Job 37:15 | KD | STEP | Hearken unto this, O Job; Stand still and consider the wonderful works of God! 15 Dost thou know when God designeth To cause the light of His clouds to shine? 16 Dost thou understand the balancings of the clouds, The wondrous things of Him who is perfect in knowledge? Job is to stand still, instead of dictating to God, in order to draw from His wondrous acts in nature a conclusion with reference to his mystery of suffering. In ידע בּ does not, as (Ew. §217, S. 557), belong together, but בּ is the temporal Beth . שׂוּם is equivalent to שׂים לבּו (vid., on ); עליהם does not refer to נפלאות (Hirz.) or the phenomena of the storm (Ew.), but is intended as neuter (as בּם , בּהם ), and finds in its distinctive development: “the light of His clouds” is their effulgent splendour. Without further support, ידע על is to have knowledge concerning anything, ; מפלשׂי is also ἁπ. γεγρ.. It is unnecessary to consider it as wrongly written from מפרשׂי, , or as from it by change of letter (as אלמנות = ארמנות, ). The verb פּלּס signifies to make level, prepare (viz., a way, also weakened: to take a certain way, ), once: to weigh, , as denom . from פּלס, a balance (and indeed a steelyard, statera ), which is thus mentioned as the means of adjustment. מפלשׂי accordingly signifies either, as synon. of משׁקלי (thus the Midrash, vid., Jalkut , §522), weights (the relations of weight), or even equipoised balancings (Aben-Ezra, Kimchi, and others), Lat. quomodo librentur nubes in aëre. מפלאות is also a word that does not occur elsewhere; in like manner דּע belongs exclusively to Elihu. God is called תּמים דּעים (comp. ) as the Omniscient One, whose knowledge is absolute as to its depth as well as its circumference.

‏ Job 37:15

Job 37:14-16 14 Hearken unto this, O Job;

Stand still and consider the wonderful works of God! 15 Dost thou know when God designeth

To cause the light of His clouds to shine? 16 Dost thou understand the balancings of the clouds,

The wondrous things of Him who is perfect in knowledge?

Job is to stand still, instead of dictating to God, in order to draw from His wondrous acts in nature a conclusion with reference to his mystery of suffering. In Job 37:15 ידע בּ does not, as Job 35:15 (Ew. §217, S. 557), belong together, but בּ is the temporal Beth. שׂוּם is equivalent to שׂים לבּו (vid., on Job 34:23); עליהם does not refer to נפלאות (Hirz.) or the phenomena of the storm (Ew.), but is intended as neuter (as בּם Job 36:31, בּהם Job 22:21), and finds in Job 37:15 its distinctive development: “the light of His clouds” is their effulgent splendour. Without further support, ידע על is to have knowledge concerning anything, Job 37:16; מפלשׂי is also ἁπ. γεγρ.. It is unnecessary to consider it as wrongly written from מפרשׂי, Job 36:29, or as from it by change of letter (as אלמנות = ארמנות, Isa 13:22). The verb פּלּס signifies to make level, prepare (viz., a way, also weakened: to take a certain way, Pro 5:6), once: to weigh, Psa 58:3, as denom. from פּלס, a balance (and indeed a steelyard, statera), which is thus mentioned as the means of adjustment. מפלשׂי accordingly signifies either, as synon. of משׁקלי (thus the Midrash, vid., Jalkut, §522), weights (the relations of weight), or even equipoised balancings (Aben-Ezra, Kimchi, and others), Lat. quomodo librentur nubes in aëre. ^{▼▼The word is therefore a metaphor taken from the balance, and it may be observed that the Syro-Arabic, on account of the most extensive application of the balance, is unusually rich in such metaphors. Moreover, the Arabic has no corresponding noun: the teflı̂s (a balance) brought forward by Ges. in his Thes. and Handwörterbuch from Schindler’s Pentaglotton, is a word devoid of all evidence from original sources and from the modern usage of the language, in this signification.} מפלאות is also a word that does not occur elsewhere; in like manner דּע belongs exclusively to Elihu. God is called תּמים דּעים (comp. Job 36:4) as the Omniscient One, whose knowledge is absolute as to its depth as well as its circumference.