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 the entrance into Canaan, arises the not less mighty wonder of the giving of the Law: the skipping of the mountains like rams, of the ills like בּני־צאן, i.e., lambs (Wisd. 19:9), depicts the quaking of Sinai and its environs (Exo 19:18, cf. supra Psa 68:9, and on the figure Psa 29:6).

Verses 5-8
The poet, when he asks, “What aileth thee, O sea, that thou fleest...?” lives and moves in this olden time as a contemporary, or the present and the olden time as it were flow together to his mind; hence the answer he himself gives to the question propounded takes the form of a triumphant mandate. The Lord, the God of Jacob, thus mighty in wondrous works, it is before whom the earth must tremble. אדון does not take the article because it finds its completion in the following יעקב (אלוהּ); it is the same epizeuxis as in Psa 113:8; Psa 94:3; Psa 96:7, Psa 96:13. ההפכי has the constructive ı̂ out of the genitival relation; and in למעינו in this relation we have the constructive ô, which as a rule occurs only in the genitival combination, with the exception of this passage and בּנו באר, Num 24:3, Num 24:15 (not, however, in Pro 13:4, “his, the sluggard's, soul”), found only in the name for wild animals חיתו־ארץ, which occurs frequently, and first of all in Gen 1:24. The expression calls to mind Psa 107:35. הצּוּר is taken from Exo 17:6; and חלּמישׁ (lxx τὴν ἀκρότομον, that which is rugged, abrupt) stands, according to Deu 8:15, poetically for סלע, Num 20:11, for it is these two histories of the giving of water