FOOTNOTES (continued 2)
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
[1379] Heb. צרה, narrow sea: so LXX., but Wellhausen suggests מצרים, which Nowack adopts.
[1380]גברתם for גברתים.
[1381] For יתהלכו read יתהללו, with LXX. and Syr.
[1382] Heb. adds here a difficult clause, for nobles are wasted. Probably a gloss.
[1383] After the Ḳerî.
[1384] I.e. rankness; applied to the thick vegetation in the larger bed of the stream: see Hist. Geog., p. 484.
[1385] xi. 5, וַאעְשִׁר, Hiph., but intransitive, grow rich; 6, ממציא; vv. 7, 10, נעם (?); 8, בחל, Aram.; 13, יְקָר, Aram., Jer. xx. 5, Ezek. xxii. 25, Job xxviii. 10; in Esther ten, in Daniel four times (Eckardt); xiii. 7, עמית, one of the marks of the affinity of the language of “Zech.” ix.—xiv. to that of the Priestly Code (cf. Lev. v. 21, xviii. 20, etc.), but in P it is concrete, here abstract; צערים; 8, גוע, see Eckardt, p. 85.
[1386] Jer. xxiii. 1–8; Ezek. xxxiv., xxxvii. 24 ff.: cf. Kirkpatrick p. 462.
[1387] Exod. xxi. 32.
[1388] LXX. God of Hosts.
[1389] Read plural with LXX.
[1390] That is the late Hebrew name for the heathen: cf. ix. 1.
[1391] Heb. רֵעֵהוּ, neighbour; read רֹעֵהוּ.
[1392] Many take this verse as an intrusion. It certainly seems to add nothing to the sense and to interrupt the connection, which is clear when it is removed.
[1393] Heb. לָכֵן עֲנִיֵּי הַצֹּאן, wherefore the miserable of the flock, which makes no sense. But LXX. read εἰς τήν Χαναάνιτην, and this suggests the Heb. לכנעני, to the Canaanites, i.e. merchants, of the sheep: so in ver. 11.
[1394] Lit. Bands.
[1395] The sense is here obscure. Is the text sound? In harmony with the context עמים ought to mean tribes of Israel. But every passage in the O.T. in which עמים might mean tribes has been shown to have a doubtful text: Deut. xxxii. 8, xxxiii. 3; Hosea x. 14; Micah i. 2.
[1396] See above, note 1393, on the same mis-read phrase in ver. 7.
[1397] Heb. הַיּוֹצֵר, the potter. LXX. χωνευτήριον smelting furnace. Read הָאוֹצָר by change of א for י: the two are often confounded; see n. 1399.
[1398] Wellhausen and Nowack read thou hast been valued of them. But there is no need of this. The clause is a sarcastic parenthesis spoken by the prophet himself.
[1399] Again Heb. the potter, LXX. the smelting furnace, as above in ver. 13. The additional clause House of God proves how right it is to read the treasury, and disposes of the idea that to throw to the potter was a proverb for throwing away.
[1400] Two codd. read Jerusalem, which Wellhausen and Nowack adopt.
[1401] Heb. הַנַּעַר, the scattered. LXX. τὸν ἐσκορπίσμενον.
[1402]הַנִּצָּבָה, obscure: some translate the sound or stable.
[1403] Heb. and their hoofs he will tear (?).
[1404] For Heb. האליל read as in ver. 15 האוילי.
[1405]עמית: only in Lev. and here.
[1406]הך. Perhaps we should read אַכֶּה, I smite, with Matt. xxvi. 31.
[1407] Some take this as a promise: turn My hand towards the little ones.
[1408] LXX. Heb. אמרתי, but the ו has fallen from the front of it.
[1409] See above, p. 462.
[1410] xii. 2, רַעַל, a noun not found elsewhere in O. T. We found the verb in Nahum ii. 4 (see above, p. 106), and probably in Hab. ii. 16 for והערל (see above, p. 147, n. 412): it is common in Aramean; other forms belong to later Hebrew (cf. Eckardt, p. 85). 3, שׂרט is used in classic Heb. only of intentional cutting and tattooing of oneself; in the sense of wounding which it has here it is frequent in Aramean. 3 has besides אבן מעמסה, not found elsewhere. 4 has three nouns terminating in ־ון, two of them—תמהון, panic, and עורון, judicial blindness—in O. T. only found here and in Deut. xxviii. 28, the former also in Aramean. 7 למען לא is also cited by Eckardt as used only in Ezek. xix. 6, xxvi. 20, and four times in Psalms.
[1411] xii. 6, תחתיה.
[1412] The text reads against Judah, as if it with Jerusalem suffered the siege of the heathen. But (1) this makes an unconstruable clause, and (2) the context shows that Judah was against Jerusalem. Therefore Geiger (Urschrift, p. 58) is right in deleting על, and restoring to the clause both sense in itself and harmony with the context. It is easy to see why על was afterwards introduced. LXX. καὶ ἐν τῇ Ἰουδαίᾳ.
[1413] Since Jerome, commentators have thought of a stone by throwing or lifting which men try their strength, what we call a “putting stone.” But is not the idea rather of one of the large stones half-buried in the earth which it is the effort of the husbandman to tear from its bed and carry out of his field before he ploughs it? Keil and Wright think of a heavy stone for building. This is not so likely.
[1414]שׂרט, elsewhere only in Lev. xxi. 5, is there used of intentional cutting of oneself as a sign of mourning. Nowack takes the clause as a later intrusion; but there is no real reason for this.
[1415] Heb. upon Judah will I keep My eyes open to protect him, and this has analogies, Job xiv. 3, Jer. xxxii. 19. But the reading its eyes, which is made by inserting a ו that might easily have dropped out through confusion with the initial ו of the next word, has also analogies (Isa. xlii. 7, etc.), and stands in better parallel to the next clause, as well as to the clauses describing the panic of the heathen.
[1416] Others read אַלְפֵי, thousands, i.e. districts.
[1417] Heb. I will find me; LXX. εὑρήσομεν ἑαυτοῖς.
[1418] Hebrew adds a gloss: in Jerusalem.