Obrazy na stronie
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17 Thine eyes shall see the king in his beauty:
They shall behold the land "that is very far off.
18 Thine heart shall meditate terror.

Where is the scribe? where is the 'receiver?
Where is the that counted the towers?

19 Thou shalt not see a fierce people,

A people of deeper speech than thou canst perceive:
Of a 'stammering tongue, that thou canst not understand.
20 Look upon Zion, the city of our solemnities:

Thine eyes shall see Jerusalem a quiet habitation,
A tabernacle that 'shall not be taken down ;

Not one of the stakes thereof shall ever be removed,
Neither shall any of the cords thereof be broken.
21 But there the glorious LORD will be unto us
"A place of broad rivers and streams;
Wherein shall go no galley with oars,
Neither shall gallant ship pass thereby.

22 For the LORD is our judge, the LORD is our 1olawgiver, The LORD is our king; he will save us.

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b His bread.

• the audacious.

TEXTUAL AND GRAMMATICAL.

3 Or, deceits.

Heb. of far distances.

Heb. broad spaces, or hands.

• a wide extended land. that does not wander.

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Ver. 17. The 2 pers, masc. suffix, as in vers. 6 and 20, refers to the nation regarded as a unit.

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Ver. 18. 7, "to think, consider, meditari" (Josh. i. 8; Ps. i. 2; ii. 1, etc.; Isa. lix. 13) may relate also to what is past., "terror," only here in Isaiah.—¬ again xxxvi. 3; xxxvii. 2.—p as substantive only here in Isaiah; the verb "to weigh out " money xlvi. 6; lv. 2.

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Ver. 14. only here in Isaiah. Comp. Ps. ii. 11; | Judg. v. 18; Prov. viii. 2, etc.- -nity as st. constr. xlviii. 7; Job iv. 14.-1 with accus. loc. comp. Judg. v. 17; comp. 1 Sam. xxiv. 1.-, “asylum," "refuge," Ps. v. 5; cxx. 5. Elsewhere Isaiah construes 1 with again only xxv. 12. prepositions; xi. 6; xvi. 4; liv. 15.- is the socalled dativus ethicus. Though elsewhere this dative refers to the actual subject (comp. Gen. xxi. 16; xxxi. 41; Isa. ii. 22; xxxi. 8; xxxvi. 9, etc.), according to which it would need to read here, it is in this place related to the ideal subject, i. e., to the speakers, who properly affirm of themselves this inability to dwell with Jehovah. This dative everywhere represents a phrase that affirms an intensive relation to the interests of the speaker: in this place say: who will dwell (we say this in relation to ourselves, in our own interest) with devouring fire, etc. ?— .—PID again only Ps. cii. 4.———— is the beginning of Ps. xv. Moreover the words ver. 15 recall Ps. xv. 2.

הולך צי ודי מיש

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constr. prægnans. For the preposition depends on the notion of refraining ideally present in ], "to shake." - comp. Ps. xv. 5; Isa. i. 23; v. 23; xlv. 13.I DON with following occurs Prov. xxi. 13, comp. Prov. xvii. 28.— is "bloodshed, murder," (comp. Exod. xxii. 1; Isa. iv. 4). Dy rhyming with DUN, we find here in Kal. with the same meaning that it has in the Piel xxix. 10.—y "to look on evil with pleasure."

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Ver. 16. D'PI, plural, in Isaiah only here; comp.

Ver. 19. The two halves of this verse contain the antithesis of seeing and hearing. This proves that the explanation of yiyi barbare loquens (Ps. cxiv. 1), does not agree with the context. That means "mute beckoning " according to the Arab. wa'asa (HITZIG) is disproved by GESEN. Thes. p. 607 sq. There remains thus the explanation that takes i as part.

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and pp) and that with the meaning "hard, audacious, overweening conduct" (SYMм. ȧvaidýs, Vulg. impudens). The word, moreover, is a. dey., and for this reason it may be possible that Isaiah hints at some Assyrian word at present unknown to us. Ver. 20.

