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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914Вторая половина ответной речи Иова на речь Елифаза. 1-9. Обращенная к Богу просьба, чтобы Он засвидетельствовал невинность Иова, и побуждение к этому. 10-16. Неуместность советов друзей надеяться на лучшее будущее.Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter, I. Job reflects upon the harsh censures which his friends had passed upon him, and looking upon himself as a dying man (ver. 1), he appeals to God, and begs of him speedily to appear for him, and right him, because they had wronged him, and he knew not how to right himself, ver. 2-7. But he hopes that, though it should be a surprise, it will be no stumbling-block, to good people, to see him thus abused, ver. 8, 9. II. He reflects upon the vain hopes they had fed him with, that he should yet see good days, showing that his days were just at an end, and with his body all his hopes would be buried in the dust, ver. 10-16. His friends becoming strange to him, which greatly grieved him, he makes death and the grave familiar to him, which yielded him some comfort.Adam Clarke: Commentary on the Bible - 1831Job complains of the injustice of his friends, and compares his present state of want and wo with his former honor and affluence,6. God's dealings with him will ever astonish upright men; yet the righteous shall not be discouraged, but hold on his way,9. Asserts that there is not a wise man among his friends, and that he has no expectation but of a speedy death,16.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Job 17:1, Job appeals from men to God; Job 17:6, The unmerciful dealing of men with the afflicted may astonish, but not discourage the righteous; Job 17:11, His hope is not in life, but in death.Job 17:1 John GillINTRODUCTION TO JOB 17In this chapter Job not only enlarges upon the reason given in the preceding chapter, why he was desirous of an advocate with God, and one to plead his cause with him for him, Job 17:1; but adds other reasons taken from the usage of his friends, from the impossibility of any but a divine Person being his surety; and of anyone being provided and appointed as such but by God himself; from the insufficiency of his friends to judge of his cause, and from the condition and circumstances he was in, Job 17:2; then he takes notice of the effects his present case would have on good men, that though they might be astonished at it, they would be filled with indignation against hypocrites, and would not be moved and stumbled by his afflictions to apostatize from and desert the good ways of God, Job 17:8; after which he addresses his friends, and either calls upon them to renew the dispute with him, or repent of their notions, and join with him in his sentiments, Job 17:10; and lastly describes his state and circumstances, according to his apprehension of things, observing the shortness of his life, and the darkness of the dispensation he was under, through one thing and another, Job 17:11; that he had nothing but the grave in view, which, and its attendants, he had made very familiar with him, Job 17:13; and that he had no hope of restoration to a better condition, as to his outward circumstances, and that he, and his hopes his friends would have him entertain, and they also, would go down together to the grave, and there should lie in the dust, and rest together till the morning of the resurrection, Job 17:15. |
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17:117:1: Հողմավա՛ր կորնչիմ. կարօտիմ գերեզմանի՝ եւ ո՛չ հասանեմ[9237]։ [9237] Ոմանք. Կարօ՛տ եմ գերեզմա՛՛։ Հողմավար կորնչիմ, կարօտիմ գերեզմանի` եւ ոչ հասանեմ:1 «Կորչում եմ հողմավար. կարօտ եմ շիրիմի, բայց դրան չեմ հասնում[20]:[20] 20. Եբրայերէն՝ 1-7-ը տարբեր են: 17 «Շունչս կը կտրի, օրերս կը մարին, Գերեզմանը ինծի կը սպասէ։ 17:1: Հողմավա՛ր կորնչիմ. կարօտիմ գերեզմանի՝ եւ ո՛չ հասանեմ[9237]։ [9237] Ոմանք. Կարօ՛տ եմ գերեզմա՛՛։ 1 «Կորչում եմ հողմավար. կարօտ եմ շիրիմի, բայց դրան չեմ հասնում[20]: [20] 20. Եբրայերէն՝ 1-7-ը տարբեր են: 17 «Շունչս կը կտրի, օրերս կը մարին, Գերեզմանը ինծի կը սպասէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:117:1 Дыхание мое ослабело; дни мои угасают; гробы предо мною. My breath is corrupt, my days are extinct, the graves [are ready] for me:17:1 ὀλέκομαι ολεκω spirit; wind φερόμενος φερω carry; bring δέομαι δεω bind; tie δὲ δε though; while ταφῆς ταφη graveyard; burial καὶ και and; even οὐ ου not τυγχάνω τυγχανω attain; ordinary 17:1 רוּחִ֣י rûḥˈî רוּחַ wind חֻ֭בָּלָה ˈḥubbālā חבל be corrupt יָמַ֥י yāmˌay יֹום day נִזְעָ֗כוּ nizʕˈāḵû זעך extinguish קְבָרִ֥ים qᵊvārˌîm קֶבֶר grave לִֽי׃ lˈî לְ to 17:1. spiritus meus adtenuabitur dies mei breviabuntur et solum mihi superest sepulchrumMy spirit shall be wasted, my days shall be shortened and only the grave remaineth for me. 1. My spirit is consumed, my days are extinct, the grave is for me. 17:1 Дыхание мое ослабело; дни мои угасают; гробы предо мною. 17:1 ὀλέκομαι ολεκω spirit; wind φερόμενος φερω carry; bring δέομαι δεω bind; tie δὲ δε though; while ταφῆς ταφη graveyard; burial καὶ και and; even οὐ ου not τυγχάνω τυγχανω attain; ordinary 17:1 רוּחִ֣י rûḥˈî רוּחַ wind חֻ֭בָּלָה ˈḥubbālā חבל be corrupt יָמַ֥י yāmˌay יֹום day נִזְעָ֗כוּ nizʕˈāḵû זעך extinguish קְבָרִ֥ים qᵊvārˌîm קֶבֶר grave לִֽי׃ lˈî לְ to 17:1. spiritus meus adtenuabitur dies mei breviabuntur et solum mihi superest sepulchrum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ My spirit shall be wasted, my days shall be shortened and only the grave remaineth for me. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-9. Ст. 1: представляет повторение мысли 22: ст. XVI гл., а 2-9: содержат более подробное раскрытие мысли ст. 19-21: гл. XVI.1. Жизнь Иова подходит к концу, угасает, подобно светильнику. Matthew Henry: Concise Commentary on the Whole Bible - 17061 My breath is corrupt, my days are extinct, the graves are ready for me. 2 Are there not mockers with me? and doth not mine eye continue in their provocation? 3 Lay down now, put me in a surety with thee; who is he that will strike hands with me? 4 For thou hast hid their heart from understanding: therefore shalt thou not exalt them. 5 He that speaketh flattery to his friends, even the eyes of his children shall fail. 6 He hath made me also a byword of the people; and aforetime I was as a tabret. 7 Mine eye also is dim by reason of sorrow, and all my members are as a shadow. 8 Upright men shall be astonied at this, and the innocent shall stir up himself against the hypocrite. 9 The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.Job's discourse is here somewhat broken and interrupted, and he passes suddenly from one thing to another, as is usual with men in trouble; but we may reduce what is here said to three heads:-- I. The deplorable condition which poor Job was now in, which he describes, to aggravate the great unkindness of his friends to him and to justify his own complaints. Let us see what his case was. 1. He was a dying man, v. 1. He had said (ch. xvi. 22), "When a few years have come, I shall go that long journey." But here he corrects himself. "Why do I talk of years to come? Alas! I am just setting out on that journey, am now ready to be offered, and the time of my departure is at hand. My breath is already corrupt, or broken off; my spirits are spent; I am a gone man." It is good for every one of us thus to look upon ourselves as dying, and especially to think of it when we are sick. We are dying, that is, (1.) Our life is going; for the breath of life is going. It is continually going forth; it is in our nostrils (Isa. ii. 22), the door at which it entered (Gen. ii. 7); there it is upon the threshold, ready to depart. Perhaps Job's distemper obstructed his breathing, and short breath will, after a while, be no breath. Let the Anointed of the Lord be the breath of our nostrils, and let us get spiritual life breathed into us, and that breath will never be corrupted. (2.) Our time is ending: My days are extinct, are put out, as a candle which, from the first lighting, is continually wasting and burning down, and will by degrees burn out of itself, but may by a thousand accidents be extinguished. Such is life. It concerns us therefore carefully to redeem the days of time, and to spend them in getting ready for the days of eternity, which will never be extinct. (3.) We are expected in our long home: The graves are ready for me. But would not one grave serve? Yes, but he speaks of the sepulchres of his fathers, to which he must be gathered: "The graves where they are laid are ready for me also," graves in consort, the congregation of the dead. Wherever we go there is but a step between us and the grave. Whatever is unready, that is ready; it is a bed soon made. If the graves be ready for us, it concerns us to be ready for the graves. The graves for me (so it runs), denoting not only his expectation of death, but his desire of it. "I have done with the world, and have nothing now to wish for but a grave." 2. He was a despised man (v. 6): "He" (that is, Eliphaz, so some, or rather God, whom he all along acknowledges to be the author of his calamities) "has made me a byword of the people, the talk of the country, a laughing-stock to many, a gazing-stock to all; and aforetime (or to men's faces, publicly) I was as a tabret, that whoever chose might play upon." They made ballads of him; his name became a proverb; it is so still, As poor as Job. "He has now made me a byword," a reproach of men, whereas, aforetime, in my prosperity, I was as a tabret, deliciæ humani generis--the darling of the human race, whom they were all pleased with. It is common for those who were honoured in their wealth to be despised in their poverty. 3. He was a man of sorrows, v. 7. He wept so much that he had almost lost his sight: My eye is dim by reason of sorrow, ch. xvi. 16. The sorrow of the world thus works darkness and death. He grieved so much that he had fretted all the flesh away and become a perfect skeleton, nothing but skin and bones: "All my members are as a shadow. I have become so poor and thin that I am not to be called a man, but the shadow of a man." II. The ill use which his friends made of his miseries. They trampled upon him, and insulted over him, and condemned him as a hypocrite, because he was thus grievously afflicted. Hard usage! Now observe, 1. How Job describes it, and what construction he puts upon their discourses with him. He looks upon himself as basely abused by them. (1.) They abused him with their foul censures, condemning him as a bad man, justly reduced thus and exposed to contempt, v. 2. "They are mockers, who deride my calamities, and insult over me, because I am thus brought low. They are so with me, abusing me to my face, pretending friendship in their visit, but intending mischief. I cannot get clear of them; they are continually tearing me, and they will not be wrought upon, either by reason or pity, to let fall the prosecution." (2.) They abused him too with their fair promises, for in them they did but banter him. He reckons them (v. 5) among those that speak flattery to their friends. They all came to mourn with him. Eliphaz began with a commendation of him, ch. iv. 3. They had all promised him that he would be happy if he would take their advice. Now all this he looked upon as flattery, and as designed to vex him so much the more. All this he calls their provocation, v. 2. They did what they could to provoke him and then condemned him for his resentment of it; but he thinks himself excusable when his eye continued thus in their provocation: it never ceased, and he never could look off it. Note, The unkindness of those that trample upon their friends in affliction, that banter and abuse them then, is enough to try, if not to tire, the patience even of Job himself. 2. How he condemns it. (1.) It was a sign that God had hidden their heart from understanding (v. 4), and that in this matter they were infatuated, and their wonted wisdom had departed from them. Wisdom is a gift of God, which he grants to some and withholds from others, grants at some times and withholds at other times. Those that are void of compassion are so far void of understanding. Where there is not the tenderness of a man one may question whether there be the understanding of a man. (2.) It would be a lasting reproach and diminution to them: Therefore shalt thou not exalt them. Those are certainly kept back from honour whose hearts are hidden from understanding. When God infatuates men he will abase them. Surely those who discover so little acquaintance with the methods of Providence shall not have the honour of deciding this controversy! That is reserved for a man of better sense and better temper, such a one as Elihu afterwards appeared to be. (3.) It would entail a curse upon their families. He that thus violates the sacred laws of friendship forfeits the benefit of it, not only for himself, but for his posterity: "Even the eyes of his children shall fail, and, when they look for succour and comfort from their own and their father's friends, they shall look in vain as I have done, and be as much disappointed as I am in you." Note, Those that wrong their neighbours may thereby, in the end, wrong their own children more than they are aware of. 3. How he appeals from them to God (v. 3): Lay down now, put me in a surety with thee, that is, "Let me be assured that God will take the hearing and determining of the cause into his own hands, and I desire no more. Let some one engage for God to bring on this matter." Thus those whose hearts condemn them not have confidence towards God, and can with humble and believing boldness beg of him to search and try them. Some make Job here to glance at the mediation of Christ, for he speaks of a surety with God, without whom he durst not appear before God, nor try his cause at his bar; for, though his friends' accusations of him were utterly false, yet he could not justify himself before God but in a mediator. Our English annotations give this reading of the verse: "Appoint, I pray thee, my surety with thee, namely, Christ who is with thee in heaven, and has undertaken to be my surety let him plead my cause, and stand up for me; and who is he then that will strike upon my hand?" that is, "Who dares then contend with me? Who shall lay any thing to my charge if Christ be an advocate for me?" Rom. viii. 32, 33. Christ is the surety of the better testament (Heb. vii. 22), a surety of God's appointing; and, if he undertake for us, we need not fear what can be done against us. III. The good use which the righteous should make of Job's afflictions from God, from his enemies, and from his friends, v. 8, 9. Observe here, 1. How the saints are described. (1.) They are upright men, honest and sincere, and that act from a steady principle, with a single eye. This was Job's own character (ch. i. 1), and probably he speaks of such upright men especially as had been his intimates and associates. (2.) They are the innocent, not perfectly so, but innocence is what they aim at and press towards. Sincerity is evangelical innocency, and those that are upright are said to be innocent from the great transgression, Ps. xix. 13. (3.) They are the righteous, who walk in the way of righteousness. (4.) They have clean hands, kept clean from the gross pollutions of sin, and, when spotted with infirmities, washed with innocency, Ps. xxvi. 6. 2. How they should be affected with the account of Job's troubles. Great enquiry, no doubt, would be made concerning him, and every one would speak of him and his case; and what use will good people make of it? (1.) It will amaze them: Upright men shall be astonished at this; they will wonder to hear that so good a man as Job should be so grievously afflicted in body, name, and estate, that God should lay his hand so heavily upon him, and that his friends, who ought to have comforted him, should add to his grief, that such a remarkable saint should be such a remarkable sufferer, and so useful a man laid aside in the midst of his usefulness; what shall we say to these things? Upright men, though satisfied in general that God is wise and holy in all he does, yet cannot but be astonished at such dispensations of Providence, paradoxes which will not be unfolded till the mystery of God shall be finished. (2.) It will animate them. Instead of being deterred from and discouraged in the service of God, by the hard usage which this faithful servant of God met with, they shall be so much the more emboldened to proceed and persevere in it. That which was St. Paul's care (1 Thess. iii. 3) was Job's, that no good man should be moved, either from his holiness or his comfort, by these afflictions, that none should, for the sake hereof, think the worse of the ways or work of God. And that which was St. Paul's comfort was his too, that the brethren in the Lord would wax confident by his bonds, Phil. i. 14. They would hereby be animated, [1.] To oppose sin and to confront the corrupt and pernicious inferences which evil men would draw from Job's sufferings, as that God has forsaken the earth, that it is in vain to serve him, and the like: The innocent shall stir up himself against the hypocrite, will not bear to hear this (Rev. ii. 2), but will withstand him to his face, will stir up himself to search into the meaning of such providences and study these hard chapters, that he may read them readily, will stir up himself to maintain religion's just but injured cause against all its opposers. Note, The boldness of the attacks which profane people make upon religion should sharpen the courage and resolution of its friends and advocates. It is time to stir when proclamation is made in the gate of the camp, Who is on the Lord's side? When vice is daring it is no time for virtue, through fear, to hide itself. [2.] To persevere in religion. The righteous, instead of drawing back, or so much as starting back, at this frightful spectacle, or standing still to deliberate whether he should proceed or no (allude to 2 Sam. ii. 23), shall with so much the more constancy and resolution hold on his way and press forward. "Though in me he foresees that bonds and afflictions abide him, yet none of these things shall move him," Acts xx. 24. Those who keep their eye upon heaven as their end will keep their feet in the paths of religion as their way, whatever difficulties and discouragements they meet with in it [3.] In order thereunto to grow in grace. He will not only hold on his way notwithstanding, but will grow stronger and stronger. By the sight of other good men's trials, and the experience of his own, he will be made more vigorous and lively in his duty, more warm and affectionate, more resolute and undaunted; the worse others are the better he will be; that which dismays others emboldens him. The blustering wind makes the traveller gather his cloak the closer about him and gird it the faster. Those that are truly wise and good will be continually growing wiser and better. Proficiency in religion is a good sign of sincerity in it. Adam Clarke: Commentary on the Bible - 183117:1: My breath is corrupt - Rather, My spirit is oppressed, רוחי חבלה ruchi chubbalah: My days are extinct, and the sepulchral cells are ready for me - Parkhurst. There is probably a reference here to cemeteries, where were several niches, in Each of which a corpse was deposited. See on(note). For חבלה chubbalah, corrupted or oppressed, some MSS. have חלה chalah, is made weak; and one has גבלה is worn down, consumed: this is agreeable to the Vulgate, Spiritus meus attenuebatur; "My spirit is exhausted."Albert Barnes: Notes on the Bible - 183417:1: My breath is corrupt - Margin or "spirit is spent." The idea is, that his vital powers were nearly extinct; his breath failed; his power was weakened, and he was ready to die. This is connected with the pRev_ious chapter, and should not have been separated from it. There was no necessity of making a new chapter here, and we have one of those unfortunate breaks in the middle of a paragraph, and almost of a sentence, which are too common in the Scriptures.The graves are ready for me - The Hebrew is plural, but why so used I know not. The Vulgate is singular - sepulchrum. The Septuagint renders it, "I pray for a tomb (singular, ταφῆς taphē s), but I cannot obtain it." Possibly the meaning is, "I am about to be united "to the graves," or "to tombs."" Schultens remarks that the plural form is common in Arabic poetry, as well as in poetry in general. