come a Christian ?"-" No; but I have heard he has become a madman."-ROBERTS.

CHAPTER LX.

Ver. 6. The multitude of camels 'shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the LORD.

That species of camel called the dromedary, is chiefly remarkable for its prodigious swiftness; the Arabs affirming, that it will run over as much ground in one day, as one of their best horses will perform in eight or ten. If this be true, the prophet had reason to call it the "swift dromedary;" and the messengers of Esther acted wisely, in choosing this animal to carry their important despatches to the distant provinces of that immense empire. Dr. Shaw had frequent opportunities, in his travels, of verifying the wonderful accounts of the Arabs in relation to the swiftness of this creature. The sheik who conducted the party to Mount Sinai, rode a camel of this kind, and would frequently divert them with a display of its abilities; he would depart from their caravan, reconnoitre another just in view, and return to them again in less than a quarter of an hour.-PAXTON.

Ver. 7. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory

Here we have unquestionably another metaphor, to illustrate the prosperity and influence of the church among the heathen. I think, therefore, it is trifling with the text, to suppose it alludes to a literal possession of the "rams of Nebaioth," ," "the flocks of Kedar," or the "dromedaries of Midian." I believe it refers to the people of those countries, who are spoken of in the passage, under the names of the animals for which their localities were most famous. This mode of speech is perfectly oriental, and may often be heard in common conversation. Thus, for instance, the district of Mulliteevo is famous for its numerous buffaloes; hence the people of that place, when they go to another town, are often, by way of pleasantry, called buffaloes. The district (of Poonareen abounds with the wild hog; and it excites a smile to call one of its inhabitants the pandy, i. e. pig of Poonareen. The islands opposite North Ceylon are noted for shells, and when the islanders come to the towns, it is asked, should a person wish to have a little merriment at their expense, "Why do these shells of the islands come hither?" Batticotta is celebrated for having numerous men who are expert in digging tanks: hence all the people, as circumstances may require, are humorously called OTTAR, i. . diggers. I think, therefore, the figure is descriptive of the glory of the church in the acquisition of the PEOPLE of Midian, Ephah; of Sheba, of Kedar, and Nebaicth.ROBERTS.

Ver. 8. Who are these that fly as a cloud, and, as the doves to their windows.

In this passage, he beheld in vision the captive Israelites, liberated by the decree, and encouraged by the invitation of Cyrus, returning with the greatest alacrity to the land of their fathers; and exulting at the sight, he cries out with surprise and pleasure, "Who are these that fly as doves to their windows?" The prophet apparently supposes, that in his time, buildings for the reception of doves were very common. And this is by no means improbable; for, when Maundrell visited Palestine, dove-cots were numerous in some parts of the country. In the neighbourhood of Ispahan are many pigeon-houses built for the sole purpose of collecting pigeons' dung for manure. The extraordinary flights of pigeons which alight upon one of those buildings, furnish a good illustration of the prophet's vision. Their great numbers and the compactness of their mass, literally look like a cloud at a distance, and obscure the sun in their passage. In some parts of Egypt are numerous whitened

dove-cots on the tops of the houses. The dove flies more swiftly when she returns to the windows of these cots, than when she leaves them; because she hastens to revisit her young which she had left, and to distribute among thein the food which she had collected. A similar passage ocEgypt; and as a dove out of the land of Assyria; and I curs in Hosea: "They shall tremble as a dove out of will place them in their houses, saith the Lord." They shall fly with trepidation; or, like a dove trembling for its young, or alarmed for its own safety, which puts forth its utmost speed. Phrases of this kind are not uncommon in the sacred writings; thus, when Samuel came to Bethlehem, the elders of the town trembled at his coming; that is, they ran out with trepidation to meet him. A similar phrase occurs in the third chapter of Hosea: "They shall fear to the Lord and his goodness;" that is, they shall run with trepidation to the Lord and his goodness in the atter days. These verbs (7) harad and (1) phahad, which are nearly synonymous, according to some Jewish writers, mean only to return with haste. Thus, Aben Ezra, on the last quotation from the prophecies of Hosea: "They shall return with haste to the Lord and his goodness."-PAXTON. Ver. 11. Therefore thy gates shall be open con

tinually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought.

