Job 38:16

Job 38:16 Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?

Ver. 16. Hast thou entered into the springs of the sea?] Heb. into the tears of the sea, Usque ad plorata maris, Job 28:11; for springs pour out water as eyes do tears; and the same Hebrew word signifieth an eye and a spring; because, saith one, the eye is of a watery constitution; or to show that from it, as from a spring or fountain, did flow both sin itself, the cause of sin, and misery, the punishment of both: and because by it came the greatest hurt, therefore God hath placed in it the greatest tokens of sorrow: iisdem quibus videmus oculis flemus. Now, if Job cannot fathom the sea, much less can he the deep counsels of God.

Or hast thou walked in the search of the depth?] Et in vado voraginis ambulasti? No; that is God’s walk alone, Psa 77:19, whatever the Papists’ legend of their St Christopher.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_38:16

Hast thou entered into the springs of the sea?

or hast thou walked in the search of the depth?

High tides

What a fascination there is about a high tide! Passing through Manchester, I noticed that the railway company were running cheap trips to Blackpool, so that the people might witness the prevailing high tides. We love to see the triumphant march, to hear the shout of many waters. That there are similar tides in the affairs of men the greatest of poets noted long ago. Occasionally, or it may be only once, men are signally favoured by happy conjunctions of circumstances which send them bounding to a coveted haven. The politician achieves an extraordinary popularity, and exults that the flowing tide is with him; commercial men fondly recall years when the ships they sent for gold steadily and swiftly returned with propitious wind and wave. Usually the currents of life are sluggish. The spirit within us also has its spring tides, privileged periods when it transcends the dull levels of ordinary experience, when the billows of God lift it on high and it knows itself caught in irresistible currents of spiritual influence and grace. Most people know that oceanic tides are regulated by the sun and moon, and they know also that when these greater and lesser lights act in conjunction, as they do at new and full moon, the ebb and flow are each considerably increased, producing what we know as spring tides. The moon in her monthly revolution is at one time thousands of miles nearer the earth than she is at another; the sun also is nearer our earth in winter than in summer; and the highest tides are produced when the sun and moon both pull together at a time when each orb is in that part of its path nearest to the earth. The attraction of these orbs and their nearness to our planet have everything to do with the glorious tides we love to witness, although the crowd of trippers may not remember the firmamental cause. And thus the celestial universe governs the tides of the soul. We do not always remember the fact, but the eternal world acts directly upon our spirit, agitating it, setting in motion its faculties and forces, directing its currents to consequences of utmost blessing. There are hours and days when God comes specially near to us, as there are seasons when sun and moon approach near the earth, creating a majestic gathering of the waters. At those wonderful periods of spiritual visitation doubts are dissolved; we see clearly what at other times we miss or see but darkly; we conceive the thoughts and form the purposes which give new nobility to life. There is to the uninstructed mind much that is mysterious and inexplicable in the influence of the stars upon the tides which flow on our coasts, in consequence of the numerous complications--astronomical, meteorological, and geographical--which obscure the laws governing the tides. The greatest philosophers find it difficult, nay, impossible, to explain to the average man the wonderful phenomenon; and the action of the eternal world upon our spirit is a still greater mystery which none may comprehend or explain; but every spiritual man is assured of the fact, and has felt the rapture of extraordinary visitations of grace, when tides of spiritual influence surge through his heart and mind, making everything to live, move, and bloom. How precious are those days when God draws nigh to us, and our spirit is deeply moved! These rising and falling tides of emotion are in many ways most blessed. A soul like a duck pond is not the ideal state; our grandest days are those when mysterious effluences course through every artery of our being. They are days of purification. The mud and debris which would otherwise choke our rivers are cleansed by high tides. These high tides of blessing serve in another way; they free us from various injurious moods and habits which arise in ordinary life and which with ordinary grace we find almost impossible to overcome. Ways of thinking and acting, habits and associations that circumscribe us, that render us shallow, that may prove occasions of stagnation and shipwreck, are easily broken through and destroyed when a great tide of life surges through the soul. These days of spiritual effluxion are also days of power and attainment. What intellectual men strive after in vain during neap tides they reach splendidly in moments of inspiration. Pentecostal times are high-water marks, when the believer letting himself go is carried into higher, wider, and more satisfying experiences and attributes. These seasons of outpouring of love and grace, of pervading fulness, of vital influence penetrating the innermost recesses of the soul, are days of sweet and memorable delight. Andrew Bonar says, I often cannot give praise or thanks in any words but those of such songs as Holy, holy, holy, Lord God Almighty! These are the days of high tides. Blessed days when there is no surf, no mud bank, no weeds, no noxious sights or odours, but when, filled with the Spirit, everything evil is gone from us and everything human and temporal has become beautiful in the light of the Divine, as the tide racing up the beach turns the dull sand into yellow gold and the common pebbles into glittering gems. Let us beware lest in any way we impede the glorious flow when the Spirit comes in as a flood. Scientists teach that the observed tides do not correspond with the times of the moons setting, but that they are always behindhand by a greater or less interval. There is friction, such as is caused by currents flowing past the jagged edges of continents and islands, which more or less retard tidal action; and there is also the conflicting influence of contrary currents. And just so we may retard spiritual action by unbelief, worldliness, and unfaithfulness of life. Let us be sure that we get all that the great tides bring. All the purity they bring, until our soul is like the sea of the Apocalypse, glass mingled with fire. All the power they bring. Our scientists regret the wasted power of the tides, and anticipate the day when the energy now expending itself uselessly on our coasts will be utilised as a motive power. If we trifle away the strong, gracious impulses of Gods Spirit, our life will be bound in shallows and in miseries of weakness, depression, and failure; and many souls are so poor and unhappy because they have omitted to improve those precious visitations of extraordinary grace vouchsafed to all. We cannot tell when we shall be the subjects of these blessed and memorable visitations. Long experience and observation have enabled astronomers to overcome all the difficulties implied in solving the actual problem of the tides, and they put at the service of mariners and others accurate tables of tides and tidal currents, in addition to the times of high and low water for every part of the civilised world. But we cannot thus calculate the inflowing of the Divine tides upon the souls of men. All great artists and poets testify to the apparent arbitrariness of their inspiration. The heart is strangely warmed in an unexpected hour; the air suddenly becomes clear, and things unseen display themselves, with strong, commanding evidence. We cannot command these seasons; if we fail to improve them we cannot recall them. When the set time to favour Zion is come, there are unmistakable signs of the present Lord; when the set time to favour any soul is come, there are solemn and yet delightful agitations within that soul. Let us be tremulously alive to these tides which bear us out to God. If we are busy here and there, the Spirit will be gone and the infinite blessings of the full sea lost. (W. L. Watkinson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 38:16. Hast thou entered into the springs of the sea — Hebrew, נבכי ים, nibchee jam, Fletus, qui, ex maris profunditatibus currunt, ut lacrymæ ex occulis. Schindler: the springs which flow from the depths of the sea, as tears from men’s eyes: the several sources from which the waters of the sea proceed. Heath renders it, Hast thou been at the sources of the sea? and the next clause he translates, Hast thou traversed the depth of the abyss? Hast thou found out the utmost depth of the sea; which, in divers places, could never be reached by the wisest mariner? And how then canst thou fathom the depths of my counsels?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Second long strophe — QUESTIONS ARE PROPOUNDED CONCERNING THE PENETRALIA OF NATURE — THE HIDDEN AND INACCESSIBLE DEPTHS — EVEN THE PRIMORDIA OF HER COMMONEST ELEMENTS AND FORCES, Job_38:16-27.

