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diff --git a/43847-h/43847-h.htm b/43847-h/43847-h.htm index b072c1e..0502665 100644 --- a/43847-h/43847-h.htm +++ b/43847-h/43847-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Expositor's Bible: The Book of the Twelve Prophets, Vol. I, by George Adam Smith--A Project Gutenberg eBook. @@ -183,48 +183,7 @@ div.fn { </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Expositor's Bible: The Book of the -Twelve Prophets, Vol. I, by George Adam Smith - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Expositor's Bible: The Book of the Twelve Prophets, Vol. I - Commonly Called the Minor - -Author: George Adam Smith - -Release Date: September 29, 2013 [EBook #43847] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: 12 PROPHETS, VOL I *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> - - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 43847 ***</div> <h4>THE EXPOSITOR'S BIBLE. Edited by Rev.</h4> @@ -461,7 +420,7 @@ Prophets</i>, which appeared in 1875, suggested interpolations in Amos. Wellhausen (in 1873) and Stade (from 1883 onwards) carried the discussion further both on those, and others, of the Twelve; while a recent work -by Andrée on Haggai proves that many similar +by Andrée on Haggai proves that many similar questions may still be raised and have to be debated. The general fact must be admitted that hardly one book has escaped later additions—additions of an entirely @@ -569,9 +528,9 @@ destroyed by substituting our pronunciation of proper names for the more musical accents of the original. Thus, for instance, we obliterate the music of "Isra'el" by making it two syllables and putting the accent on the first: it has three -syllables with the accent on the last. We crush Yerushalayîḿ -into Jerúsalem; we shred off Asshûr into Assyria, and dub -Miṣraîḿ Egypt. Hebrew has too few of the combinations +syllables with the accent on the last. We crush Yerushalayîḿ +into Jerúsalem; we shred off Asshûr into Assyria, and dub +Miṣraîḿ Egypt. Hebrew has too few of the combinations which sound most musical to our ears, to afford the suppression of any one of them.</p> @@ -3218,7 +3177,7 @@ the older spirit.</p> <p>When Samuel anointed Saul he bade him, for a sign that he was chosen of the Lord, go forth to meet <i>a -company of prophets</i>—Nebi'îm, the singular is Nabi'—coming +company of prophets</i>—Nebi'îm, the singular is Nabi'—coming down from the high place or sanctuary with viols, drums and pipes, and <i>prophesying</i>. <i>There</i>, he added, <i>the spirit of Jehovah shall come upon thee, and @@ -3279,13 +3238,13 @@ verb used for their <i>prophesying</i>—<i>hithnabbē'</i>—had at time that equivalence to mere madness to which it was reduced by the excesses of later generations of prophets. With Samuel we feel that the word had -no reproach: the Nebi'îm were recognised by him as +no reproach: the Nebi'îm were recognised by him as standing in the prophetical succession. They sprang up in sympathy with a national movement. The king who joined himself to them was the same who sternly banished from Israel all the baser forms of soothsaying and traffic with the dead. But, indeed, we need no -other proof than this: the name Nebi'îm so establishes +other proof than this: the name Nebi'îm so establishes itself in the popular regard that it displaces the older names of Seer and Gazer, and becomes the classical term for the whole body of prophets from Moses to @@ -3300,14 +3259,14 @@ evolution. This was separation from the ritual and from the implements of soothsaying. Samuel had been both priest and prophet. But after him the names and the duties were specialised, though the specialising was -incomplete. While the new Nebi'îm remained in connection +incomplete. While the new Nebi'îm remained in connection with the ancient centres of religion, they do not appear to have exercised any part of the ritual. The priests, on the other hand, did not confine themselves to sacrifice and other forms of public worship, but exercised many of the so-called prophetic functions. They also, as Hosea tells us, were expected to give -Tôrôth—revelations of the Divine will on points of +Tôrôth—revelations of the Divine will on points of conduct and order. There remained with them the ancient forms of oracle—the Ephod, or plated image, the Teraphim, the lot, and the Urim and Thummim,<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> @@ -3331,7 +3290,7 @@ brings the message from God, <i>I will have mercy and not sacrifice</i>. This is the distinctive glory of prophecy in that era in which we are to study it. But do not let us forget that it became possible through the ecstatic -Nebi'îm of Samuel's time, and through their separation +Nebi'îm of Samuel's time, and through their separation from the national ritual and the material forms of soothsaying. It is the way of Providence to prepare for the revelation of great moral truths, by the enfranchisement, @@ -3341,7 +3300,7 @@ interests which would have rendered it impossible for their descendants to appreciate those truths without prejudice or compromise.</p> -<p>We may conceive then of these Nebi'îm, these +<p>We may conceive then of these Nebi'îm, these prophets, as enthusiasts for Jehovah and for Israel. For Jehovah—if to-day we see men cast by the adoration of the despot-deity of Islam into transports so @@ -3378,7 +3337,7 @@ his atmosphere, his universe. Through it all he felt the thrill of Deity. Confine religion to the personal, it grows rancid, morbid. Wed it to patriotism, it lives in the open air and its blood is pure. So in days of -national danger the Nebi'îm would be inspired like +national danger the Nebi'îm would be inspired like Saul to battle for their country's freedom; in more settled times they would be lifted to the responsibilities of educating the people, counselling the governors, and @@ -3394,7 +3353,7 @@ the cause of the oppressed;<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a h the throne its most trusted counsellors in peace and war.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> That all this is no new order of prophecy in Israel, but the developed form of the ecstasy of Samuel's -day, is plain from the continuance of the name Nebi'îm +day, is plain from the continuance of the name Nebi'îm and from these two facts besides: that the ecstasy survives and that the prophets still live in communities. The greatest figures of the period, Elijah and Elisha, @@ -3448,7 +3407,7 @@ it might fall into sympathy with that drunkenness from wine and that sexual passion which Israel saw already cultivated as worship by the surrounding Canaanites. We must feel these dangers of ecstasy if we would<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> -understand why Amos cut himself off from the Nebi'îm, +understand why Amos cut himself off from the Nebi'îm, and why Hosea laid such emphasis on the moral and intellectual sides of religion: <i>My people perish for lack of knowledge</i>. Hosea indeed considered the degeneracy @@ -3715,7 +3674,7 @@ proper site for an ancient shrine, which was nearly always a market as well—near a frontier and where many roads converged; where traders from the East could meet half-way with traders from the West, the -wool-growers of Moab and the Judæan desert with +wool-growers of Moab and the Judæan desert with the merchants of Phœnicia and the Philistine coast. Here, on the spot on which the father of the nation had seen heaven open,<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> a great temple was now built, with @@ -3757,7 +3716,7 @@ also, for there is a strong tradition to that effect;<a name="FNanchor_83_83" id elsewhere men still consulted the other images which had been used by Saul and by David, the Ephod and the Teraphim.<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> With these there was the old Semitic -symbol of the Maççebah, or upright stone on which +symbol of the Maççebah, or upright stone on which oil was poured.