B.-Job: Seeing that God withdraws Himself from him, and that moreover His allotment of men's destinies on earth is in many ways most unequal, the incomprehensibleness of His ways may hence be inferred, as well as the short sightedness and one-sidedness of the external theory of retribution held by the friends. CHAP. XXIII-XXIV. 1. The wish for a judicial decision of God in his favor is repeated, but is repressed by the thought that God intentionally withdraws from him, in order that He may not be obliged to vindicatę him in this life. 2 Then Job answered, and said: CHAP. XXIII. Even to-day is my complaint bitter: my stroke is heavier than my groaning. 3 O that I knew where I might find Him! that I might come even to His seat! 4 I would order my cause before Him, and fill my mouth with arguments. 5 I would know the words which He would answer me, and understand what He would say unto me. 6 Will He plead against me with His great power? No; but He would put strength in me. 7 There the righteous might dispute with Him; so should I be delivered forever from my judge. 8 Behold I go forward, but He is not there; and backward, but I cannot perceive Him; 9 on the left hand where He doth work, but I cannot behold Him ; He hideth Himself on the right hand that I cannot see Him. 10 But He knoweth the way that I take: when He hath tried me, I shall come forth as gold. 11 My foot hath held His steps, His way have I kept, and not declined. 12 Neither have I gone back from the commandment of His lips; I have esteemed the words of His mouth more than my necessary food. 13 But He is in one mind, and who can turn Him? and what His soul desireth, even that He doeth. 14 For He performeth the thing that is appointed for me: and many such things are with Him. 15 Therefore am I troubled at His presence: when I consider, I am afraid of Him. 16 For God maketh my heart soft, and the Almighty troubleth me. 17 Because I was not cut off before the darkness, neither hath He covered the darkness from my face. 2. The darkness and unsearchableness of God's ways to be recognized in many other instances of 1 an unequal distribution of earthly prosperity, as well as in Job's case. CHAP. XXIV. Why, seeing times are not hidden from the Almighty, do they that know Him not see His days? 2 Some remove the landmarks; they violently take away flocks, and feed thereof. 3 They drive away the ass of the fatherless, they take the widow's ox for a pledge. 4 They turn the needy out of the way; the poor of the earth hide themselves together. 5 Behold, as wild asses in the desert, go they forth to their work, rising betimes for a prey: 6 They reap every one his corn in the field: and they gather the vintage of the wicked. 7 They cause the naked to lodge without clothing, that they have no covering in the cold. 8 They are wet with the showers of the mountains, and embrace the rock for want of a shelter. 9 They pluck the fatherless from the breast, and take a pledge of the poor. 10 They cause him to go naked without clothing, and they take away the sheaf from the hungry; 11 which make oil within their walls, and tread their wine-presses, and suffer thirst. 12 Men groan from out of the city, and the soul of the wounded crieth out: yet God layeth not folly to them. 13 They are of those that rebel against the light; they know not the ways thereof, nor abide in the paths thereof. 14 The murderer rising with the light killeth the poor and needy, and in the night is as a thief. 15 The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me : and disguiseth his face. 16 In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. 17 For the morning is to them even as the shadow of death: If one know them, they are in the terrors of the shadow of death 18 He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. 19 Drought and heat consume the snow waters: so doth the grave those which have sinned. 20 The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree. 21 He evil entreateth the barren that beareth not: and doeth not good to the widow. 