This second long strophe descants upon the attribute of wisdom, with the closely allied attribute of omniscience.

α. The knower of all things must have explored the fountains of the sea; have seen the gates of death unveiled; and com-passed the breadths of the earth, Job_38:16-18.

16. The search — חקר: the recesses. Same as in Job_11:7, which see. Compare 2Es_4:7-8; 2Es_8:8.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If thou art not able to seek out the depth of the sea, how much less art thou able to comprehend the counsel of God?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

springs--fountains beneath the sea (Psa 95:4-5).

search--Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Hast thou entered into the springs of the sea?] Of these springs, inlets, or outlets of the sea, we know just as much as Job. There was prevalent among philosophers an opinion, that through a porous bottom fresh matter was constantly oozing by which the sea was supplied with new materials. But through such pores these materials might as well ooze out as ooze in.

Walked in the search of the depth?] Hast thou walked from the shallow beach through the great ocean's bed, till thou hast arrived at its profoundest depths? In other words, Dost thou know the depths of the sea? Job, we may presume, did not. No man since him has found them out. In multitudes of places they are unfathomed by any means hitherto used by man.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) The search of the depth—i.e., the secret recesses of it. The “springs of the sea” are rather, perhaps, the mazes, intricacies, &c. of the trackless, pathless deep. This leads to the cognate thought of the bottomless pit of death (Job_38:17).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. hast thou entered] Perhaps, didst thou enter? The whole passage seems under the influence of the first question, Job_38:4, Where wast thou when I laid the foundations of the earth? Did Job then explore the abysses of the deep, and enter the gates of the underworld? Did he then survey all parts of the new-born world?

walked in the search] Rather, in the recesses.

