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 be the principal persons redeemed;” for this is not implied in the words. The meaning “together with,” for על, is not derived from the primary meaning, thereupon, in addition to, insuper, as Ewald supposes (§217, i), nor from the idea of accompanying, as Ges. and Dietrich maintain. The persons introduced with על are never the principal objects, as the two passages quoted sufficiently prove. The women in Exo 35:22 (על הנּשׁים) are not the principal persons, taking precedence of the men; nor is the house of Israel placed above the house of Judah in Jer 3:18. The use of על in the sense of together with has been developed rather from the idea of protecting, shielding, as in Gen 32:12, slaying the mothers upon, i.e., together with, the children, the mothers being thought of as screening the children, as Hos 10:14 and other passages clearly show. Consequently the person screening the other is the principal person, and not the one covered or screened. And so here, the brethren of the Messiah, like the sons of Judah in Jer 3:18, which passages is generally so like the one before us that it might be regarded as an exposition of it, are those who first receive the blessing coming from the Messiah; and the sons of Israel are associated with them as those to whom this blessing only comes in fellowship with them. In Mic 5:3 there follows what the Messiah will do for Israel when it has returned to God. He will feed it (עמר simply belongs to the pictorial description, as in Isa 61:5) in the strength of Jehovah. The feeding, as a frequent figure for governing, reminds of David, whom the Lord had called from the flock to be the shepherd of His people (2Sa 5:2). This is done in the strength of Jehovah, with which He is invested, to defend His flock against wolves and robbers (see Joh 10:11-12). This strength is not merely the divine authority with which earthly rulers are usually endowed (1Sa 2:10), but גּאון, i.e., the exaltation or majesty of the name of Jehovah, the majesty in which Jehovah