<hi type="bold">33. noise--</hi>rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, <reference osisRef="Job.36.32">Job 36:32</reference>, so the Hebrew is translated, <reference osisRef="Job.2.11">Job 2:11</reference>); also to cattle and plants (literally, "that which shooteth up"; <reference osisRef="Gen.40.10">Ge 40:10</reference>; <reference osisRef="Gen.41.22">41:22</reference>). As the genial effect of "water" in the growth of food, is mentioned, <reference osisRef="Job.36.31">Job 36:31</reference>, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.]. <chapter eID="Job.36"/>

33. noise-- rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:11); also to cattle and plants (literally, "that which shooteth up"; Ge 40:10; 41:22). As the genial effect of "water" in the growth of food, is mentioned, Job 36:31, so here that of "light" in cherishing cattle and plants [Umbreit]. If English Version, "noise" be retained, translate, "His noise (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations that they are sensible of the approach of a storm [Virgil, Georgics, I.373, &c.].


<title type="x-s2">CHAPTER 37</title>
 <reference osisRef="Job.37.1-Job.37.24">Job 37:1-24</reference>.

<hi type="bold">1. At this--</hi>when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (<reference osisRef="Job.38.1">Job 38:1</reference>).

CHAPTER 37 Job 37:1-24. 1. At this-- when I hear the thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (Job 38:1).


<hi type="bold">2. Hear attentively--</hi>the thunder (noise), &c., and then you will feel that there is good reason to tremble.

<hi type="bold">sound--</hi>muttering of the thunder.

2. Hear attentively-- the thunder (noise), &c., and then you will feel that there is good reason to tremble. sound-- muttering of the thunder.


<hi type="bold">3. directeth it--</hi>however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power.

<hi type="bold">ends--</hi>literally, "wings," "skirts," the habitable earth being often compared to an extended garment (<reference osisRef="Job.38.13">Job 38:13</reference>; <reference osisRef="Isa.11.12">Is 11:12</reference>).

3. directeth it-- however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power. ends-- literally, "wings," "skirts," the habitable earth being often compared to an extended garment (Job 38:13; Is 11:12).


4. The thunderclap follows at an interval after the flash.

<hi type="bold">stay them--</hi>He will not hold back the lightnings (<reference osisRef="Job.37.3">Job 37:3</reference>), when the thunder is heard [Maurer]. Rather, take "them" as the usual concomitants of thunder, namely, rain and hail [Umbreit] (<reference osisRef="Job.40.9">Job 40:9</reference>).

4. The thunderclap follows at an interval after the flash. stay them-- He will not hold back the lightnings (Job 37:3), when the thunder is heard [Maurer]. Rather, take "them" as the usual concomitants of thunder, namely, rain and hail [Umbreit] (Job 40:9).


5. (<reference osisRef="Job.36.26">Job 36:26</reference>; <reference osisRef="Ps.65.6">Psa 65:6</reference>; <reference osisRef="Ps.139.14">139:14</reference>). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [Barnes]. See <reference osisRef="Ps.29.1-Ps.29.11">Psa 29:1-11</reference>, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.

5. (Job 36:26; Psa 65:6; 139:14). The sublimity of the description lies in this, that God is everywhere in the storm, directing it whither He will [Barnes]. See Psa 29:1-11, where, as here, the "voice" of God is repeated with grand effect. The thunder in Arabia is sublimely terrible.


<hi type="bold">6. Be--</hi>more forcible than "fall," as Umbreit translates <reference osisRef="Gen.1.3">Ge 1:3</reference>.

<hi type="bold">to the small rain, &c.--</hi>He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural "showers" (Margin), following the singular "shower." Winter rain (<reference osisRef="Song.2.11">So 2:11</reference>).

6. Be-- more forcible than "fall," as Umbreit translates Ge 1:3. to the small rain, &c.-- He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural "showers" (Margin), following the singular "shower." Winter rain (So 2:11).


7. In winter God stops man's out-of-doors activity.

<hi type="bold">sealeth--</hi>closeth up (<reference osisRef="Job.9.7">Job 9:7</reference>). Man's "hands" are then tied up.

<hi type="bold">his work--</hi>in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. Umbreit more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."

7. In winter God stops man's out-of-doors activity. sealeth-- closeth up (Job 9:7). Man's "hands" are then tied up. his work-- in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. Umbreit more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."


<hi type="bold">8. remain--</hi>rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.

8. remain-- rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.


<hi type="bold">9. south--</hi>literally, "chambers"; connected with the south (<reference osisRef="Job.9.9">Job 9:9</reference>). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so <reference osisRef="Job.38.22">Job 38:22</reference>; <reference osisRef="Ps.135.7">Psa 135:7</reference>). As to the southern whirlwinds (see <reference osisRef="Isa.21.1">Is 21:1</reference>; <reference osisRef="Zech.9.14">Zec 9:14</reference>), they drive before them burning sands; chiefly from February to May.

<hi type="bold">the north--</hi>literally, "scattering"; the north wind scatters the clouds.

9. south-- literally, "chambers"; connected with the south (Job 9:9). The whirlwinds are poetically regarded as pent up by God in His southern chambers, whence He sends them forth (so Job 38:22; Psa 135:7). As to the southern whirlwinds (see Is 21:1; Zec 9:14), they drive before them burning sands; chiefly from February to May. the north-- literally, "scattering"; the north wind scatters the clouds.


<hi type="bold">10. the breath of God--</hi>poetically, for the ice-producing north wind.

<hi type="bold">frost--</hi>rather, "ice."

<hi type="bold">straitened--</hi>physically accurate; frost compresses or contracts the expanded liquid into a congealed mass (<reference osisRef="Job.38.29">Job 38:29</reference>, <reference osisRef="Job.38.30">30</reference>; <reference osisRef="Ps.147.17">Psa 147:17</reference>, <reference osisRef="Ps.147.18">18</reference>).

10. the breath of God-- poetically, for the ice-producing north wind. frost-- rather, "ice." straitened-- physically accurate; frost compresses or contracts the expanded liquid into a congealed mass (Job 38:29, 30; Psa 147:17, 18).


11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy.

<hi type="bold">by watering--</hi>by loading it with water.

<hi type="bold">wearieth--</hi>burdeneth it, so that it falls in rain; thus "wearieth" answers to the parallel "scattereth" (compare, see on <reference osisRef="Job.37.9">Job 37:9</reference>); a clear sky resulting alike from both.

<hi type="bold">bright cloud--</hi>literally, "cloud of his light," that is, of His lightning. Umbreit for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.

11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy. by watering-- by loading it with water. wearieth-- burdeneth it, so that it falls in rain; thus "wearieth" answers to the parallel "scattereth" (compare, see on Job 37:9); a clear sky resulting alike from both. bright cloud-- literally, "cloud of his light," that is, of His lightning. Umbreit for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.


14. (<reference osisRef="Ps.111.2">Psa 111:2</reference>).

14. (Psa 111:2).


<hi type="bold">15. when--</hi>rather, "how."

<hi type="bold">disposed them--</hi>lays His charge on these "wonders" (<reference osisRef="Job.37.14">Job 37:14</reference>) to arise.

<hi type="bold">light--</hi>lightning.

<hi type="bold">shine--</hi>flash. How is it that light arises from the dark thundercloud?

15. when-- rather, "how." disposed them-- lays His charge on these "wonders" (Job 37:14) to arise. light-- lightning. shine-- flash. How is it that light arises from the dark thundercloud?


16. Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force.

<hi type="bold">perfect in knowledge--</hi>God; not here in the sense that Elihu uses it of himself (<reference osisRef="Job.36.4">Job 36:4</reference>).

<hi type="bold">dost thou know--</hi>how, &c.

16. Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force. perfect in knowledge-- God; not here in the sense that Elihu uses it of himself (Job 36:4). dost thou know-- how, &c.


<hi type="bold">17. thy garments, &c.--</hi>that is, dost thou know how thy body grows warm, so as to affect thy garments with heat?

<hi type="bold">south wind--</hi>literally, "region of the south." "When He maketh still (and sultry) the earth (that is, the atmosphere) by (during) the south wind" (<reference osisRef="Song.4.16">So 4:16</reference>).

17. thy garments, &c.-- that is, dost thou know how thy body grows warm, so as to affect thy garments with heat? south wind-- literally, "region of the south." "When He maketh still (and sultry) the earth (that is, the atmosphere) by (during) the south wind" (So 4:16).


