Obrazy na stronie
PDF
ePub

3.

[ocr errors]

66

[ocr errors]
[ocr errors]

be that God's judgment is made known by it.- punishment.-Ver. 8. " 'The sword, therefore, does "We learn from this chapter how great a bless- not come by chance where it comes, but God's ing from God it is for a people to have pious hand is in the matter (BERL. BIB.).-Vers. leaders."—"That the prophet names only two 9-12. "He who will not bend his heart before God may show us how it is the few who draw so many must bend his head to strangers" (STARCK).— after them so it is in the senates of princes, so They had not chosen to know God from His it is in the free states (LUTHER).—Thus God word, and so they were now to learn to know reveals the thoughts of men, 2 Cor. v. 10.-Ver. | Him, according to His word, from His works. If They allude to Jer. i. 13, and insinuate that God's law does not enlighten so as to impart a the prophet contradicts himself. What! thou knowledge that is saving, then must God's rightthreatenest us with captivity, and yet thou sayest eousness in judgment enlighten so as to impart a this city is the caldron, and the Chaldeans will knowledge which is not saving” (LUTHER).– be the fire! If it is God's pleasure to cook us, Vers. 13, 14. "If one will not listen to words, then we shall remain in the caldron! Just as then God must speak by means of examples, abandoned and profane men are always in quest which in that case call to us, Luke xiii. 3, 5 of subtleties wherewith they may put down the (BERL. BIB.)." A sudden death in the case of heavenly doctrine, so they turned what was said the ungodly is the most terrible thing that can by the prophets into the opposite: Well, then, we happen, 1 Thess. v. To the pious, on the other shall be thoroughly cooked, and shall therefore hand, who are always living in sight of death, remain in Jerusalem onwards to extreme age" even the most sudden death does not come unex. (CALV.). Impenitent sinners delight them- pected" (LUTH.).- Although the pious do not selves in their sins, and do not suffer themselves, find fault with God's sentence, yet they look on in the midst of their ungodly conduct, to dream the ruin of the ungodly with a sigh" (0.).of anything but pure good fortune, Jer. v. 12 "When an angry father is going about in the (0.)."In this way reason is accustomed always house with a rod, even a dutiful child is afraid, to drive all judgments out of the mind, or to falls at his feet, and pleads for his brothers and comfort itself with the thought how it is quite sisters: this a believer also does for the ungodly able to withstand them by means of the flesh when God punishes them, Ex. xxxii." (STARKE). (BERL BIB.).—“Now-a-days still there are certain men who love to make the word of God contradict itself" (LUTHER).

66

[ocr errors]

Ver. 15. It is not the word "brother" that is of consequence, but what the word expresses, and therefore it is repeated; and just as little is it the Ver. 4. They are against the prophets, and dwelling together that is of consequence, but their therefore prophecy is against them, and that being one with each other (ver. 19) is the reality without regard of their persons, or of the multi- of brotherhood.-1 John v. 16: There is a sin tude at their back. Our prophet mentions the unto death, for which one is not to pray. -What ringleaders even by name. How indelicate! how the inhabitants of Jerusalem say reminds one of imprudent! how defiant! Is it not? But with the manner of speaking of many in the "onlyGod's word at our back, we have the Almighty saving' Church, as well as of many who fancy Himself at our back, and God's servants are that they are "the community of the faithful."neither to be dumb dogs nor flatterers of men.- Comp. the Pharisee, Luke xviii. 11.-But the "Son of man the prophet remains notwith-meek shall inherit the land, Matt. v.—“There is standing; his is the weakness, the power is God's. -"God does not suffer Himself to be mocked, Gal. vi. 7" (STARCK). Ver. 5. "It is not the commissioned servants that speak, but the Spirit of their Father, Matt. x. 20. He is the Preacher, they are merely the voice, John i. 23" (BERL. BIB.). What rises up out of the heart of man (Matt. xv. 18, 19) is of such a nature that God must put a bridle on it; and this is just God's bridle, that the darkness is dragged to the light, and reproved by the light, Eph. v. 13.-"It is of no use, therefore, to make a show in the theatre of the world, even if the matter obtains the applause of men, because it goes at last before the heavenly tribunal, where God alone will be Judge. He knows our thoughts, and will not accept our subterfuges, nor allow Himself to be mocked by our subtleties. What men have held to be the highest wisdom, God will show them to be a vain conceit, and worthless (CALV.). Ver. 6 sq. God is in word and deed a righteous Judge. To that very point to which the counsel of the ungodly brings those who follow them, God brings the ungodly themselves in the end. He judges them according to their words, although not as they mean them.-The irony in the divine retribution.-The "caldron," the coffin.-The "flesh" is slaughtered; the "caldron" broken in pieces. The retribution of God (1) attaches itself to the form of the sin, but (2) changes the substance of the sin into the substance of the

