[652] By Lebanon in the fourteenth chapter and almost always in the Old Testament we must understand not the western range now called Lebanon, for that makes no impression on the Holy Land, its bulk lying too far to the north, but Hermon, the southmost and highest summits of Anti-Lebanon. See _Hist. Geog._, pp. 417 f. [653] Full sixty miles off, in the Jebel Druze, the ancient Greek amphitheatres were so arranged that Hermon might fill the horizon of the spectators. [654] Isa. lx. 13. [655] Revelation of St. John xxi. 22. [656] On all this exhortation see below, p. 343. [657] LXX. _fruit_, פרי for פרים; the whole verse is obscure. [658] So Guthe; some other plant Wellhausen, who for ויך reads וילכו. [659] Ver. 8 obviously needs emendation. The Hebrew text contains at least one questionable construction, and gives no sense: "They that dwell in his shadow shall turn, and revive corn and flourish like the vine, and his fame," etc. To cultivate corn and be themselves like a vine is somewhat mixed. The LXX. reads: ἐπιστρέψουσιν καὶ καθιοῦνται ὑπὸ τὴν σκέπην αὐτοῦ, ζήσονται καὶ μεθυσθήσονται σίτῳ· καὶ ἐξανθήσει ἄμπελος μνημόσυνην αὐτοῦ ὡς οῖνος Διβάνου. It removes the grammatical difficulty from clause 1, which then reads ויָשְׁבוּ יָשֻׁבוּ בְצִלּוֹ; the supplied _vau_ may easily have dropped after the final _vau_ of the previous word. In the 2nd clause the LXX. takes יהיו as an intransitive, which is better suited to the other verbs, and adds καὶ μεθυσθήσονται, ורויו (a form that may have easily slipped from the Hebrew text, through its likeness to the preceding ויהיו). _And they shall be well-watered._ After this it is probable that דגן should read כַגַּן. In the 3rd clause the Hebrew text may stand. In the 4th זכר may not, as many propose, be taken for זכרם and translated _their perfume_; but the parallelism makes it now probable that we have a verb here; and if זכר in the Hiph. has the sense _to make a perfume_ (cf. Isa. lxvi. 3), there is no reason against the Kal being used in the intransitive sense here. In the LXX. for μεθυσθήσονται Q^a reads στηριχθήσονται. [660] LXX. [661] This alternative, which Robertson Smith adopted, "though not without some hesitation" (_Prophets_, 413) is that which follows the Hebrew text, reading in the first clause לִי, and not, like LXX., לוֹ, and avoids the unusual figure of comparing Jehovah to a tree. But it does not account for the singular emphasis laid in the second clause on the first personal pronoun, and implies that God, whose name has not for several verses been mentioned, is meant by the mere personal suffix, "I will look to Him." Wellhausen suggests changing the second clause to _I am his Anat and his Aschera_. [662] ענה, ii. 23. CHAPTER XXI _THE KNOWLEDGE OF GOD_ HOSEA _passim_.