nto such as indicate an action; but always into such
only for which, in Latin and Greek, the neuter of the adjective might
be used. This, however, is here inadmissible. 2. To this must be added
the constant use; as in Is. xxxvii. 31, 32: "And _that which has
escaped_ ([Hebrew: pliTt]) of the house of Judah, the _remnant_, taketh
root downward, and beareth fruit upward. For out of Jerusalem shall go
forth a _remnant_ ([Hebrew: warit]), and _that which has escaped_
out of Mount Zion,"--a passage exactly parallel to the one under
consideration (compare also the following words in Is. xxxvii. 32: "For
the zeal of the Lord will do this," with "As the Lord hath said,"
here). Is. iv. 2: "To that which has escaped," with which, "That which
is left in Zion, and that which remaineth in Jerusalem," in the
following verse, is identical; Is. x. 20: "The remnant ([Hebrew: war])
of Israel, and that which has escaped of the house of Jacob;" Obad.
ver. 17: "And upon Mount Zion shall be that which has escaped,"--which
forms an antithesis to ver. 9: "And man shall be cut off from the Mount
of Esau;" and _finally_--Gen. xxxii. 9 (8): "And the camp which has
been left is for [Pg 344] the escaped." There does not thus remain a
single passage in which the signification "deliverance" is even the
probable one. The passages in Jeremiah, where [Hebrew: wrid vpliT]
occur together (xlii. 17, xliv. 14; Lam. ii. 2), show that [Hebrew:
pliTh] here is not different from [Hebrew: wridiM] in the subsequent
clause of the verse.--The expression [Hebrew: qra bwM ihvh] never is
used of a merely outward invocation, but always of such as is the
external expression of the faith of the heart; compare the remarks on
Zech. xiv. 9. Even on account of this stated condition, it is not
possible to think of the deliverance of the promiscuous multitude of
Israel, in contrast with that of the Gentiles; for the condition is one
which is purely internal, and it affords an important hint for the
right understanding of what follows. The [Hebrew: ki] by which it is
connected remains inexplicable, if Mount Zion and Jerusalem be
considered as a place of safety and deliverance for all who are
there externally. The same thing is evident from [Hebrew: pliTh].
The sense is not by any means that all the inhabitants of Zion and
Jerusalem shall be delivered; but that there shall be some who have
escaped--viz., those who call on the name of the Lord; while those who
do not, shall be con