8<\/strong>. The wonder of the clouds, floating reservoirs of water, which do not burst under the weight of waters which they contain. Men bind up water in skins or bottles, God binds up the rain floods in the thin, gauzy texture of the changing cloud, which yet by His power does not rend under its burden of waters. Comp. Pro 30:4<\/span>; Job 38:37<\/span>.<\/p>\n He bindeth up the waters in his thick clouds – <\/B>That is, he seems to do it, or to collect the waters in the clouds, as in bottles or vessels. The clouds appear to hold the waters, as if bound up, until he is pleased to send them drop by drop upon the earth.<\/P> And the cloud is not rent under them – <\/B>The wonder which Job here expresses is, that so large a quantity of water as is poured down from the clouds, should be held suspended in the air without seeming to rend the cloud, and falling all at once. His image is that of a bottle, or vessel, filled with water, suspended in the air, and which is not rent. What were the views which he had of the clouds, of course it is impossible now to say. If he regarded them as they are, as vapors, or if he considered them to be a more solid substance, capable of holding water, there was equal ground for wonder. In the former case, his amazement would have arisen from the fact, that so light, fragile, and evanescent a substance as vapor should contain so large a quantity of water; in the latter case, his wonder would have been that such a substance should distil its contents drop by drop. There is equal reason for admiring the wisdom of God in the production of rain, now that the cause is understood. The clouds are collections of vapors. They contain moisture, or vapor, which ascends from the earth, and which is held in suspension when in small particles in the clouds; as, when a room is swept, the small particles of dust will be seen to float in the room. When these small particles are attracted, and form masses as large as drops, the air will no longer sustain them, and they fall to the earth. Man never could have devised a way for causing rain; and the mode in which it is provided that large quantities of water shall be borne from one place to another in the air, and made to fall when it is needed, by which the vapors that ascend from the ocean shall not be suffered to fall again into the ocean, but shall be carried on to the land, is adapted to excite our admiration of the wisdom of God now, no less than it was in the time of Job.<\/P><\/p>\n Job 26:8<\/span><\/p>\n He bindeth up the waters in His thick clouds.<\/em><\/p>\n <\/em><\/p>\n Water and its wonderful transportation by clouds<\/strong><\/p>\n The average quantity of aqueous vapour, or water held in the air, is estimated to be 54,460,000,000,000 tons. The annual amount of rainfall is estimated to be 186,240 cubic miles. If this rain were at any one moment equally spread over the land portion of the globe, it would cover all the continents with water three feet deep. Reflect now that water in its natural state is 773 times heavier than air. And now suppose that you had never heard or conceived of the principle of evaporation, and that you were required to lift up this vast mass of 54,460,000,000,000 tons of water one mile, two, three, four or five miles high into the air, and keep it suspended there. Well, what man, or all mankind combined cannot do, or begin to do, God did on that second day of creation, and does daily. Water as vapour occupies 1600 times larger space than water as liquid. Hence, water as vapour is lighter than air, and naturally ascends. That is the whole secret. How manifold are the works of God. (G. D. Boardman.<\/em>)<\/p>\n Verse 8<\/span>. He bindeth up the waters<\/B><\/I>] Drives the aqueous particles together, which were raised by evaporation, so that, being condensed, they form clouds which float in the atmosphere, till, meeting with strong currents of wind, or by the agency of the electric fluid, they are farther condensed; and then, becoming too heavy to be sustained in the air, fall down in the form of rain, when, in this poetic language, the cloud is rent under them<\/I>.<\/P> <\/p>\n This also is a miraculous work of God, considering the nature of these waters, which are fluid and heavy, and pressing downward, especially being ofttimes there in great abundance; and withal, the quality of the clouds, which are thin and loose bodies of the same nature with fogs and mists upon the face of the earth, and therefore of themselves utterly unable to bear that weight, and to keep up those waters from falling suddenly and violently upon the earth. <\/P> <\/p>\n 8. in . . . clouds<\/B>as if inairy vessels, which, though light, do not burst with the weight ofwater in them (Pr 30:4<\/span>).