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1. Is not man's life a warfare on the earth ?
His day, the hireling's day?
Then am I full of tossings till the dawn.
My leprous skin heals up and runs again.
They pass away without a gleam' of hope.
Mine eye shall not again behold the good.
Thine eye shall seek me, but I shall be gone.S
eagerness, which is here it occurs in the Pull form 7.733
I Ver. 2. Labors end; Merces, reward, is sometimes, precisely. something very glorions and mighty was in the
mind of the prophet, leading him to use the expression. It the ellipsis to yo, work; but end suits better here.
is quite evident, however, that in Job xvii, 18: “THEY shall ? Ver. 3.5 139. Number out; the active used for
thrust him out from light to darkness," as also in Job xxxiv.
20, and Ps. xlix. 15, the evil or fearful agents are in the the passive, say the grammarians: but that explaing no thoughts. See Glassius Phil. Sacra., 817. thing. There must be a reason for the idiom. Compare Job & Ver. 4. How Long. When shall I arise expresses is. 19; xviii, 18; xix. 26; xxxiv. 20; Ps. xlix. 15. In these
I eagerness, which is not wanted here. How long. See the and similar cases, it will be seen that the real or supposed acent is something fearful, or repulsive, as in Job xix. 26.
Ver. 4. Be o'er, be gone ; 770 for full form 7739There is a kind of superstition in it; an aversion to the menttion of the name, as the Greeks feared to speak the name of verbal noun from 70). the Furies. As remarked in note on vi. 23, Job seems to be
6 Ver. 5. Worms; 797. Many commentators would haunted by the thought of invisible tormentors, as he had good reason to think from what is said in the introductory render it rottenness; but there is no need of departing from narrative, and as appears in the terrible language of ch. xvi. the usual sense. 9, 10. This fearful allusion appears, Ps. xlix. 15, XX: Ver. 5. Heals up; the Arabic sense of ya suits no byxois,“ Like sheep they put or thrust them (the
well here, to return, hence to be restored. DX -- Dop.
See Ps. Iviii. 8. This is the interpretation now given by ericked) into Sheol"-stabulant in Orco. The idiom passeg most commentators, into the Greek of the New Testament, Luke xii. 20: TNV - 7 Ver. 6. Gleam of hope. Dox the least particle, x my gou arratTOVOLV áno gou-" they demand thy soul of thee." Who are they? Fiends, evil beings, said the old in
the very extremity ; hence used as a negative to denote total terpreters: “they will come after thee," No good reason
privation-all gone. can be given why it is not the true interpretation. In some
mal 8 Ver 8. I shall be gone. Compare remarks in the 28 this reagon does not appear go evident. It may be Introductory Argument, p. 5: The pious soul's despondent reverepce or admiration rather than shuddering fear. As grief at the thought of bidding farewell to God. Here tho in Isaiah Ix. 11, the glorious description of the New Jeru converse idea. malem ; " Thy gates shall stand open day and night'-liter
19 Ver. 11. Let me speak; 77727X. Paragogic fually: they shall keep them open." Instead of passive, it is
ture: Language of entreaty. the piel, most intensely active, n700. Who are they? The
10 And moan, n'w, to make a low murmuring sound holy sogels, or warders of the New Jerusalem. If not this -talk to ones-self.
I said, my bed shall comfort me;
11 Ver. 13, Taken from Dr. CONART's Version, which is often 14 Ver. 19. The rendering usually given is the literal one: rhythmical, although he did not aim at making it such. and its correctness is put beyond doubt by the Arabic usage
12 Ver. 15. These bones. So CONANT, DAVIDSON, and (800 Hariri, Seance xv., pp. 164, 167, De Sacy's Ed.) It de most modern commentators.
notes impatience: Let me have time to swallow. The version 13 Ver. 16. The meaning of this verge has been much dig. here adopted is merely a substitution of another expression cussed. The old rendering “I would not live always" seems giving the same idea. It is one of the very few cases in too sentimental when unqualified. SCHLOTTMANN and others | which the translator has thus attempted to modernize. take from it the idea of suicide. I loathe life; I will not
16 Ver. 20. Burden unto thee, We follow DELITZSCL live. But this is repulsive. The version given exactly suits the condition of the sufferer,
here, who adopts the Jewish traditional reading of why.
1 Then answered Bildad the Shuhite and said :
How long wilt thou speak thus ?
1 Ver. 3. The God above; the Almighty one. I have been changed, as is usual in the second member of the
parallel. The idea most earnestly depreciated is that of The emphasis here is on the divino names, 78 and The emphasis here is on the divino names, 28 and '70.
10: Omnipotence perverting justice,or might making right. Had it been on the idea of perversion (11") the verb would ) ? Ver.5. Suppllant prayer. Intensive form jnnn.
Ask now the generation gone before.
Lo, God the upright never casts away;
Ver. 10. In parables. Dis is more poetical than | used just above, would bo consistent with pn, hope ; for 0'727, and more sententious : sayings, adages, apologues,
the primary idea there is extension, drawing out (hopo as a parables, (Dywin comparisons; suggesting the tropical language of the reed, the flag, and the spider, that immedi
line or thread); but 507 has no such figure. It denotes
confidence as derived from the ideas of strength, thickness, reately followg. Das, from their heart: denoting here, as
sistance, support, and hence it is used for stultitia folly, brute is most common in IIebrew, understanding, esperience, rather
confidence, stubbornness. What is meant to be said here is, tban feeling. The literal rendering would give to the modern
that this confidence fails; it is seen to be vile and worthless. Teader a false idea. Hence the paraphrase.
