Obrazy na stronie
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Judah's sins "Zion shall be plowed as a field, and Jeru- singular Diy 11 once in Isa. lx. 22. The words salem shall become heaps, and the mountain of the house as the high places of the forests," Micah iii. 12, pin-y are wanting in Isaiah. In fact they occur the promise is connected by way of contrast, that this only here. n in Micah again i. 7; in Isa. xxiv. 12; desolation of the divine mount shall be superseded by xxx. 14. Plural of in Isaiah only xxi. 15.-D'AN a wonderful glory (comp. CASPARI, Micah der Morasthite 8. 444 sqq.). It is most intimately connected with this only here and Joel iv. 10. 'n nowhere in Isaiah. that, Micah iv. 1, has a motive in what goes in Isaiah again xviii. 5. The other words have

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no specific importance. The following expressions, therefore are decidedly peculiar to Micah: 1) ';

for Isa ;אלהי יעקב (4 ; עַמִּים רַבִּים (3 ;גוֹיִם רַבִּים (2 motte is generally a יעקר and אלהי ישראל,constantly says

before, whereas, Isa. li. 2 it has no motive, and is
without example in so abrupt a position (comp. DE-
LITZSCH). In the third place the passage in Isaiah
appears, in reference to what follows, as
or a torso, prefixed theme-like, whereas in Micah it
forms a well-rounded whole with two following verses.
HENGSTENBERG is wrong when he refers the words
Mic. iv. 4 to the Israelites. The heathen, too, according
to vers. 2 and 3 are Israelites, and thereby partakers of
the promise given to Israel (Lev. xxvi. 5). For (such is
evidently the meaning of ver. 5), while Israel holds to
its God forever as the rightful one, the heathen shall
hold to their gods, only for a season, viz., until the re-
volution announced, ver. 1, takes place. The im-
perfect 17, ver 5a. is therefore not future, but sig-
nifies continuance in the present. At present the pro-
phet would say, all people walk after their gods, but
they will not do this forever as Israel. For, vers. 1-3,
he had expressly announced that all heathen shall flow
to the mountain of Jehovah. As, therefore, ver. 4 com-
pleted the all-comprehensive portrait of peace in the
old theocratic sense, according to passages like Lev.
xxvi. 5; 1 Kings iv. 25, ver. 5 assigns the reason for the
glorious promise made in vers. 1-4. Israel has already
now the true way, therefore it needs only to persevere
on its way. But the heathen, that are now in the false
way, will one time forsake this false way and turn to
the right way. The same construction proceeds, and
the vers. 1-5 appear completely as one work from one
mould.

favorite expression of Micah, which he uses eleven times (comp. CASP. Mic. d. Mor. ss. 412, 444). Only once in Micah and Isaiah, and that in our passage, do the expressions

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and the use of and y remind us of Isaiah's style. But it is to be considered that owing to the dif ference in the size of the books, a single occurrence in Micah has relatively much more weight in settling the usus loquendi.

הי with

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Ver. 2. This beginning of the discourse with is unexampled. As is well known, several books begin (Josh., Judges, 1 Sam., 2 Sam., Ezek., Jonah, 27721, Neh.). But nowhere except here does 'n stand at the beginning of a discourse without a point of support given in what precedes. We recognize in that, as shown above, a proof that Isaiah took the words, vers. 2-4, from Mic. iv. 1-4 as the basis of his discourse. Unmoved, fixed'

בַּיִת נָכוֹן כִּסֵא נָכוֹן .comp נָכוֹן In the fourth place, the characteristics of the Such is the meaning of

language in several respects bear the decided impress of Micah. The expression "in the last days," occurs in Isaiah as in Micah, only in this one place. The expresMic. iii. 12, a designation that occurs only here, therefore is peculiar to Micah. 2 Chr. xxxiii. 15

הר הבית is an evident connection withהר בית י sion

occurs again for a special reason, and possibly with reference to our passage. only here in both Isaiah

in Micah only נִשָׂא בראש הה' and Micah: likewise

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here: in Isaiah three times beside, evidently occasioned
by our text in ii. 2: see vers. 12, 13, 14: beside these vi.
1; lii. 13; Ivii. 7, 15.- with the meaning confluere
only here in Isaiah and Micah.—The expression D
D' does not occur in Isaiah except ii. 2; on the other
hand in Micah twice; here and iv. 11, (comp. the remark
on D'an D'by at ver. 3). Later prophets, following
Micah's example, make use of it, especially Ezek. (iii. 6;
Xxvii. 33; xxxii. 3, 9, 10, etc.).
only here in
Micah; and also in Isaiah only once beside, xxx. 29.-
in Isaiah and Micah only here. Isa. always
says bx, 78, once apy (xli. 21); twice

יעקב

in both יורנו מדרכיו .16 .xlix. 26; 1x) אביר יעקב

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Ver. 4. with 1 is found again in Isa. only v. 3.

