<hi type="bold">15. marked--</hi>Rather, Dost thou keep to? that is, wish to follow (so Hebrew, <reference osisRef="2Sam.22.22">2Sa 22:22</reference>). If so, beware of sharing their end.

<hi type="bold">the old way--</hi>the degenerate ways of the world before the flood (<reference osisRef="Gen.6.5">Ge 6:5</reference>).

15. marked-- Rather, Dost thou keep to? that is, wish to follow (so Hebrew, 2Sa 22:22). If so, beware of sharing their end. the old way-- the degenerate ways of the world before the flood (Ge 6:5).


<hi type="bold">16. cut down--</hi>rather, "fettered," as in <reference osisRef="Job.16.8">Job 16:8</reference>; that is, arrested by death.

<hi type="bold">out of time--</hi>prematurely, suddenly (<reference osisRef="Job.15.32">Job 15:32</reference>; <reference osisRef="Eccl.7.17">Ec 7:17</reference>); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (<reference osisRef="Gen.7.11">Ge 7:11</reference>).

16. cut down-- rather, "fettered," as in Job 16:8; that is, arrested by death. out of time-- prematurely, suddenly (Job 15:32; Ec 7:17); literally, "whose foundation was poured out (so as to become) a stream or flood." The solid earth passed from beneath their feet into a flood (Ge 7:11).


17. Eliphaz designedly uses Job's own words (<reference osisRef="Job.21.14">Job 21:14</reference>, <reference osisRef="Job.21.15">15</reference>).

<hi type="bold">do for them--</hi>They think they can do everything for themselves.

17. Eliphaz designedly uses Job's own words (Job 21:14, 15). do for them-- They think they can do everything for themselves.


<hi type="bold">18. "Yet" you say (see on <reference osisRef="Job.21.16">Job 21:16</reference>) that it is "He who filled their houses with good"--</hi>"their good is not in their hand," but comes from God.

<hi type="bold">but the counsel ... is--</hi>rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (<reference osisRef="Job.21.16">Job 21:16</reference>). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.

18. "Yet" you say (see on Job 21:16) that it is "He who filled their houses with good"-- "their good is not in their hand," but comes from God. but the counsel... is-- rather, "may the counsel be," &c. Eliphaz sarcastically quotes in continuation Job's words (Job 21:16). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," &c.


19. Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (<reference osisRef="Ps.107.42">Psa 107:42</reference>; <reference osisRef="Rev.15.3">Re 15:3</reference>; <reference osisRef="Rev.16.7">16:7</reference>; <reference osisRef="Rev.19.1">19:1</reference>, 2).

19. Triumph of the pious at the fall of the recent followers of the antediluvian sinners. While in the act of denying that God can do them any good or harm, they are cut off by Him. Eliphaz hereby justifies himself and the friends for their conduct to Job: not derision of the wretched, but joy at the vindication of God's ways (Psa 107:42; Re 15:3; 16:7; 19:1, 2).


20. The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and ... ?" But the Hebrew is rather, "Truly our adversary is cut down" [Gesenius]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (<reference osisRef="Job.1.1-Job.2.13">Job 1:1-2:13</reference>; <reference osisRef="Gen.3.15">Ge 3:15</reference>).

<hi type="bold">remnant--</hi>all that "is left" of the sinner; repeated from <reference osisRef="Job.20.26">Job 20:26</reference>, which makes Umbreit's rendering "glory" (Margin), "excellency," less probable.

<hi type="bold">fire--</hi>alluding to Job (<reference osisRef="Job.1.16">Job 1:16</reference>; <reference osisRef="1Cor.15.34">15:34</reference>; 18:15). First is mentioned destruction by water (<reference osisRef="Job.22.16">Job 22:16</reference>); here, by fire (<reference osisRef="2Pet.3.5-2Pet.3.7">2Pe 3:5-7</reference>).

20. The triumphant speech of the pious. If "substance" be retained, translate, rather as the Septuagint, "Has not their substance been taken away, and...?" But the Hebrew is rather, "Truly our adversary is cut down" [Gesenius]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Ge 3:15). remnant-- all that "is left" of the sinner; repeated from Job 20:26, which makes Umbreit's rendering "glory" (Margin), "excellency," less probable. fire-- alluding to Job (Job 1:16; 15:34; 18:15). First is mentioned destruction by water (Job 22:16); here, by fire (2Pe 3:5-7).


21. Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.

<hi type="bold">and be--</hi>So thou shalt be: the second imperatively expresses the consequence of obeying the first (<reference osisRef="Ps.37.27">Psa 37:27</reference>).

<hi type="bold">peace--</hi>prosperity and restoration to Job; true spiritually also to us (<reference osisRef="Rom.5.1">Ro 5:1</reference>; <reference osisRef="Col.1.20">Col 1:20</reference>).

<hi type="bold">good--</hi>(<reference osisRef="1Tim.4.8">1Ti 4:8</reference>).

21. Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God. and be-- So thou shalt be: the second imperatively expresses the consequence of obeying the first (Psa 37:27). peace-- prosperity and restoration to Job; true spiritually also to us (Ro 5:1; Col 1:20). good-- (1Ti 4:8).


<hi type="bold">22. lay up--</hi>(<reference osisRef="Ps.119.11">Psa 119:11</reference>).

22. lay up-- (Psa 119:11).


<hi type="bold">23. Built up--</hi>anew, as a restored house.

<hi type="bold">thou shalt put away--</hi>rather, "If thou put away" [Michaelis].

23. Built up-- anew, as a restored house. thou shalt put away-- rather, "If thou put away" [Michaelis].


24. Rather, containing the protasis from the last clause of <reference osisRef="Job.22.23">Job 22:23</reference>, "If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at <reference osisRef="Job.22.25">Job 22:25</reference>, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust.

<hi type="bold">gold--</hi>rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [Umbreit and Maurer].

<hi type="bold">Ophir--</hi>derived from a Hebrew word "dust," namely, gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs.

<hi type="bold">stones of the brooks--</hi>If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.

24. Rather, containing the protasis from the last clause of Job 22:23, "If thou regard the glittering metal as dust"; literally, "lay it on on the dust"; to regard it of as little value as the dust on which it lies. The apodosis is at Job 22:25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust. gold-- rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [Umbreit and Maurer]. Ophir-- derived from a Hebrew word "dust," namely, gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs. stones of the brooks-- If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.


25. Apodosis.

<hi type="bold">Yea--</hi>rather, Then shall the Almighty be, &c.

<hi type="bold">defence--</hi>rather, as the same Hebrew means in <reference osisRef="Job.22.24">Job 22:24</reference> (see on <reference osisRef="Job.22.24">Job 22:24</reference>)--Thy precious metals; God will be to thee in the place of riches.

<hi type="bold">plenty of silver--</hi>rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [Gesenius]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (<reference osisRef="Job.28.12-Job.28.28">Job 28:12-28</reference>). But [Maurer] "the shining silver."

25. Apodosis. Yea-- rather, Then shall the Almighty be, &c. defence-- rather, as the same Hebrew means in Job 22:24 (see on Job 22:24)--Thy precious metals; God will be to thee in the place of riches. plenty of silver-- rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [Gesenius]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [Maurer] "the shining silver."


<hi type="bold">26. lift up ... face, &c.--</hi>repeated from Zophar (<reference osisRef="Job.11.15">Job 11:15</reference>).

26. lift up... face, &c.-- repeated from Zophar (Job 11:15).


27. (<reference osisRef="Isa.58.9">Is 58:9</reference>, <reference osisRef="Isa.58.14">14</reference>).

<hi type="bold">pay thy vows--</hi>which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.

27. (Is 58:9, 14). pay thy vows-- which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.


28. light-- success.


29. Rather, When (thy ways; from <reference osisRef="Job.22.28">Job 22:28</reference>) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [Maurer].

<hi type="bold">he--</hi>God.

<hi type="bold">humble--</hi>Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (<reference osisRef="Jas.4.6">Jas 4:6</reference>; <reference osisRef="1Pet.5.5">1Pe 5:5</reference> probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.

29. Rather, When (thy ways; from Job 22:28) are cast down (for a time), thou shalt (soon again have joyful cause to) say, There is lifting up (prosperity returns back to me) [Maurer]. he-- God. humble-- Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (Jas 4:6; 1Pe 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself for attributing Job's calamities to his pride. "Giveth grace to the humble," answers to the second clause.


