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reaved father's heart exceedingly, and he dwells, instead of which several MSS. and Ed's. on it with yearning fondness!]

Ver. 9. Their houses [are] peace (D, the same as Dibuja; comp. ch. v. 24 [where see rem. in favor of the more literal and forcible rendering obtained by not assuming the preposition at all; E.] Isaiah xli. 3) without fear. , like 11 ch. xix. 26; (comp. ch. xi. 15; Is. xxii. 3) and the rod of Eloah cometh not upon them, i. e. to punish them; comp. in ch. ix. 34; xxxvii. 13 [How different from the fate of his own "house!" No such "Terror, no such "Scourge " as that which had made his a ruin!-E.].

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Ver. 10. From the state of the household the description turns to that of the cattle, with the peculiarity that here exceptionally the sing. takes the place of the plur., which is used almost throughout to designate the wicked (so again below ver. 19, and in like manner ch. xxiv. 5, 16 seq.). His bull gendereth and faileth not (Zöckler lit.-"his bull covereth and impregnates"]., in itself of common gender, is here indicated as a masc. both by the contrast with in b, and by its predic. ", "to cover, to gender" (comp. " produce fruit," Josh. v. 11, 12). The additional strengthening

clause, negue efficit ut ejiciat (semen)

indicates that the impregnation is success-
ful.
The second member is entirely paral-
lel. His cow calveth easily (79, synon.
with hp, hpn, Is. xxxiv. 15; lxvi. 7) and
miscarries not, neque abortum patitur, comp.
Gen. xxxi. 38; Ex. xxiii. 26.

have in ch. xxx. 31, and in Ps. cl. 4, comp. Delitzsch on Gen. iv. 21; Winer, Realwörterb. II., 123 seq. ["The three musical inancient, and are naturally the most simple, and struments here mentioned are certainly the most indeed may be regarded as the originals of every species of musical instrument that has since been invented, all which may be reduced to three kinds-string instruments, wind instruments, and instruments of percussion; and the 19 harp, the y, pipe, and the , tabor, may be considered as the first representatives of each of these species respectively." Carey, see illusDiet. under "Harp, Timbrel, and Organ"]. trations in Carey, p. 453 seq., and Smith Bib.

Ver. 13. They spend in prosperity their days. So according to the K'ri 2 (lit. “they complete, finish," comp. ch. xxxvi. 11; Ps. xc. 9), while the K'thibh would be, according conterunt) [which is more expressive than the to Isa. lxv. 22="they use up, wear out' (usu K'ri, signifying not only that they bring their life to an end, but that they use it up, get out of it all the enjoyment that is in it.-E.]. In either case the affirmation is made in direct contradiction to the opposite descriptions of Eliphaz, Bildad, and Zophar, as e. g., ch. xv. 32; xviii. 14; xx. 11.-And in a moment (y like

our "in a trice" [Germ.: "im Nu"], hence down to Sheol,-they thus enjoy a quick quickly, easily, without a struggle) they sink death, free from suffering, having fully enjoyed their life even to the end.

The connection does not allow us to understand it of an "evil sudden death," but rather requires the idea of a euthanasy.- might in itself be the Imperf. Niph. of л: "they are frightened down" [others, e. g., Bernard; "they are crushed, or hurled down"], to which however the Accus. loci

Ver. 11. Once more Job recurs to the fairest instance of earthly prosperity, the possession of a flourishing troop of children. On comp. above on ch. xix. 18 [where however they is ill suited. More correctly the form is word suggests, as it does not necessarily here, a bad quality in the children themselves; Bernard's rendering "they send forth their wicked little children," introduces an incongruous element into the picture, which Job contemplates here as a pleasing and attractive one.-E.] As tony, "to send forth, to let loose," see Isa.

xxxii. 20.

