11<\/strong>. The “pillars” of the heavens, if the conception be not wholly ideal, may be the lofty mountains on which the heavens seem to rest, and which, as they are lost in the clouds, are spoken of as belonging to heaven. At God’s rebuke, when His voice of thunder rolls, or when earthquakes shake the earth, they tremble with terror of His majesty,<\/p>\n The pillars of Heaven tremble – <\/B>That is, the mountains, which seem to bear up the heavens. So, among the ancients. Mount Atlas was represented as one of the pillars of heaven. Virgil speaks of Atlas whose brawny back supports the skies. And Hesiod, ver. 785, advances the same notion:<\/P> Atlas, so hard necessity ordains,<\/P> Great, the ponderous vault of stars sustains<\/P> Not far from the Hesperides he stands,<\/P> Nor from the load retracts his head or hands.<\/P> The word reproof in this verse refers to the language of God, as if spoken in anger to rebuke the mountains or the earth. Perhaps the reference is to thunder, to storms, and to winds, which seem to be the voice of God; compare Psa 29:3-8<\/span>. Similar descriptions of the majesty and glory of God abound in the Scriptures, where he speaks to the earth, the mountains, the hills, and they tremble. Thus, in Psa 104:32<\/span>;<\/P> He looketh on the earth, and it trembleth;<\/P> He toucheth the hills, and they smoke.<\/P> So in Hab 3:10<\/span> :<\/P> The mountains saw thee, and they trembled;<\/P> The overflowing of the water passed by;<\/P> The deep uttered his voice, and lift up his hands on high.<\/P> So in Nah 1:5<\/span>, The mountains quake at him, and the hills melt, and the earth is burnt at his presence.<\/P><\/p>\n Verse 11<\/span>. The pillars of heaven tremble<\/B><\/I>] This is probably a poetical description either of thunder, or of an earthquake: – <\/P> “He shakes creation with his nod;<\/P> Earth, sea, and heaven, confess him God.”<\/P> But there may be an allusion to the high mountains<\/I>, which were anciently esteemed by the common people as the pillars<\/I> on which the heavens rested<\/I>; and when these were shaken with earthquakes, it might be said the pillars of heaven tremble<\/I>. Mount Atlas<\/I> was supposed to be one of those pillars, and this gave rise to the fable of Atlas being a man who bore the heavens on his shoulders. The Greek and Roman poets frequently use this image. Thus SILIUS ITALICUS, lib. i., ver. 202: – <\/P> Atlas subducto tracturus vertice coelum:<\/P> Sidera nubiferum fulcit caput, aethereasque<\/P> Erigit aeternum compages ardua cervix:<\/P> Canet barba gelu, frontemque immanibus umbris<\/P> Pinea silva premit; vastant cava tempora venti<\/P> Nimbosoque ruunt spumantia flumina rictu.<\/P> <\/P> “Atlas’ broad shoulders<\/I> prop th’ incumbent skies<\/I>:<\/P> Around his cloud-girt head<\/I> the stars<\/I> arise.<\/P> His towering neck<\/I> supports th’ ethereal way<\/I>;<\/P> And o’er his brow<\/I> black woods<\/I> their gloom display.<\/P> Hoar<\/I> is his beard; winds<\/I> round his temples<\/I> roar;<\/P> And from his jaws<\/I> the rushing torrents<\/I> pour.”<\/P> J. B. C. <\/P> <\/p>\n The pillars of heaven; <\/B>either, <\/P> 1. Those mountains which by their height and strength may seem to reach and support the heavens, as the poets said of Atlas; for this is a poetical book, and there are many poetical expressions in it. These tremble sometimes by force of earthquakes, or by Gods glorious appearance in them, as Sinai did. Or, <\/P> 2. Holy angels; but they are not subject either to trembling, or to Gods rebuke. Or, <\/P> 3. The heavenly bodies, as the sun, and moon, and stars, which as they may seem in some sort to support, so they do certainly adorn the heavens; and we know pillars are oft made, not to support, but only for ornament; as the two famous pillars of the temple, Jachin and Boaz, 1Ki 7:21<\/span>. And these ofttimes seem to tremble and be astonished, as in eclipses or tempests, and terrible works of God in the air, by which they are frequently said to be affected and changed, because they seem so to us; and