13. τὸν κύριον] Not in Heb.

πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν] Heb. is literally, ‘its glory (is) men of famine.’ πλῆθος may either be a different shade of meaning, or be due to reading ‘33 for ABBREVthe converse difference is perhaps seen in Job xxxv. 16, ῥήματα βαρύνει. νεκρῶν, ‘dead,’ differs only in vowel points from ‘men,’ ABBREVfor ABBREVthis latter is not the most usual word, but occurs, e.g., in iii. 25, xli. 14, Job xi. II, Gen. xxxiv. 30 Ps. cv. 12, and freq. in Deuteronomy, ii. 34, iii. 6, iv. 27. Confusion often arises; Vulg. has here ’nterz’erunt, and in xli. 14 ’ ’s. This word for men appears to convey the meaning of ‘weakness,’ if not of ‘fewness,’ as in Gen. xxxiv. 30, Deut. iv. 27: ὀλιγοστός, xli. 14. Some commentators propose here ABBREV‘exhausted,’ as in Deut. xxxii. 24; and some follow LXX.: which having rendered thus, abandons the parallelism, omitting ‘multitude’ in the last clause of the verse.

δίψαν] δίψος· Β. Lid. and Scott consider δίψα the older Attic form, and its literary pedigree is more complete: Thucydides and Plato use both forms; Xenophon has δίψος.

14. ᾅδης] The regular rendering of Heb. Sheol, the Underworld: which is often regarded as personal. This use, according to Cheyne,—see his note here—is later. See Habak. ii. 5, Jonah Prov. xxx. 16 seems doubtful. So Θάνατος is a character in the Alcestis of Euripides: cf. Soph. Aj. 854, Hom. [1. XIV. 231, and even Psalm xlix. 14. In Greek, Ἅιδης is first personal, and the idea ofa place hence the genitive case after prepositions, a word being supplied. See xiv. 15, 19: this use is constant in classical Greek with different forms of the name: cf. Ventum erat ad Vestae, Hor. Sat. 1. ix. 35.

ψυχὴν] Heb. word for ‘soul’ often carries the meaning of ‘self,’ ‘inclination,’ ‘appetite.’ Cf. lvi. 11, Ps. xxxv. 25, &c. τοῦ μὴ διαλιπεῖν] ΑΓ 93vid [09 actually read διαλείπειν, but ι and are written almost interchangeably in our MSS., and the aorist seems preferable here.