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 might establish itself, to whom it could cling. The old expositors err in many ways respecting Job 27:8, by taking בצע, abscindere (root בץ), in the sense of (opes) corradere (thus also more recently Rosenm. after the Targ., Syr., and Jer.), and referring ישׁל to שׁלה in the signification tranquillum esse (thus even Blumenfeld after Ralbag and others). נפשׁו is the object to both verbs, and בצע נפשׁ, abscindere animam, to cut off the thread of life, is to be explained according to Job 6:9; Isa 38:12. שׁלח נפשׁ, extrahere animam (from שׁלה, whence שׁליח Arab. salan, the after-birth, cogn. שׁלל . Arab. sll, נשׁל Arab. nsl, nṯl, nšl), is of similar signification, according to another figure, wince the body is conceived of as the sheath (נדנה, Dan 7:15) of the soul (comp. Arab. sll in the universal signification evaginare ensem). The ''fut. apoc. Kal'' ישׁל (= ישׁל) is therefore in meaning equivalent to the intrans. ישּׁל, Deu 28:40 (according to Ew. §235, c, obtained from this by change of vowel), decidere; and Schnurrer's supposition that ישׁל, like the Arab. ysl, is equivalent to ישׁאל (when God demands it), or such a violent correction as De Lagarde's (when he is in distress יצק, when one demeans his soul with a curse ישּׁאל בּאלה), is unnecessary. The ungodly man, Job goes on to say, has no God to hear his cry when distress comes upon him; he cannot delight himself (יתענּג, pausal form of יתענג, the primary form of יתענג) in the Almighty; he cannot call upon Eloah at any