(its stone wall, like Isa 2:20, “its idols of silver”) is, like Num 22:24; Isa 5:5, the fencing in of the vineyard. עלה כלּו, totus excreverat (in carduos), refers to this as subject, cf. in Ausonius: apex vitibus assurgit; the Heb. construction is as Isa 5:6; Isa 34:13; Gesen. §133, 1, Anm. 2. The sing. קמּשׁון of קמּשׁונים does not occur; perhaps it means properly the weed which one tears up to cast it aside, for (Arab.) kumâsh is matter dug out of the ground.[1]
The ancients interpret it by urticae; and חרוּל, plur. חרלּים (as from חרל), R. חר, to burn, appears, indeed, to be the name of the nettle; the botanical name (Arab.) khullar (beans, pease, at least a leguminous plant) is from its sound not Arab., and thus lies remote.[2]
The Pual כּסּוּ sounds like Psa 80:11 (cf. כּלּוּ, Psa 72:20); the position of the words is as this passage of the Psalm; the Syr., Targ., Jerome, and the Venet. render the construction actively, as if the word were כּסּוּ.
In Pro 24:32, Hitzig proposes to read ואחזה: and I stopped (stood still); but אחז is trans., not only at Ecc 7:9, but also at Ecc 2:15 : to hold anything fast; not: to hold oneself still. And for what purpose the change? A contemplating and looking at a thing, with which the turning and standing near is here connected, manifestly includes a standing still; ראיתי, after ואחזה, is, as commonly after הביט (e.g., Job 35:5, cf. Isa 42:18), the expression of a lingering looking at an object after the attention has been directed to it. In modern impressions, ואחזה אנכי are incorrectly accentuated; the old editions have rightly ואחזה with Rebîa; for not אנכי 'וא, but אנכי אשׁית are connected. In Pro 8:17, this prominence of the personal pronoun serves for the expression of reciprocity; elsewhere, as e.g., Gen 21:24; 2Ki 6:3, and particularly, frequently in Hosea, this circumstantiality does not make the subject prominent, but the action; here the suitable extension denotes that he rightly makes his comments at leisure (Hitzig). שׁית לב is, as at Pro 22:17, the turning of attention and reflection;
- ↑ This is particularly the name of what lies round about on the ground in the Bedouin tents, and which one takes up from thence (from ḳamesh, cogn. קבץ קמץ, ramasser, cf. the journal המגיד, 1871, p. 287b); in modern Arab., linen and matter of all kinds; vid., Bocthor, under linge and étoffe.
- ↑ Perhaps ὄλυρα, vid., Lagarde's Gesamm. Abhandl. p. 59.