many things are spoken in Scripture according to appearance: see Isa 13:10<\/span>; 24:23<\/span>; Joe 2:10<\/span>,31<\/span>; Mt 24:29<\/span>, &c. <\/P> At his reproof; <\/B>either, <\/P> 1. When God rebuketh them: for God is sometimes said in Scripture to rebuke the lifeless creatures; which is to be understood figuratively of the tokens of Gods anger in them. Or, <\/P> 2. When God reproveth not them, but men by them, manifesting his displeasure against sinful men by thunders, or earthquakes, or prodigious works. <\/P> <\/p>\n 11. pillars<\/B>poetically for themountains which seem to bear up the sky (Ps104:32<\/span>). <\/P> astonished<\/B>namely, fromterror. Personification. <\/P> his reproof<\/B> (Ps104:7<\/span>). The thunder, reverberating from cliff to cliff (Hab 3:10<\/span>;Nah 1:5<\/span>).<\/P><\/p>\n The pillars of heaven tremble<\/strong>,…. Which may be understood either of the air, the lower part of the heavens, which may be thought to be the foundation, prop, and support of them, and is sometimes called the firmament, and “the firmament of his power”, Ps 150:1<\/span>; and which seems to tremble when there are thunder and lightnings, and coruscations in it; or else the mountains, which, reaching up to the heavens, look as if they were the pillars and support of them; and are indeed said to be the foundations of heaven, which move and shake and tremble at the presence and power of God, and at any expressions of his wrath and anger, and particularly through earthquakes and storms, and tempests of thunder and lightning; see 2Sa 22:8<\/span>, which are meant by what follows:<\/p>\n and are astonished at his reproof<\/strong>; his voice of thunder, which is sometimes awful and terrible, astonishing and surprising; and, to set forth the greatness of it, inanimate creatures are represented as trembling, and astonished at it; see Ps 104:7<\/span>; some interpret this figuratively of angels, who they suppose are employed in the direction of the heavens, and the motion of the heavenly bodies; and who they think are the same which in the New Testament are called “the powers of heaven said to be shaken”, Mt 24:29<\/span>; and to be the seraphim that covered their faces upon a glorious display of the majesty of God, and when the posts of the door of the temple moved at the voice of him that cried, Isa 6:1<\/span>; but if a figurative sense may be admitted of, the principal persons in the church, sometimes signified by heaven in Scripture, may be thought of; as ministers of the word, who are pillars in the house of God; yea, every true member of the church of God is made a pillar in it; and these tremble, and are astonished oftentimes when the Lord rebukes them by afflictions, though it is in love and kindness to them, Pr 9:1<\/span>.<\/p>\n 11 The pillars of heaven tremble<\/p>\n And are astonished at His threatening.<\/p>\n 12 By His power He rouseth up the sea,<\/p>\n And by His understanding He breaketh Rahab in pieces.<\/p>\n 13 By His breath the heavens become cheerful;<\/p>\n His hand hath formed the fugitive dragon.<\/p>\n The mountains towering up to the sky, which seem to support the vault of the sky, are called poetically “the pillars of heaven.” is Pulal<\/em>, like , Job 26:5<\/span>; the signification of violent and quick motion backwards and forwards is secured to the verb by the Targ. = , Job 9:6<\/span>, and the Talm. of churned milk, blinding eyes (comp. , the twinkling of the eye, and Arab. rff , fut. i. o. nictare<\/em>), flapping wings (comp. Arab. rff <\/em> and rfrf , movere , motitare alas <\/em>), of wavering thinking. is the divine command which looses or binds the powers of nature; the astonishment of the supports of heaven is, according to the radical signification of (cogn. ), to be conceived of as a torpidity which follows the divine impulse, without offering any resistance whatever. That , Job 26:12<\/span><\/em>, is to be understood transitively, not like Job 7:5<\/span>, intransitively, is proved by the dependent (borrowed) passages, Isa 51:15<\/span>; Jer 31:35<\/span>, from which it is also evident that cannot with the lxx be translated . The verb combines in itself the opposite significations of starting up, i.e., entering into an excited state, and of being startled, from which the significations of stilling ( Niph., Hiph.