Elihu’s climax begins: 'there are yet words on God’s behalf.' Power and justice are one in Him: 'Behold, God is mighty, yet He despises not any.' Affliction is His teaching — 'He delivers the afflicted by His affliction, And opens their ear by tribulation.' From doctrine the speech lifts into weather: rain distilled from vapor, clouds spread, lightning charged — 'Behold, God does loftily in His power; Who is a teacher like Him?'
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 15 letters. The shortest word is "and·he·added" (וַיֹּ֥סֶף, 4 letters) and the longest is "Elihu" (אֱלִיה֗וּא, 6 letters). 3 unique roots are used. Frequent roots: "and·he·said" (root אמר, 108x in Job). Full calculation: וַיֹּ֥סֶף [and·he·added] (156) + אֱלִיה֗וּא [Elihu] (53) + וַיֹּאמַֽר [and·he·said] (257) = 466.
Rashi
Then Elihu continued I saw in the reasons of Rabbi Moshe Hadarshan (the preacher), that he delivered three addresses corresponding to Job’s three companions, and this is the fourth one. Therefore it is called an addition.
Ralbag
Explanation of the words of this response.
Metzudat David
'Elihu also proceeded' — since he had already answered everything about which Job had complained, Scripture says 'proceeded,' because he has now come only to add further words, to reinforce his earlier statements.
Suffer me a little, and I will tell you; For there are yet words on God’s behalf.
verse value 1290
Insights
Verse structure: 7 words, 28 letters. Verse gematria: 1290 is divisible by 86, the value of Elohim. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "wait·to·me" (כַּתַּר־לִ֣י, 5 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "wait·to·me" (כַּתַּר־לִ֣י), "a·little" (זְ֭עֵיר), "and·I·will·tell·you" (וַאֲחַוֶּ֑ךָּ). 7 unique roots are used. Frequent roots: "for" (root כי, 75x in Job); "to·God" (root אלוה, 41x in Job); "words" (root מלה, 34x in Job). The etnachta (major mid-verse pause) falls on 'and·I·will·tell·you', dividing the verse into phrases of 3 and 4 words. Full calculation: כַּתַּר־לִ֣י [wait·to·me] (660) + זְ֭עֵיר [a·little] (287) + וַאֲחַוֶּ֑ךָּ [and·I·will·tell·you] (41) + כִּ֤י [for] (30) + ע֖וֹד [yet] (80) + לֶאֱל֣וֹהַּ [to·God] (72) + מִלִּֽים [words] (120) = 1290.
Rashi
Wait awhile for me and I will tell you This is completely Aramaic: Wait for me a little and I will tell you. [The word] כַּתַּר is an expression of waiting, as Jonathan rendered (Isa. 42:4): “and for his instruction, islands shall long (יכתרון).” God has Those representing Him have.
Ibn Ezra
'Suffer me' — Most of the commentators explain it as "wait for me a little," and say that the word is like "they surrounded (keteru) Benjamin" (Judges 20:43). But it is also possible that keteru means "they encircled him," for keter (crown) and atarah (wreath) are related in meaning, as in "Saul and his men were closing in (otrim) on David" (1 Samuel 23:26), and "the wicked encircles (makhtir) the righteous" (Habakkuk 1:4), and "the righteous shall crown themselves through me" (Psalms 142:8). Its meaning here would then be: keter li — show me a little honor.
Ralbag
'Suffer me a little' [kater li ze'ir] — meaning: wait for me a bit. 'And I will tell you' [va'achavecha] — meaning: and I will declare to you.
Metzudat David
'Suffer me a little' — so that Job should not think that he [Elihu] had already finished all he had to say and would now come forward himself to respond, he therefore says: wait for me a little longer, and I will tell you more, for I still have words to speak on behalf of God, and in His stead.
Metzudat Zion
Suffer me (katar) - An expression of waiting, as in 'and for His teaching shall the isles wait (yeyachelu)' (Isaiah 42); Targum Yonatan renders this with the word 'yichtaron' [from the same root as 'katar,' to wait]. A little (ze'eir) - [Meaning] a small amount, as in 'here a little, there a little (ze'eir sham ze'eir sham)' (Isaiah 28). And I will tell you (va'achavvekha) - [Meaning] and I will declare to you, as in 'I will tell you (achavekha), hear you me' (above, 15).
Malbim
'Suffer me a little, and I will tell you' — up to this point he has spoken by way of argument and rebuttal; now he discloses to him the true cause of everything that brought these afflictions upon him — which we already know from the narrative told at the beginning of the book, that this was a matter of a trial. And he explains the matter of the trial in detail: that its purpose is to test and reveal all the perfection that lies potentially within the human soul, and to bring it forth from potential into actuality. For sometimes a person will withstand the trial of wealth but not withstand the trial of poverty — for as long as he receives good and kindness from Hashem he stands firm in his righteousness, and serves Him, and loves Him; but if the rod of chastisement and the pangs of poverty touch him, he rebels and casts off the yoke. Such a person is not whole on every side, and therefore He tests him and refines him in the crucible of poverty, to know what is in his heart — just as He tested our father Abraham, peace be upon him, whether he would withstand the trial of exile and wandering, and the trial of the Binding of Isaac. And when a person withstands the trial and comes through it complete, then he is whole on every side, and stands before Him at a very high rank, to be among those who love Him and among His angels who walk before Him. And since these matters were not derived by him from human inquiry, but he knew them from the secret counsel of Hashem to those who fear Him (cf. Psalms 25:14), by way of the ideas planted in his soul — which, according to his system, are truths inherited and imprinted in every soul from the very source from which it was hewn, bequeathed to it from the God of spirits (cf. Numbers 16:22) while it still lay hidden in the concealment of its power (cf. Habakkuk 3:4), and which are holy, pure, and divine — therefore he said, 'for there are yet words on God's behalf.' For it is by virtue of these ideas, which he calls 'my knowledge' and 'knowledges,' that he stood up to argue with Job in God's name, as he said, 'behold, I am toward God even as you are' (above, ch. 33) — and therefore he attributes these words to God, for it was God who implanted these 'knowledges' in his soul, so that through them he might attain His secrets and His truths.
I will fetch my knowledge from afar, And will ascribe righteousness to my Maker.
verse value 1641
Insights
Verse structure: 5 words, 24 letters. The shortest word is "I·will·lift" (אֶשָּׂ֣א, 3 letters) and the longest is "from·afar" (לְמֵרָח֑וֹק, 6 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·to·my·Maker" (וּ֝לְפֹעֲלִ֗י), "I·will·give·righteousness" (אֶֽתֵּֽן־צֶֽדֶק). 5 unique roots are used. Frequent roots: "I·will·give·righteousness" (root נתן, 33x in Job); "I·will·lift" (root נשא, 28x in Job). The etnachta (major mid-verse pause) falls on 'from·afar', dividing the verse into phrases of 3 and 2 words. Full calculation: אֶשָּׂ֣א [I·will·lift] (302) + דֵ֭עִי [my·knowledge] (84) + לְמֵרָח֑וֹק [from·afar] (384) + וּ֝לְפֹעֲלִ֗י [and·to·my·Maker] (226) + אֶֽתֵּֽן־צֶֽדֶק [I·will·give·righteousness] (645) = 1641.
Ibn Ezra
'From afar' — refers to God, who is the remote cause, for the remote causes are many, as in "Am I a God near at hand, and not a God afar off?" (Jeremiah 23:23). Others say it is to be taken literally: that he raises his opinion and gives ear to what is far off.
Metzudat David
'I will fetch my knowledge from afar' — I will raise my voice to make my knowledge heard from afar, so that many may hear; as if to say: let whoever wishes to answer come and answer. 'And will ascribe righteousness to my Maker' — I will speak justly on behalf of my Maker and Creator.
Malbim
I will fetch my knowledge from afar – I will not now argue with you on the basis of observation and inquiry, the kind of knowledge that is born in a person only recently, that is, after the soul was clothed in a body; for it is only from then that it begins to attain its perceptions through the senses and through the mental images bound up with time and place, and the abstract notions derived from them. Rather, my perceptions now come by way of the [innate] ideas, which are the truths bequeathed to the soul from afar — from the time it existed in the supernal world, before it was clothed in a body, when it was far removed from this sensory world bound up with time and place. And lest you say that these ideas are false, mere notions of wind, [I answer:] I will ascribe righteousness to my Maker — for it is impossible that the One who made man should have bequeathed to his soul false ideas; since these ideas are bequeathed to, and imprinted in, every soul, I judge, from the righteousness of the Creator, that these ideas are true things that He implanted in the soul, for it is impossible that He should act wrongfully by implanting in the souls of His creatures a false and misleading burden.
For truly my words are not false; One who is upright in mind is with you.
verse value 1972
Insights
Verse structure: 6 words, 25 letters. The shortest word is "my·words" (מִלָּ֑י, 3 letters) and the longest is "for·truly" (כִּֽי־אׇ֭מְנָם, 6 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "for·truly" (כִּֽי־אׇ֭מְנָם), "not·lie" (לֹא־שֶׁ֣קֶר), "mind" (דֵּע֣וֹת). 6 unique roots are used. Frequent roots: "with·you" (root עם, 35x in Job); "my·words" (root מלה, 34x in Job). The etnachta (major mid-verse pause) falls on 'my·words', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־אׇ֭מְנָם [for·truly] (161) + לֹא־שֶׁ֣קֶר [not·lie] (631) + מִלָּ֑י [my·words] (80) + תְּמִ֖ים [upright·of] (490) + דֵּע֣וֹת [mind] (480) + עִמָּֽךְ [with·you] (130) = 1972.
Rashi
you have perfect knowledge Behold, I will now begin to speak with you since you think that your knowledge is perfect.
Ibn Ezra
'One who is upright in mind is with you' — refers to God, in the sense of "the wonders of Him who is perfect in knowledge" (Job 37:16); the meaning is that He Himself will bear witness.
Metzudat David
'For truly' — for in truth my words are not false, meant to provoke you, for my thoughts are wholehearted and sincere toward you; as if to say: are we not friends? What benefit would I have in provoking you with false words? Rather, I will tell the truth; and therefore I raise my knowledge from afar and fear no one, for none will be found to give the lie to my words.
Malbim
For truly my words are not false – you may certainly believe that what I say is not false: that there are ideas bequeathed to the soul, and that these are the truths given to it by God, the Maker of souls. One who is upright in mind is with you – these very ideas are found imprinted in your own soul as well. And since they are bequeathed from Hashem, who is Himself “upright in mind” — meaning that with Him these ideas exist in wholeness and perfection — it follows that “one who is upright in mind is with you,” that is, the divine element that is found imprinted in the root of your soul.
