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sufficiently established by the context and by punish evil-doers, it is not because he doth the authority of ancient versions. It is not observe them, or forgets what they do ; sometimes unaptly rendered vines. for he hath prefixed a time to reckon with them, as will appear in the issue. Ken.

Prof. Lee.-niny, pl. f. constr. i. (a) Fields, 2 Kings xxiii. 4; Jer. xxxi. 40, Keri. (b) Corn-fields, Hab. iii. 17. (c) Vineyards, Deut. xxxii. 32; Is. xvi. 8. This word does not occur in the cognate dialects; but its signification is sufficiently clear from the context in each place.

Gall. See notes on xxix. 18 [Heb. 17.]. 32 Dragons. See notes on Exod. vii. 9.

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34 οὐκ ἰδοὺ ταῦτα συνῆκται παρ' ἐμοὶ, καὶ ἐσφράγισται ἐν τοῖς θησαυροῖς μου; 35 ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω ὅταν σφαλῇ ὁ ποὺς αὐτῶν, ὅτι ἐγγὺς ἡμέρα ἀπωλείας αὐτοῖς, καὶ πάρεστιν ἕτοιμα ὑμῖν.

Au. Ver.-34 Is not this laid up in store with me, and sealed up among my treasures?

35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.

31 Is not this.

JEHOVAH.

34 Is not this laid up in store with me;
And sealed up among my treasures?
35 Vengeance is mine, and it shall be re-
paid;

In a short time their foot shall slide:
For at hand is the day of their calamity;
And what is prepared for them maketh
haste.

Ged. 34, 35, Is not this stored up with me? sealed up among my treasures? for a day of vengeance [LXX, Sam., ]

and retribution? for a time when their foot shall slip?

Bp. Horsley.

35 To me belongeth vengeance, and re

tribution.

The time shall come when their foot shall slip.

Verily the day of their debility draweth

near,

And what is prepared for them hasteneth. Booth.

35 For vengeance is mine, and I will repay. At the time when their foot shall slide. Yea at hand is the day of their destruction,

And what is determined rapidly ap

proacheth.

Dr. A. Clarke.-35 Their foot [i. e., of the Jews]. But Calmet thinks that this verse is spoken against the Canaanites, the enemies of the Jewish people.

Pool.-i. e., All their wickedness mentioned before [so Rosen.]. My long-suffering towards them may make them and others think that I have forgotten their sins, but I Rosen.-34 Nonne hoc reconditum est apud remember them punctually, they are sealed me? Deus loquitur. Hæc omnia, inquit, up as in a bag, Job xiv. 17, and as men seal novi, et eorum memor ero suo tempore. up their treasures that nothing be lost; andising cong, Obsignatum in thesauris meis, I shall bring them to their remembrance also. iis h. 1. significantur tabularia, sive conclavia, Bp. Patrick.—31 Is not this.] That is, the in quibus chartæ regiæ adservantur. Ita vengeance he is going to speak of in the fol- Esr. vi. 1. In tabulario, in quo gazas relowing verses. For this particle hu often ponebant. Hoc igitur dicit Jova, se omnia refers to what comes after, not to what goes before, as Cocceius observes.

Laid up in store.] To be produced in due

time.

Hebræorum malefacta quasi in chartis consignata habere, quæ in suis tabulariis sint repositæ, ne quid earum pereat, nec quicquam criminum illorum impunitum maneat.

Sealed up among my treasures.] He speaks 35 chey, Mihi est ultio de perfidis of it as a matter determined or decreed, as Hebræis, et retributio (Rom. xii. 19). D, deeds are which are signed and sealed, hoc solo loco obvium, nomen est formæ 27, though not presently executed, but kept sermo, TR, suffitus. LXX, liberius versafely in a cabinet. And the meaning of terunt: ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω. this verse is, that though he do not speedily, Tempore quo vacillabit pes

corum, cum res eorum in ruinam erunt 36 ὅτι κρινεῖ κύριος τὸν λαὸν αὐτοῦ, καὶ ἐπὶ prone. Eadem imago Ps. xxxviii. 17 ; rots dotlots abrov rapaklnecerat. else ip

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ἀναστήτωσαν καὶ βοηθηgrave, molestum. Cf. Job. xxi. 30; xlviii. 16 σárwσav vμiv, kai yevηonтwσav vμîv σKE

Ver. 36-43.

