zechariah 2:5

For how long? Hist. The arguments adduced by Hvernick (Daniel, p. At the same time, it might be taken as a simple declaration in itself, though still standing under the influence of the hōi; in which case הוּא would have to be supplied in thought, like וחוטא in Habakkuk 2:10. "The strophe in Habakkuk 2:9-11 contains the same fundamental thought as that expressed by Isaiah in Isaiah 14:12-14 respecting the Chaldaean, viz., the description of his pride, which manifests itself in ambitious edifices founded upon the ruins of the prosperity of strangers" (Delitzsch). It is true that the opposite of this cannot be inferred from Strabo, xvi. And even in this instance the sentence is not subordinate to the preceding one, as Luther follows Rashi in assuming ("and still only heaps much slime upon himself"); but is co-ordinate, as the parallelism of the clauses and the meaning of עבטיט require. 547ff.) Sorry, you don't have permission to view that book. And that’s why God declares in verse 5 that he himself will be that wall for his city Jerusalem. but this seems to be the case, when these creatures are dreadfully hunger bitten; however, be it as it will, God is the sure and safe protection of his people; who went before the people of Israel in a pillar of a cloud by day, and in a pillar of fire by night, when they passed through a terrible wilderness, in which were beasts of prey; and surrounded Elisha with horses and chariots of fire, when the king of Syria sent a large host to take him; so that he could say, to encourage his servant, "they that be for us are more than they that be with them", 2 Kings 6:15 who seem to be angels; and the Jews (h) here interpret it of the family of God, his angels, made a wall to Jerusalem to preserve it; the cherubim and a flaming sword, set to keep the garden of Eden, were, according to Lactantius (i), a wall of fire about it; for (he says), when God cast man out of paradise, he walled it about with fire: but that was that man might not enter in; but here he himself is a wall of fire, that his people may be safe; hence they have no reason to fear the wrath of their enemies, the most fierce and furious, savage and cruel, comparable to lions, bears, &c.; for, if God is for them, on their side, and on all sides of them, who can be against them to any purpose? Get beautiful Bible art delivered to your inbox.

Zechariah 2:5 For I, says the Lord, will be to her a wall of fire round about, and I will be the glory in the midst of her. (f) Travels, tom. וּמכבּיד is also dependent upon hōi, since the defined participle which stands at the head of the cry of woe is generally followed by participles undefined, as though the former regulated the whole (cf.

An error occurred while accessing favorites. 7Deliver thyself, O Zion, that dwellest with the daughter of Babylon. Copy. (g) Travels through India, in Harris's Voyages and Travels, vol. חידות לו is in apposition to מליצה and משׁל, adding the more precise definition, that the sayings contain enigmas relating to him (the Chaldaean). The latter, favoured by the idea of the Chaldaean as an unmerciful usurer, which is concentrated in עבטיט, points to נשׁך, which is frequently connected with תּרבּית, and signifies usurious interest; and this again to the striking epithet נשׁכתם, which is applied to those who have to inflict the divine retribution upon the Chaldaean. This hypothesis, of which Maurer observes quite correctly, Qua nulla unquam excogitata est infelicior, rests upon nothing more than the dogmatic assumption, that there is no such thing as prophecy effected by supernatural causality, and therefore Habakkuk cannot have spoken of Nebuchadnezzar's buildings before they were finished, or at any rate in progress. will he be able to do this with impunity; not "how long has he already done this" (Hitzig), for the words do not express exultation at the termination of the oppression, but are a sign appended to the woe, over the apparently interminable plunderings on the part of the Chaldaean. King James Version (KJV). So far as this threat applies to the Chaldaeans, it was executed by the Medes and Persians, who destroyed the Chaldaean empire. Share

(e) In me they will have their full felicity and glory. We’ll send you a new verse every day to download or share. The same combination of "glory and defense" is found in Isa 4:5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. The enigmatical feature comes out more especially in the double meaning of עבטיט in Habakkuk 2:6, נשׁכיך in Habakkuk 2:7, and קיקלון in Habakkuk 2:16. 5 [For I/But I/And I myself], [saith/declares] the LORD, will be [unto/around] [her/Jerusalem] a wall of fire [round about/surrounding], And so in Jeremiah 50:23 he is called a hammer of the whole earth, in Jeremiah 51:7 a cup of reeling, and in Jeremiah 51:25 the destroyer of the whole earth. But Strabo speaks of a war between the Elymaeans (Elamites) and the Babylonians and Susians, which M. v. Niebuhr (p. 210) very properly assigns to the period of the alliance between Media (as possessor of Susa) and Babylon.). as in Joel 3:19 and Obadiah 1:10). Through ישׁלּוּך, which is placed at the head of the concluding clause without a copula, the antithesis to שׁלּות is sharply brought out, and the idea of the righteous retaliation distinctly expressed. 1. p. 848. These nations include the Medes and Elamites ( equals Persians), to whom the future conquest of Babylon is attributed in Isaiah 13:17; Isaiah 21:2; Jeremiah 51:11, Jeremiah 51:28. "All these:" this evidently points back to "all nations" and "all people." The two strophes in Habakkuk 2:9-14 contain nothing whatever that would not apply most perfectly to the Chaldaean, or that is not covered by what precedes and follows (compare Habakkuk 2:9 with 6b and 8a, and Habakkuk 2:10 with 5b and 8a). Which best represents the problem with the comment? but it may be inferred, as M. v. Niebuhr (Gesch. משׁסּות is an intensive plural. I, saith the Lord, will he unto her a wall of fire round about, and will be the glory in the midst of her. For I, saith the Lord, will be vnto her a wall of fire round about, and will be the glory in the midst of her. Nevertheless the nations as such, or in pleno, are not meant, but simply the believers among them, who expect Jehovah to inflict judgment upon the Chaldaeans, and look forward to that judgment for the revelation of the glory of God. 8For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. IF some of the prophecies of Zechariah be dark and intricate, some are peculiarly clear. M. v. Niebuhr infers from this that troublous times set in at that period for Nebuchadnezzar, and that this sudden change in the situation of affairs was connected with the death of Cyaxares, and leads to the conjecture that Nebuchadnezzar, who had sworn fealty to Cyaxares, refused at his death to do homage to his successor; for fidelity to a father-in-law, with whose help the kingdom was founded, would assume a very different character if it was renewed to his successor. "Will not all these lift up a proverb upon him, and a song, a riddle upon him? and who loadeth himself with the burden of pledges. מדּמי אדם: on account of the human blood unjustly shed, and on account of the wickedness on the earth (chămas with the Genesis obj. "a party of Dutch soldiers, under the command of a serjeant, far advanced in the country (about the Cape of Good Hope), and night coming on, they made a great fire, as well to keep themselves from the lions, as to warm themselves, and so lay down to sleep round about it; being asleep, a lion seized one of the soldier's arms, which with difficulty was got out, after the lion was shot;''. KJV: For I, saith the LORD, will be unto her a … And it is favoured in part by the account in the book of Judith of a war between Nabuchodonosor (Nebuchadnezzar) and Media, which terminated victoriously according to the Rec.

p. 251) as a proof that Elam made war upon the Babylonians, and, indeed, judging from Jeremiah 49:34, an unsuccessful war. 2Then said I, Whither goest thou? 'Erets without an article is not the holy land, but the earth generally; and so the city (qiryâh, which is still dependent upon chămas) is not Jerusalem, nor any one particular city, but, with indefinite generality, "cities."

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