<hi type="bold">18. with him--</hi>like as He does (<reference osisRef="Job.40.15">Job 40:15</reference>).

<hi type="bold">spread out--</hi>given expanse to.

<hi type="bold">strong pieces--</hi>firm; whence the term "firmament" ("expansion," <reference osisRef="Gen.1.6">Ge 1:6</reference>, Margin; <reference osisRef="Isa.44.24">Is 44:24</reference>).

<hi type="bold">molten looking glass--</hi>image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.

18. with him-- like as He does (Job 40:15). spread out-- given expanse to. strong pieces-- firm; whence the term "firmament" ("expansion," Ge 1:6, Margin; Is 44:24). molten looking glass-- image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.


19. Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say."

<hi type="bold">order--</hi>frame.

<hi type="bold">darkness--</hi>of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" (<reference osisRef="Job.37.18">Job 37:18</reference>) [Umbreit].

19. Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say." order-- frame. darkness-- of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" (Job 37:18) [Umbreit].


20. What I a mortal say against God's dealings is not worthy of being told Him. In opposition to Job's wish to "speak" before God (<reference osisRef="Job.13.3">Job 13:3</reference>, <reference osisRef="Job.13.18-Job.13.22">18-22</reference>).

<hi type="bold">if ... surely he shall be swallowed up--</hi>The parallelism more favors Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"

20. What I a mortal say against God's dealings is not worthy of being told Him. In opposition to Job's wish to "speak" before God (Job 13:3, 18-22). if... surely he shall be swallowed up-- The parallelism more favors Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"


<hi type="bold">21. cleanseth--</hi>that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on <reference osisRef="Job.37.19">Job 37:19</reference>) [Umbreit]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (<reference osisRef="Job.26.9">Job 26:9</reference>), that they dare to wish to "speak" before God (<reference osisRef="Job.37.20">Job 37:20</reference>). Prelude to God's appearance (<reference osisRef="Job.38.1">Job 38:1</reference>). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on <reference osisRef="Job.37.23">Job 37:23</reference>).

21. cleanseth-- that is, cleareth the air of clouds. When the "bright light" of the sun, previously not seen through "clouds," suddenly shines out from behind them, owing to the wind clearing them away, the effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread darkness over Job's eyes, anxious as he is for it (compare, see on Job 37:19) [Umbreit]. It is because now man sees not the bright sunlight (God's dazzling majesty), owing to the intervening "clouds" (Job 26:9), that they dare to wish to "speak" before God (Job 37:20). Prelude to God's appearance (Job 38:1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the light of God's countenance through the clouds of trial: but the wind will soon clear them off, and God shall appear again: let them but wait patiently, for He still shines, though for a time they see Him not (see on Job 37:23).


22. Rather, "golden splendor." Maurer translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (<reference osisRef="Job.37.23">Job 37:23</reference>). Thus the twenty-eighth chapter corresponds; English Version is simpler.

<hi type="bold">the north--</hi>Brightness is chiefly associated with it (see on <reference osisRef="Job.23.9">Job 23:9</reference>). Here, perhaps, because the north wind clears the air (<reference osisRef="Prov.25.23">Pr 25:23</reference>). Thus this clause answers to the last of <reference osisRef="Job.37.21">Job 37:21</reference>; as the second of this verse to the first of <reference osisRef="Job.37.21">Job 37:21</reference>. Inverted parallelism. (See <reference osisRef="Isa.14.13">Is 14:13</reference>; <reference osisRef="Ps.48.2">Psa 48:2</reference>).

<hi type="bold">with God--</hi>rather, "upon God," as a garment (<reference osisRef="Ps.104.1">Psa 104:1</reference>, 2).

<hi type="bold">majesty--</hi>splendor.

22. Rather, "golden splendor." Maurer translates "gold." It is found in northern regions. But God cannot be "found out," because of His "Majesty" (Job 37:23). Thus the twenty-eighth chapter corresponds; English Version is simpler. the north-- Brightness is chiefly associated with it (see on Job 23:9). Here, perhaps, because the north wind clears the air (Pr 25:23). Thus this clause answers to the last of Job 37:21; as the second of this verse to the first of Job 37:21. Inverted parallelism. (See Is 14:13; Psa 48:2). with God-- rather, "upon God," as a garment (Psa 104:1, 2). majesty-- splendor.


<hi type="bold">23. afflict--</hi>oppressively, so as to "pervert judgment" as Job implied (see on <reference osisRef="Job.8.3">Job 8:3</reference>); but see on <reference osisRef="Job.37.21">Job 37:21</reference>, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from <reference osisRef="Job.33.13">Job 33:13</reference>, Margin.

23. afflict-- oppressively, so as to "pervert judgment" as Job implied (see on Job 8:3); but see on Job 37:21, end of note. The reading, "He answereth not," that is, gives no account of His dealings, is like a transcriber's correction, from Job 33:13, Margin.


<hi type="bold">24. do--</hi>rather, "ought."

<hi type="bold">wise--</hi>in their own conceits. <chapter eID="Job.37"/>

24. do-- rather, "ought." wise-- in their own conceits.


<title type="x-s2">CHAPTER 38</title>
 <reference osisRef="Job.38.1-Job.38.41">Job 38:1-41</reference>.

1. Jehovah appears unexpectedly in a whirlwind (already gathering <reference osisRef="Job.37.1">Job 37:1</reference>, 2), the symbol of "judgment" (<reference osisRef="Ps.50.3">Psa 50:3</reference>, <reference osisRef="Ps.50.4">4</reference>, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.

CHAPTER 38 Job 38:1-41. 1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1, 2), the symbol of "judgment" (Psa 50:3, 4, &c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's sentiment, that submission to, not reasonings on, God's ways is man's part. This and the disciplinary design of trial to the godly is the great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the immediate question; glimpses of that truth were already given in the fourteenth and nineteenth chapters, the full revelation of it being reserved for Gospel times. Yet even now we need to learn the lesson taught by Elihu and God in Job.


<hi type="bold">2. this--</hi>Job.

<hi type="bold">counsel--</hi>impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.

2. this-- Job. counsel-- impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.


<hi type="bold">3. a man--</hi>hero, ready for battle (<reference osisRef="1Cor.16.13">1Co 16:13</reference>), as he had wished (<reference osisRef="Job.9.35">Job 9:35</reference>; <reference osisRef="Job.13.22">13:22</reference>; <reference osisRef="Job.31.37">31:37</reference>). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (<reference osisRef="1Pet.1.13">1Pe 1:13</reference>).

3. a man-- hero, ready for battle (1Co 16:13), as he had wished (Job 9:35; 13:22; 31:37). The robe, usually worn flowing, was girt up by a girdle when men ran, labored, or fought (1Pe 1:13).


4. To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (<reference osisRef="Job.28.12">Job 28:12</reference>; <reference osisRef="Job.15.7">15:7</reference>, <reference osisRef="Job.15.8">8</reference>).

<hi type="bold">hast--</hi>"knowest."

<hi type="bold">understanding--</hi>(<reference osisRef="Prov.4.1">Pr 4:1</reference>).

4. To understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; 15:7, 8). hast-- "knowest." understanding-- (Pr 4:1).


<hi type="bold">5. measures--</hi>of its proportions. Image from an architect's plans of a building.

<hi type="bold">line--</hi>of measurement (<reference osisRef="Isa.28.17">Is 28:17</reference>). The earth is formed on an all-wise plan.

5. measures-- of its proportions. Image from an architect's plans of a building. line-- of measurement (Is 28:17). The earth is formed on an all-wise plan.


<hi type="bold">6. foundations--</hi>not "sockets," as Margin.

<hi type="bold">fastened--</hi>literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (<reference osisRef="Job.26.7">Job 26:7</reference>). Gravitation makes and keeps the earth a sphere.

6. foundations-- not "sockets," as Margin. fastened-- literally, "made to sink," as a foundation-stone let down till it settles firmly in the clay (Job 26:7). Gravitation makes and keeps the earth a sphere.


7. So at the founding of Zerubbabel's temple (<reference osisRef="Ezra.3.10-Ezra.3.13">Ezr 3:10-13</reference>). So hereafter at the completion of the Church, the temple of the Holy Ghost (<reference osisRef="Zech.4.7">Zec 4:7</reference>); as at its foundation (<reference osisRef="Luke.2.13">Lu 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>).

