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Text -- Job 36:20-33 (NET)

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Context
36:20 Do not long for the cover of night to drag people away from their homes. 36:21 Take heed, do not turn to evil, for because of this you have been tested by affliction. 36:22 Indeed, God is exalted in his power; who is a teacher like him? 36:23 Who has prescribed his ways for him? Or said to him, ‘You have done what is wicked’? 36:24 Remember to extol his work, which people have praised in song. 36:25 All humanity has seen it; people gaze on it from afar.
The Work and Wisdom of God
36:26 “Yes, God is great– beyond our knowledge! The number of his years is unsearchable. 36:27 He draws up drops of water; they distill the rain into its mist, 36:28 which the clouds pour down and shower on humankind abundantly. 36:29 Who can understand the spreading of the clouds, the thunderings of his pavilion? 36:30 See how he scattered his lightning about him; he has covered the depths of the sea. 36:31 It is by these that he judges the nations and supplies food in abundance. 36:32 With his hands he covers the lightning, and directs it against its target. 36:33 His thunder announces the coming storm, the cattle also, concerning the storm’s approach.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: WORLD, COSMOLOGICAL | VAPOR | STACTE | SKY | PAVILION | OMNIPOTENCE | NOISE | LIGHTNING | Job | Heaven | God | GOD, 2 | Elihu | EXALT | ENJOIN | DISTIL | CLOUD | BOTTOM | ASTRONOMY, III | ABOUND; ABUNDANCE; ABUNDANT; ABUNDANTLY | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 36:20 - -- The night of death, which Job had often desired, for then, thou art irrecoverably gone: take heed of thy foolish and often repeated desire of death, l...

The night of death, which Job had often desired, for then, thou art irrecoverably gone: take heed of thy foolish and often repeated desire of death, lest God inflict it upon thee in anger.

Wesley: Job 36:21 - -- Thou hast chosen rather to quarrel with God, and censure his judgments, than quietly to submit to them.

Thou hast chosen rather to quarrel with God, and censure his judgments, than quietly to submit to them.

Wesley: Job 36:22 - -- God is omnipotent; and therefore can, either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can ...

God is omnipotent; and therefore can, either punish thee far worse, or deliver thee, if thou dost repent. He is also infinitely wise; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world. None teacheth with such authority and convincing evidence, with such condescension and compassion, with such power and efficacy as God doth, he teaches by the bible, and that is the best book; by his son, and he is the best master.

Wesley: Job 36:24 - -- Call to mind this thy duty.

Call to mind this thy duty.

Wesley: Job 36:24 - -- Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom, and justice.

Every work which he doth; do not condemn any of his providential works, but adore them as done with admirable wisdom, and justice.

Wesley: Job 36:24 - -- With admiration and astonishment.

With admiration and astonishment.

Wesley: Job 36:25 - -- The power, and wisdom, and greatness of God are so manifest in all his works, that all who are not stupid, must see and acknowledge it.

The power, and wisdom, and greatness of God are so manifest in all his works, that all who are not stupid, must see and acknowledge it.

Wesley: Job 36:25 - -- The works of God are so great and conspicuous, that they may be seen at a great distance. Hence Elihu proceeds to give some instances, in the works of...

The works of God are so great and conspicuous, that they may be seen at a great distance. Hence Elihu proceeds to give some instances, in the works of nature and common providence. His general aim is to shew, That God is the first cause and supreme director of all the creatures; whom therefore we ought with all humility and reverence to adore, That it is presumption in us to prescribe to him in his special providence toward men, when the operations even of common providence about the meteors, are so mysterious and unaccountable.

Wesley: Job 36:26 - -- He is eternal, as in his being, so in all his counsels; which therefore must be infinitely above the comprehension of short - lived men.

He is eternal, as in his being, so in all his counsels; which therefore must be infinitely above the comprehension of short - lived men.

Wesley: Job 36:27 - -- Having affirmed that God's works are incomprehensibly great and glorious, he now proves it from the most common works of nature and providence. And he...

Having affirmed that God's works are incomprehensibly great and glorious, he now proves it from the most common works of nature and providence. And hence he leaves it to Job to consider how much more deep and inconceivable the secret counsels of God must be.

Wesley: Job 36:27 - -- He orders matters so wisely, that the waters which are in the clouds, do not fall down at once in spouts, which would be pernicious to the earth and t...

He orders matters so wisely, that the waters which are in the clouds, do not fall down at once in spouts, which would be pernicious to the earth and to mankind; but by degrees, and in drops.

Wesley: Job 36:27 - -- According to the proportion of vapours which the heat of the sun hath drawn up by the earth or sea. So it notes that great work of God by which the ra...

According to the proportion of vapours which the heat of the sun hath drawn up by the earth or sea. So it notes that great work of God by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation.

Wesley: Job 36:29 - -- Whence it comes to pass, that a small cloud, no bigger than a man's hand, suddenly spreads over the whole heavens: how the clouds come to be suddenly ...

Whence it comes to pass, that a small cloud, no bigger than a man's hand, suddenly spreads over the whole heavens: how the clouds come to be suddenly gathered, and so condensed as to bring forth thunder and lightning.

Wesley: Job 36:29 - -- The thunder produced in the clouds, which are often called God's tent or tabernacle.

The thunder produced in the clouds, which are often called God's tent or tabernacle.

Wesley: Job 36:30 - -- The lightning; fitly God's light, because God only can light it.

The lightning; fitly God's light, because God only can light it.

Wesley: Job 36:30 - -- Upon the cloud, which is in a manner the candlestick in which God sets up this light.

Upon the cloud, which is in a manner the candlestick in which God sets up this light.

Wesley: Job 36:30 - -- The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.

The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.

Wesley: Job 36:31 - -- By thunder and lightning, and rain from the clouds, he executes his judgments against ungodly people.

By thunder and lightning, and rain from the clouds, he executes his judgments against ungodly people.

Wesley: Job 36:31 - -- Giveth meat. By the same clouds, he provides plentiful showers dropping fatness on the earth.

Giveth meat. By the same clouds, he provides plentiful showers dropping fatness on the earth.

Wesley: Job 36:32 - -- With thick and black clouds spread over the whole heavens.

With thick and black clouds spread over the whole heavens.

Wesley: Job 36:32 - -- The sun.

The sun.

Wesley: Job 36:32 - -- Which God interposes as a veil between the sun and earth.

Which God interposes as a veil between the sun and earth.

Wesley: Job 36:33 - -- The thunder gives notice of the approaching rain.

The thunder gives notice of the approaching rain.

Wesley: Job 36:33 - -- And as the thunder, so also the cattle sheweth, concerning the vapour, concerning the coming of the rain, by a strange instinct, seeking for shelter, ...

And as the thunder, so also the cattle sheweth, concerning the vapour, concerning the coming of the rain, by a strange instinct, seeking for shelter, when a change of weather is near.

JFB: Job 36:20 - -- Pant for. Job had wished for death (Job 3:3-9, &c.).

Pant for. Job had wished for death (Job 3:3-9, &c.).

JFB: Job 36:20 - -- (Joh 9:4).

(Joh 9:4).

JFB: Job 36:20 - -- Rather, "whereby."

Rather, "whereby."

JFB: Job 36:20 - -- Literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."

Literally, "ascend," as the corn cut and lifted upon the wagon or stack (Job 36:26); so "cut off," "disappear."

JFB: Job 36:20 - -- Literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [MAURER]. UMBREIT'S translation: "To ascend (whi...

Literally, "under themselves"; so, without moving from their place, on the spot, suddenly (Job 40:12) [MAURER]. UMBREIT'S translation: "To ascend (which is really, as thou wilt find to thy cost, to descend) to the people below" (literally, "under themselves"), answers better to the parallelism and the Hebrew. Thou pantest for death as desirable, but it is a "night" or region of darkness; thy fancied ascent (amelioration) will prove a descent (deterioration) (Job 10:22); therefore desire it not.

JFB: Job 36:21 - -- Literally, "turn thyself to."

Literally, "turn thyself to."

JFB: Job 36:21 - -- Namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17-18).

Namely, presumptuous speaking against God (Job 34:5, and above, see on Job 36:17-18).

JFB: Job 36:21 - -- To bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow...

To bear "affliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow; it is sin, not sorrow, which can really hurt us (contrast Heb 11:25).

JFB: Job 36:22-25 - -- God is not to be impiously arraigned, but to be praised for His might, shown in His works.

God is not to be impiously arraigned, but to be praised for His might, shown in His works.

JFB: Job 36:22-25 - -- Rather, doeth lofty things, shows His exalted power [UMBREIT] (Psa 21:13).

Rather, doeth lofty things, shows His exalted power [UMBREIT] (Psa 21:13).

JFB: Job 36:22-25 - -- (Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a soverei...

(Psa 94:12, &c.). The connection is, returning to Job 36:5, God's "might" is shown in His "wisdom"; He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Isa 40:13-14; Rom 11:34; 1Co 2:16). So the transition to Job 36:23 is natural. UMBREIT with the Septuagint translates, "Who is Lord," wrongly, as this meaning belongs to later Hebrew.

JFB: Job 36:23 - -- Job dared to prescribe to God what He should do (Job 34:10, Job 34:13).

Job dared to prescribe to God what He should do (Job 34:10, Job 34:13).

JFB: Job 36:24 - -- Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psa 111:2-8; Rev 15:3); these, which all may "see," may convince us ...

Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psa 111:2-8; Rev 15:3); these, which all may "see," may convince us that what we do not see is altogether wise and good (Rom 1:20).

JFB: Job 36:24 - -- As "see" (Job 36:25), shows; not, as MAURER, "sing," laud (see on Job 33:27).

As "see" (Job 36:25), shows; not, as MAURER, "sing," laud (see on Job 33:27).

JFB: Job 36:25 - -- Namely, with wondering admiration [MAURER].

Namely, with wondering admiration [MAURER].

JFB: Job 36:25 - -- Rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).

Rather, "(yet) mortals (a different Hebrew word from 'man') behold it (only) from afar off," see but a small "part" (Job 26:14).

JFB: Job 36:26 - -- (Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

(Job 37:13). God's greatness in heaven and earth: a reason why Job should bow under His afflicting hand.

JFB: Job 36:26 - -- Only in part (Job 36:25; 1Co 13:12).

Only in part (Job 36:25; 1Co 13:12).

JFB: Job 36:26 - -- (Psa 90:2; Psa 102:24, Psa 102:27); applied to Jesus Christ (Heb 1:12).

(Psa 90:2; Psa 102:24, Psa 102:27); applied to Jesus Christ (Heb 1:12).

JFB: Job 36:27-28 - -- The marvellous formation of rain (so Job 5:9-10).

The marvellous formation of rain (so Job 5:9-10).

JFB: Job 36:27-28 - -- Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor...

Rather, "He draweth (up) to Him, He attracts (from the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapor." "Vapor" is in apposition with "rain," marking the way in which rain is formed; namely, from the vapor drawn up by God into the air and then condensed into drops, which fall (Psa 147:8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapory rain, are the marvel. The selection of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (Job 40:1).

JFB: Job 36:28 - -- Literally, "upon many men."

Literally, "upon many men."

JFB: Job 36:29 - -- (Job 37:5). God's marvels in thunder and lightnings.

(Job 37:5). God's marvels in thunder and lightnings.

JFB: Job 36:29 - -- The canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).

The canopy of thick clouds, which covers the heavens in a storm (Psa 105:39).

JFB: Job 36:29 - -- "crashing"; namely, thunder.

"crashing"; namely, thunder.

JFB: Job 36:29 - -- God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Isa 40:22).

God being poetically said to have His pavilion amid dark clouds (Psa 18:11; Isa 40:22).

JFB: Job 36:30 - -- Lightning.

Lightning.

JFB: Job 36:30 - -- His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

JFB: Job 36:30 - -- Is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."

Is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."

JFB: Job 36:30 - -- Roots.

Roots.

JFB: Job 36:30 - -- Namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the d...

Namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14-15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

JFB: Job 36:31 - -- These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), ...

These (rain and lightnings) are marvellous and not to be understood (Job 36:29), yet necessary. "For by them He judgeth (chastiseth on the one hand), &c. (and on the other, by them) He giveth meat" (food), &c. (Job 37:13; Job 38:23, Job 38:27; Act 14:17).

JFB: Job 36:32 - -- Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "as...

