COSTUME OF THE SPOUSE" AND ATTENDANTS.-COLECTED FROM THE STATE DRESSES OF ANCIENT EGYPT. Verse 1. "How beautiful!" &c.—We have already intimated that it is not our intention to discuss all the details of dress and personal description which this and other chapters offer. Feeling it however desirable to exhibit some ge neral idea on the subject, we have chosen to do so pictorially, in the engraving now offered. Taking the idea that the bride was an Egyptian princess, it is but proper to conclude that she was arrayed in the richest style of her own country; and it therefore follows that some idea of that style of dress should be entertained to enable us to comprehend the force and bearing of the numerous allusions to details, to which our own usages and costumes offer no parallel. On this hint, the antiquities of Egypt have been largely examined, and such materials being drawn from them as seemed best to agree with the various indications contained in Solomon's Song, and particularly in the present chapter The result is exhibited in our engraving, which, in furnishing a faithful average representation of all that is peculiar in the more costly female dresses of Ancient Egypt, does, we are certainly persuaded, give to the whole subject the most satisfactory illustration which it is, at this time, capable of receiving. 4. "Fishpools in Heshbon."-See the note on Num. xxi. 26. Buckingham says that the large reservoir to the south of the town, and about half a mile from the foot of the hill on which it stands, is constructed with good masonry, and not unlike the cisterns of Solomon, near Jerusalem (see the note on Eccles. ii.), to which it is also nearly equal in size. It may also be observed that Jerusalem is just perceptible, and Bethlehem more distinctly visible from the commanding eminence on which Heshbon stands. See Buckingham's Travelsa mong the Arab tribes,' p. 106-108.-Bath rabbim seems to have been the name of one of the gates of Heshbon, nearest to the fishpools; and as the gates of Oriental cities very commonly take their names from towns the road to which opens from them, it is probable enough that this gate took its name from Rabbath Ammon, the capital of the Ammonites, which lay about sixteen miles from Heshbon. 5. “The hair of thine head like purple."-We have often in the East seen hair of a purple hue, the result of an abortive attempt to dye it black. The present text, however, clearly does not describe the hue of the hair, but expresses its superiority in colour and lustre. We make no question that the true sense is conveyed in the following note, by which Francis explains the "Purpureis ales coloribus" of Horace (Ode i. lib. iv.) "The ancients called any strong and vivid colour by the name of purple, Lecause that was their richest colour, purpureum mare, purpureæ comæ, purpureo capillo, whence our learned Spenser, 'The morrow next appear'd with purple hair."" “ Galleries.”—This is intelligible, as the reference is evidently to the head-dress of the bride. The original word (DOT) rahatim) will very well afford the required sense of braided locks, tresses, or ringlets; the allusion to which is well explained by our engraving. See also the note on Isaiah iii. 18. CHAPTER VIII. 1 The love of the church to Christ. 6 The vehemency of love. 8 The calling of the Gentiles. 14 The church prayeth for Christ's coming. O THAT thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, 'I should not be despised. 2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of 'spiced wine of the juice of my pomegranate. 3 His left hand should be under my head, and his right hand should embrace me. 4 'I charge you, O daughters of Jerusalem, 'that ye stir not up, nor awake my love, until he please. 5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. 6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is 'cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. 7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? 9 If she be a wall, we will build upon her a palace of silver and if she be a door, we will inclose her with boards of cedar. 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour. 11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. 12 My vineyard, which is mine, as before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred. 13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it. 14 ¶'Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. Chap. 2. 7, and 3. 5. 5 Heb. why should ye stir up, or why, &c. 8 Heb. peace. 9 Heb. flee away. Verse 2. "The juice of my pomegranate."-The drink was probably made with the juice of this fruit. The Orientals indulge largely in beverages made with the fresh juices of various kinds of fruit. Among these the sherbet made with pomegranate-juice is particularly esteemed; and, from its agreeable and cooling acidity, the present writer was himself accustomed to prefer it to any other drink of this description. The juice of the pomegranate is also much employed to impart a sub-acid flavour to a variety of beverages; and cooked dishes are frequently acidulated by it. The best idea of its various applications may be suggested by a comparison to our own employment of lemon-juice. 