Dr. Boothroyd says, "That they may bring to thee the wealth of the nations." Of a wealthy man who is continually adding to his stores, it is said, "His gates neither day nor night, AKO-RAT-TIRAM, are closed." Also it is said of a charitable king, "His gates are always open." So in those days of glorious accession to the church," Her doors shall be open continually, and day and night shall the Gentiles be gathered into her pale."-ROBERTS.

Ver. 14. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

"Come bending unto thee." Who in the East has not seen the humble suppliant come BENDING to ask forgiveness or to entreat a favour? See him go stooping along, with then, as in the next words, he bows himself down at his his hands spread out, till he come near his superior, and

feet. ROBERTS.

CHAPTER LXI.

Ver. 3. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness: that they might be called Trees of Righteousness, The Planting of the LORD, that he might be glorified.

Perfumed oils are very expensive, and are believed to possess MANY virtues. Except for medicinal purposes, they are used only on joyous occasions. "My friend, why are you so dejected? the gods shall give you PARE-MALATIYALUM,” i. e. precious or odoriferous ointment.-ROBERTS. Ver. 10. I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

It would be considered unfortunate in the extreme for a bride to be married without having on numerous jewels: hence the poorest females, those who have not a farthing in the world, may be seen on such occasions literally covered with jewels. The plan is this:-the neigl bours and friends of the poor girl lend their ornaments ir order to make a

splendid show; and I have not known an instance (except when lost) of their not being returned; which may be considered a remarkable fact among people who are not very famed for honesty. But the bridegroom also has numerous ear-rings, neck-rings, chains, breastplates, and finger-rings. "I will greatly rejoice as a bridegroom.' "You appear to be very happy, Chinnan ?"-" Indeed I am happy; ard it is like the joy of a kalle-yānum," i. e. marriage. "Ah! my heart has a wedding to-day," says the man who is in great pleasure. "Have you heard of the joy of old Kandan ?" No, why; is he so happy?" "Because his daughter has kālmāre-pottāl,” i. e. literally, changed her legs; meaning, she has got married. Happy man should I have been if my daughter had not changed her legs," says the father whose daughter has been unfortunately married.

ROBERTS.

66

CHAPTER LXII.

Ver. 4. Thou shalt no more be termed Forsaken : neither shall thy land any more be termed Desolate but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

The margin has for Beulah, married. A sovereign is spoken of as being married to his dominions: they mutually depend upon each other. When a king takes possessions from another, he is said to be married to them. Thus in that day shall God's people, and their inheritance, be married to the Lord.-ROBERTS.

Ver. 5. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

In general, no youth marries a WIDOW: such a thing I scarcely ever heard of, nor will it ever be, except under some extraordinary circumstance, as in the case of a queen, princess, or great heiress. Even widowers also, if possible, always marry virgins.-ROBERTS.

Ver. 6. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence.

The image in this place is taken from the temple service, in which there was appointed a constant watch day and night by the Levites. Now the watches in the East, even to this day, are performed by a loud cry from time to time by the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. "The watchmen in the camp of the caravans go their rounds, crying one after another, God is one, he is merciful; and often add, take heed to yourselves." (Tavernier.) The reader will observe in this extract how mention is made of the name of God by the watchmen.-BURDER.

Ver. 10. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people..

The situation of Babylon, on the river Euphrates, must have made causeways necessary to those that had occasion to go thither or come from thence, as marks set up must have been very requisite to those that had to pass through the deserts, that lay between Chaldea and Palestine: to both which conveniences Isaiah seems to refer, as well as to some other circumstances attending eastern travelling, in that passage in which he prophetically describes the return of Israel from Babylon. The passage I mean is in the close of the 62d chapter: "Go through, go through the gates; prepare ye the way of the people, cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh."

