Verses 5-15
2. THE JUDGMENT ON EDOM, AS REPRESENTATION OF THE WHOLE IN ONE PARTICULAR EXAMPLE OF SPECIAL INTEREST TO ISRAEL
5 6For my sword shall be bathed in heaven:
Behold, it shall come down upon Idumea,And upon the people of my curse, to judgment.
6 The sword of the Lord is filled with blood,
It is made fat with fatness,
And with the blood of lambs and goats,
With the fat of the kidneys of rams:For the Lord hath a sacrifice in Bozrah,And a great slaughter in the land of Idumea.
7 And the 7 8unicorns shall come down with them,
And the bullocks with the bulls;And their land shall be 9soaked with blood,
And their dust made fat with fatness.
8 10For it is the day of the Lord’s vengeance,
And the year of recompences for the controversy of Zion.
9 And the streams thereof shall be turned into pitch,
And the dust thereof into brimstone,And the land thereof shall become burning pitch.
10 It shall not be quenched night nor day;
The smoke thereof shall go up for ever:From generation to generation it shall lie waste;None shall pass through it for ever and ever.
11 But the 11cormorant and the 12bittern shall possess it;
The owl also and the raven shall dwell in it:And he shall stretch out upon it the line of confusion,And the stones of emptiness.
12 13They shall call the nobles thereof to the kingdom,
But none shall be there,
And all her princes shall be 14nothing.
13 15And thorns shall come up in her palaces,
Nettles and brambles in the fortresses thereof.And it shall be an habitation of 16dragons,
14 19The wild beasts of the desert shall also meet with 20the wild beasts of the island,
And the 21satyr shall cry to his fellow;
The 22screech owl also shall rest there,
And find for herself a place of rest.
15 There shall the 23great owl make her nest, and lay,
And hatch, and gather under her shadow:There shall the vultures also be gathered,Every one with her mate.
TEXTUAL AND GRAMMATICAL
Isaiah 34:5. Only by great ingenuity can כִּי be explained to mean “for.” Hence Knobel construes it as pleonastic, connecting the discourse, and appeals, e. g. to Isaiah 8:23. But there exists a plain causal connection between Isaiah 34:4-5, only the res causans is in verse 4 and not in Isaiah 34:5. Hence כִּי here=“because” and not “for.” Because the sword of God has become drunken in heaven it comes down to earth (comp. Genesis 3:14; Genesis 33:11; Exodus 1:19, etc.).—רִוָּה (comp. Isaiah 16:9) is direct causative Piel = ebrietatem facere, “to produce drunkenness.” As, e. g., הִשְׁמִין not only means “fatten,” i. e., others, but also “make, produce, grow fat,” i. e., grow fat one’s-self, so this verb means not only “make others drunk” (Jeremiah 31:14; Psalms 65:11), but also “make one’s-self drunk.”—למשׁפט=in behoof of accomplishing judgment; comp. Habakkuk 1:12; Ezekiel 44:24 K’ri; comp. Isaiah 41:1; Isaiah 54:17, in another sense Isaiah 5:7; Isaiah 32:1; Isaiah 28:26.
Isaiah 34:6. Drechslek refers ליהוה to מלאה: the sword is to the Lord (the Lord has His sword) full of blood. But then it would need to read הַחֶרֶב, as the sword has already been mentioned. Would one translate; “Jehovah has a sword that is full of blood,” that again does not suit the previous mention of the sword verse 5, though this translation would best suit the three other instances of the use of ליהוה in this section (verses 2, 6, 9). The context requires the rendering “the sword of the Lord is full of blood.” For verses 6, 7 manifestly tell what the sword, (that Isaiah 34:5 was to come on Edom), when actually come, has done to Edom. This is intimated by describing the sword after the execution. Thus the same sword as Isaiah 34:5 is meant. The article is wanting because חרב ליהוה, (instead of חרב יהוה, which occurs only 1 Chronicles 21:12) seems to be vox solennis, (Judges 7:20; Jeremiah 12:12; Jeremiah 47:6).—הֻדַּשְׁנָה instead of הֻתְדַּשְּׁנָה, Hothpaal, from דאן, comp. verse 7; Isaiah 30:23; Green’s Gram., § 96, a.——That מִן before דַּם is to be explained according to Isaiah 2:6, does not seem probable. Rather it seems that the notion of causality, that lies in הדשנה מחלב, has passed over to what follows: such as was before intimated, the sword has become from the blood of the sacrificial beasts.—כַּר again only Isaiah 16:1.—עַתּוּד again only Isaiah 1:11; Isaiah 14:9—אילים again in Isaiah 1:11; Isaiah 60:7. זֶבַח and טֶבַח (verse 3) correspond in sense and sound. On זבח see list.
