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النشر الإلكتروني

15 For then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear.

16 Because thou shalt forget thy misery,

and remember it as waters that pass away; 17 and thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.

18 And thou shalt be secure, because there is hope;

yea, thou shalt dig about thee, and thou shalt take thy rest in safety. 19 Also thou shalt lie down, and none shall make thee afraid;

yea, many shall make suit unto thee.

20 But the eyes of the wicked shall fail,

and they shall not escape,

and their hope shall be as the giving up of the ghost.

EXEGETICAL AND CRITICAL.

Ver. 2. Shall the multitude of words (D'777, as in Prov. x. 19; Eccles. v. 2) remain unanswered, or shall a babbler (lit. "man of lips," on, to be distinguished from D', "a man of words," i. c., an eloquent speaker, Ex. iv. 10) be in the right?— P, literally "to be justified, to be declared in the right," to wit, by allowing him the last word. The beginning of the discourse resembles that of Bildad, chap. viii. 2. At the same time there may be detected a slight tone of apology, that the speaker undertakes to say any thing, notwithstanding his youth. ["If Zophar's name, which signifies chirper or chatterer, was expressive of his character, these words might have been applied to himself." WORDSWORTH.]

The comparative violence of this new arraigument of Job is to be explained by the fact that he in his last discourse had positively maintained his innocence, and had accused God quite openly and directly of injustice. Zophar, the youngest and the least considerate of the three friends, opposes him on this head with the declaration that God the All-wise and All-seeing, would observe in him, as in all men, enough of sin to justify the stern infliction of punishment on him (ver. 6). He indeed gives direct expression to the thought that the suffering which Job endured was well-deserved punishment for sin (ver. 11), that sincere repentance was required of him (ver. 14), and that on condition of such repentance could he hope for restoration to his former pros- Ver. 3. Shall thy vain talk (D'73 from 773, perity, that in any other case the sad doom of Barrohoyeir) [E. V.: too strong, "lies," rather the wicked would surely be before him (ver. 20). ["In his first appearance he is hot, and eager, chatter, idle babbling] put men (D', archaic and peremptory, but widely more gentle and less expression for DN or D'IN ["like other arcoarse than hereafter. Eliphaz brings forward chaisms, e. g., an, always without the article.” his earnest exhortation, overawed by its divine majesty, and trembling when he recollects how DEL.], comp. ver. 11; chap. xix. 19; xxii. 15, he received from heaven the truth which he ut- etc.) to silence, so that thou mockest ters for Job's advantage. Bildad reposes not on ["God (Hirzel); better Rosenmüller: nos et revelation, but on the human consciousness. Deum." DEL.], without any one putting Zophar, the private dogmatist, and as suchthee to shame? viz., by refuting thee.-The having nothing to fall back on with dignity-the fut. consec. al, as also at the beginhottest and most intolerant, has only his own ning of the following verse, denotes that into 'of course,' 'it cannot but be,' with which to si- which Job might be betrayed by men's silence. lence his obstinate adversary." DAVIDSON.] His It bears, therefore, since the principal verb discourse falls into three divisions: 1. The ex-continues the question of the preceding pression of a desire for such a declaration from the All-wise God as would convince Job of his guilt (vers. 2-6); 2. A description intended to warn Job of God's exalted knowledge, by virtue of which He charges on every man his sins (vers. 7-12); 3. An inculcation of the necessity of repentance as the only condition of recovering his former prosperity (vers. 13-20). Parts 1 and 2 are Double Strophes, consisting of small strophes of three or two verses each. Part 3 contains three such shorter strophes or groups of verses.

2. First Division, or Double Strophe. The expression of the desire that the Omniscient One would appear to convince Job of his guilt (vers. 2-6).

First Strophe: Vers. 2-4. A censure of the high-flown and impenitent discourse of Job.

verse, a modal impress: "so that thou darest to mock and to say," etc. (so correctly Umbreit, Hirzel, Vaihinger, Hahn, Delitzsch, etc., while altogether the interrogative character of our Ewald, Stickel, Dillmann [Carey], etc. remove verse, and make it to consist of two co-ordinate

affirmative clauses.

