B3 //ff ffi > UC-NRLF $B IID EDE *,„■»..«* J ^^\ ^ #*K ?*. . s? .' '*(' I'i LIBRARY OF THE University of California, GIF^T OK V Digitized by tine Internet Arciiive in 2007 witii funding from IVIicrosoft Corporation littp://www.arcliive.org/details/eupliemisticliturOOgrimricli r EUPHEMISTIC Sifutgicaf dtlppen^i;re0 IN A DISSERTATION PRESENTED TO THE BOARD OF UNIVERSITY STUDIES OF THE ^o^n0 ^^op&xnB QXnivtXBxi}^ FOR THE DEGREE OF DOCTOR OF PHILOSOPHY 1899 BY KARL J. aRiMiyi 1901 -3 ^ PRINTED AUGUST PRIES DEDICATED TO THE MEMORY OF (l^mm ^. (Rajner IN REMEMBRANCE OF WHOM IN SEMITIC LANGUAGES WAS FOUNDED AT BALTIMORE, MD. 1899 {pxtfact. THE SUBJECT of this investigation was suggested to me by- Professor Paul Haupt in the autumn of 1896. In the treatment of the problem every effort has been made to take into account such work as has been done in the criticism and interpretation of the various passages here discussed, and it is hoped that nothing of importance in the very extensive and widely scattered literature has been overlooked. It has been my endeavor to give due credit to all who have made any remarks on this subject. A number of books appeared during the printing of this volume so that I could make only a limited use of them in the correction of the proofs. On page 3, note ***, a reference should be added to Jakob Burck- hardt, Die Zeit Constantins des Grossen ^, Leipzig, 1 898, p. 43 ; GrHe- chiscJie Kidturgeschichte'^ , herausgegeben von Jakob Oeri, Berlin & Stuttgart, 1898, 2, pp. 146. 281. 436. I desire to express my heartiest thanks to my honored teacher. Professor Paul Haupt, for valuable suggestions and corrections, for the generosity with which he placed his library at my disposal, and for his kind assistance in seeing my work through the press. Acknowledgment is also due to the members of the Oriental Seminary of the Johns Hopkins University who have rendered valu- able assistance in reading the proofs. (gafttrnore, ^\i. ^^^y' »9oi. Karl J. Grimm. I, Karl Josef Grimm, was born June lO, 1871, at Steinbach near Wertheim, Germany. I attended the public school of my native place, and received a collegiate education at first by private tuition, later at the Grossherzogliche Gymnasia at Wertheim and Tauber- bischofsheim. In 1888 I came to America, and entered St. Jerome's College at Berlin, Ontario, where I studied especially English and Philosophy. The following year I returned to Europe and spent two years in Rome, studying chiefly Italian, Latin, History of the Fine Arts, and Philosophy. In 1891 I came again to the United States, and took the full course at the Lutheran Theological Seminary at Gettysburg, Pa. In 1896 I entered the Johns Hopkins University to devote myself to the study of Semitic Languages under the direction of Prof Paul Haupt and Prof Christopher Johnston. I also followed a course in Philosophy under Prof Griffin, and studied Sanskrit and Avestan in the department of Prof. Bloomfield. In the year 1896 — 1897 I. held a University scholarship, and during the years 1897 — 1899 the University Fellowship in Semitic. During the past two years I have held the William S. Rayner Fellowship in Semitic Languages, founded at the Johns Hopkins University in 1899. Thanks are due to all my teachers. I am especially indebted to Prof. Paul Haupt for his friendly assistance and encouragement, rendered in many ways, and to the kind helpfulness of Prof. Christopher Johnston. 3nbe;i; Judges I Samuel Isaiah Jeremiah Ezekiel Hosea TO THE PASSAGES DISCUSSED, ARRANGED ACCORDING TO THE ORDER OF THE BOOKS OF THE OLD TESTAMENT. Numbers 24, 9b 2, lob Page 3 2 3 2, 4, 5, 6, 8, 18, 27, 27, 28, 30, 31, 37, 43, 45. 49. 51, I, 3, 4, 4, 5. 5. 9. 16, 20, 23. 27, 29, 48, 49. 49. 14, 16, 21, 28, 2, 2, 3. 2—4 . 2-6 . 15 — 16 iS'^ • 23 • 7 • • 6 . . 12. 13 5. 6 . 18 . 5 • • 30—32 82 25 26 22 27 30 31 32 33 36 38 39 20b. 21 41 25 . 26 . 15. 16 IOC 14—18 I. 2 . 27 lOb 42 42 43 51 44 46 47 48 22. 23 . . . . 14. 15 ... . 13 3-8 22b 10 — 15 .... 47 6 39 lie 42b 32^ 24 — 26 60 1—3 60 i6ff. 63 5 67 49 50 51 52 54 55 57 57 57 58 58 59 Hosea Amos Micah Habakkuk Zephaniah Psalms Page 5, l5b-6, 3 69 10, 12 72 n,8— II 73 12, 4-7 74 12, 13- 14 77 14, 2—9 91 4, 13 77 5,8 77 9, 5- 6 77 9, 8ff. 88 2, 12. 13 78 4, 1—5 80 6,9 S3 7, 7ff- 94 2, 14 83 2,20 83 3. 8—19 21 2,3 84 2,11 86 3, 9- 10 87 3, 14—20 95 2, I2C 12 3,9 7,18 13,6 14,7 19. 15 21, 13 27.14 13 15 15 16 10 17 II 28,6—9 '7 29, II 17 31,25 II 34,23 8 53, 7 16 64, 10 17 79.13 x8 82, 8 19 104, 35*= 14 107,43 20 125, 5c 20 129, 8c 7. 21 146, 10 21 M^tcviatione. Abk. d. kdnigl. Ges. d. Wiss. z. Gdtt. = AJSL = AJTh = Gdtt. Gel. Am. = Gdtt. Gel. Nachr. {GGN) = Jahrb. f. d{euisch.) Theol. = Jahrb. f. jud. Gesch. u. Lit. = ye7v. (Jewish) Quart. Rev. = Journ. of the AOS (JAOS) = Journal of Bibl. Lit. {JBL) = Kautzsch's AT = Mitt. d. Vorderasiat. Gesellschaft = Monatsschr. f. Gesch. u. Wiss. d. Jud. = OLZ = Proc. Am. Or. Soc. = Bev. Simit. == SBOT = Stud. u. Krit. = Theol. Lit. Zeit. (TkLZ) = Theol. Tijdsch. = ZAT = ZDMG = Zeitschr. f. wiss. Theol. = Abhandlungen der koniglichen Gesell- schaft der Wissenschaften zu Gottingeii. American Journal of Semitic Languages. American Journal of Theology. Gottingische gelehrte Anzeigen. Nachrichten von der koniglichen Gesell- schaft der Wissenschaften zu Gottingen. Jahrbiicher fiir deutsche Theologie. Jahrbiicher fur jiidische Geschichte und Literatur. Jewish Quarterly Review. Journal of the American Oriental Society. Journal of Biblical Literature. Die Heilige Schrift des Alten Testaments, ed. by E. Kautzsch. Mitteilungen der Vorderasiatischen Ge- sellschaft. Monatsschrift fiir Geschichte und Wissen- schaft des Judenthums. Orientalistische Litteratur-Zeitung. Proceedings of the American Oriental Society. Revue Semitique. The Sacred Books of the Old Testament, ed. by Paul Haupt. Theologische Studien und Kritiken. Theologische Literaturzeitung. • Theologische Tijdschrift. Zeitschrift fur die alttestamentliche Wissen- schaft. Zeitschrift der D eutschen Morgenlandischen Gesellschaft. Zeitschrift fiir wissenschaftliche Theologie. ^pwBofo for tU ^^xi M^ (^tveiom of i^i^ Ofi Cee^ameni, M = Masoretic Text; ® = Septuagint; ©A. = Codex Alexandrinus ; (gMr = Codex Marchalianus ; S = Targum ; S = Peshita ; SH = Syro-Hexaplar ; A = Arabic Version ; 3 = Vulgate; k = Aquila; = Theodotion; S = Symmachus; Jer. = Jerome; Compbtt. = The Greek text of the OT in the Complutensian Polyglot; AV = English Authorized Version of the Bible ; OT = Old Testament Corrt^en^um. For Ezr. 9,28, p. 24, 1. 12, read: Ezr. 9,2. It is a well known fact that at the conclusion of the four books, Isaiah, Malachi, Lamentations, and Ecclesiastes, the last but one verse is repeated.* This is done not only at the reading in the synagogue but also in our printed editions where the repeated verse is some- times printed in smaller type.** The reason for this repetition is evidently the desire to avoid concluding a piece, especially when read at the services, with a verse containing a curse or words of evil import which, it was feared, might have unlucky consequences. A similar feeling has induced the final editors of the Canon of the Old Testament to change the position of the Book of Ezra-Nehemiah and the Book of Chronicles. It is plain that the Book of Ezra- Nehemiah properly follows the Book of Chronicles, both forming one continuous work of history.*** But the final paragraph of Ezra-Neh., the record of the deplorable Samaritan schism, was considered too unpleasant a conclusion for the Canon of Sacred Scripture.f Hence the Books were transposed, and the opening verses of Ezra-Nehemiah (vv. I — 3^) repeated at the end of Chronicles so as to conclude the Canon with the glad tidings of the edict of Cyrus granting the Jews permission to return to Jerusalem.ff * Cf. C. H. H. Wright, The Book of Koheleih, London 1883, p. 447; Cheyne, JVoph. of Isaiah"^ 2, London 1884, p. 134; Lohr, Die Klagelieder, Gottingen 1893, p. 26; Budde, Die Klagelieder^ Freiburg i. B. 1898, p. 108; G, Wildeboer, Der Prediger, I'reiburg i. B. 1898, p. 168. ** Cf. the editions of the Old Testament by D. E. Jablonski (1699), van der Jlooght (1705), J. H, Michaelis (1720); the Mantua Bible of 1742; the Baer-Delitzsch editions of the Masoretic text. *** Cf. Cornill, Einl. in das Alte Test., 3d and 4th ed., Freiburg i. B. 1896, p. 134; l)river, Intr. to the Literature of the Old Test.^, Edinburgh and New York 1897, p. 516. t Cf Cornill, Einl., 3d and 4th ed., p. 136. ff In this order the Books are given in the most ancient record which we have with regard to the sequence of the books in the Hebrew Scriptures, Baba Bathra 14'': bx"!:-! nis'^pi c'^-.'^'cjn ni'i: rbnp "^b^r-. a-r^xi G'^b'^nr ^>e&i ri-i c^air: bir •,-n''B Q'^'a'^n ''ini' X^iT" -',^C^t rb'^a^l. So also most Hebrew manuscripts and the earliest printed editions. Cf. Ryle, The Canon of the Old Test., London 1892, pp.229, 230, 28 1 ; Christian D. Ginsburg, Intr. to the Masoretico-Qritical Edition of the Heb. Bible, Grimm, Lilurg. Appendixes. I 2 K. J. Grimm. These are, however, not the only instances in the Old Testament where the principle of avoiding ill-omened conclusions is followed. In a number of passages where the last but one verse appeared not suitable for repetition, the dread of the evil omen has called forth euphemistic, i. e. miti-ominous appendixes. They are found especially in the Psalms and, as might be expected, in the Prophets; for prophecy was to the Jews no mere annunciation of what was coming to pass, but was regarded as actually creating the future. Prophecy had a self-fulfilling power:* As the rain comes dowti, and the snow from heaven, And thither returns not, except it have watered the earth. And have made it spring forth and sprout. And given seed to the sower, and bread to the eater. So will my word that has gone forth** out of my mouth; It will not return to me void. Except it have accomplished that which I pleased. And carried out that for which I send it*** To make the prophetic denunciations suitable for reading in the religious services the addition of anti-ominous appendixes seemed to be required.! London 1897, pp. 6, 7. In @ and the versions influenced by it, the arrangement of the Books is in accordance with chronological propriety, i. e. Chronicles precedes Ezra- Nehemiah. * Cf. Is. 9, 7; 44, 26; 45, 23. Cheyne, The Book of the Prophet Isaiah in the Poly- chrome Bible, 1898, p. 187, n. 133, 1. 50. See also Dillmann, Genesis^, Leipzig 1886, p. 325 (ad c. 27, 33); R. Smend, Alttestamentliche Religionsgeschichte , Freiburg i. B. 1893, pp.87, 88; 2d ed., 1899, p. 86; Paul Ruben, Critical Remarks upon some Passages of the Old lest., London 1896, p. if.; Marti, Geschichte der Israelitischen Religion (3d ed. of August Kayser's Theologie des Alien Testaments^ Strassburg 1897, p. 116; Wellhausen, Die kleinen Propheten iibersetzt, mit Noten^, 1898, note on Hos. 6, 5. ** Read, with Klostermann, Chevne, and Marti, XS'^ instead of &i StS"^. 1 ' - ' ' T T *** Is. 55, 10. II. I quote from the new American translation of the Holy Bible commonly known as the Polychrome Bible, so far as it has been published. ■}■ Besides the Psalms and the Prophets there appear to be but two passages where an application of this principle can be traced, viz. Judg. 5, 31^ and i Sam. 2, lo^. Juflg- 5, 31 reads: nini "^l'^^ i>D 'Ti::x*> 'p _ :in*inaa TTBTun rs ya uinmi *my mother. Similarly the word 'iyo darre is disliked by the Moslem as a desig- nation for a co-wife, SvLs*. gave 'neighbor' being used in preference ; to it This may be due, as Lagarde has suggested,* to the fact that 'iyo has also the meaning distressfulness, annoyance, and thus appears as a word of bad omen .** The Arab gives to the serpent which so often endangers his life no other name than xLuo cabiye 'girl.' The jj monkey, t>ji* qird, whose look is considered ominous, is called i| ^(tXjuJI es-sddan 'the bringer of good fortune.' In North Morocco, '" ^Ij 7iar is never used for fire on account of its association witli ivxg^ gehennam. To hell is most circumspectly given the name >.*£>.^l ^54>iyf el-wady el-ahmar 'the red valley.' And as to the devil, it is only in company with others, in order to show his courage, that an Arab would dare to say ^lixvicJt ^jjUb aJUl Allah yal\in es-Shetan 'God curse Satan;' when alone or in close quarters with him, he addresses him with more respect: Lo »jl abu murra 'Father of Bitterness,' which corresponds about to the German Grimmbarf, * Mitiheilungen, i, Gottingen 1884, p. 127. Cf. also Semitica, i, Gott. 1878, p. 23. ** 'iyC = ri-CI = Uji, = Assyr. ferrUii (GGX, 25 Ap. '83, p. 96). See Driver, JVofes on the Heb. Text of the Books of Samuel, Oxford 1890, pp. 7, 8; Notes on Leviticus in ^\^t Polychrome BiHe^ 1898, p. 88, 11. 37flr.: Delitzsch, Assyr. Handwdrterbuch, p. S75b. Euphemistic Liturgical Appendixes in The Old Testament. c is then the customary appellation of Satan. An Arab avoids giving to his child the name n Jo bedr 'full moon' (the symbol of decrease), but he very often calls it J^L;e hilal 'new moon/ the symbol of increase and good fortune.'"' If, in Damascus, one asks after an invalid and receives the answer dLwL *-Ia*o v^^aIo ^ayyib yeslam rasak 'he is well, may thy head be unharmed,' this means icjLo mat 'he is dead/ A dangerous illness is called an act of grace. In Yaqut's Geographical Lexicon (vol. 3, p. 129) we read: "One bitten by a snake is called safe for the sake of good omen," and in an Arabic account of a certain town it is said: "There are poisonous scorpions there, he who is safe from them is incurable".** The existence of this feeling among the Jews also, and its in- fluence in the liturgical sphere cannot be questioned. Thus we read e. g. in the passage above referred to, Baba Bathra 14^ concerning the order of the Prophets: Q-^Dbtt bfi^TG© B''I2B« yiDin^ D'^S^^ns bO "J-no ST'12-ii'a D'^ip }T'5?T»'^ '^"13^ #*#*«. ntj:? 015© n^yio'" bsprn"^ n^tti^ n^'Q-i^i s:nTn rT^sio a'^sb^i "ji^s x^'^nn rr'S^c^b n'^'aip'^b bxpTrr^n n'^b'iD n'^y^^i xn^re n^sion i«2n-iin jt'C^i bstprn'^n xsanin n'^biD :xn^n:b xn^nsi «Dn-iinb xsnn^n i^Dtio sn^ns. The order of the Prophets is Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, Isaiah and the Twelve %***«• But was not Isaiah earlier than Jeremiah and Esekiel? Because Kings ends ivith deso- lation, and Jeremiah is all desolation, ivhile Ezekiel beginning with desolation ends in consolation, and Isaiah is all consolation, deso- lation is joined to desolation and consolation to consolation."**^ For not putting Job first in the list of the Hagiographa — a position to which the traditional date (the age of Moses) seemed to entitle it — it is deemed sufficient reason that we fiever begin with calamity. * In Old High German a name of happiest augury for a hero was Wolf-hraban Wolfram , to whom Wotan's favorites, the wolf and the raven, jointly promised victory. Similarly no animal's name but the wolf's is ever compounded with gang, Wolfgang a hero before whom goes the wolf of victory. Servian mothers name a son they have longed for vuk wolf': then the witches cannot eat him up. The Greeks and Romans, likewise, regarded Avxiaxoq, Lyciscus, a lucky name. Cf. J. Grimm, Teut. Myth., p. 1 140; Lucae, J^eussische jfahrbiicher, /^^, 564; Jos. Haltrich, Klein. Schrift., herausg. von J. W^olff, W^ien 1885, p. 291. On J^LjC see Lagarde, Orienialia, 2, Gott. 1880, p. 19. ** See J. G. Wetzstein, ZDMG, 33, p. 312 f. ; Excursus on Ps. 69, 21 in the 4* ed. of Delitzsch's Commentary \ Paul Haupt in the Johns Hopkins Contributions to Assy- riology and Comparative Semitic Philology, 3, p. 577, note. Comp. also T. K. Abbott, Essays chiefly on the Original Texts of the Old and NeT.v Testaments, London 1891, p. 47 f. ; Stade, Akad. Reden und Abhandl., Giessen 1899, p. 226, n. i. *** In some manuscripts and in the Masorah Ochlah w'Ochlah Isaiah follows Ezekiel; cf. Lagarde, Symmicta i, Gott. 1877, p. 142; Cornill, Einl.\ p. 172; W. Robertson Smith, The Old Test, in the Jeivish Church"^, New York 1892, p. 151, note. fT K. J. Grimm. But is not Ruth calamity? It is calamity with a good end to it, n''nnK rr^b. Jer. Megillah 3. 8 (fol. 74b) we have the rule, quoted by R. Jose b. R. Bun, that, in the reading of the Law, each reader should begin and end his portion with propitious words: nbl5?n bs :3^t2 "^aia d'^'^DTQI 211: "imn nniS mini mnpb* A commentary on this passage (rn5?n 1i"lp, ed. Shitom. fol 26*) remarks "just as we find that the prophets concluded their oracles with propitious words".** The rule applied also to the reading from the Prophets. Among the manuscripts recently brought from Egypt to the Bodleian, we find one {Cat. Neiibauer d. 42) which gives the whole portion of the Haftarahs, always adding a verse containing good tidings, even when the preceding verses would seem to render this unnecessary on account of its favorable subject-matter. Thus e. g. Micah 6, 8 is joined to Micah 5, 7—13 which forms the haftarah to Gen. 27, 28.*** References to Euphemistic Liturgical Appendixes in the Old Testament. The occurrence of euphemistic liturgical appendixes in the Old Testament has rarely been noticed. After Rosenmiillerf had pointed out that the closing verses of Pss. 14(53); 25; 34 were later liturgical additions, Sommerff recognized the underlying principle of euphemism in Ps. 34, 23:ff-{- "the verse", he says, "is merely an antithetic repetition of the preceding v. 22, added to give the Psalm a milder and more calming conclusion." In his Beitrdge sur Jesaiakritik, Gottingen 1890, p. 190, F. Giese- brecht has incidentally advanced the suggestion that the fear with which the Jews regarded the word of God and its possible evil effects on themselves may have led to the insertion of words of comfort into oracles containing JHVH's threat against His people. Wellhausen*t has observed that Amos 9, 8 — 15 has been sub- stituted by a Jew of a later time for the original close of the Book weil der ihm zu hart in die Ohren gellte. * Cf. Maimonides, Hilcoth Tefkillah, 13, 5 ; Vitringa, De Synagoga Vetere Libri tres, Leucopetra 1726, p. 968. ** I am indebted for this reference to Prof George Y. Moore. *** See A. Biichler, Jewish Quarterly Review, 6 (1894), pp. 15, 46, note, 49. t Schol. in Ps. 25, 22: Mihi hie versus videtur additus esse tunc, cum hie Psalmus Usui publico destinareiur Quod ipsum factum esse vid emus in Psalnio XIV atque LXXX et videbimus in Psalmo XXXIV. ft Biblische Abhandlungen, Bonn 1846, p. 162. ttt See below, p. 8f. *-\ Die Klein. Proph., 1892, p. 94; 3d ed., 1898, p. 96. Euphemistic Liturgical Appendixes in The Old Testament. y Baethgen* sees an application of the principle in Ps. 34, 23. R. Smend** remarks that Xhe prophetae posterio}'es have not come down to us in their original form but as adapted to the minds of the Jewish readers and especially for use in the liturgy. They endeav- ored to generalize and soften the effect of the prophetic denun- ciations, removing the sting as far as possible and adding consoling promises wherever they were found wanting. He points to Amos 9, 8ff.; Mic. 6, /fif.; Jer. 4, 27; 5, 10. 18; 16, 14. 15. Dr. D. G. Stevens in his Critical Co^mnentary on the Songs of the Return*** based on the interpretation given in the Oriental Seminary of the Johns Hopkins University, remarks (p. 171) that the formula of the priestly benediction We bless you in the name of JHVH has been appended to Ps. 129 in order to turn the thought of the worshipper away from the untimely fate of the haters of Zion who wither like grass on the housetops (expressed in the preceding stanza) to the happiness of Israel rejoicing in JHVH's blessing. Canon Cheyne has indicated in several of his works f that the post-Exilic editors loved to mitigate threatenings by promise. B. Jacob ff points out that at the close of a number of Psalms liturgical concluding formulas of a Messianic character have been added. He calls these additions Schlusssegen-Haftaroth. In the Polychrome Bible such passages are printed in the Hebrew Edition in red, in the English Translation in italics, to indicate their liturgical character. While there have thus been some occasional allusions to- the principle, no systematic investigation, so far as is known to the writer, has been made. In the following discussion the material has been arranged under the following heads: I. Euphemistic Liturgical Appendixes in the Psalms. II. Euphemistic Liturgical Appendixes in the Prophets. A. Euphemistic Additions to Prophetic Sections. B. Euphemistic Conclusions to Prophetic Books. The term liturgical has been employed in this investigation not in the sense of actually forming a fixed part in a prescribed liturgy, * Die Psalinen iibersetzt und erklart, Gottingen 1892, p. 97; 2d ed., 1897, p. 95- Cf. also Reuss, Das AT iibersetzt, Braunschweig 1893, 5) P- '"O- ** Alttest. Relig.^, p. 183, n. i; 2d ed., p. 200, n. i. *** Hebraica, 11 (Oct. 1894, Jan. 1895) Chicago 1896. t Introd. to the Book 0/ Isaiah, London 1895, pp. XIX, XXIII; The Book of Isaiah in the Polychrome Bible, p. 145, 1. 42. •;•■;■ ZAT, 16 (1896), pp. 151 ff. o • K. J. Grimm. but rather in the broader signification of being prepared for, or per- taining to, worship or religious ceremonies in general (see the Century Dictionary s. v. liturgical (2). Thus e. g. when Canon Chej^ne in his translation of Isaiak in the Polychrome Bible calls Is. 38, 20 a litur- gical appendix, and speaks of Is. 63, 7 fif. as a liturgical compo.sition and of. Is. 26, 2—9 as a liturgical work, he uses the word in this wider meaning. He certainly does not intend to imply that these sections were actualh' used in the services, forming stated pericopes."-' The systematic reading of prophetic lessons seems not to have been customary before the Christian era. The present annual cycle of the Haftarahs is of Bab}lonian origin. The earlier Palestinian system was a triennial cycle corresponding to the triennial cycle of lessons from the Pentateuch.** I. Euphemistic Liturgical Appendixes in The Psalms. (i) Ps. 34, V. 23. As a clear instance of a euphemistic appendix Psalm 34, 23 can be cited. Psalm 34 is an alphabetical Psalm, but the Pi verse Misfortune will slay the wicked, And the haters of the 7'ighteous will be condemned. is followed by another verse which does not belong to the alpha- betical arrangement: "T^lii? ©S3 Mln"^ fTTS JHVH redeems the lives of His Servants, Whosoever takes refuge with Him ivill not be condemned. Now it is difficult to see what could have induced the poet to add another 5 stanza after the alphabet had been exhausted. The explanation, still offered by Konig in his Lehrgebdude i § 8, e, p. n, that the two £1 jverses represent the difference of pronunciation between B and t> is untenable. Jerome in his Commentary on Daniel (11, 45) remarks: Notandum autem quod P liter am Hebraeus * Cf. also Smend's remark quoted above, p. 7. ** On the systematic reading from the Prophets in the Synagogue services compare Wddeboer, Die Entstehung des alttest. Kanons, 1891, pp. 85, 115; Ryle, Canon of the a T. p. 116 f.; Zunz, Gottesdienstl. Vortr. der Juden^ 1892, p. 6 t. ; A. Biichler, Jewish Quart. Rev., 6 (1893), pp. i ff.; (also 8, 528). Euphemistic Liturgical Appendixes in The Old Testament. q servio Jion habeat sed pro ipsa utatur Phe cuius inni Graeciaii (p sonata His Jewish teachers in Palestine, therefore, still pronounced, in the fourth century, the S throughout as a spirant, and conse- quently did not know as yet the difference between & and s. Jerome notes only one exception: the word i:iBi5, Dan. 11,45, which he transcribes Apedno with the comment, "in isto tanUivi loco apud Hebraeos scribatur quidem Phe sed legatur Pe." That the / sound in the word lllSX was not B with dagesh lene is shown in a passage of Sa'adya's Commentary on the Sefe7' Jesit'ah^'^ where it is stated that the pronunciation of the B in 13"£K lies between the pronun- ciation of 1 and the B with dagesh lene.*** We are thus informed from two different sides that the pronunciation of the B in inBi< formed an exception. Otherwise, in the fourth century at least, the B was pronounced throughout as a spirantf This pronunciation is further attested by the Septuagint, which almost invariably transcribes B by (jp, e. g. ^aQaco, ^Hvetg etc.ff There is, therefore, no warrant for the conjecture that the occur- rence of two B verses in an alphabetical Psalm represents a double pronunciation of the B. Nor can it be supposed that we have here an attempt at giving a special representation of the literae finales. At the time when the Psalm was composed the final letters were not yet in use.tff Lagarde, in a letter to the London Academy*-)- points to the alphabetical hymns in the prayerbook of the Jews, where the name of the author is invariably expressed in the verses following the end of the alphabet,**! as probably offering a solution of the difficulty. * op/>. ed. Vallarsi, editio altera, Venetiis MDCCLXVIII, 5, 723, 724. ** On the Se/er yezirak see Ziniz, Gottesdienstl. Vorir."^, p. 175; Delitzsch, Physio- logie und Musik, Leipzig 1868, p. 10 f. Isidor Kalisch, Sepher Vezira/i, New York 1877; Phil. Bloch in Winter-Wiinsche, Die yUd. Litt. sett dem Abschluss d. Kanon, 3, pp. 240 ff. *** Cf. J. Derenbourg, yournal Asiatique, 16 (1870), p, 514. 131SX is, of course, a loanword. Cf. ZDMG, 29, 433; 39, 48; Lagarde, Mitth., i, 224; Persische Studien, Gott. 1884, p. 71 ; FrJinkel, Fremdworter tin Arabischen, Leiden 1886, p. 27. It has passed into the Semitic languages (Ar. . Jcs > Aram. IJ|^]) from the Persian. See also Bezold, Achdmetiiden-lnschri/tett, p. 45, Xo. XVII, 1. 8. t Cf. Gratz, Monatsschrift fur Gesch. u. IViss. d. Jud., 30, p. 511 f. ; Siegfried, Die Aussprache des Hebr. bci Hieron., ZAT, 4, p. 63. "JT For exceptions see Z. P'rankel, Vorstudien zn d. Sept., 1841, p. 112. -f-ff See the table of Semitic Characters by J. Euting in Gust. Bickell's Outlines of Hebr. Grammar, transl. by S. I. Curtiss, Jr., 1877 and in Zimmern's Vergl. Graniin. d. sem. Spy., 1898. Compare also L. Blau, Zur Einl. in d. hi. Schrift, Budapest 1894, [). 100 f.; Chwolson, Corp. Inscript. Hebr. p. 68; also pp. 408 — 410. *f Dated Gottingen, Dec. 6, 1871, appeared i Jan. 1872; reprinted in Symniicta x p. 107; cf. ibid. p. 120. **f Cf. Zunz, Die synagbg. Poesie d. Mittelalters, Berl. 1855, p. 104 f. jQ K. J. Grimm. He believes that the name of the Psalmist, Phaidaias, is marked by the acrostic of v, 23. Lagarde is followed by Techen, Rahlfs, and Duhm * This view is ingenious; see, however, against it Georg Beer, Individual und Gemeindepsalmen, Marburg 1894, p. 30; Cheyne, The Book of Psalms, London 1888, p. 71; The Origin a?id Religious Ideas of the Psalter, London 1891, p. 248; B. Jacob, Beitr. zu einer Einl. in d. Psalmen, ZAT, 16, p. 153, n. i. Kennicott,** reading msi, believes the verse to have been trans- posed from its original place after v. 5, where the 1 verse is wanting. Driver *** holds that it originally stood after the inverse, giving a subject for cried in v. 18. It ought, however, to be noticed that v. 23, as is shown by its very wording, is evidently intended to form a strong contrast to the preceding v. 22. It is, in fact, a mere antithetic repetition adding to the poem no new thought whatever. It is, therefore, difficult to escape the conclusion that v. 23 did originally not form part of the Psalm, but is a later addition.f To end the Psalm with the words the haters of the righteous will be condemned, was felt to be of evil omen. (2) Ps. 19, V. 15. A case resembling Eccl. 12, 14 is met with in Ps. 19, vv. 14. 