ἀντέστη] Doubtless implies coming forward in witness against: cf. lix. 12. The Heb. word usually means ‘answer’: Vulg. has responrlere in both passages, and in Hos. v. 5: but in Hos. vii. 10 takes it from a different root, and renders humiliabitur LXX. more consistently, if wrongly, ταπεινωθήσεται in both passages of Hosea.

10. εἰπόντες Δήσωμεν] Lxx. seem to have read the Heb. word for ‘Say ye’ as ‘Let us bind,’ with root-letters ABBREVfor ABBREV εἰπόντες, as in ver. 6, xxii. 13 RAQ al., lviii. 3, or reading Heb. word twice, with differences. The MSS. of the LXX. agree in reading δήσωμεν δήσομεν Ζ): so Jerome on this passage gives alligemus, and Barnabas, Ep. vi. 7, supports it. But Clement of Alexandria, Strom. v. 14, and Hegesippus, quoted in Eusebius, Hist. Eccl. 11. xxiii. 15 have presuably presumably rendering from root ABBREVJustin Tryph. 17, 133, has δήσωμεν, but in 136, 137 he has ἄρωμεν twice, and moreover says that δήσωμεν is the Jewish reading. Tertullian also, Adv. Mare. iii. 22, has Venite, ’nquz’unt, auferamus iustum quid inutilis est nobis. There is a certain neatness about the Greek; and the alternative reading supports the syntax and the D: but the Hebrew has the parallelism in its favour, and the Creek is perhaps inconsistent with καθ’ ἑαυτῶν.

δύσχρηστος] seems to have more force than the inutilis of Tertullian, which would be merely ἄχρηστος, as in Hosea viii. 8 ; compare also Wisd. xiii. 10 and 12 and ii. 11 with ii. 12. It is an unusually pointed phrase for the 1.101., implying ‘his goodness is no good, is ill to us’; appearing to adapt the Hebrew of this passage, ‘(it is) good,’ with some skill.

In Wisd. ii. 12 occurs ἐνεδρεύσωμεν δὲ Β) τὸν δίκαιον, ὅτι δύσχρη- στος ἡμῖν ἐστιν ; ‘he is of disservice to us,’ R.V. Prof. Margoliouth, in Line: of Defence of tire Biblical Revelation, chap. 1. p. 15 foll., and chap. 11. p. 49 foll., argues for the priority of the Greek of Wisdom to the Greek of Isaiah (as well as for a Hebrew original of Wisdom, prior to Isaiah himself). The view usually held as to the Book of Wisdom is however against this. There are many passages in Wisdom with resemblances to the Lxx. of Isaiah and of other books of the O.T. A few may be noticed here. Compare Wisdom iii. 14 foll. with Isai. lvi. 4, lvii. 3 μακρόβιος, liii. 10). iv. 19 ἔσονται ἐν ὀδύνῃ, ,, ,, xix. 10.v. 6 ,, ,, liii. 6,lix. 9—15, lxiv.v. 14 ,, ,, xvii. 13, ἃς.ν. 16 ,, ,, lix. 17,lxii. 3.

Wisdom v. 16 (and xix. 8) with Isai. xlix. 2. vi. 7 μικρὸν καὶ μέγαν ,, ,, ix. 14 (Job iii. 19).vii. 15 ,, ,, l. 4.vii. 18 ἀρχὴν καὶ τέλος ,, ,, xix. 15.Vii. 22 (and x. 21) τρανὸς ,, ,, xxxv. 6.ix. 5 ,, Psalm cxvi. 16 (and lxxxvi. 16).ix. 13 ,, Isai. XI. 13.x. 6, 7 ,, ,, xix. 18, 19 πέντε πόλεις, στήλη)xi. 4 ,, Deut. viii. 15.xi. 22 ,, Isai. xl.xii. 5 (and xiv. 23) ,, ,, lvii. 5.xii. 12 ,, ,, xlv. 9, 11.xiii. 11 foll. ,, ,, xliv. 12 foll.xiv. 11 ,, ,, xix. I (Exod. xii. 12).xv. 10 ,, ,, xliv. 20.xvi. 5 ,, ,, xxvii. 1.xvi. 8 ,, Psalm liv. 7, cxxi. 7.xvi. 12 ,, Isai. i. 6.xvi. 13 ,, ,, xxxviii. 10 (1 Sam. ii. 6 Psalm ix. 13, &c.)xvii. 7 ἐμπαίγματα) ,, ,, lxvi. 4.xviii. 20 ,, ,, lvii. 1.