22 He draweth also the mighty with his power: he riseth up, and no man is sure of life. 23 Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways. 24 They are exalted for a little while, but are gone and brought low; they are taken out of the way as all others, and cut off as the tops of the ears of corn. 25 And if it be not so now, who will make me a liar, and make my speech nothing worth? EXEGETICAL AND CRITICAL. זי hand lies heavy on my groaning: i.e., I am driven to the continuous outbreak of my groaning, I must all the time force forth groans not: my hand thrusts down my groaning, forces it back: Hirzel). Since this rendering yields a meaning that is entirely suitable, and suffers from no particular difficulty as to the language, it is unnecessary either with the Targ. [E. V.], to understand T of "the hand of God which strikes me" (the suffix '- sensu obj.) or (with the LXX. and Pesh.) [Merx] to read T. (According to E. V., Ges., Ber., Noyes, Schlottm., Ren., Rod., y is comparative: "the hand upon me is heavier than my groaning," which gives a suitable meaning, at least if we take in the sense of bitterness. The objection to it is, however, as stated by Delitzsch, that " 1. Instead of replying directly to the injurious accusations of Eliphaz in ch. xxii. 6 sq.; Job here recurs first of all to the wish which he has already uttered several times (especially in chs. ix and xiii.), that God Himself might manifest Himself as Umpire and as Witness of his innocence, and so end authoritatively the controversy which in each successive stage was becoming more and more involved. This wish is, however, immediately repressed by the thought that God purposely keeps Himself removed from him, in order to make him drink the cup of his sufferings to the dregs (ch. xxiii.). And in connection with the mournful fact that his state is so cheerless and so full of suffering, and furnishes living proof that God withholds the exercise of His retributive justice, he arrays forthwith (in the second and longer division of his is an established phrase, and commonly discourse, ch. xxiv.), numerous facts of a similar character, which may be observed in the sphere of human life in general. In particular he sets forth many examples of the prosperity of the wicked, continuing to extreme old age, or even to the end of life. He dwells with evident satisfaction on his description of these examples, in order in this way to establish and illustrate most fully the incomprehensibleness of the divine ways-The whole discourse, apart from the two principal divisions, which coincide with the customary division by chapters, is divided into smaller strophes of four verses each (in one case of five) in accordance with the strophedivisions of Ewald, as well as of Stickel and Delitzsch, which in the present case are entirely in harmony. 2. First Division. Repetition of the wish, heretofore uttered, that God might appear to rescue and to vindicate him, together with a self-suggested objection, and an expression of doubt whether the wish would be realized: ch. xxiii. First Strophe: Vers. 2-5. Even to-day my complaint is still bitter.-Both the authority of the Ancient Versions, such as the Targ., Pesh., Vulg. [E. V.], and also the comparison with former passages, such as ch. vii. 11; x. 1, favor the view that signifies "bitterness," and is thus synonymous with 2, the possibility of which is shown by the cognate radical relation of the verbs 1 and 2, which occasionally interchange forms; comp. Delitzsch on the passage. If we take the word however in its ordinary signification of "frowardness, perverseness," we get a suitable meaning: "my complaint is still ever froward" (ever bids defiance, maintains its opposition), i. e., against such exhortations to penitence as those of Eliphaz (or in opposition to God, as Hahn, Olshausen, etc., explain). On the other hand we can make no use of the reading of the LXX.: EKT xeɩpós pov ("T), nor yet of Ewald's conjecture derived from it-1,"by reason of His hand is my complaint" [so Copt. and Merx].-My used of the burden of the hand upon any one, Ps. xxxii. 4 (comp. ch. xxxiii. 7; and the connection with, 1 Sam. v. 6, and DV, 1 Sam. v. 11").-E.]