may weep and kings take their place in the dust. "When earthly well-being departs, the world complains-only its eternal perdition troubles it not" (STCK.).The fall of the great should make us shy of seeking after such perishable greatness. -The unrighteous grief of the world, and the righteous lamentation of the world. The terror before Tyre, and the terror upon Tyre.-If thou art frightened at sin in time, thou shalt not need to be frightened at its punishment when it is too late. (B. B.).—The buildings of men and the building of God, namely, His church, against which not even the gates of hell can prevail.-Vers. 5-9. Comp. with the splendid ship Tyre the heavenly Jerusalem, Rev. xxi.-" When people once surrender themselves to pride, pomp, and dissipation, they can hardly lay them aside again; nay, they often know not, from inconsideration and wantonness, what they should do, Deut. xxxii. 15 sq." (O.) -Trim the lamps !-Every land has its peculiar gift from God, and the gifts of God must thus Vers. 19-21. "These three verses hang together. shamefully minister to the vanity of men !-God The overthrow of the great city, and the glori- forbids the misuse of His gifts as an unprofitable fication of the church. The one is the conse-waste. It is quite right to take into one's quence of the other. There was a time when Rome was desolated, and the peoples covered it like water. At last it also went down to the dead in the Council of Trent, where, by its anathemas, it cut itself off from true believers. God has delivered His church, the land of the living, from Babylon, and adorned her with peace and manifold gifts" (Cocc.).-Tyre in the going down, Zion in the rising up again.-"He who has such hope may well let the scorn of Tyre pass-respice finem" (HENGST.).—"Just as God overthrows the proud antichristianism, so much the higher will He one day raise His church" (TUB. BIBLE).-"Even in the hardest threatenings there is an under-current of promise for the children of God" (ST.).-Ver. 21. As there is a seeking and not finding, so also shall there be a being sought and not found.-"This is likewise said of every ungodly one who has been prosperous, Ps. xxxvii. 36. He is not to be found in heaven for ever, and in hell none cares to seek or to be found" (B. B.). On Ch. xxvii. service and pay qualified persons, but woe to him who makes flesh his arm, and whose heart departs from the Lord!-Ver. 10. The best defence is after all another thing than soldiers, Ps. xxxiii. 16, 17.-The angel of the Lord encamps round about those who fear Him, Ps. xxxiv. 8 [7].— God's camping host for believers, Gen. xxxii.; 2 Kings vi. 17.-We must, according to Eph. vi. 10 sqq., put on the divine armour, which protects land and people. Vers. 12-25. Men ran through the wide world for the sake of merchandise, while the word of God, which makes rich without trouble, and imparts treasure which neither moth nor rust corrupts, nor can thieves steal, is so near us!-The one pearl of great price Tyre did not make an article of traffic.-What advantages it to gain the whole world if the soul suffers damage?— “Ezekiel writes as little from the point of view of a minister of commerce, as Isaiah in ch. iii. does from that of a milliner" (HENGST.).- Covetousness must serve all."O how many gifts of God are in the service of sin!" (RICHT.)-"Great merchantcities, great cities of sin" (TÜв. B.).—Ver. 13. How often and in how many ways are men's souls the object of buying and selling! - Ver. 24. "With things perfectly beautiful man was certainly to occupy himself. But where are they to be found in the earthly sphere? Col. iii. 2 (B. B.).—Ver. 25. "That Tyre was so full and honoured, while Zion became always poorer and poorer, and sunk miserable-this formed a stumbling-block to the people of God. But what has become of all the fulness and glory of Tyre? Zion, on the other hand, has gloriously blossomed Vers. 1-10. "When Tyre rejoices over Jerusalem, then the prophet raises a lamentation over Tyre: this is the recompense of the pious" (STCK.).-If we must not repay evil with evil, there still is with God a recompensing of evil with evil.-"All human and earthly things go out at last in lamentation" (STCK.).-This is the lamentation of the Spirit, that the world sows to the flesh, and of the flesh reaps corruption.-With kettledrums and flutes the world begins, but it ends with wailing and misery.-"We must pro-anew" (HENGST.). foundly know the gloria mundi, if we are to take to heart the sic transit gloria mundi" (HENGST.). -Vers. 3, 4. "Let no one boast of his strength or worldly elevation; how soon can the Lord, if His judgments should break forth, bring all to the dust of desolation! Jer. ix. 23, 25" (TÜB. B.). -There is a perfection of beauty which is nothing else than ripeness for judgment.