Jeremiah : Being The Baird Lecture for 1922
Chapter 15
17 E.g. Graf (“Der Prophet J. erklärt,” 1862), George Douglas (“The Book of Jeremiah,” 1903) for the Hebrew; and Workman (“The Text of Jeremiah,” 1888) for the Greek. For a judicial comparison of the two editions, resulting much in favour of the Greek, see W. R. Smith, “The O.T. in the Jewish Church,” Lectures IV and V.
18 “The Hebrew is qualitatively superior to the Greek, but quantitatively the Greek is nearer the original. This judgment is general, admitting many exceptions, and each passage has to be considered by itself.”—A. B. Davidson. Cp. Duhm, “Das Buch Jer.,” p. xxii.
19 Oracles on the King, xxii. 1-xxiii. 8 and on the Prophets, xxiii. 9-40.
20 The Oracles under Jehoiakim, chs. vii-x, before those on the enforcement of Deuteronomy under Josiah xi. 6-8.
21 The Oracle for Baruch, dated in the fourth year of Jehoiakim, 604 B.C., is not given till ch. xlv, a long way off from ch. xxxvi to which it belongs by date and subject, and only after chs. xl-xliv, the story of Jeremiah’s life after the fall of Jerusalem.
22 So far as it is common to the Hebrew and the Greek.
_ 23 The end of_ is wanting in the Greek.
24 Chs. xl-xliv. And between them the title and its supplement ignore the Oracles which Jeremiah uttered under Josiah after the thirteenth year of the King, perhaps iii. 6-18, and certainly xi. 1-5, 6-8.
25 Ch. lii.
26 E.g. iii. 6-18; ix. 23-26 with x. 1-16; xxi. 11-12 with (probably) 13-14.
27 E.g. ii. 26; v. 13; x. 11, the last written in Aramaic.
28 Cp. xxiii. 7, 8 with xvi. 14, 15, and xxx. 23, 24 with xxiii. 19, 20.
29 x. 1-16; xvii. 19-27 (on the Sabbath—unlike Jeremiah, who did not lay stress on single laws but very like post-exilic teaching, e.g. Neh. xiii and Is. lviii), possibly xxiii. 1-8; xxv. 12-14 (the obviously late _as at this day_ in verse 18 and verse 26_b_ are omitted by the Greek).
30 Parts of xxx and xxxi, especially xxxi. 7-14, the spirit of which is so much that of the Eve of the Return from Exile and the style so akin to that of the Great Prophet of that Eve that some take it as dependent on his prophecies.
31 xlvi-li, especially on Moab, xlviii. 40-47, which is based on the earlier prophecy, Is. xv-xvi; on Edom, xlix. 7-22, based on Obadiah; Elam, xlix. 34-39; and the long prophecy on Babylon, l. 1-58, which reflects like Is. xl. ff. the historical situation just before the Medes overthrew Babylon, and expresses an attitude towards the latter very different from Jeremiah’s own fifty years earlier. The compiler, or an editor of the Book, has (li. 60) erred in attributing this long prophecy to Jeremiah. In all these there may be genuine nuclei.
32 Ch. lii.
33 So Greek, Hebrew has _Israel_.
34 N. Schmidt in the “Encyclopædia Biblica.”
35 Professor Schmidt, in the article already quoted, takes this to mean only that Jeremiah “retouched under fresh provocation” the contents of the first Roll. This interpretation would imply that _words_ means nouns, verbs, adjectives and so forth, whereas _words_ can only carry the same sense as it carries in the rest of the Book, viz. _whole_ Oracles or Discourses. Note the phrase _words like them_, viz. like _the words_ or Oracles on the first Roll.
36 Cp. A. B. Davidson, “Jeremiah,” in Hastings, “B.D.,” ii. 522.
37 Schmidt, _op. cit._
38 xlv. 5.
39 Chs. i., xi., 1-8, 18-xii. 6; xiii. 1-17; xviii. 1-12.
40 Chs. xxiv, xxviii, xxxii (except for the introductory verses 1-5).
41 “De Sacra Pœsi Hebræorum,” 1753.
42 Writing of the early German lyric, Dr. John Lees says in his volume on “The German Lyric” (London, Dent & Sons, 1914): “In regard to the length of the lines, their number, and the arrangement of the rhymes, the poet has absolute freedom in all three classes;” and again of the Volkslied “there is no mechanical counting of syllables; the variation in the number of accented and unaccented syllables is the secret of the verse.” And he quotes from Herder on the Volkslieder: “songs of the people ... songs which often do not scan and are badly rhymed.”
43 Dalman, “Palästinischer Diwan.”
44 Saintsbury, “History of English Prosody,” vol. ii. 53, 54.
45 Snouck Hurgronje, “Mekka,” vol. ii. 62.
46 “Kurzer Hand-Commentar,” 1901; and “Das Buch Jeremia,” a translation, 1903.
47 “Das Buch Jeremia,” 1905, p. xlvi.
48 E.g. Sievers, “Metrische Studien,” in the “Transactions of Saxon Society of the Sciences,” vol. xxi (which relies too much on the Massoretic or Canonical text); Erbt, “Jeremia u. seine Zeit,” p. 298; Giesebrecht, “Jeremia’s Metrik,” iii. ff.; Karl Budde’s relevant pages in his “Geschichte der althebräischen Litteratur,” 1906 reached me after I had expressed the views I have given above. They agree in the main with these views.
49 Certainly the evidence of both the Hebrew text and the Versions are against it, and the sense supports the text. More than once when sharp questions or challenges are thrown out, we have very appropriately two parallel lines of _two_ accents each instead of the usual Qînah couplet of _three_ and _two_: e.g. ii. 14 and iii. 5. See below, pp. 46 ff. Compare the variety of metres, which Schiller employs to such good effect in his “Song of the Bell”—a variety in beautiful harmony with that of the different aspects of life on which he touches; and see above, p. 36, on the irregularity of metre in Heine’s _Nordseebilder_.
50 Ch. xxix.
_ 51 Op. cit._, p. xii.
52 Chs. i, xi and xxxi.
53 “It is an understatement of the case to say that the folk-song has been a source of inspiration. In the very greatest lyricists we simply find the folk-song in a new shape: it has become more polished and artistic, and it has been made the instrument of personal lyrical utterance.”—John Lees, M.A., D.Litt., “The German Lyric” (London, etc., Dent & Sons, 1914).
54 And in particular sins against the fundamental principle of parallelism, e.g. in iv. 3, where even with the help of part of an obvious title to the Oracle he gets only three lines and supposes the fourth to be lost; and though the sense-parallelism is generally within a couplet he divides it between the last line of his first couplet and the first of his second. Again, if we keep in mind what is said above (p. 35) of the recurrence in Hebrew poems of longer, heavier lines at intervals—especially at the end of a strophe or a poem, we must feel a number of Duhm’s emendations to be not only unnecessary but harmful to the effectiveness of the verse.
55 Pointing את with Patah-Sheva for Tsere.
56 Pointing לםדתי with Chireq-Patah-Sheva-Sheva.
57 Hebrew adds _poor_.
58 So Duhm after the Greek; see p. 97, n. 3.
59 After the Greek.
60 By differently arranging the Hebrew consonants, see p. 117. Other arrangements are possible. Greek omits _destined to ruin_.
61 Hebrew and Greek have this couplet in the reverse order.
62 ii. 14-17.
63 xxxi. 15.
64 While Duhm and Giesebrecht reduce the text to the exact Qînah form, Erbt correctly reads it as varied by lines of four accents.
65 After Duhm who reads לכן = לאכן (cp. viii. 6) and transfers it to the following line.
66 See below, p. 92.
67 So Greek.
68 So Greek; Hebrew adds _their God_.
69 Hebrew adds _and is cut off_.
70 The Hebrew _makôm_ must here as elsewhere be given as equivalent to the Arabic _makâm_ (literally like the Hebrew _standing-place_ but) generally _sacred site_.
71 After Duhm.
72 Hebrew adds _the Lord our God_; not in the Greek.
73 So Greek and Vulg.; Hebrew has _he shall not see_.
74 xiii. 12-14. The above rendering follows the Greek version.
75 A Hebrew idiom, literally _don’t, knowing, we know_?
76 This couplet is wanting in the Greek.
77 So rightly Duhm after the Greek.
78 Hebrew uselessly adds _in the land_.
79 So Duhm, reading _gār_ for _gēr_.
80 Hebrew adds, _and will make visitation on their sins_, which the Greek omits.
81 ix. 17 f., 21 f.; see also pp. 205, 206.
82 xiii. 15-16.
83 So the Greek.
84 iv. 11-13, 15-17. The text and so the metre of 16, 17 are uncertain. For _besiegers_ Duhm proposes by the change of one letter to read _panthers_, to which in v. 6 Jeremiah likens the same foes. Skinner, _leopards_. See below, p. 114.
85 Lit. _Because of the feebleness of their hands_.
86 xv. 5-9.
87 Greek; in both cases Hebrew adds _the Lord_.
88 See previous note.
89 This verse is uncertain; for Hebrew בעתה read with the Greek בהלה. For another arrangement see above, p. 51.
90 So Greek; Hebrew omits _sound_.
91 This line is uncertain.
92 Greek.
93 So Greek; Hebrew omits this line.
94 (1) Jeremiah of Libnah, father of Hamutal, II. Kings xxiii. 31; xxiv. 18; (2) Jeremiah, father of Jaazaniah, the Rechabite, Jer. xxxv. 3; (3) Jeremiah the prophet, son of Hilḳiah.
