glory of the LORD, and the excellency of our God.

3 T'Strengthen ye the weak hands, and confirm the feeble knees.

4 Say to them that are of a 'fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.

5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.

6 Then shall the 'lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall 'waters break out, and streams in the desert.

7 And the parched ground shall become a pool, and the thirsty land springs of water:

1 Heb. 12. 12. 2 Heb. hasty. 4 Matt. 11. 5. Mark 7. 32, &c. Matt. 9. 32, 33, and 12. 22, and 15. 30.

8 And an highway shall be there, and a way, and it shall be called, The way of holiness; the unclean shall not pass over it; "but it shall be for those: the wayfaring men, though fools, shall not err therein.

9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:

10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

Verse 6. Then shall the lame man leap as an hart, and the tongue of the dumb sing,' etc.-As this is described to be the effect of finding waters in the wilderness, and streams in the desert, the image is doubtless derived from the natural effects of desert travel, and their relief by the discovery of water. It is well observed by Campbell that 'Lameness and dumbness are the uniform effects of long walking in a desert: the sand and gravel produce the former, fatigue the latter. In such cases some of us have walked hours together without uttering a sentence; and all walked as if crippled, from the sand and gravel getting into the shoes; but the sight of water, especially if unexpected, unloosed every tongue and gave agility to every limb: men, oxen, goats, sheep, and dogs, ran with speed and expressions of joy to the refreshing element.'

7. The parched ground shall become a pool.'-The original of the word rendered 'parched ground' is sarab, which is the very word used in Arabic to express what we, after the French, usually know by the name of the mirage. This phenomenon, which is most common in sandy, desert countries, is an illusive appearance of pools and lakes of water, in places where water is most needed and least likely to occur. This phenomenon, which is produced by the reflection of salient objects on the oblique rays of the sun, refracted by the heat of the burning soil, offers so perfect a delusion in all its circumstances, that the most forewarned and experienced travellers are de ceived by it, as are even the natives of the deserts, when not sufficiently acquainted with the locality in which it appears to be aware that no water actually exists. No one can imagine, without actual experience, the delight and eager expectation, followed by the most intense and bitter disappointment, which the appearance of the sarab often occasions to travelling parties, particularly when the supply of water which they are obliged to carry with them upon their camels is nearly or quite exhausted.

Still the same burning sun! no cloud in heaven!
The hot air quivers, and the sultry mist

Floats o'er the desert, with a show

Of distant waters mocking their distress.'-SOUTHEY. The following reference to this delusion occurs in the Koran:-But as to the unbelievers, their works are like a vapour in a plain, which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing.' Major Skinner, in his Journey Overland to India, gives this description of the appearance of the

sarab in that very desert, between Palestine and the Euphrates, which probably supplied the images which the prophet employs: About noon the most perfect deception that can be conceived exhilarated our spirits and promised an early resting-place. We had observed a slight mirage two or three times before, but this day it surpassed all I have ever fancied. Although aware that these appearances have often led people astray, I could not bring myself to believe that this was unreal. The Arabs were doubtful, and said that, as we had found water yesterday, it was not improbable that we should find some to-day. The seeming lake was broken in several parts by little islands of sand that gave strength to the delusion. The dromedaries of the sheikhs at length reached its borders, and appeared to us to have commenced to ford as they advanced and became more surrounded by the vapour. I thought they had got into deep water, and moved with greater caution. In passing over the sand-banks their figures were reflected in the water. So convinced was Mr. Calmun of its reality, that he dismounted and walked towards the deepest part of it, which was on the right hand. He followed the deceitful lake for a long time, and to our sight was strolling ou its bank, his shadow stretching to a great length beyond. There was not a breath of wind; it was a sultry day, and such a one as would have added dreadfully to the disappointment if we had been at any time without water.' The Scottish Missionary Deputation also noticed the phenomenon when in Egypt. In the distance we observed the well-known phenomenon of the mirage, to which the prophet Isaiah is supposed to allude: "The parched ground shall become (really) a pool" (Isa. xxxv. 7). At one time we saw what appeared to be a calm flowing water, reflecting from its unruffled surface the trees growing on its banks, while some object in the background assumed the appearance of a splendid residence amidst a grove of trees. At another time there appeared castles embosomed in a forest of palms, with a lake of clear water stretched between us and them. Generally, the mirage may be well known by its continually shifting the view, and by the hazy movement of the atmosphere over the apparent waters.'

