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Here I stop; I intended to add all the verses, but I can hardly finish the whole today. It will be enough for us to understand that this is the second part of the vision, in which the Prophet, in order to relieve or in some measure to mitigate the sorrow of the Jews, shows, that God would not treat them with extreme rigor, so as to punish them as they deserved, but would chastise them with paternal moderation. Hence he says, that a measure appeared to him and a woman in the measure. The woman was wickedness; ⁵⁷⁵⁷     Impietas; [הרשעה], rendered “wickedness” in our version, and by Newcome and Henderson; “the wicked one,” by Blayney; and [ανομια]—lawlessness, by the Septuagint. It is a general term, which means what is unjust, wrong, wicked or sinful, everything contrary to the will and command of God. Leigh renders the adjective “Ungodly, lewd, turbelent, wavering, irreligious towards God, debauched in morals, turbelent in the commonwealth, unsettled in all things.” So the noun here may be regarded as including sin universally, as committed against God and man. But Henderson thinks, and perhaps not without reason, that idolatry is what is especially intended, as the article [ה] is prefixed; and this had been the chief sin or wickedness of the people, the mother of many other sins: and this was certainly removed from the people after the Babylonian captivity, as they had never been since guilty of idolatry, though of many other sins.—Ed. there was also a covering of lead, a wide or an extended piece. The plate of lead was borne upwards when the woman was seen in the measure. He then says, that the measure was closed up, and that there impiety was kept hid as a captive in prison. He afterwards adds, that it was driven away into the land of Shinar, very far from Judea, and that wickedness was thus turned over to the enemies of the chosen people.

We see that God, as I have already noticed, gives here a token of favor; for he says that wickedness was shut up in a measure. Though then he had spoken hitherto severely, that he might shake the Jews with dread, it was yet his purpose soon to add some alleviation: for it was enough that they were proved guilty of their sins, that they might humble themselves and suppliantly flee to God’s mercy, and also that repentance might really touch them, lest they should murmur, as we know they had done, but submit themselves to God and confess that they had suffered justly. Since then the angel had already shown that the curse had deservedly gone over the face of the whole land, because no corner was free from wickedness, the angel now adds, that he came to show a new vision, Raise, he says, now thine eyes, and see what this is which goes forth. The Prophet was no doubt cast down with fear, so that he hardly dared to look any longer. As then the curse was flying and passing freely here and there, the Prophet was struck with horror, and not without reason, since he beheld the wrath of God spreading everywhere indiscriminately. This is the reason why the angel now animates him and bids him to see what was going forth. And he tells what was exhibited to him, for he saw a measure; which in Hebrew is איפה, aiphe: ⁵⁸⁵⁸     It is translated “[μετρόν]—measure,” by the Septuagint, and “modius—a bushel,” by Grotius; and he says that an ephah was a measure nearly the size of a bushel.—Ed. and some render it measure or bushel; others, firkin or cask; but in this there is no difference. When the Prophet saw this measure, he asked the angel what it was: for the vision would have been useless, had he not been informed what the measure and the woman sitting in it signified, and also the lead covering. He therefore asked what they were.