Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matthew iv. 13.) though so much despised, John vii. 52. (Calmet) --- Here Christ preached first. But after his passion, few Jews believed in him. (Worthington)

Risen. the kingdom of Juda hoped for redress, when they saw the people of Israel humbled, (Haydock) or rather after the defeat of Sennacherib. (Calmet)

And hast. Parkhurst says it should be, "(whom) thou hast not brought up (the Gentiles) with joy they," &c. (Symmachus) (Haydock) --- The numerous forces of the Assyrians could not save them from the angel. Under Ezechias the people increased. Was not his reign a figure of the Church persecuted and increasing: but on that account, in danger from a relaxation of discipline? (Luke v. 5.) --- Spoils. They shall return thanks to God for the unexpected liberation.

Oppressor. Who levied taxes for Assyria, 4 Kings xviii. 7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (Calmet) as the Madianites had done, Judges vii. (Haydock)

Fire. Being cut and useless. See Diss. on the defeat of Sennacherib. (Calmet)

Child. The Messias, whom the son of Isaias prefigured. --- Shoulder. Where the badges of royalty were worn. (Calmet) --- Christ bore his cross. (Tertullian, &c.) --- Wonderful. In his birth, &c. --- Counsellor. From whom all good advice proceeds. Grotius falsely translates, "the consulter of the strong God," meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. Johets always means one who "gives counsel," chap. xl. 13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful, &c. --- God. The three Greek versions maliciously render El "the strong," though it be uncertain that it ever has that meaning, as it certainly has not when joined with gibbon, "mighty." Why should two terms of the same import be used? The Septuagint copies vary much. Some read only, "he shall be called the angel of the great council, for I will bring peace upon the princes and his health." St. Jerome thinks they were afraid to style the child God. But this reason falls to the ground, as other copies have, (Calmet) after council, "Wonderful, Counsellor, God, the Mighty, the Potent, Greek: exousiaszes, the Prince of Peace, the Father of the world to come, for, &c., (7.) His." Grabe (de Vitiis lxx. p. 29.) asserts that the former is the genuine version, and that the inserted titles are a secondary one; so that there must have been two version before the days of Aquila, as the text is thus quoted at large by Clement and St. Irזneus, the year of the Lord 180; Kennicott adds also by St. Ignatius, the year of the Lord 110. (Haydock) --- The omnipotent God became a little child, and without violence subdued the world, which he still governs. (Worthington)

Peace. Christ gives it, and propagates his Church, Hebrews xii. 2.

Word. Septuagint, "death." This also agrees with the Hebrew term, and with the context.

Cedars. They speak in a proverbial way, that they will shortly repair the injuries done by the Assyrians depending on king Osee.

Him. Israel. Salmanasar came to ruin the kingdom. (Calmet)

Still. God punishes the impenitent throughout eternity, ver. 12., and chap. x. 4. (Worthington)

Him. Hebrew, "the branch and the rush." (Calmet) --- Septuagint, "the great and the small."

Headlong. If the blind lead the blind, both fall into the ditch, Matthew xv. 14. (Haydock)

Folly. Sin. They are all guilty. He will shew no compassion.

High. All shall witness the fall of Israel, (Calmet) like a forest on fire. (Haydock)

Brother. Civil wars shall rage, 4 Kings xv. Josephus (Jewish Wars vii.) perhaps alluded to this passage, when he said, that an ancient prophecy announced ruin to the Jews, when they should turn their arms against each other. (Calmet)

CHAPTER IX.