«Иеремия: Лекции Бэрда 1922 года»

Разве твой отец не ел и не пил, И не делал себе хорошо? И все же он практиковал справедливость и правду, Судил дело нуждающегося и бедного.

313.ii. 8, 31, v. 30, 31, vi. 13, 14, 19, etc.; see pp. 106, 154, etc.314.xx. 10.315.See above, pp. 147 ff.316.Many take the conditional clauses in vii and xxvi to be later insertions (e.g. Skinner, 169 f.). But it was natural to the malice of his foes to distort Jeremiah's conditional, into an absolute, threat, and in xxvi. 13 he corrects them. My translation follows the Greek version, and omits the Hebrew additions which are found in our English versions.317.Both text and versions add here and all the people; but this may be the careless insertion of a copyist, for in what follows the people are with Jeremiah.318.So 34 MSS., and Syr. Vulg. and Targ.319.Hebrew adds against this city and.320.Hebrew adds and all his mighty men.321.So Greek; Hebrew the king sought.322.Hebrew adds a name (El-nathan, son of Ackbor) and repeats.323.II. Kings xxii. 12 ff.; Jer. xxxix. 14, xl. 5, 6.324.The designations of the title differ; what is stated above was probably the fact.325.See Appendix I.326.As vividly described, or predicted, by Nahum; see the writer's “Twelve Prophets,” vol. ii.; on the date see Appendix I.327.II. Kings xxiv. 1-16. The chronology of the end of Jehoiakim's reign is uncertain. Most have held that the three years of his tribute were his last years, 600-598. But Winckler (“A.T. Untersuchungen,” 81 ff.) gives good reasons for preferring 605-3.328.See above, pp. 22 ff. Our versions render the Hebrew correctly, but the following emendations may be made from the Greek: Verse 1, for this word ... from the Lord read the word of the Lord came unto me; 2, for Israel read Jerusalem; 22, omit in the ninth month, unnecessary after 9; 31, omit their iniquity, for upon them read upon him, and for men read land, of Judah; 32, for Jeremiah took read Baruch took and omit and gave it to Baruch the scribe the son of Neriah, and also the words king of Judah and in the fire.329.xxxvi. 3.330.xxxvi. 29; cp. xxv. 9 f.331.xxxvi. 19, 24.332.Such is the force of the Hebrew idiom in the last clause of xxxvi. 16; for the different attitude of the princes in 608 see pp. 170 ff.333.The Hebrew text is accurately rendered by our English Versions; the following are the principal points on which the Greek differs from it: Verse 1, both Greek and Latin lack that was the first year of Nebuchadrezzar, king of Babylon; in verse 2 Greek lacks Jeremiah the prophet and all, and in verse 3 the word of the Lord hath come to me and but ye have not hearkened. In verse 6 for I will do you no hurt Greek reads to your hurt. Again, Greek lacks in 7 saith the Lord, in 8 of Hosts, in 9 saith the Lord and to Nebuchadrezzar the king of Babylon My servant, and for all the families it reads a family; and in 11 lacks this, a desolation, these and the king of Babylon, substituting for the last two shall serve among the nations.334.E.g. the preposition to before Nebuchadrezzar in verse 9 which does not construe.335.xxv. 1-14 has been denied to Jeremiah by Schwally (“Z.A.T.W.,” viii. 177 ff.) and Duhm, but their arguments are answered by Giesebrecht and Cornill in loco; see, too, Gillies, 195-8, 202, and Skinner, 240 f.336.See Davidson in Hastings' “D.B.,” ii. 574, Driver and Gillies in loco.337.See above, p. 14.338.E.g. cp. 26 with 9 and both with i. 15.339.As Duhm asserts; see above, pp. 79 ff.340.The above paragraph on xxv. 15-38 is based on Giesebrecht's careful analysis of the passage.341.xxxvi. 5, 19, 26.342.Worn next the skin; not girdle which came over the other garments. See “Enc. Bibl.,” article “Girdle.”343.So virtually Cornill, who, indifferent as to whether the story is one of fact or of imagination, emphasises the choice of the Euphrates as its essential point, compares ii. 18, to drink of the waters of the River, and dates the story in the earliest years of Jeremiah's ministry. On the other hand Erbt, who also reads Euphrates, interprets the story as one of actual journeys thither by Jeremiah.344.I visited it in 1901 and 1904, a most surprising oasis!345.Pĕrath or Parah = Farah was first suggested by Ewald (“Prophets of the O. T.,” Eng. trans, iii. 152), quoting Schick (“Ausland,” 1867, 572-4), by Birch (“P.E.F.Q.,” 1880, 235), and by Marti (“Z.D.P.V.,” 1880, 11), and has been accepted by many—Cheyne, Ball, McFadyen, Peake, etc.346.See above, p. 55.347.In the valley of Hinnom, where were potteries and above them a city-gate Harsith = (probably) Potsherds; in the upper valley broken pottery is still crushed for cement; lower down traces of ancient potteries appear, and there is the traditional site of the Potter's Field, Matt. xxvii. 7.348.So literally the term rendered wheel, A.V. It was of two discs, originally of stone, but later of wood, of which in earlier times the upper alone revolved and the lower and larger was stationary, but later both revolved by the potter's foot. See “Enc. Bibl.,” article “Pottery.”349.See above, pp. 84 f.350.Hebrew adds Rede of the Lord.351.Hebrew adds House of Israel.352.A. B. Davidson.353.To this we return in dealing with Jeremiah's religious experience. See below, Lecture vii.354.See above, p. 109 on iv. 3.355.Luke xiii. 6 ff. Other parables or actual incidents illustrating either the possibilities of characters commonly deemed hopeless or the fresh chances given them by God's grace, are found in Matt. xviii. 