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 his complete extirpation is like the dying off of the root and of the branch, as Amo 2:9; Isa 5:24, and “let him not have a root below and a branch above” in the inscription on the sarcophagus of Eschmunazar. Here we again meet with ימּל, the proper meaning of which is so disputed; it is translated by the Targ. (as by us) as Niph. יתמולל, but the meaning “to wither” is near at hand, which, as we said on Job 14:2, may be gained as well from the primary notion “to fall to pieces” (whence lxx ἐπιπεσεῖται), as from the primary notion “to parch, dry.” אמל (whence אמלל, formed after the manner of the Arabic IX. form, usually of failing; vid., Caspari, §59) offers a third possible explanation; it signifies originally to be long and lax, to let anything hang down, and thence in Arab. (amala) to hope, i.e., to look out into the distance. Not the evil-doer's family alone is rooted out, but also his memory. With חוּץ, a very relative notion, both the street outside in front of the house (Job 31:32), and the pasture beyond the dwelling (Job 5:10), are described; here it is to be explained according to Pro 8:26 (ארץ וחוצות), where Hitz. remarks: “The lxx translates correctly ἀοικήτους. The districts beyond each persons' land, which also belong to no one else, the desert, whither one goes forth, is meant.” So ארץ seems also here (comp. Job 30:8) to denote the land that is regularly inhabited - Job himself is a large proprietor within the range of a city (Job 29:7) - and חוץ the steppe traversed by the wandering tribes which lies out beyond. Thus also the Syr. version transl. ‘al apai barito, over the plain of the desert, after which