16–17. The deep and the underworld.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Hast thou entered into the springs of the sea?.... The subterraneous passages through which the waters flow into the sea and supply it; or the springs and fountains that rise up at the bottom of it (i); and some tell us of springs of sweet water that rise there, even though the water at the bottom of the sea is saltier than on the surface (k): some render it "the drops of the sea" (l); hast thou considered them and counted them? art thou able to do it? no: others the "perplexities" of it (m), so the Targum, the word being used in this sense, Exo 14:3; the thickets of it; some speak of woods and forests in it; see Gill on Exo 10:19; others "rocks" and shelves (n), and others the "borders" of it (o); and the sense then is, hast thou entered into and travelled through the main ocean, observed the forests in it, the shelving rocks and sandy mountains in it, and gone to the utmost borders of it?

or hast thou walked in the search of the depth? to find out the deepest place of it, where no sounding line can reach (p); or walked in quest of the curiosities of it, animals, plants and minerals, unknown to men; or of the riches that lie at the bottom of it, for which now the diving bell is used, but not invented and known in the times of Job; and if Job had not done and could not do all this, how should he be able to enter into the secret springs of Providence, or trace the ways of God, whose way is in the sea, and whose paths are in the great waters, and his footsteps not known? Psa 77:19.

(i) According to Dr. Plot, the principal fountains have their origin, and are supplied with water through subterraneous passages from the sea. De Origine Fontium, &c. apud Act. Erudit. Lips. A. M. 1685. p. 538. See Gen vii. 11. (k) Vid. Scheucbzer. Physic. Sacr. vol. 4. p. 803. (l) "guttas maris", Tigurine version, Grotius. (m) "Perplexitates maris", Munster. (n) "Scopulos maris", Michaelis; "salebrosa maris", Schultens. (o) So Jarchi. (p) For though the greatest depth of the sea is said by Fabianus (apud Plin. Nat. Hist. l. 2, c. 102.) to be fifteen furlongs, or near two miles, this must be understood of that part of it which is fathomable and nearer land. But such as those, called Bathea Ponti, the depths of the Pontus, and are almost three hundred furlongs from the continent, they are said (Plin. ib.) to be of an immense depth, and the bottom not to be found. And if the Sardinian sea, the deepest in the Mediterranean (Aristot. Meteorolog. l. 2, c. 1.) is a thousand orgies or fathoms deep, (Posidonius apud Strabo. Geograph. l. 1, p. 37.) that is, one mile and a fifth, what must the depth of the vast ocean be?

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hast thou entered into the springs of the sea? - The word here rendered “springs” (נבך nêbek), occurs nowhere else in the Scriptures. It is rendered by the Vulgate “profunda,” the deep parts; and by the Septuagint πηγὴν pēgēn - “fountains.” The reference seems to be to the deep fountains at the bottom of the sea, which were supposed to supply it with water. A large portion of the water of the ocean is indeed conveyed to it by rivers and streams that run on the surface of the earth. But it is known, also, that there are fountains at the bottom of the ocean, and in some places the amount of water that flows from them is so great, that its action is perceptible at the surface. One such fountain exists in the Atlantic ocean near the coast of Florida.

Or hast thou walked in the search of the depth? - Or, rather, in the deep places or caverns of the ocean. The word rendered “search” here (חקר chêqer), means “searching,” investigation, and then an object that is to be searched out, and hence, that which is obscure, remote, hidden. Then it may be applied to the deep caverns of the ocean, or the bottom of the sea. This is to man unsearchable. No line has been found long enough to fathom the ocean, and of course what is there is unknown. It is adduced, therefore, with great propriety as a proof of the wisdom of God, that he could look on the deep caverns of the ocean, and was able to search out all that was there. A sentiment similar to this occurs in Homer, when speaking of Atlas:

Ὅατε θαλάσσης;

Πάσης βένθεα οἷδεν.

Hoate thalassēs;

Pasēs benthea oiden.

Odyssey Job 1:5.