ä. λey., Arab. ta'ana of the roaming of

the nomads.
Ver. 21. D' corresponds to the negations of ver.
21.————778 in Isaiah again only x. 34.——DELITZSCH af-
ter Luzzatto has proved that Dip is not to be taken =
loco, "instead." The suffixes in and are ma

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is ā. λey.— contracted from 13, cavum, rotundum | 15, etc.), I would accord with HITZIG, who takes 1, aliquid, is a great bellied-out ship (Num. xxiv. 24; Ezek. 1, pp, not as predicates but as apposition

XXX. 9; Ps. cv. 41).

Ver. 22. Since it does not ready (xliii. 3; xlvii.

is the sole predicate of the ושיענו so that,יהוה with

הוא phatically in the

foregoing three subjects which are comprehended em

EXEGETICAL AND CRITICAL.

1. Here we have the final and broadest circuit | idolaters who had no joy in a proof so irrefragaof waves before us. According to ver. 10, Je- ble of the sole power and divinity of Jehovah. hovah was about to arise and come to the rescue. Therefore these sinners (i. 28; xiii. 9) and the' He has done so. The rescue is accomplished in unclean (ix. 16; x. 6; xxxii. 6—there lies in the an astounding fashion. The present passage be- word a hint at idolatry) in Zion are terrified. longs to time after the rescue. It presupposes it. Devoid of the right knowledge of God, because For it contains glances into the future, that rest they would not, not because they could not have upon that deed as their foundation. First the it, the nearness of this almighty, and above all LORD Summons those far and near to give proper of this holy God is in the highest degree burden-' attention to what He does (ver. 13). Then the some to these people. Living in Jerusalem Prophet describes the effect of what has been where this God has His fire and His furnace done on the sinners in Jerusalem. They are ter- (xxxi. 9) is painful to them. Hence they cry: rified: they would flee the neighborhood of this who among us, etc. It is manifest that by the, mighty God, for they are ill-at-case in it. Hence devouring fire they mean Jehovah. By the they ask: who can abide by this devouring fire? strages Assyriorum He had proved Himself to be (ver. 14). To this is replied: this fire is harm- such. And shall they ever remain near this less for the pious, the lovers of truth, the right-power that is as irresistibly present as it is terrieous (ver. 15), for such will dwell in Jerusalem ble? The expression is taken from Deut. iv. 24; in security and abundance (ver. 16); and will see the king of Israel sitting in might and glory at the head of a wide empire (ver. 17). As one thinks of something that has disappeared from memory, so shall men reflect on the time of war's distress (ver. 18), and of the terrific presence of the barbaric nation in the land (ver. 19). Zion will be a secure fortress, a quiet, abiding place of worship, and no more a shifting tabernacle as in the time of the journey through the wilderness (ver. 20). For Jehovah is there Himself in His majesty; protecting waters surround the place (yer. 21), and the LORD Himself as judge, lawgiver and king is the deliverer of His people (ver. 22).

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2. Hear my might-Ver. 13. The piece begins with the cry of a herald that makes known to the whole world the accomplished mighty act. For the perfect without doubt designates the act of rescue as accomplished, which verses 1, 3, 10 held in prospect; and we must regard (as often in the Books of Kings, where and continually stand parallel: 1 Kings xv. 23; xvi. 27; xxii. 46, etc.), in the concrete sense as a display of power, and, because of ', as already come to pass. But the herald's cry would intimate that an event of vast and wide effect has happened, of concern to all men, even to those far remote. For they may know from this who is the true, and therefore also who is their God. For He that did what happened to the Assyrian host in the neighborhood of Jerusalem in Hezekiah's time must be God over all gods (comp. xxxvi. 18-20; xxxvii. 10-13) and LORD over all lords. Those near are plainly the Israelites, who had in great part been witnesses of the deed. These should acknowledge the demonstration of the LORD's power. According to their inward condition they should draw from it comfort or warning.

3. The sinners--seeing evil.-Vers. 14-15. The Prophet first presents that mighty deed as a warning to the wicked. Such were the

ix. 3, comp. Isa. xxix. 6; xxx. 27, 30. pi de-
signates here the place where the fire burns,
"the hearth." By calling this everlasting they
judge themselves: for they show by that a know-
ledge, that it is a veritable divine fire, that burns
there, not an imaginary one.
they will have nothing to do.
But just with this

The Prophet (ver. 15) replies to their inquiry, fire. But with the Holy One, one must live holy. that one may dwell very well by this burning The image He proceeds to draw of a holy life is an Old Testament one. The traits of it are chiefly Gram.). Shaking the hands, (thus refraining passages in the Psalms (see Text, and for striving to keep and prove the integrity of them) from taking a bribe, is a strong expression

taken from

the hands.