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:1: breath is corrupt: or, spirit is spent, Job 19:17my days: Job 6:11, Job 42:16; Isa 57:16 the graves: Job 17:13, Job 17:14; Psa 88:3-5; Isa 38:10-14 Job 17:2 Carl Friedrich Keil and Franz Delitzsch17:11 My breath is corrupt, My days are extinct, The graves are ready for me. 2 Truly mockery surrounds me, And mine eye shall loiter over their disputings. Hirz., Hlgst., and others, wrongly consider the division of the chapter here to be incorrect. The thought in Job 16:22 is really a concluding thought, like Job 10:20., Job 7:21. Then in Job 17:1 another strain is taken up; and as Job 16:22 is related, as a confirmation, to the request expressed in Job 16:19-21, so Job 17:1, Job 17:2 are related to that expressed in Job 17:3. The connection with the conclusion of Job 16 is none the less close: the thoughts move on somewhat crosswise (chiastisch). We do not translate with Ewald: "My spirit is destroyed," because חבּל (here and Is 10:27) signifies not, to be destroyed, but, to be corrupted, disturbed, troubled; not the spirit (after Arab. chbl, usually of disturbance of spirit), but the breath is generally meant, which is become short (Job 7:15) and offensive (Job 19:17), announcing suffocation and decay as no longer far distant. In Job 17:1 the ἅπ. γεγρ. נזעכוׁ is equivalent to נדעכו, found elsewhere. In Job 17:1 קברים is used as if the dead were called, Arab. ssâchib el-kubûr, grave-companions. He is indeed one who is dying, from whom the grave is but a step distant, and still the friends promise him long life if he will only repent! This is the mockery which is with him, i.e., surrounds him, as he affirms, Job 17:1. A secondary verb, התל, is formed from the Hiph. התל (of which we had the non-syncopated form of the fut. in Job 13:9), the Piel of which occurs in 3Kings 18:27 of Elijah's derision of the priests of Baal, and from this is formed the pluralet. התלים (or, according to another reading, התלּים, with the same doubling of the ל as in מהתלּות, deceitful things, Is 30:10; comp. the same thing in Job 33:7, אראלּם, their lions of God = heroes), which has the meaning foolery, - a meaning questioned by Hirz. without right, - in which the idea of deceit and mockery are united. Gecatilia and Ralbag take it as a part.: mockers; Stick., Wolfson, Hahn: deluded; but the analogy of שׁעשׁעים, תעלולים, and the like, speaks in favour of taking it as a substantive. אם־לא is affirmative (Ges. 155, 2, f). Ewald renders it as expressive of desire: if only not (Hlgst.: dummodo ne); but this signification (Ew. 329, b) cannot be supported. On the other hand, it might be intended interrogatively (as Job 30:25): annon illusiones mecum (Rosenm.); but this אם־לא, corresponding to the second member of a disjunctive question, has no right connection in the preceding. We therefore prefer the affirmative meaning, and explain it like Job 22:20; Job 31:36, comp. Job 2:5. Truly what he continually hears, i.e., from the side of the friends, is only false and delusive utterances, which consequently sound to him like jesting and mockery. The suff. in Job 17:2 refers to them. המּרות (with Dag. dirimens, which renders the sound of the word more pathetic, as Job 9:18; Joel 1:17, and in the Hiph. form כנּלתך, Is 33:1), elsewhere generally (Josh 1:18 only excepted) of rebellion against God, denotes here the contradictory, quarrelsome bearing of the friends, not the dispute in itself (comp. Arab. mry, III. to attack, VI. to contend with another), but coming forward controversially; only to this is תּלן עיני suitable. הלין must not be taken as = הלּין here; Ewald's translation, "only let not mine eye come against their irritation," forces upon this verb, which always signifies to murmur, γογγύζειν, a meaning foreign to it, and one that does not well suit it here. The voluntative form תּלן = תּלן (here not the pausal form, as Judg 19:20, comp. 2Kings 17:16) quite accords with the sense: mine eye shall linger on their janglings; it shall not look on anything that is cheering, but be held fast by this cheerless spectacle, which increases his bodily suffering and his inward pain. From these comforters, who are become his adversaries, Job turns in supplication to God. John Gill17:1 My breath is corrupt,.... Through the force of his disease, which made it have an ill smell, so that it was strange and disagreeable to his wife, Job 19:17; passing through his lungs, or other parts, which were affected with some disorder, or as frequently is the case of dying persons, and so Job thought himself to be. The word (n) used has the signification of pain, even of the pains of a woman in travail; and so may signify, that Job drew his breath with great pain, as people troubled with an asthma do, or dying persons in the hiccups, or just fetching their last breath; or "my spirit" (o), as it may be rendered, that is, his vital spirits which were exhausted and spent, there were scarce any left in him; or "my mind" (p), or soul, which was overwhelmed with grief, and so disturbed, that he was not himself, but in a manner distracted with the terrors of God, and the severity of his hand upon him:my days are extinct; here Job corrects himself; he had spoken of a few years before, but it is as if he should say now, why do I talk of a few years, when I have but a few days to live, and even those are as good as gone? meaning not only his days of prosperity, which were at an entire end, as he thought, but the days of his natural life; the lamp of life was almost burnt out, the oil was spent, the wick was just extinguished, it was like the snuff of a candle going out: the graves are ready for me; the place of his fathers' sepulchres, the burial place of his ancestors, where many graves were; or he may have respect to various things into which the dead are put, as into so many graves; as besides their being rolled up in linen, as was the way of the eastern countries, there was the coffin, a sort of a grave, and which sometimes was made of stone; and then the place dug in the earth, more properly called the grave, and often over that a sepulchral monument was erected; so that there was grave upon grave. Job does not seem to have any respect to the usage of kings, and great personages, preparing stately monuments for themselves while living, such as the pyramids of Egypt, built by and for their kings, as is supposed; for the words "are ready" are not in the text, only supplied, though they are also by the Targum; they are very short and significant in the original text, "the graves for me", or they are mine; the grave is my property, my house, where I expect shortly to be, and there to abide and dwell until the resurrection, and which was desirable to him; "a grave to me"; that is all that I desire, or can expect; here he wished to be, as he did not doubt he quickly should be; and it is as if he should say, I am ready for that, and so Jarchi paraphrases it; and happy is the man that is ready for the grave, for death, and eternity, for the coming of his Lord, having the grace of God wrought in him, and the righteousness of his living Redeemer on him, which was Job's case; such an one shall go into the nuptial chamber at once, and be received into everlasting habitations. (n) Pineda. (o) "spiritus meus", V. L. Pagninus, Montanus, Junius & Tremellius, &c. (p) "Anima mea", Piscator, Schmidt. John Wesley17:1 The graves - He speaks of the sepulchres of his fathers, to which he must be gathered. The graves where they are laid, are ready for me also. Whatever is unready, the grave is ready for us: it is a bed soon made. And if the grave be ready for us, it concerns us, to be ready for the grave.Robert Jamieson, A. R. Fausset and David Brown17:1 JOB'S ANSWER CONTINUED. (Job 17:1-16)breath . . . corrupt--result of elephantiasis. But UMBREIT, "my strength (spirit) is spent." extinct--Life is compared to an expiring light. "The light of my day is extinguished." graves--plural, to heighten the force. |
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17:217:2: Տառապիմ աշխատեալ՝ եւ զի՞նչ գործեցից։ Գողացա՛ն օտարք զստացուածս իմ. Տառապիմ աշխատեալ` եւ զի՞նչ գործեցից:2 Նեղւում, տանջւում եմ. ի՞նչ եմ անելու: Գողացան օտարներն ինչքերս: 2 Չէ՞ որ ծաղր ընողներ կան իմ քովս, Անոնց գրգռութիւնը աչքիս առջեւ է։ 17:2: Տառապիմ աշխատեալ՝ եւ զի՞նչ գործեցից։ Գողացա՛ն օտարք զստացուածս իմ. 2 Նեղւում, տանջւում եմ. ի՞նչ եմ անելու: Գողացան օտարներն ինչքերս: 2 Չէ՞ որ ծաղր ընողներ կան իմ քովս, Անոնց գրգռութիւնը աչքիս առջեւ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:217:2 Если бы не насмешки их, то и среди споров их око мое пребывало бы спокойно. Are there not mockers with me? and doth not mine eye continue in their provocation:17:2 λίσσομαι λισσομαι fatigued καὶ και and; even τί τις.1 who?; what? ποιήσας ποιεω do; make 17:2 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not הֲ֭תֻלִים ˈhᵃṯulîm הֲתֻלִים mockery עִמָּדִ֑י ʕimmāḏˈî עִמָּד company וּ֝ ˈû וְ and בְ vᵊ בְּ in הַמְּרֹותָ֗ם hammᵊrôṯˈām מרה rebel תָּלַ֥ן tālˌan לין lodge עֵינִֽי׃ ʕênˈî עַיִן eye 17:2. non peccavi et in amaritudinibus moratur oculus meusI have not sinned, and my eye abideth in bitterness. 2. Surely there are mockers with me, and mine eye abideth in their provocation. 17:2 Если бы не насмешки их, то и среди споров их око мое пребывало бы спокойно. 17:2 λίσσομαι λισσομαι fatigued καὶ και and; even τί τις.1 who?; what? ποιήσας ποιεω do; make 17:2 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not הֲ֭תֻלִים ˈhᵃṯulîm הֲתֻלִים mockery עִמָּדִ֑י ʕimmāḏˈî עִמָּד company וּ֝ ˈû וְ and בְ vᵊ בְּ in הַמְּרֹותָ֗ם hammᵊrôṯˈām מרה rebel תָּלַ֥ן tālˌan לין lodge עֵינִֽי׃ ʕênˈî עַיִן eye 17:2. non peccavi et in amaritudinibus moratur oculus meus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I have not sinned, and my eye abideth in bitterness. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Близость смерти не страшит, однако, страдальца. Он умер бы спокойно, если бы не насмешки друзей.Adam Clarke: Commentary on the Bible - 183117:2: Are there not mockers with me? - This has been variously translated. The Vulgate: "I have not sinned, and yet my eye dwells upon afflictions." Septuagint: "I conjure you, laboring under afflictions, what evil have I done? Yet strangers have robbed me of my substance." Mr. Good: "But are not revilers before me? Alas, mine eye penetrateth their rebukes." Calmet thinks the Hebrew might be translated thus: "If I have not been united in friendship with the wicked, why are my eyes in bitterness?" Coverdale translates both verses thus: My breth fayleth, my dayes are shortened, I am harde at deathes dore. I have disceaved no man, yet must myne eye continue in hevynesse. Mr. Heath "Were it not so, I have sarcasms enow in store; and I could spend the whole night unmoved at their aggravations." The general meaning is sufficiently plain, and the reader has got translations enough.Albert Barnes: Notes on the Bible - 183417:2: And doth not mine eye continue in their provocation? - Margin "lodge." This is the meaning of the Hebrew word used here - נלן tā lan. It properly denotes to pass the night or to lodge in a place, as distinguished from a permanent residence. The idea here seems to be, that his eye "rested" on their provocations. It remained fixed on them. It was not a mere glance, a passing notice, but was such a view as resulted from a careful observation. It was not such a view as a traveler would obtain by passing hastily by, but it was such as one would obtain who had encamped for a time, and had an opportunity of looking around him with care, and seeing things as they were. Thus explained, there is much poetic beauty in the passage. The Vulgate, however, renders it, "I have not sinned, and mine eye remains in bitterness." The Septuagint, "I supplicate in distress - κάμνων kamnō n - yet what have I done? Strangers came, and stole my substance: who is the man?" The simple meaning is, that Job had a calm view of their wickedness, and that he could not be deceived.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:2: mockers: Job 12:4, Job 13:9, Job 16:20, Job 21:3; Psa 35:14-16; Mat 27:39-44continue: Heb. lodge, Psa 25:13, Psa 91:1 *marg. provocation: Sa1 1:6, Sa1 1:7 Job 17:3 Geneva 159917:2 [Are there] not (a) mockers with me? and doth not mine eye continue in (b) their provocation?(a) Instead of comfort, being now at death's door, he had but them that mocked at him, and discouraged him. John Gill17:2 Are there not mockers with me?.... Meaning not irreligious persons, such as make a mock at sin, a jest of religion, a laugh at good men, sneer at the doctrines and ordinances of God, and scoff at things future, as the coming of Christ, the resurrection of the dead, and a future judgment; with whom it is very uncomfortable to be, as well as with any sort of profane men, and such there were no doubt in Job's time; but he seems to design his friends, by whom be thought himself mocked, and who were, as he imagined, scorners of him, Job 12:4; and therefore for this reason entreats his case might be heard, and his cause pleaded:and doth not mine eye continue in their provocation? or "lodge all night" (q); his sense is, that they were continually provoking him with their words, their scoffs and jeers, their censures and calumnies, and the weak reasons and arguments they made use of to support their charges and suspicions; these dwelt upon his mind not only in the daytime but in the night, so that he could not get a wink of sleep for them; their words were so teasing and distressing, and they acted such a cruel part to him, and stuck so close to him, and hung upon his thoughts, that he could not get clear of them in the night season; but his mind ran upon them, which kept him waking, that he could not close his eyelids for thinking of them. (q) "pernoctat", Junius & Tremellius, Piscator, Drusius, Schmidt, Michaelis, Schultens. John Wesley17:2 Are not - Do not my friends, instead of comforting, mock me? Thus he returns to what he had said, Job 16:20, and intimates the justice of his following appeal.Robert Jamieson, A. R. Fausset and David Brown17:2 UMBREIT, more emphatically, "had I only not to endure mockery, in the midst of their contentions I (mine eye) would remain quiet."eye continue--Hebrew, "tarry all night"; a figure taken from sleep at night, to express undisturbed rest; opposed to (Job 16:20), when the eye of Job is represented as pouring out tears to God without rest. |
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17:317:3: ※ ո՞վ է նա ընդ ձեռին իմում կապեսցի։ Գողացան օտարք զստացուածս իմ. ո՞վ է նա ընդ ձեռին իմում կապեսցի:3 Այն ո՞վ է, որ ձեռքն իր իմ ձեռքի մէջ դնի: 3 Աղէ՜, քու քովդ ինծի երաշխաւոր մը դիր. Ո՞վ կայ որ իմ ձեռքս բռնէ։ 17:3: ※ ո՞վ է նա ընդ ձեռին իմում կապեսցի։ 3 Այն ո՞վ է, որ ձեռքն իր իմ ձեռքի մէջ դնի: 3 Աղէ՜, քու քովդ ինծի երաշխաւոր մը դիր. Ո՞վ կայ որ իմ ձեռքս բռնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:317:3 Заступись, поручись {Сам} за меня пред Собою! иначе кто поручится за меня? Lay down now, put me in a surety with thee; who [is] he [that] will strike hands with me:17:3 ἔκλεψαν κλεπτω steal δέ δε though; while μου μου of me; mine τὰ ο the ὑπάρχοντα υπαρχοντα belongings ἀλλότριοι αλλοτριος another's; stranger τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he τῇ ο the χειρί χειρ hand μου μου of me; mine συνδεθήτω συνδεω connect; bind together 17:3 שִֽׂימָה־ śˈîmā- שׂים put נָּ֭א ˈnnā נָא yeah עָרְבֵ֣נִי ʕārᵊvˈēnî ערב stand bail עִמָּ֑ךְ ʕimmˈāḵ עִם with מִֽי mˈî מִי who ה֝֗וּא ˈhˈû הוּא he לְ lᵊ לְ to יָדִ֥י yāḏˌî יָד hand יִתָּקֵֽעַ׃ yittāqˈēₐʕ תקע blow 17:3. libera me et pone iuxta te et cuiusvis manus pugnet contra meDeliver me, O Lord, and set me beside thee, and let any man's hand fight against me. 3. Give now a pledge, be surety for me with thyself; who is there that will strike hands with me? 17:3 Заступись, поручись {Сам} за меня пред Собою! иначе кто поручится за меня? 17:3 ἔκλεψαν κλεπτω steal δέ δε though; while μου μου of me; mine τὰ ο the ὑπάρχοντα υπαρχοντα belongings ἀλλότριοι αλλοτριος another's; stranger τίς τις.1 who?; what? ἐστιν ειμι be οὗτος ουτος this; he τῇ ο the χειρί χειρ hand μου μου of me; mine συνδεθήτω συνδεω connect; bind together 17:3 שִֽׂימָה־ śˈîmā- שׂים put נָּ֭א ˈnnā נָא yeah עָרְבֵ֣נִי ʕārᵊvˈēnî ערב stand bail עִמָּ֑ךְ ʕimmˈāḵ עִם with מִֽי mˈî מִי who ה֝֗וּא ˈhˈû הוּא he לְ lᵊ לְ to יָדִ֥י yāḏˌî יָד hand יִתָּקֵֽעַ׃ yittāqˈēₐʕ תקע blow 17:3. libera me et pone iuxta te et cuiusvis manus pugnet contra me ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Deliver me, O Lord, and set me beside thee, and let any man's hand fight against me. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Дать Иову возможность умереть спокойно путем выяснения его невинности может всеведущий Господь (XVI:19). Только Он один в состоянии поручиться за правоту страдальца. "Положи залог, будь за меня порукою пред Тобою; кто найдется другой, чтобы ударить меня по руке?" (точный перевод данного стиха). "Ударить по руке" в знак обязательства и "положить залог" - выражения синонимические (Притч VI:1; XI:15; XVII:16).Adam Clarke: Commentary on the Bible - 183117:3: Lay down now - Deposit a pledge; stake your conduct against mine, and your life and soul on the issue; let the cause come before God, let him try it; and see whether any of you shall be justified by him, while I am condemned.Albert Barnes: Notes on the Bible - 183417:3: Lay down now - This is evidently an address to God - a repetition of the wish which he had so often expressed, that he might be permitted to bring his cause directly before him; see . The whole passage here is obscure, because we are in a great measure ignorant of the ancient practices in courts of law, and of the ancient forms of trial. The general sense seems to be, that Job desires the Deity to enter into a judicial investigation, and to give him a "pledge" - or, as we should say, a "bond," or "security" - that he would not avail himself of his almighty power, but would place him on an equality in the trial, and allow him to plead his cause on equal terms; see the notes at -22. The phrase "lay down now" means, lay down a pledge, or something of that kind; and may have referred to some ancient custom of giving security on going to trial, that no advantage would be taken, or that the parties would abide by the decision in the case.Put me in a surety with thee - The word used here (ערבני ‛ â rabı̂ yn) is from ערב ‛ â rab, to mix, mingle; to exchange, to barter and then to become surety for anyone - that is, to "exchange" places with him, or to stand in his place; Gen 43:9; Gen 44:32. Here the idea seems to be, that Job wished the Deity to give him some pledge or security that justice would be done, or that he would not take advantage of his power and majesty to overawe him. Or, as has been remarked, it may refer to some custom of furnishing security on a voluntary trial or arbitration, that the award of the referees would be observed. I think it most probable that this is the idea. The controversy here was to be voluntary. In a voluntary trial, or an arbitration, there is a necessity of some security by the parties that the decision shall be submitted to - a pledge to each other that they will abide by it. Such a pledge Job desired in this case. All this is language taken from courts, and should not be pressed too much, nor should Job be hastily charged with irRev_erence. Having once suggested the idea of a "trial" of the cause, it was natural for him to use the language which was commonly employed in reference to such trials; and these expressions are to be regarded as thrown in for the sake of "keeping," or verisimilitude. Who is he that will strike hands with me? - Striking hands then, as now, seems to have been one mode of confirming an agreement, or ratifying a compact. The idea here is," Who is there that will be surety to me for thee?" that is, for the faithful observance of right and justice. There is an appearance of irRev_erence in this language, but it arises from carrying out the ideas pertaining to a form of trial in a court. In entering into "sureties," it was usual to unite hands; see Pro 6:1 : My son, if thou be surety for thy friend, If thou hast stricken thy hand with a stranger. So Pro 17:18 : A man void of understanding striketh hands, And becometh surety in the presence of his friend Compare Pro 11:15; Pro 22:26. The same custom pRev_ailed in the times of Homer and of Virgil. Thus, Homer (Iliad, β b. 341) says: Ποῦ δὴ - - δεξιαὶ ἦς ἐπέπιθμεν - Pou de4 - - dexiai hē s epepithmen - And so Virgil (Aeneid 4:597) says; - en dextra fidesque. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:3: put me: Job 9:33; Gen 43:9, Gen 44:32; Pro 11:15, Pro 20:16; Heb 7:22strike: Pro 6:11, Pro 11:15 *marg. Pro 17:18, Pro 22:26 Job 17:4 Carl Friedrich Keil and Franz Delitzsch17:33 Lay down now, be bondsman for me with Thyself; Who else should furnish surety to me?! 4 For Thou hast closed their heart from understanding, Therefore wilt Thou not give authority to them. 5 He who giveth his friends for spoil, The eyes of his children shall languish. Tit is unnecessary, with Reiske and Olsh., to read ערבני (pone quaeso arrhabonem meum = pro me) in order that שׂימה may not stand without an object; שׂימה has this meaning included in it, and the ארבני which follows shows that neither לבך (Ralbag) nor ידך (Carey) is to be supplied; accordingly שׂים here, like Arab. wḍ‛ (wâḍ‛), and in the classics both τιθέναι and ponere, signifies alone the laying down of a pledge. Treated by the friends as a criminal justly undergoing punishment, he seeks his refuge in God, who has set the mark of a horrible disease upon him contrary to his desert, as though he were guilty, and implores Him to confirm the reality of his innocence in some way or other by laying down a pledge for him (ὑποθήκη). The further prayer is ערבני, as word of entreaty which occurs also in Hezekiah's psalm, Is 38:14, and Ps 119:122; ערב seq. acc. signifies, as noted on the latter passage, to furnish surety for any one, and gen. to take the place of a mediator (comp. also on Heb 7:22, where ἔγγυος is a synon. of μεσίτης). Here, however, the significant עמּך is added: furnish security for me with Thyself; elsewhere the form is ל ערב, to furnish security for (Prov 6:1), or לפני before, any one, here with עם of the person by whom the security is to be accepted. The thought already expressed in Job 16:21 receives a still stronger expression here: God is conceived of as two persons, on the one side as a judge who treats Job as one deserving of punishment, on the other side as a bondsman who pledges himself for the innocence of the sufferer before the judge, and stands as it were as surety against the future. In the question, Job 17:3, the representation is again somewhat changed: Job appears here as the one to whom surety is given. נתקע, described by expositors as reciprocal, is rather reflexive: to give one's hand (the only instance of the med. form of כּף תּקע) = to give surety by striking hands, dextera data sponsionem in se recipere (Hlgst.). And לידי is not to be explained after the analogy of the passive, as the usual ל of the agents: who would allow himself to be struck by my hand, i.e., who would accept the surety from me (Wolfson), which is unnatural both in representation and expression; but it is, according to Prov 6:1 (vid., Bertheau), intended of the hand of him who receives the stroke of the hand of him who gives the pledge. This is therefore the meaning of the question: who else (הוּא מי), if not God himself, should strike (his hand) to my hand, i.e., should furnish to me a pledge (viz., of my innocence) by joining hands? There is none but God alone who can intercede for him, as a guarantee of his innocence before himself and others. This negative answer: None but Thou alone, is established in Job 17:4. God has closed the heart of the friends against understanding, prop. concealed, i.e., He has fixed a curtain, a wall of partition, between their hearts and the right understanding of the matter; He has smitten them with blindness, therefore He will not (since they are suffering from a want of perception which He has ordained, and which is consequently known to Him) allow them to be exalted, i.e., to conquer and triumph. "The exaltation of the friends," observes Hirzel rightly, "would be, that God should openly justify their assertion of Job's guilt." Lwenthal translates: therefore art thou not honoured; but it is not pointed תּרמם = תּתרמם, but תּרמם, whether it be that אתם is to be supplied, or that it is equivalent to תּרממם (Ew. 62, a, who, however, prefers to take is as n. Hithpa. like תּקמם in the unimproved signification: improvement, since he maintains this affords no right idea), according to the analogy of similar verb-forms (Job 31:15; Is 64:6), by a resolving of the two similar consonants which occur together. The hope thus expressed Job establishes (Job 17:5) by a principle from general experience, that he who offers his friends as spoil for distribution will be punished most severely for the same upon his children: he shall not escape the divine retribution which visits him, upon his own children, for the wrong done to his friends. Almost all modern expositors are agreed in this rendering of לחלק as regards Job 17:5; but חלק must not be translated "lot" (Ewald), which it never means; it signifies a share of spoil, as e.g., Num 31:36 (Jerome praedam), or even with a verbal force: plundering (from חלק, 2Chron 28:21), or even in antithesis to entering into bond for a friend with all that one possesses (Stick., Schlottm.), a dividing (of one's property) = distraining, as a result of the surrender to the creditor, to which the verb הגּיד is appropriate, which would then denote denouncing before a court of justice, as Jer 20:10, not merely proclaiming openly, as Is 3:9. We have translated "spoil," which admits of all these modifications and excludes none; the general meaning is certainly: one deserts (instead of shielding as an intercessor) his friends and delivers them up; יגּיד with a general subj., as Job 4:2 (if any one attempts), Job 15:3; Job 27:23. With respect to the other half of the verse, Job 17:5, the optative rendering: may they languish (Vaih.), to the adoption of which the old expositors have been misled by parallels like Ps 109:9., is to be rejected; it is contrary to the character of Job (Job 31:30). We agree with Mercerus: Nequaquam hoc per imprecationem, sed ut consequentis justissimae poenae denunciationem ab Iobo dictum putamus. For v. 5b is also not to be taken as a circumstantial clause: even if the eyes of his children languish (Ew., Hlgst. Stick., Hahn, Schl.). It is not רעהוּ, but רעים; and before supposing here a Synallage num. so liable to be misunderstood, one must try to get over the difficulty without it, which is here easy enough. Hence Job is made, in the intended application of the general principle, to allude to his own children, and Ewald really considers him the father of infant children, which, however, as may be seen from the prologue, is nothing but an invention unsupported by the history. Since it is בניו and not בניהם, we refer the suff. to the subj. of יגיד. The Waw of ועיני Mich. calls Waw consecutivum; it, however, rather combines things that are inseparable (certainly as cause and effect, sin and punishment). And it is יגיד, not הגיד, because the perf. would describe the fact as past, while the fut. places us in the midst of this faithless conduct. Job says God cannot possibly allow these, his three friends, the upper hand. One proclaims his friends as spoil (comp. Job 6:27), and the eyes of his children languish (comp. Job 11:20), i.e., he who so faithlessly disowns the claims of affection, is punished for it on that which he holds most dear. But this uncharitableness which he experiences is also a visitation of God. In the next strophe he refers all that he meets with from man to Him as the final cause, but not without a presage of the purpose for which it is designed. Geneva 159917:3 (c) Lay down now, put me in a surety with thee; who [is] he [that] (d) will strike hands with me?