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Zephaniah 2:14

14. And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work.

14. Et cubabunt in medio ejus greges, omnes bestiae gentium: etiam onocrotalus, etiam noctua (alii vertunt, pro onocrotalo, ibin, alii, cuculum; alii, pro noctua, ericium) in postibus ejus pernoctabunt; vox cantabit in fenestra, in poste vastitatis (alii vertunt, corvum; sed nomen vastitatis, quod postulat ratio grammaticae, retinendum nobis est,) quia nudavit cedrum (vel, contignationem.)


The Prophet describes here the state of the city and the desolation of the country. He says, that the habitations of flocks would be in the midst of the city Nineveh. The city, we know, was populous; but while men were so many, there was no place for flocks, especially in the middle of a city so celebrated. Hence no common change is here described by the Prophet, when he says, that flocks would lie down in the middle of Nineveh; and he adds, all wild beasts. For beasts, which seek seclusion and shun the sight of men, are wont to come forth, when they find a country desolate and deserted; and they range then at large, as it is the case after a slaughter in war; and when any region is emptied of its inhabitants, the wolves, the lions, and other wild beasts, roam here and there at full liberty. So the Prophet says, that wild beasts would come from other parts and remote places, and find a place where Nineveh once stood. 104104     It is literally, “every wild beast of the nation,”—[נוי],—“of the land,” in the Septuagint. What is meant is, every wild beast that belonged to that country.—Ed. He adds that the bitterns, or the storks or the cuckoos, and similar wild birds would be there. 105105     Both Newcome and Henderson render the two words, “the pelican and the porcupine.” The former says that [קאת], “pelican,” comes from [קאה], to vomit, because it casts up fish or water from its membranaceous bag; and [קפד], “porcupine,” according to Bochart, is from the verb, which means to cut off as by a bite, or rather, he says, from its Syriac meaning, to dread, for it is a solitary animal. See Newcome. But Parkhurst contends that it is the hedgehog, and both the Septuagint and Vulgate render it so.
   What Calvin translates “in postibus ejus,” [בכפתויה], is rendered by Newcome, “in the carved lintels thereof,” by Henderson, “in her capitals,” and by Parkhurst, “in her door-porches,” i.e. when thrown down.—Ed.
As to their various kinds, I make no laborious research; for it is enough to know the Prophet’s design: besides, the Jews themselves, who boldly affirm that either the bittern or the stork is meant, yet adduce nothing that is certain. What, in short, this description means, is—that the place, which before a vast multitude of men inhabited, would become so forsaken, that wild beasts and nocturnal birds would be its only inhabitants.

But we must bear in mind what I have stated, that all these things were set before the Jews, that they might patiently bear their miseries, understanding that God would become their defender. For this is the only support that remains for us under very grievous evils, as Paul reminds us in the first chapter of the Second Epistle to the Thessalonians; for he says, that the time will come when the Lord shall give to us relief and refreshment, and that he will visit our adversaries with punishment 2 Thessalonians 1:6.

The Prophet mentions especially Nineveh, that the Jews might know that there is nothing so great and splendid in the world which God does not esteem of less consequence than the salvation of his Church, as it is said in Isaiah, I will give Egypt as thy ransom. So God threatens the wealthiest city, that he might show how much he loved his chosen people. And the Jews could not have attributed this to their own worthiness; but the cause of so great a love depended on their gratuitous adoption. It afterwards follows—

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