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נָהַר בְּרֹאשׁ הֶהָרִים נָכוֹן באחרית הימים ;occur
remind us of Isaiah's עֲצוּמים and רַבִּים and the use of
Judah's sins "Zion shall be plowed as a field, and Jeru- , singular Disy 'yd once in Isa. lx. 22. The words house as the high places of the forests," "Micah iii. 12, pinzety are wanting in Isaiah. In fact they occur the promise is connected by way of contrast, that this only here, and in Micah again i. 7; in Isa. xxiv. 12; desolation of the divine mount shall be superseded by xxx. 14. Plural of 279 in Isaiah only xxi. 16.— O'ns a wonderful glory (comp. CASPARI, Micah der Murasthite 4. 444 899.). It is most intimately connected with this only here and Joel iv. 10. Min nowhere in Isaiah. that 111, Micah iv. 1, has a motive in what goes on.pin in Isaiah again xviii. 5. The other words have before, whereas, Isa. 1i. 2 it has no motive, and is no specific importance. The following expressions, without example in so abrupt a position (comp. De therefore are decidedly peculiar to Micah: 1) 13777; appears, in reference to what follows, as a motto: 2) D'3? D'll; 3) D'S ? D'OY; 4) apr" vohx; for Isa. forms a well-rounded whole with two following verses.
, , a HENGSTENBERG is wrong when he refers the words favorite expression of Micah, which he uses eleven times Mic. iv. 4 to the Israelites. The
heathen, too, according (comp. Casp. Mic. d. Mor. 88. 412, 444). Only once in Micah to vers. 2 and 3 are Israelites, and thereby partakers of and Isaiah, and that in our passage, do the expressions 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- confluere, 13779 171, 1nnyk2 731. At most xV Folution announced, ver. 1, takes place. The imperfect 139, ver 5 a. is therefore not future, but sig. style. But it is to be considered that owing to the difDities continuancy in the present. At present the phet would say, all people walk after their gods, but
ference in the size of the books, a single occurrence in they will not do this forever as Israel. For, vers. 1-3,
Micah has relatively much more weight in settling the he had expressly announced that all heathen'shall flow usus loquendi. to the mountain of Jehovah. As, therefore, ver. 4 com Ver. 2. This beginning of the discourse with 7'71 is pleted the all-comprehensive portrait of peace in the old theocratic sense, according to passages like Lev. unexampled. As is well known, several books begin Irvi. 5; 1 Kings iv. 25, ver. 5 assigns the reason for the with '7'), (Josh., Judges, 1 Sam., 2 Sam., Ezek., Jonah, glorious promise made in vers. 1-4. Israel has already Dox the true way, therefore it needs only to persevere Neh.). But nowhere except here does 77071 stand at on its way. But the heathen, that are now in the false
the beginning of a discourse without a point of support way, will one time forsake this false way and turn to given in what precedes. We recognize in that, as shown the right way. The same construction proceeds, and above, a proof that Isaiah took the words, vers. 2-4, from the vers. 1-5 appear completely as one work from one
Mic. iv. 14 as the basis of his discourse. Unmoved, fixed mould.
, Such , ? language in several respects bear the decided impress of Micah. The expression “in the last days," occurs in 2 Sam. vii. 16, 26; 1 Kings ii. 45; Ps. xciii. 2. 7771
is Isaiah as in Micah, only in this one place. The expres- probably denom. from 777), and does not occur again
" Mic. iii. 12, a designation that occurs only here, there in Isaiah in the sense of "flowing." For ^?! lx, 5, fore is peculiar to Micah. 2 Chr. xxxiii. 15 ~ na 77
comes from another root, kindred to , comp. Ps. occurs again for a special reason, and possibly with re xxxiv. 6. The word occurs in Jer. xxxi. 12; li. 44, with ference to our passage. 15only here in both Isaiah the meaning of "flowing, streaming,” but also only in and Micah: likewise 1777 vx7d. ) in Micah only regard to nations.