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is a juridical term as well as D. The fundamental meaning is "evðúvw,” “make right, straight," and corresponds to our "richten und sclichten." Comp. xi. 3, 4. In the latter place we find the construction with (direct causative Hiphil). Comp. Job xvi. 21; ix. 33; Gen.'xxxi. 37. D'AN, which, as already remarked, excepting here occurs only Mic. iv. 3 and Joel iv. 10, is, doubtless, radically related to N, D', which occurs 1 Sam. xiii. 20, 21. The first the LXX translate in all cases by aporpa, the VUL

GATE by arutra (in Joel) or vomeres (in Isa. and Mich.); the latter the LXX translates σKevos, VULGATE, ligo. It prophets only here (comp. Mic. iii. 11; Isa. xxviii. 9, 26). is uncertain whether the distinction between ' and Likewise.—The pairing of Zion and Jeru-D'AN is only to be referred to the Masoretic pointing,

salem occurs in Micah in iii., iv., relatively often; iii 10, 12; iv. 2, 8. But in Isaiah, too, it occurs often; iv. 3, 4; x. 12, 32; xxiv. 23; xxx. 19; xxxi. 9; xxxiii. 20; xxxvii. 22, 32; xli. 27; lii. 1, 2; lxii. 1; lxiv. 9.- -D' D'py occurs in Isaiah in only one other place, xvii. 12, whereas it occurs in Micah four times: iv. 3, 13; v. 6, 27.-The

together does not occur again עצומים and רַבִּים use of

in Micah; on the other hand once in Isa. liii. 12. The

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EXEGETICAL AND CRITICAL.

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the application of this law, and therefore, so to speak, by the Lord Himself, so that there shall be no more war, but rather weapons of war, and warlike exercises, shall cease. from Je

1. At the end of days shall the mountain of the | Then shall all strife among nations be decided by house of Jehovah be higher than all mountains, and all peoples shall flow to it, (ver. 2). They shall encourage themselves to walk thither in order to be instructed in the law of Jehovah. For the law going forth from Zion shall be acknowledged as the right lamp of truth (ver. 3).

2. And it shall come to pass.. rusalem.-Vers. 2, 3. ''n 'ns, last days,

which Isaiah never uses, is a relative conception, but always of eschatological significance, whence the LXX correctly translate it by “ἐν ταῖς ἐσχάταις ἡμέραις,” or by “ἐπ' ἐσχάτου τῶν ἡμερῶν, or by "' oxáτov Tv μεрāv." It is therefore not = in the time following, but = in the last time. Yet it is to be remarked herewith, that, as OEHLER says: "Also the nearer future is set in the light of the last development of the divine kingdom." Comp. the admirable exposition of this by OEHLER, HERZoo's R. Encycl. XVII. S. 653.In this last time now shall the mountain of the house of Jehovah (comp. Mic. iii. 12) for all time stand unmoved on the top of the mountains, and be exalted above all hills. The mountains are the protuberances of the earth, in which, so to speak, is embodied its effort upwards, its longing after heaven. Hence the mountains also appear especially adapted as places for the revelation of divinity, and as places of worship for men adoring the divinity. (What is great generally, in contrast with little human works, is conceived of as divine work, compare -777 Ps. xxxvi. 7; lxviii. 16, 17 Ps. Ixxx. 11, Day Jonah iii. 3). But there are mountains of God in a narrower sense; thus Horeb is called Mount of God, Exod. iii. 1; xviii. 5; and Sinai, Num. x. 33. But above all the mountain of the temple, to which per synecdochen the name of Zion is given, is called the "Mount of God," the " holy mountain of God," Ps. ii. 6; iii. 5; xxiv. 3, etc.; Jer. xxxi. 23; Joel ii. 1; iii. 17, etc. But the idols compete with the Holy God for possession of the mountains. For