<hi type="bold">30. island--</hi>that is, "dwelling." But the Hebrew expresses the negative (<reference osisRef="1Sam.4.21">1Sa 4:21</reference>); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (<reference osisRef="Job.22.29">Job 22:29</reference>); an oblique attack on Job, even to the last.

<hi type="bold">and it--</hi>Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as <reference osisRef="Gen.18.26">Ge 18:26</reference>, &c.). [Maurer]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (<reference osisRef="Job.42.7">Job 42:7</reference>, <reference osisRef="Job.42.8">8</reference>). <chapter eID="Job.22"/>

30. island-- that is, "dwelling." But the Hebrew expresses the negative (1Sa 4:21); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (Job 22:29); an oblique attack on Job, even to the last. and it-- Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as Ge 18:26, &c.). [Maurer]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (Job 42:7, 8).


<title type="x-s2">CHAPTER 23</title>
 THIRD SERIES.
 <title type="x-s3"><reference osisRef="Job.23.1-Job.23.17">Job 23:1-17</reference>. Job's Answer.</title>

<hi type="bold">2. to-day--</hi>implying, perhaps, that the debate was carried on through more days than one (see Introduction).

<hi type="bold">bitter--</hi>(<reference osisRef="Job.7.11">Job 7:11</reference>; <reference osisRef="Job.10.1">10:1</reference>).

<hi type="bold">my stroke--</hi>the hand of God on me (Margin, <reference osisRef="Job.19.21">Job 19:21</reference>; <reference osisRef="Ps.32.4">Psa 32:4</reference>).

<hi type="bold">heavier than--</hi>is so heavy that I cannot relieve myself adequately by groaning.

CHAPTER 23 THIRD SERIES. Job 23:1-17. Job's Answer. 2. to-day-- implying, perhaps, that the debate was carried on through more days than one (see Introduction). bitter-- (Job 7:11; 10:1). my stroke-- the hand of God on me (Margin, Job 19:21; Psa 32:4). heavier than-- is so heavy that I cannot relieve myself adequately by groaning.


3. The same wish as in <reference osisRef="Job.13.3">Job 13:3</reference> (compare <reference osisRef="Heb.10.19-Heb.10.22">He 10:19-22</reference>).

<hi type="bold">Seat--</hi>The idea in the Hebrew is a well-prepared throne (<reference osisRef="Ps.9.7">Psa 9:7</reference>).

3. The same wish as in Job 13:3 (compare He 10:19-22). Seat-- The idea in the Hebrew is a well-prepared throne (Psa 9:7).


<hi type="bold">4. order--</hi>state methodically (<reference osisRef="Job.13.18">Job 13:18</reference>; <reference osisRef="Isa.43.26">Is 43:26</reference>).

<hi type="bold">fill, &c.--</hi>I would have abundance of arguments to adduce.

4. order-- state methodically (Job 13:18; Is 43:26). fill, &c.-- I would have abundance of arguments to adduce.


<hi type="bold">5. he--</hi>emphatic: it little matters what man may say of me, if only I know what God judges of me.

5. he-- emphatic: it little matters what man may say of me, if only I know what God judges of me.


6. An objection suggests itself, while he utters the wish (<reference osisRef="Job.23.5">Job 23:5</reference>). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (<reference osisRef="Job.9.19">Job 9:19</reference>, <reference osisRef="Job.9.34">34</reference>; <reference osisRef="Job.13.21">13:21</reference>; <reference osisRef="Job.30.18">30:18</reference>).

<hi type="bold">strength--</hi>so as to prevail with Him: as in Jacob's case (<reference osisRef="Hos.12.3">Ho 12:3</reference>, <reference osisRef="Hos.12.4">4</reference>). Umbreit and Maurer better translate as in <reference osisRef="Job.4.20">Job 4:20</reference> (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.

6. An objection suggests itself, while he utters the wish (Job 23:5). Do I hereby wish that He should plead against me with His omnipotence? Far from it! (Job 9:19, 34; 13:21; 30:18). strength-- so as to prevail with Him: as in Jacob's case (Ho 12:3, 4). Umbreit and Maurer better translate as in Job 4:20 (I only wish that He) "would attend to me," that is, give me a patient hearing as an ordinary judge, not using His omnipotence, but only His divine knowledge of my innocence.


<hi type="bold">7. There--</hi>rather, "Then": if God would "attend" to me (<reference osisRef="Job.23.6">Job 23:6</reference>).

<hi type="bold">righteous--</hi>that is, the result of my dispute would be, He would acknowledge me as righteous.

<hi type="bold">delivered--</hi>from suspicion of guilt on the part of my Judge.

7. There-- rather, "Then": if God would "attend" to me (Job 23:6). righteous-- that is, the result of my dispute would be, He would acknowledge me as righteous. delivered-- from suspicion of guilt on the part of my Judge.


8. But I wish in vain. For "behold," &c.

<hi type="bold">forward ... backward--</hi>rather, "to the east--to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"--east: Apara, "behind"--west: Daschina, "the right hand"--south: Bama, "left"--north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.

8. But I wish in vain. For "behold," &c. forward... backward-- rather, "to the east--to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"--east: Apara, "behind"--west: Daschina, "the right hand"--south: Bama, "left"--north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.


9. Rather, "To the north."

<hi type="bold">work--</hi>God's glorious works are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God working and yet not being beheld: as in <reference osisRef="Job.9.11">Job 9:11</reference>, between "He goeth by," and "I see Him not." If the Hebrew bears it, the parallelism to the second clause is better suited by translating, as Umbreit, "doth hide himself"; but then the antithesis to "behold" would be lost.

<hi type="bold">right hand--</hi>"in the south."

<hi type="bold">hideth--</hi>appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see <reference osisRef="Job.34.29">Job 34:29</reference>).

9. Rather, "To the north." work-- God's glorious works are especially seen towards the north region of the sky by one in the northern hemisphere. The antithesis is between God working and yet not being beheld: as in Job 9:11, between "He goeth by," and "I see Him not." If the Hebrew bears it, the parallelism to the second clause is better suited by translating, as Umbreit, "doth hide himself"; but then the antithesis to "behold" would be lost. right hand-- "in the south." hideth-- appropriately, of the unexplored south, then regarded as uninhabitable because of its heat (see Job 34:29).


<hi type="bold">10. But--</hi>correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in <reference osisRef="Job.23.11">Job 23:11</reference>. So in me, <reference osisRef="Job.4.21">Job 4:21</reference>); though for some inscrutable cause He as yet hides Himself (<reference osisRef="Job.23.8">Job 23:8</reference>, <reference osisRef="Job.23.9">9</reference>).

<hi type="bold">when--</hi>let Him only but try my cause, I shall, &c.

10. But-- correcting himself for the wish that his cause should be known before God. The omniscient One already knoweth the way in me (my inward principles: His outward way or course of acts is mentioned in Job 23:11. So in me, Job 4:21); though for some inscrutable cause He as yet hides Himself (Job 23:8, 9). when-- let Him only but try my cause, I shall, &c.


<hi type="bold">11. held--</hi>fast by His steps. The law is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (<reference osisRef="Ps.17.5">Psa 17:5</reference>).

<hi type="bold">declined--</hi>(<reference osisRef="Ps.125.5">Psa 125:5</reference>).

11. held-- fast by His steps. The law is in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Psa 17:5). declined-- (Psa 125:5).


<hi type="bold">12. esteemed--</hi>rather, "laid up," namely, as a treasure found (<reference osisRef="Matt.13.44">Mt 13:44</reference>; <reference osisRef="Ps.119.11">Psa 119:11</reference>); alluding to the words of Eliphaz (<reference osisRef="Job.22.22">Job 22:22</reference>). There was no need to tell me so; I have done so already (<reference osisRef="Jer.15.16">Jr 15:16</reference>).

<hi type="bold">necessary--</hi>"Appointed portion" (of food; as in <reference osisRef="Prov.30.8">Pr 30:8</reference>). Umbreit and Maurer translate, "More than my law," my own will, in antithesis to "the words of His mouth" (<reference osisRef="John.6.38">Joh 6:38</reference>). Probably under the general term, "what is appointed to me" (the same Hebrew is in <reference osisRef="Job.23.14">Job 23:14</reference>), all that ministers to the appetites of the body and carnal will is included.

12. esteemed-- rather, "laid up," namely, as a treasure found (Mt 13:44; Psa 119:11); alluding to the words of Eliphaz (Job 22:22). There was no need to tell me so; I have done so already (Jr 15:16). necessary-- "Appointed portion" (of food; as in Pr 30:8). Umbreit and Maurer translate, "More than my law," my own will, in antithesis to "the words of His mouth" (Joh 6:38). Probably under the general term, "what is appointed to me" (the same Hebrew is in Job 23:14), all that ministers to the appetites of the body and carnal will is included.


