Յոբ / Job - 27 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

Job - 27Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Речь Иова ко всем друзьям. 1-10. Решимость Иова защищать свою невинность. 11-23. Описание гибели грешника. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Job had sometimes complained of his friends that they were so eager in disputing that they would scarcely let him put in a word: "Suffer me that I may speak;" and, "O that you would hold your peace!" But now, it seems, they were out of breath, and left him room to say what he would. Either they were themselves convinced that Job was in the right or they despaired of convincing him that he was in the wrong; and therefore they threw away their weapons and gave up the cause. Job was too hard for them, and forced them to quit the field; for great is the truth and will prevail. What Job had said (ch. xxvi.) was a sufficient answer to Bildad's discourse; and now Job paused awhile, to see whether Zophar would take his turn again; but, he declining it, Job himself went on, and, without any interruption or vexation given him, said all he desired to say in this matter. I. He begins with a solemn protestation of his integrity and of his resolution to hold it fast, ver. 2-6. II. He expresses the dread he had of that hypocrisy which they charged him with, ver. 7-10. III. He shows the miserable end of wicked people, notwithstanding their long prosperity, and the curse that attends them and is entailed upon their families, ver. 11-23. Adam Clarke: Commentary on the Bible - 1831 Job strongly asserts his innocence; determines to maintain it, and to avoid every evil way,7. Shows his abhorrence of the hypocrite by describing his infamous character, accumulated miseries, and wretched end, vv. 8-23. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 27:1, Job protests his sincerity; Job 27:8, The hypocrite is without hope; Job 27:11, The blessings which the wicked have are turned into curses. Job 27:1 John Gill INTRODUCTION TO JOB 27 Though Job's friends were become silent, and dropped the controversy with him, he still continued his discourse in this and the four following chapters; in which he asserts his integrity; illustrates and confirms his former sentiments; gives further proof of his knowledge of things, natural and divine; takes notice of his former state of prosperity, and of his present distresses and afflictions, which came upon him, notwithstanding his piety, humanity, and beneficence, and his freedom from the grosser acts of sin, both with respect to God and men, all which he enlarges upon. In this chapter he gives his word and oath for it, that he would never belie himself, and own that he was an hypocrite, when he was not, but would continue to assert his integrity, and the righteousness of his cause, as long as he lived, Job 27:1; for to be an hypocrite, and to attempt to conceal his hypocrisy, would be of no advantage to him, either in life, or in death, Job 27:7; and was this his character and case, upon their principles, he could expect no other than to be a miserable man, as wicked men are, who have their blessings turned into curses, or taken away from them, and they removed out of the world in the most awful and terrible manner, and under manifest tokens of the wrath and displeasure of God, Job 27:11.
27:127:1: Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ. 1 Յոբը նորից խօսեց ու ասաց. 27 Յոբ դարձեալ իր խօսքը սկսելով՝ ըսաւ. Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ: 27:1: Դարձեալ յաւելեալ Յոբայ յառակի իւրում ասէ. 1 Յոբը նորից խօսեց ու ասաց. 27 Յոբ դարձեալ իր խօսքը սկսելով՝ ըսաւ. zohrab-1805▾ eastern-1994▾ western am▾	27:127:1 И продолжал Иов возвышенную речь свою и сказал: 27:1 ἔτι ετι yet; still δὲ δε though; while προσθεὶς προστιθημι add; continue Ιωβ ιωβ Iōb; Iov εἶπεν επω say; speak τῷ ο the προοιμίῳ προοιμιον opening 27:1 וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift מְשָׁלֹ֗ו mᵊšālˈô מָשָׁל proverb וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 27:1. addidit quoque Iob adsumens parabolam suam et dixitJob also added, taking up his parable, and said: 1. And Job again took up his parable, and said, Moreover Job continued his parable, and said: 27:1 И продолжал Иов возвышенную речь свою и сказал: 27:1 ἔτι ετι yet; still δὲ δε though; while προσθεὶς προστιθημι add; continue Ιωβ ιωβ Iōb; Iov εἶπεν επω say; speak τῷ ο the προοιμίῳ προοιμιον opening 27:1 וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job שְׂאֵ֥ת śᵊʔˌēṯ נשׂא lift מְשָׁלֹ֗ו mᵊšālˈô מָשָׁל proverb וַ wa וְ and יֹּאמַֽר׃ yyōmˈar אמר say 27:1. addidit quoque Iob adsumens parabolam suam et dixit Job also added, taking up his parable, and said: 1. And Job again took up his parable, and said, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 1. Пользуясь молчанием друзей, Иов продолжает речь "возвышенную", - приточную, образную (евр. "машал"). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Moreover Job continued his parable, and said, 2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; 3 All the while my breath is in me, and the spirit of God is in my nostrils; 4 My lips shall not speak wickedness, nor my tongue utter deceit. 5 God forbid that I should justify you: till I die I will not remove mine integrity from me. 6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. Job's discourse here is called a parable (mashal), the title of Solomon's proverbs, because it was grave and weighty, and very instructive, and he spoke as one having authority. It comes from a word that signifies to rule, or have dominion; and some think it intimates that Job now triumphed over his opponents, and spoke as one that had baffled them. We say of an excellent preacher that he knows how dominari in concionibus--to command his hearers. Job did so here. A long strife there had been between Job and his friends; they seemed disposed to have the matter compromised; and therefore, since an oath for confirmation is an end of strife (Heb. vi. 16), Job here backs all he had said in maintenance of his own integrity with a solemn oath, to silence contradiction, and take the blame entirely upon himself if he prevaricated. Observe, I. The form of his oath (v. 2): As God liveth, who hath taken away my judgment. Here, 1. He speaks highly of God, in calling him the living God (which means everliving, the eternal God, that has life in himself) and in appealing to him as the sole and sovereign Judge. We can swear by no greater, and it is an affront to him to swear by any other. 2. Yet he speaks hardly of him, and unbecomingly, in saying that he had taken away his judgment (that is, refused to do him justice in this controversy and to appear in defence of him), and that by continuing his troubles, on which his friends grounded their censures of him, he had taken from him the opportunity he hoped ere now to have of clearing himself. Elihu reproved him for this word (ch. xxxiv. 5); for God is righteous in all his ways, and takes away no man's judgment. But see how apt we are to despair of favour if it be not shown us immediately, so poor-spirited are we and so soon weary of waiting God's time. He also charges it upon God that he had vexed his soul, had not only not appeared for him, but had appeared against him, and, by laying such grievous afflictions upon him had quite embittered his life to him and all the comforts of it. We, by our impatience, vex our own souls and then complain of God that he has vexed them. Yet see Job's confidence in the goodness both of his cause and of his God, that though God seemed to be angry with him, and to act against him for the present, yet he could cheerfully commit his cause to him. II. The matter of his oath, v. 3, 4. 1. That he would not speak wickedness, nor utter deceit--that, in general, he would never allow himself in the way of lying, that, as in this debate he had all along spoken as he thought, so he would never wrong his conscience by speaking otherwise; he would never maintain any doctrine, nor assert any matter of fact, but what he believed to be true; nor would he deny the truth, how much soever it might make against him: and, whereas his friends charged him with being a hypocrite, he was ready to answer, upon oath, to all their interrogatories, if called to do so. On the one hand he would not, for all the world, deny the charge if he knew himself guilty, but would declare the truth, the whole truth, and nothing but the truth, and take to himself the shame of his hypocrisy. On the other hand, since he was conscious to himself of his integrity, and that he was not such a man as his friends represented him, he would never betray his integrity, nor charge himself with that which he was innocent of. He would not be brought, no, not by the rack of their unjust censures, falsely to accuse himself. If we must not bear false witness against our neighbour, then not against ourselves. 