a passage here which is worth noting, that we may learn not to estimate the state of the Church according to the common judgment of men, nor according to the glitter, which for the most part dazzles the eyes of the simple. For thus it comes about that we suppose we have found the Church where there is no Church, and are in despair when it does not present itself before our eyes. Rather are we to hold fast by this, that frequently the Church is preserved in a wonderful way in secret; and farther, that members of the Church are not those puffed-up people who impose upon fools, but rather the common people, whom no one regards (CALV.). Ver. 16. The exile a Jewish school, in which the Jews (1) may learn the spirit of the temple, (2) may be prepared for the Spirit of Christ, (3) might have been educated in the spirit of true Christianity.-Vers. 17-20. True return home is return to the true God.Ver. 18. "The true cleansing of the Church has taken place under the New Covenant; the perfect cleansing will take place on the day of harvest, at the last judgment."-"True reformation of life must show itself by earnest hatred of what is evil, Ps. cxix. 128" (STARCK).-Vers. 19, 20. "To the one heart belonged the outward union of the tribes under one name (Jews), the unity of endeavour on the part of all to return to Canaan, the unity in the doctrine of Moses, their unanimity against all idolatry, etc. From the stone we may take the following properties: that it is

of God" (HENGST.).-"The fountain of all evil is to be sought nowhere else but in the innermost depth of the heart, Matt. XV. 19 " (STARKE).

hard, deaf, fixed, etc. The flesh, on the other stands opposed to the walk after the heart hand, is soft, moveable, receives impressions, feels pain and blows" (STARCK).-The grace of God makes man again natural, human; before he is unnatural, inhuman.-"For true Christianity it is not enough to perform this and that other act of outward worship, at times even to do what is good, but one must become another man (STARKE). "It is not merely gross idolatry that is to be rejected, but everything that is at variance with the word of God" (LUTHER).— Ver. 21. The walk after the heart of the idols

1, 2

5

[ocr errors]

Ver. 22. Jesus lifts up His hands (Luke xxiv. 50), and departs in the act of blessing; here, on the other hand, the uplifted wings announced the outpouring of the curse. The Mount of Olives on both occasions, the contrast and the predictive type.—The life of Jesus in decisive moments, and the glory of the Lord in Ezekiel.

2. THE SIGNS (CH. XII. 1-20).

1. The Sign of the King's Departure (vers. 1-16).

And the word of Jehovah came unto me, saying, Son of man, thou dwellest in the midst of the house of rebelliousness, who have eyes to see, and they see not; and they have ears to hear, and they hear not for they are an house of 3 rebelliousness. And thou, son of man, make thee [therefore make thee, thou son of man] baggage of the emigrant, and remove by day before their eyes. And thou shalt remove from thy place to another place before their eyes,-perhaps they will 4 see?-for they are an house of rebelliousness. And thou shalt bring forth thy baggage as baggage of the emigrant by day before their eyes. Yet thou shalt go forth at even before their eyes, like the removals of the emigrant. Before 6 their eyes break thee through the wall, and bring forth thereby. Before their eyes shalt thou lift up upon thy shoulder, in the darkness shalt thou bring forth; thou shalt cover thy face, and thou shalt not see the land for as a 7 wonder-sign have I given thee to the house of Israel. And I did so as I was commanded; my baggage brought I forth, as baggage of the emigrant, by day, and at even I dug through with my hand; in the darkness brought I 8 forth, I lifted up upon my shoulder before their eyes. And the word of 9 Jehovah came unto me early in the morning, saying, Son of man, said they not unto thee, the house of Israel, the house of rebelliousness, What doest 10 thou? Say unto them, Thus saith the Lord Jehovah: The prince is this lifting up [ver. 7] in Jerusalem, and the whole house of Israel that [are] among 11 them [or, therein]. Say, I am your wonder-sign; as I have done, so shall it be 12 done unto them; into banishment, into captivity they shall go. And the prince who is in their midst, to his shoulder shall he lift up, in the dark, then shall he go forth; through the wall shall they break to bring forth thereby; he shall cover his face, because he shall not see with his eye, he [shall not see] the 13 land. And I spread My net over him, and he is taken in My snare; and I bring him to Babylon, the land of the Chaldeans; and he shall not see it, 14 and there shall he die. And all that are round about him, his help and all his forces, will I scatter toward every wind, and a sword will I draw out after 15 them. And they know that I am Jehovah, when I disperse them among the 16 nations, and scatter them in the countries. And I leave over of them men of number, from the sword, from the famine, and from the pestilence, in order that they may declare all their abominations among the heathen, whither they come; and they know that I am Jehovah.

