*Minor differences ignored. Grouped by changes, with first version listed as example.
In this verse the Prophet denounces a similar ruin on Azotus, and the whole land of the Philistines, or on the whole land of Palestine. For what interpreters say, that the Jews would dwell at Azotus as strangers, that is, though they had previously been counted aliens, is to reach neither heaven nor earth. The Prophet on the contrary means, that after the destruction of these cities, if any inhabitants remained, they would be like strangers, without any certain habitation. The Prophet then mentions the effect, in order to show that the country would be waste and desolate, so as to contain no safe or fixed dwellings for its inhabitants. Some render it spurious, as it is rendered in some other places; and they understand it of the Jews, because they had been before in a mean condition, as though they were like a spurious race. But their opinion is probable, who derive mmzr, memezar, from zvr, zur, which means to peregrinate; and they quote other instances, in which the double mm, mem, is used in the formations of a noun; and it is easy to prove, from many passages of scripture, that mmzr, memezar, means a stranger. [1] And if any one carefully considers the design of the Prophet, he will see the truth of what I have said -- that is, that his object is to show, that all the inhabitants of Azotus, and of the land of the Philistine, would be like lodgers, because all places would be desolate through the slaughter and devastations of enemies. As then Ashdod and Palestine had been before noted for the number of their people, the Prophet says that all the cities of Palestine, and the city Ashdod, would be deserted, except that there would be there a few scattered and wandering inhabitants, like those who sojourn in a strange land. It follows --
1 - That this is its meaning is generally admitted, as given by the Septuagint, the Targum, and the Syriac version, and adopted by Grotius, Newcome, Blayney, and Henderson. Lee accounts for the double [m] by deriving the word from [mn], from, [m], people, and [zr], a foreigner, or stranger. The poetical singular is used for the plural, as is the case in the following verse. The whole passage may be thus rendered -- 6. And dwell shall a stranger in Ashdod; (For I will cut off the pride of the Philistines;) 7. And I will remove his blood from his mouth, And his abominations from between his teeth, And left shall he be, even he, for our God; So that he shall be as a chief in Judah, And Ekron as a Jebusite. The "his" and "he" in this last verse is the "stranger" in verse 6; and that is used in a collective sense, properly rendered strangers, or foreigners, [allogeneis] by the Septuagint; so that the plural, in all these instances, might suitably be adopted in a translation -- The "pride of the Philistines" was cut off by introducing strangers into their cities; and this line may be considered as parenthetic. -- Ed.
And a bastard shall dwell at Ashdod - o The "mamzer" was one born unlawfully, whether out of marriage, or in forbidden marriage, or in adultery . Here it is, probably, like our "spurious brood" ; whether it was so itself or in the eyes of the Ashdodites; whence he adds.
I will cut off the pride of the Philistines - Pride would survive the ruin of their country, the capture of their cities, the less of independence. It would not survive the loss of their nationality; for they themselves would not be the same people, who were proud of their long descent and their victories over Israel. The breaking down of nationalities, which was the policy of Alexander, was an instrument in God's hands in cutting off their pride.
A bastard shall dwell in Ashdod - This character would suit Alexander very well, who most certainly was a bastard; for his mother Olympia said that Jupiter Ammon entered her apartment in the shape of a dragon, and begat Alexander! Could her husband Philip believe this? The word signifies a stranger.
And a (g) bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.
(g) Meaning, that all would be destroyed, save a very few, that would remain as strangers.
And a bastard shall dwell in Ashdod,.... Some (p) take "mamzer", the word for "bastard", to be the name of a people that should dwell in Ashdod; this is the same place with Azotus, Acts 8:40 and was also one of the five lordships of the Philistines, Joshua 13:3 some, by the "bastard" here, understand Alexander the great, who gave out that he was not the son of Philip, but of Jupiter Ammon: others think Jonathan the Maccabee is intended, who took this place and burnt it with fire, and the temple of Dagon in it,
"83 The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol's temple, for safety. 84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1 Maccabees 10)
and though he was not a bastard, yet was a stranger to the Philistines; in which sense the Jewish commentators, Jarchi and Kimchi, interpret the word, and understand it of the Israelites who should dwell in this place; even those, as Aben Ezra says, who were abject, mean, and despised among the Israelites; which would be a great mortification to the proud Philistines, as is suggested in the next clause: and to this sense the Targum paraphrases the words,
"and the house of Israel shall dwell in Ashdod, who shall be in it as strangers:''
but it is best to understand this of Israelites indeed, of true Christians, who are accounted spurious, not the children of God, but aliens and strangers, the filth of the world, and the offscouring of all things; who should dwell here when the Gospel was preached in it, as doubtless it was by Philip, Acts 8:40 and so the Septuagint, Syriac, and Arabic versions render the words, "and strangers shall dwell in Ashdod"; men of another religion, and despised and not owned even by their relations, as if they were bastards.
And I will cut off the pride of the Philistines; by Alexander, and by the Jews in the times of the Maccabees, bringing them into subjection, which their haughty spirits could not well bear; or through the abolition of their old Heathenish religion, in which they prided themselves. It may be observed, that all along the conversion of these various people to Christianity is expressed in terms which seem to signify the destruction of them; and that partly because, in the literal sense, reference is had to the conquest of them by Alexander, by which means the Greek language obtained in Syria and Phoenicia, into which, a little after, the Bible was translated, which paved the way for the bringing of these people to the knowledge of Christ, through the preaching of the Gospel; and partly because Paganism was abolished in these places when Christianity prevailed.
(p) R. Judah ben Bileam apud Aben Ezram in loc.
bastard--not the rightful heir; vile and low men, such as are bastards (Deuteronomy 23:2) [GROTIUS]. An alien; so the Septuagint; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through [CALVIN].
A bastard - Strangers, who have no right of inheritance.
*More commentary available at chapter level.