4. He shall dwell-will save us.Vers. 16-22. This is the confirmation that one may dwell happily with the devouring fire. For these verses show what blessings they shall have who live agreeably to the holy being of God.. And since there shall never be wanting such in Zion, the salvation and glory of Zion is assured for all time. Thus these verses contain the same thought uttered by the Prophet already xxviii. 6 sq.; xxxii. 1 sqq., 15 sqq., that Israel's deliver16 sqq.; xxix. 22 sqq.; xxx. 15, 19 sqq.; xxxi. ance depends on an upright and thorough conversion to the LORD; that on this condition, however, it is secure forever. "what is certain, never deceives expectation, never fails" (comp. ver. 6; Jer. xv. 18; Isa. xxii. 23, 25). As happened vers. 5, 6, so here, for the Prophet the salvation of the near present merges into one with the great, final Messianic period. And so, influenced perhaps by the then oppressed look of the king of Judah, he contemplates the latter beaming with the joy of victory, and at the same time as the type of the Messiah, resplendent in the supremest beauty and glory, whose beauty the author of Ps. xlv. (ver. 3) had also seen prefigured in the appearance of the bridegroom-king whom he cele

brated. That the Prophet's glance penetrates into | seen in and about Jerusalem. He first describes the Messianic future appears from the expression Zion as the religious centre of the nation. There the land that is very far off (viii. 9; Ĵer. viii. is the temple; there Jehovah dwells (comp. on 19). The expression is too strong to be under- ver. 14); thither the people assemble to worship stood merely of free motion in the land in con- the LORD and keep His feasts. Thus He calls

the
city

,13 .xiv הַר מוֹעֵד .comp) קרית מועדנו trast with the confirming siege, or of the normal |

extending of Israelitish territory according to Deut. i. 7; xi. 24. As royal pomp and beauty comp. i. 14). That he intends an antithesis to adorns the person of the king, so immeasurable bar appears from ver. 15. Israel then has extent does his land. D is thus not a far no more a tabernacle, a city for festival gathering distant, but a wide extended land. It is the same (of the people with one another, and with Je thought that meets us ii. 2 sqq.; ix. 7; xi. 10; hovah). As such Zion must be especially looked xxv. 6 sqq. to. And if one looks more narrowly, then the The Prophet in vers. 18, 19 connects his glori- meaning of this designation appears to be that ous image of the future with the mournful condi- Jerusalem will be a secure, quiet abode (xxxii. tion of the present. For he describes it as a chief 18), of course still a tabernacle, but no longer so blessing of that future, that the bad things of the in the original, nomadic sense; not like the present will be present to thoughtful contempla- travelling tent of the wilderness, but one that tion as things that one rejoices to have overcome. does not move about. The Prophet signifies that Et hoc meminisse juvabit. In his graphic way there shall happen to it neither a voluntary nor the Prophet gives prominence to particular a violent breaking up of the tabernacle (p) terrors that must have left a peculiarly deep im- means a violent rending, comp. v. 27, no: the pression. The, “writer," and the p,nacle shall be attended with a glorious rest for usual striking of a tent). This permanent taberweigher," before whom one had to appear and the people of God in the future that is described, pay tribute, and who then weighed the valuables that shall be founded on the presence in the received, and made a list of them, were certainly midst of them of Jehovah, the highest Majesty. persons of terror from whose mouths they had The LORD is called a place of rivers, of course often had experience of the Vae victis (Livy, 5, in a figure. In all this figurative description lies 48). ["The Apostle Paul in 1 Cor. i. 20, has a the notion of defence, refuge. Hence " a place sentence so much like this, in the threefold repe- of rivers" may as appropriately be used of Jetition of the question where, and in the use of the hovah, as "rock, tower, shield, horn of salvaword scribe, that it cannot be regarded as a mere tion," (Ps. xviii. 3). But commentators are right fortuitous coincidence." "It may be regarded in saying that the Prophet has in mind cities like as a mere imitation, as to form and diction, of Babylon, Nineveh, No-Ammon (Nah. iii. 8), the one before us."-J. A. ALEXANDER, in loc.]. that were defended by great rivers and river Again it must have made a terrible impression, canals. The present Jerusalem lacked such dewhen from the walls they saw the enemy taking fences, but, such is the meaning, Jehovah Himthe first steps toward attacking the city by one self will be river-defences. of the leaders riding around the walls, regarding to the cities of Mesopotamia, and to the the towers, counting them and taking notes of his similarly located cities of Egypt; for is observations (comp. Ps. xlviii. 13). What hap-kar' 'cox the Euphrates (viii. 7; xi. 15) and piness to be able to call out: "where are they the Nile (xix. 7, 8; xxiii. 10). Those streams and canals that recede right and left, and thus are very broad, are called ' (comp. Ps. civ. 25; Isa. xxii. 18; Gen. xxxiv. 21; Judg. xviii. 10; 1 Chr. iv. 10; Neh. vii. 4). Neither oared-ship, nor sail-ship shall be able to pass these mighty waters. The Prophet ends with rhymes that make the conclusion sound like a hymn. Jehovah, Israel's judge (ii. 4; xi. 3, 4), lawgiver (comp. Deut. xxxiii. 21), and king, is also its deliverer.