Rather, "He covereth (both) His hands with light (lightning, Job 37:3, Margin), and giveth it a command against his adversary" (literally, the one "assailing" Him, Psa 8:2; Psa 139:20; Job 21:19). Thus, as in Job 36:31, the twofold effects of His waters are set forth, so here, of His light; in the one hand, destructive lightning against the wicked; in the other, the genial light for good to His friends, &c. (Job 36:33) [UMBREIT].

JFB: Job 36:33 - -- Rather, He revealeth it (literally, "announceth concerning it") to His friend (antithesis to adversary, Job 36:32, so the Hebrew is translated, Job 2:...

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

Clarke: Job 36:20 - -- Desire not the night - Thou hast wished for death; (here called night); desire it not; leave that with God. If he hear thee, and send death, thou ma...

Desire not the night - Thou hast wished for death; (here called night); desire it not; leave that with God. If he hear thee, and send death, thou mayest be cut off in a way at which thy soul would shudder.

Clarke: Job 36:21 - -- Regard not iniquity - It is sinful to entertain such wishes; it is an insult to the providence of God. He sends affliction; he knows this to be best...

Regard not iniquity - It is sinful to entertain such wishes; it is an insult to the providence of God. He sends affliction; he knows this to be best for thee: but thou hast preferred death to affliction, thereby setting thy wisdom against the wisdom of God. Many in affliction, long for death; and yet they are not prepared to appear before God! What madness is this! If he takes them at their wish, they are ruined for ever. Affliction may be the means of their salvation; the wished-for death, of their eternal destruction.

Clarke: Job 36:22 - -- God exalteth by his power - He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a p...

God exalteth by his power - He has brought thee low, but he can raise thee up. Thou art not yet out of the reach of his mercy. Thy affliction is a proof that he acts towards thee as a merciful Parent. He knows what is best to be done; he teaches thee how thou shouldst suffer and improve. Why sin against his kindness? Who can teach like him?

Clarke: Job 36:23 - -- Who hath enjoined him his way - Has God taken instructions from any man how he shall govern the world

Who hath enjoined him his way - Has God taken instructions from any man how he shall govern the world

Clarke: Job 36:23 - -- Thou hast wrought iniquity? - Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its p...

Thou hast wrought iniquity? - Who can prove, in the whole compass of the creation, that there is one thing imperfect, superabundant, or out of its place? Who can show that there is, in the course of the Divine providence, one unrighteous, cruel, or unwise act? All the cunning and wickedness of man have never been able to find out the smallest flaw in the work of God.

Clarke: Job 36:24 - -- Remember that thou magnify his work - Take this into consideration; instead of fretting against the dispensations of Divine providence, and quarrell...

Remember that thou magnify his work - Take this into consideration; instead of fretting against the dispensations of Divine providence, and quarrelling with thy Maker, attentively survey his works; consider the operation of his hands; and see the proofs of his wisdom in the plan of all, of his power in the production and support of all, and of his goodness in the end for which all have been made, and to which every operation in nature most obviously tends; and then magnify his work. Speak of him as thou shalt find; let the visible works of thy Maker prove to thee his eternal power and Godhead, and let nature lead thee to the Creator.

Clarke: Job 36:25 - -- Every man may see it - He who says he can examine the earth with a philosophic eye, and the heavens with the eye of an astronomer, and yet says he c...

Every man may see it - He who says he can examine the earth with a philosophic eye, and the heavens with the eye of an astronomer, and yet says he cannot see in them a system of infinite skill and contrivance, must be ignorant of science, or lie against his conscience, and be utterly unworthy of confidence or respect.

Clarke: Job 36:26 - -- God is great - He is omnipotent

God is great - He is omnipotent

Clarke: Job 36:26 - -- We know him not - He is unsearchable

We know him not - He is unsearchable

Clarke: Job 36:26 - -- Neither can the number of his years be searched out - He is eternal These three propositions are an ample foundation for endless disquisition. As to...

Neither can the number of his years be searched out - He is eternal

These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime.

Clarke: Job 36:27 - -- He maketh small the drops of water - This appears simply to refer to evaporation, and perhaps it would be better to translate יגרע yegara , "he...

He maketh small the drops of water - This appears simply to refer to evaporation, and perhaps it would be better to translate יגרע yegara , "he exhales;"detaches the smallest particles of the aqueous mass from the surface in order to form clouds, as reservoirs for the purpose of furnishing rain for the watering of the earth. God is seen in little things, as well as great things; and the inconceivably little, as well as the stupendously great, are equally the work of Omnipotence

Clarke: Job 36:27 - -- They pour down rain - These exceedingly minute drops or vapor become collected in clouds; and then, when agitated by winds, etc. many particles bein...

They pour down rain - These exceedingly minute drops or vapor become collected in clouds; and then, when agitated by winds, etc. many particles being united, they become too heavy to be sustained by the air in which they before were suspended, and so fall down in rain, which is either a mist, a drizzle, a shower, a storm, or a waterspout, according to the influence of different winds, or the presence and quantum of the electric fluid. And all this is proportioned, לאדו le - edo , "to its vapor,"to the quantity of the fluid evaporated and condensed into clouds.

Clarke: Job 36:28 - -- Which the clouds do drop - In proportion to the evaporation will be the clouds or masses of volatilized and suspended vapor; and in proportion to th...

Which the clouds do drop - In proportion to the evaporation will be the clouds or masses of volatilized and suspended vapor; and in proportion to this will be the quantum of rain which in different forms will fall upon the earth. There is a remarkable addition to this verse in the Septuagint. I shall insert the whole verse: Ῥυησονται παλαιωματα, εσκιασε δε νεφη επι αμυθητῳ βροτῳ· ὡραν εθετο κτηνεσιν, οιδασι δε κοιτης ταξιν· επι τουτοις πασιν ουκ εξισταται σου ἡ διανοια, ουδε διαλλασσεται σου ἡ καρδια απο σωματος ; "The rains descend, and the clouds cover with their shadows multitudes of men: he hath appointed to animals to know the order of their dwellings. At the contemplation of these things is not thy mind transported, and thy heart ready to part from thy body?"

Clarke: Job 36:29 - -- Can any understand the spreadings of the clouds - Though the vapor appear to be fortuitously raised, and subject, when suspended in the atmosphere, ...

Can any understand the spreadings of the clouds - Though the vapor appear to be fortuitously raised, and subject, when suspended in the atmosphere, to innumerable accidents, to different winds and currents which might drive it all to the sandy deserts, or direct its course so that it should fall again into the great deep from which it has been exhaled, without watering and refreshing the earth; yet so does the good and wise providence of God manage this matter, that every part of the arable terrene surface receives an ample supply; and in every place, where requisite, it may be truly said that "The rain cometh down, and the snow from heaven, and water the earth, and cause it to bring forth and bud, that it may minister seed to the sower, and bread to the eater."In Egypt, where there is little or no rain, the earth is watered by the annual inundation of the Nile; there, because this system of evaporation is not necessary, it does not exist. Who can account for this economy? How are these clouds so judiciously and effectually spread through the atmosphere, so as to supply the wants of the earth, of men, and of cattle? I ask, with Elihu, "Who can understand the spreadings of these clouds?"And I should like to see that volunteer in the solution of paradoxes who would step forward and say, I am the man

Clarke: Job 36:29 - -- The noise of his tabernacle? - By the tabernacle we may understand the whole firmament or atmospheric expansion; the place where the Almighty seems ...

The noise of his tabernacle? - By the tabernacle we may understand the whole firmament or atmospheric expansion; the place where the Almighty seems more particularly to dwell; whence he sends forth the rain of his strength, and the thunder of his power. The noise must refer to the blowing of winds and tempests. or to the claps, peals, and rattling of thunder, by means of the electric fluid.

Clarke: Job 36:30 - -- He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash."These two verses may both have an allusion to the...

He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash."These two verses may both have an allusion to the sudden rarefaction of that part of the atmosphere whence the thunder proceeds, by the agency of the electric fluid; the rushing in of the air on each side to restore the equilibrium, which the passage of the fire had before destroyed. The noise produced by this sudden rushing in of the air, as well as that occasioned by the ignition of the hydrogen gas, which is one of the constituents of water, is the thunder of his tabernacle, viz., the atmosphere, where God appears, in such cases, to be manifesting his presence and his power. Elihu says that God spreadeth his light upon it. This is spoken in reference to the flashes and coruscations of lightning in the time of thunder storms, when, even in a dark night, a sudden flash illuminates for a moment the surface of the earth under that place

Clarke: Job 36:30 - -- And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep plac...

And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep places. Yea, the depths of the sea are as much under his control and influence as the atmosphere, and its whole collection of vapours, meteors, and galvanic and electric fluids.

Clarke: Job 36:31 - -- By them judgeth he the people - He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instrume...

By them judgeth he the people - He makes storms, tempests, winds, hurricanes, tornadoes, thunder and lightning, drought and inundation, the instruments of his justice, to punish rebellious nations

Clarke: Job 36:31 - -- He giveth meat in abundance - Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and anim...

He giveth meat in abundance - Though by these he punishes offenders, yet through the same, as instruments, he provides for the wants of men and animals in general. Storms, tempests, and hurricanes, agitate the lower regions of the atmosphere, disperse noxious vapours, and thus render it fit for respiration; and without these it would soon become a stagnant, putrid, and deadly mass, in which neither animals could live, nor vegetables thrive. And by dews, rains, snows, frosts, winds, cold, and heat, he fructifies the earth, and causes it to bring forth abundantly, so that every thing living is filled with plenteousness. Some critics translate this latter clause thus: - He passeth sentence amain. I cannot see this meaning in the original words. Not one of the versions has so understood them; nor does this translation, supposing even that the Hebrew would bear it, give so fine and so elegant an idea as that of the common version. I always feel reluctant to give a sense in any case that is not supported in some of its parts by any of the ancient versions, and more especially when it is contrary to the whole of them; and still more particularly when opposed to the Arabic, which in the Book of Job, containing so many Arabisms, I consider to be of very great importance.

Clarke: Job 36:32 - -- With clouds he covereth the light - This is all extraordinary saying, על כפים כמה אור al cappayim kissah or , which Mr. Good translates...

With clouds he covereth the light - This is all extraordinary saying, על כפים כמה אור al cappayim kissah or , which Mr. Good translates, "He brandisheth the blaze athwart the concave."The Vulgate, with which all the other versions less or more agree, has, In manibus abscondit lucem , "In his hands he hideth the light;"or, more literally, "By the hollow of his hands ( כפים cappayim ) he concealeth the light, ( אור or ,") the fountain of light, i.e., the Sun

Clarke: Job 36:32 - -- And commandeth it not to shine by the cloud that cometh betwixt - I am afraid this is no translation of the original. Old Coverdale is better: - And...

And commandeth it not to shine by the cloud that cometh betwixt - I am afraid this is no translation of the original. Old Coverdale is better: - And at his commandement it commeth agayne; which is a near copy of the Vulgate. Here again Mr. Good departs from all the versions, both ancient and modern, by translating thus: - "And launcheth his penetrating bolt."Dr. Stock, in my opinion, comes nearer the original and the versions in his translation: -

"And giveth charge as to what it shall meet.

The mending of the text by conjecture, to which we should only recur in desperate necessity, has furnished Mr. Good and Reiske with the above translation. For my own part, I must acknowledge an extreme difficulty both here and in the concluding verse, on which I am unwilling to lay a correcting hand. I think something of the doctrine of eclipses is here referred to; the defect of the solar light, by the interposition of the moon. So in the time of an eclipse God is represented as covering the body of the sun with the hollow of his hand, and thus obscuring the solar light, and then removing his hand so as to permit it to re-illuminate the earth

Mr. Good gets his translation by dividing the words in a different manner from the present text. I shall give both: -

Hebrew

ויצו עליה במפגיע

Vayetsav aleyha bemaphgia

Mr. Good

ויצוע ליהב מפגיע

Veyezvo liahbe mapegio

Of which he learnedly contends, "And launcheth his penetrating bolt,"is the literal sense. The change here made, to produce the above meaning, is not a violent one; and I must leave the reader to judge of its importance.

Clarke: Job 36:33 - -- The noise thereof showeth concerning it, the cattle also concerning the vapor - I think this translation very unhappy. I shall give each hemistich i...