95 Not to be confounded with the temple-priest, Hilḳiah, who was concerned with the finding of the Law.
96 I. Kings ii. 26 f.
97 Duhm, p. 3.
98 Jer. i. 5.
99 ii. 23, 24; iv. 11; v. 6; viii. 7, 22.
100 Gen. xlix. 27.
101 iv. 3.
102 Is. x. 28-32.
103 xxxi. 15.
104 Hab. iii. 7.
105 See below on ch. iii.
106 vii. 12-15; xxvi. 6.
107 iv. 15.
108 i. 103-107 (after Hecatæus).
109 See Appendix I—Medes and Scythians.
110 “Jerusalem,” ii. 263, 264.
111 Micah vi. 8.
112 xxii. 15, 16.
113 “Jerusalem,” ii.
114 Though not in every case, for Anathoth itself is but the plural of the Syrian goddess Anath, as Ashtaroth is the plural of Astart or Astarte.
115 ii. 28; xi. 13.
116 iii. 2.
117 i. 5.
118 Luke i. 76.
119 See Lecture vii.
120 ii. 18.
121 See his seven Scythian songs below, pp. 110 ff.
122 xviii.
123 xxxvi. 2, a clause which Duhm merely on the grounds of his theory is obliged to regard as a later intrusion, though it bears no marks of being such.
124 So Cornill after the Greek.
125 xx. 7.
126 Hebrew adds the redundant _to pull down_; Greek omits.
127 Duhm; see above, p. 40.
128 This is clear from other passages, v. 14; xviii. 7-10, etc.
129 Ball happily translates _wake-tree_.
130 The text reads, _its face is from the face of northwards_, which some would emend to _its face is turned northwards_, i.e. the side on which it is blown upon and made to boil. _Boiling_ or _bubbling_, lit. _blown upon, fanned_.
131 After the Greek; Hebrew has _be opened_.
132 Hebrew has _races and kingdoms_ and adds _Rede of the Lord_.
133 Read אתם with points Chireq and Qamets.
134 Hebrew adds _to them_; Greek omits.
135 The last three couplets are uncertain. In v. 18 Hebrew adds _a basalt pillar_ and, after _bronze, against all the land_.
136 xxxvi. 32; see pp. 22 ff.
137 P. 37.
138 See pp. 40 f., 72.
139 See p. 41.
140 So simply the Greek; the Hebrew, _And the word of the Lord came unto me saying, Go and proclaim in the ears of Jerusalem saying_, not only betrays an editorial redundancy, but what follows is addressed not to Jerusalem but to all Israel. Here if anywhere the Greek has the original. Jeremiah begins thus to dictate to Baruch.
141 Hebrew _kebel_ = _breath_.
142 Egypt.
143 So Greek.
144 Lit. _shepherds_.
145 Hebrew adds _Rede of the Lord_.
146 Some Hebrew MSS. and Vulgate.
147 Cyprus = Kittim and Kedár, an Arab tribe, are the extremes of the world then known to the Jews.
148 So Greek.
149 Hebrew marg. _my_.
150 Or _heave_ (Ball), lit. _be aghast_ but the Hebrew is alliterative, _shommû shamaîm_.
151 This couplet is after the Greek, Hebrew has _browsed on thy skull_ for _forced_. Noph = Memphis, Egypt’s capital; Taḥpanḥes = Daphne on the Egyptian road to Palestine. Either 14-19 or more probably 16 alone is one of Jeremiah’s additions to his earlier Oracles after Egypt’s invasion of Palestine in 608.
152 So Greek; Hebrew adds, _when he led thee by the way_.
153 Miṣraim = Egypt.
154 These last four lines follow the Greek.
155 So Duhm by a better division of words.
156 So the Greek.
157 The Hebrew _ḳal_ seems to combine here its two meanings of _swift_ and _trifling_.
158 Hebrew _no’ ash_; with Greek delete the second _no_.
159 So Greek.
160 The insertion (by a copyist?) of this formula rather weakens the connection.
161 So some Versions.
162 Greek adds _and as the number of streets in Jerusalem they burn to Baal_; cp. xi. 13.
163 So Greek.
164 Greek.
165 Greek.
166 Greek _the_.
167 Prose, probably a later insertion when the prophet dictated his Oracles. See pp. 47 f.
168 The text of this quatrain is corrupt, the rendering above makes use of the versions.
169 The text of this verse too is uncertain. For _skirts_ Greek has _hands_; to _innocent_ Hebrew adds _needy_. Some read the second couplet [_though_] _thou did’st not catch them breaking in, but because of all these_, i.e. thy sins against Me, thou did’st murder them.
170 Or _balked_.
171 Greek.
172 Greek; Hebrew _land_.
173 So Duhm after the Greek. Hebrew is impossible.
174 The two Hebrew verbs in this couplet, _naṭar_ and _shamar_ mean _to keep_ (or _maintain_) and _to watch_; they are usually transitive and (in the sense here intended) are followed by a noun, _anger_ or _wrath_, which English versions supply here. But its absence from _both_ the Hebrew and Greek texts leads us to take the verbs as intransitive, as is the case with _naṭar_ in New-Hebrew.
175 Verses 6-18, in prose break the connection both of style and meaning between 5 and 19 and cannot in whole be Jeremiah’s or from his period. This is especially true of 16-18 which assume the destruction of the Ark and the Exile of Judah as well as of Israel as already actual. But the passage probably contains genuine fragments from Jeremiah.
176 So Greek.
177 So one Hebrew MS. and Syriac.
178 Hebrew adds _her sister_.
179 Hebrew adds _Rede of the Lord_.
180 So Greek.
181 Lit. _make not My face to fall_.
182 Greek; Hebrew _ye have_.
183 That is _Lord_ and _Husband_.
184 So Greek.
185 Hebrew adds _to the Name of the Lord to Jerusalem_.
186 So Greek; Hebrew _your_; after _North_ Greek has _and from all lands_.
187 In antithesis to verse 5 of which it is the immediate sequel both in sense and metre.
188 Feminine, i.e. Judah was a daughter, and a son’s portion was designed for her.
189 So finely Ball.
190 The riotous festivals on the high-places.
191 Hebrew adds _the Lord_.
192 This couplet after the Greek.
193 I agree with Cornill and Skinner that these two verses are a later addition. The answer to the people’s confession comes in verses 3 and 4.
194 So some Hebrew MSS. and versions.
195 Hebrew _nirû lakeḿ nîr_; also in English the noun and verb are the same—_to fallow_ or _fallow up_ = _to break_ or _plough up_.
196 So Greek and other versions.
197 iii. 22_b_, 25; Hos. v. 15-vi. 3.
198 So Greek.
199 iv. 3, 4.
200 xiii. 23.
201 xvii. 9, 10.
202 See further, Lecture viii.
203 See above, p. 73.
204 xxxvi. 32.
205 On the subject of this paragraph see the appendix on “The Medes and Scythians.” The following may be consulted: N. Schmidt in “Enc. Bibl.” on “Jeremiah” and “Scythians;” Driver, “The Book of the Prophet Jeremiah,” p. 21; J. R. Gillies, “Jeremiah, the Man and His Message,” pp. 63 ff., who thinks that the Scythians did invade Judah, and W. R. Thomson, “The Burden of the Lord,” pp. 46 ff., who thinks they did not. A thorough study of the question will be found in Skinner’s “Prophecy and Religion, Studies in the Life of Jeremiah,” ch. iii. The case against the Scythians being the enemy from the North that Jeremiah describes is best presented by J. F. McCurdy in “History, Prophecy, and the Monuments,” vol. ii. pp. 395 ff.
206 Amos iii. 6; Joel ii. 1.
207 Greek _the earth_.
208 The text adds _from evil_, one wonders if _Jerusalem_ was added in 604; without it the line is regular.
209 After the Greek.
210 So Syr., transferred from previous couplet.
211 Metre and meaning of 16 and 17 uncertain. For beleaguerers (?) Duhm reads _panthers_ or _leopards_; cp. v. 6.
212 Duhm after Greek renders, My soul is in storm, my heart throbs.
213 Greek; Hebrew _know_.
214 Greek; Hebrew adds _lo!_
215 Probably a later addition.
216 The order of verbs in this couplet is that of the Greek.
217 So Greek; Hebrew _city_, a change possibly made after the fall of Jerusalem.
218 So Greek.
219 Text uncertain; this reading is derived by differently dividing the consonants—_bah no’ ash for bahen ’îsh_.
220 P. 134.
221 Greek; Hebrew _her_. The clause seems an addition.
222 Hebrew adds _therefore_.
223 So Duhm after the Greek; p. 48, n. 2.
224 So Greek.
225 The text is uncertain, the Hebrew margin and versions pointing to an untranslatable original.
226 The text has _make not_, but this is inconsistent with the context, and _not_ seems a later addition.
227 Hebrew adds, _thus be it done them_; Greek omits.
228 Hebrew has _God_ after _Lord_ and _your_ for _their_.
229 This couplet the Greek lacks.
230 Eloquent of death: Ps. v. 9.
231 For these four lines the Greek has only _A nation thou hearest not its tongue, all of them mighty_.
232 Hebrew adds _saying_.
233 Lit. _with no heart_, the seat not only of feeling, but of the practical intelligence.
234 Something like this has obviously slipped from the text.
235 Text uncertain.
236 Either with the spoils or with the victims thereof.
237 The text of the whole verse is uncertain. Greek omits _things of evil_ and _to prosper_.
238 Or _take vengeance Myself_.
239 Hebrew bitĕkô’a tiḳĕ’û; a play upon words.
240 After the Greek; the Hebrew text is corrupt.
241 Transferred from the next line to suit the metre.
242 The Hebrew idiom for starting a campaign or a siege, which was formally sanctioned by a religious rite.
243 So some MSS.
244 So Greek: Hebrew, _She is a city to be visited_.
245 Hebrew adds _of Hosts_.
246 So Greek.
247 It is difficult to discriminate in these lines between the Lord and the Prophet as speakers. If the Greek _I will pour_ is correct, the Prophet still speaks, otherwise the Lord who began in verse 9 and was followed by the Prophet in 10 and 11_a_, resumes in 11_b_.