now those fearful men? They have disappeared forever!" What felicity to be quit of the foreign, repulsive appearance of this enemy; no more to be compelled to see the overweening nation; no more to hear its barbarous sounds! The Israelites will no more hear "the nation too deep of lip to be understood" and "stammering and jabbering with the tongue (comp. on xxviii. 11; xxxvii. 22) without meaning."

The Prophet having enumerated the bad things, now directs attention to the good that is to be

23

Recapitulation and Conclusion,
CHAP. XXXIII. 23, 24.

'Thy tacklings are loosed;

"They could not well strengthen their mast, They could not spread the sail:

Then is the prey of a great spoil divided;

The lame take the prey.

24 And the inhabitant shall not say, I am sick:

The people that dwell therein shall be forgiven their iniquity.

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may allude נהרים

i

TEXTUAL AND GRAMMATICAL.

Ver. 23. We must take u Niph. as the pas-
sive of the notion missum facere, "to slacken" (comp.
Exod. xxiii. 11; Prov. xvii. 14). Expositors take to
mean the socket in which the mast sets in the bottom
of the ship. But that (the ioтоreon) is not held by the
cables. And when VITRINGA says that the cables malum
sustinentes thecae succurrunt, that is even not
For
Pin.
this word denotes adstringere, firmum reddere, and can
only relate directly to the mast, as occurs in the text.
Hence DRECHSLER would not take cables but the seamen
as subject of pin; in which case the negative expres-
sion appears strange. Hence I think that
not the substantive, but the adjective derived from,
erectus stetit, which means rectus, and would here be Ps. xxxii. 1 and Isa. iii. 3; ix. 14.

taken in its original physical sense, though everywhere
else, indeed, it is used in a spiritual or moral sense (un-
less, perhaps, 1 Kings vii. 29, 31 form exceptions).
The suffix in (comp. xxx. 17) is also proof that the
cables are subject. For it is their chief aim to hold the
mast (comp. GÖLL, Kulturbilder aus Hellas und Rom. II.,
p. 197). This may, therefore, be called their mast. The
tangled cables hinder the unfurling of the flag (the èzi-
onμov or mapάonμov, (comp. Ezek. xxvii. 7).—Ty de-
noting "booty" occurs again only Gen. xlix. 27; Zeph.
iii. 8.

כֵּן

here is

בָּה

Ver. 24. Ver. 23 and make it clear that refers to Jerusalem. occurs only here; but comp.

EXEGETICAL AND CRITICAL.

1. We regarded ver. 22, in form and contents, as a conclusion of the prophetic perspective that joins on to the act of deliverance spoken of before ver. 13, and presupposes it. With ver. 23 the Prophet returns into the immediate present distress from which proceeds the entire prophetic cycle of chaps. xxviii.-xxxiii. At vcr. 23 we stand again in the period before the overthrow of the Assyrians. With few, yet vigorous and clear lines the Prophet portrays, in the first three clauses of ver. 23, the present distress, using an image suggested by ver. 21. He compares the kingdom of Judah to a ship whose cables hang loose and hold neither flag nor mast [but see comment below]. For then (i. e., in the great moment referred to, vers. 1 and 3, whose approach he had announced as immediate ver. 10, and presupposes ver. 13 sqq.), in this great moment great booty is distributed, and in fact plunder is so easy that the lame themselves can share in it (ver. 23 end). Now Israel is reinvigorated to a healthy, strong life. It has in that deliverance the pledge that God has forgiven its sin, and that is the pledge of all salvation (ver. 24). Thus the prophecy concludes with a brief word as it began. And the pith of it is the same fact to which ver. 1 refers from another side.

