FOOTNOTES (continued 2)
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
[1027]גָּזוּל. Wellhausen emends אֶת־הָעִוֵּר borrowing the first three letters from the previous word. LXX. ἁρπάγματα.
[1028] LXX.
[1029] Cf. Lev. iii. 1, 6.
[1030] Quoted by Pusey, in loco.
[1031] See Cheyne, Origin of the Psalter, 292 and 305 f.
[1032]Isaiah i.—xxxix. (Expositor’s Bible), p. 188.
[1033] See most admirable remarks on this subject in Archdeacon Wilson’s Essays and Addresses, No. III. “The Need of giving Higher Biblical Teaching, and Instruction on the Fundamental Questions of Religion and Christianity.” London: Macmillan, 1887.
[1034] Doubtful. LXX. adds καὶ διεσκεδάσω τῆν εὐλόγιαν ὑμῶν κὰι οὐκ ἔσται ἐν ὑμῖν: obvious redundancy, if not mere dittography.
[1035] An obscure phrase, הִנְנִי גֹּעֵר לָכֶם אֶת־הַזֶרַע, Behold, I rebuke you the seed. LXX. Behold, I separate from you the arm or shoulder, reading זְרֹעַ for זֶרַע and perhaps גֹּדֵעַ for גֹּעֵר, both of which readings Wellhausen adopts, and Ewald the former. The reference may be to the arm of the priest raised in blessing. Orelli reads seed = posterity. It may mean the whole seed or class or kind of the priests. The next clause tempts one to suppose that את־הזרע contains the verb of this one, as if scattering something.
[1036] Heb. וְנָשָׂא אֶתְכֶם אֵלָיו, and one shall bear you to it. Hitzig: filth shall be cast on them, and they on the filth.
[1037] Others would render My covenant being with Levi. Wellhausen: for My covenant was with Levi. But this new Charge or covenant seems contrasted with a former covenant in the next verse.
[1038] Num. xxv. 12.
[1039] This sentence is a literal translation of the Hebrew. With other punctuation Wellhausen renders My covenant was with him, life and peace I gave them to him, fear...
[1040] Or peace, שָׁלוֹם.
[1041] Or revelation, Torah.
[1042]וְנַם־אֲנִי: cf. Amos iv.
[1043] See above, p. 344.
[1044] Here occur the two verses and a clause, 11–13a, upon the foreign marriages, which seem to be an intrusion.
[1045] See Vol. I., p. 259.
[1046] Heb. literally: And not one did, and a remnant of spirit was his; which
(1) A.V. renders: And did not he make one? Yet he had the residue of the spirit, which Pusey accepts and applies to Adam and Eve, interpreting the second clause as the breath of life, by which Adam became a living soul (Gen. ii. 7). In Gen. i. 27 Adam and Eve are called one. In that case the meaning would be that the law of marriage was prior to that of divorce, as in the words of our Lord, Matt. xix. 4–6.
(2) The Hebrew might be rendered, Not one has done this who had any spirit left in him. So Hitzig and Orelli. In that case the following clauses of the verse are referred to Abraham. “But what about the One?” (LXX. insert ye say after But)—the one who did put away his wife. Answer: He was seeking a Divine seed. The objection to this interpretation is that Abraham did not cast off the wife of his youth, Sarah, but the foreigner Hagar.
(3) Ewald made a very different proposal: And has not One created them, and all the Spirit (cf. Zeph. i. 4) is His? And what doth the One seek? A Divine seed. So Reinke. Similarly Kirkpatrick (Doct. of the Proph., p. 502): And did not One make[you both]? And why [did]the One [do so]? Seeking a goodly seed.
(4) Wellhausen goes further along the same line. Reading הלא for ולא, and וישאר for ושאר, and לנו for לו, he translates: Hath not the same God created and sustained your (? our) breath? And what does He desire? A seed of God.
[1047] Literally: let none be unfaithful to the wife of thy youth, a curious instance of the Hebrew habit of mixing the pronominal references. Wellhausen’s emendation is unnecessary.
[1048] See Gesenius and Ewald for Arabic analogies for the use of clothing = wife.
[1049] See above, p. 340.
[1050] Wellhausen omits.
[1051] Heb. עֵר וְעֹנֶה, caller and answerer. But LXX. read עד, witness (see iii. 5), though it pointed it differently.
[1052] 13a, But secondly ye do this, is the obvious addition of the editor in order to connect his intrusion with what follows.
[1053] See above, pp. 311, 313 f.
[1054] Delete silver: the longer LXX. text shows how easily it was added.
[1055]Made an end of, reading the verb as Piel (Orelli). LXX. refrain from. Your sins are understood, the sins which have always characterised the people. LXX. connects the opening of the next verse with this, and with a different reading of the first word translates from the sins of your fathers.
[1056] Heb. קבע, only here and Prov. xxii. 32. LXX. read עקב, supplant, cheat, which Wellhausen adopts.
[1057]תְּרוּמָה, the heave offering, the tax or tribute given to the sanctuary or priests and associates with the tithes, as here in Deut. xii. 11, to be eaten by the offerer (ib. 17), but in Ezekiel by the priests (xliv. 30); taken by the people and the Levites to the Temple treasury for the priests (Neh. x. 38, xii. 44): corn, wine and oil. In the Priestly Writing it signifies the part of each sacrifice which was the priests’ due. Ezekiel also uses it of the part of the Holy Land that fell to the prince and priests.
[1058]טֵרֶף in its later meaning: cf. Job xxiv. 5; Prov. xxxi. 15.
[1059]I.e. locust.
[1060]A dew of lights. See Isaiah i.—xxxix. (Expositor’s Bible), pp. 448 f.
[1061] So LXX.; Heb. then.
[1062] Ezek. xiii. 9.