-Beauty is a transient splendour, but the knowledge of the Eternal leads from glory to glory.-"In boasting one sees what things the heart is full of" (STCK.). -The contrast between Tyre and the daughter of the king, Ps. xlv., who is all beautiful within. "The security is very different: one is of faith, since we know that we are reconciled through Christ, and, even if the world should fall in ruin, can remain in peace; the other proceeds from unbelief, which has respect to men, walls, etc., and relies upon these " (L.).-"There are many kinds of beauty, but none perfect without godliliness" (STCK.).—"We shall also have to think of that woman who, Rev. xviii., says, I am it" Vers. 26-36. "The glory of the earth shall become dust and ashes."-The higher we reach, so much the more precipitous, and so much the deeper will be the fall. The element of our security can so easily become the element of our misery: here the sea, elsewhere gold, one's position, etc.-A person of high estate when cast down is lower than one who has always been in a humble position.-The wind does not always fill our sails; it often also, and suddenly, tears them short and small.-In prosperity men so rarely consider how vain it is, that in adversity they cry out the more loudly; but, alas! only upon the vanity of earthly things, and not upon the vanity of their earthly hearts.-It is with that which men build for themselves, such that if one stone should fall out of the wall, all the other stones will follow it.-Remember that thou art dust, and bethink thyself that thou hast a soul!- Fear is salutary, but there is also a fear which we again shake off, and which we do not suffer to warn us. -The loss of earthly things gives such trouble and for the loss of heavenly goods men will laugh! -A Christian should not so mourn, but should smite his breast alike in prosperity and in adversity. Ver. 32. Michael and Tyre.-Who is as thou? This it is proper to say only of God in reference to glory. In respect to nothingness, on the other hand, one of us is as another.-Mournful times should be times of repentance.-The holy sense of the nil mirari.-Ver. 33. Our striving should be to become rich in the knowledge of the truth, and to make rich in regard to such knowledge should be our purpose in life.-Ver. 34. The end of earthly things, their scale, value, and true estimation.-All this world is nothing; how surely must there be what is something!-But faith cries out of the depths to God.-The glory of the children of God, and the world's glory.Formerly and now, two resting-points for the consideration of Tyre.-Vers. 35, 36. Fear and shame have their limit only at a throne, that is, where the king reigns, who represents us." So one at length becomes an object of the world's mockery with his pride and his sins" (TÜв. B.). On Ch. xxviii. Vers. 2-11. "The prophet had the more reason to bring forward the king of Tyre in his fall, as he thus obtains a counterpart to the glorious rise of the kingdom of Israel in Christ" (HENGST.).— "God resisteth the proud, 1 Pet. v. 5. Whoever, therefore, is proud has God for his enemy" (STCK.). "I am God-many, indeed, will not speak plainly out; but they bear themselves so as if no one had the right to say anything to them. God may well enough call governors gods, but they are not themselves to assume anything on that account, else their divinity will soon come to a disgraceful end with Dagon, 1 Sam. v. 3, 4" (B. B.). "The new wisdom teaches, man is God, and there is no God except in man-which points to the man of sin, 2 Thess. ii. 4, whose typical foreshadowing the king of Tyre was" (SCHMIEDER). "It belongs to the nature of God to be and have everything out of Himself; to the nature of man, to derive all from the fulness of God" (HENGST.). -"Nothing is more foolish than when a man forgets his human condition" (STCK.).-Thou sayest, I am rich, etc., see Rev. iii. 17.-Ver. 3. The fear of the Lord is the beginning of true wisdom. -"Our wisdom puffs us up, when love fails' (H. H.). "Imaginary wisdom hinders prayer for the true wisdom" (ST.).-The worldly wisdom of Daniel, as compared with that of the prince of Tyre.-Ver. 4. The husbandman, also, gathered much into his granary; yet he was a fool, whose soul was that night to be required of him, Luke xii.-Ver. 5. God demands the heart; mammon lifts it up, that it may not betake itself to God. -No one can become happy by means of riches. -Ver. 6. The king of Tyre and the king of Babylon, Dan. iv. 27.- "The punishment for pride is humiliation" (H. H.).- To come from a pit to a high position is an agreeable change, as with Joseph and David; but the coming for the ungodly is in the opposite direction" (STCK.).