248 So Greek.
_ 249 Ibid._
250 Hans Schmidt, quoted by Dr. Skinner, does so, and takes it as the earliest evidence of Jeremiah’s opposition to Deuteronomy, and Dr. Skinner in his Chapter “In the Wake of the Reform,” says it is almost certainly post-deuteronomic. I am not convinced. See below, p. 133.
251 Greek _mark ye_.
252 See above, p. 112.
253 Text both of Greek and Hebrew uncertain; the above is adapted from the Greek.
254 Greek has _backslidings_.
255 Hebrew adds _great_, which Greek omits.
256 Greek _you_.
257 See above, pp. 79 ff.
258 Hebrew adds, _a fortress_, obviously borrowed by some scribe from other appointments by God of Jeremiah, e.g. i. 18. For _ways_ in next line Duhm by change of a letter reads _value_.
259 Greek and Targ. read _their evil_ for _the evil ones_ of the Hebrew.
260 The general meaning is clear, the details obscure for the text is uncertain. Driver’s note is the most instructive. In refining, the silver was mixed with lead and the mass, fused in the furnace, had a current of air turned upon it; the lead oxidising acted as a flux, carrying off the alloy or dross. But in Israel’s case the dross is too closely mixed with the silver, so that though the bellows blow and the lead is oxidised, the dross is not drawn and the silver remains impure.
261 As Erbt (“Jeremia u. seine Zeit”) and Skinner (p. 160) do.
262 v. 1-8, see p. 119.
263 So Duhm.
264 Deut. xviii. 6, II Kings xxiii. 8, 9.
265 On this and the following paragraphs see the writer’s “Deuteronomy” in the Cambridge Bible for Schools.
266 Deut. iv. 19.
267 See above, pp. 76, 104 ff.
268 See p. 8.
269 Cp. Thomson, _op. cit._, p. 61.
270 xxxi. 6.
271 These two extremes are represented by Winckler and Duhm respectively.
272 Sing. as partly in Greek and wholly in Syriac.
273 With Greek omit _them_ of the Hebrew text.
274 Hebrew adds _all_.
275 As above, Greek omits all of the Hebrew verses 7, 8 except the last clause which follows naturally on verse 6.
276 See above, pp. 40 ff.
277 This consideration seems to dispose of König’s claim that Jeremiah here maintains the Sinai-Covenant (with the Decalogue) in opposition to the Moab-Covenant set forth in Deuteronomy. How could the former be defined in the time of Josiah as _this Covenant_ or described in Deuteronomic phrases? See also G. Douglas, “Book of Jeremiah,” p. 156.
278 Dr. Skinner (_op. cit._, p. 100) thinks that “the accumulation of distinctively Deuteronomic phrases and ideas in verses 4, 5 implies a dependence on that book which savours strongly of editorial workmanship.” But if _this Covenant_ be the Deuteronomic, as he admits, what more natural than to state it in Deuteronomic terms, expressive as these are only of its spiritual essence? I would also refer to what I have said on p. 41 as to the effect on the Prophet of the new and haunting style of Deuteronomy.
279 Dr. Skinner’s authoritative support to the substance of the thesis maintained above is very welcome, strengthened as it is by the point which he makes in the first of the following sentences: “The deliberate invention of an incident, which had no point of contact in the authentic record of his life, is a procedure of which no assured parallel is found in the book. We must at least believe that a trustworthy tradition lies behind the passage in ch. xi; and the conclusion to which it naturally points is that Jeremiah was at first strongly in favour of the law of Deuteronomy, and lent his moral support to the reformation of Josiah” (pp. 102-3). Wellhausen, “Isr. u. Jüdische Gesch.” (1894, p. 97): “An der Einführung des Deuteronomiums hatte er mitgewirkt, zeitlebens eiferte er gegen die illegitimen Altäre in den Städten Judas.... Aber mit den Wirkungen der Reformation war er keineswegs zufrieden.” So too J. R. Gillies, “Jeremiah,” p. 113, and W. R. Thomson, “The Burden of the Lord,” p. 66; and virtually so, Peake, i. 11-14.
280 So, too, H. P. Smith, “O.T. History,” p. 278, n. 2; while Duhm, Giesebrecht, Davidson, Driver, Gillies, Peake and Skinner all take vii. 1-15 and xxvi. to refer to the same occasion early in Jehoiakim’s reign. Duhm and Skinner remark on an apparently incoherent association of Place ( = Holy Place) and Land in vii. 3-7. The clause about the Land may be a later addition. Yet in verses 13-15 (the substance of which Skinner admits to be genuine) the destruction of the Holy Place and ejection of the people from the Land are _both_ threatened.
281 So simply the Greek; the longer Hebrew title, verses 1, 2 may be an expansion by an editor, who took vii. 1-15 as reporting the same speech as xxvi. 1 ff. In verse 3 Hebrew reads _Lord of Hosts_.
282 Greek adds _for they will be absolutely of no avail to you_.
283 So Syriac.
284 Or _there they are!_—plural because of the complex of buildings.
285 It is doubtful whether this verb, meaning in earlier Hebrew _to make any burnt offering_ was already confined to its later meaning, _to burn incense_.
286 So Greek.
287 Much within these brackets is lacking in the Greek.
288 Hebrew _all_.
289 Verses 9, 25, 29, etc.
290 See above, p. 72.
_ 291 Vows_, so Greek, but Lucian _fat pieces_ (Lev. vi. 5); _by these thou escape_, so Greek, Hebrew _then mightest thou rejoice_.
292 ii. 8, see above, p. 92.
293 Cp. the similar charge of Christ against the scribes.
294 xi. 1 ff.; so Giesebrecht on viii. 8.
295 Marti, _Gesch. der Isr. Religion_, 154, 166; Duhm, and especially Cornill, _in loco_.
296 Hebrew adds _of Hosts, the God of Israel_.
297 The former were not, the latter were in part, eaten by the worshipper; but it does not matter if now he eats them all alike!
298 xi. 1 ff.: above, pp. 143 ff.
299 Sam. xv. 22, Hos. vi. 6. Those who take the passage relatively also quote Paul’s words that Christ sent him not to baptize but to preach the gospel, 1 Cor. i. 17.
300 Amos v. 25; Micah vi. 6-8; Ps. l. 13, 14; li. 16, 17.
301 See Robertson Smith, “The O.T. in the Jewish Church,” 2nd ed., 203, 295 (1892), and Edghill, “The Evidential Value of Prophecy” (1904), 274, one of the best works on the O.T. in our time.
302 II. Chron. xxxv. 20, _when he had set the Temple again in order_.
303 Or Nechoh or Neco as in our own versions: Heb. נכוה or נכו.
304 “H. G. H. L.,” p. 151.
305 II. Chron. xxxv. 21. This may be only the reflection of later Jewish piety on so perplexing a disaster; but it rings like fact.
306 II. King xxiii. 29, _as soon as he saw him_. For other records of Nĕcoh’s northward march see Appendix II.
307 The idea that Josiah fought Nĕcoh, as an Assyrian vassal (Benzinger on II. Kings xxiii. 28-30) is, of course, quite improbable, even if Nineveh did not fall till 606. But if the latest datum is correct that Nineveh fell in 612 (see Appendix I) it is utterly groundless.
308 See above, p. 149.
309 xxvi. 2, xxxvi. 9.
310 Whether the sacrifices of children in Hinnom had been resumed, vii. 31 ff., is uncertain; yet this passage may well belong to Jehoiakim’s reign.
311 Greek omits and renders the following _I_ and _my_ by _thou_ and _his_.
312 Using the Greek, Duhm, Cornill and Skinner render this quatrain thus:—
Did not thy father eat and drink, And do himself well? Yet he practised justice and right, Judged the cause of the needy and poor.
313 ii. 8, 31, v. 30, 31, vi. 13, 14, 19, etc.; see pp. 106, 154, etc.
314 xx. 10.
315 See above, pp. 147 ff.
316 Many take the conditional clauses in vii and xxvi to be later insertions (e.g. Skinner, 169 f.). But it was natural to the malice of his foes to distort Jeremiah’s conditional, into an absolute, threat, and in xxvi. 13 he corrects them. My translation follows the Greek version, and omits the Hebrew additions which are found in our English versions.
317 Both text and versions add here _and all the people_; but this may be the careless insertion of a copyist, for in what follows the people are with Jeremiah.
318 So 34 MSS., and Syr. Vulg. and Targ.
319 Hebrew adds _against this city and_.
320 Hebrew adds _and all his mighty men_.
321 So Greek; Hebrew _the king sought_.
322 Hebrew adds a name (_El-nathan, son of Ackbor_) and repeats.
323 II. Kings xxii. 12 ff.; Jer. xxxix. 14, xl. 5, 6.
324 The designations of the title differ; what is stated above was probably the fact.
325 See Appendix I.
326 As vividly described, or predicted, by Nahum; see the writer’s “Twelve Prophets,” vol. ii.; on the date see Appendix I.
327 II. Kings xxiv. 1-16. The chronology of the end of Jehoiakim’s reign is uncertain. Most have held that the three years of his tribute were his last years, 600-598. But Winckler (“A.T. Untersuchungen,” 81 ff.) gives good reasons for preferring 605-3.