15. Here the last but one verse ends with the ominous expression :nn ^tiviz >r\yi'\ nrr^it tit Also from the arrogant protect Thy servant, that they rule me not. Then shall I be blameless and free from gross transgression. This verse is followed by the liturgical formula: :'^b«i5ti 'i-i^s rjirri T-^DBb May the words of my mouth and the meditation of my heart be accep- O JHVH, my Rock and Deliverer! {table to Thee, Budde, in his reviewff of Wellhausen's Critical Edition of the Hebrew Text of the Book of Psalms in the Polychrome Bible, has recognized that * L. Techen, Zwei Gdttinger Machzorhandschriften, 1884, p. 10; Gdtt. Gel. Anz. 1894, p. 226; A. Rahlfs 1J3> und 13S in den Psalmen, Gott. 1892, p. 41; B. Duhm, Die Psalmen, 1899, p. 79. ** Remarks on Select Passages of the OT, Oxford 1787, p. 187. *** Intr. to the OT^, p. 368 n. *. t So also B. Jacob, ZAT, 16, p. 153. tt Theol. Lit.-Zeit., 1896, cols. 561 f. • Euphemistic Liturgical Appendixes in The Old Testament. j i the verse forms a later appendix, without, however, specifying its character. In the English edition of the Polychi'ome Bible, Wellhausen regards it as "a liturgical concluding verse" not forming part of the original poem. Note especially the difference of metre between v, 1 5 and the preceding vv. 7 — 14. The addition appears to have been made in order that the Psalm may not end with the words of evil import ai 5'©B, but rather with the comforting expression ''bsi3i"i ^^1 HIST'. (3) Ps. 27, V. 14. An application of the same principle may be observed in Ps. 27 where the last but one verse reads: a^'^n f-ii^n r\^r\'^ nan m«-ib ''n:tt»n *xbib Did I not trust to etijoy the goodness of JHVHin the iand of the living — .' The apodosis has been omitted, and, to correct the sad im- pression made on the congregation, the encouraging words of v. 14 which, as Justus Olshausen** has rightly remarked, are distinctly to be recognized as ejcL^covrj(iarc(. {^'sondern sich als Epiphonevi gdnzlich ab") were added: nirT" bs5 r\yp tnin'' bs nipi Hope in JHVH! Be strong, keep thy heart steadfast! Yea, hope thou in JHVH! (4) Ps. 31, v. 25. Dsanb ^xjs'^i iprn :nin''b d'^bn'^^n bD Be strong, and keep your heart steadfast, All ye who are zvaiting for JHVH! * The Masorites have marked xbib by the puncta extraordinaria as a delendum. It is, however, supported by % and ® {eavty = lb). Cf. Swete, Introduction to the OT in Greek, Cambridge 1900, p. 444. Gratz [Emend, in Plerosque Sacr. Script. Vet. Test. Libros , 2, Breslau 1893, p. 29), proposes to read: xb *h, construing Tiraxn xb (13): 'h G52n irr^S'^'l, but without reason. Similarly T. K. Abbott {Essays chiefly on the Original Texts of the Old and New Testaments., London 1891, p. 24), reads Xb / did not believe. Kaulen [Einl. in d. hi. Schri/t^, Freiburg i. B. 1 892, 2, p. 312, § 308) omits it on the basis of (5(?) and S. The verse is to be explained per aposio- pesin. So Hitzig, Hupfeld-Nowack, F. W. Schultz, Delitzsch, Baethgen, Reuss, Duhm. ** Die Fsalvien erkldrt von Just. Olshausen, Leipz. 1853, p. 137. So also B. Jacob, /. s. c. ; Duhm, Psalmen, p. 84. 3 R A R^ .2 K. J. Grimm. The Psalm is a prayer for deliverance from distress. The poet describes how his body and soul are worn out with grief (vv. lo. ii). His neighbors deride him, and his acquaintances flee before him in terror. He is forgotten by his friends, whilst his foes press hard upon him conspiring against his life (vv. 12. 13). But he trusts in JHVH (vv. 3. 4. 14), in whose hand his fortune lies (v. 15). For God is helpful towards His pious ones (v. 20). This confidence gives him the assurance that JHVH will hear his prayer, rescue him, and ruin his foes as He has done in the past. And so he can admonish all pious ones to the same confidence and love for JHVH: Love JHVH, all ye His trusty ones! yHVH keeps faith* And requites abundantly him who acts haughtily. This seems to have been the original conclusion of the Psalm.** The verse following simply repeats the sense of v. 24, and occurs again, almost literally, as the anti-ominous epiphonema of Ps. 27 (Nr. 3). It seems to have been added in order that the final utter- ance of the worshipper may conclude with more auspicious words than V. 24*=: WSS n;»y ntT' b5? Db«)3l. (5) Ps. 2, V. I2<=. Happy all they ivho in Hivi put their trust! This verse disturbs the parallelism, nor is it required by the context.*** The more natural, and at the same time more impressive, conclusion seems to be vv. 10 — 12'', an admonition to the kings and rulers of the earth who conspire against JHVH and His anointed,! (v. 2) to serve JHVH, as the great and awful day of JHVH is at hand: * So (5: uXt]d-eiag sxCf^xel KvQiog- 2, 3, Hengstenberg, Hitzig, Riehm, Delitzsch, Duhm. — g;, 'A, Jer., A. V., Halevy [Revue Se'mit., 3, 36), translate ft'^SIiax as concretum = fideles 'the faithful.' Duhm {Psalmen, p. 93), supplies I'^artX^. ** So also B. Jacob, /. s. c. *** So also Sommer, Bibl. Abhandl., p. 117. t On ni\Ua see Lagarde, Psalt. Copt., VII; Semitica, i, 50; Symmicta, 2, 92; Uber- sicht uber die im Aram., Arab. u. Hebr. ubliche Bildimg d. Nomina, Gott. 1889, pp. 90—109; Register u. Nachtriige, pp. 62—65; Mitth., 4, p. 389; Deutsche Schriften, Gott. 1892, pp. 53, 95, 128. On Messianic Psalms cf. D. G. Stevens in the Johns Hopkins University Circulars, No. 106 (June 1893), p. 108 b. See also Stade, Akad. Reden und Abhandl., Giessen 1899, pp. 39 ff. Euphemistic Liturgical Appendixes in The Old Testament. I ^ Be wary, therefore, ye kings! Ye rulers of earth be advised! Wait ye on JHVH with fear, * with trembling! ** lest He be angry , and ruin seize you! For His anger is easily kindled. The same feeling which shrunk from concluding Lamentations with the thought of JHVH's wrath prompted here the addition of the verse which forms the present conclusion of the Psalm, bs ''ItJS 13 "^Din, thus making it suitable for liturgical use. (6) Ps. 3, V. 9. V. 8 forms the proper conclusion of Ps. 3.*** The psalmist breaks out in lament over the multitude of his foes. His position is so des- perate that, even among his friends and followers, there are some * M ■lb*'51 rejoice, ® ayaXXiaa^B avKy; so A. V., Hengst., Hupf., Del., Kautzsch, Baethgen, a/. "Negue S {Marc. 14, 44 = XQaxt)oaxs avzdv) neque H (ibjt = S Matth. S, 4.^ = TiQOaevx^oS-e) qua ratione ad'^'^'y exprimendi peri'enerunt intellego". Lagarde, Novae Psalt. Graeci Edit. Specimen, Gott. 18S7, p. 23. Ewald, Hitzig, Cheyne = l^'^H shake. But shake with trembling is tautological. ** The Masoretic "^3 IplCa is usually translated, with S, Ibn Ezra, Santes Pagnini of Lucca, kiss the Son I Son in Hebrew, however, is 1^, not "13 which is Aramaic. And how shall we explain the absence of the article? Moreover, as Briggs [Mess. Proph., N. Y. 1886, p. 136), and Wellhausen {Critical Notes on the Psalms in the Polychrome Bible, p. 76), have observed, in w. 11 and 12 only JHVH is mentioned, and the following context would more naturally be referred to Him.* The supposition, therefore, of Heiligstadt {Die Psalm., Halle 1876), Delitzsch, and Baethgen that "13 has been written to avoid the cacophony "|S "p does not commend itself. The text is corrupt. *4 translates x«r«9ptA^u texte primitive des Psaumes, Paris 1873, p. 76), Briggs, Kirkpatrick. But the existence of "\2 as an adverb cannot be shown. Nothing is gained by changing, with Hupfeld and others, 13 into 12. 13 ip^3 is not Hebrew. (B has dQa^aad^e TtaiSeiag, (£ S<5B^1i< lb'^3p, 3 apprehendite disciplinam. Lagarde {Nov. Psalt. Graeci Edit. Specimen, p. 24) emends inblis 1pu:3 ''nisi forte T^nftia vel I'^niOlia pre/eras.'' Cf. also Techen, Gott. Gel. Anz. 1894, p. 226. Gratz proposes to read "^01133 Ipitnn [Emend. 2, 27), and Cheyne, following Briill [Jahrb. f. Ji'id. Gesch. u. Lit., 1885, p. 67), suggests 1*^3B 1tt5p3. Duhm, following Marti, thinks 13 may be abbreviation for inlS">3, and mS"i3 IpTL'J a marginal gloss to ni5"'i3 lb*i5. I*"or lb*'5 he proposes to read IMUJI and bow down (Is. 51, 23). J. D. Prince in the Journal of Biblical Literature, vol. 19 (Boston 1900), p. 3 reads fTljJIS lb 1pU331, and cleave to him with trembling, omitting "^5 and "3 as dittograms. See also Loisy, Hist. crit. du texte de FAT., 1892, p. 235. *** So also B. Jacob, ZAT, 16, 152; Budde, Theol. Lit.-Zeit., 1896, col. 561. J . K. J. Grimm. who reckon him as forsaken by God. But he remembers that JHVH is his protector and sustainer. What need he fear! And he calls upon JHVH for help: Arise, JHVH'. help me, my God! , Thou shatterest the jaws of all who ai'e foes to me. Thou breakest the teeth of the wicked. This might have left a painful impression on the mind of the worshipper, especially as perhaps the conscience of many of them was not so clear as to make an application to themselves entirely out of the question. To counteract it the following- verse 9, which apparently has no connection with the idea of the poem, seems to have been added: Victory belongs unto JHVH. Bestow on Thy people Thy blessing! (7) Ps. 104, v. 35c. For the same reason, it appears, the opening words of Ps. 104: Bless JHVH, my soul! have been repeated at the close of the Psalm. The liturgical character of the formula is unmistakable.** Without it the Psalm would have closed with the threatening words: Let sinners vanish from the earth, And no wicked be therein any more! * Lagarde {Nov. Psalt. Graeci Edit. Spec, p. 28), and Kaulen (£'/«/.3, 2, p. 312), following a and % (2:?), read d^n^ ^5> or OrT^hb h^- © //«r«/ft>g = dSnb. ** The formula occurs again at the beginning and end of Ps. 103. There also it appears to be out of place. Euphemistic Liturgical Appendixes in The Old Testament. I c (8) Ps. 7, V. 1 8. I o-ive thanks to JhVH accordmg to His righteousness, And sing praises to the Name of JHVH, the Highest. This verse stands apart from the body of the poem (so also Olshausen, Budde, Wellhausen), and is best explained as a liturgical appendix, added so as not to close with the curse contained in V. i;: i»K-a ibtt5? iittJ'' On his oivn head his mischief returns, On his owti crown his outrage recoils. (9) Ps. 13, V. 6, The psalmist oppressed by his enemies feels himself forsaken by JHVH. In the anguish of his heart, he asks how long this state of suffering is to last. He fervently begs JHVH to hear him and to preserve him from death, lest my foe may then say: I have mastered him, and mine oppressors extdt because I am, tottering. Now this prayer for help, born out of deep anguish, suddenly gives way to exultation and thanksgiving for the favor which JHVH has shown towards him (v. 6): "^innua Tionn "^SXI / trust in Thy loving-kindness; Let my heart exult because of Thy help. I will sing praises to JHVH because He has favored me. This seems strange. Formally also the verse stands apart from the rest of the Psalm, and can hardly be regarded as a strophe by itself, whilst vv. 2. 3 stand in parallelism to vv. 4. 5. The verse may have arisen from the unwillingness to end the Psalm in the Temple- service without a gleam of hope. This conjecture seems further to be confirmed by the fact that ® has the verse in an enlarged form, Tidi ipaXm Tw ovofiaTt KvQiov rov vrpiotov being taken from the appendix Ps. 7, v. 18 (cf. above. No. 8). * Hitzig {Die Psalmen, 1863, in loc), and G. Hoffmann {Vber einige ph'dniz. In- schri/ten, Abh. d. Konigl. Ges. d. Wiss. z. Gott., 36, 48 ff.) construe •jl'i^S with t3W, but it seems better to refer it, with Nestle [Marginalien u. Matertalien, Tiib. 1893, pp. 32—34), to 'n^r\\ jg K. J. Grimm. (lo) Ps. 14 (53), V. 7. y^^, ^ out of Zion would only come Israel's help, Through JHVH's turning the captivity of His people! Then would Jacob exult, yea Israel rejoice. The tristich has no organic connection with the Psalm, as has been felt by Koster, Olshausen, Cheyne, Delitzsch, Budde, Grimme, and Duhm.f None of them, however, offer any explanation for the epiphonema. It seems to be due to the desire to avoid concluding * Ps. 53 reads niSUJ*^. ** Ps. 53 reads Q'^nbN. The name of God occurs seven times in this Psalm. Puit while in the form in which we read it as Ps. 14, the tetragrammaton is used four times, fiiiTl^X is substituted for it in the recension of Ps. 53. This Elohistic phraseology is certainly not due to the author of the Psalm, but to an editor. Similarly Ps. 70 is the Elohistic redaction of Ps. 40, 14 — l8c. The change has been made three times. Instead of '^n^X, V. 18, we should read nini (Ewald). In Ps. 45, v. 7 fi^il^it has been sub- stituted for n'^lri'i, which a subsequent reviser mistook for rtlJl*'. Readings like Q'^flbx -inlsx God, my God instead of "^nlsit mri'i JHVH, my God 43, 4, l^'rhTA Q'^ribx 45, 8, ''bx d^nbx 63, 2, IS'^nbx ninlsit 67, 7, ^Jfiia'^ "^ribx ta^ribx 68, 9, can hardly be defended as coming from the authors. The same is true of MSSS Cilbi^ 80, 5. 8. 15. 20. Cf. 59,6; 84,9. This preference for the appellation Q^n^X instead of iTlITi is a distinguishing feature of the Second and Third Books of the Psalter. Cf. Delitzsch, Symbolae ad Psahnos illustrandos isagogicae, Lipsiae 1846, I, pp. I ff., 10. Lagarde, Orientalia, 2, Gott. 1880, p. 13 f.; Symmicta r, pp. 55, 117; Mitth., 3, p. 366; Cheyne, Origin of the Psalter, p. 90 f; Kaulen, Einl.^, p. 310 (§307); A. Klostermann, Der Pentateuch, Leipzig 1893, p. 3Sf. ; Delitzsch, Bibl. Komment. uber die Psalmen'^, Leipz. 1894, p. 17; Christian D. Ginsburg, Introd. to the Hebr. Bible, p. 367; Baethgen, Die Psalmen"^, p. XXX f.; Wellhausen, The Book of Psahns in the Polychrome Bible [Y^w^. Transl.) pp. 162, 1. 28; 182, 11. 2 — 6. *** As regards tniatJ 21113 to turn the captivity [to change misfortutie into prosperity) see Ewald, yahrb. d. bibl. Wiss., 5, 216 f.; J. Olshausen, Die Psalmen, p. 76 {ad'?s. 14); Kamphausen, Theol. Arbeit, d. rhein. wiss. Predigervereins, 2, I ff, ; Stud. u. Krit., 1882, p. 187 (review of Smend's Ezechiel); Briggs, Mess. Proph., p. 163, n. i; Hupfeld-Nowack, Die Psalmen^, Gotha 1888, i, p. 220; Schwally, ZAT, 8, 374; 15,373; Barth, Ver- gleichende Studien, ZDMG, 41, 617 ff.; Dillmann, Hiob^, Leipz. 189 1, p. 358; Casanowicz, Paronomasia in The Old Test., Boston 1894, p. 80, n. 153; E. Preuschen, ZAT, 15, 1—74; J- P- Valeton Jr., Amos u. Hosea, iibers. v. Fr. K. Echternacht, Giessen 1898, p. 213, n. 42. Cf. also F. Giesebrecht on Jer. 30, 18; Nowack on Amos 9, 14; Duhm, Die Psalnten, p. 41. t Koster, quoted by Olsh., Die Psalmen, in loc; Cheyne, Origin of the Psalter, p. 197; Book of Psalms, 1895, p. 35; V)q\\\z%z\i, Die Psalmefi^, p. 146; Grimme, ZDMG, 50, 568; Budde, Theol. Lit.-Zeit., 1896, col. 561; Duhm, Die Psalmen, p. 40 f. So also Rosenmiiller, and Hengstenberg, Beitr., i, p. 142 (but comp. Hengst., Comment, iiber die Psalmen"^, Berlin 1849, p. 293); l,.oisy. Hist, crit., p. 213. Euphemistic Liturgical Appendixes in The Old Testament. 1 7 the Psalm with the terrible thought contained in v. 6 which in its original form appears to have been preserved in Ps. 53:* For God scattered the bones of the impious, Thou broughtest them to shame because God cast them off. (11) Pss. 21, V. 13; 28, w. 6 — 9; 64, V, 10, IT^n mfT" nai-i Arise, JHVH, in Thy might. That of Thy power we may sing, and to Thee we may play. The verse has no organic connection with the poem, as has been seen by Dr. Jacob (/. r.). It may be due to the desire to obtain for the Psalm a more auspicious conclusion than v. I2 would have been: Thou wilt put them (viz. Thy foes) to flight, And aim at their face with Thy bowstriftg. ja?T'3B by pan ^'^nn'^Taa The same appears to apply to Ps. 28, vv. 6—9; 64, v. 10. Cf also Ps. 3, V. 9 (No. 6). (12) Ps. 29, V. II. :Dib«n lay nx '^-o.^ r^^rx^ JHVH imparts strength to His people, JHVH blesses His people with ivelfare. Psalm 29 describes the majestic appearance of JHVH in a terrific thunderstorm. With this special theme of the poem v. 1 1 stands in a very loose connection. According to the usual interpretation an application is here made to the people if the almighty Lord of * So Hitzig, Olsh., Bertheau, Wellh.; cf. also Baethgen, Die Psalmen\ pp. 37. 154. ** ill -2n, ® avBQa)7iaQ6axo)V = VTloXQlTtjg : ipn. So already L. Cappellus in his Critica Sacra (rec. Vogel, Halae 1775)) P- 605 f. *** in nmy'^an. f Delitzsch: '■'Der Sckluss des Ps. zeigt uns an/ der Erde inmitlen des all- erschutternden Zornrufs JHVH's sein sieghaftes und mil Fried en gesegnetes Volk." Cf. also J. Halevy, Rev. Semit., 3, 27. Grimm, LIturg. Appendixes. 2 jg K. J. Grimm. Nature is the faithful protector of His people. But it is more likely that Olshausen, Gratz, Beer, Reuss, and Jacob* are right in judging the verse, which occurs again in another connection (Ps. 28, 8. 9), as not originally belonging to the poem. The proper conclusion of the Psalm seems to be v. 10 where the purpose of JHVH's appearance in the storm is declared: :t]bi:?b Tb^ fTifT' ^T»''i JHVHhas seated Himself {iipon His judgment-seat) to bring on a deluge** And as King He is throned to all eternity. Hugo Grotius [Annotationes ad Vetus Testamentum, Basileae 1732, p. 227) well expresses the sense of the passage: Sicut Deus hmnamnii gemis judicavit tempore diluvii ita et in postei'um judicare perget. The demand for a propitious conclusion seems to have prompted the addition of another verse, thereby making the Psalm suitable for devotional use. (13) Ps. 79, V. 13. Psalm 79 is a passionate cry to JHVH to turn His wrath from Israel and to pour it out over the heathen who have desecrated the sanctuary, devastated the city, and slain the Khasidim, the loyal wor- shippers and followers of JHVH; and it reaches its cHmax with vv. 11 and 12: •T^oK npDK '7'i3Sb «inn :nnittn "iss ***inn Tyi-iT bias dp'^n b6{ D'^nya© iD^DDWb nom :'i3-ix Tisnn "i»i$ onsin Let the moan of the prisoner come before Thee! According to Thy great power free those who are doomed to death! * Gratz, Krit. Comment, zu d. Psalmen, Breslau 1882, in loc. ; G. Beer, Individual- 11. Gemeindepsaltn., p. 33; Reuss, D. Alte Test, iibers., Braunschweig 1893, 5, p. 100; B. Jacob, /. s. c. ** So Luther: Der Herr sitzt eine Sintflut anzurickten. For ^ISB^ 3U;'' cf. Is. 28, 6 and L:sujni niT'i Pss. 122, 5; 9, 5. 8. The translations of ® KvQLoq xov xaxaxXvofxdv xaroixisT, 3 Dominus diluvium inhabitare facit\ Psalt. iuxta Heb., Dominus diluvium mhabitat, S >^3i) }] nSn^ Ui . Sr give no proper sense. J paraphrases: K*l12 '^''i "pan-i "iB-iis is np'ii •,in5'2 xs-isr^xb ar'' xsii '^ci-iis bs (var. stjsvj -ina) xsrnia'i •pabs labrb inian br -jb-ai ns n^ a'^TUJI, Dominus in generatione diluvii super sedem jjidicii sedit ut ultionem sumeret ab eis seditque super sedem miserationnm et liberavit Noah et regnavit super fiUos eius in saecula saeculorum. *** Jl -inin, ® TlEQiTtOiijaai, Jer. relinque. But the reading of % ^-^ , 8 ^nuj = ^Jrn (cf. 105, 20; 146, 7) agrees better with the preceding -TiDK; "so Baethg., Wellh. Euphemistic Liturgical Appendixes in The Old Testament. JQ Repay seve7ifold to our neighbors, enough to fill the bosom of their garments, The calumnies wherewith they have calumniated Thee, Lord! V. 13 which reads: Tnbnn nsoi -nn iiib Jf>, Thy people and the flock of Thy pasture. Will eternally thank Thee, And rehearse Thy glory forever and ever, follows quite abruptly, having no connection with the general meaning of the Psalm. Omitting this verse, the Psalm contains three regular stanzas with four verses each,* It is, therefore, difficult to escape the conclusion that we have here an addition due to the unwillingness to conclude with the thought of JHVH's awful revenge. (14) Ps. 82, V. 8. f li^n riDBtD D'^nbift naip :D'i"ian ban **bOttn nnx •'d Arise, God! judge Thou the earth; For Thou rulest over all the heathen. The Psalmist represents God as standing in the solemn assembly holding judgment over the heathen gods*** He severely reproves their unjust rule. They are without knowledge, without sense, and therefore do not deserve to rule forever, but shall die like human rulers: Like any of the princes shall ye fall! The following v. 8, expressing the wish for the speedy coming of the Messianic Kingdom, stands isolated. Without it the poem consists of two strophes, with three verses each, v. i forming the introduction. V. 8 is, therefore, probably a later addition f due to tlie ill-omened character of v. 7: * De Wette, Hengstenberg, Delitzsch, Wellhausen, et al. ** So Wellhausen, Halevy for SSi bnJH. *** Cf. M. Hess, Magazinf. Gesch. u. Wiss. d. Jud., 1873, pp. 203 ff. ; Hertlein, Versiuh zur Interpret, des 82. Psalms, Stud, aus Wiirttemberg, 1884, pp. 152 ff. ; 1886, pp. 315 ff. ; Wellhausen, Psalms, in the Polychrome Bible (Engl. Transl.), p. 198, 1, 25 f. ; 187, 1. 30 f. Compare Pss. 29; 58. f So also Duhm, Die Psalmen, p. 2H. 2Q K. J. Grimm. Yet ye shall die as men die, Like any of the mortal princes shall ye fall. By means of the appendix the evil consequences which other- wise might befall them would be warded off, and the Psalm would thus become suitable for use in the Temple service. (15) Ps. 107, V. 43. rmrr^ lion iSDian^i Whoso is wise, let him give heed to these things. And lay the good deeds of JHVH to heart. The verse appears to be a later addition to Ps. 107. The Psalm is an exhortation to thank JHVH for many deliverances from diverse calamities, and for the gathering of the dispersed from all parts of the earth. In a series of four stanzas, of similar construction and closing with the same refrain, the Psalmist adduces striking examples of JHVH's help. Redeemed Israel is compared to a cara- van which has lost its way in the desert, but is rescued by JHVH (vv. 4—9); to captives released from prison and bonds (w. 10 — i6j; to such as have been sick, but healed (vv. 17 — 22); to seafaring^ merchants protected by JHVH in storm and tempest (w. 23 — 3: Then follows in vv. 33 — 42 a prophetic view of the Messianic age destined for the people, when Israel will be richly blessed and her enemies humbled. V. 43, a general admonition to the wis Israelite to heed the good deeds of JHVH, which occurs also Hos. 14, 10, was hardly written by the poet of the Psalm. The gnomic style contrasts sharply with the lyrical tone of the Psalm and, in tli respect especially, with the refrain. The verse has been regarded by Olshausen and Budde as a liturgical epiphonema. The reason for the appendix seems to lie in the aversion to end the Psalm with the thought of wickedness V. 421^ reads: isT^B ns&p nbiy bD All wickedness closes its mouth. (16) Ps. 125, V. 5<=; 129, V. S'^. The words bsno^ by Dlb« stand, like Ps. 34, 23, in strong con- trast to the preceding statement: ambpbp5^ D-^attm Euphemistic Liturgical Aiipendixes in The Old Testament. 21 As for those who follow their crooked paths — JHVH will destroy them together ivith the zvorkers of iniquity! This phrase is best regarded, with Gratz, Jacob, and Wellhausen, liturgical appendix. It appears intended to turn the mind from fate of JHVH's enemies to the thought of Israel's prosperity. On Ps. 129, 8<= see above, p. 7; Stevens, Crit. Conitnent. on the Songs 'le Return, pp. 167. 168. Cf Ps. 27, 14. (17) Ps. 146, V. 10. nin -11-b p'^s '7\ibK JHVH will be King forever. Thy God, Zion, through all generations. This verse seems to be a euphemistic liturgical appendix to 46, in which the poet warns the congregation not to put their in weak man and praises those who confide in the faithful and -helpful JHVH. The present concluding verse shows by its t address to Zion, IT'S TTlbit, that it is intended for a liturgical ose. But it hardly formed the original conclusion of this Psalm, ppears to be taken from Ex. 15, 18, where ~yi cbiyb miT^ Tbia'^ IS the conclusion of the Song of Moses (R). The desire to make Psalm, which would otherwise have ended with the ill-omened 2'^!?©1 TTIT the course of the zvicked He leads to ruin, suitable to mg in the divine service, seems to have brought about the addition.* (18) Hab. 3, vv. 18. 19. The lyrical ode which we read as the third chapter of Habakkuk, originally an independent poem, and was placed here by a compiler, last have formed part of a liturgical collection, as is shown by title and the musical notes, w. 3. 9. 13. 19, both of which closely able those of the Psalter.** The poet depicts in majestic imagery the appearance of JHVH I he earth for the purpose of executing vengeance on His foes I * According to B. Jacob, ZAT, 16, 152, it is a ''Schlusssegenha/tarah." 9 *♦ Cf. Kuenen, Hist.- Crit. Onderzoek naar het Ontstaan en de Verzameling van ^^oeken d. Ouden Verdonds^ Leiden 1889, 2 § 76 ; Cheyne, Origin of the Psalter, 7; Budde, Stud. u. Krit. 1893, p. 392 f.; Cornill, Einl., 3d and 4th ed., p. 195 f., . : ; Wellhausen, Die kleinen Propheten^, p. 170. Comp. also' Cheyne, Founders 0/ ' Test. Criticism, New York 1893, p. 309; W. Nowack, Die kleinen Propheten, 1897, p. 265 f.; O. Happel, Das Buck d. Proph. Habacktik, Wiirzburg 1900, 1.; Nestle, ZAT, 20, 167 f. 22 K. J. Grimm. (w. 2—15). With anxiety, fear, and trembling he awaits the ni]i a^^ (vv. 15. 16) wheji the fig-tree will not blossotn, nor fruit be in the vines, the yield of the olive will fail, and the fields will bring no produce; when the flock will be cut off* from the fold, and the herds be wantiuo- in the stalls (v. 17**). Here the description comes to a sudden stop, and the poem, which bears the stamp of originality throughout, closes with words of rejoicing and gladness taken from Ps. 18 (vv. 33. 34. 47; cf Ps. 25, 5): '^b'^n ''S-« nin'' ^"sn:^ ^rh^i nb^ax nnbysc niirin 12x1 iSD-lT' ***tTlttn byi mb'iitD "^bSil DTK'^I, / will rejoice in JHVH, I will exult in the God of my salvation. JHVH, the Lord, is my strength; He has made my feet like those of the hinds, and causes me to walk upon high places. This propitious conclusion seems to have been substituted for the original ominous one, thus making the ode suitable for use in the liturgy. II. Euphemistic Liturgical Appendixes in the Prophets. A. Euphemistic Additions to Prophetic Sections. Isaiah. (19) Is. 6, V. i3«=. The stock thereof is holy seed. A clear instance of a euphemistic liturgical appendix to a prophet- ical section seems to be v. \y^ of Is. 6. C. 6 contains Isaiah's account of the vision of his consecration to the prophetic ministry. The com- mission which is given him by JHVH is a strange and dishearten- ing one: Go, and say to this people: Hear on, but understand not! See on, but perceive not! Make fat this people s heart, make dull their ears, and besmear their eyes, Lest they see with their eyes, and hear with their ears, and their heart understand, and their health be restored. Isaiah is appointed as JHVH's ambassador to His people for the purpose of making them entirely unfit to recover moral and * ntsj for 41 -ita. ** Wellhausen and Xowack doubt the genuineness of v. 17 without sufficient reason. *** S^ "^ri^a is due to dittography of the following ^, ^ inl za vxptj).a im(iilif}- Euphemistic Liturgical Appendixes in The Old Testament. 