16. But Job opens his mouth in empty. speeches,

He multiplieth words without knowledge!

ly, pride. The LXX. and Vulg. seem to have read y as they translate it magáraα and sce

lus.

Gesenius supposes that this may be the correct reading; but the translation of this doubtful word (which is favoured by the Hebrew tradition) by multitude, affords at least a good meaning, which we may translate thus: "God concerns himself not about the great multitude!" When God does not inflict punishment exactly in the way that short-sighted man thinks necessary, the false conclusion is apt to be drawn, that the number of creatures is too great for God to concern himself about individuals. Tas nom. rect. is united with

فروع

:

W," the multitude of strength," for "the great multitude."

e While he utters such a sentiment as has been quoted in the foregoing verse.

CHAPTER XXXVI.

1. Elihu proceeded and said,d

2. Hearken yet a little unto me, and I will teach thee;

d Elihu, continuing his defence of God's justice, returns to his former position, that the misfortunes into which the Almighty permits the righteous to fall, should be regarded as a means for their attainment of a higher moral worth, and should be used accordingly. He commences with the renewed assurance of the honesty and fairness of his arguments, which he had derived from the deepest sources of wisdom.

• Literally: "Wait yet but a little for me." This hemistich has in the original an Aramaic form, for stands in Aram. for the usual in

The words .הגיד for חוה מעט for זעיר,.Heb

probably contain a polite formula upon the continuation of a discourse intended to instruct. "Allow me still a few words in order to convince you." Schultens translates, coronare mihi pauca, et indi

There is no lack of words to me

God's behalf.

on

3. I will fetch my knowledge from afar," And I will see justice done to my Maker." 4. For truly my words are not false,

Thou hast to do with one that meaneth honestly!

cabo tibi." Who can understand this? He says in explanation of," occurrit mihi vim Hebraicam pressius retinenti, coronam dare mihi pauxillulum etc. Audientiam coronae sibi continuari peteret orator. Quid si sit? coronare mihi paucis: pro, paucis finem faciam atque ita quae disserui coronabo velut. Fortius pauca: Infinit. pro Fut. eleg. This may serve as a specimen of the artificial method of etymological explanation of the great Dutch orientalist!

f Instead of saying, as is more usual, "from the depths," Elihu seeks for remarkable expressions, in order that it may be better worth while to listen to him. Eichhorn translates, "My meaning, which will stand the test, do I now open unto you."

Gratitude to God, not vanity or a mere spirit of opposition, moves Elihu !

5. Lo! God is mighty, yet he despiseth nothing,

Great is he in the power of his spirit! 6. He letteth not the wicked live,

h

i

And procureth justice for the oppressed. 7. He withdraweth not his eyes from the righteous,

With Rulers on the throne

He causeth them to sit for ever, that they

may be exalted !*

8. And if they be bound with fetters,

And caught in the bonds of misfortune, 9. Thus will he show them their transgression

h Probably in reference to ver. 15. of the foregoing chapter. The meaning is, Although God is so exalted, he finds nothing too small for his notice; for the power of his spirit penetrates even to that which is most minute. Mark the repetition of 7. Will also the great regard the small? Yes, for he is great in the all-embracing strength of his spirit!

i God's all-directing spirit is manifested in the righteous punishment of wickedness.

* Description of the external prosperity with which God rewards the pious.

And their misdeeds, because they proudly

rebelled. '

1

10. He will open their ear to warning,

And command them to turn from iniquity. 11. If they obey and worship,"

1 Thus when even pious persons fall into misfortune, it is a proof that they have suffered themselves to be seduced by presumptuousness, from whence God will lead them back to humility and reason, by the strokes of calamity.

is used

here of evil deeds, as the Arab. lxi, while, on the contrary, in Ps. xc. 16, it is used of the benefits of

God.

m

Ty to serve, viz. God.

Vide Is. xix. 23,

where the word in like manner stands elliptically.

In like manner A is used in Arabic, vide Kosengarten's Chrestom. Arab. p. 38, where God is in

Le i. e. "I have formed angels and men

ليعبدون

for the purpose of adoring" i. e. me. Hence

S

slas are called servants, i. e. of God.