2. Thy tacklings- iniquity.-Vers. 23, 24. Expositors down to EWALD, whom DRECHSLER and DELITZSCH join [so also BARNES, J. A. ALEXANDER, BIRKS], understand the image of the ship to refer to Assyria, and to form a continuation of the allegory of ver. 21: did the enemy succeed in crossing those trenches, they would be wrecked, and Israel would divide the spoil. The following considerations conflict with this view: 1) ver. 22 concludes the preceding discourse; 2) according to ver. 21 the hostile ships will not cross over those water trenches; the mention of them is in respect only of plundering and destruction; 3) the description of ver. 23 does not suit a vessel disabled in conflict, but only one badly equipped for battles; 4) what is said of the lame plundering implies a locality that such can reach, they cannot be supposed to take part in a sea-fight; 5) the feminine suffix in 'n refers to Zion, because Assyria is nowhere else made feminine. For in the sole passage quoted in proof

that it is (xxx. 32) the reading is doubtful, and if the reading 2 be correct, still the suffix must refer to the land of Assyria, which is impossible in our text. [The Author hardly docs justice to the view he controverts, which, as put by J. A. ALEXANDER, in loc., seems more natural than his own. "There is, at the beginning of this verse, a sudden apostrophe to the enemy considered as a ship. It was said (ver. 21) that no vessel should approach the holy city. But now the Prophet seems to remember that one had done so, the proud ship Assyria. But what was its fate? He sees it dismantled and abandoned to its enemies." -TR.]

The ship of the Jewish state presents a desolate spectacle. But patience! Then (i. e., in the moment, that is partly predicted, partly presupposed in what precedes), spoil will be divided, which implies complete victory. The accumulation of words meaning booty (y,, ) denotes the rich abundance of it. What is said of the lame intimates plainly enough that the field of plunder must have been near Jerusalem, and that the enemy had fled. For only then could such reach the camp or venture into it. Manifestly the Prophet has in mind the same fact to which he refers ver. 4 (2 Kings xix. 35 sqq.; Isa. xxxvii. 36 sqq.). As in vers. 5, 6 the spoiling of the Assyrian is made the pledge of all other displays of divine grace, so, too, here. The nation that has experienced such salvation from God may comfort itself with the assurance of all support both for the body (24 a) [comp. Jer. xiv. 18] and for the soul (246). Both hang closely together (comp. Luke v. 20 sqq.). But forgiving sin is the chief matter: for sin separates God and man; and as soon as it is taken away, both are closely united, and the way is opened for blessing men (comp. vers. 5, 6).

DOCTRINAL AND ETHICAL.

1. On xxxiii. 1. Per quod quis peccat, per idem punitur et ipse. Jer. xxx. 16; comp. Adonibezek, Judg. i. 5 sqq.; Matth. vii. 2.

2. On xxxiii. 10. God alone knows when the proper moment has come for Him to interpose. Till then He waits-but not a moment longer. Till then it is our part to wait with patience.

But let the right moment come, and let the LORD | condition (believing prayer, ver. 2); 2) Its ground once sav: "Now will I rise," then what is not of a. the grace of God (ver. 2a); b. the power of God falls to pieces, then the nations must despair God (ver. 3b, v. 5a); 3) Its two sides, in that it and kingdoms fall; the earth must pass away is a. corporal (vers. 3, 4); b. spiritual (vers. 5, 6). when He lets Himself be heard (Ps. xlvi. 7). Then the hidden truth of things becomes mani- overthrown, both He and we are glorified. "1. 2. [Ver. 5. When God's enemies and ours are fest: what appeared strong then appears weak, God will have the praise of it (ver. 5 a); 2. His and the weak strong, that the LORD alone may be people will have the blessing of it (ver. 5 b)." high at that time (ii. 11; v. 15). M. HENRY].