The noise thereof showeth concerning it, the cattle also concerning the vapor - I think this translation very unhappy. I shall give each hemistich in the original: -

יגיד עליו רעו

Yaggid alaiv reo

מקנה אף על עולה

Mikneh aph al oleh

I think this may be translated without any violence to any word in the text: -

Its loud noise (or his thunder) shall proclaim concerning him

A magazine of wrath against iniquity

This is literal, and gives, in my opinion, a proper meaning of the passage, and one in strict connection with the context. And it is worthy of remark that every wicked man trembles at the noise of thunder and the flash of lightning, and considers this a treasury of Divine wrath, emphatically called among us the artillery of the skies; and whenever the noise is heard, it is considered the voice of God. Thus the thunder declares concerning him. The next chapter, which is a continuation of the subject here, confirms and illustrates this meaning. For יגיד yaggid , Houbigant reads יניד yanid ; and for מקנה mikneh , מקנאת mikkinath ; and translates thus: "He agitates with himself his thunder, from the indignation of his wrath against iniquity."

Defender: Job 36:27 - -- Here is remarkable scientific insight. The drops of water which eventually pour down as rain are, indeed "made small," first being molecules in the va...

Here is remarkable scientific insight. The drops of water which eventually pour down as rain are, indeed "made small," first being molecules in the vapor state, then condensing to tiny liquid water droplets in the clouds. These finally coalesce into drops large enough to overcome the updrafts and fall as rain when "by watering he wearieth the thick cloud" (Job 37:11)."

TSK: Job 36:20 - -- Desire : Job 3:20, Job 3:21, Job 6:9, Job 7:15, Job 14:13, Job 17:13, Job 17:14 cut : Exo 12:29; 2Ki 19:35; Pro 14:32; Ecc 11:3; Dan 5:30; Luk 12:20; ...

TSK: Job 36:21 - -- regard : Psa 66:18; Eze 14:4; Mat 5:29, Mat 5:30 this : Job 34:7-9, Job 35:3; Dan 3:16-18, Dan 6:10; Mat 13:21, Mat 16:24; Act 5:40, Act 5:41; Heb 11:...

TSK: Job 36:22 - -- God : 1Sa 2:7, 1Sa 2:8; Psa 75:7; Isa 14:5; Jer 27:5-8; Dan 4:25, Dan 4:32, Dan 5:18; Luk 1:52; Rom 13:1 who : Psa 94:10, Psa 94:12; Isa 48:17, Isa 54...

TSK: Job 36:23 - -- Who hath : Job 34:13-33; Isa 40:13, Isa 40:14; Rom 11:34; 1Co 2:16; Eph 1:11 Thou : Job 8:3, Job 34:10, Job 40:8; Rom 2:5, Rom 3:5, Rom 9:14

TSK: Job 36:24 - -- magnify : Job 12:13-25, Job 26:5-14; Psa 28:5, Psa 34:3, Psa 72:18, Psa 86:8-10, Psa 92:4, Psa 92:5, Psa 104:24; Psa 107:8, Psa 107:15, Psa 111:2-4, P...

TSK: Job 36:26 - -- God : Job 37:5; Psa 145:3 we : Job 11:7-9, Job 26:14, Job 37:23; 1Ki 8:27 neither : Psa 90:2, Psa 102:24-27; Heb 1:12; 2Pe 3:8

TSK: Job 36:27 - -- he : Job 5:9, Job 38:25-28, Job 38:34; Gen 2:5, Gen 2:6; Psa 65:9-13; Isa 5:6; Jer 14:22 the vapour : Job 36:33; Psa 148:8

TSK: Job 36:28 - -- Job 37:11-13; Gen 7:11, Gen 7:12; Pro 3:20

TSK: Job 36:29 - -- the spreadings : Job 37:16, Job 38:9, Job 38:37; 1Ki 18:44, 1Ki 18:45; Psa 104:3 the noise : Job 37:2-5; Psa 18:13, Psa 29:3-10, Psa 77:16-19, Psa 104...

TSK: Job 36:30 - -- he : Job 38:25, Job 38:34, Job 38:35; Luk 17:24 and : Job 38:8-11; Gen 1:9; Exo 14:22, Exo 14:28, Exo 15:4, Exo 15:5; Psa 18:11-16, Psa 104:5-9 bottom...

TSK: Job 36:31 - -- by : Job 37:13, Job 38:22, Job 38:23; Gen 6:17, Gen 7:17-24, Gen 19:24; Exo 9:23-25; Deu 8:2, Deu 8:15; Jos 10:11; 1Sa 2:10, 1Sa 7:10, 1Sa 12:18 he gi...

TSK: Job 36:32 - -- Perhaps these difficult verses should be rendered, ""He covereth the concave with lightning, and chargeth it what it shall strike. Its noise declaret...

Perhaps these difficult verses should be rendered, ""He covereth the concave with lightning, and chargeth it what it shall strike. Its noise declareth concerning him; a magazine of wrath against iniquity."

Job 26:9; Exo 10:21-23; Psa 18:11, Psa 135:7, Psa 147:8, Psa 147:9, Psa 148:8; Act 27:20

TSK: Job 36:33 - -- noise : Job 36:29, Job 37:2; 2Sa 22:14; 1Ki 18:41-45 the cattle : Jer 14:4-6; Joe 1:18, Joe 2:22 the vapour : Heb. that which goeth up, Job 36:27

noise : Job 36:29, Job 37:2; 2Sa 22:14; 1Ki 18:41-45

the cattle : Jer 14:4-6; Joe 1:18, Joe 2:22

the vapour : Heb. that which goeth up, Job 36:27

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 36:20 - -- Desire not the night - That is, evidently, "the night of death."The darkness of the night is an emblem of death, and it is not uncommon to spea...

Desire not the night - That is, evidently, "the night of death."The darkness of the night is an emblem of death, and it is not uncommon to speak of death in this manner; see Joh 9:4, "The night cometh, when no man can work."Elihu seems to have supposed that Job might have looked forward to death as to a time of release; that so far from "dreading"what he had said would come, that God would cut him off at a stroke, it might be the very thing which he desired, and which he anticipated would be an end of his sufferings. Indeed Job had more than once expressed some such sentiment, and Elihu designs to meet that state of mind, and to charge him not to look forward to death as relief. If his present state of mind continued, he says, he would perish under the "wrath"of God; and death in such a manner, great as might be his sufferings here, could not be desirable.

When people are cut off in their place - On this passage, Schultens enumerates no less than "fifteen"different interpretations which have been given, and at the end of this enumeration remarks that he "waits for clearer light to overcome the shades of this night."Rosenmullcr supposes it means,"Long not for the night, in which nations go under themselves;"that is, in which they go down to the inferior regions, or in which they perish. Noyes renders it, "To which nations are taken away to their place."Urnbroil renders it, "Pant not for the night, to go down to the people who dwell under thee;"that is, to the Shades, or to those that dwell in Sheol. Prof. Lee translates it, "Pant not for the night, for the rising of the populace from their places."Coverdale, "Prolong not thou the time, until there come a night for thee to set other people in thy stead."The Septuagint, "Do not draw out the night, that the people may come instead of them;"that is, to their assistance.

Dr. Good "Neither long thou for the night, for the vaults of the nations underneath them;"and supposes that the reference is to the "catacombs,"or mummy-pits that were employed for burial-places. These are but specimens of the interpretations which have been proposed for this passage, and it is easy to see that there is little prospect of being able to explain it in a satisfactory manner. The principal difficulty in the passage is in the word rendered "cut off,"( עלה ‛âlâh ) which means "to go up, to ascend,"and in the incongruity between that and the word rendered in their place ( תחתם tachthâm ), which literally means "under them."A literal translation of the passage is, "Do not desire the night to ascend to the people under them;"but I confess I cannot understand the passage, after all the attempts made to explain it. The trauslation given by Umbreit, seems best to agree with the connection, but I am unable to see that the Hebrew would bear this. See, however, his Note on the passage. The word עלה ‛âlâh he understands here in the sense of "going away,"or "bearing away,"and the pbrase the "people under them,"as denoting the "Shades"in the world beneath us. The whole expression then would be equivalent to a wish "to die"- with the expectation that there would be a change for the better, or a release from present sufferings. Elihu admonishes Job not to indulge such a wish, for it would be no gain for a man to die in the state of mind in which he then was.

Barnes: Job 36:21 - -- Take heed, regard not iniquity - That is, be cautious that in the view which you take of the divine government, and the sentiments which you ex...

Take heed, regard not iniquity - That is, be cautious that in the view which you take of the divine government, and the sentiments which you express, you do not become the advocate of iniquity. Elihu apprehended this from the remarks in which he had indulged, and regarded him as having become the advocate of the same sentiments which the wicked held, and as in fact manifesting the same spirit. It is well to put a man who is afflicted on his guard against this, when he attempts to reason about the divine administration.

For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements.""Patrick."There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;"and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer"a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some"alleviation of their sufferings that they can "find fault with God.""They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness’ sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction."Henry.

Barnes: Job 36:22 - -- Behold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such ...

Behold, God exalteth by his power - The object of Elihu is now to direct the attention of Job to God, and to show him that he has evinced such power and wisdom in his works, that we ought not to presume to arraign him, but should bow with submission to his will. He remarks, therefore, that God "exalts,"or rather that God is "exalted,"or "exalts himself"( ישׂגיב yaśagiyb ) by his power. In the exhibition of his power, he thus shows that he is great, and that people ought to be submissive to him. In support of this, he appeals, in the remainder of his discourse, to the "works"of God as furnishing extraordinary proofs of power, and full demonstration that God is exalted far above man.

Who teacheth like him? - The Septuagint renders this, δυνάστης dunastēs - "Who is so powerful as he?"Rosenmuller and Umbreit render it Lord: "Who is Lord like him?"But the Hebrew word ( מורה môreh ) properly means "one who instructs,"and the idea is, that there is no one who is qualified to give so exalted conceptions of the government of God as he is himself. The object is to direct the mind to him as he is revealed in his works, in order to obtain elevated conceptions of his government.

Barnes: Job 36:23 - -- Who hath enjoined him his way? - Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan wh...

Who hath enjoined him his way? - Who hath prescribed to him what he ought to do? Who is superior to him, and has marked out for him the plan which he ought to pursue? The idea is, that God is supreme and independent; no one has advised him, and no one has a right to counsel him. Perhaps, also, Elihu designs this as a reproof to Job for having complained so much of the government of God, and for being disposed, as he thought, to "prescribe"to God what he should do.

Who can say, Thou hast wrought iniquity? - Thou hast done wrong. The object of Elihu is here to show that no one has a right to say this; no one could, in fact, say it. It was to be regarded as an indisputable point that God is always right, and that however dark his dealings with people may seem, the "reason"why they are mysterious "never is, that God is wrong."

Barnes: Job 36:24 - -- Remember that thou magnify his work - Make this a great and settled principle, to remember that God is "great"in all that he does. He is exalte...

Remember that thou magnify his work - Make this a great and settled principle, to remember that God is "great"in all that he does. He is exalted far above us, and all his works are on a scale of vastness corresponding to his nature, and in all our attempts to judge of him and his doings, we should bear this in remembrance. He is not to be judged by the narrow views which we apply to the actions of people, but by the views which ought to be taken when we remember that he presides over the vast universe, and that as the universal Parent, he will consult the welfare of the whole. In judging of his doings, therefore, we are not to place ourselves in the center, or to regard ourselves as the "whole"or the creation, but we are to remember that there are other great interests to be regarded, and that his plans will be in accordance with the welfare of the whole. One of the best rules for taking a proper estimate of God is that proposed here by Elihu - to remember that he is great.

Which men behold - The Vulgate renders this, "de quo cecinerunt viri" - "concerning which men sing."The Septuagint, ὧν ἦρξαν ἄνδρες hōn ērxan andres - "over which men rule."Schultens accords with the Vulgate. So Coverdale renders it, "Whom all men love and praise."So Herder and Noyes understand it, "Which men celebrate with songs."This difference of interpretation arises from the ambiguity of the Hebrew word ( שׁררוּ shore rû ) some deriving it from שׁור shûr , "to go round about, and then to survey, look upon, examine"; and some from שׁיר shı̂yr , "to sing, to celebrate."The word will admit of either interpretation, and either will suit the connection. The sense of "seeing"those works, however, better agrees with what is said in the following verse, and perhaps better suits the connection. The object of Elihu is not to fix the attention on the fact that people "celebrate"the works of God, but to turn "the eyes to the visible creation,"as a proof of the greatness of the Almighty.