<\/P><\/p>\n He bindeth up the waters in his thick clouds<\/strong>,…. The clouds are of his making; when he utters his voice, or gives the word of command, there is a multitude of waters in the heavens; and the vapours he exhales from the ends of the earth and forms them into clouds, and they are his chariots, in which he rides up and down in the heavens, and waters his gardens and plantations on earth; see Jer 10:13<\/span>; which may be said to be thick in comparison of the air, in which they are; otherwise they are but thin, and the thinner they are, the greater wonder it is that the waters, and such a heavy body of them, should be bound up in them, as there often is; and which is bound up, held, and retained therein, as anything bound up in a sack or bag, or in a garment, or the skirt of a man’s coat; see Pr 30:4<\/span>; and what is still more marvellous:<\/p>\n and the cloud is not rent under them<\/strong>; under the waters, and through the weight of them; which, if it was, would fall in vast water spouts, and were such to fall upon the earth, as it may be supposed they did at the general deluge, they would destroy man and beast, and wash off and wash away the things of the earth: but God has so ordered it in his infinite wisdom, and by his almighty power, that clouds should not be thus rent, but fall in small drops and gentle showers, as if they passed through a sieve or colander, whereby the earth is refreshed, and made fruitful; see Job 36:26<\/span>.<\/p>\n 8 He bindeth up the waters in His clouds,<\/p>\n Without the clouds being rent under their burden.<\/p>\n 9 He enshroudeth the face of His throne,<\/p>\n Spreading His clouds upon it.<\/p>\n 10 He compasseth the face of the waters with bounds,<\/p>\n To the boundary between light and darkness.<\/p>\n The clouds consist of masses of water rolled together, which, if they were suddenly set free, would deluge the ground; but the omnipotence of God holds the waters together in the hollow of the clouds ( , Milel<\/em>, according to a recognised law, although it is also found in Codd. accented as Milra<\/em>, but contrary to the Masora), so that they do not burst asunder under the burden of the waters ( ); by which nothing more nor less is meant, than that the physical and meteorological laws of rain are of God’s appointment. Job 26:9<\/span> describes the dark and thickly-clouded sky that showers down the rain in the appointed rainy season. signifies to take hold of, in architecture to hold together by means of beams, or to fasten together (vid., Thenius on 1Ki 6:10<\/span>, comp. 2Ch 9:18<\/span>, , coagmentata <\/em>), then also, as usually in Chald. and Syr., to shut (by means of cross-bars, Neh 7:3<\/span>), here to shut off by surrounding with clouds: He shuts off , the front of God’s throne, which is turned towards the earth, so that it is hidden by storm-clouds as by a , Job 36:29<\/span>; Psa 18:12<\/span>. God’s throne, which is here, as in 1Ki 10:19<\/span>, written instead of (comp. Arab. cursi <\/em>, of the throne of God the Judge, in distinction from Arab. ‘l – ars ,<\/em> the throne of God who rules over the world),<\/p>\n (Note: According to the more recent interpretation, under Aristotelian influence, Arab. ‘l – rs <\/em> is the outermost sphere, which God as having set in motion, communicates light, heat, life, and motion to the other revolving spheres; for the causae mediae <\/em> gradually descend from God the Author of being ( muhejji <\/em>) from the highest heaven into the sublunary world.)<\/p>\n is indeed in other respects invisible, but the cloudless blue of heaven is His reflected splendour (Exo 24:10<\/span>) which is cast over the earth. God veils this His radiance which shines forth towards the earth, , by spreading over it the clouds which are led forth by Him. is commonly regarded as a Chaldaism for (Ges. 56, Olsh. 276), but without any similar instance in favour of this vocalizaton of the 3 pr. Piel<\/em> ( Pil<\/em>.). Although and , Job 15:32<\/span>; Job 3:18<\/span>, have given up the i<\/em> of the Pil.,<\/em> it has been under the influence of the following guttural; and although, moreover, i<\/em> before Resh<\/em> sometimes passes into a<\/em>, e.g., , it is more reliable to regard as inf. absol<\/em>. (Ew. 141, c<\/em>): expandendo <\/em>. Ges. and others regard this as a mixed form, composed from and ; but the verb (with Shin<\/em>) has not the signification to expand, which is assumed in connection with this derivation; it signifies to separate (also Eze 34:12<\/span>, vid., Hitzig on that passage), whereas certainly signifies to expand (Job 36:29-30<\/span>); wherefore the reading (with Sin<\/em>), which some Codd. give, is preferred by Br, and in agreement with him by Luzzatto (vid., Br’s Leket zebi,<\/em> p. 244), and it seems to underlie the interpretation where is translated by ( ) , He spreadeth over it (e.g., by Aben-Ezra, Kimchi, Ralbag). But the Talmud, b. Sabbath,<\/em> 88 b<\/em> ( , the Almighty separated part of the splendour of His Shechina and His cloud, and laid it upon him, i.e., Moses, as the passage is applied in the Haggada), follows the reading (with Shin<\/em>), which is to be retained on account of the want of naturalness in the consonantal combination ; but the word is not to be regarded as a mixed formation (although we do not deny the possibility of such forms in themselves, vid., supra<\/em>, p. 468), but as an intensive form of formed by Prosthesis and an Arabic change of Sin<\/em> into Shin<\/em>, like Arab. frsh , frsd , frst ,<\/em> which, being formed from Arab. frs <\/em> = ( ), to expand, signifies to spread out (the legs).