328 See above, pp. 22 ff. Our versions render the Hebrew correctly, but the following emendations may be made from the Greek: Verse 1, for _this word ... from the Lord_ read _the word of the Lord came unto me_; 2, for _Israel_ read _Jerusalem_; 22, omit _in the ninth month_, unnecessary after 9; 31, omit _their iniquity_, for _upon them_ read _upon him_, and for _men_ read _land, of Judah_; 32, for _Jeremiah took_ read _Baruch took_ and omit _and gave it to Baruch the scribe the son of Neriah_, and also the words _king of Judah_ and _in the fire_.
329 xxxvi. 3.
330 xxxvi. 29; cp. xxv. 9 f.
331 xxxvi. 19, 24.
332 Such is the force of the Hebrew idiom in the last clause of xxxvi. 16; for the different attitude of the princes in 608 see pp. 170 ff.
333 The Hebrew text is accurately rendered by our English Versions; the following are the principal points on which the Greek differs from it: Verse 1, both Greek and Latin lack _that was the first year of Nebuchadrezzar, king of Babylon_; in verse 2 Greek lacks _Jeremiah the prophet_ and _all_, and in verse 3 _the word of the Lord hath come to me_ and _but ye have not hearkened_. In verse 6 for _I will do you no hurt_ Greek reads _to your hurt_. Again, Greek lacks in 7 _saith the Lord_, in 8 _of Hosts_, in 9 _saith the Lord and to Nebuchadrezzar the king of Babylon My servant_, and for _all the families_ it reads _a family_; and in 11 lacks _this, a desolation, these_ and _the king of Babylon_, substituting for the last two _shall serve among the nations_.
334 E.g. the preposition _to_ before _Nebuchadrezzar_ in verse 9 which does not construe.
335 xxv. 1-14 has been denied to Jeremiah by Schwally (“Z.A.T.W.,” viii. 177 ff.) and Duhm, but their arguments are answered by Giesebrecht and Cornill _in loco_; see, too, Gillies, 195-8, 202, and Skinner, 240 f.
336 See Davidson in Hastings’ “D.B.,” ii. 574, Driver and Gillies _in loco_.
337 See above, p. 14.
338 E.g. cp. 26 with 9 and both with i. 15.
339 As Duhm asserts; see above, pp. 79 ff.
340 The above paragraph on xxv. 15-38 is based on Giesebrecht’s careful analysis of the passage.
341 xxxvi. 5, 19, 26.
342 Worn next the skin; not _girdle_ which came over the other garments. See “Enc. Bibl.,” article “Girdle.”
343 So virtually Cornill, who, indifferent as to whether the story is one of fact or of imagination, emphasises the choice of the Euphrates as its essential point, compares ii. 18, _to drink of the waters of the River_, and dates the story in the earliest years of Jeremiah’s ministry. On the other hand Erbt, who also reads _Euphrates_, interprets the story as one of actual journeys thither by Jeremiah.
344 I visited it in 1901 and 1904, a most surprising oasis!
345 Pĕrath or Parah = Farah was first suggested by Ewald (“Prophets of the O. T.,” Eng. trans, iii. 152), quoting Schick (“Ausland,” 1867, 572-4), by Birch (“P.E.F.Q.,” 1880, 235), and by Marti (“Z.D.P.V.,” 1880, 11), and has been accepted by many—Cheyne, Ball, McFadyen, Peake, etc.
346 See above, p. 55.
347 In the valley of Hinnom, where were potteries and above them a city-gate _Harsith_ = (probably) _Potsherds_; in the upper valley broken pottery is still crushed for cement; lower down traces of ancient potteries appear, and there is the traditional site of the Potter’s Field, Matt. xxvii. 7.
348 So literally the term rendered _wheel_, A.V. It was of two discs, originally of stone, but later of wood, of which in earlier times the upper alone revolved and the lower and larger was stationary, but later both revolved by the potter’s foot. See “Enc. Bibl.,” article “Pottery.”
349 See above, pp. 84 f.
350 Hebrew adds _Rede of the Lord_.
351 Hebrew adds _House of Israel_.
352 A. B. Davidson.
353 To this we return in dealing with Jeremiah’s religious experience. See below, Lecture vii.
354 See above, p. 109 on iv. 3.
355 Luke xiii. 6 ff. Other parables or actual incidents illustrating either the possibilities of characters commonly deemed hopeless or the fresh chances given them by God’s grace, are found in Matt. xviii. 23 f., Luke vii. 39 f. (the woman who was a sinner) and xix. (Zacchæus).
356 Cornill _in loco_, Skinner, pp. 162 f., both of them in fine passages on the teaching of the parable, the former exposing the superficiality of Duhm’s impulsive judgment upon it. Cornill finds that the genuine words of Jeremiah close with verse 4; Skinner, Erbt and Gillies (p. 158) continue them to 6.
357 But see next page.
358 xix. 1 ff. The Greek connects this incident with the preceding by reading _then_ for the Hebrew _thus_, and with many Hebrew MSS. adds to _saith the Lord_ the phrase _to me_, making Jeremiah himself the narrator. In xix. 4 read with Greek _whom neither they nor their fathers knew, and the kings of Judah have filled_, etc. Throughout Greek lacks phrases which are probably later additions to Hebrew; but these are not important.
359 See p. 185, n. 2.
360 The above is mainly from the Greek. The following is a significant instance of how the knowledge of the Bible still holds among some at least of the Scottish peasantry. A woman in a rural parish calling on her minister to complain about the harshness of the factor of the landlord said that he was a very Magor-Missabib. And it is no less significant that the minister had to consult his concordance to the Bible to know what she meant!
361 In xxxv the differences between Greek and Hebrew continue to be those generally found in the Book, i.e. Greek omits the expansive formulas, including the Divine titles, redundant words (like _all_) and phrases, and corrects the wrong preposition _to_ by the right _upon_ (17). Further, it spells differently some of the proper names, reads _house_ for _chamber_ (4 _bis_), _a bowl_ for _bowls_ (5), _to me_ for _to Jeremiah_ (12), and in 18 does not address the promise to the Rechabites, but utters it of them in the third person, also omitting the name of Jeremiah, and in 19 for _for ever_, lit. _all the days_, reads _all the days of the land_.
362 The ally of Jehu, II. Kings x. 15, 23. The tribe was Kenite, I. Chron. ii. 55. The Kenites, according to Jud. i. 16, I. Sam. xv. 6, settled in the South of Judah, but Jonadab is found in North Israel and apparently his descendants, as fugitives before an invasion from the North, came from the same quarter. Heber the Kenite also dwelt on Esdraelon, Jud. iv. 17, v. 24.
363 Duhm’s criticisms of it, and rejection of some of its parts are, even for him, unusually arbitrary, especially his objection to the words in verse 13, _Go and say to the men of Judah and the inhabitants of Jerusalem_, for obviously these people were not gathered in, nor could be addressed from, the Temple chamber. It was the people as a whole, whose fickleness from age to age he was about to condemn; on this verse Duhm’s remarks are, besides being arbitrary, inconsistent.
364 Above, pp. 147 ff.
365 Above, pp. 50, 153 f.
366 Deut. iv. 19, xvii. 3; II. Kings xxiii. 5, 13. See the present writer’s “Jerusalem,” ii., pp. 186 ff., 260, 263.
367 Deut. xii. 31, II. Kings xxiii. 10. See “Jerusalem,” ii., pp. 263 f.
368 Pp. 153 f.
369 The only apparent reason for the compiler putting the two songs together is that the last verse of the one and the first verse of the other open in the same way, _O that I had_ (Hebrew _O who would give me_).
370 xxxvi. 32.
371 Greek omits this clause.
372 Apparently a common proverb.
373 Hebrew adds _Jerusalem_ with no sense and a disturbance to the metre.
_ 374 Mishpaṭ = rule, order, ordinance._
_ 375 Torah = law_, see p. 154.
376 Reading צשה with Dagesh in last letter.
377 With 10-12, cp. vi. 13-15; 11, 12 are wanting in Greek.
378 Hebrew adds a line of corrupt text.
379 Hebrew, _the Lord_.
380 So Greek. The verse is another instance of the two-stresses-to-a-line metre; see p. 46.
381 So Greek.
382 So Greek.
383 So Greek.
384 Hebrew adds _Rede of the Lord_.
385 After the Greek, Hebrew is hopeless.
386 Lit., _from a land of distances_, usually taken as meaning exile. But exile is not yet. Duhm as above.
387 So Greek.
_ 388 Bubbles_, ii. 5. The couplet seems an intrusion breaking between the two parts of the people’s cry.
389 So Greek.
390 Lit., _why cometh not up the fresh skin on_.
391 Greek, _an uttermost_.
392 The Hebrew word seems to me to be taken here rather in its primitive sense of _bundle_ than in the later, official meaning of _assembly_.
393 Hebrew adds _Rede of the Lord_ for till now the Prophet has spoken. Verse 3 is difficult. Duhm omits most, Cornill all, as breaking the metrical schemes which they think Jeremiah invariably used. But the form of the Hebrew text—short lines of two beats each, with one longer line—is one into which Jeremiah sometimes falls (see pp. 46 f.). _Like a bow_ so Greek; Hebrew, _their bow_. Cp. our _draw a long bow_ (Ball).
394 So Syriac.
395 Again Hebrew adds _Rede of the Lord_. The text is uncertain. Hebrew, _thy dwelling is in the midst of deceit, they refuse to know Me_.