<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> All of them had been used in the worship of Jehovah by the great examples and leaders of the past; all of them had been spared by Elijah @@ -4122,7 +4081,7 @@ of His people's history, and of the purpose He had even then announced of bringing Israel to supreme rank in the world. Such a God, so anciently manifested, so recently proved, could never surrender His -own nation to a mere Goî<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>—a heathen and a barbarian +own nation to a mere Goî<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>—a heathen and a barbarian people. Add this dogma of the popular religion of Israel to those substantial hopes of Assyria's withdrawal from Palestine, and you see cause, intelligible @@ -4417,7 +4376,7 @@ cover them all.</p> <blockquote> <p><i>Words of 'Amoṣ—who was of the herdsmen of -Teḳôa'—which he saw concerning Israel in the days</i><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> +Teḳôa'—which he saw concerning Israel in the days</i><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> <i>of 'Uzziah king of Judah, and in the days of Jarab'am son of Joash,</i><a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> <i>king of Israel: two years before the earthquake.</i></p></blockquote> @@ -4515,7 +4474,7 @@ word to Jeroboam; and then (whether before or after getting a reply) proceeded to silence Amos, who, however, reiterates his prediction of doom, again described as captivity in a foreign land, and adds a <span class="smcap">Fourth Vision</span> (viii. 1-3), of the Ḳaits -or <i>Summer Fruit</i>, which suggests Ḳêts, or <i>End</i> of the Nation. +or <i>Summer Fruit</i>, which suggests Ḳêts, or <i>End</i> of the Nation. Here it would seem Amos' discourses at Bethel take end. Then comes viii. 4-6, another exposure of the sins of the rich; followed by a triple pronouncement of doom (7), again in the terms of @@ -4831,9 +4790,9 @@ asserted, if we look for a little at the soil on which it was so bravely nourished.</p> <p>Six miles south from Bethlehem, as Bethlehem is six -from Jerusalem, there rises on the edge of the Judæan +from Jerusalem, there rises on the edge of the Judæan plateau, towards the desert, a commanding hill, the -ruins on which are still known by the name of Teḳôa'.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a></p> +ruins on which are still known by the name of Teḳôa'.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a></p> <p>In the time of Amos Tekoa was a place without sanctity and almost without tradition. The name suggests @@ -4852,7 +4811,7 @@ miles to a depth of four thousand feet. Of this long descent, the first step, lying immediately below the hill of Tekoa, is a shelf of stony moorland with the ruins of vineyards. It is the lowest ledge of the settled life -of Judæa. The eastern edge drops suddenly by broken +of Judæa. The eastern edge drops suddenly by broken rocks to slopes spotted with bushes of "retem," the broom of the desert, and with patches of poor wheat. From the foot of the slopes the land rolls away in a @@ -4926,7 +4885,7 @@ other ways than through citizenship in that kingdom; while the very general nature of the definition, <i>among the shepherds of Tekoa</i>, does not oblige us to place<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> either him or his sycomores so high as the village -itself. The most easterly township of Judæa, Tekoa +itself. The most easterly township of Judæa, Tekoa commanded the whole of the wilderness beyond, to which indeed it gave its name, <i>the wilderness of Tekoa</i>. The shepherds of Tekoa were therefore, in all probability, @@ -4942,7 +4901,7 @@ still find everywhere on the borders of the Syrian desert shepherds nourishing a few fruit-trees round the chief well of their pasture, in order to vary their milk diet, so in some low oasis in the wilderness of -Judæa Amos cultivated the poorest, but the most +Judæa Amos cultivated the poorest, but the most easily grown of fruits, the sycomore.<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a> All this pushes Amos and his dwarf sheep deeper into the desert, and emphasises what has been said above, and still @@ -5127,7 +5086,7 @@ the moor. Certainly there is no habit, which, so much as this of watching facts with a single eye and a responsible mind, is indispensable alike in the humblest duties and in the highest speculations of life. When -Amos gives those naïve illustrations of how real the +Amos gives those naïve illustrations of how real the voice of God is to him, we receive them as the tokens of a man, honest and awake. Little wonder that he refuses to be reckoned among the professional prophets @@ -5250,7 +5209,7 @@ Unlike Hosea, Isaiah and Jeremiah, Amos was not a citizen of the kingdom against which he prophesied, and indeed no proper citizen of any kingdom, but a nomad herdsman, hovering on the desert borders of -Judæa. He saw Israel from the outside. His message +Judæa. He saw Israel from the outside. His message to her is achieved with scarcely one sob in his voice. For the sake of the poor and the oppressed among the people he is indignant. But with the erring, @@ -5267,7 +5226,7 @@ as his own nor travail for their new birth. "Ihm fehlt die Liebe." Love is the element lacking in his prophecy; and therefore the words are true of him, which were uttered of his great follower across this same wilderness -of Judæa, that mighty as were his voice and his message +of Judæa, that mighty as were his voice and his message to prepare the way of the Lord, yet <i>the least in the Kingdom of Heaven is greater than he</i>.</p> @@ -6136,7 +6095,7 @@ of no spiritual power with which to oppose the prophet, gladly grasped the opportunity afforded him by the mention of the king, and fell back on the invariable resource of a barren and envious sacerdotalism: <i>He -speaketh against Cæsar.</i><a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a> There follows one of the +speaketh against Cæsar.</i><a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a> There follows one of the great scenes of history—the scene which, however fast the ages and the languages, the ideals and the deities may change, repeats itself with the same two actors. @@ -6610,7 +6569,7 @@ Edom had shown just the vigilant, implacable hatred here described. But was the right to blame them for it Judah's, who herself had so persistently waged war, with confessed cruelty, against Edom? Could -a Judæan prophet be just in blaming Edom and saying +a Judæan prophet be just in blaming Edom and saying nothing of Judah? It is true that in the fifty years of Edom's independence—the period, we must remember, from which Amos seems to draw the materials of all @@ -6671,7 +6630,7 @@ religious belief of all antiquity, a sacrilege; yet it does not seem to have been the desecration of the tomb—or he would have mentioned it—but the wanton meanness of the deed, which Amos felt. <i>And I will send fire on Moab, -and it shall devour the palaces of The-Cities</i>—Ḳerîoth,<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> +and it shall devour the palaces of The-Cities</i>—Ḳerîoth,<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> perhaps the present Ḳureiyat,<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> on the Moab plateau where Chemosh had his shrine<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a>—<i>and in tumult shall Moab die</i>—to Jeremiah<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> the Moabites were the sons of @@ -6750,7 +6709,7 @@ the wilderness. The danger past, they can think of the defeated foemen with kindness, ... putting only their trust in Ullah to obtain the like at need for themselves. It is contrary to the Arabian conscience to extinguish -a Kabîla."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> Similarly in Israel some of the earliest +a Kabîla."<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> Similarly in Israel some of the earliest ethical movements were revolts of the public conscience against horrible outrages, like that, for instance,<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> done by the Benjamites of Gibeah.<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a> Therefore in these @@ -7067,8 +7026,8 @@ plate."<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_2 English of his day:—</p> <div class="poem"><div class="stanza"> -<span class="i0">"For toke thei on trewly · they tymbred not so heigh,<br /></span> -<span class="i1">Ne boughte non burgages · be ye full certayne."