3. his armies] The words still amplify the idea of the “dominion” and omnipotence of God. The armies that obey Him are innumerable. The reference is probably to the phenomena of the heavens by night; comp. Isaiah 40:26, “He bringeth out their host by number, he calleth them all by their names; by the greatness of his might, for that he is strong in power, not one faileth.” There was a tendency in Oriental thought to identify the angels with the stars, or at least to regard the stars as animated.

his light arise] The reference is probably to the heavens or world by day; and the words express the pervading universality of God’s influence and rule. The sun as a body is not directly alluded to, for the word “arise” is not that which ordinarily expresses rising or coming above the horizon; the meaning is rather “on whom doth not his light shine?” By “his light” is not meant the nature of God as essential light; the meaning rather is that by His light which He sends forth God reaches all (Psalm 19:6) and brings all under His sway, though there may be in “his light” a reference to the light of day as symbolizing what He is. It is out of the question to limit the words “upon whom” to the “armies” of the first clause, making the query of Bildad to mean, Which of the bright heavenly hosts does not His light outshine? or, Which of them does not shine with a light which falls on it from Him and reflect not its own but His light? The reference in the words “on whom” is not limited to the heavenly host, but is universal.

Verse 3. - Is there any number of his armies? (comp. Psalm 68:17, "The chariots of God are twenty thousand, even thousands of angels;" and Daniel 7:10, "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him;" see also 2 Kings 6:16, 17; Matthew 26:53; Hebrews 12:22; Revelation 9:16). The number of the angels at any given time must be a definite one. But as there is nothing to limit the further exercise of creative power in this direction, the possible number is indefinite. And upon whom doth not his light arise? Upon what being among all the countless thousands whom he hath created, or will create, does not the brightness of his effulgence shine in such sort that they are illumined by him, and them° selves shine with a mere reflected splendour? Job 25:3Instead of the appellation מרומיו, which reminds one of Isaiah 24:21, - where a like peacemaking act of judgment on the part of God is promised in reference to the spirit-host of the heights that have been working seductively among the nations on earth, - גּדוּדיו, of similar meaning to צבאיו, used elsewhere, occurs in this verse. The stars, according to biblical representation, are like an army arrayed for battle, but not as after the Persian representation - as an army divided into troops of the Ahuramazd and Angramainyus (Ahriman), but a standing army of the children of light, clad in the armour of light, under the guidance of the one God the Creator (Isaiah 40:26, comp. the anti-dualistic assertion in Isaiah 45:7). The one God is the Lord among these numberless legions, who commands their reverence, and maintains unity among them; and over whom does not His light arise? Umbr. explains: who does not His light, which He communicates to the hosts of heaven, vanquish (קוּם על in the usual warlike meaning: to rise against any one); but this is a thought that is devoid of purpose in this connection. אורהו with the emphatic suff. hu (as Job 24:23, עיניהוּ) at any rate refers directly to God: His light in distinction from the derived light of the hosts of heaven. This distinction is better brought out if we interpret (Merc., Hirz., Hahn, Schlottm., and others): over whom does (would) not His light arise? i.e., all receive their light from His, and do but reflect it back. But יקוּם equals יזרח cannot be justified by Job 11:17. Therefore we interpret with Ew. and Hlgst. thus: whom does not His light surpass, or, literally, over whom (i.e., which of these beings of light) does it not rise, leaving it behind and exceeding it in brightness (יקוּם as synon. of ירוּם)? How then could a mortal be just with God, i.e., at His side or standing up before Him; and how could one of woman born be spotless! How could he (which is hereby indirectly said) enter into a controversy with God, who is infinitely exalted above him, and maintain before Him a moral character faultless, and therefore absolutely free from condemnation! In the heights of heaven God's decision is revered; and should man, the feeble one, and born flesh of flesh (vid., Job 14:1), dare to contend with God? Behold, עד־ירח (עד, as usually when preceded by a negation, adeo, ne ... quidem, e.g., Exodus 14:28, comp. Nahum 1:10, where J. H. Michaelis correctly renders: adeo up spinas perplexitate aequent, and אל used in the same way, Job 5:5, Ew. 219, c), even as to the moon, it does not (ולא with Waw apod., Ges. 145, 2, although there is a reading לא without ו) shine bright, יאחיל equals יהל, from אהל equals הלל.

(Note: It is worthy of observation, that hilâl signifies in Arabic the new moon (comp. Genesis, S. 307); and the Hiphil ahalla, like the Kal halla, is used of the appearing and shining of the new moon.)