Barnes: Job 36:25 - -- Every man may see it - That is, every man may look on the visible creation, and see proofs there of the wisdom and greatness of God. All may lo...

Every man may see it - That is, every man may look on the visible creation, and see proofs there of the wisdom and greatness of God. All may look on the sun, the moon, the stars; all may behold the tempest and the storm; all may see the lightning and the rain, and may form some conception of the majesty of the Most High. The idea of Elihu here is, that every man might trace the evidences that God is great in his works.

Man may behold it afar off - His works are so great and glorious that they make an impression even at a vast distance. Though we are separated from them by a space which surpasses the power of computation, yet they are so great that they fill the mind with vast conceptions of the majesty and glory of their Maker. This is true of the heavenly bodies; and the more we learn of their immense distances from us, the more is the mind impressed with the greatness and glory of the visible creation.

Barnes: Job 36:26 - -- Behold, God is great, and we know him not - That is, we cannot fully comprehend him; see the notes at Job 11:7-9. Neither can the number o...

Behold, God is great, and we know him not - That is, we cannot fully comprehend him; see the notes at Job 11:7-9.

Neither can the number of his years be searched out - That is, he is eternal. The object of what is said here is to impress the mind with a sense of the greatness of God, and with the folly of attempting fully to comprehend the reason of what he does. Man is of a few days, and it is presumption in him to sit in judgment on the doings of one who is from eternity. We may here remark that the doctrine that there is an Eternal Being presiding over the universe, was a doctrine fully held by the speakers in this book - a doctrine far in advance of all that philosophy ever taught, and which was unknown for ages in the lands on which the light of revelation never shone.

Barnes: Job 36:27 - -- For he maketh small the drops of water - Elihu now appeals, as he proposed to do, to the works of God, and begins with what appeared so remarka...

For he maketh small the drops of water - Elihu now appeals, as he proposed to do, to the works of God, and begins with what appeared so remarkable and inexplicable, the wisdom of God in the rain and the dew, the tempest and the vapor. That which excited his wonder was, the fact in regard to the suspension of water in the clouds, and the distilling of it on the earth in the form of rain and dew. This very illustration had been used by Eliphaz for a similar purpose (Notes, Job 5:9-10), and whether we regard it as it "appears"to people without the light which science has thrown upon it, or look at the manner in which God suspends water in the clouds and sends it down in the form of rain and dew, with all the light which has been furnished by science, the fact is one that evinces in an eminent degree the wisdom of God. The word which is rendered "maketh small"( גרע gâra‛ ), means properly "to scrape off, to detract, to diminish, to take away from."In the Piel, the form used here, it means, according to Gesenius, "to take to one’ s self, to attract;"and the sense here, according to this, is, that God attracts, or draws upward the drops of water. So it is rendered by Herder, Noyes, Umbreit, and Rosenmuller. The idea is, that he "draws up"the drops of the water to the clouds, and then pours them down in rain. If the meaning in our common version be retained, the idea would be, that it was proof of great wisdom in God that the water descended in "small drops,"instead of coming down in a deluge; compare the notes at Job 26:8.

They pour down rain - That is, the clouds pour down the rain.

According to the vapour thereof - - לאדו le 'êdô . The idea seems to be, that the water thus drawn up is poured down again in the form of a "vapory rain,"and which does not descend in torrents. The subject of admiration in the mind of Elihu was, that water should evaporate and ascend to the clouds, and be held there, and then descend again in the form of a gentle rain or fine mist. The reason for admiration is not lessened by becoming more fully acquainted with the laws by which it is done than Elihu can be supposed to have been.

Barnes: Job 36:28 - -- Upon man abundantly - That is, upon many people. The clouds having received the ascending vapor, retain it, and pour it down copiously for the ...

Upon man abundantly - That is, upon many people. The clouds having received the ascending vapor, retain it, and pour it down copiously for the use of man. The arrangement, to the eye even of one who did not understand the scientific principles by which it is done, is beautiful and wonderful; the beauty and wonder are increased when the laws by which it is accomplished are understood. Elihu does not attempt to explain the mode by which this is done. The fact was probably all that was then understood, and that was sufficient for his purpose. The Septuagint has given a translation of this verse which cannot be well accounted for, and which is certainly very unlike the original. It is, "But when the clouds east a shade over the dumb creation, he impresseth a care on beasts, and they know the order for retiring to rest - κοίτης τάξιν koitēs taxin . At all these things is not their understanding confounded? And is not thy heart starting from thy body?"

Barnes: Job 36:29 - -- Also, can any understand the spreadings of the clouds? - The out spreading - the manner in which they expand themselves over us. The idea is, t...

Also, can any understand the spreadings of the clouds? - The out spreading - the manner in which they expand themselves over us. The idea is, that the manner in which the clouds seem to "spread out,"or unfold themselves on the sky, could not be explained, and was a striking proof of the wisdom and power of God. In the early periods of the world, it could not be expected that the causes of these phenomena would be known. Now that the causes "are"better known, however, they do not less indicate the wisdom and power of God, nor are these facts less fitted to excite our wonder. The simple and beautiful laws by which the clouds are suspended; by which they roll in the sky; by which they spread themselves out - as in a rising tempest, and by which they seem to unfold themselves over the heavens, should increase, rather than diminish, our conceptions of the wisdom and power of the Most High.

Or, the noise of his tabernacle - Referring, doubtless, to thunder. The clouds are represented as a tent or pavilion spread out for the dwelling of God (compare the notes at Isa 40:22), and the idea here is, that the noise made in a thunder-storm is in the unique dwelling of God. Herder well expresses it, "The fearful thunderings in his tent,"compare Psa 18:11 -

He made darkness his secret place,

His pavilion round about him were dark waters and thick clouds of the skies.

The sense here is, who can understand and explain the cause of thunder? The object of Elihu in this is, to show how great and incomprehensible is God, and nature furnishes few more impressive illustrations of this than the crash of thunder.

Barnes: Job 36:30 - -- Behold, he spreadeth his light upon it - That is, upon his tabernacle or dwelling-place - the clouds. The allusion is to lightning, which flash...

Behold, he spreadeth his light upon it - That is, upon his tabernacle or dwelling-place - the clouds. The allusion is to lightning, which flashes in a moment over the whole heavens. The image is exceedingly beautiful and graphic. The idea of "spreading out"the light in an instant over the whole of the darkened heavens, is that which Elihu had in his mind, and which impressed him so forcibly. On the difficulty in regard to the translation of the Septuagint here, see Schleusner on the word ἡδὼ hēdō .

And covereth the bottom of the sea - Margin, "roots."The word roots is used to denote the bottom, as being the lowest part of a thing - as the roots of a tree. The meaning is that he covers the lowest part of the sea with floods of waters; and the object of Elihu is to give an exalted conception of the greatness of God, from the fact that his agency is seen in the higlest and the lowest objects. He spreads out the clouds, thunders in his tabernacle, diffuses a brilliant light over the heavens, and at the same time is occupied in covering the bottom of the sea with the floods. He is Lord over all, and his agency is seen every where. The highest and the lowest objects are under his control, and his agency is seen above and below. On the one hand, he covers the thick and dense clouds with light; and on the other, he envelopes the depth of the ocean in impenetrable darkness.

Barnes: Job 36:31 - -- For by them judgeth he the people - By means of the clouds, the rain, the dew, the tempest, and the thunderbolt. The idea seems to be, that he ...

For by them judgeth he the people - By means of the clouds, the rain, the dew, the tempest, and the thunderbolt. The idea seems to be, that he makes use of all these to execute his purposes on mankind. He can either make them the means of imparting blessings, or of inflicting the severest, judgments. He can cause the tornado to sweep over the earth; he can arm the forked lightning against the works of art; he can withhold rain and dew, and spread over a land the miseries of famine.

He giveth meat in abundance - That is, by the clouds, the dew, the rain. The idea is, that he can send timely showers if he chooses, and the earth will be clothed with plenty. All these things are under his control, and he can, as he pleases, make them the means of comfort to man, or of punishing him for his sins; compare Psa 65:11-13.

Barnes: Job 36:32 - -- With clouds he covereth the light - The Hebrew here is, על־כפים ‛al - kaphiym - "upon his hands."Jerome, "In manibus abscondi...

With clouds he covereth the light - The Hebrew here is, על־כפים ‛al - kaphiym - "upon his hands."Jerome, "In manibus abscondit lucem,""he hideth the light in his hands."Septuagint, Ἐπὶ χειρῶν ἐκάλυψε φῶς Epi cheirōn ekalupse fōs - "he covereth the light in his hands."The allusion is, undoubtedly, to the lightning, and the image is, that God takes the lightning in his hands, and directs it as he pleases. There has been great variety however, in the exposition of this verse and the following. Schultens enumerates no less than "twenty-eight"different interpretations, and almost every commentator has had his own view of the passage. It is quite evident that our translators did not understand it, and were not able to make out of it any tolerable sense. What idea they attached to the two verses Job 36:32-33, it would be very difficult to imagine, for what is the meaning Job 36:33 of the phrase, "the cattle also concerning the vapor?"

The general sense of the Hebrew appears to be, that God controls the rapid lightnings which appear so vivid, so quick, and so awful; and that he executes his own purposes with them, and makes them, when he pleases, the instruments of inflicting punishment on his foes. The object of Elihu is to excite admiration of the greatness of God who is "able"thus to control the lightning’ s flash, and to make it an obedient instrument in his hands. The particular expression before us, "By his hands he covereth the light,"seems to mean that he seizes or holds the lightning in his hands (Herder), or that he covers over his hands with the lightning (Umbreit), and has it under his control. Prof. Lee supposes that it means, that he holds the lightning in the palms of his hands, or between his two hands, as a man holds a furious wild animal which he is about to let loose for the purpose of destroying. With this he compares the expression of Shakespeare, "Cry havock, and let slip the dogs of war. There can be no doubt, I think, that the phrase means that God has the lightning under his control that it is in his hands, and that he directs it as he pleases. According to Umbreit (Note) the allusion is to the "double use"which God makes of light, in one hand holding the lightning to destroy his foes, and in the other the light of the sun to bless his friends, as he makes use of the rain either for purposes of destruction or mercy. But this idea is not conveyed in the Hebrew.

And commandeth it not to shine - The phrase "not to shine"is not in the Hebrew, and destroys the sense. The simple idea in the original is, "he commandeth it;"that is, he has it under his control, directs it as he pleases, makes use even of the forked lightning as an instrument to execute his pleasure.

By the cloud that cometh betwixt - The words "the cloud"are also inserted by our translators, and destroy the sense. There is no allusion to a cloud, and the idea that the light is intercepted by any object is not in the original. The Hebrew word ( במפגיע be mapgiy‛ ) means "in occurring, in meeting, in striking upon,"(from פגע pâga‛ - to strike upon, to impinge to fall upon, to light upon), and the sense here would be well expressed’ by the phrase "in striking."The idea is exactly that which we have when we apply the word "strike"or "struck"to lightning, and the meaning is, that he gives the lightning commandment "in striking,"or when "it strikes."Nothing could better answer the purpose of an illustration for Elihu in exciting elevated views of God, for there is no exhibition of his power more wonderful than that by which he controls the lightning.

Barnes: Job 36:33 - -- The noise thereof showeth concerning it - The word "noise"here has been inserted by our translators as a version of the Hebrew word ( רעו ...

The noise thereof showeth concerning it - The word "noise"here has been inserted by our translators as a version of the Hebrew word ( רעו rê‛ô ), and if the translators attached any idea to the language which they have used, it seems to have been that the noise attending the lightning, that is, the thunder, furnished an illustration of the power and majesty of God. But it is not possible to educe this idea from the original, and perhaps it is not possible to determine the sense of the passage. Herder renders it, "He pointeth out to them the wicked."Prof. Lee, "By it he announceth his will."Umbreit, "He makes known to it his friend;"that is, he points out his friend to the light, so that it may serve for the happiness of that friend. Noyes, "He uttereth to him his voice; to the herds and the plants."Rosenmuller,"He announces what he has decreed against people, and the flocks which the earth has produced."