Irwin, speaking of his passing through the deserts on the eastern side of the Nile, in his going from Upper Egypt to Cairo, tells us, "that after leaving a certain valley which he mentions, their road lay over level ground. As it would be next to an impossibility to find the way over these stony flats, where the heavy foot of a camel leaves no impression, the different bands of robbers, wild Arabs he means, who frequent that desert, have heaped up stones at unequal distances, for their direction through this desert. We have derived great assistance from the robbers in this respect, who are our guides when the marks either fail, or are unintelligible to us." After which he remarks, that if it be considered, that this road to Cairo is seldom trodden, it is no wonder that those persons they had with them, as conductors, were frequently at a loss to determine their way through this desert. The learned know very well, that there are many great deserts in various parts of the East, and in particular a great desert between Babylon and Judea; and as Judea was, in the time of the captivity, an abandoned country, at least as to a great part of it, and the road through that desert might have been much neglected, is it not reaactually be of considerable importance, to facilitate the resonable to suppose, that the piling up heaps of stones might turn of Israel into their own country? And if not, is it not natural to suppose the difficulties in the way of their return might be represented by want of such works? And consequently, that that clause should be rendered, not gather out the stones, but throw ye up heaps of stones, that you may be directed in your march through the most difficult and dangerous places where you are to pass. It is certain the word po sakkeloo, that is used here is, confessedly, in every other place but one, Is. v. 2, used to signify the throwing stones at a person, after which they were wont to cover them with a heap of them, as a memorial of what was done; see particularly the account of the punishment of Achan, Josh. vii. 25, 26; now it must appear somewhat strange, that the same word should signify gathering stones up in order to take them away, and also, on the contrary, to cover over a person or a spot with them, thrown up on a heap. And especially when the stoning the ways, that is, pouring down heaps of stone, at proper distances, to direct travellers in danger of mistaking their way, is so natural a thought in this passage; while we find few or no traces of the gathering stones out of an eastern road, to make journeying more pleasant to the traveller.-HARMER.

CHAPTER LXIII.

Ver. 1. Who is this that cometh from Edom, with died garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? 3. I have trodden the wine-press alone; and of the people, there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

The treading of grapes and olives is a custom to which frequent reference is made by the inspired writers. The glorious Redeemer of the church appeared in a vision to the prophet, in the garb and mien of a mighty conqueror returning in triumph from the field of battle, and drew from him this admiring interrogation: "Who is this that cometh from Edom, with died garments from. Bozrah ? this that is glorious in his apparel, travelling in the greatness of his strength ?" To which the Saviour answers: "I that speak in righteousness, mighty to save." The prophet resumes: "Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?" And Jehovah Jesus replies: "I have trodden the wine-press alone; and of the people, there was none with me; for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment." As the raiment of the treader was sprinkled with the blood of the grapes, so were the garments of the Redeemer, with the

blood of his enemies, that were as effectually and easily crushed by his almighty power, as are the clusters of the vine when fully ripe, beneath the feet of the treader. The same figure is employed in the book of Revelation, to express the decisive and fearful destruction which awaits the man of sin and his coadjutors, that refuse to turn from the error of their way: "And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press, even unto the horses' bridles, by the space of a thousand and six hundred furlongs." The new wines in some places, are always poured into casks that had been kept for ages, and after remaining on the old lees of former years, are drawn off for use, which adds greatly to the quality of the wine. To this practice the words of the prophet evidently refer; "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined."-PAXTON.

The manner of pressing grapes is as follows: having placed them in a hogshead, a man with naked feet gets in and treads the grapes: in about half an hour's time, the juice is forced out: he then turns the lowest grapes up. permost, and treads them for about a quarter of an hour longer this is sufficient to squeeze the good juice out of them, for an additional pressure would even crush the unripe grapes, and give the whole a disagreeable flavour.BURDER.