Third Strophe: Vers. 12-16. They (the wicked) sing loud with the playing of timbrel and harp; hence with joyous festivity, as in Isa, v. 12.—NY” (scil. Sp) lit. "they raise their voice," i. e., in loud jubilations or songs of joy; comp. Is. xlii. 11., used as in Ps. xlix. 5 [4] of the musical accompaniment; hence, "with, to the timbrel and harp." On the contrary the reading preferred by the Masora and several Rabbis, would signify “at, during the playing of the timbrel, etc." (? of the proximate specification of time, as in [“about the time”], by, etc.). Concerning

or

derived from лn, the Imperf. of which is written either Л, or It may be read here either an (for an-so Ewald, Hirzel), with reduplication of the in pause [Dageshforte emphatic, Green, & 24, c] after the Masora; comp. Gesen. Lehrgeb., p. 45; Ewald, § 93, d.

Ver. 14 seq. And yet they say unto God, "Depart from us," etc., etc.. i. e., notwithstanding their prosperity ["the fut. consec. " does not here denote temporally that which follows upon and from something else, but generally that which is inwardly connected with something else, and even with that which is contradictory, and still occurring at the same time;" DEL.], which should constrain them to gratitude towards God, count the service of God and prayer to Him as they will know nothing about Him, yes, they acuseless.y, precibus adire; comp. Ruth i. 16; Jer. vii. 16; xxvii. 18.

Ver. 16. After the frivolous words of the un

godly Job here resumes his own description, and position.-Behold, not in their hand stands concludes the section in which he states his protheir prosperity.—This is not an objection as

sumed by Job to be made by his opponents, as below in ver. 19 (Schnurrer, Schlottm., Kamph.) [Noyes, Elzas], but an expression of Job's own conviction, who intends herewith to set forth that not they, but God Himself is in some mysterious way the cause of their prosperity, by which he would indicate the difficulty of the problem, with which he is here occupied in general. The sentence is not an expression of Job's disapprobation of the view of life prevalent among the wicked (Ewald) [Carey, Wordsworth], for such an expression of disapprobation first appears in b, and the position of the words in a shows clearly that the main emphasis lies on D73. The interrogative rendering of the clause, "Behold is not their prosperity in their hand?" (Rashi, Hirzel, Heiligst., Welte, Hahn [Renan]) is contradicted by the use of, not at the beginning. [Moreover the connection with b according to such a rendering is strained -E]-The counsel of the wicked be far from me!-The same formula of detestation re

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TT:

curs in the following discourse of Eliphaz, ch. xxii. 18.—p is us d in a precative or optative sense (Ewald, 223, b); it is thus essentially equivalent to the formula elsewhere in ["It is the perf. of certainty, which expresses that which is wished as a fact, but with an emotional exclamative accent.' Del.]. In respect to y, here in the sense of fundamental maxim, disposition, view of life, comp. ch. v. 13; x. 3; xviii. 7. Job thus persists decidedly here again in his refusal in any way to renounce God; comp. ch. i. 11; ii. 5.

[This strong repudiation by Job of the practical atheism of the wicked is of especial importance to the moral problem of the book.-E.].

4. Second Division: Second Half. Antithetic demonstration of the preceding proposition derived from experience, with reference to the opposite affirmations of the friends, and their possible reproaches.

Fourth Strophe: Vers. 17-21. [The views of the friends in regard to retribution denied both as to the fact and the principle].

Ver. 17 involves a reference to certain expressions which Bildad had used in ch. xviii. in justification of his doctrine, particularly to his description of the "extinguishing of the light of the wicked" (ch. xviii. 5), and of the sudden destruction (T-"prop. pressure of suffering" Del.) of the same (ch. xviii. 12), but only to call in question the correct application of these figures. How oft does the lamp of the wicked go out, and their destruction break upon them?-In Job's mind this "how oft" (72, comp. Ps. lxxviii. 40) is naturally equivalent to "how rarely;" for he decidedly doubts the general correctness of those affirmations of Bildad Moreover the influence of this interrogative "how oft" extends to the third member of the verse [which accordingly is not to be rendered affirmatively, as in E. V., " God distributeth sorrows in His anger"-a rendering which changes the meaning of the entire context, making it an assertion by Job that God does punish the wicked as the friends had taught