Many other expositions have been proposed, and there is no reasonable ground of hope that an interpretation will be arrived at which will be free from all difficulty. The principal difficulty in this part of the verse arises from the word רעו rê‛ô , rendered in our version, "The noise thereof."This may be from רוע rûa‛ , and may mean a noise, or outcry, and so it is rendered here by Gesenius, "He makes known to him his thunder, that is, to man, or to his enemies."Or the word may mean "his friend,"as the word רע rêa‛ is often used; Job 2:11; Job 19:21; Pro 27:17; Son 5:16; Hos 3:1. Or it may denote "will, thought, desire;"Psa 139:2, Psa 139:17. A choice must be made between these different meanings according to the view entertained of the scope of the passage. To me it seems that the word ""friend""will better suit the connection than anyone of the other interpretations proposed. According to this, the idea is, that God points out "his friends"to the lightning which he holds in his hand, and bids it spare them. He has entire control of it, and can direct it where he pleases, and instead of sending it forth to work indiscriminate destruction, he carefully designates those on whom he wishes it to strike, but bids it spare his friends.

The cattle also concerning the vapour - Margin, "that which goeth up."What idea the translators attached to this phrase it is impossible now to know, and the probability is, that being conscious of utter inability to give any meaning to the passage, they endeavored to translate the "words"of the original as literally as possible. Coverdale evidently felt the same perplexity, for he renders it, "The rising up thereof showeth he to his friends and to the cattle."Indeed almost every translator and expositor has had the same difficulty, and each one has proposed a version of his own. Aa examination of the "words"employed is the only hope of arriving at any satisfactory view of the passage. The word rendered "cattle"( מקנה miqneh ), means properly:

(1) expectation, hope, confidence; Eze 28:26; Ezr 10:2;

(2) a gathering together, a collection, as

\tx1080 \tx1710 (a) of waters, Gen 1:10; Exo 7:19,

(b) a gathering together, a collection, or company of people, horses, etc. - a caravan. So it may possibly mean in 1Ki 10:28, where interpreters have greatly differed.

The word "cattle,"therefore, by no means expresses its usual signification. That would be better expressed by "gathering, collecting,"or "assembling."The word rendered also ( אף 'aph ), denotes:

(1) also, even, more, besides, etc., and

(2) "the nose,"and then "anger"- from the effect of anger in producing hard breathing, Pro 22:24; Deu 32:22; Deu 29:20.

Here it may be rendered, without impropriety, "anger,"and then the phrase will mean, "the collecting, or gathering together of anger."The word rendered "vapour"( עולה ‛ove lâh - if from עלה ‛âlâh ), means that which "ascends,"and would then mean anything that ascends - as smoke, vapor; or as Rosenmuller supposes, what "ascends"or "grows"from the ground - that is, plants and vegetables, And so Umbreit, "das Gewachs "- "plants of any kind." Note. But with a slight variation in the pointing עולה ‛ove lâh - instead of עולה ‛oleh ), the word means "evil, wickedness, iniquity"- from our word "evil;"Job 24:20; Job 6:29; Job 11:14; Job 13:7; and it may, without impropriety, be regarded as having this signification here, as the points have no authority. The meaning of the whole phrase then will be, "the gathering, or collecting of his wrath is upon evil, that is, upon the wicked;"and the sense is, that while, on the one hand, God, who holds the lightning in his hands, points out to it his friends, so that they are spared; on the other hand the gathering together, or the condensation, of his wrath is upon the evil. That is, the lightnings - so vivid, so mighty, and apparently so wholly beyond law or control, are under his direction, and he makes them the means of executing his pleasure. His friends are spared; and the condensation of his wrath is on his foes. This exposition of the passage accords with the general scope of the remarks of Elihu, and this view of the manner in which God controls even the lightning, was one that was adapted to fill the mind with exalted conceptions of the majesty and power of the Most High.

Poole: Job 36:20 - -- Desire not the night either, 1. Properly, that in it thou mayst find some ease or rest, as men usually do. But this Job did not much desire, for he ...

Desire not the night either,

1. Properly, that in it thou mayst find some ease or rest, as men usually do. But this Job did not much desire, for he complains that his nights were as restless as his days. Or rather,

2. Metaphorically, the night of death, which is called the night both in Scripture, as Joh 9:4 , and in other writers; and which Job had oft and earnestly desired, and even thirsted after, as this verb notes. See Job 7:15 . And this seems best to agree with the foregoing counsel, Job 36:18 , beware lest he take thee away with his stroke ; for then, saith he, thou art irrecoverably lost and gone; and therefore take heed of thy foolish and oft-repeated desire of death, lest God inflict it upon thee in great anger. When ; or, by which; which words are oft understood in divers texts of Scripture. People ; even whole nations and bodies of people, which are all God’ s creatures as well as thou, and yet are not spared by him, but cut off in wrath, and many of them sent from one death to another; take heed therefore thou be not added to the number.

Are cut off Heb. are made to ascend , i.e. to vanish, or perish, or die, as this verb is oft used, as Job 18:16 Psa 102:24 .

In their place in their several places where they are; or suddenly, before they can remove out of the place where the hand and stroke of God finds them; or in the place where they are settled and surrounded with all manner of comforts, and supports, and friends, all which could not prevent their being cut off. Possibly this phrase may allude to that expression of Job’ s, Job 29:18 , I shall die in my nest .

Poole: Job 36:21 - -- Regard not iniquity or, look not to it , to wit, with an approving or coveting eye, as this word is used, Pro 23:31 . Thou hast chosen rather to qua...

Regard not iniquity or, look not to it , to wit, with an approving or coveting eye, as this word is used, Pro 23:31 . Thou hast chosen rather to quarrel with God, and censure his judgments, than humbly and quietly to submit to them, and to wait upon God by faith and prayer for deliverance in his time and way.

Poole: Job 36:22 - -- God exalteth or, is high , or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argum...

God exalteth or, is high , or exalted; the active verb being taken intransitively; which is not unusual in the Hebrew tongue. This is a proper argument to force the foregoing counsels. God is omnipotent; and therefore can with great facility either punish thee far worse, if thou be obstinate and refractory; or deliver thee, if thou dost repent and return to him.

Who teacheth like him? he is also infinitely wise as well as powerful; and as none can work like him, so none can teach like him. Therefore do not presume to teach him how to govern the world, or to order thy affairs; but know that whatsoever he doth with thee, or with any other men, is best to be done. And therefore be willing to learn from him. Learn obedience by the things which thou sufferest from him; and do not follow thy own fancies or affections, but use the methods which God hath taught thee to get out of thy troubles, by submission, and prayer, and repentance. The words may be rendered, what lord is like him ? For the word moreb in the Chaldee dialect signifies a lord . This translation suits with the former clause of this verse; but ours agrees well enough with that, and is confirmed by the following verse.

Poole: Job 36:23 - -- His way wherein he would walk, i.e. what courses and methods he should use in the administration of human affairs. If he had a superior Lord who gave...

His way wherein he would walk, i.e. what courses and methods he should use in the administration of human affairs. If he had a superior Lord who gave him laws for his actions, he might be accountable to him, and questionable for what he did; but he is supreme, absolute, and uncontrollable, who hath no law to regulate him but his own holy nature and blessed will. And therefore how rash, and impudent, and absurd a thing is it for any man to censure his proceedings!

Thou hast wrought iniquity thou hast swerved from the law and rule given to thee.

Poole: Job 36:24 - -- Remember call to mind this thy duty, and take this matter into thy more serious thoughts, and it will prevent thy horrible mistakes and miscarriages....

Remember call to mind this thy duty, and take this matter into thy more serious thoughts, and it will prevent thy horrible mistakes and miscarriages.

That so this Hebrew particle is used here, Job 36:10 3:12 .

His work or, his works , the singular number being put for the plural, every work which he doth; do not condemn any of his providential works towards thee or others, but adore and glorify them, as done with admirable wisdom, and justice, and faithfulness.

Which men behold to wit, with admiration and astonishment; which by their greatness and glory draw the eyes and minds of all men towards them; which deserve to be entertained with adoration and reverence of all men, not with censure and reproach.

Poole: Job 36:25 - -- May see it to wit, his work, last mentioned. The power, and wisdom, and greatness of God is so manifest in all his works, that all who are not blind ...

May see it to wit, his work, last mentioned. The power, and wisdom, and greatness of God is so manifest in all his works, that all who are not blind or stupid must needs see and acknowledge it.

Man may behold it afar off the works of God are so great and conspicuous, that they may be seen at a great distance; whereas little things cannot be seen, unless we be near them. This translation and interpretation seems better to agree with the context than that which is more common, man doth behold it (i.e. God’ s work or works)

afar off i.e. they see them darkly and imperfectly, as things at a great distance, but not clearly and plainly, as things near at hand; and therefore they are so apt to mistake them, and misjudge of them.

Poole: Job 36:26 - -- God is great infinite in majesty, and power, and wisdom, and all perfections, and therefore just in all his ways. We know him not to wit, perfectly...

God is great infinite in majesty, and power, and wisdom, and all perfections, and therefore just in all his ways. We

know him not to wit, perfectly. Though we see something of him in his works, as was now said, yet we see and know but little of him in comparison of that which is in him. He is incomprehensibly great in his essence and in his works, and therefore be not so rash, O Job, as to censure those ways of God which thou canst not fully understand. He is from everlasting to everlasting, eternal, as in his being, so in all his counsels; which therefore must be infinitely wise, and above the comprehension of short-lived men.

Poole: Job 36:27 - -- Having affirmed that God’ s works are incomprehensibly great and glorious, he now enters upon the proof of it; and he proveth it from the most ...

Having affirmed that God’ s works are incomprehensibly great and glorious, he now enters upon the proof of it; and he proveth it from the most common and visible works of nature and providence, which if thoroughly considered, are full of wonder, and past the reach of the greatest philosophers, who indeed speak of them only by guess, and by their innumerable disputations about them discover their ignorance in them. And hence he leaves it to Job to consider how incomparably more deep and unconceivable the secret counsels and judgments of God must needs be, and therefore how foolish and presumptuous a thing it was for him to judge and censure them.

He maketh small the drops of water i.e. he orders matters so wisely and graciously, that the waters which are in the clouds do not fall down at once in spouts, or rivers, or seas; which would be both unprofitable and pernicious to the earth, and to mankind; but by degrees, and in drops; which is best for men’ s safety and comfort, and for the refreshment of the earth. And this he observes as a wonderful work of God, without whose providence herein those waters might constantly or commonly fall in spouts, as sometimes part of them hath done.

They either the waters, last mentioned; or the clouds, as it is expressed in the next verse; or the active verb is used impersonally, which is frequent in the Hebrew language, they pour down rain , for the rain is poured down .

Pour down or, melt or dissolve ; which word is borrowed from metallists, who dissolve metals with fire, and then pour them forth by degrees and in parcels; as the clouds are dissolved, and then poured forth in drops, as was now expressed.

According to the vapour thereof i.e. according to the proportion of vapours which the heat of the sun hath drawn up from the earth or sea into the clouds. Or,

into the vapour thereof So it notes that great work of God, by which the rain is first made of vapours, and afterwards resolved into vapours, or into the matter of succeeding vapours, by a constant rotation and reciprocation.

Poole: Job 36:28 - -- In such plenty as the necessities of the earth require; which also is a wonderful work of God.

In such plenty as the necessities of the earth require; which also is a wonderful work of God.

Poole: Job 36:29 - -- Of the clouds or rather, of a cloud , as it is in the Hebrew; whence it comes to pass that a small cloud, no bigger than a man’ s hand, doth su...

Of the clouds or rather, of a cloud , as it is in the Hebrew; whence it comes to pass that a small cloud, no bigger than a man’ s hand, doth suddenly spread over the whole heavens: how the clouds come to be suddenly gathered together, and so condensed as to bring forth thunder and lightning, which here follows.

The noise of his tabernacle i.e. the thunder produced in the clouds, which are oft called God’ s tent or tabernacle, as Psa 18:1 104:3 , because there he ofttimes seems to dwell, and gives forth tokens of his powerful and glorious presence in those mighty works of thundering and lightning, wherewith men are frequently astonished and affrighted.

Poole: Job 36:30 - -- His light i.e. the lightning; of which the whole context speaks, which is fitly called God’ s light , as it is called God’ s lightning , ...

His light i.e. the lightning; of which the whole context speaks, which is fitly called God’ s light , as it is called God’ s lightning , Psa 144:6 , because God only can light it.

Upon it i.e. upon the cloud, which is in a manner the candlestick in which God sets up this light.