(c) He reasons with God as a man beside himself, so that his cause might be brought to light. (d) And answers for you? John Gill17:3 Lay down now,.... A pledge that thou wilt provide a surety, appoint and admit one to plead for me, and that thou wilt hear my cause, and determine it; or "put now", or "put, I pray thee" (r), thy heart and mind to me and my case, to my petition and request, and grant it:put me in a surety with thee; appoint, provide, and place a surety for me with thee, and let him appear to do his work and office: such an one Jesus Christ is; he is of God the Father's appointing to be the Mediator between God and men, and who himself voluntarily engaged and agreed to be the surety of the better testament; and this was known to the Old Testament saints, and to Job; and his prayer was the prayer of faith: and this work and office Christ performs; he was surety for his people from eternity, he drew nigh to God on their account, and struck hands with his Father, or covenanted and agreed with him about the salvation of his people, and the manner of it; he gave his word, his bond, to his Father for them, that he would save them; and upon that suretyship engagement of Christ all the Old Testament saints were pardoned, justified, and glorified; he promised and bound himself to pay all their debts, to satisfy for all their sins, to bring in an everlasting righteousness for them, and to bring them all safe to heaven and happiness; in order to which, he put himself in their room and stead, and laid down his life a ransom for them; upon which Job might say, and so may every believer, what follows, who is he that will strike hands with me? that will enter the lists, litigate and dispute the point with me, or bring any charge or accusation against me, having such a surety to answer for me, such an advocate to plead my cause, such a Mediator between God and man, who has made reconciliation for sin, brought in everlasting righteousness, and satisfied law and justice, see Rom 8:33; or else the sense is, "who is he", besides him that is a surety of God's appointing and providing, "can strike bands with me?" or be a surety for me? there is no other Mediator, Saviour, or Redeemer, besides him; if he had not undertaken the cause of his people, and the redemption of them, it must have ceased for ever, no other was equal to such a work; so that here is another reason used with the Lord to provide a surety, since no other could to any purpose. (r) "pone nunc", Montanus; "poae quaeso", Pagninus, Piscator, Mercerus, Cocceius, Schmidt; "sub cor tunm", Vatablus. John Wesley17:3 Surety - These words contain, an humble desire to God that he would be his surety, or appoint him a surety who should maintain his righteous cause against his opposers. Strike hands - Be surety to me; whereof that was the usual gesture.Robert Jamieson, A. R. Fausset and David Brown17:3 Lay down now--namely, a pledge or security; that is, be my surety; do Thou attest my innocence, since my friends only mock me (Job 17:2). Both litigating parties had to lay down a sum as security before the trial.put me in a surety--Provide a surety for me (in the trial) with Thee. A presage of the "surety" (Heb 7:22), or "one Mediator between God and man" (see on Job 16:21). strike hands--"who else (save God Himself) could strike hands with me?" that is, be my security (Ps 119:122). The Hebrew strikes the hand of him for whom he goes security (Prov 6:1). |
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17:417:4: ※ Զի զսի՛րտս իւրեանց թաքուցին յիմաստութենէ. վասն այսորիկ մի՛ բարձրացուսցէ զնոսա[9238]։ [9238] Ոմանք. Մի՛ բարձրացուսցես։ Զի զսիրտս իւրեանց թաքուցին յիմաստութենէ, վասն այսորիկ մի՛ բարձրացուսցես զնոսա:4 Քանի որ սրտները հեռու է դատումից, ուստի չես բարձրացնի Դու նրանց: 4 Վասն զի դուն իմաստութիւնը անոնց սրտէն ծածկեցիր, Անոր համար պիտի չբարձրացնես զանոնք։ 17:4: ※ Զի զսի՛րտս իւրեանց թաքուցին յիմաստութենէ. վասն այսորիկ մի՛ բարձրացուսցէ զնոսա[9238]։ [9238] Ոմանք. Մի՛ բարձրացուսցես։ 4 Քանի որ սրտները հեռու է դատումից, ուստի չես բարձրացնի Դու նրանց: 4 Վասն զի դուն իմաստութիւնը անոնց սրտէն ծածկեցիր, Անոր համար պիտի չբարձրացնես զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:417:4 Ибо Ты закрыл сердце их от разумения, и потому не дашь восторжествовать {им}. For thou hast hid their heart from understanding: therefore shalt thou not exalt:17:4 ὅτι οτι since; that καρδίαν καρδια heart αὐτῶν αυτος he; him ἔκρυψας κρυπτω hide ἀπὸ απο from; away φρονήσεως φρονησις prudence; insight διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not μὴ μη not ὑψώσῃς υψοω elevate; lift up αὐτούς αυτος he; him 17:4 כִּֽי־ kˈî- כִּי that לִ֭בָּם ˈlibbām לֵב heart צָפַ֣נְתָּ ṣāfˈantā צפן hide מִ mi מִן from שָּׂ֑כֶל śśˈāḵel שֶׂכֶל insight עַל־ ʕal- עַל upon כֵּ֝֗ן ˈkˈēn כֵּן thus לֹ֣א lˈō לֹא not תְרֹמֵֽם׃ ṯᵊrōmˈēm רום be high 17:4. cor eorum longe fecisti a disciplina et propterea non exaltabunturThou hast set their heart far from understanding, therefore they shall not be exalted. 4. For thou hast hid their heart from understanding: therefore shalt thou not exalt . 17:4 Ибо Ты закрыл сердце их от разумения, и потому не дашь восторжествовать {им}. 17:4 ὅτι οτι since; that καρδίαν καρδια heart αὐτῶν αυτος he; him ἔκρυψας κρυπτω hide ἀπὸ απο from; away φρονήσεως φρονησις prudence; insight διὰ δια through; because of τοῦτο ουτος this; he οὐ ου not μὴ μη not ὑψώσῃς υψοω elevate; lift up αὐτούς αυτος he; him 17:4 כִּֽי־ kˈî- כִּי that לִ֭בָּם ˈlibbām לֵב heart צָפַ֣נְתָּ ṣāfˈantā צפן hide מִ mi מִן from שָּׂ֑כֶל śśˈāḵel שֶׂכֶל insight עַל־ ʕal- עַל upon כֵּ֝֗ן ˈkˈēn כֵּן thus לֹ֣א lˈō לֹא not תְרֹמֵֽם׃ ṯᵊrōmˈēm רום be high 17:4. cor eorum longe fecisti a disciplina et propterea non exaltabuntur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thou hast set their heart far from understanding, therefore they shall not be exalted. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5. Засвидетельствовать, поручиться за невинность Иова может только Бог и никто, кроме Него. Друзья на это неспособны. При своей теории земных мздовоздаяний они не в состоянии возвыситься до мысли о возможности страдания невинного человека. Это выше их разумения. Но Бог, лишивший их мудрости (Мф XI:25) не позволит восторжествовать их ложному взгляду о греховности Иова, как не допускает торжества того, кто обрекает ближнего на несчастие (XI:20; Пс VII:16; LVI:7; Притч XXVI:27; Еккл X:8); - "у детей того глаза истают", - предатель будет наказан несчастиями своих потомков (ср. Ис XX:5). "Истают" - см. XI:20.Adam Clarke: Commentary on the Bible - 183117:4: For thou hast hid their heart - This address is to God; and here he is represented as doing that which in the course of his providence he only permits to be done.Shalt thou not exalt them - This was exactly fulfilled: not one of Job's friends was exalted; on the contrary, God condemned the whole; and they were not received into the Divine favor till Job sacrificed, and made intercession for them. Albert Barnes: Notes on the Bible - 183417:4: For thou hast hid their heart from understanding - That is, the heart of his professed friends. Job says that they were blind and perverse, and indisposed to render him justice; and he therefore pleads that he may carry his cause directly before God. He attributes their want of understanding to the agency of God in accordance with the doctrine which pRev_ailed in early times, and which is so often expressed in the Scriptures, that God is the source of light and truth, and that when people are blinded it is in accordance with his wise purposes; see Isa 6:9-10. It is "because" they were thus blind and perverse, that he asks the privilege of carrying the cause at once up to God - and who could blame him for such a desire?Therefore thou shalt not exalt them - By the honor of deciding a case like this, or by the reputation of wisdom. The name of sage or "wise" man was among the most valued in those times; but Job says that that would not be awarded to his friends. God would not exalt or honor people thus devoid of wisdom. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:4: Sa2 15:31, Sa2 17:14; Ch2 25:16; Isa 19:14; Mat 11:25, Mat 13:11; Rom 11:8; Co1 1:20Job 17:5 Geneva 159917:4 For thou hast hid their heart from (e) understanding: therefore shalt thou not exalt [them].(e) That these my afflictions are your just judgments, though man does not know the reason. John Gill17:4 For thou hast hid their heart from understanding,.... That is, the hearts of his friends, and therefore they were unfit to undertake his cause, or be sureties for him, or be judges in it. It is the same thing as to hide understanding from their hearts, which God sometimes does in a natural sense; when men like not the knowledge of him, as attainable by the light of nature, he gives them up to reprobate minds, minds void of knowledge and judgment in things natural; and sometimes, in a spiritual sense, he hides men's hearts from the knowledge of things divine and evangelical, and even this he does from the wise and prudent of this world; yea, sometimes he hides the knowledge of his providential dealings with men from his own people, as he did from Asaph, Jeremiah, Habakkuk, and others; and, as it seems, from Job's friends, who therefore mistook his case, and were very unfit and insufficient to determine it:therefore shalt thou not exalt them; to such honour and dignity, to be umpires, arbitrators, or judges in the case of Job; this God had reserved for another, Elihu, or rather himself, who decided the controversy between Job and his friends, and declared in his favour, and that they had not spoken the thing that was right of him, as his servant Job had done, Job 42:7; John Wesley17:4 Hid - Thou hast blinded the minds of my friends: therefore I desire a more wise and able judge. Therefore - Thou wilt not give them the victory over me in this contest, but wilt make them ashamed of their confidence.Robert Jamieson, A. R. Fausset and David Brown17:4 their heart--The intellect of his friends.shalt . . . exalt--Rather imperative, "exalt them not"; allow them not to conquer [UMBREIT], (Is 6:9-10). |
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17:517:5: Մասին իւրում պատմեսցէ զչարութիւնս. աչք իմ ՚ի վերայ որդւոց հալեցան[9239]. [9239] Ոմանք. ՚Ի մասին իւրում. եւ ոմանք. ՚ի միասին պատմեսցէ։ Ի մասին իւրում պատմեսցէ զչարութիւնս. աչք իմ ի վերայ որդւոց հալեցան:5 Նրանց փոխարէն են պատմելու չարիքները բիւր: Աչքերս որդոցս համար հալուեցին: 5 Ով որ իր բարեկամները կողոպտուելու կը մատնէ*,Անոր տղոցը աչքերը պիտի նուաղին։ 17:5: Մասին իւրում պատմեսցէ զչարութիւնս. աչք իմ ՚ի վերայ որդւոց հալեցան[9239]. [9239] Ոմանք. ՚Ի մասին իւրում. եւ ոմանք. ՚ի միասին պատմեսցէ։ 5 Նրանց փոխարէն են պատմելու չարիքները բիւր: Աչքերս որդոցս համար հալուեցին: 5 Ով որ իր բարեկամները կողոպտուելու կը մատնէ*,Անոր տղոցը աչքերը պիտի նուաղին։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:517:5 Кто обрекает друзей своих в добычу, у детей того глаза истают. He that speaketh flattery to [his] friends, even the eyes of his children shall fail:17:5 τῇ ο the μερίδι μερις portion ἀναγγελεῖ αναγγελλω announce κακίας κακια badness; vice ὀφθαλμοὶ οφθαλμος eye; sight δέ δε though; while μου μου of me; mine ἐφ᾿ επι in; on υἱοῖς υιος son ἐτάκησαν τηκω melt 17:5 לְ֭ ˈl לְ to חֵלֶק ḥēlˌeq חֵלֶק share יַגִּ֣יד yaggˈîḏ נגד report רֵעִ֑ים rēʕˈîm רֵעַ fellow וְ wᵊ וְ and עֵינֵ֖י ʕênˌê עַיִן eye בָנָ֣יו vānˈāʸw בֵּן son תִּכְלֶֽנָה׃ tiḵlˈenā כלה be complete 17:5. praedam pollicetur sociis et oculi filiorum eius deficientHe promiseth a prey to his companions, and the eyes of his children shall fail. 5. He that denounceth his friends for a prey, even the eyes of his children shall fail. 17:5 Кто обрекает друзей своих в добычу, у детей того глаза истают. 17:5 τῇ ο the μερίδι μερις portion ἀναγγελεῖ αναγγελλω announce κακίας κακια badness; vice ὀφθαλμοὶ οφθαλμος eye; sight δέ δε though; while μου μου of me; mine ἐφ᾿ επι in; on υἱοῖς υιος son ἐτάκησαν τηκω melt 17:5 לְ֭ ˈl לְ to חֵלֶק ḥēlˌeq חֵלֶק share יַגִּ֣יד yaggˈîḏ נגד report רֵעִ֑ים rēʕˈîm רֵעַ fellow וְ wᵊ וְ and עֵינֵ֖י ʕênˌê עַיִן eye בָנָ֣יו vānˈāʸw בֵּן son תִּכְלֶֽנָה׃ tiḵlˈenā כלה be complete 17:5. praedam pollicetur sociis et oculi filiorum eius deficient ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He promiseth a prey to his companions, and the eyes of his children shall fail. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:5: He that speaketh flattery - There is a great variety of meaning given to the terms in this verse. The general sense is, The man who expects much from his friends will be disappointed: while depending on them his children's eyes may fail in looking for bread.Albert Barnes: Notes on the Bible - 183417:5: He that speaketh flattery to his friends - Noyes renders this, "He that delivers up his friend as a prey, the eyes of his children shall fail." So Wemyss, "He who delivers up his friends to plunder." Dr. Good, "He that rebuketh his friends with mildness, even the eyes of his children shall be accomplished." The Septuagint, "He announces evil for his portion; his eyes fail over his sons." The Vulgate, "He promises spoil to his companions, and the eyes of his sons fail." The word rendered "flattery" (חלק chê leq) properly means "that which is smooth, smoothness" (from חלק châ laq to be smooth); and thence it denotes "a lot" or "portion," because "a smooth stone" was anciently used to cast lots in dividing spoils; Deu 18:8. Here it is synonymous with plunder or spoil; and the idea is, that he who betrayeth his friends to the spoil or to the spoiler, the eyes of his children shall fail. The meaning in this connection is, that the friends of Job had acted as one would who should announce the residence of his neighbors to robbers, that they might come and plunder them. Instead of defending him, they had acted the part of a traitor. Schultens says that this verse is "a Gordian knot;" and most commentators regard it as such; but the above seems to give a clear and consistent meaning. It is evidently a proverb, and is designed to bear on the professed friends of Job, and to show that they had acted a fraudulent part toward him. In , he had said that God had hid their heart from understanding, and that wisdom had failed them. He "here" says that in addition to a want of wisdom, they were like a man who should betray his neighbors to robbers.Even the eyes of his children shall fail - He shall be punished. To do this is a crime, and great calamity shall come upon him, represented by the failure of the eyes of his children. Calamity is not unfrequently expressed by the loss of the eyes; see Pro 30:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:5: He that: Job 32:21, Job 32:22; Psa 12:2, Psa 12:3; Pro 20:19, Pro 29:5; Th1 2:5the eyes: Exo 20:5; Deu 28:65; Kg1 11:12; Lam 4:17 Job 17:6 Geneva 159917:5 (f) He that speaketh flattery to [his] friends, even the eyes of his children shall fail.(f) He who flatters a man, and only judges him happy in his prosperity, will not himself only but in his posterity be punished. John Gill17:5 He that speaketh flattery to his friends,.... As Job's friends did to him when they promised great outward prosperity, and a restoration to his former state, and to a greater affluence upon his repentance and reformation; or when they spoke deceitfully for God, pretending great regard to the honour of his justice and holiness, and therefore insisted on it that he must be a wicked man and an hypocrite, that was afflicted by him, as Job was:even the eyes of his children shall fail; so hateful are some sins to God, and particularly deceitful tongues, and flattering lips, that he will punish them in their posterity; the eyes of their children shall fail for want of sustenance, and while they are looking in vain for salvation and deliverance out of trouble, see Ex 20:4. Robert Jamieson, A. R. Fausset and David Brown17:5 The Hebrew for "flattery" is "smoothness"; then it came to mean a prey divided by lot, because a smooth stone was used in casting the lots (Deut 18:8), "a portion" (Gen 14:24). Therefore translate, "He that delivers up his friend as a prey (which the conduct of my friends implies that they would do), even the eyes," &c. [NOYES] (Job 11:20). Job says this as to the sinner's children, retorting upon their reproach as to the cutting off of his (Job 5:4; Job 15:30). This accords with the Old Testament dispensation of legal retribution (Ex 20:5). |
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17:617:6: եդիր զիս բամբասանս ազգաց, եղէ նոցա ծա՛ղր[9240]։ [9240] Ոմանք. ՚Ի բամբասանս ազգաց։ եդիր զիս բամբասանս ազգաց, եղէ նոցա ծաղր:6 Ողջ սերունդների չարախօսութեան ենթարկեցիր ինձ. նրանց ծաղրանքի առարկան դարձայ: 6 Զիս ժողովուրդներուն բերնի ծամոց ըրաւ, Անոնց առջեւ զզուելի եղայ։ 17:6: եդիր զիս բամբասանս ազգաց, եղէ նոցա ծա՛ղր[9240]։ [9240] Ոմանք. ՚Ի բամբասանս ազգաց։ 6 Ողջ սերունդների չարախօսութեան ենթարկեցիր ինձ. նրանց ծաղրանքի առարկան դարձայ: 6 Զիս ժողովուրդներուն բերնի ծամոց ըրաւ, Անոնց առջեւ զզուելի եղայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:617:6 Он поставил меня притчею для народа и посмешищем для него. He hath made me also a byword of the people; and aforetime I was as a tabret:17:6 ἔθου τιθημι put; make δέ δε though; while με με me θρύλημα θρυλημα in ἔθνεσιν εθνος nation; caste γέλως γελως laughter δὲ δε though; while αὐτοῖς αυτος he; him ἀπέβην αποβαινω step off; step away 17:6 וְֽ֭ ˈwˈ וְ and הִצִּגַנִי hiṣṣiḡanˌî יצג set לִ li לְ to מְשֹׁ֣ל mᵊšˈōl משׁל say proverb עַמִּ֑ים ʕammˈîm עַם people וְ wᵊ וְ and תֹ֖פֶת ṯˌōfeṯ תֹּפֶת spitting לְ lᵊ לְ to פָנִ֣ים fānˈîm פָּנֶה face אֶֽהְיֶֽה׃ ʔˈehyˈeh היה be 17:6. posuit me quasi in proverbium vulgi et exemplum sum coram eisHe hath made me as it were a byword of the people, and I am an example before them. 6. He hath made me also a byword of the people; and I am become an open abhorring. 17:6 Он поставил меня притчею для народа и посмешищем для него. 17:6 ἔθου τιθημι put; make δέ δε though; while με με me θρύλημα θρυλημα in ἔθνεσιν εθνος nation; caste γέλως γελως laughter δὲ δε though; while αὐτοῖς αυτος he; him ἀπέβην αποβαινω step off; step away 17:6 וְֽ֭ ˈwˈ וְ and הִצִּגַנִי hiṣṣiḡanˌî יצג set לִ li לְ to מְשֹׁ֣ל mᵊšˈōl משׁל say proverb עַמִּ֑ים ʕammˈîm עַם people וְ wᵊ וְ and תֹ֖פֶת ṯˌōfeṯ תֹּפֶת spitting לְ lᵊ לְ to פָנִ֣ים fānˈîm פָּנֶה face אֶֽהְיֶֽה׃ ʔˈehyˈeh היה be 17:6. posuit me quasi in proverbium vulgi et exemplum sum coram eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He hath made me as it were a byword of the people, and I am an example before them. |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. Неспособны поручиться за невинность Иова и остальные люди. В их глазах Иов - грешник и, как таковой, - "притча", т. е. предмет поругания, насмешек (XVI:10-11; 2: Пар VII:20; Иез XIV:8; Пс LXIII:12), и "посмешище", по евр. "ветофет лефаним", "человек", которому плюют ("тофет" от "туф" - плевать) в лицо, т. е. поносят, - наивысшее оскорбление (Чис XII:14; Втор XXV:9; Ис L:6).Adam Clarke: Commentary on the Bible - 183117:6: He hath made me also a by-word - My afflictions and calamities have become a subject of general conversation, so that my poverty and affliction are proverbial. As poor as Job, As afflicted as Job, are proverbs that have even reached our times and are still in use.Aforetime I was as a tabret - This is not the translation of the Hebrew ותפת לפנים אהיה vethopheth lephanim eheyeh. Instead of לפנים lephanim, I would read לפניהם liphneghem, and then the clause might be translated thus: I shall be as a furnace, or consuming fire (Topheth) before them. They shall have little reason to mock when they see the end of the Lord's dealings with me; my example will be a consuming fire to them, and my false friends will be confounded. Coverdale translates thus: He hath made me as it were a byworde of the comon people. I am his gestinge stocke amonge them. Albert Barnes: Notes on the Bible - 183417:6: He hath also - That is, God has done this.Also a by-word - A proverb (משׁל mâ shâ l); a term of reproach, ridicule, or scorn. lie has exposed me to derision. And aforetime - Margin "before them." The margin is the correct translation of the Hebrew, פנים pâ nı̂ ym. It means, in their presence, or in their view. I was as a tabret - This is an unhappy translation. The true meaning is," I am become their "abhorrence," or am to them an object of contempt." Vulgate, "I am an exampie ("exemplum") to them." Septuagint, "I am become a laughter (γέλως gelō s) to them." The Chaldee renders it, "Thou hast placed me for a proverb to the people, and I shall be Gehenna (גיהנם gayhı̂ nnô m) to them." The Hebrew word תפת tô pheth - or "Tophet," is the name which is often given in the Scriptures to the valley of Hinnom - the place where children were sacrificed to Moloch; see the notes at Mat 5:22. But there is no evidence or probability that the word was so used in the time of Job. It is never used in the Scriptures in the sense of a "tabret," that is a tabor or small drum; though the word תף toph is thus used; see the notes at Isa 5:12. The word used here is derived, probably, from the obsolete verb תיף typ - "to spit out;" and then to spit out with contempt. The verb is so used in Chaldee. "Castell." The meaning of the word probably still lives in the Arabic, The Arabic word means to spit out with contempt; and the various forms of the nouns derived from the verb are applied to anything detested, or detestable; to the parings of the nails; to an abandoned woman; to a dog, etc. See "Castell" on this word. I have no doubt that is the sense here, and that we have here a word whose true signification is to be sought in the Arabic; and that Job means to say that he was treated as the most loathsome and execrable object. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:6: a byword: Job 30:9; Kg1 9:7; Psa 44:14aforetime: or, before them as a tabret: Gen 31:27; Isa 5:12 Job 17:7 Carl Friedrich Keil and Franz Delitzsch17:66 And He hath made me a proverb to the world, And I became as one in whose face they spit. 7 Then mine eye became dim with grief, And all my members were like a shadow. 