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your hands, and the high encomiums you was pleased to bestow on it: your general Erudition ; your veneration for our most holy Religion ; and the high esteem you are held in by those that have the happiness of knowing you, all point out the peculiar propriety of inscribing a work of this nature to

your Name.

That you may long live to be an honour and an ornament to our Nation, is the unfeigned and ardent prayer of


Your much obliged,

And most Obedient,

Humble Servant,


Green Street
Mile End New Town.

August 19. 1796.

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- P R O P H E CI E S.

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The tenth prophecy" commences Chapter liv, verse 1. and is continued to the end, of the last verse of chapter lv.

The purport of this prophecy is, to comfort the Jewish nation, and prevent its defa pair in this long and dreadful captivity; and, under the image of a barren woman, who did not bear, and was deserted by her husband, the Prophet exhorts her to rejoice, and express her Joy in the liveliest manner, on the reconciliation of her husband, and the great increase of her family, afVOL. II.



suring her that she shall no more go into
captivity, &c. as will be seen in the ex-
In verse ist. He says, “ Shout for joy, o


, «Shout for joy, 8 thou barren, that didst not bear ; break forth into Joyful shouting, and exult, thou that didst not travail: for more are the children of the desolates than of the husbanded, woman, faith the LORD.” The barren woman denotes the Jewish nation, which in captivity, is as aborren woman, deserted by her husband; and the husbanded woman, denotes the Gentiles, who enjoy plenty and peaceo i4 təsilmeyn, saygtynias a woman bat lives at safe with her husband, and is surrounded by her children. Thus allo the Psalmist compares the nation in captivity, to a barren woman *, * He maketh the bar1950 al 97519 Pas'101 sri iliv/36 ore ren, woman to dwell in the midlt, of her ohsins3 loibrebbe oniol 2013

hold, and to be), the ytor mother of childrene"The Prophet verse 2d. con ; tinues to pursue the figure, Saying." Enlarge the place of thy tent ; and let the canopies of thy, habitations be extended : spare not ; lengthen thy cords, and firmly fix thy stakes,” By this figurative expression, the . Psalm cxiv. 9.


Prophet informs us of two things ; first, the increase of the nation, which is represented, by the cominand of extending the canopy, and lengthening the cords, that they may have more room: and secondly, the firmly established state of the nation ; so that they shall no more go into captivity, and which is shewn by the firmly fixing the stakes: for during the captivity, that the nation was bandied about, and driver from place to place, their tent of course, was obliged to be frequently removed consequently, the stakes could not be firmly fixed: but, as at the redemption, the nation will be firmly establithed, and not to go into captivity more;

the stakes of the tent, will then be firmly fixed. This, he farther illustrates, by 'Thewing, what he meant by the enlargement of their habitations &c. verse 3d, &c. “ For on the right hand, and on the left, thou shalt burst forth with increase; and thy seed shall inherit the nations; and they shall inhabit the desolate cities. Fear not, for thou shalt not be confounded; and blush not, for thou shalt not be brought to reproach: for thou shalt forget the shame of thy youth ; and the reproach of thy



widowhood thou shalt remember no more.”

Having thus shewn in what mar.ner, they shall enlarge the tent by bursting forth on the right hand, and on the left : and which feems also to allude to what Ezekiel faid, that Jerusalem, and the temple &c. is to be much larger at the time of the restoration, than it was in the time of Solomon: and that they shall inherit all the nations promised to Abraham * ; so that the borders of the land will reach to Hamath, according to what the Prophet Zechariah says it, as Abarbanal observes : and likewise informed us that they will no more go into captivity, as above mentioned ; and that they lhall forget the sins which they committed in the land, before the captivity, which he calls the shame of her youth; and also what they suffered during the captivity, which he calls the reproach of her widowhood; he proceeds to aflign the cause of this great change, verse 5th. “ For thy husband is thy maker ; the LORD of Hofts is his name : and thy redeemer is the Holy One of Israel : the God of the * The Kenites, Kennizzites, and Kadmonites, as mentioned Vol. Int. page. 13. 13. &c. + Zech. ix. 2.


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