23 "Uectual soundness* Is this to continue always? How long? the phet asks anxiously. And the answer coming out of JHVH's outh is a clear and emphatic No to the trembling prayer contained Isaiah's question. It must continue until the desolating tide of e Assyrian has swept over the land. And should a fraction escape 3m the first assault, another attack will follow until it, too, shall i annihilated. It shall be with it as with a stump of a tree which IS been cut down. The husbandman does not leave it in the imd; he burns it: •.fitiiD **nKtjn n^ixni dix r^^ o'^f^ai ^^'i'' r«^ s'^iy ixo ai* nos ty on rastt ***nDbon icx "jibSDn nbxD ';^/// £-///>i- be waste without inhabitants, and houses without men, and the land be left a desolation, -And JHVH have sent the men far away, afid in the heart of the land the deserted regions be wide.-\ bid should there still be a tenth in it, this must in turn be consumed, . t' the terebinth and the oak, whereof a stock after felling remains. The line which now follows: The stock thereof is holy seed yiT Tiva ©ip, stands in direct contradiction to the most natural inter- letation of the preceding verses. There it is said, in continuation f vv. II. 12, that the remaining tenth shall in turn be exterminated: ■^:>nb nrr^ni naiSI; Jtaliv tarai slg jcQovoft^i^, as (5 reads. The 'tshita gives the same sense, lJ,n.S looiz© »-=oZ.«:o. Here, however, \G have a direct denial of this statement: the stump of the tree of * Cf. V. Andreae, Das Buck Jesaja aus dent Urtext, Stuttgart 1892, p. 159; Dill- i-Kittel, Der Prophet Jesaja^, 1898, p. 59 f.; J. Meinhold, Jesaia und seine Zeit, )urg i. B. 1898, p. 34f.; Karl Marti, Das Buck Jesaja, Tubingen 1900, p. 67. ** Following (5 and 3: HL HS'SPl. ** S&, rrb'tT a ana^ Xeyofievov, and hardly right. Gratz nstlbuj. t To understand these words as referring to an increase of those remaining in he land ((53) is forbidden by the context. -ft J. Earth {Beitrdge zur Erklarting des Jesaias, 1885, p. 10), followed by Budde '' IV World, Dec. 1895 = Preussische Jahrbucher, 85, 1896, p. 69), and Kittel {Der '^het Jesaja^, in loc), recognizing the contradiction existing between v. 13a and ^b if V. 13a is understood as the continuation of the threat in vv. 11. 12, interprets : -3 nr'^m J^Smi in a comforting sense: das Land wird nach der Ver/ieerung der l-einde wieder beweidet iverden. This inteq^retation appears to be forced. "iSn is -nhere used sensu bono. In Is. 3, 14; 5, 5 it ^as the meaning to lay waste. The •cture of Giesebrecht {Beitr. zur Jesaiakritik, p. 89. n. i), that we should read n 21231 n''*i''TlJ3> (12 *1S1 und bis [nur) darin bleibt der zehnte Teil seiner Bewohner, es verwustet werden, will hardly commend itself. K. J. Grimm. Judah cannot be destroyed; it is imperishable, a holy seed, Oip 2^1T, an expression which occurs only in one other passage of the Old Testament, viz. Ezr. 9, 2, where we read: For they (the Israelites, priests, and Levites) have taken some of their daughters (the daughters of the Cananites, Hittites, and Jebusites mentioned in v. i) for them- selves and for their sons (as wives), and so the holy seed has been miniturgical Appendixes in The Old Testament. 2K The Targ-um {Prophetae Chaldaice, ed. Lagarde, p. 231) para- phrases the concluding verses of c. 6 in the following manner: -in'^ttn ^'jibnDi xtiDins i«nnsb psT^i 'jinin'^i ^noy p -tn ns pnxms'i'i "iinnnr: «tJi*ipi i^j^nr "^-li^ "jm^^nxb ^inirr^i inoDDtr^ bxno^i. 77/^r^ will remain in it (the land) one out of ten, and they, in turn, shall be the prey of the flames; like the terebinth and the oak which, when their leaves fall, seem almost as if dried up, and yet retain enough sap to bear seed: so the exiles of Israel shall be gathered and returft to their land, for a holy seed is their platitation. Many commentators, following herein the Targumic interpretation, hold that the metaphor the stock which after felling remains is to be understood as giving a gleam of hope.* This assumption conflicts with the mission of the prophet as set forth in vv. 9. 10: to hasten the obduracy of the people in order that JHVH may put an end to Israel.** (20) Is. 4, vv. 2—6. This passage describes the glorious state of Palestine and Jeru- salem in the Messianic age, especially the descent of the divine majesty to the Temple mount As the ideas and the expressions of the whole passage are alike characteristically late, the style incoherent, the parallelism imperfect, and rhythm absent, it cannot be assigned to Isaiah.*** Kittelf points to Hos. 2, vv. 21 fif. and Is. 6, 13*= in sup- port of the pre-Exilic and Isaianic character of the prophecy; but comp. Nos. 19 and 49. Stade,ft and Kittel also acknowledge that the genuineness of vv. ^^ — 6 is questionable, but the evidence for the late origin of v. 5» is as strong as that for w. 6 and ^^, and vv. 2—4 cannot be separated from w, 5. 6, even if, as a last resource, we * Cf. e, g. E. Meier's Comment, on the prophet Isaiah, Pforzheim 1850, p. 77. ** Meinhold {jfesaia u. seine Zeit, p. 36) thinks that this people [tv. 9. 10) is not equivalent to all Israel, and v. 13, therefore, not a prophecy of complete ««/«. Buck Jes., p. 191 ; Marti, D. Buck Jes., p. 57. ** Gesch. d. Volk. Isr., i, Berlin 1887, p. 605. *** Critical^ Notes on Isaiah, in the Polychrome Bible, p. 83, 1. 39. t As regards v. 17 see the commentaries of Duhm, Kittel, and Marti. Euphemistic Liturgical Appendixes in The Old Testament. 27 and direct it to the time when the God of Israel will reign supreme, and the worshipping community will be free from proud offenders against JHVH's holy law. (22) Is. 8, V. 23. l-nn^nn "ibnua nsiKi pbnT ns-ij^ bpn iiT»x-in nys* * * * * « * * lO'iian b'^bS pTn is:? D'^n 7-11 T^nsn In the for^ner thne He brought into contetnpt the land of Zebulun and the lafid of Naphtali, but in the latter time He confers Jwrior on the road of the Sea^* the other side of Jordan, the district of the nations. The historical situation to which this passage refers is the in- vasion by Tiglath-Pileser III (745—728) of the territory of Rezin, King of Damascus, and Pekah, King of Israel (736 — 730), who had concluded an alliance for the purpose of opposing a barrier to the aggression of the Assyrians.*** It was on the occasion of this in- vasion (734) that the districts in the North-East of Israel, including Gilead, Galilee, and Naphtali, were lost to Israel, and their inhabitants deported to Assyria.f Gloomy days, the prophet proclaims in the foregoing prophecy, are destined to Israel. The Assyrian hosts will sweep over the land and leave it a desolation. Then those who have escaped the sword of the invaders will wander through the country, hungry and depressed, seeking help but will not find it. Anguish will be turned into blank despair. They will curse the king who should help but cannot, and the national God who could help but will notft They will * iSi 23a nb pSIUS -i\ysb ClSI^ K^ "^3, usually rendered: For there is not a dark veil to {the land) which has anguish. Duhm, Cheyne, and Kittel: For is there not X^M) a dark veil to the land which has anguish ? Paul Ruben in his Critical Remarks ^ 1>. 4, proposes to read: nb pSITS ^TCX^ qSI^ 1?^ sb *i3 btit there shall not always be gloom, to her that was in anguish. "These words are very recent, as they connect vv. 21. 22 with V. 23, which hardly belong together." V. 23a has been pronounced a gloss by Duhm, Peters {Journal of Bibl. Lit.^ 1892, p. 45), Cheyne, Kittel, Marti. ** Rashi, Vitringa, and most modern commentators hold that the C^n "!*i1 is the road along of Lake Geunesaret. More probably, however, it is to be identified with the via maris of the Crusaders, leading from Accho to Damascus. Cf. Guthe, Das Ziikun/ts- bild d. Jesaia^ Leipzig 1885, p. 41; Schumacher, Palestine Fxploration Fund, Qu. St. 1889, p. 78 f.; Baedeker, Palestina^, Leipzig 1900, p. 295; G. A, Smith, Hist. Geogr. of the Holy Land., London 1894, p. 428 f. *** Cf. Is. 7, I ff. (see on this chapter Lagarde, Semitica, i, 9 — 13); 2 Ki. 16, $ ff. t Cf. 2 Ki. 15, 29; Ed. Meyer, Gesch. d. Alterthums, i, Stuttgart 1884, §§ 369. 370; Stade, Gesch. d. Volk. Isr., i, p. 597; Murdter-Delitzsch , Gesch. Babyloniens u. Assyriens^, Calw 1891, p. 129; Wellhausen, Isr. u. Jiid. Gesch., \i(j^, p. 81; Kloster- mann, Gesch. d. Volk. Isr., 1896, p. 199; Kent, History of the Heb. People, 2, 1897, § 99. tt So (bSB^J, Hitzig, Knobel, Ewald, Duhm, Kittel, Marti as is required by the context. Bottcher {JVeue Exeg.- Crit. Ahrenlese, Leipzig 1863, 2, p. \yff^^Sh!^^^oflti^ent. Of THF UNIVER^^ 28 K. T. Grimm. look to heaven and earth, but cruel nature will give neither food nor rain: 35^"!^ T^tlp^ ^^ "l^2?1 12^3'' pX b«1 * » •» * «• npM *qyi)3 riDtJni nni nam yi//^/ Z;^ will pass trough it, hard-pressed and famishing. And it will be that, when he is famished, he will be enraged. And will curse his king and his God, and turn his gaze upivard, * » « », and to earth will he look. But behold, distress and gloom, a dark veil of anguish. And thick darkness These two verses (21. 22) with their vigorous and rhythmical style are certainly of Isaianic authorship ,** and form an effective con- clusion to the foregoing oracle. The verse which now follows, trans- ports us suddenly into the 'latter time' when the region which suffered most, will be brought to honor and renown (v. 23). Sieg- fried*** sought to mitigate the abrupt transition between the two passages by transposing vv. 21. 22; but see Cheyne, Intr., p. 43. Many exegetes and critics think that v. 23 properly belongs to the following chapter. But eg is a poetic and highly rhythmical com- position, while this verse is mere prose. Barth, on the other hand, contends! that it stands in close connection with the preceding; the prophet states here, he says, how it will come about that those disobeying the prophetic counsel, with whom he contended in vv. 6. II. 14. 19. 20 of our chapter, must wander about and find nothing but darkness. He translates: Denn nicht kennt Ermiidimg der (Feind), der gegen das Land aufgepflanzt ist. Das erste Mai kam er (der Feind, AssyrienJ nur in das Latid Zebulun und Naphtali; das spdterc Mai aber, konimt er init schwerem Heer den Weg am Meer entlang in das jenseitige Gebiet des Jordans, in die Heidenmark, This also is untenable. To take bpSi, as Barth does, in the sense of wenig machen (($^ raxv Jtoki) is against the usage of the language. It means to make light (3 alleviata est), to make light of, here to despise (cf I S. 6, 5; 2 S. 19,44; Ex. 18, 22; I Ki. 12,4. 9. 10; Ezr. 2, 27; 2Chr.io, iiber Jes.'^), and Cheyne [Proph. of Isaiah^) render: he curses by his king and God. The national God is here referred to (Duhm, Cheyne, Kittel, Marti), not an idol (2^, Hitzig, Meier, Bredenkamp, W. Robertson Smith). * iK tiiso. ** See Cheyne, Intr.^ p."42 f. *** Zeitschr. f. wiss. TheoL, 1872, p. 280. t Beitr. z. Erkl. d. Jes., p. 13. Euphemistic Liturgical Appendixes in The Old Testament. 2Q 4. 9. 10; Jona I, 5; comp. Assyr. qiillulu 'despise/ qullultu* 'shame.' It forms an antithesis to 132 or "laDn to honor, to confer honor. Earth's rendering of T^SSM injer. 3o, 19, which he quotes in support of his inter- pretation, as massenhaft, zahlreich machen cannot be defended, since its opposite 13?S does not mean wenig sein, but to be small, to be low; cfAr. Jt^s, >Aiw3, Ass. i;ixni, Syr. j^s^^ ignominia affecit f*]oh. 14, 21 ; Zech. 13, 7, The passage can scarcely be regarded as the work of Isaiah. The opening in the latter day is not in agreement with the style of the prophet. It will also be observed that the subject of the sentence, JHVH, is not explicitly expressed. This accords with the later custom of the Jews to avoid with the greatest scrupulousness the use of the tetragranunaton JTIIT'. They wrote either BTSrt the Name (e. g. Mishnah, Yoma 3, 8), or they omitted it altogether.*** The expression bprt in the pregnant sense to bring i?ito contempt occurs only in Ez. 22, 7 and in the post-Exilic passage Is. 23, 9,t while the anti- thetic ""^isn to bring to honor is employed, besides Jer. 30, 19, only in one passage, 2 Chr. 25, 19. Elsewhere this idea is expressed by the Pi'el of the verb, not by the Hifil. As to the contents of the passage, it has its parallel in the late passage Is. 27, I3,tt ^'^^ i" Zech. 10, 10 where we read: SSnpiJ "ncxttl D''"l2tt f"lX13 n'^mscm -55'^nx IIDnbl i:?b3i f nx bi«1 / will restore them from the land of Egypt, and fro7n Assyria I will gather them, and lead them into the land of Gilead and Lebanon. Moreover, these verses appear to be in conflict with the attitude which the prophet manifests elsewhere towards Ephraim. If our passage were written by Isaiah, it would be the only one where he, after having just proclaimed the downfall of Ephraim, prophesied its restoration and glorification. In the whole group of the preceding prophecies, as well as in c. 17, a most severe tone predominates against Israel. With the greatest satis- faction, it seems, the prophet preaches the deportation of its in- habitants (8, I — 5) and the downfall of Samaria (c. 18). The verses are best explained as a manifestation of the same feeling which recoiled from concluding Malachi with the thought of JHVH devoting the land to destruction. To close the prophecy * See Delitzsch, Handwdrterbttch , p. 585; The Heb. Language in the Light of Assyr. Research, London 1883, p. 51. Cf. also Prof. Haupt in the Critical Notes on Ezekiel, in the Polychrome Bible, 1899, p. 81, 1. l. ** Cf. Haupt, Beitr. z. assyr. Lantlehre, Gott. Gel. Nachr., April 1883, p. 93f., n. 7. *** Cf. A. Geiger, Urschrift und Ubersetzimgen der Bibel, Breslau 1857, pp. 261 AT. ; T. K. Abbott, Essays, p. 52 f. ; Driver, Crit. Notes on Leviticus, in the Polychrome Bible, p. 31, 11. 48 ff.; Ginsburg, Jntr. to the Heb. Bible, pp. 36717. t See Duhm, D. Buch Jes., p. 142; Marti, D. Buck Jes., p. 179. tt Cf. No. 25. 2Q K. J. Grimm. with the dark picture of misery, anguish, and despair, presented in vv. 21. 22, was apparently considered to be too ill-omened. (23) Is. 18, V. 7. A further euphemistic appendix appears to be the conclusion of the 18''^ chapter of Isaiah.* In c. 18 Isaiah prophesies the fall of the Assyrian. Before Hezekiah, king of Judah (727 — 699), in alliance with Elulaeus of Tyre and (^idqa of Askalon, had completed his pre- parations against Assyria, Sennacherib (705—681) appeared in the beginning of 701 in Syria, reduced the cities of Phoenicia and Philistia, and invaded Judah.** To encourage Hezekiah to resist the invaders, Taharqa, king of Ethiopia and Egypt (704 — 685), sent ambassadors to Jerusalem to announce the dispatch of an Egyptian army.*** Isaiah tells them to return, as JHVH is not in need of human as- sistance. At the moment when the Assyrian plans ripen, they will be effectually intercepted, and the Assyrians themselves will be left a prey to beasts and birds on the mountains (v. 6): p«n n^nnbi D'^nn x:'>s>b •nni inw siinn I'lb:? fnxn nana bsi i:'^:?n iibr f pi T/tey will be left together to the ravenous birds of the mountains And to the beasts of the land; Thereon the ravenous birds will summer, Thereon all the beasts of the land will winter. The verse now following, quite unexpectedly, refers to the Ethiopians, the (ityiOtOL xal xaXXiGroi avd^Qcojtcov of Herodotus (3, 20. 114): D^tt taiitti pTCtttt tD5>ia Mxns msT'b ''O bni^ Jt-^nn n:?n n» Qiptt b« isnx ttD"^-iTO iy-ip -i»x in dtoi las 11a bbnai S5ni5 ni^2 nn niJ^Si nini At that time will a gift be brought to JHVH Sabaoth from a people tall and of polished skin, from a people dreaded * On c. 18 see Winckler, ^///tfjtow ,?«//. Untersuchungen, Leipzig 1892, pp. 139 — 142, 146 ff.; also pp. 26 ff., and comp. Marti, D. Buck Jes., pp. 150 ff. ** Cf. 2 Ki. 18, 13 ; Is. 36, I ; 2 Chr. 32, I ; I R. 38. 39. *** Cf. Ed. Meyer, Gesch. d. Alterthtims, i, § 383 ; Gesch. d. alt. Agypt., pp. 343 ff. ; Stade, Gesch. d. Volk. Isr., i, p. 617; Kittel, Gesch. d. Hebraer, i, Gotha 1888, p. 308 f. ; Klostermann, Geschichte, p. 207 f.; Wellhausen, Isr. u. Jud. Gesch., p. 86 f.; Kent, History of the Heb. People, 2, p. 145; Winckler, Gesch. Israels, Leipzig 1895, p. 182; Gesch. Babyl. u. Assyr., 1892, p. 251; Hommel, Gesch. Babyl. u. Assyr., Berlin 1885, p. 704 Murdter-Delitzsch, Gesch. Babyl. n. Assyr.\ p. 203?.; Meinhold, Jes. n. seine Zeit, p. 10 1. Cf. also Pietschmann, Gesch. d. Phonizier, Berlin 1889, p. 300 f. t t3»r! foil. ®3; so also Houb., Ew., Mei., Kno., Cheyne, Guthe, Griitz, Kaulen, Kittel, Marti. ft So Cheyne, Isaiah, in the Polychrome Bible, p. 108, 11. 4off; itt reads: cyiQ Euphemistic Liturgical Appendixes in The Old Testament. 2 1 and renowned, a nation of glory and fame, whose land rivers cut through, to the place of the Name of JHVH Sabaoth, Mount Zion. The passage is a prosaic imitation of v. 2 of the foregoing oracle which, like all of Isaiah's prophecies, is a rhythmical composition: Depart, ye fleet messengers, \ to a nation tall and of polished skin, To a people dreaded and renowned, || a nation of glory atid fame. The phraseology confirms our doubt as to Isaiah's authorship* Observe that Pi1S32 niJT' occurs twice in the passage, hardly in accordance with Isaiah's style. The hope expressed of what will come to pass at that time does not agree with the situation in which the speech was uttered, nor is it the hope of Isaiah. It belongs rather to the eschatalogical system of a later age. Cf e. g. Zeph. 3, 9. 10 which may have served as the basis of Is. 18, 7: bx "jBrtX W ''D ••iTOn in5>)3 in« cd© imyb nw^ c»3 cbs stipb minn ns© a^^y ■^rinSlQ pb^T^ * * « tsy^ Then I will give pure lips to the nations, that they fnay all call upon the Name of JHVH to serve Him shoulder to shoulder. From beyond the Great River of Cush** * * « they tvill bring me offering. Cf. Is. 45, 14; 60, 2. 3. 1 1 ; 61, 6^; 62, 2; 23, 18; Hag. 2, /f ; Ps. 68, 31 *** The Name refers in the system of later Judaism to the temple cult (Duhm). The addition appears to have been made in order that the final impression of the prophecy be not that of a God crushing a mighty nation, especially in the way this is expressed in v. 6, but rather the cheerful vision of a most renowned people serving the God of Israel. Thus the prophecy was made suitable for religious use. The verse has been judged a later addition by Duhm, Cheyne, Marti, and Kittel admits that this is possible. (24) Is. 27, V. 6. nn'i;n bnn ^3b iKbtti bit-ittJ-^ nisi y^T^ np3?'' cj-i«'^ D^xsn fa-'^j'^n In day^ to come Jacob ivill take root, Israel will blossom and bud; and they zvill fill the face of the earth zoith fruit. * Cf. Cheyne, Introd., p. 98. ** According to Prof. Haupt the 'plural is amplificative; see, in the Polychrome Bible, the Critical Notes on Isaiah, p. 109, 1. 9; Critical Notes on Ezekiel, p. 70, 11. 49 ff.; p. 72, 1. 3; p. 81, 1. 42. The Great River of Cush is the upper course of the Nile, the ""T^J of Gen. 2, 13. See Paul Haupt, The Rivers of Paradise, Proc. Am. Or. Soc, March 1894, p. ciii; Wo lag das Paradies? Ober Land und Meer, 1894/95, No. 15. *** Cf. Max Lohr, Der Missionsgedanke im Alt. Test., Freib. i. B. 1896, p. 23. t Cf. Eccl. 2, 16. M omits Q'^^'^n. ■in K. J. Grimm. This verse, being written in prose, stands apart from the Song of the Vineyard (vv. 2—5). Gratz* believes that vv. 7-10 are dislo- cated, and that v. 6 is to be joined to v. 9. This, however, seems forced. The tone of the two passages is too different to establish a proper connection between them. The verse apparently was added** so as not to close the preceding section with JHVH's threat against His enemies, but rather with an outlook into Israel's future prosperity. (25) Is. 27, vv. 12. 13. A further illustration of the principle may be observed in the concluding verses of c. 27 of Isaiah. VV. 12. 13 read: dT'S JT^m inx -inxb iDpbn ans^i n'^isis bns ly nnsn nbmo^ jiiit' isnn'' xinn ■ntjx yixa Dimi^n ifi"iST3 bns (Assyr. naxal Mtigrt) is not, as is commonly supposed (cf. Delitzsch, Farad., p. 310; Buhl, Geogr. d. alt. Palestina, Freiburg i. B. 1896, p. 66; Hommel, Isr. Oberlie/erung, Miinchen 1897, pp. 242, 256 f.), to be identified with the W&dy el- Arish, the stream which empties into the Mediterranian at el '^ Ar'ish (the ancient Rhino- colurd) between Gaza and Port Said, but rather with the Wady which empties near Tel- Rifah (Raphia), further north, near the present frontier of Egypt. See Winckler, Musri, Meluhl}a, Mam, Mitt. d. Vorderasiat. Gesellschaft, 1898, p. gf.; Tlie Book of Joshua, in the Polychrome Bible (Engl. Transl. 1899), p. 81, 11. 35 ff. t On the Shofar, its use and origin, see Cyrus Adler, Proc. of the U. S. Nat. Museum for 1892, vol. 16, pp. 287 — 301 ; Lagarde, Mitth., 4, p. 192; cf. The Polychrome Bible, Notes on Psalms, p. 221; Notes on Joshua, pp. 62, 63. ft Later writers use "iTOX not only for Assyria, but also for Babylonia and for the Persian empire (just as in Ethiopic Pars is used not only for Persia, but also for Babylonia ; Nebuchadnezzar is called king of Fars). The view of Hitzig {Jes. iibers. u. ausgel., Heidelberg 1833, in loc), Orelli (Z»;V Proph. Jes. u. Jer., Nordllngen 18S7, in Ibc), Bredenkamp (Z>. Proph. Jes., Erlangen 1887, in loc), that because Assyria and Egypt only are mentioned, the verses owe their origin to Isaiah, is, therefore, untenable t•^t So Duhm, Cheyne, Kittel, Marti. . Euphemistic Liturgical Appendixes in The Old Testament. 23 where they have been dispersed, they shall come together to worship at Jerusalem. This stands in very strong contrast to the preceding statement: For the fenced city (Jerusalem) is solitary, [the wilderness ; An abode whose inmates have been scattered, and deserted like There calves feed, attd there they lie down, and consume the [branches thereof. When its twigs are dry, they are broken off, Women come, and set them ablaze: For it is fiot a discerning people. It will not discriminate between the worship of JHVH and the illegal religious rites of the Samaritans, who have forsaken JHVH, and for- gotten His holy mountain, who prepare a table for Gad, the Syrian God of Fortune, and pour out mingled wine for Meni, the God of Destiny:* Therefore has its Maker no compassion upon it. And its Fashioner shows it no indulgence. A most awful conclusion to the ears of a congregation which listened with the utmost apprehension of fear to the Word of God. To offset, as far as possible, any evil effects which might otherwise befall them, the proclamation of the fulfillment of JHVH's great promise seems to have been added. That the verses are out of place after v. 1 1 has been acknowl- edged by Cheyne, who places them after 27, i. Oort attributes v. 13 to the Redactor. V. 12, however, betrays by its S^liin DT^ai JTTII the hand of the Redactor as well. This is the usual formula by which interpolations are introduced. (26) Is. 28, w. 5. 6. 1^2 n-it2yb nixnii: niJTi rr^n*^ «inn c'l^s t2&«ttn b:? noiib tiBinu ninbi tnny© n^nb^a **ia^T»i3b m1n^b*^ * Cf, Joann. Selden, De Dis Syris Syntagmata; ed. altera opera M. A. Beyeri, Lipsiae, MDCLXXII, pp. 76 ff.; Jahn, Bibl. Archdol., Wien 1805, 3, p. 516. ** Gratz [Emend., i, p. 14) would read 'i^iia^a niiaJ^I for iR ^"y^-^-o niiaS^V, but it is better to emend to *'5''1Z35ab ; the preposition has simply dropped out in iU. So Cheyne in the Polychrome Bible \ cf. Marti, yes., p. 204; Oort, Eviend., 1900, p. 99. Grimm, Liturg. Appendixes. 3 A^ K. J. Grimm. In that day will JHVH Sabaoth be a coronet of beanty And a diadem of adornment to the remnant of His people. And a spirit of judgment to him who sits on the Judgment-seat, And of might to those who beat back assailants from the gates. These verses cannot, with Delitzsch, Dillmann, Guthe, Konig* and others, be assigned to Isaiah, nor can they be accepted as the proper conclusion of the preceding prophecy on the overthrow of Samaria. Wildeboer** holds their original place to be after v. 29. But there they do not connect well with the foregoing didactic poem of which v. 29 is the fitting close. Besides, the rhythm of w. 23 — 29 is different from that of w. 5. 6. Versification and style remind us of the post-Exilic appendix, c. 4, 2 — 6:*** In that day, to those of Israel ivho have escaped, the self-spriftging plants of JHVH^ will be grace and glory, and the fruit of the land pride and adornment. Note also the suspicious i^lSiSl BT'S. In the sense here intended, nT'BS is a ajca^ X^yo^evov in the Old Testament. In Ez. 7, 7. 10, the only passages where the word occurs again, it is used in a different sense.ff In Mishnic Hebrew !TT^£2 signifies band or hoop, and so here the band or fillet worn around the head, diadem. The Tay "liJO is the usual title for the post-Exilic community,jft and is found nowhere in the genuine prophecies of Isaiah, but in the late passages 11, 11. 16; 10, 20; 4, 3. And can we really believe Isaiah to be capable of applying to JHVH the same epithets which before, in V. I, he employed against Samaria and its drunken aristocrats? Woe! the proud coro?iet of the drunkards of Ephraim And the fading flower of her beauteous adornment. Which crown the rich valley of those %vho with wine are down-smitten I The prediction, moreover, that on the day when Samaria falls JHVH will give to the remnant — which would then refer to Judah * Guthe in Kautzsch's AT\ Konig, Einleitung in d. Alt. Test., Bonn 1893, p. 316. ** G. Wildeboer, D. Litteratur des Alt. Test, nach der Zeitfolge Hirer Ent- stehung, iibersetzt v. F. Risch, Gott. 1894, p. i66. *** Cf. No. 20 (above, p. 25). t The nini nias refers, according to W. R. Smith {Prophets'^, p. 425, n 4), Briggs {Mess. Proph., p. 194, n. 5), Cheyne {Isaiah in the Polychrome Bible, p. 134, 1. 30 ff.), Buhl {Worterbuch). to the self-springing sprouts in contradistinction from cultivated plants. Cf also Lagarde, Semitica, i, p. 8f.; Mitth., 4, p. 139; A. Duff, Old Test. Theology, i89''> ^1 p-26i; Franz Delitzsch, Mess. Weissagungen in geschichtlicher Folge, 1890, p. 96 ; G. Kerber, Die religionsgeschichtl. Bedeutung der hebr. Eigennanien, Freiburg i. B. 1897, p. 39. The niiT^ nas is thus synonymous with mttjn IT^aJ Gen. 2, 4b (J); cf. Paul Haupt, Journal of the Am. Or. Soc, 17, p. 158. ft Usually rendered /a/tf, doom. Cornill translates crown{\\. Cf. Kratzschmar, D. Buch Ezechiel, Gott. 1900, p. 75. ttt Cf. Giesebrecht, Beitr. z. Jesaiakrit., pp. 37 — 43. Euphemistic Liturgical Appendixes in The Old Testament. ^ c — splendor, and glory, and warlike strength, contradicts all we know of Isaiah's attitude in regard to Judah and its future. Compare the immediately following verse 7; v. 22; 29, 1—4. 9—15; 30, i— 17; 31, 1—4. Nowhere does the prophet spur the Jews on to battle. Judah is to trust in JHVH, and see its salvation in quietness and rest. It is precisely the earliest prophecies that are the most outspoken on this point. The passage is, however, not unlike the descriptions in 10, 20. 21; II, 2. 3; 33, 5. 6. 23^; 55, 3, all of which are late.* The oracle naturally closes with vv. 3. 4: — riDOTQin D'^bsia :a''-iBX ■^-iiD© ni«a m-j^^ Q''2tto K-^a ««-i by*** f p mi2a ft rnDSD fntr^m nnix nx-in n^-ii With feet they shall be trampled upon — The proud crown of the drunkards of Ephraim, And the fading flower of her beauteous adornment, Which crown the rich valley; And it will be like an early fig before the fruit-season, Which as soon as a man sees in his hand, he swallows. This might have left a sad impression on the minds of the worshipping hearers or readers, especially since, as stated above, p. 14, the conscience of many of them was not so clear as to make an application to themselves entirely out of the question. To counteract it the following vv. 5. 6 seem then to have been appended.fff The explanation of Giesebrecht*f , that vv. 5. 6 are a correction of * Cf. Duhm, ad loc,\ Cheyne, Intr.