Verse 6
>as
nns' x> nmxni n x
3990 xx' x> '3
"For affliction does not come from the dust,nor does trouble sprout from the ground";
x>i9 nnx x n m x m x>9x xipip xias in 793 x>3 >on
"For falsehood has not proceeded from the dust,
nor has injustice sprung forth from the ground".
A brief reading of these two texts shows that the sense is virtually identical in both, so that only minimal comment will be required. The only marked difference is substitution by the Syriac translator of X3F1P, 'falsehood', for the MT's px, 'wickedness'; and x>19,
'injustice', for the MT's >üy, 'trouble'. According to Dhorme,
the point of the text is to show connection between px , 'evil', and
>HSi 'trouble'; the author of the first is likewise the author of
the second. <6>. In this case the text of G simply has xoTtoç, 'labour', and movoq, 'suffering', which may be nearer to the intentions of the MT than the Peshitta. It should be noted,
however, that the Targum in the first hemistich uses the noun ipg,
'falsehood', which has been followed by the Syriac translator,
and he may have used an equally loaded theological word in the second
hemistich simply to preserve the supposed parallelism between the
stichs.
Verse 7
*119 in'31' *1P3 '331 3>1' >Î39> 03X '3
"but man is born to troubleas the sparks fly upwards".
X53 11Ü'13 X319 '3 31 3>'HX 13 X>D9> XITI 333 >bl3
"For man is born for trouble
as the wild birds soar in flight".
As can be seen by an examination of the texts of the Hebrew Bible and
the Peshitta, the main differences are located in the second
hemistich, so that comment will be restricted to that part of the
verse. As in previous examples, the Syriac translator has provided a translation which reflects exactly the word order of the MT. In
the MT the phrase *)1P3 '3 3, 'sparks', is defined by BOB as being
derived from the noun *|IP3, 'flame', and may literally be rendered
as: 'offspring of the flames', hence 'sparks'. (7). It should be
noted that, as this phrase is unique in the Hebrew Bible, it has
been variously interpreted in the ancient versions.
Dhorme has noted that the Targum's exegesis at this point is to interpret the phrase *]if*î '33 as ' F M Q '33, 'sons of the demons',
while the second Targum has; 'the sparks which shoot from coals of
fire', (8). It would seem that the Targumist has seen in this phrase an allusion to animate beings, so that he has produced the version 'sons of the demons'. The other versions have Interpreted
' 3 3 as the name of a bird, so that the text of G has; vsaaoi 5e f
'yuTtoq, Aquila; uioi tctt)v o u, and Symmachus; xa xsxva xmv
Ttexetvmv. As in other examples, the Syriac translator would appear to have followed the text of G in this instance, which would have caused him to render; X33S '3 3, 'wild Birds'. According to Dhorme
his exegesis here may be not so far from the mark, as may be proved
by the translation of *|P3 by 3 in the Targum of Onqelos (Dt 32.34). (9). Thus his interpretation of *||P3 ' 3 3 may be deemed to be another
example of the Syriac translator's dependence on the Septuaglnt,
Verse 11
iîiP ' 1 3 3 P O ' l l F l O l l O f D ' > S I P 03 P>
"he sets on high those who are lowly,
and those who mourn are lifted to safety".
X3F33 33 333P9R3 X3'3Ü3 X03 33 X>3P DDI3>
"to set the lowly on high,
and the humiliated are strengthened with salvation".
Unusually, the first hemistich in the MT begins with the preposition
> + infinitive absolute Qiy, 'to set*, of the root O'p. It should
be stressed that v 11 is part of a hymn of praise, in which the acts of God are more or less all denoted by the participle, so that one
may refer to this usage as the 'divine' use of the participle. (10).
It should be noted, however, that the text of 0 has the participle TioLouvxa, perhaps because the Greek translator wanted to make his
text conform to this use of the participle in vv 9-10 & 12; but this