<hi type="bold">morning stars--</hi>especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in <reference osisRef="Ps.19.1">Psa 19:1</reference>; <reference osisRef="Ps.148.3">148:3</reference>. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on <reference osisRef="Job.25.5">Job 25:5</reference>.

7. So at the founding of Zerubbabel's temple (Ezr 3:10-13). So hereafter at the completion of the Church, the temple of the Holy Ghost (Zec 4:7); as at its foundation (Lu 2:13, 14). morning stars-- especially beautiful. The creation morn is appropriately associated with these, it being the commencement of this world's day. The stars are figuratively said to sing God's praises, as in Psa 19:1; 148:3. They are symbols of the angels, bearing the same relation to our earth, as angels do to us. Therefore they answer to "sons of God," or angels, in the parallel. See on Job 25:5.


<hi type="bold">8. doors--</hi>floodgates; these when opened caused the flood (<reference osisRef="Gen.8.2">Ge 8:2</reference>); or else, the shores.

<hi type="bold">womb--</hi>of chaos. The bowels of the earth. Image from childbirth (<reference osisRef="Job.38.8">Job 38:8</reference>, <reference osisRef="Job.38.9">9</reference>; <reference osisRef="Ezek.32.2">Eze 32:2</reference>; <reference osisRef="Mic.4.10">Mi 4:10</reference>). Ocean at its birth was wrapped in clouds as its swaddling bands.

8. doors-- floodgates; these when opened caused the flood (Ge 8:2); or else, the shores. womb-- of chaos. The bowels of the earth. Image from childbirth (Job 38:8, 9; Eze 32:2; Mi 4:10). Ocean at its birth was wrapped in clouds as its swaddling bands.


<hi type="bold">10. brake up for--</hi>that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (<reference osisRef="Job.26.10">Job 26:10</reference>).

10. brake up for-- that is, appointed it. Shores are generally broken and abrupt cliffs. The Greek for "shore" means "a broken place." I broke off or measured off for it my limit, that is, the limit which I thought fit (Job 26:10).


<hi type="bold">11. stayed--</hi>Hebrew, "a limit shall be set to."

11. stayed-- Hebrew, "a limit shall be set to."


12-15. Passing from creation to phenomena in the existing inanimate world.

<hi type="bold">Hast thou--</hi>as God daily does.

<hi type="bold">commanded the morning--</hi>to rise.

<hi type="bold">since thy days--</hi>since thou hast come into being.

<hi type="bold">his place--</hi>It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.

12-15. Passing from creation to phenomena in the existing inanimate world. Hast thou-- as God daily does. commanded the morning-- to rise. since thy days-- since thou hast come into being. his place-- It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.


<hi type="bold">16. springs--</hi>fountains beneath the sea (<reference osisRef="Ps.95.4">Psa 95:4</reference>, <reference osisRef="Ps.95.5">5</reference>).

<hi type="bold">search--</hi>Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.

16. springs-- fountains beneath the sea (Psa 95:4, 5). search-- Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.


<hi type="bold">17. seen--</hi>The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," <reference osisRef="Job.10.21">Job 10:21</reference>); much less are they "opened" to him. But those are "naked before God" (<reference osisRef="Job.26.6">Job 26:6</reference>).

17. seen-- The second clause heightens the thought in the first. Man during life does not even "see" the gates of the realm of the dead ("death," Job 10:21); much less are they "opened" to him. But those are "naked before God" (Job 26:6).


<hi type="bold">18. Hast thou--</hi>as God doth (<reference osisRef="Job.28.24">Job 28:24</reference>).

18. Hast thou-- as God doth (Job 28:24).


19-38. The marvels in heaven. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Ge 1:3-5, 14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.


39. At <reference osisRef="Job.38.39-Job.39.30">Job 38:39-39:30</reference>, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (<reference osisRef="Ps.104.21">Psa 104:21</reference>).

<hi type="bold">appetite--</hi>literally, "life," which depends on the appetite" (<reference osisRef="Job.33.20">Job 33:20</reference>).

39. At Job 38:39-39:30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (Psa 104:21). appetite-- literally, "life," which depends on the appetite" (Job 33:20).


<hi type="bold">40. lie in wait?--</hi>for their prey (<reference osisRef="Ps.10.9">Psa 10:9</reference>).

40. lie in wait?-- for their prey (Psa 10:9).


41. <reference osisRef="Luke.12.24">Lu 12:24</reference>. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures. <chapter eID="Job.38"/>

41. Lu 12:24. Transition from the noble lioness to the croaking raven. Though man dislikes it, as of ill omen, God cares for it, as for all His creatures.


<title type="x-s2">CHAPTER 39</title>
 <reference osisRef="Job.39.1-Job.39.30">Job 39:1-30</reference>.

1. Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.

<hi type="bold">wild goats--</hi>ibex (<reference osisRef="Ps.104.18">Psa 104:18</reference>; <reference osisRef="1Sam.24.2">1Sa 24:2</reference>).

<hi type="bold">hinds--</hi>fawns; most timid and defenseless animals, yet cared for by God.

CHAPTER 39 Job 39:1-30. 1. Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds. wild goats-- ibex (Psa 104:18; 1Sa 24:2). hinds-- fawns; most timid and defenseless animals, yet cared for by God.


2. They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.


<hi type="bold">3. bow themselves--</hi>in parturition; bend on their knees (<reference osisRef="1Sam.4.19">1Sa 4:19</reference>).

<hi type="bold">bring forth--</hi>literally, "cause their young to cleave the womb and break forth."

<hi type="bold">sorrows--</hi>their young ones, the cause of their momentary pains.

3. bow themselves-- in parturition; bend on their knees (1Sa 4:19). bring forth-- literally, "cause their young to cleave the womb and break forth." sorrows-- their young ones, the cause of their momentary pains.


<hi type="bold">4. are in good liking--</hi>in good condition, grow up strong.

<hi type="bold">with corn--</hi>rather, "in the field," without man's care.

<hi type="bold">return not--</hi>being able to provide for themselves.

4. are in good liking-- in good condition, grow up strong. with corn-- rather, "in the field," without man's care. return not-- being able to provide for themselves.


<hi type="bold">5. wild ass--</hi>Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on <reference osisRef="Job.6.5">Job 6:5</reference>; <reference osisRef="Job.11.12">Job 11:12</reference>; <reference osisRef="Job.24.5">Job 24:5</reference>; and <reference osisRef="Jer.2.24">Jr 2:24</reference>).

<hi type="bold">loosed the bands--</hi>given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.

5. wild ass-- Two different Hebrew words are here used for the same animal, "the ass of the woods" and "the wild ass." (See on Job 6:5; Job 11:12; Job 24:5; and Jr 2:24). loosed the bands-- given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.


<hi type="bold">6. barren--</hi>literally, "salt," that is, unfruitful. (So <reference osisRef="Ps.107.34">Psa 107:34</reference>, Margin.)

6. barren-- literally, "salt," that is, unfruitful. (So Psa 107:34, Margin.)


<hi type="bold">7. multitude--</hi>rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness.

<hi type="bold">driver--</hi>who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.

7. multitude-- rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness. driver-- who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.


<hi type="bold">8. The range--</hi>literally, "searching," "that which it finds by searching is his pasture."

8. The range-- literally, "searching," "that which it finds by searching is his pasture."


<hi type="bold">9. unicorn--</hi>Pliny [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; Indian, Ram; Latin, Roma). The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes "unicorn" or reem is a mere poetical symbol or abstraction; but the buffalo is the animal referred to here, from the contrast to the tame ox, used in ploughing (<reference osisRef="Job.39.10">Job 39:10</reference>, <reference osisRef="Job.39.12">12</reference>).

<hi type="bold">abide--</hi>literally, "pass the night."

<hi type="bold">crib--</hi>(<reference osisRef="Isa.1.3">Is 1:3</reference>).

9. unicorn-- Pliny [Natural History, 8.21], mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness and power (compare Ramah; Indian, Ram; Latin, Roma). The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes "unicorn" or reem is a mere poetical symbol or abstraction; but the buffalo is the animal referred to here, from the contrast to the tame ox, used in ploughing (Job 39:10, 12). abide-- literally, "pass the night." crib-- (Is 1:3).


<hi type="bold">10. his band--</hi>fastened to the horns, as its chief strength lies in the head and shoulders.

