Luther, “before thou art mingled therein.” But all these explanations of the word: insultare, excandescere, and commisceri, are etymologically inadmissible. Bertheau's and Zöckler's “roll itself forth” is connected at least with a meaning rightly belonging to the R. גל. But the Arab. shows, that not the meaning volvere, but that of retegere is to be adopted. Aruch[1] for Nidda viii. 2 refers to the Arab., where a wound is designated as יכולה להגּלע ולהוציא דם, i.e., as breaking up, as it were, when the crust of that which is nearly healed is broken off (Maimuni glosses the word by להתקלף, were uncrusted), and blood again comes forth. The meaning retegere requires here, however, another distinction. The explanation mentioned there by Aruch: before the strife becomes public to thee, i.e., approaches thee, is not sufficient. The verbal stem גלע is the stronger power of גלה, and means laying bare; but here, not as there, in the Mishna of a wound covered with a crust. The Arab. jal' means to quarrel with another, properly to show him the teeth, the Poël or the tendency-stem from jali'a, to have the mouth standing open, so that one shows his teeth; and the Syr. glaṣ, with its offshoots and derivatives, has also this meaning of ringi, opening the mouth to show, i.e., to make bare the teeth. Schultens has established this explanation of the words, and Gesenius further establishes it in the Thesaurus, according to which Fleischer also remarks, “גלע, of showing the teeth, the exposing of the teeth by the wide opening of the mouth, as happens in bitter quarrels.” But הריב does not agree with this. Hitzig's translation, “before the strife shows its teeth,” is as modern as in Pro 17:11 is the passion of the unfettered demon, and Fleischer's prius vero quam exacerbetur rixa renders the Hithpa. in a sense unnecessarily generalized for Pro 18:1 and Pro 20:3. The accentuation, which separates להתגלע from הריב by Rebia Mugrash, is correct. One may translate, as Schultens, antequam dentes stringantur, or, since the Hithpa. has sometimes a reciprocal signification, e.g., Gen 42:1; Psa 41:8 : ere one reciprocally shows his teeth, Hitzig unjustly takes exception to the inversion הריב נטושׁ. Why should not the object precede, as at Hos 12:1-14 :15, the נטוש, placed with emphasis at the end? The same inversion for a like reason occurs at Ecc 5:6.
- ↑ Vid., p. 109, note.