Isaiah 34:8. The Plural שׁלומים occurs only here: comp. the sing. Hosea 9:7; Micah 7:3.—If the pointing לְרִיב is correct, then רִיב is to be construed as substantive. For as such it is in the construct state and has given its tone to the governing noun; then ל does not stand directly before the tone syllable. But if it is a verb, then it has the tone, and ל in that case receives pretonic kamets (comp. לָרִיב Isaiah 3:13). As noun ריב means causae actio, defensio, in the same sense as the verb with following accusative (Isaiah 1:17; Isaiah 51:22) is used (comp. Isaiah 19:20).
Isaiah 34:10. לְנֵצַח נְצָחִים (the Masoretic form of writing נֵצַח occurs four times; Psa 49:20; 1 Samuel 15:29; 1 Chronicles 29:11) occurs only here.—&תהו קַו, see list.
Isaiah 34:12. חֹרֶיהָ is put absolutely before.—&מלובה אפם; see list.
Isaiah 34:13. ארמון comp. Isaiah 23:13; Isaiah 25:2; Isaiah 32:14.—&קמושׁ סירים; and חוח (kindred חָח Isaiah 37:29) occur only here in Isaiah, מבצר, locus munitus Isaiah 17:3; Isaiah 25:12.—נָוֶה see list.
Isaiah 34:13-15. שׂעיר איים ציים בנות יענה תגים comp. on Isaiah 13:21-22.—חָצִיד חָצֵר locus septus) occurs again in Isaiah only Isaiah 35:7 (see Comm. in loc.).—פָנַשׁ in Isaiah only here.—אַךְ has here also its restrictive sense. When Gesenius (Thes. p. 89) says: that the vis restringendi relates non at proximum sed ad sequens quoddam vocabulum, and translates here accordingly: non nisi spectra ibi habitant, non nisi vultures ibi congregantur, the two statements exclude each other. For where only spectra dwell, the vulture cannot also dwell, and vice versa. To express that, the אַךְ must be joined to לילית and דיות (Isaiah 34:14-15). But both times it is joined to שָׁם. Hence it appears that the Prophet would say: only there does the lilith rest, only there does the vulture congregate: i.e., there is no other place so suitable for them.—הרניע again Isaiah 51:4 in another sense; in Isaiah 28:12 we had the noun מרגעה “resting place.” Also מנוח “resting place,” only here in Isaiah; comp. Genesis 8:9; Lamentations 1:3.
EXEGETICAL AND CRITICAL
1. If the Prophet would not deal only in indefinite generalities in regard to the judgment on the nations of the earth, he must give prominence to the case of one nation instar omnium. Among neighboring nations Moab, and Edom, and Amnion, were most detested by the Israelites (comp. Deuteronomy 23:3-6; Ezekiel 35:5; sqq.; Amos 1:11 : Obadiah 1:10 sqq.; Psalms 137:7, etc.). As Isaiah elsewhere, in a similar connection, mentions the Moabites by way of exemplification (Isaiah 25:10 sqq.), it is natural he should give similar prominence also to Edom, as he does here and Isaiah 63:1 sqq. Now, because the sword of Jehovah has already become drunken in heaven with blood, it descends to earth, because it finds no more work above.
2. For my swored—of Zion.
Isaiah 34:5-8. The relation of this section to what precedes is this: the Prophet has said (Isaiah 34:2-3), what the. Lordpurposes to do on earth. החרימם and נתנם Isaiah 34:2 are to be understood of acts of the will, not of performance: Isaiah 34:3 describes prophetically what shall once take place on earth in consequence of that divine decree. Isaiah 34:4 pictures the judgment that shall be executed on the heavens, but here the Prophet combines intention and performance. He contemplates the judgment of God as beginning in heaven, and continued on earth.
[On the construction of כִּי see Text, and Gram. “It may be construed in its proper sense, either with Isaiah 34:3 (Hitzig), or with the whole of the preceding description. All this shall certainly take place for my sword (the speaker being God Himself) is steeped,” etc.—J. A. Alex.,in loc.].
