[a][78] The context is against supposing, with Graf, that the prophet's call "hear ye!" extends also to princes yet unborn (cf. xiii. 13; xxv. 18 is different). If, however, it be thought that Jeremiah addressed not the sovereigns personally, but only the people passing in and out of the gates; then the expression becomes intelligible as a generalised plural, like the parallels in 2 Chron. xxviii. 3 ("his children"), ibid. 16 ("the kings of Assyria" = Tiglath-pileser II.). The prophet might naturally avoid the singular as too personal, in affirming an obligation which lay upon the Judean kings in general.
[79] Encycl. Britann., s.v. Sabbath, p. 125.
[80] Instead of מצור שדי "from the rock of the field," I have ventured to read מצוף שדי (Lam. iii. 54; Deut. xi. 4; 2 Kings vi. 6). For ינתשו "plucked up" "uprooted," which is inappropriate in connexion with water, Schnurrer's ינתשו "dried up" (Isa. xix. 5; Jer. li. 30), is probably right. In the second couplet, I read זבים for זרים, which is meaningless, and transpose קרים with נוזלים.
[81] LXX. ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν makes it possible that they read מטמאים which would represent מְטֻמֶּאִים "defiled."
[82] The name is probably a quadriliteral from פשח,
Ethiopic ተፋሥሐ "to be glad," Assyrian
pashâchu "to be at ease," "to rest," (which comes nearest to the Hebrew root). The Arabic verb means "The place was roomy, wide, ample"; whence
