halitus, qui iratis brevis esse solet, respectu, but the signification breath is far from the nature of the language here; רוח signifies emotional excitement (comp. Job 15:13), either long restrained (with ארך), or not allowing itself to be restrained and breaking out after a short time (קצר). That which causes his vexation to burst forth is such that the three also, if they would attentively turn to him who thus openly expresses himself, will be astonished and lay their hand on their mouth (comp. Job 29:9; Job 40:4), i.e., they must become dumb in recognition of the puzzle, - a puzzle insoluble to them, but which is nevertheless not to be denied. השׁמו is found in Codd. and among grammarians both as Hiph. השׁמּוּ hashammu (Kimchi) and as Hoph. השּׁמּוּ, or what is the same, השּׁמּוּ hoshshammu (Abulwalid) with the sharpening of the first radical, which also occurs elsewhere in the Hoph. of this verb (Lev 26:34.) and of others (Olsh. §259, b, 260). The pointing as Hiph. (השׁמּוּ for השׁמּוּ) in the signification obstupescite is the better attested. Job himself has only to think of this mystery, and he is perplexed, and his flesh lays hold on terror. The expression is like Job 18:20. The emotion is conceived of as a want arising from the subject of it, which that which produces it must as of necessity satisfy.
In the following strophe the representation of that which thus excites terror begins. The divine government does not harmonize with, but contradicts, the law maintained by the friends.
Verses 7-11
Job 21:7-11 7 Wherefore do the wicked live,
Become old, yea, become mighty in power? 8 Their posterity is established before them about them,
And their offspring before their eyes. 9 Their houses have peace without fear,
And the rod of Eloah cometh not upon them. 10 His (the evil-doer's) bull gendereth and faileth not;