Ver. 4. My doctrine is pure.—p, in the Book of Job occurring only here, very common, however, in Proverbs (comp. also Deut. xxxii. 2; Isa. xxix. 24), signifies not a mere "assumption," or "opinion" (Hahn), but something appropriated from tradition, a truth taught in accordance with tradition, especially in respect to moral conduct, therefore, in brief, moral teaching, or doctrine in general. With regard, there

y is accordingly partitive, to be expressed by "somewhat of, much of," , lit. to bring into forgetfulness, oblivioni dare, a causative Hiphil, occurring elsewhere in the O. T. only in chap. xxxix. 17.

fore, to this his doctrine, the substance of his "] that Eloah remits to thee of thy moral axioms and rules of living, Zophar re- guilt-i. e., leaves much of it out of the account proaches Job with maintaining (or rather he against thee, lets it go unpunished. The ? in says that he would maintain, if encouraged by the silence of others): "it is pure," i. e., it is immaculate and infallible (1 as in chap. viii. 6; xxxiii. 9; Prov. xvi. 2, etc.). And yet more than this: even against God would he maintain that he was pure in His eyes" (comp. chap. ix. 21; x. 7). He would therefore, in addition to the purity of his principles, maintain also that of his life, a result which seems to Zophar the height of absurdity, and which seems to him to mock every holy ordinance of God.

Second Strophe: Vers. 5-6. Expression of the wish that God Himself might personally interpose to punish Job's arrogant falsehoods.

Ver. 5. But oh that Eloah would speak and open His lips against thee.-After here follows first the Infinitive (as in Ex.

3. Second Division, or Double Strophe: Describing, with an admonitory purpose, the impossibility of contending against God's omniscience, which charges every man with sin, vers.

7-12.

First Strophe: Vers. 7-9. [God's wisdom unsearchable.]

Ver. 7. Ćanst thou reach the depths [in the Germ.: den Grund erreichen: lit. to reach the bottom] in Eloah, or penetrate to the uttermost parts [zum Acussersten hinandringen] in the Almighty?-p, "search" (chap.

xvi. 3); then, however, in 6, and in the follow-viii. 8), is used here sensu objectivo that which ing verse Imperfects: comp. GESEN. 136, 2. is to be searched, the ground of any thing (so in [The subject of the Inf. is emphatically placed chap. xxxviii. 16); here, therefore, the hidden before it. "Oh, that Eloah would speak!" See depth [ground, basis] of the divine nature. EWALD, 329, c.] A forcible D (verum enim, on the contrary, denotes "the finishing, vero) introduces the whole optative clause and puts it, in a measure, in opposition to the wish that God might come, previously uttered by Job himself (chap. ix. 34 seq.), thus: verily, would He but come, there would be an immediate end to thy boasting.

the terminus," i. e., the end, the extremity of the same divine nature [Wordsworth: "canst thou arrive at the limit of God? Canst thou attain to the horizon of the Almighty?"] (comp. ch. xxvi. 10; xxviii. 3; Ps. cxxxix. 22; Nehem. iii. 21). The first question accordingly describes God as unfathomable, the second as illimitable or immeasurable; the former conveys the notion of absolute mystery, the latter that of absolute greatness and incomprehensibility, ["The nature of God may be sought after, but cannot be found out; and the end of God is unattainable, for He is both: the Perfect One, absolutus; and the Endless One, infinitus." DEL.] Many moderns, after Eichhorn (e. g., John Pye Smith: The Scripture Testimony of the Messiah, 6 Ed., Vol. I. 11; Vol. II. 240) [also E. V.] take pП in the active sense of searching or discovering, and

Ver. 6. And make known to thee the secrets of His wisdom, that it is twofold in true knowledge. in a somewhat different sense from that found above in chap. v. 12; vi. 13; here in a more theoretic (scientific) sense., lit. that which is doubled, i. e., in general that which is much greater than something else, which far surpasses it [hence "manifold" would, according to our mode of expression, be more exact than " "twofold." The explanation of some that the word is used here by way of comparison, as though the meaning were that "God's wisdom is double thine," or "twice as great as thou canst imagine," is inadequate. The word is absolute, and although dual in form, is to us plural, or intensive in meaning=it can nowhere be proved to have. God's wisdom is fold upon fold! how then canst thou presume to judge it, as though able to see through it? For this intensive use of the dual comp. D, ver. 17, lit. "double brightness," i. e., the superlative brightness of noonday.-E.]. Comp. Isa. xl. 2. The subj. of D, viz., referring back to, is here omitted, because it is identical with the obj. of the principal clause; comp. Gen. ii. 4; Isa. iii. 10 (EWALD, 336, b). [E. V. here that they are double to that which is"-is scarcely intelligible.] So must thou know [T, Imperat. consec., presenting the necessary consequence of the fulfilment of that wish; comp. EWALD, 347, a) [Delitzsch: "Instead of saying: then thou wouldst perceive, Zophar, realizing in his mind that which he has just wished, says imperiously

