In those is continuance, and we shall be saved "Because of our deeds, for we have been rebellious"] [wnw ”lw[ ”hb bahem olam venivvashea.

I am fully persuaded that these words as they stand in the present Hebrew text are utterly unintelligible; there is no doubt of the meaning of each word separately; but put together they make no sense at all. I conclude, therefore, that the copy has suffered by mistakes of transcribers in this place. The corruption is of long standing, for the ancient interpreters were as much at a loss for the meaning as the moderns, and give nothing satisfactory. The Septuagint render these words by dia touta eplanhqhmen, therefore we have erred: they seem to have read [pn ”hyl[ aleyhem niphsha, without helping the sense. In this difficulty what remains but to have recourse to conjecture? Archbishop Secker was dissatisfied with the present reading: he proposed [wnw wnyl[ fbh hebet aleynu venivvashea; "look upon us, and we shall, or that we may, be saved: " which gives a very good sense, but seems to have no sufficient foundation. Besides, the word [wnw venivvashea, which is attended with great difficulties, seems to be corrupted as well as the two preceding; and the true reading of it is, I think, given by the Septuagint, [pnw veniphsha, eplanhqhmen, we have erred, (so they render the verb [p pasha, chap. xlvi. 8, and Ezek. xxiii. 12,) parallel to afjnw vannecheta, hmartomen, we have sinned. For ”lw[ ”hb bahem olam, which means nothing, I would propose wnyll[mh hammaaleleynu, "because of our deeds; which I presume was first altered to ”hyll[mb bemaaleleyhem, an easy and common mistake of the third person plural of the pronoun for the first, (see note on chap. xxxiii. 2,) and then with some farther alteration to ”lw[ ”hb behem olam. The ”hyl[ aleyhem, which the Septuagint probably found in their copy, seems to be a remnant of ”hyll[mb bemaaleleyhem.

This, it may be said, is imposing your sense upon the prophet. It may be so; for perhaps these may not be the very words of the prophet: but however it is better than to impose upon him what makes no sense at all; as they generally do, who pretend to render such corrupted passages. For instance, our own translators: "in those is continuance, and we shall be saved: " in those in whom, or what? There is no antecedent to the relative.

"In the ways of God, "say some: "with our fathers, "says Vitringa, joining it in construction with the verb, tp[q katsaphta, "thou hast been angry with them, our fathers; " and putting afjnw vannecheta, "for we have sinned, "in a parenthesis. But there has not been any mention of our fathers: and the whole sentence, thus disposed, is utterly discordant from the Hebrew idiom and construction. In those is continuance; ”lw[ olam means a destined but hidden and unknown portion of time; but cannot mean continuation of time, or continuance, as it is here rendered. Such forced interpretations are equally conjectural with the boldest critical emendation; and generally have this farther disadvantage, that they are altogether unworthy of the sacred writers. - L.

Coverdale renders the passage thus: - But lo, thou art angrie, for we offende, and have been ever in synne; and there is not one whole. This is, I am afraid, making a sense.

After all that this very learned prelate has done to reduce these words to sense and meaning, I am afraid we are still far from the prophet's mind.

Probably ”hb bahem, in them, refers to ûykrd deracheycha, thy ways, above. ”lw[ olam may be rendered of old, or during the whole of the Jewish economy; and [wnw venivvashea, "and shall we be saved?" Thus: - Thou art wroth, for we have sinned in them (thy ways) of old; and can we be saved? For we are all as an unclean thing, &c.

Is. 64:1-5 They desire that God would manifest himself to them and for them, so that all may see it. This is applicable to the second comin of Christ, when the Lord himself shall descend from heaven. They plea what God had used to do, and had declared his gracious purpose to do for his people. They need not fear being disappointed of it, for it is sure; or disappointed in it, for it is sufficient. The happiness of his people is bound up in what God has designed for them, and is preparin for them, and preparing them for; what he has done or will do. Can we believe this, and then think any thing too great to expect from his truth, power, and love? It is spiritual and cannot be comprehended by human understanding. It is ever ready. See what communion there is between a gracious God and a gracious soul. We must make conscience of doing our duty in every thing the Lord our God requires. Thou meetes him; this speaks his freeness and forwardness in doing them good Though God has been angry with us for our sins, and justly, yet his anger has soon ended; but in his favour is life, which goes on an continues, and on that we depend for our salvation.

Is. 64:6-12 The people of God, in affliction, confess and bewail their sins, owning themselves unworthy of his mercy. Sin is that abominabl thing which the Lord hates. Our deeds, whatever they may seem to be, i we think to merit by them at God's hand, are as rags, and will no cover us; filthy rags, and will but defile us. Even our few good work in which there is real excellence, as fruits of the Spirit, are s defective and defiled as done by us, that they need to be washed in the fountain open for sin and uncleanness. It bodes ill when prayer is kep back. To pray, is by faith to take hold of the promises the Lord ha made of his good-will to us, and to plead them; to take hold of him earnestly begging him not to leave us; or soliciting his return. The brought their troubles upon themselves by their own folly. Sinners ar blasted, and then carried away, by the wind of their own iniquity; i withers and then ruins them. When they made themselves as an unclea thing, no wonder that God loathed them. Foolish and careless as we are poor and despised, yet still Thou art our Father. It is the wrath of Father we are under, who will be reconciled; and the relief our cas requires is expected only from him. They refer themselves to God. The do not say, "Lord, rebuke us not," for that may be necessary; but, "No in thy displeasure." They state their lamentable condition. See what ruin sin brings upon a people; and an outward profession of holines will be no defence against it. God's people presume not to tell his what he shall say, but their prayer is, Speak for the comfort an relief of thy people. How few call upon the Lord with their whol hearts, or stir themselves to lay hold upon him! God may delay for time to answer our prayers, but he will, in the end, answer those wh call on his name and hope in his mercy __________________________________________________________________

Original Hebrew