—God must bring us to the height, and keep us in the height, if we are not to fall from all real and imaginary heights into the depths of the abyss.Ver. 9. In the day of trouble men employ quite another language than in prosperity, nay, learn then what they would not learn throughout their whole life" (STCK.).-Ver. 10. "Balaam desired to die the death of the righteous" (STCK.).—The death of the ungodly is death manifold-bodily, spiritual, eternal. 66 Vers. 11-19. Even this lamentation shows that God has no pleasure in the death of the wicked.Impress of the original, therefore the image of God, Heb. i. 2. More exactly: he who not only in himself, but also in all his works, expresses the prototype. This Jesus testifies of Himself, John v. 19, 36" (SCHMIEDER).-Ver. 13 sq. To whom much is given, of him also shall much be required. —The great spirits, who think the law was not given for them, in the judgment.-"So also we must regard as precious stones Christ and His name, the Holy Spirit, faith, the prophets, God's word, the sacraments, the virtues, the patience of the saints, the forgiveness of sins, etc.-with which a false Christ seeks to bedeck and to adorn himself, Rev. xvii. 4" (B. B.).-" Ungodly people have their Eden in this world, but believers seek it in heaven" (ST.).-Ver. 15. "On the common ground of hereditary corruption, there still are in the life of individuals and of whole nations differences, times of comparative innocence as well as of deep declension, provoking the judgments of God. As a rule, youth is the better time; the older the worse. Sin, when not combated, is continually on the increase," etc. (HENGST.)"It does not always happen that they who promise well in youth shall be the same in advanced life, for many change their habits" (ST.).— Every man flatters himself, and every king is flattered by his Tyre" (SCHMIEDER).-Ver. 16. The perils of merchandise for entire peoples, and for individuals." They who aim at being rich fall into dangerous snares (STCK.).-Ver. 17. "The foundation of wisdom is humility, which sees things as they are, has an open eye for one's own weaknesses and the excellences of others, and is on its guard against dangerous undertak ings, Ps. cxxxi. 1. The brightness' received into the heart blinds the eye, so that one regards himself alone as great, everything else as little, and rushes wantonly into dangers for which he is not prepared, adventures upon paths which lead to perdition-as the combat (of Tyre) with the flourishing Chaldean monarchy. But haughtiness itself works its own ruin. This is the rock on which all the heathen powers of the old world were wrecked" (HENGST.). "But God-fearing kings will thence derive the instruction that the king, not less than the meanest subject, has to pray daily to God on his knees for a wise and humble heart" (SCHMIEDER). The dust of kings appears and is treated exactly as the dust of the very poorest. Sursum corda, but in the right sense!--Our heart should be a sanctuary of God.-Vers. 18, 19. "The fire of lust and covetous desire draws after it the other fire of judgment B. B.).—"A destruction like that of Sodom in the olden time, in which the sin-root of Canaan first came to full develop ment, while the judgment upon Tyre forms the close of the long series of judgments upon the Canaanites" (HENGST.).—"On the other hand, he who does the will of God abides for ever, 1 John ii. 17" (STCK.).—“Where thou wilt not be for ever, there seek for thyself no fixed abode" (B. B.). Ver. 20. "In the judgments of God shines forth His glory, so that men are obliged to confess that He is righteous, and that His judgments are righteous" (STCK.).-Ver. 24. "God's judgment hand of our enemies to serve Him without fear," on the ungodly tends to the good of His church etc. (H. H.)-"Then do believers first come to (Cn.).—God sets His own free at length.-"How their true and perfect rest, when all their bodily easily is a thorn drawn out!" (STCK.)-"How well and spiritual enemies have been rooted out" (O.). is it to be under the protection of the Lord" This prophecy is fulfilled in the Christian Messiah, and under His gracious wings to dwell Church, which is the true seed of Abraham, Isaac, securely!" (TÜB. B.)-" Hence has it been fully and Jacob. Those born under the Old Covenant made good through Christ, as Zacharias says were in bondage, while believers under the New (Luke i. 74 sq.), that we are redeemed from the Testament are free" (COCCEIUS). 3. EGYPT (CH. XXIX.