8 The upright were astonished at it, And the innocent is stirred up over the godless; 9 Nevertheless the righteous holdeth fast on his way, And he that hath clean hands waxeth stronger and stronger. Without a question, the subj. of Job 17:6 is God. It is the same thing whether משׁל is taken as inf. followed by the subject in the nominative (Ges. 133, 2), or as a subst. (lxx θρύλλημα; Aq., Symm., Theod., παραβολήν), like שׂחוק, Job 12:4, followed by the gen. subjectivus. משׁל is the usual word for ridicule, expressed in parables of a satirical character, e.g., Joel 2:17 (according to which, if משׁל were intended as inf., משׁל־בּי עמּים might have been expected); עמּים signifies both nations and races, and tribes or people, i.e., members of this and that nation, or in gen. of mankind (Job 12:2). We have intentionally chosen an ambiguous expression in the translation, for what Job says can be meant of a wide range of people (comp. on Job 2:11 ad fin.), as well as of those in the immediate neighbourhood; the friends themselves represent different tribes; and a perishable gipsy-like troglodyte race, to whom Job is become a derision, is specially described further on (Job 24, 30). Job 17:6 By תּפת (translated by Jer. exemplum, and consequently mistaken for מופת) the older expositors are reminded of the name of the place where the sacrifices were offered to Moloch in the valley of the sons of Hinnom (whence גּיהנּם, γέεννα, hell), since they explain it by "the fire of hell," but only from want of a right perception; the לפנים standing with it, which nowhere signifies palam, and cannot here (where אהיה, although in the signification ἐγενόμην, follows) signify a multo tempore, shows that תפת here is to be derived from תּוּף, to spit out (as נפת, gum, from נוּף). This verb certainly cannot be supported in Hebr. and Aram. (since רקק is the commoner word), except two passages in the Talmud (Nidda 42a, comp. Sabbath 99b, and Chethuboth 61b); but it is confirmed by the Aethiopic and Coptic and an onomatopoetic origin, as the words πτύειν, ψύειν, spuere, Germ. speien, etc., show. (Note: תוף is related to the Sanskrit root shttı̂v, as τέγη, τρύχους, τρύζω, and the like, to στέγη, στρύχνος, στρύζω,, vid., Kuhn's Zeitschrift, Bd. iv. Abh. i. (the falling away of s before mutes).) Cognate is the Arabic taffafa, to treat with contempt, and the interjection tuffan, fie upon thee, (Note: Almost all modern expositors repeat the remark here, that this tuffan is similar in meaning to ῥακά, Mt 5:22, while they might learn from Lightfoot that it has nothing to do with רק, to spit, but is equivalent to ריקא, κενέ.) e.g., in the proverb (quoted by Umbreit): ‛aini fihi watuffan ‛aleihi, my eye rests on it wishfully, and yet I feel disgust at it. Therefore לפנים (spitting upon the face) is equivalent to בפנים, Num 12:14; Deut 25:9 (to spit in the face). In consequence of this deep debasement of the object of scorn and spitting, the brightness and vision of his eye (sense of sight) are become dim (comp. Ps 6:8; Ps 31:10) מכּעשׂ (always written with שׂ, not ס, in the book of Job), from grief, and his frames, i.e., bodily frame = members (Jer. membra, Targ. incorrectly: features), are become like a shadow all of them, as fleshless and powerless as a shadow, which is only appearance without substance. His suffering, his miserable form (זאת), is of such a kind that the upright are astonished (שׁמם, to become desolate, silent), and the guiltless (like himself and other innocent sufferers) become excited (here with vexation as in Ps 37:1, as in Job 31:29 with joy) over the godless (who is none the less prosperous); but the righteous holds firm (without allowing himself to be disconcerted by this anomalous condition of things, though impenetrably mysterious) on his way (the way of good to which he has pledged himself), and the pure of hands (וּטהר־ as Prov 22:11, according to another mode of writing וּטהר־ with Chateph-Kametz under the ט and Gaja under the ו; comp. Is 54:9, where the form of writing וּמגּער־ umiggoor is well authorized) increases (יוסיף, of inward increase, as Eccles 1:18) in strength (אמץ only here in the book of Job); i.e., far from allowing suffering to draw him from God to the side of the godless, he gathers strength thereby only still more perseveringly to pursue righteousness of life and purity of conduct, since suffering, especially in connection with such experiences as Job now has with the three friends, drives him to God and makes his communion with Him closer and firmer. These words of Job (if we may be allowed the figure) are like a rocket which shoots above the tragic darkness of the book, lighting it up suddenly, although only for a short time. The confession which breaks through in lyric form in Ps 73 here finds expression of a more brief, sententious kind. The point of Eliphaz' reproach (Job 15:4), that Job makes void the fear of God, and depreciates communion with God, is destroyed by this confession, and the assurance of Satan (Job 2:5) is confronted by a fact of experience, which, if it should also become manifest in the case of Job, puts to shame and makes void the hope of the evil spirit. Geneva 159917:6 He hath made me also a (g) byword of the people; and aforetime I was as a tabret.(g) God has made all the world speak of me, because of my afflictions. John Gill17:6 He hath made me also a byword of the people,.... Either Eliphaz, or God; for whatsoever befell him, whether more immediately by the hand of God, or by any instrument, the ascribes it to him, as being suffered in Providence to befall him; as when he became a byword or proverb to the people in common, to whom an example might be set by one or more of Job's friends. The name of Job is to this day a byword or proverb among men, both for his poverty and his patience; if a man is described as very poor, he is said to be as poor as Job; or if very patient under his afflictions, he is said to be as patient as Job; but as neither of these are to the disgrace of Job, something else seems rather intended here, even something to his reproach; as when a man was represented as a very wicked man, or an hypocrite, it used to be said, such an one is as wicked a creature, and as arrant an hypocrite, as Job:and aforetime I was as a tabret; the delight of the people, who, when he appeared in the public streets, came out and went before him, singing, and dancing, and beating on tabrets, and such like musical instruments, to express their joy upon the sight of him; but now it was otherwise with him, and he whom they could not sufficiently extol and commend, now knew not well what to say bad enough of him; such a change in the sentiments and conduct of men must needs be very chagrining: or "aforetime I was as a lord", as Ben Gersom, from the use of the word in Dan 3:2; as he supposes; he was like a lord or nobleman, or as one in some high office, and now as the offscouring of all things; or it denotes what he was "before them", the people, in their sight at present, and should be: the word used is "Tophet", which Aben Ezra takes to be the name of a place, and as it seems of that place where children were offered to Moloch, and which place was in being, and such practices used by the Canaanites in the times of Job; and this place, which was also called the valley of Hinnom, being afterwards used for hell, led the Targum to paraphrase the words thus, "and hell from within shall I be"; and so Sephorno, in appearance hell to all that see me; and in general it may signify that he was, or should be, avoided, as any unclean place, very ungrateful and disagreeable, as that place was; or as anything abominable, and to be loathed and rejected, and this way go several interpreters (s); though some think respect is had to the punishment of tympanization, in which sufferers were beaten upon in several parts of their bodies, as if men were beating upon a tabret or drum, which gave great pain and torment, see Heb 11:35; and with such like cruelty and indignity Job suggests he was or should be used; and therefore begs for a surety, for one to interpose and plead on his behalf; let the carriage of men to him be what it will, that is here referred to; compare with this Ps 69:11. (s) Schmidt, Michaelis, Schultens. Robert Jamieson, A. R. Fausset and David Brown17:6 He--God. The poet reverentially suppresses the name of God when speaking of calamities inflicted.by-word-- (Deut 28:37; Ps 69:11). My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it. aforetime . . . tabret--as David was honored (1Kings 18:6). Rather from a different Hebrew root, "I am treated to my face as an object of disgust," literally, "an object to be spit upon in the face" (Num 12:14). So Raca means (Mt 5:22) [UMBREIT]. |
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17:717:7: Շլացա՛ն ՚ի բարկութենէ աչք իմ. զի պաշարեալ եմ մեծապէս յամենեցունց։ Շլացան ի բարկութենէ աչք իմ, զի պաշարեալ եմ մեծապէս յամենեցունց:7 Բարկութիւնից իմ մթնեցին աչքերս. խիստ պաշարուած եմ բոլորի կողմից: 7 Նաեւ աչքերս տրտմութենէն շլացան Ու մարմնիս բոլոր անդամները շուքի պէս եղան։ 17:7: Շլացա՛ն ՚ի բարկութենէ աչք իմ. զի պաշարեալ եմ մեծապէս յամենեցունց։ 7 Բարկութիւնից իմ մթնեցին աչքերս. խիստ պաշարուած եմ բոլորի կողմից: 7 Նաեւ աչքերս տրտմութենէն շլացան Ու մարմնիս բոլոր անդամները շուքի պէս եղան։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:717:7 Помутилось от горести око мое, и все члены мои, как тень. Mine eye also is dim by reason of sorrow, and all my members [are] as a shadow:17:7 πεπώρωνται πωροω callous; harden γὰρ γαρ for ἀπὸ απο from; away ὀργῆς οργη passion; temperament οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine πεπολιόρκημαι πολιορκεω greatly ὑπὸ υπο under; by πάντων πας all; every 17:7 וַ wa וְ and תֵּ֣כַהּ ttˈēḵah כהה grow dim מִ mi מִן from כַּ֣עַשׂ kkˈaʕaś כַּעַס grief עֵינִ֑י ʕênˈî עַיִן eye וִֽ wˈi וְ and יצֻרַ֖י yṣurˌay יְצֻרִים members כַּ ka כְּ as † הַ the צֵּ֣ל ṣṣˈēl צֵל shadow כֻּלָּֽם׃ kullˈām כֹּל whole 17:7. caligavit ab indignatione oculus meus et membra mea quasi in nihili redacta suntMy eye is dim through indignation, and my limbs are brought as it were to nothing. 7. Mine eye also is dim by reason of sorrow, and all my members are as a shadow. 17:7 Помутилось от горести око мое, и все члены мои, как тень. 17:7 πεπώρωνται πωροω callous; harden γὰρ γαρ for ἀπὸ απο from; away ὀργῆς οργη passion; temperament οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine πεπολιόρκημαι πολιορκεω greatly ὑπὸ υπο under; by πάντων πας all; every 17:7 וַ wa וְ and תֵּ֣כַהּ ttˈēḵah כהה grow dim מִ mi מִן from כַּ֣עַשׂ kkˈaʕaś כַּעַס grief עֵינִ֑י ʕênˈî עַיִן eye וִֽ wˈi וְ and יצֻרַ֖י yṣurˌay יְצֻרִים members כַּ ka כְּ as † הַ the צֵּ֣ל ṣṣˈēl צֵל shadow כֻּלָּֽם׃ kullˈām כֹּל whole 17:7. caligavit ab indignatione oculus meus et membra mea quasi in nihili redacta sunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ My eye is dim through indignation, and my limbs are brought as it were to nothing. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147. В результате подобных отношений к Иову друзей и всех людей его глаза утратили блеск, помутились от печали (Пс VI:8; XXX:10), которая ослабляет даже телесные силы: "члены мои, как тень" (ср. Пс XXX:11).Adam Clarke: Commentary on the Bible - 183117:7: Mine eye also is dim - Continual weeping impairs the sight; and indeed any affliction that debilitates the frame generally weakens the sight in the same proportion.All my members are as a shadow - Nothing is left but skin and bone. I am but the shadow of my former self. Albert Barnes: Notes on the Bible - 183417:7: Mine eye is dim by reason of sorrow - Schultens supposes that this refers to his external appearance in general, as being worn down, exhausted, "defaced" by his many troubles; but it seems rather to mean that his eyes failed on account of weeping.And all my members are as a shadow - "I am a mere skeleton, I am exhausted and emaciated by my sufferings." It is common to speak of persons who are emaciated by sickness or famine as mere shadows. Thus, Livy (L. 21:40) says, Effigies, imo, "umbrce hominum;" fame, frigore, illuvie, squalore enecti, contusi, debilitati inter saxa rupesque. So Aeschylus calls Oedipus - Οἰδίπου σκιαν Oidipou skian - the shadow of Oedipus. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:7: Mine eye: Job 16:16; Psa 6:7, Psa 31:9, Psa 31:10; Lam 5:17members: or, thoughts, Job 17:11 shadow: Psa 109:23; Ecc 6:12 Job 17:8 John Gill17:7 Mine eye also is dim by reason of sorrow,.... Through excessive weeping, and the abundance of tears he shed, so that he had almost lost his eyesight, or however it was greatly weakened and impaired by that means, which is often the case, see Ps 6:7;and all my members are as a shadow; his flesh was consumed off his bones, there were nothing left scarcely but skin and bone; he was a mere anatomy, and as thin as a lath, as we commonly say of a man that is quite worn away, as it were; is a walking shadow, has scarce any substance in him, but is the mere shadow of a man; the Targum interprets it of his form, splendour, and countenance, which were like a shadow; some interpret it "my thoughts" (t), and understand it of the formations of his mind, and not of his body, which were shadows, empty, fleeting, and having no consistence in them through that sorrow that possessed him. (t) "cogitationes meae", Pagninus, Bolducius, Codurcus, so Ben Gersom. John Wesley17:7 As a shadow - I am grown so poor and thin, that I am not to be called a man, but the shadow of a man.Robert Jamieson, A. R. Fausset and David Brown17:7 (Ps 6:7; Ps 31:9; Deut 34:7).members--literally, "figures"; all the individual members being peculiar forms of the body; opposed to "shadow," which looks like a figure without solidity. |
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17:817:8: Զարմա՛նք կալան զճշմարիտս ՚ի վերայ այսոցիկ. արդար ՚ի վերայ անօրինի՛ յարիցէ։ Զարմանք կալան զճշմարիտս ի վերայ այսոցիկ, արդար ի վերայ անօրինի յարիցէ:8 Ճշմարիտ մարդիկ զարմացած են այս ամենի վրայ. արդարը հիմա վեր է կենալու անիրաւի դէմ: 8 Ուղիղները այս բանին վրայ պիտի զարմանան Ու անմեղները պիտի յուզուին կեղծաւորին դէմ։ 17:8: Զարմա՛նք կալան զճշմարիտս ՚ի վերայ այսոցիկ. արդար ՚ի վերայ անօրինի՛ յարիցէ։ 8 Ճշմարիտ մարդիկ զարմացած են այս ամենի վրայ. արդարը հիմա վեր է կենալու անիրաւի դէմ: 8 Ուղիղները այս բանին վրայ պիտի զարմանան Ու անմեղները պիտի յուզուին կեղծաւորին դէմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:817:8 Изумятся о сем праведные, и невинный вознегодует на лицемера. Upright [men] shall be astonied at this, and the innocent shall stir up himself against the hypocrite:17:8 θαῦμα θαυμα wonder ἔσχεν εχω have; hold ἀληθινοὺς αληθινος truthful; true ἐπὶ επι in; on τούτῳ ουτος this; he δίκαιος δικαιος right; just δὲ δε though; while ἐπὶ επι in; on παρανόμῳ παρανομος challenge 17:8 יָשֹׁ֣מּוּ yāšˈōmmû שׁמם be desolate יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this וְ֝ ˈw וְ and נָקִ֗י nāqˈî נָקִי innocent עַל־ ʕal- עַל upon חָנֵ֥ף ḥānˌēf חָנֵף alienated יִתְעֹרָֽר׃ yiṯʕōrˈār עור be awake 17:8. stupebunt iusti super hoc et innocens contra hypocritam suscitabiturThe just shall be astonished at this, and the innocent shall be raised up against the hypocrite. 8. Upright men shall be astonied at this, and the innocent shall stir up himself against the godless. 17:8 Изумятся о сем праведные, и невинный вознегодует на лицемера. 17:8 θαῦμα θαυμα wonder ἔσχεν εχω have; hold ἀληθινοὺς αληθινος truthful; true ἐπὶ επι in; on τούτῳ ουτος this; he δίκαιος δικαιος right; just δὲ δε though; while ἐπὶ επι in; on παρανόμῳ παρανομος challenge 17:8 יָשֹׁ֣מּוּ yāšˈōmmû שׁמם be desolate יְשָׁרִ֣ים yᵊšārˈîm יָשָׁר right עַל־ ʕal- עַל upon זֹ֑את zˈōṯ זֹאת this וְ֝ ˈw וְ and נָקִ֗י nāqˈî נָקִי innocent עַל־ ʕal- עַל upon חָנֵ֥ף ḥānˌēf חָנֵף alienated יִתְעֹרָֽר׃ yiṯʕōrˈār עור be awake 17:8. stupebunt iusti super hoc et innocens contra hypocritam suscitabitur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The just shall be astonished at this, and the innocent shall be raised up against the hypocrite. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148-9. Страдания праведника, вызывая в благочестивых чувства изумления и негодования против нечестивых, пользующихся счастьем (ст. 8; ср. Пс XXXVI:1; LXXII:3), в нем самом укрепляют веру в Бога (ст. 9). Всеми отверженный (ст. 4-6; ср. XII:5), сознающий, что защитником его может быть только Бог (ст. 3), он еще более прилепляется к Нему (ср. Пс LV:2-7; Пс LXII:8-9; Пс XCIII:16-19, 22). Так падает предъявленное Елифазом (XV:4) обвинение в отсутствии страха Божия, и не оправдываются слова диавола, что под влиянием бедствий Иов похулит Бога. Когда "кипело сердце его, он был невеждой" (Пс LXXII:21-22; ср. VI:26), а теперь, успокоившись, полагает в Боге свое упование (Пс LXXIII:28).Adam Clarke: Commentary on the Bible - 183117:8: Upright men shall be astonied - In several of these verses Job is supposed to speak prophetically of his future restoration, and of the good which religious society should derive from the history of his original affluence, consequent poverty and affliction, and final restoration to health, peace, and prosperity. The upright will receive the account with astonishment, and wonder at the dispensations of the Almighty; while hypocrites, false professors and the sour-headed, godly, shall be unmasked, and innocent men, whether in affliction or affluence, shall be known to be favourites of the Almighty.Albert Barnes: Notes on the Bible - 183417:8: Upright men shall be astonished at this - At the course of events in regard to me. They will be amazed that God has suffered a holy man to be plunged into such calamities, and to be treated in this manner by his friends. The fact at which he supposes they would be so much astonished was, that the good were afflicted in this manner, and that no relief was furnished.And the innocent shall stir up himself - Shall rouse himself, or assume vigor to resist the wicked. The hypocrite - The wicked - alluding probably to his professed friends. The idea of hypocrisy which the sentence conveys arises from the fact, that they professed to be "his" friends, and had proved to be false; and that they had professed to be the friends of God, and yet had uttered sentiments inconsistent with any right views of him. He now says, that that could not go unnoticed. The world would be aroused at so remarkable a state of things, and a just public indignation would be the result. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:8: astonied: Psa 73:12-15; Ecc 5:8; Hab 1:13; Rom 11:33stir up: Job 34:30; Act 13:46 Job 17:9 Geneva 159917:8 Upright [men] shall be astonied at (i) this, and the innocent shall stir up himself against the hypocrite.(i) That is, when they see the godly punished: but in the end they will come to understanding and know what will be the reward of the hypocrite. John Gill17:8 Upright men shall be astonished at this,.... Such as were upright in heart, and in their walk conversation, sincere and honourable in their profession of religion, these would be amazed at the afflictions of Job, and the unkindness of his friends; it is hereby suggested, that it would be then, and in ages to come, a matter of surprise to truly gracious persons, when they should hear of such sore afflictions laid upon so good a man, and he told what censures, calumnies, and reproaches, were cast upon him by his friends; this would be so astonishing, that they would not know how to believe it, and still more at a loss how to account for it, that such things should be permitted in Providence, there being reason to believe the truth of them:and the innocent shall stir up himself against the hypocrite; that is, such, who though they are not free from sin, yet live holy and harmless lives and conversations among men, so that they are not chargeable with any gross iniquity, or what is scandalous and unbecoming their character; these shall rise up with indignation against such persons as pretend to a great deal of sanctify and devotion, and yet have no charity or love to an afflicted saint, but censure and reproach him, and add affliction to his affliction. Thus Job retorts the charge of hypocrisy his friends brought against him upon them; for he seems tacitly to design them, and delivers these words as a kind of solace to himself; that though he was thus used by them at that time, yet good men in future time would have different apprehensions of him, and rise up and vindicate his name and character. John Wesley17:8 Astonied - At the depth and mysteriousness of God's judgments, which fall on innocent men, while the worst of men prosper. Yet - Notwithstanding all these sufferings of good men, and the astonishment which they cause, he shall the more zealously oppose those hypocrites, who make these strange providences of God an objection to religion.Robert Jamieson, A. R. Fausset and David Brown17:8 astonied--at my unmerited sufferings.against the hypocrite--The upright shall feel their sense of justice wounded ("will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends. |
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17:917:9: Կալցի՛ հաւատարիմն զիւր ճանապարհ. սուրբն ձեռօք առցէ քաջալերութիւն[9241]։ [9241] Ոմանք. Կալցէ հաւատարիմն։ Կալցի հաւատարիմն զիւր ճանապարհ, սուրբն ձեռօք առցէ քաջալերութիւն:9 Հաւատարիմը թող հաստատ մնայ իր ճանապարհին, իր մաքուր ձեռքով քաջալերութիւն ստանայ թող միշտ: 9 Ու արդարը հաստատ պիտի կենայ իր ճամբուն մէջ Եւ մաքուր ձեռք ունեցողը երթալով պիտի զօրանայ։ 17:9: Կալցի՛ հաւատարիմն զիւր ճանապարհ. սուրբն ձեռօք առցէ քաջալերութիւն[9241]։ [9241] Ոմանք. Կալցէ հաւատարիմն։ 9 Հաւատարիմը թող հաստատ մնայ իր ճանապարհին, իր մաքուր ձեռքով քաջալերութիւն ստանայ թող միշտ: 9 Ու արդարը հաստատ պիտի կենայ իր ճամբուն մէջ Եւ մաքուր ձեռք ունեցողը երթալով պիտի զօրանայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:917:9 Но праведник будет крепко держаться пути своего, и чистый руками будет больше и больше утверждаться. The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger:17:9 σχοίη εχω have; hold δὲ δε though; while πιστὸς πιστος faithful τὴν ο the ἑαυτοῦ εαυτου of himself; his own ὁδόν οδος way; journey καθαρὸς καθαρος clean; clear δὲ δε though; while χεῖρας χειρ hand ἀναλάβοι αναλαμβανω take up; take along θάρσος θαρσος courage 17:9 וְ wᵊ וְ and יֹאחֵ֣ז yōḥˈēz אחז seize צַדִּ֣יק ṣaddˈîq צַדִּיק just דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וּֽ ˈû וְ and טֳהָר־ ṭᵒhār- טָהֹר pure יָ֝דַ֗יִם ˈyāḏˈayim יָד hand יֹסִ֥יף yōsˌîf יסף add אֹֽמֶץ׃ ʔˈōmeṣ אֹמֶץ strength 17:9. et tenebit iustus viam suam et mundis manibus addet fortitudinemAnd the just man shall hold on his way, and he that hath clean hands shall be stronger and stronger. 9. Yet shall the righteous hold on his way, and he that hath clean hands shall wax stronger and stronger. 17:9 Но праведник будет крепко держаться пути своего, и чистый руками будет больше и больше утверждаться. 17:9 σχοίη εχω have; hold δὲ δε though; while πιστὸς πιστος faithful τὴν ο the ἑαυτοῦ εαυτου of himself; his own ὁδόν οδος way; journey καθαρὸς καθαρος clean; clear δὲ δε though; while χεῖρας χειρ hand ἀναλάβοι αναλαμβανω take up; take along θάρσος θαρσος courage 17:9 וְ wᵊ וְ and יֹאחֵ֣ז yōḥˈēz אחז seize צַדִּ֣יק ṣaddˈîq צַדִּיק just דַּרְכֹּ֑ו darkˈô דֶּרֶךְ way וּֽ ˈû וְ and טֳהָר־ ṭᵒhār- טָהֹר pure יָ֝דַ֗יִם ˈyāḏˈayim יָד hand יֹסִ֥יף yōsˌîf יסף add אֹֽמֶץ׃ ʔˈōmeṣ אֹמֶץ strength 17:9. et tenebit iustus viam suam et mundis manibus addet fortitudinem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the just man shall hold on his way, and he that hath clean hands shall be stronger and stronger. