13 while you sleep among the campfires, the wings of a dove sheathed with silver, her feathers with shining gold.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Though ye should lie among the pots [1] Having spoken of God as fighting the battles of his people, he adds, by way of qualification, that they may lie for a time under darkness, though eventually God will appear for their deliverance; There can be little doubt that he hints at the state of wretchedness and distress to which the nation had been reduced under the government of Saul, for the interposition was the more remarkable, considering the misery from which it had emerged. The words, however, convey a further instruction than this. They teach us the general truth, that believers are, by the hidden and mysterious power of God, preserved unhurt in the midst of their afflictions, or suddenly recovered so as to exhibit no marks of them. The language admits of being interpreted to mean either that they shine even when lying under filth and darkness, or that, when freed from their troubles, they shake off any defilement which they may have contracted. Let either sense be adopted, and it remains true that the believer is never consumed or overwhelmed by his afflictions, but comes out safe. An elegant figure is drawn from the dove, which, though it lie amongst the pots, retains the beauty which naturally belongs to it, and contracts no defilement on its wings. From this we learn that the Church does not always present a fair or peaceable aspect, but rather emerges occasionally from the darkness that envelops it, and recovers its beauty as perfectly as if it had never been subjected to calamity.
1 - The interpretation of this verse is attended with great difficulty. Speaking of it and the following verse, Dr Lowth says, "I am not at all satisfied with any explication I have ever met with of these verses, either as to sense or construction, and I must give them up as unintelligible to me. Houbigant helps out the construction in his violent method: Aut invenit viam, aut facit.'" It is pretty generally admitted, that in the first part of this verse a "state of wretchedness and distress," as Calvin remarks, is indicated; but it is difficult to ascertain the meaning of the word sphtym, shephataim, which he renders pots, and, consequently, to ascertain to what the allusion particularly is. None of the old translators have so rendered it; and numerous significations have been given to it. The Chaldee renders it, "bounds in the divisions of the way;" the Syriac and Arabic, "paths" or "ways;" the Septuagint, kleron, "allotments," "inheritances," or "portions," apparently deriving the word from spht, divisit, ordinavit, and perhaps attaching to it a similar idea as in the preceding translations, men's portions of land or possessions having been divided and distinguished by paths Jerome, adhering to the Septuagint, makes it "inter medios terminos." Thus, the word will not be without significance, expressing a forlorn and wretched condition, lying down betwixt the bounds; that is, in the highways. But many modern critics think that it signifies something in relation to pots, and that it may very probably be the same as that which the Arabs call 't'phy, Athaphi, stones set in a chimney for a pot to rest on, the pots being without legs. "Of these," says Hammond, "the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like, behind the pot, -- as in a chimney the back of the chimney itself, and that not looked on as distinct from the chimney, -- the other two at the sides, which were loose, might fitly be here expressed in the dual number sphtym; and then the lying between these will betoken a very low, squalid condition, as in the ashes, or amidst the soot and filth of the chimney." "These two renderings," he adds, "may seem somewhat distant; and yet, considering that the termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rubbish, the word sphtym, which signifies these, may well signify these supporters of the pots also, in respect of the matter of these being such stones or broken bricks." Parkhurst takes a view somewhat similar to this last interpretation. He reads, "among the fire ranges," or "rows of stones." "Those," says he, "on which the caldrons or pots were placed for boiling; somewhat like, I suppose, but of a more structure, than those which Niebuhr says are used by the wandering Arabs. Their fire-place is soon constructed: they only set their pots upon several separate stones, or over a hole digged in the earth.' Lying among these denotes the most abject slavery; for this seems to have been the place of rest allotted to the vilest slaves. So, old Laertes, grieving for the loss of his son, is described by Homer (in the Eleventh Book of the