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18 And surely the mountain falling cometh to nought, and the rock is removed out of his place.

19 The waters wear the stones;

Thou washest away the things which grow out of the dust of the earth; and Thou destroyest the hope of man.

20 Thou prevailest forever against him, and he passeth;

Thou changest his countenance, and sendest him away.

21 His sons come to honor, and he knoweth it not;

and they are brought low, but he perceiveth it not of them. 22 But his flesh upon him shall have pain, and his soul within him shall mourn.

EXEGETICAL AND CRITICAL.

ers, as being quite ordinary and commonplace : ch. xii. 2-12.

First Strophe: Vers. 2-6. [Sarcasm on the friends (ver. 2) changing into angry invective (ver. 3), then into bitter complaint of his own lot (ver. 4), of the way of the world (ver. 5), and of the security of the wicked (ver. 6)].

Ver. 2. Of a truth ye are the people.D DAN, with the logical accent on the first word, signifies not: "ye are people, the right sort of people," but: "ye are the people, the totality of all people, the race of men;" Dy, there

The Cod. Alex. of the LXX. expresses correctly the sense; un ucis oré av pro povol. As to 2 DIN, Comp. the simple DIN, ch. ix. 2.

Ver. 3. I also have a heart as well as you, i. e., I lack understanding no more than you.

Zophar in ch. xi. had specially arrayed against Job the wisdom and omniscience of God, in order to convict him partly of ignorance in Divine things, partly of his sinfulness and need of repentance. Job now meets this attack by strongly doubting the wisdom of his friends, or by representing it as being at least exceedingly ordinary and commonplace, being capable neither of worthily comprehending or describing the Divine wisdom and greatness, nor of demonstrating actual sin and guilt on his part. This demonstra-fore as in Is. xl. 7; xlii. 5. tion of their incompetency, delivered in an ironical tone, accompanied by a description of the wisdom and strength of God far transcending that of Zophar in energy and inspired elevation of thought, forms the first part of his discourse (ch. xii.) This is followed by an emphatic asseveration of his innocence, clothed in the declaration of his purpose to appeal to God, the righteous Judge, and from Him, by means of a formal trial, to which he purposes summoning Him, to obtain testimony in favor of his innocence, which shall effectually dispose of the suspicions of the friends (ch. xiii. 1-22). As though in De relates to the stand-point of the such a trial had already been instituted, he then turns to God with a solemn assertion of his in- friends, from which Job might seem to be a j nocence, but failing to meet with a favorable de- one falling below them, meaner than themselves. claration from God in answer to his appeal, he [Ewald takes in the comparative sense, immediately sinks back into his former discou- which however would give an unsuitable renderragement and despair, to which he gives charac-ing, "to fall more than another"].-And to teristic expression in a long description of the whom are such things not known? Lit., shortness of life, the impotence and helplessness" and with whom is not the like of these things?" of man as opposed to the Divine omnipotence viz., the like of your knowledge of Divine things. (ch. xiii. 23-xiv. 22). [Davidson characterizes, lit. "with," is used here in the sense of an this discourse as "this last and greatest effort of Job"]. Each of these three parts is subdivided into sections which are distinctly separated, Parts I. and II. into two sections each of about equal length; Part III. into five strophes

of 5 to 6 verses each.

2. First Division.-First Section: Sarcasm on the wisdom of Zophar, and the two other speak

therefore as above in ch. viii. 10; ix. 4; comp. ch. xi. 12 ["he also has a heart like them, he is therefore not empty, 1," Del.], and as below in ver. 24.-I do not stand behind you: lit., "I do not sink down beneath you," or: "I do not fall away before you;" the

inward indwelling, as also in ch. xiv. 5 b, and as elsewhere Dy is used: ch. ix. 35; x. 13, etc.

