(Hebr. II. 11) 7 Deliver thyself, O Zion, that dwellest with the daughter of Babylon. "should be" or "shall be" is to be supplied with the expression "how great its width, &c." The Vision refers, no doubt, to the future of Jerusalem, beginning from the time then present. The Interpreting Angel "goes forth," i. e. leaves the Prophet's side, and another angel "comes forth," i.e. appears on the scene, and goes to meet him. In ver. 8 the speaker must be the "other angel," otherwise he appears for no object or purpose. "This young man" is by many commentators understood of the Prophet; but, to us it appears much more probable that it refers to the "man with the measuring-line." He is forbidden to measure the city, not because it was to become too great to be measured, but because it was to extend beyond its boundaries, whatever they might be, on account of the multitude of its inhabitants, &c. This promise was literally fulfilled: for Josephus (Bell. Jud. v. 4 § 2) speaking of Jerusalem in the time of Herod Agrippa says: πλýleɩ yàρ vπeρɣeoμένη κατὰ μικρὸν ἐξεῖρπε τῶν περιβόλων, καὶ τοῦ ἱεροῦ τὰ προσάρκτια πρὸς τῷ λόφῳ συμπολίζοντες ἐπ ̓ οὐκ ὀλίγον προῆλθον, καὶ τέταρτον περιοικηθῆναι λόφον, ὃς καλεῖται Βεζεθά, κείμενος μὲν ἀντικρὺ τῆς ̓Αντωνίας, ἀποτεμνόμενος δὲ ὀρύγματι βαθεῖ. Compare the letter of Aristéas to Philocrátes, in which a description of Jerusalem after the restoration is given; and the fragments of Hecatæus (who flourished under Alexander the Great), in which Jerusalem is described as a city fifty stadia in circumference, and inhabited by 120,000 men. , although with ethnach (7), is not in the pausal form לְטִי Jer. ix. 3), because השמרו after the analogy of) המלטי Verse 11. Words. the verse being very short (like Gen. i. 1), and the second clause being in apposition with " in the first clause, the sense does not end with the ethnāch sufficiently for the only verb of the sentence to take a pausal form with that accent. Had there been two verbs in the sentence, the first would have had the pausal form; for instance, -הנה ציון הַמֶּלֶטִי וְתָנוּסִי יושבת בת בבל: if the verse had been nan"Daughter of Babylon" means inhabitants of Babylon, like "Daughter of Zion" in ver. 14. — means "gate of God," and is a contraction אל of (comp. of the next verse), the old Assyrian name being Bab ilu, which is a Semitic translation of the still older Accadian ca-dimirra-ci "Place of the Gate of God" (Sayce). “dwelling with,” and is here construed with the acc., as (Ps. v. 5) means יושב (4 .Ps. xxii) יושב תהלות The instances יָגוּר עִמָּךְ means 1 Other 2nd pers. Impert. Niph. which occur are: 1, ", 'PONI, only once apiece: and, as it so happens, not one of them in pause. פייזן (Hebr. 11. 12) 8 For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that הכרבים toucheth you toucheth the apple of (Hebr. II. 13) 9 For, behold, I '77 (2 Sam. vi. 2) or □ (Gen. xxv. 27), &c., which are sometimes cited as parallels, are not suitable: for, in them the acc. denotes the thing inhabited, while here it denotes the people with whom the dwelling takes place. LXX. [ii. 7.] Hoy Çiyyón they transl. eis Zuv: somewhat similarly in Ezek. xxi. 15 (ver. 10 LXX.) is translated eis. is an בָּבַת עֵינִי- על־ the Cod. Petropol. reads אל-הגוים For expression peculiar to this passage. Elsewhere it is [] is a fem. form of בָּבַת It seems probable that בַּת עַיִן Verse 12. (the masc. of which is common in Arab. and Aram.) in the sense of "gate,” “opening," which would be very suitably applied to the "pupil of the eye." (But see the Dictionaries.) Constructions. is sometimes used as an adverb of place, as (Gen. xxii. 13) 877 "and lo! a ram behind"; or as an adverb of time before a verb, as (Gen. xviii. 5) yn 18 "afterwards ye shall pass on," or, if before a substantive, with a disjunctive accent, as (Ps. Ixxiii. 24) p וְאַחַר כָּבוֹד i “and, afterward, Thou wilt gloriously receive me." When, however, it is put before a substantive with a conjunctive accent it is a preposition, meaning "after," as (Gen. ix. 28) 27 "after the flood"; (Ps. lxviii. 26) אחר,after the players on stringed instruments.” So, here * נגנים כבוד שלחני แ means "after glory hath he sent me," i. e. posterior to some glory which had already been manifested; or, preferably, "after, i. e. in quest of, glory,” comp. (Lev. xxvi. 33) 77 0>"¬n8 'hip'77) "and I will draw the sword after you," i. e. to find you out, reach you. Verse 13. 7. When two of the same letters come together in the middle of a word, and the first of them be with shva, if this sh'vā be a compound shiva, the preceding vowel will (Excurs. II. B. 6) take fixed-metheg, e. g. ♫ (xi. 3), but if the sh'va be a simple moving and they shall be a spoil to their in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee. (Hebr. 11. 16) 12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. shivā as in no metheg is placed. The student will observe that Baer points without metheg, while less correct editions have it with a metheg.—The reading of the old editions, and by far the majority of MSS., is "to their servants," not "òbh'dèhém “to those who serve them.”