22 And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.
22 Quod si dixeris in corde suc, cur (vel, ut quid) haec mala acciderunt mihi (occurrerunt mihi?) in multitudine (hoc est, propter multitudinem) iniquitatis tuae discoopertae sunt fimbriae tuae, et nudati calces tui (vel, plantae tuae nudatae sunt)
The Prophet again declares that God's judgment would be just, which he had previously foretold; for hypocrites, we know, do not cease to quarrel with God, except they are often proved guilty; and it is always their object, where they cannot wholly excuse themselves, to extenuate in some measure their fault. The Prophet therefore here removes every pretense for evasion, and declares that they were wholly worthy of such a reward.
But his manner of speaking ought to be noticed,
As to the simile, it is a form of speaking often used by the prophets, that is, to denude the soles of the feet, and to discover the skirts. We know that; men clothe themselves, not only to preserve them from cold. but that they also cover the body for the sake of modesty: there is therefore a twofold use of garments, the one occasioned by necessity, and the other by decency. As then clothes are partly made for this end -- to cover what could not be decently shewn or left bare without shame, the prophets use this mode of speaking when they have in view to shew that one is exposed to public reproaJeremiah2 It afterwards follows --
1 The verb is here in the singular, and is followed by a nominative in the plural; the very same anomaly exists in Welsh. The line would be literally the same in that language, --
Pam y digwyddodd i mi y pethau hyn?
But if "these things" preceded the verb, it would be in the plural. -- Ed.
2 The three last lines are as follows: --
For the number of thine iniquity Discovered have been thy skirts, Violently stripped off have been thy heels.
"Skirts" here stand for the parts covered by them, and "heels" for the sandals which were worn. Both the Septuagint and the Vulgate mention the parts, and not skirts -- "the hinder parts," "the uncomely parts," but they retain the word "heels." The metonomy exists, no doubt, as to both. The Syriac has "skirts" and "ankles." The Targum gives the meaning, "confusion" and "ignominy." The past time is used for the future. -- Ed.
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