may very well עמו where the expression ; ואל עמו תבאנו) denote the folk left at home, and anxiously awaiting the return of their warriors from the field. At all events, the striking simi can תבאנו ואל עמו and עד כי יבא שלה larity between שלה hardly be accidental. Indeed (or), to that which belongs to him (=), may, after all, be right; in which case we might render, Until he come to his own. The Song of Deborah, which, in other respects, has served the author as a model, sufficiently authenticates the ancient poetical use of the relative particle (Judges v, 7). Is it possible that John i, 11, eis à iĉta 06, depends on this view of the passage? The versions, however, make the subject of N. Thus עד דייתי משיחא דדיליה היא מלכותא the Targum renders Until the Messiah come whose is the kingdom, and the Peshitta, Until he come whose it is (so also Saadiah); as if the Hebrew were Nu ribu na na my, Until he come to whom it (the sceptre) belongeth. The Latin, Donec veniat qui mittendus est, conjectures mw (w) instead of. The Greek we av NOŋ và àwoкeiμeva αὐτῷ, with the variants ᾧ or Ὦ ἀπόκειται, need not imply any difference from M., except the pointing (=). Tà ȧmoкcipeva av¬ý =ô ámóкcitai (avry) = 18, that which is, or shall be, his. The correction doketat involves the interpretation of the oriental versions, and requires the addition of the demonstrative Nto the received text. αὐτῷ On the other hand, keîμaι and its compounds are somewhat rare in G. For ȧóкciтaι, see Deut. xxxii, 34; Job xxxviii, 23; where the words it represents are quite different. שם אשר And elsewhere is simply rà avτoû (e.g., ch. xxiv, 2). Possibly therefore, åñókεiμai in our passage indicates a various reading, as Professor Cheyne has suggested. In 2 Sam. xiii, 32, 7PV 7= G. ¡v keiμevos, and Symmachus gives Keiraι for in Job xxxiv, 23. This suggests that G. may have had before it; and as resemble each other in the ancient writing (w), nbow was perhaps a pre-Septuagintal corruption of . The omission of one of the similar letters would account for the reading w. All this, however, is very precarious, inasmuch as G. may be only paraphrastic of M., and (W) may almost equally well represent the remains of an original (). In either case, the passage strongly reminds us of Zech. ix, 9, , Behold, thy king will come to thee! and the suggestion of relation is strengthened by the context of both passages: cf. the על חמור ועל עיר v. 11) with בני אתנו,עירה expressions of the extent of the king's dominion (bw). It is worth while והיה אדירו ממנו ומשלו מקרבו,1,also to compare Jer. xxx as well ובאה הממשלה הראשנה,Micah v, I; and iv ; יצא as the suffrage, "Thy kingdom come!" That the Greek translators, like those of the other versions, understood the passage in a Messianic sense, is evident from their peculiar rendering of the last line of the quatrain. They in fact G., sui) ולו יקהת עמים for והוא תקות עמים seem to substitute avτòs #рoσcoκía ¿0vŵv, cf. Job xiv, 7, 7, Symmachus, #posĉokia' Keeping the Hebrew text of this line, we might render the Until he come home unscathed (or, to his own), But a verb would seem more natural in place of ", which is ולו y. This is confirmed by the Syriac oös,200 ordo, and 1 ! for him the peoples wait (pointing for 1 cf. v. 18 Syr.). The whole quatrain might thus be a direct prophecy of the Messiahking: The sceptre shall not depart from Judah, Nor the rod of rule from before him, Until his King shall come, And to Him the peoples gather! Such perhaps was the way in which the text was read and understood by the author of the beautiful prophecy, Zech. Zl.c. It is obvious that if it be substantially or approximately correct, the poem must be assigned to the period of the literary prophets. On the other hand The sceptre shall not depart from Judah, Nor the rod of rule from before him, Until he come home unscathed (or, to his own) seems to agree better with the context. It is only after Judah's warfare has ended in victory that he can "tether his ass colt to the vine, The foal of his she ass to the choice vine," and enjoy the profuse plenty of his fair land of