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Ver. 13. That led them through the deep, as a horse in the wilderness, that they should not stumble? 14. As a beast goeth down into the valley, the Spirit of the LORD causeth him to rest; so didst thou lead thy people, to make thyself a glorious name.

The prophet Isaiah makes an allusion to the horse, which is apt, from the difference of our manners and feelings, to leave an unfavourable impression upon the mind; it occurs in the sixty-third chapter, and runs in these terms: "That led them through the deep, as a horse in the wilderness, that they should not stumble. As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, to make thyself a glorious name." If these words be understood as merely referring to the unobstructed course of a single horse in the plain, and the descent of a beast into the valley to repose,— the allusion, more especially considering the general beauty and sublimity which characterize the style of Isaiah, seems rather flat and mean; and this is the more surprising, when it is considered, that the prophet is here describing a scene by which the Lord acquired to himself a glorious name, and which, by consequence, demanded no common strength or magnificence of thought. Nor does it appear for what reason, in order to rest, a herd should descend into a valley; for the hills must be equally pleasing and comfortable places of repose as the vales. We shall find it in the manners of the Arabian, to which the simile refers; and a very little attention is necessary to convince a dis passionate inquirer, that the image is most lively and magnificent.

The original Hebrew term (oo) sous, in the singular number, denotes both a single horse, and a body of cavalry. In the same manner we use the word horse, to express a single animal of that species, and at other times, the horsemen of an army. In the book of Exodus, sous denotes the horsemen of Pharaoh's army who pursued after the tribes of Israel. But if it denote the horse of an Egyptian army, it may, with equal propriety, denote the horse or cavalry of an Arabian tribe. Now, Arabian horses are remarkable for the surprising swiftness with which they escape the hottest pursuit of their enemies. In two hours after an alarm 1s given, the Arabs strike their tents, and with their families, and their whole property, plunge into the deepest recesses of their sandy deserts, which the boldest and most exasperated enemy dares not invade. In the time of De la Roque, the great einir of Mount Carmel had a mare which

he valued at more than five thousand crowns. The Arabi ans, it seems, prefer the female to the male because it is more gentle, silent, and able to endure fatigue, hunger, and thirst; qualities in which, they have found from experience, the former excels the latter. The mare which the emir or prince of Carmel rode, had carried him three days and three nights together, without eating or drinking, and by this means effectually saved him from the pursuit of his enemies. This account entirely removes the apparent meanness of the prophetic representation, and imparts a liveliness and dignity to the description. At the moment when Pharaoh and his army thought the people of Israel were completely in their power, shut in by the sea and the mountains, that they could not escape,-like the Arab horsemen, they decamped, and through the sea marched into the desert, whither their enemies were unable to follow. If the Arabian horses are not so sure-footed as the mule, which Dr. Shaw affirms, it will account for the next clause in the same verse: "As a horse in the wilderness, they should not stumble." The departure of Israel from the land of Egypt was sudden, and their movements were rapid, like those of an Arab, whom his enemy has surprised in his camp: yet no misfortune befell them in their retreat, as at times overtakes the swiftest and surest-footed horses. The next verse may be explained by the same custom : "As a beast or herd goeth down into the valley, so the Spirit of the Lord caused him to rest." The Arab, decamping at the first alarm, marches off with his flocks and herds, his wife and children, into the burning deserts. This he does, not from choice, but for safety; and by consequence, how proper and agreeable soever the hills may be for pasturage, in times of alarm or danger, the deep sequestered valley must be far more desirable. The custom of the Arabs in Barbary, stated by Dr. Shaw, finely illustrates this figure. About the middle of the afternoon, his party began to look out for the encampment of some Arabian horde, who, to prevent such numerous parties as his from living at free charges upon them, take care to pitch in woods, valleys, or places the least conspicuous. And he confesses, that if they had not discovered their flocks, the smoke of their tents, or heard the barking of their dogs, they had either not found the encampment at all, or with extreme difficulty.-PAXTON. CHAPTER LXIV.