<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a><br /></span> +<span class="i0">"For toke thei on trewly · they tymbred not so heigh,<br /></span> +<span class="i1">Ne boughte non burgages · be ye full certayne."<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a><br /></span> </div></div> <p><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> @@ -7560,14 +7519,14 @@ we are again and again reminded by the Book of Amos, Reason in Passus V. (Skeat's edition):—</p> <div class="poem"><div class="stanza"> -<span class="i0">"He preved that thise pestilences · were for pure synne,<br /></span> -<span class="i1">And the southwest wynde · in saterday et evene<br /></span> -<span class="i1">Was pertliche<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> for pure pride · and for no poynt elles.<br /></span> -<span class="i1">Piries and plomtrees · were puffed to the erthe,<br /></span> -<span class="i1">In ensample ze segges<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> · ze shulden do the bettere.<br /></span> -<span class="i1">Beches and brode okes · were blowen to the grounde.<br /></span> -<span class="i1">Torned upward her tailles · in tokenynge of drede,<br /></span> -<span class="i1">That dedly synne at domesday · shal fordon<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> hem alle."<br /></span> +<span class="i0">"He preved that thise pestilences · were for pure synne,<br /></span> +<span class="i1">And the southwest wynde · in saterday et evene<br /></span> +<span class="i1">Was pertliche<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> for pure pride · and for no poynt elles.<br /></span> +<span class="i1">Piries and plomtrees · were puffed to the erthe,<br /></span> +<span class="i1">In ensample ze segges<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> · ze shulden do the bettere.<br /></span> +<span class="i1">Beches and brode okes · were blowen to the grounde.<br /></span> +<span class="i1">Torned upward her tailles · in tokenynge of drede,<br /></span> +<span class="i1">That dedly synne at domesday · shal fordon<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> hem alle."<br /></span> </div></div> <p>In the ancient world it was a settled belief that @@ -7728,7 +7687,7 @@ speaketh sincerely they abhor</i>. So in the English mystic's Vision Peace complains of Wrong:—</p> <div class="poem"><div class="stanza"> -<span class="i0">"I dar noughte for fere of hym · fyghte ne chyde."<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a><br /></span> +<span class="i0">"I dar noughte for fere of hym · fyghte ne chyde."<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a><br /></span> </div></div> <p><i>Wherefore, because ye trample on the weak and take from @@ -7930,7 +7889,7 @@ run on a cliff, or the sea be ploughed by oxen</i><a name="FNanchor_331_331" id= should turn justice to poison and the fruit of righteousness to wormwood! Ye that exult in Lo-Debar and say, By our own strength have we taken to ourselves -Ḳarnaim.</i> So Grätz rightly reads the verse. The +Ḳarnaim.</i> So Grätz rightly reads the verse. The Hebrew text and all the versions take these names as if they were common nouns—Lo-Debar, <i>a thing of nought</i>; Ḳarnaim, <i>a pair of horns</i>—and doubtless it was @@ -8216,7 +8175,7 @@ oaths, <i>As liveth the way to Beersheba</i>,<a name="FNanchor_352_352" id="FNan some have doubted if the text be correct. But strange as it may appear to us to speak of the life of the lifeless, this often happens among the Semites. To-day Arabs -"swear <i>wa hyât</i>, 'by the life of,' even of things +"swear <i>wa hyât</i>, 'by the life of,' even of things inanimate; 'By the life of this fire, or of this coffee.'"<a name="FNanchor_353_353" id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a> And as Amos here tells us that the Israelite pilgrims swore by the way to Beersheba, so do the Moslems @@ -8919,7 +8878,7 @@ from each other, and for a large part are expressed in elliptic and ejaculatory phrases. In the present restlessness of Biblical Criticism it would have been surprising if this difference of style had not prompted -some minds to a difference of authorship. Grätz<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> has +some minds to a difference of authorship. Grätz<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> has distinguished two Hoseas, separated by a period of fifty years. But if, as we shall see, the First Section reflects the end of the reign of Jeroboam II., who died about @@ -10085,7 +10044,7 @@ abide for me alone; thou shall not play the harlot, thou shall not be for any husband; and I for my part also shall be so towards thee. For the days are many that the children of Israel shall abide without a king and -without a prince, without sacrifice and without maççebah, +without a prince, without sacrifice and without maççebah, and without ephod and teraphim.</i><a name="FNanchor_491_491" id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a> <i>Afterwards the children of Israel shall turn and seek Jehovah their God and David their king, and shall be in awe of Jehovah and @@ -10710,7 +10669,7 @@ religion. This contrast, so remarkably developed in later centuries, has justified the prophets of the eighth in their anxiety that Israel should not annul the advantages of her geographical seclusion by trade or treaties -with the Gentiles. But it was easier for Judæa to +with the Gentiles. But it was easier for Judæa to take heed to the warning than for Ephraim. The latter lies as open and fertile as her sister-province is barren and aloof. She has many gates into the world, @@ -11213,7 +11172,7 @@ of the land and the idolatry of the people.</p> <p><i>A wanton vine is Israel; he lavishes his fruit:</i><a name="FNanchor_576_576" id="FNanchor_576_576"></a><a href="#Footnote_576_576" class="fnanchor">[576]</a> <i>the more his fruit, the more he made his altars; the goodlier</i><span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> -<i>his land, the more goodly he made his</i> maççeboth, or +<i>his land, the more goodly he made his</i> maççeboth, or <i>sacred pillars. False is the heart of them: now must they atone for it. He shall break the neck of their altars; He shall ruin their pillars. For already they are saying, @@ -12648,7 +12607,7 @@ processes which these denote.</p> <p>Hosea's most simple definition of repentance is that <i>of returning unto God</i>. For <i>turning</i> and <i>re-turning</i> the -Hebrew language has only one verb—shûbh. In the +Hebrew language has only one verb—shûbh. In the Book of Hosea there are instances in which it is employed in the former sense;<a name="FNanchor_724_724" id="FNanchor_724_724"></a><a href="#Footnote_724_724" class="fnanchor">[724]</a> but, even apart from its use for repentance, the verb usually means to return. @@ -13673,17 +13632,17 @@ with authorship in the eighth century: there is much that witnesses to this date. Everything that they threaten or promise is threatened or promised by Hosea and by Isaiah, with the exception of the destruction -(in ver. 12) of the Maççeboth, or sacred pillars,<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span> +(in ver. 12) of the Maççeboth, or sacred pillars,<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span> against which we find no sentence going forth from Jehovah before the Book of Deuteronomy, while Isaiah -distinctly promises the erection of a Maççebah to +distinctly promises the erection of a Maççebah to Jehovah in the land of Egypt.<a name="FNanchor_803_803" id="FNanchor_803_803"></a><a href="#Footnote_803_803" class="fnanchor">[803]</a> But waiving for the present the possibility of a date for Deuteronomy, or for part of it, in the reign of Hezekiah, we must remember the destruction, which took place under this king, of idolatrous sanctuaries in Judah, and feel also that, in spite of such a reform, it was quite possible for Isaiah -to introduce a Maççebah into his poetic vision of the +to introduce a Maççebah into his poetic vision of the worship of Jehovah in Egypt. For has he not also dared to say that the <i>harlot's hire</i> of the Phœnician commerce shall one day be consecrated to Jehovah?