11. "Baal-hamon."-Nothing is known concerning this place, but much has been conjectured. Harmer, recollecting that Baalbec is traditionally said to have been the seat of Solomon's establishment of Pharaoh's daughter, supposes that Baal-hamon was situated in the same rich and fertile valley of Bocat, and probably not far from Baalbec; as this part of Syria seems to have been recently added to the Hebrew dominions. The old commentators seem, however, generally to have considered that the place could not have been so distant from Jerusalem. 12. "Solomon must have a thousand, and those that keep the fruit thereof, two hundred."-The " pieces of silver," in which this account is stated, were doubtless shekels. It seems probable that the vineyard consisted of a thousand vines, each required to afford a shekel to the owner; for we see that Solomon received a thousand shekels from his vineyard at Baal-hamon; and we learn, from Isaiah vii. 23, that a thousand "silverlings," or shekels, was the profit of a thousand vines. It would be interesting to know whether the keeper of the vineyard was an officer of Solomon's, or a person to whom the vineyard was let for culture. The former is most probable, since the proportion paid to the king is far higher than has ever been usual in the latter case, but would be very fair as a payment to the intendant or overseer. The estimate probably does not include the expenses of the vineyard, but its resulting profit. We have much more information concerning the terms on which rented arable lands are cultivated in the East, than concerning gardens and vineyards. However, it is usual for the owner to commit his orchard or vineyard to the care of a properly qualified person, who receives for his remuneration one-fourth (or something more or less, according to circumstances) of the produce; the owner providing the labour, manure, water, and bearing all other expenses. From Matt. xxi. 34, we learn that when a vineyard was let, a certain proportion of the produce was given to the culti vator, who paid a certain proportion as rent to the proprietor. This is the plan still much followed in the East; and, under the text to which we refer, we shall state the results of such information as we possess on this part of the subject. It may be thought strange that a vineyard, affording but an income of 1257. a year, should be so particularly mentioned among the possessions of a great king like Solomon. When, however, we consider that the previons distribution of the soil among the tribes and families of Israel, must have rendered it difficult for the early kings, who had no large family inheritances, to acquire demesnes proportioned to their rank in the state, we shall understand that such a vineyard must have been a possession of considerable importance to him. (See the notes on 1 Kings xxi. 16, and 1 Chroo xxvii. 28.) THE BOOK OF THE PROPHET ISAIA H. CHAPTER I. 1 Isaiah complaineth of Judah for her rebellion. 5 He lamenteth her judgments. 10 He upbraideth their whole service. 16 He exhorteth to repentance, with promises and threatenings. 21 Bewailing their wickedness, he denounceth God's judgments. 25 He promiseth grace, 28 and threateneth destruction to the wicked. HE vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2 'Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. 3 The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will 'revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with 'ointment. 7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9 Except the LORD of hosts had left unto us a very small remnant, we should have been as 10Sodom, and we should have been like unto Gomorrah. 10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11 To what purpose is the multitude of your "sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of "he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye 16 make many prayers, I will not hear your hands are full of 17 18blood. 16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow 4 Heb. alienated, or, separated. 1 Deut. 32. 1. 2 Jerem. 8.7. 3 Heb. of heaviness. VOL. II. 5 B 5 Heb. increase revolt. 6 Or, oil. Rom. 9. 29. 10 Gen. 19. 24. 13 Heb. to be seen. 14 Or, grief. 18 Heb. bloods. 19 1 Pet. 3. 1L 737 though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it. 21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. 22 Thy silver is become dross, thy wine mixed with water: 23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they "judge not the fatherless, neither doth the cause of the widow come unto them. 24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: Jer. 5. 28. Zech. 7. 10. 25 ¶ And I will turn my hand upon thee, and "purely purge away thy dross, and take away all thy tin: 26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. 27 Zion shall be redeemed with judg ment, and "her converts with righteousness. 28 ¶ And the 24 25destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. 29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. 30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them. 23 Or, they that return of her. 25 Heb. breaking. 