Fear, and the pit "The terror, the pit" - If they escape one calamity, another shall overtake them.
"As if a man should flee from a lion, and a bear should overtake him:
Or should betake himself to his house, and lean his hand on the wall,
And a serpent should bite him."
"For," as our Savior expressed it in a like parabolical manner, "wheresoever the carcass is there shall the eagles be gathered together," Matthew 24:28. The images are taken from the different methods of hunting and taking wild beasts, which were anciently in use. The terror was a line strung with feathers of all colors which fluttering in the air scared and frightened the beasts into the toils, or into the pit which was prepared for them. Nec est mirum, cum maximos ferarum greges linea pennis distincta contineat, et in insidias agat, ab ipso effectu dicta formido. Seneca de Ira, 2:12. The pit or pitfall, fovea; digged deep in the ground, and covered over with green boughs, turf, etc., in order to deceive them, that they might fall into it unawares. The snare, or toils, indago; a series of nets, inclosing at first a great space of ground, in which the wild beasts were known to be; and then drawn in by degrees into a narrower compass, till they were at last closely shut up, and entangled in them. - L.
For מכול mikkol, a MS. reads מפני mippeney, as it is in Jeremiah 48:44, and so the Vulgate and Chaldee. But perhaps it is only, like the latter, a Hebraism, and means no more than the simple preposition מ mem . See Psalm 102:6. For it does not appear that the terror was intended to scare the wild beasts by its noise. The paronomasia is very remarkable; פחד pachad, פחת pachath, פך pach : and that it was a common proverbial form, appears from Jeremiah's repeating it in the same words, Jeremiah 48:43, Jeremiah 48:44.
Fear, and the pit - This verse is an explanation of the cause of the wretchedness referred to in the previous verse. The same expression is found in Jeremiah 48:43, in his account of the destruction that would come upon Moab, a description which Jeremiah probably copied from Isaiah - There is also here in the original a “paronomasia” that cannot be retained in a translation - פחד ופחת ופח pachad vâpachath vâpach - where the form פח pach occurs in each word. The sense is, that they were nowhere safe; that if they escaped one danger, they immediately fell into another. The expression is equivalent to that which occurs in the writings of the Latin classics:
Incidit in Scyllam cupiens vitare Charybdin.
The same idea, that if a man should escape from one calamity he would fall into another, is expressed in another form in Amos 5:19:
As if a man did flee from a lion, and a bear met him;
Or went into a house, and leaned his hand on the wall,
And a serpent bit him.
In the passage before us, there is an advance from one danger to another, or the subsequent one is more to be dreaded than the preceding. The figure is taken from the mode of taking wild beasts, where various nets, toils, or pitfalls were employed to secure them. The word ‹fear‘ (פחד pachad ), denotes anything that was used to frighten or arouse the wild beasts in hunting, or to drive them into the pitfall that was prepared for them. Among the Romans the name ‹fears‘ (“formidines”) was given to lines or cords strung with feathers of all colors, which, when they fluttered in the air or were shaken, frightened the beasts into the pits, or the birds into the snares which were prepared to take them (Seneca, De Ira, ii. 122; virg. AE. xii. 7499; Geor. iii. 372). It is possible that this may be referred to here under the name of ‹fear.‘ The word ‹pit‘ (פחת pachat ) denotes the pitfall; a hole dug in the ground, and covered over with bushes, leaves, etc., into which they might fall unawares. The word ‹snare‘ (פח pach ) denotes a net, or gin, and perhaps refers to a series of nets enclosing at first a large space of ground, in which the wild beasts were, and then drawn by degrees into a narrow compass, so that they could not escape.