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wields the weapon, as in Hab. I. c. and Mic. ii. I look the retrospective reference which is to be 1, are, however, so nearly identical as descrip- looked for to the various kinds of animals tive of the character here referred to, that either already cited. Neither with Ewald (Hengst., resolves itself into the other. Conant, who Noyes] is it to be taken in the sense of . " among adopts the rendering of E. V.: “he into whose all these,” as if the passage contained a referhand God bringeth” (E. V. adds “abundantly.")ence to a knowledge possessed by all the creai. e. whom God prospers, objects that by ihé tures of God as their Creator, or possibly to the other rendering “the thought is expressed very groaning of the creature after the Godhead, as coarsely, as to form, when it might be done in described in Rom. viii. 18 sq. This partitive the Hebrew with great felicity.” It is difficult rendering of ? (which Renan as well as Ewald to see, however, how the sentence: “he who adopts: “ qui ne sait parmi tous ces élres,etc.) is takes 'God in his hand” could be expressed at variance with the context, as well as the more idiomatically or forcibly than in the words of the passage before us.

some (-. what differently: "who grasps God in his hand. –That the hand of Jehovah hath made The wicked, in his impious presumption, imagines that he can take God prisoner and lead this.-nxi refers essentially to the same object ilim as a captive by his power.” But this is with obx-92, only that it embraces a still wider less natural than the above.-E.]

circle of contemplation than the latter expresSecond Strophe: vers. 7-12. [** Return to the sion, which refers only to the classes of animals thought of ver. 3—the shallowness of the friends afore-mentioned. It denotes “the totality of wisdom on the Divine. Such knowledge and that which surrounds us," the visible universe, deeper every one possessed who had eyes and the whole world (tà Benóueva, Heb. xi. 3); ears. For (1) every creature in earth and sea and air proclaimed it (7-10); and (2) every comp. Is. Ixvi. 2; Jer. xiv. 22; where man of thought and age uttered it in the general is used in this comprehensive signification ; so ear (11, 12).” Dav.)

also above in ch. xi. 8 seq., to which description Ver. 7. But ask now even the beasts— of the all-embracing greatness of God there is they can teach thee.—["09289, recovery from

Ewald, Dillmann the crushing thought of vers. 4-6, and strong of Jehovah hath done this.” By nxi, “this,"

[Conant, Davidson] translate: “that the band antithesis to the assumption of the friends.

Ewald understands “the decreeing of suffering .] , as also 72" in the second member, and pain" (of which also the groaning creation voluntative [or, jussive], hence not literally and wise administration of God among His crea

would testify); Dillmann refers it to the mighty future—"they will teach it to thee”-as commonly rendered. Here the form of address is tures; both of which explanations are manifestly different from that adopted heretofore in this

more remote than the one given above. [" The discourse, being now directed to one only of the meaning of the whole strophe is perveried if friends, viz. to Zophar, to whose eulogy of the nat is, with Ewald, referred to the destiny of absolute wisdom of God (ch. xi. 7-9) reference

severe suffering and pain.' ... Since as a is here made, with the accompanying purpose glance at what follows shows, Job further on of presenting a still more copious and elaborate praises God as the governor of the universe, it description of the same.

may be expected that the reference is here to Ver, 8. Or think thoughtfully on the

God as the creator and preserver of the world. earth: lit. "think on the earth,” i. e. direct

... Bildad had appealed to the sayings of the thoughtfully thy observation to the earth (which ancients, which have the long experience of the comes under consideration here, as is evident past in their favor, to support the justice of the from what follows, as the place where the lower Divine government; Job here appeals to the order of animals is found, the way, Gen. ix. 2; absoluteness of the Divine rule over creation."