3. Ver. 14. Here we get a deep insight into the obstinate and despairing heart of man, and recog: nize why it will not endure a living and personal God. As Peter said: "Depart from me, for I am a sinful man, O Lord" (Luke v. 8), so they would turn the living God out of the world, because they feel themselves to be sinful men, who cannot renounce their sins, because they will not; for did they but earnestly will to do so, then they could also. The inmost reason of all practical and theoretical heathenism is the feeling of the natural man that he and the holy God cannot exist side by side in the world. One or other must yield. Instead of adopting the way and means which God reveals, by which from natural and sinful men we may become holy children of God, we rather deny the living God and substitute either demons (1 Cor. x. 20) or abstractions for Him. But the Prophet here awakens the presentiment that we may become holy children of God (ver. 15); the Son of God, however, in the new covenant teaches us this with perfect clearness (1 Pet. ii. 9 sqq.).

HOMILETICAL HINTS.

1. They come at the right moment (ver. 10). 2. 3. Vers. 10-13. The Lord's acts of deliverance. They are thorough in their effects (vers. 11, 12). 3. They teach us to know and praise God.

2. In

4. [Ver. 14. "1. The hypocrites will be greatly alarmed when they see punishment come upon the open and avowed enemies of God. such times they will have none of the peace and quiet confidence which His true friends have. 3. Such alarm is evidence of conscious guilt and hypocrisy. 4. The persons here spoken of had a belief in the doctrine of eternal punishment-a belief which hypocrites and sinners always have, else why should they be alarmed? 5. The punishment of hypocrites in the church will be dreadful." A. BARNES].

5. [The character of a righteous man (ver. 15). The reward of the righteous (ver. 16 sqq.). See M. HENRY and BARNES in loc.-TR.]

6. Vers. 20-22. Comfort for the church in adver sity. The church of the Lord stands fast. For 1. It is the last and highest institution of God (ver. 20). 2. The Lord Himself is mighty in it, a. as Judge, b. as a Master (Teacher), c. as King

1. Vers. 2-6. Help in great distress. 1) On what | (vers. 21, 22).

FOURTH SUBDIVISION.

THE CONCLUSION OF PART FIRST.
CHAP. XXXIV.—XXXV.

of Israel's hope of salvation is that its enemies
shall be destroyed. That the Prophet means here
to conclude all announcement of judgment against
their enemies appears from the demand of ver.
16 that they shall search "the book of the LORD,"
and compare the prediction there with the fulfil-
ment. We shall try to show that this appeal to
“the book of the LORD" implies the entire fore-
going book.

Chapters xxxiv., xxxv. are the proper conclusion of the first part of Isaiah's prophecies. For chaps. xxxvi. xxxix. are only an historical supplement, though a very important one. Hence I do not think that chaps. xxxiv., xxxv. are only the finale of chaps. xxviii.—xxxiii; for that we have already found in chap xxxiii. Rather chaps. xxxiv., xxxv. form a conclusion of the first half of the book that sums up and finishes the announcements of judgment and salvation of the first part, and prepares for and introduces those of part side of the judgment of the world, viz., the final In chap. xxxv. the Prophet presents the other second. For we notice already in these chapters redemption of Israel. the language of xl.-lxvi. First of all the Pro-home to Zion out of exile. Not a word intimates It appears as a return phet carries us in chap. xxxiv. to the end of days. that the Prophet has in mind only the return from As if to make an end corresponding to the beginning, i. 2, he summons the earth and all its in- Babylon. He names no land; he speaks only of habitants to notice the announcement of the final return (, ver. 10) in general. Already in judgment that is to comprehend heaven and earth Deut. xxx. 3 sqq. it is promised that the LORD (xxxiv. 1-4). But he is not in condition to rep- will gather the Israelites and bring them back ont resent the how of the world's destruction. As re- of all lands, even though driven out to the end of marked in the introduction to xxiv.-xxvii., he heaven, thence too the LORD will fetch them. On can only paint that remote judgment in colors of the ground of this passage Isaiah had already the present. He gives at once a vivid and an held out a similar prospect (xi. 11 sqq.; xix. 23 sq.; agreeable picture of it by representing it as a xxvii. 12 sq.), and after him Jeremiah especially judgment against Edom. For the negative base deals much in this particular of the glorious last

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