</p> @@ -13867,7 +13826,7 @@ mercies of her God.</p> kingdom of Judah was still inviolate, but shivering to the shock of the fall of Samaria, and probably while Sargon the destroyer was pushing his way past Judah -to meet Egypt at Raphia, a Judæan prophet of the +to meet Egypt at Raphia, a Judæan prophet of the name of Micah, standing in sight of the Assyrian march, attacked the sins of his people and prophesied their speedy overthrow beneath the same flood of war. If @@ -13913,7 +13872,7 @@ separated by broad glens, in which the soil is alluvial and red, with room for cornfields on either side of the perennial or almost perennial streams. The olive groves on the braes are finer than either those of -the plain below or of the Judæan tableland above. +the plain below or of the Judæan tableland above. There is herbage for cattle. Bees murmur everywhere, larks are singing, and although to-day you may wander in the maze of hills for hours without @@ -13946,12 +13905,12 @@ the sea, twenty-two miles away. Behind roll the round bush-covered hills of the Shephelah, with David's hold<span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span> at Adullam,<a name="FNanchor_814_814" id="FNanchor_814_814"></a><a href="#Footnote_814_814" class="fnanchor">[814]</a> the field where he fought Goliath, and many another scene of border warfare; while over -them rises the high wall of the Judæan plateau, +them rises the high wall of the Judæan plateau, with the defiles breaking through it to Hebron and Bethlehem.</p> <p>The valley-mouth near which Moresheth stands has -always formed the south-western gateway of Judæa, +always formed the south-western gateway of Judæa, the Philistine or Egyptian gate, as it might be called, with its outpost at Lachish, twelve miles across the plain. Roads converge upon this valley-mouth from @@ -14088,7 +14047,7 @@ Micah's choice of his own country as the scene of the Assyrian invasion. He had better reasons for his fears than Isaiah, who imagined the approach of the Assyrian from the north. For it is remarkable how -invaders of Judæa, from Sennacherib to Vespasian and +invaders of Judæa, from Sennacherib to Vespasian and from Vespasian to Saladin and Richard, have shunned the northern access to Jerusalem and endeavoured to reach her by the very gateway at which Micah stood @@ -14115,7 +14074,7 @@ not in Weep-town</i>. The following Beth-le-'Aphrah, <i>House of Dust</i>, must be taken with them, for in the phrase <i>roll thyself</i> there is a play upon the name Philistine. So, too, Shaphir, or Beauty, the modern -Suafîr, lay in the Philistine region. Sa'anan and +Suafîr, lay in the Philistine region. Sa'anan and Beth-esel and Maroth are unknown; but if Micah, as is probable, begins his list far away on the western horizon and comes gradually inland, they also are to @@ -14125,7 +14084,7 @@ pass towards Judah, to Moresheth-Gath, Achzib, Mareshah and Adullam, which all lie within Israel's territory and about the prophet's own home. We understand the allusion, at least, to Lachish in ver. 13. -As the last Judæan outpost towards Egypt, and on a +As the last Judæan outpost towards Egypt, and on a main road thither, Lachish would receive the Egyptian subsidies of horses and chariots, in which the politicians<span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span> put their trust instead of in Jehovah. Therefore @@ -14373,18 +14332,18 @@ fourteenth century. The parallel to our prophet's words is very striking:—</p> <p> -"And thanne come Pees into parlement · and put forth a bille,<br /> -<span style="margin-left: 0.5em;">How Wronge ageines his wille · had his wyf taken.</span><br /> -<span style="margin-left: 0.5em;">'Both my gees and my grys<a name="FNanchor_851_851" id="FNanchor_851_851"></a><a href="#Footnote_851_851" class="fnanchor">[851]</a> · his gadelynges<a name="FNanchor_852_852" id="FNanchor_852_852"></a><a href="#Footnote_852_852" class="fnanchor">[852]</a> feccheth;</span><br /> -<span style="margin-left: 0.5em;">I dar noughte for fere of hym · fyghte ne chyde.</span><br /> -<span style="margin-left: 0.5em;">He borwed of me bayard<a name="FNanchor_853_853" id="FNanchor_853_853"></a><a href="#Footnote_853_853" class="fnanchor">[853]</a> · he broughte hym home nevre,</span><br /> -<span style="margin-left: 0.5em;">Ne no ferthynge ther-fore · for naughte I couthe plede.</span><br /> -<span style="margin-left: 0.5em;">He meynteneth his men · to marther myne hewen,<a name="FNanchor_854_854" id="FNanchor_854_854"></a><a href="#Footnote_854_854" class="fnanchor">[854]</a></span><br /> -<span style="margin-left: 0.5em;">Forstalleth my feyres<a name="FNanchor_855_855" id="FNanchor_855_855"></a><a href="#Footnote_855_855" class="fnanchor">[855]</a> · and fighteth in my chepynge,</span><br /> -<span style="margin-left: 0.5em;">And breketh up my bernes dore · and bereth aweye my whete,</span><br /> -<span style="margin-left: 0.5em;">And taketh me but a taile<a name="FNanchor_856_856" id="FNanchor_856_856"></a><a href="#Footnote_856_856" class="fnanchor">[856]</a> · for ten quarters of otes,</span><br /> -<span style="margin-left: 0.5em;">And yet he bet me ther-to · and lyth bi my mayde,</span><br /> -<span style="margin-left: 0.5em;">I nam<a name="FNanchor_857_857" id="FNanchor_857_857"></a><a href="#Footnote_857_857" class="fnanchor">[857]</a> noughte hardy for hym · uneth<a name="FNanchor_858_858" id="FNanchor_858_858"></a><a href="#Footnote_858_858" class="fnanchor">[858]</a> to loke.'"</span><br /> +"And thanne come Pees into parlement · and put forth a bille,<br /> +<span style="margin-left: 0.5em;">How Wronge ageines his wille · had his wyf taken.</span><br /> +<span style="margin-left: 0.5em;">'Both my gees and my grys<a name="FNanchor_851_851" id="FNanchor_851_851"></a><a href="#Footnote_851_851" class="fnanchor">[851]</a> · his gadelynges<a name="FNanchor_852_852" id="FNanchor_852_852"></a><a href="#Footnote_852_852" class="fnanchor">[852]</a> feccheth;</span><br /> +<span style="margin-left: 0.5em;">I dar noughte for fere of hym · fyghte ne chyde.</span><br /> +<span style="margin-left: 0.5em;">He borwed of me bayard<a name="FNanchor_853_853" id="FNanchor_853_853"></a><a href="#Footnote_853_853" class="fnanchor">[853]</a> · he broughte hym home nevre,</span><br /> +<span style="margin-left: 0.5em;">Ne no ferthynge ther-fore · for naughte I couthe plede.</span><br /> +<span style="margin-left: 0.5em;">He meynteneth his men · to marther myne hewen,<a name="FNanchor_854_854" id="FNanchor_854_854"></a><a href="#Footnote_854_854" class="fnanchor">[854]</a></span><br /> +<span style="margin-left: 0.5em;">Forstalleth my feyres<a name="FNanchor_855_855" id="FNanchor_855_855"></a><a href="#Footnote_855_855" class="fnanchor">[855]</a> · and fighteth in my chepynge,</span><br /> +<span style="margin-left: 0.5em;">And breketh up my bernes dore · and bereth aweye my whete,</span><br /> +<span style="margin-left: 0.5em;">And taketh me but a taile<a name="FNanchor_856_856" id="FNanchor_856_856"></a><a href="#Footnote_856_856" class="fnanchor">[856]</a> · for ten quarters of otes,</span><br /> +<span style="margin-left: 0.5em;">And yet he bet me ther-to · and lyth bi my mayde,</span><br /> +<span style="margin-left: 0.5em;">I nam<a name="FNanchor_857_857" id="FNanchor_857_857"></a><a href="#Footnote_857_857" class="fnanchor">[857]</a> noughte hardy for hym · uneth<a name="FNanchor_858_858" id="FNanchor_858_858"></a><a href="#Footnote_858_858" class="fnanchor">[858]</a> to loke.'"