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-whereas on the contrary Job is asking how often was this the case?-E.]: (how often) does He distribute sorrows in His anger? The subject is God (comp. ch. xx. 23). The particular affirmation of his opponents, to which Job here alludes, is the close of Zophar's last speech (ch. xx. 29), the p of which is distinctly enough echoed here in the pn. The retrospective reference to this passage would be still more definite if we were to derive D' from an, measuring line (so the Targ., Ewald, Hirz, Dillmann [Schlott., Renan, Fürst]), and explain it to mean " lots. heritages" (comp. Ps. xvi. 6). It is more natural, nevertheless, (with the LXX. Vulg., Gesenius, Rosenm. [E. V., Good, Lee, its ordinary sense surrows, calamities" (plur. Noyes, Ber., Rod., Elz. ], etc., to take the word in of 2). ["The plur. does not occur in that tropical sense (of "lots"), and if it were so in

might at חבלים להם or חבליהם,tended here

:- ז י

T

least be expected." D 1.]. Also the translation "snares, gins," (Stie kel, Hahn, Delitzsch) yields a meaning good in itself, and would have, moreover, the special recommendation of furnishing a retrospective reference to ch, viii. 10-12, the same passage of Bildad's discourse to which a and look. The expression-"to distribute snares "-is however altogether too harsh, and the assumption that such an unusual expression is occasioned by the collateral reference to ch. xviii. 10 seq., and to ch. xx. 29, is altogether too artificial.

tinues to extend): How often are they as Ver. 18 (over which the influence of 12 constraw (chopped straw) [a figure occurring only before the wind, and as chaff (Ps. i. 4; Is. here: the figure of chaff is more frequent. Del.] xvii. 13) which the whirlwind snatches ch. xx. 8, 9, if not as regards the expressions, away? An allusion to Zophar's description, still as regards the sense.

Ver. 19.

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his (the wicked man's) children!" ( God lays up his calamity for

66

T

from

in the signification "calamity;" comp. ch. xi. 11; xv. 35.) [There is possibly a play on the word 1, which may be rendered either his wealth,' or his calamity."-His treasure is the coming wrath! also means "iniquity," and some (E. V., Del., etc.) render it so here. Here, however, the "evil" which is the punishment of "evil" best suits the context.

E.] This is an objection of the opponents, which links itself to similar affirmations by Eliphaz (ch. v. 4) and Zophar (ch. xx. 10), and which Job himself here formulates, in order forthwith to refute it: (Rather) let Him recompense it to him (or, in view of the emphasis belonging to the word bearing the principal tone: " to him let Him repay it") that he may feel it (y here sentire, to feel, to be sensible of, as in Is. ix. 8; Hos. ix. 7; Ezek. xxv. 14). In a manner quite similar the prophets Jeremiah (ch. xxxi. 29 seq.) and Ezekiel (ch. xviii.) controvert the similar doctrine of the vicarious expiation of the guilt of parents by their pos

terity. [Job's view is that retribution can be such only when it falls on the offender himself. It may affect others-although Job does not say that himself-it must reach him. E.]

Ver. 20 continues the refutation of that false theory of substitution or satisfaction, and illustrates at the same time how the evil doer is to Tor "feel" the divine punishment.—T “destruction," (lit. "a thrust, blow," plaga), only here in the Old Testament; synonymous with the Arabic caid. The figure of drinking the divine wrath has immediate reference to Zophar's description, ch. xx. 23. ["The emphasis lies on the signs of the person in 1 and May his own eyes see his ruin; may he himself have to drink of the divine wrath." Del.]

