly. Sin. They are all guilty. He will shew no compassion.

إشعياء 9:18

Ver. 18. High. All shall witness the fall of Israel, (C.) like a forest on fire. H.

إشعياء 9:19

Ver. 19. Brother. Civil wars shall rage. 4 K. xv. Josephus (Bel. vii.) perhaps alluded to this passage, when he said, that an ancient prophecy announced ruin to the Jews, when they should turn their arms against each other. C.