<hi type="bold">13. in one mind--</hi>notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (<reference osisRef="Job.9.12">Job 9:12</reference>).

<hi type="bold">soul--</hi>His will (<reference osisRef="Ps.115.3">Psa 115:3</reference>). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.

13. in one mind-- notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (Job 9:12). soul-- His will (Psa 115:3). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.


<hi type="bold">14. many such--</hi>He has yet many more such ills in store for me, though hidden in His breast (<reference osisRef="Job.10.13">Job 10:13</reference>).

14. many such-- He has yet many more such ills in store for me, though hidden in His breast (Job 10:13).


15. God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [Barnes].


<hi type="bold">16. soft--</hi>faint; hath melted my courage. Here again Job's language is that of Jesus Christ (<reference osisRef="Ps.22.14">Psa 22:14</reference>).

16. soft-- faint; hath melted my courage. Here again Job's language is that of Jesus Christ (Psa 22:14).


17. Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," <reference osisRef="Isa.57.1">Is 57:1</reference>). Alluding to the words of Eliphaz (<reference osisRef="Job.22.11">Job 22:11</reference>), "darkness," that is, calamity.

<hi type="bold">cut off--</hi>rather, in the Arabic sense, brought to the land of silence; my sad complaint hushed in death [Umbreit]. "Darkness" in the second clause, not the same Hebrew word as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (<reference osisRef="Job.22.11">Job 22:11</reference>). <chapter eID="Job.23"/>

17. Because I was not taken away by death from the evil to come (literally, "from before the face of the darkness," Is 57:1). Alluding to the words of Eliphaz (Job 22:11), "darkness," that is, calamity. cut off-- rather, in the Arabic sense, brought to the land of silence; my sad complaint hushed in death [Umbreit]. "Darkness" in the second clause, not the same Hebrew word as in the first, "cloud," "obscurity." Instead of "covering the cloud (of evil) from my face," He "covers" me with it (Job 22:11).


<title type="x-s2">CHAPTER 24</title>
 <reference osisRef="Job.24.1-Job.24.25">Job 24:1-25</reference>.

1. Why is it that, seeing that the times of punishment (<reference osisRef="Ezek.30.3">Eze 30:3</reference>; "time" in the same sense) are not hidden from the Almighty, they who know Him (His true worshippers, <reference osisRef="Job.18.21">Job 18:21</reference>) do not see His days (of vengeance; <reference osisRef="Joel.1.15">Joe 1:15</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>)? Or, with Umbreit less simply, making the parallel clauses more nicely balanced, Why are not times of punishment hoarded up ("laid up"; <reference osisRef="Job.21.19">Job 21:19</reference>; appointed) by the Almighty? that is, Why are they not so appointed as that man may now see them? as the second clause shows. Job does not doubt that they are appointed: nay, he asserts it (<reference osisRef="Job.21.30">Job 21:30</reference>); what he wishes is that God would let all now see that it is so.

CHAPTER 24 Job 24:1-25. 1. Why is it that, seeing that the times of punishment (Eze 30:3; "time" in the same sense) are not hidden from the Almighty, they who know Him (His true worshippers, Job 18:21) do not see His days (of vengeance; Joe 1:15; 2Pe 3:10)? Or, with Umbreit less simply, making the parallel clauses more nicely balanced, Why are not times of punishment hoarded up ("laid up"; Job 21:19; appointed) by the Almighty? that is, Why are they not so appointed as that man may now see them? as the second clause shows. Job does not doubt that they are appointed: nay, he asserts it (Job 21:30); what he wishes is that God would let all now see that it is so.


2-24. Instances of the wicked doing the worst deeds with seeming impunity (<reference osisRef="Job.24.2-Job.24.24">Job 24:2-24</reference>).

<hi type="bold">Some--</hi>the wicked.

<hi type="bold">landmarks--</hi>boundaries between different pastures (<reference osisRef="Deut.19.14">De 19:14</reference>; <reference osisRef="Prov.22.28">Pr 22:28</reference>).

2-24. Instances of the wicked doing the worst deeds with seeming impunity (Job 24:2-24). Some-- the wicked. landmarks-- boundaries between different pastures (De 19:14; Pr 22:28).


<title type="x-s2">CHAPTER 25</title>
 THIRD SERIES.
 <title type="x-s3"><reference osisRef="Job.25.1-Job.25.6">Job 25:1-6</reference>. Bildad's Reply.</title>
 He tries to show Job's rashness (<reference osisRef="Job.23.3">Job 23:3</reference>), by arguments borrowed from Eliphaz (<reference osisRef="Job.15.15">Job 15:15</reference>, with which compare <reference osisRef="Job.11.17">Job 11:17</reference>.

2. Power and terror, that is, terror-inspiring power.

<hi type="bold">peace in his high places--</hi>implying that His power is such on high as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (<reference osisRef="Col.1.20">Col 1:20</reference>; <reference osisRef="Eph.1.10">Ep 1:10</reference>).

CHAPTER 25 THIRD SERIES. Job 25:1-6. Bildad's Reply. He tries to show Job's rashness (Job 23:3), by arguments borrowed from Eliphaz (Job 15:15, with which compare Job 11:17. 2. Power and terror, that is, terror-inspiring power. peace in his high places-- implying that His power is such on high as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (Col 1:20; Ep 1:10).


<hi type="bold">3. armies--</hi>angels and stars (<reference osisRef="Isa.40.26">Is 40:26</reference>; <reference osisRef="Jer.33.22">Jr 33:22</reference>; <reference osisRef="Gen.15.5">Ge 15:5</reference>; "countless," <reference osisRef="Dan.7.10">Da 7:10</reference>).

<hi type="bold">his light--</hi>(<reference osisRef="Jas.1.17">Jas 1:17</reference>).

3. armies-- angels and stars (Is 40:26; Jr 33:22; Ge 15:5; "countless," Da 7:10). his light-- (Jas 1:17).


4. (<reference osisRef="Job.4.17">Job 4:17</reference>, <reference osisRef="Job.4.18">18</reference>; <reference osisRef="Job.14.4">14:4</reference>; <reference osisRef="Job.15.14">15:14</reference>).

4. (Job 4:17, 18; 14:4; 15:14).


5. "Look up even unto the moon" (<reference osisRef="Job.15.15">Job 15:15</reference>). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and the angels, of which the stars are emblems (<reference osisRef="Job.4.18">Job 4:18</reference>; <reference osisRef="Rev.9.1">Re 9:1</reference>), are imperfect in His sight. Theirs is the light and purity but of creatures; His of the Creator.

5. "Look up even unto the moon" (Job 15:15). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and the angels, of which the stars are emblems (Job 4:18; Re 9:1), are imperfect in His sight. Theirs is the light and purity but of creatures; His of the Creator.


6. (Job 4:19-21; 15:<reference osisRef="Job.21.16">16</reference>).

<hi type="bold">worm ... worm--</hi>Two distinct Hebrew words. The first, a worm bred in putridity; alluding to man's corruption. The second a crawling worm; implying that man is weak and grovelling. <chapter eID="Job.25"/>

6. (Job 4:19-21; 15:16). worm... worm-- Two distinct Hebrew words. The first, a worm bred in putridity; alluding to man's corruption. The second a crawling worm; implying that man is weak and grovelling.


<title type="x-s2">CHAPTER 26</title>
 THIRD SERIES.
 <title type="x-s3"><reference osisRef="Job.26.1-Job.26.14">Job 26:1-14</reference>. Job's Reply.</title>

<hi type="bold">2-3. without power ... no strength ... no wisdom--</hi>The negatives are used instead of the positives, powerlessness, &c., designedly (so <reference osisRef="Isa.31.8">Is 31:8</reference>; <reference osisRef="Deut.32.21">De 32:21</reference>). Granting I am, as you say (<reference osisRef="Job.18.17">Job 18:17</reference>; <reference osisRef="Job.15.2">15:2</reference>), powerlessness itself, &c. "How hast thou helped such a one?"

<hi type="bold">savest--</hi>supportest.

CHAPTER 26 THIRD SERIES. Job 26:1-14. Job's Reply. 2-3. without power... no strength... no wisdom-- The negatives are used instead of the positives, powerlessness, &c., designedly (so Is 31:8; De 32:21). Granting I am, as you say (Job 18:17; 15:2), powerlessness itself, &c. "How hast thou helped such a one?" savest-- supportest.