Covereth the bottom of the sea the lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it, and spreading itself upon it, and so covering it like a gay and glorious garment, suddenly cast over and covering the body of a man or woman; or as God is said to cover himself with light as with a garment , Psa 104:2 .

Poole: Job 36:31 - -- By thunder and lightning he manifests his displeasure and executes his judgments against ungodly people or countries. He giveth meat in abundance ...

By thunder and lightning he manifests his displeasure and executes his judgments against ungodly people or countries.

He giveth meat in abundance or, and (which conjunction is oft understood) he giveth meat , &c., i.e. by the selfsame clouds he punisheth wicked men by thunder and lightning, and provideth for others by those plentiful showers which accompany them.

Poole: Job 36:32 - -- With clouds with thick and black clouds spread over the whole heavens, as it is in times of great thunders and lightnings. Heb. With hands ; either ...

With clouds with thick and black clouds spread over the whole heavens, as it is in times of great thunders and lightnings. Heb. With hands ; either the clouds are so called for their resemblance to hands, 1Ki 18:4,1 , as being hollow and spread abroad; or the meaning is, that God covereth the light as it were by the hollow of his hand, as a man sometimes covers the light of a candle.

The light either the lightning, or rather the sun, which is fitly called light, Job 31:26 Psa 136:7 , as being the fountain of light.

Commandeth it not to shine or, giveth a charge concerning it , to wit, that it shall be covered; or, forbiddeth it , as this Hebrew word, joined with this proposition, usually signifies, as Gen 2:17 28:6 1Ki 2:43 11:11 , and elsewhere, i.e. hindereth it, as it were by an express command or prohibition, from its usual and proper work, to wit, from shining.

That cometh betwixt which God interposeth as a veil between the sun and earth; by which he doth, as it were, deliver his command or prohibition to the sun, that he should not shine.

Poole: Job 36:33 - -- The noise thereof to wit. of or within the black or thick cloud, spoken of Job 36:32 . Or, his , i.e. God’ s, noise , to wit, the thunder, whi...

The noise thereof to wit. of or within the black or thick cloud, spoken of Job 36:32 . Or, his , i.e. God’ s, noise , to wit, the thunder, which is called God’ s voice , Psa 29:4,5 .

Showeth concerning it to wit, the rain, which is the principal subject of these verses, of which he speaketh expressly Job 36:27,28 ; and of its companions, the clouds, and thunder and lightning, in all the following verses. The sense is, The thunder gives notice of the approaching rain. And as the thunder, so also the cattle , showeth (which verb is, understood out of the foregoing clause, after the manner) concerning the vapour , i.e. concerning the coming of the rain; but he puts vapour for the rain, because divers cattle are very sagacious in this matter, and do not only perceive the rain when it is ready to fall, but foresee it at some distance by the vapours, which are drawn up by the sun in great abundance, and by divers motions and actions, give men timely notice of it, as hath been observed not only by husbandmen, but also by learned authors.

Haydock: Job 36:20 - -- Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee...

Prolong not the night, &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. (Challoner) ---

Septuagint, "and all the men of power do not withdraw in the night," from just punishment. Theodotion adds, "that the people may come up against them," to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. (Haydock) ---

This text is very obscure; and the Hebrew may have different meanings, which do not, however, seem well connected with the rest. "Plant not after night, when people retire home;" (Calmet) or Protestants, "are cut off in their place." (Haydock) ---

Delay not to banish temptations, or they will increase. (St. Gregory xxvi. 38.) (Worthington)

Haydock: Job 36:21 - -- Iniquity, or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet)

Iniquity, or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet)

Haydock: Job 36:22 - -- Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign." (Grotius) Septuagint, "what potentate is against him?" (Haydock) --- What art ...

Lawgivers. Hebrew more, "a master." In Chaldean, "a sovereign." (Grotius) Septuagint, "what potentate is against him?" (Haydock) ---

What art thou, to dare thus to resist him? (Calmet) ---

St. Gregory (xxvii. 1.) explains this as a prediction of Christ, "or singular lawgiver." God is most able to punish transgressors, and willing to reward those who obey his laws. (Worthington)

Haydock: Job 36:24 - -- Not, is omitted in Hebrew and Septuagint. "Remember that thou magnify his work, which men behold;" Protestants, (Haydock) or "thou hast magnified," ...

Not, is omitted in Hebrew and Septuagint. "Remember that thou magnify his work, which men behold;" Protestants, (Haydock) or "thou hast magnified," formerly. Do so again. ---

Sung. The memory of great exploits was commonly preserved by canticles. (Calmet)

Haydock: Job 36:25 - -- All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. "Every man sees in him...

All. The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. "Every man sees in himself how many mortals are wounded," &c. ---

Off, in the stars, &c., or in ancient times, what wonders God has performed. (Calmet) ---

The works of God are like a ladder, by which we may ascend to the knowledge of him. (Menochius) (Wisdom xiii.) (Haydock)

Haydock: Job 36:27 - -- Floods. God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) --- ...

Floods. God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) ---

Theodotion, "the drops of rain are numbered by him," &c., chap. xxvi. 8.

Haydock: Job 36:29 - -- If. Hebrew, "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" (Haydock) --- What could be mor...

If. Hebrew, "Also can any understand the spreading out of the clouds, the elevation or noise of his pavilion?" (Haydock) ---

What could be more magnificent that the throne of God! (Calmet)

Haydock: Job 36:30 - -- Ends. Literally, "the hinges," or poles, cardines. (Haydock) --- Hebrew, "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the sa...

Ends. Literally, "the hinges," or poles, cardines. (Haydock) ---

Hebrew, "roots;" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (Calmet) to denote the fountains which supply the sea. (Haydock) ---

Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. (Calmet) ---

God inhabits light inaccessible. (Haydock)

Haydock: Job 36:31 - -- Mortals. Hebrew, "in abundance." (Haydock) --- By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Ca...

Mortals. Hebrew, "in abundance." (Haydock) ---

By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Calmet) and nourish mankind. (Menochius)

Haydock: Job 36:32 - -- Hands, or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facilit...

Hands, or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. ---

To come. Hebrew, "by this obstacle." He alludes to the sun's eclipse, as if God's hand covered its disk. (Calmet) ---

Protestants, "He....commandeth it not to shine, by the cloud thta cometh betwixt."

Haydock: Job 36:33 - -- To it. The tabernacle of God is designed for his friends. Hebrew is very obscure. "Thunder announces the rain, and the very animals know it;" (Vir...

To it. The tabernacle of God is designed for his friends. Hebrew is very obscure. "Thunder announces the rain, and the very animals know it;" (Virgil describes their signs, Geor. i.) or "His thunder announces from above the clouds his wrath to men." (Calmet) ---

"The noise thereof sheweth concerning it, the cattle also concerning the vapour."

Gill: Job 36:20 - -- Desire not the night,.... Either in a literal sense, which Job might do; not for secrecy to commit sin, as the thief, murderer, and adulterer do; Elih...

Desire not the night,.... Either in a literal sense, which Job might do; not for secrecy to commit sin, as the thief, murderer, and adulterer do; Elihu had no such suspicion of Job; nor for ease and rest, which he expected not; nor would his sores admit thereof; his nights were wearisome, and when come he wished they were gone, Job 7:2; but either for retirement, that he might muse and consider, and endeavour to search and find out the reason of God's dealing with men, in cutting off sometimes such great numbers together. Elihu suggests, that such a search was altogether vain and to no purpose; he would never be able to find out the reason of these things: or rather for shelter from the eye and hand of God; as nothing before mentioned could ward off his stroke, so neither could the night or darkness preserve from it; see Psa 139:11. Or else the words may be taken in a figurative sense; either of the night of calamity and distress, he might be tempted to desire and wish for, to come upon his enemies; or rather of the night of death, he wished for himself, as he often had done; in doing which Elihu suggests he was wrong; not considering that if God should take him away with a stroke, and he not be humbled and brought to repentance, what would be the consequence of it;

when people are cut off in their place; as sometimes they are in the night, literally taken; just in the place where they stood or lay down, without moving elsewhere, or stirring hand or foot as it were. So Amraphel, and the kings with him, as Jarchi observes, were cut off in the night, the firstborn of Egypt, the Midianites and Sennacherib's army, Gen 14:15; and so in the night of death, figuratively, the common passage of all men, as Mr. Broughton observes, who renders the words, "for people's passage to their place".

Gill: Job 36:21 - -- Take heed, regard not iniquity,.... Not any iniquity, as to show any approbation of it, love for it, and desire after it. All appearance of sin, of ev...

Take heed, regard not iniquity,.... Not any iniquity, as to show any approbation of it, love for it, and desire after it. All appearance of sin, of every sin, is to be abstained from; but particularly by the iniquity here meant may be the sin of impatience under his affliction; murmuring at the dealings of God with him; arraigning his justice, and saying very indecent things of him, as in Job 34:5. Or it may mean the evil he had been guilty of in so earnestly desiring the night of death:

for this thou hast chosen rather than affliction; chose rather to die than to be afflicted as he was; or chose rather to complain of God, as if he dealt hardly with him, and did not do justly by him, than to submit patiently to the will of God, as he, ought to have done: or this he chose "through affliction" d; through the force of it, because of it, and by means thereof; and so is a sort of excuse that Elihu makes for him; though at the same time he would have him by no means to regard such iniquity, and indulge to it.

Gill: Job 36:22 - -- Behold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures...

Behold, God exalteth by his power,.... He exalts himself, or causes himself to be exalted, and even above all the blessing and praise of his creatures; by his power, in the works of creation and providence, he makes such a display of his glorious perfections, as to set him on high, and out of the reach of the highest praises of men. He exalts his Son as Mediator, and has made him higher than the kings of the earth, 1Ti 2:5; he exalts him as a Prince and a Saviour, Act 5:31, to give repentance and remission of sins to his people, and to be the Judge of quick and dead, Act 10:42. He has exalted the human nature of Christ to the grace of union to the Son of God: and exalted him in this nature at his right hand, far above all principality and power, Eph 1:21, he exalts men in a civil sense, who are in a low estate, and raises them to a very high one; promotion is alone of him, he sets up and puts down at pleasure. In a spiritual sense, he exalts men when he brings them out of a state of nature into an open state of grace; brings them out of the horrible pit, and sets their feet upon the rock Christ Jesus; takes them as beggars from the dunghill, and places them among princes, even the princes of his people; admits them to communion with himself, puts and keeps them in his favour, as in a garrison; and at last causes them to inherit the throne of glory, 1Sa 2:8. He exalts men, when he sets the poor on high from affliction, and brings them out of adversity into prosperity; and which is what may be chiefly intended here; let a man he brought as low as may, God can by his power, if he will, raise him up again. And this may be said for the comfort and encouragement of Job, in his present circumstances: and so Aben Ezra interprets it,

"God will exalt thee;''

as he afterwards did. The Targum is,

"behold, God alone is strong in his might;''

see Psa 21:13;

who teacheth like him? He teaches by his providences, adverse as well as prosperous; he teaches by his word and ordinances; he teaches by his Spirit and grace, and none teaches like him. Ministers of the word teach men both doctrine and duty, but not like him; they have their gifts for teaching, their wisdom and knowledge, their doctrine, and all the use they are of, from him; none teach so pleasantly, so profitably, so powerfully and effectually, as he does: the Targum adds,

"right things?''

Gill: Job 36:23 - -- Who hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in...

Who hath enjoined him his way?.... He teaches men his own ways, the methods of his grace and mercy towards them; and he prescribes to them the ways in which they should walk; but none can lead or prescribe to him; as the way of governing the world, in what manner he should act in it; who has "taught him in the path of judgment?" or "showed to him the way of understanding?" Isa 40:14; and particularly whom he should afflict, in what manner he should do it, when and how long he should continue it; all which he does according to his sovereign will, and is not to be controlled: and, in a spiritual sense, no man can or ought to enjoin and prescribe to him whom he should save, and in what way; he saves whom he pleases, and in his own way, even by his Son Jesus Christ, and no other; or "who hath visited", or "should visit on him", or "with him his way" e? who can take upon him to examine into his ways, and scrutinize them, and call him to an account for what he does? no man can overlook his ways and works, or censure him for any of his actions:

or, who can say, thou hast wrought iniquity? this may be said of every man, but it cannot be said of God by any without sin; for, as there is no iniquity in his nature, there can be none in his works; not any in his works of providence, no, not in the afflictions of his people; just and true are all his ways.