Behold, God is mighty, yet He despises not any; He is mighty in strength of understanding.
verse value 758
Insights
Verse structure: 7 words, 23 letters. Notable word values: "God" (הֶן־אֵ֣ל) = 86, equal to Elohim. The shortest word is "strength·of" (כֹּ֣חַֽ, 2 letters) and the longest is "God" (הֶן־אֵ֣ל, 4 letters). Words sharing gematria 232: mighty, mighty. 1 word in this verse appears nowhere else in Job. Unique to this verse in Job (hapax): "He·despises" (יִמְאָ֑ס). The root כביר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 142x in Job); "God" (root אל, 86x in Job). The etnachta (major mid-verse pause) falls on 'He·despises', dividing the verse into phrases of 4 and 3 words. Full calculation: הֶן־אֵ֣ל [God] (86) + כַּ֭בִּיר [mighty] (232) + וְלֹ֣א [and·not] (37) + יִמְאָ֑ס [He·despises] (111) + כַּ֝בִּ֗יר [mighty] (232) + כֹּ֣חַֽ [strength·of] (28) + לֵֽב [understanding] (32) = 758.
Rashi
Behold God is great in wisdom and in mercy. and will not despise the poor man. He is great in strength of heart to take revenge. Therefore, He will not allow a wicked man to live.
Ibn Ezra
'Yet He despises not' — without cause.
Ralbag
'Mighty' [kabir] — meaning: abundant in providence. 'Mighty in strength of understanding' [kabir koach lev] — meaning: abundant in the intellect's readiness to grasp the objects of understanding.
Metzudat David
'Behold, God is mighty' — behold, although God is exceedingly mighty, and there is no comparison or relation between Him and anyone, He nevertheless watches over the lowly, and does not despise the whole-hearted man, provided he is strong in strength of heart to stand against the evil inclination.
Malbim
Behold – Elihu now begins to explain the ideas imprinted in the soul: you have certain fixed ideas [within you], (1) “Behold, God” – that there is a God, Creator of all: this is imprinted in the soul of every person, that there exists a God who forms everything, (2) That He is “mighty” and abundant – meaning that He encompasses all perfections and all powers, and is the source of them all, (3) That “He despises not one who is mighty in strength of understanding” – God does not despise the person whose strength of heart is mighty: one whose heart is strong with a mighty power to stand firm through every trial, never shaken from his perfection and righteousness. Such a person Hashem does not despise, for he walks in Hashem's presence and resembles His limitless perfection — and like loves like. This too is an idea imprinted by nature in the human soul.
He preserves not the life of the wicked; But gives to the poor their right.
verse value 1709
Insights
Verse structure: 5 words, 22 letters. The shortest word is "wicked" (רָשָׁ֑ע, 3 letters) and the longest is "not·He·preserves" (לֹא־יְחַיֶּ֥ה, 6 letters). 1 word in this verse appears nowhere else in Job. Unique to this verse in Job (hapax): "not·He·preserves" (לֹא־יְחַיֶּ֥ה). 5 unique roots are used. Frequent roots: "wicked" (root רשע, 36x in Job); "he·gives" (root נתן, 33x in Job); "and·right·of" (root משפט, 23x in Job). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 2 and 3 words. Full calculation: לֹא־יְחַיֶּ֥ה [not·He·preserves] (64) + רָשָׁ֑ע [wicked] (570) + וּמִשְׁפַּ֖ט [and·right·of] (435) + עֲנִיִּ֣ים [poor] (180) + יִתֵּֽן [he·gives] (460) = 1709.
Ibn Ezra
'He preserves not the life of the wicked' — in the sense of "the years of the wicked shall be shortened" (Proverbs 10:27).
Metzudat David
'He preserves not the life of the wicked' — He does not watch over the world indiscriminately; but when the time comes for Him to give the poor, the lowly of spirit, what they need, He then separates the wicked man from among them, and does not let him live along with them.
Metzudat Zion
Their right (umishpat) - Its meaning is that which is fitting and their due, as in 'this shall be the due (mishpat) of the priests' (Deuteronomy 18:3).
Malbim
He preserves not – (4) This idea, too, is imprinted in the human soul: that “Hashem preserves not the life of the wicked.” For since the idea is imprinted in the soul that Hashem is the source of good, He must, of necessity, hate evil, and it is impossible for evil to derive life and existence from Him — for that would contradict the truth imprinted in the soul, (5) It is imprinted in the human soul that “He gives to the poor their right.” For since the idea is imprinted in the soul that no deficiency can be found in Hashem's decree, which is the utmost of perfection — were we to say that He does not give the poor justice in their cause, that would be an injustice in His decree, a deficiency; for far be it from God to do wickedness, or the Almighty to act iniquitously.
He withdraws not His eyes from the righteous; But with kings upon the throne He sets them for ever, and they are exalted.
verse value 1940
Insights
Verse structure: 8 words, 44 letters. The shortest word is "upon·the·throne" (לַכִּסֵּ֑א, 4 letters) and the longest is "and·with·kings" (וְאֶת־מְלָכִ֥ים, 8 letters). 6 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "not·He·withdraws" (לֹֽא־יִגְרַ֥ע), "from·righteous" (מִצַּדִּ֗יק), "and·with·kings" (וְאֶת־מְלָכִ֥ים). 8 unique roots are used. Frequent roots: "His·eyes" (root עין, 46x in Job). The etnachta (major mid-verse pause) falls on 'upon·the·throne', dividing the verse into phrases of 5 and 3 words. Full calculation: לֹֽא־יִגְרַ֥ע [not·He·withdraws] (314) + מִצַּדִּ֗יק [from·righteous] (244) + עֵ֫ינָ֥יו [His·eyes] (146) + וְאֶת־מְלָכִ֥ים [and·with·kings] (547) + לַכִּסֵּ֑א [upon·the·throne] (111) + וַיֹּשִׁיבֵ֥ם [and·He·seats·them] (368) + לָ֝נֶ֗צַח [for·ever] (178) + וַיִּגְבָּֽהוּ [and·they·are·exalted] (32) = 1940.
Rashi
He does not withdraw His eyes from the righteous until He seats him with kings.
Ibn Ezra
'He withdraws not His eyes from the righteous' — in the sense of "behold, the eye of Hashem is on those who fear Him" (Psalms 33:18). 'But with kings upon the throne' — He establishes kings on the throne, and if they grow haughty, He brings them down.
Ralbag
'He withdraws' [yigra] — meaning: He withholds.
Metzudat David
'He withdraws not His eyes from the righteous' — even when He looks away from the sin of the wicked of the generation, He still sets apart from them the righteous man who protests against them, and does not withdraw His eyes from him, until He raises him up to sit before kings, upon a throne. 'He sets them' — and forever He seats them upon the throne, and raises them on high.
Metzudat Zion
Withdraws (yigra) - An expression of gera'on (deduction, withdrawal). Upon the throne (lakisse) - Equivalent to 'bakisse' (on the throne); the lamed stands in place of a bet, as in 'You sat upon the throne (lakisse), judging righteousness' (Psalms 9:5).
Malbim
He withdraws not – (6) It is imprinted in the soul, as a further truth, that “He withdraws not His eyes from the righteous” – that Hashem's individual providence is always present with the righteous person and does not depart from him even for a moment, for providence follows the deed: the more a person grows in his righteousness and his attachment to Hashem, the more the eyes of providence rest upon every detail of his actions. But from this constant providence there arises the matter of trial: since Hashem watches over every detail of the righteous person's conduct the way one watches over an only son whom he loves with all his soul, He continues to examine and test that person's righteousness from every side, refining him in the crucible of examination to see how far his perfection reaches and how high He may raise him, level upon level — and from this the matter of trial comes about. For it may happen, [as the verse continues,] “but with kings upon the throne He sets them for ever, and they are exalted”: if He raises the righteous person to sit on a throne of greatness together with kings, in greatness and dominion, they sit enthroned forever in their righteousness and rise ever higher, level upon level, for their heart is lifted up in the ways of Hashem; they remain wholehearted and go from strength to strength, becoming His servants and His beloved ones. And through all of this it may happen that —
And if they be bound in fetters, And be held in cords of affliction;
verse value 825
Insights
Verse structure: 4 words, 28 letters. The shortest word is "in·the·fetters" (בַּזִּקִּ֑ים, 5 letters) and the longest is "and·if·bound" (וְאִם־אֲסוּרִ֥ים, 9 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·if·bound" (וְאִם־אֲסוּרִ֥ים), "in·the·fetters" (בַּזִּקִּ֑ים), "are·held" (יִ֝לָּכְד֗וּן). 4 unique roots are used. The etnachta (major mid-verse pause) falls on 'in·the·fetters', dividing the verse into phrases of 2 and 2 words. Full calculation: וְאִם־אֲסוּרִ֥ים [and·if·bound] (364) + בַּזִּקִּ֑ים [in·the·fetters] (159) + יִ֝לָּכְד֗וּן [are·held] (120) + בְּחַבְלֵי־עֹֽנִי [in·cords·of·affliction] (182) = 825.
Rashi
And if you see righteous men who are bound with chains of suffering and ailments, or caught with ropes of poverty. In an expression of lots or ropes, they are called חבלים, in an expression of worry, they are called חֶבְלֵי יוֹלֵדָה, pangs of a childbearing woman. with ropes of poverty Heb. בחבלי cordes in French. It is only because they sinned before Him, and He comes to requite them for their own good, to cleanse them and to admonish them to return to Him.
Ibn Ezra
'And if they be bound in fetters' — [the conjunction here] means "or."
Metzudat David
'And if they be bound in fetters' — and if at times it happens that the righteous are bound in the chains of suffering and caught in the cords of affliction.
Metzudat Zion
In fetters (bazikkim) - In chains, as in 'and in fetters they shall pass over (uvazikkim ya'avoru)' (Isaiah 45). In cords (bechavlei) - An expression of chevel (cord) and yeter (rope). Of affliction (oni) - Torments and afflictions.
Malbim
“And if they be bound in fetters” – for it may happen that if He brings them down from their greatness and binds them in fetters, they will then be shaken loose from their righteousness and cry out against Hashem, and thus be caught in the cords of affliction. Even though they were not caught in the net of the [evil] inclination through the trial of wealth, they will be caught through the trial of poverty, and be shaken from their righteousness. Therefore —
Then He declares to them their work, And their transgressions, that they have behaved themselves proudly.
verse value 1480
Insights
Verse structure: 6 words, 26 letters. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "and·their·transgressions" (וּ֝פִשְׁעֵיהֶ֗ם, 7 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·He·declares" (וַיַּגֵּ֣ד), "their·work" (פׇּעֳלָ֑ם), "and·their·transgressions" (וּ֝פִשְׁעֵיהֶ֗ם). 6 unique roots are used. Frequent roots: "that" (root כי, 75x in Job); "and·He·declares" (root נגד, 20x in Job). The etnachta (major mid-verse pause) falls on 'their·work', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיַּגֵּ֣ד [and·He·declares] (23) + לָהֶ֣ם [to·them] (75) + פׇּעֳלָ֑ם [their·work] (220) + וּ֝פִשְׁעֵיהֶ֗ם [and·their·transgressions] (511) + כִּ֣י [that] (30) + יִתְגַּבָּֽרוּ [they·have·behaved·proudly] (621) = 1480.
Rashi
He tells them their deed With these sufferings, He lets them know that they sinned before Him. All the words of Elihu were complete consolations and not chidings; i.e., do not worry about the sufferings if you are righteous, because they are for your good.