Odyssey) as, in the winter, sleeping where the slaves did, in the ashes near the fire: -- --Oqi dmwev eni oikw En koni agci purov.'" See his Lexicon on spht ii. The Chaldee has "broken bricks," or "rubbish," that are thrown away; the word, according to this sense, being derived from sphh, shephah, to bruise, to trample on A similar noun, 'spht, ashpoth, derived from the verb sphh, is used in Psalm 113:7, for a dunghill, or the vilest place, whither all kinds of rubbish are cast out, and where the poor are said to lie. When Job was brought by Satan to the lowest depths of affliction, he sat down among the ashes, and scraped himself with a potsherd, which indicated the state of extreme sadness and debasement to which he was reduced. If this is the sense here, "lying among the broken bricks or rubbish" expresses, in like manner as the preceding translations, the most mean, dejected, and wretched condition. Harmer's attempt to explain this passage is at least very ingenious: -- As shepherds in the East betake themselves, during the night, for shelter to the caves which they find in their rocky hills, where they can kindle fires to warm themselves, as well as dress their provisions, and as doves, as well as other birds, frequently haunt such places, he conjectures that the afflicted state of Israel in Egypt is here compared to the condition of a dove making its abode in the hollow of a rock which had been smutted by the fires which the shepherds had made in it. He supposes the word here translated pots to mean the little heaps of stones on which the shepherds set their pots, there being a hollow under them to contain the fire. -- Harmer's Observations, volume 1, pp. 176, 177. Gesenius thinks the word is equivalent to hmsphtym, hammishpethaim, which occurs in Judges 5:16, and which our English version makes "sheepfolds," the only difference between the two words being, that the word here wants the formative letter m, mem Thus, it may refer to the condition of the Israelites when living among their flocks in the wilderness. We have not yet exhausted the different significations affixed by commentators to this word; but, without referring to more, we shall only add, that, according to some, the allusion is to the condition of the Israelites in Egypt, who were doomed to the drudgery of brick-making and pottery, and had probably to sleep among the brick-kilns or earthenware manufactories in which they were employed. With respect to the second clause of the verse, in which an image taken from the dove is introduced, a difficulty which has been stated is, how her feathers can be said to resemble yellow gold. From the circumstance, that the splendor of gold is here intermingled, Harmer concludes that this is not a description of the animal merely as adorned by the hand of nature, but that the allusion is to white doves that were consecrated to the Syrian deities, and adorned with trinkets of gold, the meaning being, "Israel is to me as a consecrated dove; and though your circumstances have made you rather appear like a poor dove, blackened by taking up its abode in a smoky hole of the rocks, yet shall you become beautiful and glorious as a Syrian silver-coloured pigeon, on which some ornament of gold is put." -- Harmer's Observations, volume 1, p. 180. But there are certainly doves which answer to the description here given, some of them having the feathers on the sides of the neck of a shining copper color, which in a bright sun must resemble gold. See Encyc. Brit. Art. Columbia. Besides, the reference is not necessarily to the color of gold, but to its brilliancy. How highly poetical an emblem, to depict the glorious change effected in the condition of the Hebrews by the deliverance which God had granted them over the proud and formidable enemies who had kept them in the degrading condition represented in the first clause of the verse!
Though ye have lien among the pots - There are few passages in the Bible more difficult of interpretation than this verse and the following. Our translators seem to have supposed that the whole refers to the ark, considered as having been neglected, or as having been suffered to remain among the common vessels of the tabernacle, until it became like those vessels in appearance - that is, until its brilliancy had become tarnished by neglect, or by want of being cleaned and furbished - yet that it would be again like the wings of a dove covered with silver, as it had been formerly, and pure like the whitest snow. But it is not certain, if it is probable, that this is the meaning. Prof. Alexander renders it, "When ye lie down between the borders (ye shall be like) the wings of a dove covered with silver;" that is, "when the land had rest," or was restored to a state of tranquility.