</span><br /> </p> <p>They pride themselves that all is stable and God is @@ -14462,7 +14421,7 @@ unthrift do account for much; but how much more is explicable only by the following facts! Many men among us are able to live in fashionable streets and keep their families comfortable only by paying their -employés a wage upon which it is impossible for men +employés a wage upon which it is impossible for men to be strong or women to be virtuous. Are those not using these as their food? They tell us that if they are to give higher wages they must close their business, @@ -14470,7 +14429,7 @@ and cease paying wages at all; and they are right if they themselves continue to live on the scale they do. As long as many families are maintained in<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span> comfort by the profits of businesses in which some or -all of the employés work for less than they can nourish +all of the employés work for less than they can nourish and repair their bodies upon, the simple fact is that the one set are feeding upon the other set. It may be inevitable, it may be the fault of the system and not of @@ -14482,7 +14441,7 @@ of the land, are nourished by the waste of the lives of the poor. Now and again the fact is acknowledged with as much shamelessness as was shown by any tyrant in the days of Micah. To a large employer of labour, -who was complaining that his employés, by refusing +who was complaining that his employés, by refusing to live at the low scale of Belgian workmen, were driving trade from this country, the present writer once said: "Would it not meet your wishes if, instead @@ -14589,14 +14548,14 @@ always been found, even in the more primitive and puritan forms of Semitic life. Mr. Doughty has borne testimony with regard to this among the austere Wahabees of Central Arabia. "When I asked if -there were no handling of bribes at Hâyil by those who +there were no handling of bribes at Hâyil by those who are nigh the prince's ear, it was answered, 'Nay.' The Byzantine corruption cannot enter into the eternal and noble simplicity of this people's (airy) life, in the poor nomad country; but (we have seen) the art is not unknown to the subtle-headed Shammar princes, who thereby help themselves with the neighbour Turkish -governments."<a name="FNanchor_862_862" id="FNanchor_862_862"></a><a href="#Footnote_862_862" class="fnanchor">[862]</a> The bribes of the ruler of Hâyil "are, +governments."<a name="FNanchor_862_862" id="FNanchor_862_862"></a><a href="#Footnote_862_862" class="fnanchor">[862]</a> The bribes of the ruler of Hâyil "are, according to the shifting weather of the world, to great Ottoman government men; and now on account of Kheybar, he was gilding some of their crooked fingers @@ -14613,19 +14572,19 @@ a state of life so contrary to our own. It is Conscience who arraigns Mede before the King:—</p> <p> -"By ihesus with here jeweles · youre justices she shendeth,<a name="FNanchor_864_864" id="FNanchor_864_864"></a><a href="#Footnote_864_864" class="fnanchor">[864]</a><br /> -<span style="margin-left: 0.5em;">And lith<a name="FNanchor_865_865" id="FNanchor_865_865"></a><a href="#Footnote_865_865" class="fnanchor">[865]</a> agein the lawe · and letteth hym the gate,</span><br /> -<span style="margin-left: 0.5em;">That feith may noughte have his forth<a name="FNanchor_866_866" id="FNanchor_866_866"></a><a href="#Footnote_866_866" class="fnanchor">[866]</a> · here floreines go so thikke,</span><br /> -<span style="margin-left: 0.5em;">She ledeth the lawe as hire list · and lovedays maketh</span><br /> -<span style="margin-left: 0.5em;">And doth men lese thorw hire love · that law myghte wynne,</span><br /> -<span style="margin-left: 0.5em;">The mase<a name="FNanchor_867_867" id="FNanchor_867_867"></a><a href="#Footnote_867_867" class="fnanchor">[867]</a> for a mene man · though he mote<a name="FNanchor_868_868" id="FNanchor_868_868"></a><a href="#Footnote_868_868" class="fnanchor">[868]</a> hir eure.</span><br /> -<span style="margin-left: 0.5em;">Law is so lordeliche · and loth to make ende,</span><br /> -<span style="margin-left: 0.5em;">Without presentz or pens<a name="FNanchor_869_869" id="FNanchor_869_869"></a><a href="#Footnote_869_869" class="fnanchor">[869]</a> · she pleseth wel fewe.</span><br /> +"By ihesus with here jeweles · youre justices she shendeth,<a name="FNanchor_864_864" id="FNanchor_864_864"></a><a href="#Footnote_864_864" class="fnanchor">[864]</a><br /> +<span style="margin-left: 0.5em;">And lith<a name="FNanchor_865_865" id="FNanchor_865_865"></a><a href="#Footnote_865_865" class="fnanchor">[865]</a> agein the lawe · and letteth hym the gate,</span><br /> +<span style="margin-left: 0.5em;">That feith may noughte have his forth<a name="FNanchor_866_866" id="FNanchor_866_866"></a><a href="#Footnote_866_866" class="fnanchor">[866]</a> · here floreines go so thikke,</span><br /> +<span style="margin-left: 0.5em;">She ledeth the lawe as hire list · and lovedays maketh</span><br /> +<span style="margin-left: 0.5em;">And doth men lese thorw hire love · that law myghte wynne,</span><br /> +<span style="margin-left: 0.5em;">The mase<a name="FNanchor_867_867" id="FNanchor_867_867"></a><a href="#Footnote_867_867" class="fnanchor">[867]</a> for a mene man · though he mote<a name="FNanchor_868_868" id="FNanchor_868_868"></a><a href="#Footnote_868_868" class="fnanchor">[868]</a> hir eure.</span><br /> +<span style="margin-left: 0.5em;">Law is so lordeliche · and loth to make ende,</span><br /> +<span style="margin-left: 0.5em;">Without presentz or pens<a name="FNanchor_869_869" id="FNanchor_869_869"></a><a href="#Footnote_869_869" class="fnanchor">[869]</a> · she pleseth wel fewe.</span><br /> </p> <hr class="tb" /> <p> -<span style="margin-left: 0.5em;">For pore men mowe<a name="FNanchor_870_870" id="FNanchor_870_870"></a><a href="#Footnote_870_870" class="fnanchor">[870]</a> have no powere · to pleyne<a name="FNanchor_871_871" id="FNanchor_871_871"></a><a href="#Footnote_871_871" class="fnanchor">[871]</a> hem though thei smerte;</span><br /> -<span style="margin-left: 0.5em;">Suche a maistre is Mede · amonge men of gode."<a name="FNanchor_872_872" id="FNanchor_872_872"></a><a href="#Footnote_872_872" class="fnanchor">[872]</a></span><br /> +<span style="margin-left: 0.5em;">For pore men mowe<a name="FNanchor_870_870" id="FNanchor_870_870"></a><a href="#Footnote_870_870" class="fnanchor">[870]</a> have no powere · to pleyne<a name="FNanchor_871_871" id="FNanchor_871_871"></a><a href="#Footnote_871_871" class="fnanchor">[871]</a> hem though thei smerte;</span><br /> +<span style="margin-left: 0.5em;">Suche a maistre is Mede · amonge men of gode."<a name="FNanchor_872_872" id="FNanchor_872_872"></a><a href="#Footnote_872_872" class="fnanchor">[872]</a></span><br /> </p> <hr class="chap" /> @@ -14663,7 +14622,7 @@ the future gains of Tyrian commerce as gifts for His sanctuary; remember how Amos heard His voice come forth from Jerusalem, and Isaiah counted upon the<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span> eternal inviolateness of His shrine and city,—and you -will not think it impossible for a third Judæan prophet +will not think it impossible for a third Judæan prophet of that age, whether he was Micah or another, to have drawn the prospect of Jerusalem which now opens before us.</p> @@ -15140,7 +15099,7 @@ woman in the hovel seeking one piece of silver, with the shepherd on the moors seeking the lost sheep. <i>The poor had the gospel preached to them; and the common people heard Him gladly.</i> As the peasants -of Judæa must have listened to Micah's promise of His +of Judæa must have listened to Micah's promise of His origin among themselves with new hope and patience, so in the Roman empire the religion of Jesus Christ was welcomed chiefly, as the Apostles and the Fathers @@ -15171,13 +15130,13 @@ stamps this oracle also as of the eighth century. Mark the refrain which opens and closes it.<a name="FNanchor_896_896" id="FNanchor_896_896"></a><a href="#Footnote_896_896" class="fnanchor">[896]</a></p> <p><span class="pagenum"><a name="Page_417" id="Page_417">[Pg 417]</a></span></p> <p> -<i>When Asshûr cometh into our land,</i><br /> +<i>When Asshûr cometh into our land,</i><br /> <i>And when he marcheth on our borders,</i><a name="FNanchor_897_897" id="FNanchor_897_897"></a><a href="#Footnote_897_897" class="fnanchor">[897]</a><br /> <i>Then shall we raise against him seven shepherds</i><br /> <i>And eight princes of men.</i><br /> -<i>And they shall shepherd Asshûr with a sword,</i><br /> +<i>And they shall shepherd Asshûr with a sword,</i><br /> <i>And Nimrod's land with her own bare blades</i><br /> -<i>And He shall deliver from Asshûr,</i><br /> +<i>And He shall deliver from Asshûr,</i><br /> <i>When he cometh into our land.</i><br /> <i>And marcheth upon our borders.