4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; <reference osisRef="Job.26.5-Job.26.14">Job 26:5-14</reference> is a sample of Job's knowledge of it.

<hi type="bold">whose spirit--</hi>not that of God (<reference osisRef="Job.32.8">Job 32:8</reference>); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:<reference osisRef="Job.19.14-Job.19.16">14-16</reference>).

4. For whose instruction were thy words meant? If for me I know the subject (God's omnipotence) better than my instructor; Job 26:5-14 is a sample of Job's knowledge of it. whose spirit-- not that of God (Job 32:8); nay, rather, the borrowed sentiment of Eliphaz (Job 4:17-19; 15:14-16).


5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), <reference osisRef="Job.26.5">Job 26:5</reference>, <reference osisRef="Job.26.6">6</reference>; on earth, <reference osisRef="Job.26.7">Job 26:7</reference>; in the sky, <reference osisRef="Job.26.8-Job.26.11">Job 26:8-11</reference>; the sea, <reference osisRef="Job.26.12">Job 26:12</reference>; the heavens, <reference osisRef="Job.26.13">Job 26:13</reference>.

<hi type="bold">Dead things are formed--</hi>Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (<reference osisRef="Job.25.2">Job 25:2</reference>), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in <reference osisRef="Prov.21.16">Pr 21:16</reference> and <reference osisRef="Isa.14.9">Is 14:9</reference>, is from a Hebrew root, meaning "to be weak," hence "deceased"; in <reference osisRef="Gen.14.5">Ge 14:5</reference> it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee].

<hi type="bold">from under--</hi>Umbreit joins this with the previous word "tremble from beneath" (so <reference osisRef="Isa.14.9">Is 14:9</reference>). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (<reference osisRef="Ps.18.4">Psa 18:4</reference>, <reference osisRef="Ps.18.5">5</reference>); and the waters as under the earth (<reference osisRef="Ps.24.2">Psa 24:2</reference>). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in <reference osisRef="Job.26.6">Job 26:6</reference>, as "Rephaim" (<reference osisRef="Job.26.5">Job 26:5</reference>) to "Hell" (Sheol) (<reference osisRef="Job.26.6">Job 26:6</reference>). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (<reference osisRef="Prov.27.20">Pr 27:20</reference>); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].

5-14. As before in the ninth and twelfth chapters, Job had shown himself not inferior to the friends' inability to describe God's greatness, so now he describes it as manifested in hell (the world of the dead), Job 26:5, 6; on earth, Job 26:7; in the sky, Job 26:8-11; the sea, Job 26:12; the heavens, Job 26:13. Dead things are formed-- Rather, "The souls of the dead (Rephaim) tremble." Not only does God's power exist, as Bildad says (Job 25:2), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Pr 21:16 and Is 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Ge 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [Umbreit]; or, as the imagination of the living magnifies apparitions, the term originally was applied to ghosts, and then to giants in general [Magee]. from under-- Umbreit joins this with the previous word "tremble from beneath" (so Is 14:9). But the Masoretic text joins it to "under the waters." Thus the place of the dead will be represented as "under the waters" (Psa 18:4, 5); and the waters as under the earth (Psa 24:2). Magee well translates thus: "The souls of the dead tremble; (the places) under the waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower of the two parts into which Sheol, according to the Jews, is divided; they answer to "destruction," that is, the place of the wicked in Job 26:6, as "Rephaim" (Job 26:5) to "Hell" (Sheol) (Job 26:6). "Sheol" comes from a Hebrew root--"ask," because it is insatiable (Pr 27:20); or "ask as a loan to be returned," implying Sheol is but a temporary abode, previous to the resurrection; so for English Version "formed," the Septuagint and Chaldee translate; shall be born, or born again, implying the dead are to be given back from Sheol and born again into a new state [Magee].


<title type="x-s2">CHAPTER 27</title>
 <reference osisRef="Job.27.1-Job.27.23">Job 27:1-23</reference>.

 It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds.

<hi type="bold">1. parable--</hi>applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (<reference osisRef="Ps.49.4">Psa 49:4</reference>).

<hi type="bold">continued--</hi>proceeded to put forth; implying elevation of discourse.

CHAPTER 27 Job 27:1-23. It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds. 1. parable-- applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Psa 49:4). continued-- proceeded to put forth; implying elevation of discourse.


2. (<reference osisRef="1Sam.20.3">1Sa 20:3</reference>).

<hi type="bold">taken away ... judgment--</hi>words unconsciously foreshadowing Jesus Christ (<reference osisRef="Isa.53.8">Is 53:8</reference>; <reference osisRef="Acts.8.33">Ac 8:33</reference>). God will not give Job his right, by declaring his innocence.

<hi type="bold">vexed--</hi>Hebrew, "made bitter" (<reference osisRef="Ruth.1.20">Ru 1:20</reference>).

2. (1Sa 20:3). taken away... judgment-- words unconsciously foreshadowing Jesus Christ (Is 53:8; Ac 8:33). God will not give Job his right, by declaring his innocence. vexed-- Hebrew, "made bitter" (Ru 1:20).


3. Implying Job's knowledge of the fact that the living soul was breathed into man by God (<reference osisRef="Gen.2.7">Ge 2:7</reference>). "All the while." But Maurer, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.

3. Implying Job's knowledge of the fact that the living soul was breathed into man by God (Ge 2:7). "All the while." But Maurer, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.


4. (<reference osisRef="Job.6.28">Job 6:28</reference>, <reference osisRef="Job.6.30">30</reference>). The "deceit" would be if he were to admit guilt against the witness of his conscience.

4. (Job 6:28, 30). The "deceit" would be if he were to admit guilt against the witness of his conscience.


<hi type="bold">5. justify you--</hi>approve of your views.

<hi type="bold">mine integrity--</hi>which you deny, on account of my misfortunes.

5. justify you-- approve of your views. mine integrity-- which you deny, on account of my misfortunes.


6. Rather, my "heart" (conscience) reproaches "not one of my days," that is, I do not repent of any of my days since I came into existence [Maurer].


<hi type="bold">7. Let ... be--</hi>Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.

7. Let... be-- Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.


8. "What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." Umbreit's translation is an unmeaning tautology. "When God cuts off, when He taketh away his life."

<hi type="bold">taketh away--</hi>literally, "draws out" the soul from the body, which is, as it were, its scabbard (<reference osisRef="Job.4.21">Job 4:21</reference>; <reference osisRef="Ps.104.29">Psa 104:29</reference>; <reference osisRef="Dan.7.15">Da 7:15</reference>). Job says that he admits what Bildad said (<reference osisRef="Job.8.13">Job 8:13</reference>) and Zophar (<reference osisRef="Job.20.5">Job 20:5</reference>). But he says the very fact of his still calling upon God (<reference osisRef="Job.27.10">Job 27:10</reference>) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."

8. "What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." Umbreit's translation is an unmeaning tautology. "When God cuts off, when He taketh away his life." taketh away-- literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21; Psa 104:29; Da 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 27:10) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."


9. (<reference osisRef="Ps.66.18">Psa 66:18</reference>).

9. (Psa 66:18).


10. Alluding to <reference osisRef="Job.22.26">Job 22:26</reference>.

<hi type="bold">always call--</hi>He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (<reference osisRef="Job.19.25">Job 19:25</reference>; <reference osisRef="Job.20.5">20:5</reference>; <reference osisRef="Ps.62.8">Psa 62:8</reference>).

10. Alluding to Job 22:26. always call-- He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (Job 19:25; 20:5; Psa 62:8).


11-23. These words are contrary to Job's previous sentiments (see on <reference osisRef="Job.21.22-Job.21.33">Job 21:22-33</reference>; <reference osisRef="Job.24.22-Job.24.25">Job 24:22-25</reference>). Job 21:22-33; 24:<reference osisRef="Job.33.22-Job.33.25">22-25</reference>). They therefore seem to be Job's statement, not so much of his own sentiments, as of what Zophar would have said had he spoken when his turn came (end of the twenty-sixth chapter). So Job stated the friends' opinion (<reference osisRef="Job.21.17-Job.21.24">Job 21:17-21; 24</reference>:<reference osisRef="Job.21.18-Job.21.21">18-21</reference>). The objection is, why, if so, does not Job answer Zophar's opinion, as stated by himself? The fact is, it is probable that Job tacitly, by giving, in the twenty-eighth chapter, only a general answer, implies, that in spite of the wicked often dying, as he said, in prosperity, he does not mean to deny that the wicked are in the main dealt with according to right, and that God herein vindicates His moral government even here. Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing <reference osisRef="Job.27.13">Job 27:13</reference> with <reference osisRef="Job.20.29">Job 20:29</reference> ("portion," "heritage"), it will be seen, it is Zophar's argument, rather than his own, that Job states. Granting it to be true, implies Job, you ought not to use it as an argument to criminate me. For (<reference osisRef="Job.28.1-Job.28.28">Job 28:1-28</reference>) the ways of divine wisdom in afflicting the godly are inscrutable: all that is sure to man is, the fear of the Lord is wisdom (<reference osisRef="Job.28.28">Job 28:28</reference>).

