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 to which הפגיע signifies facere ut quid incurset s. petat, Isa 53:6; מפגיע therefore is one who hits, in opposition to one who misses the mark. The Beth is the Beth essentiae (vid., on Job 23:13), used here like Exo 6:3; Psa 55:19; Isa 40:10. With both hands He seizes the substance of the lightning, fills them with it so that they are completely covered by it, and gives it the command (appoints it its goal), a sure aimer!

Verse 33
Targ., Syr., Symm., Theod. (from which Job 36:32 is supplied in the lxx), Jer., Luther, and others destroy the idea, since they translate רעו = רעהוּ, “his friend (companion).” Among moderns, only Umbr. and Schlottm. adopt this signification; Böttch. and Welte, after the example of Cocceius, Tingstad, and others, attempt it with the signification “thought = determination;” but most expositors, from Ew. to Hahn, decide in favour of the rendering as simple as it is consistent with the usage of the language and the connection: His noise (רעו as Exo 32:17) gives tidings concerning Him (announces Him). In Job 36:33 Theod. (lxx), Syr., and Jer. point מקנה like our text, but translate possessio, with which we can do nothing. It seems that in the three attempts of the Targ. to translate Job 36:33, the translators had קנאה and קנּא before their mind, according to which Hahn translates: the arousing of anger (announces) the comer, which assumes מקנה instead of מקנה; and Schlottm.: fierce wrath (goes forth) over evil (according to Symm. ζῆλον περὶ ἀδικίας), which assumes the reading עולה (עולה), ἀδικία, adopted also by Syr., Theod. (lxx). Schultens even renders similarly: rubedinem flammantem nasi contra elatum, and Tingstad:zelum irae in iniquitatem. But it is not probable that the language was acquainted with a subst. מקנה, exciting, although in Eze 8:3 המּקנה is equivalent to המּקניא, so that one might