25. Upon earth there is not his like, He is made without fear.x

26. He looketh upon all high things,

u

y

He, the king amongst all proud beasts.

and Manilius, Astronomic. Book I.

"Ut freta canescunt, sulcum ducente carina.”

Vide Bochart in loco.

u

is not here dominion, as in ch. ix. 10,

but similarity, equality. Muntinghe and Rosenmüller's translation has a weaker sense:

"Non

עַל־עָפָר "habet potentiam sibi paremn in terra

literally on the dust, i. e. on the transitory earthly

scene.

* The crocodile is unequalled in this, that he of all creatures is without fear. () several codd. have the more usual form

› Concerning

T

], which stands parallel

within the first hemistich, Vide ch. xxviii. 8.

CHAPTER XLII.

JOB.

1. Then Job began and spake.

2. I know that thou canst do every thing,

No undertaking is withholden from thee."

z He confesses sorrowfully and humbly, that, without sufficient knowledge of the depths of divine wisdom, he had judged rashly concerning its arrangements. y defect. for "y, as Ps. clx. 13. Ezek. xvi. 19, which is found in several codd. and editions. Niph. with to

to cut off.

be restrained, Gen. xi. 6.

consideration,

used elsewhere chiefly in malam partem vide ch. xxi. 27. Ps. x. 2; xxi. 12. Jer. xxiii. 20; xxx. 24.) but here used by God, it is conceived in a good sense. Vide Prov. i. 4; ii. 11. But perhaps this ambiguous word is selected designedly, in order to express the thought that from the circumscribed nature of Job's views, the plans of God appeared to him to be bad, while to the All-wise they continued unhindered, and, as they originated

3. Who is he that veileth counsel without understanding? a

Yet I uttered that which I comprehended

not,

Which was for me too inconceivable and

wonderful.

4. (When I said) "Hear, I beseech thee, I will speak.

I will ask of thee, and declare thou unto me!"b

from him, the fountain of all good, they would at length be understood in the most favourable light. The Almighty can prosecute a plan which appears to the human understanding bad, (') for it is in his power to transform the bad into good.

a Job assents to that which Jehovah said concerning him, in ch. xxxviii. 2, and of his own free will repeats the same words, as if his deep humiliation must express itself in the terms with which Jehovah had addressed him at first. But there is no need to be slavishly bound by that passage, as was omitted before, and as if

במלין if

as we מעלים instead of מחשיך we should place

find in several codd. in Kennicot.

b Job's want of understanding was shewn by this

5. By the hearing of the ear I have heard of thee,

But now mine eye hath seen thee.c 6. Wherefore I retract, and repent

7. And it happened after Jehovah had spoken all these words to Job, that Jehovah said

to Eliphaz the Temanite.

demand addressed to God.

"My wrath

God alone could thus

speak to Job, but not Job to him. Vide ch. xxxviii. 3; xl. 7.

The meaning is, Formerly I had only one indistinct idea of thy wisdom; I now perceive it clearly. We must not take umbrage at the expression of SEEING God, on account of what is said in Exod. xxxiii. 20. The eye, as an immediate object of perception, stands opposed to the more easily deceived ear. But if this vision of God is to be taken literally, we must remember that Jehovah

and thus, מן הסערה,spoke from a dark cloud

saved the mortal from being overpowered by the dazzling splendour of his countenance.

d

DNN I retract, viz. my former speeches a

gainst God.

e Jehovah rightly distinguishes Eliphaz from among the three friends, because he had spoken

is kindled against thee and thy two
friends, for
ye have not spoken concern-
ing me that which is well-grounded, as
my servant Job hath done. 8. And now
take seven bullocks and seven rams, and
go to my servant Job, and offer for your-
selves a burnt-offering, and my servant
Job shall pray for you; and perhaps I
will have respect unto him, and not a-
venge your folly upon you; for ye have
not spoken of me that which is well-
grounded, as my servant Job hath done.
9. So Eliphaz the Temanite, and Bildad

the most to the purpose. The expression

is well chosen; for there was a deficiency of wellgrounded consistency in the arguments of the friends.

f For this sin-offering, vide Levit. xxiii. 10. Job, the servant of God, is made to take the place of the expiatory priest; whereby Jehovah shows him the greatest honour.

Literally, "not set to work against you the folly." The folly, viz. which you have spoken against me, i. e. not to avenge your folly upon you. Folly, i. e. evil in general, exercised by Jehovah against the friends, but, punishment. The expression is ironical.