Ver. 21 gives a reason for that which he has just said against that perverted theory by calling attention to the stolid insensibility of the evil-doer, as a consummate egoist, in respect to the interests of his posterity. For what careth he for his house after him: lit. "for what is his concern, his interest (n here, as in ch. xxii. 3; comp. Is. lviii. 3) in his house after him" (ie., after his death)? " is in close union with (comp. e. g. Gen. xvii. 19) not with . If the number of his months is apportioned to him; or "while [or when] the number, etc." The whole of this circumstantial clause, which is a partial echo of ch. xv. 20 (comp. ch. xiv. 5), expresses the thought, that the selfish pleasure-seeking evil-doer is satisfied if only his appointed term of life remains to him unabridged. This general meaning may be maintained whether, in accordance with Prov. xxx. 27, we explain to mean: "to allot, to appoint," thus rendering it as a synonym of

tue of an attraction similar to that in ch. xv. 20 (Gesen. 148 [3 145], 1) [Green, & 277]. Fifth Strophe: vers. 22-26: [The theory of the friends involves a presumptuous dictation to God of what He should do, seeing that His present dealings with men, and their participation of the common destiny of the grave, furnish no indication of moral character].

Ver. 22. Shall one teach God know

The

ledge. as containing the principal notion
is put emphatically first. In respect to the da-
tive construction of verbs of teaching (as in
Greek didáσKELV Tivi Ti) comp. Ewald, 283, c.:
Seeing He judgeth those that are in hea-
ven: lit: "and He nevertheless judges (NTT),
circumstantial clause) the high" [Carey: "dig-
nities." The LXX read D', pórovṛ].
"high" are simply the heavenly spirits, the
angels as inhabiting the heights of heaven
(Dip, comp. ch. xvi. 19; xxv. 2; xxxi. 2), not
the celestial heights themselves, as Gesenius ex-
plains, with a reference to Ps. lxxviii. 69, a re-
ference, however, which is probably unsuitable.
Still less does it mean "the proud" (Hahn, Ol-
shausen), a signification which D by itself, and
without qualification never has. This proposi-
tion, that God exercises judicial power over the
exalted spirits of heaven, Job advances here all
the more readily, that the friends had already
appealed twice in similar words to the same fact
of the absolute holiness and justice of God (ch.
iv. 18, and xv. 15). They had indeed done this
with the intent of supporting their narrow-
minded doctrine of retribution, while on the con-
trary Job, by the same proposition would put
their short-sighted theory to the rout, and direct
attention to the unfathomable depth and secresy
of God's counsels, and of the principles of His
government.

T

(ch. xl. 30 [xli. 6]; so Targ., Gesen., Ewald, Dillm.); or, which is less probable, we Vers. 23-26 demonstrate this unfathomabletake it as a denominative from }, "arrow," ness and incomprehensibleness of the divine in the sense of "casting lots, disposing of by judgments (Rom. xi. 33) by two examples, lot" [from the custom of shaking up arrows for which are contrasted each with the other (ver. lots-a doubtful sense for the Hebrew] (so Coc-23, ver. 25: 7, "the one-the other"), of ceius, Rosenm., Umbreit, Hirzel, etc.); or whether, finally, we assign to the word the meaning of "cutting off, completing" (Gesenius in Thes., Stickel, Delitzsch [E. V. Good, Ber., Noy., Schlott., Con., Rod., Ren., Fürst] etc.)-to which latter interpretation, however, the expression"the number of his months"-is not so well suited, for a number is not properly cut off. [In any case the addition of E. V., "when the number of his months is cut off in the midst," is erroneous; for even if we assign to the verb the signification "cut off" the meaning of the clause is cutting off at the end, not in the midst. What is the evil-doer's concern in his house, when he himself is no more? The other meaning given above however-"to apportion" gives a more vivid representation of his brutal selfishness, his unconcern even for his own flesh and blood, provided he himself have his full share of life and its enjoyments. What careth he for his house after him, if the full number of his own months be meted out to him? E.] The number of is determined by the subordinate [but nearest] term of the subject, by vir

one man dying in the fulness of his prosperity, of another who is continually unfortunate, but whom the like death unites with the former, notwithstanding that their moral desert during their life was altogether different, or directly opposite in character. The assumption of many ancient and some modern commentators, as e. g. Hahn, that by the prosperous man described in ver. 23 seq. a wicked man, and by the unfortunate man described in ver. 25 a pious man is intended, without qualification, is arbitrary, and hardly corresponds with exactness to the poet's idea. The tendency of the parallel presented is rather in accordance with ver. 22, to show, in proof of the mysteriousness of the divine dealings and judgment, that what happens outwardly to men in this life is not necessarily determined by their moral conduct, but that this latter might be, and often enough is directly at variance with the external prosperity.