<hi type="bold">by the hand--</hi>rather, concerning the hand of God, namely, what God does in governing men.

<hi type="bold">with the Almighty--</hi>the counsel or principle which regulates God's dealings.

11-23. These words are contrary to Job's previous sentiments (see on Job 21:22-33; Job 24:22-25). Job 21:22-33; 24:22-25). They therefore seem to be Job's statement, not so much of his own sentiments, as of what Zophar would have said had he spoken when his turn came (end of the twenty-sixth chapter). So Job stated the friends' opinion (Job 21:17-21; 24:18-21). The objection is, why, if so, does not Job answer Zophar's opinion, as stated by himself? The fact is, it is probable that Job tacitly, by giving, in the twenty-eighth chapter, only a general answer, implies, that in spite of the wicked often dying, as he said, in prosperity, he does not mean to deny that the wicked are in the main dealt with according to right, and that God herein vindicates His moral government even here. Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing Job 27:13 with Job 20:29 ("portion," "heritage"), it will be seen, it is Zophar's argument, rather than his own, that Job states. Granting it to be true, implies Job, you ought not to use it as an argument to criminate me. For (Job 28:1-28) the ways of divine wisdom in afflicting the godly are inscrutable: all that is sure to man is, the fear of the Lord is wisdom (Job 28:28). by the hand-- rather, concerning the hand of God, namely, what God does in governing men. with the Almighty-- the counsel or principle which regulates God's dealings.


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Job.28.1-Job.28.28">Job 28:1-28</reference>. Job's Speech Continued.</title>
 In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (<reference osisRef="Job.28.12">Job 28:12</reference>, &c.). However, the image from the same metals (<reference osisRef="Job.23.10">Job 23:10</reference>) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.

<hi type="bold">1. vein--</hi>a mine, from which it goes forth, Hebrew, "is dug."

<hi type="bold">place for gold--</hi>a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.

CHAPTER 28 Job 28:1-28. Job's Speech Continued. In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold. 1. vein-- a mine, from which it goes forth, Hebrew, "is dug." place for gold-- a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.


<hi type="bold">2. brass--</hi>that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.

2. brass-- that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.


3. "Man makes an end of darkness," by exploring the darkest depths (with torches).

<hi type="bold">all perfection--</hi>rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [Umbreit] (<reference osisRef="Job.26.10">Job 26:10</reference>).

3. "Man makes an end of darkness," by exploring the darkest depths (with torches). all perfection-- rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [Umbreit] (Job 26:10).


4. Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So Herder]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [Umbreit].


5. Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which means precious stones which glow like fire; and so <reference osisRef="Job.28.6">Job 28:6</reference> follows naturally (<reference osisRef="Ezek.28.14">Eze 28:14</reference>).

5. Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Eze 28:14).


6. Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.


<hi type="bold">7. fowl--</hi>rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (<reference osisRef="Isa.46.11">Is 46:11</reference>). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.

7. fowl-- rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (Is 46:11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.


<hi type="bold">8. lion's whelps--</hi>literally, "the sons of pride," that is, the fiercest beasts.

<hi type="bold">passed--</hi>The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.

8. lion's whelps-- literally, "the sons of pride," that is, the fiercest beasts. passed-- The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.


<hi type="bold">9. rock--</hi>flint. He puts forth his hand to cleave the hardest rock.

<hi type="bold">by the roots--</hi>from their foundations, by undermining them.

9. rock-- flint. He puts forth his hand to cleave the hardest rock. by the roots-- from their foundations, by undermining them.


10. He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.


<hi type="bold">11. floods--</hi>"He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of <reference osisRef="Job.28.10">Job 28:10</reference>; so also the two latter clauses in each verse correspond.

11. floods-- "He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of Job 28:10; so also the two latter clauses in each verse correspond.


12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (<reference osisRef="Job.28.12-Job.28.27">Job 28:12-27</reference>) distinct from God (<reference osisRef="Job.28.23">Job 28:23</reference>; also in <reference osisRef="Prov.8.23">Pr 8:23</reference>, <reference osisRef="Prov.8.27">27</reference>). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In <reference osisRef="Job.28.28">Job 28:28</reference>, the only aspect of it, which relates to, and may be understood by, man, is stated.

<hi type="bold">understanding--</hi>insight into the plan of the divine government.

12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Pr 8:23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding-- insight into the plan of the divine government.


13. Man can fix no price upon it, as it is nowhere to be found in man's abode (<reference osisRef="Isa.38.11">Is 38:11</reference>). Job implies both its valuable worth, and the impossibility of buying it at any price.

13. Man can fix no price upon it, as it is nowhere to be found in man's abode (Is 38:11). Job implies both its valuable worth, and the impossibility of buying it at any price.


15. Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (<reference osisRef="1Kgs.6.20">1Ki 6:20</reference>, Margin).

<hi type="bold">weighed--</hi>The precious metals were weighed out before coining was known (<reference osisRef="Gen.23.16">Ge 23:16</reference>).

15. Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (1Ki 6:20, Margin). weighed-- The precious metals were weighed out before coining was known (Ge 23:16).


<hi type="bold">16. gold of Ophir--</hi>the most precious (See on <reference osisRef="Job.22.24">Job 22:24</reference> and <reference osisRef="Ps.45.9">Psa 45:9</reference>).

<hi type="bold">onyx--</hi>(<reference osisRef="Gen.2.12">Ge 2:12</reference>). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.

16. gold of Ophir-- the most precious (See on Job 22:24 and Psa 45:9). onyx-- (Ge 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.


<hi type="bold">17. crystal--</hi>Or else glass, if then known, very costly. From a root, "to be transparent."

<hi type="bold">jewels--</hi>rather, "vessels."

17. crystal-- Or else glass, if then known, very costly. From a root, "to be transparent." jewels-- rather, "vessels."


18. Red coral (<reference osisRef="Ezek.27.16">Eze 27:16</reference>).

<hi type="bold">pearls--</hi>literally, "what is frozen." Probably crystal; and <reference osisRef="Job.28.17">Job 28:17</reference> will then be glass.

<hi type="bold">rubies--</hi>Umbreit translates "pearls" (see <reference osisRef="Lam.4.1">La 4:1</reference>; <reference osisRef="Prov.3.15">Pr 3:15</reference>). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (<reference osisRef="Lam.4.1">La 4:1</reference>), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.

18. Red coral (Eze 27:16). pearls-- literally, "what is frozen." Probably crystal; and Job 28:17 will then be glass. rubies-- Umbreit translates "pearls" (see La 4:1; Pr 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (La 4:1), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.


<hi type="bold">19. Ethiopia--</hi>Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.

19. Ethiopia-- Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.


20. <reference osisRef="Job.28.12">Job 28:12</reference> repeated with great force.

20. Job 28:12 repeated with great force.


21. None can tell whence or where, seeing it, &c.

<hi type="bold">fowls--</hi>The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (<reference osisRef="Eccl.10.20">Ec 10:20</reference>). But it may merely mean, as in <reference osisRef="Job.28.7">Job 28:7</reference>, It escapes the eye of the most keen-sighted bird.

21. None can tell whence or where, seeing it, &c. fowls-- The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (Ec 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.


22. That is, the abodes of destruction and of the dead. "Death" put for Sheol (<reference osisRef="Job.30.23">Job 30:23</reference>; <reference osisRef="Job.26.6">26:6</reference>; <reference osisRef="Ps.9.13">Psa 9:13</reference>).

<hi type="bold">We have [only] heard--</hi>the report of her. We have not seen her. In the land of the living (<reference osisRef="Job.28.13">Job 28:13</reference>) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (<reference osisRef="Eccl.9.10">Ec 9:10</reference>).

22. That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; 26:6; Psa 9:13). We have [only] heard-- the report of her. We have not seen her. In the land of the living (Job 28:13) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (Ec 9:10).


