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 only acquainted with תּן as the name of an animal. All difficulty would vanish if one might, with Hupfeld, read נתתּה. But תנה has not the slightest appearance of being a corruption of נתתה. It might be more readily supposed that תּנה is an erroneous pointing for תּנה (to stretch or extend, cf. Hos 8:10 to stretch forth, distribute): Thou whose glory stretches over the heavens, - an interpretation which is more probable than that it is, with Paulus and Kurtz, to be read תּנּה: Thou whose glory is praised (pass. of the תּנּה in Jdg 5:11; Jdg 11:40, which belongs to the dialect of Northern Palestine), instead of which one would more readily expect יתנּה. The verbal notion, which is tacitly implied in Psa 113:4; Psa 148:13, would then be expressed here. But perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour as being constantly repeated and not as done once for all. There now follows, in Psa 8:3, the confirmation of Psa 8:2: also all over the earth, despite its distance from the heavens above, Jahve's name is glorious; for even children, yea even sucklings glorify him there, and in fact not mutely and passively by their mere existence, but with their mouth. עולל (= מעולל), or עולל is a child that is more mature and capable of spontaneous action, from עולל (Poel of עלל ludere), according to 1Sa 22:19; Psa 15:3, distinct from יונק, i.e., a suckling, not, however, infans, but, - since the Hebrew