Delitzsch.)—Apart from the Prologue (ch. i. 1 Kings v. 13), and acquire the instruction wbich may be derived from her. The render-21), the name 717! occurs only here in the ing of all as a substantive, in the sense of mouth of Job, for the reason doubtless that the "shrub” (comp. ch. xxx. 4; Gen. ii. 5), is on word for word in Is. xli. 20 (ch. lxvi. 2) was

whole expression here used, which recurs again several grounds untenable; for piv, “ shrub" one that was everywhere much used, not unfreis, according to those passages, masculine; the quevtly also among the extra-Israelitish monouse of the preposition instead of the genit., 378 nay, ch. xxviii. 28).

theists (and the same is true of the expression or instead of by or a before 1987, would be Ver. 10. In whose hand is the soal of singular; and the mention of plants in the midst every living thing, and the breath of all of ibe animals (beasts, birds, fishes), would be the bodies of men.—[“Evidently these words out of place (against Berleb. Bib., Böttcher, are more naturally referred to the act of preUmbreit, etc.).

servation than to that of creation.” SCHLOTTM.] Ver. 9. Who would not know in all Observe the distinction between wo), the lower this, etc.—So is 05-57? to be rendered, giving principle of life, which fills all animals, and to the instrumental sense, not with Hahn-Diy, the godlike personal spirit of man. Other" who knows not concerning all this,” which wise in Eccles. iii. 19, 21, where nin, in a wider would yield too flat a sense, and lead us to over- sense, is ascribed even to the beasts.

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Vers. 11, 12. To the knowledge of God which , and here, where he is exposing the vulgarity of rests on the observation of the external cosmos the friends' much-boasted insight, it is quite in (notitia Dei naturalis externa s. acquisita), is here place to refer to the facility any one had for added the human wisdom and insight which coming in contact with such information ; and springs from experience, especially that of the in xiii. 2, where Job recapitulates xii. 13-25, aged, as a second source from which Job might these two sources of information, sight and heardraw (which may be regarded as the equivalent say are directly alluded to.”—Besides Delitzsch of that which is sometimes called notitia Dei and Hengstenberg, Schlottmann and Merx connaturalis interna).

nect the verse with the preceding. On the conVer. 11. Does not the ear prove sayings, trary Con., Dav., Dillm., Ren., Good, Wemyss, even as ? adæquutionis, as in ch. v. ;] the etc., connect it with the following, and correctly palate tastes food for itself (95, Dat. com

so on account of the strict connection in thought, modi). Both comparisons illustrate the power varying language in ver. 16.-In answer to the

and especially the resumption of the thought in of judicious discrimination possessed by the objection of abruptness in the transition if ver. human spirit, by which it discerns the inner 13' be detached from the preceding, Davidson worth of things, especially as it exists in aged says well that it is quite in place; the whole persons of large experience. So again later in chapter and speech is abrupt and passionate." Elihu's discourse, ch. xxxiv. 3. The opinion

-E.]. of Umbreit, Delitzsch, etc., that Job in this verse

First Division: Second Section: An animated uiters an admonition not to receive without proof the sayings of the ancients, to wit, those description of the exercise of God's wisdom and of which Bildad had previously spoken, ch. viii. power, by way of actual proof that he is by no 10 (should not the ear prove the sayings?"); Zophar had denied to him : vers. 13-25. [It is

means wanting in the knowledge of God, wbich lacks proper support.

A reference to that remote passage in the discourse of Bildad should in the passage following is consciously emulating

possible perhaps to exaggerate this idea that Job have been more clearly indicated than by the his opponents. Something there is of this no accidental circumstance that there as here the doubt, but it must not be forgotten that the deword ??, “sayings, utterances,” is used. scription here given of the Divine wisdom and Moreover the “ aged” who are here mentioned omnipotence is an important part of Job's argu(D'Y'V', as in ch. xv. 10; xxix. 8) are by no

ment, as tending to show that these attributes so

ar from being employed by the ends which they means identical with the fathers of former gene- had described, are exercised to produce bopeless rations, whom Bildad had mentioned there. confusion and ruin in buman affairs.-E.].

