Then
The word "Then" serves as a temporal marker, indicating a continuation of the dialogue within the Book of Job. It suggests a sequence of events, following Job's previous discourse. In the context of the narrative, it highlights the ongoing nature of the debate between Job and his friends. This word reminds us of the unfolding drama and the persistence of human questioning in the face of suffering.

Bildad
Bildad is one of Job's three friends who come to comfort him. His name, possibly derived from the Hebrew root meaning "confusing love" or "Bel has loved," reflects the cultural and religious milieu of the time. Bildad represents a traditionalist perspective, often emphasizing the justice and power of God. His role in the dialogue is to challenge Job's assertions and to defend the conventional wisdom of retributive justice.

the Shuhite
The designation "the Shuhite" identifies Bildad's ethnic or tribal affiliation. The Shuhites are believed to be descendants of Shuah, a son of Abraham and Keturah, as mentioned in Genesis 25:2. This connection situates Bildad within the broader narrative of the Abrahamic lineage, emphasizing the shared heritage and diverse perspectives within the ancient Near Eastern context.

replied
The act of replying indicates a response to Job's previous statements. In the Hebrew text, the verb used here can convey a sense of answering or returning words. Bildad's reply is part of the cyclical pattern of speeches in the Book of Job, where dialogue serves as a means of exploring profound theological and existential questions. This word underscores the importance of dialogue and the search for understanding in the midst of suffering.

Dominion and awe
The Hebrew word for "dominion" is "מֶמְשָׁלָה" (memshalah), which conveys the idea of sovereign power and authority. In the context of Job, this emphasizes God's ultimate control over all creation. "Awe," translated from "פַּחַד" (pachad), suggests a reverential fear or respect. Together, these words remind us of God's supreme authority and the reverence He commands. Historically, this reflects the ancient Near Eastern understanding of deities as powerful rulers, yet the Bible uniquely presents God as both transcendent and immanent, deserving of worship and fear.

belong to Him
This phrase underscores the exclusivity of God's sovereignty. The Hebrew root "לוֹ" (lo) indicates possession, affirming that dominion and awe are inherently God's attributes. In a world where power is often contested, this statement reassures believers of God's unchallenged rule. Scripturally, this aligns with passages like Psalm 24:1, "The earth is the LORD’s, and the fullness thereof," reinforcing the idea that all authority is derived from God.

He establishes
The verb "establishes" comes from the Hebrew "עָשָׂה" (asah), meaning to make or set in place. This action verb highlights God's active role in creation and order. Unlike deistic views where God is distant, this portrays Him as intimately involved in maintaining the universe. Historically, this reflects the biblical worldview that God is not only the Creator but also the Sustainer, actively ensuring the cosmos operates according to His will.

harmony
The word "harmony" is translated from "שָׁלוֹם" (shalom), often understood as peace or completeness. In the biblical context, shalom signifies more than the absence of conflict; it denotes a state of wholeness and order. This reflects God's nature as one who brings order out of chaos, as seen in the creation narrative. Theologically, it points to the ultimate peace God offers through His kingdom, a peace that surpasses human understanding.

in the heights of heaven
This phrase refers to the celestial realm, often seen as the dwelling place of God. The Hebrew "בַּמְּרוֹמִים" (bammeromim) suggests the highest places, emphasizing God's exalted position above all creation. In ancient cosmology, the heavens were viewed as the ultimate realm of order and divine presence. Scripturally, this aligns with passages like Isaiah 66:1, "Heaven is My throne," illustrating God's supreme authority and the perfect order He maintains in the spiritual realm.

Can His troops be numbered?
This phrase speaks to the immeasurable power and sovereignty of God. The word "troops" in the Hebrew context often refers to a vast array of heavenly hosts or angels. In the ancient Near Eastern culture, armies were a symbol of strength and authority. The rhetorical question posed here emphasizes that God's celestial army is beyond human comprehension or enumeration. This reflects the infinite nature of God, who commands not only the earthly realm but also the heavenly. The imagery of an uncountable host serves to remind believers of God's omnipotence and the futility of human pride when compared to divine majesty.

Upon whom does His light not rise?
The phrase "His light" is a powerful metaphor for God's presence, guidance, and revelation. In the Hebrew tradition, light is often associated with purity, truth, and divine wisdom. The question suggests the universality of God's influence and the inescapable reach of His illumination. Historically, light has been a symbol of life and hope, dispelling darkness and chaos. This imagery reassures believers that God's light shines upon all creation, offering guidance and clarity. It underscores the belief that no one is beyond the reach of God's grace and truth, reinforcing the idea of His omnipresence and benevolence.

