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the Syrians, expressly named in the next verse, shall now be excited against Israel.
The LXX in this place give us another variation: for 1987, they read 778 77, ogos Eiwv, Mount Sion ; of which this may be the sense: But JEHOVAH shall set up the adversaries of Mount Sion against him, (i. e. against Israel), and will strengthen his enemies together: the Syrians—the Philistines—who are called the adversaries of Mount Sion. See Simonis Lex. in voce 7D.
11.-on every side] 1995, in every corner; in every part of their country, pursuing them to the remotest extremities, and the most retired parts. So the Chald. 778 52, in every place.
13. -in one day] Eight MSS read all; and another has a rasure in the place of the letter 2.
16. JEHOVAH] For 1978, eighteen MSS read 1717.
17. For wickedness—] Wickedness rageth like a fire, destroying and laying waste the nation : but it shall be its own destruction, by bringing down the fire of God's wrath, which shall burn up the briers and the thorns; that is, the wicked themselves. Briers and thorns are an image fre. quently applied in Scripture, when set on fire, to the rage of the wicked, violent yet impotent, and of no long continuance-- they are extinct as the fire of thorns;" Psal. cxviii. 12.;—to the wicked themselves, as useless and unprofitable, proper objects of God's wrath, to be burned up, or driven away by the wind—"as thorns cut up, they shall be consumed in the fire;" Isa. xxxiii. 12. Both these ideas seem to be joined in Psal. lviii. 9. “Before your pots shall feel the thorn, As well the green as the dry, the tempest shall bear them
away." The green and the dry is a proverbial expression, meaning all sorts of them, good and bad, great and small, &c.; so Ezekiel:~" Behold, I will kindle a fire, and it shall de. vour every green tree, and every dry tree;" chap. xx. 47. D’Herbelot quotes a Persian poet describing a pestilence under the image of a conflagration:-“This was a lightning that, falling upon a forest, consumed there the green wood with the dry.” See Harmer, Obser. ii. p. 187.
19.- the flesh of his neighbour] “ Tou Bgaziovos Tou ada pou AUTOU, LXX, Alexand. Duplex Versio, quarum altera legit 199, quæ vox extat Jer: vi. 21. Nam y, ade2005, Gen. xliji.
23. Recte, ni fallor;" SECKER. I add to this excellent remark, that the Chaldee manifestly reads wn, not 177; for he renders it by 7'dyp, his neighbour. And Jeremiah has the very same expression: 1598 1799 WX, “ And every one shall eat the flesh of his neighbour; chap. xix. 9. This observation, I think, gives the true reading and sense of this place; and the context strongly confirms it, by explaining the general idea by particular instances, in the following verse : “ Every man shall devour the flesh of his neighbour; (that is, they shall harass and destroy one another): Manasseh shall devour Ephraim, and Ephraim Manasseh ; (which two tribes were most closely connected both in blood and situation, as brothers and neighbours); and both of them in the midst of their own dissensions shall agree in preying upon Judah.”. The common reading, “shall devour the flesh of his own arm,” in connexion with what follows, seems to make either an inconsistency or an anticlimax; whereas by this correction the following verse becomes an elegant illustration of the foregoing.
4. Without me—] That is, without my aid, they shall be taken captive even by the captives, and shall be subdued by the vanquished. “The · in nga is a pronoun, as in Hos. xiii. 4. :" Kimchi on the place.
5. Ho to the Assyrian-] Here begins a new and distinct prophecy; continued to the end of the xiith chapter ; and it appears from ver. 9-11. of this chapter, that this prophecy was delivered after the taking of Samaria by Shalmaneser; which was in the sixth year of the reign of Hezekiah; and as the former part of it foretells the invasion of Senacherib, and the destruction of his army, which makes the whole subject of this chapter, it must have been delivered . before the fourteenth of the same reign.
Ibid. The staff in whose hand] The word X977 in this place seems to embarrass the sentence. I omit it on the authority of the Alexandrine copy of LXX; and five MSS,
Secker was not satisfied with the present reading: he proposes another method of clearing up the sense, by reading
And he is a staff in the dag of mine " :בידם instead of ביום
· 12. JEHOVAH] For '978, fourteen MSS, and three editions, read ,717.
Ibid.—the effect ] “972, f. 23, vid. xiii. 19. sed confer Prov. i. 31. 'xxxi. 16. 31.:" SECKER. The Chaldee renders the word 'na by 'gwy, opera ; which seems to be the true sense ; and I have followed it.
13.-strongly-] Twelve MSS agree with the Keri in reading 723 without the X. And s. b. Melec and Kimchi thus explain it: “ Them, who dwelled in a great and strong place, I have brought down to the ground.”
15.-its master] I have here given the meaning, without attempting to keep to the expression of the original : Vy xs, “ the no-wood;" that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle x5 to a noun, to signify in a strong manner a total negation of the thing expressed by the noun. “ How hast thou given help, n3 85%, to the no-strength ?
And saved the arm, IV 85, of the no-power ?
