[1039] This sentence is a literal translation of the Hebrew. With other punctuation Wellhausen renders _My covenant was with him, life and peace I gave them to him, fear..._ [1040] Or _peace_, שָׁלוֹם. [1041] Or _revelation_, Torah. [1042]‎ וְנַם־אֲנִי: cf. Amos iv. [1043] See above, p. 344. [1044] Here occur the two verses and a clause, 11-13_a_, upon the foreign marriages, which seem to be an intrusion. [1045] See Vol. I., p. 259. [1046] Heb. literally: _And not one did, and a remnant of spirit was his_; which (1) A.V. renders: _And did not he make one? Yet he had the residue of the spirit_, which Pusey accepts and applies to Adam and Eve, interpreting the second clause as _the breath of life_, by which Adam _became a living soul_ (Gen. ii. 7). In Gen. i. 27 Adam and Eve are called one. In that case the meaning would be that the law of marriage was prior to that of divorce, as in the words of our Lord, Matt. xix. 4-6. (2) The Hebrew might be rendered, _Not one has done this who had any spirit left in him_. So Hitzig and Orelli. In that case the following clauses of the verse are referred to Abraham. _“But what about the One?”_ (LXX. insert _ye say_ after _But_)—the one who did put away his wife. Answer: _He was seeking a Divine seed_. The objection to this interpretation is that Abraham did not cast off the wife of his youth, Sarah, but the foreigner Hagar. (3) Ewald made a very different proposal: _And has not One created them, and all the Spirit_ (cf. Zeph. i. 4) _is His? And what doth the One seek? A Divine seed._ So Reinke. Similarly Kirkpatrick (_Doct. of the Proph._, p. 502): _And did not One make_[you both]_? And why_ [did]_the One _[do so]_? Seeking a goodly seed_. (4) Wellhausen goes further along the same line. Reading הלא for ולא, and וישאר for ושאר, and לנו for לו, he translates: _Hath not the same God created and sustained your (? our) breath? And what does He desire? A seed of God._ [1047] Literally: _let none be unfaithful to the wife of thy youth_, a curious instance of the Hebrew habit of mixing the pronominal references. Wellhausen’s emendation is unnecessary. [1048] See Gesenius and Ewald for Arabic analogies for the use of clothing = wife. [1049] See above, p. 340. [1050] Wellhausen omits. [1051] Heb. עֵר וְעֹנֶה, _caller and answerer_. But LXX. read עד, _witness_ (see iii. 5), though it pointed it differently. [1052] 13_a_, _But secondly ye do this_, is the obvious addition of the editor in order to connect his intrusion with what follows. [1053] See above, pp. 311, 313 f. [1054] Delete _silver_: the longer LXX. text shows how easily it was added. [1055] _Made an end of_, reading the verb as Piel (Orelli). LXX. _refrain from_. _Your sins_ are understood, the sins which have always characterised the people. LXX. connects the opening of the next verse with this, and with a different reading of the first word translates _from the sins of your fathers_.