in the sense of perfection. This, however, yields for both members a less suitable sense, and assigns to on a signification which [Conant and

חקִי

finds

others (so also E. V.) regard the clause 'bany
as adverbial: "Canst thou find out the Almighty
to a perfection?" i. e., to a perfect comprehen-
sion of Him. Neither of Conant's reasons for
this rendering is valid. (1) The parallelism
does not favor it, but contrariwise.
its parallel in ; the former belonging to
the category of depth, the latter to that of length,
which accounts for the preposition Ty. (2) The
accentuation does not favor it, but the reverse.
Munach puts in precisely the same connec-
tion with the final verb in this member, as
in the former member.-E.]

Ver. 8. Heights of heaven: to wit, are the distances which lie between our perception and

:

: T

the "extremity" of the Almighty, the dimensions with which we seek to measure His infinitude. others know it, or not] knows evil men Ver. 11. For He [emphatic, ; whether Hence the question, vividly annexed to this ex-(, lit. "men of vanity, of falsehood,” clamation-what canst thou do?-emphasizing the helplessness and powerlessness of people who hypocritically disguise their man over against that which is immeasurable. moral nothingness." DEL.], as in Ps. xxvi. 4; To this corresponds the second member :comp. also Job xxii. 15), and sees wickeddeeper than the underworld (are the hidness without considering it: i. e. without den depths, the grounds of the Godhead, or of watching it with strenuous and anxious strictthe Divine Wisdom)-what knowest thou? ness (comp. ch. xxxiv. 23), the moral qualities what can thy knowledge do in view of such of His creatures being at every moment unveiled depths? In so far as the phrase "heights of to His omniscience. ["Finely magnifying the heaven" points back to the idea of the ', without effort." DAV.] This is the only renderDivine Insight, which is omniscient, and is so while the phrase "deeper than the underworld" points to that of the PM, the position of the ing of which accords with the contwo members of this verse seems to be inverted text (comp. already Aben Ezra; non opus habet, as regards those of the ver. preceding. It is to ut diu consideret; among moderns Hirzel, Dillm., be observed that the ruling idea here, as well as Del., etc.). Far less natural are the explanain the following verse, is throughout that of the tions of Ewald: "without his (the wicked) Divine wisdom (omniscience), or the Divine naobserving it;" of Umbreit, Stickel, Hahn: ture on the side of wisdom and intellectual perfec- of Schlottman: "and (sees) him who observes "without his (the wicked) being observed;" tion, as the connection of the passage with ver. 6 clearly shows. not, who is without understanding."

Ver. 12. So must (even) a witless man acquire wisdom, and a wild ass's foal be born over a man.-This interpretation, which is the one substantially adopted by Piscator, Umbreit, Ewald, Schlottm., Vaih., Heiligst., Dillmann [Renan, Hengst., Wordsworth], and generally by most moderns, is the most suitable among the numerous interpretations of this difficult verse.

The connection by the with the verse preceding, shows that this verse should indicate what effect the judicial intervention of the Omniscient God ought to have on man, even though he be a stubborn sinner and devoid of understanding.-, lit. a man bored through, i. e. a hollow man, hence one void of understanding, a man without intellectual and moral substance; comp. the phrase Again, (of which is in apposition, ass, i. e., a wild-ass-foal (comp. the phrase not in the genitive), signifies lit. "a foal, a wild

