Job 29:3
Parallel Verses
English Standard Version
when his lamp shone upon my head, and by his light I walked through darkness,

King James Bible
When his candle shined upon my head, and when by his light I walked through darkness;

American Standard Version
When his lamp shined upon my head, And by his light I walked through darkness;

Douay-Rheims Bible
When his lamp shined over my head, and I walked by his light in darkness?

English Revised Version
When his lamp shined upon my head, and by his light I walked through darkness;

Webster's Bible Translation
When his candle shined upon my head, and when by his light I walked through darkness;

Job 29:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

25 When He appointed to the wind its weight,

And weighed the water according to a measure,

26 When He appointed to the rain its law,

And the course to the lightning of the thunder:

27 Then He saw it and declared it,

Took it as a pattern and tested it also,

28 And said to man: Behold, the fear of the Lord is wisdom,

And to depart from evil is understanding.

It is impracticable to attach the inf. לעשׂות to Job 28:24 as the purpose, because it is contrary to the meaning; but it is impossible, according to the syntax, to refer it to Job 28:27 as the purpose placed in advance, or to take it in the sense of perfecturus, because in both instances it ought to have been יתכּן instead of תּכּן, or at least ותכּן with the verb placed first (vid., Job 37:15). But even the temporal use of ל in לפנות at the turn (of morning, of evening, e.g., Genesis 24:63) cannot be compared, but לעשׂות signifies perficiendo equals quum perficeret (as e.g., 2 Samuel 18:29, mittendo equals quum mitteret), it is a gerundival inf. Ngelsb. S. 197f., 2nd edition); and because it is the past that is spoken of, the modal inf. can be continued in the perf., Ges. 132, rem. 2. The thought that God, when He created the world, appointed fixed laws of equable and salutary duration, he particularizes by examples: He appointed to the wind its weight, i.e., the measure of its force or feebleness; distributed the masses of water by measure; appointed to the rain its law, i.e., the conditions of its development and of its beginning; appointed the way, i.e., origin and course, to the lightning (חזיז from חזז, Arab. ḥzz, secare). When He thus created the world, and regulated what was created by laws, then He perceived (ראהּ with He Mappic. according to the testimony of the Masora) it, wisdom, viz., as the ideal of all things; then He declared it, enarravit, viz., by creating the world, which is the development and realization of its substance; then He gave it a place הכינהּ (for which Dderl. and Ewald unnecessarily read הבינהּ), viz., to create the world after its pattern, and to commit the arrangement of the world as a whole to its supreme protection and guidance; then He also searched it out or tested it, viz., its demiurgic powers, by setting them in motion to realize itself.

If we compare Proverbs 8:22-31 with this passage, we may say: the חכמה is the divine ideal-world, the divine imagination of all things before their creation, the complex unity of all the ideas, which are the essence of created things and the end of their development. "Wisdom," says one of the old theologians,

(Note: Vid., Jul. Hamberger, Lehre Jak. Bhme's, S. 55.)

"is a divine imagination, in which the ideas of the angels and souls and all things were seen from eternity, not as already actual creatures, but as a man beholds himself in a mirror." It is not directly one with the Logos, but the Logos is the demiurg by which God has called the world into existence according to that ideal which was in the divine mind. Wisdom is the impersonal model, the Logos the personal master-builder according to that model. Nevertheless the notions, here or in the alter cognate portion of Scripture, Proverbs 8:22-31, are not as yet so distinct as the New Testament revelation of God has first of all rendered possible. In those days, when God realized the substance of the חכמה, this eternal mirror of the world, in the creation of the world, He also gave man the law, corresponding to which he corresponds to His idea and participates in wisdom. Fearing the supreme Lord (אדני) only here in the book of Job, one of the 134 ודאין, i.e., passages, where אדני is not merely to be read instead of יהוה, but is actually written),

(Note: Vid., Buxtorf's Tiberias, p. 245; comp. Br's Psalterium, p. 133.)

and renouncing evil (סוּר מרע, according to another less authorized mode of writing מרע), - this is man's share of wisdom, this is his relative wisdom, by which he remains in connection with the absolute. This is true human φιλοσοφία, in contrast to all high-flown and profound speculations; comp. Proverbs 3:7, where, in like manner, "fear Jehovah" is placed side by side with "depart from evil," and Proverbs 16:6, according to which it is rendered possible סור מרע, to escape the evil of sin and its punishment by fearing God. "The fear of God is the beginning of wisdom" (Proverbs 1:7; comp. Psalm 111:10) is the symbolum, the motto and uppermost principle, of that Israelitish Chokma, whose greatest achievement is the book of Job. The whole of Job 28:1 is a minute panegyric of this principle, the materials of which are taken from the far-distant past; and it is very characteristic, that, in the structure of the book, this twenty-eighth chapter is the clasp which unites the half of the δέσις with the half of the λύσις, and that the poet has inscribed upon this clasp that sentence, "The fear of God is the beginning of wisdom." But, moreover, Job's closing speech, which ends in this celebration of the praise of the חכמה, also occupies an important position, which must not be determined, in the structure of the whole.

continued...

Job 29:3 Parallel Commentaries

Treasury of Scripture Knowledge

candle. or, lamp

Job 18:6 The light shall be dark in his tabernacle, and his candle shall be put out with him.

Job 21:17 How oft is the candle of the wicked put out! and how oft comes their destruction on them! God distributes sorrows in his anger.

Psalm 18:28 For you will light my candle: the LORD my God will enlighten my darkness.

Proverbs 13:9 The light of the righteous rejoices: but the lamp of the wicked shall be put out.

Proverbs 20:20 Whoever curses his father or his mother, his lamp shall be put out in obscure darkness.

Proverbs 24:20 For there shall be no reward to the evil man; the candle of the wicked shall be put out.

by his light

Job 22:28 You shall also decree a thing, and it shall be established to you: and the light shall shine on your ways.

Psalm 4:6 There be many that say, Who will show us any good? LORD, lift you up the light of your countenance on us.

Psalm 23:4 Yes, though I walk through the valley of the shadow of death, I will fear no evil: for you are with me...

Psalm 27:1 The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

Psalm 84:11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

Isaiah 2:4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares...

John 8:12 Then spoke Jesus again to them, saying, I am the light of the world: he that follows me shall not walk in darkness...

John 12:46 I am come a light into the world, that whoever believes on me should not abide in darkness.

Ephesians 5:8,14 For you were sometimes darkness, but now are you light in the Lord: walk as children of light...

Cross References
Job 11:17
And your life will be brighter than the noonday; its darkness will be like the morning.

Job 18:6
The light is dark in his tent, and his lamp above him is put out.

Proverbs 13:9
The light of the righteous rejoices, but the lamp of the wicked will be put out.

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