^ pp. 64f. ; 51 f.; l63f.; Marti, pp. 106; 113; -42; 357. The genuineness of Is. 11 is defended by J. Halevy, Rev, Semit., Jan. 1899, pp. 13 — 19, and Steuernagel, ThLZ, 26, 316. ** For m rys. ba3 ns'^S Siegfried-Stade would emend, ace. to v. 5, nifitSJn nn'^BS. Cf. Gesen.-Kautzsch, Heb. Gram.^^, § I28w; Konig, Syntax, § 243 f. *** Omit -lUJX, following 6. r in has nn' 68, 29; 142, 4; 143, 8; Ex. 15, 13 (R). Most likely the verses are an addition on the part of the scribes, to whom it was repugnant to conclude a prophetical lesson with the mention of unclean animals (Lev. II, 16; Deut. 14, 15). (31) Is. 45, V. 25. In JHVH will be justified, and in Him will make their boast, all who spring fr 01 n Israel. These words appear to be a later addition to the prophecy of Deutero-Isaiah on the restoration of Israel by Cyrus and the fall of heathendom, cc. 44, 24—45, 24. They simply repeat the contents of V. 24» :t:pi mpis **niQX'i mir^n t^ Only through JHVH, it will be said, are victories atid strength, and seem intended to form a strong antithesis to the preceding ill- omened V. 24^^ which otherwise would have closed the prophecy: Together will they perish, and be put to shame, all those who zverc incensed against him. (32) Is. 49, V. 26. In c, 49 of Is., vv. I4ff., JHVH consoles Zion which feels de- solate and forsaken, having lost all hope that her children will ever return to their mother. JHVH has forsaken me! Zion cries out in her despair. But JHVH replies that He is more faithful to Zion than the mother to the babe at her breast. He will never forget her. Her walls are tattooed on His palms as a perpetual memorial.! Her children, it is true, are now scattered and few in numbers; but they will be gathered and marvellously increased, and their oppressors will be given over to mutual destruction: * So Versions; M lp'^1?'?. ** ^OiJI] for ^ '-iTSftt "iS;' Luzzatto, Oort, Ryssel. Cf. also Cheyne's Isaiah in SBOZ p. 141 ; Marti, Jes., p. 314. Oort, Emend., p. 103, reads 1'n^St'i. *** Duhm's emendation; ^ xil'' T^IS; Cheyne, Marti irb^i I'^bs. t On tattooing see W. Robertson Smith, Kinship and Marriage in Early Arabia, Cambridge 1885, pp. 2i4ff.; Stade, ZAT, 14, 2506".; Eng. Transl. of Ezekiel, in the Polychrome Bible, p. IT 3, 11. 3 iff,; ibid., Eng. Transl. of Leviticus, p. 99, 1. 29. Euphemistic Liturgical Appendixes in The Old Testament. ao I zuill cause thy oppressors to eat their own flesh, With their own blood they shall be drunken as with new wine! The following verse, n©i bD l^i'i'i inp:?"^ T'ssc 7b«3ii All flesh shall know That I, JHVH, am thy deliverer, That thy redeemer is the hero of Jacob, consists of three stichs instead of two as is the case with the pre- ceding verses of the chapter, and it occurs again in c. 60, 16 where it perfectly agrees with the context. It has been placed here, it seems, in order that the prophecy might not end with the dire destruction of oppressing tyrants, but rather with the comforting thought of JHVH, the Redeemer and Deliverer. (33) Is. 51, w. 15. 16. ■i-im DWX1 nttT» nixni niir^ rh^ ittn'^i Q'^n ys-i 'j'^nbx nirr' ''D3551 :nnx ^^d's ii'^tb **-iias5i px lO'^bn a'^^© *mt:3b T'^n^OD "^T^ bsnn T'^sn / am JHVH, thy God, who stirs up the sea that its waves roar, whose Name is JHVH Sabaoth, And I put my words in thy mouth, and with the shadow of my hand I covered thee, to stretch out the heavens, and to found the earth, and I said to Zion: Thou art my people. These verses appear, likewise, to form a euphemistic appendix. In the prophecy, to w^hich they seem intended to form the conclusion, JHVH exhorts Zion to put her trust in Him, and not to be afraid oi frail man who dies. He rebukes her for having forgotten JHVH, her Maker, who stretches out the heavens and spreads out firmly the earth. With this severe reproof the statement of v. 16^, that JHVH has put His words into the mouth of Israel, can scarcely be brought into connection. Moreover, we have in v, 16 no less than three quotations: from Is. 59, 21; 49, 2, and Hos. 2, 25. Similarly v. 15, apart from the opening words, stands literally in Jer. 31, 35^^ (post- Ex.). It is true, Giesebrecht*** regards the words there as a quotation from Is. 51, 15; but it is not quite clear that Jer. 31, v. 35^ is foreign to the context, while the words can hardly be accounted for in our * masb S, Houb., Duhm, Griitz, Ryssel, Cheyne, Marti, Oort; ill Sbsb. ** -rait for ^ -i^jxb. *** See his Commentary on Jeremiah, Gott. 1894, p. 173. ^. K. J. Grimm. passage, if written so as to follow vv. 12—14. That the verses are an addition to the prophecy of c. 51 has been recognized by Cheyne and Duhm.* Kittel** also admits that this is probable. What induced a later scribe to append these verses? The suggestion of Cheyne that the verses were inserted to fill out the place of an illegible passage, does not account for their specific contents. Why theses verses and no others.? Most likely the appendix owes its origin to the desire to obtain an auspicious conclusion to the prophecy of vv. 12 — 14. Unfortunately vv. I3<=. 14 seem to be hopelessly corrupt. V. 13*'' reads: :ps5 iD^i Q'^tt© ntt'is "fW nifTi r\2itt\^ . . . and forgettest JHVH, thy Maker, who stretches out the heavens, and spreads out firmly the earth? And tremblest continually all the day for the fury of the oppressor? It may be supposed that words such as these, followed, very probably, by similar ones, were not felt by the Jews to be of very good omen. Jeremiah. (34) Jer. 3, vv. 14-18. This passage, a prophecy on the restoration of Israel and the consequent establishment of the ideal Zion toward which the heathen nations flock, interrupts the context. We would, at least, expect the repentance of the people to be mentioned before the announcement of the restoration. The proper continuation of v. 13 is v. 19, for, as Stade*** pointed out, "'DSKI in v. 19 requires an antithesis which is found in the thought of v. I3,f while between v. 19 and v. 18 no connection can be traced. Similarly vv. 146". have no organic con- nection with the preceding vv. 12. 13, where Ephraim alone is addressed; vv. I4ff., however, speak of Israel as including Judah and Ephraim. Further, as Kuenenff observed, these verses can only have been written after the destruction of Jerusalem (586), while the * Cf. Cheyne, Intr.^ p. 303; Isaiah, in the Polychrome Bible, Eng. Transl., p. 90; Heb. Ed. p. 147, 1. 47; Duhm, D. Buch Jes., p. 358. See also Marti, Jes., p. 340. ** D. Proph. yesfi, p. 442. *** ZAT, 4, 152. f So Giesebrecht, Jer., Gottingen 1894, in loc; Rothstein in Kautzsch's .4 7"; Griitz, Emend., i, p. 40; Smend, Alttest. Relig., p. 237; 2d ed., p. 248. Stade, followed by Cornill in The Book of Jeremiah, in the Polychrome Bible (1895), Driver [Intrfi, p. 251), and others, sees the contrast to v. 19 in v. 5; but see Giesebrecht, op. cit., p. 14. If Onderz., 2, p. 172. Euphemistic Liturgical Appendixes in the Old Testament. At surrounding prophecies refer to the time of Josiah (639 — 609). V. 14 would contradict v. 16^, where it is stated that the Holy Land will gradually be filled again by the returning Israelites, if v. 14 be understood to imply that Zion was yet inhabited. V. 15 presup- poses the downfall of the Davidic dynasty as a /ai^ accompli^ Similarly the call of the people for the Ark of JHVH points to the time when the temple was lying in ruins, and the former guarantee of victory was felt to be missing. Even supposing the Ark of JHVH to have been lost at an earlier time, the priests would hardly have informed the people of the calamity. Only after the destruction of the Temple there was no possibility of denying the fact (Giesebrecht).** According to v. 18 both Israel and Judah are languishing in exile. It seems doubtful whether the passage owes its origin to Jeremiah. VV. 17. 18 have been pronounced not genuine by Stade, Cornill, Giese- brecht, Smend. In v. 17^ the phrase Dlb n^"n© "^nnSi (liy) IDb'' (xbl) S^ir, which Jeremiah employs in speaking of the stubbornness of Israel***, is used of the gentiles; but Jeremiah nowhere ascribes stubbornness of heart to the gentiles. Similarly the expression nip3 n©b is not in accordance with the usage of Jeremiah.f Nor does the thought, expressed in v. 17*, that not only the holy of holies, but all Jerusalem would be the throne of JHVH, agree with the mind of the prophet as we know it from his genuine writings. It is a conception current in the post-Exilic era. Cf Ez. 48, 35; Is. 11, 10; 54; 60, i; 62, if; Joel 4, 17. The same is true of the conception that the gentiles will assemble to worship at Jerusalem. Cf Is. 60; 6i;ff Mic. 4, I (No. 57); Am. 9, 9 (No. 63); Zech. 2, 15; 8, 23; 14, i6ff. The addition of © to v. 18 xal aJio nadmv rcov I'^Qmv, is perfectly in- telligible from the standpoint of a post-Exilic Jew. Compare the following passages in the apocryphal and apocalyptic literature: Sir. 33, 13; Baruch 4, 36; 5, 5ff.; 2 Mace. 2, 18; Psalt. of Sol. 11; Enoch 90, 33; the conclusion of the apocalypse of Baruch. But if the * Theodoret (ed. Migne, 2, 522) believed v. 15, and I will give you shepherds according to my hearty to refer to Zerubbabel and Joshua. ** Cf. also J. C. Movers, Krit. Unters. iib. d. bibl. Chronol.^ 1834, p. 139; see also on the Ark of JHVH, Relandus, Antiquiiates Sacrae, Ultrajecti, MDCCXH, jip. 46 ff. ; Seyring, ZAT, 11, Il4ff.; Couard, ZAT,i2, 53 ff.; Kosters, Theol. Tijd., 1893, pp. 361 ff.; Benzinger, Hebr. Archdologie, Freib. i. B. 1894, p. 367; Novrack, Hebr. Archaol., Freib. i. B. 1894, 2, pp. 3ff,; Winckler, Gesch. Isr., p. 70 f; Kxatzschmar, Die Bundes- vorstellung im AT, Marburg 1896, p. 216, n.; H. A. Poels, Examen crit. de I'hist. du sand. de I'arche, Leide 1 897; Budde, Expository Times, g, 3960".; ZAT, 21, I93fr. *** Cf. 7, 24; 9, 13; II, 8; 13, 10; 16, 12; i8, 12; 23, 17. f Ni. of nip only here and Gen. i, 9; see Nestle, Margin, u. Mater., p. 3. ff Cf. H. Gressmann, Uber die in Jes. c. Jj — 66 vorausges. Verhdl(nisse, Gott. 1898, pp. 16 n". .^ K. J. Grimm. authenticity of vv. 17. 18 is admitted to be doubtful, the genuineness of the preceding verses also becomes questionable. V. 16 cannot form the conclusion of a section, the thought is further developed and completed in v. 17. And v. 16^ is unintelligible without vv. 14. 15. The appendix appears to be due to the fact that the connection between vv. 13 and 19 was not recognized, v. 13 being regarded, on account of the nilT^ DS5D, as the conclusion of the prophecy; but to close the reading of the prophecy with JHVH's reproach of dis- obedience and apostasy was considered ill-omened. V. 13 reads: •p bD nnn Q^irb t'^dii ns ''irsm n3>tt?s t^^^ nirr^n ^^ 7313? "^s^i is^ :m!T' di« *n5?'atD bib ^blpni IS^T Only acknowledge thy guilt, that thou hast deserted thy God, JHVH, and hast run after the strangers tinder every evergreen tree, and hast not obeyed my voice, says Jh VH. (35) Jer. 4, vv. i. 2. For the same reason there appear to have been appended after Jer. 3, 25 (which reads iDifibx mtTib ^D ismobD *i30Dm ismnnn nns©: mn'i bipn 155^^0 xbi wn oi'^n lyi i3''Ti:?3ia 13'^ininxi I3n3x isxan 13'iribi5 Let jis lie down in our shame, let our disgrace cover us; we have sinned against our God, JHVH, we and our ancestors, frotn our youth to this day, and have not obeyed the voice of our God, JHVH) the verses i. 2 of c. 4, which, as Cornill [pp. s. cit.) remarks, are both in thought and expression decidedly foreign to the style of Jeremiah: :Ti3n xbi ''3£)^ ^''i'lpc Ton cs5i **nion '^bx mrr^ nx3 bsio'^ ni©n nx nbbnni iii D-^ia is ***iDinnfTi npiim DSTO^n nttxn r^^ri"^ ^n nysosi This is yet more apparent in the form in which (5 represents the verses: hav sjiLGTQag)^ iGQarjX, Xeyei Kvgioq, JtQoc (ih ssciOTQacp^otrai, xal lav jiBQieXi^ xa ^deXvyfiara avzov ax OrofiaTog avzov, xal axo zov jcQoGcojiov fiov svXa^Tjd^^ xal ofioa^' C.f} KvQiog, fieza aXrjd^elag hv XQiosi xal 6ixaioovv7j xal evXoyrjOovaiv ev avzm td-v?] xal ev avzm alvioovoi zq> d-Ew sv ItQovoaXi]fi. The passage, therefore, can hardly be understood, with Hitzig, Giesebrecht, Ball, and others,t as the * nSa^U following (5; M ansaU). Cf. Proverbs (SBOT) p. 68, 1. 3. ** Grotius [Annot.^ p. 347) renders : Si ad me reverteris, Israel, reverteris in patriani. "Hunc sensum exigit membrttm sequens." Similarly J. D. Michaelis, Observationes Phil, et Crit. in Jer. Vaticinia, ed. Schleussner, Gott. 1793, p. 36, audDe Wette. Hitzig, and others translate: Wen7t du timkehrst, Israel, zu mir umkehrst; Giesebrecht: Wenn du dich be- kehrst, Israel, spricht JHVH, so sollst du zu mir zuriickdiirfen. Cf. Orelli, Jer., p. 239. *** iS^nnm, cf. Gen. 22, l8 (R); 26, 4 (R). Ni. Gen. 12, 3 (J); 18, 18 (J); 28, 14 (J). As to the sense, see the commentaries of Delitzsch and Dillmann ad loca ; Lohr, Missions- gedanke im AT, p. 14. t Hitzig, D. Proph. Jer., Leipz. 1841, p. 31; Giesebrecht, D. Buck Jer., p. 21; Ball, The Prophecies of Jeremiah, New York 1890, p. 132. Euphemistic Liturgical Appendixes in The Old Testament. An divine answer to Israel's confession of sin. With much more propriety vv. 3. 4 may be considered the immediate continuation of 3, 25. VV. I. 2 appear to be intended as an anti-ominous close of a pro- phetic section. (36) Jer. 4, V. 27; 5, vv. iQb. 18. In Jer. c. 4, v. 27 we read at the end of a section: ittX JiD ''D :n©y« sb nbDi pi^n bD ^^^'^n niotttJ nin"! For thus has J HVH said. The wJiole la?id shall be desolate, yet will I not tnake a full end. In the foregoing prophecy the prophet begins by exhorting the men of Judah and Jerusalem to a complete change of heart and mind, lest the judgment of JHVH overtake them like an inextinguish- able fire (vv. 3. 4). Soon he sees the scourge of God appearing in the North, and he calls upon them to seek protection behind the walls of the fortified cities (v. 5fif.). Like a dry and vehement storm of the desert that brings but drought and desolation, has been the conduct of the people towards JHVH. Now JHVH has pronounced sentence upon them. Swift as the storm-clouds the devastating hosts of the foe advance against the cities of Judah. Only a speedy repentance can rescue Jerusalem. But alas for the stupidity of the people! Wise enough to do evil, to do good they know not. Like blind men they rush into their destruction (w. 1 1 fif.). In heart- rending agony the prophet beholds the judgment taking its course. The fertile land becomes a dreary desert. The cities are destroyed. No man, no hving being to be seen all around (vv. 2 1 f ). It seems impossible to express the complete destruction of Judah in clearer and more emphatic terms than is done in vv. 21 — 27*. We are, therefore, very much surprised to read, after the 'p'ns^n bD H'^nn HttlQli?, the statement mJJ3?K &?b Jibst Our surprise increases when we consider the following verse 28: 13 by b^tttt D''ttT»n *1"np1 fii^n b^xn nxT by *:n5tttt nimx i^bl TI^T inana i^bn Trai For this the earth mourns, and the heaven above is obscured, because I have said it, and will not cJia7ige my mind, I have decreed it, and will 7iot turn back there- from. The description of v. 28*, and the angry tone of v. 28^ are impossible if originally preceded by the announcement of divine mercy; tiS^T by can only refer to 27^, ignoring 27^. The difficulty appears to have been felt by Grotius, who, in his Aftnot. ad Jer., p. 348, interprets TitO'Sta, i. Proph. Jer., Leipzig 1862, p. 83. .g K. J. Grimm. which requires the sense of to exterminate; cf. Jer. 5, 10. 18; 46, 28; Nah. I, 8. 9; Zeph. i, 18; Is. 10, 23; Ez. 11, 13; 20, 17; 30, 11; Neh.g, 31. The passage is foreign to the context. The same phrase occurs in vv. 10. 18 of c. 5, where again it does not harmonize with the context in which it stands. In v. 10 JHVH calls upon the appointed ministers of judgment to complete their task, as all, high and low, are utterly corrupt: SJiall I not punish such men, is the oracle of JHVH, shall I not avenge myself on a nation like this? (v. 9). jT^ni«'it25 'n'^on * * * inm»i *rT^n^-non lb:? iTaJl illiT'b i'S nm ni\n TTnpBn n«-| cnnbl T^nxnbl "p-inibl Oinsb niDb^ttJl b^n See, I set thee in charge this day over the nations a7id over the kingdoms, to root out atid to * So also Cornill. See his Critical Notes on Jeremiah in the Polychrome Bible, p. 63; Griitz, Emend, i, p. 52. ** D. Proph. yer.y p. 282. Similarly Jerome in his Comment, on Jer , ed. Vallarsi, col. 981: Dominum laudat in spiritu et se de manu pessimorum erutuvi gloriatur. *** Cf. Vatke, Einl. in d. Alt. Test., ed. Preiss, Bonn 1886, p. 636; Stade, Gesch. d. Folk. Isr. I, 647; Smend, Alttest. Relig., pp. 239ff.; 2d ed., pp. 249ff.; Preuschen, ZAT, 15, pp. 4if., n. 2; but see also Giesebrecht, Jer., pp. 267ff.; Bertholet, Stellung d. Isr. u Jud. zu d. Fremden, p. 114; Mitchell, JBL, 20, i, pp. 70. 75. 4* -2 K. J. Grimm. break doivn, to destroy and to overthrow^' — and due to the feeling which gave rise to the appendix ninns'a Olp yiT of Is. 6, I3<=. (40) Jer. 23, vv. 3—8. After a series of condemnatory prophecies against the kings who during the time of Jeremiah successively occupied the throne of David, unworthy rulers who neglected and ruined the flock entrusted to their care {cc. 21 — 23, 2), there follows a prophecy of the final restoration of the dispersed people, vv. 3—4. 7—8, and the picture of the ideal reign of a prince of Jesse's line. The ideas and views expressed in the passage, especially the idea of a Messiah,** are hardly in agreement with the thoughts of Jeremiah*** who nowhere in his genuine pro- phecies predicts a glorious future to Israel, whose prophecy, on the contrary, is characterized throughout by its gloom. The verses betray a close affinity to Ez. 34, 23 ff. which seems to have suggested our passage. Compare also the post-Exilic appendix Jer. 3, I4ff. (No. 34). VV. 5—6 are met with again in c. 33, 14 — 16 (33, 14 — 26, wanting in 05 (40), cannot be attributed to Jeremiah's authorship f). The use apparently made of our passage in Zech. 3, 8; 6, 9— I2ff only allows the conclusion that the section is older than these verses, but not that it owes its origin to the prophet Jeremiah.fff The historical situation which the verses manifest, is the fall of the Davidic dynasty; cf rraas Q'^pSi; Ib'a Tb'a. The dispersion is wide-spread. The rT^ISTS is the exiled and dispersed Israel. The thought contained in niJTi * See also on this verse and the call of Jeremiah, i, vv. 4 — 10, Cheyne, jferemiah, pp. 3ff. ; Winckler, Gesch. Jsr. i, p. 113; Smend, Alttest. Rel.'^, p. 252, n. 2. ** p'^ia n^a, (E XtTiirn mi^ tsipXI; Qamchi Xir^uro Xin nt. Theodoret (ed. Migne, 2, col. 522) thinks of Joshua and Zerubbabel: xavxa zvTlixGiq fzlv inl zov ZoQO^a^eX xal Itjoov tov IwaeSex ix^e^tjxsv. Grotius [Annof. in loc.) refers, like- wise, to Zerubbabel as the h73S. So also Sellin, Serubbabel, pp. 23 f., 40 f. Graf, and Kuenen [^Prophets and Prophecy in Israel^ transl. by A. Milroy, London 1877, p. 206) endeavor to prove that the has here refers to a line of kings (to the Davidic dynasty); but compare Zech. 3, 8; 6, 12. Giesebrecht also (Z>. Buck Jer., pp. 126. 127) rejects this view of the branch. *** See Volz, D. vorexil. Jahweproph., p. 68 f. t See Geiger, Urschrift, p. 83; Stade, ZAT, 3, I5f.; Gesch. d. Volk. Isr., i, p. 646 f.; Kuenen, Onderz., 2, pp. 204 f., 207; W. Robertson Smith, Old. Test, in the Jew. Church\ p. 107, n. ; Cornill, Einl.^ 30! and 4th ed., p. 168 (§ 25, 8); Jeremiah in the Polychrome Bible in loc; Griitz, Emend., i, p. 54; Giesebrecht, D. Buch Jer., p. 183; Smend, Alttest. Relig., p. 243. n.; '^&Vi\i2Mi%^Vi, Prolegomena zur Gesch. Israels^, p. 137. On the rendering of 0, preserved in ©Mr (margin), see Swete, Intr., pp. 44fr. ff Cf. on Zech. 6, 9 Haupt in the Johns Hopkins University Circulars, Nr. 114 (July 1894), p. no. fff Both passages may, however, be independent of each other, being alike ex- pressions of the same Messianic hope. Euphemistic Liturgical Appendixes in The Old Testament. C5 *i:pl2, that the Messianic period will serve as the justification of the people and its religion, has its parallels not in the prophecies of Jeremiah, but in the Psalms. There are also a number of expressions which are foreign to the style of Jeremiah, but occur in later writings: W5 = pasture; Jer. 49, 19. 20 (post-Ex.); 50, 44 (not auth.**); 33, 12; 10, 25 (post-Ex.): 25, 30 (cf Schwally, ZAT S, 185); Ez. 25, 5; 34, 14; Is. 35, 7; 65, 10; 2 S. 7, 8; I Chr. 17, 7. '^y^ ?Tifi is a characteristic expression of P: Gen. I, 22. 28; 8, 17; 9, i. 7; 17, 20; 28, 3; 35, 11; 47, 27; 48, 4; Ex. i, 7; Lev. 26, 9; Ez. 36, 1 1 (stricken out by Cornill); Jer. 3, 14 (cf. above, No. 34) "HBI 11"l.*** The eschatalogical formula D^^i^l D'^tt'^ TOn occurs in Jer. 9, 24; 16, 14; 30, 3; 31, 27. 31. 38; 33, 14 — all doubtful passages. p^li, pl2, and iPTSi (vv. 5 — 7) remind us of Deutero-Isaiah where yiD'^ as synonym to plS occurs four times, and the verb yci twenty -four times. The conclusion seems justified that this section was not written by Jeremiah.f VV. 7—8 do not seem to be a fitting continuation of vv. 5 — 6. ($ places them at the end of the chapter, and reads at the conclusion of V. 6: Icootdix tv rolg JiQOfprjraiq, lojoadex = 1Dpl2 niiTi; role jTQOcp^raig = D^Siasb at the beginning of v. 9 which consequently followed, in the Hebrew text the translator had before him, imme- diately after ISplS fllfT^. The words, however, in their position in the Greek version have no connection with the prophecy preceding them, and cannot possibly form the original conclusion of the chapter.-ff They appear to owe their place to the desire to avert the curse of vv. 39b. 40 which, otherwise, might smite readers and hearers: * Hitzig's conjecture (Z>. Proph. Jer., p. 176) that in the name IJpIS niST^ we have an allusion to Zedekiah, so that the section would have been written by Jeremiah shortly after Zedekiah's election, does not commend itself. Cf. Jer. 24, 8 ; 21, 7. ** The non-authenticity of Jer. 50 — 51, 59 has been established, beyond all doubt, by Budde in the Jahrbticher f. deutsche TheoL, 1878, pp.428 — 470; 529 — 562. *** Cf. Dillmann, Genesis^, pp. 126, 253; Budde, ZAT 11 (1891) p. 209; Holzinger, Einleit. in d. Hexatettck, p. 347; Driver, Inlrod.^^ p. 131; Strack, Einleit. in d. Alt. Test, 1898, p. 50. f Vatke {Einleit., p. 636) considers vv. 5 — 8 a later Messianic insertion; Volz (/. s. f.) only w. 5 — 6. VV. 3 — 4, however, are just as un-Jeremian in character as vv. 5 — 8. The apparent contradiction between the hope for one (vv. 5 — 6) and the hope for many (w. 3—4) must not be pressed. Gratz [Emend., i, p. 54) doubts the genuine- ness of the whole section from 22, 27 — 23, 9. But there seems to be no valid reason for rejecting 22, 27 — 23, 3 as a later addition to the preceding prophecy. ft Cornill thinks {Jeremiah in the Polychrome Bible') they originally stood after c- 33, 13. Their place in the Masoretic text after v. 6 may be due to accident (Hitzig). The verses occur again as vv. 14. 15 of c. 16, but here also without connection with their surroundings; see above, No. 38. ... K. T. Grimm. DD-^by '^nnii :*'^5£) b5>a Ds^nsiibi ODb "^nro i«i{ ■T'S^n ri«i DsnK '^moiasi **nD©n »b iT&s? Dbiy ni^bsi obiy m&nn I will hurl you and the city that I gave to you and to your fathers out of my presence. I will bring upon you an everlasting reproach and perpetual disgrace that will not be forgotten. Similarly vv. 3 — 6 form the euphemistic, anti-ominous appendix to the oracle against the rulers of Judah, which closes with the ill- omened nin^ DS3 DD^bbya 5^1 nx OD^bS? IpB "^SSn / will visit upon you your evil deeds, says JHVH. (41) Jer. 27, V. 22^ In c. 27, vv. i6ff. Jeremiah warns the people not to believe the preaching of the false prophets about the return of the costly vessels of the Temple, carried by Nebuchadnezzar (604—562) to Babylon (cf 2 Ki. 24, 13). If those are prophets of JHVH then let them pray to JHVH not to allow the yet remaining vessels to be carried off in the same way, for JHVH has threatened that the rest of the vessels left in the city shall, likewise, be deported to Babylon (vv. 19 — 22), and there they will be, the prophecy concludes, iintil the day that I visit them, says JHVH; then ivill I bri^ig them up and restore them to this place :nTn Dipttji b« D-^raisni t3"^n'^byni nini ns3 t]n^{ "^ips ai'^ -^. Nothing is more seriously inconsistent with the religious teaching of Jeremiah than the prediction, put into Jeremiah's mouth in v. 22, of the restoration of the spoils of the Temple. No prophet thinks more lightly of the service of the Temple (cf c. 7). He denies that God gave a law of sacrifice to the people when they left Egypt. They may eat their burnt-offerings as well as the other sacrifices, and God will not condemn them (7, 21, 22). To \\\& false prophets, and to the people who followed them, the Temple and the holy vessels were all in all. To Jeremiah they were less than nothing (W. R. Smith).*** Moreover this prediction, as W. Robertson Smithf very aptly said, in the mouth of the prophet is not only false, but also palpably absurd. For though it is true that the pillars, the sea, and the bases were carried to Babylon, they were not, and could * '15B bsa is wanting in ©, but is supported by c. 7, 15, SSSki"©. ** nrujn xb liax appears to be an explanatory gloss on the preceding tjbl? rSin tbis rinbn. *** Jer. 33, vv. 14 — 26, where it is predicted that the Levitical priesthood and its sacrifices shall be as perpetual as the succession of day and night, is wanting in ®, and is certainly not authentic. Cf. Wellhausen, Prolegomena'^, p. 137, n. f; W. R. Smith Old Test, in the Jew. Church'^, p. 107; Smend, Alttest. Relig., p. 243; Giesebrecht, D. Bitch Jer., p. 183 f.; Cornill, Critical Notes on Jeremiah in the Polychrome Bible, p. 65. See also Kuenen, Onderz. 2, § 54, n. 21; Sellin, Serubbabel, p. 41. f Old Test, in the Jew. Church "i, p. 106. Euphemistic Liturgical Appendixes in The Old Testament. re not have been, brought back. To transport these huge masses entire across the mountains and deserts that separated Judea from Babylon, was plainly impossible; and so, as we are told in c. 52, they were broken up and carried off as old brass, fit only for the smelting pot. Jeremiah and his hearers knew well that they could not reach Babylon in any other form. The words are wanting in (^ which throughout the prophecy has a simpler, more natural, and more forcible text. It is not to be thought that a later copyist added force to the prophecy by pruning away the prolixities of the original text. Jeremiah is no mean orator and author, and the prolixities are much more in the wearisome style of the later Jewish literature. As Movers* says: ista copiosa loquacitas w. 18 — 22 commentatorem quidem, nequaquam vero vateni decet, de notissimis rebus cum aequalibus disserentem, qui ut ab Us intelligeretiir, certe explicai^e non debuit, quae vasa Nebucadnezar in teniplo reliquerit, quos captivos secum Babylonem abduxerit, et post hanc explicationem itmtilem vv. ig. 20 sane eadem verba v. 21 e vv. 18 et ig nofi iterurn repetiisset etc. Giesebrecht's** objection, that v. 22'' cannot be a later addition because the vessels were never returned, is not convincing. The prediction in our text only proves what thoughtlessness the scribes were sometimes capable of. The addition may have arisen from the unwillingness to close the reading of the prophecy with the announcement that the things most sacred to a pious Jew of the post-Exilic period would be delivered into the hands of the gentiles: niiT^ Di«3 ixni'' nbna v. 22. (42) Jer. 29, vv. 10 — 15. A further euphemistic appendix seems to be met with in c. 29, vv. 10 — 15. The Jeremian origin of these verses seems doubtful, although Schwally*** pronounces them certainly authentic. According to 29, I they are part of the contents of the letter which Jeremiah sent to the exiles in Babylonia, deported by Nebuchadnezzar (597).t Jeremiah exhorts them to settle down in their new home (vv. 5—7), and warns them not to give ear to their prophets and to their own dreams of restoration (vv. 8. 