Metzudat David
'Then He declares to them' — meaning: this did not happen to them because the Omnipresent fails to watch over them at every moment; rather, this too comes about through providence, for they had strayed a little from the straight path, and suffering came upon them; and by this it is as if He is telling them the evil of their deeds and their transgressions — for it is the way of such things to grow stronger and spread, even if one has turned toward them only slightly.
Malbim
“Then He declares to them their work” – therefore He subjects them to the trial of poverty, in order to make known and reveal to them their deeds and the transgressions they will yet commit, at the time of the trial, when they will transgress against Hashem; and this will make clear that they are not wholehearted on every side — as it is written, “Does Job fear God for nothing?... But put forth Your hand now, and touch all that he has...” (Job 1:9,11).
He opens also their ear to discipline, And commands that they return from iniquity.
verse value 1241
Insights
Verse structure: 6 words, 30 letters. The shortest word is "and·He·opens" (וַיִּ֣גֶל, 4 letters) and the longest is "that·they·return" (כִּֽי־יְשׁוּב֥וּן, 8 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "to·the·discipline" (לַמּוּסָ֑ר), "that·they·return" (כִּֽי־יְשׁוּב֥וּן), "from·iniquity" (מֵאָֽוֶן). 6 unique roots are used. Frequent roots: "and·He·commands" (root אמר, 108x in Job); "that·they·return" (root שוב, 39x in Job). The etnachta (major mid-verse pause) falls on 'to·the·discipline', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיִּ֣גֶל [and·He·opens] (49) + אׇ֭זְנָם [their·ear] (98) + לַמּוּסָ֑ר [to·the·discipline] (336) + וַ֝יֹּ֗אמֶר [and·He·commands] (257) + כִּֽי־יְשׁוּב֥וּן [that·they·return] (404) + מֵאָֽוֶן [from·iniquity] (97) = 1241.
Rashi
and He says that with sufferings, they will repent of iniquity.
Metzudat David
'He opens also' — and by this He opens their ear to accept discipline, and it is as if He tells them that they should turn back from the iniquity they had begun to take hold of — and if so, it will be counted to them for good.
Malbim
He opens also – and by this He opens their ear to discipline, for through this He makes His discipline known to them; He tells them to turn back from iniquity, so that they may also stand firm in the trial of poverty, in order that it be revealed that they served Hashem without any ulterior motive. Thus He speaks and makes it known to them.
If they hearken and serve Him, They shall spend their days in prosperity, And their years in pleasures.
verse value 1388
Insights
Verse structure: 7 words, 39 letters. The shortest word is "they·spend" (יְכַלּ֣וּ, 4 letters) and the longest is "if·they·hearken" (אִֽם־יִשְׁמְע֗וּ, 7 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "if·they·hearken" (אִֽם־יִשְׁמְע֗וּ), "and·they·serve" (וְֽיַ֫עֲבֹ֥דוּ), "and·their·years" (וּ֝שְׁנֵיהֶ֗ם). 7 unique roots are used. Frequent roots: "their·days" (root יום, 59x in Job); "if·they·hearken" (root שמע, 42x in Job). The etnachta (major mid-verse pause) falls on 'in·the·good', dividing the verse into phrases of 5 and 2 words. Full calculation: אִֽם־יִשְׁמְע֗וּ [if·they·hearken] (467) + וְֽיַ֫עֲבֹ֥דוּ [and·they·serve] (98) + יְכַלּ֣וּ [they·spend] (66) + יְמֵיהֶ֣ם [their·days] (105) + בַּטּ֑וֹב [in·the·good] (19) + וּ֝שְׁנֵיהֶ֗ם [and·their·years] (411) + בַּנְּעִימִֽים [in·the·pleasant] (222) = 1388.
Rashi
If they understand and worship Him.
Ibn Ezra
'If they hearken and serve' — Hashem.
Ralbag
'And serve Him' [veya'avdu] — referring to Hashem.
Metzudat David
'If they hearken' — if, through their sufferings, they come to understand that they had not done well, and they return to serve Hashem as before. 'They shall spend' — then they will complete the rest of their days in goodness, and their years in pleasantness, for their latter end will be greatly increased.
Metzudat Zion
In pleasures (bane'imim) - An expression of sweetness and beauty.
Malbim
“If they hearken and serve Him” – if they stand firm in the trial in the time of poverty, and serve Hashem as servants who serve in every circumstance, whether their master grants them good or binds them in fetters — proving that they are faithful servants to their God — then “they shall spend their days in prosperity,” and Hashem will once again raise them up and restore them to their [former] rank.
But if they hearken not, they shall perish by the sword, And they shall die without knowledge.
verse value 1751
Insights
Verse structure: 6 words, 32 letters. The shortest word is "in·sword" (בְּשֶׁ֣לַח, 4 letters) and the longest is "without·knowledge" (בִּבְלִי־דָֽעַת, 7 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "they·hearken" (יִ֭שְׁמְעוּ), "and·they·expire" (וְ֝יִגְוְע֗וּ). 6 unique roots are used. Frequent roots: "they·hearken" (root שמע, 42x in Job); "in·sword" (root שלח, 22x in Job); "without·knowledge" (root בלי, 22x in Job). The etnachta (major mid-verse pause) falls on 'they·perish', dividing the verse into phrases of 4 and 2 words. Full calculation: וְאִם־לֹ֣א [and·if·not] (78) + יִ֭שְׁמְעוּ [they·hearken] (426) + בְּשֶׁ֣לַח [in·sword] (340) + יַעֲבֹ֑רוּ [they·perish] (288) + וְ֝יִגְוְע֗וּ [and·they·expire] (101) + בִּבְלִי־דָֽעַת [without·knowledge] (518) = 1751.
Ibn Ezra
'They shall perish by the sword' — they shall die by the weapon of death, similar to "the people are shaken and pass away" (Job 34:20).
Ralbag
'They shall perish by the sword' [beshelach ya'avoru] — meaning: they shall be cut off by the sword.
Metzudat David
'They shall perish by the sword' — they will depart from the world by the sword and die, because they had no understanding to grasp the meaning of their sufferings and turn back from iniquity.
Metzudat Zion
By the sword (besholach) - [Meaning] by the sword, as in 'and his life from perishing by the sword (me'avor bashelach)' (above, 33).
Malbim
“But if they hearken not” – and do not stand firm in the trial, then “they shall perish by the sword” — they will pass away by the dart and sword of the Satan — and “they shall die without knowledge,” because they did not understand the ways of Hashem and His trials, and spoke wrongly against Hashem. All this He “opens their ear” and tells them; that is, in the time of suffering He makes known to them and opens their ear that their happiness and success depend on this trial: whether they will hearken and stand firm in the trial and accept the suffering with love.
But those who are godless in heart lay up anger; They cry not for help when He binds them.
verse value 1387
Insights
Verse structure: 7 words, 27 letters. The shortest word is "anger" (אָ֑ף, 2 letters) and the longest is "and·godless·of·heart" (וְֽחַנְפֵי־לֵ֭ב, 7 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·godless·of·heart" (וְֽחַנְפֵי־לֵ֭ב), "He·binds·them" (אֲסָרָֽם). 7 unique roots are used. Frequent roots: "not" (root לא, 142x in Job); "when" (root כי, 75x in Job); "they·lay·up" (root שים, 38x in Job). The etnachta (major mid-verse pause) falls on 'anger', dividing the verse into phrases of 3 and 4 words. Full calculation: וְֽחַנְפֵי־לֵ֭ב [and·godless·of·heart] (186) + יָשִׂ֣ימוּ [they·lay·up] (366) + אָ֑ף [anger] (81) + לֹ֥א [not] (31) + יְ֝שַׁוְּע֗וּ [they·cry·out] (392) + כִּ֣י [when] (30) + אֲסָרָֽם [He·binds·them] (301) = 1387.
Rashi
But the wicked of heart who are wicked—they bring about wrath; when suffering comes upon them, they curse and blaspheme, and they do not beg mercy with supplication when He binds them with sufferings; therefore He does not heal them.
Ibn Ezra
'Lay up anger' — like "they add anger further"; it is from the root of yasim ("to place").
Ralbag
'They cry not for help' [lo yeshav'u] — meaning: they do not pray.
Metzudat David
'But those who are godless in heart' — but the wicked, who flatter their [evil] inclination in order to satisfy its demands and enticements, store up anger and wrath, and do not cry out to Hashem when He binds them with sufferings; for they attribute everything to the arrangement of the heavens, and are angry at the corruption of the order, thinking that there is no room for prayer.
Malbim
“But those who are godless in heart” – as for those who were not truly righteous, whose heart was not like their exterior, for their heart was full of insincerity and deceit, and in the time of prosperity they served [Hashem] only in hope of reward, and because they had every good thing from Hashem — not in truth and wholeheartedness — such people “lay up anger”: once He binds them in suffering, they complain about His ways and His manner of governance, as Job did; and “they cry not for help” by calling out to Hashem for salvation over having bound them in the cords of poverty — for on the contrary, it is over this that they lay up anger.
Their soul perishes in youth, And their life as that of the depraved.
verse value 2552
Insights
Verse structure: 5 words, 22 letters. The shortest word is "she·dies" (תָּמֹ֣ת, 3 letters) and the longest is "in·the·depraved" (בַּקְּדֵשִֽׁים, 6 letters). 5 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "she·dies" (תָּמֹ֣ת), "in·the·youth" (בַּנֹּ֣עַר), "their·soul" (נַפְשָׁ֑ם). 5 unique roots are used. Frequent roots: "their·soul" (root נפש, 35x in Job); "she·dies" (root מות, 23x in Job). The etnachta (major mid-verse pause) falls on 'their·soul', dividing the verse into phrases of 3 and 2 words. Full calculation: תָּמֹ֣ת [she·dies] (840) + בַּנֹּ֣עַר [in·the·youth] (322) + נַפְשָׁ֑ם [their·soul] (470) + וְ֝חַיָּתָ֗ם [and·their·life] (464) + בַּקְּדֵשִֽׁים [in·the·depraved] (456) = 2552.
Rashi
shall die by strangulation Their soul [shall die] by the strangulation that is upon them.
Ibn Ezra
'As that of the depraved' — this word becomes clear from the matter of doubling [i.e., a paired masculine/feminine usage elsewhere].
Ralbag
'And their life as that of the depraved' [vechayyatam bakedeshim] — meaning: and their soul, in their youth — for it is then, because of the ferment of nature at that age, that they are prone to become like the depraved.
Metzudat David
'Their soul perishes in youth' — and therefore their soul dies in the days of their youth. 'And their life' — their vital soul departs from them among the depraved, meaning: in a degrading death like theirs, equal to theirs.
Metzudat Zion
As that of the depraved (bakedeshim) - These are those given over to the bed of harlotry [cult-prostitutes], as in 'there shall be no cult-prostitute (kadesh)' (Deuteronomy 23).
Malbim
“Their soul perishes” – through this they lose both the life of the soul in the World to Come, for “their soul perishes in youth,” and the life of the body, for “their life” perishes “as that of the depraved.”