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:9: The righteous also shall hold on his way - There shall be no doubt concerning the dispensations of the Divine providence. My case shall illustrate all seemingly intricate displays of God's government. None shall be stumbled at seeing a godly man under oppression, knowing that God never permits any thing of the kind but for the good of the subject, and the manifestation of his own mercy, wisdom, and love. Therefore whatever occurs to the righteous man, he will take it for granted that all is well and justly managed, and that the end will be glorious.Shall be stronger and stronger - He shall take encouragement from my case, stay himself on the Lord, and thus gain strength by every blast of adversity. This is one grand use of the book of Job. It casts much light on seemingly partial displays of Divine providence: and has ever been the great text-book of godly men in a state of persecution and affliction. This is what Job seems prophetically to declare. Albert Barnes: Notes on the Bible - 183417:9: The righteous also shall hold on his way - The meaning of this verse is plain; but the connection is not so apparent. It seems to me that it refers to "Job himself," and is a declaration that "he," a righteous man, who had been so grievously calumniated, would hold on his way, and become stronger and stronger, while "they" would sink in the public esteem, and be compelled to abandon their position. It is the expression of a confident assurance that "he" would be more and more confirmed in his integrity, and would become stronger and stronger in God. Though Job intended, probably, that this should be applied to himself, yet he has expressed it in a general manner, and indeed the whole passage has a proverbial cast; and it shows that even then it was the settled belief that the righteous would persevere. As an expression of the early faith of the pious in one of the now settled doctrines of Christianity, "the perseverance of the saints," this doctrine is invaluable. It shows that that doctrine has traveled down from the earliest ages. It was one of the elementary doctrines of religion in the earliest times. It became a proverb; and was admitted among the undisputed maxims of the wise and good, and it was such a sentiment as was just adapted to the circumstances of Job - a much tried and persecuted man. He was in all the danger of apostasy to which the pious are usually exposed; he was tempted to forsake his confidence in God; he was afflicted for reasons which he could not comprehend; he was without an earthly friend to sustain him, and he seemed to be forsaken by God himself; yet he had the fullest conviction that he would be enabled to persevere. The great principle was settled, that if there was true religion in the heart, it would abide; that if the path of righteousness had been entered, he who trod it would keep on his way.And he that hath clean hands - The innocent; the friend of God; the man of pure life; see the notes at ; compare Psa 24:4. "Clean hands" here, are designed to denote a pure and holy life. Among the ancients they were regarded as indicative of purity of heart. Porphyry remarks (de antro Nympharum) that in the "mysteries," those who were initiated were accustomed to wash their hands with honey instead of water, as a pledge that they would preserve themselves from every impure and unholy thing; see Burder, in Rosenmuller's Alte u. neue Morgenland, in loc. Shall be stronger and stronger - Margin, as in Hebrew add strength. He shall advance in the strength of his attachment to God. This is true. The man of pure and blameless life shall become more and more established in virtue; more confirmed in his principles; more convinced of the value and the truth of religion. Piety, like everything else, becomes stronger by exercise. The man who speaks truth only, becomes more and more attached to truth; the principle of benevolence is strengthened by being practiced; honesty, the more it is exhibited, becomes more the settled rule of the life; and he who prays, delights more and more in his appoaches to God. The tendency of religion in the heart is to grow stronger and stronger; and God intends that he who has once loved him, shall continue to love him foRev_er. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:9: hold on: Psa 84:7, Psa 84:11; Pro 4:18, Pro 14:16; Isa 35:8-10; Pe1 1:5; Jo1 2:19clean: Gen 20:5; Psa 24:4, Psa 26:6, Psa 73:13; Isa 1:15, Isa 1:16; Mar 7:2 be stronger and stronger: Heb. add strength, Isa 40:29-31; Co2 12:9, Co2 12:10 Job 17:10 Geneva 159917:9 The righteous also shall hold on his (k) way, and he that hath clean hands shall be stronger and stronger.(k) That is, will not be discouraged, considering that the godly are punished as well as the wicked. John Gill17:9 The righteous also shall hold on his way,.... He that is righteous, not in appearance but really, not in a legal but in an evangelic sense; who is justified by the righteousness of Job's living Redeemer, who lives by faith on his righteousness, and in consequence of that in holiness of life and conversation; such an one being in Christ the way of righteousness and salvation, and walking in the paths of faith, holiness, and truth, and in all the tracks of religious worship, private and public, he will persevere therein, and will not on any account depart out of the right way into which he has been led and directed. This is opposed to a going back, as some do, and to a turning to the right hand or the left, as others, and to a standing still, being stumbled, offended, and discouraged; and it supposes a progress, a going forward in the way, so as not to be moved out of it by their own, or the afflictions of others, by the reproaches and persecutions of men, the temptations of Satan, the snares, riches, honours, and pleasures of the world, or through darkness, desertion, and unbelief; they may indeed have many slips and falls, and be almost, but not altogether, out of the way, and never finally or to perdition; which is owing not to their conduct and care, might and strength, but to the power of God, and the supplies of his grace, to Christ and his strength, and to the Spirit and his influence, guidance, and direction:and he that hath clean hands shall be stronger and stronger; or "add strength" (u); increase in it. This character is opposed to one of an immoral life and conversation, and describes one that is not guilty of any notorious crime, that does not live in any known sin, but in the general course of his life is upright and sincere, holy, harmless, and inoffensive; such a man as he is already a partaker of spiritual grace and strength, and so, as he wants more, it is given him; his spiritual strength is renewed, he goes from one degree of it to another, and even while walking in the way of God he finds an increase of it; yea, that itself is strength unto him; as his day is his strength is, to assist him in religious services, to enable him to resist his enemies, and endure afflictions, and continue in the good ways of God. (u) "addet fortitudinem", Pagninus, Montanus. Robert Jamieson, A. R. Fausset and David Brown17:9 The strength of religious principle is heightened by misfortune. The pious shall take fresh courage to persevere from the example of suffering Job. The image is from a warrior acquiring new courage in action (Is 40:30-31; Phil 1:14). |
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17:1017:10: Բայց արդ՝ աղէ դուք եկա՛յք յարեցարո՛ւք ամենեքեան. քանզի ո՛չ գտանեմ ՚ի ձեզ ճշմարտութիւն[9242]։ [9242] Ոմանք. Գտանիցեմ ՚ի ձեզ ճշմարտութիւն։ Բայց արդ աղէ դուք եկայք յարեցարուք ամենեքեան, քանզի ոչ գտանեմ ի ձեզ [174]ճշմարտութիւն:10 Բայց դուք էլ, ամէնքդ, վե՛ր կացէք, եկէ՛ք. ձեր մէջ չեմ գտնում ճշմարտութիւն ես: 10 Բայց դուք ամէնքդ ալ դարձէ՛ք ու եկէ՛ք, Վասն զի ձեր մէջ իմաստուն մէկը չեմ գտներ։ 17:10: Բայց արդ՝ աղէ դուք եկա՛յք յարեցարո՛ւք ամենեքեան. քանզի ո՛չ գտանեմ ՚ի ձեզ ճշմարտութիւն[9242]։ [9242] Ոմանք. Գտանիցեմ ՚ի ձեզ ճշմարտութիւն։ 10 Բայց դուք էլ, ամէնքդ, վե՛ր կացէք, եկէ՛ք. ձեր մէջ չեմ գտնում ճշմարտութիւն ես: 10 Բայց դուք ամէնքդ ալ դարձէ՛ք ու եկէ՛ք, Վասն զի ձեր մէջ իմաստուն մէկը չեմ գտներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1017:10 Выступайте, все вы, и подойдите; не найду я мудрого между вами. But as for you all, do ye return, and come now: for I cannot find [one] wise [man] among you:17:10 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but πάντες πας all; every ἐρείδετε ερειδω stick fast; support καὶ και and; even δεῦτε δευτε come on δή δη in fact οὐ ου not γὰρ γαρ for εὑρίσκω ευρισκω find ἐν εν in ὑμῖν υμιν you ἀληθές αληθης true 17:10 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but כֻּלָּ֣ם kullˈām כֹּל whole תָּ֭שֻׁבוּ ˈtāšuvû שׁוב return וּ û וְ and בֹ֣אוּ vˈōʔû בוא come נָ֑א nˈā נָא yeah וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֶמְצָ֖א ʔemṣˌā מצא find בָכֶ֣ם vāḵˈem בְּ in חָכָֽם׃ ḥāḵˈām חָכָם wise 17:10. igitur vos omnes convertimini et venite et non inveniam in vobis ullum sapientemWherefore be you all converted, and come, and I shall not find among you any wise man. 10. But return ye, all of you, and come now: and I shall not find a wise man among you. 17:10 Выступайте, все вы, и подойдите; не найду я мудрого между вами. 17:10 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but πάντες πας all; every ἐρείδετε ερειδω stick fast; support καὶ και and; even δεῦτε δευτε come on δή δη in fact οὐ ου not γὰρ γαρ for εὑρίσκω ευρισκω find ἐν εν in ὑμῖν υμιν you ἀληθές αληθης true 17:10 וְֽ wᵊˈ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but כֻּלָּ֣ם kullˈām כֹּל whole תָּ֭שֻׁבוּ ˈtāšuvû שׁוב return וּ û וְ and בֹ֣אוּ vˈōʔû בוא come נָ֑א nˈā נָא yeah וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֶמְצָ֖א ʔemṣˌā מצא find בָכֶ֣ם vāḵˈem בְּ in חָכָֽם׃ ḥāḵˈām חָכָם wise 17:10. igitur vos omnes convertimini et venite et non inveniam in vobis ullum sapientem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Wherefore be you all converted, and come, and I shall not find among you any wise man. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410. Речи друзей Иова сводятся к доказательствам его виновности и обещаниям благ под условием раскаяния. Не проявляя мудрости в рассуждениях первого рода (ст. 4), они не обнаруживают ее и в суждениях второго.Matthew Henry: Concise Commentary on the Whole Bible - 170610 But as for you all, do ye return, and come now: for I cannot find one wise man among you. 11 My days are past, my purposes are broken off, even the thoughts of my heart. 12 They change the night into day: the light is short because of darkness. 13 If I wait, the grave is mine house: I have made my bed in the darkness. 14 I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister. 15 And where is now my hope? as for my hope, who shall see it? 16 They shall go down to the bars of the pit, when our rest together is in the dust.Job's friends had pretended to comfort him with the hopes of his return to a prosperous estate again; now he here shows, I. That it was their folly to talk so (v. 10): "Return, and come now, be convinced that you are in an error, and let me persuade you to be of my mind; for I cannot find one wise man among you, that knows how to explain the difficulties of God's providence or how to apply the consolations of his promises." Those do not go wisely about the work of comforting the afflicted who fetch their comforts from the possibility of their recovery and enlargement in this world; though that is not to be despaired of, it is at the best uncertain; and if it should fail, as perhaps it may, the comfort built upon it will fail too. It is therefore our wisdom to comfort ourselves, and others, in distress, with that which will not fail, the promise of God, his love and grace, and a well-grounded hope of eternal life. II. That it would he much more his folly to heed them; for, 1. All his measures were already broken and he was full of confusion, v. 11, 12. He owns he had, in his prosperity, often pleased himself both with projects of what he should do and prospects of what he should enjoy; but now he looked upon his days as past, or drawing towards a period; all those purposes were broken off and those expectations dashed. He had had thoughts about enlarging his border, increasing his stock, and settling his children, and many pious thoughts, it is likely, of promoting religion in his country, redressing grievances, reforming the profane, relieving the poor, and raising funds perhaps for charitable uses; but he concluded that all these thoughts of his heart were now at an end, and that he should never have the satisfaction of seeing his designs effected. Note, The period of our days will be the period of all our contrivances and hopes for this world; but, if with full purpose of heart we cleave to the Lord, death will not break off that purpose. Job, being thus put upon new counsels, was under a constant uneasiness (v. 12): The thoughts of his heart being broken, they changed the night into day and shortened the light. Some, in their vanity and riot, turn night into day and day into night; but Job did so through trouble and anguish of spirit, which were a hindrance, (1.) To the repose of the night, keeping his eyes waking, so that the night was as wearisome to him as the day, and the tossings of the night tired him as much as the toils of the day. (2.) To the entertainments of the day. "The light of the morning is welcome, but, by reason of this inward darkness, the comfort of it is soon gone, and the day is to me as dismal as the black and dark night," Deut. xxviii. 67. See what reason we have to be thankful for the health and ease which enable us to welcome both the shadows of the evening and the light of the morning. 2. All his expectations from this world would very shortly be buried in the grave with him; so that it was a jest for him to think of such mighty things as they had flattered him with the hopes of, ch. v. 19; viii. 21; xi. 17. "Alas! you do but make a fool of me." (1.) He saw himself just dropping into the grave. A convenient house, an easy bed, and agreeable relations, are some of those things in which we take satisfaction in this world: Job expected not any of these above ground; all he felt, and all he had in view, was unpleasing and disagreeable, but under ground he expected them. [1.] He counted upon no house but the grave (v. 13): "If I wait, if there be any place where I shall ever be easy again, it must be in the grave. I should deceive myself if I should count upon any out-let from my trouble but what death will give me. Nothing is so sure as that." Note, In all our prosperity it is good to keep death in prospect. Whatever we expect, let us be sure to expect that; for that may prevent other things which we expect, but nothing will prevent that. But see how he endeavours not only to reconcile himself to the grave, but to recommend it to himself: "It is my house." The grave is a house; to the wicked it is a prison-house (ch. xxiv. 19, 20); to the godly it is Bethabara, a passage-house in their way home. "It is my house, mine by descent, I am born to it; it is my father's house. It is mine by purchase. I have made myself obnoxious to it." We must everyone of us shortly remove to this house, and it is our wisdom to provide accordingly; let us think of removing, and send before to our long home. [2.] He counted upon no quiet bed but in the darkness: "There," says he, "I have made my bed. It is made, for it is ready, and I am just going to it." The grave is a bed, for we shall rest in it in the evening of our day on earth, and rise from it in the morning of our everlasting day, Isa. lvii. 2. Let this make good people willing to die; it is but going to bed; they are weary and sleepy, and it is time that they were in their beds. Why should they not go willingly, when their father calls? "Nay, I have made my bed, by preparation for it, have endeavoured to make it easy, by keeping conscience pure, by seeing Christ lying in this bed, and so turning it into a bed of spices, and by looking beyond it to the resurrection." [3.] He counted upon no agreeable relations but what he had in the grave (v. 14): I have cried to corruption (that is, to the grave, where the body will corrupt), Thou art my father (for our bodies were formed out of the earth), and to the worms there, You are my mother and my sister, to whom I am allied (for man is a worm) and with whom I must be conversant, for the worms shall cover us, ch. xxi. 26. Job complained that his kindred were estranged from him (ch. xix. 13, 14); therefore here he claims acquaintance with other relations that would cleave to him when those disowned him. Note, First, We are all of us near akin to corruption and the worms. Secondly, It is therefore good to make ourselves familiar with them, by conversing much with them in our thoughts and meditations, which would very much help us above the inordinate love of life and fear of death. (2.) He saw all his hopes from this world dropping into the grave with him (v. 15, 16): "Seeing I must shortly leave the world, where is now my hope? How can I expect to prosper who do not expect to live?" He is not hopeless, but his hope is not where they would have it be. If in this life only he had hope, he was of all men most miserable. "No, as for my hope, that hope which I comfort and support myself with, who shall see it? It is something out of sight that I hope for, not things that are seen, that are temporal, but things not seen, that are eternal." What is his hope he will tell us (ch. xix. 25), Non est mortale quod opto, immortale peto--I seek not for that which perishes, but for that which abides for ever. "But, as for the hopes you would buoy me up with, they shall go down with me to the bars of the pit. You are dying men, and cannot make good your promises. I am a dying man, and cannot enjoy the good you promise. Since, therefore, our rest will be together in the dust, let us all lay aside the thoughts of this world and set our hearts upon another." We must shortly be in the dust, for dust we are, dust and ashes in the pit, under the bars of the pit, held fast there, never to loose the bands of death till the general resurrection. But we shall rest there; we shall rest together there. Job and his friends could not agree now, but they will both be quiet in the grave; the dust of that will shortly stop their mouths and put an end to the controversy. Let the foresight of this cool the heat of all contenders and moderate the disputers of this world. Adam Clarke: Commentary on the Bible - 183117:10: But as for you all - Ye are too proud, and too full of self-importance, to profit by what ye see. Return - enter into yourselves, consider your ways, go again to school, get back to your own houses, and endeavor to acquire humility and knowledge; for there is not one wise man among you.Albert Barnes: Notes on the Bible - 183417:10: But as for you all, do you return - This may mean, either, "return to the debate;" or, "return from your unjust and uncharitable opinion concerning me." The former seems to accord best with the scope of the passage. Tindal renders it, "Get you hence." Dr. Good, "Get ye hence, and begone, I pray." Wemyss, "Repeat your discourses as often as you may, I do not find a wise man among you." It is doubtful, however, whether the Hebrew will bear this construction.For I cannot find one wise man among you - Perhaps the idea here is, "I have not yet found one wise man among you, and you are invited, therefore, to renew the argument. Hitherto you have said nothing that indicates wisdom. Try again, and see if you can say anything now that shall deserve attention." If this is the meaning, it shows that Job was willing to hear all that they had to say, and to give them credit for wisdom, if they ever evinced any. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:10: do ye return: Job 6:29; Mal 3:18for I: Job 17:4, Job 15:9, Job 32:9, Job 42:7; Co1 1:20, Co1 6:5 Job 17:11 Carl Friedrich Keil and Franz Delitzsch17:1010 But only come again all of you! I shall not find a wise man among you. - 11 My days are past, My purposes cut off, The cherished thoughts of my heart, - 12 Ye explain night as day, Light is near when darkness sets in. The truly righteous man, even if in the midst of his affliction he should see destruction before him, does not however forsake God. But (nevertheless) ye - he exclaims to the friends, who promise him a long and prosperous life if he will only humble himself as a sinner who is receiving punishment - repeat again and again your hortatory words on penitence! a wise man who might be able to see into my real condition, I shall not find among you. He means that they deceive themselves concerning the actual state of the case before them; for in reality he is meeting death without being deceived, or allowing himself to be deceived, about the matter. His appeal is similar to Job 6:29. Carey translates correctly: Attack me again with another round of arguments, etc. Instead of ואוּלם, as it is written everywhere else (generally when the speech is drawing to a close), we find ואלּם (as the form of writing אלם, אלּם occurs also in the subst. אוּלם), perh. in order to harmonize with כּלּם, which is here according to rule instead of כּלּכם, which corresponds more to our form of a vocative clause, just as in 3Kings 22:28; Mic 1:2 (Ewald, 327, a). (Note: Comp. my Anekdota zur Gesch. der mittelalterlichen Scholastik unter Juden und Moslemen (1841), S. 380.) In וּבאוּ תּשׁוּבוּ the jussive and imper. (for the Chethib יבאי, which occurs in some Codd. and editions, is meaningless) are united, the former being occasioned by the arrangement of the words, which is unfavourable to the imper. (comp. Ew. 229); moreover, the first verb gives the adverbial notion iterum, denuo to the second, according to Ges. 142, 3, a. What follows, Job 17:11, is the confirmation of the fact that there is no wise man among them who might be able to give him efficient solace by a right estimate of the magnitude and undeservedness of his suffering. His life is indeed run out; and the most cherished plans and hopes which he had hedged in and fostered for the future in his heart, he has utterly and long since given up. The plur. (occurring only here) of זמּה, which occurs also sensu malo, signifies projects, as מזמות, Job 21:27; Job 42:2, from זמם, to tie; Aben-Ezra refers to the Arab. zamâm (a thread, band, esp. a rein). These plans which are now become useless, these cherished thoughts, he calls מורשׁי, peculia (from ירשׁ, to take possession of) of his heart. Thus, after Obad. Obad 1:17, Gecatilia (in Aben-Ezra) also explains, while, according to Ewald, Beitrge, S. 98, he understands the heart-strings, i.e., the trunks of the arteries (for thus is Arab. n't to be explained), and consequently, as Ewald himself, and even Farisol, most improbably combines מורשׁ with מותר (יתר). Similarly the lxx τὰ ἄρθρα τῆς καρδίας, as though the joints (instead of the valves) of the heart were intended; probably with Middeldorpf, after the Syriac Hexapla, ἄκρα is to be read instead of ἄρθρα; this, however, rests upon a mistaking of מורשׁי for ראשׁי. While he is now almost dead, and his life-plans of the future are torn away (נתּקוּ), the friends turn night into day (שׂים, as Is 5:20); light is (i.e., according to their opinion) nearer than the face of darkness, i.e., than the darkness which is in reality turned to him, and which is as though it stared at him from the immediate future. Thus Nolde explains it as comparative, but connecting Job 17:12 with ישׂימו, and considering פני (which is impossible by this compar. rendering) as meaningless: lucem magis propinquam quam tenebras. It is however possible that מפני is used the same as in Job 23:17 : light is, as they think near before darkness, i.e., while darkness sets in (ingruentibus tenebris), according to which we have translated. If we understand Job 23:12 from Job's standpoint, and not from that of the friends, מן קרוב is to be explained according to the Arab. qrı̂b mn, prope abest ab, as the lxx even translatesφῶς ἐγγὺς ἀπὸ προσώπου σκότους, which Olympiodorus interprets by ου ̓ μακρὰν σκότους. But by this rendering פני makes the expression, which really needs investigation, only still lamer. Renderings, however, like Renan's Ah! votre lumire resemble aux tenbres, are removed from all criticism. The subjective rendering, by which Job 17:12 is under the government of ישׂימו, is after all the most natural. That he has darkness before him, while the friends present to him the approach of light on condition of penitence, is the thought that is developed in the next strophe. Geneva 159917:10 But as for (l) you all, do ye return, and come now: for I cannot find [one] wise [man] among you.(l) Job speaks to the three who came to comfort him. John Gill17:10 But as for you all, do ye return, and come now,.... This is an address to his three friends, all and everyone of them, who he perceived were nettled with his reply, and were either departing, or preparing for a rejoinder; and being conscious of his innocence, and satisfied of the goodness of his cause, and having nothing to fear from them, boldly challenges them to go on with the dispute; for though they were three to one, he was a match for them all; or else he calls upon them to turn and repent of what they had said to him, to relinquish the bad notions and ill opinion they had of him, and to retract their hard speeches and unjust censures, and return to a friendly and amicable conversation; or however, that they would come and sit down quietly, and patiently hear what he had further to say to them for their information and instruction, which they stood in great need of:for I cannot find one wise man among you; that took his case right, was capable of judging of it, and speaking pertinently to it, and of administering comfort to him in it; they were physicians, but not skilful ones; comforters, but miserable ones; had not the tongue of the learned, to speak a word in season; disputants, but wranglers, and knew not where the pinch of the controversy lay; and their arguments were weak and worthless, and their judgment and sense of things not deserving any regard, see 1Cor 6:5. John Wesley17:10 Come - And renew the debate, as I see you are resolved to do.Robert Jamieson, A. R. Fausset and David Brown17:10 return--If you have anything to advance really wise, though I doubt it, recommence your speech. For as yet I cannot find one wise man among you all. |