Ver. 23. The one dies in the fulness of his prosperity; lit. "in bodily prosperity," in ipsa sua integritate. In respect to D "self" [essence, the very thing] comp. Gesen. 124

"'un

[122], 2, Rem. 8; and in respect to D, "in-
tegrity in the physical sense, bodily, in general
external well being," comp. the word D gene-
rally used elsewhere in this sense, Ps. xxxviii. 4
[3], 8 [7], and also Dpp Prov. i. 12.
in the second member, which is not found
elsewhere is an alternate form of
concerned," enlarged by the introduction of a
liquid [comp. from i, æstuare, and
Doha, Báλoaμov, from D; Del.]. According
to Rödiger, Olsh., it is possibly just an error in
writing for, the form given above in ch.
xii. 5. 1 stands here for the more frequent
defective form, ch. xx. 20; comp. Jer.

xlix. 31.

decay, worms, as above in ch. xvii. 14. Comp. our proverbial expressions in regard to the equality of the grave, the impartiality of death,

etc.

5. Third Division: A rebuke of the friends on account of their one-sided judgment touching the external prosperity of men, a judgment which was only unfavorable as regards Job: vers. 27-34.

Sixth Strophe: vers. 27-30.-Behold I know your thoughts [an, counsels, plans], and the plots (Лižiņ, sensu malo, as in Prov. xii. 2; xiv. 17; xxiv. 8) ["is the name he gives to the delicately developed reasoning with which they attack him": Delitzsch; the schemes which they invent to wound him, the painful dilemmas into which they would entrap him: E.] with which ye do violence to me: with the intent namely of presenting me at any cost as a sinner. ["By the construction of Dan with by the notion of falling upon and overpowering is indicated." Schlottm.].

Ver. 24. His troughs are full of milk. Most moderns, following the lead of the Talmudic "olive-trough," as well as the author ity of the Targ. and many Rabbis, take by correctly in the sense of "vessels, troughs" ["milk-pails," Luther, Wolfsohn, Elzas; "botfles," Lee; "skins," Carey (i. e. undressed skins, the abundance of milk making it necessary to use these) ], to the rejection of interpretations which are in part singularly at variance, such as "cattle-pastures" (Aben-Ezra, Schult. [Renan, Weymss] etc., "veins" (Fürst), "jugufar veins" (Saad.), "sides" (Pesh.) [Noyes, Con.],"bowels" (LXX., Vulg. ["breasts,' Targ., E. V.; "loins," Rodwell; "sleek skin," Good. "The assumption that roy must be a part of the body is without satisfactory ground (comp. against it e. g. ch. xx. 17, and fax it xx. 11); and Schlottm. very correctly observes that in the contrast in connection with the represen-personal application to Job here, "tyrant"

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tation of the well-watered marrow one expects a reference to a rich, nutritious drink." Delitzsch]. The meaning of this member of the verse accordingly reminds us in general of ch. xx. 17, which description of Zophar's Job here purposely recalls, in like manner as in "the marrow of the bones," in 6 he recalls ver. 11 of the same discourse. [And the marrow of his bones is well-watered]. In respect to "well-watered," an agricultural or horticultural metaphor, comp.

Is. lviii. 11.

