the words for ever and no more must be explained, as they must in several other places for the same purpose. But supposing them to be understood of a long time only, they will preclude any plea, that the things here foretold were to have been fulfilled if the Jews had been pious; but were not, they being otherwise.

Some object against understanding the description of the temple &c. literally, that the waters said to flow from the temple, and the increase of them, and their sweetening the Dead Sea, and the trees upon their banks with leaves for medicine, 47. 1—12, cannot be so understood, and direct the rest not to be so understood. But there was some literal foundation for this also. For there was much water conveyed in pipes to the temple for washing the place and the sacrifices and the priests, as Aristeas affirms, whose book must have been written whilst the temple stood, and Lightfoot from the Rabbins, and the nature of the things shews. And if I understand Lowth right, they ran out at the east end of the temple, and these several pipes uniting their streams with one another, and with the water of Siloam, and Kidron, and others, which were formerly more plentiful about Jerusalem, than in later times, and with waters from cisterns, see Reland, p. 294, 299, 300, 303, 856-860, might in a short space grow deep and considerable, and might also have trees on their banks, though I find no mention of any, and though Reland p. 295 mentions a place, where Kidron had none. What virtue the leaves of these trees might have I know not. But I see not why Grotius should think, these waters must be those of the fountain Callirhoe : for that being a medicinal water, as Josephus and Pliny say it was, see Reland p. 302, 303, hath no connexion with the medicinal virtue of the trees on its banks. And though Solinus in Grotius says, it was Hierosolymis proxima, yet that proximity might be at some miles' distance, and these waters were at a town which took its name of Callirhoe from them, and was near the Dead Sea. Reland p. 302, 678. Grotius also understands the healing of the waters to mean only, that this river shall pass through the Dead Sea, without being hurt by it, as the Rhone through the Lemane Lake, and others. But no river passes through the Dead Sea, but all are lost in it. And though perhaps a larger quantity running in might make fish live in it; yet neither hath this ever literally happened, nor doth it appear to what very great purpose it would serve. Can it be intended then only as an hyperbolical expression, that in some time then future Jerusalem should have a more plentiful supply of water *, or in general, that it should have

* Which might be by repairing of the aqueducts, of which as Solomon and Hezekiah took care, so did afterwards Nehemiah and Simon. See Notes on Zech. 14. 8 in Pool.

every thing they could wish*? Is. 41, 17-20 promises the Jews plenty of water in the wilderness, where there was none before, and that a variety of trees should grow there; and 43. 19, 20, that they should be for his people to drink, and that the beasts, dragons, and owls, should honour him for them. And from 35. 6-10, and 48. 20, 21, one should think this was to be at the journey from Babylon, in which, if any miracles of this kind had been literally performed, surely the book of Ezra, or Nehemiah, would have mentioned them. But Is. 44. 1-5 rather directs to understand these promises of God's spirit, which should extend to the fiercest of the Gentiles, as well as be abundantly poured on the Jews; and to these waters every one that is thirsty is invited, Is. 55. 1, and shall draw water with joy out of the wells of salvation, Is. 12. 3; and God feeds his sheep by the waters of rest. Ps. 23. And this seems the most natural interpretation of what is said here, and Joel 3. 18, that a fountain shall come forth of the house of the Lord, and water the valley of Shittim, which was near the Dead Sea; and Zech. 14. 8, that living waters should flow from Jerusalem, half to the eastern, half to the west sea t. Indeed Commentators mention some springs at Jerusalem that flowed literally some to the one, some to the other; but I know not on what authority. And were it literally true, it would still seem also a figure of what v. 9 expresses, "And the Lord shall be king over all the earth." And which Isaiah 2. 3, and Micah 4. 2, express in terms nearer akin to this figure: The Lord shall go forth of Zion, and the word of the Lord from Jerusalem ‡. And the conversion of the Gentiles is foretold in the Old Testament under the figure of taming wild beasts, and may be well understood here in Ezek. by healing the waters of the Dead Sea, of which yet some places would not be healed ||. But still this doth not prove, that the rest of the prophecy is not to be understood literally, any more than that the return from the captivity is not to be understood so. Nor doth any thing determine this increase of religious knowledge and practice to Christianity. Yet the mention of fishers favours it, as the apostles were some of them

* As indeed a promise of streams of water in uncommon places seems, Is. 30. 25, to mean plenty of good and happiness.

+ Conformably to which Ezek. 47. 9 mentions two rivers, though before and after only one is mentioned. But see Hebr. Bib.

And Is. 11. 9. brings it nearer still, The earth shall be full of the knowledge of the Lord as the waters cover the sea. Refer ad n. 1. And it hath been already observed here, that Zech. foretels, there should be many proselytes after the return from Babylon..

If the waters mentioned in the above place of Zech. 14. 8, be the same with the fountain opened to the house of David, and the inhabitants of Jerusalem for sin and uncleanness, Zech. 13. 1, this would turn one's thoughts to water for washing, not drinking, i. e. to expiation, not instruction. But the fountain, Zech. 13. 1, seems rather parallel to the clean water sprinkled Ezek. 36. 25. For the water of sprinkling was for П and 3, Numb. 19. 9, 13, which are the very words used Zech. 13. 1.

But on the

such, and Christ tells them, they should be fishers of men. other hand this makes a confusion of figures: first, to make the waters a symbol of religious knowledge and divine grace, then instantly to represent the conversion of men, by pulling them out of these waters in which alone they can live: whereas considering it only as an ornament consequential to the waters being made wholesome, this difficulty is avoided.

