Page:05.BCOT.KD.PropheticalBooks.A.vol.5.GreaterProphets.djvu/1894

 the temple. In the latter passage, the suffix in מחמדּיה refers to Jerusalem; and inasmuch as the burning of all the palaces of the city (ארמנתיה) has been mentioned immediately before, we are so much the less at liberty to restrict "all her precious vessels" to the vessels of the temple, and must rather, under that expression, include all the precious vessels of the city, i.e., of the palaces and the temple. And Delitzsch has already remarked, on Isa 64:10, that "under מחמדּיה may be included favourite spots, beautiful buildings, pleasure gardens; and only the parallelism induces us to think especially of articles used in public worship." But when Thenius, in the passage now before us, brings forward the succeeding words, "for she hath seen," as a proof that by "all her pleasant things" we are to understand especially the vessels and utensils of the temple, he shows that he has not duly considered the contents of the clause introduced by כּי (for). The clause characterizes the enemy's forcing his way into the sanctuary, i.e., the temple of Jerusalem, as an unheard of act of sacrilege, because גּוים were not to enter even into the קהל of Jahveh. The subject treated of is not by any means the robbing of the temple - the plundering of its utensils and vessels. The prohibition against the coming, i.e., the receiving of foreigners into the "congregation," is given, Deu 23:4, with regard to the Ammonites and Moabites: this neither refers to the jus connubii (Grotius, Rosenmüller), nor to the civil rights of Jewish citizens (Kalkschmidt), but to reception into religious communion with Israel, the ecclesia of the Old Covenant (קהל יהוה). In Deu 23:8, the restriction is relaxed in favour of the Edomites and Egyptians, but in Eze 44:7, Eze 44:9, in accordance with the ratio legis, extended to all uncircumcised sons of strangers. Hence, in the verse now before us, we must not, with Rosenmüller and Thenius, restrict the reference of גּוים to the Ammonites and Moabites as accomplices of the Chaldeans in the capture of Jerusalem and the plundering of the temple (2Ki 24:2); rather the גּוים are identical with those mentioned in the first member of the verse as צר, i.e., the Chaldeans, so called not "because their army was made up of different nationalities, but because the word contains the notice of their being heathens, - profane ones who had forced