[617] Something is written about Judah (remember what was said above about Hosea's treble parallels), but the text is too obscure for translation. The theory that it has been altered by a later Judæan writer in favour of his own people is probably correct: the Authorised Version translates in favour of Judah; so too Guthe in Kautzsch's _Bibel_. But an adverse statement is required by the parallel clauses, and the Hebrew text allows this: _Judah is still wayward with God, and with the Holy One who is faithful_. So virtually Ewald, Hitzig, Wünsche, Nowack and Cheyne. But Cornill and Wellhausen read the second half of the clause as נצמד עם־קדשים, _profanes himself with Qedeshim_ (_Z.A.T.W._, 1887, pp. 286 ff.). [618] Why should not Hosea, the master of many forced phrases, have also uttered this one? This in answer to Wellhausen. [619] So LXX., reading שוא for שד. [620] Isa. xxx. 6. [621] Heb. _Judah_, but surely Israel is required by the next verse, which is a play upon the two names Israel and Jacob. [622] _Supplanted_ is 'aqab, the presumable root of Ja'aqab (Jacob). _Wrestled with God_ is Sarah eth Elohim, the presumable origin of Yisra'el (Israel). [623] Heb. _us_, LXX. _them_. [624] Ver. 6--_And Jehovah God of Hosts, Jehovah is His memorial_, _i.e._ name--is probably an insertion for the reasons mentioned above, pp. 204 f. [625] This, the most natural rendering of the Hebrew phrase, has been curiously omitted by Beer, who says that באלהיך can only mean _to thy God_. Hitzig: "durch deinen Gott." [626] Some take these words as addressed by Jehovah at Bethel to the Patriarch. [627] So nearly all interpreters. Hitzig aptly quotes Polybius, _De Virtute_, L. ix.: διὰ τὴν ἔμφυτον Φοίνιξι πλεονεξίαν, κ.τ.λ.. One might also refer to the Romans' idea of the "Punica fides." [628] Or, full man's strength: ct. ver. 4. [629] But the LXX. reads: _All his gains shalt not be found of him because of the iniquity which he has sinned_; and Wellhausen emends this to: _All his gain sufficeth not for the guilt which it has incurred_. [630] Others _to demons_. [631] Field, but here in sense of territory. See _Hist. Geog._, pp. 79 f. [632] Uncertain. [633] נשיא for נשא. [634] Read with Ewald כתבנתם. LXX. read כתמות. [635] Here the LXX. makes the insertion noted on pp. 203, 226. [636] So LXX., רעיתיך. [637] Read וֶאֱהִי. [638] אשׁור, usually taken as first fut. of שור, to lurk. But there is a root of common use in Arabic, sar, to spring up suddenly, of wine into the head or of a lion on its prey; sawâr, "the springer," is one of the Arabic names for lion. [639] We shall treat this passage later in connection with Hosea's doctrine of the knowledge of God: see pp. 330 f. [640] After the LXX. [641] Read with Houtsma וישפטוך שריך וכל. [642] Literally a _son not wise_, perhaps a name given to children whose birth was difficult.