<hi type="bold">after thee--</hi>obedient to thee; willing to follow, instead of being goaded on before thee.

10. his band-- fastened to the horns, as its chief strength lies in the head and shoulders. after thee-- obedient to thee; willing to follow, instead of being goaded on before thee.


<hi type="bold">11. thy labour--</hi>rustic work.

11. thy labour-- rustic work.


<hi type="bold">12. believe--</hi>trust.

<hi type="bold">seed--</hi>produce (<reference osisRef="1Sam.8.15">1Sa 8:15</reference>).

<hi type="bold">into thy barn--</hi>rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.

12. believe-- trust. seed-- produce (1Sa 8:15). into thy barn-- rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.


<hi type="bold">13. Rather, "the wing of the ostrich hen"--</hi>literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (<reference osisRef="Job.30.29">Job 30:29</reference>; <reference osisRef="Mic.1.8">Mi 1:8</reference>) vibrating joyously. "Is it not like the quill and feathers of the pious bird" (the stork)? [Umbreit]. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pious) affection deserts its young. Both birds are poetically called by descriptive, instead of their usual appellative, names.

13. Rather, "the wing of the ostrich hen"-- literally, "the crying bird"; as the Arab name for it means "song"; referring to its night cries (Job 30:29; Mi 1:8) vibrating joyously. "Is it not like the quill and feathers of the pious bird" (the stork)? [Umbreit]. The vibrating, quivering wing, serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pious) affection deserts its young. Both birds are poetically called by descriptive, instead of their usual appellative, names.


14-15. Yet (unlike the stork) she "leaveth," &c. Hence called by the Arabs "the impious bird." However, the fact is, she lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God describes her as she seems to man; implying, though she may seem foolishly to neglect her young, yet really she is guided by a sure instinct from God, as much as animals of instincts widely different.


16. On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young."

<hi type="bold">her labour--</hi>in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.

16. On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young." her labour-- in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.


<hi type="bold">17. wisdom--</hi>such as God gives to other animals, and to man (<reference osisRef="Job.35.11">Job 35:11</reference>). The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of God, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.

17. wisdom-- such as God gives to other animals, and to man (Job 35:11). The Arab proverb is, "foolish as an ostrich." Yet her very seeming want of wisdom is not without wise design of God, though man cannot see it; just as in the trials of the godly, which seem so unreasonable to Job, there lies hid a wise design.


18. Notwithstanding her deficiencies, she has distinguishing excellences.

<hi type="bold">lifteth ... herself--</hi>for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."

18. Notwithstanding her deficiencies, she has distinguishing excellences. lifteth... herself-- for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."


19. The allusion to "the horse" (<reference osisRef="Job.39.18">Job 39:18</reference>), suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (<reference osisRef="Job.1.3">Job 1:3</reference>; 42:12). It seems to have been at the time chiefly used for war, rather than "domestic purposes."

<hi type="bold">thunder--</hi>poetically for, "he with arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering mane," answering to the "vibrating wing" of the ostrich (see on <reference osisRef="Job.39.13">Job 39:13</reference>) [Maurer]. "Mane" in Greek also is from a root meaning "fear." English Version is more sublime.

19. The allusion to "the horse" (Job 39:18), suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (Job 1:3; 42:12). It seems to have been at the time chiefly used for war, rather than "domestic purposes." thunder-- poetically for, "he with arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering mane," answering to the "vibrating wing" of the ostrich (see on Job 39:13) [Maurer]. "Mane" in Greek also is from a root meaning "fear." English Version is more sublime.


<hi type="bold">20. make ... afraid--</hi>rather, "canst thou (as I do) make him spring as the locust?" So in <reference osisRef="Joel.2.4">Joe 2:4</reference>, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse."

<hi type="bold">nostrils--</hi>snorting furiously.

20. make... afraid-- rather, "canst thou (as I do) make him spring as the locust?" So in Joe 2:4, the comparison is between locusts and war-horses. The heads of the two are so similar that the Italians call the locusts cavaletta, "little horse." nostrils-- snorting furiously.


<hi type="bold">21. valley--</hi>where the battle is joined.

<hi type="bold">goeth on--</hi>goeth forth (<reference osisRef="Num.1.3">Nu 1:3</reference>; 21:23).

21. valley-- where the battle is joined. goeth on-- goeth forth (Nu 1:3; 21:23).


<hi type="bold">23. quiver--</hi>for the arrows, which they contain, and which are directed "against him."

<hi type="bold">glittering spear--</hi>literally, "glittering of the spear," like "lightning of the spear" (<reference osisRef="Hab.3.11">Ha 3:11</reference>).

<hi type="bold">shield--</hi>rather, "lance."

23. quiver-- for the arrows, which they contain, and which are directed "against him." glittering spear-- literally, "glittering of the spear," like "lightning of the spear" (Ha 3:11). shield-- rather, "lance."


<hi type="bold">24. swalloweth--</hi>Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it."

<hi type="bold">neither believeth--</hi>for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."

24. swalloweth-- Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it." neither believeth-- for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."


<hi type="bold">25. saith--</hi>poetically applied to his mettlesome neighing, whereby he shows his love of the battle.

<hi type="bold">smelleth--</hi>snuffeth; discerneth (<reference osisRef="Isa.11.3">Is 11:3</reference>, Margin).

<hi type="bold">thunder--</hi>thundering voice.

25. saith-- poetically applied to his mettlesome neighing, whereby he shows his love of the battle. smelleth-- snuffeth; discerneth (Is 11:3, Margin). thunder-- thundering voice.


26. The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.


<hi type="bold">27. eagle--</hi>It flies highest of all birds: thence called "the bird of heaven."

27. eagle-- It flies highest of all birds: thence called "the bird of heaven."


<hi type="bold">28. abideth--</hi>securely (<reference osisRef="Ps.91.1">Psa 91:1</reference>); it occupies the same abode mostly for life.

<hi type="bold">crag--</hi>literally, "tooth" (<reference osisRef="1Sam.14.5">1Sa 14:5</reference>, Margin).

<hi type="bold">strong place--</hi>citadel, fastness.

28. abideth-- securely (Psa 91:1); it occupies the same abode mostly for life. crag-- literally, "tooth" (1Sa 14:5, Margin). strong place-- citadel, fastness.


<hi type="bold">29. seeketh--</hi>is on the lookout for.

<hi type="bold">behold--</hi>The eagle descries its prey at an astonishing distance, by sight, rather than smell.

29. seeketh-- is on the lookout for. behold-- The eagle descries its prey at an astonishing distance, by sight, rather than smell.


30. Quoted partly by Jesus Christ (<reference osisRef="Matt.24.28">Mt 24:28</reference>). The food of young eagles is the blood of victims brought by the parent, when they are still too feeble to devour flesh.

<hi type="bold">slain--</hi>As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus. <chapter eID="Job.39"/>

30. Quoted partly by Jesus Christ (Mt 24:28). The food of young eagles is the blood of victims brought by the parent, when they are still too feeble to devour flesh. slain-- As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus.


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Job.40.1-Job.40.24">Job 40:1-24</reference>. God's Second Address.</title>
 He had paused for a reply, but Job was silent.

<hi type="bold">1. the Lord--</hi>Hebrew, "Jehovah."

CHAPTER 40 Job 40:1-24. God's Second Address. He had paused for a reply, but Job was silent. 1. the Lord-- Hebrew, "Jehovah."


<hi type="bold">2. he that contendeth--</hi>as Job had so often expressed a wish to do. Or, rebuketh. Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right?

<hi type="bold">answer it--</hi>namely, the questions I have asked.

2. he that contendeth-- as Job had so often expressed a wish to do. Or, rebuketh. Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right? answer it-- namely, the questions I have asked.


3. Lord-- Jehovah.


4. I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what it is before men. Job could do the latter, not the former.

<hi type="bold">lay ... hand ... upon ... mouth--</hi>I have no plea to offer (<reference osisRef="Job.21.5">Job 21:5</reference>; <reference osisRef="Judg.18.19">Jud 18:19</reference>).

4. I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what it is before men. Job could do the latter, not the former. lay... hand... upon... mouth-- I have no plea to offer (Job 21:5; Jud 18:19).