“Who knows the depths of every sea.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The springs, Heb. the tears, i.e. the several springs out of which the waters of the sea flow as tears do from the eyes. Hast thou found out the utmost depth and bottom of the sea, which in divers places could never be reached by the wisest mariner, or the longest cables? And how then canst thou fathom the depths of my counsels?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Hast thou entered into the springs of the sea? The emphasis is on the word "springs," which means sources, origin, or deepest depths (see the Septuagint, which has phgh , and the Vulgate, which has profunda). Canst thou go to the bottom of anything, explore its secrets, explain its cause and origin? Or hast thou walked in the search (rather, the deep places) of the depth? Art thou not as ignorant as other men of all these remote and secret things? Physical science is now attempting the material exploration of the ocean-depths, but "deep-sea dredgings" bring us no nearer to the origin, cause, or mode of creation of the great watery mass.

Vers. 16-30. Jehovah to Job: the first answer the examination: 4. Concerning the mysteries of creation.

I THE MYSTERIES OF CREATION ARE MANIFOLD IN THEIR VARIETY. Jehovah directs Job"s attention to some examples of these hidden things, or secrets, of nature.

1. The depths of the ocean. The sea, perhaps more than any other object in nature, the universal emblem of the mysterious, in respect of its immensity, inconstancy, potency, harmony, is specially invested with a veil of wonder when the mind reflects upon its unfathomable profundity. Ever sounding and singing on its surface, now chanting weird melodies as its tiny wavelets break upon the shore, now bellowing and roaring with discordant fury when the raging winds catching the ruffian billows by the top bid them clash in mortal conflict, underneath all is still, silent, solemn, voiceless, and, except where there are currents, motionless as the grave. Above inviting man"s approach and investigation, below it has deep and dark recesses, untraversed by human foot, unscanned by mortal eye. Continually sending forth its treasures to the upper air in magic trains of mist, doing homage to the golden sun, it has "springs" or "fountains" underneath, (Gen_7:11) whence its waste is supplied.

2. The realms of the unseen world. The grim and gloomy subterranean regions so eloquently described by Job (Job_10:22 Job_26:5) as the abodes of disembodied spirits, are here similarly represented as the habitations of the dead, who are shut. within the sunless receptacles by means of doors and bars. Without expressly asserting that the two places," the interior parts of the earth" and "the realm of shades," were identical, the language of Jehovah imports that both alike were among the secret things as yet unveiled to man. And this witness is true. To saint and sinner equally the manner of existence, when the now embodied spirit shall have shuffled off this mortal coil, is an unfathomable mystery. A terra incognita is the country beyond the tomb. Nor has man yet been able to explore the innermost recesses of the earth. His investigations and researches have been confined to the earth"s crust, possessing a thickness of only a few thousand feet. Whether the central substance of the globe is a solid mass or a glowing fire is yet with physicists a quaestio vexata.

3. The extent of the earth. That the earth was in patriarchal times popularly believed to be a plain is no proof that even then its sphericity was not guessed at, though perhaps not definitely ascertained by geographers and astronomers. (vide Job_26:7, homiletics) Still, with all the appliances of modern science for observing the transit of Venus, upon which calculations for the earth"s dimensions depend, the most that can be thus obtained is only an approximation towards the truth an approximation no doubt sufficiently accurate for working purposes, but still an approximation as distinguished from the absolute truth.

4. The origin of light and darkness. Among the discoveries of modern science few surpass in interest those relating to the composition and the laws of light. The prism by untwisting a solar beam, and the spectrum by analyzing its very substance, have widened man"s knowledge in this department of physics to an astonishing extent. Yet what light itself is, what are its physical causes, and how it produces its particular effects, are still among the unascertained facts of nature.

5. The sources of snow and hail. Here again it is not the physical power or force which causes snow or hail which constitutes the mystery; but the fact that they seem to descend upon earth in inexhaustible supplies at the moments when they are most required, viz. when God has some time of trouble in store for man or some terrible judgment to inflict on earth. Scripture speaks of hail as having been employed by God for the destruction of his enemies. (Exo_9:18 Jos_10:11 Isa_30:10)

6. The distribution of light and wind. Jehovah alludes to the laws in accordance with which the beams of light and the air-currents spread themselves across the surface of the globe, and exercise their respective influences upon the earth and its inhabitants.

7. The inner principles of rain, dew, ice, and frost. The causes that immediately produce these phenomena were probably to a large extent unknown in the days of Job, though they are now understood by persona of a moderate degree of culture. But it is the power behind the immediately operating material causes after which Jehovah inquires.

II THE MYSTERIES OF CREATION ARE UNDISCOVERABLE BY MAN.

