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 transitive, as in Deu 2:7, and take תּזנח as of the second pers.: "Thou didst reject my soul (me) from peace." But to this view of the words there is the decided objection, that neither before nor after is there any direct address to Jahveh, and that the verbs which immediately follow stand in the first person, and succeed the first clause appropriately enough, provided we take נפשׁי as the subject to תּזנח (third pers.). זנח has both a transitive and an intransitive meaning in Kal; cf. Hos 8:3 (trans.) and Hos 8:5 (intrans.). Nägelsbach has no ground for casting doubt on the intrans. meaning in Hos 8:5. Moreover, the objection that the passage now before us is a quotation from Psa 88:15 (Nägelsbach) does not prove that תּזנח נפשׁי is to be taken in the same sense here as in that passage: "O Jahveh, Thou despisest my soul." By adding משּׁלום, Jeremiah has made an independent reproduction of that passage in the Psalms, if he had it before his mind. This addition does not permit of our attaching a transitive sense to תּזנח, for the verb means to despise, not to reject; hence we cannot render the words, "Thou didst reject my soul from peace." The meaning of the clause is not "my soul loathes prosperity," as it is rendered by Thenius, who further gives the sense as follows: "I had such a thorough disgust for life, that I had no longer the least desire for prosperity." As Gerlach has already remarked, this explanation neither harmonizes with the meaning of שׁלום, not with the expression of doubt in the following verse, which implies a very lively "sense of the prosperous;" moreover, it has no good lexical basis. The fundamental meaning of זנח is to stink, be rancid, from which comes the metaphorical one of instilling disgust, - not, feeling disgust (Hos 8:5), - and further, that of despising. The meaning "to instil disgust" does not suit this passage, but only that of being despised. "My soul is despised of prosperity," i.e., so that it shares not in prosperity; with this accords the intransitive use of the Hiphil הזניח with מן, 2Ch 11:14. The Vulgate, which does not catch the idea of זנח so exactly, renders the passage by expulsa est a pace anima mea. To this there are appropriately joined the words, "I have forgotten good" (good fortune), because I constantly experience nothing but misfortune; and not less appropriate is the expression of doubt, "I say (i.e., I think)