Ver. 4. by
with here: in Isaiah three times beside, evidently occasioned
is found again in Isa. only v. 3. by our text in ii. 2: see vers. 12, 13, 14: beside these vi. n'din is a juridical term as well as nov. The funda1; lii. 13 ; lvii. 7, 15.—77) with the meaning confluere
mental meaning is “evdúvw," "make right, straight," and only here in Isaiah and Micah. -The expression onla D'Sy does not occur in Isaiah except ii. 2, on the other corresponds to our "richten und sclichten.” Comp. xi. 3, 4. hand in Micah twice; here and iv.1i, (comp. the remark In the latter place we find the construction with 5(direct on D'In Day at ver. 3). Later prophets, following Micah's example, make use of it, especially Ezek. (iii. 6; causative Hiphil). Comp. Job xvi. 21; ix. 33; Gen. xxxi. 37. xxvii. 33; xxxii. 3, 9, 10, etc.). 2017 only here in O'nx, which, as already remarked, excepting here ocMicah; and also in Isaiah only once beside, xxx. 29.
curs only Mic. iv. 3 and Joel iv. 10, is, doubtless, radically 758 in Isaiah and Micah only here. Isa. always related to nx, D'nx, which occurs 1 Sam. xiii. 20, 21. The says , (. );
first the LXX translate in all cases by a potpa, the Vul
GATE by arutra (in Joel) or vomeres (in Isa. and Mich.); (. ).
the latter the LXX translates okevos, VULGATE, ligo. It prophets only here (comp. Mic. iii. 11; Isa. xxviii. 9, 26). | is uncertain whether the distinction between Dinx and Likewise xa nohy.The pairing of Zion and Jeru. D'AX is only to be referred to the Masoretic pointing, salem occurs in Micah in iii., iv., relatively often; iii
or to a real etymological difference. In the latter case 10, 12; iv. 2, 8. But in Ieaiah, too, it occurs often; iv. 3,
it is not agreed whether the roots of the words in ques. 4; X. 12, 32; xxiv. 23; XXX. 19; xxxi. 9; xxxiii. 20; xxxvii.
engrave, 22, 32; xli. 27; lii. 1, 2; lxii. 1; lxiv. '9. -D'a) Option are mix-uj, from which wy, style, occurs in Isaiah in only one other place, xvii. 12, whereas draw," thence nx, nix, not. acc., or 7Jx, from which it occurs in Micah four times: iv. 3, 13; v. 6, 27.-The
hand, is "IX, ship-Okellos on the other hand y in Micah; on the other hand once in Isa. liii. 12. The nx, nx, or still another root.
. 26 ; lx) אביר יעקב
together does not occur again עצומים and רַבִּים 13e of
EXEGETICAL AND CRITICAL. 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, the application of this law, and therefore, so to and all peoples shall flow to it, (ver. 2). They speak, by the Lord Himself, so that there shall shall encourage themselves to walk thither in be no more war, but rather weapons of war, and order to be instructed in the law of Jehovah. warlike exercises, shall cease. For the law going forth from Zion shall be ac 2. And it shall come to pass ... from Jeknowledged as the right lamp of truth (ver. 3). 'rusalem.-Vers. 2, 3. D'an Dinx, last days,
which Isaiah never uses, is a relative con it seems as if xl. treats only of a level road for ception, but always of eschatological significance, the approaching king. But this level road is prewhence the LXX correctly translate it bý pared for the Lord precisely and only thereby, "¢v raiç ¿o xátais quépars,” or by “¿T' éo xátov that in all the land, all high places shall disapTĀV vuepūv," or by “¿' co várW TWV ruepūv.” pear upon which idols could be worshipped. It is therefore not = in the time following, but Zechariah expresses still more clearly the thought = in the last time. Yet it is to be remarked that the sole dominion of the Lord is conditioned herewith, that, as OEHLER says: “ Also the on the restoration of a complete plain in the land. nearer future is set in the light of the last de- He says, xiv. 9, 10. “And the Lord shall be velopment of the divine kingdom.” Comp. the king over all the land ; in that day shall be one admirable exposition of this by OEHLER, HER- LORD, and His name one. All the land shall zog's R. Encycl. XVII. S. 653.-In this last time turn to lowness from Geba to Rimmon south of now shall the mountain of the house of Jehovah Jerusalem ; But this itself shall be lifted up, and (comp. Mic. iii. 12) for all time stand unmoved shall abide in its place," etc. It may be obon the top of the mountains, and be exalted above jected to this explanation that ii. 2, the presence all hills. The mountains are the protuberances of mountains and hills is in fact presupposed, beof the earth, in which, so to speak, is embodied cause it says, " at the top of the mountains," and its effort upwards, its longing after heaven. Hence “higher than the hills." But must the prophets the mountains also appear especially adapted as in the places cited above, have thought of the replaces for the revelation of divinity, and as places storation of a plain in a mathematical sense ? of worship for men adoring the divinity. (What Certainly not. The notion of a plain is relative. is great generally, in contrast with little human There shall, indeed, remaiu therefore, mountains works, is conceived of as divine work, compare and hills, but in comparison with the mountain b??? Ps. xxxvi. 7; lxviii. 16, 5x=!!! Ps of the Lord, they shall no more deserve these
