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which God had determined should pass before the judgment should be held; cf. 18:16. Cuap. 48, 1. Having just mentioned the justice that characterizes the judge and the judgment, he now states that justice or righteousness, the lack of which on earth he so deplores, will be given in abundance to the saints. This justice, 39:5; 91:10, they shall drink from a fountain, and from fountains of wisdom; cf. Prov. xvi. 22; Sir. I. 5; Bar. iii. 12; 4 Ezra xiv. 28, and in general Isa. lv. 1. Place, cf 46:1.—2. At that hour, i.e. at the time when Enoch was seeing and hearing these things. —3. Almost the very words here are found also Targum Jonath. on Zech. iv. 7. There can be no doubt of the fact that the writer here as in Targum Jonath. on Isa. ix. 6; Mic. v. 1 plainly teaches the pre-existence of the Messiah. In verse 6 he existed before the world was created, and will continue to be to eternity, and in 62:7 he has been hidden, but revealed to the just; cf. 69:26, and Targum Jonath. on Mic. iv. 8; and in 70:1 this pre-existence is presupposed. This idea the author beyond all doubt develops from Dan. vii. 13 sqq. and Mic. v. 1 (in the Heb.). Gfrérer (cf. Drummond, p. 290) sees the pre-existence of the Messiah taught in the LXX on Ps. lxxi. 5; cix. 3; Isa. ix. 6, but with doubtful results. A more successful appeal, however, can be made to 3 Sibyl. 186 sqq. and to 4 Ezra xii. 32; xiii. 26; cf. Schiirer, p. 584; cf. also Prov. viii. 22-30; Sir. I. 4; xxiv. 9. Signs, of course those of heaven, the astronomical; cf. 8:3; 72:13, 19, and Gen. I. 14; Jer. x. 2; Epist. Jer. 67.4. This Messiah is to be the light of the nations; cf. Jer. xlii. 6; xlix. 6; 3 Sibyl. 710-726. The blessings in store are, then, by no means restricted to the people of Israel —5. All will acknowledge him, 10:21; (53:1;) 90:33-38, even his enemies, 62:6, 9, 10, and chap. 63. Cf. what is said Isa. xlix. 22; Lx. 4, 9; Ixvi. 20; Psalt. Salom. xvii. But as this Messiah is such only by God’s will, their praise ultimately seeks him as its object.—6. For this purpose, i.e. for the one just stated. Was chosen, in explanation of his name as the Chosen One. Hidden, 62:7, 8, exactly as in 4 Ezra xiii. 52. This Messiah, being pre-existent, shall also abide to eternity—7. Although hidden from the world the Messiah was revealed to the just in order that their portion may not fail them; they received the revelation that they might remain firm in their trials, and not miss their final blessedness. God revealed him through wisdom, 62:7, ice. through the revealed wisdom of the prophets.—8. But he that brings happiness to the faithful has punishment for their oppressors; cf. 46:4-8. Day of terror, i.e. day of judgment. Will not be saved, as the opposite of the saved in verse 7; cf. Job v. 4; Ps. vii. 2; xxi. 11; Isa. xlii. 22.—9. Put, cf. 38:5, and in 50:2 they will conquer. This appears to indicate a final struggle before the real inauguration of the judgment, for according to 50:3, 4 some will then repent. But the great punishment is by fire; cf. Ex. xv. 10 and 7; Isa. v. 24; xlvii. 14; Obad. xviii. Or could not the chosen here possibly refer to the angels of punishment (cf. 53:3), who throughout the Parables are the punishers of these kings? The name chosen does not speak against this idea, as these angels are beyond all doubt under the rule of God, and have been selected and chosen for this special office —10. Rest, cf. 53:7; 62:13. Before him, i.e. before the Messiah. Fall, as opposite of verse 4; cf. Ps. xxxvi. 12. Denied the Lord and his Anointed is taken from Ps. ii. 2. Anointed, found also 52:4; Apoc. Baruch xxix. 3; xxx. 1; xxxix. 7; XL. 1; lxx. 9; Lxxii. 2; 4 Ezra vii. 28, 29; (according to the Arabic and Arm.) xii. 32; and in Psalt. Salom. xvii. 36 and xviii. 6, 8 GTR (or rather it should be GTR). Cuap. 49. The ability to effect all this lies in the nature of the Messiah. On 1 cf. Isa. xi. 9, 10. For connects with the previous, and thus the verse is to show the reason for the statements just made. Wisdom, in the sense of knowledge and fear of God; cf. 37, 2.—2. Secrets of justice, in explanation of which in verse 4 it is stated that he will judge the secrets; cf. Isa. xi. 2. As shadow flees when light arrives thus injustice disappears when the Messiah, who is justice itself, vs. 3, appears; cf. Job xiv. 2. Has arisen, cf. Mic. v. 2. Eternity, cf. Isa. ix. 5, 6; Mic. v. 3.—3. This verse is shaped after Isa. xi. 2, and the connection points to the interpretation of the clause, those asleep in justice, as referring to the spirits of the prophets, concretely used for the spirit of prophecy; cf. Langen, p. 45.—4. Cf. Isa. xi. 3, 4. Cuap. 50. The state of affairs will be entirely changed when the Messiah comes: the exalted shall be humiliated, and the humble exalted. The political aspects of the Messianic kingdom will be the reverse of the present. Light of days, i.e. daylight, explained well 58:5, 6. For the just the rule of the unjust had been night; cf. Ps. cxxxix. 11.—2. In addition to this political change there will be punishment in store for the wicked. Day of trouble, usually employed only of the day of final judgment, could possibly refer to a last struggle; cf.