The expression is a bold poetic one. Isaiah speaks of the sword of the Lord again Isaiah 27:1; Isaiah 66:16. But only here does he personify it. He may, as regards the sense, have in mind Deuteronomy 32:41-43. Inevitable and irresistible are the judgments of the Lord. This the Prophet expresses by saying that the sword of the Lord, intoxicated with the judgment accomplished on “the host of the high ones that are on high” (Isaiah 24:21), and thirsting for more blood, descends to earth, and that first on Edom, as the nation that above all has become an object of the divine ban. (חֵרֶם the segregatio ad internecionem, 1 Kings 20:42; Isaiah 43:28). Isaiah 34:6-7 describe the effects of the execution. The sword of the Lord is not only full of blood, but is fattened, dropping fat. As in the second clause of Isaiah 34:6, the Edomites are regarded as a sacrifice, they are here compared to sheep, goats and rams.
Bozra stands for Edom also Isaiah 63:1. Concerning this city see on Jer. 69:13.
The enumeration of buffaloes, bullocks and bulls (Isaiah 34:7) denotes that the entire nation shall perish, great and small, high and low. רְאֵם (only here in Isaiah, elsewhere only Numbers 23:22; Deuteronomy 33:17; Job 39:9 sq.; Psalms 22:22; Psalms 29:6; Psalms 92:11). It is now universally understood to mean the buffalo (see Herz.R.–Encycl, xl. p. 28). פָרִים see on Isaiah 1:11. אביר meaning “bull” occurs only Isaiah 10:13 K’thibh. ירד meaning “to fell” trees, beasts or men, is peculiar to Isaiah (see Isaiah 32:19). For Jeremiah 48:15; Jeremiah 50:27; Jeremiah 51:40 the use of the word is not quite the same. In consequence of the slaughter the earth itself is drunk with blood, and fat with fat, comp. on Isaiah 34:5-6. The parallelism reigns not only in these verses, but in the entire complexity of Isaiah 34:6-8. For the description of the judgment in Isaiah 34:6 a. and Isaiah 34:7 correspond, and the reasons assigned Isaiah 34:6 b. and Isaiah 34:8. But progress appears in the thought because Isaiah 34:8 gives particularly the object of the “sacrifice” and the “slaughter.” The Lord will thereby satisfy His vengeance, and give Zion justice by a righteous recompense.
The expression for the day of the Lord’setc., recalls Isaiah 2:12 and Isaiah 63:4. But the Prophet seems moreover to have in mind Deuteronomy 32:35; Deuteronomy 32:41. For in those passages, as here, the notions of vengeance and recompense underlie the discourse.
But beside this, our passage lay before Jeremiah. For Jeremiah 46:10 is penetrated with elements drawn from Isaiah 34:5-8. The following considerations show that our passage is the source from which Jer. drew. 1) The grand, drastic boldness and loftiness of the language of our passage, of which the words of Jer., after the fashion of that Prophet, are but a tempered imitation. 2) Isaiah uses the expression רִוְּתָה twice (Isaiah 34:5; Isaiah 34:7); Jer. says, רָוְתָה It is much more likely that Jeremiah would dilute the strong expression of a predecessor, in his well-known fashion (see my comm. on Jer. Introd. § 3) than that an author living much later in the exile, should intensify the normal but weaker expression of Jeremiah 3:0) Jer. says יוֹם נְקָמָה, Isaiah; יוֹם Now in general נקם is the older form of the word, and is used only in Leviticus 26:25; Deuteronomy 32:35; Deuteronomy 32:41; Deuteronomy 32:43; Judges 16:28; Psalms 58:11; Proverbs 6:34; Micah 5:14, and in Isa. (Isaiah 35:4; Isaiah 47:3; Isaiah 59:17; Isaiah 61:2; Isaiah 63:4). In the exceptions Ezekiel 24:8; Ezekiel 25:12, נְקֹם נָקָם is evidently said for the sake of the effect of sound; in Ezekiel 25:15 the expression וַיִנָקְמוּ נקם is used along with נְקָמָה. On the other hand נְקָמָה is the form exclusively used by Jeremiah, and in Ezekiel it is the prevalent form (the exceptions being given above) and beside these is used only here and there (Numbers 31:2-3; Lamentations 3:60; Psalms 149:7). But it is not probable that a writer later than Jeremiah has introduced the old form into a passage borrowed from Jeremiah.
