[1017] Or used polluted things with respect to Thee. For similar construction see Zech. vii. 5: צמתוני. This in answer to Wellhausen, who, on the ground that the phrase gives גאל a wrong object and destroys the connection, deletes it. Further he takes מגאל, not in the sense of pollution, but as equivalent to נבזה, _despised_. [1018] Obviously _in their hearts = thinking_. [1019] LXX. _is there no harm?_ [1020] _Pacify the face of_, as in Zechariah. [1021] So LXX. Heb. _is great_, but the phrase is probably written by mistake from the instance further on: _is glorified_ could scarcely have been used in the very literal version of the LXX. unless it had been found in the original. [1022]‎ מקום, here to be taken in the sense it bears in Arabic of _sacred place_. See on Zeph. ii. 11: above, p. 64, n. 159. [1023] Wellhausen deletes מגש as a gloss on מקטר, and the vau before מנחה. [1024] Heb. _say_. [1025] Heb. also has ניבו, found besides only in Keri of Isa. lvii. 19. But Robertson Smith (_O.T.J.C._, 2, p. 444) is probably right in considering this an error for נבזה, which has kept its place after the correction was inserted. [1026] This clause is obscure, and comes in awkwardly before that which follows it. Wellhausen omits. [1027]‎ גָּזוּל. Wellhausen emends אֶת־הָעִוֵּר borrowing the first three letters from the previous word. LXX. ἁρπάγματα. [1028] LXX. [1029] Cf. Lev. iii. 1, 6. [1030] Quoted by Pusey, _in loco_. [1031] See Cheyne, _Origin of the Psalter_, 292 and 305 f. [1032] _Isaiah i.—xxxix._ (Expositor’s Bible), p. 188. [1033] See most admirable remarks on this subject in Archdeacon Wilson’s _Essays and Addresses_, No. III. “The Need of giving Higher Biblical Teaching, and Instruction on the Fundamental Questions of Religion and Christianity.” London: Macmillan, 1887. [1034] Doubtful. LXX. adds καὶ διεσκεδάσω τῆν εὐλόγιαν ὑμῶν κὰι οὐκ ἔσται ἐν ὑμῖν: obvious redundancy, if not mere dittography. [1035] An obscure phrase, הִנְנִי גֹּדֵעַ לָכֶם אֶת־הַזֶרַע, _Behold, I rebuke you the seed_. LXX. _Behold_, _I separate from you the arm_ or _shoulder_, reading זְרֹעַ for זֶרַע and perhaps גֹּדֵעַ for גֹּעֵר, both of which readings Wellhausen adopts, and Ewald the former. The reference may be to the arm of the priest raised in blessing. Orelli reads _seed = posterity_. It may mean the whole _seed_ or _class_ or _kind_ of the priests. The next clause tempts one to suppose that את־הזרע contains the verb of this one, as if scattering something. [1036] Heb. וְנָשָָׂא אֶתְכֶם אֵלָיו, _and one shall bear you to it_. Hitzig: filth shall be cast on them, and they on the filth. [1037] Others would render _My covenant being with Levi_. Wellhausen: _for My covenant was with Levi_. But this new Charge or covenant seems contrasted with a former covenant in the next verse. [1038] Num. xxv. 12.