2. That he would adhere to this resolution as long as he lived (v. 3): All the while my breath is in me. Our resolutions against sin should be thus constant, resolutions for life. In things doubtful and indifferent, it is not safe to be thus peremptory. We know not what reason we may see to change our mind: God may reveal to us that which we now are not aware of. But in so plain a thing as this we cannot be too positive that we will never speak wickedness. Something of a reason for his resolution is here implied--that our breath will not be always in us. We must shortly breathe our last, and therefore, while our breath is in us, we must never breathe wickedness and deceit, nor allow ourselves to say or do any thing which will make against us when our breath shall depart. The breath in us is called the spirit of God, because he breathed it into us; and this is another reason why we must not speak wickedness. It is God that gives us life and breath, and therefore, while we have breath, we must praise him. III. The explication of his oath (v. 5, 6): "God forbid that I should justify you in your uncharitable censures of me, by owning myself a hypocrite: no, until I die I will not remove my integrity from me; my righteousness I hold fast, and will not let it go." 1. He would always be an honest man, would hold fast his integrity, and not curse God, as Satan, by his wife, urged him to do, ch. ii. 9. Job here thinks of dying, and of getting ready for death, and therefore resolves never to part with his religion, though he had lost all he had in the world. Note, The best preparative for death is perseverance to death in our integrity. "Until I die," that is, "though I die by this affliction, I will not thereby be put out of conceit with my God and my religion. Though he slay me, yet will I trust in him." 2. He would always stand to it that he was an honest man; he would not remove, he would not part with, the conscience, and comfort, and credit of his integrity; he was resolved to defend it to the last. "God knows, and my own heart knows, that I always meant well, and did not allow myself in the omission of any known duty or the commission of any known sin. This is my rejoicing, and no man shall rob me of it; I will never lie against my right." It has often been the lot of upright men to be censured and condemned as hypocrites; but it well becomes them to bear up boldly against such censures, and not to be discouraged by them nor think the worse of themselves for them; as the apostle (Heb. xiii. 18): We have a good conscience in all things, willing to live honestly. Hic murus aheneus esto, nil conscire sibi. Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. Job complained much of the reproaches of his friends; but (says he) my heart shall not reproach me, that is, "I will never give my heart cause to reproach me, but will keep a conscience void of offence; and, while I do so, I will not give my heart leave to reproach me." Who shall lay any thing to the charge of God's elect? It is God that justifies. To resolve that our hearts shall not reproach us when we give them cause to do so is to affront God, whose deputy conscience is, and to wrong ourselves; for it is a good thing, when a man has sinned, to have a heart within him to smite him for it, 2 Sam. xxiv. 10. But to resolve that our hearts shall not reproach us while we still hold fast our integrity is to baffle the designs of the evil spirit (who tempts good Christians to question their adoption, If thou be the Son of God) and to concur with the operations of the good Spirit, who witnesses to their adoption. Adam Clarke: Commentary on the Bible - 1831 27:1: Continued his parable - After having delivered the preceding discourse, Job appears to have paused to see if any of his friends chose to make any reply; but finding them all silent, he resumed his discourse, which is here called משלו meshalo, his parable, his authoritative weighty discourse; from משל mashal, to exercise rule, authority, dominion, or power - Parkhurst. And it must be granted that in this speech he assumes great boldness, exhibits his own unsullied character, and treats his friends with little ceremony. Albert Barnes: Notes on the Bible - 1834 27:1: Job continued - Margin, as in Hebrew "added to take up." Probably he had paused for Zophar to reply, but since he said nothing he now resumed his argument. His parable - A parable properly denotes a comparison of one thing with another, or a fable or allegorical representation from which moral instruction is derived. It was a favorite mode of conveying truth in the East, and indeed is found in all countries; see the notes at Mat 13:3. It is evident, however, that Job did not deliver his sentiments in this manner; and the word rendered "parable" here (משׁל mâ shâ l) means, as it often does, a sententious discourse or argument. The word is used in the Scriptures to denote a parable, properly so called; then a sententious saying; an apothegm; a proverb; or a poem or song; see the notes at Isa 14:4. It is rendered here by the Vulgate, parabolam; by the Septuagint, προοιμίῳ prooimiō - "Job spake by preface;" Luther, fuhr fort - Job continued; Noyes, discourse; Good, high argument. The meaning is, that Job continued his discourse; but there is in the word a reference to the kind of discourse which he employed, as being sententious and apothegmatical. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:1: Job: Num 23:7, Num 24:3, Num 24:15; Psa 49:4, Psa 78:2; Pro 26:7 continued: Heb. added to take up Job 27:2 Carl Friedrich Keil and Franz Delitzsch 27:1 1 Then Job continued to take up his proverb, and said: 2 As God liveth, who hath deprived me of my right, And the Almighty, who hath sorely saddened my soul - 3 For still all my breath is in me, And the breath of Eloah in my nostrils - 4 My lips do not speak what is false, And my tongue uttereth not deceit! 5 Far be it from me, to grant that you are in the right: Till I die I will not remove my innocence from me. 6 My righteousness I hold fast, and let it not go: My heart reproacheth not any of my days. 7 Mine enemy must appear as an evil-doer, And he who riseth up against me as unrighteous. The friends are silent, Job remains master of the discourse, and his continued speech is introduced as a continued שׂאת משׁלו (after the analogy of the phrase נשׂא קול), as in Num 23:7 and further on, the oracles of Balaam. משׁל is speech of a more elevated tone and more figurative character; here, as frequently, the unaffected outgrowth of an elevated solemn mood. The introduction of the ultimatum, as משׁל, reminds one of "the proverb (el-methel) seals it" in the mouth of the Arab, since in common life it is customary to use a pithy saying as the final proof at the conclusion of a speech. Job begins with an asseveration of his truthfulness (i.e., the agreement of his confession with his consciousness) by the life of God. From this oath, which in the form bi-hajât allâh has become later on a common formula of assurance, R. Joshua, in his tractate Sota, infers that Job served God from love to Him, for we only swear by the life of that which we honour and love; it is more natural to conclude that the God by whom on the one hand, he believes himself to be so unjustly treated, still appears to him, on the other hand, to be the highest manifestation of truth. The interjectional clause: living is God! is equivalent to, as true as God liveth. That which is affirmed is not what immediately follows: He has set aside my right, and the Almighty has sorely grieved my soul (Raschi); but הסיר משׁפטי and המר נפשׁי are attributive clauses, by which what is denied in the form of an oath introduced by אם (as Gen 42:15; 1Kings 14:45; 2Kings 11:11, Ges. 155, 2, f) is contained in Job 27:4; his special reference to the false semblance of an evil-doer shows that semblance which suffering casts upon him, but which he constantly repudiates as surely not lying, as that God liveth. Among moderns, Schlottm. (comp. Ges. 150, 3), like most of the old expositors, translates: so long as my breath is in me,...my lips shall speak no wrong, so that Job 27:3 and Job 27:4 together contain what is affirmed. By (1) כּי indeed sometimes introduces that which shall happen as affirmed by oath, Jer 22:5; Jer 49:13; but here that which shall not take place is affirmed, which would be introduced first in a general form by כּי explic. s. recitativum, then according to its special negative contents by אם, - a construction which is perhaps possible according to syntax, but it is nevertheless perplexing; (2) it may perhaps be thought that "the whole continuance of my breath in me" is conceived as accusative and adverbial, and is equivalent to, so long as my breath may remain in me (כל עוד, as long as ever, like the Arab. cullama, as often as ever); but the usage of the language does not favour this explanation, for 2Kings 1:9, נפשׁי בי כל־עוד, signifies my whole soul (my full life) is still in me; and we have a third instance of this prominently placed כל per hypallagen in Hos 14:3, עון כל־תשׂא, omnem auferas iniquitatem, Ew. 289, a (comp. Ges. 114, rem. 1). Accordingly, with Ew., Hirz., Hahn, and most modern expositors, we take Job 27:3 as a parenthetical confirmatory clause, by which Job gives the ground of his solemn affirmation that he is still in possession of his full consciousness, and cannot help feeling and expressing the contradiction between his lot of suffering, which brand shim as an evil-doer, and his moral integrity. The נשׁמתי which precedes the רוח signifies, according to the prevailing usage of the language, the intellectual, and therefore self-conscious, soul of man (Psychol. S. 76f.). This is in man and in his nostrils, inasmuch as the breath which passes in and out by these is the outward and visible form of its being, which is in every respect the condition of life (ib. S. 82f.). The suff. of נשׁמתי is unaccented; on account of the word which follows being a monosyllable, the tone has retreated (נסוג אחור, to use a technical grammatical expression), as e.g., also in Job 19:25; Job 20:2; Ps 22:20. Because he lives, and, living, cannot deny his own existence, he swears that his own testimony, which is suspected by the friends, and on account of which they charge him with falsehood, is perfect truth. Job 27:4 is not to be translated: "my lips shall never speak what is false;" for it is not a resolve which Job thus strongly makes, after the manner of a vow, but the agreement of his confession, which he has now so frequently made, and which remains unalterable, with the abiding fact. Far be from me - he continues in Job 27:5 - to admit that you are right (חלילה לּי with unaccented ah, not of the fem., comp. Job 34:10, but of direction: for a profanation to me, i.e., let it be profane to me, Ew. 329, a, Arab. hâshâ li, in the like sense); until I expire (prop.: sink together), I will not put my innocence (תּמּה, perfection, in the sense of purity of character) away from