<hi type="bold">5. Once ... twice--</hi>oftentimes, more than once (<reference osisRef="Job.33.14">Job 33:14</reference>, compare with <reference osisRef="Job.33.29">Job 33:29</reference>; <reference osisRef="Ps.62.11">Psa 62:11</reference>):

<hi type="bold">I have spoken--</hi>namely, against God.

<hi type="bold">not answer--</hi>not plead against Thee.

5. Once... twice-- oftentimes, more than once (Job 33:14, compare with Job 33:29; Psa 62:11): I have spoken-- namely, against God. not answer-- not plead against Thee.


<hi type="bold">6. the Lord--</hi>Jehovah.

6. the Lord-- Jehovah.


7. (See on <reference osisRef="Job.38.3">Job 38:3</reference>). Since Job has not only spoken against God, but accused Him of injustice, God challenges him to try, could he govern the world, as God by His power doth, and punish the proud and wicked (<reference osisRef="Job.40.7-Job.40.14">Job 40:7-14</reference>).

7. (See on Job 38:3). Since Job has not only spoken against God, but accused Him of injustice, God challenges him to try, could he govern the world, as God by His power doth, and punish the proud and wicked (Job 40:7-14).


8. Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?

<hi type="bold">condemn--</hi>declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).

8. Wilt thou not only contend with, but set aside My judgment or justice in the government of the world? condemn-- declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).


<hi type="bold">9. arm--</hi>God's omnipotence (<reference osisRef="Isa.53.1">Is 53:1</reference>).

<hi type="bold">thunder--</hi>God's voice (<reference osisRef="Job.37.4">Job 37:4</reference>).

9. arm-- God's omnipotence (Is 53:1). thunder-- God's voice (Job 37:4).


10. See, hast thou power and majesty like God's, to enable thee to judge and govern the world?


<hi type="bold">11. rage--</hi>rather, pour out the redundant floods of, &c.

<hi type="bold">behold--</hi>Try, canst thou, as God, by a mere glance abase the proud (<reference osisRef="Isa.2.12">Is 2:12</reference>, &c.)?

11. rage-- rather, pour out the redundant floods of, &c. behold-- Try, canst thou, as God, by a mere glance abase the proud (Is 2:12, &c.)?


<hi type="bold">12. proud--</hi>high (<reference osisRef="Dan.4.37">Da 4:37</reference>).

<hi type="bold">in their place--</hi>on the spot; suddenly, before they can move from their place. (See on <reference osisRef="Job.34.26">Job 34:26</reference>; <reference osisRef="Job.36.20">Job 36:20</reference>).

12. proud-- high (Da 4:37). in their place-- on the spot; suddenly, before they can move from their place. (See on Job 34:26; Job 36:20).


13. (<reference osisRef="Isa.2.10">Is 2:10</reference>). Abase and remove them out of the sight of men.

<hi type="bold">bind ... faces--</hi>that is, shut up their persons [Maurer]. But it refers rather to the custom of binding a cloth over the faces of persons about to be executed (<reference osisRef="Job.9.24">Job 9:24</reference>; <reference osisRef="Esth.7.8">Es 7:8</reference>).

<hi type="bold">in secret--</hi>consign them to darkness.

13. (Is 2:10). Abase and remove them out of the sight of men. bind... faces-- that is, shut up their persons [Maurer]. But it refers rather to the custom of binding a cloth over the faces of persons about to be executed (Job 9:24; Es 7:8). in secret-- consign them to darkness.


<hi type="bold">14. confess--</hi>rather, "extol"; "I also," who now censure thee. But since thou canst not do these works, thou must, instead of censuring, extol My government.

<hi type="bold">thine own ... hand ... save--</hi>(<reference osisRef="Ps.44.3">Psa 44:3</reference>). So as to eternal salvation by Jesus Christ (<reference osisRef="Isa.59.16">Is 59:16</reference>; <reference osisRef="Isa.63.5">63:5</reference>).

14. confess-- rather, "extol"; "I also," who now censure thee. But since thou canst not do these works, thou must, instead of censuring, extol My government. thine own... hand... save-- (Psa 44:3). So as to eternal salvation by Jesus Christ (Is 59:16; 63:5).


15-24. God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world.

<hi type="bold">behemoth--</hi>The description in part agrees with the hippopotamus, in part with the elephant, but exactly in all details with neither. It is rather a poetical personification of the great Pachydermata, or Herbivora (so "he eateth grass"), the idea of the hippopotamus being predominant. In <reference osisRef="Job.40.17">Job 40:17</reference>, "the tail like a cedar," hardly applies to the latter (so also <reference osisRef="Job.40.20">Job 40:20</reference>, <reference osisRef="Job.40.23">23</reference>, "Jordan," a river which elephants alone could reach, but see on <reference osisRef="Job.40.23">Job 40:23</reference>). On the other hand, <reference osisRef="Job.40.21">Job 40:21</reference>, <reference osisRef="Job.40.22">22</reference> are characteristic of the amphibious river horse. So leviathan (the twisting animal), <reference osisRef="Job.41.1">Job 41:1</reference>, is a generalized term for cetacea, pythons, saurians of the neighboring seas and rivers, including the crocodile, which is the most prominent, and is often associated with the river horse by old writers. "Behemoth" seems to be the Egyptian Pehemout, "water-ox," Hebraized, so-called as being like an ox, whence the Italian bombarino.

<hi type="bold">with thee--</hi>as I made thyself. Yet how great the difference! The manifold wisdom and power of God!

<hi type="bold">he eateth grass--</hi>marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.

15-24. God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world. behemoth-- The description in part agrees with the hippopotamus, in part with the elephant, but exactly in all details with neither. It is rather a poetical personification of the great Pachydermata, or Herbivora (so "he eateth grass"), the idea of the hippopotamus being predominant. In Job 40:17, "the tail like a cedar," hardly applies to the latter (so also Job 40:20, 23, "Jordan," a river which elephants alone could reach, but see on Job 40:23). On the other hand, Job 40:21, 22 are characteristic of the amphibious river horse. So leviathan (the twisting animal), Job 41:1, is a generalized term for cetacea, pythons, saurians of the neighboring seas and rivers, including the crocodile, which is the most prominent, and is often associated with the river horse by old writers. "Behemoth" seems to be the Egyptian Pehemout, "water-ox," Hebraized, so-called as being like an ox, whence the Italian bombarino. with thee-- as I made thyself. Yet how great the difference! The manifold wisdom and power of God! he eateth grass-- marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.


<title type="x-s2">CHAPTER 41</title>
 <reference osisRef="Job.41.1-Job.41.34">Job 41:1-34</reference>.

<hi type="bold">1. leviathan--</hi>literally, "the twisted animal," gathering itself in folds: a synonym to the Thannin (<reference osisRef="Job.3.8">Job 3:8</reference>, Margin; see <reference osisRef="Ps.74.14">Psa 74:14</reference>; type of the Egyptian tyrant; <reference osisRef="Ps.104.26">Psa 104:26</reference>; <reference osisRef="Isa.27.1">Is 27:1</reference>; the Babylon tyrant). A poetical generalization for all cetacean, serpentine, and saurian monsters (see on <reference osisRef="Job.40.15">Job 40:15</reference>, hence all the description applies to no one animal); especially the crocodile; which is naturally described after the river horse, as both are found in the Nile.

<hi type="bold">tongue ... lettest down?--</hi>The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?

CHAPTER 41 Job 41:1-34. 1. leviathan-- literally, "the twisted animal," gathering itself in folds: a synonym to the Thannin (Job 3:8, Margin; see Psa 74:14; type of the Egyptian tyrant; Psa 104:26; Is 27:1; the Babylon tyrant). A poetical generalization for all cetacean, serpentine, and saurian monsters (see on Job 40:15, hence all the description applies to no one animal); especially the crocodile; which is naturally described after the river horse, as both are found in the Nile. tongue... lettest down?-- The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?


<hi type="bold">2. hook--</hi>rather, "a rope of rushes."

<hi type="bold">thorn--</hi>rather, a "ring" or "hook." So wild beasts were led about when caught (<reference osisRef="Isa.37.29">Is 37:29</reference>; <reference osisRef="Ezek.29.4">Eze 29:4</reference>); fishes also were secured thus and thrown into the water to keep them alive.

2. hook-- rather, "a rope of rushes." thorn-- rather, a "ring" or "hook." So wild beasts were led about when caught (Is 37:29; Eze 29:4); fishes also were secured thus and thrown into the water to keep them alive.


