FOOTNOTES (continued 1)
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
Jehovah from Sinai hath come,
And risen from Se‘ir upon them;
He shone from Mount Paran,
And broke from Meribah of Ḳadesh:
From the South fire ... to them.
Deut. xxxiii. 2, slightly altered after the LXX. South: some form of ימין must be read to bring the line into parallel with the others; תימן, Teman, is from the same root.
Jehovah, in Thy going forth from Se’ir,
In Thy marching from Edom’s field,
Earth shook, yea, heaven dropped,
Yea, the clouds dropped water.
Mountains flowed down before Jehovah,
Yon Sinai at the face of the God of Israel.
Judges v. 4, 5.
[420] Exod. xv.
[421] In this case ver. 17 would be the only one that offered any reason for suspicion that it was an intrusion.
[422]תפלה, lit. Prayer, but used for Psalm: cf. Psalm cii. 1.
[423] Sinker takes with this the first two words of next line: I have trembled, O LORD, at Thy work.
[424]תודע, Imp. Niph., after LXX. γνωσθήσῃ. The Hebrew has תּוֹדִיעַ, Hi., make known. The LXX. had a text of these verses which reduplicated them, and it has translated them very badly.
[425]רֹגֶז, turmoil, noise, as in Job: a meaning that offers a better parallel to in the midst of the years than wrath, which the word also means. Davidson, however, thinks it more natural to understand the wrath manifest at the coming of Jehovah to judgment. So Sinker.
[426] Vulg. ab Austro, from the South.
[427] LXX. adds κατασκίον δασέος, which seems the translation of a clause, perhaps a gloss, containing the name of Mount Se‘ir, as in the parallel descriptions of a theophany, Deut. xxiii. 2, Judg. v. 4. See Sinker, p. 45.
[428] Wellhausen, reading שׂם for שׁם, translates He made them, etc.
[429] So LXX. Heb. and measures the earth.
[430] This is the only way of rendering the verse so as not to make it seem superfluous: so rendered it sums up and clenches the theophany from ver. 3 onwards; and a new strophe now begins. There is therefore no need to omit the verse, as Wellhausen does.
[431] LXX. Ἀίθιοπες; but these are Kush, and the parallelism requires a tribe in Arabia. Calvin rejects the meaning Ethiopian on the same ground, but takes the reference as to King Kushan in Judg. iii. 8, 10, on account of the parallelism with Midian. The Midianite wife whom Moses married is called the Kushite (Num. xii. 1). Hommel (Anc. Hebrew Tradition as illustrated by the Monuments, p. 315 and n. 1) appears to take Zerah the Kushite of 2 Chron. xiv. 9 ff. as a prince of Kush in Central Arabia. But the narrative which makes him deliver his invasion of Judah at Mareshah surely confirms the usual opinion that he and his host were Ethiopians coming up from Egypt.
[432] For הבנהרים, is it with streams, read הבהרים, is it with hills: because hills have already been mentioned, and rivers occur in the next clause, and are separated by the same disjunctive particle, אִם, which separates the sea in the third clause from them. The whole phrase might be rendered, Is it with hills Thou art angry, O Jehovah?
[433] Questionable: the verb תֵּעוֹר, Ni. of a supposed עוּר, does not elsewhere occur, and is only conjectured from the noun עֶרְוָה, nakedness, and עֶרְיָה, stripping. LXX. has ἐντείνων ἐνέτεινας, and Wellhausen reads, after 2 Sam. xxiii. 18, עוֹרֵר תְּעוֹרֵר, Thou bringest into action Thy bow.
[434]שְׁבֻעוֹת מַטּוֹת אֹמֶר, literally sworn are staves or rods of speech. A.V.: according to the oaths of the tribes, even Thy word. LXX. (omitting שְׁבֻעוֹת and adding יהוה) ἐπὶ σκῆπτρα, λέγει κύριος. These words “form a riddle which all the ingenuity of scholars has not been able to solve. Delitzsch calculates that a hundred translations of them have been offered” (Davidson). In parallel to previous clause about a bow, we ought to expect מטות, staves, though it is not elsewhere used for shafts or arrows. שׁבעות may have been שַׂבֵּעְתָּ, Thou satest. The Cod. Barb. reads: ἐχόρτασας βολίδας τῆς φαρέτρης αὐτοῦ, Thou hast satiated the shafts of his quiver. Sinker: sworn are the punishments of the solemn decree, and relevantly compares Isa. xi. 4, the rod of His mouth; xxx. 32, rod of doom. Ewald: sevenfold shafts of war. But cf. Psalm cxviii. 12.
[435] Uncertain, but a more natural result of cleaving than the rivers Thou cleavest into dry land (Davidson and Wellhausen).
[436] But Ewald takes this as of the Red Sea floods sweeping on the Egyptians.
[437]רום ידיהו נשא = he lifts up his hands on high. But the LXX. read מריהו, φαντασίας αὐτῆς, and took נשא with the next verse. The reading מריהו (for מראיהו) is indeed nonsense, but suggests an emendation to מרזחו, his shout or wail: cf. Amos vi. 7, Jer. xvi. 5.
[438] Reading for הושיע ישע, required by the acc. following. Thine anointed, lit. Thy Messiah, according to Isa. xl. ff. the whole people.
[439] Heb. יסוד, foundation. LXX. bonds. Some suggest laying bare from the foundation to the neck, but this is mixed unless neck happened to be a technical name for a part of a building: cf. Isa. viii. 8, xxx. 28.
[440] Heb. his spears or staves; his own (Von Orelli). LXX. ἐν ἐκστάσει: see Sinker, pp. 56 ff. Princes: פְרָזָו only here. Hitzig: his brave ones. Ewald, Wellhausen, Davidson: his princes. Delitzsch: his hosts. LXX. κεφαλὰς δυναστῶν.
[441] So Heb. literally. A very difficult line. On LXX. see Sinker, pp. 60 f.
[442] For חֹמֶר, heap (so A.V.), read some part of חמר, to foam. LXX. ταράσσοντας: cf. Psalm xlvi. 4.
[443] So LXX. א (some codd.), softening the original belly.
[444] Or my lips quiver aloud—לקול, vocally (Von Orelli).
[445] By the Hebrew the bones were felt, as a modern man feels his nerves: Psalms xxxii., li.; Job.
[446] For אשר, for which LXX. gives ἡ ἔξις μου, read אשרי, my steps; and for ארגז, LXX. ἑταράχθη, ירגזו.