me, i.e., I will not cease from asserting it. I will hold fast (as ever) my righteousness, and leave it not, i.e., let it not go or fall away; my heart does not reproach even one of my days. מיּמי is virtually an obj. in a partitive sense: mon coeur ne me reproche pas un seul de mes jours (Renan). The heart is used here as the seat of the conscience, which is the knowledge possessed by the heart, by which it excuses or accuses a man (Psychol. S. 134); חרף (whence חרף, the season in which the fruits are gathered) signifies carpere, to pluck = to pinch, lash, inveigh against. Jos. Kimchi and Ralbag explain: my heart draws not back) from the confession of my innocence) my whole life long (as Maimonides explains נחרפת, Lev 19:20, of the female slave who is inclined to, i.e., stands near to, the position of a free woman), by comparison with the Arabic inḥarafa, deflectere; it is not, however, Arab. ḥrf, but chrf, decerpere, that is to be compared in the tropical sense of the prevailing usage of the Hebrew specified. The old expositors were all misled by the misunderstood partitive מימי, which they translated ex (= inde a) diebus meis. There is in Job 27:7 no ground for taking יהי, with Hahn, as a strong affirmative, as supposed in Job 18:12, and not as expressive of desire; but the meaning is not: let my opponents be evil-doers, I at least am not one (Hirz.). The voluntative expresses far more emotion: the relation must be reversed; he who will brand me as an evil-doer, must by that very act brand himself as such, inasmuch as the מרשׁיע of a צדיק really shows himself to be a רשׁע, and by recklessly judging the righteous, is bringing down upon himself a like well-merited judgment. The כּ is the so-called Caph veritatis, since כּ, instar, signifies not only similarity, but also quality. Instead of קימי, the less manageable, primitive form, which the poet used in Job 22:20 (comp. p. 483), and beside which קם (קום, 4Kings 16:7) does not occur in the book, we here find the more usual form מתקוממי (comp. Job 20:27). (Note: In Beduin the enemy is called qômâni (vid., supra, on Job 24:12, p. 505), a denominative from qôm, Arab. qawm, war, feud; but qm has also the signification of a collective of qômâni, and one can also say: entum wa-ijânâ qôm, you and we are enemies, and bênâtna qôm, there is war between us. - Wetzst.) The description of the misfortune of the ungodly which now follows, beginning with כי, requires no connecting thought, as for instance: My enemy must be accounted as ungodly, on account of his hostility; I abhor ungodliness, for, etc.; but that he who regards him as a רשׁע is himself a רשׁע, Job shows from the fact of the רשׁע having no hope in death, whilst, when dying, he can give no confident hope of a divine vindication of his innocence. John Gill 27:1 Moreover Job continued his parable,.... Having finished his discourse concerning the worlds and ways of God, and the display of his majesty, power, and glory, in them, he pauses awhile, waiting for Zophar, whose turn was next to rise up, and make a reply to him; but neither he, nor any of his friends, reassumed the debate, but kept a profound silence, and chose not to carry on the dispute any further with him; either concluding him to be an obstinate man, not open to conviction, and on whom no impressions could be made, and that it was all lost time and labour to use any argument with him; or else being convicted in their minds that he was in the right, and they in the wrong, though they did not choose to own it; and especially being surprised with what he had last said concerning God and his works, whereby they perceived he had great knowledge of divine things, and could not be the man they had suspected him to be from his afflictions: however, though they are silent, Job was not, "he added to take or lift up his parable" (a), as the words may be rendered; or his oration, as Mr. Broughton, his discourse; which, because it consisted of choice and principal things, which command regard and attention, of wise, grave, serious, and sententious sayings, and some of them such as not easy to be understood, being delivered in similes and figurative expressions, as particularly in the following chapter, it is called his parable; what are called parables being proverbial phrases, dark sayings, allegorical or metaphorical expressions, and the like; and which way of speaking Job is here said to take, "and lift up", which is an eastern phraseology, as appears from Balaam's use of it, Num 23:7; and may signify, that he delivered the following oration with great freedom, boldness, and confidence, and with a high tone and loud voice; to all which he might be induced by observing, through the silence of his friends, that he had got the advantage of them, and had carried his point, and had brought them to conviction or confusion, or however to silence, which gave him heart and spirit to proceed on with his oration, which he added to his former discourse: and said; as follows. (a) "et addidit assumere suam parabolam", Pagninus, Montanus. John Wesley 27:1 Parable - His grave and weighty discourse. Robert Jamieson, A. R. Fausset and David Brown 27:1 (Job 27:1-23) parable--applied in the East to a figurative sententious embodiment of wisdom in poetic form, a gnome (Ps 49:4). continued--proceeded to put forth; implying elevation of discourse.
27:227:2: Կենդանի՛ է Տէր որ այսպէս դատեցաւ զիս. եւ Ամենակալն որ դառնացոյց զանձն իմ։ 2 «Կենդանի է Տէրն, որ ինձ հետ այսպէս դատաստան տեսաւ, Ամենակալը դառնացրեց հոգիս: 2 «Իմ իրաւունքս մէկդի դնող Աստուածը Ու հոգիս դառնութեամբ լեցնող Ամենակարողը կենդանի է։ Կենդանի է ^[248]Տէր որ այսպէս դատեցաւ զիս, եւ Ամենակալն` որ դառնացոյց զանձն իմ: 27:2: Կենդանի՛ է Տէր որ այսպէս դատեցաւ զիս. եւ Ամենակալն որ դառնացոյց զանձն իմ։ 2 «Կենդանի է Տէրն, որ ինձ հետ այսպէս դատաստան տեսաւ, Ամենակալը դառնացրեց հոգիս: 2 «Իմ իրաւունքս մէկդի դնող Աստուածը Ու հոգիս դառնութեամբ լեցնող Ամենակարողը կենդանի է։ zohrab-1805▾ eastern-1994▾ western am▾	27:227:2 жив Бог, лишивший {меня} суда, и Вседержитель, огорчивший душу мою, 27:2 ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what οὕτω ουτως so; this way με με me κέκρικεν κρινω judge; decide καὶ και and; even ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁ ο the πικράνας πικραινω embitter μου μου of me; mine τὴν ο the ψυχήν ψυχη soul 27:2 חַי־ ḥay- חַי alive אֵ֭ל ˈʔēl אֵל god הֵסִ֣יר hēsˈîr סור turn aside מִשְׁפָּטִ֑י mišpāṭˈî מִשְׁפָּט justice וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty הֵמַ֥ר hēmˌar מרר be bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 27:2. vivit Deus qui abstulit iudicium meum et Omnipotens qui ad amaritudinem adduxit animam meamAs God liveth, who hath taken away my judgment, and the Almighty, who hath brought my soul to bitterness, 2. As God liveth, who hath taken away my right; and the Almighty, who hath vexed my soul; As God liveth, [who] hath taken away my judgment; and the Almighty, [who] hath vexed my soul: 27:2 жив Бог, лишивший {меня} суда, и Вседержитель, огорчивший душу мою, 27:2 ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what οὕτω ουτως so; this way με με me κέκρικεν κρινω judge; decide καὶ και and; even ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁ ο the πικράνας πικραινω embitter μου μου of me; mine τὴν ο the ψυχήν ψυχη soul 27:2 חַי־ ḥay- חַי alive אֵ֭ל ˈʔēl אֵל god הֵסִ֣יר hēsˈîr סור turn aside מִשְׁפָּטִ֑י mišpāṭˈî מִשְׁפָּט justice וְ֝ ˈw וְ and שַׁדַּ֗י šaddˈay שַׁדַּי Almighty הֵמַ֥ר hēmˌar מרר be bitter נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 27:2. vivit Deus qui abstulit iudicium meum et Omnipotens qui ad amaritudinem adduxit animam meam As God liveth, who hath taken away my judgment, and the Almighty, who hath brought my soul to bitterness, 2. As God liveth, who hath taken away my right; and the Almighty, who hath vexed my soul; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 2. Ее он начинает клятвою именем Божиим ("жив Господь"; ср. 1: Цар XX:3), - с призвания Бога в свидетели истинности своих слов. Xотя Бог и нарушил по отношению к нему требование правды, - лишил возможности доказать невинность и тем самым огорчил, повергнул в уныние (XXIII:2: и д. ), но все же Он является высшею инстанцией правды. Adam Clarke: Commentary on the Bible - 1831 27:2: Who hath taken away my judgment - Who has turned aside my cause, and has not permitted it to come to a hearing, where I might have justice done to me, but has abandoned me to the harsh and uncharitable judgment of my enemies? There appears to be a great want of reverence in these words of Job; he speaks with a degree of irritation, if not bitterness, which cannot be justified. No man should speak thus of his Maker. Albert Barnes: Notes on the Bible - 1834 27:2: As God liveth - A form of solemn adjuration, or an oath by the living God. "As certainly as God lives." It is the form by which God himself often swears; see Eze 14:16; Eze 33:11, and is often employed by others; Sa1 20:3; Sa1 25:26. Who hath taken away my judgment - Who hath rejected my cause, or who has refused me justice; that is, who has treated me as though I was guilty, and withholds from me relief. The language is forensic, and the idea is, that he would make his solemn appeal to him, even though he had rejected his cause. Perhaps there is implied here more than the solemnity of an ordinary oath. A man might be supposed to be willing to make his appeal to one who had shown himself friendly or favorable to him, but he would manifest more reluctance to making his appeal in an important case to a judge who had decided against him, especially if that decision was regarded as severe, and if that judge had refused to hear what he had to say in self-defense. But Job here says, that such was his confidence in his own sincerity and truth, that he could make his appeal to God, even though he knew that he had hitherto gone against him, and treated him as if he were guilty. Who hath vexed my soul - Margin, as in Hebrew "made my soul bitter." That is, who has greatly afflicted me; compare Kg2 4:27, margin, and Rut 1:20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:2: God liveth: Num 14:21; Rut 3:13; Sa1 14:39, Sa1 14:45, Sa1 20:21, Sa1 25:26, Sa1 25:34; Sa2 2:27; Kg1 17:1, Kg1 18:15; Jer 4:2, Jer 5:2, Jer 12:16; Eze 33:11 taken: Job 10:3, Job 34:5; Isa 40:27 vexed my soul: Heb. made my soul bitter, Rut 1:20, Rut 1:21; Kg2 4:27 Job 27:3 Geneva 1599 27:2 [As] God liveth, [who] hath taken away my (a) judgment; and the Almighty, [who] hath vexed my soul; (a) He has so sore afflicted me that men cannot judge my uprightness; for they judge only by outward signs. John Gill 27:2 As God liveth,.... Which is an oath, as Jarchi observes, and is a form of one frequently used, see 2Kings 2:27; and is used by God himself, who, because he can swear by no greater, swears by himself, and by his life, which ever continues, as in Ezek 18:3; and many other places; and so the Angel of the Lord, even the uncreated Angel, Dan 12:7; and so should men, when they swear at all, it should be in this manner, see Jer 4:2; though this ought not to be but in cases of moment and importance, for the confirmation of the truth, and to put an end to strife, when it cannot be done any other way than by an appeal to God; as was the present case with Job, it being about hypocrisy, and want of integrity his friends charged him with; and such a case can only be determined truly and fully by God, who is here described as the living God, by whom men swear, in opposition to the idols of the Gentiles, which are of gold, silver, wood, and stone, and without life and breath, or to their deified heroes, who were dead men; but the true God is the living God, has life in and of himself, and is the fountain of life to others, the author and giver of life, natural, spiritual, and eternal, and who himself lives for ever and ever; and as such is the object of faith and confidence, of fear and reverence, of love and affection; all which swearing by him supposes and implies; it is a saying of R. Joshuah, as Jarchi on the place relates it, "that Job from love served God, for no man swears by the life of a king but who loves the king;'' the object swore by is further described, who hath taken away my judgment; not the judgment of his mind, or his sense of judging things, which remained with him quick and strong, notwithstanding his afflictions; nor correction with judgment, which continued with him; but, as the Targum paraphrases it, "he hath taken away the rule of my judgment;'' that is, among men, his substance, wealth, and riches, his former affluence and prosperity, which while he enjoyed, he was reckoned a good man; but now all this being taken away by the hand of God as it was, he was censured as a wicked man, and even by his friends; or rather it is a complaint, that God had neglected the judgment of him, like that of the church in Is 40:27; that he did not stir up himself to his judgment, even to his cause; did not vindicate him, though he appealed to him; did not admit him to his judgment seat, nor give his cause a hearing, and decide it, though he had most earnestly desired it; nor did he let him know the reason of his thus dealing and contending with him; yea, he afflicted him severely, though righteous and innocent, in which Job obliquely reflects upon the dealings of God with him; though he does not charge him with injustice, or break out into blasphemy of him; yet this seems to be one of those speeches which God disapproved of, and is taken notice of by Elihu with a censure, Job 34:5; and the Almighty, who hath vexed my soul; with whom nothing is impossible, and who could easily have relieved him from his distresses; and who was "Shaddai", the all-sufficient Being, who could have supplied him with all things temporal and spiritual he wanted; yet instead of this "vexed his soul" with adversity, with afflictions very grievous to him, his hand touching and pressing him sore: or, "hath made my soul bitter" (b); dealt bitterly with him, as the Almighty did with Naomi, Ruth 1:20. Afflictions are bitter things, they are like the waters of Marah, they are wormwood and gall, they cause bitter distress and sorrow, and make a man go and speak in the bitterness of his soul; and these are of God, to whom job ascribes his, and not to chance and fortune; they were bitter things God appointed for him and wrote against him. (b) "affecit amaritudine animam meam", Pagninus, Montanus, Mercerus, Michaelis; so Sept. John Wesley 27:2 Who - Though he knows my integrity, yet doth not plead my cause against my friends. Robert Jamieson, A. R. Fausset and David Brown 27:2 (1Kings 20:3). taken away . . . judgment--words unconsciously foreshadowing Jesus Christ (Is 53:8; Acts 8:33). God will not give Job his right, by declaring his innocence. vexed--Hebrew, "made bitter" (Ruth 1:20).
27:327:3: Եթէ տակաւին իցէ յիս շունչ իմ. եւ հոգի աստուածեղէն շուրջ զինեւ յռնգունս. 3 Եթէ տակաւին իմ մէջ է հոգիս, եւ աստուածային շունչը ապրում է իմ ռունգերի մէջ, - 3 Քանի որ շունչս վրաս է Ու ռնգունքներուս մէջ Աստուծոյ հոգին կայ, Եթէ տակաւին իցէ յիս շունչ իմ. եւ հոգի աստուածեղէն շուրջ զինեւ յռնգունս: 27:3: Եթէ տակաւին իցէ յիս շունչ իմ. եւ հոգի աստուածեղէն շուրջ զինեւ յռնգունս. 3 Եթէ տակաւին իմ մէջ է հոգիս, եւ աստուածային շունչը ապրում է իմ ռունգերի մէջ, - 3 Քանի որ շունչս վրաս է Ու ռնգունքներուս մէջ Աստուծոյ հոգին կայ, zohrab-1805▾ eastern-1994▾ western am▾	27:327:3 что, доколе еще дыхание мое во мне и дух Божий в ноздрях моих, 27:3 ἦ η.1 surely μὴν μην surely; certainly ἔτι ετι yet; still τῆς ο the πνοῆς πνοη breath μου μου of me; mine ἐνούσης ενειμι in; contents πνεῦμα πνευμα spirit; wind δὲ δε though; while θεῖον θειος divine τὸ ο the περιόν περιειμι me ἐν εν in ῥισίν ρις nose 27:3 כִּֽי־ kˈî- כִּי that כָל־ ḵol- כֹּל whole עֹ֣וד ʕˈôḏ עֹוד duration נִשְׁמָתִ֣י nišmāṯˈî נְשָׁמָה breath בִ֑י vˈî בְּ in וְ wᵊ וְ and ר֖וּחַ rˌûₐḥ רוּחַ wind אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בְּ bᵊ בְּ in אַפִּֽי׃ ʔappˈî אַף nose 27:3. quia donec superest halitus in me et spiritus Dei in naribus meisAs long as breath remaineth in me, and the spirit of God in my nostrils, 3. ( For my life is yet whole in me, and the spirit of God is in my nostrils;) All the while my breath [is] in me, and the spirit of God [is] in my nostrils: 27:3 что, доколе еще дыхание мое во мне и дух Божий в ноздрях моих, 27:3 ἦ η.1 surely μὴν μην surely; certainly ἔτι ετι yet; still τῆς ο the πνοῆς πνοη breath μου μου of me; mine ἐνούσης ενειμι in; contents πνεῦμα πνευμα spirit; wind δὲ δε though; while θεῖον θειος divine τὸ ο the περιόν περιειμι me ἐν εν in ῥισίν ρις nose 27:3 כִּֽי־ kˈî- כִּי that כָל־ ḵol- כֹּל whole עֹ֣וד ʕˈôḏ עֹוד duration נִשְׁמָתִ֣י nišmāṯˈî נְשָׁמָה breath בִ֑י vˈî בְּ in וְ wᵊ וְ and ר֖וּחַ rˌûₐḥ רוּחַ wind אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בְּ bᵊ בְּ in אַפִּֽי׃ ʔappˈî אַף nose 27:3. quia donec superest halitus in me et spiritus Dei in naribus meis As long as breath remaineth in me, and the spirit of God in my nostrils, 3. ( For my life is yet whole in me, and the spirit of God is in my nostrils;) ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. Содержание, сущность клятвы. Бог свидетель того, что Иов до тех пор не перестанет защищать свою правоту, пока "дыхание и Дух Божий в ноздрях" его (ср. Быт II:7), - пока он - существо разумное, само сознание которого говорит о невинности. Adam Clarke: Commentary on the Bible - 1831 27:3: All the while my breath is in me - As Job appears to allude to the creation of Adam, whom God made out of the dust of the earth, and breathed into his nostrils the breath of life, so that he became a living soul, the whole of Job's assertion may be no more than a periphrasis for As long as I live and have my understanding. Indeed נשמתי nishmathi may be rendered my mind or understanding, and רוח אלוה ruach Eloah, the breath of God, the principle of animal life, the same that he breathed into Adam; for it is there said, Gen 2:7, He breathed into his nostrils, נשמת חיים nismath chaiyim, the breath of lives, or that principle from which animal and spiritual life proceeds; in consequence of which he became לנפש חיה lenephesh chaiyah, an intelligent or rational animal. Albert Barnes: Notes on the Bible - 1834 27:3: And the spirit of God is in my nostrils - As long as I live. The "spirit of God" here means the breath that God breathed into man when he created him, Gen 2:7. It would seem probable that there was an allusion to that fact by the language here, and that the knowledge of the way in which man was created was thus handed down by tradition. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:3: the spirit of God: that is, the breath which God gave him, Gen 2:7; Isa 2:22; Act 17:25 Job 27:4 John Gill 27:3 All the while my breath is in me,.... So long the oath of God would be upon him, or he bound himself under it: and the spirit of God is in my nostrils; which signifies the same thing. The breath of a man is his spirit, and this is of God, the Father of spirits; he first breathed into man the breath of life, and he became a living soul or spirit, Gen 2:7; it is he that gives life and breath to every man, Acts 17:25, and continues it as long as he pleases, which is a very precarious thing; for it is in his nostrils, where it is drawn to and fro and soon and easily stopped; nor will it always continue, it will some time not be, it will go forth, and then man dies, and returns to the earth, Eccles 12:7; but as long as there is breath there is life; so that to say this is the same as to say, as long as I live, or have a being, Ps 104:33; and while that continued, Job looked upon himself under the oath he had taken by the living God. Robert Jamieson, A. R. Fausset and David Brown 27:3 Implying Job's knowledge of the fact that the living soul was breathed into man by God (Gen 2:7). "All the while." But MAURER, "As yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly.