3. And the streams—emptiness.
Isaiah 34:9-11. Edom was situated at the southern point of the Dead Sea. The following description recalls the pitchy and sulphurous character of this sea and its surroundings. It seems as if the Prophet would allude to that event which, recorded in Genesis 19:24-25; Genesis 19:28, had impressed that character on the region. At least the sulphur, the overturning (הפך) and the ascending smoke are traits that he seems to have borrowed from that passage. זֶפֶת occurs again only Exodus 2:3. נפרית we had already where Isaiah 30:33 the breath of God is called “a stream of brimstone.” When the streams are flowing pitch and the dust of the land is sulphur, the whole land will become a fearful place of conflagration. Day and night (the expression occurs Deuteronomy 28:66, beside comp. Isaiah 4:5; Isaiah 21:8; Isaiah 60:11), forever, for it is the flame of the last judgment, the burning shall continue. The burning land is the subject of תבכה which is used intensively also Isaiah 43:17; Isaiah 46:24.
Isaiah 34:10. On דור as defining time see on Isaiah 13:20. מדור לדור occurs only here. חַרַבexarescere, exsiccari, comp. Isaiah 19:5-6; Isaiah 44:27; Isaiah 60:12. אֵין עֹבֵר again only Isaiah 60:15. It does not agree well to say of the same land that it shall become an everlasting burning, and that it shall be a pathless desert. But the Prophet describes the future by means of the present, and contemplates the earth as an Edom cursed of God, and thinks of the latter as a scorched desert land. [The same may be said of the similarly inconsistent descriptions in all that follows in this section.—Tr.].
Isaiah 34:11. As such the land is inhabited only by beasts of the desert. [On the names of beings enumerated in this and the following verses see J. A. Alex.,comm, in loc, especially on לילית Isaiah 34:14.—Tr.]. קאת (from קוא “to vomit”) is the pelican (Leviticus 11:18; Deuteronomy 14:17; Zephaniah 2:14), קפד “the porcupine” (see on Isaiah 14:23; Zephaniah 2:14). נשׁוף “the owl” (only here in Isa. comp. Leviticus 9:17; Deuteronomy 14:16),—ערב “the raven” (in Isaiah only here). As right building can only be done by means of measuring line and plummet (Job 38:5), so shall right destruction be directed by aid of the same implements. The image is the same as Amos 7:7-9, comp. 2 Kings 21:23; Lamentations 2:8. “The stone” is the weight that makes the line plumb. The expression אבני בהו is ἄπ. λεγ.; and בהו Isaiah uses no where else (see Genesis 1:2; Jeremiah 4:23).
[“The sense of the whole metaphor may then be—that God has laid this work out for Himself and will perform it (Barnes),—that even in destroying He will proceed deliberately, and by rule (Knobel), which last thought is well expressed in Rosenmueller’s paraphrase (ad mensuram vastabitur, ad regulam depopulabitur).”—J. A. Alexander.]
4. They shall call—with her mate.
Isaiah 34:12-15. The Prophet now describes the desolation as it affects the territory of the nobility of Edom, both as to their persons and their castles. חריה being nominative absolute, the words must be translated: “as to her nobles, there are none there that call out a monarchy (election of king, accession to regency).” As the presence of the nobility is the necessary condition of a king’s election, and not vice versa, I regard this translation as more correct than the other which is also grammatically possible, viz.: “there is no kingdom that they may proclaim.” Moreover it is logically more correct that in the phrase with וְ the word put before absolutely should be the subject. Royalty in Edom was not inherited, but Esau’s descendants formed a high nobility from which the king proceeded by election (Genesis 36:15 sqq.; 31 sqq.). חֹרliber, ingenuus, nobilis Isaiah uses only here. Comp. Ecclesiastes 10:17; Jeremiah 27:20 and often.
