[797] Jer. xxv. 12; Hag. ii. 7.
[798] Myrtles were once common in the Holy Land, and have been recently found (Hasselquist, Travels). For their prevalence near Jerusalem see Neh. viii. 15. They do not appear to have any symbolic value in the Vision.
[799] For a less probable explanation see above, p. [282].
[800] See pp. [311], [313], etc.
[801] Ewald omits riding a brown horse, as “marring the lucidity of the description, and added from a misconception by an early hand.” But we must not expect lucidity in a phantasmagoria like this.
[802] מְצֻלָה, Meṣullah, either shadow from צלל, or for מְצוּלָה, ravine, or else a proper name. The LXX., which uniformly for הֲדַסִּים, myrtles, reads הרים, mountains, renders אשר במצלה by τῶν κατασκίων. Ewald and Hitzig read מְצִלָּה, Arab, mizhallah, shadowing or tent.
[803] Heb. שרקים, only here. For this LXX. gives two kinds, καὶ ψαροὶ καὶ ποικίλοι, and dappled and piebald. Wright gives a full treatment of the question, pp. 531 ff. He points out that the cognate word in Arabic means sorrel, or yellowish red.
[804] Who stood among the myrtles omitted by Nowack.
[805] Isa. xxxvii. 29; Jer. xlviii. 11; Psalm cxxiii. 4; Zeph. i. 12.
[806] Or for.