Ayub 36:26-33

The Work and Wisdom of God

36:26 “Yes, God is great – beyond our knowledge! ¹ 

The number of his years is unsearchable.

36:27 He draws up drops of water;

they distill ²  the rain into its mist, ³ 

36:28 which the clouds pour down

and shower on humankind abundantly.

36:29 Who can understand the spreading of the clouds,

the thunderings of his pavilion? ⁴ 

36:30 See how he scattered ⁵  his lightning ⁶  about him;

he has covered the depths ⁷  of the sea.

36:31 It is by these that he judges ⁸  the nations

and supplies food in abundance.

36:32 With his hands ⁹  he covers ¹⁰  the lightning,

and directs it against its target.

36:33 ¹¹ His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 37:13

37:13 Whether it is for punishment ¹²  for his land,

or whether it is for mercy,

he causes it to find its mark. ¹³ 

Ayub 38:34-38

38:34 Can you raise your voice to the clouds

so that a flood of water covers you? ¹⁴ 

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

38:36 Who has put wisdom in the heart, ¹⁵ 

or has imparted understanding to the mind?

38:37 Who by wisdom can count the clouds,

and who can tip over ¹⁶  the water jars of heaven,

38:38 when the dust hardens ¹⁷  into a mass,

and the clumps of earth stick together?

[36:26]  ¹ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

[36:27]  ² tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”

[36:27]  ³ tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.

[36:29]  ⁴ tn Heb “his booth.”

[36:30]  ⁵ tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.

[36:30]  ⁶ tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.

[36:30]  ⁷ tn Heb “roots.”

[36:31]  ⁸ tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).

[36:32]  ⁹ tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”

[36:32]  ¹⁰ tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.

[36:33]  ¹¹ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[37:13]  ¹² tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ¹³ tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.

[38:34]  ¹⁴ tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.

[38:36]  ¹⁵ tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature – clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.

[38:37]  ¹⁶ tn The word actually means “to cause to lie down.”

[38:38]  ¹⁷ tn The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.