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 elegant style of expression (= מעוזי מעוז חיל), like Psa 71:7; Lev 6:3; Lev 26:42; vid., Nägelsbach §63, g, where it is correctly shown, that this mode of expression is a matter of necessity in certain instances. The form of writing, מעוּזי, seems here to recognise a מעוז, a hiding-place, refuge, = Arab. m‛âd, which is different from מעז a fortress (from עזז); but just as in every other case the punctuation confuses the two substantives (vid., on Psa 31:3), so it does even here, since מעוז, from עוּז, ought to be inflected מעוּזי, like מנוּסי, and not מעוּזי. Nevertheless the plena scriptio may avail to indicate to us, that here מעוז is intended to by a synonym of מחסה. Instead of (תמים דרכי) ויּתּן we have ויּתּר here; perhaps it is He let, or caused, my way to be spotless, i.e., made it such. Thus Ewald renders it by referring to the modern Arabic hllâ, to let, cause Germ. lassen, French faire = to make, effect; even the classic ancient Arabic language uses trk (Lassen) in the sense of j'l (to make), e.g., “I have made (Arab. taraktu) the sword my camp-companion,” i.e., my inseparable attendant (lit., I have caused it to be such), as it is to be translated in Nöldeck'e Beiträge zur Kenntniss der Poesie der alten Araber, S. 131. Or does התּיר retain its full and