names; they shall appear as plains. lxxx. 11, 07522ny Jonah iii. 3). But
From this results that wxna is not = npon the there are mountains of God in a narrower sense; head (this must be expressed by wxh by, thus Horeb is called Mount of God, Exod. iii. 1;
!. comp. xviii. 5; and Sinai, Num. x. 33. But above all Exod. xxxiv. 2. 1 Sam. xxvi. 13; Isa. xxx. 17) the mountain of the temple, to which per synec- but = at the top or head (comp. Am. vi. 7'
; dochen the name of Zion is given, is called the Deut. xx. 9; 1 Sam. ix. 22; 1 Kings xxi. 9, 12) “Mount of God,” the “ holy mountain of God," This latter however, cannot mean that the mounPs. ii. 6; iii. 5; xxiv. 3, etc.; Jer. xxxi. 23; Joel tain of the Lord shall have the other mountains ii. 1; iii. 17, etc. But the idols compete with the behind it, but under itself. Without doubt “the Holy God for possession of the mountains. For mountain of the house of the Lord,” and the the high places of the mountains are also conse Tivoinn and nja 17 of Ezekiel are identicrated by preference to their worship, so that Israel is often reproached with practising fornication cal,, (Ezek. xvii. 22 sq.; xx. 40, xxxiv. 14;
xl. 2). with the idols on every high mountain, 1 Ki. xiv. 23; 2 Ki. xvii. 10; Isa. Ivii. 7; lxv.7; Jer. ii. 20;
This high mountain shall be exactly the oppoiii. 6; xvii. 2; 1.'6; Ezek. vi. 2, 3; Hos. iv. 13. site of that “ tower whose top may reach unto Bu the Scripture recognizes still another rivalry structure by che hands of insolent men, separated
" Gen. xi. 4, which, being a self-willed between the mountains. Ps. lxviii. 16 speaks of mankind. For our divine mountain, a work of the basalt mountains of Bashan with their many God, reunites mankind again. They all see it in fowly and inconsiderable Mount Zion. All these its glory that is radiant over all things, and rerivalries shall come to an end. It is debated; tion, but also as the centre of their unity. There
cognize it not only as the source of their salvahow does the prophet conceive of the exalting of fore they flow from all sides to it. These “Many Mount Zion over the others? Many have sup- people," i. e., countless nations, which are essenposed he conceives of Mount Zion as piled up tially the same as the ayer the others, (aliis montibus veluti superimpo- before, shall mutually encourage one another to
all nations" mentioned situm, VITR.), or thus, that “the high places run together toward it, which thus towers over them, go up." (the solemn word for religious journies, seem to bear it on their heads” (HOFMANN, Weisz: comp. CASPARI, Micha, p. 140), for which a four2. Erf. II. p. 101). But, comparing other
fold object is named: the mountain of Jehovah;
passages, it seems to me probable that Isaiah would say: in the house the instruction out of the ways of
on the mountain the house of the God of Jacob; there will be in general no mountain on earth except Mount Zion alone. All will have become God (the ways of God are conceived of as the plain; only the mount of God shall be still a
source of the instruction, comp. xlvii 13; Ps. mountain. One God, one mountain. If, for ex
xciv. 12); and, in consequence of this instruction, ample, we consider the words below, vers. 12-17 the walking in the paths of God. Only the words the prophet says there that divine judgment
shall from “Come ye"..to “his paths” contain the go forth upon all that is high in the world, and language of the nations. The following phrase all human loftiness shall be humbled, that the
'for out of Zion," gives the reason that shall deLord alone shall be exalted in that day." Just termine the nations to such discourse and conso, too, we read xl. 4, “Every valley shall be ex- duct. inqin, law, is neither the (Sinaitic) law, for alted, and every mountain and hill
shall be made it must then read 777inin, nor the law of the king low, and the crooked shall be made straight and ruling in Zion. For what goes forih from Zion the rough places plain.” When hills and vallies is just what the nations seek. They do not seek disappear, the land becomes even. To be sure, la political chief, however, but one that will teach
them the truth. 7pin is therefore to be taken in As regards the fulfilling of our prophecy, the the sense of the preceding 1371, he will teach us. Prophet himself says that it shall follow in the It is therefore primarily doctrine, instruction in last time. If it now began a long time ago; if general, but which immediately