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17:1117:11: Աւուրք իմ անցին շարաւով. պայթեցի՛ն երակք սրտի իմոյ։ Աւուրք իմ անցին շարաւով, պայթեցին երակք`` սրտի իմոյ:11 Իմ օրերը խիստ շարաւոտ եղան. սրտիս երակներն ամէն պայթեցին: 11 Իմ օրերս անցան, Իմ դիտաւորութիւններս ու սրտիս խորհուրդները խափանուեցան։ 17:11: Աւուրք իմ անցին շարաւով. պայթեցի՛ն երակք սրտի իմոյ։ 11 Իմ օրերը խիստ շարաւոտ եղան. սրտիս երակներն ամէն պայթեցին: 11 Իմ օրերս անցան, Իմ դիտաւորութիւններս ու սրտիս խորհուրդները խափանուեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1117:11 Дни мои прошли; думы мои достояние сердца моего разбиты. My days are past, my purposes are broken off, [even] the thoughts of my heart:17:11 αἱ ο the ἡμέραι ημερα day μου μου of me; mine παρῆλθον παρερχομαι pass; transgress ἐν εν in βρόμῳ βρομος gore; burst δὲ δε though; while τὰ ο the ἄρθρα αρθρον the καρδίας καρδια heart μου μου of me; mine 17:11 יָמַ֣י yāmˈay יֹום day עָ֭בְרוּ ˈʕāvᵊrû עבר pass זִמֹּתַ֣י zimmōṯˈay זִמָּה loose conduct נִתְּק֑וּ nittᵊqˈû נתק pull off מֹ֖ורָשֵׁ֣י mˌôrāšˈê מֹורָשׁ desire לְבָבִֽי׃ lᵊvāvˈî לֵבָב heart 17:11. dies mei transierunt cogitationes meae dissipatae sunt torquentes cor meumMy days have passed away, my thoughts are dissipated, tormenting my heart. 11. My days are past, my purposes are broken off, even the droughts of my heart. 17:11 Дни мои прошли; думы мои достояние сердца моего разбиты. 17:11 αἱ ο the ἡμέραι ημερα day μου μου of me; mine παρῆλθον παρερχομαι pass; transgress ἐν εν in βρόμῳ βρομος gore; burst δὲ δε though; while τὰ ο the ἄρθρα αρθρον the καρδίας καρδια heart μου μου of me; mine 17:11 יָמַ֣י yāmˈay יֹום day עָ֭בְרוּ ˈʕāvᵊrû עבר pass זִמֹּתַ֣י zimmōṯˈay זִמָּה loose conduct נִתְּק֑וּ nittᵊqˈû נתק pull off מֹ֖ורָשֵׁ֣י mˌôrāšˈê מֹורָשׁ desire לְבָבִֽי׃ lᵊvāvˈî לֵבָב heart 17:11. dies mei transierunt cogitationes meae dissipatae sunt torquentes cor meum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ My days have passed away, my thoughts are dissipated, tormenting my heart. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-12. Жизнь Иова, лелеянные им думы: "дни мои будут многи, как песок" (XXIX:18), оказались несбыточными (ст. 1), а между тем они утверждают, что ночь скорби превратится в счастливый день! (V:24-26; XI:17).Adam Clarke: Commentary on the Bible - 183117:11: My days are past - Job seems to relapse here into his former state of gloom. These transitions are very frequent in this poem; and they strongly mark the struggle of piety and resignation with continued affliction, violent temptation, and gloomy providences.The thoughts of my heart - All my purposes are interrupted; and all my schemes and plans, in relation to myself and family, are torn asunder, destroyed, and dissipated. Albert Barnes: Notes on the Bible - 183417:11: My days are past - "I am about to die." Job relapses again into sadness - as he often does. A sense of his miserable condition comes over him like a cloud, and he feels that he must die.My purposes are broken off - All my plans fail, and my schemes of life come to an end. No matter what they could say now, it was all over with him, and he must die; compare Isa 38:12 : "My habitation is taken away, and is removed from me Like a shepherd's tent; My life is cut off as by a weaver Who severeth the web from the loom; Between the morning and the night thou wilt make an end of me." Even the thoughts of my heart - Margin, possessions. Noyes, "treasures." Dr. Good, "resolves." Dr. Stock, "the tenants of my heart." Vulgate, "torquen'es cor meum." Septuagint, τὰ ἄρθρα τῆς καρδίας μου ta arthra tē s kardias mou - the strings of my heart. The Hebrew word (מורשׁ mô râ sh) means properly possession (from ירשׁ yâ rash, to inherit); and the word here means the dear possessions of his heart; his cherished plans and schemes; the delights of his soul - the purposes which he had hoped to accomplish. All these were now to be broken on by death. This is to man one of the most trying things in death. All his plans must be arrested. His projects of ambition and gain, of pleasure and of fame, of professional eminence and of learning, all are arrested midway. The farmer is compelled to leave his plow in the furrow; the mechanic, his work unfinished; the lawyer, his brief half prepared; the student, his books lying open; the man who is building a palace, leaves it incomplete; and he who is seeking a crown, is taken away when it seemed just within his grasp. How many unfinished plans are caused by death every day! How many unfinished books, sermons, houses, does it make! How many schemes of wickedness and of benevolence, of fraud and of kindness, of gain and of mercy, are daily broken in upon by death! Soon, reader, all your plans and mine will be ended - mine, perhaps, before these lines meet your eye; yours soon afterward. God grant that our purposes of life may be such that we shall be willing to have them broken in upon - all so subordinate to the GREAT PLAN of being prepared for heaven, that we may cheerfully surrender them at any moment, at the call of the Master summoning us into his awful presence! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:11: My days: Job 7:6, Job 9:25, Job 9:26; Isa 38:10purposes: Pro 16:9, Pro 19:21; Ecc 9:10; Isa 8:10; Lam 3:37; Rom 1:13; Co2 1:15-17; Jam 4:13-15 thoughts: Heb. possessions Job 17:12 John Gill17:11 My days are past,.... Or "passed away", or "passed over" (w); not that they passed over the time fixed and appointed by God, for there is no passing the bound settled by him, Job 14:5; but either the common term of man's life was passed with Job, or he speaks of things in his own apprehension; he imagined his death was so near, that he had not a day longer to live; his days, as he before says, were extinct, were at an end, he should never enjoy another day; and therefore it was folly to flatter him with a promise of long life, or encourage him to expect it; which he may mention as a proof of there being not a wise man among them, since they all suggested this in case of repentance; or his meaning is, that his good days, or days of goodness, as Jarchi interprets it, were past; his days of prosperity were at an end, and evil days were come upon him, in which he had no pleasure; nor had he any reason to believe it would be otherwise with him:my purposes are broken off; Job doubtless had formed in his mind great designs of good things, natural, civil; and religious, concerning the enlargement of his temporal estate, the settlement of his children in the world, making provision for the poor, supporting and enlarging the interest of true religion, the reformation of his Heathenish neighbours, and the spread of divine truths among them; but now they were all frustrated, he was not in a capacity of carrying them into execution, and was obliged to drop them, and think no more of them, nor was there with him any prospect of ever renewing them; they were "rooted up" (x), or plucked up, as some render the word, so that there was no likelihood of their ever rising up again, and coming to any effect: even the thoughts of my heart; or "the possessions" (y) of it, as the thoughts are; they are the things of a man, which especially belong to him; they are the inheritance of his mind, what none have a right unto, and a claim upon, but himself, nor can any know but himself, and to whom he discovers them: now the thread of these is broken off at death, they then cease; not that the mind or soul of man ceases to be, or ceases to be a thinking being, it still thinks; but only its thoughts are not employed about the same things in a future state, or in the state after death, as in this, see Ps 146:4. (w) "transierunt", Pagninus, Montanus, &c. (x) "evulsae sunt", Pagninus, Montanus, Piscator; "radicitus evulsae sunt", Michaelis. (y) "possessiones", Montanus, Vatablus, Piscator, Cocceius, Schmidt; "haereditariae possessiones", Schultens; so Drusius & Michaelis. John Wesley17:11 My days - The days of my life. I am a dying man, and therefore the hopes you give me of the bettering of my condition, are vain. Purposes - Which I had in my prosperous days, concerning myself and children.Robert Jamieson, A. R. Fausset and David Brown17:11 Only do not vainly speak of the restoration of health to me; for "my days are past."broken off--as the threads of the web cut off from the loom (Is 38:12). thoughts--literally, "possessions," that is, all the feelings and fair hopes which my heart once nourished. These belong to the heart, as "purposes" to the understanding; the two together here describe the entire inner man. |
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17:1217:12: ※ Զգիշեր՝ տի՛ւ եդին. լոյս մերժեալ յերեսաց խաւարի[9243]։ [9243] Ոմանք. Տիւ եդին ինձ. լոյս։ Զգիշեր` տիւ եդին, լոյս մերձեալ յերեսաց խաւարի:12 Գիշերս ցերեկուայ տեղ դրին նրանք. լոյսը մերժուեց մութի երեսից: 12 Գիշերը ցորեկի փոխուեցաւ Ու լոյսը խաւարին մօտեցաւ*։ 17:12: ※ Զգիշեր՝ տի՛ւ եդին. լոյս մերժեալ յերեսաց խաւարի[9243]։ [9243] Ոմանք. Տիւ եդին ինձ. լոյս։ 12 Գիշերս ցերեկուայ տեղ դրին նրանք. լոյսը մերժուեց մութի երեսից: 12 Գիշերը ցորեկի փոխուեցաւ Ու լոյսը խաւարին մօտեցաւ*։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1217:12 А они ночь {хотят} превратить в день, свет приблизить к лицу тьмы. They change the night into day: the light [is] short because of darkness:17:12 νύκτα νυξ night εἰς εις into; for ἡμέραν ημερα day ἔθηκαν τιθημι put; make φῶς φως light ἐγγὺς εγγυς close ἀπὸ απο from; away προσώπου προσωπον face; ahead of σκότους σκοτος dark 17:12 לַ֭יְלָה ˈlaylā לַיְלָה night לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day יָשִׂ֑ימוּ yāśˈîmû שׂים put אֹ֝֗ור ˈʔˈôr אֹור light קָרֹ֥וב qārˌôv קָרֹוב near מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness 17:12. noctem verterunt in diem et rursum post tenebras spero lucemThey have turned night into day, and after darkness I hope for light again. 12. They change the night into a day: the fight, , is near unto the darkness. 17:12 А они ночь {хотят} превратить в день, свет приблизить к лицу тьмы. 17:12 νύκτα νυξ night εἰς εις into; for ἡμέραν ημερα day ἔθηκαν τιθημι put; make φῶς φως light ἐγγὺς εγγυς close ἀπὸ απο from; away προσώπου προσωπον face; ahead of σκότους σκοτος dark 17:12 לַ֭יְלָה ˈlaylā לַיְלָה night לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day יָשִׂ֑ימוּ yāśˈîmû שׂים put אֹ֝֗ור ˈʔˈôr אֹור light קָרֹ֥וב qārˌôv קָרֹוב near מִ mi מִן from פְּנֵי־ ppᵊnê- פָּנֶה face חֹֽשֶׁךְ׃ ḥˈōšeḵ חֹשֶׁךְ darkness 17:12. noctem verterunt in diem et rursum post tenebras spero lucem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They have turned night into day, and after darkness I hope for light again. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:12: They change the night into day - These purposes and thoughts are so very gloomy, that they change day into night.The light is short because of darkness - אור קרוב מפני חשך or karob mippeney choshek, "The light is near from the face of darkness." I have scarcely any light: what is called light is so near akin to darkness, that it is scarcely severed from it. There is either no light, or merely such as is sufficient to render darkness visible. A fine picture of the state of his mind - he was generally in darkness; but had occasional gleams of hope. Albert Barnes: Notes on the Bible - 183417:12: They change - The word "they" in this place, some understand as referring to his friends; others, to his thoughts. Rosenmuller supposes it is to be taken impersonally, and that the meaning is, "night is become day to me." Wemyss translates it, "night is assigned me for day." So Dr. Good renders it. The meaning may be, that the night was to him as the day. He had no rest. The period when he had formerly sought repose, was now made like the day, and all was alike gloom and sadness.The light is short because of darkness - Margin, near. The meaning is, probably, "even the day has lost its usual brilliancy and cheerfulness, and has become gloomy and sad. It seems to be like night. Neither night nor day is natural to me; the one is restless and full of cares like the usual employments of day, and the other is gloomy, or almost night, where there is no comfort and peace. Day brings to me none of its usual enjoyments. It is short, gloomy, sad, and hastens away, and a distressing and restless night soon comes on." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:12: change: Job 7:3, Job 7:4, Job 7:13, Job 7:14, Job 24:14-16; Deu 28:67short: Heb. near Job 17:13 Geneva 159917:12 They change the (m) night into day: the light [is] short because of darkness.(m) That is, have brought me sorrow instead of comfort. John Gill17:12 They change the night into day,.... Meaning either his friends, by what they had said unto him, or the thoughts of his heart, which comes to the same sense; these being in the night season employed about what had been said to him in the day, insomuch that he could get no sleep, the night was as broad day unto him; or they put the day before the night, contrary to the order of nature, as Noldius (z) observes, whereas the night is before the day, Gen 1:5; his friends promising him long days, and an age clearer than noon day, as bright as the morning, Job 11:17; when the night of death was coming on, and he was hastening to the dark and silent grave:the light is short because of darkness; the morning light, or light of the day, when that comes continues but for a short time, because of the darkness of the evening, which quickly follows; or because of the darkness of fiction, which fills it up, and makes it uncomfortable; or the light of prosperity, could it be enjoyed, is but short, because of the darkness of adversity; or "the light is near" (a), as in the original text; though Jarchi interprets the word "short" as we do; Noldius renders it, "the light is rather nearer than darkness" (b); after the night has been spent without sleep, the morning light is nearer than darkness; that may soon be expected, and so an end to sleep and rest. (z) Ebr. Part. Concord. No. 1931. (a) "propinquam", Pagninus, Montanus; so Junius & Tremellius, Piscator, &c. (b) Ib. p. 642. John Wesley17:12 They - My thoughts so incessantly pursue and disturb me, that I can no more sleep in the night, than in the day. The light - The day - light, which often gives some comfort to men in misery, seems to be gone as soon as it is begun. Darkness - Because of my grievous pains and torments which follow me by day as well as by night.Robert Jamieson, A. R. Fausset and David Brown17:12 They--namely, "my friends."change the night into day--that is, would try to persuade me of the change of my misery into joy, which is impossible [UMBREIT] (Job 11:17); (but) the light of prosperity (could it be enjoyed) would be short because of the darkness of adversity. Or better for "short," the Hebrew "near"; "and the light of new prosperity should be near in the face of (before) the darkness of death"; that is, they would persuade me that light is near, even though darkness approaches. |
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17:1317:13: Զի եթէ համբերեցից՝ դժո՛խք են տուն իմ. ՚ի միգի՛ տարածեալ են անկողինք իմ[9244]։ [9244] Այլք. Զի եթէ համբերից՝ դժ՛՛։ Զի եթէ համբերից` դժոխք են տուն իմ, ի միգի տարածեալ են անկողինք իմ:13 Թէ համբերեմ ես՝ դժոխք կը դառնայ ինձ համար տունս: Խաւարի մէջ է փռուած մահիճս: 13 Եթէ երկար սպասեմ գերեզմանին, որ իմ տունս պիտի ըլլայ, Անկողինս մթութեան մէջ փռեմ 17:13: Զի եթէ համբերեցից՝ դժո՛խք են տուն իմ. ՚ի միգի՛ տարածեալ են անկողինք իմ[9244]։ [9244] Այլք. Զի եթէ համբերից՝ դժ՛՛։ 13 Թէ համբերեմ ես՝ դժոխք կը դառնայ ինձ համար տունս: Խաւարի մէջ է փռուած մահիճս: 13 Եթէ երկար սպասեմ գերեզմանին, որ իմ տունս պիտի ըլլայ, Անկողինս մթութեան մէջ փռեմ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1317:13 Если бы я и ожидать стал, то преисподняя дом мой; во тьме постелю я постель мою; If I wait, the grave [is] mine house: I have made my bed in the darkness:17:13 ἐὰν εαν and if; unless γὰρ γαρ for ὑπομείνω υπομενω endure; stay behind ᾅδης αδης Hades μου μου of me; mine ὁ ο the οἶκος οικος home; household ἐν εν in δὲ δε though; while γνόφῳ γνοφος gloom ἔστρωταί στρωννυμι spread; make a bed μου μου of me; mine ἡ ο the στρωμνή στρωμνη bed spread 17:13 אִם־ ʔim- אִם if אֲ֭קַוֶּה ˈʔᵃqawweh קוה wait for שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world בֵּיתִ֑י bêṯˈî בַּיִת house בַּ֝ ˈba בְּ in † הַ the חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness רִפַּ֥דְתִּי rippˌaḏtî רפד spread out יְצוּעָֽי׃ yᵊṣûʕˈāy יָצוּעַ couch 17:13. si sustinuero infernus domus mea est in tenebris stravi lectulum meumIf I wait hell is my house, and I have made my bed in darkness. 13. If I look for Sheol as mine house; if I have spread my couch in the darkness; 17:13 Если бы я и ожидать стал, то преисподняя дом мой; во тьме постелю я постель мою; 17:13 ἐὰν εαν and if; unless γὰρ γαρ for ὑπομείνω υπομενω endure; stay behind ᾅδης αδης Hades μου μου of me; mine ὁ ο the οἶκος οικος home; household ἐν εν in δὲ δε though; while γνόφῳ γνοφος gloom ἔστρωταί στρωννυμι spread; make a bed μου μου of me; mine ἡ ο the στρωμνή στρωμνη bed spread 17:13 אִם־ ʔim- אִם if אֲ֭קַוֶּה ˈʔᵃqawweh קוה wait for שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world בֵּיתִ֑י bêṯˈî בַּיִת house בַּ֝ ˈba בְּ in † הַ the חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness רִפַּ֥דְתִּי rippˌaḏtî רפד spread out יְצוּעָֽי׃ yᵊṣûʕˈāy יָצוּעַ couch 17:13. si sustinuero infernus domus mea est in tenebris stravi lectulum meum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If I wait hell is my house, and I have made my bed in darkness. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-14. "Если я и ожидаю, то только того, чтобы иметь преисподнюю своим жилищем". Шеол - вот та будущность, на которую может рассчитывать Иов. Могила и наполняющие ее черви, - вот с кем в скором времени будет находиться в ближайшем общении Иов: "гробу скажу, ты отец мой, червю: ты мать моя и сестра моя".Adam Clarke: Commentary on the Bible - 183117:13: The grave is mine house - Let my life be long or short, the grave at last will be my home. I expect soon to lie down in darkness - there is my end: I cannot reasonably hope for any thing else.Albert Barnes: Notes on the Bible - 183417:13: If I wait - Or more accurately, "truly I expect that the grave will be my home." The word rendered "if" (אם 'ı̂ m) is often used in such a sense. The meaning is, "I look certainly to the grave as my home. I have made up my mind to it, and have no other expectation."The grave - Hebrew שׁאול she'ô l. It may mean here either the grave, or the region of departed spirits, to which he expected soon to descend. Mine house - My home; my permanent abode. I have made my bed - I am certain of making my bed there. I shall soon lie down there. In the darkness - In the grave, or in the dark world to which it leads; see the notes at -22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:13: If I wait: Job 14:14; Psa 27:14; Lam 3:25, Lam 3:26the grave: Job 17:1, Job 10:21, Job 10:22, Job 30:23 I have made: Psa 139:8; Isa 57:2 Job 17:14 Carl Friedrich Keil and Franz Delitzsch17:1313 If I hope, it is for Shel as my house, In darkness I make my bed. 14 I cry to corruption: Thou art my father! - To the worm: Thou art my mother and sister! 