9). «b ^^til. QDb D-'Sins DH tfnpTS -^D * De utriusque recensionis vaticiniorum Jeremiae, etc. indole et origine, Hamburg 1837, p. 29. The text of (5 is preferred also by Hitzig, Kuenen, W. R. Smith, Cornill. The Masoretic text is defended by Graf, Konig (£/«/., p. 338), and Giesebrecht. ** D. Buck Jer., p. 150. *** ZAT, 8, 182. t Compare Stade, Gesch. d. Volk. Isr. 1, p. 681 ; Kittel, Gesch. d. Hebr., 2, p. 329 f.; Wellhausen, Jsr. u. Jiid. Gesch., p. loo. tt Read, with Stade [ZAT, 12, 306), npttJ instead of B, npTUn. Cf. ® Uixa. -g K. J. Grimm. :m?T' DK5 n'^nnbtC For they (i. e. your prophets in Bahylonia.) prophesy deceit in my name, I have not sent them, says JHVH (v. 9). At this point there is a sudden transition to a prophecy of return. At the end of seventy years JHVH will fulfill His kind promise, and bring the exiles back to Jerusalem. His thoughts towards them are not thoughts of ruin, but of salvation. He will gather them from all the nations and all the places where they have been scattered. They will be His obedient people, and He will be their helpful God.* It may well be doubted whether Jeremiah could have written these words, after he had just denounced the prophets of restoration as lying prophets. Houbigant in his Notae Criticae etc. 2, p. 45 1 f , has already observed that the proper continuation of vv. 8. 9 is not v. 10, but rather vv. i6f Moreover, the seventy years for Babel which, like the forty years of Ez. 29, 11, are usually regarded by critics as a round number,** corresponding in sense to phrases like D'^^Tl rr^nnxn (Jen 30, 24; 48, 47; 49, 39) or p '^nnx (Jer. 46, 26; 49, 6) or ^^12^ n;n D'^xn Ger. 9, 24; 16, 14; 23, 7; 30, 3; 31, 27; 31, 38; 33, 14***) are only intelligible on the basis of c. 25, vv. 11. 12. But vv. 11. 12 of c. 25 are not by the hand of Jeremiah, as has been shown by Schwally;f cf also 27, 7, a later insertion. Similarly the expression tii? ''tTQpn tflltDfl "^ISl occurs again in the not genuine passage 33, I4fif, and presupposes cc. 30, loff.; 31, i6ff. (cf also Zech. i, 13) which cannot be attributed to Jeremiah's authorship. Withfff mpni nilHit refer- ring to the Messianic hope compare ^rr^inicb Jilpn ©i*l (c. 31, 17 post-Ex.), nipn hope occurs only in Exilic and post-Exilic literature Ez. 37, II; Jer. 31, 17; Lam. 3, 29; Hos. 2, 17 (post-Ex., see No. 49) Ruth. I, 12; Prov. II, 7. 23; 19, 18; 23, 18; Zech. 9, 12; Job. 5, 16; 6, 8 7,6; 8, 13; II, 18; 14,7; Ps. 9, 19 etc. As to n^nt? SI© V. 14 cf Preuschen, ZAT, 15, pp. 40, 41. V. 14 presupposes, it seems, more than the first Babylonian captivity .*f The dispersion seems to be wide-spread. It is an essential element of the later Messianic hope that the scattered Jews are to be gathered together and joined to the community in Judea. Cf Zech. 6, 15; 8, 7; 10, 10; Ps. 68, 7. 19. These considerations forbid us, it seems, to regard the passage as having been written by Jeremiah. It appears to owe its place to * See Smend, Alttest. Relig., p. 242, n. i. ** But comp. Lagarde, Mitth., 2, p. 378: Die 70 Jahre Exit von dem Aufhdren des Opferfeuers j86 bis zu dem Wiederanzunden desselben jt6. *** All doubtful passages. t ZAT, 8, 181. Schwally is followed by Cornill, Gratz, Giesebrecht. Cf. Driver, Introdfi, p. 260. ft 6 xovq Xoyovg /xov. SH has man asterisked, ©Mr has it in the margin. ttt mpni om. by <5; ^AS xal iXniSa. *t Cf. Stade, ZAT, 12, 307; Preuschen, Z^ 7*, 15, 39. V. 14b is wanting in (S5. Euphemistic Liturgical Appendixes in The Old Testament. 57 the desire to counteract the depressing consequences which the reading of the prophecy preceding would have on the pious wor- shipping Jew, leaving him no hope for return to the land of his ancestors, (43) Jer. 48, V. 47; 49, vv. 6. 39. At the conclusion of the oracle against the Ammonites, Jer. 49, V. 6, we read: nin^ ai53 TTCy "^Sn r^2V} rx n*«X p "^"inxi. Similarly V. 39, at the close of the prophecy against Elam: D'^t7i5 B'^tt'^n tT'inSl These verses give rise to the most serious suspicion. Not only do they follow very abruptly, but they contradict statements in the preceding prophecies. V. 6 is against the immediately foregoing v, 5^: v:Bb ©"^x ormr, T^n'^no bsis mxni* niiT' "^sis 0X3 -ns T^:? x'^ma ''33n n3b Y^'p'a T^XI Behold, I bring terror upon thee, says the Lord JHVH Sabaoth, from all about thee; ye shall be driven out every otie right forth, and none shall gather the fugitives. V. 39 stands against v. 37'': 3-inn nx an'^-inx '^nnbim r\^r\'^ nx3 ""ex pin r,s« n5?n on'^by '^nsnni sniJii Tibs ly / zvill bring einl upon them, my fierce anger, says JHVH, and will send the sword after them, till I have consumed them. That the verses are later additions is further supported by %, where V. 6 is wanting; and the presence of v. 39 in our text is due to the copyists who overlooked the asterisk in Origen's Hexapla, and thus ascribed to the original Septuagint what Theodotion or some other translator had taken from the Masorah.** It is much more probable that the verses were added to the prophecies than to suppose that they were omitted by the translator,*** Likewise v, 47=* of c. 48, mSTi D«3 D'^ti'^n rr^-insn Sb^lti mn© ^'r\1t)\ which ends the oracle against Moab, did not originally form part of the preceding prophecy. It is wanting in (gl, and is irreconcilable with vv. 43, 44 where the complete annihilation of Moab is proclaimed. Compare also Jer. c. 17, 7 — 12 where Moabites and Ammonites are threatened with destruction if they do not adopt the religion of Israel. Cf. Is, 25, 10^ f The reason for adding the verse seems to have been in each instance the same: the unwillingness to close the oracles with the threat of the destructive wrath of JHVH which, they feared, would smite them if not warded off by means of auspicious words, * So Kethib. mS'i: a'^'iTX Qere. Cf. Casanowicz, Paronomasia, p. 80, No. 153. ** Cf. Erich Costa, Die Weissagungen des Proph. Jeremias wider die fremden Volker (Heidelberger Inauguraldissertation), 1895. *** So Schwally, Costa, Rothstein, Preuschen, and others. The opposite opinion is defended by Hitzig, Kuenen (Onderz., 2, § 56. 9). r-g K J. Grimm. EZEKIEL. (44) Ez. 16, V. 42''. Tiy O^DS «bl "^ntSpTOI Itta ''nXip nnoi ^««r wj/ wra//^ shall depart from thee, I will be quiet, and will be no longer angry. The passage occurs in all the versions, nevertheless it can hardly t be attributed to Ezekiel. Not only does the language give rise to I suspicion, but the verse, which can only be understood, with Cornill and 1 Siegfried against Smend, Bertholet, and Kratzschmar,* as a promise of i comforting assurance, is out of place, interrupting the context very | sensibly.** It directly contradicts v. 42* ^n '^n^n ''WnsSTl, / will let my fury rest upon thee! V. 43 ('JiTiyD '^'S'^ lni5 niDT sb "nas 'p'^ ttwn*^ D«D •'nns f^^xnn tdii »n "^sx d3t^ nbx ban "^b ***''T''3tin^ Because thou hast not reme7nbered the days of thy youth, ^nd hast provoked me with all these things, I also will requite thee for thy deeds, says JHVH) is unintelligible, if v. 42'' preceded it. "Such a promise", says ■ Cornill, "as is given in v. 42^ is here premature; it does not really ' occur until vv. 59 ff., and even there it is given with considerable reserve." It has evidently been added because people recoiled from the ominous 'yl Tittn "^niriDni of v. 42*. Compare the euphemistic anti-ominous insertion Jen 4, 27-^; 5, 10*. 17 (No. 36). (45) Ez. 14, V. 1 1 . :ni!T' BK3 D\'lb«b Onb JT'nS ''3»T D:?b "^b T^ni They shall hr wv people, and I will be their God, says JHVH. The formula occurs again in Ez. 11, 20; 37, 23. 27^* (cf Jer. 24, 31, 33). Here, however, it apparently disturbs the symmetry of th. verse. VV. 10. ii» form a sufficient and natural, although not ver} pleasant, conclusion to the foregoing prophecy, in which Ezekiel , specifies the conditions (abandonment of idolatry, and loyalty to JHVH) under which JHVH will permit His prophet to answer the people's inquiries: i^-^n^n nx "^rr^rB niJT^ "^SK im i3Ti r\Ts^ ^3 x-inim pro 031!? 1X031 :bx-n2j'^ -^^sy iin^o TnttiDni T^b^? ^t" ns "^n^issi sinn ii:? ixttt:'' «bi "i-ini^tt bx-it?"^ rr^n -xss '\'ST\^ «b p^ob inTT" s-^arn ]iyD ©i-n * Cornill, D. Buck d. Proph. Ezech., Leipzig 1886, p. 268; Siegfried in Kautzscl AT\ Smend, 2d ed. of Hitzig's commenLiry on Ezekiel, 1880; A. Bertholet, D. Bu Hesekiel, Freiburg i. B. 1 897; Kratzschmar, Ezechiel, Gottingen 1900, in loc. ** So also Toy, The Book of the Prophet Ezekiel in the Polychrome Bible, Ei ; Transl., p. 127, 1. 50; Heb. Ed., p. 67, 1. 36. *** '^tiann (58:33; ill "ita-inv t ittJK'ia with (5; S^ lyx-in. ft S&. tV\r\'^ ^V^■^\ <5 om. i31X. On the name of God in Ezekiel sec -^ —•"" s. cit., p. 172. Kuphemistic Liturgical Appendixes in The Old Testament. eg Bn''i?CB 533 IV/ien a prophet is deceived and speaks a ivord, I, JHVH, have deceived that prophet, and I ivill stretch out my hand against him, and destroy him from the midst of my people Israel. And they shall bear their punishment, as the punishment of him who consults, fo shall be the punishment of him who prophesies, that the House of Israel may no more go astray from jne, nor any longer be defiled with all their transgressions. It will be observed that the prophecy would thus close with a word of evil import y©B. To avoid, however, such an ill-omened conclusion v. ii<=, a-^nbxb cnb STTii? ""DS^I D3>b ^b mi, ippears to have been added. Cf. Ps. 19, 15; Eccl. 12, 14. (46) Ez. 21, v. 32*^. :'iTr31 DBT&ian lb mCX Xia ly Till he come ivho has the right to them, and I give them to him. In c. 21, vv. 7ff. of Ez. the prophet is commanded to prophesy the word of JHVH against the sanctuary, against Jerusalem, and the whole land of Israel. JHVH will draw His sword to cut off from Israel both the wicked and the righteous (v. 8). In vv. lO — 17 the sword is represented as drawn against all flesh from the Southland to the North. Nebuchadnezzar has started out against Judah and Amnion to punish them for their rebellion (vv. 18 — 23). His march will first be directed against Jerusalem. The faithlessness of the unworthy Zedekiah (cf 2 Ki. 24, I7f; 25; Jer. 52) will bring upon himself, the city, and the state the terrible wrath of JHVH: niy This seems to be the original conclusion of the prophecy against Jiidah, as may be seen from the parallel prophecy against Ammon which closes with the threat of complete annihilation. What yet follows, quite unexpectedly, T'r.nsi tSBOttn lb 1tJi< Sin 15?, referring to the coming of the Messiah,** is out of place after the severe threats of vv. 7 — 32^ It is formed on the basis of Gen. 49, 10 (J),*** and appears to have been added in order to ward off the evil consequences which the preceding threatenings might bring upon the readers and hearers of the prophecy. The addition which, other- wise, agrees with Ezekiel's view of God's all-working powerf may owe its origin to a scribe of the school of Ezekiel. * bo with (5 oval avrtj rniahi] tarai (Cornill). Toy follows ill n'^n xb PXT 05. ** According to Grotius this refers to Zerubbabel. *** Smend, Bertholet, Krat/.schmar against Volz {Jahxveproph., p. 82, n. l). Cf. also H.avernick, Comment, iiber d. Proph. Ezechiel, Erlangen 1843, P- 362. t Cf. Duhm, D. Theol. d. Proph., Bonn 1875, pp. 259 f. gQ ■ K. J. Grimm. (47) Ez. 28, vv. 24—26. At the close of c. 28 of Ezekiel we read, as the conclusion of the oracle against Sidon, a promise of the future restoration of Israel to the land of their ancestors where they will live in security and prosperity. This prophecy, which Bertholet calls the key to cc. 25—32, seems doubtful as to its having been written by Ezekiel. The position which it occupies between the oracles on the foreign nations is certainly strange, as has been recognized even by Kliefoth* It is made up of expressions used by Ezekiel: v. 25=* = 20, 41; 25^ = 37, 25; V. 26 = 34, 27; 38, 8; 39, 26 (cf. also Am. 9, 14; Is. 65, 27). VV. 24=. 26<= {They shall know that I am JHVH) occur over fifty times in Ezekiel. Compare in P: Ex. 5, 7; 7, 5; 14, 4. 18; 16, 12; 29, 46; cf 31, 13'' (H); occasionally elsewhere: Ex. 10, 2; i Ki. 20, 13. 28; Is. 49, 23. 26. Yet the tone of the oracle is very different from Ezekiel's genuine prophecies of restoration ; cf. 6, 8—10; 11, 17—21; 16,60—63; 17,22—24; 2D, 39 — 44; 29, 13; 34 ff. Ezekiel never forgets to remind his co-relig- ionists that it is by JHVH's free grace that they will be restored, and that by their sins and hard-heartedness they have deserved quite a different fate.** Not for your sake do J act, House of Israel, but for my sacred Name which ye have made profane among the nations to ivhom ye are cotne (36, 22). I am inclined to regard it as a later addition appended for the purpose of gaining a propitious conclusion to the first half of the oracles on the foreign nations, thus making them suitable to be read for religious purposes. After the second half, cc. 29 — 32, there follows Ezekiel's prophecy of the advent of the Messianic kingdom. Minor Prophets. HOSEA. (48) Hos. 2, vv. 1—3. rjin^ ***-|BOl Sbl l^'i Sb -lOS* Din blHD bX-lTS'i ^1^2. 1£D^ tT^ni "isn issp5i :in bx '^sn nnb n^x"^ nns? ^'a'S i^b cnb i^s'' i©x Dipttn mi bna ID f-ijin p ib:?i inx ©xn anb i^©i fiini biJ-no"' ^sni vnyn^^ :n^m DDininxbl ^^as ODinstb n^X biiy-lTi The number of the Israelites * D. Biich Ezec/i., 1S64, in loc. ** Cf. Smend, Ezech. ad i6, 60—63; Cornill, ad 16, 42; Kratzschmar, ad loc. *** On the use of the imperfect see Driver, Hehretv Tenses^^ Oxford 1892, § 37/9 (p. 42). f Karl Loftman {Krit. Unders. af den Masoret. Text, till Prof. Hoseas Bok, Linkoping 1894, p. 9) proposes to read inxb for JH ^'^^'n*^. Euphemistic Liturgical Appendixes in The Old Testament. 6 1 will be as the sand of the sea which cannot be measured nor numbered; and instead of its being said of them* Ye are tiot tny people, they shall be called Sons of the Living God. And the ftideans and Israelites ivill be gathered, they will appoint for themselves one head, and come up from the land; for glorious will be the day of fezreel. Say to your brethren '^my people, and to your sisters beloved. One can hardly imagine a more abrupt transition than that which exists between c. i and these verses, a transition from an un- compromising threat to an unconditional promise. After the prophet has declared JflVH's rejection of the people, symbolized by giving his three children born of his faithless wife Gomer the threatening names Jezreel, Lo-ruljaniah, and Lo-avnni, xb ''DSitI "^tty Sb Sns "^D •'■■* DD'^nbK, there follows a picture of the Messianic age. The Israelites will become innumerable (cf. Jer. 33, 22; Gen. 22, 17, R), and will be called Sons of the Living God. The day of Jezreel will be a glorious day, marking the return of united Israel and Judah from the Exile and their entire restoration to JHVH. This abrupt transition and complete difference of content is commented upon in the Talmud {PesachifH 87^^ ; cf also the beginning of Sifre on the Parasha Balak, Num. 25). J. G. Eichhorn*** judged the passage to be a fragment of an independent larger oracle. Among modern commentators and critics M. Heilprin, Steiner, Cheyne, Kuenen, Duff, Guthef have assumed that the verses have been transposed from their original place after c. 2, v. 25. Nothing, however, is gained by this conjecture, nor is it explained how the verse came to be transposed. C. 2, vv. 1—3 cannot be a proper continuation of vv. 23—25. They would stand in no formal connection, besides simply repeating what had been said in vv. 23 — 25: that the people would be called ^12^ instead of "^lys sb. Moreover, whilst in c. 2, vv. 4ff. Israel alone is spoken of, which is conceived in vv. 20 f as already dweUing in the land, Judah is mentioned in 2, i — 3 by the side of Israel, both being described as returning to the land. The different meaning in which I'nsn is used in the two passages is also noteworthy .ff In 2, 2 it * For this renderirg of niL'K B1pa3 comp. J. Bachmanu, Alttest. Untersuchungen, 1, Berlin 1894, p. 8; Konig, Syntax, §§393. 337 x. ** So Gratz, Gesch. d. Jud., 2, p. 94, n. i; Emend., 2, 12; Wellhausen, D. klein. Proph?, p. 99 ; SSi Dsls IT^ns^ X^. *** Die hebr. Prophelen, Gott. 1816 — 1819, i, p. 75. f M. Heilprin, The Hist. Poetry of the Ancient Hebrews, 1 879, 2, p. I25f. ; H. Steiner in the 4th ed. of Hitzig's Die zwdlf kleinen Propheten, 188 1, p. Ii; Cheyne, Hosea, 1884, p. 44f. ; Kuenen, Onderz., 2, p. 332; Duff, Old. Test. 7 heol., p. T05 ; Guthe in Kautzsch's AT. Cf. also Loftman, Offers, och Kominent. till Profeten Hoseas Bok, 1896, pp. 31 f.; 6of. -ff Cf. Giesebrecht, Beitr. 2. Jes., p. 215. g2 K. J. Grimm. refers to the land of captivity, in 2, 25 it is the country of Israel The verses are intended to be read in their present connection after c I, V. 9.* V. i<= of c. 2 has arisen from i, 9% and the bijyiT'^ DT' of V. 2 is meant to contrast with the biiS'lT'i UV of i, 4. Were the verses written by Hosea himself? This question, it seems, can only be answered in the negative.** Such a sudden change of feeling on the part of the prophet would be, to say the least, very strange; we would expect a demand for repentance as the conditio sine qua non of the restitution.*** Besides, vv. 4ff. con- tinue JHVH's threats without any regard whatever to the promises just held out to the people. Furthermore, the contents of the verses point to their having been written by a later hand. The promise of a large increase in numbers, given to the Israelites v. i, is not what we would expect as coming from the prophet Hosea. It is a charac- teristic feature of the later eschatalogy; cf. Ez. 36, 37 f; Mic. 2, 12. 13 (No. 56); Zech. 8, 4.! V. 2 refers to both Israelites and Jews as living in exile. For though the phrase ttT1S^?^ V^ •^^3? is rather indefinite, it can hardly mean sie ziehen heranf ans dent Lande, d. Ji. iiber die Grenze Paldstinds hinaus — on account of their great numbers, fff It appears to imply that the people are established outside of Canaan in a foreign land, inb^ in such a connection is always used of the return from the Exile to Palestine; cf Ezr. 2, i. 59; 7,6; Neh. 12, i etc.*t * The verses cannot be understood, with Hitzig and others, as forming the intro- duction of Hosea to the following prophecy. This would be against all analogy. We would have a menacing sermoa both begun and concluded by a promise. To connect vv. I. 2 with the preceding, and v. 3 with the following oracle, breaks the close relation of vv. 2. 3. ** So also Geiger, Nachgelassene Schriften^ Berlin 1877, 4i P- 220; Wellhausen, Prolegomena"^^ 1883, p. 442, n. ; Stade, Gesch. d. Volk. Isr. 1, p. 577, u.; Cornill, ZAT, 7, 285 f.; EinL\ p. 173; 3d and 4th ed., p. 179 (§ 27); Giesebrecht, Beitr. z. Jes., p. 213; Schwally, ZAT^ 10, 227; Smend, Alttest. Relig.^ p. 194; Cheyne in W. R. Smith's The Prophets^ 1895, P- XVIII; G. A. Smith, Twelve Minor Prophets, i, London 1896, p. 213; Volz, Jah-weprophetie, p. 26; Valeton, Amos und Hosea, p. 53; Sellin, Scnibbabel, p. 35; Wellhausen, D. kleinen Propheten'^, p. 99; Marti, Gesch. d. isr. Relig., p. 119; Nowack, D. kleinen Prophet en, Gott. 1 897, pp. I5f.; O. Seesemann, Israel u. Juda bei Amos u. Hosea^ Leipzig 1898, p. 20; W. R. Harper, AJSL, Oct. 19CX), p. I4f. *** Cf. Kuenen, Onderz., 2, 382. •j- Cf. Paul Haupt, Johns Hopkins University Circulars, July 1894, (No. 114), p. 109a. ff Klostermann {Gesch. d. Volk. Isr., p. 200) proposes to read 'nnx Q*^!l^X = y-is(?). fft So Nowack (Z). Proph. Hosea, Berlin 1880, p. 1 5) following Ewald, Hitzig, and others. *t % *)inniba UtS^X '^ 'j'lpD'il. So also Theodore of Mopsuestia {Fragmenta quae supersunt, ed. Migne, col. 131); Qamchi, Rosenmiiller, Theiner, Scholz, Briggs, Well- hausen, Nowack {D. kleinen Proph,, in loc). Cf also Bachmann, Alttest Unters., p. 8. Euphemistic Liturgical Appendixes in The Old Testament. 63 Further, the character of the bm^f^l^ DT^ m i, 4 is entirely different from the day of Jezreel in 2, 2. There it is a day of judgment when the guilt of the House of Jehu will be revenged, and the kingdom of Israel will have an ignominious end. Here it is a great and glorious day when both Jews and Israelites will return from the Exile, united under one king,* and JHVH will look upon them with joy and satis- faction. The idea of a political union under one head in the Messianic age is a conception which arose after the time of Hosea; cf Jer. 3, 18 (No. 34); Ez. 34, 23; 37, I5ff.; Is. ii, ii— 14. Hitzig-Steiner refer t)ie event of the day of Jezreel in both passages to the fall of the dynasty of Jehu. But how the increase of the Israelites can be brought into connection with the destruction of the Northern dynasty, it is difficult to see. But if reference is had, both times, to a different event, is it at all probable that the prophet should have changed the import of the phrase after a few sentences into its very opposite, from the meaning of day of misfortune to day of happiness and prosperity? The mentioning of Judah in v. 2, even before Israel, is, likewise, very strange, if coming from a prophet of Northern Israel. This applies also to v. 3 where the Judeans are addressed** who, at the coming of the Messianic age, are to greet the Israelites with itt!? and ntim. There is also to be noted the peculiar phraseology; the imagery of 2, i reminds us of Is. 10, 22; 48, 19. But now this question arises: what prompted the addition of this passage to Hos. 1? So far as I know, no explanation has been offered. It seems to be due to the same feeling which shrunk from concluding Lamentations with the thought of the rejection of the chosen people. For the prophecy concludes: "^D "^103^ Stb 1-Q© S51p (49) Hos. 2, vv. i6ff. The prophet has been describing how JHVH will severely chastise Israel which, like Gomer, his faithless wife, has forsaken her husband, JHVH, following her paramours, the local Baalim. The land whose fertility they attribute to the Baalim (vv. 7. 14) shall become a desert. To show that the gifts of the land come from Him, He will with- hold them in their season (vv. 5. 11. 14). Of their joyous cult and festivals He will make an end (v. 13). Their vineyards and fig-trees He will devastate, and change their gardens into a wilderness, the * Cf. Rom. 9, 25; I Pet. 2, lo. Grotius [Annot. ad Oseen, p. 487) believes that Zerubbabel is here referred to. See also Delitzsch, Mess. Weissag., pp. 90. 91. On the hopes which were set on Zerubbabel as the Messiah see Paul Haupt, Johns Hopkins University Circulars, July 1894, (No. 114), p. no. ** Cf. Hitzig, in loc.\ Gratz, Etuend., 2, 12. 64 K. J. Grimm. haunt of wild beasts. To the inhabitants He will show no mercy (v. 6). nrT'bni trax: i^rri anb n^-jpn ncs a'^biJnn 1^1 nx n^^by ^mps^ nini .QW nnD© ins^i JT'nnx'a i-inx Tbni / w/// w>// ?//^;/ /ler the days of the Baalim, when she used to burn incense to them, and decked herself with her earrings and her jewels, and went after her para- mours, and forgot me, says JHVH. With V. 16 a sudden change of view takes place.* JHVH leads the Israelites into the wilderness; there He encourages them, and promises to bring them into the fertile land of Israel.** They will become obedient to Him*** as in the days when He freed them from the yoke of the Egyptians. At that time war will cease on earth, and the Israelites will live in security and ease. JHVH will betroth Himself to Israel in an everlasting covenant. They will be His people, and He will be their God. How these prophecies of safety, welfare, and happiness can properly stand between cc. i, 2, I — 16, and c. 3, it is difficult to perceive. In c. 3 JHVH speaks in an entirely different tone of the restitution of His faithless wife. Moreover, the verses are not in harmony with the thought, situation, and language of Hosea. They read more like a comforting prophecy toward the close or after the Exile. The Exile is, indeed, presupposed in vv. 16. 25. Compare for the phrase 3b b3? "131 (v. 16) Gen. 34, 3 (P); 50, 21 (E) Judg. 19, 3; 2 S. 9, 8; Is. 40, 2; Ruth 2, 13; 2 Chr. 30, 22; 32, 6.f V. 17. The desolate Valley of Achor as a gate of hope has a striking parallel in Is 65, 10 where we read: My chosen oties shall possess the land, a?id my servants shall dwell therein, and Sharon shall become a pasture for flocks, and the Valley of Achor a resting place for herds. Silpln is a late word; see above, p. 56, The statement that Israel was obedient to JHVH in the days of her youth con- tradicts Hos. II, I f ft The sequence of thought that JHVH grants His blessing in order that Israel may become His follower, is not * This has already been observed by Cornelius a Lapide. ^'•Difficile est xo propter hoc.^'' ** On Wellhauseu's interpretation of the vineyards (v. 17) see Nowack, D. kleinen Proph., pp. 21. 22. *** So !4: vjiaxovoei (5 TaneiPiod^r/aevai (so also Bachmann); 3 canet. Saadya A.V., De Wette, Simson, Wiinsche, Umbreit, Griitz, Da:mesteter, and others = to sing. il33J = to answer: 0, Ewald, Hitzig, Hengsteuberg, Keil, Schmoller, Nowack, Briggs, Rychlak. Buhl would emend Jirbs [ZAT, 5, p. 179), but this is not necessary, f Cf. G. F. Moore, Commentary on Judges, p. 410. ft Cf. also Jer. 2, 2; 3, 25; 22, 21; 32, 20; Ez. 23, 3. 19; Is. 46, 4, and see Stevens, Comment, on the Songs of the Return, p. 162 (note on Ps. 129, i. 2). H. Winckler [Gesch. Isr. i, p. 57) regards v. I7d as a later addition to v. 17c explaining youth in the sense of n, I, i. e., according to Winckler, incorrectly. 11, i, he thinks, is not original, being in contradiction to v. 3(?). Euphemistic Liturgical Appendixes in The Old Testament. 65 that of Hosea, but of the ExiHc and post-Exilic time (Volz, Nowack). In cc. 4ff. we have the opposite conckision: Israel is first to be con- verted before JHVH will regard her, and in c. 3 the people is brought into its right relation to JHVH by disciplining love. In v. 18 we meet with the late eschatalogical formula JCinJl CT^S IT^JTl. The name Baal is, in accordance with later ideas, regarded as offensive to the religious sentiment; cf Zech. 13, 2; Ps. 16, 4* nsT Ni. occurs in later writings only; Jer. 11, 19; Ez, 18, 22. 24; 21, 37; 33, 13 (Corn.) 16; Is, 23, 16 (post-Ex.); Zech. 13, 2; Num. 10, 9 (P); Job 28, 18; Esth. 9, 28; Ps. 109, 14. The diction of vv. 2off. is profuse and formal, correspond- ing more to the language of P (cf. Gen. 9, 2) than to the terse style of Hosea. JHVH concludes a treaty in favor of Israel with the wild beasts and other animals (cf. Ez. 14, 21) in which these take upon themselves the obligation to let Israel live in safety (directed against 2, 14); cf. Ez. 34, 25 f; Job 5, 23.** At the same time an end will be made to war. This is the covenant with the nations Zech. 11, 10. Cf Gen. 9, 2 (P); Lev. 26, 6; Is. 2, 4; 11, 6; 35, 9. V. 20^ points back to c. I, 5, and seems intended as a negation of this threat. The ex- pression nop "12© is V. 2& occurs also in i, 5, but in an entirely different meaning. We are reminded of the very late passage Zech. 9, 10: / will cut off the chariot from Ephraim, and the horse from Jeriisalem, and the battle bow will be broken; afid he will speak peace unto the fiatiofis. S'^Sffin to let dwell only here; nuab with ]DI0 and similar expressions, is a standing phrase of postDeuteronomic Mes.sianic prophecies: Deut. 33, 12. 