is limited as and the founding of His kingdom and the preach
especially the appearance of the Lord in the flesh, * 7?? word of the Jehovah. But shall the nations, ing of the gospel among all nations be an element turn toward Zion only because “law” goes forth of that fulfilment, yet it is by no means a closed from thence? Did not then, even in the Pro- up transaction. What it shall yet bring about phet's time and before that, law go out from Zion; we know not. and did the nations let themselves be determined positors have taken the words too coarsely, and
If many, especially Jewish exby that to migrate to Zion? We shall then need outwardly, so, on the other hand, we must guard to construe" law” and “word of the Lord” in a against a one-sided spiritualizing. Certainly pregnant sense: that which deserves the name the prophets do not think of heaven. Plows and of divine doctrine in the highest and completest pruning hooks have as little to do with heaven, sense, therefore the absolute doctrine, which alone as swords and spears. And what has the high truly satisfies and therefore also irresistibly draws place of Mount Zion to do in heaven? Therefore all men. This doctrine, i. e., the gospel of Jesus our passage speaks for the view that one time, and Christ is, true enough, gone forth out of Jeru- that, too, here on this earth, the Lord shall apsalem, and may be called the Zionitic Tora, in propriate the kingdom, (lx. 21 ; Matt. v. 5), supcontrast with the Sinaitic. (Comp. DELITZSCH in press the world kingdoins and bring about a conloc.). Therefore that preaching repentance and dition of peace and glory. That then what is remission of sins in the name of Christ to all outward shall conform to what is inward, is cernations, beginning at Jerusalem,” Luke xxiv. 47, tain, even though we must confess our ignorance is the beginning of the fulfilment of our prophecy. in regard to the ways and means of the realizaComp. Zech, viii. 20 sqq.
tion in particulars. 3. And he shall judge-learn war any
[Regarding the question of ii. 2-4 being original
* The more.- Ver. 4. The consequences of this divine to Isa. or Micah, J. A. ALEXANDER says: instruction, sought and received by the nations, verbal variations may be best explained, howshall be, that the nations shall order their affairs ever, by supposing that they both adopted a traand compose their judicial processes according to ditional prediction current among the people in the mind of him that has taught them. So shall their day, or, that both received the words diGod appear as that one who judges between the rectly from the Holy Spirit. So long as we have nations and awards a (judicial) sentence. The
reason to regard both places as authentic and inSpirit of God that lives in His word is a Spirit spired, it matters little what is the literary hisof love and of peace. The God of peace sancti- tory of either.”
BARNES fies, therefore, the nations through and through
“But there is no improbability (1 Thess. y. 23) so that they no more confront in supposing ihat Isa., may have availed himself one another in the sense and spirit of the brute of language, used by Micah in describing the power of this world, but in the mind and spirit
same event.” of the Kingdom of God. They are altogether phraseology, that the church, as a society, shall
At ver. 2. “Instead of saying, in modern great family. War ceases; the implements of become conspicuous and attract all nations, he war become superfluous; they shall be forged stood as being raised and fixed above the other
represents the mountain upon which the temple over into the instruments of peace. The exercises at arms, by which men in peace prepare for war, -J.A.A.
mountains, so as to be visible in all directions." fall of themselves away. The meaning "plowshare" evidently corresponds best to the context; often nothing but the branch of a tree, cut below
Ver. 4. “VOLNEY states that the Syrian plow is in which the contrast between Agriculture and war is the fundamental idea ; at the same time it a bifurcation, and used without wheels. The may be remarked that a scythe, mattock, or hoe, plowshare is a piece of iron, broad but not large, does not need to be forged over again to serve for which tips the end of the shaft. So much does it
resemble the short sword used by the ancient arms, Joel 3:10.-The 77??? (xviii. 5) is the warriors, that it may with very little trouble, be yine-dresser's knife. A lance head may easily converted into that deadly weapon; and when be made out of it. It is remarkable, that ex- the work of destruction is over, reduced again to cepting this place, Isaiah, who speaks so much its former shape.” — BARNES.] of war, uses, none of the words that in Hebrew
(So we have seen it-ploughing on Mount Zion. mean “spear, lance.”