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it seems as if xl. treats only of a level road for the approaching king. But this level road is prepared for the Lord precisely and only thereby, that in all the land, all high places shall disappear upon which idols could be worshipped. Zechariah expresses still more clearly the thought that the sole dominion of the Lord is conditioned on the restoration of a complete plain in the land. He says, xiv. 9, 10. "And the LORD shall be king over all the land; in that day shall be one LORD, and His name one. All the land shall turn to lowness from Geba to Rimmon south of Jerusalem; But this itself shall be lifted up, and shall abide in its place," etc. It may be objected to this explanation that ii. 2, the presence of mountains and hills is in fact presupposed, because it says, at the top of the mountains," and "higher than the hills." But must the prophets in the places cited above, have thought of the restoration of a plain in a mathematical sense? Certainly not. The notion of a plain is relative. There shall, indeed, remaiu therefore, mountains and hills, but in comparison with the mountain of the Lord, they shall no more deserve these names; they shall appear as plains.

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From this results that is not upon the head (this must be expressed by wy, comp. Exod. xxxiv. 2. 1 Sam. xxvi. 13; Isa. xxx. 17) but at the top or head (comp. Am. vi. 7; Deut. xx. 9; 1 Sam. ix. 22; 1 Kings xxi. 9, 12). This latter however, cannot mean that the mountain of the Lord shall have the other mountains behind it, but under itself. Without doubt "the mountain of the house of the Lord," and the

-of Ezekiel are identi הַר גבה and הַר מְרוֹם יִשְׂרָאֵל | the high places of the mountains are also conse

crated by preference to their worship, so that Israel is often reproached with practising fornication with the idols on every high mountain, 1 Ki. xiv. 23; 2 Ki. xvii. 10; Isa. lvii. 7; lxv.7; Jer. ii. 20; iii. 6; xvii. 2; 1.'6; Ezek. vi. 2, 3; Hos. iv. 13. But the Scripture recognizes still another rivalry between the mountains. Ps. lxviii. 16 speaks of the basalt mountains of Bashan with their many pinnacles that look down superciliously upon the lowly and inconsiderable Mount Zion. All these rivalries shall come to an end. It is debated, how does the prophet conceive of the exalting of Mount Zion over the others? Many have supposed he conceives of Mount Zion as piled up ayer the others, (aliis montibus veluti superimpositum, VITR.), or thus, that "the high places run together toward it, which thus towers over them, seem to bear it on their heads" (HOFMANN, Weisz. u. Erf. II. p. 101). But, comparing other passages, it seems to me probable that Isaiah would say: there will be in general no mountain on earth except Mount Zion alone. All will have become plain; only the mount of God shall be still a mountain. One God, one mountain. If, for example, we consider the words below, vers. 12-17 the prophet says there that divine judgment shall go forth upon all that is high in the world, and all human loftiness shall be humbled, that "the Lord alone shall be exalted in that day." Just so, too, we read xl. 4, "Every valley shall be exalted, and every mountain and hill shall be raade low, and the crooked shall be made straight and the rough places plain." When hills and vallies disappear, the land becomes even. To be sure,

cal, (Ezek. xvii. 22 sq.; xx. 40, xxxiv. 14;

xl. 2).

all nations" mentioned

site of that "tower whose top may reach unto This high mountain shall be exactly the oppoheaven" Gen. xi. 4, which, being a self-willed structure by the hands of insolent men, separated God, reunites mankind again. They all see it in mankind. For our divine mountain, a work of its glory that is radiant over all things, and recognize it not only as the source of their salvation, but also as the centre of their unity. Therepeople," i. e., countless nations, which are essenfore they flow from all sides to it. These "Many tially the same as the before, shall mutually encourage one another "to go up," (the solemn word for religious journies, Comp. CASPARI, Micha, p. 140), for which a fourfold object is named: the mountain of Jehovah; in the house the instruction out of the ways of on the mountain the house of the God of Jacob; God (the ways of God are conceived of as the source of the instruction, comp. xlvii 13; Ps. xciv. 12); and, in consequence of this instruction, the walking in the paths of God. Only the words from "Come ye" to "his paths" contain the language of the nations. The following phrase termine the nations to such discourse and con"for out of Zion," gives the reason that shall deduct. 1, law, is neither the (Sinaitic) law, for it must then read in, nor the law of the king ruling in Zion. For what goes forth from Zion is just what the nations seek. They do not seek a political chief, however, but one that will teach