22 Heb. according to pureness. 24 Job 31. 3. Psal. 1. 6, and 5. 6, and 73. 27, and 92. 9, and 104. 35. ISAIAH. Regarded in the order of time, the writings of Isaiah would form the fifth of the prophetical books, as the prophets Joel, Jonah, Hosea, and Amos were his predecessors: yet this book is most properly placed first in the collection on account of the transcendant importance and sublimity of the predictions it contains, as well perhaps on account of its extent, the book of Isaiah being longer than any other prophetical book, and, indeed, exceeding in bulk all the writings of the twelve minor prophets taken together. The first verse of the first chapter informs us that Isaiah was the son of Amoz. This Amoz must not be confounded with the prophet of that name: we know nothing of him; but the tradition of the Jews is, that he was a son of Joash king of Judah, and consequently brother to king Uzziah. This account makes Isaiah of the royal race of the house of David; but it certainly does not rest on any foundation which the Scripture offers. The same verse states that he discharged the prophetic office in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, which, according to the lowest computation, embraces a period of forty-eight years, counting from the last year of Uzziah to the fifteenth or sixteenth of Hezekiah, to which date we know, historically, that he survived and prophesied. But the tradition of the Jews, followed by most Christians, extends the time of Isaiah into that of king Manasseh, by whom he is said to have been put to death by being sawn asunder; and to this the apostle has been supposed to allude in Heb. xi. 37. That this favoured prophet long discharged his sacred office, and must have lived to a ripe old age, we know; but that he lived and prophesied so long as this statement assumes, is more than Scripture requires us to believe. It would extend the duration of his prophetic office to upwards of sixty years by the lowest estimate; and a sensible Jewish writer, Aben Ezra, remarks that, had he lived in the time of Manasseh, the enumeration of the kings, in verse 1, would not have ended with Hezekiah, and hence infers that he died before the last-named monarch-an opinion in which Bishop Lowth concurs. The peculiar sublimity of Isaiah's prophecies, both in their style and objects, has directed the attention both of Jews and Christians more strongly to this book than to any other in the prophetical canon of the Old Testament. It is its very important distinction to be more frequently quoted in the New Testament than any other of the sacred books, the Psalms excepted: and the distinct manner in which the divinely inspired writer speaks of the birth and sufferings of Christ and the glories of his kingdom, has ever rendered it eminently instrumental in the conviction of the unbelieving, in confirming the doubtful, and in strengthening the faint-hearted. The force and magnificence of Isaiah's style has in all ages been highly appreciated. Jerome felt and expressed the difficulty of preserving its energy in a translation; and yet it does so happen that even when weakened by translation, so much of its native strength and effulgence does still remain, as to arrest the attention of the general reader, as to something uncommon. No one has discriminated the peculiar character of Isaiah's prophecies with greater clearness than Bishop Lowth, a portion of whose remarks we subjoin. “Isaiah, the first of the prophets both in order and dignity, abounds in such transcendant excellencies, that he may properly be said to furnish the most perfect model of prophetic poetry. He is at once elegant and sublime, forcible, and ornamented; he unites energy with copiousness, and dignity with variety. In his sentiments there is uncommon elevation and majesty; in his imagery the utmost propriety, elegance, dignity, and diversity; and notwithstanding the obscurity of his subjects, a surprising degree of clearness and simplicity. To these we may add, there is such sweetness in the composition of his sentences, that if the Hebrew language is at present possessed of any remains of its native grace and harmony, we shall chiefly find them in the writings of Isaiah." He also considers the whole book to be poetical, with the exception of a few passages, which. if brought together, would not exceed the bulk of five or six chapters. He elsewhere calls Isaiah "the prince of prophets;" the Jewish writers also call him "the great prophet;" Eusebius distinguishes him as "the greatest of the prophets;" and Jerome is not contented to style him a prophet only, but calls him an evangelist, observing that so distinct are his predictions, that he seems rather to speak of things past than things to come. He calls him also an apostle; and, on the same grounds, "the evangelical prophet," is the distinction which is now generally associated with his name. The readers of the Pictorial Bible are probably sufficiently acquainted with the plan of the work to be prepared to expect that it will not generally undertake to explain the past or investigate the prospective fulfilments of the several |