Ver. 25. The other dies with a bitter soul (comp. ch. iii. 20; vii. 11; x. 1), and has not enjoyed good; lit. and has not eaten of the good" (or "prosperity," na as in ch. ix. 25) with partitive, as in Ps. cxli. 4; comp. above ch. vii. 13 [ perhaps like

T

conveying the idea of enjoyment, as Schlottmann suggests. Not, however, of full enjoyment, but rather tasting of it.-Not as in E. V. "and never eateth with pleasure;" against which lies (1) The customary usage of partitive after verbs of eating and drinking; (2) The objective meaning of 7, which cannot be taken of subjective pleasure.-E.].

Ver. 26. Together [or: beside one another] they lie down in the dust (of the grave), and worms cover them.

Ver. 28, hypothetical antecedent with, is related to ver. 29 as its consequent, precisely like ch. xix. 28 to ver. 29. [So Ewald. Del., Dillm. But such a construction seems neither natural nor forcible. The causal rendering: "For ye say, etc.," is simpler and stronger. It was from just such taunts as the following that Job knew their spirit, and detected their insidiThe causal rendering is adopted by E. V. Good, ous plots against his reputation and his peace. Wem., Noy., Words., Schlott., Con., Rod., Carey, Elzas, etc. E.]. If, [or, when] ye say: "Where is the house of the tyrant? (', sensu malo, as in Is. xiii. 2, not in the neutral sense, as above in ch. xii. 21) [a title of honor, similar in use to our nobleman, generosus, for which, in its

Neither here,

seems too strong a rendering.
nor in Is. 1. c., is such a rendering called for.
In this member the prominent idea is station,

rank: the moral character of the ') is indi

cated in the following member. E.], and where the tent inhabited by the wicked? lit., "the tent of the habitations of the wicked," by which possibly a spacious palatial tent is init (such as the tents of the Bedouin sheikhs are to tended, with several large compartments within this day), which can be recognized from afar by their size. [ "is not an externally, but internally multiplying plur.; perhaps the poet by

intends a palace in the city, and by

a tent among the wandering tribes, rendered prominent by its spaciousness, and the splendor of the establishment" Del.]. It is to be noted moreover how distinct an allusion there is in the question to the repeated descriptions of the destruction of the tent of the wicked by Eliphaz and Bildad (ch. xv. 34; xviii. 15, 21).

Ver. 29. Have ye not inquired then Day for DA; see Green, 119, 2] of those who travel: lit. "the wanderers, passers-by, of the way;" comp. Lam. i. 12; Ps. lxxx. 13, etc. ["People who have travelled much, and therefore are well acquainted with the stories of human destinies." Del.]. And

their tokers ye will at least not fail to know; i. e. that which they have to te'l of examples of prosperous evil-doers and righteous ones in adversity (they, who have travelled much, who know about other lands and nations!) that you surely will not disregard, controvert, or reject?, Piel of 3, expresses here, as in Deut. xxxii. 27: 1 Sam. xxiii. 7; Jer. xix. 4, the negative sense of "ignoring, denying," while occasionally, e. g. in Elihu's use of it, ch. xxxiv. 19, it signifies also to "acknowledge" (a meaning elsewhere found in the Hiphil). [So here E. V. Lee, Conant, Ewald, Schlott.-according to which rendering the second member is a continuation of the question begun in the first ]. nini, "tokens," means here "things worthy of note, remarkable incidents, memorabilia, anecdotes of travel."

it in his discussions. (3) It is inconsistent with the connection. (a) Why should he produce this view here as a foreign importation? Why should he rest it on experience? Observe that the proposition-the wicked are spared in times of calamity is a deduction from experience, for the truth of which Job might well appeal to the testimony of those who by much observation and experience could testify to the fact. But surely the doctrine of a future retribution must rest on other authority-the witness of conscience, the testimony of a divine revelation, the consensus of the wise and holy (not merely of the 7) in all ages and lands. (b) It is inconceivable that Job having carried his hearers forward to the retribution of the Hereafter as the solution of the mystery of the present should proceed to speak (as he does in the verses immediately following) of the present prosperity and pomp of the wicked, and of the continuance of the same to and upon the grave, in the same sion reached in ver. 33 seem strange and unsuitstrain as before. Especially does the concluable, if we suppose the sublime truth of a full retribution to be declared in ver. 30.-E.]