-XXXII.). CH. XXIX. 1. In the tenth year, in the tenth [month], on the twelfth of the month, 2 came the word of Jehovah to me, saying, Son of man, Set thy face upon [against] 3 Pharaoh, king of Egypt, and prophesy upon him, and upon all Egypt! Speak and say, Thus saith the Lord Jehovah, Behold, I [come] upon thee, Pharaoh, king of Egypt, the great dragon that lieth in the midst of his streams, who saith, To 4 me [belongs] my stream, and I, I have made myself. And I give rings in thy jaws, and hang the fish of thy streams on thy scales, and draw thee out of the midst of thy streams, and every fish of thy streams [which] hangs on thy scales; 5 And I set thee free [drive thee] into the wilderness, thee and every fish of thy streams; upon the plains of the field shalt thou fall, thou shalt not be picked up, and not gathered; to the beast [living creatures] of the earth and to the fowl of the 6 heaven I have given thee for food. And all the inhabitants of Egypt shall know that I am Jehovah! Because they were a staff of reed to the house of Israel,— 7 When they take hold of thee by thy hand, thou art broken, and splittest to them every shoulder [the whole shoulder]; and when they lean upon thee, thou art shattered, 8 and lamest for them all loins,-Therefore thus saith the Lord Jehovah, Behold, 9 I bring upon thee a sword, and root out of thee man and beast. And the land of Egypt is [shall be] for desolation and a waste, and they know that I am Jehovah ! 10 Because He said, The stream [belongs] to me, and I, I have made it, Therefore, behold, I am against thee, and against thy streams, and I give the land of Egypt for deserts of waste of desolation, from Migdol to Syene [Seveneh], and even to 11 the borders of Cush. Foot of man shall not pass through it, and foot of beast 12 shall not pass through it, and it shall not be inhabited forty years. And I have given the land of Egypt [for] desolation in the midst of desolate lands, and its cities shall be desolate forty years in the midst of desolate cities, and I disperse 13 Egypt among the heathen and scatter them in the lands. For thus saith the Lord Jehovah, At the end of forty years will I gather Egypt out of the peoples 14 whither they were dispersed: And I turn the misery of Egypt, and bring them back to the land of Pathros, to the land of their birth; and they are there a low 15 kingdom. Lower than the kingdoms shall it be, and it shall not lift itself up any more above the heathen; and I diminish them, so that they do not rule among 16 the heathen [have dominion over them]. And it shall no more be for confidence to the house of Israel, a remembrancer of iniquity, when they turn after them; and they 17 know that I am the Lord Jehovah. And it came to pass in the seven and twentieth year, in the first [month], on the first of the month, the word of Jehovah 18 came to me, saying, Son of man, Nebuchadnezzar the king of Babylon has caused his army to serve a great service against Tyre: every head became bald, and every shoulder peeled; and there was not reward for him and his host out of 19 Tyre for the work, which he has wrought against it [the city]. Therefore thus saith the Lord Jehovah, Behold, I give Nebuchadnezzar the king of Babylon the land of Egypt, and he takes away its tumult, and plunders its spoil, and 20 seizes its prey; and it is a reward to his host. As his hire for which he has wrought against it [Tyre], I have given him the land of Egypt, because they did 21 [it] for Me-sentence of the Lord Jehovah. In that day will I make a horn to bud forth to the house of Israel, and I will give thee the opening of the mouth in the midst of them; and they know that I am Jehovah. Ver. 5. και καταβαλω σε ἐν τάχει κ. παντας Ver. 7. Sept.: . . . τῇ χειρι αύτων, ἐθλασθης, κ. ότε ἐπικρότησεν ἐπ' αὐτους πασα χειρ κ. ότε ἐπανεπαύσαντο ἐπὶ σε OUVETρIẞNS 2. OUvexλaoas aùtwv. -Vulg.: ... te manu ... et lacerasti... et dissolvisti omnes renes eorum, Ver. 10. . . . καὶ ἐπὶ πάντας τ. ποταμούς σου . . . εἰς ἔρημον κ. ῥομφαίαν κ, ἀπώλειαν απο Μ. κ. Συήνης - Vulg. : . . in solitudines, gladio dissipatam a turre Syenes Ver. 12. . . . εἰς ἀπωλείαν ἐν μέσῳ τ. έρημου, Ver. 14. Sept.: . . . και κατοικίω αύτους ἀφανισμός έσται ὅθεν ἐλήφθησαν -in terra nativitatis sus Ver. 15. παρα πασας τ. άρχας. Οὐ μη . . . του μη είναι αύτους πλείονας ἐν Ver. 16... εἰς ἐλπίδα αναμιμνήσκουσαν ἁμαρτίαν ἐν τῷ αὐτους ἀκολούθησαν όπίσω τ. καρδίων αὐτῶν-docentes ὑπίρων tatem, ut fugiant et sequantur eus;— Ver. 17. . . μια το μήνος τ. πρωτου τ. πληθος αύτης Ver. 20. 