23 f., Luke vii. 39 f. (the woman who was a sinner) and xix. (Zacchæus).356.Cornill in loco, Skinner, pp. 162 f., both of them in fine passages on the teaching of the parable, the former exposing the superficiality of Duhm's impulsive judgment upon it. Cornill finds that the genuine words of Jeremiah close with verse 4; Skinner, Erbt and Gillies (p. 158) continue them to 6.357.But see next page.358.xix. 1 ff. The Greek connects this incident with the preceding by reading then for the Hebrew thus, and with many Hebrew MSS. adds to saith the Lord the phrase to me, making Jeremiah himself the narrator. In xix. 4 read with Greek whom neither they nor their fathers knew, and the kings of Judah have filled, etc. Throughout Greek lacks phrases which are probably later additions to Hebrew; but these are not important.359.See p. 185, n. 2.360.The above is mainly from the Greek. The following is a significant instance of how the knowledge of the Bible still holds among some at least of the Scottish peasantry. A woman in a rural parish calling on her minister to complain about the harshness of the factor of the landlord said that he was a very Magor-Missabib. And it is no less significant that the minister had to consult his concordance to the Bible to know what she meant!361.In xxxv the differences between Greek and Hebrew continue to be those generally found in the Book, i.e. Greek omits the expansive formulas, including the Divine titles, redundant words (like all) and phrases, and corrects the wrong preposition to by the right upon (17). Further, it spells differently some of the proper names, reads house for chamber (4 bis), a bowl for bowls (5), to me for to Jeremiah (12), and in 18 does not address the promise to the Rechabites, but utters it of them in the third person, also omitting the name of Jeremiah, and in 19 for for ever, lit. all the days, reads all the days of the land.362.The ally of Jehu, II. Kings x. 15, 23. The tribe was Kenite, I. Chron. ii. 55. The Kenites, according to Jud. i. 16, I. Sam. xv. 6, settled in the South of Judah, but Jonadab is found in North Israel and apparently his descendants, as fugitives before an invasion from the North, came from the same quarter. Heber the Kenite also dwelt on Esdraelon, Jud. iv. 17, v. 24.363.Duhm's criticisms of it, and rejection of some of its parts are, even for him, unusually arbitrary, especially his objection to the words in verse 13, Go and say to the men of Judah and the inhabitants of Jerusalem, for obviously these people were not gathered in, nor could be addressed from, the Temple chamber. It was the people as a whole, whose fickleness from age to age he was about to condemn; on this verse Duhm's remarks are, besides being arbitrary, inconsistent.364.Above, pp. 147 ff.365.Above, pp. 50, 153 f.366.Deut. iv. 19, xvii. 3; II. Kings xxiii. 5, 13. See the present writer's “Jerusalem,” ii., pp. 186 ff., 260, 263.367.Deut. xii. 31, II. Kings xxiii. 10. See “Jerusalem,” ii., pp. 263 f.368.Pp. 153 f.369.The only apparent reason for the compiler putting the two songs together is that the last verse of the one and the first verse of the other open in the same way, O that I had (Hebrew O who would give me).370.xxxvi. 32.371.Greek omits this clause.372.Apparently a common proverb.373.Hebrew adds Jerusalem with no sense and a disturbance to the metre.374.Mishpaṭ = rule, order, ordinance.375.Torah = law, see p. 154.376.Reading צשה with Dagesh in last letter.377.With 10-12, cp. vi. 13-15; 11, 12 are wanting in Greek.378.Hebrew adds a line of corrupt text.379.Hebrew, the Lord.380.So Greek. The verse is another instance of the two-stresses-to-a-line metre; see p. 46.381.So Greek.382.So Greek.383.So Greek.384.Hebrew adds Rede of the Lord.385.After the Greek, Hebrew is hopeless.386.Lit., from a land of distances, usually taken as meaning exile. But exile is not yet. Duhm as above.387.So Greek.388.Bubbles, ii. 5. The couplet seems an intrusion breaking between the two parts of the people's cry.389.So Greek.390.Lit., why cometh not up the fresh skin on.391.Greek, an uttermost.392.The Hebrew word seems to me to be taken here rather in its primitive sense of bundle than in the later, official meaning of assembly.393.Hebrew adds Rede of the Lord for till now the Prophet has spoken. Verse 3 is difficult. Duhm omits most, Cornill all, as breaking the metrical schemes which they think Jeremiah invariably used. But the form of the Hebrew text—short lines of two beats each, with one longer line—is one into which Jeremiah sometimes falls (see pp. 46 f.). Like a bow so Greek; Hebrew, their bow. Cp. our draw a long bow (Ball).394.So Syriac.395.Again Hebrew adds Rede of the Lord. The text is uncertain. Hebrew, thy dwelling is in the midst of deceit, they refuse to know Me.396.Hebrew adds of Hosts.397.So Greek, Hebrew omits; more seems to have dropped out.398.So Hebrew text; Hebrew margin and Greek polished.399.So Greek.400.So Greek. Hebrew, I will raise and adds lamentation.401.Hebrew adds passing over, probably a mistaken transference from verse 12. Greek and Latin omit.402.So Greek.403.Hebrew uselessly adds nor walked therein.404.Hebrew adds of hosts; and this people for them.405.Hebrew adds of Hosts and consider ye which Greek omits as well as hasten in 18; the text of the four lines is uncertain. For us and our Greek has you and your.406.So Vulgate.407.Hebrew has the obvious intrusion, Speak thus, Rede of the Lord, which Greek lacks.408.I.e. of their hair; see xxv. 23, xlix. 32. Herodotus says (iii. 8) that some Arabs shaved the hair above their temples; forbidden to Jews, Lev. xix. 27.409.So Greek; Hebrew, the land. The Hebrew part. sitting may like that in v. 18 be future.410.So Greek; Hebrew, in the land at this time.411.So Greek, Hebrew my.412.So Greek, Hebrew my.413.So some Greek and Latin versions, Syriac and Targ.414.Greek; Hebrew omits.415.I.e. Rulers.416.Hebrew, pastures.417.See above, pp. 46 f., 93.418.So, following some Greek MSS., Targ., and the parallel Ps. lxxix. 6, 7.419.Above, pp. 152 ff.420.P. 176. Practically all agree to this. Admitting its possibility, Duhm prefers to assign the lines to the Scythian invasion, against which see the reasons offered by Cornill in loco, who further suggests a connection between xi. 15, 16 and xii. 7-13. Ball, after Naegelsbach, argues for a date before Carchemish.421.The text of these four lines is hardly metrical.422.Above, pp. 183-185.423.p. 59.424.In this quatrain Greek reads your soul, and Hebrew my eye and precedes this line by shall weep indeed which Greek omits. The last line is one of those longer ones with which verses or strophes often conclude (see p. 35).425.II. Kings xxiv. 8, 15; Jer. xxii. 26.426.So Greek.427.See ii. 36, iv. 30; Ezek. xxiii. 