rata sunt iis. Verb. singulare masc. jun- errt deos Tap duot. eye dronrevo, Kai Sp gitur nomini plur. fein., ut saepius, praesertiin Tourjoo. Targo, kiyo tirouat. kate ols πατάξω, κἀγὼ ἰάσομαι. καὶ οὐκ cum verb. intransitivum precedit, vid. Ps. cort is geleirat ek Tov Xetpop Hov. 40 ört xxxvii. 31 ; lvii. 2, et Gesenii Lehrg., p. 720. apo cis top otpavov T xcipt uov, kat duobuat τὴν δεξιαν μου. καὶ ἐρῶ. ζῶ ἐγὼ εἰς τὸν atova. 41 ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου, καὶ ἀποδώσω δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσί με ἀνταποδώσω. 12 μεθύσω τὰ βέλη μου ἀφ' αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα ἀφ' αἵματος τραυματιών καὶ αἰχμαλωσίας ἀπὸ κεφαλῆς ἀρχόντων ἐχθρῶν. 43 εὐφράνθητε οὐρανοὶ ἅμα αὐτῷ, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ, καὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ, ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικᾶται. καὶ ἐκδικήσει καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσιν ἀνταποδώσει. καὶ ἐκκαθαριεῖ κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ.

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Au. Ver.-36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power [Heb., hand] is gone, and there is none shut up, or left.

37 And he shall say, Where are their gods, their rock in whom they trusted,

38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection [Heb., an hiding for you].

39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.

10 For I lift up my hand to heaven, and say, I live for ever.

41 If I whet my glittering sword, and mine hand take hold on judgement; I will render vengeance to mine enemies, and will reward them that hate me.

42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy.

13 Rejoice, O ye nations, with his people

[or, praise his people, ye nations: or, sing
ye]: for he will avenge the blood of his
servants, and will render vengeance to his
adversaries, and will be merciful unto his
land, and to his people.
Ken.-

MOSES.

36 Yet shall Jehovah protect his people;
And he shall be comforted in his servants:
When he seeth, that their power is gone;
And there is none shut up, or left.
37 When men shall say-Where is their
God?

Their rock, in whom they trusted?

38 Who did eat the fat of their sacrifices;

And that none is left immured or at large.

37 When it is said, Where is their God,

The Rock, with whom they took shelter? 38 The Gods, which ate the fat of their sacrifices,

And drank the wine of your libations?
Let them rise up, and help you,

And be your hiding place.
39 Behold now, &c.

Ver. 36.

Pool.-36 For, or, nevertheless, or, but yet [so Ken., Horsley], as the particle chi is sometimes used, as Job v. 7; Isa. ix. 1;

And drank the wine of their drink-xlix. 25. Having spoken of the dreadful

offerings.

Let him rise up, and help you;
Let him be a protection over you.
JEHOVAH.

39 See now, that I, I am He!
And there is no God with me.
I kill, and I make alive;
I wound, and I heal:

And none delivereth out of my hand.
40 For I lift up my hand to heaven;
And say: As I live for ever;
41 I will whet my glittering sword;
And my hand shall take hold on judg-

ment:

I will render vengeance to mine adver

saries;

And them, who hate me, will I recom

pense.

42 I will make mine arrows drunk with

blood;

And my sword shall devour flesh:
With the blood of the slain, and of the
captives;

From the head of the princes of the

enemy.

MOSES.

43 Rejoice, O ye nations, with his people! For he will avenge the blood of his

servants :

And he will render vengeance to his adversaries;

But will be merciful to his land and to his people.

Bp. Horsley.

calamity which would come upon his people, he now turns his discourse into a more comfortable strain, according to the usual method of the prophets, and here begins to show that after God had humbled and sorely chastised his people, yet at last he would have mercy upon them, and turn their captivity, as it here follows. Shall judge his people, i. e., shall plead their cause, shall protect and deliver them, as that phrase is oft used. See Psal. vii. 8; x. 18; Isa. i. 17; xi. 4; Jer. v. 28; xxii. 16. Repent himself for his servants, i. e., repent of the evils he hath brought upon them, will change his course and carriage towards them. None shut up, or left: none shut up, either in their strong cities or castles, or other hidingplaces, or in the enemy's hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, as 2 Kings xxv. 12, but all seem to be cut off, and the people quite destroyed. So this phrase is used 1 Kings xiv. 10; xxi. 21; 2 Kings ix. 8; xiv. 26.

Bp. Patrick.-There is none shut up, or left.] Some refer this to persons, and others to things, and either way it signifies their condition to be so forlorn, that they could do nothing, either by men or by money, for their deliverance. J. Forsterus translates these words, custoditum aut neglectum, i. e., "precious or vile." By which wonderful deliverance and restoration, when they were SO

36 But Jehovah will take up the cause of totally destitute of all help, all the world was

his people,

given to understand that there is no God like

And comfort himself concerning his unto the Lord.

servants,

Ged. For the Lord will avenge his peo

When he seeth that their power is gone,ple, and relent for the sake of his servants,

when he shall see that gone is their power, and none to succour or support them.

