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 Job that he may pray for them and make sacrifice on their behalf. For this reason he does not make Bildad at last repeat those unjust incriminations which were put prominently forward in the speech of Eliphaz, Job 22:5-11. Bildad only reminds Job of the universal sinfulness of the human race once again, without direct accusation, in order that Job may himself derive from it the admonition to humble himself; and this admonition Job really needs, for his speeches are in many ways contrary to that humility which is still the duty of sinful man, even in connection with the best justified consciousness of right thoughts and actions towards the holy God. =Chap. 26=

Verses 1-4
Job 26:1-4 1  Then Job began, and said:  2  How has thou helped him that is without power, Raised the arm that hath no strength! 3 How hast thou counselled him that hath no wisdom, And fully declared the essence of the matter! 4 To whom hast thou uttered words, And whose breath proceeded from thee? Bildad is the person addressed, and the exclamations in Job 26:2, Job 26:3 are ironical: how thy speech contains nothing whatever that might help me, the supposedly feeble one, in conquering my affliction and my temptation; me, the supposedly ignorant one, in comprehending man's mysterious lot, and mine! ללא־כח, according to the idea, is only equivalent to כח לו (אין) לאשׁר לא, and זרוע לא־עז equivalent to זרוע בלא־עז (לא עז לו); the former is the ''abstr. pro concreto,'' the latter the genitival connection - the arm of the no-power, i.e., powerless (Ges. §152, 1). The powerless one is Job himself, not God (Merc., Schlottm.), as even the choice of the verbs, Job 26:2, Job 26:3,