<\/em>), and of standing back or retreat (Arab. rj <\/em>), branch off. The conjecture after the Syriac version (which translates, goar b e jamo <\/em>) is superfluous. , which here also is translated by the lxx , has been discussed already on Job 9:13<\/span>. It is not meant of the turbulence of the sea, to which is not appropriate, but of a sea monster, which, like the crocodile and the dragon, are become an emblem of Pharaoh and his power, as Isa 51:9<\/span>. has applied this primary passage: the writer of the book of Job purposely abstains from such references to the history of Israel. Without doubt, denotes a demoniacal monster, like the demons that shall be destroyed at the end of the world, one of which is called by the Persians akomano <\/em>, evil thought, another taromaiti <\/em>, pride. This view is supported by Job 26:13<\/span>, where one is not at liberty to determine the meaning by Isa 51:9<\/span>, and to understand , like in that passage, of Egypt. But this dependent passage is an important indication for the correct rendering of . One thing is certain at the outset, that is not perf. Piel<\/em> = , and for this reason, that the Dagesh<\/em> which characterizes Piel<\/em> cannot be omitted from any of the six mutae ;<\/em> the translation of Jerome, spiritus ejus ornavit coelos ,<\/em> and all similar ones, are therefore false. But it is possible to translate: “by His spirit (creative spirit) the heavens are beauty, His hand has formed<\/em> the flying dragon.” Thus, in the signification to bring forth (as Pro 25:23<\/span>; Pro 8:24<\/span>.), is rendered by Rosenm., Arnh., Vaih., Welte, Renan, and others, of whom Vaih. and Renan, however, do not understand Job 26:13<\/span><\/em> of the creation of the heavens, but of their illumination. By this rendering Job 26:13<\/span><\/em> and Job 26:13<\/span><\/em> are severed, as being without connection; in general, however, the course of thought in the description does not favour the reference of the whole of half of Job 26:13<\/span> to the creation. Accordingly, is not to be taken as Pilel<\/em> from ( ), but after Isa 57:9<\/span>, as Poel<\/em> from , according to which the idea of Job 26:13<\/span><\/em> is determined, since both lines of the verse are most closely connected.<\/p>\n ( ) is, to wit, the constellation of the Dragon, <\/p>\n (Note: Ralbag, without any ground for it, understands it of the milky way ( ), which, according to Rapoport, Pref. to Slonimski’s Toledoth ha-schamajim<\/em> (1838), was already known to the Talmud b. Berachoth<\/em>, 58 b<\/em>, under the name of .)<\/p>\n one of the most straggling constellations, which winds itself between the Greater and Lesser Bears almost half through the polar circle.<\/p>\n “ Maximus hic plexu sinuoso elabitur Anguis<\/p>\n Circum perque duas in morem fluminis Arctos <\/em>.”<\/p>\n (Virgil, Georg. i. 244f.)<\/p>\n Aratus in Cicero, de nat. Deorum,<\/em> ii. 42, describes it more graphically, both in general, and in regard to the many stars of different magnitudes which form its body from head to tail. Among the Arabs it is called el – hajje ,<\/em> the serpent, e.g., in Firuzabdi: the hajje <\/em> is a constellation between the Lesser Bear ( farqadan <\/em>, the two calves) and the Greater Bear ( benat en – nasch ,<\/em> the daughters of the bier), “or et – tann ,<\/em> the dragon, e.g., in one of the authors quoted by Hyde on Ulugh Beigh’s Tables of the Stars,<\/em> p. 18: the tann lies round about the north pole in the form of a long serpent, with many bends and windings.” Thus far the testimony of the old expositors is found in Rosenmller. The Hebrew name (the quiver) is perhaps to be distinguished from and , the Zodiac constellations Aries and Aquarius. <\/p>\n (Note: Vid., Wissenschaft, Kunst, Judenthum<\/em> (1838), S. 220f.)