2. THE FALSE EMINENT THINGS AND THEIR ABASEMENT IN GENERAL.
CHAPTER II. 5-11.
5 O house of Jacob, come ye,
And let us walk in the light of the LORD.
Because they be replenished 'from the East,
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 ;
Neither is there any end of their chariots : 8 Their land also is full of idols;
They worship the work of their own hands,
That which their own fingers have made; 9 And othe mean man boweth down,
And a 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,
1 Or, more than the East.
9 Or, abound with the children, etc.
TEXTUAL AND GRAMMATICAL. Ver. 5. 135 and 773631, Come, and we will walk. are Ver. 6. wys stands very commonly in the sense of retaken from ver. 3, and yixd not only reminds of pudiate: Judg. vi. 13; 1 Sam. xii. 22; 1 Kings viii. 57; 1;71'), ver. 3, but one is almost tempted to believe that Ps. xxvii. 9; xciv. 14; Jer. vii. 29; Ezek. xxix. 5; xxxii. (71ver. 3 is an echo of IPNpka, which, ver. 3,
4. But especially the notion of vos appears signififollows 1331. And if the words are compared that incantly as contents of the “burden of Jehovah,” and pra Mich. follow the borrowed verses iv. 1-3 ; (“ For all peo- comp. xii. 7 and 2 Kings xxi. 14. In many of these
bably with reference to our passage; Jer. xxiii. 33 ; ple will walk every one in the name of his God, and we
places 3iy stands parallel with von. From that, and will walk in the name of the LORD our God forever and ever," ver. 5) it will be seen that these words, too, floated from the impossibility of taking Dj - Dy :777, wny, before Isaiah's mind. Grammatically there is nothing fashion of the people, nationality, the inaccuracy appears to object to the view of the comment below. For 7063 of the explanation given by Saadia, TARG., J. D. MICHA
ELIS and others : "thou hast abandoned thy nationnixa may just as well mean eamus in lucem, as in luce
, ality.” Dopo 1859, according to the comment below. let us walk into the light, as in the light. And if the words
is particularly to be maintained as the correct reading. of vers. 2 and 3 that sound alike are not taken in quite Thus both the conjecture of Brenz and BÖTTCHER ( Ereg. the same meaning, I would ask : are they then identi
. Krit. Æhrenlese, p. 29) Dop? (comp. Ezek. xii. 24; xiii. cal? And if they were identical, must then the nos 7), and that of Gesenius (in his Thesau. 8. v. 077, p. 1193, nninnk] (that must, according to ver. 3, occur in the though in his commentary he declares for the text). last time) be the same with “ nino nos that the Pro- Dop? (comp. Jer. xiv. 14; Ezek. xiii. 6, 23) are needless. phet imposes as a duty on the Israel of the present? Also the signification of old translations (ws tò år' åp
with intentional like sound אל from אלילים .8
ענְנִים count the
X, LXX., ut olim, VULG., ut antea, PESCHIT., sicut ab ini . tao, Targ., Jon.) is incorrect, because the insertion of
to 5x, d'oisa, comp. Zech. xi. 17 ; Jer. xiv. 14 ; Isa. ii. the particle of comparison and the leaving out of ac
18, 20; x, 10 sq.; xix. 1, 3; xxxi. 7. The singular suffix ?
are arbitrary. DRECHSLER has ' justly called attention to the fact that xp with pop respects. Expositors correctly construe the suffixes as
distributive. Comp. v. 23 concerning the ideal number. never means the same as *sp with the accusative.
