pravitas, with the Hebrew term.
[25] The modern singer has well caught the echo of this ancient strain.
"Wilt thou cover thine hair with gold, and with silver thy feet?
Hast thou taken the purple to fold thee, and made thy mouth sweet?
Behold, when thy face is made bare, he that loved thee shall hate:
Thy face shall be no more fair at the fall of thy fate."
Atalanta in Calydon.
[26] The second 'awen, however, probably means "trouble," "calamity," as in Hab. iii. 7. The Sept. renders πόνος, and this agrees with the mention of Dan in viii. 16. As Ewald puts it, "from the north of Palestine the misery that is coming from the further north is already being proclaimed to all the nations in the south (vi. 18)."
[27] With a different point: "When I had fed them to the full" (cf. Hos. xiii. 6).
[28] This term—mashchîthîm—is certainly not the plur. of the mashchîth, "pitfall" or "trap," of v. 26. The meaning is the same as in Isa. i. 4. The original force of the root shachath is seen in the Assyrian shachâtu, "to fall down."
[29] The form—c̰ārōf—is like bāchōn, "assayer," in ver. 27.
[30] The omissions of the Septuagint are not always intelligent. The repetition of the "all" here intensifies the idea of the totality of the ruin of the northern kingdom. The two clauses balance each other: all your brethren—all the seed of Ephraim. The objection that Edom was also a "brother" of Israel (Deut. xxiii. 8; Amos i. 11) shews a want of rhetorical sense.
In vii. 4 the Septuagint tastelessly omits the third "The Temple of Iahvah!" upon which the rhetorical effect largely depends: cf. chap. xxii. 29; Isa. vi. 3.