1. The oldest man was not present at their formation. "Knowest thou it i.e. where the light dwelleth because thou wast then born? or because the number of thy months is great?" Jehovah means that neither Job nor any other human intelligence was cognizant by personal observation of the institution of this or any other of the above-named mysteries. The establishment of nature"s laws took place before the birth or creation of man. Each individual as he opens his eyes upon the theatre of existence witnesses their operation. When they first began to operate no man was there.

2. The wisest man does not know them through intuition. "Hast thou perceived the breadth of the earth?" Has the knowledge of this or of any of these mysteries flashed in upon thee, or risen up within thee by a kind of scientific intuition? The human understanding we believe to be sent into the world with a definite amount of mental furniture in the shape of mental and moral intuitions, which gradually assert their presence in and power over the soul; but among these innate ideas are not to be discovered solutions of the physical problems of the universe.

3. The most diligent man cannot roach them by personal investigation. "Hast thou come in thy walkings upon the fountains of the sea?" Have thy researches conducted thee to the secrets of creation? At the best man"s knowledge of the material universe is comparatively superficial. It is doubtful if his powers of investigation can conduct him to the first principles of natural phenomena; and, even if they were sufficient in themselves, the limited extent of time during which man can apply them to the task renders ultimate success well-nigh impossible.

III THE MYSTERIES OF CREATION ARE ALL UNDERSTOOD BY GOD.

1. They are all of his making. The sea with all its springs and caves is of his production. The dark underworld of spirits has been constructed by him. His was the voice that summoned the light into being. Snow, hail, wind, rain, frost, and dew, are each and all his creatures.

2. They are all of his hiding. If man knows so much and no more about natural phenomena, that is traceable solely to the Divine will. God could have endowed man with a deeper insight into the final causes of things had he chosen. If, therefore, God has power to hide, he must likewise know what he hides.

3. They are all of his directing. It is God who bids the fountains of the ocean spring, who says to the light, "Be distributed across the face of the earth," who charges the snow to fall upon the ground, who causes it to rain upon the wilderness where no man is. Hence the entire secret of their working must be known to him.

Learn:

1. In the presence of nature"s mysteries, a lesson concerning our own ignorance.

2. In presence of our ignorance, a lesson of humility.

3. In presence of the God of nature, lessens of reverence, trust, and submission.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Springs - Hebrew. the tears; the several springs out of which the waters of the sea flow as tears do from the eyes. Walked - Hast thou found out the utmost depth of the sea, which in divers places could never be reached by the wisest mariner? And how then canst thou fathom the depths of my counsels?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

16 Hast thou reached the fountains of the sea,

And hast thou gone into the foundation of the deep?

17 Were the gates of death unveiled to thee,

And didst thou see the gates of the realm of shades?

18 Hast thou comprehended the breadth of the earth?

Speak, in so far as thou knowest all this!

19 Which is the way to where the light dwelleth,

And darkness, where is its place,

20 That thou mightest bring it to its bound,

And that thou mightest know the paths of its house?

21 Thou knowest it, for then wast thou born,

And the number of thy days is great! -

The root נב has the primary notion of obtruding itself upon the senses (vid., Genesis, S. 635), whence נבך in Arabic of a rising country that pleases the eye (nabaka, a hill, a hillside), and here (cognate in root and meaning נבע, Syr. Talmud. נבג, Arab. nbg, nbṭ, scatuirire) of gushing and bubbling water. Hitzig's conjecture, approved by Olsh., נבלי, sets aside a word that is perfectly clear so far as the language is concerned. On חקר vid., on Job 11:7. The question put to Job in Job 38:17, he must, according to his own confession, Job 26:6, answer in the negative. In order to avoid the collision of two aspirates, the interrogative ה is wanting before התבּננתּ, Ew. 324, b; התבנן עד signifies, according to Job 32:12, to observe anything carefully; the meaning of the question therefore is, whether Job has given special attention to the breadth of the earth, and whether he consequently has a comprehensive and thorough knowledge of it. כּלּהּ refers not to the earth (Hahn, Olsh., and others), but, as neuter, to the preceding points of interrogation. The questions, Job 38:19, refer to the principles of light and darkness, i.e., their final causes, whence they come forth as cosmical phenomena. ישׁכּן־אור is a relative clause, Ges. 123, 3, c; the noun that governs (the Regens) this virtual genitive, which ought in Arabic to be without the art. as being determined by the regens, is, according to the Hebrew syntax, which is freer in this respect, הדּרך (comp. Ges. 110, 2). That which is said of the bound of darkness, i.e., the furthest point at which darkness passes away, and the paths to its house, applies also to the light, which the poet perhaps has even prominently (comp. Job 24:13) before his mind: light and darkness have a first cause which is inaccessible to man, and beyond his power of searching out. The admission in Job 38:21 is ironical: Verily! thou art as old as the beginning of creation, when light and darkness, as powers of nature which are distinguished and bounded the one by the other (vid., Job 26:10), were introduced into the rising world; thou art as old as the world, so that thou hast an exact knowledge of its and thine own contemporaneous origin (vid., Job 15:7). On the fut. joined with אז htiw denioj . regularly in the signification of the aorist, vid., Ew. 134, b. The attraction in connection with מספּר is like Job 15:20; Job 21:21.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