Ver. 4. A mockery (p, lit., “a laughing," laughter, Inf. subst., like up, ch. xvii. 6) to my own friend must I be.-[Lit., “2 mockery to his neighbor, etc.]. Instead of

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one might expect to find '?; an exchange of | E.]. The rendering of Hitzig (Geschichte des persons, however, takes place, that the expresVolkes Israel I., 112) is peculiar; T he takes sion may be made as general as possible: "one to mean: "a soothing bandage, a cure who is a mockery to his own friend must I be." (from Comp. similar examples of the exchange of per- the root 5, "to wind, or bind around," here sons in Ps. xci. 1 seq.; Is. ii. 8. [“ Must I be- the sing. corresponding to the plur. found in come, best as exclamation, expressing Judg. iv. 4, which is not a proper name [LapiJob's sense of indignity: (1) At such treat- doth], but taken in connection with the preceding ment from friends; (2) such treatment to such signifies: "a mistress of healing bandas he," (Dav.) see remainder of verse].-I who ages"), so that the sense would then be: "Healcalled to Eloah and found a hearing: lit.,ing is a scorn [is scorned] in the opinion of the "one calling [still in 3d person] to Eloah, and He heard him," in apposition to the subject-I -in: which is the case also with P D', one who is just, godly (pure, blameless), comp. Prov. xi. 5 a, these words being placed with emphasis at the end of the whole exclamation. [Zöckler's rendering of this clause being: "a mockery (am I);-the just, the godly man!" Noyes and Wemyss render the second member: "I who call upon God that He would answer me" (or "to listen to me"). Noyes objects to the other rendering the use of the present participle. This form, however, is used to denote a continuous fact in Job's life, and a permanent quality grounded thereon, the Vav. consec. then indicating the Divine result consequent on Job's conduct and character.-E.].

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Ver. 5. For misfortune scorn-according to the opinion of the prosperous: i. e., the prosperous (lit. "the secure," who lives free from care, comp. Isa. xxxiii. 20) thinks, that contempt is due to the unfortunate. ["It is the ordinary way of the great multitude to overwhelm the unfortunate with contempt, and to give to the tottering still another push." Dillm.] 2 thus contemptus, as in ver. 21, and ch. destruction, ruin, misfortune, as in ch. xxx. 24; xxxi. 29; Prov. xxiv. 22; and ( plur. fem. st. constr. from y), or, after a form which is better authorized, in, signifies an opinion, fancy, thought (from nvy, to fashion, used of the mind's fashioning is thoughts). This is the interpretation adopted by most of the moderns, since the time of Aben Ezra. The rendering of the Targ., Vulg., [E. V.], Levi b. Gerson, and other Rabbis, preferred also by Luther, De Wette, Rosenm. [Noyes, Carey, Rod.], etc., which takes T in the sense of a torch, yields no tolerable sense, at least no such sense as suits the second member ("a torch of contempt" [Luther: "a despised taper "] in the opinion of the prosperous is he who is ready to totter," or "to whom it is appointed that his feet slip," etc.) [Against this rendering, found in E. V., may be urged (1) The expression "a despised torch" is meaningless. As Con. suggests "a consumed or expiring torch would be pertinent, but a torch despised is like anything else that is despised." (2) is superfluous and insipid. Why "ready to waver?" (3) This rendering presupposes a noun in, with the meaning vacillatio, wavering, lit. ready for waverings, for which however there is no authority, and which would require here rather the vowel pointing: -(4) It destroys the rhythm of the verse. See Con, Dillm., Dav. and Delitzsch. |

prosperous" (?).-Ready (is it, the contempt)
for those whose foot wavers.-11. Part.
Niph. from , hence roos, ready, as in Ex.
xxxiv. 2. Comp. below xv. 23, where may also be
found "the wavering of the foot
99 as a figurative
expression of falling into misfortune; Ps. xxxviii.
17 (16) Ewald (Bibl. Jahrb. IX. p. 38) would in-
stead of read, "a stroke," and Schul-
tens and Dillmann would assign this same mean-
ing of plaga, percussio to this same form
(from 1, 2): "a stroke, is due to those
whose foot wavers." As if a new parallelism of
thought must of necessity be found between a
and b!

T:.