Ver. 12. Among the aged is wisdom, First double strophe: Vers. 13-18 (consisting and a long life (works, gives) understand of two strophes of 3 verses each). ing (or lit. " length of days is understanding"]. a. Vers. 13-15. [The theme in its most geneThe verse is related to the preceding as logical ral statement]. consequent to its antecedent: As the ear deter- Ver. 13. With Him are wisdom and mines the value of words, or the palate the taste might, His are counsel and discernment. of food, so aged men have been able to acquire –The suffixes in ipy and is point back to Jefor themselves in the course of a long life a true insight into the nature of things, and a truly hovah, vers. 9, 10, to whom the whole following rational knowledge of the same,-and I have description to ver. 25 in general relates. [-• With been to school with such men, I have also ven- Him, hay, him, doubly emphatic (a) in oppositured to draw from this source! This is the tion to the just mentioned wisdom of men, ver. meaning of the passage as clearly appears from 12 ; (b) with awe-ful omission of Divine name, the context, and it makes it unnecessary to and significant allusion and intonation in the assume: a. with Starke, etc., that Job reckons pronoun.” Dav.). The verse before us forms himself among the aged, and as such sets him as it were the theme of this description, which self in the fullness of his self-consciousness presents Job's own personal confession of faith against the three friends as being younger than in respect to the nature and wisdom of God. It himself (which is distinctly refuted by what we is therefore neither an expression of the doctrifind in ch. v. 26; xxix. 8, 18; xv. 10); 6. with nal views of a “ honry antiquity,” or of the aged Ewald, to conjecture the loss of a passage after sages of ver. 12 (Umbreit) [Ewald, Schlottm.]. ver. 12, which would furnish the transition from nor a statement of that which is alone to be esthat verse to ver. 23 ; c. with Dillmann, that teemed as genuine Divine wisdom, in antithesis originally ver. 12 stood before vers. 9, 10, to the more imperfect “wisdom of the aged” thus immediately following ver. 8; d. with (Delitzsch, llengstenberg). There is to be sure Delitzsch, Hengstenberg. etc., that ver. 23 is a certain progression of thought from ver. 11 to be connected closely and immediately on: the adapiation to their uses of the organs with ver. 12, so that thus the following order of of hearing and of taste, the wisdom of men of thought would be expressed : assuredly wisdom age and experience, and the wisdom of God, is to be found among the aged, but in reality transcending all else, and united with the highand in full measure it is to be found only with est power, are related to each other as positive, God, etc. [i.e. with Conant, that the verse is to be comparative, and superlative. But there is not rendered interrogatively, on the ground that Job the slightest intimation of the thought that the would not appeal to tradition in support of his absolute wisdom of God casts into the shade positions; to which Davidson replies that “ Job those rudiments of itself which are to be found assails tradition only wbere he has found it false; l in the sphere of the creature, or would hold them

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עָרוּם וָחֵף fore is equivalent to the expression

to und

up as utterly worthless. Rather is what is said their good, are in His hand, and constrained to of the same in our verse in some measure the

serve His purposes. He thus makes evil, moral fruit, or a specimen of the wisdom of the aged: and intellectual, subservient to the good: Gen. 1. which Job also claims to possess, as a pupil of such aged men. Comp. below Cocceius, in the 20; Ps. xviii. 27. [“ 22 and 120 here are to Homiletical Remarks on ch. xii. 10-13. Of the be understood not so much in the ethical as in four designations of the absolute Divine intelli- the intellectual sense: if a man thinks himself gence here given, which accord with the lan-wise because he is superior to another, and can guage of Is. xi. 2, and the accumulation of which lead him astray, in comparison with God's wisintensifies the expression to the utmost, opom dom the deceiver is not greater (in understanddenotes that side of God's intelligence which ing) than the deceived; He has them both in “perceives things in the ground of their being, his hand, etc.” Dillm.] aud in the reality of their existence" ("the ge- Ver. 17. He leads counsellors away stripneral word and idea comprehensive of all others,” | ped: or “who leads counsellors, etc.”—for from Dav.). 77715 that “which is able to carry out this point on to the end of the description (ver. the plans, purposes, and decisions of this uni- | 24) Job speaking of God uses the present partiversal wisdom against all hindrance and opposi- ciple. The circumstantial accus. , tion” [“ virtus, ??, vir.” Dav.); 73 ., that

here and in ver. 19 is used in connection with “ which is never perplexed as to the best way of reaching its purpose;" 772porn, that “which can

