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| 22. Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD’S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed. | 22. Vocasti tanquam ad diem festum terrores meos undique, et nou fuit in die indignationis Jehovae superstes ac residuus; quos enutrivi et educavi, hostis meus consumpsit cos (sed abundat relativum.) |
Here he uses a most appropriate metaphor, to show that the people had been brought to the narrowest straits; for he says that terrors had on every side surrounded them, as when a solemn assembly is called. They sounded the trumpets when a festival was at hand, that all might come up to the Temple. As, then, many companies were wont to come to Jerusalem on feast-days — for when the trumpets were sounded all were called — so the Prophet says that terrors had been sent by God from every part to straiten the miserable people: thou hast, then, called my terrors all around, — how? as to a feast-day, the day of the assembly; for מועד, muod, means the assembly as well as the place and the appointed time. 173173 The verb for calling or summoning is in the future tense, and must, be so, to preserve the alphabetical character of the elegy, but it is rendered as in the past tense by all the versions, but the reason why does not appear. The future in Hebrew is often to be rendered as a subjunctive, potential, or optative: so here, —
Shouldest thou summon, as on a festival day,
My terrors all around! —
And there was not, in the day of Jehovah’s wrath,
A fugitive or a survivor;
Whom I dandled and brought up,
My enemy has consumed them.
The first two lines are a kind of expostulation: “My terrors” mean my terrifiers, according to the Vulg., the abstract for the concrete. — Ed.
But we must ever bear in mind what I have already referred to, that though enemies terrified the Jews, yet this was to be ascribed to God, so that every one might acknowledge for himself, that the Chaldeans had not come by chance, but through the secret impulse of God. He afterwards adds, in the day of Jehovah’s wrath (he changes the person) there was none alive, or remaining; nay, he says the enemy has consumed those whom I had nursed and brought up. Here he transfers to enemies what he had before said was done by God, but in this sense, that he understood God as the chief author, and the Chaldeans as the ministers; of his vengeance. Now follows, —
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