Ver. 9. Longer than the earth is its measure, and broader is it than the sea: viz. the Divine wisdom, the immeasurableness of which is here described according to all the four dimensions, according to the height and depth, and also according to the length and breadth, as in Eph. iii. 18 these same four dimensions are used in describing the absoluteness of the love of God in Christ. Our translation: "longer than the earth is its [lit. her] measure," rests on the reading with He mappiq, which is to be regarded as an abbreviated feminine form for (comp. ch. v. 18, Dy for Dry: also Zech. iv. 2, etc.). The Masorah, indeed, favors, with He raphatum, with which reading the word would be the Accus, of nearer definition ("according to its measure, in measure"). But the separation between the Accus. of relation and its ruling word produced by a word intervening, would give here, where is omitted, a somewhat harsh construction, to which the simpler rendering given above is to be, used in almost the same sense of untamed preferred. wildness in Gen. xvi. 12).-Both these expressions, as well as those of the preceding verse, are chosen not without reference to the conduct of Job, who seems to Zophar to be an obstinate fool (comp. ch. ii. 10); although not pointed directly at him, they inflict on him a sensible cut [see ch. xii. 3, where with evident reference to the of this passage, Job with indignant scorn says --E.], and they at the same time facilitate the transition to the following admonitions. Observe also the intentional and witty paronomasia [both of sound and sense] between 1 and 2: the empty man is to be made a man of substance [der Hohlkopf soll beherzt gemacht], the void in his head is to be filled up as it were by a new heart. [Observe in addition the assonance of the closing words of each member, and T.-Davidson adopts essentially the same construction of terms and clauses as that given here, but gives to the verse a different tone. Instead of regarding it as a

Second Strophe: vers. 10-12. [The judicial intervention of God supposed.]

Ver. 10. If He passes by [', as in ch. ix. 11; E. V. incorrectly "cut off"], and arrests, and calls to judgment (lit. summons an assembly, implying that the process of a trial was public, and the verdict rendered and executed by the assembled people: comp. Ezek. xvi. 40; xxiii. 46; 1 Kings xxi. 9). [One might almost imagine that Zophar looks upon himself and the other two friends as forming such an 'assembly:' they cannot justify him in opposition to God, since He accounts him guilty." DEL.]-Who will oppose Him? present a protest in behalf of the accused as though he were not guilty. Comp. in general ch. ix. 11, 12, which description of Job's Zophar here reproduces in part word for word, but with quite another purpose, viz. to defend, not to condemn or assail God's justice ["vav apod. with fine effect—who, as you say (ix. 12) would?" DAV.].

grave declaration of what should be the result of becoming a man, being born, here being born of the judicial intervention of God, he regards again a man, suggests that the verse is most it as a sarcastic denial of wisdom to man:- probably a synonymous parallelism, the same "But a witless man would be wise, and a wild ass essential thought being repeated in both memcolt be a born man! a man who is a fool would bers. (3) The gravity of the connection forbids arrogate wisdom to himself, and though a wild our regarding the verse as simply a piece of ass colt, he would claim humanity." This, how- witty irony. The verses preceding are a solever, would be a tone of remark entirely out of emn description of God's procedure against harmony with what precedes, and with what fol- man in judgment; the verses following a lows. Davidson characterizes the interpretation solemn appeal to Job to repent and return to adopted above as "excessively artificial and un- God. This verse in like manner is far more hebraistic in construction:" a strange charge likely to be a grave earnest affirmation of surely to come from one who adopts the very truth than the opposite. (4) The practical drift same construction, except that he gives it a differ- of the connection makes it probable that the verse ent coloring. Equally wide of the mark is the is not a description of the sinner in his perverobjection that Job himself did not exhibit the sity, but in the possibilities of his restoration. result which Zophar here says ought or might As the result of God's severe disciplinary probe expected to follow.-Hengstenberg remarks cesses "empty man may or should be filled with on the contents of the verse according to our a heart, and a wild ass's foal may or should be interpretation: "We have here the first passage born over a man." This being the case, if thou of Scripture which speaks of a regeneration."- direct thine heart, etc., thou shalt lift up thy E.] The following varying explanations are to face without spot, etc. Thus understood, it will be rejected as being in part against the connec- be seen that the verse furnishes a suitable sequel tion, in part too harsh, or grammatically inad- to vers. 10, 11, and a suitable preparation to missible. 1. "An empty man is without heart," ver. 13 seq.-(5) It seems exceedingly probable i. e. without understanding, etc. (Gesenius, Ols- to say the least, that Job's language in ch. xii. hausen), [Conant, Noyes, Merx, Rodwell.— 3 a is his direct reply to the implied reproach in Against this it may be argued that such a prithis verse. vative use of Niphal is unexampled in Hebrew, well as the friends, a claim which is most satisThere he claims that he has as and especially as Dillmann urges, that the sentiment thus expressed is self-evident and trite, factorily explained by supposing that he was and takes away the whole force of the parono-stung to make it by understanding Zophar's lanmasia].-2. "But man, like a hollow pate, has guage here to imply that he needed to be put in he understanding." etc. (Hirzel). ["Violates the possession of .—E.]. accentuation, and produces an affected witticism." DEL.]-3. "Man is at his birth-as one empty furnished with a heart," i. e. he receives an empty undiscerning heart (Hupfeld). [Opposed to the future verbs, and to the correlation of 1 and 1-4. "Ignorant man flares up, or becomes insolent, etc." (Vulgate, Stickel, Welte [Carey], etc. [Does not bring