them the truth. is therefore to be taken in the sense of the preceding 1, he will teach us. It is therefore primarily doctrine, instruction in general, but which immediately is limited as 777 word of the Jehovah. But shall the nations, turn toward Zion only because "law" goes forth from thence? Did not then, even in the Prophet's time and before that, law go out from Zion; and did the nations let themselves be determined by that to migrate to Zion? We shall then need to construe "law" and "word of the Lord" in a pregnant sense that which deserves the name of divine doctrine in the highest and completest sense, therefore the absolute doctrine, which alone truly satisfies and therefore also irresistibly draws all men. This doctrine, i. e., the gospel of Jesus Christ is, true enough, gone forth out of Jerusalem, and may be called the Zionitic Tora, in contrast with the Sinaitic. (Comp. DELITZSCH in loc.). Therefore that "preaching repentance and remission of sins in the name of Christ to all nations, beginning at Jerusalem," Luke xxiv. 47, is the beginning of the fulfilment of our prophecy. Comp. Zech. viii. 20 sqq.

3. And he shall judge-learn war any more.-Ver. 4. The consequences of this divine instruction, sought and received by the nations, shall be, that the nations shall order their affairs and compose their judicial processes according to the mind of him that has taught them. So shall God appear as that one who judges between the nations and awards a (judicial) sentence. The Spirit of God that lives in His word is a Spirit of love and of peace. The God of peace sanctifies, therefore, the nations through and through (1 Thess. v. 23) so that they no more confront one another in the sense and spirit of the brute power of this world, but in the mind and spirit of the Kingdom of God. They are altogether children of God, brothers, and are become one great family. War ceases; the implements of war become superfluous; they shall be forged over into the instruments of peace. The exercises at arms, by which men in peace prepare for war, fall of themselves away. The meaning "plowshare" evidently corresponds best to the context, in which the contrast between Agriculture and war is the fundamental idea; at the same time it may be remarked that a scythe, mattock, or hoe, does not need to be forged over again to serve for arms, Joel 3:10.-The (xviii. 5) is the vine-dresser's knife. A lance head may easily be made out of it. It is remarkable, that excepting this place, Isaiah, who speaks so much of war, uses, none of the words that in Hebrew mean spear, lance."

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As regards the fulfilling of our prophecy, the Prophet himself says that it shall follow in the last time. If it now began a long time ago; if and the founding of His kingdom and the preachespecially the appearance of the Lord in the flesh, ing of the gospel among all nations be an element of that fulfilment, yet it is by no means a closed up transaction. What it shall yet bring about we know not. If many, especially Jewish expositors have taken the words too coarsely, and outwardly, so, on the other hand, we must guard against a one-sided spiritualizing. Certainly the prophets do not think of heaven. Plows and pruning hooks have as little to do with heaven, as swords and spears. And what has the high place of Mount Zion to do in heaven? Therefore our passage speaks for the view that one time, and that, too, here on this earth, the Lord shall ap propriate the kingdom, (lx. 21; Matt. v. 5), suppress the world kingdoms and bring about a condition of peace and glory. That then what is outward shall conform to what is inward, is certain, even though we must confess our ignorance in regard to the ways and means of the realization in particulars.

[Regarding the question of ii. 2-4 being original to Isa. or Micah, J. A. ALEXANDER says: "The verbal variations may be best explained, however, by supposing that they both adopted a traditional prediction current among the people in their day, or, that both received the words directly from the Holy Spirit. So long as we have reason to regard both places as authentic and inspired, it matters little what is the literary history of either."

in supposing that Isa., may have availed himself BARNES says: "But there is no improbability of language, used by Micah in describing the

same event."

At ver. 2.

"Instead of saying, in modern phraseology, that the church, as a society, shall become conspicuous and attract all nations, he stood as being raised and fixed above the other represents the mountain upon which the temple mountains, so as to be visible in all directions." -J. A. A.

often nothing but the branch of a tree, cut below Ver. 4. "VOLNEY states that the Syrian plow is a bifurcation, and used without wheels. The Plowshare is a piece of iron, broad but not large, which tips the end of the shaft. So much does it resemble the short sword used by the ancient warriors, that it may with very little trouble, be converted into that deadly weapon; and when the work of destruction is over, reduced again to its former shape."-BARNES.]

[So we have seen it-ploughing on Mount Zion. -M. W. J.]

2. THE FALSE EMINENT THINGS AND THEIR ABASEMENT IN GENERAL.

5 O house of Jacob, come ye,

CHAPTER II. 5-11.

And let us walk in the light of the LORD.

6 Therefore thou hast forsaken thy people the house of Jacob,

Because they be replenished 'from the East,

And are soothsayers like the Philistines,

And they please themselves in the children of strangers.