22.428.As heads obviously belongs to this second line of the quatrain, from which some copyist has removed it to the fourth.429.So Hebrew literally.430.Pp. 56 f. The date is quite uncertain.431.The text of the first four lines is uncertain. I have mainly followed the Greek. Begging, if we borrow the sense of the verb in Syriac, otherwise huckstering, peddling.432.Hos. vi. 1-4.433.P. 189.434.Hebrew and some Greek MSS. add against thee.435.Hebrew, they turned not from their ways.436.The text of verse 8 is uncertain. I have mainly followed the Greek.437.Hebrew adds Rede of the Lord.438.Lecture vii.439.Hebrew adds nor bemoan them, an expansion.440.Hebrew adds Rede of the Lord, even kindness and compassion; verses 6 and 7 are expansion.441.Hebrew adds when their children remember their altars and Asherim rightly taken by Duhm and Cornill as a gloss.442.Hebrew adds in thee for which some read thy hand.443.These four verses along with the phrase Thus saith the Lord which follows them are lacking in Greek. This is clearly due to the oversight of a copyist, his eye passing inadvertently from the Lord of xvi. 21 to the Lord of xvii. 5.444.See pp. 53, 54.445.Cp. “Isaiah,” lvi. 2-7, lviii. 13, 14; Neh. xiii. 15-22.446.A much manipulated verse! Mountain, taking sadai in its archaic sense as in Assyrian and some Hebrew poems, Jud. v. 4, Deut. xxxii. 13 (see the writer's “Deut.” in the “Camb. Bible for Schools”) where it is parallel to highlands, rock and flinty rock. The following emendations of the text are therefore unnecessary, and are more or less forced. Sirion (Duhm, Cornill, Peake, McFadyen, Skinner); missurîm = from the rocks (Rothstein). The Greek takes sadai as breasts and nominative to the verb: Do the breasts of the rock give out?—not a bad figure. Hill-streams reading mêmê harîm (Rothstein) for the Hebrew maîm zarîm = strange (? far off) streams. Ewald takes zarîm from zarar = to rush, press. Duhm reads mĕzarîm = Northstar. Cornill turns the couplet to Or do dry up from the western sea the flowing waters? Gillies, the wet winds from the sea, etc., for which there is a suggestion in the Greek α μῳ.447.See p. 149, n. 1448.So some MSS.; the text has like.449.Pp. 191 ff.450.Pp. 164-167.451.Duhm's objection to this title as a mistake by an editor is groundless; for though the following lines are addressed to the land or people as a whole, their climax is upon the fate of the royal house, the choice of thy cedars.452.Hebrew adds many.453.Greek from over the sea.454.Greek, Syriac, Vulgate.455.Hebrew thee. 456.Hebrew adds to return thither; Greek lacks.457.In 28-30 the Greek, mainly followed above in accordance with the metre, is far shorter than the Hebrew text.458.The reasons given by Giesebrecht and Duhm in loco, by Skinner, p. 346, and (more fancifully) by Erbt, p. 86, for impugning the date given in xlv. 1, and relegating the Oracle to the close of Jeremiah's life in exile as his last words to Baruch, have been answered in great detail, and to my mind conclusively, by Cornill, who points out how much more suited the Oracle is to conditions in 605 than to those of Baruch and Jeremiah after 586.459.Cornill: the words of Jeremiah in a book.460.Hebrew adds saying.461.Hebrew adds the God of Israel.462.So Greek.463.Superfluous after, not to say inconsistent with, verse 2; probably editorial.464.I have to or am about to. The Hebrew addition to this couplet, and that is the whole earth, is probably a gloss; it is not found in all Greek versions.465.His brother Seraiah was a high officer of the king, ch. li. 59; see also Josephus X. “Antt.,” ix. 1.466.Here and xxi. 9, xxxviii. 2, xxxix. 18.467.ix. 3, 7 (How else can I do?), xii. 9, 11, see p. 211.468.See p. 167.469.2 Kings xxiii. 31, xxiv. 17; see above, p. 164.470.The exact transliteration of the Hebrew is Ṣidḳiyahu.471.Ezek. xvi. 59, xvii. 11-21; especially 15-19.472.Ps. xv., who sweareth to his own hurt and changeth not.473.Josephus imputes to him χρεστότης καὶ δικαιοσύνη, X. “Antt.” vii. 5.474.No strong rod, no sceptre to rule, Ezek. xix. 14.475.Or ye are far, etc., Ezek. xi. 15.476.Jer. xxvii.; in verse 1 for Jehoiakim read Ṣedekiah.477.Jer. li. 59; though some doubt this.478.Ezek. viii; Jer. xliv. 17-19 and his other references to the worship of the Queen or Host of Heaven may also refer to this.479.Jer. xliv. 30, Pharaoh of xxxvii. 5, 7, 11, Ezek. xxix. 3; Apries, Herodotus ii. 161.480.Jer. xxxiv. 8-22; cp. Exod. xxi. 1-6, Deut. xv. 12-18.481.2 Kings xxv. 21.482.xxix. 29; Skinner, p. 253, doubts this.483.xxxii. 16-25.484.See above, pp. 186-188.485.xvii. 16.486.So Driver; Amos vii. 1, 4, 7, viii. 1.487.So Greek.488.So Greek and other versions.489.Greek city.490.Jews who may have stirred up Egypt against Babylon.491.So Greek; Hebrew adds for an evil, “a corrupt repetition of the preceding word” (Driver).492.Hebrew adds and to their fathers.493.xxix. 20, 15, 21-32, see pp. 245-247.494.ix. 22; x. 20.495.See above, p. 236.496.See above, p. 35.497.This title has been much expanded, as the briefer Greek shows, and indeed much more than it shows. In 1 the addition of priests and prophets is in view of 8 and 15 evidently wrong. The Hebrew remnant of (before the elders) which Greek lacks is difficult. It seems a later addition to the text when many of the elders had died. Duhm's suggestion of a revolt of the early exiles and the execution of many of the elders by Nebuchadrezzar is imaginary. In verse 2 we have such a needless gloss or expansion as later scribes were fond of making.498.Greek omits this line.499.Hebrew adds there.500.Greek; Hebrew city.501.8 and 9 strike one as a premature reference to the prophets.502.Greek perhaps better your people, for in seventy years the elders addressed must have died out.503.Duhm.504.As even Lucian's version shows in spite of its retaining 16-20.505.