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4. Third Division: An admonition to repentance and conversion as the only means by which Job can recover his former prosperity, and escape the terrible doom of the wicked: vers. 13-20.

sisting of ver. 13 as hypothetical antecedent, First Strophe: Vers. 13-15. A period, conver. 15 as consequent, and ver. 14 as a regularly constructed parenthesis.

Ver. 13. (But) if thou direct thy heart (prepare it, bring it into a proper condition, not: "give it the right direction towards God," Del. and others; nor again: "establish it," Hirzel ["not pertinent, because Zophar has not in his mind so much perseverance in godliness as a return to it," Dav.]), and spread forth thy hands unto Him, viz., in prayer and penitent supplication for mercy; comp. ch. viii. 5, and for the same phrase D', manus supinas (palmas) extendere, comp. Ex. ix. 29, 33; 1 Kings viii. 22; Isa. i. 15.

[In determining the meaning of this difficult expression the following considerations should have controlling weight. (1) The evident anti-it thesis of 1 and 2. Now as 13 can be referred only to man in his sinful hollowness, emptiness, must describe the opposite, or man as endowed with a heart to understand,

יָלַד and יִכָּבֵב The assonance of

appreciate, and profit by God's dealings. (2) as well as the striking homogeneousness of thought between the two terms, the one describing the process of endowing man with, the distinguishing characteristic of manhood, the other the process

Ver. 14. If iniquity is in thy hand, put

far away, and let not evil dwell in thy tents (comp. ch. v. 24); this being the antecedent condition of the success of Job's prayer according to Zophar's mode of thinking, which indeed is not in itself a theory of legality or work-righteousness (comp. Ps. xxxiv. 13 (12) in the present case does nevertheless proceed seq.; 1 Pet. iii. 10; Isa. i. 15 seq.), but which from a narrow judgment, and is excessively offensive to Job.

Ver. 15. Surely, then thou shalt lift up thy face (comp. on ch. x. 15) without spot: i. e., "without consciousness of guilt, and without any outward sign of the same cleaving to

tithesis between this verse and ch. x. 22.-E. V.: "thou shalt shine forth" seems to be a para. phrase of this last rendering, suggested perhaps by the frequent comparison of the beams of light to the wings of a bird.-E.]

thee," (Dillm.) lit. "away from," here equi- | prosperity; a rendering which destroys the anvalent to "without," comp. ch. xix. 26; xxi. 9; 2 Sam. i. 22; Prov. xx. 3; and shalt be steadfast without fearing; shalt be firmly fixed in thy new prosperity, without having to fear any further judgments of God.-P, Part. Hoph. of py, lit. fused into solidity, quasi ex ære fusus (comp. 1 Kings vii. 16. [“We must not lose the fine idea of one state arising out of another, a state of fluidity D ch. vi. 14) passing over into solidity; playing on Job's past and future." Dav.].

Second Strophe: Vers. 16, 17. Continuation of the promise of well-being to the penitent.