How hast thou given counsel, 57231 855, to the no-wisdom ?” that is, to the man totally deprived of strength, power, and wisdom: Job xxvi. 2, 3. “ Ye that rejoice, 727855, in no-thing :" that is, in your fancied strength, which is none at all, a mere nonentity: Amos vi. 13. “ For I am God, w'XX31, and no-man; The Holy One in the midst of thee, yet do not frequent cities.”
Hosea xi. 9. “ And the Assyrian shall fall by a sword, w'XX5, of no-man; And a sword of, DTX 85, no-mortal shall devour him.”
· Isa. xxxi. 8. “ Wherefore do ye weigh out your silver, ons 8952, for the nobread.”
Isa. lv. 2. So here yy xmeans him who is far from being an inert piece of wood, but is an animated and active being; not an instrument, but an agent.
16. JEHOVAH] For '978, fifty-two MSS, and six editions, read 1777.
Ibid. And under his glory] That is, all that he could boast of as great and strong in his army; (Sal. b. Melec in loc.); expressed afterwards, ver. 18. by the glory of his forest, and of his fruitful field.
17, 18. And he shall burn and consume his thorn-] The briers and thorns are the common people; the glory of his forest are the nobles, and those of highest rank and importance. See note on chap. ix. 17. and compare Ezek. xx. 47. The fire of God's wrath shall destroy them, both great and small; it shall consume them from the soul to the flesh : a proverbial expression-soul and body, as we say; it shall consume them entirely and altogether. And the few that escape shall be looked upon as having escaped from the most imminent danger ; " as a firebrand plucked out of the fire;" Amos iv. II. 'ns dra rugos, 1 Cor. iii. 15. as a man, when a house is burning, is forced to make his escape by running through the midst of the fire.
I follow here the reading of the LXX; DDI WRO), is o φευγων απο φλογος καιομενης. Symmachus also renders the latter word by φευγων.
22, 23. For though thy people, O Israel—] I have endeavoured to keep to the letter of the text, as nearly as I can, in this obscure passage. But it is remarkable, that neither the LXX, nor St Paul, Rom. ix. 28. who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient versions, take any notice of the word guw, overflowing ; which seems to give an idea not easily reconcileable with those with which it is here joined. I. S. Mærlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures, that the two last letters of this word are by mistake transposed, and that the true reading is D90, judging with strict justice. The LXX might think this sufficiently expressed by ev dinaloouv”. A MS, with St Paul and LXX Alex. omits in the 22d verse; sixty-nine MSS, and six editions, omit 5 in the 23d verse : and so St Paul, Rom. ix. 28.
The learned Dr Bagot, dean of Christchurch, Oxford, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word 1953 by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people; both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is: 6. The accomplishment determined overflows with justice ; for it is
Mss, and LXX Afpressed by tice. The Lithe true readin
accomplished, and that which is determined the Lord God of Hosts doeth in the midst of the land.”.
24. and 26. - in the way of Egypt] I think there is a designed ambiguity in these words. Senacherib, soon after his return from his Egyptian expedition, which, I imagine, took him up three years, invested Jerusalem. He is represented by the Prophet as lifting up his rod in his march from Egypt, and threatening the people of God, as Pharaoh and the Egyptians had done when they pursued them to the Red Sea. But God in his turn will lift up his rod over the sea, as he did at that time, in the way, or after the manner, of Egypt; and as Senacherib has imitated the Egyptians in his threats, and came full of rage against them from the same quarter; so God will act over again the same part that he had taken formerly in Egypt, and overthrow their enemies in as signal a manner. It was all to be, both the
as a MS has it in ,כדרך or ,בדרך ,attack and the deliverance
attack ande, in the way. Indignatihom. ; vou it, seems
each place, in the way, or after the manner, of Egypt.
25. mine indignation] Indignatio mea, Vulg.; j ogyn, LXX; Mou Yogyn Ý KATA JOU, MS Pachom. ; Mou Yogyn nata gou, MS 1. D. II.: so that pyy, or Dynt, as a MS has it, seems to be the true reading.
26. And like his rod which he lifted up over the sea] The Jewish interpreters suppose here an ellipsis of ), the particle of similitude, before 1700, to be supplied from the line above: so that here are two similitudes; one comparing the destruction of the Assyrians to the slaughter of the Midianites at the rock of Oreb; the other, to that of the Egyptians at the Red Sea Aben Ezra, Kimchi, Salomo b. Melec.
27.—from off your shoulders] I follow here the LXX,
being able to make any good sense out of the present reading. I will add here the marginal conjectures of Archbishop Secker, who appears, like all others, to have been at a loss for a probable interpretation of the text as it now stands. “d. leg. DJV; forte legend. 13W 'lja, vid. cap. v. 1. Zech. iv. 14. Et possunt intelligi Judæi uncti Dei; Psal. cv. 15. vel Assyrii D'avo, hic ver. 16. ut dicat Propheta depulsum iri jugum ab his impositum: sed hoc durius. Vel
vel Assyri possunt intellig: 170,229, vi
.SECKER :מפני שמי potest legi
28–32. He is come to Aiath—] A description of the march of Senacherib's army approaching Jerusalem in order to invest it, and of the terror and confusion spreading and