396 Hebrew adds _of Hosts_.
397 So Greek, Hebrew omits; more seems to have dropped out.
398 So Hebrew text; Hebrew margin and Greek _polished_.
399 So Greek.
400 So Greek. Hebrew, _I will raise_ and adds _lamentation_.
401 Hebrew adds _passing over_, probably a mistaken transference from verse 12. Greek and Latin omit.
402 So Greek.
403 Hebrew uselessly adds _nor walked therein_.
404 Hebrew adds _of hosts_; and _this people_ for _them_.
405 Hebrew adds _of Hosts_ and _consider ye_ which Greek omits as well as _hasten_ in 18; the text of the four lines is uncertain. For _us_ and _our_ Greek has _you_ and _your_.
406 So Vulgate.
407 Hebrew has the obvious intrusion, _Speak thus, Rede of the Lord_, which Greek lacks.
408 I.e. of their hair; see xxv. 23, xlix. 32. Herodotus says (iii. 8) that some Arabs shaved the hair above their temples; forbidden to Jews, Lev. xix. 27.
409 So Greek; Hebrew, _the land_. The Hebrew part. _sitting_ may like that in v. 18 be future.
410 So Greek; Hebrew, _in the land at this time_.
411 So Greek, Hebrew _my_.
412 So Greek, Hebrew _my_.
413 So some Greek and Latin versions, Syriac and Targ.
414 Greek; Hebrew omits.
415 I.e. Rulers.
416 Hebrew, _pastures_.
417 See above, pp. 46 f., 93.
418 So, following some Greek MSS., Targ., and the parallel Ps. lxxix. 6, 7.
419 Above, pp. 152 ff.
420 P. 176. Practically all agree to this. Admitting its possibility, Duhm prefers to assign the lines to the Scythian invasion, against which see the reasons offered by Cornill _in loco_, who further suggests a connection between xi. 15, 16 and xii. 7-13. Ball, after Naegelsbach, argues for a date before Carchemish.
421 The text of these four lines is hardly metrical.
422 Above, pp. 183-185.
423 p. 59.
424 In this quatrain Greek reads _your soul_, and Hebrew _my eye_ and precedes this line by _shall weep indeed_ which Greek omits. The last line is one of those longer ones with which verses or strophes often conclude (see p. 35).
425 II. Kings xxiv. 8, 15; Jer. xxii. 26.
426 So Greek.
427 See ii. 36, iv. 30; Ezek. xxiii. 22.
_ 428 As heads_ obviously belongs to this second line of the quatrain, from which some copyist has removed it to the fourth.
429 So Hebrew literally.
430 Pp. 56 f. The date is quite uncertain.
431 The text of the first four lines is uncertain. I have mainly followed the Greek. _Begging_, if we borrow the sense of the verb in Syriac, otherwise _huckstering_, _peddling_.
432 Hos. vi. 1-4.
433 P. 189.
434 Hebrew and some Greek MSS. add _against thee_.
435 Hebrew, _they turned not from their ways_.
436 The text of verse 8 is uncertain. I have mainly followed the Greek.
437 Hebrew adds _Rede of the Lord_.
438 Lecture vii.
439 Hebrew adds _nor bemoan them_, an expansion.
440 Hebrew adds _Rede of the Lord, even kindness and compassion_; verses 6 and 7 are expansion.
441 Hebrew adds _when their children remember their altars and Asherim_ rightly taken by Duhm and Cornill as a gloss.
442 Hebrew adds _in thee_ for which some read _thy hand_.
443 These four verses along with the phrase _Thus saith the Lord_ which follows them are lacking in Greek. This is clearly due to the oversight of a copyist, his eye passing inadvertently from _the Lord_ of xvi. 21 to _the Lord_ of xvii. 5.
444 See pp. 53, 54.
445 Cp. “Isaiah,” lvi. 2-7, lviii. 13, 14; Neh. xiii. 15-22.
446 A much manipulated verse! _Mountain_, taking _sadai_ in its archaic sense as in Assyrian and some Hebrew poems, Jud. v. 4, Deut. xxxii. 13 (see the writer’s “Deut.” in the “Camb. Bible for Schools”) where it is parallel to _highlands_, _rock_ and _flinty rock_. The following emendations of the text are therefore unnecessary, and are more or less forced. _Sirion_ (Duhm, Cornill, Peake, McFadyen, Skinner); _missurîm = from the rocks_ (Rothstein). The Greek takes _sadai_ as _breasts_ and nominative to the verb: _Do the breasts of the rock give out?_—not a bad figure. _Hill-streams_ reading _mêmê harîm_ (Rothstein) for the Hebrew _maîm zarîm = strange_ (? far off) _streams_. Ewald takes _zarîm_ from _zarar = to rush, press_. Duhm reads _mĕzarîm = Northstar_. Cornill turns the couplet to _Or do dry up from the western sea the flowing waters?_ Gillies, _the wet winds from the sea_, etc., for which there is a suggestion in the Greek α μῳ.
447 See p. 149, n. 1
448 So some MSS.; the text has _like_.
449 Pp. 191 ff.
450 Pp. 164-167.
451 Duhm’s objection to this title as a mistake by an editor is groundless; for though the following lines are addressed to the land or people as a whole, their climax is upon the fate of the royal house, _the choice of thy cedars_.
452 Hebrew adds _many_.
453 Greek _from over the sea_.
454 Greek, Syriac, Vulgate.
455 Hebrew _thee_.
456 Hebrew adds _to return thither_; Greek lacks.
457 In 28-30 the Greek, mainly followed above in accordance with the metre, is far shorter than the Hebrew text.
458 The reasons given by Giesebrecht and Duhm _in loco_, by Skinner, p. 346, and (more fancifully) by Erbt, p. 86, for impugning the date given in xlv. 1, and relegating the Oracle to the close of Jeremiah’s life in exile as his last words to Baruch, have been answered in great detail, and to my mind conclusively, by Cornill, who points out how much more suited the Oracle is to conditions in 605 than to those of Baruch and Jeremiah after 586.
459 Cornill: _the words of Jeremiah in a book_.
460 Hebrew adds _saying_.
461 Hebrew adds _the God of Israel_.
462 So Greek.
463 Superfluous after, not to say inconsistent with, verse 2; probably editorial.
_ 464 I have to_ or _am about to_. The Hebrew addition to this couplet, _and that is the whole earth_, is probably a gloss; it is not found in all Greek versions.
465 His brother Seraiah was a high officer of the king, ch. li. 59; see also Josephus X. “Antt.,” ix. 1.
466 Here and xxi. 9, xxxviii. 2, xxxix. 18.
467 ix. 3, 7 (_How else can I do?_), xii. 9, 11, see p. 211.
468 See p. 167.
469 2 Kings xxiii. 31, xxiv. 17; see above, p. 164.
470 The exact transliteration of the Hebrew is _Ṣidḳiyahu_.
471 Ezek. xvi. 59, xvii. 11-21; especially 15-19.
472 Ps. xv., _who sweareth to his own hurt and changeth not_.
473 Josephus imputes to him χρεστότης καὶ δικαιοσύνη, X. “Antt.” vii. 5.
_ 474 No strong rod, no sceptre to rule_, Ezek. xix. 14.
475 Or _ye are far_, etc., Ezek. xi. 15.
476 Jer. xxvii.; in verse 1 for _Jehoiakim_ read _Ṣedekiah_.
477 Jer. li. 59; though some doubt this.
478 Ezek. viii; Jer. xliv. 17-19 and his other references to the worship of the _Queen_ or _Host of Heaven_ may also refer to this.
479 Jer. xliv. 30, _Pharaoh_ of xxxvii. 5, 7, 11, Ezek. xxix. 3; _Apries_, Herodotus ii. 161.
480 Jer. xxxiv. 8-22; cp. Exod. xxi. 1-6, Deut. xv. 12-18.
481 2 Kings xxv. 21.
482 xxix. 29; Skinner, p. 253, doubts this.
483 xxxii. 16-25.
484 See above, pp. 186-188.
485 xvii. 16.
486 So Driver; Amos vii. 1, 4, 7, viii. 1.
487 So Greek.
488 So Greek and other versions.
489 Greek _city_.
490 Jews who may have stirred up Egypt against Babylon.
491 So Greek; Hebrew adds _for an evil_, “a corrupt repetition of the preceding word” (Driver).
492 Hebrew adds _and to their fathers_.
493 xxix. 20, 15, 21-32, see pp. 245-247.
494 ix. 22; x. 20.
495 See above, p. 236.
496 See above, p. 35.
497 This title has been much expanded, as the briefer Greek shows, and indeed much more than it shows. In 1 the addition of _priests and prophets_ is in view of 8 and 15 evidently wrong. The Hebrew _remnant of_ (before _the elders_) which Greek lacks is difficult. It seems a later addition to the text when many of the elders had died. Duhm’s suggestion of a revolt of the early exiles and the execution of many of the elders by Nebuchadrezzar is imaginary. In verse 2 we have such a needless gloss or expansion as later scribes were fond of making.
498 Greek omits this line.
499 Hebrew adds _there_.
500 Greek; Hebrew _city_.
501 8 and 9 strike one as a premature reference to the prophets.
502 Greek perhaps better _your people_, for in seventy years the elders addressed must have died out.
503 Duhm.
504 As even Lucian’s version shows in spite of its retaining 16-20.
505 Greek lacks the names of both the fathers, and also the last clause of Hebrew, 21, _which prophesy a lie to you in My Name_.
506 This verb is a play on the name of Ahab’s father.
507 In Hebrew follows in 25_a_ a useless editorial addition.
508 Hebrew precedes this with _to all the people which are in Jerusalem and_, and follows it with _and to all the priests_, additions very doubtful in view of verse 29. In II. Kings xxv. 18 Ṣephaniah is _second priest_.