Gill: Job 36:24 - -- Remember that thou magnify his work,.... Or his works; his works of creation and providence, which are great in themselves, and declare the greatness ...

Remember that thou magnify his work,.... Or his works; his works of creation and providence, which are great in themselves, and declare the greatness of God; and which, though they cannot be made greater than they are, men may be said to magnify them when they ascribe them to God, and magnify him on account of them; when they think and speak well of them, and give glory to God: and particularly by his work may be meant the chastisement of his people, which is a rod in his hand, which he appoints, and with which he smites; it is his own doing, and he may do what he pleases this way; and it becomes his people to be still and patient because he does it; and then do they magnify this work of his, when they bear it patiently, quietly submit to it, and humble themselves under the mighty hand of God;

which men behold: for the works of God are visible, particularly the works of creation, and the glory of God in them; which men of wisdom and understanding behold with admiration and praise; and so the Targum is,

"which righteous men praise;''

and some derive the word here used from a root which signifies to "sing", and so may be understood of men's celebrating the works of God in songs of praise; though his work here may chiefly design the afflictions he lays on his people, and particularly which he had laid upon Job, which were so visible, and the hand of God in them was so clearly to be seen, that men easily beheld it and took notice of it.

Gill: Job 36:25 - -- Every man may see it,.... Not only was to be seen by the wise and learned, the just and good, but by the common people; whether it is to be understood...

Every man may see it,.... Not only was to be seen by the wise and learned, the just and good, but by the common people; whether it is to be understood of the works of creation, or of the afflictive providences of God in general, or of Job's afflictions in particular;

man may behold it afar off; as to time, from the creation of the world to the present time, as Jarchi; or as to place, from the heaven, so distant, where are the sun, moon, and stars; and which, though so far off, are easily beheld; or as to the manner of seeing them, not darkly, imperfectly, and in a confused manner, as things at a distance are seen, so some understand it; but rather clearly and plainly, as things easy to be seen are clearly discerned at a distance; and it signifies that the work of God here meant is so visible, that he must be quite blind and stupid that cannot see it; it may be seen, as it were, with half an eye, and a great way off; he that runs may see and read.

Gill: Job 36:26 - -- Behold, God is great,.... In his power and might, in his wisdom and knowledge, in his truth and faithfulness, in his love, grace, and mercy, and that...

Behold, God is great,.... In his power and might, in his wisdom and knowledge, in his truth and faithfulness, in his love, grace, and mercy, and that to admiration; and it is worthy of notice and attention, which the word "behold", prefixed hereunto, is expressive of: or is "much" or "many" f; as he is in his persons: for though his essence is one, his persons are more, they are three, Father, Son, and Spirit; in his perfections, of which there is a fulness; in his thoughts, counsels, purposes? and decrees, which respect other persons and things; in his works of creation, providence, and grace, and in the blessings of his goodness, which are so many as not to be reckoned up;

and we know him not; God is to be known by the works of creation, and even by the very Heathen; though such is their inattention to them, that they are said not to know God; yea, even the wisest among them, by all their wisdom, knew not God, 1Co 1:21; for though they might know there was a God, they knew not who and what he was. God is known by his word among those who are favoured with a divine revelation of him, and especially by true believers in Christ, who know God in Christ, whom to know is life eternal; and yet these know but in part, there is no finding out the Almighty to perfection; God is not known clearly, fully, and perfectly, by any: or "we know it not"; the greatness of God; he is great, but we know not how great he is; his greatness is beyond all conception and expression;

neither can the number of his years be searched out; years are ascribed to God, after the manner of men, otherwise, properly speaking, they are not applicable to him; by which time is measured, and which belongs not to the eternal God; however, the number of his years in an eternity past, and of those to come, cannot be searched out and reckoned up: it requires no great skill in arithmetic to reckon up the years of the oldest man that ever lived; yea, the months, the days, the hours, and minutes, of his life may be counted; but the years of the Most High cannot; this is a phrase expressive of the eternity of him which is, and was, and is to come, and who from everlasting to everlasting is God. He was before the world was, as the creation of it out of nothing shows. Jehovah the Father had a Son, and he loved him before the foundation of the world, and all his people in him; he made an everlasting choice of them in him, before the world began; he made an everlasting covenant with them in him, and gave them grace in him as early as that; he set him up as Mediator from everlasting, from the beginning, or ever the earth was; and will be the everlasting and unchangeable portion of his people to all eternity. Cocceius thinks that these words are expressive of the constant love of God to the church, and the continuance of his kingdom in it; and of his most fixed purpose of love to men, and indefatigable care of them.

Gill: Job 36:27 - -- For he maketh small the drops of rain,.... Elihu proceeds to give instances and proofs of the greatness of God, and begins with rain, as Eliphaz does,...

For he maketh small the drops of rain,.... Elihu proceeds to give instances and proofs of the greatness of God, and begins with rain, as Eliphaz does, Job 5:9; a common phenomenon, what is very frequent, and well known in all ages and countries, and by all men, more or less; and yet there are some things relative to it which are beyond the comprehension of men, and show the greatness and incomprehensibleness of God: and the design of this, and all other instances of this kind, is to convince Job of his folly in searching out the causes and reasons of God's works of providence, when the common works of nature lie out of the reach of men; and to reconcile him to them, and bring him patiently to submit to the will of God, whose ways are past finding out; and some render the words, "he restrains the drops of rain" g; he withholds it from the earth, which causes a drought, and so brings on a famine; others, "he subtracts", or draws out, or draws up, the drops of water h, which he exhales by the heat of the sun out of the earth and out of the sea; see Psa 135:7, Amo 5:8; and which are drawn up in small particles, but form large bodies of waters in the clouds; and which are let down again upon the earth in small drops, in an easy and gentle manner, and so soak into the earth and make it fruitful; which is what is meant by our version here: this is a wonderful instance of God's power, wisdom, and goodness, and is beyond our comprehension; for no mortal man can tell how the Almighty parts and divides those large quantities of water in the clouds, that sometimes hang over our heads, into millions and ten thousand times ten thousand millions of drops, even innumerable; and causes these waters in such a manner to descend on the earth; lets them not fall at once, or in waterspouts, which would wash away the inhabitants of cities and towns, the cattle of the field, and the produce of the earth, as at the general deluge;

they pour down rain according to the vapour thereof: the water, drawn up and formed into large bodies in the heavens, pours down rain in a gentle and plentiful manner, according to the quantity of vapours exhaled out of the earth and sea; if a small quantity is drawn up, a small quantity is let down; and if a large quantity is attracted, a large quantity, or a plentiful shower, is given: some think that a small rain is meant in the preceding clause, and a great rain in this; for there is the small rain and the great rain of his strength, Job 37:6. The word translated "pour" has the signification of liquefying, melting, and dissolving, and of purging and purifying; and which is applicable to clouds which melt and dissolve gradually as they descend in drops upon the earth; and the water which they let down is of all the most clear and pure, as Galen and Hippocrates i, those eminent physicians, have observed; and a late celebrated one tells us k, that rain water is so truly distilled by nature, that the chemist, with all his distilling art, cannot produce purer water; for, though it is exhaled out of the dirty earth, out of miry places, bogs, and ditches, yet, being bound up in the clouds as in a garment, and passing through the atmosphere, it comes down to us pure as if it had been percolated or strained through a linen cloth; and though the water as drawn up out of the sea is salt, yet carried up into the air, and there, as in an alembic, distilled, it descends to us sweet and fresh, and has not the least brackishness in it.

Gill: Job 36:28 - -- Which the clouds do drop and distil upon man abundantly. Not upon the persons of men, which they take care as much as possible to shun and avoid, but...

Which the clouds do drop and distil upon man abundantly. Not upon the persons of men, which they take care as much as possible to shun and avoid, but upon the fields of men, and so for the profit and advantage of men; and this denotes both the gentle manner in which the clouds let down rain, and the liberal profusion of them; they let it down both in an easy and plentiful manner, and upon an abundance of men, or upon an abundance of fields and lands belonging to men; though sometimes rain falls upon the wilderness, where no man is, Job 38:26. The Targum is,

"at the prayer of a son of a great man,''

or at the prayer of a man that has great interest with God; that is famous for his faith and piety, as Elijah was, to whom perhaps the Targumist may have respect. The rain is an emblem of the word of God, the Gospel of Christ, which drops and distils on the souls of men like rain, and refreshes them, and makes them fruitful; and is dispensed by the ministers of it, who are compared to clouds, according to the measure of the gift of grace received by them, and that freely and fully as they have received it.

Gill: Job 36:29 - -- Also can any understand the spreadings of the clouds,.... Or "of a cloud" l, a thick cloud, a single one; which sometimes at the beginning is very sm...

Also can any understand the spreadings of the clouds,.... Or "of a cloud" l, a thick cloud, a single one; which sometimes at the beginning is very small, about the size of a man's hand, 1Ki 18:44; and which in a little time spreads all over the heavens, and covers them with black clouds and darkness; none can understand, describe, and tell by what means so small a cloud at first appearance is spread to such a prodigious extent; and which is done partly for the use of God himself, to be a pavilion or tent around him, Psa 18:11; and partly for the use of men, either to let down ram on the several parts of the world, or to be a sort of an umbrella to men, to shelter them from scorching heat; nor can any understand how the clouds, stretched out to such a compass, are poised and balanced in the air, so as to retain their position as long as it is the pleasure of God; see Job 37:16. Ben Gersom, who is followed by others m, interprets this of the differences of the clouds, which are unaccountable, as to the form and colour of them being curious, and the matter which they contain or what issues from them; out of some rain, others hail, others snow and sleet, others wind, others thunder and lightning; and yet all arise from the same, even from vapours exhaled from the earth and sea; some become moist and cold, others hot and dry. As clouds are emblems of Gospel ministers, Isa 5:6; this may lead us to observe the different gifts of grace bestowed on them, and the different uses they are of; some are Boanergeses, sons of thunder, Mar 3:17; others Barnabases, sons of consolation, Act 4:36; and the extent of the Gospel ministry all over the world, which first began as a small cloud over the land of Judea, and then was spread throughout the Gentile world;

or the noise of his tabernacle; the tabernacle of God, which are the clouds, which are laid as the flooring of his palace, and are drawn about him as a tent or pavilion, Psa 104:3, where he sits invisible, and from whence, as a general of an army, he issues out his orders, and sends forth his artillery, rain, hail, snow, thunder, and lightning, and stormy wind fulfilling his word; the noise hereof is either the noise of the waters in the clouds, the sound of an abundance of rain, 1Ki 18:41; or of the blustering winds, by which the clouds are moved and portend rain; or of the thunder that bursts out of them with a vehement noise, and which is usually followed with rain; and the thunder of his power who can understand? Job 26:14. This may be an emblem of the voice of God in his Gospel out of his tabernacle, the church, which the natural man understands not; or the voice of God in his providences, in which he speaks to men once and twice, and they perceive it not.

Gill: Job 36:30 - -- Behold, he spreadeth his light upon it,.... Upon his tabernacle; that is, upon the clouds, which are his tabernacle; either the light of the sun, wher...

Behold, he spreadeth his light upon it,.... Upon his tabernacle; that is, upon the clouds, which are his tabernacle; either the light of the sun, whereby the clouds are dispersed and blotted out; an emblem of the blotting out of sin, or the forgiveness of it, Isa 44:22, which is like a clear shining after rain, 2Sa 23:4, or on a thin cloud, whereby the rainbow is formed, an emblem of peace and reconciliation by Christ; or lightning, which bursting out of the dark cloud is spread over it, when it seems to be all in flames. Cocceius renders it, "he spreads the light about himself"; God spreads it about himself, clothing himself with light as with a garment, and dwelling in light inaccessible to men: or he "spreads it upon him", upon man; causing his sun to shine on the just and unjust; or on it, the earth; so it was spread when first commanded to shine out of darkness, with which the earth in its primeval state was covered; and so it is spread every morning upon the earth; as soon as day breaks, the morning is spread upon the mountains, and in a short time it overspreads the whole hemisphere; an emblem this of the spread of the light of grace over the dark hearts of men, in conversion, which are like the earth in its chaotic state, or as in the night season covered with darkness; out of which they are called and brought by the grace of God, having the true light sprung and placed in their souls; which at first is but glimmering, and at best imperfect in the present state, yet is spreading and increasing, Pro 4:18; and of the spread of the great and glorious light of the Gospel in the world, in the times of the apostles, and as it will be in the latter day glory;

and covereth the bottom of the sea, or "the roots of the sea" n; though one would think they should be rather covered with water and with darkness, as they are; see Job 38:8. This is to be understood either of the light of the sun, and the rays of it, which are so piercing and penetrating as to reach to the bottom of the sea, and cover it and exhale waters out of it; or of lightning, which is equally as piercing and penetrating, or more, and strikes to the very roots of the sea, and covers them, or rather discovers them, so that the channels of waters are seen, and the foundations of the world are discovered, Psa 18:14; the Targum of this verse is,

"he spreads upon it rain, and covers the rocks or foundations of the sea;''

and the rain is called light according to Ramban, because by the descent of it the day is enlightened, and the darkness of the clouds removed; and by this means the bottom of the sea is covered, so that it passes its bounds and covers the rocks, that is, the borders of it, as others explain it o.

