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 south; both words are locatives which outwardly are undefined. And if the usual signification of עשׂה and עטף are retained, it is to be explained thus: northwards or in the north, if He should be active - I behold not; if He veil himself southwards or in the south - I see not. This explanation is also satisfactory so far as Job 23:9 is concerned, so that it is unnecessary to understand בּעשׂתו other than in Job 28:26, and with Blumenfeld to translate according to the phrase עשׂה דרכּו, Jdg 17:8 : if He makes His way northwards; or even with Umbr. to call in the assistance of the Arab. gšâ (to cover), which neither here nor Job 9:9; Job 15:27, is admissible, since even then שׂמאול בעשׂתו cannot signify: if He hath concealed himself on the left hand (in the north). Ewald's combination of עשׂה with עטה, in the assumed signification “to incline to” of the latter, is to be passed over as useless. On the other hand, much can be said in favour of Ewald's translation of Job 23:9: "if He turn to the right hand - I see Him not;” for (1) the Arab. gṭf, by virtue of the radical notion, which is also traceable in the Heb. עטף, signifies both trans. and intrans. to turn up, bend aside; (2) Saadia translates: “and if He turns southwards (‛atafa gunûban);” (3) Schultens correctly observes: עטף significatione operiendi commodum non efficit sensum, nam quid mirum is quem occultantem se non conspiciamus. We therefore give the preference to this Arabic rendering of יעטף. If יעטף, in the sense of obvelat se, does not call to mind the חדרי תּמן,penetralia austri, Job 9:9 (comp. Arab. chidr, velamen, adytum), neither will בעשׂתו