Non placebit, as Hieronymus says. It disgusts instead of * Ver. 11, Grows high, 7x)'; proudly, gloriously. strengthening. It cannot be objected that it is applied to the 5 Ver. 14 The well established sense of MJ is fastwire be well established sense of MD is fastidire, plant, for the person figured is kept in view, and the m
phor is mixed. Such failure of confidence is exactly exto loathe, with 3 when taken transitively. Intransitively, pressed by the same word (in Niphal) Ezek. XX. 43 ; xxxvi. to be disgusting, or, when used of a thing, to disgust; Ezek. 31: “And ye shall become disgusted in your own sight” xvi. 47; Ps. xcv. 10; Niph. Ezek. xx. 43; xxxvi. 31 ; Hiph, Ps. cxix. 158 ; cxxxix, 21 ; see Gesenius. Thus viewed, it
(DJ's. Onopli) because of your evil, - wip' dood. would be literally, his confidence (1503) disgusis, like the
6 Ver. 15. Grasps it. The figure is kept. The spider
breaking through the meshes of his web. sense Hieronymus gets, only he renders 40 recordia--nonplacehit ei vecordia sua. It becomes, or shoes itself worth
1 T Ver. 17. For the justification of this rendering, see Cant. less to him. This is the idea viven in the version above. The liv. 12, and notes of ZOCKLER and DR. GREEN on that passage. View which regards it as another form of Yp - Y P (to & Ver. 18. See vii. 10: Ps. ciii. 16. The speaker enters so cat) seems arbitrary. Besides it would produce an incon. | into his figure that he personifies the plant. Hence the per gruity of metaphor. ;The figure of cutting, if it had not been sonal him is to be preferred to the impersonal it.
1 Then answered Job and said:
Most surely do I know that so it is.
'Tis He that moves the mountains and they know it not ;
Its strong foundations rock.
Who sealeth up the stars;
Lo! He goes by me, but I see him not ;
How, then, can I reply?
1 Ver. 5. That moves. A contrast evidently is in- , there are no conspicuous constellations visible to our hemise tended between pinys and the stronger word 7977. The phere.
* 4 Ver. 11. Sweeps past. Davidson's rendering of that first is the gentler and more gradual change, imperceptible though powerful (they kenow it not). See ch. xiv. 18. Hence mysterious word 7207'. See how the infinitive is used, Isa. its other sense of growing old, which it has in Hebrew as
xxi. 1. well as in Arabic. The other word denotes something sud.
6 Ver. 13. Boldest aids. 2779 . Rahab is used den and violent.
here and elsewhere, for any one, or anything, proud or fero
cious. See Isa, li.9; Ps. Ixxxvii. 4; Ixxxix. 11; Isa. xxx. 7, etc. 9 Ver. 8. Who bent. The reference is to the work of
When used as a personification it is thought to mean Egypt, creation, though regarded as a work still continuing. It is
It may mean here Satan, of whom, as several passages show, phenomenal language; the mighty force required to bend
aside from the Introduction, Job seems to have had some idea that strong arch, and keep it bent. Er neigt den Himmel ganz alleint: UMBREIT. In Pg. xviii. 10, the figure is that of
as his great enemy-the Devil and his allies. bowing, or bending down the heavens to descend.
• Ver. 15. My judge, ODWD, an unusual Poel form. 8 Ver. 9. Hidden constellation. Hebrew, cham- Bo UMBREIT, CONANT, DELITZSca, et al. Gesenius: Adversary, bers. The reference is to the southern celestial spaces, where | litigator, Davidson: Assailant.
Speak I of strength ? A strong one !10 Lo! how strong!
I should reject my life.
My days are swifter than the post;
And cleanse my hands in lye;
For He is not a man like me, that I should answer him.
I Ver. 17. He who. 7 here, besides its meaning ag passage. Job has no false humility. He is utterly in the & relative, also shows a reason, like the Greek os, and thos dark, and almost maddened by his sharp sufferings. God Latin qui = quia, or quoniam. There may be an anthro- seems to him to be dealing very hardly with him; and he popathic reference to the tumult of the storm or whirlwind. must say it though doing his best to preserve reverence. Not hear me, since he is the very one who overwhelms, etc.
11 Ver. 21. I pure! X an, in the 21st verse, differs 8 Ver. 18. Catch-2017, take back, recover.
neither in force, nor in construction, from the same expres-. 9 Ver. 18. Exceeding bitterness. D : in
sion in the 20th; yet a number of commentators, EWALD, tensive plural-bitternesses, amaritudines, like yox beati
SCHLOTMANN, DAVIDSON, DELITZSCH, et al., make the second a
positive, instead of a conditional declaration : "I am in notudines.
cent," said emphatically: I'll say it though I die for it. This 19 Ver. 19. A strong one! The ascribing the latter is opposed to the spirit of the whole passage, which, though part of each of these clauses to God, by way of a supposed one of deep complaining, exhibits no defiance. Boddeu answer, as is done by DELITZSCH, DAVIDSON, EWALD, 19 Ver. 23. 102, trial telpaopós. The rendering wasting and others, is exceedingly arbitrary. The sense is better away (as though from DDD) adopted by DELITZSCH, EWALD, satisfied by the simpler construction, though a very pag- and others, is inconsistent with the idea of sudden slaying sionate and broken one. After the closest study of these ab (oxn) mentioned in the firyt clause. Especially is this rupt and exclamatory verses (19-22), it is difficult to find the case with UMBREIT'S rendering, allmähliger Verzehrung, anything better than what is substantially given in our gradual consumption. English Version, somewhat improved by Conant. It is a 18 Ver. 24. Doth he veil. That they may not see the wild, despairing utterance. There are, indeed, inconsisten- / right. cies in it, but the attempt to remove them only takes away 14 Ver. 27. 07253X1. A beautiful word. The sudden from the pathos, as well as the passionateness of the whole I lighting up of the face.