15 Where now therefore is my hope? And my hope, who seeth it? 16 To the bars of Shel it descends, When at the same time there is rest in the dust. All modern expositors transl.: If I hope (wait) for Shel as my house, etc., since they regard Job 17:13. as a hypothetical antecedent clause to Job 17:15, consisting of four members, where the conclusion should begin with ואיּה, and should be indicated by Waw apodosis. There is no objection to this explanation so far as the syntax is concerned, but there will then be weighty thoughts which are also expressed in the form of fresh thoughts, for which independent clauses seem more appropriate, under the government of אם, as if they were presuppositions. The transition from the preceding strophe to this becomes also easier, if we take Job 17:13. as independent clauses from which, in Job 17:15, an inference is drawn, with Waw indicative of the train of thought (Ew. 348). Accordingly, we regard אם־אקוה in Job 17:13 as antecedent (denoted by Dech, i.e., Tiphcha anterius, just as Ps 139:8) and ביתי שׁאול as conclusion; the Waw apod. is wanting, as e.g., Job 9:27., and the structure of the sentence is similar to Job 9:19. If I hope, says Job, "Shel is my house" = this is the substance of my hope, that Shel will be my house. In darkness he has (i.e., in his consciousness, which anticipates that which is before him as near and inevitable) fixed his resting-place (poet. strata, as Ps 132:3). To corruption and the worm he already cries, father! and, mother! sister! It is, as it seems, that bold figure which is indicated in the Job-like Ps. 88:19 ("my acquaintances are the realms of darkness"), which is here (comp. Job 30:29) worked out; and, differently applied, perhaps Prov 7:4 echoes it. Since the fem. רמּה is used as the object addressed by אמי and אחותי, which is besides, on account of its always collective meaning (in distinction from תילעת), well suited for this double apostrophe, we may assume that the poet will have used a masc. object for אבי; and there is really no reason against שׁחת here being, with Ramban, Rosenm., Schlottm., Bttcher (de inferis, 179), derived not from שׁוּח (as נחת, Job 17:16, from נוח), but from שׁחת (as נחת, Is 30:30, from נחת), especially since the old versions transl. שׁחת also elsewhere διαφθορά (putredo), and thereby prove that both derivations accord with the structure of the language. Now already conscious of his belonging to corruption and the worm as by the closest ties of relationship, he asks: Itaque ubi tandem spes mea? The accentuation connects אפו to the following word, instead of uniting it with איּה, just as in Is 19:12; Luzzatto (on Is 19:12) considers this as a mistake in the Codd., and certainly the accentuation Judg 9:38 (איה Kadma, אפוא Mercha) is not according to our model, and even in this passage another arrangement of the accents is found, e.g., in the edition of Brescia. (Note: This accentuates ואיה with Munach, אפו with Munach, which accords with the matter, instead of which, according to Luzz., since the Athnach-word תקותי consists of three syllables, it should be more correctly accentuated ואיה with Munach, אפו with Dech. Both, also Munach Munach, are admissible; vid., Br, Thorath Emeth, S. 43, 7, comp. S. 71, not.) No other hope, in Job's opinion, but speedy death is before him; no human eye is capable of seeing, i.e., of discovering (so e.g., Hahn), any other hope than just this. Somewhat differently Hirz. and others: and my hope, viz., of my recovery, who will it see in process of fulfilment? Certainly תקותי is in both instances equivalent to a hope which he dared to harbour; and the meaning is, that beside the one hope which he has, and which is a hope only per antiphrasin, there is no room for another hope; there is none such (Job 17:15), and no one will attain a sight of such, be it visible in the distance or experienced as near at hand (Job 17:15). The subj. of Job 17:16 is not the hope of recovery which the friends present to him (so e.g., Ew.), but his only real hope: this, avoiding human ken, descends to the lower world, for it is the hope of death, and consequently the death of hope. בּדּי signifies bars, bolts, which Hahn denies, although he says himself that בדים signifies beams of wood among other things; "bolts" is not here intended to imply such as are now used in locks, but the cross bars and beams of wood of any size that serve as a fastening to a door; vectis in exactly the same manner combines the meanings, a carrying-pole and a bar, in which signification בּד is the synon. of בּריח. (Note: Accordingly we also explain Hos 11:6 after Lam 2:9, and transl.: The sword moveth round in his (Ephraim's) cities, and destroyeth his (Ephraim's) bars (i.e., the bars of his gates), and devoureth round about, because of their counsels.) The meanings assigned to the word, wastes (Schnurrer and others), bounds (Hahn), clefts (Bttch.), and the like, are fanciful and superfluous. On תּרדנה, instead of תּרד, vid., Caspari on Obad. Obad 1:13, Ges. 47, rem. 3. It is sing., not plur. (Bttch.), for Job 17:15 does not speak of two hopes, not even if, as it seems according to the ancient versions, another word of cognate meaning had stood in the place of the second תקותי originally. His hope goes down to the regions of the dead, when altogether there is rest in the dust. This "together, יחד," Hahn explains: to me and it, to this hope; but that would be pursuing the figure to an inadmissible length, extending far beyond Job 20:11, and must then be expressed יחד לנוּ. Others (e.g., Hirz., Ew.) explain: if at the same time, i.e., simultaneously with this descent of my hope, there is rest to me in the dust. Considering the use of יחד in itself, it might be explained: if altogether entirely there is rest in the dust; but this meaning integer, totus quantus, the word has elsewhere always in connection with a subj. or obj. to which it is referable, e.g., Job 10:8; Ps 33:15; and, moreover, it may be rendered also in the like passages by "all together," as Job 3:18; Job 21:26; Job 40:13, instead of "altogether, entirely." Since, on the other hand, the signification "at the same time" can at least with probability be supported by Ps 141:10, and since אם, which is certainly used temporally, brings contemporary things together, we prefer the translation: "when at the same time in the dust there is rest." The descent of his hope to the bars of Hades is at the same time his own, who hopes for nothing but this. When the death of his hope becomes a reality, then at the same time his turmoil of suffering will pass over to the rest of the grave. As from the first speech of Eliphaz, so also from this first speech of Job, it may be seen that the controversy takes a fresh turn, which brings it nearer to the maturity of decision. From Eliphaz' speech Job has seen that no assertion of his innocence can avail to convince the friends, and that the more strongly he maintains his innocence, even before God, he only confirms them in the opinion that he is suffering the punishment of his godlessness, which now comes to light, like a wrong that has been hitherto concealed. Job thus perceives that he is incapable of convincing the friends; for whatever he may say only tends to confirm them in the false judgment, which they first of all inferred from their false premises, but now from his own words and conduct. He is accounted by them as one who is punished of God, whom they address as the preachers of repentance; now, however, they address him so that the chief point of their sermon is no longer bright promises descriptive of the glorious future of the penitent, but fearful descriptions of the desolating judgment which comes upon the impenitent sinner. This zealous solicitude for his welfare seems to be clever and to the point, according to their view; it is, however, only a vexatious method of treating their friend's case; it is only roughly and superficially moulded according to the order of redemption, but without an insight into the spiritual experience and condition of him with whom they have here to do. Their prudentia pastoralis is carnal and legal; they know nothing of a righteousness which avails before God, and nothing of a state of grace which frees from the divine vengeance; they know not how to deal with one who is passing through the fierce conflict of temptation, and understand not the mystery of the cross. Can we wonder, then, that Job is compelled to regard their words as nothing more than רוח דברי, as they regarded his? In the words of Job they miss their certainly compact dogma, in which they believe they possess the philosopher's stone, by means of which all earthly suffering is to be changed into earthly prosperity. Job, however, can find nothing in their words that reminds him of anything he ought to know in his present position, or that teaches him anything respecting it. He is compelled to regard them as מנחמי עמל, who make the burden of his suffering only more grievous, instead of lightening it for him. For their consolation rests upon an unjust judgment of himself, against which his moral consciousness rebels, and upon a one-sided notion of God, which is contradicted by his experience. Their speeches exhibit skill as to their form, but the sympathy of the heart is wanting. Instead of plunging with Job into the profound mystery of God's providence, which appoints such a hard lot for the righteous man to endure, they shake their heads, and think: What a great sinner Job must be, that God should visit him with so severe a punishment! It is the same shaking of the head of which David complains Ps 22:8 and Ps 109:25, and which the incomparably righteous One experienced from those who passed by His cross, Mt 27:39; Mk 15:29. These comparisons give us the opportunity of noting the remarkable coincidence of these pictures of suffering, in outline and expression; the agreement of Job 16:8 with Ps 109:24, comp. Ps 109:23 with Job 17:7, puts it beyond a doubt, that there is a mutual relation between Job 16:4 and Ps 109:25 which is not merely accidental. By such unjust and uncharitable treatment from the friends, Job's sufferings stand forth before him in increased magnitude. He exceeds himself in the most terrible figures, in order to depict the sudden change which the divine dispensation of suffering has brought upon him. The figures are so terrible, for Job sees behind his sufferings a hostile hideous God as their author; they are the outburst of His anger, His quivering looks, His piercing darts, His shattering missiles. His sufferings are a witness de facto against him, the sufferer; but they are this not merely in themselves, but also in the eyes of the people around him. To the sufferings which he has directly to endure in body and soul there is added, as it were, as their other equally painful part, misconstruction and scorn, which he has to suffer from without. Not only does he experience the wrath of God contrary to the testimony to his righteousness which is consciousness gives him, but also the scoff of the ungodly, who now deridingly triumph over him. Therefore he clothes himself in mourning, and lies with his former majesty in the dust; his face is red with weeping, and his eyes are become almost blind, although there is no wrong in his hand, and his prayer is free from hypocrisy. Who does not here think of the servant of Jehovah, of whom Isaiah, Is 53:9 (in similar words to those which Job uses of himself, Job 16:16), says, that he is buried among the godless על לא־חמס עשׂה ולא מרמה בפיו? All that Job says here of the scorn that he has to endure by being regarded as one who is punished of God and tormented, agrees exactly with the description of the sufferings of the servant of Jehovah in the Psalms and the second part of Isaiah. Job says: they gape at me with their mouth; and in Ps 22:8 (comp. Ps 35:21) it is: all they that see me laugh me to scorn, they open wide the lips, they shake the head. Job says: they smite my cheeks in contempt; and the servant of Jehovah, Is 50:6, is compelled to confess: I gave my back to the smiters, and my cheeks to them that pluck off the hair; I hid not my face from shame and spitting. Like Job, the servant of Jehovah in the Psalms and in Isaiah II. is delivered over into the hands of the unrighteous, and reckoned among evil-doers, although he is the servant of Jehovah, and knows himself to be Jehovah's servant. The same hope that he expresses in Is 50:8. in the words: he is near who justifieth me, who will condemn me! - the same hope in Job breaks through the night of conflict, with which his direct and indirect suffering has surrounded him. Just when Job becomes conscious of his doubled affliction in all its heaviness, when he feels himself equally rejected of men as of God, must this hope break forth. For there is only a twofold possibility for a man who thinks God has become his enemy, and that he has not a friend among men: either he sinks into the abyss of despair; or if faith still exists, he struggles upwards through his desertion by God and man to the love that lies deep in the heart of God, which in spite of hostile manifestation cannot abandon the righteous. Whither shall Job turn when God seems to him as an enemy, and when he nevertheless will not renounce God? He can only turn from the hostile God to the God who is differently disposed towards him, and that is equivalent to saying from the imaginary to the real God, to whom faith clings throughout every outward manifestation of wrath and wrathful feeling. (Note: Compare the prayer of Juda ha-Levi, אברח ממך אליך (Arab. mn-k ''ud l-k), in Kmpf's Nichtandalusische Poesien andalusischer Dichter (1858), ii. 206.) Since both, however, is one God, who only seems to be other than He is, that bold grasp of faith is the exchange of the phantom-god of the conflict of temptation for the true God. Faith, which in its essence is a perception capable of taking root, seizes the real existence behind the appearance, the heart behind the countenance, that which remains the same behind the change, and defies a thousand contradictions with the saintly Nevertheless: God nevertheless does not belie himself. Job challenges the earth not to hide his blood; unceasingly without restraint shall the cry of his blood rise up. What he says in Job 16:18 is to be taken not so much as the expression of a desire as of a demand, and better still as a command; for even in case he should succumb to his sufferings, and consequently in the eyes of men die the death of a sinner, his clear consciousness of innocence does not allow him to renounce his claim to a public declaration that he has died guiltless. But to whom shall the blood of the slain cry out? To whom else but God; and yet it is God who has slain him? We see distinctly here how Job's idea of God is lighted up by the prospect of a decisive trial of his cause. The God who abandons Job to death as guilty, and the God who cannot (and though it should be even after death) leave him unvindicated, come forth distinct and separate as darkness from light from the chaos of the conflict of temptation. Since, however, the thought of a vindication after death for Job, which knows only of a seeming life after death, according to the notion that rules him, and which is here not yet broken through, is only the extreme demanded by his moral consciousness, he is compelled to believe in a vindication in this world; and he expresses this faith (Job 16:19) in these words: "Even now, behold, my Witness is in heaven, and One who acknowledgeth me is in the heights." He pours forth tears to this God that He would decide between God and him, between his friends and him. He longs for this decision now, for he will now soon be gone beyond return. Thus Job becomes here the prophet of the issue of his own course of suffering; and over his relation to Eloah and to the friends, of whom the former abandons him to the sinner's death, and the latter declare him to be guilty, hovers the form of the God of the future, which now breaks through the darkness, from whom Job believingly awaits and implores what the God of the present withholds from him. (Note: Ewald very truly says: "This is the true turn of the human controversy, which is favoured by the whole course of Job's life, that he, though in the present utterly despairing of all, even God, still holds fast to the eternal hidden God of the future, and with this faith rises wondrously, when to all human appearance it seemed that he must succumb.") What Job (Job 16:20.), by reason of that confident "Behold, my Witness is in heaven," had expressed as the end of his longing, - that God would vindicate him both before Himself, and before the friends and the world, - urges him onward, when he reflects upon his twofold affliction, that he is sick unto death and one who is misjudged even to mockery, to the importunate request: Lay down now (a pledge), be surety for me with Thyself; for who else should strike his hand into mine, i.e., in order to become bondsman to me, that Thou dost not regard me as an unrighteous person? The friends are far from furnishing a guarantee of this; for they, on the contrary, are desirous of persuading him, that, if he would only let his conscience speak, he must regard himself as an unrighteous one, and that he is regarded as such by God. Therefore God cannot give them the victory; on the contrary, he who so uncompassionately abandons his friends, must on his own children experience similar suffering to that which he made heavier for his friend, instead of making it lighter to him. The three have no insight into the affliction of the righteous one; they dispose of him mercilessly, as of spoil or property that has fallen into the hands of the creditor; therefore he cannot hope to obtain justice unless God become surety for him with himself, - a thought so extraordinary and bold, that one cannot wonder that the old expositors were misled by it: God was in Christ, and reconciled the world with Himself, 2Cor 5:19. The God of holy love has reconciled the world with himself, the God of righteous anger, as Job here prays that the God of truth may become surety for him with the God of absolute sovereignty. When Job then complains of the misconstruction of his character, and tracing it to God, says: He hath made me למשׁל עמים, one is reminded, in connection with this extravagant expression, of complaints of a like tone in the mouth of the true people of Israel, Ps 44:15, and of the great sufferer, Ps 69:12. When we further read, that, according to Job's affirmation, the godly are scared at his affliction, the parallel Is 52:14 forces itself upon us, where it is said of the servant of Jehovah, "How were many astonied at thee." And when, with reference to himself, Job says that the suffering of the righteous must at length prove a gain to him that hath clean hands, who does not call to mind the fact that the glorious issue of the suffering of the servant of Jehovah which the Old Testament evangelist sets before us, - that servant of Jehovah who, once himself a prey to oppression and mocking, now divides the spoil among the mighty, - tends to the reviving, strengthening, and exaltation of Israel? All these parallels cannot and are not intended to prove that the book of Job is an allegorical poem; but they prove that the book of Job stands in the closest connection, both retrospective and prospective, with the literature of Israel; that the poet, by the relation to the passion-psalms stamped on the picture of the affliction of Job, has marked Job, whether consciously or unconsciously, as a typical person; that, by taking up, probably not unintentionally, many national traits, he has made it natural to interpret Job as a Mashal of Israel; and that Isaiah himself confirms this typical relation, by borrowing some Job-like expressions in the figure of the עבד יהוה, who is a personification of the true Israel. The book of Job has proved itself a mirror of consolation for the people, faithful to God, who had cause to complain, as in Ps 44, and a mirror of warning to their scoffers and persecutors, who had neither true sympathy with the miserable state of God's people, nor a true perception of God's dealings. At the same time, however, Job appears in the light which the New Testament history, by the fulfilment of the prophecies of suffering in the Psalms, Isaiah, and also Zechariah, throws upon him, as a type of Him who suffers in like manner, in order that Satan may have his deserts, and thereby by confounded; who also has an affliction to bear which in itself has the nature and form of wrath, but has its motive and end in the love of God; who is just so misjudged and scorned of men, in order at length to be exalted, and to enter in as intercessor for those who despised and rejected Him. At the same time, it must not be forgotten that there remains an infinite distance between the type and antitype, which, however, must be in the very nature of a type, and does not annul the typical relation, which exists only exceptis excipiendis. Who could fail to recognise the involuntary picture of the three friends in the penitent ones of Is 53:1-12, who esteemed the servant of Jehovah as one smitten of God, for whom, however, at last His sacrifice and intercession avail? Job at last considers his friends as devoid of wisdom, because they try to comfort him with the nearness of light, while darkness is before him; because they give him the hope of a bodily restoration, while he has nothing to expect but death, and earnestly longs for the rest of death. It is surprising that the speech of Job plunges again into complete hopelessness, after he has risen to the prospect of being vindicated in this life. He certainly does not again put forth that prospect, but he does not even venture to hope that it can be realized by a blessing in this life after a seeming curse. It is in this hopelessness that the true greatness of Job's faith becomes manifest. He meets death, and to every appearance so overwhelmed by death, as a sinner, while he is still conscious that he is righteous. Is it not faith in and fidelity to God, then, that, without praying for recovery, he is satisfied with this one thing, that God acknowledges him? The promises of the friends ought to have rested on a different foundation, if he was to have the joy of appropriating them to himself. He feels himself to be inevitably given up as a prey to death, and as from the depth of Hades, into which he is sinking, he stretches out his hands to God, not that He would sustain him in life, but that He would acknowledge him before the world as His. If he is to die even, he desires only that he may not die the death of a criminal. And is this intended at the same time for the rescue of his honour? No, after all, for the honour of God, who cannot possibly destroy as an evil-doer one who is in everything faithful to Him. When, then, the issue of the history is that God acknowledges Job as His servant, and after he is proved and refined by the temptation, preserves to him a doubly rich and prosperous life, Job receives beyond his prayer and comprehension; and after he has learned from his own experience that God brings to Hades and out again, he has for ever conquered all fear of death, and the germs of a hope of a future life, which in the midst of his affliction have broken through his consciousness, can joyously expand. For Job appears to himself as one who is risen from the dead, and is a pledge to himself of the resurrection from the dead. Geneva 159917:13 If I wait, (n) the grave [is] mine house: I have made my bed in the darkness.(n) Though I should hope to come from adversity to prosperity, as your discourse pretends. John Gill17:13 If I wait, the grave is mine house,.... Not that Job put an "if" upon, or made a doubt of waiting upon God in private or public; or of waiting for him, his gracious appearances to him, answers of prayer, performance of promises, and deliverance out of trouble; and especially of waiting his appointed time till his change came, and hoping and expecting eternal life and happiness; all which he determined to do, and did, see Job 13:15; but he says this with respect to the advice of his friends, which should it be taken, the issue of would be no other than what he here suggests; they had intimated, that if he repented and reformed, he might hope for and expect a peaceable tabernacle, and a prosperous habitation, a line house, and affluent circumstances, Job 5:24. Now, says he, should I listen to this, and endeavour to cherish some hope and expectation of small things, and put myself in a waiting posture for them, alas! how soon would it be over, for what other house can I rationally expect but the grave? and this is what I have upon; I think of no other house than that, which is man's long home, the house appointed for all living; there I shall dwell, and make my abode until the morning of the resurrection, and I look for no other; and if I should, I am well assured! should be disappointed:I have made my bed in the darkness: in the dark grave, where the light of the body is extinct, and where the light of the sun comes not; in houses there are various apartments, some for work and business, as is the shop; others for eating and drinking, as the dining room; and others for sleep and rest, as the bedchamber; now in the house of the grave there is no mention of any but the latter; for there is no work and device in the grave, nor eating and drinking there; but it is a bed where the weary saint lies down and rests upon from all his toil and labour, until he awakes at the resurrection: now Job had settled the matter with himself, he had laid it out in his own mind, and taken a kind of pleasure in the prospect of it; that he had got a house to move into, when he was dislodged from the earthly house of his tabernacle, and where he had made himself, in his own thought, an easy bed, on which he should lay his weary limbs, and take his sleep and rest, until the heavens be no more. John Wesley17:13 Wait - For deliverance, I should be disappointed; for I am upon the borders of the grave, I expect no rest but in the dark grave, for which therefore I prepare myself. I endeavour to make it easy, by keeping my conscience pure, by seeing Christ lying in this bed, (so turning it into a bed of spices) and by looking beyond it to the resurrection.Robert Jamieson, A. R. Fausset and David Brown17:13 Rather, "if I wait for this grave (Sheol, or the unseen world) as my house, and make my bed in the darkness (Job 17:14), and say to corruption," rather, "to the pit" or "grave," &c. (Job 17:15). Where then is my hope? [UMBREIT]. The apodosis is at Job 17:15. |