(, , . penetrate to the bottom of what is true and xxiv. 7, 10), is rendered by the ancient versions false, sound and corrupt, and distinguish between captive," or "chained” (LXX., Targ. on ver.

19: ai quanúrovç; Targ. on ver. 17 : catenis vincthem :" Delitzsch ; [119 "actively force, passively tos), whereas etymologically the signification strength, firmness : Dav.].

“made naked (erutus), violently stripped” is the Ver. 14. Lo, He tears down, and it is not only one that is authenticated. The word therebuilt up (again). This is the first example of the irresistible exercise of this absolute might

“naked and barefoot," Is. XX. 4, not to “bareand wisdom of God. Job describes it as directed above all else to the work of tearing down and foot” alone, as Oehler, Hitzig, Dillmann, etc., destroying, because in his recent mournful ex

suppose from comparison with the LXX. in Mic.

the de periences he had been led to know it on this side 1. 8. Naturally we are of its activity; comp. ch. ix. 5 seq., where in scription here to be of counsellors led away like manner ihe mention of the destructive acti- stripped as captives taken in war: comp. Is. b.č. vities of the Divine omnipotence precedes that and 2 Chron. xxviii. 15, as also what pertains to of its creative and constructive operation. Whe- d'yx, “ counsellors" in ch. ii. 14. - And ther there is a reference to Zophar's expression

as in Isa. (ch. xi. 10; so Dillmann) is doubtful. Be shuts judges He makes fools. Shin, up a man (lit. “He shuts over a man”), and xliv. 25, to infatuate, to show to be fools. Such it cannot be opened. The expression an infatuation of judges as would cause the mili

tary and political ruin of their country to proby, " to shut over any one,” is to be explained ceed directly from them (as in the breaking out from the fact that use was frequently made of of great catastrophes over certain kingdoms, e. pits, perhaps of cisterns, as prisons, or dun- 9. over Egypt, Is. xix. 17 seq. ; over Israel and geons: comp. Gen. xxxvii. 24; Jer. xxxviii. 6; Judah, 2 Kings xix. 26, etc.), is not necessarily Lam. iii. 53. Where this species of incarcera- to be assumed here (comp. v. 20), although cation is not intended, 2p is used either with the tastrophes of that character are here especially accus. or with vy? (comp. ch. iii. 10; and 1 prominent in the thought of the speaker. Sam. i. 6).

Ver. 18. He looses the bond of kings; i. Ver. 15. Lo, Be restrains the waters, and e., He looses the bond, or the fetters, with which they dry up (Is. I. 38); He letteth them kings bind their subjects, He breaks the tyranforth (again), and they overturn the earth. nical yoke of kings, and brings them rather into A remarkable parallel in thought to this descrip-bondage and captivity, or as the second member tion of the operation of the Divine omnipotence expresses this thought more in the concrete: He in the visible creation, now withdrawing and now

binds a girdle on their loins.” It seems that 11x giving life, but ever mighty in its agency, may lit.“girdle,” in this second member should accord be found in Ps. civ. 29, 30. A reference to Zo- with no is in the first. So much the more should the phar’s comparison of past calamity with vanished latter be pointed noin, and be construed as stat. waters (ch. xi. 16) is scarcely to be recognized.