. It remains to be said that the clause defining the time, DD, "even today," belongs to both halves of the verse, and for the same reason it expresses the more general sense, "even now, even always," (comp. ch. iii. 24). The supposition that the colloquy had lasted several days, and that in particular the present third course of the same had begun one day later than the one preceding is scarcely admissible on the strength of their expression, which is certainly not to be pressed too far, (against Ewald, 2d Ed., and Dillmann). :-T Ver. 3. Oh that I but knew how to find Him.-The Perf. T with the following Imperf. consec. (1) expresses the principal notion contained in Job's wish: utinam scirem (locum ejus), et invenirem eum = utinam possim invenire eum! Comp. the similar construction in chap. xxxii. 22; also Gesen., 142, (8139), 3, c. The rendering of Dillmann: "Oh that I, having known (where He is to be found), might find Him," (in accordance with Ewald, 2 357 b) gives essentially the same sense. in the second member means by itself, a frame, stand, setting up" here specifically, "seat, throne," i. e., the judgment seat of God, as the sequel shows. Ver. 4. In regard to bp, causam instruere, comp. ch. xiii. 18; in regard to ninain (lit. " objections, reproofs ") in the specific sense of "legal arguments, grounds of justification," see Ps. xxxviii. 15 [14]; also above ch. xiii. 3. 66 Second Strophe: Vers. 6-9. The doubt as to the possibility of such a protective interposition of God, begins again to appear. This (ver. 6) tion on the crushing effect which God's majesty takes first of all the form of a shrinking reflecand infinite fulness of power might easily exert upon him; a thought which has already emerged twice before (ch. ix. 34; xiii. 21), and which in : : this place Job, supported by the consciousness of his innocence, repudiates and tramples under foot. Would He in omnipotence then contend with me? Nay! He would only regard me: e., only give heed to me (D' scil. ; comp. ch. iv. 20; here in union with to express the cleaving of the Divine regard to him, comp. 79, ch. vi. 28): only grant me a hearing, and as the result thereof acquit me. [, "nothing but;" intensive; the very thing that He would do, hence the thing that He would assuredly do]. To render the Imperfect verbs and D as expressive of a wish: "shall He contend with me?" i. e., shall I wish, that He would contend with me? (Hirzel, Ew., Dillm., etc.), is altogether too artificial, and not at all required by the connection. [The E. V., Bar., Carey, supply "strength" () after D: God, so far from using His power to crush Job, would strengthen him to plead his cause. But the ellipsis of is already justified by ch. iv. 20, and the antithesis thus obtained between a and b is more direct and natural.-E.]. זי Ver. 7. Then (D as in ch. xxxv. 12; Ps. xiv. 5; lxvi. 6, and often in a temporal sense; then, when such a judicial interposition of God should take place) would a righteous man plead (lit., “be pleading," П, partic.) with Him: i. e., it would be shown that it is a righteous man who pleads with him; and I should forever escape my Judge; i. e., by virtue of this my uprightness. he is, like 2 ch. xx. 20, intensive of Kal. Vers. 8, 9. The joyful prospect is suddenly swept away by the thought that God is nowhere, in no quarter of the world to be found.-Yet (, "yet behold," in an adversative sense, as in ch. xxi. 16) if I go eastward, He is not there, etc. D. ("toward the front, toward the east") and (toward the rear, ard the west," comp. ch. xviii. 20), refer to the eastern and western quarters of the heavens, even as the following "left" and "right" refer to the northern and southern.-If He works = = tow northward, I behold (Him) not; if He turns southward I see it not. "toward the left" is an adverbial local clause, qualifying in, as also . qualifying The former verb expresses its customary meaning: "to work, to be active, efficient,' which suits here very well (comp. ch. xxviii. 26), so that every different rendering, as e. g., taking "to take His way (Blumenfeld), or="to hide Himself" (Umbreit), or "to incline Himself, to turn Himself" (Ewald), seems uncalled for. On the other hand the common signification of "to veil Himself," is less suitable in b [so E. V., Lee, Con., Ber., Rod., Elz., etc.], than the signification "bending, turning aside" adopted by Saadia, Schultens, Ewald, Delitzsch, etc., after the Arabic. If this latter definition deserves here the preference, there is the less probability that the passage contains any reference to the 1977, ("the chambers of the South," ch. ix. 9), or, generally speaking, to any celestial abode of God as set forth in heathen theologies or cosmogonies. Rather does much so as the poet of the 189th Psalm, in his the poet conceive of God as omnipresent, as similar description (vers. 8-10). [Gesenius and Carey translate b: "He veileth the South, etc.,” but less appropriately, the construction of being evidently the same with D, which is unquestionably adverbial.