Ver. 5. Thou meetest him that rejoiceth and worketh righteousness; those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.

Does a man expect a guest for whom he has a great regard, he goes forth to meet him. Not to do so would show a great deficiency in affection and etiquette.-ROB

ERTS.

CHAPTER LXV..

Ver. 3. A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick. See on ch. 1. 29.

Ver. 4. Which remain among the graves, and lodge in the monuments; which eat swine's flesh, and broth of abominable things is in their vessels; 5. Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.

"Come not near to me, for I am holier than thou." Here we have another instance of the glaring wickedness of the Jews, in their imitation of the heathen devotees, who resembled the Hindoo Yogees. Those men are so isolated by their superstition and penances, that they hold but little intercourse with the rest of mankind. They wander about in the dark in the place of burning the dead, or "among the graves;" there they affect to hold converse with evil and other spirits; and there they pretend to receive intimations respecting .he destinies of others. They will eat things which are religiously clean or unclean; they neither

wash their bodies, nor comb their hair, nor cut their nails, nor wear clothes. They are counted to be most holy, among the people, and are looked upon as beings of another world. -ROBERTS.

Ver. 22. For as the days of the tree are the days of my people.

The people of the East have a particular desire for long life; hence one of their best and most acceptable wishes is, May you live a thousand years." " May you live as long as the aali-tree," i. e. the banyan or ficus indica. I never saw a tree of that description dead, except when struck by lightning. And to cut one down would, in the estimation of a Hindoo, be almost as great a sin as the taking of life. I do not think this tree will die of itself, because it continues to let fall its own supporters, and will march over acres of land if not interrupted. Under its gigantic branches the beasts of the forests screen themselves from the heat of the sun; and under its sacred shade may be seen the most valued temples of the Hindoos.-ROBERTS.

CHAPTER LXVI.

Ver. 12. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. 13. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. The native females of South Africa, when at home, literally carry about their children on their side, putting one leg of the child behind, and the other before her, and resting on the upper part of the hip. The child clings to her side, and from the prolongation of her breasts, the mother can conveniently suckle it, without moving it from its place. When I saw this done, it had always a very affectionate appearance. When they travel, or are fleeing from an enemy, they carry their children on their back, under their cloak, their heads only being visible. The females in the South Sea Islands have the same custom. Whether that part of the passage has an allusion to a simHar practice existing among Jewish females, I know not; but this I know, that on witnessing the African custom, I thought of the above text, which refers to a peaceful and prosperous period, when God should act in the kindest manner towards his ransomed people. To me, when I saw it, it had the appearance of peace, security, and affection.CAMPBELL.

Ver. 17. They that sanctify themselves, and purify themselves in the gardens, behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.

Not only sacred groves in general, but the centres of such groves in special, were, as the Abbé Banier has observed, made use of for temples by the first and most ancient heathens. Some one tree in the centre of each such grove was usually had in more eminent and special veneration, being made the penetrale or more sacred place, which, doubtless, they intended as the anti-symbol of the tree of life, and of the knowledge of good and evil, in the midst of the garden of Eden. To this strange abuse alludes that prophetic censure of some, who sanctified and purified themselves with the waters of their sacred fountains and rivers in the gardens or groves, behind one tree in the midst.-BURDER.

Ver. 20. And they shall bring all your brethren

for an offering unto the LORD, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.