17, 18

2. The Sign of Bread and Water (vers. 17-20).

And the word of Jehovah came unto me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with anxiety. 19 And say unto the people of the land, Thus saith the Lord Jehovah of the inhabitants of Jerusalem on the soil of Israel: They shall eat their bread with anxiety, and drink their water in pain, that her land may become waste

20 from its fulness, because of the violence of all the dwellers in it. And the cities, the inhabited ones, shall be laid waste, and the land shall become desolate; and ye know that I am Jehovah.

[blocks in formation]

(.Syr, יעשה לכם :Another reading)

ומלאה :there is a reading ממל' without the suffix. For ארן and ארצם : there is a reading ארצה Ver. 19. For

Ver. 12. . . . ἐπ' ώμων ἀρθήσεται κ. κεκρ. ἐξελεύσεται δια τ. τοίχου, κ. διορύξει του ἐξελθειν αὐτον δι ̓ αὐτου

EXEGETICAL REMARKS.

Jective reality of the action to be performed, the HITZ., HENGST., have a still more pointed appliremarks made on ch. iv. v., as against HÄVERN., cation in the present case.

stuff, so far as it can be taken with him, describes Ver. 4. The bringing forth of his household more fully the "make thee," etc. of ver. 3; and it becomes clear at the same time how the expres

low show, the explanation is kept general. Comp. The visions in ch. viii.-xi. have the connec-its starting point and goal.-In favour of the obon ver. 6. The emigration is specified as regards tion we have seen with the vision in ch. i. Ch. xii. now, in the first place, takes up what is said in ch. ii. and iii., in order afterwards to give us, in close connection with ch. iv. V., the continuation of the prophet's discourse in the language of signs. If we take ch. viii. sq. along with ch. iv. sq., then we get information about the siege, the taking of Jerusalem, and we are made acquainted, not only generally, but in detail, with the destiny of the inhabitants. The sion there, pi, must be understood, viz. fate of the distinguished popular leaders (ch. xi.) offers the most natural transition to the person of of the beginning of the emigration, of the first the king in its meaning for the whole. If, more- preparation for it. Lastly, Dj is explained, by over, what has hitherto been referred to from ch. iii. 24 onwards was transferred inter parietes, then so much the more strikingly does the prophet now step abroad.

[ocr errors]

:

[ocr errors]

