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    The idols of Babylon represented as so far from being able to bear the burden of their votaries, that they themselves are borne by beasts of burden into captivity, 1, 2. This beautifully contrasted with the tender care of God, in bearing his people from first to last in his arms, and delivering them from their distress, 3, 4. The prophet, then, with his usual force and elegance, goes on to show the folly of idolatry, and the utter inability of idols, 5-7. From which he passes with great ease to the contemplation of the attributes and perfections of the true God, 8-10. Particularly that prescience which foretold the deliverance of the Jews from the Babylonish captivity, with all its leading circumstances; and also that very remote event of which it is the type in the days of the Messiah, 11-13.


    Verse 1. "Their carriages were heavy loaden "Their burdens are heavy"" - For kytan nesuotheychem, your burdens, the Septuagint had in their copy hytan nesuotheyhem, their burdens.

    Verse 2. "They could not deliver the burden "They could not deliver their own charge"" - That is, their worshippers, who ought to have been borne by them. See the two next verses. The Chaldee and Syriac Versions render it in effect to the same purpose, those that bear them, meaning their worshippers; but how they can render am massa in an active sense, I do not understand.

    For al lo, not, alw velo, and they could not, is the reading of twenty-four of Kennicott's, sixteen of De Rossi's, and two of my own MSS. The added w vau gives more elegance to the passage.

    "But themselves "Even they themselves"" - For pnw venaphsham, an ancient MS. has pn yk ki naphsham, with more force.

    Verse 3. "Which are borne by me from the belly "Ye that have been borne by me from the birth"" - The prophet very ingeniously, and with great force, contrasts the power of God, and his tender goodness effectually exerted towards his people, with the inability of the false gods of the heathen. He like an indulgent father had carried his people in his arms, "as a man carrieth his son, "Deut. i. 31. He had protected them, and delivered them from their distresses: whereas the idols of the heathen are forced to be carried about themselves and removed from place to place, with great labour and fatigue, by their worshippers; nor can they answer, or deliver their votaries, when they cry unto them.

    Moses, expostulating with God on the weight of the charge laid upon him as leader of his people, expresses that charge under the same image of a parent's carrying his children, in very strong terms: "Have I conceived all this people? have I begotten them? that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers; " Num. xi. 12.

    Verse 7. "They bear him upon the shoulder-and set him in his place" - This is the way in which the Hindoos carry their gods; and indeed so exact a picture is this of the idolatrous procession of this people, that the prophet might almost be supposed to have been sitting among the Hindoos when he delivered this prophecy. - WARD'S CUSTOMS.

    Pindar has treated with a just and very elegant ridicule the work of the statuary even in comparison with his own poetry, from this circumstance of its being fixed to a certain station. "The friends of Pytheas, "says the Scholiast, "came to the poet, desiring him to write an ode on his victory.

    Pindar demanded three drachms, (minae, I suppose it should be,) for the ode. No, say they, we can have a brazen statue for that money, which will be better than a poem. However, changing their minds afterwards, they came and offered him what he had demanded. " This gave him the hint of the following ingenious esordium of his ode:- ouk andriantopoiov eim wst elinussonta m ergaze sqai agalmat ep autav baqmidov estaoq. all epi pasav okadov en t akatw glukei aoida steic ap auginav diaggel lois oti lampwnov uiov puqeav eurusqenhv nikh nemeioiv pagkratiou stefanon. Nem. v.

    Thus elegantly translated by Mr. Francis in a note to Hor. Carm. iv. 2. 19.

    "It is not mine with forming hand To bid a lifeless image stand For ever on its base: But fly, my verses, and proclaim To distant realms, with deathless fame, That Pytheas conquered in the rapid race." Jeremiah, chap. x. 3-5, seems to be indebted to Isaiah for most of the following passage:- "The practices of the people are altogether vanity: For they cut down a tree from the forest; The work of the artificer's hand with the axe; With silver and with gold it is adorned; With nails and with hammers it is fastened, that it may not totter.

    Like the palm-tree they stand stiff, and cannot speak; They are carried about, for they cannot go: Fear them not, for they cannot do harm; Neither is it in them to do good."

    Verse 8. "Show yourselves men" - wath hithoshashu. This word is rather of doubtful derivation and signification. It occurs only in this place: and some of the ancient interpreters seem to have had something different in their copies. The Vulpate read wbth hithbosheshu, take shame to yourselves; the Syriac wnnwbth hithbonenu, consider with yourselves; the Septuagint stenaxete perhaps wlbath hithabbelu, groan or mourn, within yourselves. Several MSS. read wwath hithosheshu, but without any help to the sense.

    Verse 11. "Calling a ravenous bird from the east "Calling from the east the eagle"" - A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, aetos crusouv, the very word fy[ ayit, which the prophet uses here, expressed as near as may be in Greek letters. XENOPH. Cyrop. lib. vii. sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah.

    "From a far country "From a land far distant"" - Two MSS. add the conjunction w vau, ramw umeerets; and so the Septuagint, Syriac, and Vulgate.

    Verse 12. Hearken unto me, ye stout-hearted-This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites.


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