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.”