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 animals. The commonly compared Arab. ḥšı̂m, vir  magni  famulitii, is not at all natural, - a usage which is brought about by the intransitive signification proper to the verb starting from its radical signification, “to become or be angry, to be zealous about any one or anything,” inasmuch as the nomen verbale Arab. hạšamun signifies in the concrete sense a person, or collectively persons, for whose maintenance, safety, and honour one is keenly solicitous, such as the members of the family, household attendants, servants, neighbours, clients or protègés, guest-friends; also a thing which one ardently seeks, and over the preservation of which one keeps zealous watch (Fleischer). Here there does not appear to be any connecting link whatever in the Arabic which might furnish some hold for the Hebrew; hence it will be more advisable, by comparison of השׁמל and חשׁן, to understand by חשׁמנים, the resplendent, most distinguished ones, perillustres. The dignitaries of Egypt come to give glory to the God of Israel, and Aethiopia, disheartened by fear before Jahve (cf. Hab 3:7), causes his hands to run to Elohim, i.e., hastens to stretch them out. Thus it is interpreted by most expositors. But if it is ידיו, why is it not also יריץ? We reply, the Hebrew style, even in connection with words that stand close beside one another, does not seek to avoid either the enallage generis (e.g., Job 39:3, Job 39:16), or the ''enall. numeri'' (e.g., Psa 62:5). But “to cause the hands to run” is a far-fetched and easily misunderstood figure. We may avoid it, if, with Böttcher and Olshausen, we disregard the accentuation and interpret thus, “Cush - his hands cause to hasten, i.e., bring on in haste (1Sa 17:17; 2Ch 35:13), to Elohim,” viz., propitiating gifts; תּריץ being the predicate to ידיו, according to Ges. §146, 3.

Verses 32-34
The poet stands so completely in the midst of this glory of the end, that soaring onwards in faith over all the kingdoms of the world, he calls upon them to render praise to the God of Israel. לרכב attaches itself to the dominating notion of שׁירוּ in Psa 68:33. The heavens of heavens (Deu 10:14) are by קדם described as primeval (perhaps, following the order of their coming into existence, as extending back beyond the heavens that belong to our globe, of the second and fourth