God’s Majesty in the Forces of NatuRev. 16. Hast thou entered into the springs of the sea, the great fountains of the deep, Genesis 7, 11? Or hast thou walked in the search of the depth, to examine the ocean’s bottom and discover its secrets?

v. 17. Have the gates of death been opened unto thee, so that Job was familiar with the realm of the dead? Or hast thou seen the doors of the shadow of death, so that he could examine them and bring back the knowledge which is beyond death?

v. 18. Hast thou perceived the breadth of the earth, observing and examining it to its very limits? Declare if thou knowest it all; for God knows all this, and he who would criticize God should have the same understanding.

v. 19. Where is the way where light dwelleth? Could Job explain the phenomenon of light and tell where it originally came from? And as for darkness, where is the place thereof,

v. 20. that thou shouldest take it to the bound thereof, tracing both light and darkness to the place where they originated, and that thou shouldest know the paths to the house thereof? In spite of the most careful investigations the secrets connected with light and darkness have not been revealed.

v. 21. Knowest thou it because thou wast then born? Was Job present at the creation of light, so that he understood all its secrets, or because the number of thy days is great? In a sharply ironical veil the Lord reminds Job of the fact that he is not eternal and therefore could not possess the information to which reference is here made.

v. 22. Hast thou entered into the treasures of the snow? Did Job have access to the immense storehouses from which it came in such immeasurable quantities? Or hast thou seen the treasures of the hail,

v. 23. which I have reserved against the time of trouble, for seasons of distress upon mankind, against the day of battle and war? For both snow and hail sometimes serve the purposes of the divine government in the world.

v. 24. By what way is the light parted, that is, what road leads there, which scattereth the east wind upon the earth? Both the light and the east wind defy the calculation of men in the swiftness of their changes and in many other points connected with their phenomena.

v. 25. Who hath divided a watercourse for the overflowing of waters, conducting the rain-torrents through the thick masses of cloud to such portions of the earth as the Lord intended to moisten, or a way for the lightning of thunder,

v. 26. to cause it to rain on the earth where no man is, in uninhabited regions, where human beings have no interests; on the wilderness, wherein there is no man, none to be personally interested, God’s providence alone having such a wide range of vision;

v. 27. to satisfy the desolate and waste ground, the wilderness being thought of as a parched wanderer, and to cause the bud of the tender herb to spring forth? Not only in inhabited districts of the world does God exhibit His providential care, but also in such about which the average person never or rarely thinks: so much greater is He than mere man.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Connecting Statement:

Yahweh continues to challenge Job.

General Information:

Yahweh uses five questions to emphasize that he understands the earth and seas and Job does not. (See: Rhetorical Question)

General Information:

Verses 16 and 17 each have two phrases that are similar in meaning. (See: Parallelism)

Have you gone ... in its expanse?

These questions expect negative answers. They can be expressed as statements. AT: "You have not gone to the sources of the waters of the sea, or walked in the lowest parts of the deep. The gates of death have not been revealed to you, and you have not seen the gates of the shadow of death. You do not understand the earth in its expanse." (See: Rhetorical Question)

the sources of the waters

"the springs"

the deep

This refers to the sea or ocean where the water is very deep. AT: "the deep sea" or "the ocean depths" or "the deep water" (See: Nominal Adjectives)

Have the gates of death been revealed to you

Death is spoken of as if it were a city that had gates through which people enter into it. This can be expressed in active form. AT: "Has anyone shown the gates of death to you" (See: Metaphor and Active or Passive)

the shadow of death

See how you translated this in Job 3:5.

the earth in its expanse

"the great broad places of the earth"

if you know it all

"if you know all about these things"

translationWords

gate

die

shadow

earth

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

the locks of the sea Heb. נבכי, like (Ex. 14:3), “They are trapped (נבכים) in the land.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.