Booth.

perat populo eumque cohibet, ne, quum ad militiam proficiscuntur contra hostes, dispersi abeant, et est is qui servatur When he shall see that their power is gone, coërcitione imperantis. vero qui And none, whether bond or free, remaining. firmatur, ut Neh. iii. 8,, et Rosen.—36 Primum hujus vs. membrum, firmarunt Hierosolymam; et Jer. xlix. 25,

עָזוּב

quomodo non est firmata, אֵיךְ לֹא־עֶזְבָה עִיר תְּהִלָּה -bifariam intelligi potest, pro ,כִּי יָדִין יְהוָה עַמּוֹ

uti verbum, vel in bonam, vel in malam urbs laudabitis ?" Aben-Esra: "Quando partem accipitur. Sensu bono, judicare revertentur, multi capientur ex iis, et multi aliquem est, ejus oppressi causam agere ex eis relinquentur. At brevi omnes fere eumque ab adversariis vindicare, hos vero peribunt." Quod quomodo e verbis Hebræis meritis pœnis afficere; cf. ad Ps. liv. 3. exsculpatur, vix intelligitur. Kimchi ita Quomodo si h. 1. capias, erit adversative exponit: non sunt divitiæ, quæ clauduntur vertendum, sed, attamen, ut Job. iv. 5; Jes. domi, neque pecudes, quæ relinquuntur in viii. 23; Ps. xxxvii. 20, hac sententia: agris. Sunt, qui in neutro intelligant, attamen Jova vindicabit aliquando a suis clausum et derelictum, pretiosum et vile, cusoppressoribus populum suum, postquam satis toditum et neglectum. Sed loci librorum pœnarum dederit. Sed in malam partem, Regum supra allati docent, hanc formulam de pœnis, quibus judex afficit sontes, ut non nisi de personis usurpari. Lud. de Dieu Gen. xv. 14; Job. xxxvi. 31, hic capit in Crit. S. ad h. 1. intelligendos arbitratur Jarchi, qui et monet, hic non rationem conjugatos et cælibes, ex Arabico loquendi reddere eorum quæ præcedunt, sed tempus, usu, quo dicitur qui vinculo matrimonii i. e., quando significare, ut Lev. xxiii. 10; uxori ac liberis adstrictus concluditur ac Ita horum verborum eorumque, coërcetur intra familiam, contra, qui quæ proxime sequuntur, sensus nec uxori nec liberis adstrictus sibi relinquitur erit hic quando satis castigaverit Jora popu- suæque libertati. Nobis simplicissimum vilum suum, tunc propter servos suos pœnitentia detur, conclusis, i.e., mancipiis et liberis, ducetur, ut illorum iterum misereatur. omnes et universos designari.

XXV. 2.

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TT-:

7,

ait Jarchi, "denotat mutationem animi, sive ad benefaciendum, sive ad malefaciendum." TINE AND ?, Quia videbit quod abierit manus, i. e., vires eorum evanuisse. Cf. 1 Sam. ix. 7: bp by bobo ‘e, nam panis abiit consumtus e vasis nostris. Manus pro viribus, quæ potissimum in manu hominis sunt. Simili figura Dan. xii. 7 dicitur

אזית

Ver. 37.

And he shall say.

Bp. Horsley.-When it is said.
Booth. Then he shall say.
Rosen.-Dicitque.

Bp. Patrick.-37 He shall say.] Or, "It shall be said."

Where are their gods, their rock in whom , dissipata est manus populi sancti. they trusted.] It is dubious whether these more Aramæo positum pro, vid. Gesenii words be directed to the Jews [so Pool, Lehrg., p. 264, 417. 21 719 DENT, Et Rosen.] or to the Gentiles who had oppressed quod nihil supersit clausum et relictum. Hac loquendi formula, quæ et 1 Reg. xiv. 10; xxi. them. It seems most agreeable to take them 21; 2 Reg. ix. 8; xiv. 26, occurrit, totalem as a reproach to the enemies of the Jews, who had long bragged of the power of their eversionem significari, vix dubium esse potest; quinam vero clausis et derelictis denotentur, gods, and ascribed all their success to them sententiæ variunt. LXX, ékλeλotoras év énα- (ver. 27), who now could not deliver them in their distress, &c. γωγῇ καὶ παρειμένους, deficientes in captivitate et remissos. Hieronymus : clausi quoque defecerunt, residuique consumti sunt. Onkelos: erunt vagi, demigrantes, et derelicti, Saadias : et defecit carcere detentus derelictus simul ex ira eorum. Syrus: nec adest qui auxilietur et suffulciat. Jarchi exponit ad hunc modum: et non est inter eos

et

, servatus, aut salvus factus per manus dominantis, neque 2, roboratus per manus roborantis. ","addit, "est is qui im

Rock. See notes on verse 4.

