The Twelve Prophets, Vol. II, by G. S. Smith

[1199] חסיל from חסל, used in the O.T. only in Deut. xxviii. 38, to devour; but in post-biblical Hebrew to utterly destroy, bring to an end. Talmud Jerus.: Taanith III. 66d, “Why is the locust called חסיל? Because it brings everything to an end.”

[1200] A.V. cheek-teeth, R.V. jaw-teeth, or eye-teeth. “Possibly (from the Arabic) projectors”: Driver.

[1201] Heb. text inserts elders, which may be taken as vocative, or with the LXX. as accusative, but after the latter we should expect and. Wellhausen suggests its deletion, and Nowack regards it as an intrusion. For אספו Wellhausen reads האספו, be ye gathered.

[1202] Keshōdh mishshaddhai (Isa. xiii. 6); Driver, as overpowering from the Overpowerer.

[1203] A.V. clods. מגרפותיהם: the meaning is doubtful, but the corresponding Arabic word means besom or shovel or (P.E.F.Q., 1891, p. 111, with plate) hoe, and the Aram. shovel. See Driver’s note.

[1204] Reading, after the LXX. τί ἀποθήσομεν ἑαυτοῖς (probably an error for ἐν αὐτοῖς), מה נניחה בהם for the Massoretic מה נאנחה בהמה How the beasts sob! to which A.V. and Driver adhere.

[1205] Lit. press themselves in perplexity.

[1206] Reading, with Wellhausen and Nowack (“perhaps rightly,” Driver) נשמו for נאשמו, are guilty or punished.

[1207] מדבר, usually rendered wilderness or desert, but literally place where the sheep are driven, land not cultivated. See Hist. Geog., p. 656.

[1208] See on Amos iii. 6: Vol. I., p. 82.

[1209] Zeph. i. 15. See above, p. 58.

[1210] פרשׂ in Qal to spread abroad, but the passive is here to be taken in the same sense as the Ni. in Ezek. xvii. 21, dispersed. The figure is of dawn crushed by and struggling with a mass of cloud and mist, and expresses the gleams of white which so often break through a locust cloud. See above, p. 404.

[1211] So travellers have described the effect of locusts. See above, p. 403.

[1212] Ezek. xxxvi. 35.

[1213] Heb. in his own ways.

[1214] יעבטון, an impossible metaphor, so that most read יעבתון, a root found only in Micah vii. 3 (see Vol. I., p. 428), to twist or tangle; but Wellhausen reads יְעַוְּתוּן, twist, Eccles. vii. 13.

[1215] Heb. highroad, as if defined and heaped up for him alone.

[1216] See above, p. 401.

[1217] Zeph. i. 14; “Mal.” iii. 2.

[1218] So (and not elders) in contrast to children.

[1219] Canopy or pavilion, bridal tent.

[1220] למשל בם, which may mean either rule over them or mock them, but the parallelism decides for the latter.

[1221] A.V., adhering to the Massoretic text, in which the verbs are pointed for the past, has evidently understood them as instances of the prophetic perfect. But “this is grammatically indefensible”: Driver, in loco; see his Heb. Tenses, § 82, Obs. Calvin and others, who take the verbs of ver. 18 as future, accept those of the next verse as past and with it begin the narrative. But if God’s answer to His people’s prayer be in the past, so must His jealousy and pity. All these verbs are in the same sequence of time. Merx proposes to change the vowel-points of the verbs and turn them into futures. But see above, p. 395. ver. 21 shows that Jehovah’s action is past, and Nowack points out the very unusual character of the construction that would follow from Merx’s emendation. Ewald, Hitzig, Kuenen, Robertson Smith, Davidson, Robertson, Steiner, Wellhausen, Driver, Nowack, etc., all take the verbs in the past.

[1222] This is scarcely a name for the locusts, who, though they might reach Palestine from the N.E. under certain circumstances, came generally from E. and S.E. But see above, p. 397: so Kuenen, Wellhausen, Nowack. W. R. Smith suggests the whole verse as an allegorising gloss. Hitzig thought of the locusts only, and rendered הצפוני ὁ τυφωνικός, Acts xxvii. 14; but this is not proved.

[1223] I.e. the Dead Sea (Ezek. xlvii. 18; Zech. xiv. 8) and the Mediterranean.

[1224] The construction shows that the clause preceding this, ועלה באשו, is a gloss. So Driver. But Nowack gives the other clause as the gloss.

[1225] Nah. iii. 17; Exod. x. 19.

[1226] De Civitate Dei, III. 31.

[1227] I. 278, quoted by Pusey.

