[682] It is difficult to say whether high priest belongs to the text or not.
[683] Here occurs the anacolouthic clause, introduced by an acc. without a verb, which is not found in the LXX. and is probably a gloss (see above, p. [241]): The promise which I made with you in your going forth from Egypt.
[684] Hebrew has singular, costly thing or desirableness, חֶמְדַּת (fem, for neut.), but the verb shall come is in the plural, and the LXX. has τα ἐκλεκτά, the choice things. See below, next page [[243]].
[685] The LXX. add a parallel clause καὶ εἰρήνην φυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον, which would read in Hebrew וְשַׁלְוַת נֶפֶשׁ לְחַיּוֹת כָּל־הַיֹֹּסֵד לְקוֹמֵם הַהֵיכָל הַזֶּה. On חיות Wellhausen cites 1 Chron. xi. 8, = restore or revive.
[686] = חֶמְדַּת longing, 2 Chron. xxi. 2, and object of longing, Dan. xi. 37. It is the feminine or neuter, and might be rendered as a collective, desirable things. Pusey cites Cicero’s address to his wife: Valete, mea desideria, valete (Ep. ad Famil., xiv. 2 fin.).
[687] חֲמֻדֹת plural feminine of pass. part., as in Gen. xxvii. 15, where it is an adjective, but used as a noun = precious things, Dan. xi. 38, 43, which use meets the objection of Pusey, in loco, where he wrongly maintains that precious things, if intended, must have been expressed by מַחֲמַדֵּי.
[688] ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν. Theodore of Mopsuestia takes it as elect persons of all nations, to which a few moderns adhere.
[689] Augustini Contra Donatistas post Collationem, cap. xx. 30 (Migne, Latin Patrology, XLIII., p. 671).
[690] Calvin, Comm. in Haggai, ii. 6–9.
[691] Deut. xvii. 8 ff.: עַל־פּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ. Compare the expression כּוֹהֵן מוֹרֶה, in 2 Chron. xv. 3, and the duties of the teaching priests assigned by the Chronicler (2 Chron. xvii. 7–9) to the days of Jehoshaphat.