28; Lev. 25, 18; Jer. 32, 37; Ez. 39, 6; Is. 47, 8; Zeph. 2, 15; Prov. i, 33; 3, 23; 10, 9; Ps. 4, 9. Comp. Judg. 18, 7.*** In V. 21 justice, righteousness, goodness, love, faithfulness are spoken of as the purchase-price which JHVH pays at His betrothal to Israel.f To give to this betrothal an everlasting endurance JHVH "grants everything and demands nothing." If this interpretation is the correct one, the verse cannot have been written by Hosea. The thought that JHVH will pour out over Israel such abundant grace far exceeds the purificatory judgment described in c. 3, and corresponds to an entirely different spirit than that possessed by the earlier prophets. That Hosea cannot be the author of the verse is further shown by its linguistic character: pi2 as an attribute of JHVH in the sense * Cf. Geiger, Urschri/t, p. 261 f.; Wellhausen, Texi d. Biicher Samuelis, Gott. 187 1, p. 30 f.; Baudissin, Studien zur semit. Religions^eschichte, i, Leipzig 1876, p. 108, n. ; Driver, Text of the Books of Samuel, p. 195 f.; Abbott, Essays, p. 63; G. F. Moore, fudges, p. 195; Ginsburg, Intr., p. 400 f. ** Cf. also Kraetzschmar, Die Bundesvorstelhmg im AT, Marburg 1896, p. 51. *** Cf. G. F. Moore, Judg., p. 391. . "i" Cf. Wellhausen and Nowack, opp. citt., in loc. Grimm, Liturg. Appendixes. 5 gg K. J. Grimm. of ion does not occur in the older literature, but later, especially in the Psalms, e. g. Pss. 7, 18; 9, 5. 9; 40, 10; 48, 11; 50,6; 89, 15 97, 2 etc.; Jer. 11, 20; Is. 26, 9; 51, 1. 5.* t:£ffi:2, used in Hos. 5, 11 ol human forensic justice, in 5, i ; 6, 5 of JHVH's chastising judgment is employed by the older prophets mostly of human juridical justice Am. 5, 7. 24; Mic. 3, I. 8. 9; Is. i, 17. 21; 5, 7; 10, 2; 28, 17. 26; in Is. 3, i.^ of God's chastising judgment. In Hos. 2, 21 t2£©'a is a gift of JHVH tc His people: JHVH will see that justice is done to Israel. This is a late conception.** ion is used more frequently of man: Gen. 20, 13 (E); 21, 23 (E); 24, 49 (Jj; 47, 29 (J); Ex. 18, 21 (JE); Jos. 2, 14 (JEj; 24 14 (E); Judg. 1, 24 (J); 8, 35; i S. 15, 6; 20, 8. 15; 2 S. 2, 5; 3, 8; 9, i. 7: 10, 2; 16, 17; I Ki. 2, 7; 20, 31. Of God: Gen. 19, 14 (J); 24, 12. 14. 27 (J); 32, ii(?); Ex. 20, 6; i S. 20, 14 (but (g xat jroirjGHq sXtog /iet' kfiov xal hav x. r. X); 2 S. 2, 6; 9, 3; 15, 20; i Ki. 3, 6 (Dt). The word ij not met with in Amos and Isaiah. In Micah we find it 6, 8.**"* Q'^'am, of human love: Am. i, 11; of God's mercy: 2 S. 24, 14; Jer, 16, 5; Zech. 7, 9; Neh. 9, 19; Pss. 25, 6; 40, 12; 51, 3 etc. n5T255 does not occur before Jeremiah (Is. 11, 5 is not Isaianic; i S. 26, 23 is a gloss.), Hos. 4, I we read ni3«. For v. 22 JiirT^ ni« nS^T' cf Is. 49, 23. 26; 60, 16; Jer. 9, 23 (see No. 37); Ez. 29, 6; over 70 times in Ez.; Joel 2, 27, VV. 23 ff., introduced by i^lJin DT^n n^m and referring to the future fertility of the land (cf Hag. 2, 9; Zech. i, 17; 2, 8; 3, lO; 8, 4. 11), appear, likewise, intended to annul the menaces of cc. i; 2, 4 — 16; comp. 2, 23. 24 with 2, 5. In V. 25 "piJin "h IST^ns^nTI presupposes the Exile; ynt here, instead of the usual i?D2 (e. g. 2 S.-y, 10; Is. 5, 7; 61, 3; Jer. 2, 21; 24, 6; Am. 9, 15), perhaps for the sake of the par- onomasia with bi5i?lT'^.t '!^'S> in the sense of to respond^ to grants to comply with, to consent ^ occurs in late passages; cf Hos. 14, 9 (post-Ex.); Eccl. 10, 19; Ps. 65, 6 (cf. JBL, 1900, p. 70). The conclusion seems justified that Hos. 2, w. 16 — 25 is of late origin.f t The prophecy, very probably, owes its place after 2, 1 5 to the fear lest the piece should end, when read for devotional purposes, with the threat of v. 15: / will visit upon her the days of the * On pis cf. Diestel, Jahrb. f. d. T/ieoL, i860, 2, p. 176 ff.; Kautzsch, Uber dh Derivate des Statnmes pIS, Tubingen 1880; Schultz, Alttest. T/ieologie*, Gott. 1889, p. 420 f.; Smend, Alttest. Relig.^ p. 410 f., 2d ed. 388 ff.; Dillmann, Alttest. TheoL, Leipzig 1895, p. 270 f.; Bennett, Old Test. Theol.^ London 1896, pp. 103 f.; 173 ff., Wellhausen, Psalms in the Polychrome Bible ^ p. 174, 11. 9 — 23. ** Cf. also on '^tmo. L. W. Batten in the Journ. of Bibl. Lit., 1892, pp. 2o6ff. *** On ion see Winter, ZAT, 9, 21 iff. On the etymology of lOn see W. R. Smith, Prophets\ p. 408. Cf. also Hupfeld ad Ps. 4, 4. "f Cf. Casanowicz, Parononiasia, 108. tt Cf. Volz, Jahveproph., 27 T Nowack, KI, Proph., ad loc. ; W. R. Harper, AJSL, Oct. 1900, pp. II ff.; Marti in Cheyue's Encyclopadia Biblica, s. v. Hosea. Euphemistic Liturgical Appendixes in The Old Testament. 5? Baalim, when she used to burn incense to thetn, and decked herself with her earrings and her jewels, ran after her para7nonrs, and forgot me. (50) Hos. 3, V. 5. :t:iB^n ni-ini. kleinen Propheten, p. 99, note on Hos. i, 7. *t This interpretation is justified by the analogy of the parable — the intercourse with the paramours. A different opinion is set forth by Stade, Gesch. d. Volk. Isr., i, p. 580, and Marti, Gesch. d. isr. Relig., p. 167. To strike out, with Cornill [Einl.^ p. l8o) and Nowack [D. klein. Proph., p. 14), "itt: '^^KT '^bifl "pK seems unnecessary. OF Euphemistic Liturgical Appendixes in The Old Testanient.,. $n, return to any dynasty, hov/ever excellent it might be, was the special desire of the prophet of Hos. i — 3. And how can such a wish be reconciled with the view of regal government which the prophet manifests in cc. 4ff.? There he not only contends against the con- tinuous change of dynasty in the Northern Kingdom:- he rejects the human kingship altogether. It is in his eyes an institution antag- onistic to God, an encroachment upon the rights of JHVH, just as much as the worship of other gods besides JHVH Himself. Cf. 13; loff.* The conclusion is thus forced upon us that not only nxi DDb'a Till (Stade, Cornill, Wellh., Schwally, G. A. Smith, Nowack, Valeton, Seesemann) but the whole verse is not genuine (Geiger, Staerk, Marti, Volz). It appears to have been added so as not to close the prophecy with JHVH's threat of the entire destruction of the religious insti- tutions of the nation, the threat of isolation from all access to Him: Many days the Is7'aelites will abide zvitkout king aftd without prince, without sacrifice and without magcebah, without epJiod and terapJiiin (v. 4). The verse is thus due to the same fear which would not permit Lamentations to close with the original conclusion. (51) Hos. 5, vv. is''- 6, 3. 135 D»5tD ^5^l^'^ ***ins2iaD p I3nn«p nin-i nx n^ib nsiiD nyi:i :i'^:Bb TJfli^ nTT^ Olpb/QS Till they acknowledge their offense and seek my face: in their afflictio7i they will seek me earnestly: Come, let us return to JHVH! He who tore us zvill heal us, and He who wounded us will dress our woutid] He will revive us after two days, and on the third day He will raise us up that we tnay live in His sight. Let us know, let us strive to knoiv JHVH; as soon as we seek Him, we shall find Him; He will come to us as the rain, as the latter rain that waters the earth. * Cf. Cornill, ZAT, 7, 285 f. ; Stade, Gesch. d. Vb/k. Isr., t, p. 580; Wellh., Com/>. d. Hexat., p. 237; Proleg.*, p. 423; Kleine Prop/i., note on 10, 9; Kuenen, Onderz.,x, p. 361 f. ; Smend, Alttest. Relig., p. 194; 2^ ed., 208; Cheyne, in the 2d ed. of W. R. Smith's Proph., p. XIX, n.; Moore, Judg., p. 406; Bennett, Old Test. T/ieoL, p. 19; Nowack, D. klein. Proph.^ p. 27. The opposite view is set forth by Renan, Histoire du Peuple d' Israel, 2 (Paris 1899), p. 467, and is defended by Marti, Gesch. d. isr. Relig., p. 167; Valeton, Amos u. Hosea, p. 163. But even Konig [Einl., p. 310) admits that Hosea regarded the first establishment of regal government as an aberration of JHVH's people. ** '?1*.1 (Wellh.). in X- *** So Giesebrecht, Beilr. z. Jes., p. 208. B. *1XSC^ "pSi nn\r3. Cf. Oort, Emend., 137. f Read, with Perles, Analect., 90, M^'^? for Sd IV^^. So also Oort, /. c. JO K. J. Grimm. According to some exegetes* the prophet depicts, with this conversion brought about by dire misery, the superficiality and in- constancy of his countrymen who can only be brought to repentance by fear, and in a light-minded manner put their confidence in JHVH. This interpretation, although necessary to establish a connection with the preceding and following verses, nevertheless misses the sense of the passage. The words are an earnest summons to repentance. This is especially clear from the strong expressions of v. 3, Wli nirr^ ns nyib nSllSl (cf Deut. i6, 20; Is. 51, i; Prov. 21,21; Ps.34, 15) where the true earnestness and sincere striving after JHVH cannot be mistaken. V. 2^ He will revive us after tzvo days, and on the third day He zvill raise us up manifests, not a spirit of superficiality and light-mindedness, but a firm confidence in JHVH who can do in a short time what the Assyrian (5, 13) will never accomplish. Nor can the explanation of Keil and Giesebrecht,** who see in the appeal the wish of the prophet strenuously endeavoring to bring his people back to the right way, be accepted. The prophet would identify himself with those who have turned from JHVH, which is without analogy in the prophecy. The words "I3i1 IDb are only in- telligible if spoken by the contrite Israelites. So the passage was understood by % which inserts Ityovrtq = TCi^b before "^.Db, and by % iiril IfT'S IIIIQ'^"'. The character of the passage constrains us, it seems, to consider it a later addition. Any similar outlook into a better time, standing in a severe threatening speech, would prima facie be improbable; here it is especially surprising, In v. 14 we are told that JHVH has torn Israel and Judah in pieces, — He is in terrible earnest. In v. 15^ His threat reaches its climax: JHVH recedes from Israel to His place, which can mean nothing else but that He leaves the people to its ruin. How is to be reconciled herewith v, 15'' where we hear that JHVH has still hopes that His people will acknowledge their guilt? Is it further intelligible that such an earnest expression of faith and zeal as that in 6, i — 3 should have been introduced by Hosea only to be branded by him as superficial.^ In the following vv, 4ff. we would expect to read that JHVH has taken cognizance of this earnest change of mind on the part of the people, but instead of it He resumes His menaces leaving the repentance vowed by the people, and the promise given entirely out of consideration. Thus the passage stands in no organic con- nection with what precedes, nor with what follows it. Moreover, the * Ewald, Bunsen, de Wette, Wellhausen, Nowack, and others. ** Keil, D. kleinen Propheten, Leipzig 1866, in loc. ; Giesebrecht, Beitr. z. Jes., p. 207; cf. also Seesemann, Israel u. Juda, pp. 21, 22. Euphemistic Liturgical Appendixes in The Old Testament. 7 1 confession of the people presupposes such a frame of mind on the part of the people as is contradicted by all that the prophet says concerning Israel throughout the book. The thought that Israel returns to JHVH in order to be delivered from its present distress, and to be transported into a time of happiness, is far below the moral standard of Hosea, while it agrees with the view held later (cf Deut. 4, 30; Lev. 26, 40).* The strong expressions 12''''rTi and ID^ap"^ in 6, 2 seem to point to a terrible catastrophe, the national downfall. The linguistic character of the passage, likewise, supports the view that the verses are not genuine. For finb ^2D v. 15'' cf Pss. 18, 7; 66, 14; 106, 44; 107, 6. 19. 28; also Deut. 4, 30; Is. 25,4 (late, see Duhm, Jes., p. I56f ; Marti, Jes., p. i88f.); 2 Chr. 15, 4. Cf Hupfeld-Nowack ad Ps. 18, 7. in© to go out and seek in the morning = to seek sealoiisly, occurs in the Qal only in one passage Prov. 11, 27; in the Pi'el: Prov. i, 28; 7, 15; 8, 17; II, 27; 13, 24; Job 7, 21; 8, 5; 24, 5; Pss. 63, 2; 78, 34; Is. 26, 9 (late, see Cheyne in the Polychrome Bible). SlIB 6, i in the sense o{ to tear is found only in two other passages: Job 16, 9; 18,4 Cf. also with 6, I Deut. 32, 39 (R). 6, 2: Jin in the metaphorical sense with b c. inf. only here; the usual construction is '''nriK vjin. b vlTi in Job 19, 28 = to persecute. 6, 3: ©Ipb'a Deut. 11, 14; Jer. 3, 3; 5, 24; Zech. 10, I ; Prov. 16, 1 5. In n21tt>:i IDb, XS"i, qii: we have an accomo- dation to the style of Hosea (5, 13. 14. 15=*). The passage has been pronounced not genuine by Cheyne in W. R. Smith's Prophets-, p. XX; Marti, Gesch. d. isr. Relig., p. 170, n.; Volz, Jahweproph., p. 33. Cheyne and Marti regard also 1 5* and 6, 4 in connection with vv. 15^—6, 3 as not authentic. V. 15*, however, forms a most effective conclusion to the preceding, and v. 4 is more naturally combined with v. 5. To understand, with Luther and others, V. 4* sensu bono is forbidden by v. 4^. What brought about the appendix .f* Cheyne (/. c.) offers two explanations: first, the writer intends a useful lesson to be drawn from it by his own generation, a lesson such as is suggested by vv. 34 — 38 in the didactic Psalm 78. This explanation is based on an incorrect interpretation which, taking v. 4 in connection with v. 3, supposes that the writer wanted to brand as superficiality Israel's faith and zeal. The other explanation, that the addition was due to a writer who wished to set forth the importance of the imitation of public acts of repentance by the religious authorities, will scarcely find acceptance. It would seem that we have here, also, an illustration of the principle which would not allow that a piece should close, * See above, p. 64. »2 K. J. Grimm. especially when read in public, with words of evil omen. V. 14 and V. 15^ contain the threat of JHVH to reject Israel: bm»D "^DSX ^Z) nni©fi5 T^x :b''2tt v^i j«©k 7bsi cjiisk "^ss* "^ax rnirri ir^nb -i^bddi a^n&fi^b ''iQIptt bx. How much the Jews shrunk from such a conclusion is shown in a number of instances. Cf Mai. 3, 24; Lam. 5, 22; where the last but one verse is repeated; Is. 6, I3<=; 27, 12. 13; Jer. 16, 14. 15; Hos. 2, 1—3 etc. (52) Hos. 10, V. 12. ly *ni!T' nyi ©i-nb n'^s dsb ^i-r^s ion "^sb insp npisb DDb i:?-it :DDb p~2 **'''1B iili'i Sow for yourselves righteous7iess; reap according to love; break up your fallow ground seeking to know JHVH, till the fruit of righteousness be yours. This exhortation to strive after righteousness till the fruit of righteousness may fall to their share has no connection with its surroundings. Hosea announces the severe punishment which JHVH will inflict on Israel for the sin it has committed from the days of GibeaJi*^* without any reference to the possible conversion of the people. They are, indeed, represented as utterly wicked (v. 15). The ideas and phraseology of the passage, likewise, give rise to suspicion. 113 IT^a occurs again in Jer. 4, 3 Break up yoiir falloiu ground, and sow 7iot among thorns C^lp bs< l^^lTfl bxi T*: Crb TT^S. The close affinity between the two passages is evident, and the question arises as to which of the two is the more original. Duff, Bruston, and Nowackf hold that Jeremiah derived the figure from Hosea. This, however, does not seem probable, since in Jer. 4, 3 we have the natural order, first the breaking of the soil, and afterward the sowing of the seed. In Hosea the sowing of the seed precedes the tilling of the ground. nplS = "TOn is found nowhere else in Hosea. In the early prophetic literature (e. g. Am. 5, 7. 24; 6, 12) the word is used in the sense of forensic justice. pl2 does not occur in Amos, but in Hos. 2, 21 (post-Ex., cf. above. No. 49) of Gods justice. In Hos. 10, 12, however, both words have evidently the meaning righteousness of heart, piety; compare the parallel 113 IT'S = get you a new heart. * mM'i n»n nx ttJI-ili for in miri nt^ «J1'nlV nsi following (g. Ruben would read ^ITU'^'n 'n'nS'l. ** 'i-iB for ill n^l'il, following (5. *** See Stade, Gesch. d. Volk. Isr., p. 580; Wellhausen, D. klein. Proph., iu loc; Moore, Judges, p. 405; Bertholet, Stellung der Isr. u. Jud. zu d. Fremd., p. 83; Nowack, Klein. Froph., p. 63 ; Valeton, Amos u. Hosea, p. 73 ; Smend, Altiest. Relig., 2d ed., 209. t Duff, Old Test. Theol., pp. 108. 135; Bruston, De fimportance du livre de Jeremie dans la critique de VAncien Testament, Montauban 1893, p. 42; Nowack, D. Froph. Hosea, iu loc. Euphemistic Liturgical Appendixes in The Old Testament. n't This signification of plS and JiplS is the common one in younger writings. V. I2<= mn"' T^'S^^ n^< ©"nib reminds us of v. 3 of c. 6; cf. above, No. 51. The conclusion seems justified that the verse is a later addition.* It is, perhaps, due to the desire to counteract by words of hope the ominous threat of Israel's servitude, v. ii^: :ipj^ lb "ItJ'^ rnlH'' ttJ^nn'^ Jiidah viust plozv, Jacob Duist hafroiu. The verse may have been intended to form the close of a prophetical lesson. (53) Hos. II, vv. 8 — II. 7sn2 a-'xasD T):"^©^ n^-iXD 7:nx T'Si bi^-nc ^iva^n a'^nsx Tsnit T'K ■'D ssnsx nn©5 mcx ^{b ""ss* '\r'\r\ r^ya^ia sb :**'^)2n-i i-i^s: in*^ *>ab ''b:? ***^s^2?x n^iXD ibs? T'^n^ i^^nb xiax Kb^ tci-p impn ©"^x Jibi '^d:^ bi« b5? a-^nacini i^T»i« f-ixy nsi'^Di D-^iiioTa nnsw iiin^ jQ*'^ "^^^ iinn'^i : nin'' CXD CiITQ Hoza can I give thee 7ip, Ephraim, expose thee, Israel? Hoiu can I give thee tip as Admah, make thee as Zeboini? My heart is turned zvithin me, all my covipassion is kindled. I will not execute my fierce anger, I will not again destroy Israel, for I am God, and not man, a Holy one in the viidst of thee; I will not come to consume. After thee I will go, and roar like a lion. Then my children zvill hasten frofn , like birds they will hasten from Egypt, like doves from the land of Assyria. Then I will establish them in their houses, says JHVH. R. Smendff has pronounced this passage as very suspicious, and vv. 10. ii as undoubtedly not genuine. Wellhausen thinks that the verses stehen etzvas verfriiht an dieser Stelle, while others (e. g. Hitzig-Steiner, Marti) interpret them as an announcement of severe punishment. But, as the verses stand, they are rather to be understood with ^S, Cyril, Qamchi, Theiner, Ewald, Wiinsche, Duff, Scholz, Cornill, Loftman, Nowack, as a declaration of the love and mercy of JHVH toward Israel. Q'^^m IliaDD, in the two other passages where it occurs. Gen. 43, 30 (J); i K. 3, 26, is used of overflowing love,ftf and 'j"'X in v. 8 is, therefore, more naturally taken as introducing a negative clause; cf. Gen. 39, 9 (J); 44, 8. 34 (J); Josh. 9, 7 (JE); Is. 20, 6, and often.*t * So also Paul Ruben, Crit. Rem., p. 19. ** i^nn 30, Wellh., Griitz, Ruben, ill ''■Qinj. *** *3"sb Steiner, Oort, Cheyne, Briggs, Valeton. ill "'1''^^. "'^"'.hX for SSi "^-inst mn*i; ;xrx -bx foil. 05; ill 5X^*1 12bi. ax^r'^ Xin 13 is a repetition of SX'JJ'^ iT^-ix:, and was not read by Lucian (Schuurmans, Stekhovea, Ruben). t Si d'^Sn, (S "^31, Ruben 132; SSi Q*^, (5 d^^, S d^ar^. See also Loftman, Krit. Under s. of d. Masor. Text, till Prof. Hos. Bok, p. 43. Oort, Emend., 139, reads "^''33. •ft Alt test. Relig., p. 201, n. ttf Cf. also Delitzsch, Heb. Language^ 1883, p. 4if. *f So also Valeton, Amos u. Hosea, p. 78. tjt K. J. Grimm. To interpret sb in v. 9^ ("I3i^ "^SSi '^inn m»ys Xb) in the sense of sbn seems impossible after v. 8^. This is further borne out by v. c^: ^^Dli? bs ^r ©"^S^ Nbl, i. e. I will not allow myself to be carried away, like man, by mine anger. If this be the correct interpretation, how can the prophet continue his usual threats of ruin and destruction when he himself has proph- esied such a change in JHVH's mind and relation to Israel.? To suppose that the words were not uttered in this connection, but placed here when he put his oracles in writing (Wildeboer, G. A. Smith), increases the difficulty instead of removing it. In the preceding proph- ecies the prophet always closed his review with the severest words, 9, 7. 15; 10, 6f I3f Is it likely that here at once he should have added a prophecy of restoration? Moreover, as Smend observes, V. lof presupposes the dispersion of the people as a fact of history; comp, the closely parallel passages Is. 27, 13 (very late); Jer. 23, 8 (post-Ex.); 32, 37 (post-Ex.). Words like / ivill not agahi destroy Ephraim (v. 9) are more intelligible in the mouth of a man who looks back on catastrophes that have befallen the nation in the past, than if uttered by Hosea as a prediction of future events. The simile of the dove as the symbol of fleetness (v. 11=^) is especially favored in later writings (cf. Is. 60, 8; Ps. 55, 7), while Hosea employs it (7, 11) as the metaphor for simplicity and want of wit. With 11'' compare Jer. 32, 37. HlfT^ Dift2 occurs nowhere else in Hos. 4ff. The prolixity of the passage is not in accord with the terse style of Hosea. The passage thus appears to be a later addition to the preceding prophecy.* It was probably appended in order that the prophecy might not end with the ominous v. 7 where JHVH gives the reason that led Him to inflict on Israel the severe punishment spoken of in the foregoing verses: complete devastation of the land, and subjugation under the king of Assyria. He accuses the people of a positive propensity to idolatry so that all admonitions to return to Him are in vain. (54) Hos. 12, vv. 4—7; 13, 14. :TT3n T-iribK bs< r^'^'p^ ittis 1250^1 ion ni»n TTibxs nnx'i mDT * The genuineness of the passage is doubted by Smend, /. c. (8b — u), Volz (9b genuine), Nowack (9b. loa genujne; but 9b. loa can scarcely be separated from their surroundings). ** lias for SH 13133; « (cod. A) '^T^S; Houbig., Wellh., Valeton, Loftman, Nowack. Euphemistic I^iturgical Appendixes in The Old Testament. yc In the ivoinb of his mother he outzvitted his brother, and as a strong man he wrestled with God; he wrestled zvith a theophany and pre- vailed; he wept and supplicated for favor. At Bethel He found him, and there He spoke with him; JHVH, the God of hosts, JHVH is His name. By the help of God thou zvilt return, so keep righteousness and Justice, and hope on thy God continually. The prophecy in which this passage occurs denounces the foreign policy of Israel. In seeking the alliance with Assyria and Egypt, Israel has broken faith with JHVH. Therefore He will come with His judgment requiting them for their deeds. Of this w. 4 — 7 seem not to be the proper continuation. To connect it with the preceding, exegetes* hold that the verses are to be understood sensu malo. The prophet mentions as a characteristic trait of their ancestor, Jacob, his cunning craft and violence to show that Israel's character has been the same from the very beginning of the nation. But this interpretation is forbidden by v. 5^ The prophet cannot have meant to represent as gained by shrewd violence the blessing which Jacob obtained by weeping and supplication. Elsewhere the patriarchs are looked upon as exemplary characters, and nowhere is there connected with the name Israel a derogatory sense. The passage rather seems to contain a very favorable judgment of Jacob. When yet in his mother's womb his zeal to seize upon the divine promises manifested itself Through zeal and exertion he gained his privi- leged position, energetically contending for the blessing of God. And what is true of the ancestor, it is implied, is true also of his descendants.** By the help of God thou wilt return, so keep righteous- ness and justice and hope on thy God continually. The passage thus concludes with a promise. G. Beer*** endeavors to establish the following connection between the preceding verses and vv. 4ff.: Jacob is represented as an example to the people; he, too, had gone astray (iTii^ nx np:? pna), but in distress he returned to God (nn© i:ixn 'bi5 nx) who promised to accept him into His favor.f But it can hardly be admitted that v. 4'' is intended to form an antithesis to V. 4». It appears more natural to understand both members of the verse in the same sense, as setting forth Jacob's zeal for JHVH mani- fested even before his birth. * Dathe, Stuck, Theiuer, Umbreit, Hitzig, Studer, Klostermann, Duhm, Smend, and others. Wellhausen, Volz, Nowack separate 4a from 4b interpreting 4a j^z/jw w*?/^, 4b f. sensu bono. ** So also Valeton, Amos 11. Hosea^ p. 79. *** ZAT, 13, 281 ff. f Compare also the interpretation of Klostermann, D. Pentateuch^ p. 26, and of R. Hollmann, D. Erzvdter bei d. Propheten, Jurjew (Dorpat) 1897, p. 25. >jQ K. J. Grimm. Now it is difficult to see what this historical reminiscence, with its praise of Jacob and implicitly of the nation, has to do with the aim of the prophecy. But to make an excursus into the past which has no connection with his preaching is scarcely in agreement with the prophets mind* Moreover, v. 8 continues the accusations and threats ofJHVH without any regard tow. 4— 7. The evidence from style and language supports these doubts as to the authenticity of the passage. The remarkable, change of subject and object in v. 5 can hardly be attributed to Hosea. In v. 5^ the subject is Jacob, and the theophany is the object; in v. 5^, on the contrary, the theo- phany is the subject, and Jacob is the object. V. 6 is very suspicious. For 1Dt = D0 cf.Ex. 3, 15 (R); Pss. 30, 5; 97, 12; 102, 13; Job 18, 17; Prov. 10,7 (seevS'j^^^T'ad loc). Wellhausen, Volz, and Nowack** consider the verse a gloss, while Oort, and Valeton,*** cancelling 1 in the beginning of V. 6, regard it as the subject to liT^. V. 7 is made up of phrases current in the Exilic and post-Exilic literature, v. 7^ being closely allied to the Psalms; cf. Pss. 27, 14; 37, 34; 130, 5. The verses can, however, hardly be considered, with Volz, as a mere archaeological note added by a scholarly reader to give proof of his learning. Nor is the explanation offered by Nowack, that vv. 4^ — 7 are directed against 4^, plausible. It presupposes that v. 4* is to be understood sensu malo.-\ It is more probable that the appendix was prompted by liturgical con.siderations. It is to be noticed that the foregoing v. 3 announces in clear and emphatic words the judgment ofJHVH on Judah and Israel: — D5' nirT^b S''"!1 nb s''©-' I'^bbyttD T'D-iTD sp5^'' by ftfipsb^ ft mirr' JHVH has a controversy with Judah, and He zvill punish Jacob according to his ways, He will requite him according to his deeds. To conclude the reading of the prophecy in the synagogue with such a threat of JHVH's revenge, would be too ill-omened, and vv. 4 — 7 were most Hkely added to counteract the evil consequences which, it was feared, would otherwise smite the hearers. * Cf. H. Gunkel, Schopfung u. Chaos in Urzeit u. Endzeii, Gott. 1895, p. 160. ** Wellh, Kl.Proph.^ in loc; Volz, yahweproph., p. 35; Nowack, Kl. Proph., p. 73. *** Oort, Theol. Tijdschr., 1890, p. 500; Emend. \i. 139; NAtXan^Avtos u. Hosea^-\^. 78. f Winckler [Gesch. Isr., i, p. 59, n.) remarks: Hos. 12, 4 — 6 hat ein frommer Be- arbeiter sein Verstdndnis dessert was Hosea unter den Thaten Jacob's (parallel mil Israel!) die JHVH bestrafen werde, verstanden habe , durch einen Einschub erklart (4I'); ein Anderer hat dann noch die milde Abschwdchung hinzngesetzt (5 — 6). This explanation, likewise, rests on a false exegesis. How v. 7 can be the proper continuation of V. 4a, it is difficult to see. tt Valeton, and others read bxnttJi for ill nTini. •j-j-t For this Ipsbl cf. Crit. Notes on Proverbs, in SBOT, p. 52, 1. 