6. Vers. 16–18. [Resumption of the theme constr. Comp. 1019 (= 1080, from 10x, to specially of the Divine wisdom bringing confu- bind). Of legs authority, etymologically, is the sion and humiliation on earth's mightiest]. interpretation required by the Masoretic punc

Ver. 16. With Him are strength and true tuation regarded as st. constr. of pin, "disciknowledge (70n, precisely as in ch. xi. 6). pline, castigatio," although it gives a sense quite His are the deceived and the deceiver nearly related to the preceding, it being presup[the erring one, and the one who causes to err): posed that “discipline” is to be understood in i. e., His intelligence is so far superior to that of the sense of “rule, authority" (50 among the man that alike he who abuses

moderns, Rosenm., Arnh., Vaih., Hahn, Delitzsch leading others astray, and he who uses it for [Ges., Carey), etc.). But “discipline" is a dif

wisdom

פתח 6

.[אזוֹר and ,מוסר

66

,אֵיתָנִים jects are called

ferent conception from "authority," and“ 6. Vers. 22–25. [The Divine energy as especan very well take for its object Dindin, fetters, cially operative among nations). ch. xxxix. 5; Ps. cxvi. 16, but not castigationem.Ver. 22. [This verse must naturally form the So Dillmann correctly, who also however rightly prelude to the deeper exercise of power and inrejects the interpretation of Ewald, Hirzel, Hei- sight among nations, and its highest generalizaligst., Welte, etc., according to which in 70'tion, comp. 16 b.Dav.).-He discovereth denotes “the fetters, with which kings are deep things out of the darkness, and bound," so that the relation between a and b brings forth to light the shadow of death; would be not that of a logical progression, but i. e., not : " He puts into execution His hidden of direct antithesis, as in ver. 15. [Hengsten- purposes in the destiny of nations” (Schlottm.), berg calls attention to the paronomasia of TOK", (“for who would call the hidden ground of all , ]

appearances in God, 1958 !” Dilllm.), but : Second Double Strophe : Vers. 19-25 (divided plans and wickedness of men which are hidden

“ He brings forth into the light all the dark into one strophe of three, and one of four verses): in darkness ;" comp. 1 Cor. iv. 5: Purídel (The description continued: the agency of the Divine wisdom in confounding the great of

κρυπτά του σκότους κ. τ. λ., and the proverb:

“ There is nothing spun so fine but all comes to earth).

the light;" see also ch. xxiv. 13 seq. ; Is. xxix. a. Vers. 19–21. [Special classes of leaders 15; Rom. xiii. 12; 1 Thes. v. 5, etc. [“ Deep brought to shame described].

things out of the darkness, nippy, must mean hidVer. 19. He leads priests away spoiled den tendencies and principles, e. g., those run(see on ver.17), and those firmly established ning under national life, ver. 23, naturally more He overthrows. [D'un “priests,” not subtle and multiplex than those governing indi

vidual manifestation on however elevated a scale) "princes” (E. V.) “In many of the States of

and darkness, and shadow of death, figures (xi. 8) antiquity the priests were personages no less im- descriptive of the profoundest secresy. These portant, were indeed even more important and secret tendencies in national life and thoughthonored than the secular authorities.” Dillm.

never suspected by men who are silently carried “ The juxtaposition of priests and kings here

on by them-He detects and overmasters either points to the ancient form of priestly rule, as we

to check or to fulfil,” David. A truth “ which encounter the same in the person of Jethro, and brings joy to the good, but terror to all the chilin part also in Melchizedek.” Schlott.]. --All ob: dren of darkness (xxiv. 13 seq.), and not with

, firmly-enduring”

out threatening significance even to the friends [perpetual], which survive the changes of time. of Job.” Dillmann]. Hence the term is applied, e. g., to water which does not become dry (aquæ perennes), or firmly

Ver. 23. He makes nations great, andfounded rocks (Jer. xlix. 19; 1. 44), or mighty, destroys them; Eespreads nations abroad invincible nations (Jer. v. 15), or, as here, dis-and-causes them to be carried away (or : tinguished and influential persons (Vulg., opti- carries them away captive,” comp. nm??, symates). [940, " slip, in Piel, overthrow, aptly nonymous with 75 an, abducere in servitutem ; also antithetic [to psix.” Dav.].

