Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/1669

 pity on the man ... . Here the conclusion begins; Rosenm. and others erroneously continue the antecedent here, so that what follows is the intercession of the angel; the angel, however, is just as a mediator who brings about the favour of God, and therefore not the חנן himself. He renders pardon possible, and brings the man into the state for receiving it. Therefore: then God pardons, and says to His angel: Deliver him from the descent to the pit, I have found a ransom. Instead of פּדעהוּ, it would be admissible to read פּרעהוּ, let him free (from פרע, Arab. frg), if the angel to whom the command is given were the angel of death. פּדע is a cognate form, perhaps dialectic, with hdfp'f, root פד (as יפע, יפה, Arab. wf‛, wfy, from the common root יף, וף). The verb מצא (מטא) signifies to come at, Job 11:7, to attain something, and has its first signification here, starting from which it signifies the finding on the part of the seeker, and then when weakened finding without seeking. One is here reminded of Heb 9:12, αἰωνίαν λύτρωσιν εὑράμενος. כּפר (on this word, vid., Hebräerbrief, S. 385, 740), according to its primary notion, is not a covering = making good, more readily a covering = cancelling (from כּפר, Talmud. to wipe out, away), but, as the usual combination with על shows, a covering of sin and guilt before wrath, punishment, or execution on account of guilt, and in this sense λύτρον, a means of getting free, ransom-money. The connection is satisfied if the repentance of the chastened one (thus e.g., also von Hofm.) is understood by this ransom, or better, his affliction, inasmuch as it has brought him to repentance. But wherefore should the mediatorship of the angel be excluded from the notion of the כּפר. Just this mediatorship is meant, inasmuch as it puts to right him who by his