23. God hath, and is Himself, wisdom.


24. "Seeth (all that is) under," &c.


25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (<reference osisRef="Prov.8.27-Prov.8.31">Pr 8:27-31</reference>; <reference osisRef="Isa.40.12">Is 40:12</reference>).

25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Pr 8:27-31; Is 40:12).


26. The decree regulating at what time and place, and in what quantity, the rain should fall.

<hi type="bold">a way--</hi>through the parted clouds (<reference osisRef="Job.38.25">Job 38:25</reference>; <reference osisRef="Zech.10.1">Zec 10:1</reference>).

26. The decree regulating at what time and place, and in what quantity, the rain should fall. a way-- through the parted clouds (Job 38:25; Zec 10:1).


<hi type="bold">27. declare--</hi>manifest her, namely, in His works (<reference osisRef="Ps.19.1">Psa 19:1</reference>, 2). So the approval bestowed by the Creator on His works (<reference osisRef="Gen.1.10">Ge 1:10</reference>, <reference osisRef="1Cor.1.31">31</reference>); compare the "rejoicing" of wisdom at the same (<reference osisRef="Prov.8.30">Pr 8:30</reference>; which Umbreit translates; "I was the skilful artificer by His side").

<hi type="bold">prepared--</hi>not created, for wisdom is from everlasting (<reference osisRef="Prov.8.22-Prov.8.31">Pr 8:22-31</reference>); but "established" her as Governor of the world.

<hi type="bold">searched ... out--</hi>examined her works to see whether she was adequate to the task of governing the world [Maurer].

27. declare-- manifest her, namely, in His works (Psa 19:1, 2). So the approval bestowed by the Creator on His works (Ge 1:10, 31); compare the "rejoicing" of wisdom at the same (Pr 8:30; which Umbreit translates; "I was the skilful artificer by His side"). prepared-- not created, for wisdom is from everlasting (Pr 8:22-31); but "established" her as Governor of the world. searched... out-- examined her works to see whether she was adequate to the task of governing the world [Maurer].


28. Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (<reference osisRef="John.7.17">Joh 7:17</reference>). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (<reference osisRef="Prov.8.22-Prov.8.31">Pr 8:22-31</reference>; <reference osisRef="John.1.3">Joh 1:3</reference>; Ecclesiasticus 24:1-34). <chapter eID="Job.28"/>

28. Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (Joh 7:17). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Pr 8:22-31; Joh 1:3; Ecclesiasticus 24:1-34).


<title type="x-s2">CHAPTER 29</title>
 <reference osisRef="Job.29.1-Job.29.25">Job 29:1-25</reference>.

1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (<reference osisRef="Job.28.1-Job.28.28">Job 28:1-28</reference>) by his own case.

CHAPTER 29 Job 29:1-25. 1. Job pauses for a reply. None being made, he proceeds to illustrate the mysteriousness of God's dealings, as set forth (Job 28:1-28) by his own case.


<hi type="bold">2. preserved me--</hi>from calamity.

2. preserved me-- from calamity.


<hi type="bold">3. candle--</hi>when His favor shone on me (see on <reference osisRef="Job.18.6">Job 18:6</reference> and <reference osisRef="Ps.18.28">Psa 18:28</reference>).

<hi type="bold">darkness--</hi>By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].

3. candle-- when His favor shone on me (see on Job 18:6 and Psa 18:28). darkness-- By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].


<hi type="bold">4. youth--</hi>literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.

<hi type="bold">secret--</hi>when the intimate friendship of God rested on my tent (<reference osisRef="Prov.3.32">Pr 3:32</reference>; <reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="Gen.18.17">Ge 18:17</reference>; <reference osisRef="John.15.15">Joh 15:15</reference>). The Hebrew often means a divan for deliberation.

4. youth-- literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East. secret-- when the intimate friendship of God rested on my tent (Pr 3:32; Psa 31:20; Ge 18:17; Joh 15:15). The Hebrew often means a divan for deliberation.


<hi type="bold">6. butter--</hi>rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.

<hi type="bold">When I washed my steps--</hi>Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (<reference osisRef="Deut.32.13">De 32:13</reference>). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.

6. butter-- rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life. When I washed my steps-- Literal washing of the feet in milk is not meant, as the second clause shows; Margin, "with me," that is, "near" my path, wherever I walked (De 32:13). Olives amidst rocks yield the best oil. Oil in the East is used for food, light, anointing, and medicine.


7-10. The great influence Job had over young and old, and noblemen.

<hi type="bold">through ... street!--</hi>rather, When I went out of my house, in the country (see <reference osisRef="Job.1.1">Job 1:1</reference>, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylæa of the city, such as is found in the remains of Nineveh and Persepolis (<reference osisRef="Isa.59.14">Is 59:14</reference>; <reference osisRef="Ps.55.11">Psa 55:11</reference>; <reference osisRef="Ps.127.5">127:5</reference>).

7-10. The great influence Job had over young and old, and noblemen. through... street!-- rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylæa of the city, such as is found in the remains of Nineveh and Persepolis (Is 59:14; Psa 55:11; 127:5).


<hi type="bold">11. blessed--</hi>extolled my virtues (<reference osisRef="Prov.31.28">Pr 31:28</reference>). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, <reference osisRef="Job.29.7-Job.29.10">Job 29:7-10</reference>) praised me.

<hi type="bold">gave witness--</hi>to my honorable character. Image from a court of justice (<reference osisRef="Luke.4.22">Lu 4:22</reference>).

<hi type="bold">the eye--</hi>that is, "face to face"; antithesis to

<hi type="bold">ear--</hi>that is, report of me.

11. blessed-- extolled my virtues (Pr 31:28). Omit "me" after "heard"; whoever heard of me (in general, not in the market place, Job 29:7-10) praised me. gave witness-- to my honorable character. Image from a court of justice (Lu 4:22). the eye-- that is, "face to face"; antithesis to ear-- that is, report of me.


12-17. The grounds on which Job was praised (<reference osisRef="Job.29.11">Job 29:11</reference>), his helping the afflicted (<reference osisRef="Ps.72.12">Psa 72:12</reference>) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."

12-17. The grounds on which Job was praised (Job 29:11), his helping the afflicted (Psa 72:12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate: "The fatherless who had none to help him."


<hi type="bold">18. I said--</hi>in my heart (<reference osisRef="Ps.30.6">Psa 30:6</reference>).

<hi type="bold">in--</hi>rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (<reference osisRef="Job.42.16">Job 42:16</reference>). However, in the bosom of my family, gives a good sense (<reference osisRef="Num.24.21">Nu 24:21</reference>; Ob 4). Use "nest" for a secure dwelling.

<hi type="bold">sand--</hi>(<reference osisRef="Gen.22.17">Ge 22:17</reference>; <reference osisRef="Hab.1.9">Ha 1:9</reference>). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.

18. I said-- in my heart (Psa 30:6). in-- rather, "with my nest"; as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (Job 42:16). However, in the bosom of my family, gives a good sense (Nu 24:21; Ob 4). Use "nest" for a secure dwelling. sand-- (Ge 22:17; Ha 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.


19. Literally, "opened to the waters." Opposed to <reference osisRef="Job.18.16">Job 18:16</reference>. Vigorous health.

19. Literally, "opened to the waters." Opposed to Job 18:16. Vigorous health.


20. My renown, like my bodily health, was continually fresh.

<hi type="bold">bow--</hi>Metaphor from war, for, my strength, which gains me "renown," was ever renewed (<reference osisRef="Jer.49.35">Jr 49:35</reference>).

20. My renown, like my bodily health, was continually fresh. bow-- Metaphor from war, for, my strength, which gains me "renown," was ever renewed (Jr 49:35).


21. Job reverts with peculiar pleasure to his former dignity in assemblies (<reference osisRef="Job.29.7-Job.29.10">Job 29:7-10</reference>).

21. Job reverts with peculiar pleasure to his former dignity in assemblies (Job 29:7-10).


<hi type="bold">22. not again--</hi>did not contradict me.

<hi type="bold">dropped--</hi>affected their minds, as the genial rain does the soil on which it gently drops (<reference osisRef="Amos.7.16">Am 7:16</reference>; <reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="Song.4.11">So 4:11</reference>).

22. not again-- did not contradict me. dropped-- affected their minds, as the genial rain does the soil on which it gently drops (Am 7:16; De 32:2; So 4:11).


23. Image of <reference osisRef="Job.29.22">Job 29:22</reference> continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain.