Another traveller (Lieut. Wellsted) describes the same appearance as seen by him in the lowlands of Sinai :During the early part of the day we several times beheld the phenomenon of the mirage, or false water of the desert. Its resemblance to a diminutive lake was certainly very striking, since it not only reflected the bushes on its margin, but had something of the ripple of water, and was

streaked by those narrow, shining particles of light observable on the surface of lakes when viewed from a distance.'

The idea of the prophet,' says Dr. Robinson, 'if he refers, as I suppose he does, to this phenomenon, is exceedingly beautiful. It is that the mirage, which has the appearance only of a sheet of water, and which often deceives the traveller, shall become a real lake; that there shall be hereafter no deception, no illusion; that man, like a traveller on pathless sands, weary and thirsty, shall no more be deluded and deceived by false appearances and unreal hopes. The hopes and promises which this world can furnish are as delusive as is the mirage to the thirsty and ex

CHAPTER XXXVI.

1 Sennacherib invadeth Judah. 4 Rabshakeh, sent by Sennacherib, by blasphemous persuasions soliciteth the people to revolt. 22 His words are told to Hezekiah.

Now 'it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of

12 Kings 18. 13.

hausted traveller. Man approaches them, and like that delusive appearance they recede or vanish. If they are still seen, they are always at a distance; and he follows the false and delusive appearance till he comes to the end of life. But the blessings of religion, the promises of God through the Messiah, are like real lakes of water, running streams to the thirsty traveller. They never deceive, never recede, never vanish, never are unsatisfactory. Man may approach them, knowing that there is no illusion; he may satisfy his wants, and still the supply is unexhausted and inexhaustible. Others also may approach the same fountain of pure joy, with as much freedom as other travellers may approach the running stream in the desert.'

Assyria came up against all the defenced cities of Judah, and took them.

2 ¶ And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fullers' field."

3 Then came forth unto him Eliakim,

2 Chron. 32. 1.

Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?

5 I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him.

7 But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?

8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.

9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

10 And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.

11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it and speak not to us in the Jews' language, in the ears of the people that are on the wall.

12 But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may cat

their own dung, and drink their own piss with you?

13 ¶ Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria.

14 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.

15 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.

7

16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me and eat ye every one of his vine, and every one of his fig tree; and drink ye every one the waters of his own cistern;

17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.

18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?

19 Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?

20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?

21 But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

22 Then came Eliakim, the son of Hilkiah, that was over the houshold, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.

5 Ezek. 29. 6, 7.

8 Heb. Make with me a blessing.

CHAP. XXXVI.-This chapter corresponds to 2 Kings xviii., where notes on its contents have been given. The leading circumstances are also related in 2 Chron. xxxii.

Verse 8. I will give thee two thousand horses, if thou be able on thy part to set riders upon them.'-There was doubtless some ground for this taunt. The Jews were discouraged by the law of Moses from keeping cavalry, and the kings were forbidden to multiply horses unto themselves. Some of the kings, indeed, and particularly Solomon, had disregarded this injunction, yet it is not likely that it should be neglected by a king so pious as Hezekiah, who manifested so much solicitude for the observance of the law; and it is therefore probable that he

had no cavalry, and that the art of guiding horses was but little known at Jerusalem. As the Assyrians prided themselves on their cavalry, they would naturally enough look with contempt upon a people who were destitute of a means of defence to which they attached so much importance. 11. Speak...in the Syrian language.'-The Hebrew is Aramith, that is, Aramaan, the language of Aram, which in its larger acceptation comprehended not only Syria Proper, but Mesopotamia, although usually in Scripture applied to that region of which Damascus was the capital. The language of all this country was probably the same-the Aramaic. This language is to be understood as forming the whole, of which the Syriac and Chaldee