[1228] i. 17–20: see above, p. 403.

[1229] Prophetic past: Driver.

[1230] Opinion is divided as to the meaning of this phrase: לצדקה = for righteousness. A. There are those who take it as having a moral reference; and (1) this is so emphatic to some that they render the word for early rain, מורה, which also means teacher or revealer, in the latter significance. So (some of them applying it to the Messiah) Targum, Symmachus, the Vulgate, doctorem justitiæ, some Jews, e.g. Rashi and Abarbanel, and some moderns, e.g. (at opposite extremes) Pusey and Merx. But, as Calvin points out (this is another instance of his sanity as an exegete, and refusal to be led by theological presuppositions: he says, “I do not love strained expositions”), this does not agree with the context, which speaks not of spiritual but wholly of physical blessings. (2) Some, who take מורה as early rain, give לצדקה the meaning for righteousness, ad justitiam, either in the sense that God will give the rain as a token of His own righteousness, or in order to restore or vindicate the people’s righteousness (so Davidson, Expositor, 1888, I., p. 203, n.), in the frequent sense in which צדקה is employed in Isa. xl. ff. (see Isaiah xl.—lxvi., Expositor’s Bible, pp. 219 ff.). Cf. Hosea x. 13, צדק; above, Vol. I., p. 289, n. 611. This of course is possible, especially in view of Israel having been made by their plagues a reproach among the heathen. Still, if Joel had intended this meaning, he would have applied the phrase, not to the early rain only, but to the whole series of blessings by which the people were restored to their standing before God. B. It seems, therefore, right to take לצדקה in a purely physical sense, of the measure or quality of the early rain. So even Calvin, rain according to what is just or fit; A.V. moderately (inexact); R.V. in just measure; Siegfried-Stade sufficient. The root-meaning of צדק is probably according to norm (cf. Isaiah xl.—lxvi., p. 215), and in that case the meaning would be rain of normal quantity. This too suits the parallel in the next clause: as formerly. In Himyaritic the word is applied to good harvests. A man prays to God for אפקל ואתֹמר צדקם, full or good harvests and fruits: Corp. Inscr. Sem., Pars Quarta, Tomus I., No. 2, lin. 1–5; cf. the note.

[1231] Driver, in loco.

[1232] Heb. also repeats here early rain, but redundantly.

[1233] בראשון, in the first. A.V. adds month. But LXX. and Syr. read כראשננה, which is probably the correct reading, as before or formerly.

[1234] i. 18.

[1235] Above, p. 189.

[1236] Cf. Hist. Geog., Chap. XXI., especially p. 463.

[1237] By Thorold Rogers, pp. 80 ff.

[1238] E.g. the Quakers and the Independents. The Independents of the seventeenth century “were the founders of the Bank of England.”

[1239] All living things, Gen. vi. 17, 19, etc.; mankind, Isa. xl. 5, xlix. 26. See Driver’s note.

[1240] Next chapter.

[1241] Acts x. 45.

[1242] I am unable to feel Driver’s and Nowack’s arguments for a connection conclusive. The only reason Davidson gives is (p. 204) that the judgment of the heathen is an essential element in the Day of Jehovah, a reason which does not make Joel’s authorship of the last chapter certain, but only possible.

[1243] The phrase of ver. 1, when I turn again the captivity of Judah and Jerusalem, may be rendered when I restore the fortunes of Israel.

[1244] See above, p. 386, especially n. 1130.

[1245] xxxviii.

[1246] Some have unnecessarily thought of the Vale of Berakhah, in which Jehoshaphat defeated Moab, Ammon and Edom (2 Chron. xx.).

[1247] See above, p. 381, nn. 1114, 1115.

[1248] ver. 6b.

[1249] Or turn again the fortunes.

[1250] Jehovah-judges. See above, p. 432.

[1251] See above, Obadiah 11 and Nahum iii. 10.

[1252] בזונה. Oort suggests במזון, for food.

[1253] Gelilôth, the plural feminine of Galilee—the circuit (of the Gentiles). Hist. Geog., p. 413.

[1254] Scil. that I must repay.

[1255] LXX. they shall give them into captivity.

[1256] Technical use of עלה, to go up to war.

[1257] עושו, not found elsewhere, but supposed to mean gather. Cf. Zeph. ii. 1. Others read חושו, hasten (Driver); Wellhausen עורו.

[1258] מגּל, only here and in Jer. l. 16: other Heb. word for sickle ḥermesh (Deut. xvi. 9, xxiii. 26).

[1259] Driver, future.