[On חריה J. A. Alexander gives a copious synopsis of interpretations and then adds: “This great variety of explanations, and the harshness of construction with which most of them are chargeable, may serve as an excuse for the suggestion of a new one, not as certainly correct, but as possibly entitled to consideration.” Beside the meaning nobles, הֹרִים in several places “no less certainly means holes or caves (see 1 Samuel 14:11; Job 30:6; Nahum 2:13). Now it is matter of history not only that Edom was full of caverns, but that these were inhabited and that the aboriginal inhabitants, expelled by Esau, were expressly called Horites (חֹרִים) as being inhabitants of caverns (Isaiah 14:6; Isaiah 36:20; Deuteronomy 2:12; Deuteronomy 2:22). This being the case, the entire depopulation of the country, and especially the destruction of its princes, might be naturally and poetically expressed by saying that the kingdom of Edom should be thenceforth a kingdom of deserted caverns.” For the appropriateness of description see in Robinson’s “Researches” the account of Petra.—Tr.].
Isaiah 34:13. The ruin of the nobility is followed by that of their palaces. They are said to mount up (עלתה) but only ironically, for they appear great and high only by the rank wild growth on them.
Not only beasts of the desert, but also repulsive demons of the desert disport themselves in the desolate ruins of Edom. The Prophet mentions a female being, the ghost-like, restlessly wandering (comp. Matthew 12:43) Lilith, but which just there in those dreadful places finds a congenial resting place. The name לִילית certainly comes from לַיִל “the night,” and denotes a being of the night, a spectre. According to the Talmud Lilith is the chief of the nocturnal Schedim, of the לִילִין or טְלָנִין (comp. Buxtorf,Lex. rabb., p. 1140 and 877), and bears the name אַנִּרַת בַּת קַחְלַתi. e., “Agrath the (female) dancer.” Comp. Kohut,Jüd. Angel, und Dämonol, 1866, p. 61 and 86 sqq. Certainly Lilith is a production of popular superstition, to which various attributes and forms of appearance are ascribed. Comp. Buxtorf,l. c.Bochart,Hieroz. III. p. 829, ed.Rosenmueller, Gesen.Thes. p. 749. [Smith’sDiet, of Bible, under the word Owl]. לילית is ἄπ. λεγ.
[“In itself it means nothing more nor less than nocturnal, and would seem to be applicable to an animal or to any other object belonging to the night.” “This gratuitous interpretation of the Hebrew word” (viz., as referring to the superstitions mentioned above) “was unfortunately sanctioned by Bochart and Vitringa, and adopted with eagerness by the modern Germans who rejoice in every opportunity of charging a mistake in physics, or a vulgar superstition on the Scriptures. This disposition is the more apparent here, because the writers of this school usually pique themselves upon the critical discernment with which they separate the exegetical inventions of the Rabbins from the genuine meaning of the Hebrew text. Gesenius for example, will not even grant that the doctrine of a personal Messiah is so much as mentioned in the writings of Isaiah, although no opinion has been more universally maintained by the Jews, from the date of their oldest uncanonical books. In this case, their unanimous and uninterrupted testimony goes for nothing, because it would establish an unwelcome identity between the Messiah of the Old and New Testament. But when the object is to fasten on the Scriptures an odious and contemptible superstition, the utmost deference is paid, not only to the silly legends of the Jews, but to those of the Greeks, Romans, Zabians and Russians.” “Beside the fact that לילית means nocturnal, and that its application to a spectre is entirely gratuitous, we may argue here, as in Isaiah 13:25, that ghosts as well as demons would be wholly out of place in a list of wild and solitary animals. Is this a natural succession of ideas? Is it one that ought to be assumed without necessity?” … “Of all the figures that could be employed, that of resting seems to be the least appropriate in the description of a spectre.” … The quotation of Matthew 12:43 in this connection is “strange” and “incongruous,” “where the evil spirit is expressly said to pass through dry places seeking rest and finding none.” … “The sense 19 sufficiently secured by mating לילית mean a nocturnal bird (Aben Ezra), or more specificially, an owl (Cocceius), or screech-owl (Lowth). But the word admits of a still more satisfactory interpretation, in exact agreement with the exposition which has already been given of the preceding terms as general descriptions rather than specific names. If these terms represent the animals occupying Idumea, first as belonging to the wilderness (ציים), then as distinguished by their fierce and melancholy cries (איים), and then as shaggy in appearance (שׂעיר), nothing can be more natural than that the fourth epithet should also be expressive of their habits as a class … nocturnal or belonging to the night.”—J. A. Alexander,in loc.—Tr.].