He delivers the afflicted by His affliction, And opens their ear by tribulation.
verse value 683
Insights
Verse structure: 6 words, 24 letters. The shortest word is "afflicted" (עָנִ֣י, 3 letters) and the longest is "in·His·affliction" (בְעׇנְי֑וֹ, 5 letters). Words sharing gematria 138: He·delivers, in·His·affliction. 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "He·delivers" (יְחַלֵּ֣ץ), "in·His·affliction" (בְעׇנְי֑וֹ), "in·the·oppression" (בַּלַּ֣חַץ). The root עני appears 2 times in this verse. 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'in·His·affliction', dividing the verse into phrases of 3 and 3 words. Full calculation: יְחַלֵּ֣ץ [He·delivers] (138) + עָנִ֣י [afflicted] (130) + בְעׇנְי֑וֹ [in·His·affliction] (138) + וְיִ֖גֶל [and·He·opens] (49) + בַּלַּ֣חַץ [in·the·oppression] (130) + אׇזְנָֽם [their·ear] (98) = 683.
Rashi
but the poor man, who makes himself poor in the matter of supplications...He extricates from Gehinnom because of his poverty, which He brought upon him. and opens their ear through oppression Through the oppression that He brought upon him, He opens his ear to say, “Return to Me.”
Ralbag
'He delivers' [yechalletz] — meaning: He rescues.
Metzudat David
'He delivers the afflicted by His affliction' — indeed, in truth the affliction of sufferings is to be reckoned for good; for one who is afflicted by suffering — because of that very affliction the Omnipresent delivers him from the harsher judgment of Gehinnom; and further, through the pressure of the sufferings He opens their ear to accept correction, so that they may return and sin no more.
Metzudat Zion
He delivers (yechaletz) - [Meaning] he brings forth, draws out, as in 'he whose shoe was removed (chalutz hana'al)' (Deuteronomy 25). By tribulation (balachatz) - An expression of pressure, of distress, as in 'and they shall oppress you (velachatzu etchem)' (Amos 6).
Malbim
'He delivers the afflicted' — indeed, the afflicted one, that is, one who humbles himself before Hashem and does not cry out in protest — him Hashem delivers 'by his affliction'; that is, through his affliction and self-humbling He delivers him from the suffering. 'And opens their ear by tribulation' — in the time of tribulation He opens their ear, and informs them of the truths and the ways of His governance, that it is all good and kindness.
Indeed, He has allured you out of distress Into a broad place, where there is no straitness; And that which is set on your table is full of fatness;
verse value 3599
Insights
Verse structure: 10 words, 42 letters. The shortest word is "and·indeed" (וְאַ֤ף, 3 letters) and the longest is "not·straitness" (לֹא־מוּצָ֣ק, 6 letters). 7 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·indeed" (וְאַ֤ף), "He·has·allured·you" (הֲסִֽיתְךָ֨), "from·mouth·of·distress" (מִפִּי־צָ֗ר). 10 unique roots are used. Frequent roots: "and·indeed" (root אף, 32x in Job); "from·mouth·of·distress" (root פה, 31x in Job); "its·underpart" (root תחת, 20x in Job). First appearance of the root מוצק ("not·straitness") in Job. The etnachta (major mid-verse pause) falls on 'its·underpart', dividing the verse into phrases of 6 and 4 words. Full calculation: וְאַ֤ף [and·indeed] (87) + הֲסִֽיתְךָ֨ [He·has·allured·you] (495) + מִפִּי־צָ֗ר [from·mouth·of·distress] (420) + רַ֭חַב [breadth] (210) + לֹא־מוּצָ֣ק [not·straitness] (267) + תַּחְתֶּ֑יהָ [its·underpart] (823) + וְנַ֥חַת [and·rest] (464) + שֻׁ֝לְחָנְךָ֗ [your·table] (408) + מָ֣לֵא [is·full] (71) + דָֽשֶׁן [fatness] (354) = 3599.
Rashi
Moreover This is yet another great benefit that He did for you with these sufferings: He allured you and enticed you out of Gehinnom, whose mouth is narrow and whose base is wide. not cramped so that its smoke should be gathered into its midst, and furthermore, that you should merit the world to come; and the bedecking of your table shall be full of fatness.
Ibn Ezra
'Indeed, He has allured you' — like "He removed you," as in "and God moved them away from him" (2 Chronicles 18:31). 'Distress' — like "distress and anguish" (Job 15:24). 'A broad place' — that is, a broad place with no constriction beneath it, nothing narrow within it. This is a metaphor: for "broad" is the line that surrounds a circle, while "constriction" is the point at its center. 'And that which is set on your table' — that is, what you place upon your table; and this God has done for you.
Ralbag
'He has allured you' [hesitcha] — meaning: He removed you from this matter; similarly, "and God moved them away from him" (II Chronicles 18:31). 'Out of distress' [mipi tzar] — meaning: out of the mouth of distress and tribulation; that is, so that you would not become its food, [devoured] in its mouth. 'Straitness' [mutzak] — meaning: it is related to the sense of "tribulation" [matzuk]. 'And that which is set on your table' [venachat shulchancha] — meaning: and that which comes down and is placed upon your table.
Metzudat David
'Indeed, He has allured you' — [Elihu] says this facing Job: know that even you have been enticed by your sufferings to return to Hashem, to save you from the judgment of Gehinnom — whose mouth is narrow and constricted, so as to contain its heat, while beneath it is broad, not narrow or constricted, so that its smoke gathers there to cause much anguish. 'And that which is set' — what will be set upon your table will be full of fatness and richness; meaning, moreover, you will delight in spiritual pleasure in the World to Come.
Metzudat Zion
He has allured you (hesitecha) - An expression of hasatah (enticement) and pituy (persuasion). Straitness (mutzak) - [Meaning] narrow, constricted, as in 'the breadth of the waters is straitened (bemutzak)' (below, 37).
Malbim
'Indeed, He has allured you out of distress' — after this proposition, the disputant [Elihu] turned his face to Job to establish that this indeed happened to him, and that this itself was the cause of his sufferings — that it was a matter of a trial — and he showed him that Hashem was in the right in this, for in truth he did not withstand the trial: through the trial of suffering it became clear that he had not been wholehearted and had not served out of love. Hence he said, 'Indeed' — meaning, this too happened to you: for indeed, 'He has allured you out of distress into a broad place, where there is no straitness.' For your having had every good thing, and your having had breadth, is an image depicting abundant expansiveness, the opposite of distress; and this breadth had no straitness beneath it. For sometimes a person has breadth beneath which there is straitness — that is, he has wealth and every good thing outwardly, but in his heart there is inner straitness, and his heart is full of sorrow. (This is the difference between distress and straitness: distress is the outward distress, whose opposite is breadth, while straitness is the inner distress of the soul; and sometimes a person has outward breadth — his house full of good things — but beneath that breadth lies inner straitness, his inner spirit full of sorrow and grief, unable to find rest.) But you had every good thing, wealth, and outward breadth, and your heart too was full of joy and inner tranquility, and 'that which is set on your table was full of fatness' — an image depicting abundant good. And this — that you had breadth without straitness, and a table full of fatness — 'allured you out of distress'; meaning, through this you were God-fearing and turned away from evil, and there was no opening for the adversary — Satan — to accuse you of wrongdoing, for no wrongdoing was found in you.
And you are full of the judgment of the wicked; Judgment and justice take hold on them.
verse value 2086
Insights
Verse structure: 5 words, 24 letters. The shortest word is "judgment" (דִּ֖ין, 3 letters) and the longest is "and·judgment·of·wicked" (וְדִין־רָשָׁ֥ע, 7 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·judgment·of·wicked" (וְדִין־רָשָׁ֥ע), "you·are·full" (מָלֵ֑אתָ), "they·take·hold" (יִתְמֹֽכוּ). The root דין appears 2 times in this verse. 4 unique roots are used. Frequent roots: "and·justice" (root משפט, 23x in Job). The etnachta (major mid-verse pause) falls on 'you·are·full', dividing the verse into phrases of 2 and 3 words. Full calculation: וְדִין־רָשָׁ֥ע [and·judgment·of·wicked] (640) + מָלֵ֑אתָ [you·are·full] (471) + דִּ֖ין [judgment] (64) + וּמִשְׁפָּ֣ט [and·justice] (435) + יִתְמֹֽכוּ [they·take·hold] (476) = 2086.
Rashi
And if you have had your fill of the sentence of the wicked And if you have had your fill of the sufferings of the wicked, the judgment and the sentence—which are [represented by] the sufferings—will support you in the future from Gehinnom, and you must accept them lovingly.
Ibn Ezra
'And you are full of the judgment of the wicked' — and know that judgment and justice uphold everything.
Ralbag
'You are full of' [malet] — a transitive verb, even though it is of the simple [kal] conjugation; similarly, "and have filled this place with the blood of the innocent" (Jeremiah 19:4).
Metzudat David
'And you are full of the judgment of the wicked' — and even if you have been filled with the judgment of sufferings that is fitting for the wicked, what of it? Is it not to be reckoned for good? For the judgment and justice that come upon you support you, so that you may be saved from the judgment of Gehinnom and delight in the World to Come.
Malbim
'And [you are full of] the judgment' — but in truth, 'you are full of the judgment of the wicked,' when they came with you to the depth of judgment: at the time when the sons of God and the Adversary came to present themselves before Hashem, then you were filled with the judgment of the wicked one — that is, of Satan, who accused you, saying, 'Does Job fear God for nought?' For he argued against you that there was a possibility you would stumble from the path of good; and 'judgment and justice took hold' of that claim — meaning, judgment and justice, which are bound to look at every side and every mode of adjudication, supported the judgment of the wicked one and the accusation that he leveled against you.
For beware of wrath, lest you be led away by your sufficiency; Neither let the greatness of the ransom turn you aside.
verse value 1533
Insights
Verse structure: 5 words, 27 letters. The shortest word is "in·sufficiency" (בְסָ֑פֶק, 4 letters) and the longest is "lest·he·allures·you" (פֶּן־יְסִֽיתְךָ֣, 7 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "lest·he·allures·you" (פֶּן־יְסִֽיתְךָ֣), "in·sufficiency" (בְסָ֑פֶק), "and·greatness·of·ransom" (וְרׇב־כֹּ֝֗פֶר). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'in·sufficiency', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־חֵ֭מָה [for·wrath] (83) + פֶּן־יְסִֽיתְךָ֣ [lest·he·allures·you] (630) + בְסָ֑פֶק [in·sufficiency] (242) + וְרׇב־כֹּ֝֗פֶר [and·greatness·of·ransom] (508) + אַל־יַטֶּֽךָּ [let·not·it·turn·you·aside] (70) = 1533.
Rashi
For wrath [There] shall be great [wrath]. lest it entice you [Lest] your evil inclination [entice you to speak] words. to multiply Heb. בשפק, lit. with multiplicity; [i.e., with] which you multiply and increase your words toward God; and after you have raised His wrath, much ransom, [i.e.,] much money will not turn you away [rescue you] from it.
Ibn Ezra
'For' — you have reason to fear wrath, lest it turn you aside by striking; and even if the ransom were great, let it not deflect you.
Ralbag
'Lest you be led away by your sufficiency' [pen yesitcha besafek] — meaning: lest it remove you from the world through misfortune and a blow.