means of y, as meaning the daytime in its most proper sense; and the prophet's own migratVer. 2. Comp. on ch. ii. 5 sq., iii. 26 sq. most definite way, in contrast with a mere jouring from his dwelling-place is characterized in the The description of the state of the exiles is kept in accordance with what they have seen (espe- ney, by the expression iyi (comp. on cially ch. iv. v.) and also heard (ch. xi. 25). Thus it is with them at the time, while at anver. 6), a comparison which Hävern. considers other time, which the promise has in view, it is to applicable to the time of departure alone. Comp. be as in ch. xi. 16 sq. Comp. Isa. vi. 9, 10; Jer. Hengst. on Mic. v. 1. His rendering here is v. 21. The reason given is the universal and all of emigrants, combining, as he does, “bag on 'as emigrants go forth," in the costume and garb pervading rebelliousness (different from Deut. xxix. 3 [4]). Hence in Ver. 3, "perhaps they shoulder, staff in hand," with their being sad, would not be supposed in the case of hardening forth of the stuff in question (ver. 4). The prowill see;" and because of this possibility, which and their heads drooping" (Num. xxxiii. 2). -Ver. 5 describes more minutely the bringing in consequence of judgment, Ezekiel is to perform the sign in question before their eyes (repeated). phet is to break for himself a hole for the purpose is, just because of the parallel close of ver. 2, (i, as in ver. 4) in the wall, i.e. of course, not to be rendered by "that" (HITZ.). The thing of his house, perhaps a clay wall; for were it to be meant also is merely "seeing" (i.e. in the sense the city wall of Tel-Abib, as Hengstenberg, in the of hearing how it will happen to them), and not interest of his " subjectivity" of the symbolic by any means comprehending what they are. action, asserts, thereby throwing into confusion We are to think of a question implying doubt, the occurrence and the text, then it must, espewhose doubtful purport, and along with that (or cially with this detailed description here, have merely in general) the action commanded, is been expressed more definitely. Hengstenberg makes Ezekiel bring his baggage as far as the city supported by a reason. emigration" wall, and when the darkness came on, break a hole (HENGST.: "the emigrants," an ideal gathering through it, etc. The text, on the other hand, into one of the emigrants), consequently utensils makes the breaking through of a hole in the such as are usual in a case of the kind,-not simply house wall (instead of the usual exit by the house travelling gear, as hat, staff, bag (Matt. x. 9, 10), door), for bringing forth the stuff, take place, like but rather vessels for food and drink, household the bringing forth itself (ver. 4), before their eyes, furniture, as distinguished from personal appa- consequently in clear daylight, since the taking ratus for a journey. Hence y is not:to up upon the shoulder (ver. 6), though happening also before their eyes," has to take place (comp. make," or "to furnish oneself with" (KLIEF.), ver. 4) "at even,' both as distinguished from but equivalent to: "to put together" (comp. ver. ya (by, from hy, the restrained light), 4). Mia (Jer. xlvi. 19) is immediately explained, in thick darkness (Gen. xv. 17). It may be taken but, as the more detailed definitions which fol- for granted that Ezekiel, with this breaking

mbia,

66

TT: T

[ocr errors][subsumed][merged small]

The

at the close adjusts לְעֵינֵיהֶם

through, for which he is not forbidden to use a his own departure at even.
tool, will have the whole day to do it. Neither
Klief. nor Keil has correctly apprehended the
course of the action. As Ver. 6 portrays suffi-
ciently the departure of Ezekiel himself, when he
puts his goods and chattels on his shoulder, there
is no need for understanding the Hiphil in
intransitively, or for supplying UD. More-
over, by the expression is meant the emigration
with bag and baggage from his own place to
"another" (ver. 3); hence the complete depar-
ture, as distinguished from in, like NY and
i in ver. 4. It corresponds to the dark-
ness about him that he is to cover his face be-
sides; and in this way the expression

in
(ver. 4) is explained for us, inasmuch as emi-
grants' departures usually take place with shame
and sorrow, which do not allow themselves to be
seen, and which will no longer cast a look on the
home that is to be forsaken (2 Sam. xv. 30).
Yet the land which he is not to see (comp. vers.
12, 13) is perhaps still more that to which he
is going forth. Hence vers. 5 and 6 are two
parallel (—) and more minutely
descriptive statements as regards ver. 4.-
(either from "something shining," similar
to the derivation of the German "Wunder"
(miracle), or from an assumed root
is suddenly "turned," singularly "twisted,"
"turned away
from what is usual), therefore,
not merely is, simply a significant sign, but
specially a sign of a divine sort, and that, in the
sense of our context, equivalent to rús, Ps.
lxxi. 7. In this word there meet together the
superhuman (miraculous) character alike of the
purport and of the cause, the surprising character
of the spectacle, as well as the manner of working
of the astonishment and the typical object in

view.

