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casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: ”he shakes off (Targ. יתּר, excutiet), like a vine-stock, his young grapes,” this (apart from the far-fetched meaning in יחמס) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of חמס, “he acts unjustly, as a vine, to his omphax” (e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal “one”? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס, which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lam 2:6 (which Aben-Ezra has compared), of tearing out; כגפן, כזית, prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one.
Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly (חנף according to its etymon inclinans, propensus ad malum, vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד, a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה, Isa 49:21), i.e., stark dead (lxx θάνατος;