Metzudat David
'For beware of wrath' — for the wrath of Hashem has come upon you to chastise you, so as to guard you; for otherwise your inclination might entice you to kick against the Omnipresent on account of the abundance that satisfies your needs, as in the matter of which it is said, 'And Jeshurun grew fat and kicked' (Deuteronomy 32:15). And should you be enticed by it and become rooted in sin, then not even a great ransom would turn you away from the judgment of Gehinnom — meaning, even a great deal of suffering would not serve as a redemption to save you from the judgment of Gehinnom. If so, the sufferings are very much for your good, for now you are guarded against the evil inclination.
Metzudat Zion
By your sufficiency (beshafek) - Equivalent to 'besafek,' spelled with a samekh; its meaning is that which suffices, one's need. The ransom (kofer) - An expression of pidyon (ransom, redemption), as in 'if a ransom (kofer) be laid upon him' (Exodus 21).
Malbim
'For beware of wrath, lest [it] lead you astray into doubt' — for although you withstood the trial of wealth, it is possible that wrath will lead you astray to doubt the ways of Hashem, to deny His providence, and to cry out in protest; for by being made to drink the cup of wrath, anger will rise up in you until you come to doubt providence. 'Neither let the greatness of the ransom turn you aside' — meaning, although when Hashem gave you a great ransom — that is, the abundance of wealth He gave you (which had the appearance of a ransom or a bribe given so that you would serve Him) — this did not turn you from the path of good, and you withstood the trial of wealth, it may be that you will not withstand the trial of poverty and wrath, and that it will lead you astray into doubt regarding faith in Hashem. Such was the judgment of the wicked one, and the accusation that Satan leveled against you.
Will your riches avail, that are without stint, Or all the forces of your strength?
verse value 1289
Insights
Verse structure: 6 words, 24 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "forces·of·strength" (מַאֲמַצֵּי־כֹֽחַ, 7 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "will·it·avail" (הֲיַעֲרֹ֣ךְ), "your·riches" (שׁ֭וּעֲךָ), "forces·of·strength" (מַאֲמַצֵּי־כֹֽחַ). 6 unique roots are used. Frequent roots: "not" (root לא, 142x in Job); "and·all" (root כל, 31x in Job). The etnachta (major mid-verse pause) falls on 'in·narrowness', dividing the verse into phrases of 4 and 2 words. Full calculation: הֲיַעֲרֹ֣ךְ [will·it·avail] (305) + שׁ֭וּעֲךָ [your·riches] (396) + לֹ֣א [not] (31) + בְצָ֑ר [in·narrowness] (292) + וְ֝כֹ֗ל [and·all] (56) + מַאֲמַצֵּי־כֹֽחַ [forces·of·strength] (209) = 1289.
Rashi
Will you set up your prayer so that no trouble Have you come to set up a cry that no trouble befall you, or any forces of strength to rob you? If so, with what will He collect His debt?
Ibn Ezra
'Will your riches avail' — [shua] refers to wealth, and the wealthy man is called shua, as in "if, in his calamity, he cries out" (Job 30:24); and the sense is: will your wealth be of benefit? 'Nor in distress' — the sense is: in time of distress, neither the wealthy man nor any exertion of strength will avail. And note, in "do not long for the night," the tav is a feminine form — just as we find "place" construed as feminine in one instance — [telling of the night] when He brings down the forces of strength and raises up peoples in their stead.
Ralbag
'Your riches' [shu'echa] — meaning: your wealth; and it is related to the sense of "nor is the rich noted above the poor" (Job 34:19). 'Without stint' [betzar] — meaning: gold; from the same root as "and the Almighty shall be your treasure" (Job 22:25).
Metzudat David
'Will it avail' — and would your prosperity, all arrayed and set in order, with no distress coming before it, along with all your mighty strength, be of avail — as against the intensity of the sufferings? For is it not so that if the good were to continue without end, you would kick against the Omnipresent out of sheer abundance, and be lost forever?
Metzudat Zion
Your riches (shu'akha) - An expression of shua (wealth), nadiv (a person of high station), and serarah (dominion). The forces of (ma'amtzei) - An expression of ometz (might) and chozek (strength).
Malbim
'Will your riches avail' — meaning, I now ask you: could you claim that Hashem values and takes note of your shua — your having been noble and generous (or: your having cried out and turned to Him) — from the time when you were not in distress, when you were not in straits? For on the contrary, you had with you 'all the forces of your strength' — that is, all the things that reinforce a person's strength to stand firm in his uprightness: you had wealth, children, and bodily health, all of which reinforced your strength to be a man of wholehearted integrity and uprightness.
Desire not the night, When peoples are cut off in their place.
verse value 2436
Insights
Verse structure: 5 words, 24 letters. The shortest word is "peoples" (עַמִּ֣ים, 4 letters) and the longest is "do·not·gasp" (אַל־תִּשְׁאַ֥ף, 6 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "do·not·gasp" (אַל־תִּשְׁאַ֥ף), "to·go·up" (לַעֲל֖וֹת). 5 unique roots are used. Frequent roots: "peoples" (root עם, 35x in Job); "their·place" (root תחת, 20x in Job). The etnachta (major mid-verse pause) falls on 'the·night', dividing the verse into phrases of 2 and 3 words. Full calculation: אַל־תִּשְׁאַ֥ף [do·not·gasp] (812) + הַלָּ֑יְלָה [the·night] (80) + לַעֲל֖וֹת [to·go·up] (536) + עַמִּ֣ים [peoples] (160) + תַּחְתָּֽם [their·place] (848) = 2436.
Rashi
Do not yearn for the night That is to say that you should not choose other sufferings. Do not yearn for, or desire the night that came to Amraphel, to Egypt, and to Sennacherib, to take away peoples from the world when they are in their place in tranquility, for they perished both from this world and from the world to come. are taken away Heb. לעלות, like (Ps. 102:25), “do not take me away (תעלני) in the midst of my days.”
Ralbag
'Desire' [tish'af] — meaning: you look longingly and strive. 'Cut off' [la'alot] — meaning: cut down [harvested]; similarly, "like a shock of grain that is brought in in its season" (Job 5:26). 'In their place' [tachtam] — meaning: in their place.
Metzudat David
'Desire not the night' — do not desire a darkness-laden distress like the night that came upon the nations, to remove them from the world in the very place where they dwelt — namely, the generation of the Flood, Sodom, and their like, who kicked against the Omnipresent out of the abundance of good and were destroyed in their place. Meaning: do not desire to dwell in continual tranquility without the rod of God, lest you be destroyed like these nations.
Metzudat Zion
Desire not (tish'af) - An expression of desire, of longing, as in 'as a servant who eagerly longs (yish'af) for the shadow' (above, 7). Are cut off (la'alot) - An expression of removal, of being taken away, as in 'like as a shock of corn comes in (ka'alot gadish) in its season' (above, 5).
Malbim
'Desire not the night' — for at that time, [in your prosperity,] you did not long for or desire that the night should come, 'when peoples are cut off in their place'; meaning, in your time of good fortune you did not wish that many peoples should perish from their place in a single night through an earthquake brought on by their own wickedness — as it is written, 'He breaks in pieces mighty men without inquisition, and sets others in their stead' (Job 34:24). This was said regarding what Job had wanted, in his time of distress: that Hashem destroy all the wicked at once, so that many peoples would perish from their place in swift destruction — as he argued in chapter 24. All this he spoke in his time of distress, but in his days of tranquility he neither longed for nor desired it. So then: would Hashem value your shua from that time when you were not in distress? For that was when you were noble (shua).
Take heed, regard not iniquity; For this have you chosen rather than affliction.
verse value 2116
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 2116 = 46². The shortest word is "take·heed" (הִ֭שָּׁמֶר, 4 letters) and the longest is "for·concerning·this" (כִּֽי־עַל־זֶ֝֗ה, 6 letters). 6 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "take·heed" (הִ֭שָּׁמֶר), "do·not·turn" (אַל־תֵּ֣פֶן), "to·iniquity" (אֶל־אָ֑וֶן). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'to·iniquity', dividing the verse into phrases of 3 and 3 words. Full calculation: הִ֭שָּׁמֶר [take·heed] (545) + אַל־תֵּ֣פֶן [do·not·turn] (561) + אֶל־אָ֑וֶן [to·iniquity] (88) + כִּֽי־עַל־זֶ֝֗ה [for·concerning·this] (142) + בָּחַ֥רְתָּ [you·have·chosen] (610) + מֵעֹֽנִי [from·affliction] (170) = 2116.
Rashi
Beware, do not turn to iniquity to contend and to say, “He should have judged me with the sufferings of poverty.” for...this These sufferings are to be chosen above poverty. A man to whom people behaved with respect and who has been accustomed to wealth all his life, will now stand and bargain, and having no money [to pay with], will be embarrassed and return home in disappointment. Now if you say that Job was a poor man in addition to his sufferings, we do not find that he lost anything except his livestock, but not silver or gold. And even if he lost his cattle with silver and gold, it is better for him to be a poor sick man than to be healthy and go in the marketplaces empty-handed [and be embarrassed as well]. In this manner, it is explained in the midrash of Rabbi Tanchuma (Mishpatim 11) from this verse, that Job’s sufferings are preferable to the sufferings of poverty, and so in the Aggadoth of the Talmud (Baba Bathra 116a).
Ibn Ezra
'Take heed, regard not iniquity; for this' — your taking heed is better for you: choose it in your days of affliction, and God will raise you up.
Metzudat David
'Take heed' — therefore, take heed from now on, and do not turn to iniquity, so as to condemn the judgment of Heaven; for until now you have chosen this iniquity over submitting to the Omnipresent — that is, over saying that the judgment is His. From now on, do not continue to act this way.
Metzudat Zion
Than affliction (me'oni) - An expression of submission, of humbling, as in 'you refuse to humble yourself (le'anot) before Me' (Exodus 10:3).
Malbim
'Take heed, regard not iniquity' — for then, while you were at ease and not in distress, you were noble (shua) in guarding yourself from iniquity and from heretical belief, and you withstood the trial. How, then, could Hashem value your shua as proof of your righteousness, after you have now chosen this over affliction? For now, on account of your poverty, you have chosen to turn to iniquity, to long for the night when peoples are cut off, and to deny providence. Behold, all this you have now chosen, and you did not withstand the trial of poverty. And so it has been proven that the words of Satan were correct, when he said, 'For beware of wrath, lest it lead you astray into doubt,' and that your shua and your righteousness were not sincere, but were maintained only through the ransom that Hashem gave you — for behold, you did not withstand the trial, and your heart is not whole with Hashem.