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Ver. 6. Secure are the tents of the spoilers, lit. to the spoilers; i. e., to powerful tyrants, savage conquerors, and the like. On "tents comp. ch. v. 24; xi. 14.- is the aramaizing third plur. form of a verb which has for its perf. (see ch. iii. 26), but which derives its imperf. forms from . Moreover is not merely a pausal form, but stands here removed from the place of the tone: comp. the similar pathetic verbal forms in Ps. xxxvi. 9; lvii. 2; lxxiii. 2; also Ewald, 194, a.—And security in, plur. et abstr. from cure, free from care), have they who defy God [D' denotes the sin of these undeservedly prosperous ones against men, (lit. those who provoke God, who insolently assail Him) their wickedness against God." Schlott.] they who carry Eloah in their hand: lit., "he who carries," (...); from among those who rage against God and defy Him, one is selected as an example, such an one, viz., as "bears God in his hand," i. e., recognizes no other God than the one he carries in his hand or fist, to whom therefore his fighting weapon is to be his God; comp. Hab. i. 11, 16; also the "dextra mihi Deus" of Virg. Aen. 16, 773. [Delitzsch renders 2 a little more precisely perhaps: "he who causes Eloah to enter into his hand; from which translation it is clear that not the deification of the hand, but of that which is taken into the hand is meant. That which is taken into the hand is not, however, an idol (Abenezra), but the sword; therefore he who thinks after the manner of Lamech, as he takes the iron weapon of attack and defense into his hand, that he needs no other God." The deification of the weapon which a man wields with the power of his own right hand, and the deification of the power which

wields the weapon, as in Hab. 1. c. and Mic. ii. |
1, are, however, so nearly identical as descrip-
tive of the character here referred to, that either
resolves itself into the other. Conant, who
adopts the rendering of E. V.: "he into whose
hand God bringeth" (E. V. adds "abundantly")
i. e. whom God prospers, objects that by the
other rendering "the thought is expressed very
coarsely, as to form, when it might be done in
the Hebrew with great felicity." It is difficult
to see, however, how the sentence: "he who
takes God in his hand" could be expressed
more idiomatically or forcibly than in the words
of the passage before us. Wordsworth some-
what differently: "who grasps God in his hand.
The wicked, in his impious presumption, ima-
gines that he can take God prisoner and lead
Him as a captive by his power." But this is
less natural than the above.-E.]

Second Strophe: vers. 7-12. [Return to the thought of ver. 3-the shallowness of the friends' wisdom on the Divine. Such knowledge and deeper every one possessed who had eyes and ears. For (1) every creature in earth and sea and air proclaimed it (7-10); and (2) every man of thought and age uttered it in the general ear (11, 12)." DAV.]

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Ver. 7. But ask now even the beaststhey can teach thee.-[“, recovery from the crushing thought of vers. 4-6, and strong antithesis to the assumption of the friends." DAV.] as also in the second member, voluntative [or, jussive], hence not literally future-they will teach it to thee"-as commonly rendered. Here the form of address is different from that adopted heretofore in this discourse, being now directed to one only of the friends, viz. to Zophar, to whose eulogy of the absolute wisdom of God (ch. xi. 7-9) reference is here made, with the accompanying purpose of presenting a still more copious and elaborate description of the same.

Ver. 8. Or think thoughtfully on the earth: lit. "think on the earth," i. e. direct

look the retrospective reference which is to be
looked for to the various kinds of animals
already cited. Neither with Ewald [Hengst.,
Noyes] is it to be taken in the sense of "among
all these," as if the passage contained a refer-
ence to a knowledge possessed by all the crea
tures of God as their Creator, or possibly to the
groaning of the creature after the Godhead, as
described in Rom. viii. 18 sq. This partitive
rendering of (which Renan as well as Ewald
adopts: "qui ne saît parmi tous ces élres,” etc.) is
at variance with the context, as well as the
position of the words ( before -).
—That the hand of Jehovah hath made
this.- refers essentially to the same object
with N-2, only that it embraces a still wider
circle of contemplation than the latter expres-
sion, which refers only to the classes of animals
afore-mentioned. It denotes "the totality of
that which surrounds us," the visible universe,
the whole world (тà ẞhɛñóμɛva, Heb. xi. 3);
comp. Is. lxvi. 2; Jer. xiv. 22; where
is used in this comprehensive signification; so
also above in ch. xi. 8 seq., to which description
of the all-embracing greatness of God there is
here a manifest reference. Ewald, Dillmann
[Conant, Davidson] translate: "that the hand
of Jehovah hath done this." By Ni, "this,"
Ewald understands "the decreeing of suffering
and pain" (of which also the groaning creation
and wise administration of God among His crea-
would testify); Dillmann refers it to the mighty
tures; both of which explanations are manifestly
more remote than the one given above. ["The
meaning of the whole strophe is perverted if
is, with Ewald, referred to the destiny of
severe suffering and pain.'
glance at what follows shows, Job further on
praises God as the governor of the universe, it
may be expected that the reference is here to
God as the creator and preserver of the world.
Bildad had appealed to the sayings of the
ancients, which have the long experience of the
past in their favor, to support the justice of the
Divine government; Job here appeals to the
absoluteness of the Divine rule over creation."
DELITZSCH.]—Apart from the Prologue (ch. i.