Greek lacks the names of both the fathers, and also the last clause of Hebrew, 21, which prophesy a lie to you in My Name.506.This verb is a play on the name of Ahab's father.507.In Hebrew follows in 25a a useless editorial addition.508.Hebrew precedes this with to all the people which are in Jerusalem and, and follows it with and to all the priests, additions very doubtful in view of verse 29. In II. Kings xxv. 18 Ṣephaniah is second priest.509.The time of the captivity.510.Greek lacks the unnecessary remainder.511.The following are some details as to xxvii. The Hebrew verse 1 is not given by Greek; Jehoiakim is of course a copyist's error for Ṣedekiah, as 3, 12, 20 and xxviii. 1 show. Greek lacks the second clause of verse 5, all 7, several clauses of 8, one of 10, from under onwards in 12, all 13, the first of 14, now shortly in 16 (but adds I have not sent them), all 17, the last half of 18, most of 19, much of 20, all 21, and two clauses of 22.512.Greek the earth.513.Hebrew my servant.514.Hebrew adds pestilence.515.Greek; Hebrew dreams.516.Greek; Hebrew your.517.So adds Greek.518.The general differences in xxviii are: after the Lord Hebrew adds of Hosts the God of Israel verses 2, 14; in 11 and 14 the name Nebuchadnezzar as in xxvii; in 3, 4, 14, 16, 17 unnecessary explanatory clauses or expansions; and throughout the title the prophet to the names Jeremiah and Hananiah respectively. Of all these the Greek is devoid; other differences are marked in the notes to the translation.519.The prophetic perfect = I will break, verse 4.520.As in xxvii. 16 Greek puts the priests after the people.521.Baruch is not well accustomed to long sentences, therefore repeats this clause (Duhm).522.Greek lacks the bracketed words; famine by changing one letter of the Hebrew for evil.523.Hebrew adds of the prophet.524.Recognised or acknowledged.525.Greek adds In the sight of all the people; also gives the plural bars.526.Greek lacks these words.527.So Greek; Hebrew thou shalt.528.Hebrew adds Hear now Hananiah.529.Hebrew adds that year.530.By Giesebrecht.531.Hebrew adds Before the Lord, yea before His holy words (Greek before His glorious majesty). Both break the connection and are unmetrical.532.The couplet here given by Hebrew and Greek is too long for the verse, breaks the connection, and is apparently a copyist's dittography expanded by quotation from ix. 2 (Duhm). But a single line is needed. Helped by Greek, we might read and because of these mourns.533.After Duhm.534.So Syriac, alone yielding a sound division of the lines.535.Hebrew and Greek add a line breaking metre and parallel.536.Jerusalem's (?).537.Greek adds of Hosts concerning the prophets.538.Cornill rejects this couplet, I think needlessly.539.So Greek, cp. ii. 5, p. 92.540.Or My, Erbt and Cornill.541.So Greek. Hebrew feared and heard His word. These clauses are not metrical and may be a later intrusion; which 19, 20 certainly are, for they find their proper place in xxx. 23, 24.542.So Greek.543.Hebrew expands, from their evil way and.544.So Greek affirmatively. Hebrew, by putting the couplet as a question, confuses the meaning. To near it adds Rede of the Lord.545.So Duhm happily takes a third repetition (for other cases of this kind, see vii. 4; xxii. 29) instead of the senseless how long at the beginning of the next verse.546.Giesebrecht's happy emendation.547.So Greek.548.Greek Law.549.So Greek.550.Greek adds so My words.551.Hebrew adds thus.552.So lit. or call it a Rede; fling out so two Greek versions, Hebrew take.553.Zeph. iii. 4.554.In 31 and 32 Hebrew repeats Rede of the Lord. The section which follows can hardly be Jeremiah's.555.xxii. 19; II. Kings xxiv. 6; just as conversely Huldah's prophecy that Josiah would be gathered to his fathers in peace, II. Kings xxii. 20, was belied at Megiddo.556.xxiii. 32, repeating what he has frequently said already.557.As Amos had more strongly put it, You only have I known of all the families of the earth, therefore I will visit upon you all your iniquities, iii. 2.558.xxiii. 27.559.As we have seen; above, pp. 76, 104 f., 137.560.viii. 11; xxiii. 14, 17, 22, etc., etc.561.xxix. 23, xxiii. 14.562.xxiii. 28, above, p. 257; cp. xxvii. 18.563.xxviii. 11, cp. xlii. 1-7.564.xxviii. 6; above, p. 251.565.xxvi. 14, 15.566.See further, Lecture vii.567.xxiii. 31, p. 258.568.xxiii. 21.569.Stade's combination (ZATW 1892, 277 ff.) of xxi. 1, 2; xxxvii. 4-10; xxi. 3-10; xxxvii. 11 ff. yields a contradiction—a prayer for the raising of the siege (xxi. 1, 2) already raised (xxxvii. 5). Erbt avoids this by combining only xxi. 1, 2a; xxxvii. 6-10; similarly Gillies (p. 309). But, as Cornill says, one cannot explain how from this form the two accounts have risen. Older critics (except Ewald) and Davidson, Giesebrecht, Peake, Thomson, (196, 198) and Cornill refer the passages to different occasions. Skinner leaves the question in suspense (259 n.). Duhm disposes of xxxvii. 