2 Kings xviii. 11). [Rodwell: “then straitens Ver. 20. He takes away the speech of them : leads them, i. e., back into their former the most eloquent: lit. of "the trusted,” of borders”]. Instead of a the LXX. (Thathose

who have been tried as a people’s. orators vīv) as well as some of the Rabbis read xava, and counsellors ; for they are the D??? (from

“who infatuates, makes fools.” But the first 13x, to make firm, trustworthy, not from DX; member of the verse corresponds strictly in sense to speak, as D. Kimchi thinks, who would ex- to the second, on which account the Masoretio plain the word diserti, as though it were punc- reading is to be retained, and to be interpreted tuated D??!!). On b comp. Hos. iv. 11 ; and as

of increase in height, even as the parallel now regards Dju, “taste, judgment, tact,” see 1 in b of increase in breadth, or territorial en

largement (not as though it meant a dispersion Ver. 21. Le pours contempt on nobles among other nations, as the Vulg. and Aben Ezra (exactly the same expression as in Ps. cvii. 40), incorrectly interpret this now). [The ļ in both and looses the girdle of the strong, (O'P'IN members, says Schlottmann, is not used Aramalit. "containing of great capacity” [Delitzsch :ice with the accus., but as sign of the Dat. com“to hold together, especially to concentrate modi.] strength on anytbing"] only here and ch. xli. 7;

Ver. 24. He takes away the understandi. e., He disables them for the contest (by causing the under-garments to hang down loosely, thus ing (25 as in ver. 3) of the chief of the peoproving a hindrance for conflict; comp. Is. v. 27; ple of the land (1.787-Dy, can certainly also below ch. xxxviii. 3 ; xl. 7). The transla- signify “the people of the earth, mankind,” tion of Delitzsch is altogether too forced, and by [Hirzel], after Isa. xlii. 5; for its use in the consequence insipid : “He pours contempt on the rulers of the state, and makes loose the belt

more limited sense of the people of a land, comp. of the mighty.”

below ch. xv. 19). [“ We have intentionally

Sam. XIV. 33.

translated D' “nations,” Dy people, for "noin, Inf. absol. as obj. of the verb; comp. ch. is the mass held together by the ties of a com- ix. 18; and for the signification of noin, “to mon origin, language, and country; by, the plead, to vindicate one's cause against an accupeople bound together by unity of government.” sation,” comp. Amos v. 10; Isa. xxix. 21 ; also Delitzsch]. And makes them wander in a below ver. 15, ch. xix. 5. pon, to desire, to be pathless waste : (5.? ,

inclined, here essentially as in ch. ix. 3. [1

synonymous with 17-25a, or with 7-18, comp. von Mo's ch. always for yón' in pause). That passage (ix. Xxxviii. 26 ; and Ewald, & 286, 8). The whole 3) certainly stands in some measure in contraverse, the second member of which recurs ver- diction to this, implying as it does the impossibatim in Ps. cvii. 40 presents an exact Hebrew bility of contending with God; it is however a equivalent for the Latin proverb: quem Deus

contest of another sort from that which is in

perdere vult, prius dementat, a proverb on which the tended there that he proposes here, a contest history of many a people and kingdom, from the not of one arrogantly taking the offensive, but earliest antiquity down to the present, furnishes of one driven by necessity to the defensive. an actual commentary that may well make the Ver. 4. But ye are (only) forgers of lies.heart tremble. Concerning the catastrophes of DAX 0948? puts another antithetic sentence historic nationalities in the most ancient times, alongside of the first which was introduced by which the poet here may not improbably have had before his mind, comp. Introd., & 6, e.

0928 (ver. 3), without however laying any speout light, and He makes them to wander again,” etc.; not: “ye however” (Hirzel).