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thoughtfully thy observation to the earth (which comes under consideration here, as is evident from what follows, as the place where the lower order of animals is found, the , Gen. ix. 2; 1 Kings v. 13), and acquire the instruction which may be derived from her. The render-21), the name occurs only here in the ing of as a substantive, in the sense of shrub" (comp. ch. xxx. 4; Gen. ii. 5), is on several grounds untenable; for , "shrub" is, according to those passages, masculine; the use of the preposition instead of the genit., or instead of hy or before 7, would be singular; and the mention of plants in the midst of the animals (beasts, birds, fishes), would be out of place (against Berleb. Bib., Böttcher, Umbreit, etc.).

mouth of Job, for the reason doubtless that the
whole expression here used, which recurs again
word for word in Is. xli. 20 (ch. lxvi. 2) was
one that was everywhere much used, not unfre-
quently also among the extra-Israelitish mono-
NT, ch. xxviii. 28).
theists (and the same is true of the expression

Ver. 10. In whose hand is the soul of every living thing, and the breath of all the bodies of men.-["Evidently these words are more naturally referred to the act of preservation than to that of creation." SCHLOTTM.] Observe the distinction between , the lower principle of life, which fills all animals, and

Ver. 9. Who would not know in all this, etc.—So is to be rendered, giving to the instrumental sense, not with Hahn-, the godlike personal spirit of man. Other"who knows not concerning all this," which wise in Eccles. iii. 19, 21, where, in a wider would yield too flat a sense, and lead us to over- sense, is ascribed even to the beasts.

Vers. 11, 12. To the knowledge of God which | and here, where he is exposing the vulgarity of rests on the observation of the external cosmos the friends' much-boasted insight, it is quite in (notitia Dei naturalis externa 8. acquisita), is here place to refer to the facility any one had for added the human wisdom and insight which coming in contact with such information; and springs from experience, especially that of the in xiii. 2, where Job recapitulates xii. 13-25, aged, as a second source from which Job might these two sources of information, sight and heardraw (which may be regarded as the equivalent say are directly alluded to."-Besides Delitzsch of that which is sometimes called notitia Dei and Hengstenberg, Schlottmann and Merx connaturalis interna). nect the verse with the preceding. On the contrary Con., Dav., Dillm., Ren., Good, Wemyss, etc., connect it with the following, and correctly so on account of the strict connection in thought, and especially the resumption of the thought in varying language in ver. 16.-In answer to the objection of abruptness in the transition if ver. 13 be detached from the preceding, Davidson says well that "it is quite in place; the whole chapter and speech is abrupt and passionate." —E.].

Ver. 11. Does not the ear prove sayings, even as [ adæquationis, as in ch. v. 7] the palate tastes food for itself (1, Dat. commodi). Both comparisons illustrate the power of judicious discrimination possessed by the human spirit, by which it discerns the inner worth of things, especially as it exists in aged persons of large experience. So again later in Elihu's discourse, ch. xxxiv. 3. The opinion of Umbreit, Delitzsch, etc., that Job in this verse utters an admonition not to receive without

proof the sayings of the ancients, to wit, those of which Bildad had previously spoken, ch. viii. 10 ("should not the ear prove the sayings?''), lacks proper support. A reference to that remote passage in the discourse of Bildad should have been more clearly indicated than by the accidental circumstance that there as here the word, "sayings, utterances," is used. Moreover the "aged" who are here mentioned (D', as in ch. xv. 10; xxix. 8) are by no means identical with the fathers of former generations, whom Bildad had mentioned there.

