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 as in Job 19:10, perhaps with an allusion to the מסעים of the people journeying to Canaan (Psa 78:52). Here God made His vine a way and a place (פּנּהּ, to clear, from פּנה, to turn, turn aside, Arabic fanija, to disappear, pass away; root פן, to urge forward), and after He had secured to it a free soil and unchecked possibility of extension, it (the vine) rooted its roots, i.e., struck them ever deeper and wider, and filled the earth round about (cf. the antitype in the final days, Isa 27:6). The Israelitish kingdom of God extended itself on every side in accordance with the promise. תּשׁלּח (cf. Eze 17:6, and vegetable שׁלח, a shoot) also has the vine as its subject, like תּשׁרשׁ. Psa 80:11-12 state this in a continued allegory, by the “mountains” pointing to the southern boundary, by the “cedars” to the northern, by the “sea” to the western, and by the “river” (Euphrates) to the eastern boundary of the country (vid., Deu 11:24 and other passages). צלּהּ and ענפיה are accusatives of the so-called more remote object (Ges. §143, 1). קציר is a cutting = a branch; יונקת, a (vegetable) sucker = a young, tender shoot; ארזי־אל, the cedars of Lebanon as being living monuments of the creative might of God. The allegory exceeds the measure of the reality of nature, inasmuch as this is obliged to be extended according to the reality of that which is typified and historical. But how unlike to the former times is the present! The poet asks “wherefore?” for the present state of things is a riddle to him. The surroundings of the vine are torn down; all who come in contact with it pluck it (ארה, to pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood (מיער with עין תלויה, Ajin) cuts it off (כּרסם, formed out of כּסם = גּזם viz.,