'ATI T. AUTEUрycias Murou is idouλsvety--19... exercitui illius (20) et operi quo servivit— EXEGETICAL REMARKS. In reference to the anti-Chaldean coalition, Egypt, as the mainstay of the undertaking, justly forms the conclusion of those prophecies toward such as were without. But even apart from this, the significance of Egypt, as well in its antagonistic position to the Chaldean monarchy as in its relation to the people of God, and therewith to the world in general, demanded an adequate treatment at the close. Vers. 1-16. Outline of the Prophecy as a whole. Vers. 1, 2. As to time (B. C. 588?), this first prophecy upon Egypt goes before ch. xxvi. (two months, eighteen days, SCHMieder). That not withstanding it is placed later, shows the position of Egypt at the close is to be regarded as an intentional one; comp. also vers. 18, 19. Hengst. remarks: "The prophecy, as appears from ch. xxiv. 1, was delivered during the siege of Jerusalem. The occasion is the hope of recovery through Pharaoh.” (SCHMIEDER: six months, except three days, before the taking of the city (Jer. xxxix. 2), one year and two days after the prophet's mouth had been shut for his people.) Ver. 2. by D, elsewhere with ; for example, at ch. vi. 2.-, the title of all the native kings of Egypt down to the Persian times; according to Josephus and the Coptic, as much as king (comp. y, prince); Jer. xliv. 30, Hophra. The prophecy, in accordance with its general character, stretches over king and people, or more precisely, the land. 66 fortable lair, after the manner of the crocodile, So upon the monuments the priests ever are represented as kneeling in the dust before the kings. The Pharaohs--and this is peculiarly Egyptian-were not merely sprung from the gods, but were themselves gods of the land (DUNCKER, Hist. of Antiquity, i. 150). Therefore, as the king of Tyre (ch. xxviii. 2) with his gods' seat asserts his divinity, so does the king of Egypt with his stream at least his independence of any other origin = what I am, Vers. 3-6a. This portion has respect to the king that am I of myself. Or, we may take the suffix of Egypt.-n, only here, according to Gesen. a mere corruption for ; according to Hengst. as equivalent to, for which, however, ver. 9 intentionally the plur. majestatis from in: cannot be adduced, and which cannot be under"since this dragon blows himself up so much, for myself its blessings," or, as still more strongly stood with Häv. as meaning: "I have secured sets himself forth as the ideal of all dragons." What is meant by it is no great sea-fish or great put by Hitzig: "I have made it for me in a right condition," with its canals, embankments, sluices, serpent, but what was so distinctive of Egypt, as also suitable for the description in ver. 4, the etc., as the Dutch also have been named the creacrocodile; Job xl., xli. 25, 26. For a farther tors of their land. [Targum Jonathan: meum symbolical application of the idea, comp. Isa. est regnum, et ego subjugavi illud.] JEROME: He xxvii.; Ps. lxxiv. 13, 14; Rev. xii. (n--which belongs to him; the rain of heaven is of trusts in the peculiar overflowings of the Nile, Tv, to stretch, of the long-stretching body; also of the long-protracted sound, the jackal.)-The consciousness of power on the part of the Pharaohs, their pride of sway, is visibly expressed by 7 (ch. xix. 2), the secure rest, the undisturbed com no moment for him. Thus also the old expositors of Homer understood the duties of the "Aigyptos," i.e. the Nile, of the annual overflowings (Odys. iv. 477). In its application to Pharaoh Hophra (Apries), the notice of Herodotus is cha racteristic, that he thought neither the power of men nor of gods could destroy his kingdom (ii. c. 169). Ver. 4. The sin referred to is followed by a corresponding punishment, as the threatening is given forth, that from both king and people the ground of their pride and prosperity should be taken away.-The "behold I am against thee" of ver. 3 explicates itself. Dnn, Qeri Onn, from , ring, such as is put into the nose of beasts, or about the most tender and susceptible parts of the head, for taming them. HENGST.: 66 a double ring," in the Dual, like , so that both halves join together in the mouth (comp. ch. xix. 4). Rosenm. understands it of the hooks, by which, according to Herodotus, the crocodiles were taken (Job xli. 2).—The fish of 66 honourable burial would be given him (TARGUM). At all events, in the place where he falls, there he remains lying; and, indeed, what previously were separate from each other, thee and every fish, now come to be united in the representative person of the king. Every one of his deceased subjects was, as it were, a part of Pharaoh, as in the retreat from Moscow Napoleon was seen in every dead Frenchman " (HENGST.). They are simply abandoned to the wilderness; hence there is found no gathering up and carrying away (DN), no bringing together (p).-Comp. Matt. xiii. 47 sq.-Ver. 6a. A knowledge which is the very reverse of what was distinctively Egyptian, according to which the Pharaohs were honoured, on the monuments, as "the dispensers of life,' the ever-living," and such like. (Comp. the Rosetta inscription.) 6 of shame for Israel. What had discovered itself even in the Assyrian time should have needed no fresh proof.