<hi type="bold">opened ... mouth--</hi>panted for; Oriental image (<reference osisRef="Ps.119.131">Psa 119:131</reference>). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (<reference osisRef="Deut.11.14">De 11:14</reference>; <reference osisRef="Jas.5.7">Jas 5:7</reference>).

23. Image of Job 29:22 continued. They waited for my salutary counsel, as the dry soil does for the refreshing rain. opened... mouth-- panted for; Oriental image (Psa 119:131). The "early rain" is in autumn and onwards, while the seed is being sown. The "latter rain" is in March, and brings forward the harvest, which ripens in May or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (De 11:14; Jas 5:7).


24. When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in Umbreit's translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (<reference osisRef="Prov.16.15">Pr 16:15</reference>; <reference osisRef="Ps.104.15">Psa 104:15</reference>). The opposite phrase (<reference osisRef="Gen.4.5">Ge 4:5</reference>, <reference osisRef="Gen.4.6">6</reference>). "Gravity" cannot well be meant by "light of countenance."

24. When I relaxed from my wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it; and yet, notwithstanding my condescension, they did not cast aside reverence for my gravity. But the parallelism is better in Umbreit's translation, "I smiled kindly on those who trusted not," that is, in times of danger I cheered those in despondency. And they could not cast down (by their despondency) my serenity of countenance (flowing from trust in God) (Pr 16:15; Psa 104:15). The opposite phrase (Ge 4:5, 6). "Gravity" cannot well be meant by "light of countenance."


<hi type="bold">25. I chose out their way--</hi>that is, I willingly went up to their assembly (from my country residence, <reference osisRef="Job.29.7">Job 29:7</reference>).

<hi type="bold">in the army--</hi>as a king supreme in the midst of his army.

<hi type="bold">comforteth the mourners--</hi>Here again Job unconsciously foreshadows Jesus Christ (<reference osisRef="Isa.61.2">Is 61:2</reference>, <reference osisRef="Isa.61.3">3</reference>). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (<reference osisRef="Isa.50.4">Is 50:4</reference>; <reference osisRef="Heb.2.18">He 2:18</reference>). <chapter eID="Job.29"/>

25. I chose out their way-- that is, I willingly went up to their assembly (from my country residence, Job 29:7). in the army-- as a king supreme in the midst of his army. comforteth the mourners-- Here again Job unconsciously foreshadows Jesus Christ (Is 61:2, 3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Is 50:4; He 2:18).


<title type="x-s2">CHAPTER 30</title>
 <reference osisRef="Job.30.1-Job.30.31">Job 30:1-31</reference>.

<hi type="bold">1. younger--</hi>not the three friends (<reference osisRef="Job.15.10">Job 15:10</reference>; <reference osisRef="Job.32.4">32:4</reference>, <reference osisRef="Job.6.7">6, 7</reference>). A general description: <reference osisRef="Job.30.1-Job.30.8">Job 30:1-8</reference>, the lowness of the persons who derided him; <reference osisRef="Job.30.9-Job.30.15">Job 30:9-15</reference>, the derision itself. Formerly old men rose to me (<reference osisRef="Job.29.8">Job 29:8</reference>). Now not only my juniors, who are bound to reverence me (<reference osisRef="Lev.19.32">Le 19:32</reference>), but even the mean and base-born actually deride me; opposed to, "smiled upon" (<reference osisRef="Job.29.24">Job 29:24</reference>). This goes farther than even the "mockery" of Job by relations and friends (<reference osisRef="Job.12.4">Job 12:4</reference>; <reference osisRef="Job.16.10">16:10</reference>, <reference osisRef="Job.16.20">20</reference>; <reference osisRef="Job.17.2">17:2</reference>, <reference osisRef="Job.17.6">6</reference>; <reference osisRef="Job.19.22">19:22</reference>). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent.

<hi type="bold">dogs--</hi>regarded with disgust in the East as unclean (<reference osisRef="1Sam.17.43">1Sa 17:43</reference>; <reference osisRef="Prov.26.11">Pr 26:11</reference>). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (<reference osisRef="Ps.59.14">Psa 59:14</reference>, <reference osisRef="Ps.59.15">15</reference>). Here again we are reminded of Jesus Christ (<reference osisRef="Ps.22.16">Psa 22:16</reference>). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."

CHAPTER 30 Job 30:1-31. 1. younger-- not the three friends (Job 15:10; 32:4, 6, 7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Le 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; 16:10, 20; 17:2, 6; 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent. dogs-- regarded with disgust in the East as unclean (1Sa 17:43; Pr 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Psa 59:14, 15). Here again we are reminded of Jesus Christ (Psa 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."


2. If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (<reference osisRef="Job.5.26">Job 5:26</reference>) [Maurer]. Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy.

2. If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [Maurer]. Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy.


<hi type="bold">3. solitary--</hi>literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [Umbreit].

<hi type="bold">fleeing--</hi>So the Septuagint. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows in <reference osisRef="Job.30.4">Job 30:4</reference>.

<hi type="bold">in former time--</hi>literally, the "yesternight of desolation and waste" (the most utter desolation; <reference osisRef="Ezek.6.14">Eze 6:14</reference>); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [Gesenius] and antiquity [Umbreit]. (<reference osisRef="Isa.30.33">Is 30:33</reference>, Margin).

3. solitary-- literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [Umbreit]. fleeing-- So the Septuagint. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows in Job 30:4. in former time-- literally, the "yesternight of desolation and waste" (the most utter desolation; Eze 6:14); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [Gesenius] and antiquity [Umbreit]. (Is 30:33, Margin).


<hi type="bold">4. mallows--</hi>rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [Maurer].

<hi type="bold">by the bushes--</hi>among the bushes.

<hi type="bold">juniper--</hi>rather, a kind of broom, Spartium junceum [Linnæus], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.

4. mallows-- rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [Maurer]. by the bushes-- among the bushes. juniper-- rather, a kind of broom, Spartium junceum [Linnæus], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.


<hi type="bold">5. they cried--</hi>that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.

5. they cried-- that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.


6. They are forced "to dwell."

<hi type="bold">cliffs of the valleys--</hi>rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.

6. They are forced "to dwell." cliffs of the valleys-- rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.


<hi type="bold">7. brayed--</hi>like the wild ass (<reference osisRef="Job.6.5">Job 6:5</reference> for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field.

<hi type="bold">gathered together--</hi>rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes.

<hi type="bold">nettles--</hi>or brambles [Umbreit].

7. brayed-- like the wild ass (Job 6:5 for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field. gathered together-- rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes. nettles-- or brambles [Umbreit].


<hi type="bold">8. fools--</hi>that is, the impious and abandoned (<reference osisRef="1Sam.25.25">1Sa 25:25</reference>).

<hi type="bold">base--</hi>nameless, low-born rabble.

<hi type="bold">viler than, &c.--</hi>rather, they were driven or beaten out of the land. The Horites in Mount Seir (<reference osisRef="Gen.14.6">Ge 14:6</reference> with which compare <reference osisRef="Gen.36.20">Ge 36:20</reference>, <reference osisRef="Gen.36.21">21</reference>; <reference osisRef="Deut.2.12">De 2:12</reference>, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytæ, or "dwellers in caves." To these Job alludes here (<reference osisRef="Job.30.1-Job.30.8">Job 30:1-8</reference>, and <reference osisRef="Gen.24.4-Gen.24.8">Ge 24:4-8</reference>, which compare together).

8. fools-- that is, the impious and abandoned (1Sa 25:25). base-- nameless, low-born rabble. viler than, &c.-- rather, they were driven or beaten out of the land. The Horites in Mount Seir (Ge 14:6 with which compare Ge 36:20, 21; De 2:12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytæ, or "dwellers in caves." To these Job alludes here (Job 30:1-8, and Ge 24:4-8, which compare together).


9. (<reference osisRef="Job.17.6">Job 17:6</reference>). Strikingly similar to the derision Jesus Christ underwent (<reference osisRef="Lam.3.14">La 3:14</reference>; <reference osisRef="Ps.69.12">Psa 69:12</reference>). Here Job returns to the sentiment in <reference osisRef="Job.30.1">Job 30:1</reference>. It is to such I am become a song of "derision."

9. (Job 17:6). Strikingly similar to the derision Jesus Christ underwent (La 3:14; Psa 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of "derision."


<hi type="bold">10. in my face--</hi>rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark "abhorrence." Compare the further insult to Jesus Christ (<reference osisRef="Isa.50.6">Is 50:6</reference>; <reference osisRef="Matt.26.67">Mt 26:67</reference>).

