[821] A curious phrase here occurs in the Heb. and versions, _After glory hath He sent me_, which we are probably right in omitting. In any case it is a parenthesis, and ought to go not with _sent me_ but with _saith Jehovah of Hosts_. [822] So LXX. Heb. _to me_. [823] Cf. Zeph. i. 7; Hab. ii. 20. “Among the Arabians, after the slaughter of the sacrificial victim, the participants stood for some time in silence about the altar. That was the moment in which the Deity approached in order to take His share in the sacrifice.” (Smend, _A. T. Rel. Gesch._, p. 124). [824] Cf. vv. 1 and 2. [825] See below, p. 318. [826] In this Vision the verb _to stand before_ is used in two technical senses: (_a_) of the appearance of plaintiff and defendant before their judge (vv. 1 and 3); (_b_) of servants before their masters (vv. 4 and 7). [827] See below, p. 294, n. 835. [828] Isa. iv. 2, xi. 1; Jer. xxiii. 5, xxxiii. 15; Isa. liii. 2. Stade (_Gesch. des Volkes Isr._, II. 125), followed by Marti (_Der Proph. Sach._, 85 n.), suspects the clause _I will bring in My Servant the Branch_ as a later interpolation, entangling the construction and finding in this section no further justification. [829] Or _Adversary_; see p. 317. [830] _To Satan him_: _slander_, or _accuse, him_. [831] That is _the Angel of Jehovah_, which Wellhausen and Nowack read; but see below, p. 314. [832] This clause interrupts the Angel’s speech to the servants. Wellh. and Nowack omit it. העביר cf. 2 Sam. xii. 13; Job vii. 21. [833] So LXX. Heb. has a degraded grammatical form, _clothe thyself_ which has obviously been made to suit the intrusion of the previous clause, and is therefore an argument against the authenticity of the latter. [834] LXX. omits _I said_ and reads _Let them put_ as another imperative, _Do ye put_, following on the two of the previous verse. Wellhausen adopts this (reading שימו for ישימו). Though it is difficult to see how ואמר dropped out of the text if once there, it is equally so to understand why if not original it was inserted. The whole passage has been tampered with. If we accept the Massoretic text, then we have a sympathetic interference in the vision of the dreamer himself which is very natural; and he speaks, as is proper, not in the direct, but indirect, imperative, _Let them put_. [835]‎ צָנִיף, the headdress of rich women (Isa. iii. 23), as of eminent men (Job xxix. 14), means something wound round and round the head (cf. the use of צנף to form like a ball in Isa. xxii. 18, and the use of חבשׁ (to wind) to express the putting on of the headdress (Ezek. xvi. 10, etc.)). Hence _turban_ seems to be the proper rendering. Another form from the same root, מצנפת, is the name of the headdress of the Prince of Israel (Ezek. xxi. 31); and in the Priestly Codex of the Pentateuch the headdress of the high priest (Exod. xxviii. 37, etc.).