and Hilg.; Similar
Ver. 16.» Mera ταῦτα: both Hebrew and LXX, ἐν τῇ ἔκει. τῇ ἡμέρᾳ, {.ε., in the Messianic times, after the pre- dicted chastisement of Israel: the house of David is in ruins, but it is to be re-erected, and from the restoration of its prosperity the Messianic blessings will flow: ‘the person of the Messiah does not appear in this prophecy, but there is the generic reference to the house of David, and the people of Israel,” Briggs, Messianic Prophecy, p. 163, Delitzsch, Messianische Weissagungen, second edition, p.94. St. James sees the spiritual fulfilment of the prophecy in the kingdom of Christ erected on the Day of Pentecost, and in the ingathering of the Gentile nations to it. On the Messianic interpretations of the passage amongst the Jews see Edersheim, Fesus the Mes- siah, ii., 734.-- ἀναστρέψω καὶ ἆνοι. :
like Hebrew "ἩΟ δν --Ι will return and do, i.e., I will do again—but not in LXX or Hebrew. In the latter we have simply
DIAN, and in LXX ἀναστήσω, where
St. James has ἀνοικοδομήσω: the idea of restoration is fully contained in the twice repeated ἆἄνοι. and in dvopdiow.—riv ox. A. πεπτ.: the noun is used to show how low the house of David (2 Sam. vii. 12) had fallen—it is no longer a palace but a hut, and that in ruins: the Hebrew word might be used for a temporary structure of the boughs of trees as at the Feast of Tabernacles. We may compare the way in which this hope of restoration asserted itself in Psalms of Solomon, xvii., 23, where Ryle and James, p. 137, com. pare the words with Amos ix. 11, Jer. ΧΧΧ. 9, etc. From the passage before us received the name of Bar Naphli, “Son of the fallen”.—xatec- καµµένα, see critical note. In LXX B has κατεσκαµ., A κατεστρ.
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