5 But the just shall live by his faith. Moreover, as a mighty man transgresseth thro' wine, -is not upright in him] Capellus supposes that ó. translate from the Arabic sense of w; the word in the Arabic version being from lætus, hilaris, fuit. They may have read תרצה or רצתה the participle, or רצה or But the just] 6. MS. A. and ed. Ald. and the Arabic version, represent the reading of 'py my just one. And one MS. originally, and some versions, and Fathers, read so Heb. x. 38. Rom. i. 17. See Wetstein. -by his faith] So Vulg. Aq. Symm. Theod. and ed. v. vi. vii. in Montfaucon. But 6. MS. V. and, Hebr. x. 38, one MS. Vulg. and some Fathers, represent nos, by faith in me, as MS 320 seems to read: and this reading Mill approves of. Proleg. §. 932. One Hebrew MS. reads . There is an ambiguity in the Hebrew; as well as Rom. i 17. Gal. iii. 11. Hebr. x. 38. But the just shall live by his faith. by faith. by faith in me. Or, But the just by his faith, shall live. I prefer the former sense. The meaning of the prophet is; The good, or righteous, man, who believes in my prophets, and obeys their directions, shall live at the time of the Babylonish invasion. See Jer. xxi. 9. xxxviii. 2, 17, 18. xlii. 7, &c. In the New Testament the words are accommodated. "The English word faith is only used here and Deut. xxxii. 20 in all the Ö. T. And the Hebrew words, which is here used with a suffix, denotes many times an attribute of God, but never a quality in man, except I Sam. xxvi. 23. where it means fidelity: a N N is a man of truth: Prov. xxviii. 20: and there is no pas in them: Deut. xxxii. 20. With a suffix it denotes also a charge or office 1 Chron. ix. 22: 2 Chron. xxxi. 18. But with or without a suffix, it never means faith, or credit given to a testimony. But the verb N doth: as in the noted place Gen. xv. 6. It may be translated here, by his faithfulness. Comp. i. 13. ó have is μ. But Grabe μs is. Syr. hath no pronoun. His in 6. never, I think, signifies belief, but faithfulness; nor is believing, but faithful." Secker. 5. —a mighty man] I read with Houbigant and Green, See Ps. Ixxviii. 65. The vau may have been supplied by a point. 6 He is proud, and remaineth not at rest: Take up a parable against him, And a taunt and proverbs concerning him? Woe unto him who multiplieth that which belongeth not unto him! How long will he laid himself with many pledges; * Hebr. at home, + Who. the peoples. these all of them. -through wine] I read with Chald. See pounded, 1 Sam. xiv. 14. Gen. xxxviii. 24. thus com I understand not this particle. There seems an ellipsis of w before ". See examples in Michaelis. A drunkard is a transgressor, a proud man. Or, He is a drunkard, a &c." Secker. remaineth not at rest] Perhaps the true reading is . Unseemly." Dr. Wheeler. Dr. Wheeler. From me in Niphal. -and cannot be satisfied] This is the reading of Vulg. and Chald. But ó. Ar. Syr. one MS. and Green, Poetical parts &c. pref. p. xi. read & for . "He enlargeth his desire, as the grave; "And, as death, he cannot be satisfied." Mr. Wintle also observed this reading in MS. 154; and approves of it. This verse describes the Chaldeans, and their ambitious king. 6. a taunt and proverbs] Syr. reads nm and proverbs. Perhaps the true reading is, ny, et irrisionem proverbiorum, or, as Vulg. et loquelam ænigmatum. "A sentence of derision." D. Wheeler. "Omittunt vau, Syr. Ch. Recte, ut videtur." Secker. And they shall say] Literally, And one shall say: that is, And it shall be said. -will he lade himself] Syr. Chald. and one MS. read ¬ without the vau. -many pledges] Kimchi derives the original word from Day to pledge; as, a heavy rain, from D: and thinks that the repetition of the third radical intends the signification. There may be a reference to the frequent rapines of the Chal N n 7 Shall not they suddenly rise up, that will bite thee: And shall not they awake, that will harass thee? And shalt thou not become || a booty unto them? 8 Because thou thyself hast spoiled many nations, All the residue of the * people shall spoil thee: For the blood of men, and violence done to the land, To the city and to all the inhabitants thereof. Woe unto him who coveteth an evil covetousness for his § house; 9 10 That he may set his nest on high; That he may be delivered from the || power of evil! By cutting off many hath sinned, people; and thy § soul Or, gaineth an evil gain. § Or, family. Hebr. for booties. * peoples. + bloods. Hebr. hand. Or, devised. † Or, family. deans; and to the pledges and hostages taken by them for the payment of stipulated sums. See Fuller Misc. sacr. i. v. c. 8. "ladeth; loadeth-borroweth; thick clay; wealth." Secker. 