Ver. 30 gives in brief compass the substance and contents of these lessons of travel: That in the day of destruction (T, as in ver. 17) the wicked is spared (i. e. is held back from ruin; un as in ch. xvi. 6; xxxiii. 18), in the day of overflowing wrath they are led away: i. e. beyond the reach of the devas- Seventh Strophe: vers. 31-34. Who to His tating effect of these outbursts of divine wrath face will declare His way? and hath He (as in chap. xl. 11), so that these can do done aught-who will requite it to Him? them no harm. The Hoph. 27, which is used travellers, whose utterance has already come to This inquiry evidently proceeds not from the below in ver. 32 of being escorted in honor to an end in ver. 30, but from Job himself. Morethe grave, expresses here accordingly, in like over it concerns not the sinner, but GoD, the unmanner as in Is. lv. 12, being led away with a searchably wise and mighty disposer of men's protecting escort (as, for example, Lot was con- destinies, whose name is not mentioned from reducted out of Sodom). [Noyes gives to the verb verential awe. So correctly Aben-Ezra, Ewald, here the same application as in ver. 32, and ex- Hirzel, Heiligst., Dillm. Regarded as the conplains: He is borne to his grave in the day of tinuation of the discourse of the travellers (as wrath; i. e. he dies a natural, peaceful death]. it is taken by the majority of commentators) [so The only unusual feature of this construction, Del., Schlott., Renan, Scott, Good, Lee, Bernard, which in any case is much to be preferred as a Rod., Words., Elzas, Merx], the verse must natuwhole to that of Ewald [Rodwell] "on the day rally be referred to the wicked man, characteriwhen the overflowings of wrath come on" is the zing his unscrupulous arbitrary conduct, which D, instead of which we might rather look for no one ventures to hinder or punish. But for this Da, “in the day." It is nevertheless unadvi- view the expression -,"who will requite sable, in view of the context, to translate the it to him?" would be much too strong. Moresecond member-as e. g. with Dillman [E. V., over a sentiment of such a reflective cast would Con., Carey]-"they are brought on to the day be strange in the mouth of the travellers from of wrath;" for such a proposition could not pos- whom we should expect directly only a statesibly be attributed to the travellers, but at most ment of fact (in ver. 29). [Referred to God to the friends; it would thus of necessity follow the meaning would be: Who will challenge the a very abruptly [and unnaturally]; neither divine conduct? He renders no account of His would any essential relief be obtained from a actions. His reasons are inscrutable; and howtransposition of ver. 30 and ver. 29 as suggested ever much His dealings with men seem to conby Delitzsch. [Zöckler overlooks, however, the tradict our notions of justice, our only recourse explanation of those (such as Scott, Carey, Co-is silence and submission. But against this innant, Wordsworth, Barnes, etc.) who regard the terpretation it may be urged: (1) It requires whole of this verse as expressing, through the too many abrupt changes of subject. Thus we travellers of ver. 29, Job's own conviction that should have for subject in ver. 30 the wicked the wicked are reserved for future retribution, man, in ver. 31 God, in ver. 32 the wicked again, that they are led forth to a day of wrath here- and this while in ver. 31 and ver. 32 the subject after; that accordingly present exemption from is indicated only by personal pronouns. It is the penalty of sin proves nothing as to a man's highly improbable that N in ver. 31 b, and real character. Such an explanation, however, in ver. 32 a are used of different subjects. is to be rejected for the following reasons: (1) (2) The expressions are unsuitable to the It is at variance with the drift of the book's ar- thought attributed to them, especially the clause gument. (2) It is inconceivable, if Job held so clearly and firmly to the doctrine of future retribution, as this view of the passage before us would imply, that he did not make more use of

:

-, which, as Delitzsch argues, used of man in relation to God, has no suitable meaning. On the other hand the application to the

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