<hi type="bold">3. soft words--</hi>that thou mayest spare his life. No: he is untamable.

3. soft words-- that thou mayest spare his life. No: he is untamable.


4. Can he be tamed for domestic use (so <reference osisRef="Job.39.10-Job.39.12">Job 39:10-12</reference>)?

4. Can he be tamed for domestic use (so Job 39:10-12)?


<hi type="bold">5. a bird?--</hi>that is, tamed.

5. a bird?-- that is, tamed.


6. Rather, "partners" (namely, in fishing).

<hi type="bold">make a banquet--</hi>The parallelism rather supports Umbreit, "Do partners (in trade) desire to purchase him?" So the Hebrew (<reference osisRef="Deut.2.6">De 2:6</reference>).

<hi type="bold">merchants--</hi>literally, "Canaanites," who were great merchants (<reference osisRef="Hos.12.7">Ho 12:7</reference>, Margin).

6. Rather, "partners" (namely, in fishing). make a banquet-- The parallelism rather supports Umbreit, "Do partners (in trade) desire to purchase him?" So the Hebrew (De 2:6). merchants-- literally, "Canaanites," who were great merchants (Ho 12:7, Margin).


7. His hide is not penetrable, as that of fishes.


8. If thou lay ... thou wilt have reason ever to remember ... and thou wilt never try it again.

8. If thou lay... thou wilt have reason ever to remember... and thou wilt never try it again.


<hi type="bold">9. the hope--</hi>of taking him.

<hi type="bold">cast down--</hi>with fear "at the (mere) sight of him."

9. the hope-- of taking him. cast down-- with fear "at the (mere) sight of him."


<hi type="bold">10. fierce--</hi>courageous. If a man dare attack one of My creatures (<reference osisRef="Gen.49.9">Ge 49:9</reference>; <reference osisRef="Num.24.9">Nu 24:9</reference>), who will dare (as Job has wished) oppose himself (<reference osisRef="Ps.2.2">Psa 2:2</reference>) to Me, the Creator? This is the main drift of the description of leviathan.

10. fierce-- courageous. If a man dare attack one of My creatures (Ge 49:9; Nu 24:9), who will dare (as Job has wished) oppose himself (Psa 2:2) to Me, the Creator? This is the main drift of the description of leviathan.


<hi type="bold">11. prevented--</hi>done Me a favor first: anticipated Me with service (<reference osisRef="Ps.21.3">Psa 21:3</reference>). None can call Me to account ("stand before Me," <reference osisRef="Job.41.10">Job 41:10</reference>) as unjust, because I have withdrawn favors from him (as in Job's case): for none has laid Me under a prior obligation by conferring on Me something which was not already My own. What can man give to Him who possesses all, including man himself? Man cannot constrain the creature to be his "servant" (<reference osisRef="Job.41.4">Job 41:4</reference>), much less the Creator.

11. prevented-- done Me a favor first: anticipated Me with service (Psa 21:3). None can call Me to account ("stand before Me," Job 41:10) as unjust, because I have withdrawn favors from him (as in Job's case): for none has laid Me under a prior obligation by conferring on Me something which was not already My own. What can man give to Him who possesses all, including man himself? Man cannot constrain the creature to be his "servant" (Job 41:4), much less the Creator.


<hi type="bold">12. I will not conceal--</hi>a resumption of the description broken off by the digression, which formed an agreeable change.

<hi type="bold">his power--</hi>literally, "the way," that is, true proportion or expression of his strength (so Hebrew, <reference osisRef="Deut.19.4">De 19:4</reference>).

<hi type="bold">comely proportion--</hi>literally, "the comeliness of his structure" (his apparatus: so "suit of apparel" <reference osisRef="Judg.17.10">Jud 17:10</reference>) [Maurer]. Umbreit translates, "his armor." But that follows after.

12. I will not conceal-- a resumption of the description broken off by the digression, which formed an agreeable change. his power-- literally, "the way," that is, true proportion or expression of his strength (so Hebrew, De 19:4). comely proportion-- literally, "the comeliness of his structure" (his apparatus: so "suit of apparel" Jud 17:10) [Maurer]. Umbreit translates, "his armor." But that follows after.


<hi type="bold">13. discover--</hi>rather, "uncover the surface" of his garment (skin, <reference osisRef="Job.10.11">Job 10:11</reference>): strip off the hard outer coat with which the inner skin is covered.

<hi type="bold">with--</hi>rather, "within his double jaws"; literally, "bridle"; hence that into which the bridle is put, the double row of teeth; but "bridle" is used to imply that none dare put his hand in to insert a bridle where in other animals it is placed (<reference osisRef="Job.41.4">Job 41:4</reference>; <reference osisRef="Job.39.10">39:10</reference>).

13. discover-- rather, "uncover the surface" of his garment (skin, Job 10:11): strip off the hard outer coat with which the inner skin is covered. with-- rather, "within his double jaws"; literally, "bridle"; hence that into which the bridle is put, the double row of teeth; but "bridle" is used to imply that none dare put his hand in to insert a bridle where in other animals it is placed (Job 41:4; 39:10).


<hi type="bold">14. doors of ... face--</hi>his mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb [Bochart].

14. doors of... face-- his mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb [Bochart].


15. Rather, his "furrows of shields" (as "tubes," "channels," see on <reference osisRef="Job.40.18">Job 40:18</reference>), are, &c., that is, the rows of scales, like shields covering him: he has seventeen such rows.

<hi type="bold">shut up--</hi>firmly closed together. A musket ball cannot penetrate him, save in the eye, throat, and belly.

15. Rather, his "furrows of shields" (as "tubes," "channels," see on Job 40:18), are, &c., that is, the rows of scales, like shields covering him: he has seventeen such rows. shut up-- firmly closed together. A musket ball cannot penetrate him, save in the eye, throat, and belly.


18. Translate: "his sneezing, causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the eyes which are usually directed towards the sun, seem to flash fire; or it is the expelled breath that, in the sun, seems to emit light.

<hi type="bold">eyelids of morning--</hi>The Egyptian hieroglyphics paint the eyes of the crocodile as the symbol for morning, because the eyes appear the first thing, before the whole body emerges from the deep [Horæ Hierogliphicæ 1.65. Bochart].

18. Translate: "his sneezing, causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the eyes which are usually directed towards the sun, seem to flash fire; or it is the expelled breath that, in the sun, seems to emit light. eyelids of morning-- The Egyptian hieroglyphics paint the eyes of the crocodile as the symbol for morning, because the eyes appear the first thing, before the whole body emerges from the deep [Horæ Hierogliphicæ 1.65. Bochart].


<hi type="bold">19. burning lamps--</hi>"torches"; namely, in respiring (<reference osisRef="Job.41.18">Job 41:18</reference>), seem to go out.

19. burning lamps-- "torches"; namely, in respiring (Job 41:18), seem to go out.


<hi type="bold">20. seething--</hi>boiling: literally, "blown under," under which a fire is blown.

20. seething-- boiling: literally, "blown under," under which a fire is blown.


<hi type="bold">21. kindleth coals--</hi>poetical imagery (<reference osisRef="Ps.18.8">Psa 18:8</reference>).

21. kindleth coals-- poetical imagery (Psa 18:8).


<hi type="bold">22. remaineth--</hi>abideth permanently. His chief strength is in the neck.

<hi type="bold">sorrow--</hi>anxiety or dismay personified.

<hi type="bold">is turned into joy--</hi>rather, "danceth," "exulteth"; wherever he goes, he spreads terror "before him."

22. remaineth-- abideth permanently. His chief strength is in the neck. sorrow-- anxiety or dismay personified. is turned into joy-- rather, "danceth," "exulteth"; wherever he goes, he spreads terror "before him."


<hi type="bold">23. flakes--</hi>rather, "dewlaps"; that which falls down (Margin). They are "joined" fast and firm, together, not hanging loose, as in the ox.

<hi type="bold">are firm--</hi>Umbreit and Maurer, "are spread."

<hi type="bold">in themselves--</hi>rather, "upon him."

23. flakes-- rather, "dewlaps"; that which falls down (Margin). They are "joined" fast and firm, together, not hanging loose, as in the ox. are firm-- Umbreit and Maurer, "are spread." in themselves-- rather, "upon him."


<hi type="bold">24. heart--</hi>"In large beasts which are less acute in feeling, there is great firmness of the heart, and slower motion" [Bochart]. The nether millstone, on which the upper turns, is especially hard.

