The expression, "shall be brought as a present," (the word שי occurs, besides in this passage, only in Ps. lxviii. 30; lxxvi. 12) points back to the fundamental passage in Ps. lxviii. 30, where David says, "Because of thy temple over Jerusalem shall kings bring presents unto thee." As outwardly, so spiritually too, the sanctuary lies _over_ Jerusalem. The sanctuary of God over Jerusalem is the emblem of His protecting power, of His saving mercy watching over Jerusalem; so that, "because of thy temple over Jerusalem they bring," &c., is equivalent to: On account of thy glorious manifestation as the God of Jerusalem. Cush is in that Psalm, immediately afterwards, expressly mentioned by the side of Egypt, which, at the Prophet's time, was closely connected with it. "Princes shall come out of Egypt, Cush makes her hands to hasten towards God."--According to _Gesenius_, and other interpreters, the מן from the second clause is to be supplied before עם ממשך. But this is both hard and unnecessary. It is quite in order that, first, the offering of persons, and, afterwards, the offering of their gifts should be mentioned. Parallel is chap. xlv. 14: "The labour of Egypt and the merchandize of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and they shall be thine;" the difference is only this, that there first the goods are mentioned, and then the men. In chap. lxvi. 20, we likewise meet men who are brought for an offering. The designations of the people who here appear as the type of the whole Gentile world to be converted at some future period, and who have been chosen for this honour in consequence of the historical circumstances which existed at the time of the Prophet, are taken from ver. 2. _Gesenius_ is wrong in remarking in reference to them: "All these epithets have for their purpose to designate that distant people as a powerful and terrible one." As _Gesenius_ himself was obliged to remark in reference to the last words, "Whose land streams divide:" "This is a designation of a striking peculiarity of the country, not of the people,"--the purpose of the epithets can generally be this only, to characterise the people according to their different prominent peculiarities.--ממשך properly "_drawn out_," "_stretched_," Prov. xiii. 12, corresponds to the אנשי מדה "men of extension or stature," in chap. xlv. 14. High stature appears, in classical writers also, as a characteristic sign of the [Pg 140] Ethiopians.--On מורט "_closely shorn_," comp. chap. l. 6, where מרט is used of the plucking out of the hair of the beard.---"To the people fearful since it and onward," equivalent to: which all along, and throughout its whole existence, has been terrible; compare מימי היא Nah. ii. 9, and the expression: "from this day and forward," 1 Sam. xviii. 9. For everywhere one people only is spoken of, comp. ver. 1, according to which Egypt cannot be thought of--קו קו "law-law" is explained from chap. xxviii. 10, 13, where it