Behold, God does loftily in His power; Who is a teacher like Him?
verse value 819
Insights
Verse structure: 6 words, 23 letters. Notable word values: "God" (הֶן־אֵ֭ל) = 86, equal to Elohim. Verse gematria: 819 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "who?" (מִ֖י, 2 letters) and the longest is "He·does·loftily" (יַשְׂגִּ֣יב, 5 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "He·does·loftily" (יַשְׂגִּ֣יב), "teacher" (מוֹרֶֽה). 6 unique roots are used. Frequent roots: "God" (root אל, 86x in Job); "who?" (root מי, 32x in Job). The etnachta (major mid-verse pause) falls on 'in·His·power', dividing the verse into phrases of 3 and 3 words. Full calculation: הֶן־אֵ֭ל [God] (86) + יַשְׂגִּ֣יב [He·does·loftily] (325) + בְּכֹח֑וֹ [in·His·power] (36) + מִ֖י [who?] (50) + כָמֹ֣הוּ [like·Him] (71) + מוֹרֶֽה [teacher] (251) = 819.
Rashi
Behold God deals loftily in His power Because His power is great, and one cannot be saved from before Him. Therefore...who is a teacher like Him? When He teaches a sinner to return to Him, He warns Him before the plague because He knows that he cannot beware of His plague, as He would warn Pharaoh concerning each plague (Ex. 8:17), “I shall let loose the beasts of the wilderness upon you etc.”; (ibid. 10:4), “I will bring locusts...tomorrow,” and so all of them. [In contrast,] when a mortal king wishes to wreak vengeance upon his enemies, he comes upon him suddenly, for, if he warns him, he will repent and be saved from him.
Ibn Ezra
'A teacher' — like "I will instruct you and guide you" (Psalms 32:8). Some say it means "who could rebel against Him," but this does not seem correct to me.
Metzudat David
'Behold, God,' etc. — why do you not submit yourself before Him? Is it not so that with His great power He strengthens and exalts whoever is upright in His eyes; moreover, there is none like Him, who casts down to a lowly state whomever He wishes, and everything is in His hand, to do harm or to do good?
Metzudat Zion
A teacher (moreh) - [Here, an expression of] hurling, casting, as in 'He has cast (yarah) [Pharaoh's chariots] into the sea' (Exodus 15).
Malbim
'Behold, God does loftily' — having explained to him the cause of Job's suffering and his trial, he says: behold, God acts loftily in His power, for He wishes to strengthen a person and to raise him, through the trial, to a higher level, until the good things of this world and its evils become equal in his eyes — prosperity and poverty, bodily health and human pain, fruit of the womb and bereavement of children. Through this he rises above material matters to a matter that is above the nature of the flesh, a divine matter by which those who walk before Him in truth are tested. 'Who is a teacher like Him' — who teaches the way of divine service and the elevation of man toward God.
Who has enjoined Him His way? Or who has said: ‘You have wrought unrighteousness’?
verse value 1568
Insights
Verse structure: 6 words, 27 letters. The shortest word is "upon·Him" (עָלָ֣יו, 4 letters) and the longest is "and·who?·has·said" (וּמִי־אָ֝מַ֗ר, 6 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "and·who?·has·said" (וּמִי־אָ֝מַ֗ר), "you·have·wrought" (פָּעַ֥לְתָּ). 6 unique roots are used. Frequent roots: "and·who?·has·said" (root אמר, 108x in Job); "upon·Him" (root על, 90x in Job); "His·way" (root דרך, 35x in Job). The etnachta (major mid-verse pause) falls on 'His·way', dividing the verse into phrases of 3 and 3 words. Full calculation: מִֽי־פָקַ֣ד [who?·has·enjoined] (234) + עָלָ֣יו [upon·Him] (116) + דַּרְכּ֑וֹ [His·way] (230) + וּמִי־אָ֝מַ֗ר [and·who?·has·said] (297) + פָּעַ֥לְתָּ [you·have·wrought] (580) + עַוְלָֽה [unrighteousness] (111) = 1568.
Rashi
Who charged Him with His way [Who] commanded Him from time immemorial, “You shall follow this way”?
Metzudat David
'Who has enjoined' — who has commanded him his way, to teach him what to do, and who has said to him, 'you have wrought unrighteousness'? Not like flesh and blood, who has advisers to instruct him what to do, so that when he acts on his own mind, it sometimes happens that they say to him, 'you have wrought unrighteousness.' If so, since He has no comparison or likeness, why do you not submit before Him?
Metzudat Zion
His way (darko) - [Meaning] His conduct.
Malbim
'Who has enjoined Him His way' — the way in which Hashem proceeds in governing His creatures, no one has enjoined upon Him, for it is a unique way, distinct from the way of nature and the order of the celestial mechanism. 'Or who has said: You have wrought unrighteousness' — for everything is governed by providence, and by the measure of justice, uprightness, and righteousness.
Remember that you magnify His work, Of which men have sung.
verse value 2765
Insights
Verse structure: 6 words, 26 letters. The shortest word is "remember" (זְ֭כֹר, 3 letters) and the longest is "that·you·magnify" (כִּֽי־תַשְׂגִּ֣יא, 7 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "that·you·magnify" (כִּֽי־תַשְׂגִּ֣יא), "they·have·sung" (שֹׁרְר֣וּ). 6 unique roots are used. Frequent roots: "men" (root איש, 39x in Job); "that" (root אשר, 25x in Job). The etnachta (major mid-verse pause) falls on 'His·work', dividing the verse into phrases of 3 and 3 words. Full calculation: זְ֭כֹר [remember] (227) + כִּֽי־תַשְׂגִּ֣יא [that·you·magnify] (744) + פׇעֳל֑וֹ [His·work] (186) + אֲשֶׁ֖ר [that] (501) + שֹׁרְר֣וּ [they·have·sung] (706) + אֲנָשִֽׁים [men] (401) = 2765.
Rashi
Mention His ways, and when you mention [them], you will automatically magnify the praise of the works of His attributes. which men have seen Heb. שררו, which men have seen, like (Num. 24:17), “I behold it (אשורנו), but it is not near.”
Ibn Ezra
'Remember' — the more you remember and reflect upon His deeds, the more you will perceive their greatness; and 'magnify' (tasgi) is from the root sagi ("great"). 'Have sung' — meaning "have seen," like "I behold him" (Numbers 24:17).
Ralbag
'Of which men have sung' [shorreru] — meaning: they beheld and perceived.
Metzudat David
'Remember' — set your mind to remember His deeds; for on your own you will magnify His work, which men have seen — meaning, the deeds that are known and revealed to all, of the greatness of His providence, apart from the hidden and concealed ones, which we do not know.
Metzudat Zion
You magnify (tasgi) - [Meaning] you make great, as in 'like a cedar in Lebanon, he shall grow great (yisgeh)' (Psalms 92:13). Have sung (shoreru) - [Meaning] have beheld, have seen, as in 'and behold (veshur) the skies' (above, 35).
Malbim
'Remember' — from this point to the end of this discourse [Elihu's reply], it is, as it were, a summation of the whole debate. Its content is this: as against everything Job probed and inquired into with his own intellect concerning matters that lie beyond nature — such as the existence and survival of the soul, the reward and recompense of the soul, Hashem's knowledge, free will, and the like — Elihu says to him: why do you rush headlong to climb up to God, to investigate what lies beyond nature, where mist and cloud are set? See first whether you can even understand the ways of nature that are revealed — those you see with your own eyes and constantly perceive with your senses — and only then may you venture to climb the mountain and inquire into matters beyond nature. But once I show you that you do not know even the revealed and constant ways of nature, how can you presume to speak of the wonders that are higher than nature? Remember, rather, that you can only magnify and extol 'His work of which men have sung' — that is, the natural works visible to all people, all of which people have composed songs and hymns about, and have recounted their character in their poems.
All men have looked on it; Man beholds it afar off.
verse value 866
Insights
Verse structure: 5 words, 23 letters. The shortest word is "man" (אֱ֝נ֗וֹשׁ, 4 letters) and the longest is "all·men" (כׇּל־אָדָ֥ם, 5 letters). 1 word in this verse appears nowhere else in Job. Unique to this verse in Job (hapax): "they·have·looked·on·it" (חָזוּ־ב֑וֹ). 5 unique roots are used. Frequent roots: "all·men" (root אדם, 24x in Job). The etnachta (major mid-verse pause) falls on 'they·have·looked·on·it', dividing the verse into phrases of 2 and 3 words. Full calculation: כׇּל־אָדָ֥ם [all·men] (95) + חָזוּ־ב֑וֹ [they·have·looked·on·it] (29) + אֱ֝נ֗וֹשׁ [man] (357) + יַבִּ֥יט [he·beholds] (31) + מֵרָחֽוֹק [from·afar] (354) = 866.
Rashi
have seen it His work. from afar from the Creation or the world until now.
Ibn Ezra
'All men' — whoever possesses understanding beholds His works. 'Man beholds it afar off' — by way of wisdom.
Metzudat David
'All men have looked on it' — behold, all mankind see by means of it, for He is the Fashioner of every man's eye. And if man, according to his own measure, can look from afar, how could you think that the Omnipresent does not see what is done on earth? As in the matter of which it is said, 'He that fashioned the eye, shall He not see?' (Psalms 94:9).
Metzudat Zion
Have looked (chazu) - [Meaning] have seen, as in 'that which I see not (bil'adei echezeh)' (above, 34).
Malbim
'All men have looked on it' — even regarding the visible things that all men have looked upon, still, in all this, 'man beholds it afar off': no person sees these things up close so as to know them thoroughly; he is only like one gazing at something from a distance, who perceives its shadow, not its substance. And if we do not fully grasp His visible works, how much more so — a fortiori — can we not grasp God Himself, for…
Behold, God is great, beyond our knowledge; The number of His years is unsearchable.
verse value 1652
Insights
Verse structure: 7 words, 28 letters. Notable word values: "God" (הֶן־אֵ֣ל) = 86, equal to Elohim. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "and·not·searching" (וְלֹא־חֵֽקֶר, 6 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "great" (שַׂ֭גִּיא), "and·not·searching" (וְלֹא־חֵֽקֶר). 7 unique roots are used. Frequent roots: "and·not" (root לא, 142x in Job); "God" (root אל, 86x in Job); "we·know" (root ידע, 73x in Job). The etnachta (major mid-verse pause) falls on 'we·know', dividing the verse into phrases of 4 and 3 words. Full calculation: הֶן־אֵ֣ל [God] (86) + שַׂ֭גִּיא [great] (314) + וְלֹ֣א [and·not] (37) + נֵדָ֑ע [we·know] (124) + מִסְפַּ֖ר [number·of] (380) + שָׁנָ֣יו [His·years] (366) + וְלֹא־חֵֽקֶר [and·not·searching] (345) = 1652.
Rashi
the number of His years is unfathomable Therefore man must look from afar to ask what happened to the first people, and he will learn from them.
Ibn Ezra
'The number of His years is unsearchable' — the ancients spoke of this in the language of human beings.
Ralbag
'Great' [sagi] — meaning: mighty in power; or it may be read as "sagi" [the Aramaic form], meaning wondrous in His existence.
Metzudat David
'Behold, God is great' — behold, God is exceedingly great, and we cannot fathom His greatness; and the number of His years is vast and beyond searching out, for they have neither beginning nor end. His essence, therefore, cannot be grasped — neither from His own being, nor from the number of His years.
Malbim
'Behold, God is great' — is it not from His works that we recognize how great and mighty God Himself is? And this, of course, we cannot know, for 'the number of His years is unsearchable' — He is not subject to time at all, and we possess no sense or faculty of comprehension with which to grasp something that transcends time.