<\/p>\n Job 26:10<\/span> passes from the waters above to the lower waters. signifies, as in Job 11:7<\/span>; Job 28:3<\/span>; Neh 3:21<\/span>, the extremity, the extreme boundary; and the connection of is genitival, as the Tarcha<\/em> by the first word correctly indicates, whereas with Munach<\/em>, the substitute for Rebia mugrasch<\/em> In this instance (according to Psalter<\/em>, ii. 503, 2), is a mistake. God has marked out ( , lxx ) a law, i.e., here according to the sense: a fixed bound (comp. Pro 8:29<\/span> with Psa 104:9<\/span>), over the surface of the waters (i.e., describing a circle over them which defines their circuit) unto the extreme point of light by darkness, i.e., where the light is touched by the darkness. Most expositors (Rosenm., Hirz., Hahn, Schlottm., and others) take adverbially: most accurately, and refer to as a second object, which is contrary to the usage of the language, and doubtful and unnecessary. Pareau has correctly interpreted: ad lucis usque tenebrarumque confinia ;<\/em> in the local sense, not aeque ac,<\/em> although it might also have this meaning, as e.g., Ecc 2:16<\/span>. The idea is, that God has appointed a fixed limit to the waters, as far as to the point at which they wash the terra firma<\/em> of the extreme horizon, and where the boundary line of the realms of light and darkness is; and the basis of the expression, as Bouillier, by reference to Virgil’s Georg<\/em>. i. 240f., has shown, is the conception of the ancients, that the earth is surrounded by the ocean, on the other side of which the region of darkness begins.<\/p>\n (8) He bindeth up the waters.<\/strong>The idea of the waters being bound up in the clouds, so that the clouds are not rent thereby, is similar to that in Gen. 1:7<\/span>. The conception is that of a vast treasury of water above the visible sky, which is kept there in apparent defiance of what we know as the laws of gravitation, and which all experience would show was liable to fall of itself.<\/p>\n Second strophe In lofty flight Job’s imagination rises from the under world and the earth to the heavens, the seat of God’s throne, and thence surveys the enshrouding clouds <\/em> (Psa 18:11<\/span>) and the confines of light and darkness<\/em>, Job 26:8-10<\/span>.<\/p>\n 8<\/strong>. <\/strong> The waters in his thick clouds <\/strong> That an inconceivable weight of water should be suspended mid-heaven, not unlike the earth, self-balanced, struck Job as a never ceasing manifestation of divine power. Compare Job 37:16<\/span>.<\/p>\n Job 26:8 He bindeth up the waters in his thick clouds; and the cloud is not rent under them.<\/p>\n Ver. 8. He bindeth up the waters in his thick clouds<\/strong> ] Heb. Clouds, which yet have their name from thickness, because they arise from air condensed. In these God bottleth up the rain, and there keepeth it in by main strength (as the word signifieth), though those vessels are as thin and thinner than the liquor that is contained in them. This, duly weighed, were enough to convince an atheist, especially if he consider how. <\/p>\n <\/p>\n The cloud is not rent under them<\/strong> ] And so causeth a cataclism to drown the earth; as sometimes at sea, especially, great harm is done this way among the ships, by a water spout, as mariners call it, the Greek , and the Dutch Ein Wolckenbruch,<\/em> or a breach of heaven; viz. when clouds cleave asunder, and discharge themselves all at once, for a great mischief to mankind. Now that God thus binds up these heavy vapours, and keeps them in the clouds, as a strong man in a cobweb, till brought by the winds whithersoever he pleaseth to appoint them, they drop upon the earth by little and little, to make it fruitful; this is a wonderful work of God, and should bring us to the knowledge of his power, wisdom, and goodness, Rom 1:19-20 Job 38:37 Jer 5:22<\/span> .<\/p>\n bindeth up: Job 36:29, Job 38:9, Job 38:37, Gen 1:6, Gen 1:7, Psa 135:7, Pro 30:4, Jer 10:13 <\/p>\n thick clouds: Job 37:11-16, Psa 18:10, Psa 18:11 <\/p>\n and the cloud: Isa 5:6 <\/p>\n Reciprocal: Job 28:11 – bindeth Job 37:16 – the balancings Psa 147:8 – covereth<\/p>\n Job 26:8. He bindeth up the waters Those fluid and heavy bodies, pressing downward with great force; in his thick clouds As it were in bags, keeping them there suspended often for a long time; and the cloud is not rent under them But sustains them, notwithstanding their great weight, so that they do not burst forth all at once, and fall suddenly and violently upon the earth, but distil in dews, drops, and showers, to moisten, refresh, and fertilize it in due season.<\/p>\n He bindeth up the waters in his thick clouds; and the cloud is not rent under them. 8. The wonder of the clouds, floating reservoirs of water, which do not burst under the weight of waters which they contain. Men bind up water in skins or bottles, God binds up the rain floods in the … Continue reading “Exegetical and Hermeneutical Commentary of Job 26:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-13487","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13487","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=13487"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13487\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13487"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"