-E.] Third Strophe: vers 10-13. The reason why God withdraws Himself: although He knows Job's innocence, He nevertheless will not abandon His purpose, once formed, not to allow Himself to be found by Him. ["lle conceals Himself from him, lest He should be compelled to acknowledge the right of the sufferer, and to withdraw His chastening hand from him." Delitz.] Ver. 10. For He knows well my accustomed way.-py, lit. the way with me," i. e., the way which adheres to me, which is steadfastly pursued by me (comp. Ps. cxxxix. 24; Ew., 287 c), or: "the way of which I am conscious" ["which his conscience (ovveídnous) approves (ovuuaрrvpɛi)"], as Delitzsch explains, referring to ch. ix. 35; xv. 9.—If He should prove me (1, an elliptical conditional clause; comp. Ewald, 8 357, b), I should come forth as gold, i. e., out of His crucible; a very strong and bold declaration of his consciousness of innocence, for which Job must hereafter (ch. xlii. 6) implore pardon. Ver. 11. My foot hath held firm to His step (in, as elsewhere P, Ps. xvii. 5; Prov. v. 5) ["The Oriental foot has a power of grasp and tenacity, because not shackled with shoes from early childhood, of which we can form but little idea." Carey]: His way I have kept, and turned not aside. D, Jussive Hiph. from, in the intransitive sense of deflectere, as in Ps. cxxv. 5; Is. xxx. 11. Ver. 12. The commandment of His lips │—I have not departed from it.-, intransitive, like in the verse preceding. In regard to the construction (antecedent placing of a nominative absolute) comp. ch. iv. 6. More than my (own) law I have observed the saying of His mouth; have accordingly set them far above all that I have, of my own will, desired or prescribed for myself. [Bernard explains the preposition here to mean: "by reason of my rule," i. e., by reason of my having made it a rule. This however obscures the striking contrast between and 1E.]. With P we may compare the "law in the members" warring avainst the Divine law, Rom. vii. 23. [E. V. takes P, as in Gen. xlvii. 22; Prov. xxx. 8, in the sense of one's "allowance of food;" Ewald also translates by "Gebühr" (" that which as a distinguished rich man I have the right to require in my relations to other men, and my claims upon them "). The consideration of Job's greatness and power should be borne in mind with the rendering law." The "law" which Job had ever held subordinate to the Divine precepts was the will of a prince.-E.]. "to lay up, preserve," is here substantially equivalent with, comp. Ps. cxix. 11; in view of which parallel passage it is not necessary with the LXX. instead of P to read γῆς, ἐν τῷ κόλπῳ μου έκρυψα ῥήματα αὐτοῦ. Ver. 13. Nevertheless He remaineth (ever) the same, and who will turn Him: viz., from His purpose; comp. ch. ix. 12; xi. 10. , not: "He remaineth by one thing" (Hirzel, Del.) [Lee, Noyes, Carey], for this would have been expressed by the neuter form (comp. ch. ix. 22); but the is essentiæ (Gesen. 154 [3 151] 3, a), and the thought expressed is that of the unchangeableness, the cons'ancy of God (not the oneness, or the absolute superiority of God, as the Vulg., Targ., Starke, who refers to Gal. iii. 20, Schultens, Ewald, Schlottmann, [Ges., Ber., Rod., Elz.] explain. but against the context. With compare the well-known expression: "He spake, and it was done, etc.," Ps. xxxiii. 9. [The unchangeable purpose of God of which Job here speaks is evidently the purpose to inflict suffering on him, a purpose to which He inflexibly adheres, notwithstanding He knows Job's integrity, and finds through His crucible that the sufferer is pure gold.-E.]. Fourth Strophe: vers. 14-17. Truly (2 as in ch. xxii. 26), He will accomplish my destiny. 