Eloah, on the contrary is terrible majesty (not genitival: terror of majesty, Ew. §293, c), i.e., it covers Him like a garment (Psa 104:1), making Him inaccessible (הוד, glory as resounding praise, vid., on Job 39:20, like כבוד as imposing dignity). The beclouded sun, Job 37:21 said, has lost none of the intensity of its light, although man has to wait for the removing of the clouds to behold it again. So, when God's doings are mysterious to us, we have to wait, without murmuring, for His solution of the mystery. While from the north comes gold - Job 37:22 continues - which is obtained by laying bare the interior of the northern mountains, God, on the other hand, is surrounded by inaccessibly terrible glory: the Almighty - thus Job 37:23 completes the thought towards which Job 37:22 tends - we cannot reach, the Great in power, i.e., the nature of the Absolute One remains beyond us, the counsel of the Almighty impenetrable; still we can at all times be certain of this, that what He does is right and good: “Right and the fulness of justice (ורב־ according to the Masora, not ורב-) He perverteth not.” The expression is remarkable: ענּה משׁפּט is, like the Talmudic ענּה דּין, equivalent elsewhere to הטּה משׁפט; and that He does not pervert רב־צדקה, affirms that justice in its whole compass is not perverted by Him; His acts are therefore perfectly and in every way consistent with it: רב־צדקה is the abstract. to צדיק כביר, Job 34:17, therefore summa justitia. One may feel tempted to draw ומשׁפט to שׂגיא כח, and to read ורב according to Pro 14:29 instead of ורב, but the expression gained by so doing is still more difficult than the combination לא יענּה...ומשׁפט; not merely difficult, however, but putting a false point in place of a correct one, is the reading לא יענה (lxx, Syr., Jer.),
