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real Nile, and Egypt in the former, are any otherwise concerned in these events than as figures; under which are couched ideas that could not be expressed under emblems less obscure, and which seem, from the frequency with which they are made use of upon the same occasion, to have a peculiar force and propriety in them. For in the fifty-first chapter of the same prophet, there is yet again such another allusion to the ancient miraculous transit through the sea on dry ground, and applied again to the very same purpose, to express the return of the ransomed of Jehovah to their own land. God is reminded of that amazing display of his power in Egypt, and at the sea; and is called to arise once again, the second time, to rescue his suppliant people in the very crisis of their, fate." Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.-Art thou not it that hath cut in pieces Rahab,* (Egypt),

*That by Rahab Egypt must be meant, is clear, from the context; as the whole is a continued allusion to God's mighty power displayed upon Pharoah, or the Dragon, as he is express

and wounded the dragon-art thou not it that hath dried up the sea, the waters of the great deep, that hath made the depths of the sea a way for the ransomed to pass over ?"yes, verily thou art the same Almighty and ever faithful Protector of them that "trust in the Lord, and lean not to their own understanding" and "therefore the redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their head: they shall obtain gladneess

ly called in Ezekiel, (xxix. 3,) and Isaiah, (xxvii. 1.) and upon Egypt, and upon the Red Sea.And God is called upon, in some great emergency of peril to his people, previous to their deliverance out of their last captivity, to remember these his great acts, and awake a second time, in a like energy of pow. er divine. Calmet's exposition of the word Rahab is to the same effect. "The psalmist speaks of another Rahab, (be. sides Rahab of Jericho,) Ps. lxxxvii. 4. I will make men. tion of Rahab and Babylon &c.'-Ps. lxxxix. 10. · Thou hast broken Rahab in pieces,' or the Egyptian. Isaiah (li. 9, and xxx. 7,) uses the same word Rahab, to denote the destruc tion of Pharoah and his army in the Red Sea. The most skillful commentators explain this of Egypt, and particularly of the Delta. This part of Egypt is still called Rib or Rif, the pear, from its similitude to the shape of this fruit," Calmet's Dictionary.

+ Proverbs iii. 5.

and joy, and sorrow and mourning shall flee away.” (Isai. li. 9.)

At the end of the same chapter, the like awakening call is addressed to Jerusalem herself, supposed to be in her desolate situation, and lying still trodden down of the gentiles, and "full of the fury of the Lord, the rebuke of her God." Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out. Therefore hear now this, thou afflicted and drunken, but not with wine, thus saith thy Lord Jehovah, and thy God, that pleadeth the cause of his people,”. their Messiah," behold! I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury, thou SHALT NO MORE DRINK IT AGAIN. But I will put it into the hand of them that afflict thee.” Isa. li. 17, 21.

That the remnant of Israel shall depart out of the mystical Egypt in a triumphant man

* Ezek. xxxix. 19,—Isai, xlix, 26: lxiii. 6.

ner, and with so high a hand, that there will be the greatest personal security to even the weak and the lame, none being left behind, will be another remarkable coincidence with the original Exodus under Moses: "The Lord hath made bare his holy arm in the eyes of all nations," says the prophet,*" and all the ends of the earth shall see the salvation of our God. For ye shall not go out with haste, nor go by flight; for the Lord will go before you, and the God of Israel will be your rearward."-The same prophet adds, as another circumstance of their triumph,† that they "shall possess their enemies in the land of the Lord, (Judea) for servants and handmaids; and they shall take them captives, whose captives they were, and they shall rule over their oppressors.” (Isai. xiv. 2.)

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Isaiah lii. 10. There is so great a similarity between this prophecy and Psalm xcviii. that the same event of Israel's second Exodus seems to be the subject of both. It is to be by the arm or power of God, and all nations are to be witnesses of it.

+ That the oppressor of modern Israel is the same that op. pressed the church of Christ, appears from the επινίκιον, of song of triumph in this same chapter, (Isai. xiv. 4,) which will fall under observation in a future section,

The allusions to Egypt are so very fre quent, in almost all the prophecies of the restoration of the jews, and their return is described in such bold figures of a like kind, that it cannot be doubted that there will be a great analogy between the two facts, thus remarkably brought into comparison together. “And it shall come to pass in that day, Jehovah shall make a gathering of his fruit,* from the flood of the river to the stream of Egypt; and ye shall be gleaned up, one by one, O ye sons of Israel. And it shall come to pass in that day, the great TRUMPET shall be sound

This translation of Lowth has made good sense and perfect consistency of a passage, which in our old one is destitute of both. He always renders the hebrew word Jehovah, which, signifies "self-existent, who gives being and existence to others," as the proper name of God; incommunicable to any other. But it is to Christ that the converted jews will bow down. (Isai. xlv. 23,-Philip. ii. 10.) Christ is therefore Jehovah : Γν ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενο, ὁ παντοκράτως,--qui est, qui erat, et qui futurus est. (Apoc. i. 8.)-God did not. declare this name before Moses, "I appeared unto Abraham, Isaac, and Jacob, by the name of God Almighty, (ALSHADDAI;) but by my name Jehovah was I not known to them." (Exodus vi, 3.) Calmet.-It was first communi! cated when God appeared as the Redeemer of his people,

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