DeWette renders it, "When ye rest between the cattle-stalls:" expressing the same idea, that of quiet repose as among the herds of cattle lying calmly down to rest. The Septuagint renders it, "Though you may have slept in kitchens." The words rendered" Though ye have lien" mean literally, "If you have lain," alluding to some act or state of lying down quietly or calmly. The verb is in the plural number, but it is not quite clear what it refers to. There is apparently much confusion of number in the passage. The word rendered "pots" - שׁפתים shephathayim - in the dual form, occurs only in this place and in Ezekiel 40:43, where it is translated hooks (margin, end-irons, or the two hearth-stones). Gesenius renders it here "stalls," that is, folds for cattle, and supposes that in Ezekiel it denotes places in the temple-court, where the victims for sacrifice were fastened. Tholuck renders it, "When you shall again rest within your stone-borders (that is, within the limits of your own country, or within your own borders), ye shall be like the wings of a dove." For other interpretations of the passage, see Rosenmuller in loc. I confess that none of these explanations of the passage seem to me to be satisfactory, and that I cannot understand it. The wonder is not, however, that, in a book so large as the Bible, and written in a remote age, and in a language which has long ceased to be a spoken language, there should be here and there a passage which cannot now be made clear, but that there should be so few of that description. There is no ancient book that has not more difficulties of this kind than the Hebrew Scriptures:
Yet shall ye be as the wings of a dove covered with silver - The phrase "yet shall ye be" is not in the original. The image here is simply one of beauty. The allusion is to the changeable colors of the plumage of a dove, now seeming to be bright silver, and then, as the rays of light fall on it in another direction, to be yellow as gold. If the allusion is to the ark, considered as having been laid aside among the ordinary vessels of the tabernacle, and having become dark and dingy by neglect, then the meaning would be, that, when restored to its proper place, and with the proper degree of attention and care bestowed upon it, it would become a most beautiful object. If the allusion is to the people of the land considered either as lying down in dishonor, as if among filth, or as lying down calmly and quietly as the beasts do in their stalls, or as peacefully reposing within their natural limits or borders, then the meaning would be, that the spectacle would be most beautiful. The varied tints of loveliness in the land - the gardens, the farms, the flowers, the fruits, the vineyards, the orchards, the villages, the towns, the cheerful homes - would be like the dove - the emblem of calmness - so beautiful in the variety and the changeableness of its plumage. The comparison of a beautiful and variegated country with a dove is not a very obvious one, and yet, in this view, it would not be wholly unnatural. It is not easy always to vindicate philosophically the images used in poetry; nor is it always easy for a Western mind to see the reasons of the images employed by an Oriental poet. It seems probable that the comparison of the land (considered as thus variegated in its beauty) with the changing beauties of the plumage of the dove is the idea intended to be conveyed by this verse; but it is not easy to make it out on strictly exegetical or philological principles.
Though ye have lien among the pots - The prophet is supposed here to address the tribes of Reuben and Gad, who remained in their inheritances, occupied with agricultural, maritime, and domestic affairs, when the other tribes were obliged to go against Jabin, and the other Canaanitish kings. Ye have been thus occupied, while your brethren sustained a desperate campaign; but while you are inglorious, they obtained the most splendid victory, and dwell under those rich tents which they have taken from the enemy; coverings of the most beautiful colors, adorned with gold and silver. The words בירקרק חרוץ birakrak charuts, native gold, so exceedingly and splendidly yellow as to approach to greenness - from ירק yarak, to be green; and the doubling of the last syllable denotes an exeess in the denomination - excessively green - blistering green. The Targum gives us a curious paraphrase of this and the following verse: "If ye, O ye kings, slept among your halls, the congregation of Israel, which is like a dove covered with the clouds of glory, divided the prey of the Egyptians, purified silver, and coffers full of the finest gold. And when it stretched out its hands in prayer over the sea, the Almighty cast down kingdoms; and for its sake cooled hell like snow, and snatched it from the shadow of death." Perhaps the Romanists got some idea of purgatory here. For the sake of the righteous, the flames of hell are extinguished!
Though ye have lien among the (k) pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold.
(k) Though God permits his Church for a time to lie in black darkness, yet he will restore it, and make it most shining and white.
Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be loaded with gold and silver, the spoil of the enemy. But Fortunatus Scacchus (z) refers them, much better, to the encampment of the Israelites in their tents, and to the disposition and order of their army going to battle: the body of the army in the middle, and the two wings, right and left, on each side; whose glittering armour of gold and brass, the rays of the sun striking on them, are fitly resembled by the colours on the wings and back of a dove. Another learned writer (a) thinks they are an address to the wings of the dove; that is, to the dove itself, meaning the Holy Spirit, expostulating with him how long he would dwell within the limits and borders of the land of Canaan; which was not long after the ascension of Christ, for soon was the gift of the Holy Ghost poured down upon the Gentiles, But rather they are an address to the people of Israel; intimating, that though they had been in adversity, and their lives had been made bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; and had lain among the brick kilns and furnaces when in Egypt; and in the times of the Judges had suffered much from their neighbours, by whom they were frequently carried captive; and had been in affliction in the times of Saul; yet now in prosperous circumstances in the times of David, who had conquered their enemies, and enlarged their dominions, and restored peace; and especially would be more so in the days of Solomon, when they enjoyed great plenty and prosperity, and silver was made to be as the stones of the street. Though it is best of all to apply the words to the church and people of God in Gospel times; and they may describe their state and condition by nature and by grace, in adversity and in prosperity: the former in this clause, in which there is an allusion to scullions, or such as lie among coppers and furnaces, and are black and sooty; and so it describes the Lord's people before conversion, who are black with original sin and actual transgressions; who being transgressors from the womb, and as long as they live and walk in sin, and have their conversation with the men of the world, may be said to lie among the pots: and this may also be expressive of the church of Christ being in adversity, and black with the sun of persecution smiting her; and she might be said to lie among the pots while the ten Heathen persecutions lasted, and also in the reign of antichrist; during which time the church is in the wilderness, and the witnesses prophesy in sackcloth;
yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold: alluding to the white silver colour of some doves. Such were the white doves Charon of Lampsacum speaks of (b), seen about Athos, which were like the white crow Ovid calls (c) the silver fowl with snowy wings: and also it may be to the time when they become of a golden colour, at which time they are fit for sacrifice, as the Jews (d) observe; or to the different appearances of them, according as the rays of light and of the sun differently fall upon them. So the philosopher (e) observes, that the necks of doves appear of a golden colour by the refraction of light. And this describes the saints and people of God as they are by grace. They are comparable to the dove on many accounts: like doves of the valleys, everyone of them mourn for their iniquities; like the trembling and fearful dove, tremble at the apprehensions of divine wrath, and judgment to come under first convictions; and are fearful of their enemies, and of their own state; are humble, modest, and meek; think the worst of themselves, and the best of others; flee to Christ for refuge, and to ordinances for refreshment; are chaste and affectionate to Christ, and harmless and inoffensive in their lives and conversations, Ezekiel 7:16. Being "as the wings of a dove covered with silver" may denote the purity of doctrine held by them; the words of the Lord being as silver purified seven times, Psalm 12:6; and the preciousness and sincerity of their faith, by which they mount up with wings as eagles; and the holiness of their conversation, being as becomes the Gospel of Christ: and being as the "feathers" of a dove covered "with yellow gold" may denote their being adorned with the graces of the Spirit, as faith, hope, and love; which are more precious than gold that perisheth, and are called chains of gold, Song 1:10; see 1-Peter 1:7; or their being clothed with the righteousness of Christ, signified by gold of Ophir, and clothing of wrought gold, Psalm 45:9; or their being enriched with the unsearchable, solid, substantial, and durable riches of Christ, Revelation 3:18. And both may describe also the prosperous estates of the church, either in the first ages of Christianity, when she was clothed with the sun, and had a crown of twelve stars on her head, Revelation 12:1; or in the latter day, when her light will be come, and the glory of the Lord will rise upon her; when her stones will be laid with fair colours, and her foundations with sapphires; when she shall, have the glory of God upon her, and be as a bride adorned for her husband, Isaiah 60:1.
(z) Elaeochrism. Sacr. l. 3. c. 24. (a) Gusset. Comment. Hebrews. p. 884. (b) Apud Aelian. Var. Hist. l. 1. c. 15. (c) Metamorph. l. 2. Fab. 7. (d) Maimon. Issure Mizbeach, c. 3. s. 2. (e) Aristotel. de Color. c. 3. Vid. Lucret. l. 2. v. 800.
Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
Ye - Ye Israelites. Ye are - Tho' you have formerly been exposed to great reproach and misery, yet God hath changed your condition. Gold - Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver and gold.
*More commentary available at chapter level.