For He draws away the drops of water, Which distill rain from His vapor;
verse value 965
Insights
Verse structure: 6 words, 24 letters. The shortest word is "for" (כִּ֭י, 2 letters) and the longest is "drops·of·water" (נִטְפֵי־מָ֑יִם, 7 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "He·draws·away" (יְגָרַ֣ע), "drops·of·water" (נִטְפֵי־מָ֑יִם), "to·His·vapor" (לְאֵדֽוֹ). 6 unique roots are used. Frequent roots: "for" (root כי, 75x in Job). The etnachta (major mid-verse pause) falls on 'drops·of·water', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּ֭י [for] (30) + יְגָרַ֣ע [He·draws·away] (283) + נִטְפֵי־מָ֑יִם [drops·of·water] (239) + יָזֹ֖קּוּ [they·distill] (123) + מָטָ֣ר [rain] (249) + לְאֵדֽוֹ [to·His·vapor] (41) = 965.
Rashi
For He increases Heb. יגרע, for He increases, like (above 15:4), “and increase (ותגרע) speech.” Others interpret: He withdraws them from the heavens to bring them down to earth. they pour The firmaments [pour] the rain. into His cloud Heb. לְאֵדוֹ, into His cloud.
Ibn Ezra
'For He draws away' — at times He draws away drops of water. 'Which distill rain' — as if the rain is distilled from the rising vapor, which is the source of the rain, as in "a mist rose from the earth" (Genesis 2:6).
Ralbag
'He draws away' [yigra] — meaning: He withholds. 'Drops of water' [nitfei mayim] — meaning: the flowing off of the water, and this is on account of dryness. 'Distil in rain from His vapor' [yazoku matar le'edo] — meaning: they flow from the drops so that they become, potentially, rain — that is, [the heat] turns them into a moist vapor, which is disposed to bring forth rain from it.
Metzudat David
'For He draws away' — however, something can be grasped from the side of His actions; for at times He diminishes the drops of rainwater, even though a great deal of rain was about to be poured into His cloud — nevertheless, at His will, He withholds the rain.
Metzudat Zion
He draws away (yigra) - An expression of gera'on (deduction) and chisaron (diminishment). The drops of (nitfei) - An expression of tipin (drops). Distill (yazoku) - An expression of pouring, as in 'and a place for gold which they refine (yazoku)' (above, 28). From His vapor (le'edo) - [Meaning] from His cloud, as in 'and a mist (ed) went up from the earth' (Genesis 2:6).
Malbim
'For He draws away' — he brings an example from rain and rainfall, which are among Hashem's works, phenomena that continually exist and are visible to all, and yet no person penetrates deeply enough to understand their nature with clear knowledge; how much more, then, do we lack any grasp of the wonders that are above nature. Now, the formation of rain comes from the vapors that rise up from the earth and the waters and gather in the sphere of breathable air. And in his poetic language he pictures it thus: Hashem 'draws away' from the earth and 'gathers drops of water' — that is, the rising vapors — which 'distill rain from His vapor,' meaning that from them He refines, clarifies, and melts down rain out of the vapors that are borne aloft in the sky.
Which the skies pour down And drop upon the multitudes of men.
verse value 1735
Insights
Verse structure: 6 words, 25 letters. The shortest word is "much" (רָֽב, 2 letters) and the longest is "that·they·pour·down" (אֲשֶֽׁר־יִזְּל֥וּ, 7 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "that·they·pour·down" (אֲשֶֽׁר־יִזְּל֥וּ), "they·drop" (יִ֝רְעֲפ֗וּ), "much" (רָֽב). 6 unique roots are used. Frequent roots: "upon" (root על, 90x in Job); "man" (root אדם, 24x in Job); "much" (root רב, 23x in Job). The etnachta (major mid-verse pause) falls on 'skies', dividing the verse into phrases of 2 and 4 words. Full calculation: אֲשֶֽׁר־יִזְּל֥וּ [that·they·pour·down] (554) + שְׁחָקִ֑ים [skies] (458) + יִ֝רְעֲפ֗וּ [they·drop] (366) + עֲלֵ֤י [upon] (110) + אָדָ֬ם [man] (45) + רָֽב [much] (202) = 1735.
Metzudat David
'Which the skies pour down' — and at other times, the reverse: the skies pour down from the treasury of waters that is in the heavens above; even though at that time nature gives no sign of rain, nevertheless they drip down from His good treasury, in response to the petition of a great man — meaning, a righteous and pious person in that generation, who prays for rain.
Metzudat Zion
Pour down (yizzelu) - [Meaning] drip, as in 'my speech shall drop as the dew (tizzal katal imrati)' (Deuteronomy 32:2). Drop (yir'afu) - This too is an expression of dripping, as in 'my doctrine shall drop as the rain (ya'arof kamatar likchi)' (Deuteronomy 32:2). The multitudes of (rav) - [Meaning] great, distinguished, as in 'and the nobles (rabbei) of the king' (Jeremiah 41).
Malbim
'Which the skies pour down' — he pictures how, when the vapors rise up to the skies, sometimes the water pours down from there in abundance, and sometimes it divides into fine droplets and drips down 'upon the multitudes of men.'
Indeed, can any understand the spreadings of the clouds, The crashings of His pavilion?
verse value 2489
Insights
Verse structure: 5 words, 24 letters. The shortest word is "indeed" (אַ֣ף, 2 letters) and the longest is "spreadings·of·cloud" (מִפְרְשֵׂי־עָ֑ב, 7 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "if·he·understands" (אִם־יָ֭בִין), "spreadings·of·cloud" (מִפְרְשֵׂי־עָ֑ב), "His·pavilion" (סֻכָּתֽוֹ). 5 unique roots are used. Frequent roots: "if·he·understands" (root בין, 33x in Job); "indeed" (root אף, 32x in Job). The etnachta (major mid-verse pause) falls on 'spreadings·of·cloud', dividing the verse into phrases of 3 and 2 words. Full calculation: אַ֣ף [indeed] (81) + אִם־יָ֭בִין [if·he·understands] (113) + מִפְרְשֵׂי־עָ֑ב [spreadings·of·cloud] (702) + תְּ֝שֻׁא֗וֹת [crashings·of] (1107) + סֻכָּתֽוֹ [His·pavilion] (486) = 2489.
Rashi
Or will one understand Or will man understand what is in the spreadings of the clouds? This is a question. the darkness Heb. תשאות, an expression of the thick darkness of His pavilion.
Ibn Ezra
And at times, "can one understand the spreadings of the clouds" — as if He grants understanding of the spreadings of the cloud, like "make that one understand the vision" (Daniel 8:16); and the meaning of "spreadings" is that the clouds are spread out. 'The crashings of His pavilion' — the matter is a doubling [i.e., poetic parallelism]; and the meaning of "His pavilion" is like "He made darkness His hiding place, His pavilion round about Him" (Psalms 18:12).
Ralbag
'The spreadings of the clouds' [mifresei av] — meaning: the various kinds [of dispersal] that belong to the cloud; the intent is that clouds are continually formed differing one from another, such that some of them become rain, some become wind, and some become other phenomena, as he goes on to mention. 'The crashings of His pavilion' [teshu'ot sukkato] — the intent of "His pavilion" is His cloud, and the intent here is the roar of His cloud, which is thunder.
Metzudat David
'Indeed, can any understand' — can anyone grasp even how the Omnipresent determines the time, in the course of nature, for the clouds to spread out beneath the heavens? 'The crashings' — the time when the roar of the rising cloud comes, which is like a canopy over the dwellers of the earth; and this is a repetition of the same matter in different words.
Metzudat Zion
The crashings (teshu'ot) - An expression of astonishment and clamor, as in 'shoutings of, Grace, grace, unto it (teshu'ot chen chen lah)' (Zechariah 4:7).
Malbim
'Indeed' — it is known, from the nature of rainfall, that when the air is clear, the vapors hold within themselves the heat and the fiery substance contained in them, which is electric matter; and this heat disperses the vapors, so that they are separated and scattered through the air. That is why the sky is clear and the clouds are invisible: the heat scatters the fine droplets, even though they are still present in the air. This is the meaning of 'can any understand the spreadings of the clouds, the crashings of His pavilion' — that is, the cloud-mass, even though it is dispersed and scattered, still — so to speak — 'understands the crashings of its pavilion,' meaning that it 'knows' and is 'aware' that it exists in the air, and that its pavilion has crashings, and darkness, storm and tempest, and the roar of mighty waters; for even though the cloud-mass is dispersed and invisible, it nevertheless continually exists, and is itself 'aware' that it is real. Even so—
Behold, He spreads His light upon it; And He covers the depths of the sea.
verse value 1920
Insights
Verse structure: 6 words, 24 letters. The shortest word is "the·sea" (הַיָּ֣ם, 3 letters) and the longest is "behold·He·spreads" (הֵן־פָּרַ֣שׂ, 5 letters). 3 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "behold·He·spreads" (הֵן־פָּרַ֣שׂ), "and·roots·of" (וְשׇׁרְשֵׁ֖י), "He·covers" (כִּסָּֽה). 6 unique roots are used. Frequent roots: "upon·it" (root על, 90x in Job); "His·light" (root אור, 30x in Job). The etnachta (major mid-verse pause) falls on 'His·light', dividing the verse into phrases of 3 and 3 words. Full calculation: הֵן־פָּרַ֣שׂ [behold·He·spreads] (635) + עָלָ֣יו [upon·it] (116) + אוֹר֑וֹ [His·light] (213) + וְשׇׁרְשֵׁ֖י [and·roots·of] (816) + הַיָּ֣ם [the·sea] (55) + כִּסָּֽה [He·covers] (85) = 1920.
Rashi
Behold He spread (on the cloud His rain) and covered the roots of the sea therewith.
Ibn Ezra
'Behold, He spreads His light upon it' — 'upon it' refers to the cloud: His light is His rain. Some say the rain is called 'light' on account of the lesser light [the moon], since by its motions the rain occurs at the Creator's command. But the correct view, in my opinion, is that 'Behold, He spreads His light upon it' is to be taken in its plain sense: that He spreads light over the cloud. 'And He covers the depths of the sea' — for by these [i.e., light and rain] He judges the peoples, with light and with rain.
Ralbag
'His light' [oro] — meaning: His sun; and from this same sense come "tzar" and "or" [light].
Metzudat David
'Behold, He spreads' — behold, at times He increases His kindness, and spreads over the cloud His rain that comes from His good treasury; and He covers the roots of the sea and its depths, so that the cloud should not be filled from them, but only from His good treasury.
Metzudat Zion
His light (oro) - Here it means rain; indeed, every mention of 'light' (or) in this topic bears that sense. It belongs to the same family of terms as yoreh (the early rain) and malkosh (the latter rain) (Deuteronomy 11).
Malbim
'Behold, He spreads His light upon it' — [continuing:] by spreading His light over the cloud-mass — that is, the electric light and fire — which shines and gives off heat within the cloud-mass, shattering the particles of vapor and dispersing them into the air, thereby 'He covers the depths of the sea,' meaning that the droplets of vapor and water that rose from the sea into the air, which he calls 'the roots of the sea,' are covered over by the light: through the light and heat the vapors become covered [i.e., masked] and do not gather to form a cloud-mass and cloud, because they are dispersed and scattered.