Ver. 12. Among the aged is wisdom, and a long life (works, gives) understanding [or lit. "length of days is understanding"]. The verse is related to the preceding as logical consequent to its antecedent: As the ear determines the value of words, or the palate the taste of food, so aged men have been able to acquire for themselves in the course of a long life a true insight into the nature of things, and a truly rational knowledge of the same, and I have been to school with such men, I have also ventured to draw from this source! This is the meaning of the passage as clearly appears from the context, and it makes it unnecessary to assume: a. with Starke, etc., that Job reckons himself among the aged, and as such sets himself in the fullness of his self-consciousness against the three friends as being younger than himself (which is distinctly refuted by what we' find in ch. v. 26; xxix. 8, 18; xv. 10); b. with Ewald, to conjecture the loss of a passage after ver. 12, which would furnish the transition from that verse to ver. 23; c. with Dillmann, that originally ver. 12 stood before vers. 9, 10. thus immediately following ver. 8; d. with Delitzsch, Hengstenberg. etc., that ver. 23 is to be connected closely and immediately with ver. 12, so that thus the following order of thought would be expressed: assuredly wisdom is to be found among the aged, but in reality and in full measure it is to be found only with God, etc. [i.e. with Conant, that the verse is to be rendered interrogatively, on the ground that Job would not appeal to tradition in support of his positions; to which Davidson replies that " Job assails tradition only where he has found it false;

First Division: Second Section: An animated

description of the exercise of God's wisdom and Power, by way of actual proof that he is by no Zophar had denied to him: vers. 18-25. [It is means wanting in the knowledge of God, which possible perhaps to exaggerate this idea that Job his opponents. Something there is of this no in the passage following is consciously emulating doubt, but it must not be forgotten that the description here given of the Divine wisdom and omnipotence is an important part of Job's argument, as tending to show that these attributes so far from being employed by the ends which they had described, are exercised to produce hopeless confusion and ruin in human affairs.-E.].

First double strophe: Vers. 13-18 (consisting of two strophes of 3 verses each).

a. Vers. 13-15. [The theme in its most general statement].

Ver. 13. With Him are wisdom and might, His are counsel and discernment.

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The suffixes in and point back to Jehovah, vers. 9, 10, to whom the whole following description to ver. 25 in general relates. ["With Him, y, him, doubly emphatic (a) in opposition to the just mentioned wisdom of men, ver. 12; (b) with awe-ful omission of Divine name, and significant allusion and intonation in the pronoun." Dav.]. The verse before us forms as it were the theme of this description, which presents Job's own personal confession of faith in respect to the nature and wisdom of God. It is therefore neither an expression of the doctrinal views of a hoary antiquity," or of the aged sages of ver. 12 (Umbreit) [Ewald, Schlottm.], nor a statement of that which is alone to be esteemed as genuine Divine wisdom, in antithesis to the more imperfect "wisdom of the aged (Delitzsch, Hengstenberg). There is to be sure a certain progression of thought from ver. 11 on the adaptation to their uses of the organs of hearing and of taste, the wisdom of men of age and experience, and the wisdom of God, transcending all else, and united with the highest power, are related to each other as positive, comparative, and superlative. But there is not the slightest intimation of the thought that the absolute wisdom of God casts into the shade those rudiments of itself which are to be found in the sphere of the creature, or would hold them

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their good, are in His hand, and constrained to serve His purposes. He thus makes evil, moral and intellectual, subservient to the good: Gen. 1. 20; Ps. xviii. 27. " and here are to

up as utterly worthless. Rather is what is said of the same in our verse in some measure the fruit, or a specimen of the wisdom of the aged. which Job also claims to possess, as a pupil of such aged men. Comp. below Cocceius, in the Homiletical Remarks on ch. xii. 10-13. Of the be understood not so much in the ethical as in four designations of the absolute Divine intelli- the intellectual sense: if a man thinks himself gence here given, which accord with the lan- wise because he is superior to another, and can guage of Is. xi. 2, and the accumulation of which lead him astray, in comparison with God's wisintensifies the expression to the utmost, dom the deceiver is not greater (in understanddenotes that side of God's intelligence which ing) than the deceived; He has them both in "perceives things in the ground of their being, his hand, etc." Dillm.] and in the reality of their existence" ["the general word and idea comprehensive of all others," Dav.]. that "which is able to carry out the plans, purposes, and decisions of this uni- | versal wisdom against all hindrance and opposition" ["virtus, 21, vir." Dav.];, that "which is never perplexed as to the best way of reaching its purpose;", that "which can penetrate to the bottom of what is true and false, sound and corrupt, and distinguish between them" Delitzsch; ["actively force, passively strength, firmness:" Dav.].