</i><br /> </p> @@ -16366,7 +16325,7 @@ O.T. Cf. Jerome (<i>Prolog. Galeatus</i>), "Liber duodecim Prophetarum."</p> -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> The German usage generally preserves the numeral, "Die zwölf +<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> The German usage generally preserves the numeral, "Die zwölf kleinen Propheten."</p> @@ -16408,7 +16367,7 @@ Lord spake at the first by Hosea</i> (R.V.), <i>Talmud</i>: Baba Bathra, 14<i>a< -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Timæus</i>, 71, 72. The whole passage is worth transcribing:— +<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <i>Timæus</i>, 71, 72. The whole passage is worth transcribing:— </p> <p> "No man, when in his senses, attains prophetic truth and inspiration; @@ -16435,13 +16394,13 @@ prophets at all, but only interpreters of prophecy."—Jowett's <i>Translati -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> <i>Phædrus</i>, 262 D.</p> +<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> <i>Phædrus</i>, 262 D.</p> <p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> It is still a controversy whether the original meaning of the -Semitic root KHN is prophet, as in the Arabic KâHiN, or priest, as in -the Hebrew KôHeN.</p> +Semitic root KHN is prophet, as in the Arabic KâHiN, or priest, as in +the Hebrew KôHeN.</p> @@ -16744,8 +16703,8 @@ images in human shape.</p> <p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> The <i>menhir</i> of modern Palestine—not a hewn pillar, but oblong natural stone narrowing a little towards the top (cf. W. R. Smith, <i>Religion of the Semites</i>, 183-188). From Hosea x. 1, 2, it would appear -that the maççeboth of the eighth century were artificial. <i>They make -good</i> maççeboth (A.V. wrongly <i>images</i>).</p> +that the maççeboth of the eighth century were artificial. <i>They make +good</i> maççeboth (A.V. wrongly <i>images</i>).</p> @@ -16932,7 +16891,7 @@ be overthrown; see pp. <a href="#Page_173">173</a> f.</p> -<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> According to Grätz's emendation of vi. 13: <i>we have taken Lo-Debar +<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> According to Grätz's emendation of vi. 13: <i>we have taken Lo-Debar and Karnaim</i>. Perhaps too in iii. 12, though the verse is very obscure, some settlement of Israelites in Damascus is implied. For Jeroboam's conquest of Aram (2 Kings xiv. 28), see p. <a href="#Page_177">177</a>.</p> @@ -16953,7 +16912,7 @@ Hadrach.</p> -<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Even König denies that the title is from Amos (<i>Einleitung</i>, 307); +<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Even König denies that the title is from Amos (<i>Einleitung</i>, 307); yet the ground on which he does so, the awkwardness of the double relative, does not appear sufficient. One does not write a title in the same style as an ordinary sentence.</p> @@ -17008,7 +16967,7 @@ Educated Laity.</i> 1894.</p> -<p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> Khurbet Taḳûa', Hebrew Teḳôa', תְּקֹוע, from תקע, <i>to blow a +<p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> Khurbet Taḳûa', Hebrew Teḳôa', תְּקֹוע, from תקע, <i>to blow a trumpet</i> (cf. Jer. vi. 1, <i>Blow the trumpet in Tekoa</i>) or <i>to pitch a tent</i>. The latter seems the more probable derivation of the name, and suggests a nomadic origin, which agrees with the position of Tekoa @@ -17025,7 +16984,7 @@ on pp. <a href="#Page_79">79</a> and <a href="#Page_77">77</a> respectively.</p> -<p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> נֹקֵד, nôḳêd, is doubtless the same as the Arabic "naḳḳâd," or +<p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> נֹקֵד, nôḳêd, is doubtless the same as the Arabic "naḳḳâd," or keeper of the "naḳad," defined by Freytag as a short-legged and deformed race of sheep in the Bahrein province of Arabia, from which comes the proverb "viler than a naḳad"; yet the wool is very @@ -17035,7 +16994,7 @@ is no reason to alter, as some do, to נֹוקֵד -<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> בֹּולֵס, bôlês, probably from a root (found in Æthiopic) balas, +<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> בֹּולֵס, bôlês, probably from a root (found in Æthiopic) balas, <i>a fig</i>; hence one who <i>had to do with figs, handled them, ripened them</i>.</p> @@ -17068,7 +17027,7 @@ of Amos lay in Northern Israel.</p> <p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> In 1891 we met the Rushaideh, who cultivate Engedi, encamped just below Tekoa. But at other parts of the borders -between the hill-country of Judæa and the desert, and between +between the hill-country of Judæa and the desert, and between Moab and the desert, we found round most of the herdsmen's central wells a few fig-trees or pomegranates, or even apricots occasionally.</p> @@ -17309,7 +17268,7 @@ the author's <i>Isaiah</i>, I., p. 119.</p> <p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Cf. <i>Hist. Geography of the Holy Land</i>, pp. 64 ff. The word translated <i>spring crop</i> above is לקש, and from the same root as the name of the latter rain, מַלְקֹושׁ, which falls in the end of March or beginning -of April. Cf. <i>Zeitschrift des deutschen Palästina-Vereins</i>, IV. 83; +of April. Cf. <i>Zeitschrift des deutschen Palästina-Vereins</i>, IV. 83; VIII. 62.</p> @@ -17326,14 +17285,14 @@ See Robertson Smith, <i>Religion of the Semites</i>, 228.</p> <p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> So Professor A. B. Davidson. But the grammar might equally well afford the rendering <i>one calling that the Lord will punish with the fire</i>, the ל of לריב marking the introduction of indirect speech -(cf. Ewald, § 338<i>a</i>). But Hitzig for קרא reads קרה (Deut. xxv. 18), +(cf. Ewald, § 338<i>a</i>). But Hitzig for קרא reads קרה (Deut. xxv. 18), to occur, happen. So similarly Wellhausen, <i>es nahte sich zu strafen mit Feuer der Herr Jahve</i>. All these renderings yield practically the same meaning.</p> -<p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> A. B. Davidson, <i>Syntax</i>, § 57, Rem. 1.</p> +<p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> A. B. Davidson, <i>Syntax</i>, § 57, Rem. 1.</p> @@ -17406,7 +17365,7 @@ the word used in i. 1.</p> -<p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Cf. Wellhausen, <i>Hist.</i>, Eng. Ed., § 6: "Amos was the founder and +<p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Cf. Wellhausen, <i>Hist.</i>, Eng. Ed., § 6: "Amos was the founder and the purest type of a new order of prophecy."</p> @@ -17427,7 +17386,7 @@ the purest type of a new order of prophecy."</p> -<p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Called <i>lûh</i>, <i>i.e.</i> slab.</p> +<p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> Called <i>lûh</i>, <i>i.e.</i> slab.</p> @@ -17482,7 +17441,7 @@ repetition of an old proverb.</p> -<p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> Farrar, 53; Pusey on ver. 9; Pietschmann, <i>Geschichte der Phönizier</i>, +<p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> Farrar, 53; Pusey on ver. 9; Pietschmann, <i>Geschichte der Phönizier</i>, 298.</p> @@ -17528,7 +17487,7 @@ as which it does not appear before Eusebius.</p> -<p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Under Rimmân-nirari III. (812-783). See Buhl's <i>Gesch. der +<p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Under Rimmân-nirari III. (812-783). See Buhl's <i>Gesch. der Edomiter</i>, 65: this against Wellhausen.</p> @@ -17594,7 +17553,7 @@ Jer. xlix. 3.</p> </p> <div class="poem"><div class="stanza"> -<span class="i0">"Great Cæsar dead and turned to clay<br /></span> +<span class="i0">"Great Cæsar dead and turned to clay<br /></span> <span class="i1">Might stop a hole to turn the wind away."<br /></span> </div></div> @@ -17633,7 +17592,7 @@ Jer. xlix. 3.</p> -<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> δυσσεβίας μὲν ὕβρις τέκος (Æschylus, <i>Eumen.</i>, 534): cf. <i>Odyssey</i>, +<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> δυσσεβίας μὲν ὕβρις τέκος (Æschylus, <i>Eumen.</i>, 534): cf. <i>Odyssey</i>, xiv. 262; xvii. 431.