Ver. 16. For thou shalt forget trouble, shalt remember it as waters that have passed away: as something therefore that is never to come back, that has disappeared forever. ["When we think of water that has flowed away, we think of it as something which does not return, or rather we think no more about it at all, for with its disappearance even the remembrance of it is gone." Dillmann]. The pronoun here is emphatic: "for thou thyself wilt forget trouble, thou and none other, no stranger (comp. ch. xix. 27) [or, as Davidson: "thou, unlike others, who escape calamity, but are haunted by its memory;" or, as Hengst: "thou, who just now canst think no other thought than of thy suffering"]: giving "an emphasis to the personal application of this peroration," which would be lost if, with the Pesh. and Hirzel, '

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, to glide) hence time in general, either in the sense of the world, that which is temporal, alov (Ps. xvii. 14; comp. Hupfeld on the passage, Ps. xlix. 2); or in the sense of life, lifetime, future, as here and in Ps. xxxix. 6 (5); lxxxix. 48 (47), etc. ["DP, an exquisite image, lift itself up, disentangle itself from the accumulated, crushing darkness of the present, increasing in brilliancy ever as it disengages itself." Dav.]. For I in '773, (with "brighter to be supplied) comp. Mic. vii. 4.-Should it be dark, it will be as the morning; i. e., if any darkness should come, if dark adversity should befall thee (2, 3d Pers. Fem., with neut. signification: not 2d Pers., "shouldest thou become dark," as Schlottm. would explain) it will then ever be as bright as on a clear morning: evidently an intentional reversal of the gloomy picture of his future in ch. x. 22, which Job had himself drawn. ["His climax there was that his daylight should be as darkness; Zophar's promise is that his darkness shall be daylight." Dav.-Gesenius (in Thes.) Ewald, Conant, etc., prefer taking on as a noun, "darkness," written, or, as found in a few MSS., and as read by the Syr. and Chald.-Bernard, Hengstenberg, and others render the verb-"thou shalt fly up," i. e., soar out of the depths of thy misery to the heights of

Third Strophe: Vers. 18-20. Conclusion of the promise of prosperity, with an admonitory reference to the joy less end of the wicked.

T: T:

Ver. 18. And thou hast (thou shalt have, Perf. consec.) confidence, because there is [2], "with the force of a real and lasting existence," Del.] hope (for thee, comp. ch. xiv. 7, also the opposite of this hopeful condition, described above in ch. vii. 6); and thou shalt search about (to ascertain, viz., whether all that pertains to thy household is in a state of order and security; comp. ch. v. 24 b), shalt lie down securely, viz., for sleep; comp. Ps. iv. 9 (8). 2 here certainly "to spy out," as in ch. xxxix. 21, 29; not "to blush (2), to be ashamed," as though were a concessive antecedent clause: "and even shouldest thou be lie down in peace," Rosenm., Hirzel, [Carey], put to shame (in thy confidence), thou canst still an unsuitable weakening of the sense, which is at variance with the remainder of the bright this conditional sense is the affirmative use of promises contained in these verses. ["Against the corresponding form in the parallel member." Con. It is inadmissible, since it introduces a sadness into the promise." Del.]. The rendering of Hengstenberg is altogether too artificial: "and thou hast dug," i. e., dug a trench for protection around thy house [and so E. V.-" thou shalt dig about thee"], a sense which the reference to ch. iii. 21; xxxix. 21 is scarcely sufficient to justify.

Ver. 19. Thou liest down without any one making thee afraid; as peacefully and securely, that is, as the beast, or the cattle, which no foe terrifies; comp. Gen. xlix. 9; Isa. xvii. 2.-Yea, many shall seek thy favor, lit. stroke, or caress thy face (Del. "thy cheeks") flatter thee; comp. Prov. xix. 6; Ps. xlv. 13 (12). Instead of being despised. and covered with ignominy, (ch. x. 15) thou shalt be highly honored, and greatly courted.

Ver. 20. But the eyes of the wicked waste away, in vainly looking for help, in unsatisfied yearning for good (comp. ch. xvii. 5) and every refuge vanishes from them; lit.

66

their hope is the breathing out of the soul; away from them," D poet. for D; and i. e., all that they have still to hope for is the breathing out of their soul (comp. 1, ch. xxxi. 39; Jer. xv. 9), hence the giving up of the ghost, death (not a state where their desires will remain eternally unfulfilled, as Delitzsch explains.) ["Zophar here makes use of the choicest expressions of the style of the prophetic Psalms," Delitzsch. "If we compare with each other the closing words of the three friends, ch. v. 26 sq.; viii. 22 b; xi. 20, the advance, which each makes beyond his predecessor, is unmistakable." Dillmann.]

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