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17:1417:14: Զմա՛հ կոչեցի ինձ հայր, մայր եւ քոյր ինձ՝ զերր։ [175]Զմահ կոչեցի ինձ հայր, մայր եւ քոյր ինձ` զերր:14 Մահը ինձ համար ես հայր կոչեցի, նեխուածքը՝[21] մայր, քոյր:[21] 21. Եբրայերէն՝ պալարը: 14 Եթէ ապականութեան աղաղակեմ՝ ըսելով. ‘Դուն իմ հայրս ես’Եւ որդերուն՝ ‘Դուք իմ մայրս ու քոյրս էք’ 17:14: Զմա՛հ կոչեցի ինձ հայր, մայր եւ քոյր ինձ՝ զերր։ 14 Մահը ինձ համար ես հայր կոչեցի, նեխուածքը՝[21] մայր, քոյր: [21] 21. Եբրայերէն՝ պալարը: 14 Եթէ ապականութեան աղաղակեմ՝ ըսելով. ‘Դուն իմ հայրս ես’Եւ որդերուն՝ ‘Դուք իմ մայրս ու քոյրս էք’ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1417:14 гробу скажу: ты отец мой, червю: ты мать моя и сестра моя. I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister:17:14 θάνατον θανατος death ἐπεκαλεσάμην επικαλεω invoke; nickname πατέρα πατηρ father μου μου of me; mine εἶναι ειμι be μητέρα μητηρ mother δέ δε though; while μου μου of me; mine καὶ και and; even ἀδελφὴν αδελφη sister σαπρίαν σαπρια decay 17:14 לַ la לְ to † הַ the שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit קָ֭רָאתִי ˈqārāṯî קרא call אָ֣בִי ʔˈāvî אָב father אָ֑תָּה ʔˈāttā אַתָּה you אִמִּ֥י ʔimmˌî אֵם mother וַ֝ ˈwa וְ and אֲחֹתִ֗י ʔᵃḥōṯˈî אָחֹות sister לָֽ lˈā לְ to † הַ the רִמָּֽה׃ rimmˈā רִמָּה maggot 17:14. putredini dixi pater meus es mater mea et soror mea vermibusI have said to rottenness: Thou art my father; to worms, my mother and my sister. 14. If I have said to corruption, Thou art my father; to the worm, my mother, and my sister; 17:14 гробу скажу: ты отец мой, червю: ты мать моя и сестра моя. 17:14 θάνατον θανατος death ἐπεκαλεσάμην επικαλεω invoke; nickname πατέρα πατηρ father μου μου of me; mine εἶναι ειμι be μητέρα μητηρ mother δέ δε though; while μου μου of me; mine καὶ και and; even ἀδελφὴν αδελφη sister σαπρίαν σαπρια decay 17:14 לַ la לְ to † הַ the שַּׁ֣חַת ššˈaḥaṯ שַׁחַת pit קָ֭רָאתִי ˈqārāṯî קרא call אָ֣בִי ʔˈāvî אָב father אָ֑תָּה ʔˈāttā אַתָּה you אִמִּ֥י ʔimmˌî אֵם mother וַ֝ ˈwa וְ and אֲחֹתִ֗י ʔᵃḥōṯˈî אָחֹות sister לָֽ lˈā לְ to † הַ the רִמָּֽה׃ rimmˈā רִמָּה maggot 17:14. putredini dixi pater meus es mater mea et soror mea vermibus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I have said to rottenness: Thou art my father; to worms, my mother and my sister. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:14: I have said to corruption - I came from a corrupted stock, and I must go to corruption again. The Hebrew might be thus rendered: To the ditch I have called, Thou art my father. To the worm, Thou art my mother and my sister. I am in the nearest state of affinity to dissolution and corruption: I may well call them my nearest relations, as I shall soon be blended with them.Albert Barnes: Notes on the Bible - 183417:14: I have said - Margin, cried, or called. The sense is, "I say," or "I thus address the grave."To corruption - The word used here (שׁחת shachath) means properly a pit, or pit-fall, Psa 7:15; Psa 9:15; a cistern, or a ditch, ; or the sepulchre, or grave, Psa 30:9; , . The Septuagint renders it here by θανάτον thanaton - death. Jerome (Vulgate), putredini dixi. According to Gesenius (Lex), the word never has the sense of corruption. Schultens, however, Rosenmuller, and others, understand it in the sense of corruption or putrefaction. This accords, certainly, with the other hemistich, and better constitutes a parallelism with the "worm" than the word "grave" would. It seems probable that this is the sense here; and if the proper meaning of the word is a pit, or the grave, it here denotes the grave, as containing a dead and moulderling body. Thou art my father - "I am nearly allied to it. I sustain to it a relation like that of a child to a father." The idea seems to be that of family likeness; and the object is to present the most striking and impressive view of his sad and sorrowful condition. He was so diseased, so wretched, so full of sores and of corruption (see ), that he might be said to be the child of one mouldering in the grave, and was kindred to a family in the tomb! To the worm - The worm that feeds upon the dead. He belonged to that sad family where the body was putrifying, and where it was covered with worms; see the notes at Isa 14:11. My mother - I am so nearly allied to the worms, that the connection may be compared to that between a mother and her son. And my sister - "The sister here is mentioned rather than the brother, because the noun rendered worm in the Hebrew, is in the feminine gender." Rosenmuller. The sense of the whole is, that Job felt that he belonged to the grave. He was destined to corruption. He was soon to lie down with the dead. His acquaintance and kindred were there. So corrupt was his body, so afflicted and diseased, that he seemed to belong to the family of the putrifying, and of those covered with worms! What an impressive description; and yet how true is it of all! The most vigorous frame, the most beautiful and graceful form, the most brilliant complexion, has a near relationship to the worm, and will soon belong to the mouldering family beneath the ground! Christian reader! such are you; such am I. Well, let it be so. Let us not repine. Be the grave our home; be the mouldering people there our parents, and brothers, and sisters. Be our alliance with the worms. There is a brighter scene beyond - a world where we shall be kindred with the angels, and ranked among the sons of God. In that world we shall be clothed with immortal youth, and shall know corruption no more. Then our eyes will shine with undiminished brilliancy foRev_er; our cheeks glow with immortal health; our hearts beat with the pulsations of eternal life. Then our hands shall be feeble and our knees totter with disease or age no more; and then the current of health and joy shall flow on through our veins foRev_er and eye! Allied now to worms we are, but we are allied to the angels too; the grave is to be our home, but so also is heaven; the worm is our brother, but so also is the Son of God! Such is man; such are his prospects here, such his hopes and destiny in the world to come. He dies here, but he lives in glory and honor hereafter foRev_er. Shall man, O God of light and life, For ever moulder in the grave? Canst thou forget thy glorious work, Thy promise and thy power to save? Shall life Rev_isit dying worms, And spread the joyful insects' wing; And O shall man awake no more, To see thy face, thy name to sing? Faith sees the bright, eternal doors, Unfold to make her children way; They shall be clothed with endless life, And shine in everlasting day. The trump shall sound, the dead shall wake, From the cold tomb the slumberers spring; Through heaven with joy these myriads rise, And hail their Savior and their King. Dr. Dwight R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:14: said: Heb. cried, or, calledcorruption: Job 21:32, Job 21:33; Psa 16:10, Psa 49:9; Act 2:27-31, Act 13:34-37; Co1 15:42, Co1 15:53, Co1 15:54 to the worm: Job 19:26, Job 24:20; Isa 14:11 Job 17:15 Geneva 159917:14 I have said to corruption, Thou [art] my (o) father: to the worm, [Thou art] my mother, and my sister.(o) I have no more hope in father, mother, sister, or any worldly thing: for the dust and worms will be to me instead of them. John Gill17:14 I have said to corruption, thou art my father,.... Not to the corruptible seed, of which he was begotten; nor to the corruption or purulent matter of his boils and ulcers, and the worms his flesh was now clothed with, Job 7:5; but to that corruption his body would turn to in the grave, lying long enough to see it, which Christ's body did not, Ps 16:10; that is, "to the pit of corruption" (c), as it may be rendered, meaning the grave, so called because in it dead bodies corrupt and putrefy: in houses are families consisting of various persons, of different relations, who dwell together in friendship and harmony, very lovingly and familiarly, as father and mother, brother and sister; so in the grave, the dwelling house of men, there are inhabitants that dwell together, as if they were familiar friends and acquaintance; and with these, Job claims kindred, such as corruption, rottenness, dust and worms, and these he speaks unto, not only very familiarly, but very respectfully; the note of Bar Tzemach is,"I honour the grave as a son a father, that it may receive me quickly;'' yea, he speaks as not ashamed of the relation, but is fond of it; "I called" or "cried" (d) that is, aloud, with great vehemency and affection: to the worm, thou art my mother and my sister; these are the rather mentioned, because the relation is near, and they are very loving and tender, and abide in the house, see Prov 7:4; he calls these his mother and sister, as the above Jewish commentator observes, because the might lie in their bosom; by all this Job would represent how familiar death and the grave were to him, and how little he dreaded them; yea, how desirable they were to him, since he should be at home, and among his relations and friends. (c) "foveam", Pagninus, Montanus, Tigurine version, Drusius, &c. (d) "vocavi", Montanus; "clamavi", Mercerus. John Wesley17:14 Corruption - Heb. to the pit of corruption, the grave. Father - I am near a - kin to thee, and thou wilt receive and keep me in thy house, as parents do their children.Robert Jamieson, A. R. Fausset and David Brown17:14 Thou art my father, &c.--expressing most intimate connection (Prov 7:4). His diseased state made him closely akin to the grave and worm. |
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17:1517:15: Արդ ո՞ւր է յոյսն իմ. կամ թէ զբարութիւնս իմ տեսանիցե՞մ[9245]։ [9245] Այլք. Ո՞ւր է յոյս իմ։ Արդ ո՞ւր է յոյս իմ, կամ թէ զբարութիւնս իմ [176]տեսանիցե՞մ:15 Ո՞ւր է յոյսը իմ, կամ բարիքներս պիտի տեսնե՞մ ես: 15 Այն ատեն ո՞ւր է իմ յոյսս։Իմ յոյսս ո՞վ պիտի տեսնէ։ 17:15: Արդ ո՞ւր է յոյսն իմ. կամ թէ զբարութիւնս իմ տեսանիցե՞մ[9245]։ [9245] Այլք. Ո՞ւր է յոյս իմ։ 15 Ո՞ւր է յոյսը իմ, կամ բարիքներս պիտի տեսնե՞մ ես: 15 Այն ատեն ո՞ւր է իմ յոյսս։Իմ յոյսս ո՞վ պիտի տեսնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1517:15 Где же после этого надежда моя? и ожидаемое мною кто увидит? And where [is] now my hope? as for my hope, who shall see it:17:15 ποῦ που.1 where? οὖν ουν then μου μου of me; mine ἔτι ετι yet; still ἐστὶν ειμι be ἡ ο the ἐλπίς ελπις hope ἦ η.1 surely τὰ ο the ἀγαθά αγαθος good μου μου of me; mine ὄψομαι οραω view; see 17:15 וְ֭ ˈw וְ and אַיֵּה ʔayyˌē אַיֵּה where אֵפֹ֣ו ʔēfˈô אֵפֹו then תִקְוָתִ֑י ṯiqwāṯˈî תִּקְוָה hope וְ֝ ˈw וְ and תִקְוָתִ֗י ṯiqwāṯˈî תִּקְוָה hope מִ֣י mˈî מִי who יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard 17:15. ubi est ergo nunc praestolatio mea et patientiam meam quis consideratWhere is now then my expectation, and who considereth my patience? 15. Where then is my hope? and as for my hope, who shall see it? 17:15 Где же после этого надежда моя? и ожидаемое мною кто увидит? 17:15 ποῦ που.1 where? οὖν ουν then μου μου of me; mine ἔτι ετι yet; still ἐστὶν ειμι be ἡ ο the ἐλπίς ελπις hope ἦ η.1 surely τὰ ο the ἀγαθά αγαθος good μου μου of me; mine ὄψομαι οραω view; see 17:15 וְ֭ ˈw וְ and אַיֵּה ʔayyˌē אַיֵּה where אֵפֹ֣ו ʔēfˈô אֵפֹו then תִקְוָתִ֑י ṯiqwāṯˈî תִּקְוָה hope וְ֝ ˈw וְ and תִקְוָתִ֗י ṯiqwāṯˈî תִּקְוָה hope מִ֣י mˈî מִי who יְשׁוּרֶֽנָּה׃ yᵊšûrˈennā שׁור regard 17:15. ubi est ergo nunc praestolatio mea et patientiam meam quis considerat ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Where is now then my expectation, and who considereth my patience? |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-16. Надежды на жизнь и ее радости нет и не предвидится. Она так же исчезает ("в преисподнюю сойдет" - ст. 16), как и сам Иов. Вместо обещанного друзьями покоя на земле (V:24; XI:18) Иову предстоит покой в шеоле. Вместо "и будет покоиться со мною во прахе" буквально с еврейского должно перевести: "там, по крайней мере, во прахе я найду покой".Adam Clarke: Commentary on the Bible - 183117:15: And where is now my hope? - In the circumstances in which I am found, of what use can hope be? Were I to form the expectation of future good, who could ever see it realized? Is it then any wonder that I should complain and bemoan my wretched lot?Albert Barnes: Notes on the Bible - 183417:15: And where is now my hope? - What hope have I of life? What possibility is there of my escape from death?Who shall see it? - That is, who will see any hopes that I may now cherish fulfilled. If I cherish any, they will be disappointed, and no one will see them accomplished. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:15: my hope: Job 4:6, Job 6:11, Job 13:15, Job 19:10Job 17:16 John Gill17:15 And where is now my hope?.... Not the grace of hope, which was in his heart; and though it might sometimes be low in exercise, it could not be lost; it is an anchor, sure and steadfast, and is one of the graces that always abides, and never disappoints and makes ashamed; nor the object of hope, eternal glory and happiness in another world, that is laid up in heaven, and for which he was looking and waiting by faith; but his hope of outward happiness, and of being restored to his former state of prosperity, or a better, which his friends encouraged him to; this had no place in him, nor did he see any reason to cherish it; all ground and foundation of it was removed, as he apprehended; there was nothing on which he could build such an hope as that, see Job 6:11;as for my hope, who shall see it? that is, which his friends would have him hope for, a line house, a large estate, a numerous family, honour and respect among men, long life, and an abundance of outward peace and happiness; this he was firmly persuaded he should never see, being just going into the grave, nor his friends that suggested these things to him, nor anybody else; though indeed what he himself truly hoped for might be rightly thus described, being things not seen by the eye of the body, nor by carnal sense and reason, but are the invisible glories and realities of another world, for "hope that is seen is not hope", &c. Rom 8:24; but Job does not design these, but the former. John Wesley17:15 Hope - The happiness you would have me expect.Robert Jamieson, A. R. Fausset and David Brown17:15 Who shall see it fulfilled? namely, the "hope" (Job 11:18) which they held out to him of restoration. |
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17:1617:16: Կամ թէ ընդ ի՛ս իսկ ՚ի դժո՞խս իջանիցեն. կամ թէ միանգամայն ՚ի հո՛ղ իջանիցեմք։ Կամ թէ ընդ իս իսկ ի դժո՞խս իջանիցեն, կամ թէ միանգամայն ի հո՞ղ իջանիցեմք:16 Թէ՞ այդ բոլորը պիտի գերեզման իջեցնեմ հետս. բոլորս իրար հետ հո՞ղն ենք իջնելու»: 16 Գերեզմանին առանձնութեանը մէջ պիտի իջնէ, Երբ մէկտեղ հողին մէջ հանգստանանք»։ 17:16: Կամ թէ ընդ ի՛ս իսկ ՚ի դժո՞խս իջանիցեն. կամ թէ միանգամայն ՚ի հո՛ղ իջանիցեմք։ 16 Թէ՞ այդ բոլորը պիտի գերեզման իջեցնեմ հետս. բոլորս իրար հետ հո՞ղն ենք իջնելու»: 16 Գերեզմանին առանձնութեանը մէջ պիտի իջնէ, Երբ մէկտեղ հողին մէջ հանգստանանք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1617:16 В преисподнюю сойдет она и будет покоиться со мною в прахе. They shall go down to the bars of the pit, when [our] rest together [is] in the dust:17:16 ἦ η.1 surely μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for ᾅδην αδης Hades καταβήσονται καταβαινω step down; descend ἢ η or; than ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord ἐπὶ επι in; on χώματος χωμα step down; descend 17:16 בַּדֵּ֣י baddˈê בַּד linen, part, stave שְׁאֹ֣ל šᵊʔˈōl שְׁאֹול nether world תֵּרַ֑דְנָה tērˈaḏnā ירד descend אִם־ ʔim- אִם if יַ֖חַד yˌaḥaḏ יַחַד gathering עַל־ ʕal- עַל upon עָפָ֣ר ʕāfˈār עָפָר dust נָֽחַת׃ ס nˈāḥaṯ . s נַחַת rest 17:16. in profundissimum infernum descendent omnia mea putasne saltim ibi erit requies mihiAll that I have shall go down into the deepest pit: thinkest thou that there at least I shall have rest? 16. It shall go down to the bars of Sheol, when once there is rest in the dust. 17:16 В преисподнюю сойдет она и будет покоиться со мною в прахе. 17:16 ἦ η.1 surely μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for ᾅδην αδης Hades καταβήσονται καταβαινω step down; descend ἢ η or; than ὁμοθυμαδὸν ομοθυμαδον unanimously; with one accord ἐπὶ επι in; on χώματος χωμα step down; descend 17:16 בַּדֵּ֣י baddˈê בַּד linen, part, stave שְׁאֹ֣ל šᵊʔˈōl שְׁאֹול nether world תֵּרַ֑דְנָה tērˈaḏnā ירד descend אִם־ ʔim- אִם if יַ֖חַד yˌaḥaḏ יַחַד gathering עַל־ ʕal- עַל upon עָפָ֣ר ʕāfˈār עָפָר dust נָֽחַת׃ ס nˈāḥaṯ . s נַחַת rest 17:16. in profundissimum infernum descendent omnia mea putasne saltim ibi erit requies mihi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All that I have shall go down into the deepest pit: thinkest thou that there at least I shall have rest? |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:16: They shall go down to the bars of the pit - All that I have must descend into the depths of the grave. Thither are we all going; and there alone can I rest. בדי baddey, which we translate bars, signifies also branches, distended limbs, or claws, and may here refer either to a personification of the grave, a monster who seizes on human bodies, and keeps them fast in his deadly gripe; or to the different branching-off-alleys in subterranean cemeteries, or catacombs, in which niches are made for the reception of different bodies.When our rest together is in the dust - That is, according to some critics, My hope and myself shall descend together into the grave. It shall never be realized, for the time of my departure is at hand. In those times what deep shades hung on the state of man after death, and on every thing pertaining to the eternal world! Perplexity and uncertainty were the consequences; and a corresponding gloom often dwelt on the minds of even the best of the Old Testament believers. Job's friends, though learned in all the wisdom of the Arabians, connected with the advantages derivable from the Mosaic writings, and perhaps those of the earlier prophets, had little clear or distinct in their minds relative to all subjects post mortem, or of the invisible world. Job himself, though sometimes strongly confident, is often harassed with doubts and fears upon the subject, insomuch that his sayings and experience often appear contradictory. Perhaps it could not be otherwise; the true light was not then come: Jesus alone brought life and immortality to light by his Gospel. Albert Barnes: Notes on the Bible - 183417:16: They shall go down - That is, my hopes shall go down. All the expectations that I have cherished of life and happiness, will descend there with me. We have a similar expression when we say, that a man "has buried his hopes in the grave," when he loses an only son.To the bars of the pit - "Bars of Sheol" - שׁאול בד bad she'ô l. Vulgate, "Profoundest deep." Septuagint, εἰς ᾅδην eis hadē n - to Hades. Sheol, or Hades, was supposed to be under the earth. Its entrance was by the grave as a gate that led to it. It was protected by bars - as prisons are - so that those who entered there could not escape; see the notes at Isa 14:9. It was a dark, gloomy dwelling, far away from light, and from the comforts which people enjoy in this life; see -22. To that dark world Job expected soon to descend; and though he did not regard that as properly a place of punishment, yet it was not a place of positive joy. It was a gloomy and wretched world - the land of darkness and of the shadow of death; and he looked to the certainty of going there not with joy, but with anguish and distress of heart. Had Job been favored with the clear and elevated views of heaven which we have in the Christian Rev_elation, death to him would have lost its gloom. We wonder, often, that so good a man expressed such a dread of death, and that he did not look more calmly into the future world. But to do him justice, we should place ourselves in his situation. We should lay aside all that is cheerful and glad in the views of heaven which Christianity has given us. We should look upon the future world as the shadow of death; a land of gloom and spectres; a place beneath the ground - dark, chilly, repulsive; and we shall cease to wonder at the expressions of even so good a man at the prospect of death. When we look at him, we should remember with thankfulness the different views which we have of the future world, and the source to which we owe them. To us, if we are pious in any measure as Job was, death is the avenue, not to a world of gloom, but to a world of light and glory. It opens into heaven. There is no gloom, no darkness, no sorrow. There all are happy; and there all that is mysterious in this life is made plain - all that is sad is succeeded by eternal joy. These views we owe to that gospel which has brought life and immortality to light; and when we think of death and the future world, when from the midst of woes and sorrows we are compelled to look out on eternity, let us rejoice that we are not constrained to look forward with the sad forebodings of the Sage of Uz, but that we may think of the grave cheered by the strong consolations of Christian hope of the glorious resurrection. When our rest together is in the dust - The rest of me and my hopes. My hopes and myself will expire together. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:16: the bars of the pit: Job 18:13, Job 18:14, Job 33:18-28; Psa 88:4-8, Psa 143:7; Isa 38:17, Isa 38:18; Jon 2:6rest: Job 3:17-19; Eze 37:11; Co2 1:9 Geneva 159917:16 (p) They shall go down to the bars of the pit, when [our] rest together [is] in the dust.(p) All worldly hope and prosperity fail which you say, are only signs of God's favour but seeing that these things perish, I set my hope in God and in the life everlasting. John Gill17:16 They shall go down to the bars of the pit,.... He himself, and his friends, and the hopes they would have him entertain; these should all go down together to the grave, and there lie barred and locked up; these hopes, so as never to rise anymore, and the bodies of himself, and his friends, till loosed by him who has the keys of hell and death: or "the bars shall go down to the grave"; the members of his body, as Jarchi, which are the bars of it, as some in Bar Tzemach; the strength and support of it, as particularly the bones, these shall go down to the grave, and there turn to rottenness and dust; and therefore, as if he should say, as he elsewhere does, "what is my strength, that I should hope?" Job 6:11;when our rest together is in the dust; which is man's original, and to which he returns, and in which the dead lie and sleep until the resurrection; and where they are at rest from all adversity and affliction of body, mind, and estate; from all the troubles and vexations occasioned by wicked men, and from all disputes, wranglings, contentions, and animosities among friends, which would be the case of Job, and his friends, when their heads were laid in the dust, and which he supposed would quickly be; and therefore it was in vain for them to feed him with hopes of outward happiness, and for him to entertain them; it best came them both to think of death and the grave as near at hand, where their controversies would be buried, and they would be good friends, and lie quietly together, and take their rest until they should awake and rise to everlasting life. John Wesley17:16 They - My hopes, of which he spake in the singular number, Job 17:15, which he here changes into the plural, as is usual in these poetical books. Bars - Into the innermost parts of the pit: my hopes are dying, and will be buried in my grave. We must shortly be in the dust, under the bars of the pit, held fast there, 'till the general resurrection. All good men, if they cannot agree now will there rest together. Let the foresight of this cool the heat of all contenders, and moderate the disputers of this world.Robert Jamieson, A. R. Fausset and David Brown17:16 They--namely, my hopes shall be buried with me.bars-- (Is 38:10). Rather, the wastes or solitudes of the pit (sheol, the unseen world). rest together--the rest of me and my hope is in, &c. Both expire together. The word "rest" implies that man's ceaseless hopes only rob him of rest. |
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