reference is to those among the people who, after the Restoration, still practised the idolatries of their pre-Exilic forefathers. Cp. chap. Îvii.

p. 171, 1. 1. And burneth incense upon bricks' (or tiles), who sit in the graves, and pass the night in secret places' (caves or vaults). The reference to bricks' remains unexplained; sitting in the graves was for the purpose of obtaining oracles or dreams from the dead-the so-called 'incubation.'

p. 171, 1. 7. For I am holier' read, probably, else I will make thee holy.' The practices referred to were 'mysteries,' and the initiated would communicate his 'holiness' to others by contact with them, and so unfit them for all the ordinary uses of life. Cp. Ezek. xliv. 19.

p. 171, 1. 17. Therefore I will first measure their recompense into their bosom' (Jer. xvi. 18).

p. 171, l. 19-p. 172, 1. 3. Yet mixed with these idolaters there is a 'holy seed' of true servants of the Lord, and these he will cause to inherit the land of Israel.

p. 172, 1. 4. 'But ye that forsake . . that prepare a table for Gad' (i.e., Fortune), and that fill up mixed wine to Meni' (ie., Destiny), 'I will destine you to the sword.' Gad and Meni were deities.

p. 173, l. 1. ‘And the former things' (chiefly, the troubles and sorrows, v. 16).

p. 173, 1. 27, Nor bring forth children for calamity . . . and their offspring shall abide with them.'

p. 174, 1. 9. Chap. Ixvi. continues chap. lxv., but appears to be composed of pieces belonging to different dates.

p. 174, 1. 9. Perhaps, 'what manner of house will ye build unto me, and what manner of place shall be my resting pla (ie., abode). The meaning of the words can be no other that given them by Stephen (Acts vii. 48 ff.), that 'God dwe not in temples made with hands.' He hath created all th things,' the universe of heaven and of earth, and all t things have come into being' by His hand. But the date occasion of the words remain obscure.

p. 174, 1. 19. He that sacrificeth a lamb, as if he broke a dog's neck' (to sacrifice him in some 'mystery' cult).

p. 175, 1. 5. 'Your brethren that hate you, that cast you out for my name's sake say, Let the Lord be glorified, that we may see your joy.''Be glorified' means show His glory. They speak in incredulous mockery.

p. 175, l. 24. ‘Shall I that cause to bring forth shut the womb?"

p. 176, 1. 9. 'Ye shall be borne upon the side, and be dandled upon the knees,' i.e., not Zion's side and knees, but those of the Gentiles, who shall be the nurses of Zion's children (xlix. 22, lx. 4).

p. 176, 1. 27. And purify themselves for the gardens, after one in the midst,' i.e., to go into the gardens or groves where the mystic rites were celebrated. The one in the midst' is the mystagogue or chief celebrant in the mystic performances. R.V. margin adds, 'Many ancient authorities have one after another.' The 'abomination' is a general name for unclean creatures (Levit. vii. 21, xi. 29).

p. 177, 1. 3. For 'it shall come,' read with R. V. 'the time cometh,' or, altering the text, 'I come to gather,' etc.

p. 177, 1. 5. The 'sign' is some great wonder showing to all that Jehovah is God; its nature is not indicated.

p. 177, 1. 7. For 'Pul' probably 'Put,' as Sept.

p. 177, 1. 20. Those taken to be priests and Levites might be the Gentiles, who bring back the dispersed of Israel, or the restored Israelites themselves. The latter is the more probable meaning.

p. 178, 1. 2. Those that transgressed or 'rebelled' against the Lord are the obstinate idolaters referred to in chaps. lxv.-lxvi. Their carcases lie a spectacle to all who come up to worship at Jerusalem, subject to never-ending corruption and never-ending burning. According to the prophet's conception, the scene takes place on the earth, in the vicinity of Jerusalem, probably in the valley of Hinnom, but the language may have suggested a punishment by everlasting fire in the world to come.