<\/p>\n It is questionable how is to be understood. The lxx translates in this passage, which is certainly incorrect, since beside may naturally be assumed to be an attributive word referring to the motion or form of the serpent. Accordingly, Isa 27:1<\/span>, is more correct, where the Syr. version is , the fierce serpent, which is devoid of support in the language; in the passage before us the Syr. also has , the fleeing serpent, but this translation does not satisfy the more neuter signification of the adjective. Aquila in Isaiah translates , as Jerome translates the same passage serpentem vectem <\/em> (whereas he translates coluber tortuosus <\/em> in our passage), as though it were ; Symm. is better, and without doubt a substantially similar thought, , the serpent that joins by a bolt, which agrees with the traditional Jewish explanation, for the dragon in Aben-Ezra and Kimchi (in Lex.<\/em>) – after the example of the learned Babylonian teacher of astronomy, Mar-Samuel (died 257), who says of himself that the paths of the heavens are as familiar to him as the places of Nehardea<\/p>\n (Note: Vid., Grtz, Geschichte der Juden,<\/em> iv. 324. On Isa 27:1<\/span> Kimchi interprets the differently: he scares (pushes away).)<\/p>\n – is called , because it is as though it were wounded, and , because it forms a bar ( ) from one end of the sky to the other; or as Sabbatai Donolo (about 94), the Italian astronomer, <\/p>\n (Note: Vid., extracts from his in Joseph Kara’s Comm. on Job,<\/em> contributed by S. D. Luzzatto in Kerem Chemed,<\/em> 7th year, S. 57ff.)<\/p>\n expresses it: “When God created the two lights (the sun and moon) and the five stars (planets) and the twelve (the constellations of the Zodiac), He also created the (dragon), to unite these heavenly bodies as by a weaver’s beam ( ), and made it stretch itself on the firmament from one end to another as a bar ( ), like a wounded serpent furnished with the head and tail.” By this explanation is either taken directly as , vectis<\/em>, in which signification it does not, however, occur elsewhere, or the signification transversus <\/em> ( transversarius <\/em>) is assigned to the (= barrah <\/em>) with an unchangeable Kametz<\/em>, – a signification which it might have, for brch Arab. brh <\/em> signifies properly to go through, to go slanting across, of which the meanings to unite slanting and to slip away are only variations. , notwithstanding, has in the language, so far as it is preserved to us, everywhere the signification fugitivus <\/em>, and we will also keep to this: the dragon in the heavens is so called, as having the appearance of fleeing and hastening away. But in what sense is it said of God, that He pierces or slays it? In Isa 51:9<\/span>, where the is the emblem of Egypt (Pharaoh), and Isa 27:1<\/span>, where is the emblem of Assyria, the empire of the Tigris, the idea of destruction by the sword of Jehovah is clear. The present passage is to be explained according to Job 3:8<\/span>, where is only another name for (comp. Isa 27:1<\/span>). It is the dragon in the heavens which produces the eclipse of the sun, by winding itself round about the sun; and God must continually wound it anew, and thus weaken it, if the sun is to be set free again. That it is God who disperses the clouds of heaven by the breath of His spirit, the representative of which in the elements is the wind, so that the azure becomes visible again; and that it is He who causes the darkening of the sun to cease, so that the earth can again rejoice in the full brightness of that great light, – these two contemplations of the almighty working of God in nature are so expressed by the poet, that he clothes the second in the mythological garb of the popular conception.<\/p>\n In the closing words which now follow, Job concludes his illustrative description: it must indeed, notwithstanding, come infinitely short of the reality.<\/p>\n (11) The pillars <\/strong>of heaven tremble.<\/strong>The phenomenon of storm and tempest is alluded to.