'P, with suffix of the object, means here that which has been decreed, ordained con cerning me. And much of a like kind is with Him-i. e., "has been determined by Him, lies in His purpose," (comp. ch. ix. 35: x. 13, xv. 9). The "much of that kind" spoken of refers not specifically to Job's sufferings (Umbreit, Delitzsch, etc.), as rather to all that is analogous thereto, to all decrees of a like character regarding men in general. Ver. 15. Therefore do I tremble (lit. "I am terrified, troubled") before His face; if I consider it, I am afraid before Him. is an elliptical hypothetical antecedent, as is the case in ver. 10 b. We are to supply as the object to be considered the unfathomable decree of God, by virtue of which he must suffer. ver. 15 a; as well as moreover the antithetic relation, which obtains between this passage and the statement of Eliphaz in ch. xxii. 11 that Job seemed not to mark at all the terrible darkness of his misery. Either of these retrospective references of the passage is lost sight of if, with most of the ancients (LXX., Vulg., Luth.) [E. V. Ges., Scott, Noyes, Ber., Ren., Rod., Elz.] we render: "because I was not cut off (x), deleri, perire, as in ch. vi. 17) before the darkness came, and He has not covered the darkness from my face" [i. e., has not covered me in the grave, so that I might never have faced this suffering]. The signification: "to become dumb, to be brought to silence," is the only one that is suitable here; we should then have to think (with Delitzsch, etc.) of an inward destruction by terror and confusion. 3. Second Division: ch. xxiv. An extended description of the many incomprehensible things in what God does as ruler of the universe, beginning with the many instances in which He permits the innocent and defenceless to be oppressed and persecuted by their powerful ene mies vers. 1-12. Fifth Strophe: vers. 1-4. Why are times not reserved by the Almighty ?-i. e. times of reckoning with good and evil; judicial terms, at which He displays His retributive justice. In regard to the use of 153,"reserving" [storing up] in the sense of "appointing, fixing," comp. ch. xv. 20; xxi. 19. The question is of course so intended as to require no answer, or a negative one. So also in the second member: and do His friends (lit. "His knowers" [acquaintances], they who are His, who know Him, and He them, comp. ch. xviii. 21; Ps. xxxvi. 11 [10]) not see His days?-The "days" of God here are His judgment days, the days in which He reveals Himself in judicial rigor against his enemies, and in beneficent mercy toward His holy ones (comp. Ezek. xxx. 3, also the expression, the "days of the Son of Man" in Luke xvii. 22). This verse also seems to contain a retrospective reference to the last discourse of Eliphaz, especially to ch. xxii. 19; by the ancients, moreover, who were troubled more particularly about the Dy, "terms, judicial periods," it was variously misunderstood, and erroneously trauslated. [The construction adopted by E. V., Con., etc.: "Why, seeing times are not hidden from the Almighty, do they that know Him not see His days? is a less na Ver. 16. And God hath made my heart faint [lit. "soft"] (27 Hiph. from 12, Deut. xx. 3, etc.), and the Almighty has confounded me. The emphasis rests in the subjects and, which are purposely placed first in both members. It is God Himself, who by His incomprehensibly harsh and stern treat-tural and simple rendering of the original than ment has plunged him in anguish and terror; his suffering considered in itself by no means exerts such a crushing influence upon him (see the vers. following). Ver. 17. For I am not dumb before the darkness, nor yet before myself whom thick darkness has covered-i. e., the darkness of my calamity (comp. ch. xxii. 11), and my own face and form darkened and disfigured by my sufferings (comp. ch. xix. 13 seq.) are that given above. Conant objects that "this question is not pertinent here. The point of inquiry is not, why are such times of retribution not appointed by God; but why, if they are appointed by Him, as alleged, do not good men witness them?" Job however does deny, by implication, that there is any retribution,_or time reserved for it, with the Almighty. The phenomena of human life, he argues, indicate that God cares not how men sin, or suffer. The |