Ged-37 Where now (will he say) are your gods? the supporters in whom ye trusted?

Booth.-

37 Then will he say, Where are your gods? The supporters in whom you trusted?

Ver. 38.

Bp. Patrick.—38 Which did eat the fat of their sacrifices, &c.] For the same rites were used among the Gentiles as among the Jews.

The LXX refer this to the worshippers and mighty king; and so here, the revenges themselves, and translate it thus (agreeably of the enemy, i. e., the revengeful enemy. enough to the Hebrew), "The fat of whose And by the head may be here understood sacrifices ye ate, and drank the wine of their either the devil, or the heads and rulers of drink-offerings." And Onkelos to the same those empires which were enemies to God's people. Or, of the head shall be the revenges upon the enemies, i. e., I will take vengeance upon all mine enemies, yea, upon the head or heads of them.

purpose.

Rosen. Qui dii adipem sacrificiorum eorum comederunt. Dii adipes comedere dicuntur, quia illis adolebantur in sacrificiis iis oblatis, ut sacrificia Jovæ oblata vocantur cibus ejus Lev. xxi. 6.

I live for ever.

Ver. 40, 41.

Bp. Patrick. From the beginning of revenges upon the enemy.] How the Hebrew word paroth comes to signify revenges, I am not able to give an account; but in that

Ken., Ged., Booth., &c.—As I live forever. sense we take it both here and in Judges

41 If I whet.

Ken., Ged.-I will whet.

Booth.

iii. 3.

When I whet my glittering sword, And mine hand layeth hold on judgment, I will render, &c. Rosen.-40, Ut vere vivam in æternum, tam vere fiet, quod juro. 41, Nisi acuero fulgur gladii mei, i.e., gladium meum fulgurantem et coruscantem. Cf. Ez. xxi. 15, 20; Nah. hic ponitur pro cs, nisi, q. d., non vivam in æternum (vs. 40), moriar, nisi acuero rel. Alias enim simplex s post jurisjurandi formulam negat, vid. Gen. xiv. 23; xxi. 23; 1 Sam. iii. 11. Alii, qui y h. 1. pro si capiunt, duo priora versus membra protasin, duo posteriora apodosin constituere putant, hoc modo: сит acuero gladium meum, etc., tum rependam hostibus meis. Sed prius præferendum videtur.

T, Et nisi prehenderit judicium manus mea, nisi prehenso judicis gladio tribunal adscendero, ad judicium exercendum. Reddam vindictam hostibus meis, gentibus illis, quæ in meum populum sævierunt, cf. vs. 43.

Ver. 42.

Pool. From the beginning of revenges upon the enemy, i. e., when once I begin to revenge myself and my people upon mine and their enemics, I will go on and make a full end. Or, with the head, or with the blood of the head, i. c., of the chief or chiefs, of the revenges of the enemy, i. c., of the revengeful or malicious enemy of God and of his people. The noun substantive is oft put for the adjective; as Gen. xvii. 5, a multitude of nations is put for many nations, Rom. iv. 17; and Gen. xlv. 22, changes of raiment, i. e., changeable raiment; and Ps. xcix. 4, the king's strength, i.e., the strong

v. 2. The word para, from whence it seems to be derived, signifies to make bare, or naked. And so the Vulgar Latin here understands it; and thence Joh. Forsterus hath given a probable sense of these words (taking rosh, which we translate beginning, for the head, as it properly signifies, or the king), in this manner, Because of the baring (i. e., making bare) of the head by

the

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enemy; that is, the taking away of the kingdom and priesthood from Israel. The LXX translate it ȧmò κeþaλîs ȧрxóνTWV expwv, "from the head of the princes of the enemies." Which is a sense very agreeable, if we could find any word in the Hebrew like to paroth that signifies princes or rulers. But I think there is a more simple sense may be given of these words than any of the forementioned, only by supposing the particle lamed to be omitted (as in many other places) before paroth, which is this, "From the king to the slave of the enemies." For they were wont to shave their captives, as every one knows, by way of contempt and scorn. Which is the reason God

threatens baldness so often to the Israelites by his prophets, when he was so angry with them, that he gave them up to be slaves. Next to this is the translation of Onkelos, "I will take away (those words he adds) the crowns from the head of the enemy." Which was the making the king's head bare.

This universal slaughter is most notably expressed by Jeremiah, 1. 35—37, 43. And some think this prophecy will be then most amply fulfilled, when the Jews shall be called, and made members of the Church of Christ (see Dr. Jackson, book xi. on the Creed, ch. 12).

Ged., Booth.

42 Mine arrows I will make drunk [with blood],

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