</p> @@ -17715,9 +17674,9 @@ an unusual sense of <i>down upon</i>. Ewald: <i>I press down upon you as a cart that is full of sheaves presseth</i>. Guthe (in Kautzsch's <i>Bibel</i>): <i>Ich will euch quetschen</i>. Rev. Eng. Ver.: <i>I will press you in your place</i>.—But עוק has been taken in other senses. (3) Hoffmann (<i>Z.A.T.W.</i>, -III. 100) renders it <i>groan</i> in conformity with Arab. 'îḳ. (4) Wetzstein -(<i>ibid.</i>, 278 ff.) quotes Arab. 'âḳ, to <i>stop</i>, <i>hinder</i>, and suggests <i>I will -bring to a stop</i>. (5) Buhl (12th Ed. of Gesenius' <i>Handwört</i>, sub עוּק), +III. 100) renders it <i>groan</i> in conformity with Arab. 'îḳ. (4) Wetzstein +(<i>ibid.</i>, 278 ff.) quotes Arab. 'âḳ, to <i>stop</i>, <i>hinder</i>, and suggests <i>I will +bring to a stop</i>. (5) Buhl (12th Ed. of Gesenius' <i>Handwört</i>, sub עוּק), in view of possibility of עגלה being threshing-roller, recalls Arab. 'aḳḳ, <i>to cut in pieces</i>. (6) Hitzig (<i>Exeg. Handbuch</i>) proposed to read מפיק and תפיק: <i>I will make it shake under you, as the laden waggon shakes</i> (the ground). So rather differently Wellhausen: <i>I will make the @@ -17837,7 +17796,7 @@ Job xl. 26 (Heb.), xli. 2 (Eng.); Ezek. xxix. 4.</p> <p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> The verb, which in the text is active, must be taken in the passive. The word not translated above is הַהַרְמוֹנָה <i>unto the -Harmôn</i>, which name does not occur elsewhere. LXX. read εἰς τὸ +Harmôn</i>, which name does not occur elsewhere. LXX. read εἰς τὸ ὄρος τὸ Ῥομμάν, which Ewald renders <i>ye shall cast the Rimmon to the mountain</i> (cf. Isa. ii. 20), and he takes Rimmon to be the Syrian goddess of love. Steiner (quoted by Wellhausen) renders <i>ye shall be @@ -17905,9 +17864,9 @@ on the third day thereafter.</p> <p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> גֶשֶׁם: <i>Hist. Geog.</i>, p. 64. It is interesting that this year (1895) the same thing was threatened, according to a report in the <i>Mittheilungen u. Nachrichten des D.P.V.</i>, p. 44: "Nachdem es im December -einigemal recht stark geregnet hatte besonders an der Meeresküste ist -seit kurz vor Weihnachten das Wetter immer schön u. mild geblieben, -u. wenn nicht weiterer Regen fällt, so wird grosser Wassermangel +einigemal recht stark geregnet hatte besonders an der Meeresküste ist +seit kurz vor Weihnachten das Wetter immer schön u. mild geblieben, +u. wenn nicht weiterer Regen fällt, so wird grosser Wassermangel entstehen denn bis jetzt (16 Febr.) hat Niemand Cisterne voll." The harvest is in April-May.</p> @@ -18151,7 +18110,7 @@ ver. 3 itself.</p> -<p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> Davidson, <i>Syntax</i>, § 100, R. 5.</p> +<p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> Davidson, <i>Syntax</i>, § 100, R. 5.</p> @@ -18312,7 +18271,7 @@ Bethel for it.</p> <p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> This in answer to Gunning (<i>De Godspraken van Amos</i>, 1885), -Wellh. <i>in loco</i>, and König (<i>Einleitung</i>, p. 304, <i>d</i>), who reckon vv. 11 +Wellh. <i>in loco</i>, and König (<i>Einleitung</i>, p. 304, <i>d</i>), who reckon vv. 11 and 12 to be the insertion: the latter on the additional ground that the formula of ver. 13, <i>in that day</i>, points back to ver. 9; but not to the <i>Lo, days are coming</i> of ver. 11. But thus to miss out vv. 11 and 12 @@ -18581,18 +18540,18 @@ title.</p> -<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> König's arguments (<i>Einleitung</i>, 309) in favour of the possibility +<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> König's arguments (<i>Einleitung</i>, 309) in favour of the possibility of the genuineness of the verse do not seem to me to be conclusive. He thinks the verse admissible because Judah had sinned less than Israel; the threat in vv. 4-6 is limited to Israel; the phrase <i>Jehovah their God</i> is so peculiar that it is difficult to assign it to a mere expander of the text; and if it was a later hand that put in the verse, -why did he not alter the judgments against Judæa, which occur further +why did he not alter the judgments against Judæa, which occur further on in the book?</p> -<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> So Cheyne and others, Kuenen adhering. König agrees that they +<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> So Cheyne and others, Kuenen adhering. König agrees that they have been removed from their proper place and the text corrupted.</p> @@ -18633,7 +18592,7 @@ the case of a prophet of Northern Israel kings of Judah should be stated first, and four of them be given while only one king of his own country is placed beside them. On these grounds critics are probably correct who take the title as it stands to be the work of -some later Judæan scribe who sought to make it correspond to the +some later Judæan scribe who sought to make it correspond to the titles of the Books of Isaiah and Micah. He may have been the same who added chap. i. 7. The original form of the title probably was <i>The Word of God which was to Hosea son of Be'eri in the days of @@ -18742,7 +18701,7 @@ commentator, express the agony of this inward conflict."</p> -<p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> <i>Præf. in Duod. Prophetas.</i></p> +<p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> <i>Præf. in Duod. Prophetas.</i></p> @@ -19114,7 +19073,7 @@ Israel.</p> <p><a name="Footnote_499_499" id="Footnote_499_499"></a><a href="#FNanchor_499_499"><span class="label">[499]</span></a> iv. 4. According to the excellent emendation of Beck (quoted by -Wünsche, p. 142), who instead of ועמככמריב proposes ועמי ככמריו, +Wünsche, p. 142), who instead of ועמככמריב proposes ועמי ככמריו, for the first word of which there is support in the LXX. ὁ λαός μου. The second word, כמר, is used for priest only in a bad sense by Hosea himself, x. 5, and in 2 Kings xxiii. 5 of the calf-worship and @@ -19272,7 +19231,7 @@ Israel's pursuit of the Ba'alim, chap. ii. 9.</p> <p><a name="Footnote_523_523" id="Footnote_523_523"></a><a href="#FNanchor_523_523"><span class="label">[523]</span></a> So by a rearrangement of consonants (כשחרנו כן נמצאהו) and -the help of the LXX. (εὑρήσομεν αὐτόν) Giesebrecht (<i>Beiträge</i>, p. 208) +the help of the LXX. (εὑρήσομεν αὐτόν) Giesebrecht (<i>Beiträge</i>, p. 208) proposes to read the clause, which in the traditional text runs, <i>like the morn His going forth shall be certain</i>.</p> @@ -19301,7 +19260,7 @@ unchastity.</p> <p><a name="Footnote_529_529" id="Footnote_529_529"></a><a href="#FNanchor_529_529"><span class="label">[529]</span></a> Here the LXX. close chap. vi., taking 11 <i>b</i> along with chap. vii. -Some think the whole of ver. 11 to be a Judæan gloss.</p> +Some think the whole of ver. 11 to be a Judæan gloss.</p> @@ -19410,7 +19369,7 @@ in heaven</i>.</p> -<p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> Davidson's <i>Syntax</i>, § 136, Rem. 1, and § 71, Rom. 4.</p> +<p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> Davidson's <i>Syntax</i>, § 136, Rem. 1, and § 71, Rom. 4.</p> @@ -19421,7 +19380,7 @@ fruit</i>. </p> <div class="poem"><div class="stanza"> -<span class="i0">ên lo ṣemach,<br /></span> +<span class="i0">ên lo ṣemach,<br /></span> <span class="i0">b'li ya'aseh qemach.<br /></span> </div></div> @@ -19431,7 +19390,7 @@ Yet to this there is a grammatical obstacle.</p> <p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> Wellhausen's reading <i>to Egypt with love gifts</i> scarcely suits the -verb <i>go up</i>. Notice the play upon P(h)ere', <i>wild-ass</i> and Ephra'[îm].</p> +verb <i>go up</i>. Notice the play upon P(h)ere', <i>wild-ass</i> and Ephra'[îm].</p> @@ -19538,7 +19497,7 @@ clause, even if ישׁוה be taken from a root ש (Barth, <i>Etym. Stud.</i>, 66). LXX.: ὁ καρπὸς εὐθηνῶν αὐτῆς (A.Q. αὐτῆς εὐθηνῶν), "her [the vine's] fruit flourishing." Some parallel is required to בקק of the first clause; and it is possible that it may have been -from a root שׁוּחַ or שִׁיח, corresponding to Arabic sâḥ, "to wander" +from a root שׁוּחַ or שִׁיח, corresponding to Arabic sâḥ, "to wander" in the sense of scattering or being scattered.