230 Eloquent of death: Ps. v. 9. 231 For these four lines the Greek has only _A nation thou hearest not its tongue, all of them mighty_. 232 Hebrew adds _saying_. 233 Lit. _with no heart_, the seat not only of feeling, but of the practical intelligence. 234 Something like this has obviously slipped from the text. 235 Text uncertain. 236 Either with the spoils or with the victims thereof. 237 The text of the whole verse is uncertain. Greek omits _things of evil_ and _to prosper_. 238 Or _take vengeance Myself_. 239 Hebrew bitĕkô’a tiḳĕ’û; a play upon words. 240 After the Greek; the Hebrew text is corrupt. 241 Transferred from the next line to suit the metre. 242 The Hebrew idiom for starting a campaign or a siege, which was formally sanctioned by a religious rite. 243 So some MSS. 244 So Greek: Hebrew, _She is a city to be visited_. 245 Hebrew adds _of Hosts_. 246 So Greek. 247 It is difficult to discriminate in these lines between the Lord and the Prophet as speakers. If the Greek _I will pour_ is correct, the Prophet still speaks, otherwise the Lord who began in verse 9 and was followed by the Prophet in 10 and 11_a_, resumes in 11_b_. 248 So Greek. _ 249 Ibid._ 250 Hans Schmidt, quoted by Dr. Skinner, does so, and takes it as the earliest evidence of Jeremiah’s opposition to Deuteronomy, and Dr. Skinner in his Chapter “In the Wake of the Reform,” says it is almost certainly post-deuteronomic. I am not convinced. See below, p. 133. 251 Greek _mark ye_. 252 See above, p. 112. 253 Text both of Greek and Hebrew uncertain; the above is adapted from the Greek. 254 Greek has _backslidings_. 255 Hebrew adds _great_, which Greek omits. 256 Greek _you_. 257 See above, pp. 79 ff. 258 Hebrew adds, _a fortress_, obviously borrowed by some scribe from other appointments by God of Jeremiah, e.g. i. 18. For _ways_ in next line Duhm by change of a letter reads _value_. 259 Greek and Targ. read _their evil_ for _the evil ones_ of the Hebrew. 260 The general meaning is clear, the details obscure for the text is uncertain. Driver’s note is the most instructive. In refining, the silver was mixed with lead and the mass, fused in the furnace, had a current of air turned upon it; the lead oxidising acted as a flux, carrying off the alloy or dross. But in Israel’s case the dross is too closely mixed with the silver, so that though the bellows blow and the lead is oxidised, the dross is not drawn and the silver remains impure. 261 As Erbt (“Jeremia u. seine Zeit”) and Skinner (p. 160) do. 262 v. 1-8, see p. 119. 263 So Duhm. 264 Deut. xviii. 6, II Kings xxiii. 8, 9. 265 On this and the following paragraphs see the writer’s “Deuteronomy” in the Cambridge Bible for Schools. 266 Deut. iv. 19. 267 See above, pp. 76, 104 ff.