[1260] Not the well-known scene of early Israel’s camp across Jordan, but it must be some dry and desert valley near Jerusalem (so most comm.). Nowack thinks of the Wadi el Sant on the way to Askalon, but this did not need watering and is called the Vale of Elah.

[1261] Merx applies this to the Jews of the Messianic era. LXX. read ἐκζητήσω = ונקמתי. So Syr. Cf. 2 Kings ix. 7.

Steiner: Shall I leave their blood unpunished? I will not leave it unpunished. Nowack deems this to be unlikely, and suggests, I will avenge their blood; I will not leave unpunished the shedders of it.

[1262] Heb. construction is found also in Hosea xii. 5.

[1263] Gen. x. 2, 4. יון Javan, is Ιαϝων, or Ιαων, the older form of the name of the Ionians, the first of the Greek race with whom Eastern peoples came into contact. They are perhaps named on the Tell-el-Amarna tablets as “Yivana,” serving “in the country of Tyre” (c. 1400 B.C.); and on an inscription of Sargon (c. 709) Cyprus is called Yâvanu.

[1264] xxvii. 13.

[1265] Isaiah xl.—lxvi. (Expositor’s Bible), p. 108 f.

[1266] iii. 6 (Eng.; iv. 6 Heb.).

[1267] The sense of distance between the two peoples was mutual. Writing in the middle of the fifth century B.C., Herodotus has heard of the Jews only as a people that practise circumcision and were defeated by Pharaoh Necho at Megiddo (II. 104, 159; on the latter passage see Hist. Geog., p. 405 n.). He does not even know them by name. The fragment of Chœrilos of Samos, from the end of the fifth century, which Josephus cites (Contra Apionem, I. 22) as a reference to the Jews, is probably of a people in Asia Minor. Even in the last half of the fourth century and before Alexander’s campaigns, Aristotle knows of the Dead Sea only by a vague report (Meteor., II. iii. 39). His pupil Theophrastus (d. 287) names and describes the Jews (Porphyr. de Abstinentia, II. 26; Eusebius, Prepar. Evang., IX. 2: cf. Josephus, C. Apion., I. 22); and another pupil, Clearchus of Soli, records the mention by Aristotle of a travelled Jew of Cœle-Syria, but “Greek in soul as in tongue,” whom the great philosopher had met, and learned from him that the Jews were descended from the philosophers of India (quoted by Josephus, C. Apion., I. 22).

[1268] Jos., XI. Antt. iv. 5.

[1269] Hist. Geog., p. 347.

[1270] Hist. Geog., pp. 593 f.

[1271] See above, p. 440, n. 1267.

[1272] Hence the Seleucid era dates from 312.

[1273] Hist. Geog., 538.

[1274] Cf. Ewald, Hist. (Eng. Ed.), V. 226 f.

[1275] Asshur or Assyria fell in 607 (as we have seen), but her name was transferred to her successor Babylon (2 Kings xxiii. 29; Jer. ii. 18; Lam. v. 6), and even to Babylon’s successor Persia (Ezra vi. 22). When Seleucus secured what was virtually the old Assyrian Empire with large extensions to Phrygia on the west and the Punjaub on the east, the name would naturally be continued to his dominion, especially as his first capital was Babylon, from his capture of which in 312 the Seleucid era took its start. There is actual record of this. Brugsch (Gesch. Aeg., p. 218) states that in the hieroglyphic inscriptions of the Ptolemæan period the kingdom of the Seleucids is called Asharu (cf. Stade, Z.A.T.W., 1882, p. 292, and Cheyne, Book of Psalms, p. 253, and Introd. to Book of Isaiah, p. 107, n. 3). As the Seleucid kingdom shrank to this side of the Euphrates, it drew the name Assyria with it. But in Greek mouths this had long ago (cf. Herod.) been shortened to Syria: Herodotus also appears to have applied it only to the west of the Euphrates. Cf. Hist. Geog., pp. 3 f.

[1276] XII. Antt. i.: cf. Con. Apion., I. 22.

[1277] See above, p. 442. Eusebius, Chron. Arm., II. 225, assigns it to 320.

[1278] Cheyne, Introd. to Book of Isaiah, p. 105.

[1279] Except in the passage ix. 10–12, which seems strangely out of place in the rest of ix.—xiv.

[1280] Works, 4th ed. 1677, pp. 786 ff. (1632), 834. Mede died 1638.

[1281] Matt. xxvii. 9.

[1282] Demonstration of the Messias, 1700.

[1283] An Attempt towards an Improved Version of the Twelve Minor Prophets, 1785 (not seen). See also Wright on Archbishop Seeker.