27:427:4: ո՛չ խօսեսցին շրթունք իմ անօրէնութիւն, եւ ո՛չ անձն իմ խորհեսցի անիրաւութիւն։ 4 իմ շրթունքները անօրէնութիւն չեն արտասանի, եւ ոչ էլ հոգիս անիրաւութեան մասին կը խորհի: 4 Շրթունքներս անիրաւ բան մը պիտի չըսեն Ու լեզուս նենգութիւն պիտի չխօսի։ ոչ խօսեսցին շրթունք իմ անօրէնութիւն, եւ ոչ ^[249]անձն իմ խորհեսցի անիրաւութիւն: 27:4: ո՛չ խօսեսցին շրթունք իմ անօրէնութիւն, եւ ո՛չ անձն իմ խորհեսցի անիրաւութիւն։ 4 իմ շրթունքները անօրէնութիւն չեն արտասանի, եւ ոչ էլ հոգիս անիրաւութեան մասին կը խորհի: 4 Շրթունքներս անիրաւ բան մը պիտի չըսեն Ու լեզուս նենգութիւն պիտի չխօսի։ zohrab-1805▾ eastern-1994▾ western am▾	27:427:4 не скажут уста мои неправды, и язык мой не произнесет лжи! 27:4 μὴ μη not λαλήσειν λαλεω talk; speak τὰ ο the χείλη χειλος lip; shore μου μου of me; mine ἄνομα ανομος lawless οὐδὲ ουδε not even; neither ἡ ο the ψυχή ψυχη soul μου μου of me; mine μελετήσει μελεταω concerned with ἄδικα αδικος injurious; unjust 27:4 אִם־ ʔim- אִם if תְּדַבֵּ֣רְנָה tᵊḏabbˈērᵊnā דבר speak שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness וּ֝ ˈû וְ and לְשֹׁונִ֗י lᵊšônˈî לָשֹׁון tongue אִם־ ʔim- אִם if יֶהְגֶּ֥ה yehgˌeh הגה mutter רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit 27:4. non loquentur labia mea iniquitatem nec lingua mea meditabitur mendaciumMy lips shall not speak iniquity, neither shall my tongue contrive lying. 4. Surely my lips shall not speak unrighteousness, neither shall my tongue utter deceit. My lips shall not speak wickedness, nor my tongue utter deceit: 27:4 не скажут уста мои неправды, и язык мой не произнесет лжи! 27:4 μὴ μη not λαλήσειν λαλεω talk; speak τὰ ο the χείλη χειλος lip; shore μου μου of me; mine ἄνομα ανομος lawless οὐδὲ ουδε not even; neither ἡ ο the ψυχή ψυχη soul μου μου of me; mine μελετήσει μελεταω concerned with ἄδικα αδικος injurious; unjust 27:4 אִם־ ʔim- אִם if תְּדַבֵּ֣רְנָה tᵊḏabbˈērᵊnā דבר speak שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness וּ֝ ˈû וְ and לְשֹׁונִ֗י lᵊšônˈî לָשֹׁון tongue אִם־ ʔim- אִם if יֶהְגֶּ֥ה yehgˌeh הגה mutter רְמִיָּֽה׃ rᵊmiyyˈā רְמִיָּה deceit 27:4. non loquentur labia mea iniquitatem nec lingua mea meditabitur mendacium My lips shall not speak iniquity, neither shall my tongue contrive lying. 4. Surely my lips shall not speak unrighteousness, neither shall my tongue utter deceit. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:4: My lips shall not speak wickedness - As I have hitherto lived in all good conscience before God, as he knoweth, so will I continue to live. Albert Barnes: Notes on the Bible - 1834 27:4: My lips shall not speak wickedness - This solemn profession made on oath might have done something to allay the suspicions of his friends in regard to him, and to show that they had been mistaken in his character. It is a solemn assurance that he did not mean to vindicate the cause of wickedness, or to say one word in its favor; and that as long as he lived he would never be found advocating it. Nor my tongue utter deceit - I will never make any use of sophistry; I will not attempt to make "the worse appear the better reason;" I will not be the advocate of error. This had always been the aim of Job, and he now says that no circumstance should ever induce him to pursue a different course as long as he lived. Probably he means, also, as the following verse seems to imply, that no consideration should ever induce him to countenance error or to palliate wrong. He would not be deterred from expressing his sentiments by any dread of opposition, or even by any respect for his friends. No friendship which he might have for them would induce him to justify what he honestly regarded as error. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:4: Job 13:7, Job 34:6; Joh 8:55; Co2 11:10 Job 27:5 Geneva 1599 27:4 (b) My lips shall not speak wickedness, nor my tongue utter deceit. (b) However men judge me, yet will I not speak contrary to that which I have said, and so do wickedly in betraying the truth. John Gill 27:4 My lips shall not speak wickedness,.... This is the thing he swears to, this the matter of his oath, not only that he would not speak a wicked word not anything corrupt, unsavoury, unchaste, profane, and idle nor speak evil of his neighbours and friends or of any man; but that he would not speak wickedly of himself, as he must do, if he owned himself to be a wicked man and an hypocrite as his friends charged him, and they would have had him confessed; but he swears he would not utter such wickedness as long as he had any breath in him: nor my tongue utter deceit; which respects the same thing; not merely any fallacy or lie, or what might impose upon and deceive another, which yet he was careful of; but such deceit and falsehood as would be a belying himself, which would be the case should he say that he was devoid of integrity and sincerity. Robert Jamieson, A. R. Fausset and David Brown 27:4 (Job 6:28, Job 6:30). The "deceit" would be if he were to admit guilt against the witness of his conscience.
