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 the preformative א is wanting, as in תּמרוּ, 2Sa 19:14, cf. Psa 139:20, Ges. §68, 2, and instead of תּבה (= תּאבה, 1Ki 20:8) is vocalized not תּבא (cf. Pro 11:25), but after the Aram. תּבא (cf. יגלי); see Gen 26:29, and ''Comment. on Isaiah'', p. 648; Gesen. §75, 17. Of the number of wicked men who gain associates to their palliation and strengthening, they are adduced as an example whom covetousness leads to murder. 11 If they say, “Go with us, we will lurk for blood,     Lie in wait for the innocent without cause; 12 Like the pit we will swallow them alive      And in perfect soundness like them that go down to the grave. 13 We find all manner of precious treasure,     Fill our houses with spoil. 14 Thou shalt cast thy lot amongst us,     We all have only one purse.”

Verse 11
The verb ארב signifies nectere, to bind fast (from רב, close, compact), (see under Isa 25:11), and particularly (but so that it bears in itself its object without ellipse) insidias nectere = insidiari. Regarding לדם Fleischer remarks: “Either elliptically for לשׁפּך־דּם (Jewish interp.), or, as the parallelism and the usage of the language of this book rather recommend, per synecd. for: for a man, with particular reference to his blood to be poured out (cf. our saying ‘ein junges Blut,' a young blood = a youth, with the underlying conception of the blood giving colour to the body as shining through it, or giving to it life and strength), as Psa 94:21.” As in post-biblical Heb. בּשׂר ודם (or inverted, αἱμα καὶ σάρξ, Heb 2:14), used of men as such, is not so used in the O.T., yet דּם, like נפשׁ, is sometimes used synecdochically for the person, but never with reference to the blood as an essentially constituent part of corporealness, but always with reference to violent putting to death, which separates the blood from the body (cf. my System der bibl. Psychologie, p. 242). Here לדם is explained by לדמים, with which it is interchanged, Mic 7:2 : let us lurk for blood (to be poured out). The verb צפן is never, like טמן (to conceal), connected with חבלים, מוקשׁים ,ח, פּח, רשׁת - thus none of these words is here to be supplied; the idea of gaining over one expressed in the organic root צף (whence צפּה, diducendo obducere) has passed over into that of restraining oneself, watching, lurking, hence צפן (cog. Aram. כּמן) in the sense of speculari, insidiari, interchanges with צפה (to spy), (cf. Psa 10:8; Psa 56:7 with Psa 37:32). The adv. חנּם (an old accus. from חן)