[253] The land's.
[254] The king's.
[256] δυσσεβίας μὲν ὕβρις τέκος (Æschylus, Eumen., 534): cf. Odyssey, xiv. 262; xvii. 431.
[257] I.e. a tribe; Doughty, Arabia Deserta, I. 335.
[258] Judges xix., xx.
[259] Duhm was the first to publish reasons for rejecting the passage (Theol. der Propheten, 1875, p. 119), but Wellhausen had already reached the same conclusion (Kleine Propheten, p. 71). Oort and Stade adhere. On the other side see Robertson Smith, Prophets of Israel, 398, and Kuenen, who adheres to Smith's arguments (Onderzoek).
[260] "It is plain that Amos could not have excepted Judah from the universal ruin which he saw to threaten the whole land; or at all events such exception would have required to be expressly made on special grounds."—Robertson Smith, Prophets, 398.
[261] Ibid.
[262] צדיק, righteous: hardly, as most commentators take it, the legally (as distinguished from the morally) righteous; the rich cruelly used their legal rights to sell respectable and honest members of society into slavery.