[ocr errors]
[ocr errors]

what

In Ver. 7 Ezekiel reports as to his execution of the divine command, whose objective reality Keil admits in the case before us. The report of the prophet is a recapitulation, in which the points of time (by day, at even, in the darkness) form the salient points, to which, without keeping up the order of succession as to the rest (since this is certainly contained in the preceding command of God, according to which Ezekiel acted), the detail with reference to the interpretation (of the symbolical action) which follows is attached. As in what follows the double reference-to the people as a whole, and to the prince in particular-comes out, so Ezekiel makes minent in his report, (1) what is the thing which is impending over them in general (my baggage, etc., as emigrants' baggage, by day), and (2) in what way the prince personally gets out, viz. by breaking through in the night-time. Accordingly, because of the significance attached to the digging through the wall, which may possibly be indicated even in ver. 5 by the expression

pro

, and which becomes complete only wher the prophet himself comes through the hole in the wall, he connects his day's work with

express in general the idea with my own hand,
as contrasted with the help of others.
emphasis lies on the personal element in the
action. As distinguished from: I brought forth
the darkness, refers to the removing from out of
by day, the expression: I brought forth in
the dwelling-place. Dy at the close adjusts
the execution of the command to the object in
view, and at the same time to the explanation
which follows; and for this reason the thing
which lies nearest and is still visible, although
occurring before the complete "darkness" of the
departure properly so called, viz. the taking up
upon the shoulder at even, is mentioned. The
be conceived of in this way: the elders (ch. viii.)
transaction is (and this is also Umbreit's view) to
might have left the house of the prophet. In
accordance with what has been remarked at the
commencement of the chapter, the impression
made by Ezekiel's disclosures (ch. xi. 25) may
have been but slight, or not lasting. Just then
a hole is opened in the wall of his house, ever
growing wider and wider. It is easily under-
stood how the multitude gathers from curiosity.
Perhaps late in the afternoon of the day, what a
man can carry of household furniture is brought
out through the opening in the wall.
the prophet himself steps forth, loads himself
with the emigrant's baggage, and takes his
departure, with his head covered, in the midst of
total darkness, etc., from Tel-Abib for some other
place.

At even

Ver. 8 assigns the divine word of interpretation to the early morning of next day. Comp. 2 Chron. xxxvi. 15.-Ver. 9. (as against

Klief., who does not admit a question at all) pre-
supposes that they have asked Ezekiel for the
meaning of what he has done. By means of the
expression: house of Israel, the exiles are put on
an equal footing with those in Jerusalem; just ar
by means of the expression: the house of re-
belliousness (see on ver. 2), they are at the same
time characterized as regards their disposition
Therefore Ezekiel
while putting the question.
is, in reply to what they have said unto him, in
Ver. 10 to say unto them what Jehovah says.
He has answered them the evening before by
silence (ch. iii. 27), and has merely done as he
was commanded (ver. 7).—, either pas-
sively: "he who has been lifted up" or: "he who
lifts himself up."-HENGST.: " one on whom
something is laid, who is burdened with the
government, which he bears, as it were, on his
shoulder," Isa. ix. 6 (?)—as shows, the
king (ch. vii. 27) Zedekiah. There is an unmis-
takable play upon the word in Non,
which (likewise derived from N)

T

73

means: the lifting up, and, without our being obliged with all the expositors to think of the meaning "sentence" (judicial utterance of God) or “burden (threatening prediction), as elsewhere, refers simply to the statement (ver. 7): si ne by, which paves the way for the interpretation. Comp. the Syriac translation. Hence the mean

66

the latter was among the circumstances, as is understood of itself, suggested by prudence even; pain or shame is not to be thought of at all. Comp. on ver. 6. Certainly there was yet another object in view beyond that, which had influence, as is expressed in Ver. 13.

TT

[ocr errors]

ing is this lifting up on the shoulder of emigrants' stuff on my part means the prince. The meaning is not (as Hengst.): prince and burden, as it were, cover each other, so that he is wholly swallowed up by misfortune, the crushing burden leaves nothing of him remaining; but this: the prince is what the prophet represents by his action. The exalted personage in Jeru- the N placed after it draw attention to somesalem, still seated on a regal throne, and this thing peculiar, and is the land of the lifting up of mere emigrants' baggage, impressively confront each other. Thus a day, an Chaldeans. (Ver. 13.) The being taken prisoner, evening, a night changes everything! [Com-in addition to the emigration (ver. 11),-which monly (and so Eng. Vers.): the prince is the the prophet had not prefigured, is depicted by subject of this burden or of this sentence. means of the figurative mode of speech borrowed HITZIG refers to Jer. xxiii. 33; but KLIEFOTH: from the catching of fish, from the chase (Isa. xix. this burden-bearing, undertaken as a sign, concerns 8; Jer. xvi. 16). In spite of his hasty, violent the prince and the house of Israel (as accusa- flight, he does not escape his fate; like the darktives!). EWALD: "O thou crown-bearer of this ness of night, the holy penal order of the Judge burden in Jerusalem, and those of the whole and Avenger in heaven is laid around him. house of Israel who are in its midst!" Umbreit, who views the breaking through the wall as a breaking forth from the city perforated by the enemy, finds in the circumstance that the king shall not see the land of the Chaldeans, his full and complete imprisonment expressed.-To Babylon, etc., is the other place" of ver. 3.In how far the king would not see the land where he was to die, must remain incomprehensible for so long, until the blinding (a common punishment with the Persians, and probably also with the Babylonians, for the dethroned) of Zedekiah at Riblah, after he had been caught in his nocturnal flight not far from Jericho, by the Chaldeans, made it palpable to the senses.

