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 inwardly the middle and highest point of the 3 x 9 prophetic utterances, so the poet of the book of Job has adorned the middle of his work with this confession of his hero, wherein he himself plants the flag of victory above his own grave. Now in Job 19:28 Job turns towards the friends. He who comes forth on his side as his advocate, will make Himself felt by them to be a judge, if they continue to persecute the suffering servant of God (comp. Job 13:10-12). It is not to be translated: for then ye will say, or: forsooth then will ye say. This would be כי אז תאמרו, and certainly imply that the opponents will experience just the same theophany, that therefore it will be on the earth. Oehler (in his Veteris Test. sententia de rebus post mortem futuris, 1846) maintains this instance against the interpretation of this confession of Job of a future beholding; it has, however, no place in the text, and Oehler rightly gives no decisive conclusion. For Job 19:28, as is rightly observed by C. W. G. Köstlin (in his Essay, de immortalitatis spe, quae in l. Iobi apparere dicitur, 1846) against Oehler, and is even explained by Oetinger, is the antecedent to Job 19:29 (comp. Job 21:28.): if ye say: how, i.e., under what pretence of right, shall we prosecute him (נרדּף־לו, prop. pursue him, comp. Jdg 7:25), and (so that) the root of the matter (treated of) is found in me (בי, not בּו, since the oratio directa, as in Job 22:17, passes into the oratio obliqua, Ew. §338, a); in other words: if ye continue to seek the cause of my suffering in my guilt, fear ye the sword, i.e., God's sword of vengeance (as Job 15:22, and perhaps as Isa 31:8 : a sword, without the art. in order to combine the idea of what is boundless, endless, and terrific with the indefinite - the indetermination ad amplificandum described on Psa 2:12). The confirmatory substantival