3-10 as a Midrash legend and xxi. 1-10 as “a free composition” upon it by another hand!570.Probably the original tenor of verse 4, but the text is confused by additions.571.Greek; Hebrew he.572.Greek omits this clause inadvertently. The proposed reversal to thy mouth speak with his mouth (Giesebrecht, etc.) misses the point; surely the captor would speak first.573.Hebrew adds concerning thee, thou shalt not die by the sword.574.Of spices. Some Greek versions read mournings, and so shall they mourn for thee.575.xxxix. 7; II. Kings xxv. 7.576.Verses 1, 2 either belonged originally to this section, and mark it as from another source than, or different edition of, Baruch's memoirs, or more probably were added by an editor as necessary after the preceding sections (xxxv, xxxvi) from Jehoiakim's reign.577.Greek reads say thou and thee for me, and omits you.578.So Greek.579.Greek place.580.Knox's “History of the Reformation in Scotland,” Bk. i.581.Cp. “declare a Liberty of Tender Consciences,” Declaration of Breda by Charles II.582.A possible solution is “that the emancipation was undertaken in obedience to the neglected law, and that to make their action even more effective ... they decided to emancipate all their slaves without waiting till the legal term had expired” (Peake). Yet it is also possible that the reference in verses 13, 14 to the law, Deut. xv. 12, is due to an editor.583.The chief differences between Hebrew and Greek are: 8, Greek lacks all and the senseless unto them; 9, Greek reads so that no Jew should be a slave; 10, 11, for Hebrew heard (R.V. obeyed), Greek reads turned, omits the last two clauses of 10, all of 11 save the last and in 12, 13 from the Lord and God of Israel; 14 reads six for Hebrew seven and 15 they for ye (twice); 16 omits and brought them into subjection, 17, to his brother and every man, 18 all reference to the calf and its parts, 20, 21 and into the hand of them that seek their life (twice).584.Peake.585.xxxvii. 12; the phrase is obscure.586.xxxvii. 11-21.587.Greek omits this last named.588.So Greek: Hebrew unto all the people.589.Greek lacks to him and Syriac the last clause.590.Greek For thus.591.See above, p. 232.592.Calvin's discriminating remarks on xxxviii. 2, in No. cxlvii of his prelections on the Book of Jeremiah, are well worth reading. See, too, Peake (p. 24) and Skinner (261 ff.).593.So Greek. Hebrew takes this clause as part of Ṣedekiah's reply: the king is not able to do anything against you.594.Greek again is devoid of the repetitions, etc., that overload the Hebrew.595.Hebrew adds sitting, an obvious intrusion (not in Greek), for in the siege the king would hardly hold council in the Benjamin-Gate.596.Greek reads that he charged not the princes but the king. The text of 9 is uncertain. Duhm thinks the original meant that the princes wished Jeremiah's death so as to save bread.597.Hebrew and versions thirty, differing little from the Hebrew for three, which is now generally read.598.xxxix. 15-18.599.xxxviii. 14-28; Greek agrees with Hebrew save for its usual omissions as well as secretly, 16. Both read the third entry of the Lord's House, which some, by adding a letter, would change to entry of the Shalishim or guards; unnecessarily, as Haupt shows.600.After the deportation of 597.601.So Greek; Hebrew reads thy feet are plunged, and omits from thee; 23 is a late expansion.602.Pp. 258-9 n., thus exceeding Steuernagel's and Buttenwieser's readings of parts of it as a variant of xxxvii.603.xxxviii. 28.604.Duhm and Cornill take as original only 6-15; Giesebrecht reasonably adds 16, Ah Lord Yahweh in 17, 24, 25, and in the main 26-44, from which probably more deductions should be made than he makes. Gillies (270 ff.) takes 16-25 as later reflections on a prayer by Jeremiah, 24-41 as editorial, 42-44 as bringing us back to the actual situation. This is safer than Peake's distinction of 16, 24-26, 36-44 as genuine (slightly qualified by his notes). Hebrew and Greek throughout are the same, save for the usual Greek omissions, and these are more in the narrative 1-15 (especially 5b, 11b, 14 these deeds with it for them and they, while in 8 for Hebrew the redemption is thine it has thou art the elder) than in the prayer and the divine answer (30b, 36 captivity for pestilence, 41 visit for rejoice over). In 6 for Hebrew me Greek has Jeremiah, but confirms the 1st person in 8, 9-13, 16, 25, and in 26 has me for Hebrew Jeremiah. Greek, too, has some of its unusual surplus: 8 Shallum, 12 son of, 19 ὁ θεος ὁ μέγας ὁ παντοκράτωρ καὶ μεγαλώνυμος Κύριος, 25 and I wrote the deed and sealed it, 33b still, 43 again.605.The custom was to have one copy open for reference, and one sealed for confirmation if the open one should be disputed. To sealed Hebrew adds the injunction and conditions.606.The numerous emendations are purely conjectural; the least unsatisfactory being Cornill's: The houses ... shall be torn down against which the Chaldeans are coming to fight with mounds and sword and to fill with the corpses of men whom I have smitten in my wrath, etc.607.One may eliminate the few words not found in Greek, and naturally suspect the liturgical clause in 11. Some take 13 as a late expansion of 12.608.xxxviii. 