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of “teacher,” and for the sake of the unison. This rendering of hammōreh is not only favoured by thee article placed before it, since neither mōreh = yōreh (early rain), nor the corresponding and tolerably frequent malqōsh (latter rain), ever has the article, and no reason can be discovered why mōreh should be defined by the article here if it signified early rain; but it is decisively confirmed by the following word לצדקה, which is quite inapplicable to early rain, since it cannot mean either “in just measure,” or “at the proper time,” or “in becoming manner,” as tsedâqâh is only used in the ethical sense of righteousness, and is never met with sensu physico, neither in 2Sa 19:29; Neh 2:20, nor in Psa 23:3 and Lev 19:36, where moreover צדק occurs. For מעגּלי צדק (in the Psalm) are not straight or right ways, but ways of righteousness (spiritual ways); and although מאזני צדק, אבני צדק, are no doubt really correct scales and weight-stones, this is simply because they correspond to what is ethically right, so that we cannot deduce from this the idea of correct measure in the case of the rain. Ewald and Umbreit, who both of them recognise the impossibility of proving that tsedâqâh is used in the physical sense of correctness or correct measure, have therefore adopted the rendering “rain for justification,” or “for righteousness;” Ewald regarding the rain as a sign that they are adopted again into the righteousness of God, whilst Umbreit takes it as a manifestation of eternal righteousness in the flowing stream of fertilizing grace. But apart from the question, whether these thoughts are in accordance with the doctrine of Scripture, they are by no means applicable here, where the people have neither doubted the revelation of the righteousness of God, nor prayed to God for justification, but have rather appealed to the compassion and grace of God in the consciousness of their sin and guilt, and prayed to be spared and rescued from destruction (Joe 2:13, Joe 2:17). By the “teacher for righteousness,” we are to understand neither the prophet Joel only (v. Hofmann), nor the Messiah directly (Abarbanel), nor the idea teacher or collective body of messengers from God (Hengstenberg), although there is some truth at the foundation of all these suppositions. The direct or exclusive reference to the Messiah is at variance wit the context, since all the explanatory clauses in vv. 21-23 treat of blessings or gifts of