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17.His name shall endure for ever The inspired writer again repeats what he had previously affirmed concerning the perpetual duration of this kingdom. And he doubtless intended carefully to distinguish it from earthly kingdoms, which either suddenly vanish away, or at length, oppressed with their own greatness, fall into ruin, affording by their destruction incontestible evidence that nothing in this world is stable and of long duration. When he says that his name shall endure for ever, it is not to be understood as merely implying that his fame should survive his death, as worldly men are ambitious that their name may not be buried with their body. He is rather speaking of the kingdom when he says that the name of this prince will continue illustrious and glorious for ever. Some explain the words לפנישמש, liphney-shemesh, which we have rendered, in the presence of the sun, as if he meant that the glory with which God would invest the kings of Judah would surpass the brightness of the sun; but this is at variance with the context, for he had said above, (verse 5th,) in the same sense, with the sun, and in the presence of the moon.
After having, therefore, made mention of the everlasting duration of the name of this king, he subjoins, by way of explanation, his name shall be continued in the presence of the sun Literally it is, his name shall have children, (145) (for the Hebrew verb is derived from the noun for son,) that is to say, it shall be perpetuated from father to son; (146) and as the sun rises daily to enlighten the world, so shall the strength of this king be continually renewed, and thus will continue from age to age for ever. In like manner, we shall afterwards see that the sun and the moon are called witnesses of the same eternity, (Psa_89:38.) Whence it follows that this cannot be understood of the earthly kingdom, which flourished only for a short time in the house of David, and not only lost its vigor in the third successor, but was at length ignominiously extinguished. It properly applies to the kingdom of Christ; and although that kingdom often totters upon the earth when assailed with the furious hatred of the whole world, and battered by the most formidable engines of Satan, it is yet wonderfully upheld and sustained by God, that it may not altogether fail. The words which follow, All nations shall bless themselves in him, admit of a twofold meaning. The Hebrews often use this form of expression when the name of any man is used as an example or formula of prayer for blessings. For instance, a man blesses himself in David, who beseeches God to be as favorable and bountiful to him as he proved himself to be towards David. On the other hand, he is said to curse in Sodom and Gomorrah who employs the names of these cities by which to pronounce some curse. If, then, these two expressions, they shall bless themselves in him, and they shall call him blessed, are used in the same sense; the expression, to bless themselves in the king, will just mean to pray that the same prosperity may be conferred upon us which was conferred upon this highly favored king, whose happy condition will excite universal admiration. But if it is considered preferable to distinguish between these two expressions, (which is not less probable,) to bless one’ self in the king, will denote to seek happiness from him; for the nations will be convinced that nothing is more desirable than to receive from him laws and ordinances.
(145) “Filiabitur nomen ejus.” — Henry In the margin of our English Bibles it is, “ shall be as a son to continue his father’ name.” Bishop Patrick, therefore, paraphrases it, “ memory and fame shall never die, but be propagated from father to son, so long as the sun shall shine.” Rosenmü reads, “Sobolescet nomen ejus , ‘ name shall increase,’ that is, shall be continued as long as the sun endureth; the government shall continue to his posterity in perpetual succession.” “ verb נון, nun, ” he adds, “ occurs only in this passage, is explained from the noun נין, nin, Gen_21:23; Job_18:19; Isa_14:22. In these passages the word has obviously the meaning of offspring, and by the Chaldee interpreters, it is constantly rendered by the word בר, bar, falius , ‘ son.’ It may, therefore, be assumed with certainty, that the verb נון, nun, signifies sobolem procreare , ‘ procreate descendants.’ It may, however, be added, that the Alexandrine has here διαμενεῖ, a rendering in which both the Vulgate and Jerome concur: ‘perseverabit nomen ejus ,’ ‘ name shall endure.” Dathe takes this last mentioned view. He supposes, that instead of ינון, yinnon, we should read יכון,yikon, stabilietur, —permanebit ; “ be established, — shall continue.” “ verb נון, nun, ” says he, “ not met with either in the Hebrew or in the cognate tongues, and is explained, — merely by conjecture, — augescere —sobolescere , — ‘ increase or multiply,’ because, as a noun in some of the dialects, it signifies a fish In the Septuagint the word is rendered διαμενεῖ; in the Vulgate and by Jerome, perseverabit ; in the Chaldee, praeparatum est ; in the Syriac, existet nomen ejus All these, without doubt, read יכון, yikon, ‘ — established, — fixed,’ — the word which we find in the parallel passage, Psa_89:38. The letters כ, caph, and נ, nun, it is evident, may very easily be interchanged from their similarity in form.”
(146) “(Car c’ un verbe en la langue Hebraique qui vient du nom de Fils,) c’ a dire, sera perpetue de pere en fils.” — Fr.