V. 4. Into the power of their transgression: to take effect | tained, much used for writing. It was common in the marshes on them, in their punishment, its natural consequence; com- of the Nile, and was known also in Palestine. Even in its pare Is. 24: 20. early vigor, before the time for cutting, it suddenly withers away, when the waters are dried up around it.

V. 7. Awake for thee: arouse himself for thy relief; compare Ps. 7: 6.

VV. 16, 17. Another illustration of the truth, that the V. 10. From their heart: well considered words, deeply prosperity of a wicked man has no permanent and enduring pondered and matured.

V. 11. Paper-rush: a water plant, a species of rush which springs up in marshes, to the height of eight or ten feet, above the water. By unrolling its stalk, a thin firm sheet was ob

support. He is here compared to a plant, which for a while grows luxuriantly, but for want of depth of earth soon perishes.-His garden: where he has taken root.—Habitation of stones: a place where stones abound.-Sees: in the sense of perceive, feel.

V. 29. Take hold of the hand: to aid and sustain them,- | VV. 22-24), God makes no account in distributing the evils as in Is. 42: 6; Ps. 73: 23. of this life.

Chs. IX, X. Job now enters into the discussion of the points maintained by his two friends, who had spoken. He knew that he had been just in his dealings with men, and faithful in the duties of religion; and he could not comprehend, therefore, why God should have singled him out from among men, as the object of such special marks of his displeasure. Hence, while he admits, 1st), that no one can be accounted just in the view of God (VV. 2, 3); he asserts, 2dly), that in apportioning the evils of this life, no distinction is made between the righteous and the wicked (VV. 22-26). These are the chief points; the other topics of these two chapters need not be suggested here.

VV. 5 and 6, describe the most terrible of the effects of earthquakes; in some of which even mountains have been thrown down, as stated by eye-witnesses.

V. 6. Tremble &c.: compare Is. 13:13, 24 : 20; Nah. 1:5 Is. 24: 18.-Pillars (or foundations) of the earth: a poetical (where, "is burnt" should be, "heaves ").—Shaken: compare image, frequent in the Scriptures (e. g. 1 Sam. 2:8; Ps. 75: 3; compare Job 38: 6; Prov. 8:29; Ps. 104: 5); but as a figure merely, as appears from Job 26: 7.

V. 8. Spread out &c: compare Is. 40: 22. It may also be translated: Bows the heavens (margin), in the same sense as in the ninth verse of the eighteenth Psalm, where the whole description is drawn from the appearances of a terrific storm. V. 2. Just with God: in the view of the infinitely Wise -Treads upon the heights of the sea: as its Lord; so the and Holy, who searches the heart. Job does not claim for same phrase is used in Deut. 33: 29; Amos 4:13; Mic. 1: 3. himself this equality with God, in personal holiness and purity; though he asserts, in opposition to his friends, the rectitude V. 9. These constellations, among the most conspicuous of his life. In regard to the former, all men are on a level in the heavens, are named as instances of God's creative before God; and it cannot account, therefore, for the power. See Am. 5: 8, and note on 38 : 31.-Chambers of the special judgments inflicted on him; of the latter (he asserts, South: the remote, southern quarters of the heavens. (37:9).

Lo, he goes by me, but I see him not;
he passes along, but I do not perceive him.
Lo, he seizes the prey; who shall hinder him?
who will say to him: What doest thou?
God will not turn away his anger;

proud helpers bow beneath it.

Should I then answer him,—

choose out my words against him?

Whom, though I be righteous, I would not answer;
I would make supplication to my judge.

If I called, and he answered me,

I would not believe that he listened to my voice.
For he dashes me in pieces with a tempest,

and multiplies my wounds without cause.

He will not suffer me to recover my breath;
but fills me with bitter plagues.

If it be of might, lo he is the Strong!

and if of right, who will appoint me a time?

Though I were righteous, my own mouth would condemn me;

if I were perfect, he would show me perverse.

Though perfect, I should take no thought for myself, nor should I value my life.

It is all the same; therefore I say,

he consumes the righteous and the wicked.

When the scourge shall suddenly destroy,

he mocks at the distress of the innocent.

The earth is given into the hand of the wicked;
the face of its judges he vails;

if not, who then is it?

My days are swifter than a runner;

they are fled, and have seen no good.
They have passed by, like the reed-skiffs;
as the eagle darts upon its prey.

V. 11. The mysterious presence and working of the divine | power; ever near, yet perceived only in its effects.

VV. 20, 21. Even if righteous, I could not against him affirm it, nor make good the assertion of my innocence; I

V. 15. I would not deal with him as an adversary; but must submit all, even life itself, to his decision. would entreat him, as a judge, to declare my innocence.

V. 16. Call and answer, in this passage, are forensic terms meaning to summon to a trial, and to answer the call.

VV. 22-24. This being true, that he must suffer though guiltless, he affirms that it matters not,-that it is all the same, whether a man be guilty or innocent; since both suffer alike. The scourge (compare Is. 10: 26, 28: 15) means any

V. 19. Will appoint me a time, viz. of trial; a forensic calamity, as pestilence, war, or famine, in which all alike phrase. It is so used in Jer. 49: 19, where the question fol- perish.-Vails, so that they shall not distinguish between lowing it indicates the presumption and folly of thus arraign-right and wrong; ascribing to God, what he permits or does ing God.-If it be of might &c. The meaning is: if might not prevent. —V. 25. A runner: see 2 Sam. 18: 19–26. alone is to decide, the power is all with him; and if right is to be taken into account, how shall I obtain a hearing? Margin: the last clause of each member is language ascribed to God.

V. 26. Reed-skiffs: boats of the lightest material, made of woven reeds covered with pitch; still used on the Nile, and noted for their lightness and swiftness.

Ch. X. V. 3. Does it seem good: i. e. right and just. The of a wicked man.

and increasest thy displeasure towards me,

with host succeeding host against me.

Why then didst thou bring me forth from the womb?

I should have died, and no eye would have seen me.
I should be, as if I had not been ;-

should have been borne from the womb to the grave.
Are not my days few? Let him forbear!

let him withdraw from me, that I may rejoice a little while: before I shall go, and not return;

to the land of darkness and of death-shade;

a land of gloom like the thick darkness,

of death-shade, without order;

and the light is as thick darkness.

VV. 10-12. Does this consist with that divine wisdom and power, shown in the formation of the body through all its stages, from its embryo state to the perfected human being? -V. 12. Spirit, here means the principle of life, the vital spirit, as in Is. 38: 16.

VV. 16, 17. The outward evils inflicted on him he connects with his own inward conflicts, to which he ascribes every renewal and aggravation of them.--Thy witnesses: the evils which he was suffering, regarded as evidences of God's displeasure; the fundamental error in his, as well as his friends', view of God's dealings with him.

V. 22. Without order: where all is indistinct and confused. The light &c.: serving only to reveal the gloom of that realm of death.

Evidences of an existence after death, and of the separate existence of the soul when disunited from the body, are scattered through the Old Testament. The manner of representing that future state, as, e. g. in this passage and in Is. 14: 9, 10, is of course not to be taken literally, but as a figurative representation of the moral truth, under sensible imagery. The use of such imagery, in the expression of moral truths, is common in the Scriptures.