</p> @@ -19573,7 +19532,7 @@ other meaning of קצף—outbreak of anger, which suggests < -<p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Rosenmüller: <i>more than in</i>. These days are evidently not the +<p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Rosenmüller: <i>more than in</i>. These days are evidently not the beginning of the kingship under Saul (so Wellhausen), for with that Hosea has no quarrel, but either the idolatry of Micah (Judg. xvii. 3 ff.), or more probably the crime of Benjamin (Judg. xix. 22).</p> @@ -19740,13 +19699,13 @@ of the coming judgment on Israel.</p> <p><a name="Footnote_617_617" id="Footnote_617_617"></a><a href="#FNanchor_617_617"><span class="label">[617]</span></a> Something is written about Judah (remember what was said above about Hosea's treble parallels), but the text is too obscure for translation. -The theory that it has been altered by a later Judæan writer +The theory that it has been altered by a later Judæan writer in favour of his own people is probably correct: the Authorised Version translates in favour of Judah; so too Guthe in Kautzsch's <i>Bibel</i>. But an adverse statement is required by the parallel clauses, and the Hebrew text allows this: <i>Judah is still wayward with God, and with the Holy One who is faithful</i>. So virtually Ewald, Hitzig, -Wünsche, Nowack and Cheyne. But Cornill and Wellhausen read the +Wünsche, Nowack and Cheyne. But Cornill and Wellhausen read the second half of the clause as עם־קדשים נצמד, <i>profanes himself with Qedeshim</i> (<i>Z.A.T.W.</i>, 1887, pp. 286 ff.).</p> @@ -19847,7 +19806,7 @@ of the iniquity which he has sinned</i>; and Wellhausen emends this to: <p><a name="Footnote_638_638" id="Footnote_638_638"></a><a href="#FNanchor_638_638"><span class="label">[638]</span></a> אשׁור, usually taken as first fut. of שור, to lurk. But there is a root of common use in Arabic, sar, to spring up suddenly, of wine into -the head or of a lion on its prey; sawâr, "the springer," is one of the +the head or of a lion on its prey; sawâr, "the springer," is one of the Arabic names for lion.</p> @@ -19885,7 +19844,7 @@ call up the words (<i>sic</i>) of death against you; for repentance is hid from My eyes." So Raschi. 2. "I would have redeemed them from the grip of Sheol, etc., if they had been wise, but being foolish I will bring on them the plagues of death." So Kimchi, Eichhorn, Simson, -etc. 3 "Should I" or "shall I deliver them from the hand of Sheol, redeem them from death?" etc., as in the text above. So Wünsche, +etc. 3 "Should I" or "shall I deliver them from the hand of Sheol, redeem them from death?" etc., as in the text above. So Wünsche, Wellhausen, Guthe in Kautzsch's <i>Bibel.</i> etc. </p> <p> @@ -20190,9 +20149,9 @@ its etymological equivalent.</p> <p><a name="Footnote_700_700" id="Footnote_700_700"></a><a href="#FNanchor_700_700"><span class="label">[700]</span></a> See above, pp. <a href="#Page_97">97</a> f. On the other doubtful phrase, viii. 12—literally <i>I write multitudes of My Torah, as a stranger they have reckoned it</i>—no argument can be built; for even if we take the first clause as -conditional and render, <i>Though I wrote multitudes of My Torôth, yet +conditional and render, <i>Though I wrote multitudes of My Torôth, yet as those of a stranger they would regard them</i>, that would not necessarily -mean that no Torôth of Jehovah were yet written, but, on the +mean that no Torôth of Jehovah were yet written, but, on the contrary, might equally well imply that some at least had been written.</p> @@ -20550,7 +20509,7 @@ were afterwards inserted by the author of ii. 12, 13.</p> -<p><a name="Footnote_782_782" id="Footnote_782_782"></a><a href="#FNanchor_782_782"><span class="label">[782]</span></a> <i>Untersuchungen über dis Textgestalt u. die Echtheit des Buches +<p><a name="Footnote_782_782" id="Footnote_782_782"></a><a href="#FNanchor_782_782"><span class="label">[782]</span></a> <i>Untersuchungen über dis Textgestalt u. die Echtheit des Buches Micha</i>, 1887.</p> @@ -20687,7 +20646,7 @@ take this in its late sense of tribe.</p> -<p><a name="Footnote_808_808" id="Footnote_808_808"></a><a href="#FNanchor_808_808"><span class="label">[808]</span></a> And also Giesebrecht, <i>Beiträge</i>, p. 217.</p> +<p><a name="Footnote_808_808" id="Footnote_808_808"></a><a href="#FNanchor_808_808"><span class="label">[808]</span></a> And also Giesebrecht, <i>Beiträge</i>, p. 217.</p> @@ -20705,14 +20664,14 @@ Iye-Abarim (<i>ib.</i> 44).</p> -<p><a name="Footnote_812_812" id="Footnote_812_812"></a><a href="#FNanchor_812_812"><span class="label">[812]</span></a> "Michæam de Morasthi qui usque hodie juxta Eleutheropolim, +<p><a name="Footnote_812_812" id="Footnote_812_812"></a><a href="#FNanchor_812_812"><span class="label">[812]</span></a> "Michæam de Morasthi qui usque hodie juxta Eleutheropolim, haud grandis est viculus."—Jerome, Preface to Micha. "Morasthi, unde fuit Micheas propheta, est autem vicus contra orientem Eleutheropoleos."—<i>Onomasticon</i>, which also gives "Maresa, in tribu Juda: -cuius nunc tantummodo sunt ruinæ in secundo lapide Eleutheropoleos." -See, too, the <i>Epitaphium S. Paulæ</i>: "Videam Morasthim -sepulchrum quondam Michææ, nunc ecclesiam, et ex latere derelinquam -Choræos, et Gitthæos et Maresam." The occurrence of a +cuius nunc tantummodo sunt ruinæ in secundo lapide Eleutheropoleos." +See, too, the <i>Epitaphium S. Paulæ</i>: "Videam Morasthim +sepulchrum quondam Michææ, nunc ecclesiam, et ex latere derelinquam +Choræos, et Gitthæos et Maresam." The occurrence of a place bearing the name Property-of-Gath so close to Beit-Jibrin certainly strengthens the claims of the latter to be Gath. See <i>Hist. Geog.</i>, p. 196.</p> @@ -20781,7 +20740,7 @@ of just after.</p> <p><a name="Footnote_823_823" id="Footnote_823_823"></a><a href="#FNanchor_823_823"><span class="label">[823]</span></a> בנות יענה, that is, the ostriches: cf. Arab, wa'ana, "white, barren ground." The Arabs call the ostrich "father of the desert: abu -sahârâ."</p> +sahârâ."</p> @@ -20813,12 +20772,12 @@ one of a Philistine town.</p> -<p><a name="Footnote_830_830" id="Footnote_830_830"></a><a href="#FNanchor_830_830"><span class="label">[830]</span></a> Beauty town. This is usually taken to be the modern Suafîr on +<p><a name="Footnote_830_830" id="Footnote_830_830"></a><a href="#FNanchor_830_830"><span class="label">[830]</span></a> Beauty town. This is usually taken to be the modern Suafîr on the Philistine plain, 4½ miles S.E. of Ashdod, a site not unsuitable for identification with the Σαφειρ of the <i>Onom.</i>, "between Eleutheropolis and Ascalon," except that Σαφειρ is also described as "in the hill -country." Guérin found the name Safar a very little N. of Beit-Jíbrin -(<i>Judée</i>, II. 317).</p> +country." Guérin found the name Safar a very little N. of Beit-JÃbrin +(<i>Judée</i>, II. 317).</p> @@ -20971,7 +20930,7 @@ complete parallelism. See the <a href="#PREFACE">Preface</a> to this volume.</p> -<p><a name="Footnote_861_861" id="Footnote_861_861"></a><a href="#FNanchor_861_861"><span class="label">[861]</span></a> Nöldeke, <i>Sketches from Eastern History</i>, translated by Black, +<p><a name="Footnote_861_861" id="Footnote_861_861"></a><a href="#FNanchor_861_861"><span class="label">[861]</span></a> Nöldeke, <i>Sketches from Eastern History</i>, translated by Black, pp. 134 f.</p> @@ -21211,7 +21170,7 @@ the 3rd feminine suffix in ver. 12.</p> <p><a name="Footnote_908_908" id="Footnote_908_908"></a><a href="#FNanchor_908_908"><span class="label">[908]</span></a> The word is found only here. The stem יחשׁ is no doubt the same as the Arabic verb waḥash, which in Form V. means "Inami -ventre fuit præ fame; vacuum reliquit stomachum" (Freytag). In +ventre fuit præ fame; vacuum reliquit stomachum" (Freytag). In modern colloquial Arabic waḥsha means a "longing for an absent friend."</p> @@ -21316,383 +21275,6 @@ references. </ul></div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The Book of the -Twelve Prophets, Vol. I, by George Adam Smith - -*** END OF THIS PROJECT GUTENBERG EBOOK EXPOSITOR'S BIBLE: 12 PROPHETS, VOL I *** - -***** This file should be named 43847-h.htm or 43847-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/3/8/4/43847/ - -Produced by Douglas L. 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