509 The time of the captivity.
510 Greek lacks the unnecessary remainder.
511 The following are some details as to xxvii. The Hebrew verse 1 is not given by Greek; _Jehoiakim_ is of course a copyist’s error for _Ṣedekiah_, as 3, 12, 20 and xxviii. 1 show. Greek lacks the second clause of verse 5, all 7, several clauses of 8, one of 10, from _under_ onwards in 12, all 13, the first of 14, _now shortly_ in 16 (but adds _I have not sent them_), all 17, the last half of 18, most of 19, much of 20, all 21, and two clauses of 22.
512 Greek _the earth_.
513 Hebrew _my servant_.
514 Hebrew adds _pestilence_.
515 Greek; Hebrew _dreams_.
516 Greek; Hebrew _your_.
517 So adds Greek.
518 The general differences in xxviii are: after _the Lord_ Hebrew adds _of Hosts the God of Israel_ verses 2, 14; in 11 and 14 the name _Nebuchadnezzar_ as in xxvii; in 3, 4, 14, 16, 17 unnecessary explanatory clauses or expansions; and throughout the title _the prophet_ to the names _Jeremiah_ and _Hananiah_ respectively. Of all these the Greek is devoid; other differences are marked in the notes to the translation.
519 The prophetic perfect = _I will break_, verse 4.
520 As in xxvii. 16 Greek puts the priests after the people.
521 Baruch is not well accustomed to long sentences, therefore repeats this clause (Duhm).
522 Greek lacks the bracketed words; _famine_ by changing one letter of the Hebrew for _evil_.
523 Hebrew adds _of the prophet_.
_ 524 Recognised_ or _acknowledged_.
525 Greek adds _In the sight of all the people_; also gives the plural _bars_.
526 Greek lacks these words.
527 So Greek; Hebrew _thou shalt_.
528 Hebrew adds _Hear now Hananiah_.
529 Hebrew adds _that year_.
530 By Giesebrecht.
531 Hebrew adds _Before the Lord, yea before His holy words_ (Greek _before His glorious majesty_). Both break the connection and are unmetrical.
532 The couplet here given by Hebrew and Greek is too long for the verse, breaks the connection, and is apparently a copyist’s dittography expanded by quotation from ix. 2 (Duhm). But a single line is needed. Helped by Greek, we might read _and because of these mourns_.
533 After Duhm.
534 So Syriac, alone yielding a sound division of the lines.
535 Hebrew and Greek add a line breaking metre and parallel.
536 Jerusalem’s (?).
537 Greek adds _of Hosts concerning the prophets_.
538 Cornill rejects this couplet, I think needlessly.
539 So Greek, cp. ii. 5, p. 92.
540 Or _My_, Erbt and Cornill.
541 So Greek. Hebrew _feared and heard His word_. These clauses are not metrical and may be a later intrusion; which 19, 20 certainly are, for they find their proper place in xxx. 23, 24.
542 So Greek.
543 Hebrew expands, _from their evil way and_.
544 So Greek affirmatively. Hebrew, by putting the couplet as a question, confuses the meaning. To _near_ it adds _Rede of the Lord_.
545 So Duhm happily takes a third repetition (for other cases of this kind, see vii. 4; xxii. 29) instead of the senseless _how long_ at the beginning of the next verse.
546 Giesebrecht’s happy emendation.
547 So Greek.
548 Greek _Law_.
549 So Greek.
550 Greek adds _so My words_.
551 Hebrew adds _thus_.
552 So lit. or _call it a Rede_; _fling out_ so two Greek versions, Hebrew _take_.
553 Zeph. iii. 4.
554 In 31 and 32 Hebrew repeats _Rede of the Lord_. The section which follows can hardly be Jeremiah’s.
555 xxii. 19; II. Kings xxiv. 6; just as conversely Huldah’s prophecy that Josiah would _be gathered to his fathers in peace_, II. Kings xxii. 20, was belied at Megiddo.
556 xxiii. 32, repeating what he has frequently said already.
557 As Amos had more strongly put it, _You only have I known of all the families of the earth, therefore I will visit upon you all your iniquities_, iii. 2.
558 xxiii. 27.
559 As we have seen; above, pp. 76, 104 f., 137.
560 viii. 11; xxiii. 14, 17, 22, etc., etc.
561 xxix. 23, xxiii. 14.
562 xxiii. 28, above, p. 257; cp. xxvii. 18.
563 xxviii. 11, cp. xlii. 1-7.
564 xxviii. 6; above, p. 251.
565 xxvi. 14, 15.
566 See further, Lecture vii.
567 xxiii. 31, p. 258.
568 xxiii. 21.
569 Stade’s combination (_ZATW_ 1892, 277 ff.) of xxi. 1, 2; xxxvii. 4-10; xxi. 3-10; xxxvii. 11 ff. yields a contradiction—a prayer for the raising of the siege (xxi. 1, 2) already raised (xxxvii. 5). Erbt avoids this by combining only xxi. 1, 2_a_; xxxvii. 6-10; similarly Gillies (p. 309). But, as Cornill says, one cannot explain how from this form the two accounts have risen. Older critics (except Ewald) and Davidson, Giesebrecht, Peake, Thomson, (196, 198) and Cornill refer the passages to different occasions. Skinner leaves the question in suspense (259 n.). Duhm disposes of xxxvii. 3-10 as a Midrash legend and xxi. 1-10 as “a free composition” upon it by another hand!
570 Probably the original tenor of verse 4, but the text is confused by additions.
571 Greek; Hebrew _he_.
572 Greek omits this clause inadvertently. The proposed reversal to _thy mouth speak with his mouth_ (Giesebrecht, etc.) misses the point; surely the captor would speak first.
573 Hebrew adds _concerning thee, thou shalt not die by the sword_.
574 Of spices. Some Greek versions read _mournings_, and _so shall they mourn for thee_.
575 xxxix. 7; II. Kings xxv. 7.
576 Verses 1, 2 either belonged originally to this section, and mark it as from another source than, or different edition of, Baruch’s memoirs, or more probably were added by an editor as necessary after the preceding sections (xxxv, xxxvi) from Jehoiakim’s reign.
577 Greek reads _say thou_ and _thee_ for _me_, and omits _you_.
578 So Greek.
579 Greek _place_.
580 Knox’s “History of the Reformation in Scotland,” Bk. i.
581 Cp. “declare a Liberty of Tender Consciences,” Declaration of Breda by Charles II.
582 A possible solution is “that the emancipation was undertaken in obedience to the neglected law, and that to make their action even more effective ... they decided to emancipate all their slaves without waiting till the legal term had expired” (Peake). Yet it is also possible that the reference in verses 13, 14 to the law, Deut. xv. 12, is due to an editor.
583 The chief differences between Hebrew and Greek are: 8, Greek lacks _all_ and the senseless _unto them_; 9, Greek reads _so that no Jew should be a slave_; 10, 11, for Hebrew _heard_ (R.V. _obeyed_), Greek reads _turned_, omits the last two clauses of 10, all of 11 save the last and in 12, 13 _from the Lord_ and _God of Israel_; 14 reads _six_ for Hebrew _seven_ and 15 _they_ for _ye_ (twice); 16 omits _and brought them into subjection_, 17, _to his brother and every man_, 18 all reference to the calf and its parts, 20, 21 _and into the hand of them that seek their life_ (twice).
584 Peake.
585 xxxvii. 12; the phrase is obscure.
586 xxxvii. 11-21.
587 Greek omits this last named.
588 So Greek: Hebrew _unto all the people_.
589 Greek lacks _to him_ and Syriac the last clause.
590 Greek _For thus_.
591 See above, p. 232.
592 Calvin’s discriminating remarks on xxxviii. 2, in No. cxlvii of his prelections on the Book of Jeremiah, are well worth reading. See, too, Peake (p. 24) and Skinner (261 ff.).
593 So Greek. Hebrew takes this clause as part of Ṣedekiah’s reply: _the king is not able to do anything against you_.
594 Greek again is devoid of the repetitions, etc., that overload the Hebrew.
595 Hebrew adds _sitting_, an obvious intrusion (not in Greek), for in the siege the king would hardly hold council in the Benjamin-Gate.
596 Greek reads that he charged not _the princes_ but _the king_. The text of 9 is uncertain. Duhm thinks the original meant that the princes wished Jeremiah’s death so as to save bread.
597 Hebrew and versions _thirty_, differing little from the Hebrew for _three_, which is now generally read.
598 xxxix. 15-18.
599 xxxviii. 14-28; Greek agrees with Hebrew save for its usual omissions as well as _secretly_, 16. Both read _the third entry of the Lord’s House_, which some, by adding a letter, would change to _entry of the Shalishim_ or _guards_; unnecessarily, as Haupt shows.
600 After the deportation of 597.
601 So Greek; Hebrew reads _thy feet are plunged_, and omits _from thee_; 23 is a late expansion.
602 Pp. 258-9 n., thus exceeding Steuernagel’s and Buttenwieser’s readings of parts of it as a variant of xxxvii.
603 xxxviii. 28.