For by these He judges the peoples; He gives food in abundance.
verse value 1119
Insights
Verse structure: 5 words, 24 letters. The shortest word is "for·by·them" (כִּֽי־בָ֭ם, 4 letters) and the longest is "He·gives·food" (יִֽתֶּן־אֹ֥כֶל, 6 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "for·by·them" (כִּֽי־בָ֭ם), "He·judges" (יָדִ֣ין), "He·gives·food" (יִֽתֶּן־אֹ֥כֶל). 5 unique roots are used. Frequent roots: "for·by·them" (root כי, 75x in Job); "peoples" (root עם, 35x in Job); "He·gives·food" (root נתן, 33x in Job). The etnachta (major mid-verse pause) falls on 'peoples', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־בָ֭ם [for·by·them] (72) + יָדִ֣ין [He·judges] (74) + עַמִּ֑ים [peoples] (160) + יִֽתֶּן־אֹ֥כֶל [He·gives·food] (511) + לְמַכְבִּֽיר [to·multiply] (302) = 1119.
Rashi
For...therewith With the clouds He judges peoples and chastises them by withholding rain, causing famine, as well as all sorts of plagues. When the Generation of the Flood sinned (Gen. 7:11), “and the floodgates of the heavens were opened.” As for the people of Sodom (Deut. 29:22), “Sulfur and salt, all the soil is burned up.” As for Sisera (Jud. 5:20), “From heaven they fought...against Sisera.” He gives food to one who has many From there comes sustenance (Ex. 16:4): “See, I am about to have bread rain down from heaven for you.” This is to be compared to a baker who is standing before the oven. If an enemy comes in, he rakes coals and casts them at him; if his friend comes in, he takes out hot bread and gives it to him. to the one who has many to the one whose children are many and numerous; to one who increases children and requires food.
Ibn Ezra
'He gives food in abundance' — from the root kabir ('great,' 'abundant'), meaning that it grows abundant; or 'lamakhbir' is from 'kevarah,' a sieve. Rabbi Moshe HaKohen said that this verse connects with 'al kapayim' [in the next verse]. But this is not correct at all, as I noted in my book Moznei HaLashon.
Ralbag
'In abundance' [lemakhbir] — meaning: abundantly.
Metzudat David
'For by these' — for the waters that come from the treasury of heaven, with which He judged the people of the generation of the Flood — with those very same waters He gives food in abundance; and He works two opposites within a single subject: at one time He sent them to blot out all existence, and at another time they turn into rains of blessing, even more so than the rainwater that comes through the natural order.
Metzudat Zion
In abundance (lemakbir) - [Meaning] abundantly, as in 'very small, not much (mize'ar lo chabir)' (Isaiah 16).
Malbim
'For by these' — because, by this law that He set within the nature of the vapors — whereby at times they are covered over by the light hidden within them and the air is clear of vapor, and at other times the heat and light leave them, so that they solidify, thicken into cloud-mass, and rain falls — therefore, by these, He sometimes 'judges the peoples,' when the heavens are shut up and there is no rain and there is famine in the land, and at other times 'He gives food in abundance,' when the clouds gather and the rain falls.
He covers His hands with the lightning, And gives it a charge that it strike the mark.
verse value 974
Insights
Verse structure: 5 words, 26 letters. The shortest word is "and·He·commands" (וַיְצַ֖ו, 4 letters) and the longest is "upon·palms" (עַל־כַּפַּ֥יִם, 6 letters). 4 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "upon·palms" (עַל־כַּפַּ֥יִם), "He·covers·light" (כִּסָּה־א֑וֹר), "and·He·commands" (וַיְצַ֖ו). 5 unique roots are used. Frequent roots: "upon·it" (root על, 90x in Job). First appearance of the root צוה ("and·He·commands") in Job. The etnachta (major mid-verse pause) falls on 'He·covers·light', dividing the verse into phrases of 2 and 3 words. Full calculation: עַל־כַּפַּ֥יִם [upon·palms] (250) + כִּסָּה־א֑וֹר [He·covers·light] (292) + וַיְצַ֖ו [and·He·commands] (112) + עָלֶ֣יהָ [upon·it] (115) + בְמַפְגִּֽיעַ [in·striking] (205) = 974.
Rashi
Over the clouds Heb. כפים, over the clouds. Similarly (Lam. 3:41), “Let us lift our heart to the clouds (כפים),” based on (I Kings 18:44), “...a cloud as small as a man’s palm (ככף).” But our Rabbis said (Taanith 7b): Because of the sin of (the robbery of) the hands He covers the rain The rain is withheld. and He commands it to come through one who entreats with prayer. (The beloved one of the generation, and the great man and sage thereof will relate to Him—before the Holy One, blessed be He—the straits of the generation and their necessities].
Ibn Ezra
'He covers His hands with the lightning' — the opposite of 'Behold, He spreads His light upon it' (36:30): as if with His hands He covers the light. The 'hands' are the clouds, as in 'and I will cover you with My hand' (Exodus 33:22). 'And gives it a charge' — concerning the sun. 'That it strike the mark' — this is the rain from the clouds, as if they struck against the sun, on account of the swift movement of the clouds.
Ralbag
'His hands' [kapayim] — meaning: clouds; similarly, "and I will cover you with My hand" (Exodus 33:22). 'He covers [His hands] with the lightning' [kissah or] — meaning: this is the smoky vapor that bursts into flame in a surge, from the slightest cause. 'That it strike the mark' [bemafgi'a] — meaning: that gropes and meets [its target].
Metzudat David
'His hands' — it may sometimes happen that the rain gathers over the clouds and is held back within them, not pouring down upon the earth; and afterward He commands it to descend, for the sake of the prayer of the righteous person who petitions for it.
Metzudat Zion
His hands (kapayim) - Thus the clouds are called: either because a cloud at first appears like the palm (kaf) of a hand, as in 'a cloud as small as a man's hand (kekhaf ish)' (I Kings 18) - or because they are like a dome (kippah) over the heads of mankind. That it strike the mark (bemafgia) - An expression of entreaty, of supplication, as in 'nor make intercession (tifga) to Me' (Jeremiah 7:16).
Malbim
'He covers His hands' — he explains how it happens at the time when He wants the rain to fall and the vapors to thicken: at the time when 'He covers the light upon [His] hands,' that is, the electric light and heat present in the vapors rises up out of them and is covered over from them so as to be 'upon [His] hands' — meaning that the heat rises above the clouds and is drawn out from the vapors — and 'gives it a charge that it strike the mark': for then Hashem commands the vapors to gather and form a cloud over the earth, by their striking against one another and joining together — that is the moment when the clouds strike against one another.
Its noise tells concerning it, The cattle also concerning the storm that comes up.
verse value 906
Insights
Verse structure: 6 words, 23 letters. The shortest word is "also" (אַ֣ף, 2 letters) and the longest is "concerning·coming·up" (עַל־עוֹלֶֽה, 6 letters). 2 words in this verse appear nowhere else in Job. Unique to this verse in Job (hapax): "its·noise" (רֵע֑וֹ), "concerning·coming·up" (עַל־עוֹלֶֽה). 6 unique roots are used. Frequent roots: "concerning·it" (root על, 90x in Job); "also" (root אף, 32x in Job); "its·noise" (root רע, 25x in Job). The etnachta (major mid-verse pause) falls on 'its·noise', dividing the verse into phrases of 3 and 3 words. Full calculation: יַגִּ֣יד [he·tells] (27) + עָלָ֣יו [concerning·it] (116) + רֵע֑וֹ [its·noise] (276) + מִ֝קְנֶ֗ה [cattle] (195) + אַ֣ף [also] (81) + עַל־עוֹלֶֽה [concerning·coming·up] (211) = 906.
Rashi
Their beloved one preaches to them He preaches to them to search their deeds for themselves and to return to Him. the acquisition This is the acquisition whereby the rain is acquired. it also ascends on high Heb. על. It also [ascends] higher and higher [in this manner], like (Hosea 7: 16), “They will return, but not to the Most High (על)” or (II Sam. 23:1), “raised on high (על).” [See Comm. Dig. to Hosea 7:16.] Our Sages, however, interpret it (Taanith 8a) as the acquisition of anger and wrath upon one who becomes haughty [after his prayers have been answered], but the vowelization, viz. that מִקְנֶה is vowelized with a “pattah” [meaning a “seggol”], does not substantiate [the theory] that it is connected to אַף, for were it connected to אַף, it would be vowelized with a “kamatz” [meaning a “tzeireh”], and it would not be punctuated by a cantillation sign that denotes a pause, viz. a revi’i.
Ibn Ezra
'Tells' — concerning the rain. 'Its noise' — like 'its shouting' (teru'ato), and it means the thunder, as in 'and Joshua heard the sound of the people's shouting' (Exodus 32:17). Even the cattle and the nursing animals — as in 'the nursing animals are a care to me' (Genesis 33:13) — sense when the time for the rain's coming draws near; and people have many signs from cattle and flocks, from their lying down on their right side, and from other animals as well.
Ralbag
'Its noise' [re'o] — meaning: this is the other vapor, which is its companion and fellow. 'The cattle also concerning [the storm] that comes up' [mikneh af al olah] — meaning: a property, also pertaining to the smoky vapor, whose nature is to rise upward.
Metzudat David
'Its noise tells concerning it' — and it may also happen that His thunder tells of the rain, and signals that it is near to coming; but then the accumulated wrath which the people of the earth have kindled — the wrath of Hashem — rises up above the signal of the thunder and cancels it, so that the rain does not come after all. And from all this the greatness of [divine] providence is seen: for sometimes the rains are held back and are then poured out through the intervention [of a righteous person's prayer], and sometimes they have drawn very near to coming, and yet they are held back, when the people of the earth sin.
Metzudat Zion
Its noise (re'o) - An expression of teru'ah (a blast, a shout); this is the sound of thunder. That comes up (al) - [Meaning] from above, on high, as in 'the utterance of the man raised on high (hukam al)' (II Samuel 23).
Malbim
'Its noise tells concerning it' — for then, when the electric light is drawn out of the vapors, thunder and lightning occur, as the natural scientists have said; and this fact tells and announces that the clouds have broken and rain is coming down. And in his poetic language he pictures it as though a blast of sound then goes forth — that is the sound of thunder (for just as a blast goes forth from a hollow, pipe-like instrument, so does the blast of thunder go forth). This is the meaning of 'the cattle also concerning the storm that comes up' (Heb. mikneh af al olah): he reads it as min + kaneh + af, 'from the pipe of the nose' — the blast rises ('comes up') from the hollow passage of the nose, so that it sounds as though a blast were being sounded through a pipe, and the sound is heard like a sound of anger and wrath. It is known that the ancient poets pictured thunder as a blast of anger and fury rising upward; accordingly, he pictures the thunderous blast as rising from the pipe of anger and wrath, and this tells and announces the coming rain.
Rashi
Ralbag
Metzudat David