10. in my face-- rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark "abhorrence." Compare the further insult to Jesus Christ (Is 50:6; Mt 26:67).


<hi type="bold">11. He--</hi>that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri).

<hi type="bold">my cord--</hi>image from a bow unstrung; opposed to <reference osisRef="Job.29.20">Job 29:20</reference>. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [Umbreit].

11. He-- that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri). my cord-- image from a bow unstrung; opposed to Job 29:20. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [Umbreit].


<hi type="bold">12. youth--</hi>rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (<reference osisRef="Zech.3.1">Zec 3:1</reference>; <reference osisRef="Ps.109.6">Psa 109:6</reference>).

<hi type="bold">push ... feet--</hi>jostle me out of the way (<reference osisRef="Job.24.4">Job 24:4</reference>).

<hi type="bold">ways of--</hi>that is, their ways of (that is, with a view to my) destruction. Image, as in <reference osisRef="Job.19.12">Job 19:12</reference>, from a besieging army throwing up a way of approach for itself to a city.

12. youth-- rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zec 3:1; Psa 109:6). push... feet-- jostle me out of the way (Job 24:4). ways of-- that is, their ways of (that is, with a view to my) destruction. Image, as in Job 19:12, from a besieging army throwing up a way of approach for itself to a city.


13. Image of an assailed fortress continued. They tear up the path by which succor might reach me.

<hi type="bold">set forward--</hi>(<reference osisRef="Zech.1.15">Zec 1:15</reference>).

<hi type="bold">they have no helper--</hi>Arabic proverb for contemptible persons. Yet even such afflict Job.

13. Image of an assailed fortress continued. They tear up the path by which succor might reach me. set forward-- (Zec 1:15). they have no helper-- Arabic proverb for contemptible persons. Yet even such afflict Job.


<hi type="bold">14. waters--</hi>(So <reference osisRef="2Sam.5.20">2Sa 5:20</reference>). But it is better to retain the image of <reference osisRef="Job.30.12">Job 30:12</reference>, <reference osisRef="Job.30.13">13</reference>. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (<reference osisRef="Isa.30.13">Is 30:13</reference>) [Maurer].

<hi type="bold">in the desolation--</hi>"Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.

14. waters-- (So 2Sa 5:20). But it is better to retain the image of Job 30:12, 13. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (Is 30:13) [Maurer]. in the desolation-- "Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.


<hi type="bold">15. they--</hi>terrors.

<hi type="bold">soul--</hi>rather, "my dignity" [Umbreit].

<hi type="bold">welfare--</hi>prosperity.

<hi type="bold">cloud--</hi>(<reference osisRef="Job.7.9">Job 7:9</reference>; <reference osisRef="Isa.44.22">Is 44:22</reference>).

15. they-- terrors. soul-- rather, "my dignity" [Umbreit]. welfare-- prosperity. cloud-- (Job 7:9; Is 44:22).


16-23. Job's outward calamities affect his mind.

<hi type="bold">poured out--</hi>in irrepressible complaints (<reference osisRef="Ps.42.4">Psa 42:4</reference>; <reference osisRef="Josh.7.5">Jos 7:5</reference>).

16-23. Job's outward calamities affect his mind. poured out-- in irrepressible complaints (Psa 42:4; Jos 7:5).


<hi type="bold">24. Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after death answers antithetically to the raising "the cry" of prayer in the second clause. Maurer gives another translation which accords with the scope of <reference osisRef="Job.30.24-Job.30.31">Job 30:24-31</reference>; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, <reference osisRef="Job.30.20">Job 30:20</reference>; <reference osisRef="Lam.1.17">La 1:17</reference>)? If one be in his calamity (destruction) is there not therefore a "cry" (for aid)? Thus in the parallelism "cry" answers to "stretch--</hi>hand"; "in his calamity," to "in ruin." The negative of the first clause is to be supplied in the second, as in <reference osisRef="Job.30.25">Job 30:25</reference> (<reference osisRef="Job.28.17">Job 28:17</reference>).

24. Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after death answers antithetically to the raising "the cry" of prayer in the second clause. Maurer gives another translation which accords with the scope of Job 30:24-31; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, Job 30:20; La 1:17)? If one be in his calamity (destruction) is there not therefore a "cry" (for aid)? Thus in the parallelism "cry" answers to "stretch-- hand"; "in his calamity," to "in ruin." The negative of the first clause is to be supplied in the second, as in Job 30:25 (Job 28:17).


25. May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (literally, "hard of day"; those who had a hard time of it).


26. I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c.

<hi type="bold">light--</hi>(<reference osisRef="Job.22.28">Job 22:28</reference>).

26. I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c. light-- (Job 22:28).


<hi type="bold">27. bowels--</hi>regarded as the seat of deep feeling (<reference osisRef="Isa.16.11">Is 16:11</reference>).

<hi type="bold">boiled--</hi>violently heated and agitated.

<hi type="bold">prevented--</hi>Old English for "unexpectedly came upon" me, "surprised" me.

27. bowels-- regarded as the seat of deep feeling (Is 16:11). boiled-- violently heated and agitated. prevented-- Old English for "unexpectedly came upon" me, "surprised" me.


<hi type="bold">28. mourning--</hi>rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so "boiled," <reference osisRef="Job.30.27">Job 30:27</reference>); the elephantiasis covering me with blackness of skin (<reference osisRef="Job.30.30">Job 30:30</reference>), as with the garb of mourning (<reference osisRef="Jer.14.2">Jr 14:2</reference>). This striking enigmatic form of Hebrew expression occurs, <reference osisRef="Isa.29.9">Is 29:9</reference>.

<hi type="bold">stood up--</hi>as an innocent man crying for justice in an assembled court (<reference osisRef="Job.30.20">Job 30:20</reference>).

28. mourning-- rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so "boiled," Job 30:27); the elephantiasis covering me with blackness of skin (Job 30:30), as with the garb of mourning (Jr 14:2). This striking enigmatic form of Hebrew expression occurs, Is 29:9. stood up-- as an innocent man crying for justice in an assembled court (Job 30:20).


<hi type="bold">29. dragons ... owls--</hi>rather, "jackals," "ostriches," both of which utter dismal screams (<reference osisRef="Mic.1.8">Mi 1:8</reference>); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. "Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [Bochart].

29. dragons... owls-- rather, "jackals," "ostriches," both of which utter dismal screams (Mi 1:8); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. "Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [Bochart].


<hi type="bold">30. upon me--</hi>rather, as in <reference osisRef="Job.30.17">Job 30:17</reference> (see on <reference osisRef="Job.30.17">Job 30:17</reference>), "my skin is black (and falls away) from me."

<hi type="bold">my bones--</hi>(<reference osisRef="Job.19.20">Job 19:20</reference>; <reference osisRef="Ps.102.5">Psa 102:5</reference>).

30. upon me-- rather, as in Job 30:17 (see on Job 30:17), "my skin is black (and falls away) from me." my bones-- (Job 19:20; Psa 102:5).


<hi type="bold">31. organ--</hi>rather, "pipe" (<reference osisRef="Job.21.12">Job 21:12</reference>). "My joy is turned into the voice of weeping" (<reference osisRef="Lam.5.15">La 5:15</reference>). These instruments are properly appropriated to joy (<reference osisRef="Isa.30.29">Is 30:29</reference>, <reference osisRef="Isa.30.32">32</reference>), which makes their use now in sorrow the sadder by contrast. <chapter eID="Job.30"/>

31. organ-- rather, "pipe" (Job 21:12). "My joy is turned into the voice of weeping" (La 5:15). These instruments are properly appropriated to joy (Is 30:29, 32), which makes their use now in sorrow the sadder by contrast.


<title type="x-s2">CHAPTER 31</title>
 <reference osisRef="Job.31.1-Job.31.40">Job 31:1-40</reference>.

1. Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.

1-4. He asserts his guarding against being allured to sin by his senses.

<hi type="bold">think--</hi>rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (<reference osisRef="Prov.6.25">Pr 6:25</reference>; <reference osisRef="Matt.5.28">Mt 5:28</reference>).

CHAPTER 31 Job 31:1-40. 1. Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life. 1-4. He asserts his guarding against being allured to sin by his senses. think-- rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (Pr 6:25; Mt 5:28).


5. Job's abstinence from evil deeds.

<hi type="bold">vanity--</hi>that is, falsehood (<reference osisRef="Ps.12.2">Psa 12:2</reference>).

5. Job's abstinence from evil deeds. vanity-- that is, falsehood (Psa 12:2).