28.609.Verse 14 follows directly on verse 3. The statement that Nebuṣaradan was one of them is in verse 13 which belongs to the very late section, 4-13, lacking in the Greek.610.Hebrew: lit. to the house; Greek omits.611.Either Neby Samwîl or Tell-en-Naṣb, both a few miles north of Jerusalem. The above exposition takes xxxix. 3, 14 and xl. 1-6 as supplementary. But some read them as variants of the same episode, debating which is the more reliable. For a full discussion see Skinner, pp. 272 ff.612.Hebrew, the forces (Greek, the force) in the field.613.The oscillations of this controversy have been recently so fully recounted (by Cornill and Peake) that it is unnecessary to repeat them here.614.Whether the datum xxx. 2, that Jeremiah was commanded by the Lord to write the words spoken to him in a book, is historical, is uncertain. It is not impossible that as he had been moved to write down his Oracles of doom (xxxvi) he should now be similarly advised about these later Oracles of hope. The rejection of xxx. 2, by most critics, seems to me rash.615.This in answer to Rothstein (Kautzsch's “Heilige Schrift des A. T.,” 754), whose upper date for them after 597 is too early, and to Gillies (p. 238) who refers them to the Prophet's imprisonment.616.Hebrew adds the gloss like a bearing woman.617.So Greek, reading היו for הוי.618.So Greek, Hebrew thy.619.So Greek, Hebrew thy.620.So Greek, Hebrew thy.621.After the Greek.622.Driver.623.Hebrew adds Rede of the Lord.624.Lecture viii.625.Greek, family.626.iii. 6 f.627.See p. 72.628.Cornill dates the poem, “surely,” from the earliest stage of Jeremiah's prophetic career; but both its late place in the Book and the reasons given above argue strongly for a date at Miṣpah under Gedaliah.629.So Greek.630.Or continue troth to thee.631.So Greek; Hebrew deck thee with.632.So Greek.633.Lit make common, i.e. not be obliged to wait over the first four crops as required by the law, Lev. xix. 23-25, before having the fruit released for their own use. Greek reads the similar Hebrew verb praise.634.Above, pp. 149 f., 152, 155 ff.635.Duhm emends to on the top of the hills.636.So Greek and Targ.637.So Greek.638.Ibid.639.So Greek.640.It is singular how each of these three verses contains not four but five lines. Cornill, by using the introduction Thus saith the Lord, omitting the remnant of Israel, combining two pairs of lines and including the following couplet, effects the arrangement of octastichs to which he has throughout the book arbitrarily committed himself. Duhm has another metrical arrangement.641.Or coasts.642.Lit. they stream upon, A.V. flow together; but the verb is to be taken in the same sense as in Ps. xxxiv. 5 were lightened and in Is. lx. 5, R.V. It is the liquid rippling light, thrown up on the face from water.643.So Greek.644.Hebrew adds and will comfort them.645.Richly lit. with fat, which Greek omits but to priests adds the sons of Levi, an instance of how ready later hands have been to add prose glosses to the poetry.646.1 Sam. x. 2.647.See above pp. 46 f.648.Hebrew and some versions add for her children.649.Greek has not the first line of this couplet, and reads differently the second. The whole seems a needless variant or paraphrase of 16.650.Or turned to (?). Greek reads after my captivity.651.Some would read was chastised.652.Still have that on my conscience; there is no need to doubt this line in whole or part as some do.653.After all that has passed!654.Compass or change to (?) This couplet has been the despair of commentators. Its exilic terms, created and female, relieve us of it.655.Hebrew adds of hosts, God of Israel.656.Hebrew and Greek add holy mount, a late term and here irrelevant, for it is all Judah that is described.657.Greek each.658.Doubtful. Jeremiah had nothing to do with dreams as means of prophecy.659.Hebrew adds to each the house of.660.Hebrew adds from i. 10 (q.v.), pluck up, break down and destroy.661.As Dr. Skinner says, “it was only by way of the eternal world that Jeremiah could enter on the fruition of his hopes.”662.“That atrocious brigand” (Renan).663.The folds of, as Aquila shows that we should read Hebrew Geruth.664.For the above see ch. xli, continuing from xl what is no doubt Baruch's account.665.So ch. xlii. This and xli are substantially the same in Hebrew and Greek, the Greek as usual omitting the repetitions of the Divine Titles and of the names of the fathers of the actors, and a few other expansions; and suggesting, as Syriac and Vulg. also do, some minor corrections.666.xxiv. 1 ff.667.xliii. 