The editor of the Ruins of Palmyra tells us, that the caravan they formed, to go to that place, consisted of about two hundred persons, and about the same number of beasts of carriage, which were an odd mixture of horses, camels, mules, and asses; but there is no account of any vehicle drawn on wheels in that expedition; nor do we find an account of such things in other eastern journeys. There are, however, some vehicles among them used for the sick, or for persons of high distinction. So Pitts observes, in his account of his return from Mecca, that at the head of each division some great gentleman or officer was carried in a thing like a horse-litter, borne by two camels, one before and another behind, which was covered all over with searcloth, and over that again with green broadcloth, and set forth very handsomely. If he had a wife attending him, she was carried in another. This is apparently a mark of distinction. There is another eastern vehicle used in their journeys, which Thevenot calls a coune. He tells us, the counes are hampers, like cradles, carried upon camels' backs, one on each side, having a back, head, and sides, like the great chairs sick people sit in. A man rides in each of these counes, and over them they lay a covering, which keeps them both from the rain and sun, leaving, as it were, a window before and behind upon the camel's back. The riding in these is also, according to Maillet, a mark of distinction; for, speaking of the pilgrimage to Mecca, he says ladies of any figure have litters; others are carried sitting in chairs, made like covered cages, hanging on both sides of a camel; and as for ordinary women, they are mounted on camels without such conveniences, after the manner of the Arab women, and cover themselves from sight, and the heat of the sun, as well as they can, with their veils. These are the vehicles which are in present use in the Levant. Coaches, on the other hand, Dr. Russel assures us, are not in use at Aleppo; nor do we meet with any account of their commonly using them in any other part of the East: but one would imagine, that if ever such conveniences as coaches had been in use, they would not have been laid aside in countries where ease and elegance are so much consulted.

As the caravans of the returning Israelites are described by the prophet, as composed, like Mr. Dawkin's to Palmyra, of horses and mules, and swift beasts; so are we to understand, I imagine, the other terms of the litters and counes,

rather than of coaches, which the margin mentions; or of

covered wagons, which some Dutch commentators suppose one of the words may signify, unluckily transferring the customs of their own country to the East; or of chariots, in our common sense of the word. For though our translators have given us the word chariot, in many passages of scripture, those wheel-vehicles which those writers speak of, and which our version renders chariots, seem to have been mere warlike machines; nor do we ever read of ladies riding in them. On the other hand, a word derived from the same original is made use of for a seat any how moved, such as the mercy-seat, 1 Chron. xxxviii. 18, where our translators have used the word chariot, but which was no more of a chariot, in the common sense of the word, than a litter is;

it is made use of also for that sort of seat mentioned Lev, xv. 9, which they have rendered saddle, but which seems to mean a litter, or a coune. In these vehicles many of the Israelites were to be conducted, according to the prophet, not on the account of sickness, but to mark out the eminence of those Jews, and to express the great respect their conductors should have for them.-HARMER.

CHAPTER I. Ver. 11. Moreover, the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree. 12. Then said the LORD unto me, Thou hast well seen for I will hasten my word to perform it.

The almond-tree, so frequently mentioned in the sacred writings, was called by the Hebrews shakad, from a verb which signifies to awake, or watch; because it is the first tree which feels the genial influences of the sun, after the withering rigours of winter. It flowers in the month of January, and in the warm southern latitudes brings its fruit to maturity in March. To the forwardness of the almond, the Lord seems to refer in the vision with which he favoured his servant Jeremiah: "The word of the Lord came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree. Then said the Lord unto me, Thou hast well seen; for I will hasten my word to perform it;" or rather, "I am hastening, or watching over my word to fulfil it." In this manner it is rendered by the Seventy, ɛypnyopa ɛyw em: and by the Vulgate, Vigilabo ego super veicam meum. This is the first vision with which he prophet was honoured; and his attention is roused by a very significant emblem of that severe correction with which the Most High was hastening to visit his people for their iniquity; and from the species of tree to which the rod belonged, he is warned of its near approach. The idea which the appearance of the almond rod suggested to his mind, is confirmed by the exposition of God himself: "I am watching over, or on account of my word, to fulfil it;" and this double mode of instruction, first by emblem, and then by exposition, was certainly intended to make a deeper impression on the mind, both of Jeremiah and the people to whom he was sent. It is probable, that the rods which the princes of Israel bore, were scions of the almond-tree, at once the ensign of their office, and the emblem of their vigilance. Such, we know from the testimony of scripture, was the rod of Aaron; which renders it exceedingly probable that the rods of the other chiefs were from the same tree: "And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince, according to their fathers' houses, twelve rods; and the rod of Aaron was among their rods ... and behold the rod of Aaron, for the house of Levi, was budded, and brought forth buds, and bloomed blossoms, and yielded almonds." The almond rod of Aaron, in the opinion of Parkhurst, which was withered and dead, and by the miraculous power of God made to bud and blossom, and bring forth almonds, was a very proper emblem of him who first arose from the grave; and as the light and warmth of the vernal sun seems first to affect the same symbolical tree, it was with great propriety that the bowls of the golden candlestick were shaped like almonds. The hoary head is beautifully compared by Solomon to the almond-tree, covered in the earliest days of spring with its snow-white flowers, before a single leaf has budded: "The almond-tree shall flourish, and the grasshopper shall be a burden, and desire shall fail." Man has existed in this world but a few days, when old age begins to appear; sheds its snows upon his head; prematurely nips his hopes, darkens his earthly prospects, and hurries him into the grave.-PAXTON.