24. heart-- "In large beasts which are less acute in feeling, there is great firmness of the heart, and slower motion" [Bochart]. The nether millstone, on which the upper turns, is especially hard.


<hi type="bold">25. he--</hi>the crocodile; a type of the awe which the Creator inspires when He rises in wrath.

<hi type="bold">breakings--</hi>namely, of the mind, that is, terror.

<hi type="bold">purify themselves--</hi>rather, "they wander from the way," that is, flee away bewildered [Maurer and Umbreit].

25. he-- the crocodile; a type of the awe which the Creator inspires when He rises in wrath. breakings-- namely, of the mind, that is, terror. purify themselves-- rather, "they wander from the way," that is, flee away bewildered [Maurer and Umbreit].


<hi type="bold">26. cannot hold--</hi>on his hard skin.

<hi type="bold">habergeon--</hi>coat of mail; avail must be taken by zeugma out of "hold," as the verb in the second clause: "hold" cannot apply to the "coat of mail."

26. cannot hold-- on his hard skin. habergeon-- coat of mail; avail must be taken by zeugma out of "hold," as the verb in the second clause: "hold" cannot apply to the "coat of mail."


<hi type="bold">27. iron ... brass--</hi>namely, weapons.

27. iron... brass-- namely, weapons.


<hi type="bold">28. arrow--</hi>literally, "son of the bow"; Oriental imagery (<reference osisRef="Lam.3.13">La 3:13</reference>; Margin).

<hi type="bold">stubble--</hi>Arrows produce no more effect than it would to throw stubble at him.

28. arrow-- literally, "son of the bow"; Oriental imagery (La 3:13; Margin). stubble-- Arrows produce no more effect than it would to throw stubble at him.


<hi type="bold">29. Darts--</hi>rather, "clubs"; darts have been already mentioned (<reference osisRef="Job.41.26">Job 41:26</reference>).

29. Darts-- rather, "clubs"; darts have been already mentioned (Job 41:26).


<hi type="bold">30. stones--</hi>rather, "potsherds," that is, the sharp and pointed scales on the belly, like broken pieces of pottery.

<hi type="bold">sharp-pointed things--</hi>rather, "a threshing instrument," but not on the fruits of the earth, but "on the mire"; irony. When he lies on the mire, he leaves the marks of his scales so imprinted on it, that one might fancy a threshing instrument with its sharp teeth had been drawn over it (<reference osisRef="Isa.28.27">Is 28:27</reference>).

30. stones-- rather, "potsherds," that is, the sharp and pointed scales on the belly, like broken pieces of pottery. sharp-pointed things-- rather, "a threshing instrument," but not on the fruits of the earth, but "on the mire"; irony. When he lies on the mire, he leaves the marks of his scales so imprinted on it, that one might fancy a threshing instrument with its sharp teeth had been drawn over it (Is 28:27).


31. Whenever he moves.

<hi type="bold">sea--</hi>the Nile (<reference osisRef="Isa.19.5">Is 19:5</reference>; <reference osisRef="Nah.3.8">Na 3:8</reference>).

<hi type="bold">pot of ointment--</hi>the vessel in which it is mixed. Appropriate to the crocodile, which emits a musky smell.

31. Whenever he moves. sea-- the Nile (Is 19:5; Na 3:8). pot of ointment-- the vessel in which it is mixed. Appropriate to the crocodile, which emits a musky smell.


<hi type="bold">32. path--</hi>the foam on his track.

<hi type="bold">hoary--</hi>as hair of the aged.

32. path-- the foam on his track. hoary-- as hair of the aged.


<hi type="bold">33. who--</hi>being one who, &c.

33. who-- being one who, &c.


<hi type="bold">34. beholdeth--</hi>as their superior.

<hi type="bold">children of pride--</hi>the proud and fierce beasts. So <reference osisRef="Job.28.8">Job 28:8</reference>; Hebrew, "sons of pride." To humble the pride of man and to teach implicit submission, is the aim of Jehovah's speech and of the book; therefore with this as to leviathan, the type of God in His lordship over creation, He closes. <chapter eID="Job.41"/>

34. beholdeth-- as their superior. children of pride-- the proud and fierce beasts. So Job 28:8; Hebrew, "sons of pride." To humble the pride of man and to teach implicit submission, is the aim of Jehovah's speech and of the book; therefore with this as to leviathan, the type of God in His lordship over creation, He closes.


<title type="x-s2">CHAPTER 42</title> <title type="x-s3"><reference osisRef="Job.42.1-Job.42.6">Job 42:1-6</reference>. Job's Penitent Reply.</title>

2. In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (<reference osisRef="Job.40.15">Job 40:15</reference>; <reference osisRef="Job.41.34">41:34</reference>); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (<reference osisRef="Job.42.6">Job 42:6</reference>), and incompetence to deal with the wicked as a just judge (<reference osisRef="Job.40.8-Job.40.14">Job 40:8-14</reference>).

<hi type="bold">thought--</hi>"purpose," as in <reference osisRef="Job.17.11">Job 17:11</reference>; but it is usually applied to evil devices (<reference osisRef="Job.21.27">Job 21:27</reference>; <reference osisRef="Ps.10.2">Psa 10:2</reference>): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (<reference osisRef="Jas.1.13">Jas 1:13</reference>, <reference osisRef="1Cor.1.17">17</reference>); but it is His prerogative to overrule evil to good.

CHAPTER 42 Job 42:1-6. Job's Penitent Reply. 2. In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14). thought-- "purpose," as in Job 17:11; but it is usually applied to evil devices (Job 21:27; Psa 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (Jas 1:13, 17); but it is His prerogative to overrule evil to good.


3. I am the man! Job in God's own words (<reference osisRef="Job.38.2">Job 38:2</reference>) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (<reference osisRef="Job.38.2">Job 38:2</reference>), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge."

<hi type="bold">too wonderful--</hi>I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.

3. I am the man! Job in God's own words (Job 38:2) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" (Job 38:2), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge." too wonderful-- I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.


4. When I said, "Hear," &c., Job's demand (<reference osisRef="Job.13.22">Job 13:22</reference>) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.

4. When I said, "Hear," &c., Job's demand (Job 13:22) convicted him of being "without knowledge." God alone could speak thus to Job, not Job to God: therefore he quotes again God's words as the groundwork of retracting his own foolish words.


<hi type="bold">5. hearing of the ear--</hi>(<reference osisRef="Ps.18.44">Psa 18:44</reference>, Margin). Hearing and seeing are often in antithesis (<reference osisRef="Job.29.11">Job 29:11</reference>; <reference osisRef="Ps.18.8">Psa 18:8</reference>).

<hi type="bold">seeth--</hi>not God's face (<reference osisRef="Exod.33.20">Ex 33:20</reference>), but His presence in the veil of a dark cloud (<reference osisRef="Job.38.1">Job 38:1</reference>). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.

5. hearing of the ear-- (Psa 18:44, Margin). Hearing and seeing are often in antithesis (Job 29:11; Psa 18:8). seeth-- not God's face (Ex 33:20), but His presence in the veil of a dark cloud (Job 38:1). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.


<hi type="bold">6. myself--</hi>rather "I abhor," and retract the rash speeches I made against thee (<reference osisRef="Job.42.3">Job 42:3</reference>, <reference osisRef="Job.42.4">4</reference>) [Umbreit].

6. myself-- rather "I abhor," and retract the rash speeches I made against thee (Job 42:3, 4) [Umbreit].


<title type="x-s3"><reference osisRef="Job.42.7-Job.42.17">Job 42:7-17</reference>. Epilogue, in prose.</title>

<hi type="bold">7. to Eliphaz--</hi>because he was the foremost of the three friends; their speeches were but the echo of his.

<hi type="bold">right--</hi>literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (<reference osisRef="Job.13.7">Job 13:7</reference>); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (<reference osisRef="Job.13.10">Job 13:10</reference>).

<hi type="bold">as ... Job hath--</hi>Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."

Job 42:7-17. Epilogue, in prose. 7. to Eliphaz-- because he was the foremost of the three friends; their speeches were but the echo of his. right-- literally, "well-grounded," sure and true. Their spirit towards Job was unkindly, and to justify themselves in their unkindliness they used false arguments (Job 13:7); (namely, that calamities always prove peculiar guilt); therefore, though it was "for God" they spake thus falsely, God "reproves" them, as Job said He would (Job 13:10). as... Job hath-- Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."


