348 So literally the term rendered _wheel_, A.V. It was of two discs, originally of stone, but later of wood, of which in earlier times the upper alone revolved and the lower and larger was stationary, but later both revolved by the potter’s foot. See “Enc. Bibl.,” article “Pottery.” 349 See above, pp. 84 f. 350 Hebrew adds _Rede of the Lord_. 351 Hebrew adds _House of Israel_. 352 A. B. Davidson. 353 To this we return in dealing with Jeremiah’s religious experience. See below, Lecture vii. 354 See above, p. 109 on iv. 3. 355 Luke xiii. 6 ff. Other parables or actual incidents illustrating either the possibilities of characters commonly deemed hopeless or the fresh chances given them by God’s grace, are found in Matt. xviii. 23 f., Luke vii. 39 f. (the woman who was a sinner) and xix. (Zacchæus). 356 Cornill _in loco_, Skinner, pp. 162 f., both of them in fine passages on the teaching of the parable, the former exposing the superficiality of Duhm’s impulsive judgment upon it. Cornill finds that the genuine words of Jeremiah close with verse 4; Skinner, Erbt and Gillies (p. 158) continue them to 6. 357 But see next page. 358 xix. 1 ff. The Greek connects this incident with the preceding by reading _then_ for the Hebrew _thus_, and with many Hebrew MSS. adds to _saith the Lord_ the phrase _to me_, making Jeremiah himself the narrator. In xix. 4 read with Greek _whom neither they nor their fathers knew, and the kings of Judah have filled_, etc. Throughout Greek lacks phrases which are probably later additions to Hebrew; but these are not important. 359 See p. 185, n. 2. 360 The above is mainly from the Greek. The following is a significant instance of how the knowledge of the Bible still holds among some at least of the Scottish peasantry. A woman in a rural parish calling on her minister to complain about the harshness of the factor of the landlord said that he was a very Magor-Missabib. And it is no less significant that the minister had to consult his concordance to the Bible to know what she meant! 361 In xxxv the differences between Greek and Hebrew continue to be those generally found in the Book, i.e. Greek omits the expansive formulas, including the Divine titles, redundant words (like _all_) and phrases, and corrects the wrong preposition _to_ by the right _upon_ (17). Further, it spells differently some of the proper names, reads _house_ for _chamber_ (4 _bis_), _a bowl_ for _bowls_ (5), _to me_ for _to Jeremiah_ (12), and in 18 does not address the promise to the Rechabites, but utters it of them in the third person, also omitting the name of Jeremiah, and in 19 for _for ever_, lit. _all the days_, reads _all the days of the land_.