<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:py="http://codespeak.net/lxml/objectify/pytype" py:pytype="TREE"><text><body><div type="commentary" subtype="notes" n="urn:cts:greekLit:tlg0527.tlg048.1st1K-eng1a" xml:lang="eng"><div type="textpart" subtype="paragraph" n="316"><p>A good deal of uncertainty remains, as the MSS. often vary, and

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the grammatical points may depend on terminations of which the
letters are few, and easily confused. In the LXX., Hebrew influence
may affect the construction, but mainly in the tendency to use aor. and
fut. indicative. Still, irregularities in the use of ἂν especially as to its
omission with subj., are not very conspicuous. Despite the suspicion
caused by A's irregular placing of ὅταν, it may be right to read it
here, with Q θc.; and ἐὰν may be right in xxxi. 4. If ὅταν is
here, an alternative would be to read ἐσαλεύθη. supposing ε to have
dropped out between a preceding and following σε the syllabic augment
does not seem to be omitted. (The reading ἀρθῇ in xviii. 3 is not
certain.) The argument that irregularities of grammar occurring in
the MSS. are likely to be genuine is largely balanced by the consideration
that the grammar of the earlier writers would probably have been
less bad than that of later scribes.</p></div><div type="textpart" subtype="paragraph" n="317"><p>For questions involving the optative, see notes on xi. 9, xxi. I.</p></div><div type="textpart" subtype="paragraph" n="318"><p>3. εἰς συνάντησιν Ἀχὰζ] Vulg. in occurs-um A. Heb. has ordinary
inf. with The Greek phrase is common, Gen. xviii. 2, Exod. iv. 27
Deut. i. 44, Judg. xv. 14, c.; cf. John xii. 13, εἷς ὑπάντησιν
Ἀχὰζ may be regarded either as gen. or dat., as both constructions are
found.</p></div><div type="textpart" subtype="paragraph" n="319"><p>ὁ καταλαξθεἰς Ἰασσοὺβ] LXX. have translated the ﬁrst part of the
name, no doubt wrongly. Cf. x. 21.</p></div><div type="textpart" subtype="paragraph" n="320"><p>ὅ υἱὸς] Α, unsupported, has the curious variant ἀδελφός, cf. ix. 20.
The scribe may have been influenced by the idea that Isaiah's son
would be too young to accompany him: in fact, Shear-jashub was
probably only a boy at this time. Or again, he may have thought
that the child of promise, soon to be spoken of, would be probably,
by analogy, a ﬁrst-born son (leaving aside vii. 14, there remains viii. 3).</p></div></div></body></text></TEI>