Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/293

 is not inappropriate. Instead of ותּאזּרני we find ותּזרני, by a syncope that belongs to the dialect of the people, cf. תּזלי for תּאזלי Jer 2:36, מלּף for מאלּף Job 35:11. Of the same kind is תּתּה = נתתּה, an apocope taken from the mouths of the people, with which only רד, Jdg 19:11, if equivalent to ירד, can be compared. The conjunctive ו of ומשׂנאי stands here in connection with אצמיתם as a consec.: my haters, whom I destroyed. The other text is altogether more natural, better conceived, and more elegant in this instance. 2Sa 22:42-43 Instead of ישׁוּעוּ we have ישׁעוּ, a substitution which is just tolerable: they look forth for help, or even: they look up expectantly to their gods, Isa 17:8; Isa 31:1. The two figurative expressions in 2Sa 22:43, however, appear here, in contrast with the other text, in a distorted form: And I pulverised them as the dust of the earth, as the mire of the street did I crush them, I trampled them down. The lively and expressive figure כעפר על־פני רוח is weakened into כעפר־ארץ. Instead of אריקם, we have the overloaded glossarial אדקּם ארקעם. The former (root דק, דך, to break in pieces) is a word that is interchanged with the אריקם of the other text in the misapprehended sense of ארקּם. The latter (root רק, to stretch, to make broad, thin, and compact) looks like a gloss of this אדקם. Since one does not intentionally either crush or trample upon the dirt of the street nor tread it out thin or broad, we must in this instance take not merely כעפר־ארץ but also כטיט־חוצות as expressing the issue or result. 2Sa 22:44-46 The various reading ריבי עמּי proceeds from the correct understanding, that ריבי refers to David's contentions within his kingdom. The supposition that עמּי is a ''plur. apoc''. and equivalent to עמּים, as it is to all appearance in Psa 144:2, and like מנּי = מנּים Psa 45:9, has no ground here. The reasonable variation תּשׁמרני harmonises with עמּי: Thou hast kept me (preserved me) for a head of the nations, viz., by not allowing David to become deprived of the throne by civil foes. The two lines of 2Sa 22:45 are reversed, and not without advantage. The Hithpa. יתכּחשׁוּ instead of the Piel יכחשׁוּ (cf. Psa 66:3; Psa 81:16) is the reflexive of the latter: they made themselves flatterers (cf. the Niph. Deu 33:29 : to show