604 Duhm and Cornill take as original only 6-15; Giesebrecht reasonably adds 16, _Ah Lord Yahweh_ in 17, 24, 25, and in the main 26-44, from which probably more deductions should be made than he makes. Gillies (270 ff.) takes 16-25 as later reflections on a prayer by Jeremiah, 24-41 as editorial, 42-44 as bringing us back to the actual situation. This is safer than Peake’s distinction of 16, 24-26, 36-44 as genuine (slightly qualified by his notes). Hebrew and Greek throughout are the same, save for the usual Greek omissions, and these are more in the narrative 1-15 (especially 5_b_, 11_b_, 14 _these deeds_ with _it_ for _them_ and _they_, while in 8 for Hebrew _the redemption is thine_ it has _thou art the elder_) than in the prayer and the divine answer (30_b_, 36 _captivity_ for _pestilence_, 41 _visit_ for _rejoice over_). In 6 for Hebrew _me_ Greek has _Jeremiah_, but confirms the 1st person in 8, 9-13, 16, 25, and in 26 has _me_ for Hebrew _Jeremiah_. Greek, too, has some of its unusual surplus: 8 _Shallum_, 12 _son of_, 19 ὁ θεος ὁ μέγας ὁ παντοκράτωρ καὶ μεγαλώνυμος Κύριος, 25 _and I wrote the deed and sealed it_, 33_b_ _still_, 43 _again_.
605 The custom was to have one copy open for reference, and one sealed for confirmation if the open one should be disputed. To _sealed_ Hebrew adds _the injunction and conditions_.
606 The numerous emendations are purely conjectural; the least unsatisfactory being Cornill’s: _The houses ... shall be torn down against which the Chaldeans are coming to fight with mounds and sword and to fill with the corpses of men whom I have smitten in my wrath_, etc.
607 One may eliminate the few words not found in Greek, and naturally suspect the liturgical clause in 11. Some take 13 as a late expansion of 12.
608 xxxviii. 28.
609 Verse 14 follows directly on verse 3. The statement that Nebuṣaradan was one of them is in verse 13 which belongs to the very late section, 4-13, lacking in the Greek.
610 Hebrew: lit. _to the house_; Greek omits.
611 Either Neby Samwîl or Tell-en-Naṣb, both a few miles north of Jerusalem. The above exposition takes xxxix. 3, 14 and xl. 1-6 as supplementary. But some read them as variants of the same episode, debating which is the more reliable. For a full discussion see Skinner, pp. 272 ff.
612 Hebrew, _the forces_ (Greek, _the force_) _in the field_.
613 The oscillations of this controversy have been recently so fully recounted (by Cornill and Peake) that it is unnecessary to repeat them here.
614 Whether the datum xxx. 2, that Jeremiah was commanded by the Lord to write the words spoken to him in a book, is historical, is uncertain. It is not impossible that as he had been moved to write down his Oracles of doom (xxxvi) he should now be similarly advised about these later Oracles of hope. The rejection of xxx. 2, by most critics, seems to me rash.
615 This in answer to Rothstein (Kautzsch’s “Heilige Schrift des A. T.,” 754), whose upper date for them _after_ 597 is too early, and to Gillies (p. 238) who refers them to the Prophet’s imprisonment.
616 Hebrew adds the gloss _like a bearing woman_.
617 So Greek, reading היו for הוי.
618 So Greek, Hebrew _thy_.
619 So Greek, Hebrew _thy_.
620 So Greek, Hebrew _thy_.
621 After the Greek.
622 Driver.
623 Hebrew adds _Rede of the Lord_.
624 Lecture viii.
625 Greek, _family_.
626 iii. 6 f.
627 See p. 72.
628 Cornill dates the poem, “surely,” from the earliest stage of Jeremiah’s prophetic career; but both its late place in the Book and the reasons given above argue strongly for a date at Miṣpah under Gedaliah.
629 So Greek.
630 Or _continue troth to thee_.
631 So Greek; Hebrew _deck thee with_.
632 So Greek.
633 Lit _make common_, i.e. not be obliged to wait over the first four crops as required by the law, Lev. xix. 23-25, before having the fruit released for their own use. Greek reads the similar Hebrew verb _praise_.
634 Above, pp. 149 f., 152, 155 ff.
635 Duhm emends to _on the top of the hills_.
636 So Greek and Targ.
637 So Greek.
_ 638 Ibid._
639 So Greek.
640 It is singular how each of these three verses contains not four but five lines. Cornill, by using the introduction _Thus saith the Lord_, omitting _the remnant of Israel_, combining two pairs of lines and including the following couplet, effects the arrangement of octastichs to which he has throughout the book arbitrarily committed himself. Duhm has another metrical arrangement.
641 Or _coasts_.
642 Lit. _they stream upon_, A.V. _flow together_; but the verb is to be taken in the same sense as in Ps. xxxiv. 5 _were lightened_ and in Is. lx. 5, R.V. It is the liquid rippling light, thrown up on the face from water.
643 So Greek.
644 Hebrew adds _and will comfort them_.
_ 645 Richly_ lit. _with fat_, which Greek omits but to _priests_ adds _the sons of Levi_, an instance of how ready later hands have been to add prose glosses to the poetry.
646 1 Sam. x. 2.
647 See above pp. 46 f.
648 Hebrew and some versions add _for her children_.
649 Greek has not the first line of this couplet, and reads differently the second. The whole seems a needless variant or paraphrase of 16.
650 Or _turned to_ (?). Greek reads _after my captivity_.
651 Some would read _was chastised_.
652 Still have that on my conscience; there is no need to doubt this line in whole or part as some do.
653 After all that has passed!
_ 654 Compass_ or _change to_ (?) This couplet has been the despair of commentators. Its exilic terms, _created_ and _female_, relieve us of it.
655 Hebrew adds _of hosts, God of Israel_.
656 Hebrew and Greek add _holy mount_, a late term and here irrelevant, for it is _all_ Judah that is described.
657 Greek _each_.
658 Doubtful. Jeremiah had nothing to do with dreams as means of prophecy.
659 Hebrew adds to each _the house of_.
660 Hebrew adds from i. 10 (_q.v._), _pluck up, break down and destroy_.
661 As Dr. Skinner says, “it was only by way of the eternal world that Jeremiah could enter on the fruition of his hopes.”
662 “That atrocious brigand” (Renan).
_ 663 The folds of_, as Aquila shows that we should read Hebrew _Geruth_.
664 For the above see ch. xli, continuing from xl what is no doubt Baruch’s account.
665 So ch. xlii. This and xli are substantially the same in Hebrew and Greek, the Greek as usual omitting the repetitions of the Divine Titles and of the names of the fathers of the actors, and a few other expansions; and suggesting, as Syriac and Vulg. also do, some minor corrections.
666 xxiv. 1 ff.
667 xliii. 1-7. Hebrew and Greek still agree in essentials, Greek as usual omitting Divine Titles (which the Hebrew copyists delight in repeating), the needless father-names and also the term _proud_ (or _presumptuous_) in 2, where it reads _the others_ for the senseless Hebrew participle _saying_. In 6 it reads _remainder_ for _children_, and _household_ for _daughters—of the king_.
668 xliii. 8-13. In 9 for the obscure Hebrew phrase, R.V. _in mortar in the brickwork_, Greek reads ὲν προθύροις; in 10 lacks _My servant_, for _I_ and _I have_ reads _he_ and _thou hast_; and in 12 _he shall_ for _I will_. Also in 12 for _he shall array himself with the land of Egypt as a shepherd putteth on his garment_, Greek has _he shall clear out the land as a shepherd clears his garment from lice_. Suitable and vivid as this figure is and adopted by many moderns, one hesitates to use it for lack of confirmation from other sources. The other one is sufficient.
669 Besides its usual _minus_ Greek omits in 1 _and at Noph_, in 3 _and to serve_ and _neither ... fathers_, in 9 _and your own wickedness_, in 10 _neither have they feared, in my law nor, before you and_, in 11 _against you ... all Judah_, at least half of 12, in 15 _unto other gods_ and _that stood by_, in 18 _and to pour out ... unto her_, in 19 _to portray her_, in 22, _without inhabitant_, in 23 _as it is this day_, in 28 _mine or theirs_. Also Greek begins 19, _And all the women answered and said_, and in 25 for _ye and your wives_ reads properly _ye women_.
670 Hebrew adds _and at Noph_ (Memphis).
671 Duhm, Rothstein, Cornill, Gillies, etc., eliminate from 15 as a later addition _all the men who knew that their wives burned to other gods_ on the ground that 19 shows the women alone to be the speakers; Duhm, precariously changing besides _a great assembly_ (by the alteration of one letter) to _with a great_ (loud) _voice_. And these critics and Driver, Giesebrecht and Peake rightly take _even all the people ... in Pathros_ as a late gloss founded on verse 1.
672 That is _solemnly sworn_; Judg. xi. 36; Numb. xxx. 2, 12.
673 Some Greek MSS. and Syriac have _and all the women answered_, an addition felt to be necessary after the mention of _both_ men and women in 15.
674 Hebrew adds _to portray her_, that is on the cakes.
675 Erbt first made clear the metrical form of these verses, though I think too grudgingly, and has ignored the fact that they are not one but two Oracles.
676 So Greek.
677 Generally accepted instead of Hebrew _vows_.
678 Calvin.
679 The rest of 27 and 28_a_, the destruction of all the Jews in Egypt, is a prose expansion.
680 Hebrew adds, but Greek lacks, _from me or from them_.
681 xx. 8.
682 i. 6.
683 xx. 7.
684 vi. 11, xx. 9.
685 xv. 10; cp. xii. 1.
686 i. 10, p. 83.
687 xx. 2 ff.; see p. 192.
688 xxii. 18 f.; see p. 167.
689 xxxviii. 19 ff.; pp. 282 f.
690 xxix. 24-32.
691 xxviii. 17.
692 xlv. 5; p. 228.
