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 that He would allow him to speak, and not overwhelm him with His majesty.

Verse 7
The question arises here, whether the שׁם which follows is to be understood locally (Arab. ṯamma) or temporally (Arab. ṯumma); it is evident from Job 35:12; Psa 14:5; Psa 66:6; Hos 2:17; Zep 1:14, that it may be used temporally; in many passages, e.g., Ps. 36:13, the two significations run into one another, so that they cannot be distinguished. We here decide in favour of the temporal signification, against Rosenm., Schlottm., and Hahn; for if שׁם be understood locally, a “then” must be supplied, and it may therefore be concluded that this שׁם is the expression for it. We assume at the same time that נוכח is correctly pointed as part. with Kametz; accordingly it is to be explained: then, if He would thus pay attention to me, an upright man would be contending with Him, i.e., then it would be satisfactorily proved that an upright man may contend with Him. In Job 23:7, פּלּט, like מלּט, Job 20:20 (comp. פּתּח, to have open, to stand open), is intensive of Kal: I should for ever escape my judge, i.e., come off most completely free from unmerited punishment. Thus it ought to be if God could be found, but He cannot be found. The הן, which according to the sense may be translated by “yet” (comp. Job 21:16), introduces this antithetical relation: Yet I go towards the east (הן with Mahpach, קדם with Munach), and He is not there; and towards the west (אחור, comp. אחרנים, occidentales, Job 18:20), and perceive Him not (expressed as in Job 9:11; בּין ל elsewhere: to attend to anything, Job 14:21; Deu 32:29; Psa 73:17; here, as there, to perceive anything, so that לו is equivalent to אתו). In Job 23:9 the left (שׂמאול, Arab. shemâl, or even without the substantival termination, on which comp. Jesurun, pp. 222-227, sham, shâm) is undoubtedly an appellation of the north, and the right (ימין, Arab. jem̌̂n) an appellation of the