And above his branch is lopped off.

17 His remembrance is vanished from the land,

And he hath no name far and wide on the plain;

18 They drive him from light into darkness,

And chase him out of the world.

19 He hath neither offspring nor descendant among his people,

Nor is there an escaped one in his dwellings.

The evil-doer is represented under the figure of a plant, Job 18:16, as we have had similar figures already, Job 8:16., Job 15:30, Job 15:32.;

(Note: To such biblical figures taken from plants, according to which root and branch are become familiar in the sense of ancestors and descendants (comp. Sir. 23:25, 40:15; Wisd. 4:3-5; Romans 11:16), the arbor consanguineitatis, which is not Roman, but is become common in the Christian refinement of the Roman right, may be traced back; the first trace of this is found in Isidorus Hispalensis (as also the Cabbalistic tree אילן, which represents the Sephir-genealogy, has its origin in Spain).)

his complete extirpation is like the dying off of the root and of the branch, as Amos 2:9; Isaiah 5:24, and "let him not have a root below and a branch above" in the inscription on the sarcophagus of Eschmunazar. Here we again meet with ימּל, the proper meaning of which is so disputed; it is translated by the Targ. (as by us) as Niph. יתמולל, but the meaning "to wither" is near at hand, which, as we said on Job 14:2, may be gained as well from the primary notion "to fall to pieces" (whence lxx ἐπιπεσεῖται), as from the primary notion "to parch, dry." אמל (whence אמלל, formed after the manner of the Arabic IX. form, usually of failing; vid., Caspari, 59) offers a third possible explanation; it signifies originally to be long and lax, to let anything hang down, and thence in Arab. (amala) to hope, i.e., to look out into the distance. Not the evil-doer's family alone is rooted out, but also his memory. With חוּץ, a very relative notion, both the street outside in front of the house (Job 31:32), and the pasture beyond the dwelling (Job 5:10), are described; here it is to be explained according to Proverbs 8:26 (ארץ וחוצות), where Hitz. remarks: "The lxx translates correctly ἀοικήτους. The districts beyond each persons' land, which also belong to no one else, the desert, whither one goes forth, is meant." So ארץ seems also here (comp. Job 30:8) to denote the land that is regularly inhabited - Job himself is a large proprietor within the range of a city (Job 29:7) - and חוץ the steppe traversed by the wandering tribes which lies out beyond. Thus also the Syr. version transl. 'al apai barito, over the plain of the desert, after which the Arabic version is el-barrı̂je (the synon. of bedw, bâdije, whence the name of the Beduin

(Note: The village with its meadow-land is el-beled wa 'l-berr. The arable land, in distinction from the steppe, is el-ardd el-âmira, and the steppe is el-berrı̂je. If both are intended, ardd can be used alone. Used specially, el-berrı̂je is the proper name for the great Syrian desert; hence the proverb: el-hhurrı̂je fi 'l-berrı̇je, there is freedom in the steppe (not in towns and villages). - Wetzst.)).

What is directly said in Job 18:17 is repeated figuratively in Job 18:18; as also what has been figuratively expressed in Job 18:16 is repeated in Job 18:19 without figure. The subj. of the verbs in Job 18:18 remains in the background, as Job 4:19; Psalm 63:11; Luke 12:20 : they thrust him out of the light (of life, prosperity, and fame) into the darkness (of misfortune, death, and oblivion); so that the illustris becomes not merely ignobilis, but totally ignotus, and they hunt him forth (ינדּהוּ from the Hiph. הנד of the verb נדד, instead of which it might also be ינדהו from נדּה, they banish him) out of the habitable world (for this is the signification of תּבל, the earth as built upon and inhabited). There remains to him in his race neither sprout nor shoot; thus the rhyming alliteration נין and נכד (according to Luzzatto on Isaiah 14:22, used only of the descendants of persons in high rank, and certainly a nobler expression than our rhyming pairs: Germ. Stumpf und Stiel, Mann und Maus, Kind und Kegel). And there is no escaped one (as Deuteronomy 2:34 and freq., Arab. shârid, one fleeing; sharûd, a fugitive) in his abodes (מגוּר, as only besides Psalm 55:16). Thus to die away without descendant and remembrance is still at the present day among the Arab races that profess Dı̂n Ibrâhı̂m (the religion of Abraham) the most unhappy thought, for the point of gravitation of continuance beyond the grave is transferred by them to the immortality of the righteous in the continuance of his posterity and works in this world (vid., supra, p. 386); and where else should it be at the time of Job, since no revelation had as yet drawn the curtain aside from the future world? Now follows the declamatory conclusion of the speech.