7 Their land also is full of silver and gold,

Neither is there any end of their treasures;
Their land is also full of horses,

Neither is there any end of their chariots: 8 Their land also is full of idols;

8;

They worship the work of their own hands,
That which their own fingers have made;

9 And the mean man boweth down,

And the great man humbleth himself: "Therefore forgive them not.

10 Enter into the rock, and hide thee in the dust,

For fear of the LORD, and for the glory of his majesty.

11 The lofty looks of man shall be humbled,

And the haughtiness of men shall be bowed down,
And the LORD alone shall be exalted in that day.

1 Or, more than the East.

• repudiated.

• a man is bowed down,

• And thou wilt not forgive them.

Or, abound with the children, etc.

b make covenant with foreign born.
d everybody humbled."

TEXTUAL AND GRAMMATICAL.

Ver. 5. and , Come, and we will walk, are taken from ver. 3, and

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not only reminds of , ver. 3, but one is almost tempted to believe that ver. 3 is an echo of ', which, ver. 3,

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4.

Ver. 6.

stands very commonly in the sense of repudiate: Judg. vi. 13; 1 Sam. xii. 22; 1 Kings viii. 57; Ps. xxvii. 9; xciv. 14; Jer. vii. 29; Ezek. xxix. 5; xxxii. But especially the notion of appears signififollows. And if the words are compared that incantly as contents of the "burden of Jehovah," and probably with reference to our passage; Jer. xxiii. 33; comp. xii. 7 and 2 Kings xxi. 14. In many of these places stands parallel with . From that, and from the impossibility of taking by by 7, way, fashion of the people, nationality, the inaccuracy appears of the explanation given by SAADIA, TARG., J. D. MICHAELIS and others: "thou hast abandoned thy nation

Mich. follow the borrowed verses iv. 1-3; ("For all people will walk every one in the name of his God, and we will walk in the name of the LORD our God forever and ever," ver. 5) it will be seen that these words, too, floated before Isaiah's mind. Grammatically there is nothing to object to the view of the comment below. For

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may just as well mean camus in lucem, as in luce,

let us walk into the light, as in the light. And if the words of vers. 2 and 3 that sound alike are not taken in quite the same meaning, I would ask: are they then identical? And if they were identical, must then the

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ality." DP, according to the comment below.

is particularly to be maintained as the correct reading. Thus both the conjecture of BRENZ and BÖTTCHER (Ereg. Krit. Ehrenlese, p. 29) Dopp (comp. Ezek. xii. 24; xiii. 7), and that of GESENIUS (in his Thesau. s. v. 077, p. 1193, though in his commentary he declares for the text). that the Pro-DP (comp. Jer. xiv. 14; Ezek. xiii. 6, 23) are needless. Also the signification of old translations (ὡς τὸ ἀπ' ἀρ

in (that must, according to ver. 3, occur in the last time) be the same with

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phet imposes as a duty on the Israel of the present?

xis, LXX., ut olim, VULG., ut antea, PESCHIT., sicut ab initio, Targ., Jon.) is incorrect, because the insertion of the particle of comparison and the leaving out of account the before y are arbitrary. DRECHSLER has justly called attention to the fact that

with intentional like sound אל from אלילים .8 .Ver

tox, D', Comp. Zech. xi. 17; Jer. xiv. 14; Isa. ii. 18, 20; x. 10 sq.; xix. 1, 3; xxxi. 7. The singular suffix

