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.