[446] Psalm xviii.
[447] ii. 10 f.
[448] iii. 2.
[449] Matt. xi. 12.
[450] ii. 23, Heb.
[451] ii. 20, Heb.
[452] vi. 3, 4; vii. 8; ix. 10; xiv. 6, 7, 8.
[453] vii. 11, 12; x. 11; xi. 4, etc.
[454] Pregnant construction, hath committed great harlotry from after Jehovah.
[455] These personal names do not elsewhere occur. גֹּמֶר; Γομερ. דִּבְלַיִם; Δεβηλαιμ B; Δεβηλαειμ, AQ. They have, of course, been interpreted allegorically in the interests of the theory discussed below. גמר has been taken to mean "completion," and interpreted as various derivatives of that root: Jerome, "the perfect one"; Raschi, "that fulfilled all evil"; Kimchi, "fulfilment of punishment"; Calvin, "consumptio," and so on. דבלים has been traced to דִּבלה, Pl. דִּבְלִים, cakes of pressed figs, as if a name had been sought to connect the woman at once with the idol-worship and a rich sweetness; or to an Arabic root, דבל, to press, as if it referred either to the plumpness of the body (cf. Ezek. xvi. 7; so Hitzig) or to the woman's habits. But all these are far-fetched and vain. There is no reason to suppose that either of the two names is symbolic. The alternative (allowed by the language) naturally suggests itself that דבלים is the name of Gomer's birthplace. But there is nothing to prove this. No such place-name occurs elsewhere: one cannot adduce the Diblathaim in Moab (Num. xxxiii. 46 ff.; Jer. xlviii. 2).