11. Euphemistic Liturgical Appendixes in The Old Testament. nn For the same purpose vv. 13. 14 appear to have been inserted after the curse against idolatrous Israel contained in v. 12. The verses, similar in character to vv. 4 — 7, are out of place in their surroundings. Amos. (55) Am. 4, V. 13; 5, V. 8; 9, vv. 5. 6. In c. 4 Amos begins by denouncing the cruel and frivolous women (vv. i — 3), and then asks the Israelites ironically whether their punctiliously performed ritual will save them. The more zealous they are in sacrificing, the more they displease JHVH. Five times JHVH has warned them, but the warning has passed unheeded. Therefore He will now proceed to the execution of the final judgment. This we expect to be the necessary conclusion; cf 2, I3f.; 3, iif. etc. We read the introductory formula, bi^lO'' ^b mC3?X SlD pb therefore thus will I do to thee, Israel, but instead of the real announcement of extermination there follows a lyrical passage celebrating JHVH as the Lord of the Universe. According to Georg Hoffmann* the verse refers to vv. 4. 5, being meant to be an exhortation to serve the real God, JHVH, and not the idols, as He is the sole Creator of the Universe. But the prophet, it seems, does not mention Beth-el, Gilgal, Beersheba as sanctuaries of the idols, but as the splendid places of JHVH-worship. The verse cannot, therefore, be understood as implying a contrast between the idols and JHVH. We find similar doxologies in c. 5, vv. 8. 9, and c. 9, vv. 5. 6 where also they are foreign to the context. Duhm has recognized that the three passages are the work of the same writer, and must be regarded as later additions.** Such doxologies, which Wellhausen*** compares to the lyrical intermezzi, celebrating JHVH as the Lord of the Universe, that characterize Is. 40— 66, become numerous only in the time after Deutero-Isaiah; cf. e. g. Zech. 12, i; Job 25, 3; Pss. 18, 10; 46, 7; 104, 3. I2.f JHVH's * ZAT, 3, 103. ** Duhm, Theol. d. Froph., p. 119, n. Duhm is followed by Wellhausen, Proleg.*, pp. 310. 395; Oort, Theol. Tijd.y 14, pp. ii6ff. ; Stade, Gesch. d. Volk. Isr., i, p. 571, n. ; Giesebrecht, Beitr. z. Jes., p. igof. ; Cornill, Einl?, p. 183; Cheyne in W. R. Smith's Proph."^, pp. XVI, 397; Expositor, Nov. 1897, p. 362; Gunkel, Scfiopf. p. 156, u. 2; G. A. Smith, Minor Prophets, i, p. 201 f. ; Marti, Gesch. d. Isr. Pelig., p. 1 19; Wellh., Klein. Proph., m loc; Nowack, Klein. Proph., p. 136 f.; M. Vernes, quoted by A. B. Vienney, Amos de Tekoa, Montaubau 1899, p. 46; Elhorst, Amos, in loc; Lohr, Unters. z. Buch Amos, 1 90 1, pp. I, 22, 34 f. Contrast Burkitt, Expositor, Apr. 1900, 308 ff.; June I900, 460. *** Proleg."^, pp. 319, 403; cf. also Gunkel, Schdp/ung u. Chaos, p. 99, n. 2. t Cf. Smend, Alttest. Relig., pp. 454 f., 465 f. 2d ed. 348 ff.; Stade, Akad. Red. u. Alh., 279 f. »g K. J. Grimm. all-creating power acquires a sudden prominence when the realm of Israel falls to pieces; compare the numerous instances in the Book of Job. Kuenen* points to Mic. i, 2—4; Jer. 5, 2of; 31, 35f.; 32, iy{. as parallels of such descriptions in earlier writings. Of these, however, the passages from Jeremiah are late,** while Mic. i, 2—4 is of an entirely different kind, and cannot be compared with Am, 4, 13; 5, 8. 9; 9, 5. 6. Mic. I, 2 — 4 describes the approaching manifestation of JHVH for judgment. The non-authenticity of the passages is further proved by their linguistic character: S5"in in 4, 13 is a characteristic expression of P; it occurs also, it is true, in J, but in passages which, with good reason, may be ascribed to an editor, viz. Gen. 6, 7; Ex. 34, 10; Num. 16, 30; also Deut. 4, 32; Is. 4, 5; Jer. 31, 22 (late).*** As to flTl^^i 5, 8, the earliest passages with this word are Jer. 2, 6; 13, 16; cf. Is. 9, i'^. In c. 9, 5 we read Wi^nsn miT" ''SIXI. Amos writes nixns ^nbj< m!^^ cf. 5, 27; 6, 8. 14. Am. 3, 13^ is a later addition.ff Now the question arises, What prompted the insertion of these doxologies into the prophecies of Amos? In each case the appeal to the Lordship of JHVH comes in to relieve the strain of intense feeling at a critical point in the argument. In c. 5 we read the verses after JHVH's menace that, if Israel will not turn to Him, He zvill fall upon the House of Joseph like fire and devour it; there will be none to quench it. In the 9*'' chapter the doxology follows after the prophet has emphasized the hopelessness of every effort to escape the swift impending doom: If they go into captivity before their enemies, I shall command the sword to slay them there; I will set mine eyes upon them for evil and not for good. It thus becomes very probable that these doxologies were appended lest the reading of the prophecies close with these terrible curses. MiCAH. . (56) Mic. 2, vv. 12. 13. The principle of euphemism appears also to be followed in c. 2 of Micah, which closes with the following verses: ^bo np2?i ClONii :]Di5 ttfns^'inm -imn ^ina -n^D n-iin ]S3tD nsiQ^tSii in"> bi^i©'' ni-ix© -f npx pp * Onderz., 2, § 71. 6 (p. 362). ** Cf. Giesebrecht's and Duhm's commentaries and Cornill in SBOT, p. 47. *** Cf. Wellhausen, Froleg.*, pp.310, 395; Giesebrecht, Z/^T", i, 247; Dillmann on Gen. I, i; Cheyne, Introd. to Is., pp. 46, 252; Holzinger, Einl. in d. Hexat., p. 341. t On V.'rohl = shadow of death, see Noldeke, ZAT, 17, pp. i83fl; •j-f Cf. Lohr, Unters. zum Buche Amos., 1901, pp. 12, 18, 20, 58. ttt So Guthe, Oort. iJl liain is unintelligible. Euphemistic Liturgical Appendixes in The Old Testament. 7q ;DT2JXia SlirT^I / o^/// surely assemble all of thee, Jacob, I zvill surely gather the remtiant of Israel. I will put them together as a sheep into a fold, as a flock on the pasture, and they shall becotne a roaring multitude of men. The ^breaker marches up before them; they break forth, and pass out through the gate; their king passes before them, and JHVH is at the head of them. This promise of restoration stands in no logical connection with the preceding or following prophecy in which but one tone prevails, that of reproof and denunciation. Ibn Ezra, Grotius, J. D. Michaelis, Ewald, and Kleinert felt the difficulty, and in their effort to establish a connection supposed the verses to have been put into the mouth of a demagogical pseudo-prophet, as illustration of a deceptive promise of security. But an example of a speech of a pseudo- prophet is given in v. u* "iDObl "j'^'^b 7b JIDK, and after 11'^ no con- tinuation is expected. Moreover, as C. P. Caspari* observed, the verses presuppose disaster which, as may be seen from c. 3, v. 11, was never admitted by the 'false prophets.' So much, however, is correct that Micah cannot speak in such a manner as is spoken in vv. 12. 1 3 (against Theiner and Hitzig). The defenders of the genuineness, Reuss, Keil, Bruston, and others, point to Hos. i, 7; 2, \. — l\ Is. 11, iif. as similar abrupt transitions. But as these passages are later addi- tions,** analogy points in a different direction: these verses like- wise must be attributed to a later hand.*** The Exile and the Dispersion are presupposed. All Jacob -Israel is scattered, and must first be gathered together. In plastic description the Return of the Exiles who have become a thronging multitude is depicted. The dispersed people are gathered into one fold. The breaker advancing before them forces the gates of their prison, and triumphantly the people march through the open way with JHVH as king at the head.f The whole conception is that of ExiHc and post-Exilic prophecy. As parallels may be cited Jer. 23, 3; 29, 14; 31, 8; Deut. 30, 3ff; Ez. 11, 17. 20; Is. 40, II; 43, 5; 52, 12; 54, 7; 56, 8; Zech. 10, 8. lO; Ps. 107, 3. Especially to be noted is the close literary affinity with Ez. 34, 13. 14; * liber Micha den Morasthiten und seine proph. Scfirift, 1851 — 1852, p. 123. Cf, also Nowack, D. klein. Proph. ^ p. 200. ** Cf. Nowack, D. klein. Proph., p. 15; above, No. 48; Cheyue, Eng. Transl. of Isaiah in the Polychrome Bible, p. i5of *** So Stade, ZAT, i, l62f.; Nowack, ZAT, 4, p. 277; Giesebrecht, Beitr. z. Jes., pp. 42, 217 f.; Kuenen, Onderz. 2, § 74, 4 (p. 375); Cornill, Einl."^, § 28, 2 (p. 183), 4th ed., p. 188; Cheyne in W. R. Smith, Proph.\ p. XXIII; Wellhausen, Klein. Proph., in loc, Nowack, Klein. Proph., p. 200. t Cf. WcJlh , A7. Proph., p. 140, Nowack, Kl. Proph., I. s. c; Toy, ;/BL, 18, I56fl". Oq K. J. Grimm. 36, 10. 24; 37, 21; 38, 8. 12; 39, 27. The use of the phrase ///^ remnant for the exiles of Judah and Israel has been sufficiently shown by Giesebrecht* to be a sure sign of the late origin of a passage. The idea that this 'remnant' has become a thronging multitude agrees with the euphemistic appendix Hos. 2, 1 f. (cf above, No. 48). The thought that JHVH heads the victorious return of His people has its parallel in Is. 40, lof; 52, 12; and the indefinite ynsn has an exact analogy in the just as indefinite bssn of Is. 59, 20. Steiner, Ryssel, Konig, Driver ,** hold the passage to be genuine, dislocated, however, from its original context. But, as Giesebrecht remarked, if the want of connection be once admitted, it is far more probable that a passage is not genuine than that it has been inserted in a wrong place — unless the original place can plausibly be pointed out. The passages to which Driver refers as proof for the genuineness, Am. 9, 8. 9; Hos. 2, 1—3; 11, 10. ii; Mic. 4, 6f. hardly support his view in as much as they are, most probably, later additions to the respective prophecies;*** and the scattering or exile implied in Mic. I, 16; 2, 45; 3, 12 is represented as being in the future while here it has long since come to pass. Now the abrupt character of this passage makes it improbable that it originally had an independent existence. Like Hos. 2, 1—3 it was most likely added in the place in which we find it for the purpose of gaining a more propitious conclusion. It may easily be imagined that to end the reading of the prophecy with v. 11, If a man dealing in witid and falsehood would lie, I will pi'opJiesy to thee of wine and of strong drink, he would be the prophet of this people, was felt to be inauspicious. It is also possible, as Kuenenf suggested, that the original conclusion, in which the prophet denounced the stupidity of the people, was supplanted by this auspicious prophecy of restoration. (57) Mic. 4, vv. 1—5 (Is. 2, 2—4); 6, 9. This prophecy, picturing Zion as the spiritual metropolis of the entire earth to which pilgrims flock from far and wide to learn the ways of JHVH, follows very abruptly after the preceding prophecy against the heartless leaders of Israel, closing with the startling * Beitr. z. yes., pp. 37 ff. ** Hitzig-Steiner, D. zw'olf kleinen Proph., in loc; Ryssel, Untersuchungen iiber d. Texlgestalt u. d. Echtheii d. Bttc/ies Micha, 1887, p. 216; Konig, Einl., p. 327; Driver, Introdfi, p. 328. *** Cf. below, No. 63; above, No. 48; Stade, ZAT, i, i6sff.; 3, ifT.; 4, 2910".; Giesebrecht, Beitr. 2. Jes.^ p. 220. t Onderz., 2, § 74, 4 (p. 374). ^ Euphemistic Liturgical Appendixes in The Old Testament. 3l announcement of the complete ruin of the capital and Mount Zion. The deep impression which this threat made on the people may be seen from Jer. 26, i/f., and it is highly improbable that such a gloomy prophecy was followed by a grand vision of restoration, which could only have served to frustrate the desired effect. Moreover, as Stade* pointed out, the ideas expressed exhibit a close affinity with the prophecies of Isaiah 40—66 and post-Exilic prophecy in general. Compare also the Psalms. The expectation of the conversion of the heathen nations and the whole world to JHVH and their pilgrimage to Jerusalem, referred to nowhere else in the book, is a favorite one with Exilic and post-Exilic writers. Cf. Is 11, 10; 56, 6. 7; 60; 66, 23; Jer 3, 17 (No. 34); Zech. 8, 20—22; 14, 16 -19; Ps. 22, 28.** The im- portant position which Jerusalem here occupies corresponds to the position held by it in Zech. cc. 12 — 14 where JHVH is represented as fighting for His city against the advancing hostile nations and delivering it. A fountain of purification from sin is said to be permanently opened in Jerusalem In the Messianic age Jerusalem holds the central place: two streams issue forth from Jerusalem to water the land which becomes a plain, with the exception of Jerusalem which is rebuilt to its former limits. The nations do homage to Israel's God, coming annually to worship Him at the feast of Tabernacles. Cf also Is. 4, 2; 28, 5. 6 (No. 26}; Mic. 2, 12 (No. 56); 4, 7; 5,6. 7; 7, 18; Is. 37, 30 — 32. How different from the position which Jerusalem holds in Mic. cc. i — 3 which close with the announcement of the utter ruin of the capital. The section seems to presuppose prophecies like Jer. 31, 40; Ez. 17, 22; 40, 2; Is. 61, 6; 62, 12; 66, 12. In v. 2^ JHVH appears as Teacher xar' hc.oxtlv- This points to the period of post- Exilic Judaism when God was regarded as the Teacher after the old race of the prophets had become extinct. Cf. Is. 30, 20; 54, 13; Pss, 25, 5. 8. 9. 14; 94, 10. 12; 119, 12. 26 etc.*** The prophecy of universal peace (v. 3) has its parallels in the post-Exilic Hterature; cf. Hos. 2, 18 (No. 49); Is. 9, 5; Zech. 9, 10. Nowackf points to Hos. 2, 18; Is. 9, 4f ; II, 6f. as passages belonging to the Assyrian period, and there- fore in favor of a pre-Exilic date for the prophecy; but see above, No. 49; Cheyne, Intr. to Is., pp. 44, 64 f; Hackmann, Zukunfts- erwart. d. jfes., pp. I48f., I38f.; Volz, Jahweproph., p. 57f. The manner in which in v. 2 the forms of morality are emphasized points to the post-Deuteronomic period: ways, i Ki. 3, 14; often in the Psalms, * ZAT, I, 165 f.; 4, 292. ** Cf. also Wellhausen, ProlegA, p. 425. *** See Cheyne, Eng. Transl. of Isaiah in the Polychrome Bible, p. 148, 1. i; p. 156, 11. 36 f. t ZAT, 4, p. 279. Grimm, Liturg. Appendixes. 6 ©2 K. J. Grimm. cf. 25, 4. 9; 27, 11; 37, 34; 139, 3; 2 Chr. 17, 3 etc. P<3/'/^.y as in the later poetry; cf. Pss. 25, 4; 44, 19; "9. I5- The divine titles :ipy^ ^nbi^ (v. 2), )^1^5a3? •TIJT' (v. 4) occur only here in Micah, and the phrases C^i"! a'^IJ, D''31 D"''ai? only in the disputed portions of the book. The idyllic tone and imagery of v. 4 has its closest analogies in such Deuteronomic passages as 2 Ki. 18, 31; Lev. 26, 3—5; Deut. 28, if (Stade). Note also the phrase ^^"n^fi rT^nnxn, cf above, p. 6y. Commentators generally suppose the prophecy to be derived from an older prophet, and Hitzig* endeavored to show that Joel was this elder prophet. Now a striking resemblance with the language and ideas of Joel cannot be denied; cf Joel i, 7. 12; 2, 22: Mic. 4, 4; J- 2, 2: M. 4, 3; J. 4, 2: M.4,3; J. 4, 12: M.4,3; J. 4, 10: M.4,3; J. 4, 18: M. 4, 2. Joel, however, can hardly be regarded as a prophet writing before Micah.** Recent critics have, therefore, pronounced the passage to be late.*** It is clearly intended as a contrast to the dark picture of the preceding prophecy, especially of the closing V. 12, the threat of ruin against Jerusalem and Mt. Zion. What a smarting wound this must have inflicted on the mind of a pious worshipping Jew may easily be imagined. V. 12 reads: Bnbbaa pb n:?i niTsab t^^:in nnn n'^nn )^'^^ nbo^i'^i ©inn rn» p^s Therefore will Zioti, on your account, be ploughed as a field, and Jerusalem will become a heap of ruins, and the Temple- Mount as the high places of the forest. With slight variations the passage Mic. 4, i — 3 occurs again in Is. 2, 2—4, but, likewise, without proper connection, and following an ominous threat.f As to the relation of the two passages, compare Wellhausen, D. klein. Proph.'^, p. 139; 3'' ed., p. 142 f; Ryssel, Unter- * Klein. Proph., 1838, p. 185 f.; cf. also Delitzsch, Mess. Weiss. , p. 113. Griitz [Emend., 2, p. 12; Gesck. d. jhcd., 2, p. 97) thinks that the passage had its original place before Hos. 2, I. ** Cf. Vatke, Relig. d. Alt. Test., pp. 462, 463; Merx, Die Prophefie des Joel, Halle 1879; Holzinger, ZAT, 9, pp. 89 — 131; Cornjll, Einl., on Joel; Driver, Introd.^, p. 3iof. , Joel in Cheyne's Encycl. Biblica\ Cheyne, Founders in Old Test. Crit., pp. 313, 314. Similarly "the early Jewish doctors were rather for than against a late date for Joel;" see Rosenzweig, D. yahrhundert d. Heils nach d. babyl. Exil, p. 45. *** Stade, Wellhausen, Cornill, Cheyne, Volz, Nowack, al. Stade thinks (/. s. c) that c. 4, I — 4 is by the same hand which wrote 4, 11 — 5, 4a. 6—14. But 4, I — 4 and 4, II — 14 are of too different a character to be regarded as being due to the same author. Tn 4, I the nations flock to Jerusalem to be converted; in 4, 14 they come to be annihilated. In 4, 13. 14 the spirit of war prevails, JHVH Himself forging the weapons; 4, 3 prophesies universal peace. Similarly the author of 5, 6 — 8 differs in his judg- ment concerning the gentiles from the author of 4, i — 4. The expression d'^2"i t3'^1!l, which is common to both passages, is not a sufficient bond of union if the contents are entirely different f Compare Winckler, Gesch. Isr., i, pp. 107, 108, n. Euphemistic Liturgical Appendixes in The Old Testament. 83 such., p. 2r8f.; Cornill, EifilP-, p 138 f.; 3^ and 4*'' ed., p. I45f.; Hack- mann, Zukimftserw., p. 126; Cheyne, Introd. to Is., pp. Qfif.; W. R. Smith, Prophets'-, p. 431; Wildeboer, Lit. d. Alt. Test., p. 162, §§ 10. 11. See also Eichhorn, Eittl.'^, 3, (Leipzig 1787), p 9 if.; Lagarde, Seniitica, 1,6; Bertholet, Stell, d. Isr. n. Jnd. zu d. Fremd., p. 97f.; Kittel, Jes., in loc; Marti, Jes., 27 f. "Whence the redactor derived the passage is hard to say; it is certainly not his own composition" (Wellh, /. s. c). On Micah 6, 9 see my paper on tiisiiah in jfAOS, 22, 42. Habakkuk. (58) Hab. 2, V. 20. :ps b^ -lOS'' D-^isD nini Tins n» ns^ib f-is?n sban "^d For the earth shall be filled with the knowledge of the glory of JHVH as the ivaters cover the sea. A quotation from Is. 11, 9. Cf also Is, 26, 9; Zech. 14, 8. This proclamation of the triumph on earth of the knowledge of JHVH is altogether out of place,** surrounded, as it is, by the * Stade {ZAT, 4, 154 ff.), Rudde {Stud. u. Krit., 1893, p. 390), Nowack [Klein. Proph.^ in loc.) doubt the authenticity of vv. 18 — 19, but Wellhausen {Klein. Froph., in loc.) regards them as genuine. The verses should, however, probably be transposed. ** Budde {Stiid. u. Krit., 1893, p. 383) holds the same view; cf. also J. von Gumpach, D. Proph. Habakttk, Munchen i860, p. 192. 6* 84 K. J. Grimm. prophet's denunciations against him who by dishonesty and cruelty builds and maintains his magnificent palaces and cities, and by ignominious means reduces his vassals to. a state of utter help- lessness (vv. 9 fif.; V. 15 f.).* The verse must be stricken out as a later insertion, it being probably intended as a euphemistic con- clusion of a section which otherwise would have ended with the ominous words: **n3n Nnbn :nbirs n^"ip "jDiDn d^i3in -^'^y nsn '•in nsyi pin im c^^itbi ©x "^m D'>a5^ i5>3i''^i nii^ni mn'^ n«tt iVoe to him who builds a city with blood, and establishes a town by iniquity! Is not this from JHVH Sabaoth? Peoples shall labor for the fire, and nations shall weary the7nselves for nothing. Zephaniah, (60) Zeph. 2, V. 3. niDS? icps pii n»p2 ib5>s ii:boi3 i«s5 f"i«n "113:? bD nnjTi ni? i©pn tnin'' qi< DVi liriCn "^blS ^V^/^ ye JHVH, all ye pious ones of the land who do His ordinance. Seek ye righteousness, seek ye godliness, it may be ye shall be hid on the day of the wrath of JHVH. In c. I Zephaniah proclaims the approach of the day of JHVH as a day of judgment embracing the whole world and in particular idolatrous Judah and Jerusalem: dies irae dies ilia, solvet saeclum hi favilla*** I will utterly consume everything from the ground, I will consume man and beast. So the prophecy begins, and in the same tone it closes: He will exterminate , swiftly exterminate all the inhabitants of the earth. The C"in extends over the entire earth, and all efforts to escape the approaching doom will be fruitless. This dark picture seems to be supplemented with an outlook of hope in c. 2, v. 3 (vv. i. 2 appear to be hopelessly corrupt). Here the prophet urges the people to seek pl2 and ni2y; for the pious ones of the land may escape the threatened judgment. Schwallyf * According to the usual interpretation the Chaldeans are here referred to, while Budde (/. s. c.\ Expositor, May 1895, p. 372 f.) maintains that the Assyrians are meant. M. Lauterburg [Theol. Zeitschr. ans d. Sckweiz, 1896, pp. 74ff.) tried to show that the whole Book of Hab. was the work of a prophet writing in the Exile who announced the attack of the Persians on Babylon. This view requires, of course, the elimination of the name of the Chaldeans in c. i, v. 6. Cf. Marti, Isr. ReL, 120, n. i ; Smit, Proph. V. Hab., Utrecht 1900, pp. 2ff.; 82 ff. ** iil nSfl, (5 xama, 3 haec=-r\ir\. *** On the day of JHVH ?.^&^ . R. Smith, Prophets\ p. 131 f.; 379, n. 15; Briggs, Mess. Proph., p. 487 f.; Schultz, Alttest. Theol., pp. 728 ff.; Duff, OT. Theol., p. 87; Dillmann, Alttest. Theol., p. 504; Bennett, OT. Theol., p. 81; Marti, Gesch. d. isr. Relig., pp. ii4f. ; 140; 180 — 186; Valeton, Amos u. Hosea, p. 220, n. 94; Cheyne, Isaiah in the Polychrome Bible (Eng. Transl.), p. 132, n. 7. Cf. also Lagarde, Mitth., 4, p. 308; E. Nestle, Philologica Sacra, Berlin 1896, p. 50; Smend, Altt. Rel.^, pp. 367 ff.; J. M. P. Smith, AjTh, 5, 3, pp. 505 ff. t ^^^^ "• PP- 23° ff- Euphemistic Liturgical Appendixes in The Old Testament. gc has pointed out that the ideal of piety contained in this verse is different from that implied in c. i. In c. i it seems to consist in the avoidance of foreign cults, and in the participation in the worship of JHVH, the preservation of the manners and customs of the an- cestors, in freedom from violence and fraud. In c. 2, v. 3, however, no duties relating to worship are mentioned; what is set forth as the goal which the pious should strive to reach is "pii and ni25^.* Now m35^ reai/f and cotnpiete submission to JHV^H, and the corresponding adjective submitting to the will of JHVH** do not occur in this sense in the pre-Exilic literature. In Am. 2, 7 isy stands in paral- lelism to D'^bi; 8, 4 parallel to "JT^ax; Is. 11,4 (probably, however, post-Ex.) parallel to "jVIlS?, in each case, therefore, in the sense of '^2'$ poor, needy. As to Num. 12, 3, which Bacher,*** followed by Budde,t adduces against the argument of Schwally, see Schwally's answer, ZAT, II, p. 26if; Dillmann's Commentary in loc.\ Kaulen, Einl., 2, p. 200 (§ 198). Ijy appears to mean in this case vexed, troubled. 13^ is met with, however, 11 times in the Psalms (always in the plural) in the religious sense of the word: 9, 19; 10, 17; 22, 27; 25, 9 (2); 34.3; 37.11; 69,33; 76,10; 147,6; 149,4; in Pss. 22,27; 25, 9^91'; 34, 3; 69, 33 referring especially to the decided adherents of JHVH during and after the Exile.ff Also Is. 61, i ; Job 24, 4. ^''iKn "^ISJ? = f "IK ""iry of Ps. 76, 10. niay occurs besides Zeph. 2, 3 only in Prov. and Psalms: Prov. 15, 33; 18, 12; 22, 4; Pss. 18, 36; 37, 21; 45, 5. Cornill and Buddeftt adduce Mic. 6, 8 PDb !?3Sn as proof that the conception of rr^sy was not foreign to pre-Exilic literature. But the verse, be- sides being doubtful as to meaning and text, appears to be of later origin.*! Nor does Dl3^b Ex. 10, 3 seem more conclusive. Perhaps we ought to read, with Siegfried-Stade, msyb sick ducken. For plS = ni33? cf Pss. 7, 9; 18, 21. 25; 17, P; Dan. 9, 24.**! Now it can hardly be a mere accident that these religious terms, in the sense specified, are not in use in the religious literature of the pre-Exilic period to which the prophecies ofZephaniah belong. One of the characteristic traits, if not the most characteristic (Lagarde), * Smend [Alt test. ReligA, p. 233): Damit druckt er gewiss die einseitig religiose Bestimmtheit des Handelns aus, die das gesetzliche yudenthum characterisiert. ** See Alfred Rahlfs, '^iS und 13r in den Psalmen, p. 80; Smend, Alttest. Relig., p. 446'; 2d ed., p. 421 ; Kdnig, Einl., p. 354; Cheyne, Introd. to the Book of Isaiah, p. 64. *** ZAT, II, p. 186 f. t Stud. u. Krit., 1893, p. 398. ft Cf. Rahlfs, op. cit., pp. 8 if.; 89; Lagarde, Mitth., t, p. 80 f.; {Register u. Nach- trdge z. Ubersicht, pp. 66—68). Compare also Nietzsche, Werke, 7 (Leipzig 1895), p. 127. ttt Cornill, Einl.\ § 32, n. (p. 193); Budde, /. s. c. *t Cf. Stade, Gesch. d. Folk. Isr., i, p. 634; Nowack, D. klein. Proph., p. 216. **f See Rahlfs, op. s. cit., p. 77. 86 K. J. Grimm, of the Israelites was their stubbornness and haughtiness, the n-Q:?.* The prophets, from Amos and Hosea to Jeremiah and Ezekiel, rebuke it in numerous places. Cf. e. g. Am. 4, 6—11; 5, 3; 6, 8. 13; Is. 2, 5f.; 9,8; 16,6; 25, 11; Jer. 7, 23— 28; and often. They had, therefore, abundant opportunity to oppose !Tl3y to the ninS'. If they did not do so, it can only be due, it seems, to the fact that the term in this sense was unknown to them. It seems best to assume here also a later addition.** The prin- ciple which gave rise to the appendix seems to be the one followed at the conclusion of the Book of Malachi. In both instances the prophecy would have closed with the threat of the cnn. In Malachi this was avoided by the repetition of the last but one verse. In Zeph. I, 18, however, such an expedient was impossible owing to the ill-omened character of the entire prophecy. An auspicious conclu- sion had to be gained by means of an anti-ominous appendix. (6i) Zeph. 2, v. II. c^x lb TinnttyiT yiam -"ribx bs n« fnn ^3 nrr^by nin^ ***ni{T2 :D'''^^!^ '^'^Si bs TOIpia'a JHVH makes Hwiself manifest to them, for He ^ % ^ all gods of the earth that all the isles of the nations may worship Him, every one from his place. This verse is clearly a later insertion.fy Whilst in the preceding prophecy (vv. 4ff.) the extirpation of the Philistines, Moabites, and Ammonites is proclaimed, and this oracle of the destruction of the heathen is continued in w. 12 — 15, verse 11 announces the worship of JHVH by all the gentiles. It is evident that the verse cannot be original in this connection. Moreover, the thought that all the isles of the gentiles will worship JHVH every one from his place j\'\ has no analogy in the pre-Exilic literature; it belongs to the sphere of thought of Is. 40 ff. and of post-Exilic prophecy in general; cf Is. 40, 15; 49, 7; 50, I. 8; 66, i8f.; Is. 2, 2f.; Mic. 4, if.; Zech. 2, 15; 14, 16. Budde*t observes that the verse does not agree with the elegiac rhythm in * Lagarde, Deutsche Schriften, 1892, pp. 224, 225, 226, 368. He derives [Mitth., I, pp. 80, 81) Greek v^Qiq, from n^as. Cf. also Schopenhauer, Werke, ed. Grisebach, 5, 271; P. W. Schmidt, Gesch. Jesu^, Tiib. 1900, pp. 9 f. 36 f, ** Cf. Stade, Gesch. d. Volk. Isr., i, p. 644, n.; Wellhausen, D. klein. Proph.^, p. 149; Cheyne, Introd. to Isaiah, p. 65; cf also Nowack, D. klein. Froph., in loc. *** nx-13 with 6 and 3. M K113. t iR njn is impossible. Schwally emends fl^'n, Sl?^"!; Gratz nnt''; Nowack r'i"i3i. ft So also Stade, Gesch. d. Volk. Isr., i, p. 644, n. 3 ; Smend, Alttest Relig., p. 233, n.; 2d ed., p. 244; Budde, Stud. u. Krit., 1893, p. 395; Nowack, D. klein. Proph., in loc; Driver, Introd.^, p. 342. tft Cf. Lohr, D. Missions gedanke in AT, p. 27, n. 2. *f /. s. c. Euphemistic Liturgical Appendixes in The Old Testament. ' 87 which vv. 4—15 are written. V. 11 was most probably added to form a propitious conclusion of a pericope which otherwise would have closed with insults cast upon the "people of JHVH" by the gentile nations (v. 10). (62) Zeph. 3, vv. 9. 