<\/p>\n Third strophe The mightiest forces of nature are simply the agencies of the divine will, a will which subdues to itself the most discordant elements of the physical and moral world. All that we can know, and all that <\/em> we can think, of God, is but a zephyr of his presence as he walks in the visible garden of the universe, <\/em> (Gen 3:8<\/span>,) Job 26:11-14<\/span>.<\/p>\n 11<\/strong>. <\/strong> Pillars of heaven <\/strong> See note on Job 26:7<\/span> and Job 9:6<\/span>. That the reference of Job to the popular belief that the mountains, as “pillars,” upheld the heavens, must be figurative, is evident from Job 26:7<\/span>, where the power of God is said to uphold the north (the heaven) over the empty place. <\/p>\n Tremble <\/strong> The Hebrew yerophaphou, <\/em> occurring only here, may be fancied to oscillate like the earth-quivering it is intended to convey. <\/p>\n Reproof <\/strong> The thunder, which is often called “the voice of God,” was regarded as his rebuke of the world. Psa 104:7<\/span>. By a powerful personification, the mountain heights (pillars of heaven) are represented as being astonished with terror! Psa 114:6<\/span>.<\/p>\n Job 26:11 The pillars of heaven tremble and are astonished at his reproof.<\/p>\n Ver. 11. The pillars of heaven tremble<\/strong> ] i.e.<\/em> The angels, say some, who tremble out of conscience of their own comparative imperfections. The best of saints on earth, say others (according to Gal 2:9 Rev 3:12 Pro 9:1-2 ), who tremble at God’s word, Isa 66:2<\/span> , and have many concussions by afflictions. But better understand the firmament of heaven, Hag 2:6-7 Mat 24:29<\/span> . The powers of heaven shall be shaken, they shall quake with the loud check of his thunderclaps. Or the high and mighty mountains, whereon the heavens seem to rest, as on so many pillars, shaken by earth, quakes, and sometimes with great astonishment removed out of their places. <\/p>\n <\/p>\n And are astonished at his reproof<\/strong> ] As all the beasts of the field are at the roaring of the lion; Ut quis a gravi et magnae potestatis vire, obiurgatus, tremit et vehementer solicitus est,<\/em> as a slave chided by a prince trembleth, and is aghast.<\/p>\n tremble . . . astonished. Figure of speech Prosopopoeia. App-6. <\/p>\n pillars: 1Sa 2:8, Psa 18:7, Hag 2:21, Heb 12:26, Heb 12:27, 2Pe 3:10, Rev 20:11 <\/p>\n are astonished: Job 15:15 <\/p>\n Reciprocal: 2Sa 22:8 – foundations Job 9:6 – the pillars Psa 29:4 – powerful Psa 114:7 – Tremble<\/p>\n Job 26:11. The pillars of heaven tremble Perhaps the mountains, which by their height and strength seem to reach and support the heavens. And are astonished at his reproof When God reproveth not them, but men by them, manifesting his displeasure by thunders or earthquakes.<\/p>\n 26:11 The {k} pillars of heaven tremble and are astonished at his reproof.<\/p>\n (k) Not that heaven has pillars to uphold it, but he speaks by a similitude as though he would say heaven itself is not able to abide his reproach.<\/p>\n The pillars of heaven tremble and are astonished at his reproof. 11. The “pillars” of the heavens, if the conception be not wholly ideal, may be the lofty mountains on which the heavens seem to rest, and which, as they are lost in the clouds, are spoken of as belonging to heaven. At God’s rebuke, … Continue reading “Exegetical and Hermeneutical Commentary of Job 26:11”<\/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-13490","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13490","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=13490"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/13490\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=13490"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=13490"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=13490"}],"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
<\/P> 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: Companion Bible Notes, Appendices and Graphics<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"