Some indeed have understood v. 8, that these waters were to flow through Galilee; and so ó. translate it, and so Ch. Syr. may be understood. Whether the word may not also be an appellative in them I know not. But if it be Galilee, it must be also eastern Galilee, and no such country is named elsewhere *. Besides no waters from Jerusalem could flow through Galilee ; but they did flow through the east country, to the Dead Sea, which is called the East Sea, v. 18; and these very waters are said to flow that way in Joel, and part of them to flow that way in Ezekiel. And the word must in some places of scripture signify something different from Galilee, and probably signifies a country, or boundary. Nor doth the New Testament, or any old Christian writer, so far as I can learn, apply this text to Christ's preaching. Still, without question, Christianity had spread true religion vastly more, than Judaism did; and therefore this part of the prophecy is more applicable to Christianity. And as these waters flowed out after the temple was built, and it is not said how long after, or how long they were in coming to be so great a stream; the building of the temple, and the rules about worship, and about the prince, may be literal, and belong to Judaism, and this of the waters be figurative, and belong chiefly to Christianity. But then † the division of the land cannot well be both literal and true; for few of the twelve tribes returned, and we have no ground to think any such division was made to those that did. Nor yet did their sins hinder these things. For, as was mentioned above, it is in this vision foretold, they should not sin .

* Upper and lower are: but one lay just south of the other.

+ The city and temple were not built according to these directions; for they were not separate from one another as c. 45. c. 48 require them, and accordingly Revel. 21. says there was no temple in the city, but gives another reason; nor were there such portions assigned, so far as appears, to people, prince, or priests at Jerusalem.

22

And probably for some time after their return from captivity they sinned less than ever they had done in the same time before.

One should not think Ezekiel had respect to the tree of life, in what he says of the trees on the bank of this river. For though indeed in Hebrew tree may be used for such trees, yet Gen. 2. 9 placing the tree of life in the midst of the garden intimates there was but one, whereas in Ezekiel there are many trees, and it should seem of several sorts. Yet Revel. 22. 2, plainly referring to this place, calls the tree [for he says Ξύλον though he must mean in tho plural] Ξύλον ζωῆς.

CHAPTER XL.

1 IN THE five and twentieth year of our captivity, in the first month, on the tenth day of the month, in the fourteenth year after that the city was smitten, on the self-same day the hand of Jehovah was upon me, and he brought 2 me thither in the visions of God brought he me into the land of Israel, and set me upon a very high mountain, upon which was as the * frame of a city over against me. * Or, building.

1.

in the first month.-For s I read with 6. 1872: as c. xxix. 17. xxx. 20. xlv. 18, 21.

—fourteenth year.—See on c. i. 1, 2. The eleventh year of Zedekiah, in which Jerusalem was taken, was also the eleventh year of Jehoiachin's captivity, from which the prophet dates: and therefore the twenty-fifth year of Jehoiachin's captivity was the fourteenth year after the taking of Jerusalem.

-on the self-same day.-'Ev Tŷ μépa èkelvŋ. ó. ea igitur die. Houb. illo inquam die. Dathius.

-and he brought me thither.-Jehovah brought me in vision from the land of my captivity. “This clause is not in ó. Syr. seems improper to be said before v. 2, and hath probably crept in here from v. 3. Some perhaps may think that for we should read ', as precedes."

Secker.

2. -a very high mountain.—If mount Moriah cannot be so called, the station may be considered as merely represented in vision, without a corresponding real one. "This probably signifies nothing more than that Jerusalem and the true worship of God should be very much exalted,` and made known to all the world. A similar image we find in Isai. ii. 2.” Michaelis.

-upon which.-y also signifies apud, prope.

-over against me.- ó. Houbigant. But if the mountain was no more than a visionary representation, the common reading and translation may stand: "by which was as the frame of a city on the south."

3 And when he had brought me thither, behold, there was a man whose appearance was as the appearance of brass, with a line of flax in his hand, and a measuring reed; and 4 he stood in the gate. And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and * set thine heart unto all that I shall shew thee: for to the intent that I might shew them unto thee art thou brought hither declare all that thou shalt see unto the house of Israel.

5

6

And, behold, a wall on the outside of the house round about, and in the man's hand a measuring-reed of six cubits in length, by the cubit and an hand-breadth : and he measured the † breadth of the building, one reed; and the height, one reed.

Then came he to the gate which looked toward the
* Or, regard.
† Or, thickness.
H. Whose face was the way toward the east.

4.

said unto me.-One MS. adds 7", and said: but see v. 45. -set thine heart unto. See Exod. ix. 21. Deut. xxxii. 46.

gently attend to."

-shew them unto thee.-Perhaps 71877, as

follows.

"Dili

-art thou brought.-17, 2 MSS.: and 5 other MSS. and 2 edd. omit the at the end.

5.

—by the cubit and an hand-breadth.-Each cubit containing a cubit and an hand-breadth; called the great cubit c. xli. 8, and supposed equal to half a yard. According to Michaelis, the Hebrew measures are: 1. The finger's breadth. 2. Four fingers, or hand-breadth. 3. Ell; the smaller of five hand-breadths, the larger of 6. 4. Rod; of 6 ells. He also allows the Rabbinical account, that a finger is equal to the length of 6 barley grains.

of the building.—Of the outer wall; which was three yards high, and three yards broad. This wall surrounded a part which corresponded to the court of the Gentiles, and served as a security against the precipices of the mount on which the temple stood. The word is here translated by 6. προτείχισμα, and in many following places τὸ διόριζον.

6. Then came he &c.-After having passed the court of the Gentiles, he came to the eastern gate of the court of Israel. Villalp.