10. Very similar in character to Zeph. 2, v. 11 are verses 9. 10 of c. 3 of Zeph. : mrr^ Dtos DbD «ipb n-iiia ns© d'^^j? bi? Tsn^ ti^ "^d :^r\n:i2 yb^^'' * * * * ©id i-irob nns^a nnx qdo iiayb 77/^;/ / wi// r:>e pure lips to the nations, that they may all call upon the Name of JHVH, to serve Him shoulder to shoulder. From beyond the Great River of Cush * * ** they will bring me offering (cf Is. 18, 7, No 23; 45, 14; Ps. 68, 30. 32). These verses follow very abruptly, even introduced by "13, after the announcement of a destruction and devastation embracing the whole earth. Nor do they properly cohere with the following proph- ecy (vv. II — 13) that Israel will be purified, and the remnant will dwell securely in the land. The new salvation would become manifest to the heathen nations before being known to JHVH's people Israel. The verse is best regarded as a later insertion,** independently of the question whether we judge the whole of c. 3 to be post-Exilic (Well- hausen and Schwally), or ascribe it to Zephaniah (Kuenen, Cornill, Giesebrecht, Budde, Driver, Nowack). The aim of the verse seems to be to turn the mind of the worshipping reader or hearer from the thought of the all-destructive wrath of JHVH contained in v. 8 (fisn bD brxn "^nSZp «sn by the fire of my jealousy shall all the earth be devoured) to His all-embracing care. The same applies, if, with Budde, we regard v. 8 as a marginal gloss, and transpose vv. 6. 7. B. Euphemistic Coyiclusions of Prophetic Books. The Books of the Prophets close, without exception,*** with auspicious thoughts. This, however, cannot be original in every case. The propitious conclusion of the Book of Isaiah and the Book of Malachi is obtained, as is well-known, by the repetition of the last but one verse. In some other instances, however, the desire of gaining a favorable close to the books appears to have prompted the addition of anti-ominous appendixes. * S\ ''SIB Pn ''-irS? Oort, Emend., p. 147, reads ''SSlSSa "^ I'^nS'' ** Cf. P.udde, Stud. u. Krit., 1893, p. 395; Nowack, D. klein. PropJi., pp. 292 f. *** At the conclusion of the Prophecies of Nahum, where there appears to be an exception, the thought of rejoicing over the fall of the Assyrian oppressor is the pre- vailing one. gg ' K. J. Grimm. (63) Am. 9, VV. 8 ff. Wellhausen* has recognized that the principle of euphemism underlies the present conclusion of the Book of Amos. C. 9, vv. 8ff. cannot be regarded as the original conclusion of the Book.** W. Robertson Smith*** aptly remarked that the sum of the prophecy of Amos is a death-wail over the House of Israel: S/ie is fallen, she will not rise again, || the virgin of Israel, She is cast down upon the land, || there is none to raise her np. Israel's sin has brought about her doom; her unrighteousness and injustice (2, 6f; 3, Qf ; 4, i ; 5. yi.), her unchastity (2, 7), her luxu- riousne.ss (3, Qf ; 4, i; 6,4f.), her deceit (8,4), her trust in the out- ward cult has borne its fruit. By various means JHVH has endeav- ored to bring Israel back to right conduct : He has sent His Nazirites and prophets to warn them (2, 11. 12), but the people have despised them; with famine, drought, and war He has visited them, but all in vain. After every plague the refrain recurs: Yet ye have not returned to me (4, 6fif.). At last JHVH's patience ceases. He will no longer forgive them. This is His unalterable decree (7, 8; 8, 2). Israel shall be entirely exterminated from the earth. Not one of them shall save himself (9, i). JHVH's wrath does not stop with the exile; He follows them even here: though they go into captivity before their enemies, thence will I command the sword, and it shall slay them; I will set mine eyes upon them for evil, and not for good. Thus Amos is more than a mere Exilsprediger (Cornill, Einl.'^, p. 178, n,). In the severity of his inexorable judgment he does not even refrain from predicting the very worst consequences. The only passage which seems to give a hopeful sound, c. 5, 4, loses its comforting effect by the descrip- tion which immediately follows of the incorrigible sinfulness of the people.! How can this be reconciled with the conclusion of the book where the judgment of annihilation becomes a judgment of purification? * D. klein ProphA, p. 94; 3d ed., p. 96. ** So Geiger, Nachgel. Schrift., 4, p. 214; Wellhausen, /. s.,c.\ Smend, Alttest. Relig., p. 183; 2d ed., p. 200 n.; G. A. Smith, Twelve Minor Prophets, p. 195; Preuschen, ZAT, 15, pp. 23 ff.; Cheyne, Intr. to the Book of Isaiah, p. 326; in W. R. Smith, Prophets\ p. XV; Expositor, Jan. 1897, p. 44 f.; Kraetzschmar , Bundesvorstellung im Alt. Test., p. 104 f.; Marti, Gesch. d. isr. Relig., p. 119; Nowack, D. klein. Proph., p. 158. Cf. also Schwally, ZAT, 10, p. 227; Volz, Jahit'eproph., p. 22 f. (orighial close "spater uberarbeiteC); Seesemann, Israel u. Jtida bei Amos n. Hosea, p. 15; Grimme, OLZ, July 18^9, col. 231; Lohr, Unters., p. i. The opposite view is defended by Cornill, Einl."^, p. 178, rem.; Valeton, Amos u. Hosea, p. 5of. ; contrast Cornill Einl!^ p. 184; Der isr. Prophetismus, 1894, pp 39ff., 48. Cf. also Torrey, JBL, 15, pp. I53f.; Driver, Joel and Amos, 1897. *** Prophets, p. 122. f On 5, 14 see Nowack. D. klein. Proph., in loc. Euphemistic Liturgical Appendixes in The Old Testament. gg It seems impossible that this section could have been written by Amos. It would contradict the whole character of the man with whom justice stood above everything else (cf. 5, 24^ if here at the end of his book, having mercilessly laid bare the rottenness of the body politic, he had suddenly dripped balm in the open wound. As Wellhausen* very aptly says: "After 9, i^ — 4. 7 he cannot immediately say that after all he did not mean to be too hard, and that all will yet be well; for in these verses he does not speak in jest but in bitter earnest; he means what he says. Immediately after far exceeding all his former threats he cannot suddenly pluck out the sting, and pour milk and honey from the vessel of JHVH's wrath". Such a conclusion, added by the prophet himself, could only have destroyed the effect of the preceding prophecy. In detail, the following remarks may be made in support of the view that this section is not genuine. JHVH, it is said in vv. 8 — 10, will judge the sinful kingdom'** very severely, he will sift the House of Israel among the nations as in a sieve; the sinners will perish, the faithful will escape. The aim of the judgment is thus the separation of the righteous from the unrighteous in the nation. This directly contradicts c. 9, vv. 1—4 where Amos proclaims the doom of the whole nation, making no distinction between guilty and in- nocent: none shall escape destruction. Amos makes no distinction between the nation and sinners in the nation. He always pronounces judgment on the people as a unit without regard to the individual (cf I, 2f; 3, i; 4, 12; 5, i6f; 6, 8 — 11; 8, 2). When he makes a distinction between different classes of people, it is a social, not an ethical one; cf 2, 6f.; 4, i ; 5, 10 — 12; 6, if; 8, 4f The idea that the pious ones will be separated from the ungodly is characteristic of the piety of post-Exilic Judaism; cf e. g. Pss. 46; 51; 93, 5.*** Similarly Amos does not distinguish between the fates of Israel and Judah; cf 3, i''; 6, i;t 2, 4. 5. Note further the wide dispersion of Israel predicted in v. 9. But the prophet never refers to the dispersion among the nations as the swiftly coming judgment, but threatens the deportation of the people into Assyria. As parallel to v. 9 compare Is. II, II. 12 etc. In V. II the fall of David's booth is not predicted, as we would expect of a pre-Exilic prophet, but the end of the * op. s. cit., p. 96. ** Cf. Sir. 47, 21 Kai ^^ 'Ecppaifz aQ§ai ^aaiXeiav ansid^rj = nsls^iQ d'^nsx^i D12h [The Original Neb. of a Portion of Ecclesiasticus , ed. Cowley and Neubauer, Oxford 1897, p. 34 f.; Smend, D. hebr. Frag. d. Weish. d. Jes. Sir., Berlin 1897, 24. *** Cf. Bertholet, Stellung d. Isr. u. jhtd, zu d. Fremden, p. 187 f. f On c. 6, V. I see Winckler, Gesch. Isr., i, p. 92. According to Lohr, Untersuch., pp. I, 10, the references to Judah are later additions. 90 K. J. Grimm. Davidic dynasty, the downfall of Judah, is presupposed* The fallen booth of David is hardly the kingdom of Judah as it existed by the side of the kingdom of Israel during the life of Amos. At this time, during the reign of Uzziah-Azariah (779 — 740) Judah no less than Israel under Jeroboam II (783—740) reached its zenith in political power and prosperity (cf. Is. 2; 2 Ki. 14, 22; 2 Chr. 26).** Nor could Judah, as it continued after 722, be properly thus designated. That after the separation of the unjust from the just the Davidic kingdom will be restored is a thought which the post-Exilic author of Jer. 30; 31 dilates upon. The revenge upon Edom,*** and the restoration of the old boundaries of the theocracy, prophesied in v. 12, was a prominent feature in the pictures of future glory in late post-Exilic works, Cf. Is. 34; 35; Obad. vv. lof ; Pss. 60; 137, 7. But what interest could an Amos have in the conquests of Judah.? The fall of the state impHed in v. 14, the devastation of the land (v. 14^), \h^ planting again into the land (v. 1 5), are all more intelligible if viewed as written in or after the Exile than from the standpoint of the time of Amos. Moreover the picture which is here drawn of the future stands in strong contrast to the prophetic knowledge of Amos. That he, living in a time of injustice and disorder, should have placed before his hearers as the ideal state of the future, not the restitution of justice and order, but mere material prosperity, seems inconceivable.f The view is one of the commonplaces of the later period; cf, Joel 2, 14 — 27; 4, 18; Is. 4, 2; 30, 23; Lev. 26, 5, In like manner, as Volzfj has also observed, it is very strange that the coming of the Messianic time is in no wise made dependent on the amendment of the nation. Rather JHVH Himself undertakes the purification of His people (vv. 8 — 10). Whoever is not cut off, needs no conversion, but is worthy of becoming a citizen of the Messianic kingdom. This does not agree with the deep exasperation, manifested by Amos, about the moral corruption of the people. The dark background of the terrible day of JHVH ^, 18 is quite different from the day of JHVH, 9, 8-15, which rather accords with the ideas of Joel, The tender tone of * The emendation of G. Hoffmann {ZAT, 3, p. 125) nbssn T^IT niDD seems in- admissible; see Nowack, D. kleitt. Proph., p. 159. ** Cf. Stade, Gesch. d. Volk. Isr., i, p. 567 f, ; E, Meyer, Gesch. d. Alterth., i, §355; Kittel, Gesch. d. Hebr.y §67; Klostermann, Gesch. d. Volk. Isr., p. 205; Kent, Hist, of the Heb. People^ p. 76; Winckler, Gesch. Isr., p. 9 if.; Alttest. Unters., p. 135; Guthe, Gesch. Isr., pp. 1 84 ff, *** Instead of the Masoretic Dinx n'lnxUJ rx Tr*'^'^ ©A, Acts 15, 17, and A read tilX r.'inxu} mn'i nj^ ITy-iTi; 35® support in. Cf. T. K. Abbott, Essays, p. 37. •\ G. Hoffmann (/. s. c.) finds this very characteristic of the poor Amos. But, as Ed. Meyer [Gesch. d. Alterth., § 362, n.) says, it does not follow from c. 7, v. 14 that Amos was poor, ft Jah-cueproph.^ p. 24- Euphemistic Liturgical .Appendixes in The Old Testament. gi vv. 14. 15 betrays a later time when disaster had fallen upon the nation, and comfort was needed rather than threatening. The affinities of language between the close of the Rook of Amos and productions of tlie later periods are singularly numerous and striking. V. 8 siiiful kingdom, ^ ein plumper Jiidaismiis (Wellh.). V. 9 House of Jacob, House of Israel used of Judah or the restored exiles of Judah; cf. Is. 14, 1; Jer. 5, 20; Obad. vv. 17. 18; in Amos 3, 1; 5, I. 4 (cf. V. 6) primarily of Northern Israel. The figure of the ^r^zw * as in Zech. 10, 9; Is. 27, 12. V. 10 the sinners of my people f'^' cf. Is. i, 28; 33, 14 (late). ■jTiB "n3i in v. 11 as in Is. 58, 12; cf 2 Ki. 12, 13; 22, 6 etc. With nb"in compare np"in Is. 49, 19. i '^tt'^D as in Mic. 7, 14; Mai. 3, 4; cf Is. 51, 9; Jer. 46, 26 (all late passages). Com- pare further v. 11 with Is. 11, I. For v. 12 niT^bJ? i^C i«-|p3 cf Jer. 14, 9; Deut. 28, 10; Is. 63, 19. V. 13 Mtt has its parallels more in younger writings, cf. Nah. i, 5; Pss.46, 7; 65,11; 75,4; 107,26; Ez. 21, 20; Jer. 49, 23; Is. 14, 31; Am. 9, 5 (post-Ex., cf. above. No. 55) etc. D'^Di? is later than tJITTi; it occurs again only in Joel i, 5; 4, 18; Is. 49, 26; Cant. 8, 2. Compare also with v. 13^ Lev. 26, 5; with v. 13'' Joel 4, 18. With v. 14 compare 2 Ki. 19, 29; Jer. 14, 9; Is. 65, 21 ; also Deut. 28, 3of. 39; Is 54, 3; Zeph. I, 13. rT'.ittJ :ni© here used of the restoration from the Exile; (5 >f«t tjtiOTQty^o} ryv cdxi/ccyicooiav tov Xaov (jov logatjX, 5®.*** The similarity of 9, 14 with Am. 5, 1 1 speaks more against than for the genuineness of the passage. V. 1 5 ^122 cf Hos. 2, 25 (cf above, No. 49); 2 S. 7, 10 (not before the Exile); Jer. 24, 6; 32, 41. '7\-ibj< nilT' "l>2fe5 in the encouraging style of Deutero-Isaiah; cf Is. 51, 10; Ps. 147, 12. T^nbS occurs nowhere else in Amos. The preference for scripfio plena is also noteworthy: v. 8 Ttt©n; v. 9 blSD"^; v. 13 ©lin, "I21p; V. II Tll-t The conclusion is thus fully justified that Am. 9, vv. 8fif. owes its origin to a later writer. It was appended because the original close of the book was felt to be too ill-omened. (64) Hos. 14, VV. 2—9. For the same reason Hos. 14, vv. 2 - 9 appears to have been ap- pended to the book. After the prophet's most effective description of the dreadful calamity which is to befall Israel as a punishment for their sin, concluding in v. 16 with the inexorableness ofJHVH's judgment: Samaria shall become desolate, si7ice site has rebelled against her God; by the sword they shall fall, their infants shall be dashed to pieces, * As to lins see G. Hofimann, /. s. c.\ Preuschen, ZAT, 15, p. 24, n. 2. ** Cf. on V. 10 Riedel, ZAT, 20, p. 332. *** Cf. Preuschen, ZAT, 15, p. 26. f Cf. Eckhardt, ZAT, 13, p. 90; above, p. 67. Q2 K. J. Grimm, their pregnant women shall be ripped up (14, — we read unex- pectedly an invitation to repentance followed by the declaration of Israel's acceptance into the favor of JHVH, who grants His favor freely, and pours out infinite blessings over Israel and Israel's land. Several considerations forbid us to regard the verses as being of Hoseanic authorship. Note, first of all, the absolute want of con- nection between 14, i and 14, 2. In ideas, imagery, and language the pericope is akin to the writings of the age which begins with Jere- miah. The spirituality of the tone of vv. 2. 3 strikes us very strange if contrasted with the picture in Hos. 5, 6. V. 2^ looks back upon the punishment as having been executed, while in c. 5, 5 the execu- tion is yet in the future. VV. 3 fif , the words of the repenting people, have their parallel in the euphemistic appendix 5, 15—6, 3 (cf No. 51). Although their good intentions seem to be directed to the renun- ciation of sins, severely castigated by Hosea, their idolatry and foreign policy (cf Hos. 5, 13; 7, n; 8,9), they are couched in phrases un- intelligible in the mouth of Hosea. nD"i: sb DID by = ive zvill not make a treaty with Egypt, can only be understood on the basis of Is. 30, 16; 31, i; cf Ez. 17, 15 (see Wellh., D. klein. Proph., in loc). 13'^T^ n©5?^b irnbx liy TaSS i5b reminds us of Deutero-Isaiah; cf Is. 42, 17; 44, 17. V. 4*= C'in'i ariT Ta is very strange; ain"^ in the sense in which it is here used, of Israel deserted of men, is of very frequent occurrence in the Psalms, abffif v. 3 = /^ pay (a vow), terminus tech- nicus, Deut. 23, 22; 2 S. 15, 7; Pss. 22, 26; 50, 14; 51, I7f For itDX (v. 4) = for, cf Jer. 16, 13; differently Am. 5, i. V. 5f In the preceding proph- ecies (9, 15; 13, I4<=) we read the inexorable JHVH zvill love them no more. Mitie eyes have no mercy for them. Here JHVH announces that His anger has turned from Israel. Could Hosea, at any time of his life, give the comforting assurance that the anger of JHVH has turned from Israel? Or could he have uttered his hope in this form as a prophecy that will be fulfilled in the future.? A similar combination of promises on the part of JHVH and penitential prayers on the part of Ephraim is given in Jer. 31, 10—20. V. 5 naiCQ, Jer. 2, 19; 3, 6. 8. II. 22; 5, 6; 8, 5; 14, 7; Prov. i, 32. nniD adverbially, of one s free will, occurs again only in Deut. 23, 24; 2 Chr. 35, 8; cf also Pss. 68, 10; no, 3. The verb m3 occurs Judg. 5, 2. 9; otherwise late. a^lD, Num. 21, 18 (JE); otherwise late. VV. 6f In the picture of the Messianic age, presented in vv. 6 ff., the gifts of nature appear to hold the largest place among JHVH's blessings. According to the most natural explanation of v. 9 the spiritual blessings are wanting entirely * This is certainly very surprising if the verses were written by the * Cf. Briggs, Mess. Proph., p. 178; Valeton, Amos u. Hosea, pp. 84, I96f. Euphemistic Liturgical Appendixes in The Old Testament. Q7 prophet of Hos. 46". who in cc. 7 — 14 severely rebukes the Israelites for desiring from their God nothing but physical goods. V. 6 bt3D as in Prov. 19, 12; Deut. 32,2; cf also Is. 26, 19. In a different sense the figure is used in Hos. 6, 4; 13, 3. JiiiOlO* as metaphor is met with again only in the Song of Songs (apart from titles of Psalms).** V. 7 p2V branch, cf. £2,17,23; Job 8, 16; 14, 7; 15, 30; Is. 53, 2; Ps. 80, 12. Tin, a late expression, Is. 30, 30; Jer. 22, 18; Zech. 10, 3; Job 37, 22; 39, 20; Prov. 5, 9; Dan. n, 21 etc. IT^TD, cf Jer. 11, 16; Pss. 52, 10; 128, 3. nn as in Jer. 48, 11; cf also Cant. 4, 1 1. V. 8 latJ'i iso'i is best under- stood, if we see in it an indication of the Exile (so %). V. 9 "jSJ^I, Deut. 12, 2; Jer 2, 20; 3, 6. 13; 11, 16; 17, 2. 8; Ez. 6, 13; 2 Chr. 28, 4; Pss. 37, 35; 52, 10; 92, II. 15. Remarkable, as Wellhausen*** observes, is also the confusion of proper and figurative speech in v. 9. The whole description is wanting in unity; entirely different features are simply combined one with another. But to realize them so as to obtain a clear and finished conception of the whole is impossible. Thus everything points to the fact that this prophecy of resto- ration is not genuine,! and those who, like Volz and Nowack for instance, hesitate to admit this, must, at least, allow that it has been 'worked over' very considerably. What prevents these critics from fully acknowledging the prophecy as a latter appendix is the consideration that Hosea must have expressed such a hope of a better future as c. 14 contains; his presupposition being quite different from that of Amos who, it is conceded, did conclude with terrible threatenings. This argument, says Cheyne,t-f is inconclusive "No analysis of 14, 2 — 9 seems to me possible; though v. 10 may be a still later addition. Even if, therefore, we conjecture that Hosea did prophesy the return of Israel to Jehovah, we have no warrant for assigning a composition so late in colouring to the authorship of Hosea." The appendix was added in order that the Book of Hosea should not close with the utter hopelessness of escaping from the dreadful judgment of JHVH, c. 13, vv. 12 — 14, I. * On nsiai^r see I. Low, Aramiiische Pfianzennamen , Leipzig 1881, No. 323; Delitzsch, Heb. Language, p. 35, n.; Lagarde, Mitth., 2, p. 16; Armenische Studien, § 17, 12; Purim, ein Beitrag z. Gesch. d. Relig., p. lo; Victor Hehn, Kultnrpflanzen n. Haiisthiere^\ Berlin 1894, pp. 245, 254 f. ** CS'IJ'J: Vi?, according to Prof. Haupt, may mean With Susian Instruments. Comp. n'l'abs by, Ps. 46, perhaps, with Gratz, = with Elamite instruments. Cf. The Book of Psalms in the Polychrome Bible, Heb. Ed., p. 85, 1. 9; Eng. Transl., pp. 183, 1. 15; 184, 1. 46. *** D. klein. Proph., in loc. t So Cheyne in W. R. Smith, Prophets'^, p. XIX; Expositor, Nov. 1897, p. 363; Marti, Gesch. d. isr. Relig., p. 119; Wellhausen, D. klein. Proph.^, in loc. If Expositor, Nov. 1S97, p. 363. QA K. J. Grimm, (65) Mic. 7, vv. 7—20. Mic, 7, vv. 7—20 forms the close of the Book of Micah. Well- hausen's* argument that these verses are not the proper continuation of c 7, vv. I — 6, but of an entirely different character presupposing quite a different situation and abruptly breaking off the prophecy with V. 6 is perfectly conclusive. "What was present there, viz. the moral disorder and confusion in the existing Jewish state, is here past; what is there future, viz. the retribution of v. 4^^, has here come to pass, and has been continuing for some time. What in vv. i — 6 was still unthought of, viz. the consolation of the people tempted in their trouble to mistrust JHVH, is in vv. 7 — 20 the main theme." All their sins will be cast into the sea (19^). With a lyric passage celebrating jHVH's mercy, faithfulness, and compassion the prophecy closes. There prevails a remarkable similarity between Mic. 7, 7 — 20 and Is. 40 — 66. Cf also Is. 13, 14. 21. In v. 20 Abraham is referred to. This is not done by the prophets before Ez. 33, 24: Jer. 33, 26; Is. 29, 22; 41, 8; 51, 2; 63, 16 are post-Exilic.** Regarding Babylon as the enemy spoken of in v. 10*** Wellhausen concluded that Mic. 7, y- — 20 was the composition of an author writing during the Babylonian cap- tivity. Then, however, we would expect the prediction of a return to Judah, not the desire for the possession of Gilead and Basan (v. 14}. Such a wish is only intelligible on the hypothesis that the Jews are dwelling in Palestine though limited in their possessions. Giesebrecht f therefore, seems nearer to the truth in regarding these verses as the utterance of the post-ExiHc community. Comp. Is. 25, 9; 33, 2. V. 12 does not refer to the exiles in Babylonia, but to the return of the Diaspora to the holy land; Zech. 10, v. 10. The enemy is the heathen world. The hope expressed that the hedges of Zion be rebuilt may be understood of the building of the walls under Artaxerxes;tt cf. Ezr. 4, 7f.; Neh, 2, if (Giesebrecht, Nowack). With * Bleek, Einleilung'^, (1878), p. 425 f.; Wellhausen, D. klein. Fropli., p. 145. ** See Giesebrecht, Jer.^ p. 183; Duhm, Jes., p. 191 ; Marti, Jes., p. 218; Gressmann, Jes. 56-66, p, 21 f.; Littmann, Ab/assungszeit d. Tritojesaia (1899). *** Theodoret (ed. Migne, 2, col. 1782) holds Edom to be the enemy referred to. Giesebrecht [Beitr. z. j^es., p. 217) thinks of the Samaritans. Cf. Ed. Meyer, Entstehmig des yttdenthuvts, Halle a. S. 1896, pp. Ii4f. ; ii9f. Ryssel {Untersuch. uber d. Text, u. Echth, d. B. Micha, pp. 280 ff.) combats the view of Wellhausen, yet he accepts his main thesis that the prophecy is written from the standpoint of the Exile. See Giese- brecht, op. s. cit., p. 217, n. •^ Beitr. z. Jes.., p. 217. Giesebrecht is followed by Cornill, Eiiil.-, p. lS6; 3d and 4th ed., p. 191 ; Nowack, D. klein. Froph., p. 223. Now also Wellhausen, D. klein. Proph.., in loc. ff Cf. W. II. Kosters, Wiederherstell. Israels in d.pers. Periode; vibers. v. A. Basedow, lieidelb. 1895, p. 42 f.;-Ed. Meyer, Entst. d. Jud., pp. 54, 240 f.; Sellin, Serubbabel, pp. 48 ff. Euphemistic Liturgical Appendixes in The Old Testament. gc this time agrees also the literary and religious tone of the passage, which is that of the Psalms; cf. Pss. 27, 9; 35, 19. 24; 38, 17; 78, 2. 11; 79, 16; 80, 2; 103,9; 115' 2 etc. Here also the appendix appears to have been added* to obtain an auspicious conclusion of the book which otherwise would have ended with the darkest description of the social condition of the nation, c. 7, v. 6: nttp t^2 3S5 bi3tt )2 "iD nn^n "^OSS O^K ^n^S nn^nn nbD nioxa For the son dishonors the father, the daughter rises up against her mother, the daughter in law against her 7nother in law; a mans enemies are the men of his ozvn household. It is probable that this gloomy picture was originally followed by a prophecy of the divine retribution, being later sup- planted, on account of its ill-omened character, by a piece of good augury. {^) Zeph. 3, vv. 14 — 20. Zeph. 3, vv. 14 — 20 are generally recognized by recent critics** as not genuine. Not only does "its buoyant tone form a marked con- trast to the sombre quiet strain of 3, vv. 11 — 13" (Driver), but the historical situation also is entirely different from that in c. i. According to the view of Budde there lie between cc. i and 3, 14 ff. not years or a few decades of years, but almost a century — he might have said centuries. The period of Israel's judgment is past. The enemies are overcome. JHVH reigns in Zion as Israel's king. Evil will come upon Zion no more. JHVH rejoices in His city. He will gather those that are living in the Dispersion, Israel, that has been a reproach among the nations in the past, will now hold the most honorable position in the world. Humiliation of the gentiles and glorification of the Jews, such narrow patriotism accompanied by hatred of the foreign nations, is met with repeatedly in the post-Exilic litera- ture;*** compare e. g. the oracles of Jeremiah against the foreign nations (late); Mic. 4, 11 f (post-Ex.); 5, 14 (post-Ex.); Is. 34; 59, 16; 61,4. 5.6; 63, i; 65, I3f.; 66, I9ff.; Joel.f The pas.sage presupposes * That we have in Mic. 7, 7 — 20 a later addition is held by Cheyne, Cornill, Giesebrecht, Kuenen, W. R. Smith, Stade, Vatke. ** Stade, Gesch. d. Volk. Isr., i, p. 644, n. 3; Kuenen, Onderz., 2, § 78, 7; Schwally, ZAT, 10, p. 237 f.; Wellhausen, D. klein. Proph., in loc; Cornill, Einl.'^, § 31 (p. 193); 3d and 4th ed., p. 197; Budde, Shid. tt. Krit., 1893, p. 394; G. Wildeboer, Lit. d. Alt. Test., § 12, 5 (p. 193). *** Cf. A. Wahrmund, Babylonierthum, Judenthum tt. Christent/inm, Leipzig 1S82, p. 167; Lagarde, Purim, pp. 50, n. i; 54, U. 17. 18; 55f.; Mitth., 4, p. 314; Deutsche Schriften, p. 252; Bertholet, Stelltmg d. Isr. u. Jud. z. d. Freviden, p. 234; Lohr, Missionsgedanke im A T., pp. 23 f. ; 30 ; 39 f. ; Ed. Meyer, Entstehung d. Jiidenthums, p. 222 f. t The outpouring of the spirit, Joel 3, I f-, applies not to all classes and conditions of men, but only to the Jews. Cf. also Zech. cc. 9—14. q6 K. J. Grimm. Euphemistic Liturgical Appendixes in The Old Testament. the city as standing; part of the people are Hving in the land, while others are scattered through many countries. The niDC Q*,© refers to the gathering of the Jews of the Diaspora (so also Schwally, Wellhausen, Preuschen), not to the Return from the Exile, as Kuenen, Budde, and Nowack seem to suppose. For lexicographical notes bearing on the passage see Schwally, ZAT, i:, p. 237 f In this case the addition may be due to the fear of concluding the book with the ill-omened word ~"*ini2 of the preceding verse. The passages discussed would seem to establish the fact that the superstitious dread which, at the conclusion of the so-called pptT^, led to the repetition of the last but one verse owing to the unlucky character of the closing words, may be traced in a considerable number of instances: in the Psalms 21 times, in Isaiah 16 times, in Jeremiah 15 times, in Hosea 9 times, in Amos 4 times, in Micah 4 times, in Habakkuk 3 times, in Zephaniah 4 times. The Book of Ezekiel is comparatively free from euphemistic additions probably because "though the book opens with desolation, it ends with consolation." Nearly one half of the book treats of restored Israel. THIS BOOK IS DUJb! 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