Job 26:14
Parallel Verses
English Standard Version
Behold, these are but the outskirts of his ways, and how small a whisper do we hear of him! But the thunder of his power who can understand?”

King James Bible
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

American Standard Version
Lo, these are but the outskirts of his ways: And how small a whisper do we hear of him! But the thunder of his power who can understand?

Douay-Rheims Bible
Lo, these things are said in part of his ways: and seeing we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?

English Revised Version
Lo, these are but the outskirts of his ways: and how small a whisper do we hear of him! but the thunder of his power who can understand?

Webster's Bible Translation
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

Job 26:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

8 He bindeth up the waters in His clouds,

Without the clouds being rent under their burden.

9 He enshroudeth the face of His throne,

Spreading His clouds upon it.

10 He compasseth the face of the waters with bounds,

To the boundary between light and darkness.

The clouds consist of masses of water rolled together, which, if they were suddenly set free, would deluge the ground; but the omnipotence of God holds the waters together in the hollow of the clouds (צרר, Milel, according to a recognised law, although it is also found in Codd. accented as Milra, but contrary to the Masora), so that they do not burst asunder under the burden of the waters (תּחתּם); by which nothing more nor less is meant, than that the physical and meteorological laws of rain are of God's appointment. Job 26:9 describes the dark and thickly-clouded sky that showers down the rain in the appointed rainy season. אחז signifies to take hold of, in architecture to hold together by means of beams, or to fasten together (vid., Thenius on 1 Kings 6:10, comp. 2 Chronicles 9:18, מאחזים, coagmentata), then also, as usually in Chald. and Syr., to shut (by means of cross-bars, Nehemiah 7:3), here to shut off by surrounding with clouds: He shuts off פּני־כסּה, the front of God's throne, which is turned towards the earth, so that it is hidden by storm-clouds as by a סכּה, Job 36:29; Psalm 18:12. God's throne, which is here, as in 1 Kings 10:19, written כּסּה instead of כּסּא (comp. Arab. cursi, of the throne of God the Judge, in distinction from Arab. 'l-‛arš, the throne of God who rules over the world),

(Note: According to the more recent interpretation, under Aristotelian influence, Arab. 'l-‛rš is the outermost sphere, which God as πρῶτον κινοῦν having set in motion, communicates light, heat, life, and motion to the other revolving spheres; for the causae mediae gradually descend from God the Author of being (muhejji) from the highest heaven into the sublunary world.)

is indeed in other respects invisible, but the cloudless blue of heaven is His reflected splendour (Exodus 24:10) which is cast over the earth. God veils this His radiance which shines forth towards the earth, פּרשׁז אליו עננו, by spreading over it the clouds which are led forth by Him. פּרשׁו is commonly regarded as a Chaldaism for פּרשׁז (Ges. 56, Olsh. 276), but without any similar instance in favour of this vocalizaton of the 3 pr. Piel (Pil.). Although רענן and שׁאנן, Job 15:32; Job 3:18, have given up the i of the Pil., it has been under the influence of the following guttural; and although, moreover, i before Resh sometimes passes into a, e.g., ויּרא, it is more reliable to regard פרשז as inf. absol. (Ew. 141, c): expandendo. Ges. and others regard this פרשז as a mixed form, composed from פרשׁ and פרז; but the verb פרשׁ (with Shin) has not the signification to expand, which is assumed in connection with this derivation; it signifies to separate (also Ezekiel 34:12, vid., Hitzig on that passage), whereas פרשׂ certainly signifies to expand (Job 36:29-30); wherefore the reading פּרשׂז (with Sin), which some Codd. give, is preferred by Br, and in agreement with him by Luzzatto (vid., Br's Leket zebi, p. 244), and it seems to underlie the interpretation where פרשז עליו is translated by עליו (פּרשׂ) פרש, He spreadeth over it (e.g., by Aben-Ezra, Kimchi, Ralbag). But the Talmud, b. Sabbath, 88 b (פירש שדי מזיו שכינתו ועננו עליו, the Almighty separated part of the splendour of His Shechina and His cloud, and laid it upon him, i.e., Moses, as the passage is applied in the Haggada), follows the reading פּרשׁז (with Shin), which is to be retained on account of the want of naturalness in the consonantal combination שׂז; but the word is not to be regarded as a mixed formation (although we do not deny the possibility of such forms in themselves, vid., supra, p. 468), but as an intensive form of פרשׂ formed by Prosthesis and an Arabic change of Sin into Shin, like Arab. fršḥ, fršd, fršṭ, which, being formed from Arab. frš equals פּרשׂ (פּרשׂ), to expand, signifies to spread out (the legs).

Job 26:10 passes from the waters above to the lower waters. תּכלית signifies, as in Job 11:7; Job 28:3; Nehemiah 3:21, the extremity, the extreme boundary; and the connection of תּכלית אור is genitival, as the Tarcha by the first word correctly indicates, whereas אור with Munach, the substitute for Rebia mugrasch In this instance (according to Psalter, ii. 503, 2), is a mistake. God has marked out (חן, lxx ἐγύρωσεν) a law, i.e., here according to the sense: a fixed bound (comp. Proverbs 8:29 with Psalm 104:9), over the surface of the waters (i.e., describing a circle over them which defines their circuit) unto the extreme point of light by darkness, i.e., where the light is touched by the darkness. Most expositors (Rosenm., Hirz., Hahn, Schlottm., and others) take עד־תכלית adverbially: most accurately, and refer חג to אור as a second object, which is contrary to the usage of the language, and doubtful and unnecessary. Pareau has correctly interpreted: ad lucis usque tenebrarumque confinia; עם in the local sense, not aeque ac, although it might also have this meaning, as e.g., Ecclesiastes 2:16. The idea is, that God has appointed a fixed limit to the waters, as far as to the point at which they wash the terra firma of the extreme horizon, and where the boundary line of the realms of light and darkness is; and the basis of the expression, as Bouillier, by reference to Virgil's Georg. i. 240f., has shown, is the conception of the ancients, that the earth is surrounded by the ocean, on the other side of which the region of darkness begins.

Job 26:14 Parallel Commentaries

Treasury of Scripture Knowledge

how little

Job 11:7-9 Can you by searching find out God? can you find out the Almighty to perfection...

Psalm 139:6 Such knowledge is too wonderful for me; it is high, I cannot attain to it.

Psalm 145:3 Great is the LORD, and greatly to be praised; and his greatness is unsearchable.

Isaiah 40:26-29 Lift up your eyes on high, and behold who has created these things, that brings out their host by number...

Romans 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

1 Corinthians 13:9-12 For we know in part, and we prophesy in part...

the thunder

Job 40:9 Have you an arm like God? or can you thunder with a voice like him?

1 Samuel 2:10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder on them...

Psalm 29:3 The voice of the LORD is on the waters: the God of glory thunders: the LORD is on many waters.

Cross References
Job 4:12
"Now a word was brought to me stealthily; my ear received the whisper of it.

Job 36:29
Can anyone understand the spreading of the clouds, the thunderings of his pavilion?

Job 37:4
After it his voice roars; he thunders with his majestic voice, and he does not restrain the lightnings when his voice is heard.

Job 37:5
God thunders wondrously with his voice; he does great things that we cannot comprehend.

Job 42:5
I had heard of you by the hearing of the ear, but now my eye sees you;

Habakkuk 3:4
His brightness was like the light; rays flashed from his hand; and there he veiled his power.

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