<hi type="bold">8. seven--</hi>(See Introduction). The number offered by the Gentile prophet (<reference osisRef="Num.23.1">Nu 23:1</reference>). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (<reference osisRef="Gen.20.17">Ge 20:17</reference>), thus foreshadowing the true Mediator (<reference osisRef="1Tim.2.5">1Ti 2:5</reference>), but sacrifice accompanies and is the groundwork on which the mediation rests.

<hi type="bold">him--</hi>rather, "His person [face] only" (see on <reference osisRef="Job.22.30">Job 22:30</reference>). The "person," must be first accepted, before God can accept his offering and work (<reference osisRef="Gen.4.4">Ge 4:4</reference>); that can be only through Jesus Christ.

<hi type="bold">folly--</hi>impiety (<reference osisRef="Job.1.22">Job 1:22</reference>; 2:10).

8. seven-- (See Introduction). The number offered by the Gentile prophet (Nu 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Ge 20:17), thus foreshadowing the true Mediator (1Ti 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests. him-- rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Ge 4:4); that can be only through Jesus Christ. folly-- impiety (Job 1:22; 2:10).


9. The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (<reference osisRef="Matt.5.44">Mt 5:44</reference>; <reference osisRef="Luke.23.34">Lu 23:34</reference>; <reference osisRef="Acts.7.60">Ac 7:60</reference>; <reference osisRef="Acts.16.24">16:24</reference>, <reference osisRef="Acts.28.30">28, 30</reference>, <reference osisRef="Acts.28.31">31</reference>).

9. The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mt 5:44; Lu 23:34; Ac 7:60; 16:24, 28, 30, 31).


<hi type="bold">10. turned ... captivity--</hi>proverbial for restored, or amply indemnified him for all he had lost (<reference osisRef="Ezek.16.53">Eze 16:53</reference>; <reference osisRef="Ps.14.7">Psa 14:7</reference>; <reference osisRef="Hos.6.11">Ho 6:11</reference>). Thus the future vindication of man, body and soul, against Satan (<reference osisRef="Job.1.9-Job.1.12">Job 1:9-12</reference>), at the resurrection (<reference osisRef="Job.19.25-Job.19.27">Job 19:25-27</reference>), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person.

<hi type="bold">twice--</hi>so to the afflicted literal and spiritual Jerusalem (<reference osisRef="Isa.40.2">Is 40:2</reference>; <reference osisRef="Isa.60.7">60:7</reference>; <reference osisRef="Isa.61.7">61:7</reference>; <reference osisRef="Zech.9.12">Zec 9:12</reference>). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (<reference osisRef="Isa.53.12">Is 53:12</reference>).

10. turned... captivity-- proverbial for restored, or amply indemnified him for all he had lost (Eze 16:53; Psa 14:7; Ho 6:11). Thus the future vindication of man, body and soul, against Satan (Job 1:9-12), at the resurrection (Job 19:25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person. twice-- so to the afflicted literal and spiritual Jerusalem (Is 40:2; 60:7; 61:7; Zec 9:12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Is 53:12).


11. It was Job's complaint in his misery that his "brethren," were "estranged" from him (<reference osisRef="Job.19.13">Job 19:13</reference>); these now return with the return of his prosperity (<reference osisRef="Prov.14.20">Pr 14:20</reference>; <reference osisRef="Prov.19.6">19:6</reference>, <reference osisRef="Prov.19.7">7</reference>); the true friend loveth at all times (<reference osisRef="Prov.17.17">Pr 17:17</reference>; <reference osisRef="Prov.18.24">18:24</reference>). "Swallow friends leave in the winter and return with the spring" [Henry].

<hi type="bold">eat bread--</hi>in token of friendship (<reference osisRef="Ps.41.9">Psa 41:9</reference>).

<hi type="bold">piece of money--</hi>Presents are usual in visiting a man of rank in the East, especially after a calamity (<reference osisRef="2Chr.32.23">2Ch 32:23</reference>). Hebrew, kesita. Magee translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of <reference osisRef="Gen.33.19">Ge 33:19</reference>; <reference osisRef="Josh.24.32">Jos 24:32</reference>. But it is from the Arabic kasat, "weighed out" [Umbreit], not coined; so <reference osisRef="Gen.42.35">Ge 42:35</reference>; <reference osisRef="Gen.33.19">33:19</reference>; compare with <reference osisRef="Gen.23.15">Ge 23:15</reference>, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity.

<hi type="bold">earring--</hi>whether for the nose or ear (<reference osisRef="Gen.35.4">Ge 35:4</reference>; <reference osisRef="Isa.3.21">Is 3:21</reference>). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.

11. It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Pr 14:20; 19:6, 7); the true friend loveth at all times (Pr 17:17; 18:24). "Swallow friends leave in the winter and return with the spring" [Henry]. eat bread-- in token of friendship (Psa 41:9). piece of money-- Presents are usual in visiting a man of rank in the East, especially after a calamity (2Ch 32:23). Hebrew, kesita. Magee translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Ge 33:19; Jos 24:32. But it is from the Arabic kasat, "weighed out" [Umbreit], not coined; so Ge 42:35; 33:19; compare with Ge 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term, instead of the usual "shekel," &c., is a mark of antiquity. earring-- whether for the nose or ear (Ge 35:4; Is 3:21). Much of the gold in the East, in the absence of banks, is in the shape of ornaments.


12. Probably by degrees, not all at once.


13. The same number as before, <reference osisRef="Job.1.2">Job 1:2</reference>; perhaps by a second wife; in <reference osisRef="Job.19.17">Job 19:17</reference> his wife is last mentioned.

13. The same number as before, Job 1:2; perhaps by a second wife; in Job 19:17 his wife is last mentioned.


14. Names significant of his restored prosperity (<reference osisRef="Gen.4.25">Ge 4:25</reference>; <reference osisRef="Gen.5.29">5:29</reference>).

<hi type="bold">Jemima--</hi>"daylight," after his "night" of calamity; but Maurer, "a dove."

<hi type="bold">Kezia--</hi>"cassia," an aromatic herb (<reference osisRef="Ps.45.8">Psa 45:8</reference>), instead of his offensive breath and ulcers.

<hi type="bold">Keren-happuch--</hi>"horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (<reference osisRef="Job.16.15">Job 16:15</reference>). The names also imply the beauty of his daughters.

14. Names significant of his restored prosperity (Ge 4:25; 5:29). Jemima-- "daylight," after his "night" of calamity; but Maurer, "a dove." Kezia-- "cassia," an aromatic herb (Psa 45:8), instead of his offensive breath and ulcers. Keren-happuch-- "horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" (Job 16:15). The names also imply the beauty of his daughters.


<hi type="bold">15. inheritance among ... brethren--</hi>An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (<reference osisRef="Num.27.8">Nu 27:8</reference>), a proof of wealth and unanimity.

15. inheritance among... brethren-- An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons (Nu 27:8), a proof of wealth and unanimity.


16. The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (<reference osisRef="Ps.90.10">Psa 90:10</reference>).

<hi type="bold">sons' sons--</hi>a proof of divine favor (<reference osisRef="Gen.50.23">Ge 50:23</reference>; <reference osisRef="Ps.128.6">Psa 128:6</reference>; <reference osisRef="Prov.17.6">Pr 17:6</reference>).

16. The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time (Psa 90:10). sons' sons-- a proof of divine favor (Ge 50:23; Psa 128:6; Pr 17:6).


<hi type="bold">17. full of days--</hi>fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (<reference osisRef="Job.5.26">Job 5:26</reference>; <reference osisRef="Ps.91.16">Psa 91:16</reference>; <reference osisRef="Gen.25.8">Ge 25:8</reference>; <reference osisRef="Gen.35.29">35:29</reference>). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare <reference osisRef="Matt.27.52">Mt 27:52</reference>, <reference osisRef="Matt.27.53">53</reference>, from which it perhaps was derived spuriously. <chapter eID="Job.42"/>

17. full of days-- fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly (Job 5:26; Psa 91:16; Ge 25:8; 35:29). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mt 27:52, 53, from which it perhaps was derived spuriously.


<milestone n="THE BOOK OF PSALMS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF PSALMS</title>

THE BOOK OF PSALMS