[1284] Die Weissagungen, welche bei den Schriften des Proph. Sacharja beygebogen sind, übersetzt, etc., Hamburg (not seen).

[1285] Einleitung in A. u. N. T. (not seen).

[1286] Isa. viii. 2. See above, p. 265.

[1287] ix. 1.

[1288] See above, Chap. XXXI.

[1289] x. 10.

[1290] ix. 10, 13, etc.

[1291] Dan. u. Sacharja.

[1292] Page 503.

[1293] See Addenda, p. 462.

[1294] Einl. in the beginning of the century.

[1295] Neue Exeg. krit. Aehrenlese z. A. T., 1864.

[1296] Einl., 1882, p. 709.

[1297] Z.A.T.W., 1881, 1882. See further proof of the late character of language and style, and of the unity, by Eckardt, Z.A.T.W., 1893, pp. 76 ff.

[1298] § 81, n. 3, 10. See p. 457, end of note 1310.

[1299] Jewish Quart. Review, 1889.

[1300] Einl.⁴

[1301] A. T. Litt.

[1302] Untersuchung über die Komposition u. Abfassungszeit von Zach. 9–14, etc. Halle, 1891 (not seen).

[1303] 1892: quoted by Wildeboer.

[1304] 1893: quoted by Wildeboer.

[1305] Doctrine of the Prophets, 438 ff., in which the English reader will find a singularly lucid and fair treatment of the question. See, too, Wright.

[1306] Page 472, Note A.

[1307] Kautzsch—the Greek period.

[1308] Above, pp. 451 f.

[1309] Robinson, pp. 76 ff.

[1310] Z.A.T.W., 1893, 76 ff. See also the summaries of linguistic evidence given by Robinson. Kuenen finds in ix.—xi. the following pre-exilic elements: ix. 1–5, 8–10, 13a (?); x. 1 f., 10 f.; xi. 4–14 or 17.

[1311] Kuenen.

[1312] See above, p. 453, n. 1297.

[1313] See also Robinson.

[1314] Jewish Quarterly Review, 1889, p. 81.

[1315] As Robinson, e.g., does.

[1316] E.g. holy land, ii. 16, and Mount of Olives, xiv. 4.

[1317] Op. cit., 103–109: cf. Driver, Introd.⁶, 354.

[1318] Introd.⁶, p. 354.

[1319] ix. 13.

[1320] ix. 1 f.

[1321] x. 11. See above, p. 451.

[1322] See above, pp. 331 ff., for proof of the original anonymity of the Book of “Malachi.”

[1323] Above, p. 331.

[1324] So Staerk, who thinks Amos I. made use of vv. 1–5.

[1325] ix. 1, אדם, mankind, in contrast to the tribes of Israel; 3, חרוץ, gold; 5, ישב as passive, cf. xii. 6; הוביש, Hi. of בּוּשׁ, in passive sense only after Jeremiah (cf. above, p. 412, on Joel); in 2 Sam. xix. 6, Hosea ii. 7, it is active.

[1326] See p. 442.

[1327] ix. 1.

[1328] Heb. resting-place: cf. Zech. vi. 8, bring Mine anger to rest. This meets the objection of Bredenkamp and others, that מנוחה is otherwise used of Jehovah alone, in consequence of which they refer the suffix to Him.

[1329] The expression hath an eye is so unusual that Klostermann, Theo. Litt. Zeit., 1879, 566 (quoted by Nowack), proposes to read for עין ערי, Jehovah’s are the cities of the heathen. For אדם, mankind, as = heathen cf. Jer. xxxii. 20.

[1330] So LXX.: Heb. also.

[1331] So LXX.: Heb. has verb in sing.

[1332] Cf. Nahum iii. 8; Isa. xxvi. 1.

[1333] Read מִבְטָחָה.

[1334] Deut. xxiii. 3 (Heb., 2 Eng.).

[1335] The prepositions refer to the half-breeds. Ezekiel uses the term to eat upon the blood, i.e. meat eaten without being ritually slain and consecrated, for illegal sacrifices (xxxiii. 35: cf. 1 Sam. xiv. 32 f.; Lev. xix. 26, xvii. 11–14).

[1336] מִצַָּּבָה for מִן־צָבָא; but to be amended to מַצָּבָה, 1 Sam. xiv. 12, a military post. Ewald reads מֻצָּבָה, rampart. LXX. ἀνάστημα = מַצֵּבָה.

[1337] ix. 10, מֹשֶׁל, cf. Dan. xi. 4; אפסי ארץ only in late writings (unless Deut. xxxiii. 17 be early)—see Eckardt, p. 80; 12, בצּרון is ἅπαξ λεγόμενον; the last clause of 12 is based on Isa. lxi. 7. If our interpretation of צדיק and נושע be right, they are also symptoms of a late date.