being imagined to be in the construct state to what follows.] Because emigration is to be the common lot, the people are added to the king, and in fact the whole house of Israel (according to the older expositors: those out of the ten tribes who had fled to Jerusalem), among whom, especially as having already emigrated, the fellow-exiles of Ezekiel are included (Dina, like, referring to the house of Israel); or better, because of what follows, as Hengstenberg does, referring the suffix to Jerusalem or its inhabitants, inasmuch as there was yet another house of Israel, ch. xi. 15.-Quite evidently he speaks now of the fate of the whole in Ver. 11. With the expression: "your wonder-sign," the exiles (in conformity with ver. 6), for whom it is meant in the first place, are addressed; while □ refers to those at Jerusalem, hence also, perhaps, ♬ in ver. 10.- might also mean: so will it be done by them. In any case it is an explanation of what precedes. *262 mbisa, , an emphatic asyndeton: it will be an emphatic asyndeton: it will be

[ocr errors]

אגפים אזרה

:

[ocr errors]

Ver. 14. What is round about him may be the attendants fleeing along with the king, and his help may perhaps be the hoped-for Egyptian help. y (iny) is a play upon words with only in the plural, and peculiar to Ezekiel; according to Gesen.: "wings" (Isa. viii. 8); according to Hitzig: "bands, "the whole military power, with which a king stands or falls. Comp. Jer. xl. 7, 12, lii. 8. We may compare besides, ch. v. 2, 10, 12.-Ver. 15. Ch. v. 13, vi. 8.-Ver. 16. Ch. vi. 8. HITZIG that may be counted. Few in com. parison with ver. 14.-Comp. on ch. v. vi.no voluntary, but a compulsory emigration. Narrators of their guilt with the knowledge Ver. 12. The king specially. injustice of God. [Rosenm., Hitzig, and others gained from experience of the holy punitive the reference being undoubted, confirms the in- refer the refrain thus repeated to the heathen! terpretation we have preferred of Klief. translates: that they shall

*

confirms our view אֶל־כָּתֵף יִשְׂא So also בְתוֹכָם

of THO NUDO NUM.—, then, etc., lingering over the picture of the moment. Keil, like Klief., against the accents: "he will lift it up in the darkness and will go forth.", i.e. the attendants, his suite. (ROSENM. in order to bring him forth.) The prediction of what is recorded as having happened some years later (Jer. xxxix. lii.; 2 Kings xxv.). As the lifting up upon the shoulder of the baggage does not necessarily indicate any selfish grasping at the valuables, but may symbolize the emigration, so the breaking through the wall does not necessarily mean this in a literal sense but the haste and hurry of the flight by the speediest available route; and just as little have we to prove the covering of his face to be historical. Besides,

"count,'

Men of number

ponder their sins one by one thoroughly!]

The second and connected sign which is introduced in Ver. 17, like the preceding one in ver. 1, but which has along with it its divine interpretation without an introduction, as is the case in ver. 8, depicts (with an allusion to ch. iv. 16) the misery of the inhabitants, just as the interpretation by the word of Jehovah (similarly to ch. vi. 14) announces the misery of the land inhabited by them.-Ver. 18. Bread and water, not exactly scanty food (KLIEF.), but merely the food that is necessary. The significant thing, however, is the quaking, trembling, and anxiety which the prophet's expression of countenance, appearance, and demeanour must have expressed during the carrying out of the divine command (which is not indeed narrated, because understood as a matter of course). The people of the land in Ver. 19, those addressed, are the poor, wretched Jewish people in Chaldea (vers. 12, 13); accord

« PoprzedniaDalej »