vineyards and pastures. It also also agrees better with Judah's blessing in Deut. xxxiii, 7, which is simply a prayer for victory and conquest (the third line may be thus restored Let thine hand contend for him! or ירך תרב לו ! His hand lift up for him ידו הָרֶם לו f. Ps. lxxxix, 13, 43; Micah v, 8; Deut. xxxii, 27; Exod. xvii, 11, sqq.). Little remains to be said of the closing hexastich (vv. 11, 12), which in striking metaphor depicts the tribe as a happy prodigal, in careless enjoyment of the good gifts of the soil. In verse 2 we read with, instead of the mutilated of M., which is found nowhere else. G. confirms the correction with Tη epißolijv avrov (cf. Exod. xxii, 26, D3: περιβόλαιον αὐτοῦ); and S. has .in both places תכסית Addendum 1 (p. 176). Tà vevpa, perhaps, a corruption of . In that case, ẞpoxióvwv xepòs avτûv is a conflate reading. SST. ■essiah and the Addendum 2 (p. 179). A learned friend's objection that even a metaphorical reference to the peculiar institution of Naziritism is surprising in this context, has led me to reconsider the closing line of Joseph's blessing. I would now suggest the correction, in the sense "hated of,” or estranged from :" cf. the term, and the Assyrian zaru, izīr, to hate. The form, no doubt, would be a semel dictum in this sense; but so is the hophal in Ps. Ixix, 9, which may be regarded as a parallel and perhaps imitative passage. The same correction would, of course, have to be made in Deut. xxxiii, 16. Perhaps, however, it may be thought safer to retain in both passages, as a nominal formation from the same root, to hate, and in much the same sense; cf. T .דוד from Addendum 3 (p. 183). As Judah is a lion, Benjamin a wolf, Dan a serpent, Joseph a hart, Issachar an ass, it is possible that Simeon and Levi are not, brothers, but, hyenas (Isa. xiii, 21). It is but the difference of a point; and the title agrees with the actual meaning of Simeon (py; of; and Arab.aw a hybrid between wolf and hyena). NOTE ON LENGTH AND BREADTH IN EGYPTIAN. In a short review which appeared in the Academy, 4 May, 1895, I introduced a paradox about the Egyptian words for length and breadth, in the hope of eliciting a contradiction. But by the omission (which I only recognised after publication) of a couple of words, my paradox will I fear have had the appearance of an error. I might easily have supported my criticism by the authority of the book reviewed, but I purposely quoted authorities which seemed to contradict me, though they do not really do so. The fact is that both and signify length in the geometrical sense. But in what direction? I conceive to apply to what lies straight before the spectator, in a picture or plan, and to what runs at BOOK OF THE DEAD. BY P. LE PAGE RENOUF. CHAPTER CXXIV. Chapter whereby one cometh to the Divine Circle of Osiris. My soul buildeth for me a Hall (1) in Tattu and I flourish in Pu. My fields are ploughed by those who belong to me: therefore is my palm tree like Amsu. Abominations, abominations, I eat them not. I abominate filth, I eat it not. [Peace offerings are my food, by which I am not upset.] I approach it not with my hands; I tread not upon it with my sandals; for my bread is of the white corn and my beer of the red corn of the Nile. It is the Sektit boat, or it is the Atit boat, which bringeth them to me, and I feed upon them under the foliage of the Tamarisk. (2) I know how beautiful are the arms which announce Glory for me (3) and the white crown which is lifted up by the divine Uræi. O thou Gate-keeper of him who pacifieth the world, let that be brought to me of which oblations are made, and grant that the floors be a support for me, and that the glorious god may open to me his arms, and that the company of gods be silent whilst the Hammemit (4) converse with me. may O thou who guidest the hearts of the gods, protect me and let me have power in heaven among the starry ones. And every divinity who presenteth himself to me, be he reckoned to the forerunners of Ra: be he reckoned to the forerunners of Light and to the Bright ones who deck the sky amid the Mighty ones. |