Job 27:2
Parallel Verses
English Standard Version
“As God lives, who has taken away my right, and the Almighty, who has made my soul bitter,

King James Bible
As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;

American Standard Version
As God liveth, who hath taken away my right, And the Almighty, who hath vexed my soul:

Douay-Rheims Bible
As God liveth, who hath taken away my judgment, and the Almighty, who hath brought my soul to bitterness,

English Revised Version
As God liveth, who hath taken away my right; and the Almighty, who hath vexed my soul;

Webster's Bible Translation
As God liveth, who hath taken away my judgment; and the Almighty who hath afflicted my soul;

Job 27:2 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 27:2 Parallel Commentaries

Treasury of Scripture Knowledge

God liveth

Numbers 14:21 But as truly as I live, all the earth shall be filled with the glory of the LORD.

Ruth 3:13 Tarry this night, and it shall be in the morning, that if he will perform to you the part of a kinsman, well...

1 Samuel 14:39,45 For, as the LORD lives, which saves Israel, though it be in Jonathan my son, he shall surely die...

1 Samuel 20:21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say to the lad...

1 Samuel 25:26,34 Now therefore, my lord, as the LORD lives, and as your soul lives, seeing the LORD has withheld you from coming to shed blood...

2 Samuel 2:27 And Joab said, As God lives, unless you had spoken...

1 Kings 17:1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab, As the LORD God of Israel lives, before whom I stand...

1 Kings 18:15 And Elijah said, As the LORD of hosts lives, before whom I stand, I will surely show myself to him to day.

Jeremiah 4:2 And you shall swear, The LORD lives, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him...

Jeremiah 5:2 And though they say, The LORD lives; surely they swear falsely.

Jeremiah 12:16 And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD lives...

Ezekiel 33:11 Say to them, As I live, said the Lord GOD, I have no pleasure in the death of the wicked...

taken

Job 10:3 Is it good to you that you should oppress, that you should despise the work of your hands, and shine on the counsel of the wicked?

Job 34:5 For Job has said, I am righteous: and God has taken away my judgment.

Isaiah 40:27 Why say you, O Jacob, and speak, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?

vexed my soul. Heb. made my soul bitter

Ruth 1:20,21 And she said to them, Call me not Naomi, call me Mara: for the Almighty has dealt very bitterly with me...

2 Kings 4:27 And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away...

Cross References
Job 9:18
he will not let me get my breath, but fills me with bitterness.

Job 10:3
Does it seem good to you to oppress, to despise the work of your hands and favor the designs of the wicked?

Job 16:11
God gives me up to the ungodly and casts me into the hands of the wicked.

Job 19:6
know then that God has put me in the wrong and closed his net about me.

Job 23:16
God has made my heart faint; the Almighty has terrified me;

Job 34:5
For Job has said, 'I am in the right, and God has taken away my right;

Job 35:2
"Do you think this to be just? Do you say, 'It is my right before God,'

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