an
appropriate contrast; while this contrast is lost when it is
translated, as _Hofmann_ does, by: "thou shalt lacerate thyself"
(compare what _Caspari_ has advanced against it). "Thou shalt press
thyself together" does not, moreover, destroy the import of Hithpael,
and has especially the use of the Hithp. of [Hebrew: gdd], in Jer. v.
7, in its favour. The Hithpael in this signification is probably a
Denominative of [Hebrew: gdvd]. The person addressed, the [Hebrew:
bt-gdvd], can be none other than the [Hebrew: bt-civN ] in ver. 13. For
it is she who is addressed by the prophet [Pg 477] in each of the new
scenes announced by [Hebrew: eth], and she is, generally, the only one
to whom the discourse is, throughout the whole section, addressed. The
intentional paronomasia occasioned by the designation "daughter of
troops," _i.e._, who appeared in warlike array, evidently alludes to
[Hebrew: bt-civN ], and refers to the description of Zion as a brave
victorious hero, in the preceding verses. The _enemy_ is immediately
afterwards spoken of in the third person. The words, "Siege (not by any
means 'a wall,' as _De Wette_ maintains) they lay, or direct against
us," clearly indicate that the pressing of themselves together, which
forms a contrast with the former courageous excursions indicated by
[Hebrew: gdvd], is the consequence of fear, weakness, and hostile
oppression. The words are therefore strikingly paraphrased by _Justi_,
thus: "But now, why dost thou thus press thyself together, thou who
wast accustomed to press others?" This, however, only must be kept in
mind, that [Hebrew: bt-gdvd] implies an allusion to the fact that the
warlike disposition continues even in the present, notwithstanding the
feebleness forced upon her,--a very characteristic feature. In saying,
"They lay siege against _us_," instead of "against _thee_," the prophet
is carried away by his emotions to show himself as one of the people
whom he sees to be oppressed by so heavy sufferings. As indicated by
the word "now" also, he is, in spirit, in the midst of them. The
ignominious treatment of the judge of Israel supposes that the prophet
sees, in his inward vision, the capture of the city as having already
taken place; for it is impossible to conceive of the judge, the soul of
the city, as being outside of it. This judge of Israel is an _ideal_
person, formed by the prophet in order that he might be able to
contrast him with the Ruler of Israel in v. 1 (2