[827] See below, p. 294, n. [835].
[828] Isa. iv. 2, xi. 1; Jer. xxiii. 5, xxxiii. 15; Isa. liii. 2. Stade (Gesch. des Volkes Isr., II. 125), followed by Marti (Der Proph. Sach., 85 n.), suspects the clause I will bring in My Servant the Branch as a later interpolation, entangling the construction and finding in this section no further justification.
[829] Or Adversary; see p. [317].
[830] To Satan him: slander, or accuse, him.
[831] That is the Angel of Jehovah, which Wellhausen and Nowack read; but see below, p. [314].
[832] This clause interrupts the Angel’s speech to the servants. Wellh. and Nowack omit it. העביר cf. 2 Sam. xii. 13; Job vii. 21.
[833] So LXX. Heb. has a degraded grammatical form, clothe thyself which has obviously been made to suit the intrusion of the previous clause, and is therefore an argument against the authenticity of the latter.
[834] LXX. omits I said and reads Let them put as another imperative, Do ye put, following on the two of the previous verse. Wellhausen adopts this (reading שימו for ישימו). Though it is difficult to see how ואמר dropped out of the text if once there, it is equally so to understand why if not original it was inserted. The whole passage has been tampered with. If we accept the Massoretic text, then we have a sympathetic interference in the vision of the dreamer himself which is very natural; and he speaks, as is proper, not in the direct, but indirect, imperative, Let them put.
[835] צָנִיף, the headdress of rich women (Isa. iii. 23), as of eminent men (Job xxix. 14), means something wound round and round the head (cf. the use of צנף to form like a ball in Isa. xxii. 18, and the use of חבשׁ (to wind) to express the putting on of the headdress (Ezek. xvi. 10, etc.)). Hence turban seems to be the proper rendering. Another form from the same root, מצנפת, is the name of the headdress of the Prince of Israel (Ezek. xxi. 31); and in the Priestly Codex of the Pentateuch the headdress of the high priest (Exod. xxviii. 37, etc.).
[836] Wellhausen takes the last words of ver. 5 with ver. 6, reads עָמַד and renders And the Angel of Jehovah stood up or stepped forward. But even if עָמַד be read, the order of the words would require translation in the pluperfect, which would come to the same as the original text. And if Wellhausen’s proposal were correct the words Angel of Jehovah in ver. 6 would be superfluous.