—Shlāchánī, the student is reminded that with the 2nd and 3rd sing. perf. of the verb, while the suffix of 1st pers. plur. is always ánu (in or out of pause), that of the 1st per. sing. is ánī out of pause (ver. 15), and ánī in pause: thus we always have the forms but ; קְטַלְתָּנוּ and קְטָלָנוּ קְטַלְתָּנוּ קְטָלָנוּ ,in pause קטלתנו ,קטלנו out of pause, and, Ronni is the pronunciation of the first word of this verse, for the being in a closed syllable without accent or metheg (Excurs. 11. A. 5) is ŏ not ā; comp. the Infin. Constr. with maqqēph 66 Verse 14. When the morning stars sang * בְּרָן יחד כוכבי בקר (7 .Job xxxviii) together."—On the accentuation of v'shàcantí see notes on i. 3. When the third root-letter of a verb is a guttural, then in the second pers. sing. perfect instead of shiva (as), pathach is placed under this letter as y yada'at. This pathach is Ayyadá'at. (not furtive, i.e. to be read before they as in y Verse 15. hōdía', but) merely a helping-vowel, and is to be read after the y, comp. the pathach after theofvayyíchad (from 77) "and he rejoiced.” [ii. 11.] Venilvú, kai kataḍeúέovraι, a free translation; similarly Jer. 1. 5 (xxvii. 5, LXX.). For lí they read lo avrệ; and for vshacantt they read v'shac nú καὶ κατασκηνώσουσιν. The expression aď máth haqqódesh, "The Holy Land," occurs only in this passage. LXX. Verse 16. (Hebr. 11. 17) 13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation. Verse 17. Hás, "hush!" This is probably the imperative Pi'el of D (cf. a,,), since we have, not only the plur. D (Neh. viii. 11), but also the Hiph. (Numb. xiii. 30) D "and he stilled." Some grammarians maintain that it is an interjection, which afterwards became conjugated, like the Arab. haluma (Hebr. "hither"), plur. halumu " come ye hither!" At any rate it is an onomatopoetic; the Arab. is çah “sh...!"—iy is an anomalous ולם form of Niph. participle from y. The normal form of such participles is with qāmāç in the first syllable, as D. The Participle Si נָסוֹג "circumcised" probably comes from, but some take it from s Such participles seem to follow the analogy of the Imperf. Dip. In Jer. xlviii. 11 we have the Perf. Niph. from, the root being .מרר confounded with זזן [ii. 13.] Hás, evλaßelow. For jy LXX. מענן stood Remarks. they give èx vepedŵv. Elsewhere the LXX. seem to understand the meaning of Mā'ón. Here they seem to have read, and to have underas a derivative of 'anán "cloud." ענן It seems more natural to regard this prophetic exhortation as the words of the Prophet, than as those of the Interpreting Angel. The land of the ii. 10-17. North is Babylonia (Jer. i. 14, &c.). Those, who had not yet returned, are exhorted to flee from the evils which are impending over Babylon, such as the rebellions of this period and consequent vengeance of Darius (see Records of the Past, 1. pp. 118-125). Observe the continual change of Person; the Prophet speaks in the first person when he gives the very words of God, and in the third when he merely conveys their general meaning; or (as especially in ver. 15) the personality of the Sent is at times merged in that of the Sender. Verr. 14-17 are distinctly Messianic, and were fulfilled in the Birth of Jesus. But we must not look for the literal fulfilment of the mere details of the prophecy, which are but the background of the picture. The Prophet foresaw the Messianic times from an Old Testament standpoint, and expected the literal choosing-again of Jerusalem; while, as a matter of fact, the fulfilment of the prophecy was the commencement of the rejection of Israel. At the same time we may believe, on the authority of S. Paul, that God hath not cast off His own people, and that a time will come when all Israel shall be saved. ΑΝ CHAPTER III. ND he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. FOURTH VISION.-JOSHUA THE HIGH PRIEST ARRAIGNED BEFORE THE ANGEL OF THE LORD. For the probable subject of vayyar'énī comp. ii. 3.—The first ‘ōméd denotes the state, or circumstances, of the person seen, as And he saw" וירא איש מצרי מכה איש עברי (11 .Ex. ii) Verse 1. Words and constructions. 66 y 77 was an Egyptian man smiting a Hebrew man." (Comp. i. 18, and see notes on iv. 7.)—The second 'ōmed stands for standing."-Haṣṣāṭán lit. "The Adversary." The word is used, as a Proper Name, with def. art., here and in Job i. ii., without the art. in Ps. cix. 6, 1 Chron. xxi. 1.—siné "to act as adversary : towards him." This verb occurs nowhere else in the Inf., so that from it we can deduce no rules as to the use of instead of ŏ in the first syllable. But, the following facts will show how incorrect is the remark of Gesenius (§ 61), "The Inf. of the form becomes with suffix "Even as far as this one verb is concerned, he is in error: for though the constr. infin. is always, there is only one passage (Gen. xix. 33, 35) in which it takes in the first syllable with suffixes, while in Deut. vi. 7, xi. 19, Prov. vi. 22 (7) and in Ruth iii. 4 (Jon. ii. 1), which is the Infin. of this verb, we get (Job vii. 19). (1) it has ō. : T : only form of the Similarly the verb (Gen. xxxv. 22) Then again, from y (and), which has only the Infin. in ō (comp. Numb. ix. 22, 1 Kings viii. 12, Job xxx. 6, Ps. lxviii. 19, lxxxv. 10, 2 Chr. vi. 1), in the only two passages in which it occurs with suffix, takes in one ŏ l'sho-c'ní (Ex. xxix. 46), and in the other shi-cno (Deut. xii. 5). |