1-7. Hebrew and Greek still agree in essentials, Greek as usual omitting Divine Titles (which the Hebrew copyists delight in repeating), the needless father-names and also the term proud (or presumptuous) in 2, where it reads the others for the senseless Hebrew participle saying. In 6 it reads remainder for children, and household for daughters—of the king.668.xliii. 8-13. In 9 for the obscure Hebrew phrase, R.V. in mortar in the brickwork, Greek reads ὲν προθύροις; in 10 lacks My servant, for I and I have reads he and thou hast; and in 12 he shall for I will. Also in 12 for he shall array himself with the land of Egypt as a shepherd putteth on his garment, Greek has he shall clear out the land as a shepherd clears his garment from lice. Suitable and vivid as this figure is and adopted by many moderns, one hesitates to use it for lack of confirmation from other sources. The other one is sufficient.669.Besides its usual minus Greek omits in 1 and at Noph, in 3 and to serve and neither ... fathers, in 9 and your own wickedness, in 10 neither have they feared, in my law nor, before you and, in 11 against you ... all Judah, at least half of 12, in 15 unto other gods and that stood by, in 18 and to pour out ... unto her, in 19 to portray her, in 22, without inhabitant, in 23 as it is this day, in 28 mine or theirs. Also Greek begins 19, And all the women answered and said, and in 25 for ye and your wives reads properly ye women.670.Hebrew adds and at Noph (Memphis).671.Duhm, Rothstein, Cornill, Gillies, etc., eliminate from 15 as a later addition all the men who knew that their wives burned to other gods on the ground that 19 shows the women alone to be the speakers; Duhm, precariously changing besides a great assembly (by the alteration of one letter) to with a great (loud) voice. And these critics and Driver, Giesebrecht and Peake rightly take even all the people ... in Pathros as a late gloss founded on verse 1.672.That is solemnly sworn; Judg. xi. 36; Numb. xxx. 2, 12.673.Some Greek MSS. and Syriac have and all the women answered, an addition felt to be necessary after the mention of both men and women in 15.674.Hebrew adds to portray her, that is on the cakes.675.Erbt first made clear the metrical form of these verses, though I think too grudgingly, and has ignored the fact that they are not one but two Oracles.676.So Greek.677.Generally accepted instead of Hebrew vows.678.Calvin.679.The rest of 27 and 28a, the destruction of all the Jews in Egypt, is a prose expansion.680.Hebrew adds, but Greek lacks, from me or from them.681.xx. 8.682.i. 6.683.xx. 7.684.vi. 11, xx. 9.685.xv. 10; cp. xii. 1.686.i. 10, p. 83.687.xx. 2 ff.; see p. 192.688.xxii. 18 f.; see p. 167.689.xxxviii. 19 ff.; pp. 282 f.690.xxix. 24-32.691.xxviii. 17.692.xlv. 5; p. 228.693.So Greek; Hebrew thou lettest me see.694.Greek; Hebrew takes this with the next line.695.So generally read since Hitzig; Hebrew has bread, i.e. fruit.696.Others: on Thee I have rolled; cp. xx. 12.697.Greek; Hebrew thy.698.Hebrew copyists senselessly repeat, Thus saith the Lord of Hosts; Greek omits.699.So Greek.700.Greek.701.Greek, meaning, Thy sanction to their curses.702.The text of the last six lines is corrupt; the above is Duhm's reading after the Greek.

See too J. R. Gillies. Verses 13, 14 are out of place here, see xvii. 3, 4.703.Greek omits.704.So Greek; Hebrew (with same consonants, but the first two transposed) Found were Thy words.705.So Greek; Hebrew I did eat them. But all this bracketed quatrain breaks the connection between what precedes and verse 17.706.Cornill after Greek.707.Omit of bronze for the metre's sake; it is a copyist's echo of i. 18. Cornill omits impassable instead.708.Hebrew adds Rede of the Lord.709.Hebrew precedes this with And the Word of the Lord came unto me, which Greek is without, thus closely connecting xvi. 2 ff. with xv. 21.710.In 3, 4 the bracketed lines are probably expansions of the original.711.Hebrew, etc., add nor bemoan them—expansion.712.5b, 6a are not in Greek.713.So Greek.714.By a change of vowels.715.So Greek.716.Greek lacks of Hosts.717.Perhaps 14 connects with 9, 10. The line For Thou art my praise is a late addition.718.So Aq. Symm. Syr., reading ra'ah, evil for ro'eh, shepherd.719.Torah, see p. 154.720.So Greek; Hebrew of mine accusers.721.To this line Greek adds have privily laid a stumbling block. Most regard both lines as an expansion from 22.722.Pl.; So Greek.723.Pl.; So Greek.724.Above, pp. 276 ff.725.In contrast with its boldness in textual criticism a curious timidity of sentiment has set through recent O.T. scholarship in Germany from which the older German scholars were free.726.Greek the name of the Lord.727.Greek; Hebrew adds any more.728.So Greek.729.Hebrew adds of Hosts.730.Verse 13, a doxology, is probably a later addition.731.So Greek.732.Cp. xviii. 