Gill: Job 36:31 - -- For by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a wa...

For by them judgeth he the people,.... That is, by the clouds; which the Lord uses both in a way of judgment, as expressed in this clause; and in a way of mercy, as in the following; by these, and what issue out of them, as rain, hail, winds, thunder, and lightning, he sometimes punishes the inhabitants of the earth, as he did the old world by a deluge of water, which came partly from the fountains of the great deep, and partly from the windows of heaven, which destroyed man and beast, and the increase of the earth, Gen 7:11; he punished the Egyptians by a violent storm of hail, Exo 9:23; and slew many of the Canaanites with hailstones, Jos 10:11; Pharaoh and his host sunk like lead when he blew with his wind, Exo 15:10; and Sodom and Gomorrah, with the cities of the plain, were destroyed with thunder and lightning, fire and brimstone, from heaven, Gen 19:24; as the army of the Philistines were discomfited by thunder in the times of Samuel, 1Sa 7:10; and the captains of fifties, with their men, were consumed by lightning in the times of Elijah, 2Ki 1:14; and as the heavens and the earth will be burnt with fire at the end of all things, Mat 13:40, 2Pe 3:12;

he giveth meat in abundance; very plentifully, or to a multitude of creatures, both men and cattle; who have a liberal supply of food by means of the clouds and rain, which falling upon the earth make it fruitful, so that it gives bread to the eater, and seed to the sower; causes grass to grow up for the beasts of the field, and produces bread corn, oil, and wine, for the benefit of men; an emblem of the variety and plenty of spiritual food dispensed to the churches of Christ, through the ministry of the word, and by the ministers of it.

Gill: Job 36:32 - -- With clouds he covereth the light,.... Either the lightning, which is hid and covered in the black dark cloud until it bursts out of it; or the light ...

With clouds he covereth the light,.... Either the lightning, which is hid and covered in the black dark cloud until it bursts out of it; or the light of the sun, which is wonderful, that waters naturally clear and transparent, when formed into clouds, should obstruct the rays of the sun and darken it; see Eze 32:7; and thus it was in the storm and tempest the Apostle Paul was in many days, which was so thick and dark, that the sun and stars did not appear of a long time, Act 27:20;

and commandeth it not to shine, by the cloud that cometh betwixt; that is, commands the sun that it shines not, or hinders it from shining, by reason of the intervening clouds; this is an emblem of sin interposing between God and his people, which causes him to hide his face from them and not shine upon them: sins are comparable to clouds for numbers, being more than can be told; and for their nature and quality, like clouds they rise out of the earthly and carnal heart of man; and which is also like a troubled sea which cannot rest; and which reach up unto heaven and bring down wrath and vengeance from thence on wicked men; and in God's own people, like the clouds they intercept the light of his countenance, the bright shining of the sun of righteousness, the comfort, peace, and joy of the Holy Spirit: the words may be rendered, "with hands he covers the light, and commands that it shine not by reason of what comes between": and they are understood by some, as by Schmidt particularly, of the eclipses of the sun and moon, when God as it were covers them with hands, and suffers them not to shine by intervening bodies; so the eclipse of the sun is occasioned by the moon's coming between that and the earth, and the eclipse of the moon by the interposition of the earth between that and the sun; the Targum is,

"because of rapine of hands he restrains rain, and commands it to descend because of him that prays,''

who comes between and intercedes for a sinful people, as Elijah did; or, as others, he commands the lightning that it harms not because of him that comes between and intercedes with his prayers.

Gill: Job 36:33 - -- The noise thereof showeth concerning it,.... The rain, that it is coming; it is a presage and prognostic of it, namely, the noise of the clouds in the...

The noise thereof showeth concerning it,.... The rain, that it is coming; it is a presage and prognostic of it, namely, the noise of the clouds in the air, the sound of abundance of rain there; or the noise of the winds, which is often a forerunner of it: or the noise of thunder when rain frequently follows, Jer 10:13;

the cattle also concerning the vapour; that is, the cattle likewise show signs of rain, being sensible of the vapours which rise up out of the earth, and are drawn up into the air and form clouds there; these, through their sharp sight, discern the vapours rising out of the earth insensible by men; or by their quick smell p or taste discern them, these leaving some tincture upon the grass they are feeding on; and which occasion some motions and gestures in them by which husbandmen, and those that are accustomed to them, know that the rain is at hand: and there are various things observable in brutes, fowls, and cattle, and other creatures, which are signs of approaching rain; as the cawing of crows, the croaking of frogs, the flying about of cranes and swallows, the motion of ants, the retire of cattle to places of shelter, and the like; Aben Ezra observes that sheep lying on their right side portends rain; the above things with others are most beautifully expressed by Virgil q and which with many others are collected together by Pliny r; and though there are various interpretations given of this passage, this seems to be the most agreeable, and which suits with our version; unless the following, which I only propose, should be more eligible, "he", that is, God, "by it", the rain, "declares his good will" to men, likewise to "the cattle, and also towards what rises up" out of the earth, the herbs and plants; all which receive much benefit by the clouds and rain.

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Commentary -- Verse Notes / Footnotes

NET Notes: Job 36:20 The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppre...

NET Notes: Job 36:21 Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is empl...

NET Notes: Job 36:22 The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related t...

NET Notes: Job 36:24 The expression is “that you extol,” serving as an object of the verb.

NET Notes: Job 36:26 The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.&#...

NET Notes: Job 36:27 This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground waterc...

NET Notes: Job 36:29 Heb “his booth.”

NET Notes: Job 36:30 Heb “roots.”

NET Notes: Job 36:31 The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן ...

NET Notes: Job 36:32 Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers”...

NET Notes: Job 36:33 Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle a...

Geneva Bible: Job 36:20 ( o ) Desire not the night, when people are cut off in their place. ( o ) Do not be curious in seeking the cause of God's judgments, when he destroys...

Geneva Bible: Job 36:21 Take heed, regard not ( p ) iniquity: for this hast thou chosen rather than affliction. ( p ) And so murmur against God through impatiency.

Geneva Bible: Job 36:25 Every man may see it; man may behold [it] ( q ) afar off. ( q ) The works of God are revealed, that a man may see them afar off, and know God by the ...

Geneva Bible: Job 36:26 Behold, God [is] great, ( r ) and we know [him] not, neither can the number of his years be searched out. ( r ) Our infirmity hinders us so that we c...

Geneva Bible: Job 36:27 For he maketh small the drops of water: they ( s ) pour down rain according to the vapour thereof: ( s ) That is, the rain comes from those drops of ...

Geneva Bible: Job 36:29 Also can [any] understand the spreadings of the clouds, [or] the noise of his ( t ) tabernacle? ( t ) Meaning, of the clouds, which he calls the tabe...

Geneva Bible: Job 36:30 Behold, he spreadeth his light upon ( u ) it, and covereth the ( x ) bottom of the sea. ( u ) Upon the cloud. ( x ) That men cannot come to the know...

Geneva Bible: Job 36:31 For by them judgeth he ( y ) the people; he giveth meat in abundance. ( y ) He shows that the rain has a double use: the one that it declares God's j...

Geneva Bible: Job 36:32 With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh ( z ) betwixt. ( z ) That is, one cloud to dash agains...

Geneva Bible: Job 36:33 ( a ) The noise thereof sheweth concerning it, the cattle also concerning the vapour. ( a ) The cold vapour shows him: that is, the cloud of the hot ...

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Commentary -- Verse Range Notes

TSK Synopsis: Job 36:1-33 - --1 Elihu shews how God is just in his ways.16 How Job's sins hinder God's blessings.24 God's works are to be magnified.

MHCC: Job 36:15-23 - --Elihu shows that Job caused the continuance of his own trouble. He cautions him not to persist in frowardness. Even good men need to be kept to their ...

MHCC: Job 36:24-33 - --Elihu endeavours to fill Job with high thought of God, and so to persuade him into cheerful submission to his providence. Man may see God's works, and...

Matthew Henry: Job 36:15-23 - -- Elihu here comes more closely to Job; and, I. He tells him what God would have done for him before this if he had been duly humbled under his afflic...

Matthew Henry: Job 36:24-33 - -- Elihu is here endeavouring to possess Job with great and high thoughts of God, and so to persuade him into a cheerful submission to his providence. ...

Keil-Delitzsch: Job 36:19-21 - -- 19 Shall thy crying place thee beyond distress, And all the efforts of strength? 20 Long not for the night to come, Which shall remove people fro...

Keil-Delitzsch: Job 36:22-25 - -- 22 Behold, God acteth loftily in His strength; Who is a teacher like unto Him? 23 Who hath appointed Him His way, And who dare say: Thou doest in...

Keil-Delitzsch: Job 36:26-29 - -- 26 Behold, God is exalted-we know Him not entirely; The number of His years, it is unsearchable. 27 For He draweth down the drops of water, They ...

Keil-Delitzsch: Job 36:30-33 - -- 30 Behold, He spreadeth His light over Himself, And the roots of the sea He covereth. 31 For thereby He judgeth peoples, He giveth food in abunda...

Constable: Job 32:1--37:24 - --F. Elihu's Speeches chs. 32-37 Many critical scholars believe that a later editor inserted chapters 32-3...

Constable: Job 36:1--37:24 - --5. Elihu's fourth speech chs. 36-37 Of all Elihu's discourses this one is the most impressive be...

Constable: Job 36:1-26 - --God's dealings with man 36:1-26 The first four verses of chapter 36 introduce this speec...

Constable: Job 36:27--38:1 - --God's dealings with nature 36:27-37:24 Elihu focused next on God's activities in nature....

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Introduction / Outline

JFB: Job (Book Introduction) JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of ...

JFB: Job (Outline) THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12) SATAN FURTHER TEMPTS JOB. (Job 2:1-8)...

TSK: Job (Book Introduction) A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the desc...

TSK: Job 36 (Chapter Introduction) Overview Job 36:1, Elihu shews how God is just in his ways; Job 36:16, How Job’s sins hinder God’s blessings; Job 36:24, God’s works are to ...

Poole: Job 36 (Chapter Introduction) CHAPTER 36 God is first in all his ways; towards the wicked, Job 36:1-6 , the godly, Job 36:7-11 , the hypocrite, Job 36:12-14 , the poor, Job 36:1...

MHCC: Job (Book Introduction) This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before tha...

MHCC: Job 36 (Chapter Introduction) (Job 36:1-4) Elihu desires Job's attention. (Job 36:5-14) The methods in which God deals with men. (Job 36:15-23) Elihu counsels Job. (Job 36:24-33...

Matthew Henry: Job (Book Introduction) An Exposition, with Practical Observations, of The Book of Job This book of Job stands by itself, is not connected with any other, and is therefore to...

Matthew Henry: Job 36 (Chapter Introduction) Elihu, having largely reproved Job for some of his unadvised speeches, which Job had nothing to say in the vindication of, here comes more generall...

Constable: Job (Book Introduction) Introduction Title This book, like many others in the Old Testament, got its name from...

Constable: Job (Outline) Outline I. Prologue chs. 1-2 A. Job's character 1:1-5 B. Job's calamitie...

Constable: Job Job Bibliography Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downe...

Haydock: Job (Book Introduction) THE BOOK OF JOB. INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was ...

Gill: Job (Book Introduction) INTRODUCTION TO JOB This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In...

Gill: Job 36 (Chapter Introduction) INTRODUCTION TO JOB 36 This chapter, with the following, contains Elihu's fourth and last discourse, the principal view of which is to vindicate th...

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