Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/1485

 Schlottm., and others): over whom does (would) not His light arise? i.e., all receive their light from His, and do but reflect it back. But יקוּם = יזרח cannot be justified by Job 11:17. Therefore we interpret with Ew. and Hlgst. thus: whom does not His light surpass, or, literally, over whom (i.e., which of these beings of light) does it not rise, leaving it behind and exceeding it in brightness (יקוּם as synon. of ירוּם)? How then could a mortal be just with God, i.e., at His side or standing up before Him; and how could one of woman born be spotless! How could he (which is hereby indirectly said) enter into a controversy with God, who is infinitely exalted above him, and maintain before Him a moral character faultless, and therefore absolutely free from condemnation! In the heights of heaven God's decision is revered; and should man, the feeble one, and born flesh of flesh (vid., Job 14:1), dare to contend with God? Behold, עד־ירח (עד, as usually when preceded by a negation, adeo, ne ... quidem, e.g., Exo 14:28, comp. Nah 1:10, where J. H. Michaelis correctly renders: adeo up spinas perplexitate aequent, and אל used in the same way, Job 5:5, Ew. §219, c), even as to the moon, it does not (ולא with Waw apod., Ges. §145, 2, although there is a reading לא without ו) shine bright, יאחיל = יהל, from אהל = הלל. Thus lxx, Targ. Jer., and Gecatilia translate; whereas Saadia translates: it turns not in (Arab. lâ ydchl), or properly, it does not pitch its tent, fix its habitation. But to pitch one's tent is אהל or אהל, whence יהל, Isa 13:20, = יאהל; and what is still more decisive, one would naturally expect יאהיל שׁם in connection with this thought. We therefore render אהל as a form for once boldly used in the scriptural language for הלל, as in Isa 28:28 אדשׁ once occurs for דּוּשׁ. Even the moon is only a feeble light before