English Standard Version
and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?
King James Bible
And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?
American Standard Version
And said, Hitherto shalt thou come, but no further; And here shall thy proud waves be stayed?
And I said : Hitherto thou shalt come, and shalt go no further, and here thou shalt break thy swelling waves.
English Revised Version
And said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed?
Webster's Bible Translation
And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed.
Job 38:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
4 Where wast thou when I established the earth?
Say, if thou art capable of judging!
5 Who hath determined its measure, if thou knowest it,
Or who hath stretched the measuring line over it?
6 Upon what are the bases of its pillars sunk in,
Or who hath laid its corner-stone,
7 When the morning stars sang together
And all the sons of God shouted for joy?
The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, 1 Chronicles 12:32; 2 Chronicles 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Proverbs 4:1; Isaiah 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Proverbs 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the building of the temple, the laying of the foundation, Ezra 3:10, and the setting of the head-stone, Zechariah 4:7, were celebrated), for the angels were created before the visible world (Psychol. S. 63; Genesis, S. 105), as is indeed not taught here, but still (vid., on the other hand, Hofmann, Schriftbew. i. 400) is assumed. For בּני אלהים are, as in Job 1-2, the angels, who proceeded from God by a mode of creation which is likened to begetting, and who with Him form one πατριά (Genesis, S. 121). The "morning stars," however, are mentioned in connection with them, because between the stars and the angels, which are both comprehended in צבא השׁמים (Genesis, S. 128), a mysterious connection exists, which is manifoldly attested in Holy Scripture (vid., on the other hand, Hofm. ib. S. 318). כּוכב בּקר is the morning star which in Isaiah 14:12 is called הילל (as extra-bibl. נגהּ) from its dazzling light, which exceeds all other stars in brightness, and בּן־שׁחר, son of the dawn, because it swims in the dawn as though it were born from it. It was just the dawn of the world coming into being, which is the subject spoken of, that gave rise to the mention of the morning star; the plur., however, does not mean the stars which came into being on that morning of the world collectively (Hofm., Schlottm.), but Lucifer with the stars his peers, as כּסילים, Isaiah 13:10, Orion and the stars his peers. Arab. suhayl (Canopus) is used similarly as a generic name for stars of remarkable brilliancy, and in general suhêl is to the nomads and the Hauranites the symbol of what is brilliant, glorious, and beautiful;
(Note: A man or woman of great beauty is called suhêli, suhelı̂je. Thus I heard a Hauranitish woman say to her companion: nahâr el-jôm nedâ, shuft ledsch (Arab. lk) wâhid Suhêli, To-day is dew, I saw a Suhêli, i.e., a very handsome man, for thee. - Wetzst.)
so that even the beings of light of the first rank among the celestial spirits might be understood by כוכבי בקר. But if this ought to be the meaning, Job 38:7 and Job 38:7 would be in an inverted order. They are actual stars, whether it is intended of the sphere belonging to the earth or to the higher sphere comprehended in השׁמים, Genesis 1:1. Joy and light are reciprocal notions, and the scale of the tones of joy is likened to the scale of light and colours; therefore the fulness of light, in which the morning stars shone forth all together at the founding of the earth, may symbolize one grandly harmonious song of joy.
Treasury of Scripture Knowledge
Hitherto (Thus far shall thy flux and reflux extend. The tides are marvellously limited and regulated, not only by the lunar and solar attraction, but by the quantum of time required to remove any part of the earth's surface, by its rotation round its axis, from under the immediate attractive influence of the sun and moon. Hence the attraction of the sun and moon, and the gravitation of the sea to its own centre, which prevent too great a flux on the one hand, and too great reflux on the other, are some of those bars and doors by which its proud waves are stayed, and prevented from coming farther.)
thy proud waves. Heb. the pride of thy waves
and prescribed limits for it and set bars and doors,
"Have you commanded the morning since your days began, and caused the dawn to know its place,
You set a boundary that they may not pass, so that they might not again cover the earth.
then over us would have gone the raging waters.
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