27:527:5: Մի՛ լիցի ինձ ասել զձեզ արդարս մինչեւ մեռանիցիմ. զի ո՛չ փոխեցից զանմեղութիւն իմ[9331]։ [9331] Ոմանք. Մի՛ լինիցի ինձ։ 5 Մինչեւ մեռնելս էլ չի լինի, որ ես ձեզ արդար կոչեմ, քանզի չեմ փոխի անմեղութիւնն իմ: 5 Քա՛ւ լիցի, որ ձեզ արդարացնեմ։Մինչեւ մեռնիլս իմ ուղղութիւնս ձեռքէ պիտի չձգեմ։ Մի՛ լիցի ինձ ասել զձեզ արդարս. մինչեւ մեռանիցիմ ոչ փոխեցից զանմեղութիւն իմ: 27:5: Մի՛ լիցի ինձ ասել զձեզ արդարս մինչեւ մեռանիցիմ. զի ո՛չ փոխեցից զանմեղութիւն իմ[9331]։ [9331] Ոմանք. Մի՛ լինիցի ինձ։ 5 Մինչեւ մեռնելս էլ չի լինի, որ ես ձեզ արդար կոչեմ, քանզի չեմ փոխի անմեղութիւնն իմ: 5 Քա՛ւ լիցի, որ ձեզ արդարացնեմ։Մինչեւ մեռնիլս իմ ուղղութիւնս ձեռքէ պիտի չձգեմ։ zohrab-1805▾ eastern-1994▾ western am▾	27:527:5 Далек я от того, чтобы признать вас справедливыми; доколе не умру, не уступлю непорочности моей. 27:5 μή μη not μοι μοι me εἴη ειμι be δικαίους δικαιος right; just ὑμᾶς υμας you ἀποφῆναι αποφαινω till; until ἂν αν perhaps; ever ἀποθάνω αποθνησκω die οὐ ου not γὰρ γαρ for ἀπαλλάξω απαλλασσω discharge; deliver μου μου of me; mine τὴν ο the ἀκακίαν ακακια guilelessness 27:5 חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far לִּי֮ llˈî לְ to אִם־ ʔim- אִם if אַצְדִּ֪יק ʔaṣdˈîq צדק be just אֶ֫תְכֶ֥ם ʔˈeṯᵊḵˌem אֵת [object marker] עַד־ ʕaḏ- עַד unto אֶגְוָ֑ע ʔeḡwˈāʕ גוע expire לֹא־ lō- לֹא not אָסִ֖יר ʔāsˌîr סור turn aside תֻּמָּתִ֣י tummāṯˈî תֻּמָּה integrity מִמֶּֽנִּי׃ mimmˈennî מִן from 27:5. absit a me ut iustos vos esse iudicem donec deficiam non recedam ab innocentia meaGod forbid that I should judge you to be just: till I die I will not depart from my innocence. 5. God forbid that I should justify you: till I die I will not put away mine integrity from me. God forbid that I should justify you: till I die I will not remove mine integrity from me: 27:5 Далек я от того, чтобы признать вас справедливыми; доколе не умру, не уступлю непорочности моей. 27:5 μή μη not μοι μοι me εἴη ειμι be δικαίους δικαιος right; just ὑμᾶς υμας you ἀποφῆναι αποφαινω till; until ἂν αν perhaps; ever ἀποθάνω αποθνησκω die οὐ ου not γὰρ γαρ for ἀπαλλάξω απαλλασσω discharge; deliver μου μου of me; mine τὴν ο the ἀκακίαν ακακια guilelessness 27:5 חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far לִּי֮ llˈî לְ to אִם־ ʔim- אִם if אַצְדִּ֪יק ʔaṣdˈîq צדק be just אֶ֫תְכֶ֥ם ʔˈeṯᵊḵˌem אֵת [object marker] עַד־ ʕaḏ- עַד unto אֶגְוָ֑ע ʔeḡwˈāʕ גוע expire לֹא־ lō- לֹא not אָסִ֖יר ʔāsˌîr סור turn aside תֻּמָּתִ֣י tummāṯˈî תֻּמָּה integrity מִמֶּֽנִּי׃ mimmˈennî מִן from 27:5. absit a me ut iustos vos esse iudicem donec deficiam non recedam ab innocentia mea God forbid that I should judge you to be just: till I die I will not depart from my innocence. 5. God forbid that I should justify you: till I die I will not put away mine integrity from me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. Показания этого последнего не позволят ему согласиться с советом друзей признать себя справедливо наказанным. Пока Иов жив, он будет настаивать на факте своей непорочности. Adam Clarke: Commentary on the Bible - 1831 27:5: God forbid - חלילה לי - di chalilah lli, far be it from me, that I should justify you - that I should now, by any kind of acknowledgment of wickedness or hypocrisy justify your harsh judgment. You say that God afflicts me for my crimes; I say, and God knows it is truth, that I have not sinned so as to draw down any such judgment upon me. Your judgment, therefore, is pronounced at your own risk. Albert Barnes: Notes on the Bible - 1834 27:5: God forbid - לי חלילה châ lı̂ ylâ h lı̂ y. "Far be it from me." Literally, "Profane be it to me;" that is, I should regard it as unholy and profane; I cannot do it. That I should justify you - That I should admit the correctness of your positions, and should concede that I am an hypocrite. He was conscious of integrity and sincerity, and nothing could induce him to abandon that conviction, or to admit the correctness of the reasoning which they had pursued in regard to him. Coverdale (1535 a. d.) has given this a correct translation, "God forbid that I should grant your cause to be right." Till I die I will not remove mine integrity from me - I will not admit that I am insincere and hypocritical. This is the language of a man who was conscious of integrity, and who would not be deprived of that consciousness by any plausible representations of his professed friends. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:5: justify: Job 32:3, Job 42:7; Deu 25:1; Pro 17:15; Gal 2:11 I will not: Job 2:9, Job 13:15, Job 29:14; Co2 1:12 Job 27:6 Geneva 1599 27:5 God forbid that I should (c) justify you: till I die I will not remove mine (d) integrity from me. (c) Which condemns me as a wicked man, because the hand of God is on me. (d) I will not confess that God does thus punish me for my sins. John Gill 27:5 God forbid that I should justify you,.... Not but that he counted them righteous and good men God-ward; he did not take upon him to judge their state, and to justify or condemn them with respect to their everlasting condition; but he could not justify them in their censures of him, and say they did a right thing in charging him with wickedness and hypocrisy; nor could he justify them in all their sentiments and doctrines which they had delivered concerning the punishment of the wicked in this life, and the happiness that attends all good men; and that a man by his outward circumstances may be known to be either a good man or a bad man; such things as these he could not say were right; for so to do would be to call evil good, and good evil; and therefore he expresses his utmost abhorrence and detestation of showing his approbation of such conduct as theirs towards him, and of such unbecoming sentiments of God, and of his dealings, they had entertained; and to join in with which would be a profanation and a pollution, as the word used by him signifies; he could not do it without defiling his conscience, and profaning truth: until I die one will not remove my integrity from me; Job was an upright man both in heart and life, through the grace of God bestowed on him; and he continued in his integrity, notwithstanding the temptations of Satan, and his attacks upon him, and the solicitations of his wife; and he determined through the grace of God to persist therein to the end of his life; though what he chiefly means here is, that he would not part with his character as an upright man, which he had always had, and God himself had bore testimony to; he would never give up this till he gave up the ghost; he would never suffer his integrity to be removed from him, nor remove it from himself by denying that it belonged to him, which his friends bore hard upon him to do. So Jarchi paraphrases it, "I will not confess (or agree) to your saying, that I am not upright;'' the phrase, "till I die", seems rather to belong to the first clause, though it is true of both, and may be repeated in this. Robert Jamieson, A. R. Fausset and David Brown 27:5 justify you--approve of your views. mine integrity--which you deny, on account of my misfortunes.
27:627:6: Արդարութեա՛ն անսացեալ եւ ո՛չ մեկնեցայց. զի ո՛չ գիտեմ զանձին գործեալ զանպատեհս[9332]։ [9332] Ոսկան. Զանձին իմ գործեալ։ 6 Եւ արդարութեան ձայնին անսալով՝ չեմ հրաժարուի, քանզի չգիտեմ, որ ինքս անպատեհ բան արած լինեմ: 6 Իմ արդարութիւնս հաստատ բռներ եմ ու զանիկա պիտի չթողում Ու կեանքիս մէջ* սիրտս բնաւ պիտի չյանդիմանէ զիս։ Արդարութեան անսացեալ` եւ ոչ մեկնեցայց, զի ոչ գիտեմ զանձին գործեալ զանպատեհս: 27:6: Արդարութեա՛ն անսացեալ եւ ո՛չ մեկնեցայց. զի ո՛չ գիտեմ զանձին գործեալ զանպատեհս[9332]։ [9332] Ոսկան. Զանձին իմ գործեալ։ 6 Եւ արդարութեան ձայնին անսալով՝ չեմ հրաժարուի, քանզի չգիտեմ, որ ինքս անպատեհ բան արած լինեմ: 6 Իմ արդարութիւնս հաստատ բռներ եմ ու զանիկա պիտի չթողում Ու կեանքիս մէջ* սիրտս բնաւ պիտի չյանդիմանէ զիս։ zohrab-1805▾ eastern-1994▾ western am▾	27:627:6 Крепко держал я правду мою и не опущу ее; не укорит меня сердце мое во все дни мои. 27:6 δικαιοσύνῃ δικαιοσυνη rightness; right standing δὲ δε though; while προσέχων προσεχω pay attention; beware οὐ ου not μὴ μη not προῶμαι προιημι not γὰρ γαρ for σύνοιδα συνειδω conscious; aware ἐμαυτῷ εμαυτου myself ἄτοπα ατοπος out of place; impertinent πράξας πρασσω act; enact 27:6 בְּ bᵊ בְּ in צִדְקָתִ֣י ṣiḏqāṯˈî צְדָקָה justice הֶ֭חֱזַקְתִּי ˈheḥᵉzaqtî חזק be strong וְ wᵊ וְ and לֹ֣א lˈō לֹא not אַרְפֶּ֑הָ ʔarpˈehā רפה be slack לֹֽא־ lˈō- לֹא not יֶחֱרַ֥ף yeḥᵉrˌaf חרף reproach לְ֝בָבִ֗י ˈlᵊvāvˈî לֵבָב heart מִ mi מִן from יָּמָֽי׃ yyāmˈāy יֹום day 27:6. iustificationem meam quam coepi tenere non deseram nec enim reprehendit me cor meum in omni vita meaMy justification, which I have begun to hold, I will not forsake: for my heart doth not reprehend me in all my life. 6. My righteousness I hold fast, and will not let it go: my heart shall not reproach so long as I live. My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I live: 27:6 Крепко держал я правду мою и не опущу ее; не укорит меня сердце мое во все дни мои. 27:6 δικαιοσύνῃ δικαιοσυνη rightness; right standing δὲ δε though; while προσέχων προσεχω pay attention; beware οὐ ου not μὴ μη not προῶμαι προιημι not γὰρ γαρ for σύνοιδα συνειδω conscious; aware ἐμαυτῷ εμαυτου myself ἄτοπα ατοπος out of place; impertinent πράξας πρασσω act; enact 27:6 בְּ bᵊ בְּ in צִדְקָתִ֣י ṣiḏqāṯˈî צְדָקָה justice הֶ֭חֱזַקְתִּי ˈheḥᵉzaqtî חזק be strong וְ wᵊ וְ and לֹ֣א lˈō לֹא not אַרְפֶּ֑הָ ʔarpˈehā רפה be slack לֹֽא־ lˈō- לֹא not יֶחֱרַ֥ף yeḥᵉrˌaf חרף reproach לְ֝בָבִ֗י ˈlᵊvāvˈî לֵבָב heart מִ mi מִן from יָּמָֽי׃ yyāmˈāy יֹום day 27:6. iustificationem meam quam coepi tenere non deseram nec enim reprehendit me cor meum in omni vita mea My justification, which I have begun to hold, I will not forsake: for my heart doth not reprehend me in all my life. 6. My righteousness I hold fast, and will not let it go: my heart shall not reproach so long as I live. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 6. Поступить иначе он не может, так как в противном случае придется идти против совести ("сердце" ср. 1: Цар XXIV:6; 2: Цар XXIV:10). Она ни в чем его не укоряет (ср. XXIII:10), а он станет признаваться в грехах! Adam Clarke: Commentary on the Bible - 1831 27:6: My righteousness I hold fast - I stand firmly on this ground; I have endeavored to live an upright life, and my afflictions are not the consequence of my sins. My heart shall not reproach me - I shall take care so to live that I shall have a conscience void of offense before God and man. "Beloved, if our heart condemn us not, then have we confidence toward God;" Jo1 3:21. This seems to be Job's meaning. Albert Barnes: Notes on the Bible - 1834 27:6: My righteousness I hold fast - I hold on to the consciousness of integrity and uprightness. I cannot, will not, part with that. Job had lost his property, his health, and his domestic comforts, but he had in all this one consolation - he felt that he was sincere. He had been subjected to calamity by God as if he were a wicked man, but still he was resolved to adhere to the consciousness of his uprightness. Property may leave a man; friends may forsake him; children may die; disease may attack him; slander may assail him; and death may approach him; but still he may have in his bosom one unfailing source of consolation; he may have the consciousness that his aim has been right and pure. That nothing can shake; of that, no storms or tempests, no malignant foe, no losses or disappointment, no ridicule or calumny, can deprive him. My heart shall not reproach me - That is, as being insincere, false, hollow. So long as I live - Margin, "from my days." So the Hebrew - מימי mı̂ yā mā y. Vulgate in omni vita mea. Septuagint, "I am not conscious to myself of having done anything amiss" - ἄτοπα τράξας atopa pracas; compare the notes at Co1 4:4. The idea is, that he had a consciousness of integrity, and that he meant to maintain it as long as he lived. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:6: I hold fast: Job 2:3; Psa 18:20-23; Pro 4:13 my heart: Act 24:16; Co2 12:11; Jo1 3:20, Jo1 3:21 so long as I live: Heb. from my days Job 27:7 Geneva 1599 27:6 My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I (e) live. (e) Of my life past. John Gill 27:6 My righteousness I hold fast, and will not let it go,.... Meaning not his personal righteousness, or the righteousness of his works, as his justifying righteousness before God, and for acceptance with him; which no man that is convinced of the insufficiency of, as Job was, will hold fast, but renounce, and desire, with the Apostle Paul, not to be found in it, Phil 3:9. Indeed the righteousness of his living Redeemer, which was his, and he might call so, this he knew, and knew he should be justified by it, and which he laid hold upon by faith in the strong exercise of it, and would not drop it, or become remiss in it, but retain it, and constantly make mention of it, and plead it as his justifying righteousness with God; but here he intends the righteousness of his cause, which he always maintained strongly, and was determined he ever would, and never give way, or let it drop, but continue to affirm, that he was a righteous man, and that it was not for any unrighteousness he had done to any man that God dealt thus with him; he had wronged no man, he had done justice to all men, as well as he was not devoid of the fear of God, and piety towards him; and this character of himself he would never give up, but defend to the uttermost: my heart shall not reproach me so long as I live; not that he imagined he should or could live without sin, so that his conscience could never charge, accuse, or upbraid him with it; for there is no man, let him live a life ever so harmless and inoffensive to God and man, but his heart will smite him, and condemn him for his sins committed in thought, word, and deed: but Job's sense is, that he would never deny his integrity, or renounce the righteousness of his cause, and own himself to be an insincere and unrighteous man; should he do this, he should speak contrary to his own conscience, which would accuse and reproach him for so saying, and therefore he was determined it never should; for, as long as he lived, he neither could nor would say any such thing. Some render the last phrase, "for my days" (c), or "concerning" them; for my course of life, all my days, so Jarchi; for that my heart shall not reproach me, as being conscious to himself he had lived in all good conscience to that day, and trusted he ever should; but the sense before given is best. (c) "propter dies meos", Munster; "vel propter dies vitae meae", Michaelis; "de diebus meis", Schultens. John Wesley 27:6 Reproach - With betraying my own cause and innocency. Robert Jamieson, A. R. Fausset and David Brown 27:6 Rather, my "heart" (conscience) reproaches "not one of my days," that is, I do not repent of any of my days since I came into existence [MAURER].
27:727:7: Սակայն թէեւ էին թշնամիք իմ իբրեւ զկործանումն ամպարշտաց, եւ յարուցեալքն ՚ի վերայ իմ իբրեւ զկորուստ անօրինաց։ 7 Առաւել եւս՝ թող թշնամիներս լինեն կործանուող ամբարիշտները, իմ դէմ դուրս եկած, կորստի մատնուած անօրէնները: 7 Իմ թշնամիս ամբարշտի պէս պիտի ըլլայ Ու ինծի դէմ ելլողը՝ անզգամի պէս։ ^[250]Սակայն թէեւ էին թշնամիք իմ իբրեւ զկործանումն ամպարշտաց, եւ յարուցեալքն ի վերայ իմ իբրեւ զկորուստ անօրինաց: 27:7: Սակայն թէեւ էին թշնամիք իմ իբրեւ զկործանումն ամպարշտաց, եւ յարուցեալքն ՚ի վերայ իմ իբրեւ զկորուստ անօրինաց։ 7 Առաւել եւս՝ թող թշնամիներս լինեն կործանուող ամբարիշտները, իմ դէմ դուրս եկած, կորստի մատնուած անօրէնները: 7 Իմ թշնամիս ամբարշտի պէս պիտի ըլլայ Ու ինծի դէմ ելլողը՝ անզգամի պէս։ zohrab-1805▾ eastern-1994▾ western am▾	27:727:7 Враг мой будет, как нечестивец, и восстающий на меня, как беззаконник. 27:7 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but εἴησαν ειμι be οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ὥσπερ ωσπερ just as ἡ ο the καταστροφὴ καταστροφη catastrophe τῶν ο the ἀσεβῶν ασεβης irreverent καὶ και and; even οἱ ο the ἐπ᾿ επι in; on ἐμὲ εμε me ἐπανιστανόμενοι επανιστημι challenge ὥσπερ ωσπερ just as ἡ ο the ἀπώλεια απωλεια destruction; waste τῶν ο the παρανόμων παρανομος acting contrary to law; lawless 27:7 יְהִ֣י yᵊhˈî היה be כְ֭ ˈḵ כְּ as רָשָׁע rāšˌāʕ רָשָׁע guilty אֹ֣יְבִ֑י ʔˈōyᵊvˈî איב be hostile וּ û וְ and מִתְקֹומְמִ֥י miṯqômᵊmˌî קום arise כְ ḵᵊ כְּ as עַוָּֽל׃ ʕawwˈāl עַוָּל evildoer 27:7. sit ut impius inimicus meus et adversarius meus quasi iniquusLet my enemy be as the ungodly, and my adversary as the wicked one. 7. Let mine enemy be as the wicked, and let him that riseth up against me be as the unrighteous. Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous: 27:7 Враг мой будет, как нечестивец, и восстающий на меня, как беззаконник. 27:7 οὐ ου not μὴν μην surely; certainly δὲ δε though; while ἀλλὰ αλλα but εἴησαν ειμι be οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine ὥσπερ ωσπερ just as ἡ ο the καταστροφὴ καταστροφη catastrophe τῶν ο the ἀσεβῶν ασεβης irreverent καὶ και and; even οἱ ο the ἐπ᾿ επι in; on ἐμὲ εμε me ἐπανιστανόμενοι επανιστημι challenge ὥσπερ ωσπερ just as ἡ ο the ἀπώλεια απωλεια destruction; waste τῶν ο the παρανόμων παρανομος acting contrary to law; lawless 27:7 יְהִ֣י yᵊhˈî היה be כְ֭ ˈḵ כְּ as רָשָׁע rāšˌāʕ רָשָׁע guilty אֹ֣יְבִ֑י ʔˈōyᵊvˈî איב be hostile וּ û וְ and מִתְקֹומְמִ֥י miṯqômᵊmˌî קום arise כְ ḵᵊ כְּ as עַוָּֽל׃ ʕawwˈāl עַוָּל evildoer 27:7. sit ut impius inimicus meus et adversarius meus quasi iniquus Let my enemy be as the ungodly, and my adversary as the wicked one. 7. Let mine enemy be as the wicked, and let him that riseth up against me be as the unrighteous. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. В зависимости от невинности Иова все его враги, лица, считающие его грешником, восстают против праведника, а потому оказываются нечестивыми. Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Let mine enemy be as the wicked, and he that riseth up against me as the unrighteous. 8 For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? 