-Ver. 7. It means that a reed-staff is not only no support, but a hurtful support; it carries with it a show and deceit of a dangerous kind. It is not, however, to be forgotten, that there is a characteristic allusion involved in the figure to the prolificness of Egypt in reeds and bulrushes (Isa. xix. 6).-Instead of the the arms of the Nile signify the living and well- land. The words: all the inhabitants of Egypt, Vers. 66-12. This section has respect to the conditioned Egyptians in general, who had felt mediate the transition from the king to the land. themselves like fish in the water, but were now to be placed upon dry ground. HITZIG: specially -They can scarcely be the reason for the Pharaoh's men of war; JONATHAN: the princes fact of the Egyptians knowing God; but this and nobles.—7, ch. iii. 26.-For pan, sentence properly breaks off here, and a new sentence begins, to which ver. 8 forms the conclusion; supply-As to what historical signification so that ver. 7 comes in parenthetically (KL.).— is to be put upon the image, which is of a quite The image of the reed-staff is derived from Isa. general kind, no indication whatever is given. xxxvi. 6, the more suitably as it is there found But see the Doctrinal Reflections, No. 2.-Ver. 5. in the mouth of the Assyrian king, whose heritage The wilderness forms, as to the sense, the con- passed over to the Chaldeans; and to repeat with trast to might and pomp and all sort of abund- the fact the addition of broken, used there by ance; as to the figure, it is a contrast to the Nile, him, was, as a judgment already openly prowhich formed an oasis in the midst of the wilder-nounced upon Egypt, so much the more a ground ness, being secured by the heights on the west against the quicksands and storms of the great desert, and separated by the mountains on the east from the rocky cliffs, the desolate plains, and sand downs. The irrigation of the ground in consequence of the abundant waters of the Nile, especially at the season of the yearly overflowing, the cooling of the atmosphere precisely at the time when the heat is greatest, are the more important, since the blue and shining heaven is never troubled by rain-clouds, the heat is strong, and Qeri has 2, as if the personified Egypt, cr this the south-west gales sometimes drive the sand and as addressed in its king, could have no hand! In dust of the Sahara over the Libyan mountains as order to hold fast by the image of the reed, which far as the Nile. ("Egypt is a land without rain, is certainly continued by the (Isa. xxxvi. 6), without springs, without refreshing winds, with- Kliefoth translates: "by thy twig"; but who out alternating seasons. Instead of these, however, it possesses a fertile stream, which has not would lay hold thus of a reed if he means to support himself upon it?-That Israel promised its like upon earth. In the far-reaching expanse himself support from Egypt is evident from the one sees only the dead wilderness; but on ap- result of the breaking of this reed-staff; while the proaching the Nile, all is life and prosperity. The wounded, torn shoulder leant upon it, the splinters camel of the desert scents the fresh Nile air at the of the reed ran thereinto.-KLIEF.: "the staff of distance of half a day's journey. The Arabs call reed pierced through the hand and arm, up even it Bachr, the sea; it is, however, one of the to the shoulder." The expressly says this, greatest and longest rivers of the earth, to be compared with the Amazon, Mississippi, and Yenisei." at the same time strengthening the " laying -SEPP.) Hence, for the very reason that it hold of" to a resting thereon with the whole body. reckons itself distinguished, as forming a green', GESEN.: only the Hiphil, transposed oasis of luxuriant fertility and coolness in the form (Ps. lxix. 24 [23]), "and makest midst of a boundless waste, Jehovah brings it into that wilderness condition. A deeper parallel, shake." HENGST.: sarcastically, "a pretty stayhowever, also lies in this relegation to the wildering, which was, in fact, a casting down." If the ness, in respect to the divine guiding of Israel into root-meaning of Toy is to draw together, it might the wilderness when Israel came out of Egypt.- stand here as = laming: "and drawest together Upon the face of the field " means the same as for them the whole loins" (MEIER). "To make "the wilderness;" according to Hengst.: "the to totter," or shake, certainly says very little, and open field as contrasted with the splendid mau- "to make to stand," so that they must use their soleums in which the Egyptian Pharaohs were own loins, without any stay, can hardly be the buried in the times of their glory." Not even an right explanation. KLIEF.: it pierced through T :: |