[1338] נושׁע (ver. 9): the passive participle.

[1339] Cf. Isaiah xl.—lxvi. (Expositor’s Bible), p. 219.

[1340] Why chariot from Ephraim and horse from Jerusalem is explained in Hist. Geog., pp. 329–331.

[1341] See above.

[1342] Symbol of peace as the horse was of war.

[1343] Son of she-asses.

[1344] Mass.: LXX. He.

[1345] Heb. blood of thy covenant, but the suffix refers to the whole phrase (Duhm, Theol. der Proph., p. 143). The covenant is Jehovah’s; the blood, that which the people shed in sacrifice to ratify the covenant.

[1346] Heb. adds there is no water in it, but this is either a gloss, or perhaps an attempt to make sense out of a dittography of מבור, or a corruption of none shall be ashamed.

[1347] Isa. lxi. 7.

[1348] Doctrine of the Prophets, Note A, p. 472.

[1349] 14, on תימן see Eckardt; 15, זויות, Aramaism; כבשׁ is late; 17, התנוסס, only here and Psalm lx. 6; נוב, probably late.

[1350] So LXX.: Heb. reads, thy sons, O Javan.

[1351] LXX. ἐν σάλῳ τῆς ἀπειλῆς αὐτοῦ, in the tossing of His threat, בשער גערו (?) or בשער העדו. It is natural to see here a reference to the Theophanies of Hab. iii. 3, Deut. xxxiii. (see above, pp. 150 f.).

[1352] Perhaps וְיָכְלוּ, overcome them. LXX. καταναλώσουσιν.

[1353] Heb. stones of a sling, אבני קלע. Wellhausen and Nowack read sons, בני, but what then is קלע?

[1354] Reading דמם for Heb. והמו, and roar.

[1355] Heb. like a flock of sheep His people, (but how is one to construe this with the context?) for (? like) stones of a diadem lifting themselves up (? shimmering) over His land. Wellhausen and Nowack delete for stones ... shimmering as a gloss. This would leave like a flock of sheep His people in His land, to which it is proposed to add He will feed. This gives good sense.

[1356] Wellhausen, reading טובה, fem. suffix for neuter. Ewald and others He. Hitzig and others they, the people.

[1357] Of these cf. “Mal.” iii. 5; the late Jer. xliv. 8 ff.; Isa. lxv. 3–5; and, in the Priestly Law, Lev. xix. 31, xx. 6.

[1358] Z.A.T.W., I. 60. He compares this verse with 1 Sam. xv. 23. In Ezek. xxi. 26 they give oracles.

[1359] חזיז, lightning-flash, only here and in Job xxviii. 26, xxxviii. 25.

[1360] LXX. read: in season early rain and latter rain.

[1361] נסעו, used of a nomadic life in Jer. xxxi. 24 (23), and so it is possible that in a later stage of the language it had come to mean to wander or stray. But this is doubtful, and there may be a false reading, as appears from LXX. ἐξηράνθησαν.

[1362] For יענו read וינעו. The LXX. ἐκακώθησαν read וירעו.

[1363] There can therefore be none of that connection between the two pieces which Kirkpatrick assumes (p. 454 and note 2).

[1364] פקד על

[1365] פקד את

[1366] See above, p. 444.

[1367] x. 5, בוס, Eckardt, p. 82; 6, 12, גִּבֵּר, Pi., cf. Eccles. x. 10, where it alone occurs besides here; 5, 11, הבישו in passive sense.

[1368] As we should say, bell-wethers: cf. Isa. xiv. 9, also a late meaning.

[1369] So LXX., reading כי־יפקד for כי־פקד.

[1370] Corner-stone as name for a chief: cf. Judg. xx. 2; 1 Sam. xiv. 38; Isa. xix. 13. Stay or tent-pin, Isa. xxii. 23. From Him, others from them.

[1371] Read בַּגִּבֹּרִים and כְּטִיט (Wellhausen).

[1372] Read וַהֲשִׁבוֹתִים for the Mass. וְהוֹשְׁבוֹתִים, and I will make them to dwell.

[1373] רחמתים and זנחתים, אלהיהם and אענם, keywords of Hosea i.—iii.

[1374] LXX.; sing. Heb.

[1375] Changing the Heb. points which make the verb future. See Nowack’s note.

[1376] With LXX. read וְחִיּוּ for Mass. וְחָיוּ.

[1377] See above, pp. 451, 471.

[1378] So LXX.; Mass. sing.

[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.