أيوب ٣٤:١٢

12 Yea verily God acteth not wickedly, And the Almighty perverteth not the right. 13 Who hath given the earth in charge to Him? And who hath disposed the whole globe? 14 If He only set His heart upon Himself, If He took back His breath and His inspiration to Himself: 15 All flesh would expire together, And man would return to dust. With אף אמנם (Yea verily, as Job 19:4, "and really") the counter-assertion of Job 34:11 is repeated, but negatively expressed (comp. Job 8:3). הרשׁיע signifies sometimes to act as רשׁע, and at others to be set forth and condemned as a רשׁע; here, as the connection requires, it is the former. Job 34:13 begins the proof. Ewald's interpretation: who searcheth, and Hahn's: who careth for the earth beside Him, are hazardous and unnecessary. פּקד with על of the person and the acc. of the thing signifies: to enjoin anything as a duty on any one, to entrust anything to any one, Job 36:23; Num 4:27; Ch2 36:23; therefore: who has made the earth, i.e., the care of it, a duty to Him? ארצה (Milel) is not to be refined into the meaning "to the earth" (as here by Schultens and a few others, Isa 9:1 by Luzzatto: he hath smitten down, better: dishonoured, to the earth with a light stroke), but is poetically equivalent to ארץ, as לילה (comp. modern Greek ἡ νύχθα) is in prose equivalent to ליל. Job 34:13 is by no means, with Ew. and Hahn, to be translated: who observes (considers) the whole globe, שׂים as Job 34:23; Job 4:20; Job 24:12 - the expression would be too contracted to affirm that no one but God bestowed providential attention upon the earth; and if we have understood Job 34:13 correctly, the thought is also inappropriate. A more appropriate thought is gained, if עליו is supplied from Job 34:13: who has enjoined upon Him the whole circle of the eart…

Elihu, it is likely, paused awhile, to see if Job had any thing to say against his discourse in the foregoing chapter; but he sitting silent, and it is likely intimating his desire that he would go on, he here proceeds. And, I. He bespeaks not only the audience, but the assistance of the company (Job 34:2-4). II. He charges Job with some more indecent expressions that had dropped from him (Job 34:5-9). III. He undertakes to convince him that he had spoken amiss, by showing very fully, 1. God's incontestable justice (Job 34:10-12, Job 34:17, Job 34:19, Job 34:23). 2. His sovereign dominion (Job 34:13-15). 3. His almighty power (Job 34:20, Job 34:24). 4. His omniscience (Job 34:21, Job 34:22, Job 34:25). 5. His severity against sinners (Job 34:26-28). 6. His overruling providence (Job 34:29, Job 34:30). IV. He teaches him what he should say (Job 34:31, Job 34:32). And then, lastly, he leaves the matter to Job's own conscience, and concludes with a sharp reproof of him for his peevishness and discontent (Job 34:33-37). All this Job not only bore patiently, but took kindly, because he saw that Elihu meant well; and, whereas his other friends had accused him of that from which his own conscience acquitted him, Elihu charged him with that only for which, it is probable, his own heart, now upon the reflection, began to smite him.