Thus lxx, Targ. Jer., and Gecatilia translate; whereas Saadia translates: it turns not in (Arab. lâ ydchl), or properly, it does not pitch its tent, fix its habitation. But to pitch one's tent is אהל or אהל, whence יהל, Isaiah 13:20, equals יאהל; and what is still more decisive, one would naturally expect יאהיל שׁם in connection with this thought. We therefore render אהל as a form for once boldly used in the scriptural language for הלל, as in Isaiah 28:28 אדשׁ once occurs for דּוּשׁ. Even the moon is only a feeble light before God, and the stars are not clean in His eyes; there is a vast distance between Him and His highest and most glorious creatures - how much more between Him and man, the worm of the dust!

The friends, as was to be expected, are unable to furnish any solution of the mystery, why the ungodly often live and die happily; and yet they ought to be able to give this solution, if the language which they employ against Job were authorized. Bildad alone speaks in the above speech, Zophar is silent. But Bildad does not utter a word that affects the question. This designed omission shows the inability of the friends to solve it, as much as the tenacity with which they firmly maintain their dogma; and the breach that has been made in it, either they will not perceive or yet not acknowledge, because they think that thereby they are approaching too near to the honour of God. Moreover, it must be observed with what delicate tact, and how directly to the purpose in the structure of the whole, this short speech of Bildad's closes the opposition of the friends. Two things are manifest from this last speech of the friends: First, that they know nothing new to bring forward against Job, and nothing just to Job's advantage; that all their darts bound back from Job; and that, though not according to their judgment, yet in reality, they are beaten. This is evident from the fact that Bildad is unable to give any answer to Job's questions, but can only take up the one idea in Job's speech, that he confidently and boldly thinks of being able to approach God's throne of judgment; he repeats with slight variation what Eliphaz has said twice already, concerning the infinite distance between man and God, Job 4:17-21; Job 15:14-16, and is not even denied by Job himself, Job 9:2; Job 14:4. But, secondly, the poet cannot allow us to part from the friends with too great repugnance; for they are Job's friends notwithstanding, and at the close we see them willingly obedient to God's instruction, to go to Job that he may pray for them and make sacrifice on their behalf. For this reason he does not make Bildad at last repeat those unjust incriminations which were put prominently forward in the speech of Eliphaz, Job 22:5-11. Bildad only reminds Job of the universal sinfulness of the human race once again, without direct accusation, in order that Job may himself derive from it the admonition to humble himself; and this admonition Job really needs, for his speeches are in many ways contrary to that humility which is still the duty of sinful man, even in connection with the best justified consciousness of right thoughts and actions towards the holy God.

1 Then Job began, and said:

2 How has thou helped him that is without power,

Raised the arm that hath no strength!

3 How hast thou counselled him that hath no wisdom,

And fully declared the essence of the matter!

4 To whom hast thou uttered words,

And whose breath proceeded from thee?

Bildad is the person addressed, and the exclamations in Job 26:2, Job 26:3 are ironical: how thy speech contains nothing whatever that might help me, the supposedly feeble one, in conquering my affliction and my temptation; me, the supposedly ignorant one, in comprehending man's mysterious lot, and mine! ללא־כח, according to the idea, is only equivalent to כח לו (אין) לאשׁר לא, and זרוע לא־עז equivalent to זרוע בלא־עז (לא עז לו); the former is the abstr. pro concreto, the latter the genitival connection - the arm of the no-power, i.e., powerless (Ges. 152, 1). The powerless one is Job himself, not God (Merc., Schlottm.), as even the choice of the verbs, Job 26:2, Job 26:3, shows. Respecting תּוּשׁיּה, which we have translated essentiality, duration, completion, we said, on Job 5:12, that it is formed from ישׁ (vid., Proverbs 8:21), not directly indeed, but by means of a verb ושׁי brev a fo (ושׁה), in the signification subsistere (comp. Arab. kân, and Syriac קום);

(Note: Comp. also Spiegel, Grammatik der Huzvresch-Sprache, S. 103.)

it is a Hophal-formation (like תּוּגה), and signifies, so to speak, durability, subsistentia, substantia, ὑπόστασις, so that the comparison of ושׁי with אשׁשׁ, Arab. 'ss (whence אשׁישׁ, Arab. ası̂s, asâs, etc., fundamentum) is forced upon one, and the relationship to the Sanskrit as (asmi equals εἰμὶ) can remain undecided. The observation of J. D. Michaelis

continued...

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