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 non and born 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 32 upp pyn xan is not: imple mesuram eo, but ex
things depicted verse 7 sq. It appears to belong to 80, 16fu the omer with the proper quantity taken from Prophet draws here of the condition of Israel, that also
the completeness of the mournful picture that the the whole mass. Comp. Lev. ix. 17; Jer. li. 34; Ezek. that recoguition should be mentioned which those great xxxii. 6; Ps. cxxvii. 6. It is different Eccl. i. 8. D'uj things named, vers. 7, 8, received at their hands. More(Lev. xix. 26; Isa. Ivii. 3; Jer. xxvii. 9; 2 Kings xxi. 6; continuation of that strain of complaint against Israel
over the similarity of construction seems to point to a 2 Chron. xxxiii. 6) or Dipy? (Deut. xviii. 10, 14; Mic. already begun. Indeed the second half of ver. 9 “ and 7. 11) accordiug 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 gold sometimes, and sometimes if the announcement of judpment begins with 9 a alwith uni), as, then, in substance both are nearly re- ready, seem to be an üotepov Apótepov. That Onw and lated. But the fundamental meaning is doubtful. ov in what follows (vers. 11, 12, 17) and especially v. FLEISCHER in a note in DELITZscu in loc. controverts the 16, 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 my (oculo Nevertheless I decide in favor of the meaning approved maligno fascinans), and would derive it either from 15y; by all recent expositors, viz., involuntary bowing. What cired (weathermaker), or from the Arabic root anna
determines me is, first, that already ver. 8b speaks of
the voluntary bowing to idols. Had the prophet meant (COETCETE, stop by magic).-As regards the construction,
to emphasize, not simply this, but also the bowing beDRECHSLER has remarked that the absence of D77 must
fore the idols of riches and power, he would surely have occasion no surprise. The verb prob' in this sen joined both in a different fashion than happens if ver. tence causes no little trouble. Páll occurs in only 9a is referred to ver. 7. And then Isaiah must have three places in the Old Testament: Job xxvii. 23 ; 1 said: on sa naxi, but thou forgive them not. That the Kings xx. 10 and here. Beside that there is also the antithesis is not marked in ver. 9 b, is proof that none
exists. But then in this case ver. 9 a itself must conPOD POD) Job xx. 22; xxxvi. 18.—Job xxvii. 23
tain a threatening of judgment. It is no objection to .
this that it is expressed in narrative form with the vav. dently peint - pap which often occurs for clapping consecutivum ; comp. Drechsler in loc. Ver. 9b is then the hands together, or for slapping on the thigh: Num. not antithesis but explanatory continuation. Se must xxiv. 10; Lam. ii. 15; Jer. xxxi. 19; Ezek. xxi. 17. But
then be taken in the weaker signification of x's. Comp. 1 Kings ux. 10, the king Ben-Hadad of Syria says: “The
2 Kings vi. 27.-078 and W** (comp. v. 15; xxxi. 8; gods do so unto me and more also, if the dust of Sama
Pg. xlix. 3; Prov. viii. 4) form only a rhetorical, not a ria shall suffice (pav') 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
all and every. The idea of “man" is only for the sake ped redundare, and the poppy“ superfluere, satis esse” of parallelism expressed by two synonymous words. of the late Hebrew.-Also in regard to the substantive Comp. ver. 11. After xin must piz, be supplied, comp. por the same division of meaning occurs. For while Gen. xviii. 24, 26 ; Hos. i. 6, coll. Isa. xxxiii. 24. Job XI. 22 the context requires the meaning "abundan
Ver. 10. ^ DD genitive of the object, comp. 1 Sam. tie," opinions vary a great deal in regard to Job xxxvi. xi. 7; 2 Chr. xiv. 13; xvii, 10 and below vers. 19 and 21. 18. Still to me the weight of reason seems on the side PIXI 777 only here. of the meaning "explosio," (disapproval, insult by hand Ver. 11. nina) only here and ver. 17. Da in Isaiah clapping, comp. Job ixxiv. 26, 27). And the explana- only here and ver. 17, and x. 12. The singular Loo is tions of our passage divide into two classes, in that the one bring out the fundamental idea of striking, the explained in that hindi is the main idea. Comp. v. 15. other that of superabundance, but each variously modi-500, a common word with Isaiah (vers. 9, 11, 12, 17; fied. The Hiphil occurs only here. It is to be con v. 15; xl. 4, etc.) is verb, not adjective, for the latter is strued in a direct causative sense (complosionem facere). SpThe same ramark obtains in reference to DT Ver
. 7. nyp, always with fix! only here and Neh. ii. and p'wjx that was made ver. 9 concerning 078 and 10; iii 3, 9.
-Here avi יִשְׂמַק עָלֵימוֹ כַפִּימוֹ we reai the words