Isaiah 34:15. Bochart in his Hieroz., II. p. 194 sqq., has proved that קפוז means arrow-snake. In lonely places, out of danger it harbors and lays its eggs. מִלֵט Piel=“to cause slipping away,” like the Hiph. Isaiah 66:7; the imperf., with Vav consecutive makes what must hypotactically be regarded as a repeated fact, appear paratactically as occurring once. בקע “to cleave,” for by cleaving open the young are brought forth, comp. Isaiah 35:6; Isaiah 58:8; Isaiah 59:5. דגר “to cherish” (only here and Jeremiah 17:11), cherishes the young in its shadow (i. e., of its own body)—דיה “vulture,” again only Deuteronomy 14:13. The expression אשׁה רעותה only here and Isaiah 34:16 in Isaiah. Drechsler justly construes it as asyndeton, and as in apposition with the subject, as must be done also Isaiah 34:16.
[“As to the particular species of animals referred to in this whole passage, there is no need, as Calvin well observes, of troubling ourselves much about them. (Non est cur in iis magnopere torqueamur). The general sense evidently is that a human population should be succeeded by wild and lonely animals—implying total and continued desolation.”—J. A. Alexander. For rich illustration of the subject from modern travellers see Barnes’ Notes on Isaiah, in loc.—Tr.].
DOCTRINAL AND ETHICAL
1. On Isaiah 34:1-4. Because Revelation 6:12-17 has express reference to this passage, some would conclude that the Prophet here has in view only that special event of the world’s judgment (the opening of the sixth seal). But that is not justified. For other passages of the New Testament that do not specially relate to the opening of the sixth seal are based on this passage (Matthew 24:29; 2 Peter 3:7 sqq.; Revelation 14:11; Revelation 19:11 sqq.). It appears from this that the present passage is, as it were, a magazine from which New Testament prophecy has drawn its material for more than one event of fulfilment.
2. On Isaiah 34:16. The word of God can bear the closest scrutiny. Indeed it desires and demands it. If men would only examine the Scriptures diligently and with an unclouded mind and love of truth, “whether these things are so,” as did the Bereans (Acts 17:11; John 5:39)!
3. On Isaiah 35:3. “The Christian church is the true Lazaretto in which may be found a crowd of weary, sick, lame and wretched people. Therefore, Christ is the Physician Himself (Matthew 9:12) who binds up and heals those suffering from neglect (Ezekiel 34:16; Isaiah 61:1). And His word cures all (Wis 16:12). His servants, too, are commissioned officially to admonish the rude, to comfort the timid, to bear the weak, and be patient with all (1 Thessalonians 5:14). Therefore, whoever feels weak, let him betake himself to this Bethania; there he will find counsel for his soul,” Cramer.
4. [On Isaiah 35:8-9. “They who enter the path that leads to life, find there no cause of alarm. Their fears subside; their apprehensions of punishment on account of their sins die away, and they walk that path with security and confidence. There is nothing in that way to alarm them; and though there are many foes—fitly represented by lions and wild beasts—lying about the way, yet no one is permitted to ‘go up thereon.’ This is a most beautiful image of the safety of the people of God, and of their freedom from all enemies that could annoy them.” “The path here referred to is appropriately designed only for the redeemed of the Lord. It is not for the profane, the polluted, the hypocrite. It is not for those who live for this world, or for those who love pleasure more than they love God. The church should not be entered except by those, who have evidence that they are redeemed. None should make a profession of religion who have no evidence that they belong to “the redeemed,” and who are not disposed to walk in the way of holiness. But for all such it is a highway on which they are to travel. It is made by leveling hills and elevating valleys; across the sandy desert and through the wilderness of this world, infested with the enemies of God and His people. It is made straight and plain, so that none need err; it is defended from enemies, so that all may be safe; because ‘He,’ their Leader and Redeemer, shall go with them and guard that way.” Barnes in loc.]
Footnotes:
[6]Because my sword has become drunken.
[7]Or, rhinoceros.
[8]buffaloes.
[9]Or, drunken.
[10]For a day of vengeance has Jehovah.
[11]Or, pelican.
[12]porcupine.
[13]Its nobles—there are none to proclaim the monarchy.
[14]no more.
[15]And its palaces soar aloft in thorns.
[16]jackal.
[17]Or, ostriches.
[18]Heb. daughters of the owl.
[19]Heb. ziim.
[20]Heb. Ijim.
[21]shaggy monster.—J. A. A.
[22]Or, night monster.
[23]arrowsnake.
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