20 f. p. 329.733.xii. 5; cp. xv. 19.734.iv. 10; p. 322; xv. 18.735.i. 17 f.; cp. xv. 19.736.See above, p. 160.737.Hebrew adds, Thou seest me.738.See also p. 160. Verse 4 is clearly out of place here, referring to a hardly relevant subject. Verse 6 is less improbable an illustration of the harder troubles in store for the prophet. There is no reason to doubt the genuineness of the rest: Thou can'st not trust, so Greek; Hebrew thou art trusting. Hitzig, etc., by changing one consonant read thou art fleeing. Rankness lit. pride or extravagance. If verse 6 is original, the date of the whole is early.739.See above, p. 202.740.v. 31; p. 125.741.ii. 22 f.; xiii. 23; xvi. 12; xvii. 1; etc.742.ii. 11-13, 22, 25, 31 f.743.ii. 35; v. 31; vii. 4-11, 21 ff.; xi. 15; xiv. 12.744.iv. 3, 4; vii. 3 ff. etc.745.xv. 18.746.Debase not the throne of Thy Glory, xiv. 21.747.xiv. 8, 9; see p. 57.748.x. 1-16 is a later writer's; see p. 207.749.vi. 27; see pp. 132, 133.750.xii. 1 ff., etc.751.xx. 7, 11.752.xvii. 7 f.; p. 54.753.See above, p. 299.754.Shortly before his death, Professor A. B. Davidson said to me, “These prophets were terribly one-idea'd men”—their one idea being that the Lord was about to do something.755.ii., iii. passim.756.ii. 31.757.ii. 8; Where is the Lord?758.i. 12 ff.759.xxvii. 5.760.xxii. 7; i. 15; iv. 6; v. 15, etc.761.xxii. 25 f.; xxiv. 8 ff.; xxv. 9; xxvii. 6; xxxii. 3; xxxiv. 2, 22.762.xviii. 1-11.763.i. 9 f.; etc.764.ii. 9; xii. 1 ff.; xiii. 1; xviii. 1; xix. 1, xxiv. 1 f.; xxvii. 2; xxxii. 6; xxxv. 2; xxxvi. 2, 28.765.ii. 5, 11; viii. 19 (?); xiv. 22; xvi. 19, 20; xviii. 15; xxxii. 30 (?), etc. Bubble, Hebrew hebel, lit. breath, usually rendered vanity by our versions.766.Deut. iv. 19 reconciles the two by saying that Yahweh had assigned the gods to their respective nations.767.Above, pp. 187 ff.; ii. 9, 31 f.; iii. 12, 19; etc.768.ix. 24; cp. v. 1 ff., etc.769.vii. 3 ff.; xxvi. 13. See above, pp. 155 ff.770.xxii. 15 f.771.ix. 7; cp. ii. 9, 35; v. 7-9, 25.772.Not from the very earliest; ii. and iii. utter pleadings rather than condemnations.773.iii. 1 ff., 20.774.vi. 11; iv. 8, 26; xxv. 15; xxx. 24 (also, but out of place in xxiii. 20); cp. xiii. 12-14.775.ii. 20; iii. 3, 6 ff., 20; xii. 8.776.iv. 28; v. 7; vii. 16; xi. 14; xv. 1 ff.777.v. 9, 29; ix. 9; xxi. 7.778.vi. 15; viii. 12; ix. 15 (xxiii. 15); xv. 7, 8; xiii. 24; xviii. 17; vi. 26; ix. 11; vii. 15; xxiv. 9, 10.779.ii. 19; iv. 18; vii. 19; xiii. 22.780.vi. 27-30; pp. 132 ff.781.ii. 30, v. 3.782.ii. 25; xviii. 12; vi. 15; viii. 12; xi. 14; xiv. 11.783.v. 31; xiii. 25; xviii. 11 ff.; xxiii. 14-17; xxvii. 9; xxviii. 15.784.iii. 21-25, a vain confession of sin by the people which meets only with a sterner call from God (iv. 3-4; see pp. 102 f., 107 f.) and was, as the subsequent years proved, ineffective; cp. xviii. 15.785.ii. 5, 31, 32.786.xii. 7-9; ii. 14.787.xii. 11; cp. Gen. xlviii. 7.788.xxxi. 20.789.I shall judge thee for saying “I am guiltless”: ii. 35.790.Above, pp. 186 ff., 348.791.ii. 13; xiv. 8; xvii. 13; iii. 12.792.i. 11 f.; xxxi. 35 f.793.viii. 7; v. 22 (xxxi. 35); xiv. 22 (after the Greek); cp. iii. 3; v. 24.794.xxiii. 23 f.; above, p. 256.795.By Smend.796.Amos ix. 2 ff.797.See above, pp. 238-241.798.xxix. 4-13; cp. vii. 14, 21 ff.; iii. 16; and see above, pp. 143-159.799.See above, pp. 90 ff.800.v. 1-5; viii. 8, scribes and wise; and prophets and priests continually.801.ix. 4 f.; v. 7 f.; xx. 3 f.; xxii. 13-18; xxxviii. 22; xxviii. 15 f.802.iii. 2; v. 26; x. 21; xxiii. 31.803.v. 1.804.xi. 20; xx. 12.805.xvii. 9 f.806.xxiii. 24.807.xxxi. 29 f.808.xxvi. 2 f.809.ix. 24.810.x. 23.811.xvii. 7 f.; above, p. 54.812.See above, pp. 227-229.813.xii. 3.814.Above, pp. 293 ff. This was rightly perceived by earlier critics of last century, Movers, De Wette, Hitzig, etc., who mostly assigned as a date the end of the exile and read the influence of the Second Isaiah upon any Jeremian material that the chapters may contain. In spite of objections by Graf their thesis was reaffirmed and expanded by Stade (Gesch. Isr. i. 643) and by Smend (Lehrbuch der A.T. Religionsgeschichte, 1893), who denied that any part of xxx, xxxi was from Jeremiah, on grounds both of alleged inconsistencies with Jeremiah's teaching, and of the representations of Judah with her people restored and her cultivation resumed. But since Smend criticism has been more discriminating; admitting post-exilic elements and consequently a late age for the whole collection but reserving for our Prophet various passages: Giesebrecht, xxxi. 2-6, 15-20, 27-34; Duhm, xxx. 12-15, xxxi. 2-6, 15-22a; Erbt, xxxi. 2-6, 15-17, 18-20; Cornill, xxxi. 2-5, 9b, 15-22b, 31-34; J. R. Gillies, xxxi. 2-6, 15-20, 29 f., 31b, 33b, 34; Peake, xxxi. 2-6, 15-22, 31-34; Skinner, xxxi. 2-6, 15 f., 18-20, 21 f., 29 f., 31-34.815.Above, pp. 36 f., 40-42, 49-52, 91.816.Above, pp. 40, 91, 142, 145.817.xi. 1 ff., etc.818.xxiv. 7.819.ix. 24; cp. viii. 7b, etc.820.So Greek, Latin and Syriac; Hebrew though I was an husband to them.821.So one Greek version.822.So some MSS.823.So Greek and Latin.824.Hebrew adds, Rede of the Lord.825.Giesebrecht.