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 example of Jerome, referred to the expedition of Antiochus Epiphanes against the Grecian islands which were under the protection of Rome, for which he was assailed and overcome by the consul Lucius Scipio (Asiaticus) in a battle fought at Magnesia ad Sipylum in Lydia. But the translation in question affords a tolerable sense only when we take בּלתּי in the meaning moreover, in addition to; a meaning which it has not, and cannot have according to its etymology. In all places where it is so rendered a negative sentence goes before it, cf. Gen 43:3; Gen 47:18; Jdg 7:14, or a sentence asking a question with a negative sense, as Amo 3:3-4; according to which, לא must here stand before השׁבּית if we would translate it by besides that or only. בּלתּי has the idea of exception, and can only be rendered after an affirmative statement by however, for the passage introduced by its limits the statement going before. Thus Theodot. rightly: καταπαύσει ἄρχοντας ὀνειδισμοῦ αὐτῶν, πλὴν ὁ ὀνειδισμὸς αὐτοῦ ἐπιστρέψει αὐτῷ; and in close connection with this, Jerome has: et cessare faciet principem opprobrii sui et opprobrium ejus convertetur in eum. In like manner the Peshito. This rendering we must, with Kranichfeld, accede to, and accordingly understand וגו והשׁבּית of the king of the north, and interpret the indefinite קצין (leader, chief) in undefined generality or collectively, and חרפּתו (his reproach) as the second object subordinated to קצין, and refer לו as the dative to קצין. Thus the second חרפּתו gains expressiveness corresponding to its place before the verb as the contrast to לו (<) חרפּתו: “however his reproach,” i.e., the dishonour he did to the chiefs, “shall they recompense to him.” The subject to ישׁיב is the collective קצין. The statement of the last clause introduces us to the announcement, mentioned in Dan 11:19, of the overthrow of the king of the north, who wished to spread his power also over the west. Since the chiefs (princes) of the islands rendered back to him his reproach, i.e., required to him his attack against them, he was under the necessity of returning to the fortresses of his own land. With that begins his fall, which ends with his complete destruction.

Verse 20
Another stands up in his place, who causeth נוגשׂ to pass over, through his eagerness for riches. נוגשׂ most understand as a collector of tribute, referring for this to 2Ki 23:35, and מלכוּת הדר מלכוּת  as the Holy Land, and then think on Heliodorus, whom Seleucus Nicator sent to Jerusalem to seize the temple treasure. But this interpretation of the words is too limited. נגשׂ denotes, no doubt (2Ki 23:35), to collect gold and silver; but it does