Job 38:36

Who hath put wisdom in the in ward parts? - Who has given לשכוי lasechvi, to the contemplative person, understanding? Even the most sedulous attention to a subject, and the deepest contemplation, are not sufficient to investigate truth, without the inspiration of the Almighty, which alone can give understanding. But who has given man the power to conceive and understand? A power which he knows he has, but which he cannot comprehend. Man knows nothing of his own mind, nor of the mode of its operations.

"What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Ge 1:3-5, 14-18, "light" is created distinct from, and previous to, light-emitting bodies, the luminaries of heaven.

But Hebrew supports English Version. The connection is, "Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?" heart--not the usual Hebrew word, but one from a root "to view"; perception.

Who hath put wisdom in the inward parts? - There is great variety in the interpretation of this passage. Jerome renders it, Quis posuit in visceribus heminis sapienttam? Vel quis dedit gallo intelligentiam? “Who hath put wisdom in the inner parts of man? Or who has given to the cock intelligence?” Just as strangely, the Septuagint has: “Who hath given to women skill in weaving, and a knowledge of the art of embroidering?.” One of the Targums renders it, “Who has given to the woodcock intelligence that he should praise his Master?” Herder renders it, “Who gave understanding to the flying clouds, Or intelligence to the meteors of the air?” Umbreit, “Who placed wisdom in the dark clouds? Who gave understanding to the forms of the air?” Schultens and Rosenmuller explain it of the various phenomena that appear in the sky - as lightning, thunder, meteoric lights, etc. So Prof. Lee explains the words as referring to the “tempest” and the “thunder-storm.” According to that interpretation, the idea is, that these phenomena appear to be endowed with intelligence, There is proof of plan and wisdom in their arrangement and connection, and they show that it is not by chance that they are directed. One reason assigned for this interpretation is, that it accords with the connection. The course of the argument, it is remarked, relates to the various phenomena that appear in the sky - to the lightnings, tempests, and clouds. It is unnatural to suppose that a remark would be interposed here respecting the intellectual endowments of man, when the appeal to the clouds is again Job 38:37 immediately resumed. […]