Ver. 13. And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething-pot, and the face thereof is towards the north. 14. Then the

LORD said unto me, Out of the north an evi shall break forth upon all the inhabitants of the land.

To compensate in some measure for the scarcity of fue., the Orientals endeavour to consume as little as possible in preparing their victuals. For this purpose they make a hole in their dwellings, about a foot and a half deep, in which they put their earthen pots, with the meat in them, closed up, about the half above the middle; three fourth parts they lay about with stones, and the fourth part is left open, through which they fling in their dried dung, and any other combustible substances they can procure, which burn immediately, and produce so great a heat, that the pot becomes as hot as if it stood over a strong fire of coals; so that they boil their meat with greater expedition and much less fuel, than it can be done upon the hearth. The hole in which the pot is set, has an aperture on one side, for the purpose of receiving the fuel, which seems to be what Jeremiah calls the face of the pot: "I see," said the prophet, a pot, and the face thereof is towards the north;" intimating that the fuel to heat it was to be brought from that quarter. This emblematical prediction was fulfilled when Nebuchadnezzar, whose dominions lay to the north of Palestine, led his armies against Jerusalem, and overturned the thrones of the house of David.-PAXTON.

CHAPTER II.

Ver. 6. Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness; through a land of deserts, and of pits; through a land of drought, and of the shadow of death; through a land that no man passed through, and where no man dwelt?

The account that Mr. Irwin has given of that part of this wilderness which lies on the western side of the Red Sea, through the northern part of which Israel actually passed, very much corresponds with this description, and may serve to illustrate it. When it is described as a land without water, we are not to suppose it is absolutely without springs, but only that water is very scarce there. Irwin On the first day after his setting accordingly found it so.

out, having only travelled five miles, they filled thirty water-skins from the river Nile, but which he thought might prove little enough for their wants, before they reached the next watering-place They travelled, according to their computation, fifty-four miles farther, before they found, three days after, a spring, at which they could procure a fresh supply; and this was a new discovery to their guides, and for which they were indebted to a very particular accident. It was not till the following day, that they arrived at the valley where their guides expected to water their camels, and where accordingly they replenished the few skins that were then empty: the spring was seventy-nine miles from the place from whence they set out. The next spring of water which they met with was, according to their reckoning, one hundred and seventy-four miles distant from the last, and not met with till the seventh day after, and was, therefore, viewed with extreme pleasure. "At nine o'clock we came suddenly upon a well, which is situated among some broken ground. The sight of a spring of water was inexpressibly agreeable to our eyes, which had so long been strangers to so refreshing an object." The next day they found another, which "gushed from a rock, and threw itself with some violence into a basin, which it had hollowed for itself below. We had no occasion for a fresh supply; but could not help lingering a few minutes