Know you it, because you were then born? or because the number of your days is great?
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EXPOSITORY (ENGLISH BIBLE)Knowest thou it?—It is better to read this verse without an interrogation, as sublime irony. “Doubtless thou knowest all this, for thou wast born then, and the number of thy days is so great!”Job 38:21. Knowest thou it, because thou wast then born? — An ironical question. If thou pretendest that thou knowest these things, how camest thou by this knowledge? Was it because thou didst then exist in the full and perfect use of thy faculties, and thereby hadst the opportunity of inspecting my works, and of seeing whence the light came? Or, because thou hast gained this knowledge by long experience, as having lived ever since the creation of the world until this time? Whereas, in truth, thou art but of yesterday, and knowest, comparatively, nothing, Job 8:9.
then—when I created light and darkness (Job 15:7).of yesterday, and knowest nothing, as was said, Job 8:9. But the words are and may be otherwise rendered, Dost or didst thou know, either by thy own remembrance, or by the information of others,
that thou wast then born? (to wit, when I made the world. Or, Didst thou know that thou shouldest then be born? then, to wit, when thou wast born. Or, Didst thou then know, the two Hebrew particles being transplaced, as is not unusual in that language, that thou shouldest be born? How couldst thou know this, when thou hadst no being?) and that the number of thy days should be great? that thou shouldst live so long as thou hast lived? Thou couldst neither foreknow the time of thy birth, nor the length of thy life. Or, and is the number of thy days great, i.e. so great that it reacheth to the time of the world’s creation?
or because the number of thy days is great; reach to the beginning of time, and so as old as the creation. This was not the case. Some understand these words ironically; "thou knowest" the places and bounds of light and darkness, since thou art a very old man, born as soon as the world was. Whereas he was of yesterday, and knew nothing; which to convince him of is the design of this biting, cutting, expression. The Targum is,
"didst thou know then that thou shouldest be born, and the number of thy days many?''
No, Job did not know when he was born, nor of whom, and in what circumstances, but by the relation of others; and much less could he know before he was born, that he should be, or how long he should live in the world: but God knows all this beforehand; when men shall come into the world, at what period and of what parents, and how long they shall continue in it.Knowest thou it, because thou wast then born? or because the number of thy days is great?
EXEGETICAL (ORIGINAL LANGUAGES)21. The verse is ironical,
Thou knowest; for thou wast then born,
And the number of thy days is great.
The words “thou knowest” refer to the question, Job 38:19, Which is the way …? Job knows the way to the place of light, for he was born contemporary with it; he is as old as the dayspring which morning by morning has overspread the earth since creation’s dawn.
“Light is considered here, as in Genesis 1, to be a natural force, with an independent existence, apart from the heavenly luminaries that transmit it. And in this, as is well known, modern investigation coincides with the direct perceptions of antiquity” (Schlottmann, Comm. on Job, p. 468). To this remark it has to be added that in the present passage “darkness” also, no less than light, is regarded as a natural force, with an independent existence, and a “place” where it abides, contiguous to light. Science, to which Scripture is taught to look so humbly for approval, will no doubt confirm this representation also.Verse 21. - Knowest thou it, because thou wast then born? The irony that has underlain the whole address comes here to the surface, and shows itself palpably. Job, of course, is as old as the Almighty, or, at any rate, coeval with creation; otherwise he could not presume to take the tone which he has taken, and arraign the moral government of the Creator. Or because the number of thy days is great! Compare the sarcasm of Eliphaz (Job 15:7).
Caused the dawn to know its place,
13 That it may take hold of the ends of the earth,
So that the evil-doers are shaken under it?
14 That it changeth like the clay of a signet-ring,
And everything fashioneth itself as a garment.
15 Their light is removed from the evil-doers,
And the out-stretched arm is broken.
The dawn of the morning, spreading out from one point, takes hold of the carpet of the earth as it were by the edges, and shakes off from it the evil-doers, who had laid themselves to rest upon it the night before. נער, combining in itself the significations to thrust and to shake, has the latter here, as in the Arab. nâ‛ûra, a water-wheel, which fills its compartments below in the river, to empty them out above. Instead of ידּעתּה שׁחר with He otians, the Keri substitutes ידּעתּ השׁחר. The earth is the subj. to Job 38:14: the dawn is like the signet-ring, which stamps a definite impress on the earth as the clay, the forms which floated in the darkness of the night become visible and distinguishable. The subj. to Job 38:14 are not morning and dawn (Schult.), still less the ends of the earth (Ew. with the conjecture: יתיבצו, "they become dazzlingly white"), but the single objects on the earth: the light of morning gives to everything its peculiar garb of light, so that, hitherto overlaid by a uniform darkness, they now come forth independently, they gradually appear in their variegated diversity of form and hue. In כּמו לבוּשׁ, לבוש is conceived as accusative (Arab. kemâ libâsan, or thauban), while in כלבושׁ (Psalm 104:6, instar vestis) it would be genitive. To the end of the strophe everything is under the logical government of the ל of purpose in Job 38:13. The light of the evil-doers is, according to Job 24:17, the darkness of the night, which is for them in connection with their works what the light of day is for other men. The sunrise deprives them, the enemies of light in the true sense (Job 24:13), of this light per antiphrasin, and the carrying out of their evil work, already prepared for, is frustrated. The ע of רשׁעים, Job 38:13 and Job 38:15, is תלויה עין [Ayin suspensum,] which is explained according to the Midrash thus: the רשׁעים, now עשׁירים (rich), become at a future time רשׁים (poor); or: God deprives them of the עין (light of the eye), by abandoning them to the darkness which they loved.
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