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 makes the relation of שׁד יתום genitival. Heidenheim (in a MS annotation to Kimchi's Lex.) accordingly badly interprets: they plunder from the spoil of the orphan; Ramban better: from the ruin, i.e., the shattered patrimony; both appeal to the Targum, which translates מביזת יתום, like the Syriac version, men bezto de-jatme (comp. Jerome: vim fecerunt depraedantes pupillos). The original reading, however, is perhaps (vid., Buxtorf, Lex. col. 295) מבּיזא, ἀπὸ βυζίου, from the mother's breast, as it is also, the lxx (ἀπὸ μαστοῦ), to be translated contrary to the accentuation. Inhuman creditors take the fatherless and still tender orphan away from its mother, in order to bring it up as a slave, and so to obtain payment. If this is the meaning of the passage, it is natural to understand יחבּלוּ, Job 24:9, of distraining; but (1) the poet would then repeat himself tautologically, vid., Job 24:3, where the same thing is far more evidently said; (2) חבל, to distrain, would be construed with על, contrary to the logic of the word. Certainly the phrase חבל על may be in some degree explained by the interpretation, “to impose a fine” (Ew., Hahn), or “to distrain” (Hirz., Welte), or “to oppress with fines” (Schlottm.); but violence is thus done to the usage of the language, which is better satisfied by the explanation of Ralbag (among modern expositors, Ges., Arnh., Vaih., Stick., Hlgst.): and what the unfortunate one possesses they seize; but this על = אשׁר על directly as object is impossible. The passage, Deu 7:25, cited by Schultens in its favour, is of a totally different kind. But throughout the Semitic dialects the verb חבל also signifies "to destroy, to treat injuriously” (e.g., Arab. el-châbil, a by-name of Satan); it occurs in this signification in Job 34:31, and according to the analogy of הרע על, 1Ki 17:20, can be construed with על as well as with ל. The poet, therefore, by this construction will have intended to distinguish the one חבל from the other, Job 22:6; Job 24:3; and it