[1025] Heb. also has ניבו, found besides only in Keri of Isa. lvii. 19. But Robertson Smith (_O.T.J.C._, 2, p. 444) is probably right in considering this an error for נבזה, which has kept its place after the correction was inserted.
[1026] This clause is obscure, and comes in awkwardly before that which follows it. Wellhausen omits.
[1027] גָּזוּל. Wellhausen emends אֶת־הָעִוֵּר borrowing the first three letters from the previous word. LXX. ἁρπάγματα.
[1029] Cf. Lev. iii. 1, 6.
[1030] Quoted by Pusey, _in loco_.
[1031] See Cheyne, _Origin of the Psalter_, 292 and 305 f.
[1032] _Isaiah i.—xxxix._ (Expositor’s Bible), p. 188.
[1033] See most admirable remarks on this subject in Archdeacon Wilson’s _Essays and Addresses_, No. III. “The Need of giving Higher Biblical Teaching, and Instruction on the Fundamental Questions of Religion and Christianity.” London: Macmillan, 1887.
[1034] Doubtful. LXX. adds καὶ διεσκεδάσω τῆν εὐλόγιαν ὑμῶν κὰι οὐκ ἔσται ἐν ὑμῖν: obvious redundancy, if not mere dittography.
[1035] An obscure phrase, הִנְנִי גֹּדֵעַ לָכֶם אֶת־הַזֶרַע, _Behold, I rebuke you the seed_. LXX. _Behold_, _I separate from you the arm_ or _shoulder_, reading זְרֹעַ for זֶרַע and perhaps גֹּדֵעַ for גֹּעֵר, both of which readings Wellhausen adopts, and Ewald the former. The reference may be to the arm of the priest raised in blessing. Orelli reads _seed = posterity_. It may mean the whole _seed_ or _class_ or _kind_ of the priests. The next clause tempts one to suppose that את־הזרע contains the verb of this one, as if scattering something.
[1036] Heb. וְנָשָָׂא אֶתְכֶם אֵלָיו, _and one shall bear you to it_. Hitzig: filth shall be cast on them, and they on the filth.
[1037] Others would render _My covenant being with Levi_. Wellhausen: _for My covenant was with Levi_. But this new Charge or covenant seems contrasted with a former covenant in the next verse.
[1038] Num. xxv. 12.
[1039] This sentence is a literal translation of the Hebrew. With other punctuation Wellhausen renders _My covenant was with him, life and peace I gave them to him, fear..._
[1040] Or _peace_, שָׁלוֹם.
[1041] Or _revelation_, Torah.
[1042] וְנַם־אֲנִי: cf. Amos iv.
[1043] See above, p. 344.
[1044] Here occur the two verses and a clause, 11-13_a_, upon the foreign marriages, which seem to be an intrusion.
[1045] See Vol. I., p. 259.
[1046] Heb. literally: _And not one did, and a remnant of spirit was his_; which (1) A.V. renders: _And did not he make one? Yet he had the residue of the spirit_, which Pusey accepts and applies to Adam and Eve, interpreting the second clause as _the breath of life_, by which Adam _became a living soul_ (Gen. ii. 7). In Gen. i. 27 Adam and Eve are called one. In that case the meaning would be that the law of marriage was prior to that of divorce, as in the words of our Lord, Matt. xix. 4-6. (2) The Hebrew might be rendered, _Not one has done this who had any spirit left in him_. So Hitzig and Orelli. In that case the following clauses of the verse are referred to Abraham. _“But what about the One?”_ (LXX. insert _ye say_ after _But_)—the one who did put away his wife. Answer: _He was seeking a Divine seed_. The objection to this interpretation is that Abraham did not cast off the wife of his youth, Sarah, but the foreigner Hagar. (3) Ewald made a very different proposal: _And has not One created them, and all the Spirit_ (cf. Zeph. i. 4) _is His? And what doth the One seek? A Divine seed._ So Reinke. Similarly Kirkpatrick (_Doct. of the Proph._, p. 502): _And did not One make_[you both]_? And why_ [did]_the One _[do so]_? Seeking a goodly seed_. (4) Wellhausen goes further along the same line. Reading הלא for ולא, and וישאר for ושאר, and לנו for לו, he translates: _Hath not the same God created and sustained your (? our) breath? And what does He desire? A seed of God._