pride, not in bloody conquests and tyrannical caprice, but in the peaceful promotion of the welfare of his people: “But the advantage of a country consists always in a king given to the arable land.” What impossibilities have been found here, even by the most recent expositors! Ewald, Heiligst., Elster, Zöckl. translate: rex agro factus = terrae praefectus; but, in the language of this book, not עבד but מלך עשׁה is the expression used for “to make a king.” Gesen., Win., de Wette, Knobel, Vaih. translate: rex qui colitur a terra (civibus). But could a country, in the sense of its population in subjection to the king, be more inappropriately designated than by שׂדה? Besides, עבד certainly gains the meaning of colere where God is the object; but with a human ruler as the object it means servire and nothing more, and נעבּד[1] can mean nothing else than “dienstbar gemacht” made subject to, not “honoured.” Along with this signification, related denom. to עבד, נעבד, referred from its primary signification to שׂדה, the open fields (from שׂדה, to go out in length and breadth), may also, after the phrase עבד האדמה, signify cultivated, wrought, tilled; and while the phrase “made subject to” must be certainly held as possible (Rashi, Aben Ezra, and others assume it without hesitation), but is without example, the Niph. occurs, e.g., at Eze 36:9, in the latter signification, of the mountains of Israel: “ye shall be tilled.” Under Ecc 5:8, Hitzig, and with him Stuart and Zöckler, makes the misleading remark that the Chethı̂b is בּכל־היא, and that it is = בּכל־זאת, according to which the explanation is then given: the protection and security which an earthly ruler secures is, notwithstanding this, not to be disparaged. But היא is Chethı̂b, for which the Kerı̂ substitutes הוּא; בּכּל is Chethı̂b without Kerı̂; and that בּכל is thus a modification of the text, and that, too, an objectionable one, since בכל־היא, in the sense of “in all this,” is unheard of. The Kerı̂ seeks, without any necessity, to make the pred. and subj. like one another in gender; without necessity, for היא may also be neut.: the advantage of a land is this, viz., what follows. And how בּכּל is to be understood is seen from Ezr 10:17, where it is to be explained: And they prepared[2] the sum of the men, i.e., the list of the men, of such as had married strange wives; cf. 1Ch 7:5. Accordingly בכל here means, as the author generally uses הכל mostly in the impersonal sense of omnia: in omnibus, in all things = by all means; or: in universum,
- ↑ Thus pointed rightly in J., with Sheva quiesc. and Dagesh in Beth; vid., Kimchi in Michlol 63a, and under עבד.
- ↑ That כלה ב may mean “to be ready with anything,” Keil erroneously points to Gen 44:12; and Philippi, St. Const. p. 49, thinks that vǎkol ǎnāshim can be taken together in the sense of vakol haanashim.
