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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1902 edition. Excerpt: ...of the return of the nation's youth, their renewed betrothal to Jehovah and the restoration of nature (I4-23). Then follows the story of the pro phet's restoration of his wife, also with discipline (chap. iii.). Notice that, although the story of the wife's full has preceded the declaration of Israel's apostasy, it is ' A list of the more obvious is given by Kuenen, p. 324. ' The first chapter in the Hebrew closes with ver. 9. ' Cf. this with Amos; above, pp. I92 fl'. Israel's restoration which prceedes the wife's. The ethical significance of this order we shall illustrate in the next chapter. In this section the disturbing verses are i. 7 and the group of three--i. IO, II, ii. I (Eng; but ii. I-3 Heb.). Chap. i. 7 introduces Judah as excepted from the curse passed upon Israel; it is so obviously intrusive in a prophecy dealing only with Israel, and it so clearly reflects the deliverance of Judah from Sennacherib in 701, that we cannot hold it for anything but an insertion of a date subsequent to that deliverance, and introduced by a pious Jew to signalise Judah's fate in contrast with Israel's.' The other three verses (i. I0, II, ii. 1, Eng.; ii. I-3, Heb.) introduce a promise of restoration before the sentence of judgment is detailed, or any ethical conditions of restoration are stated. That is, they break and tangle an argument otherwise consistent and progressive from beginning to end of the Section. Every careful reader must feel them out of place where they lie. Their awkwardness has been so much appreciated that, while in the Hebrew text they have been separated from chap. i., in the Greek they have been separated from chap. ii. That is to say, some have felt they have no connection with what precedes them, ..… (plus d'informations)
The task of a Bible commentator is complex. He needs to establish a text -- perhaps he may use someone else's, but he has to choose it. He has to translate that text -- he may, again, use someone else's translation, but he has to pick one. And then he must interpret the text.
Few are the authors who are good at all three. An analytical thinker may establish a good text but not be able to interpret it well. A mystic may give a beautiful, spiritual interpretation -- but not even know what he's interpreting, because he uses a defective text and translation. (This is true of almost everyone who uses the King James or New King James Bible, for instance.)
George Adam Smith's greatness was that he could undertake all three tasks. He was a solid textual scholar -- to this day, many Bible translations of the Prophets are built on weaker underpinnings. His translations are brilliantly moving -- at least to me, a student of modern English who nonetheless hears the music of the translations of long ago. And Smith was also a solid theologian and historian. He could find more in the Prophets than almost anyone I have ever heard -- the sorrows of Jeremiah. The idealism of Micah. The desolation of Zephaniah. It's all in here.
Of course, much of it is now out of date. The Dead Sea Scrolls and other discoveries have affected our texts, especially of Isaiah but also of the Minor Prophets. We know more history. Even theology has advanced somewhat. So Smith is no longer sufficient in himself. You should have a newer translation, and perhaps a newer commentary as well. But these books will serve you well even if they are not the newest volumes on your shelf. ( )
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PREFACE -- The Prophets, to whom this and a following volume are dedicated, have, to our loss, been haunted for centuries by a peddling and an ambiguous title.
PREFACE TO THE NEW AND REVISED EDTION -- Since these two volumes first appeared in 1896 and 1898 respectively, the textual, literary, and historical criticism of The Twelve Prophets has vastly developed, as may be estimated from the Bibliography herewith appended, pages xvii-xix.
FROM THE PREFACE TO THE FIRST EDITION [preface to the revised edition of Volume 2] -- The first volume on the Twelve Prophets dealt with the three who belonged to the Eighth Century: Amos, Hosea, and Micah.
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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1902 edition. Excerpt: ...of the return of the nation's youth, their renewed betrothal to Jehovah and the restoration of nature (I4-23). Then follows the story of the pro phet's restoration of his wife, also with discipline (chap. iii.). Notice that, although the story of the wife's full has preceded the declaration of Israel's apostasy, it is ' A list of the more obvious is given by Kuenen, p. 324. ' The first chapter in the Hebrew closes with ver. 9. ' Cf. this with Amos; above, pp. I92 fl'. Israel's restoration which prceedes the wife's. The ethical significance of this order we shall illustrate in the next chapter. In this section the disturbing verses are i. 7 and the group of three--i. IO, II, ii. I (Eng; but ii. I-3 Heb.). Chap. i. 7 introduces Judah as excepted from the curse passed upon Israel; it is so obviously intrusive in a prophecy dealing only with Israel, and it so clearly reflects the deliverance of Judah from Sennacherib in 701, that we cannot hold it for anything but an insertion of a date subsequent to that deliverance, and introduced by a pious Jew to signalise Judah's fate in contrast with Israel's.' The other three verses (i. I0, II, ii. 1, Eng.; ii. I-3, Heb.) introduce a promise of restoration before the sentence of judgment is detailed, or any ethical conditions of restoration are stated. That is, they break and tangle an argument otherwise consistent and progressive from beginning to end of the Section. Every careful reader must feel them out of place where they lie. Their awkwardness has been so much appreciated that, while in the Hebrew text they have been separated from chap. i., in the Greek they have been separated from chap. ii. That is to say, some have felt they have no connection with what precedes them, ..
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Few are the authors who are good at all three. An analytical thinker may establish a good text but not be able to interpret it well. A mystic may give a beautiful, spiritual interpretation -- but not even know what he's interpreting, because he uses a defective text and translation. (This is true of almost everyone who uses the King James or New King James Bible, for instance.)
George Adam Smith's greatness was that he could undertake all three tasks. He was a solid textual scholar -- to this day, many Bible translations of the Prophets are built on weaker underpinnings. His translations are brilliantly moving -- at least to me, a student of modern English who nonetheless hears the music of the translations of long ago. And Smith was also a solid theologian and historian. He could find more in the Prophets than almost anyone I have ever heard -- the sorrows of Jeremiah. The idealism of Micah. The desolation of Zephaniah. It's all in here.
Of course, much of it is now out of date. The Dead Sea Scrolls and other discoveries have affected our texts, especially of Isaiah but also of the Minor Prophets. We know more history. Even theology has advanced somewhat. So Smith is no longer sufficient in himself. You should have a newer translation, and perhaps a newer commentary as well. But these books will serve you well even if they are not the newest volumes on your shelf. (