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 the only sense in which נפל אשׁת belong together is “the untimely birth of a woman;” and rather than explain with the Talmud (B. Môed katan 6b) and Targum (contrary to the accents): as an abortion, a mole, one would alter אשׁת into אשׁה. But this is not necessary, since the construct form אשׁת is found also in other instances (Deu 21:11; 1Sa 28:7) out of the genitival relation, in connection with a close coordinate construction. So here, where בּל־הזוּ שׁמשׁ, according to Job 3:16; Ecc 6:3-5, is an attributive clause to נפל אשׁת (the falling away of a woman = abortions), which is used collectively (Ew. §176, b). The accentuation also harmonizes here with the syntactic relation of the words. In Psa 58:10, אטד (plural in African, i.e., Punic, in Dioscorides atadi'n) is the rhamnus or buckthorn, which, like רתם, the broom, not only makes a cheerful crackling fire, but also produces an ash that retains the heat a long time, and is therefore very useful in cooking. The alternative כּמו - כּמו signifies sive, sive, whether the one or the other. חי is that which is living, fresh, viz., the fresh, raw meat still having the blood in it, the opposite of מבשּׁל (1Sa 2:15); חרון, a fierce heat or fire, here a boiling heat. There is no need to understand חרון metonymically, or perhaps as an adjective = charrôn, of boiled meat: it is a statement of the condition. The suffix of ישׁערנּוּ, however, refers, as being neuter, to the whole cooking apparatus, and more especially to the contents of the pots. The rendering therefore is: whether raw or in a state of heat, i.e., of being cooked through, He (Jahve) carries it away as with a whirlwind. Hengstenberg