were parts, constituting the northern and least developed branch of the Syro-Arabian family of languages. According to the best interpretations of Amos ix. 7, the cradle of this language was on the banks of the Kur or Cyrus; but Mesopotamia, Babylonia, and Syria constituted what may be considered its home and proper domain. At this time it seems, as might be inferred from geographical position, to have been the language of Assyria; and although not then commonly understood by the Jews, political events subsequently caused it to supplant the Hebrew in Palestine, and in and long before the time of Christ it was the common language of the Jewish people. It was then indeed the prevailing form of speech from the Tigris to the shores of the Mediterranean, and, in a contrary direction, from Armenia to the confines of Arabia. After obtaining such wide dominion, it was forced, from the ninth century onward, to give way before the encroaching ascendancy of Arabic; and it now only survives, as a living tongue, among the Syrian Christians in the neighbourhood of Mosul. There is reason to think that the Aramaic may be regarded as the aboriginal type, which the Hebrews and Arabians subsequently developed into fulness of form and structure. The earliest notice we have of the separate existence of the Aramaic language is in Gen. xxxi. 7, where Laban, in giving his own name to the memorial heap, employs words which are genuine Aramaic both in form and

use. The next instance is the present, from which it appears that this language was known to the educated Jews, but not to the great body of the people. A striking instance of prevalence is afterwards found in the circumstance that it is employed as the language of official communication in the edict addressed by the Persian court to its subjects in Palestine (Ezra iv. 17). As to the chief characteristics of form and flexion which distinguish the Aramaic from the Hebrew language, see Dr. Nicholson's art. ARAMAIC LANGUAGE in Kitto's Biblical Cyclopædia.

11. The Jews' language.-If we except the term 'lip' (or language) of Canaan,' in Isa. xix. 18, where the diction is of too elevated a character to afford evidence that this designation was commonly employed, the present is the only name by which the Hebrew language is designated in the Old Testament the Jews' language,' or more properly, the Jewish language.' In a strict sense, however, Jewish designates the idiom of the kingdom of Judah, which became the predominant one after the deportation of the ten tribes. It is in the Greek writings of the later Jews that Hebrew' is first applied to the language, as in Bpaiori of the prologue to Ecclesiasticus, and in the γλῶσσα τῶν Ἑβραίων of Josephus. Our title to use the designation Hebrew language' is therefore founded on the fact that the nation which spoke this idiom was properly distinguished by the ethnographical name of Hebrews.'

CHAPTER XXXVII.

21

1 Hezekiah mourning sendeth to Isaiah to pray for them. 6 Isaiah comforteth them. 8 Sennacherib, going to encounter Tirhakah, sendeth a blasphemous letter to Hezekiah. 14 Hezekiah's prayer. Isaiah's prophecy of the pride and destruction of Sennacherib, and the good of Zion. 36 An angel slayeth the Assyrians. 37 Sennacherib is slain at Nineveh by his own sons.

AND 'it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.

2 And he sent Eliakim, who was over the houshold, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.

4 It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is 3left.

5 So the servants of king Hezekiah came to Isaiah.

6 ¶ And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou

1 2 Kings 19. 1, &c.

2 Or, provocation.

hast heard, wherewith the servants of the king of Assyria have blasphemed me.

7 Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.

9 And he heard say, concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,

10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?

12 Have the gods of the nations delivered. them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?

13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?

14 T And Hezekiah received the letter from the hand of the messengers, and read it; and Hezekiah went up unto the house of the LORD, and spread it before the LORD.

19 And have for they were no hands, wood and destroyed them.

cast their gods into the fire: gods, but the work of men's stone: therefore they have

20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.

21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

22 This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.

23 Whom hast thou reproached and blasphemed; and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.

24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and 'the forest of his Carmel.

25 I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.

1

26 "Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.

27 Therefore their inhabitants were

of

small power, they were dismayed and confounded they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.

28 But I know thy "abode, and thy going out, and thy coming in, and thy rage against

me.

29 Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

30 And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.

31 And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.

16

15.

33 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.

34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.

35 For I will "defend this city to save it for mine own sake, and for my servant David's sake.

18

36 Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand : and when they arose early in the morning, behold, they were all dead corpses.

37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.

38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esar-haddon his son reigned in his stead.

19

7 Heb. By the hand of thy servants.

10 Or, fenced and closed.

9 Or, the forest and his fruitful field.

12 Heb. short of hand. 15 Heb, the escaping. 19 Heb. Ararat.

it to be laid waste, and defenced cities to be ruinous heaps? 14 Heb. the escaping of the house of Judah that remaineth. 17 2 Kings 20. 6.

13 Or, sitting.

16 2 Kings 19. 31. Chap. 9. 7.