How long wilt thou go about Or, go out of the right way, or follow thine own imaginations, O thou backsliding daughter Thou that didst formerly revolt from thy sovereign Lord, and decline from his worship and service, going after idols, and seeking help from foreign nations, instead of applying to him for it; and who now seemest to loiter when God calls thee to return homeward out of a strange country. The expression is often used of Israel, or the ten tribes: see Jeremiah 3:6-12: and of Judah and Israel together, ibid., Jeremiah 31:14; Jeremiah 31:22; both being comprehended under the title of the virgin of Israel, in the foregoing verse. For the Lord hath created, or doth create, a new thing in the earth, a woman shall compass a man It is difficult to say, with any certainty, what this obscure passage means. Several ancient Jews expounded it of the Messiah, and most Christian interpreters understand it of the miraculous conception of the child Jesus in the womb of the virgin. “Taking the words in this sense they properly import,” as Lowth justly observes, “a new creation, and such as is the immediate work of God. And that such a prophecy concerning the conception of Christ may not be thought to come in here abruptly, it is to be observed, that as the coming of the Messiah is the foundation of the promises, both of the first and second covenant; so it contains the most powerful arguments to persuade men to obedience: and the covenant, of which Christ was to be the Mediator is plainly foretold and described in the 31st and three following verses of this chapter.” Blaney, however, thinks the original words, נקבה תסיבב גבר, cannot by any construction be brought to imply any such thing as the miraculous conception above mentioned. “Admitting,” he says, “that the word תסובב may signify shall encompass, or, comprehend in the womb, and that גבר, instead of an adult, or, strong man, (which the word generally means,)
may also signify a male child; yet the words, all taken together, still import no more than that a woman shall conceive, or contain, a male child: but this is nothing new or extraordinary, and therefore I presume it not the sense intended.” Being of opinion that the word, which we translate compass, or encompass, may signify to cause to turn about, or repulse, he renders the clause, “A woman shall put to the rout a strong man,” judging it to be a proverbial form of speech, denoting, “The weaker shall prevail over the stronger,” an expression equivalent to, one shall chase a thousand. Now this, says he, it must be confessed, is in itself new and unusual, and contrary to the ordinary course of nature; and accordingly it is ascribed to the interposing power of God, who is said therein to create a new thing, or, in other words, to work a miracle. Interpreting the passage in this sense, he explains its connection with the context as follows: “The virgin of Israel is exhorted not to turn aside, or decline the invitation given her to return, as she might, perhaps, be disposed to do through dread of the power of enemies, who would oppose her deliverance. For her encouragement she is told, that she had no reason to be apprehensive of the superior strength of any enemies, since God would work a miracle in her favour, and enable her, though apparently weak, to overcome and prevail against all their opposition.” By an interpretation nearly allied to this, many understand the passage as being a promise that the Jewish Church in its time, and afterward the gospel church, should prevail over all its enemies; though comparing the fewness and weakness of the church's members with the multitude of her enemies, and the greatness of their power, it seemed as strange a thing as for a woman to prevail against a strong and mighty man.