693 So Greek; Hebrew _thou lettest me see_.
694 Greek; Hebrew takes this with the next line.
695 So generally read since Hitzig; Hebrew has _bread_, i.e. _fruit_.
696 Others: _on Thee I have rolled_; cp. xx. 12.
697 Greek; Hebrew _thy_.
698 Hebrew copyists senselessly repeat, _Thus saith the Lord of Hosts_; Greek omits.
699 So Greek.
700 Greek.
701 Greek, meaning, Thy sanction to their curses.
702 The text of the last six lines is corrupt; the above is Duhm’s reading after the Greek. See too J. R. Gillies. Verses 13, 14 are out of place here, see xvii. 3, 4.
703 Greek omits.
704 So Greek; Hebrew (with same consonants, but the first two transposed) _Found were Thy words_.
705 So Greek; Hebrew _I did eat them_. But all this bracketed quatrain breaks the connection between what precedes and verse 17.
706 Cornill after Greek.
707 Omit _of bronze_ for the metre’s sake; it is a copyist’s echo of i. 18. Cornill omits _impassable_ instead.
708 Hebrew adds _Rede of the Lord_.
709 Hebrew precedes this with And the Word of _the Lord came unto me_, which Greek is without, thus closely connecting xvi. 2 ff. with xv. 21.
710 In 3, 4 the bracketed lines are probably expansions of the original.
711 Hebrew, etc., add _nor bemoan them_—expansion.
712 5_b_, 6_a_ are not in Greek.
713 So Greek.
714 By a change of vowels.
715 So Greek.
716 Greek lacks _of Hosts_.
717 Perhaps 14 connects with 9, 10. The line _For Thou art my praise_ is a late addition.
718 So Aq. Symm. Syr., reading _ra’ah, evil_ for _ro’eh, shepherd_.
_ 719 Torah_, see p. 154.
720 So Greek; Hebrew _of mine accusers_.
721 To this line Greek adds _have privily laid a stumbling block_. Most regard both lines as an expansion from 22.
722 Pl.; So Greek.
723 Pl.; So Greek.
724 Above, pp. 276 ff.
725 In contrast with its boldness in textual criticism a curious timidity of sentiment has set through recent O.T. scholarship in Germany from which the older German scholars were free.
726 Greek _the name of the Lord_.
727 Greek; Hebrew adds _any more_.
728 So Greek.
729 Hebrew adds _of Hosts_.
730 Verse 13, a doxology, is probably a later addition.
731 So Greek.
732 Cp. xviii. 20 f. p. 329.
733 xii. 5; cp. xv. 19.
734 iv. 10; p. 322; xv. 18.
735 i. 17 f.; cp. xv. 19.
736 See above, p. 160.
737 Hebrew adds, _Thou seest me_.
738 See also p. 160. Verse 4 is clearly out of place here, referring to a hardly relevant subject. Verse 6 is less improbable an illustration of the harder troubles in store for the prophet. There is no reason to doubt the genuineness of the rest: _Thou can’st not trust_, so Greek; Hebrew _thou art trusting_. Hitzig, etc., by changing one consonant read _thou art fleeing_. _Rankness_ lit. _pride_ or _extravagance_. If verse 6 is original, the date of the whole is early.
739 See above, p. 202.
740 v. 31; p. 125.
741 ii. 22 f.; xiii. 23; xvi. 12; xvii. 1; etc.
742 ii. 11-13, 22, 25, 31 f.
743 ii. 35; v. 31; vii. 4-11, 21 ff.; xi. 15; xiv. 12.
744 iv. 3, 4; vii. 3 ff. etc.
745 xv. 18.
_ 746 Debase not the throne of Thy Glory_, xiv. 21.
747 xiv. 8, 9; see p. 57.
748 x. 1-16 is a later writer’s; see p. 207.
749 vi. 27; see pp. 132, 133.
750 xii. 1 ff., etc.
751 xx. 7, 11.
752 xvii. 7 f.; p. 54.
753 See above, p. 299.
754 Shortly before his death, Professor A. B. Davidson said to me, “These prophets were terribly one-idea’d men”—their one idea being that the Lord was about to do something.
755 ii., iii. _passim_.
756 ii. 31.
757 ii. 8; _Where is the Lord?_
758 i. 12 ff.
759 xxvii. 5.
760 xxii. 7; i. 15; iv. 6; v. 15, etc.
761 xxii. 25 f.; xxiv. 8 ff.; xxv. 9; xxvii. 6; xxxii. 3; xxxiv. 2, 22.
762 xviii. 1-11.
763 i. 9 f.; etc.
764 ii. 9; xii. 1 ff.; xiii. 1; xviii. 1; xix. 1, xxiv. 1 f.; xxvii. 2; xxxii. 6; xxxv. 2; xxxvi. 2, 28.
765 ii. 5, 11; viii. 19 (?); xiv. 22; xvi. 19, 20; xviii. 15; xxxii. 30 (?), etc. _Bubble_, Hebrew _hebel_, lit. _breath_, usually rendered _vanity_ by our versions.
766 Deut. iv. 19 reconciles the two by saying that Yahweh had assigned the gods to their respective nations.
767 Above, pp. 187 ff.; ii. 9, 31 f.; iii. 12, 19; etc.
768 ix. 24; cp. v. 1 ff., etc.
769 vii. 3 ff.; xxvi. 13. See above, pp. 155 ff.
770 xxii. 15 f.
771 ix. 7; cp. ii. 9, 35; v. 7-9, 25.
772 Not from the very earliest; ii. and iii. utter pleadings rather than condemnations.
773 iii. 1 ff., 20.
774 vi. 11; iv. 8, 26; xxv. 15; xxx. 24 (also, but out of place in xxiii. 20); cp. xiii. 12-14.
775 ii. 20; iii. 3, 6 ff., 20; xii. 8.
776 iv. 28; v. 7; vii. 16; xi. 14; xv. 1 ff.
777 v. 9, 29; ix. 9; xxi. 7.
778 vi. 15; viii. 12; ix. 15 (xxiii. 15); xv. 7, 8; xiii. 24; xviii. 17; vi. 26; ix. 11; vii. 15; xxiv. 9, 10.
779 ii. 19; iv. 18; vii. 19; xiii. 22.
780 vi. 27-30; pp. 132 ff.
781 ii. 30, v. 3.
782 ii. 25; xviii. 12; vi. 15; viii. 12; xi. 14; xiv. 11.
783 v. 31; xiii. 25; xviii. 11 ff.; xxiii. 14-17; xxvii. 9; xxviii. 15.
784 iii. 21-25, a vain confession of sin by the people which meets only with a sterner call from God (iv. 3-4; see pp. 102 f., 107 f.) and was, as the subsequent years proved, ineffective; cp. xviii. 15.
785 ii. 5, 31, 32.
786 xii. 7-9; ii. 14.
787 xii. 11; cp. Gen. xlviii. 7.
788 xxxi. 20.
789 I shall judge thee for saying “I am guiltless”: ii. 35.
790 Above, pp. 186 ff., 348.
791 ii. 13; xiv. 8; xvii. 13; iii. 12.
792 i. 11 f.; xxxi. 35 f.
793 viii. 7; v. 22 (xxxi. 35); xiv. 22 (after the Greek); cp. iii. 3; v. 24.
794 xxiii. 23 f.; above, p. 256.
795 By Smend.
796 Amos ix. 2 ff.
797 See above, pp. 238-241.
798 xxix. 4-13; cp. vii. 14, 21 ff.; iii. 16; and see above, pp. 143-159.
799 See above, pp. 90 ff.
800 v. 1-5; viii. 8, scribes and wise; and prophets and priests continually.
801 ix. 4 f.; v. 7 f.; xx. 3 f.; xxii. 13-18; xxxviii. 22; xxviii. 15 f.
802 iii. 2; v. 26; x. 21; xxiii. 31.
803 v. 1.
804 xi. 20; xx. 12.
805 xvii. 9 f.
806 xxiii. 24.
807 xxxi. 29 f.
808 xxvi. 2 f.
809 ix. 24.
810 x. 23.
811 xvii. 7 f.; above, p. 54.
812 See above, pp. 227-229.
813 xii. 3.
814 Above, pp. 293 ff. This was rightly perceived by earlier critics of last century, Movers, De Wette, Hitzig, etc., who mostly assigned as a date the end of the exile and read the influence of the Second Isaiah upon any Jeremian material that the chapters may contain. In spite of objections by Graf their thesis was reaffirmed and expanded by Stade (_Gesch. Isr._ i. 643) and by Smend (_Lehrbuch der A.T. Religionsgeschichte_, 1893), who denied that any part of xxx, xxxi was from Jeremiah, on grounds both of alleged inconsistencies with Jeremiah’s teaching, and of the representations of Judah with her people restored and her cultivation resumed. But since Smend criticism has been more discriminating; admitting post-exilic elements and consequently a late age for the whole collection but reserving for our Prophet various passages: Giesebrecht, xxxi. 2-6, 15-20, 27-34; Duhm, xxx. 12-15, xxxi. 2-6, 15-22_a_; Erbt, xxxi. 2-6, 15-17, 18-20; Cornill, xxxi. 2-5, 9_b_, 15-22_b_, 31-34; J. R. Gillies, xxxi. 2-6, 15-20, 29 f., 31_b_, 33_b_, 34; Peake, xxxi. 2-6, 15-22, 31-34; Skinner, xxxi. 2-6, 15 f., 18-20, 21 f., 29 f., 31-34.
815 Above, pp. 36 f., 40-42, 49-52, 91.
816 Above, pp. 40, 91, 142, 145.
817 xi. 1 ff., etc.
818 xxiv. 7.
819 ix. 24; cp. viii. 7_b_, etc.
820 So Greek, Latin and Syriac; Hebrew _though I was an husband to them_.
821 So one Greek version.
822 So some MSS.
823 So Greek and Latin.
824 Hebrew adds, _Rede of the Lord_.
825 Giesebrecht.