How then
This phrase introduces a rhetorical question, emphasizing the logical progression from Bildad's previous statements about God's majesty and the insignificance of man. In Hebrew, the word "אֵיךְ" (eik) is used, which often introduces a question of possibility or capability. It sets the stage for a profound inquiry into human nature and divine justice, inviting readers to ponder the vast chasm between God's holiness and human frailty.

can a man
The term "man" here is translated from the Hebrew word "אֱנוֹשׁ" (enosh), which often denotes human beings in their frailty and mortality. This choice of word underscores the inherent weakness and limitations of humanity when compared to the divine. It serves as a reminder of the biblical theme that humans, in their natural state, are incapable of achieving righteousness on their own.

be just
The concept of being "just" is derived from the Hebrew root "צָדַק" (tsadaq), meaning to be righteous or justified. In the context of the Old Testament, righteousness is often associated with adherence to God's laws and commands. This phrase challenges the reader to consider the impossibility of achieving true justice or righteousness before a perfect and holy God through human effort alone.

before God
This phrase highlights the ultimate standard of judgment and righteousness. The Hebrew word for God here is "אֱלֹהִים" (Elohim), a term that conveys God's power, authority, and sovereignty. It reminds us that God's perspective is the ultimate measure of justice, and human standards fall short in His presence. The phrase calls believers to recognize their need for divine grace and mercy.

How can one born of woman
This expression emphasizes the natural human condition, originating from the Hebrew "יְלוּד אִשָּׁה" (yelud ishah). It points to the universal experience of being born into a fallen world, inheriting a sinful nature. The phrase serves as a reminder of the doctrine of original sin, which asserts that all humans are born with a propensity to sin, necessitating divine intervention for redemption.

be pure?
The word "pure" is translated from the Hebrew "זַךְ" (zak), meaning clean or innocent. In biblical terms, purity often refers to moral and spiritual cleanliness, free from sin and defilement. This rhetorical question underscores the impossibility of achieving such purity through human means alone. It points to the need for a savior, foreshadowing the New Testament revelation of Jesus Christ, who provides the means for true purification and righteousness before God.

If even the moon does not shine
The phrase begins with "If even," suggesting a hypothetical or rhetorical situation that emphasizes the insignificance of celestial bodies compared to God's majesty. The "moon" in ancient Near Eastern culture was often associated with deities and was a symbol of beauty and constancy. However, Bildad, the speaker in this passage, uses it to illustrate the inadequacy of even the most revered natural phenomena before God. The Hebrew word for "moon" is "יָרֵחַ" (yareach), which appears throughout the Old Testament as a symbol of time and seasons. The idea that the moon "does not shine" underscores the belief that all creation, no matter how magnificent, pales in comparison to the Creator. This reflects a conservative Christian perspective that emphasizes God's supreme authority and the humility required of humanity in recognizing our limitations.

and the stars are not pure in His sight
The "stars" in ancient times were often seen as symbols of guidance and constancy, used for navigation and marking seasons. The Hebrew word for "stars" is "כּוֹכָבִים" (kokhavim), which appears frequently in the Old Testament, often symbolizing numerous descendants or divine promises, as in God's promise to Abraham. However, Bildad's assertion that the stars "are not pure in His sight" serves to highlight God's absolute holiness and the imperfection of all creation in comparison. The word "pure" in Hebrew is "זַךְ" (zakh), meaning clean or clear, often used in a ritualistic sense to denote purity before God. This phrase reinforces the conservative Christian view of God's transcendence and the inherent impurity of creation due to the fall of man. It serves as a reminder of the need for redemption and the grace offered through Christ, who alone can purify and reconcile us to God.

how much less
This phrase serves as a rhetorical device used by Bildad to emphasize the insignificance of man in comparison to the majesty and purity of God. The Hebrew root here suggests a diminutive comparison, underscoring the vast chasm between divine perfection and human frailty. In the broader context of Job, this phrase is part of Bildad's argument that if celestial beings are not pure before God, then humans are even less so. This reflects a common biblical theme of humility before God, reminding believers of their need for divine grace.

man
The Hebrew word for "man" here is "enosh," which often connotes mortality and frailty. This term is used to highlight the transient and fragile nature of human life. In the context of Job, it serves to remind readers of the human condition post-Fall, marked by sin and suffering. Theologically, it points to the need for redemption and the hope found in Christ, who took on human form to bridge the gap between God and man.

who is but a maggot
The imagery of a "maggot" is stark and vivid, intended to evoke a sense of decay and worthlessness. In ancient times, maggots were associated with death and decomposition, symbolizing the ultimate end of all flesh. This metaphor serves to humble the reader, reminding them of their mortality and the futility of pride. It also points to the transformative power of God, who can bring life and purity out of corruption through His redemptive work.

and the son of man
This phrase, "son of man," is a Hebrew idiom for humanity, emphasizing the generational aspect of human existence. It is used throughout the Old Testament to denote human beings in their weakness and need for God. In the New Testament, Jesus adopts this title, transforming it into a messianic identity that speaks to His role as the representative and redeemer of humanity. This dual usage highlights the continuity of God's plan for salvation from the Old to the New Testament.

who is but a worm!
The term "worm" further emphasizes human lowliness and vulnerability. In the Hebrew context, a worm is a creature of the earth, often associated with insignificance and helplessness. This imagery is meant to contrast with the glory and power of God, who is sovereign over all creation. For believers, it serves as a call to humility and reliance on God's strength rather than their own. It also foreshadows the suffering servant in Isaiah, who is despised and rejected, yet through whom salvation comes, pointing ultimately to Christ's redemptive work on the cross.