7. Shall not they] "Shall they not. Shall not thy creditors." Secker. -bite thee] A metaphor taken from the hunting of wild beasts. -unto them] The Medes and Persians. 8.-residue] All that remain from thy devastations. Syr. omits. -the blood of men] Shed by thee. -land-city] Land of Judea; city of Jerusalem. "of the land: or, against: as Joel iii. 19. Obad. 10." Secker. 9. for his house] Which Nebuchadnezzar strove to aggrandize; and which Cyrus cut off. See Dan. v. 2, 30. "Woe unto him that procureth wicked gain for his family." Dr. Wheeler. 10. -consulted] "Devised. See on Isai. ix. 6." Secker. συνδεσμος, 11. the beam] From the Syr. D connexuit. Symm. Theod. lignum. V. Bochart has a dissertation on this word: Hieroz. p. ii. L. iv. c. xxvi: and says that the Talmudists use it for a brick of certain dimensions: a sense which he prefers. He quotes, Jumenta loquentur, Et canis, et postes, et marmora. Juv. The passage is very poetical; and may refer to the great 11 12 13 14 Surely the stone from the wall crieth out; * "Woe unto him who buildeth a town by blood, "And establisheth a city by iniquity!" Are not these things from Jehovah God of hosts, And nations should weary themselves for a vain Surely the earth shall be filled || Or. fastning, * Hebr. bloods. + peoples. buildings erected by Nebuchadnezzar in Babylon. The stones and wood, which were to be overturned, should proclaim the woe that follows. Mr. Wintle refers to Luke xix. 40. 66 Tby Jon. Lectio y concidisti sine dubio præferenda." Bahrdt. 13. these things] For behold V. 6. Ar. read things. Syr. has these behold. for the fire] By which great part of Babylon will be consumed. See ' for Nahum ii. 12. And nations] Nebuchadnezzar employed great multitudes in erecting his works. The original here is: ויגעו עמים בדי ריק ולאמים בדי אש ויצפו And the people shall labour for a vain thing; But Syr. omits the in: and so do ó. Ar. though they translate widely. The reading also of one MS. is Dy". That the יעפו true reading is "And the nations shall weary themselves for the fire,” appears from the turn of the sentence in Jeremiah, and the juxtaposition of the places. It is very observable that in Jeremiah six MSS. make the two passages exactly parallel; by inserting We in the former hemistich, and p in the latter. -for a vain thing] For what God shall bring to nought. 14. the earth shall be filled-] God's power and providence shall be widely displayed in the destruction of Babylon; in the humiliation of Nebuchadnezzar, Dan. iv. 37; and in the captivity and restoration of his people. See also Danii. 47. iii. 29. vi. 26. There is a parallel place Isai. xi. 9. 15 16 17 With the knowledge of the glory of Jehovah, Woe unto him who maketh his neighbour drink, Who putteth his flagon unto him, and also maketh him drunken; That he may look on their nakedness! Thou art filled with shame instead of glory: Unto thee shall be turned the cup from the right And foul shame shall be on thy glory. Surely the violence done to Lebanon shall cover thee, With the knowledge] See in used with, Dan. ix. 2. -cover the sea] The verb no is used with by in many places: Deut. xiii. 8. Neh. iv. 5. Job xxi. 26. Ps. xliv. 19. cvi. 17. Prov. x. 12. Ezek. xxiv. 7. xxxi. 15. and perhaps Mal. ii. 16. ; The curious reader will observe the Masoretic point at introduced, as it should seem, merely to shew the proper pause in the measure. See Bishop Lowth's Isaiah: preliminary dissertation: p. xxv. 15. Who putteth his flagon] Vulg. and symm. favour Houbigant's reading, non. The word DD in Chald. signifies abundare fecit, and in Arab. fudit. -his flagon] Or, his gall, his poison. -their nakedness] V. Chald. have, his nakedness. "and be seized with trembling, or astonishment." A remarkably ap posite word. See Ps. lx. 3. Isai. li. 17, 22. Zech. xii. 2. õ. ed. Ald. and MS. Pachom, read na SicTI. -the cup] See Ps. lxxv. 8. Jer. xxv. come round to you, in its turn. 15, 27. This shall Six -foul shame] "Shameful pollution." Dr. Wheeler. MSS. divide the original word and read pp; which may be equivalent to ppp et vomitus ignominiæ. Or there may be an intensive repetition of the first radical in the root np. Grotius justly observes that v. 15, 16, contain an allegory. The Chaldeans gave to the neighbouring nations the cup of idolatry, and of deceitful alliance: and in return they received from Jehovah the cup of his fury. 66 Suspicor olim lectum fuisse. Repete an e membro priori." Bahrdt. |