is to be noticed in grammatical אצבעתיו and ידיו in

מִן

with מָלֵא .with the accusative מָלֵא

respects. Expositors correctly construe the suffixes as distributive. Comp. v. 23 concerning the ideal number. never means the same as Ver. 9. At first sight the explanation (adopted, For the first does not so much name the matter with e. g., by LUTHER), commends itself, that takes the which one is filled as the source, the fund, the provision verbs and as descriptive of the volunout of which the matter is drawn. Thus e. g. Exod. xvi. tary homage that the Israelites rendered to the great things depicted verse 7 sq. It appears to belong to 32, UD ¬y No is not: imple mesuram eo, but ex the completeness of the mournful picture that the co, i. ., fill the omer with the proper quantity taken from Prophet draws here of the condition of Israel, that also the whole mass. Comp. Lev. ix. 17; Jer. li. 34; Ezek. that recognition should be mentioned which those great xxxii. 6; Ps. cxxvii. 5. It is different Eccl. i. 8. D' things named, vers. 7, 8, received at their hands. Moreover the similarity of construction seems to point to a (Lev. xix. 26; Isa. lvii. 3; Jer. xxvii. 9; 2 Kings xxi. 6; continuation of that strain of complaint against Israel 2 Chron. xxxiii. 6) or □ (Deut. xviii. 10, 14; Mic. already begun. Indeed the second half of ver. 9 “and v. 11) according to the context of the passages cited, forgive them not," seems to form the fitting transition are places of magicians or diviners. For the word to the announcement of judgment, whereas these words, stands parallel with sometimes, and sometimes if the announcement of judpment begins with 9 a alwith, as, then, in substance both are nearly re-ready, seem to be an üσтероν протероv. That П and lated. But the fundamental meaning is doubtful. in what follows (vers. 11, 12, 17) and especially v. FLEISCHER in a note in DELITZSCH in loc. controverts the 15, are used for involuntary humiliation would be no fundamental meaning maintained by FUERST, "tecta, ar- objection, in as much as a contrast might be intended. cana faciens," and also the derivation from y (oculo Nevertheless I decide in favor of the meaning approved maligno fascinans), and would derive it either from 1, by all recent expositors, viz., involuntary bowing. What cloud (weathermaker), or from the Arabic root anna (coercere, stop by magic).-As regards the construction, DRECHSLER has remarked that the absence of D must occasion no surprise. The verb p' in this sentence causes no little trouble. p occurs in only three places in the Old Testament: Job xxvii. 23; 1 Kings xx. 10 and here. Beside that there is also the noun pay (pa) Job xx. 22; xxxvi. 18.—Job xxvii. 23

determines me is, first, that already ver. 8b speaks of the voluntary bowing to idols. Had the prophet meant to emphasize, not simply this, but also the bowing before the idols of riches and power, he would surely have joined both in a different fashion than happens if ver. 9 a is referred to ver. 7. And then Isaiah must have said:, but thou forgive them not. That the antithesis is not marked in ver. 9 b, is proof that none exists. But then in this case ver. 9 a itself must contain a threatening of judgment. It is no objection to this that it is expressed in narrative form with the vav.

-Here evi יִשְׂפֵק עָלֵימוֹ כַפִּימוֹ we read the words

dently pay-pap which often occurs for clapping the hands together, or for slapping on the thigh: Num. xxiv. 10; Lam. ii. 15; Jer. xxxi. 19; Ezek. xxi. 17. But 1 Kings xx. 10, the king Ben-Hadad of Syria says: "The gods do so unto me and more also, if the dust of Sama

consecutivum; comp. DRECHSLER in loc. Ver. 9 b is then not antithesis but explanatory continuation. must then be taken in the weaker signification of . Comp. 2 Kings vi. 27.-D and (comp. v. 15; xxxi. 8; Ps. xlix. 3; Prov. viii. 4) form only a rhetorical, not a

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ria shall suffice (pa) for handfuls for all the people logical antithesis. It is not mean and great, but

that follow me." And with this agrees also the Aramaic po redundare, and the

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all and every. The idea of "man" is only for the sake
of parallelism expressed by two synonymous words.
be supplied, comp.
Comp. ver. 11. After must
Gen. xviii. 24, 26; Hos. i. 6, coll. Isa. xxxiii. 24.
Ver. 10. genitive of the object, comp. 1 Sam.
xi. 7; 2 Chr. xiv. 13; xvii. 10 and below vers. 19 and 21.
1777 only here.

“superfluere, satis esse' of the late Hebrew.-Also in regard to the substantive For while Pat the same division of meaning occurs. Job xx. 22 the context requires the meaning " abundantia," opinions vary a great deal in regard to Job xxxvi. 18. Still to me the weight of reason seems on the side of the meaning "explosio," (disapproval, insult by hand clapping, comp. Job xxxiv. 26, 27). And the explanations of our passage divide into two classes, in that the one bring out the fundamental idea of striking, the other that of superabundance, but each variously modi-, fied. The Hiphil occurs only here. It is to be construed in a direct causative sense (complosionem facere). always with only here and Neh. ii.

Ver. 7.

קצה

10; iii. 3, 9.

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Ver. 11. only here and ver. 17. Din Isaiah only here and ver. 17, and x. 12. The singular is explained in that is the main idea. Comp. v. 15. a common word with Isaiah (vers. 9, 11, 12, 17; v. 15; xl. 4, etc.) is verb, not adjective, for the latter is 5. The same ramark obtains in reference to DN and D'VN that was made ver. 9 concerning DN and

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איש

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