Ver: 25. They grope in darkness with cial stress on onx; hence: “and however, but like a drunken man. Comp. Is. xix. 14, and especially above in ch. v. 13, 14, a similar de pe 1990 (from 5o, “to plaster, to smear, scription by Eliphaz, which Job here seems desirous of surpassing, in order to prove that he is

to paste together;" comp. 500, "plaster” Ez. in no wise inferior to Eliphaz in experimental xiii. 10 seq., and Talmudic 7500 grease) are lit. knowledge of the righteous judgments of God, daubers of lies," i. e,, inventors of lies, concinthe infinitely Wise and Mighty One.

natores 8. inventores mendacii; not: “imputers, 4. Second Division : First Section : Resolution fasteners of falsehood," assutores mendacii, as to appeal to the judicial decision of God, before Stickel, Hirzel, Schlottmann, Delitzsch, etc., exwhich the harsh, unloving disposition of the plain both against philology and the context friends will assuredly not be able to maintain (neither ch. xiv. 17 nor Ps. cxix. 69 support this itself, but will be put to shame: ch. xiii. 1-12.

definition); nor again: “deceitful patchers," First Strophe: Vers. 1-6. [Impatience with sarcinatores falsi, i. e., inanes, idutilis, as Hupfeld the friends, and the purpose to appeal to God]: explains.-Physicians of no value are ye (that), mine ear hath heard and perceived all. — Sob o are not "patchers” [Con. for itself.—Sa here equivalent to 1778-99, “ all gether empty unfounded assertions (Vulg., Ew.,

“botchers”] of vanity," i. e., such as patch tothat has been here set forth,” all that has been Olsh., Dillm.), [Good, Con., Dav.], but in acstated (from ch. xii. 13 on) in respect to the evi-cordance with the universal usage of 197: dences of the Divine power and wisdom in the “worthless, useless physicians," medici nhili, life of nature and men. [775, dativus commodi, miserable quacks, who are incapable of applying

to Job's wounds the right medicine to soothe and or perhaps only dat. ethicus: and has made it

heal. intelligible to itself (sibi); 1'? of the apprehen

[“ Job calls their false presuppositions sion accompanying perception.” Del.].-On ver.

regarding his guilt pe, their vain attempts at 2 comp. ch. xii. 3, the second member of which a Theodicy and “Theory of Providence' Suppe." is here repeated word for word.

Dav.]. Ver. 3. But I will speak to the Almighty.

Ver. 5. Oh that ye would be altogether "but nevertheless," puts that which now silent-that would be reckoned to you follows in emphatic antithesis to the preceding : for wisdom.-Comp. Prov. xvii. 28; the Latin “notwithstanding that I know all this, I will proverb: Si tacuisses, philosophus mansisses; also

the honorable title, bos mutus," the mute os, still,” etc. (“Three feelings lie at the back of this antithesis: (1) The folly of longer speaking given to Thomas Aquinas during his student life to the friends. (2) The irrelevancy of all such

at Paris, by his fellow-students, as well as by his knowledge as they paraded, and which Job had teacher, Albertus Magnus. The jussive, ant, in abundance. (3) Antagonism to the prayer is used in a consecutive sense: “then would it of Zophar that God would appear–Job desires be, prove, pass for;" comp. Ewald, & 347, a, nothing more nor betterbut I, to the Almighty Gesen., & 128, 2. will I speak." Dav.). Observe also the signifi- Ver. 6. Hear now my reproof, and give cantly accented 'JX, I (éjà uèv), which puts the heed to the charges of my lips.-So cor. speaker in definite antithesis to those addressed rectly Hirzel, Dillm , Del., etc., while several (ory, ver. 4, ýeis ), as one who will not fol- other moderns explain: “ Hear my defense (Con., low their advice to make penitent confession of E. V., reasoning"], and attend to the argu

guilt towards God; who will rather plead ments of my lips.” As if nndin could signify against God.—I desire to plead with God. anything else than cheyyos, correptio (so cor

,אוּלַס

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