Ver. 14. Lo, He tears down, and it is not built up (again). This is the first example of the irresistible exercise of this absolute might and wisdom of God. Job describes it as directed

Ver. 17. He leads counsellors away stripped: or "who leads counsellors, etc."-for from this point on to the end of the description (ver. 24) Job speaking of God uses the present participle. The circumstantial accus., which here and in ver. 19 is used in connection with

.ch ,עָרוֹם and that in the singular, like) מוֹלִיךְ

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xxiv. 7, 10), is rendered by the ancient versions captive," or "chained" (LXX., Targ, on ver. 19: aixuaλórovs; Targ. on ver. 17: catenis vinctos), whereas etymologically the signification "made naked (exutus), violently stripped" is the only one that is authenticated. The word there

עָרוּם וְיָחֵף fore is equivalent to the expression

"naked and barefoot," Is. xx. 4, not to "bareabove all else to the work of tearing down and foot" alone, as Oehler, Hitzig, Dillmann, etc., suppose from comparison with the LXX. in Mic. destroying, because in his recent mournful experiences he had been led to know it on this side. 8. Naturally we are to understand the deof its activity; comp. ch. ix. 5 seq., where inscription here to be of counsellors led away like manner the mention of the destructive acti- stripped as captives taken in war: comp. Is. l. c. vities of the Divine omnipotence precedes that and 2 Chron. xxviii. 15, as also what pertains to of its creative and constructive operation. Whey, "counsellors" in ch. iii. 14.-And ther there is a reference to Zophar's expression (ch. xi. 10; so Dillmann) is doubtful. He shuts up a man (lit. "He shuts over a man"), and it cannot be opened. The expression

y, "to shut over any one," is to be explained from the fact that use was frequently made of pits, perhaps of cisterns, as prisons, or dungeons: comp. Gen. xxxvii. 24; Jer. xxxviii. 6; Lam. iii. 53. Where this species of incarceration is not intended, is used either with the accus. or with (comp. ch. iii. 10; and 1 Sam. i. 6).

Ver. 15. Lo, He restrains the waters, and they dry up (Is. 1. 38); He letteth them forth (again), and they overturn the earth. A remarkable parallel in thought to this description of the operation of the Divine omnipotence in the visible creation, now withdrawing and now giving life, but ever mighty in its agency, may be found in Ps. civ. 29, 30. A reference to Zophar's comparison of past calamity with vanished waters (ch. xi. 16) is scarcely to be recognized. b. Vers. 16-18. [Resumption of the theme specially of the Divine wisdom bringing confusion and humiliation on earth's mightiest].

Ver. 16. With Him are strength and true knowledge (, precisely as in ch. xi. 6). His are the deceived and the deceiver [the erring one, and the one who causes to err]: i. e., His intelligence is so far superior to that of man that alike he who abuses his wisdom in leading others astray, and he who uses it for

as in Isa. in, xliv. 25, to infatuate, to show to be fools. Such an infatuation of judges as would cause the military and political ruin of their country to proceed directly from them (as in the breaking out of great catastrophes over certain kingdoms, e. g. over Egypt, Is. xix. 17 seq.; over Israel and Judah, 2 Kings xix. 26, etc.), is not necessarily to be assumed here (comp. v. 20), although catastrophes of that character are here especially prominent in the thought of the speaker.

judges He makes fools.

Ver. 18. He looses the bond of kings; i. e., He looses the bond, or the fetters, with which kings bind their subjects, He breaks the tyrannical yoke of kings, and brings them rather into bondage and captivity, or as the second member expresses this thought more in the concrete: He "binds a girdle on their loins." It seems that lit. "girdle," in this second member should accord with DD in the first. So much the more should the latter be pointed in, and be construed as stat. constr. Comp. (=7, from 0, to bind). Of less authority, etymologically, is the interpretation required by the Masoretic punctuation regarded as st. constr. of pin, “discipline, castigatio," although it gives a sense quite nearly related to the preceding, it being presupposed that " discipline" is to be understood in the sense of "rule, authority" (so among the moderns, Rosenm., Arnh., Vaih., Hahn, Delitzsch [Ges., Carey], etc.). But "discipline" is a dif

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