9 Will God hear his cry when trouble cometh upon him? 10 Will he delight himself in the Almighty? will he always call upon God? Job having solemnly protested the satisfaction he had in his integrity, for the further clearing of himself, here expresses the dread he had of being found a hypocrite. I. He tells us how he startled at the thought of it, for he looked upon the condition of a hypocrite and a wicked man to be certainly the most miserable condition that any man could be in (v. 7): Let my enemy be as the wicked, a proverbial expression, like that (Dan. iv. 19), The dream be to those that hate thee. Job was so far from indulging himself in any wicked way, and flattering himself in it, that, if he might have leave to wish the greatest evil he could think of to the worst enemy he had in the world, he would wish him the portion of a wicked man, knowing that worse he could not wish him. Not that we may lawfully wish any man to be wicked, or that any man who is not wicked should be treated as wicked; but we should all choose to be in the condition of a beggar, an out-law, a galley-slave, any thing, rather that in the condition of the wicked, though in ever so much pomp and outward prosperity. II. He gives us the reasons of it. 1. Because the hypocrite's hopes will not be crowned (v. 8): For what is the hope of the hypocrite? Bildad had condemned it (ch. viii. 13, 14), and Zophar (ch. xi. 20), and Job here concurs with them, and reads the death of the hypocrite's hope with as much assurance as they had done; and this fitly comes in as a reason why he would not remove his integrity, but still hold it fast. Note, The consideration of the miserable condition of wicked people, and especially hypocrites, should engage us to be upright (for we are undone, for ever undone, if we be not) and also to get the comfortable evidence of our uprightness; for how can we be easy if the great concern lie at uncertainties? Job's friends would persuade him that all his hope was but the hope of the hypocrite, ch. iv. 6. "Nay," says he, "I would not, for all the world, be so foolish as to build upon such a rotten foundation; for what is the hope of the hypocrite?" See here, (1.) The hypocrite deceived. He has gained, and he has hope; this is his bright side. It is allowed that he has gained by his hypocrisy, has gained the praise and applause of men and the wealth of this world. Jehu gained a kingdom by his hypocrisy and the Pharisees many a widow's house. Upon this gain he builds his hope, such as it is. He hopes he is in good circumstances for another world, because he finds he is so for this, and he blesses himself in his own way. (2.) The hypocrite undeceived. He will at last see himself wretchedly cheated; for, [1.] God shall take away his soul, sorely against his will. Luke xii. 20, Thy soul shall be required of thee. God, as the Judge, takes it away to be tried and determined to its everlasting state. He shall then fall into the hands of the living God, to be dealt with immediately. [2.] What will his hope be then? It will be vanity and a lie; it will stand him in no stead. The wealth of this world, which he hoped in, he must leave behind him, Ps. xlix. 17. The happiness of the other world, which he hoped for, he will certainly miss of. He hoped to go to heaven, but he will be shamefully disappointed; he will plead his external profession, privileges, and performances, but all his pleas will be overruled as frivolous: Depart from me, I know you not. So that, upon the whole, it is certain that a formal hypocrite, with all his gains and all his hopes, will be miserable in a dying hour. 2. Because the hypocrite's prayer will not be heard (v. 9): Will God hear his cry when trouble comes upon him? No, he will not; it cannot be expected he should. If true repentance come upon him, God will hear his cry and accept him (Isa. i. 18); but, if he continue impenitent and unchanged, let him not think to find favour with God. Observe, (1.) Trouble will come upon him, certainly it will. Troubles in the world often surprise those that are most secure of an uninterrupted prosperity. However, death will come, and trouble with it, when he must leave the world and all his delights in it. The judgment of the great day will come; fearfulness will surprise the hypocrites, Isa. xxxiii. 14. (2.) Then he will cry to God, will pray, and pray earnestly. Those who in prosperity slighted God, either prayed not at all or were cold and careless in prayer, when trouble comes will make their application to him and cry as men in earnest. But, (3.) Will God hear him then? In the troubles of this life, God has told us that he will not hear the prayers of those who regard iniquity in their hearts (Ps. lxvi. 19) and set up their idols there (Ezek. xiv. 4), nor of those who turn away their ear from hearing the law, Prov. xxviii. 9. Get you to the gods whom you have served, Judg. x. 14. In the judgment to come, it is certain, God will not hear the cry of those who lived and died in their hypocrisy. Their doleful lamentations will all be unpitied. I will laugh at your calamity. Their importunate petitions will all be thrown out and their pleas rejected. Inflexible justice cannot be biassed, nor the irreversible sentence revoked. See Matt. vii. 22, 23; Luke xiii. 26, and the case of the foolish virgins, Matt. xxv. 11. 3. Because the hypocrite's religion is neither comfortable nor constant (v. 10): Will he delight himself in the Almighty? No, not at any time (for his delight is in the profits of the world and the pleasures of the flesh, more than in God), especially not in the time of trouble. Will he always call upon God? No, in prosperity he will not call upon God, but slight him; in adversity he will not call upon God but curse him; he is weary of his religion when he gets nothing by it, or is in danger of losing. Note, (1.) Those are hypocrites who, though they profess religion, neither take pleasure in it nor persevere in it, who reckon their religion a task and a drudgery, a weariness, and snuff at it, who make use of it only to serve a turn, and lay it aside when the turn is served, who will call upon God while it is in fashion, or while the pang of devotion lasts, but leave it off when they fall into other company, or when the hot fit is over. (2.) The reason why hypocrites do not persevere in religion is because they have no pleasure in it. Those that do not delight in the Almighty will not always call upon him. The more comfort we find in our religion the more closely we shall cleave to it. Those who have no delight in God are easily inveigled by the pleasures of sense, and so drawn away from their religion; and they are easily run down by the crosses of this life, and so driven away from their religion, and will not always call upon God. Adam Clarke: Commentary on the Bible - 1831 27:7: Let mine enemy be as the wicked - Let my accuser be proved a lying and perjured man, because he has laid to my charge things which he cannot prove, and which are utterly false. Albert Barnes: Notes on the Bible - 1834 27:7: Let mine enemy be as the wicked - This is probably said that he might show that it was not his intention to justify the wicked, and that in all that he had said it was no part of his purpose to express approbation of their course. His friends had charged him with this; but he now solemnly disclaims it, and says that he had no such design. To show how little he meant to justify the wicked, he says that the utmost that he could desire for an enemy would be, that he would be treated as he believed the wicked would be. A similar expression occurs in Dan 4:19, "My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies;" that is, calamities are coming upon thee indicated by the dream, such as you would desire on your foes; so in Jdg 5:31. After the mother of Sisera had anxiously looked for the return of her son from the battle, though he was then slain, the sacred writer adds, "So let all thine enemies perish, O Lord." Thus, when a traitor is executed it is common for the executioner to hold up his head and say, "So let all the enemies of the king die." Job means to say that he had no sympathy with wicked people, and that he believed that they would be punished as certainly and as severely as one could desire his enemy to suffer. Schnurrer supposes that by the enemy here he refers to his friends with whom he had been disputing; but this is to give an unnecessarily harsh construction to the passage. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:7: Sa1 25:26; Sa2 18:32; Dan 4:19 Job 27:8 John Gill 27:7 Let mine enemy be as the wicked,.... Job in this, and some following verses, shows, that he was not, and could not, and would not be a wicked man and an hypocrite, or however had no opinion and liking of such persons; for whatever his friends might think of him, because he had said so much of their outward prosperity in this world; yet he was far from approving of or conniving at their wickedness and hypocrisy, or choosing them for his companions, and joining with them in their actions, or imagining they were really happy persons; so far from it, that he would not be in their condition and circumstances for all the world: for if he was to wish a bad thing to the greatest enemy he had, he could not wish him any worse than to be as a wicked and unrighteous man; that is, to be a wicked and unrighteous man; which it is impossible for a good man to wish, and indeed would be a needless wish, since all that are enemies to good men, as such, must be wicked; and such were Job's enemies, as the Chaldeans and Sabeans; but that they might be as such, in their state and circumstances, or rather as they will be in the consequence of things, most wretched and miserable; for they are always under the displeasure of God, and hated by him; and whatever fulness they may have of the things of this world, they have them with a curse, and they are curses to them, and their end will be everlasting ruin and destruction; wherefore the Septuagint version is, "as the overthrow of the ungodly, and as the perdition of transgressors;'' though some take this to be a kind of an ironic imprecation, and that by the wicked man here, and unrighteous in the next clause, he means himself, whom his friends reckoned a wicked and unrighteous man; and then the sense is, I wish you all, my friends, and even the worst enemies I have, were but as wicked Job is, as you call him; not that he wished they might be afflicted in body, family, and estate, as he was, but that they were as good men as he was, and partook of as much of the grace of God as he did, and had the same integrity and righteousness as he had, see Acts 26:29; and such a wish as this, as it serves to illustrate his own character, so it breathes charity and good will to others; and indeed it cannot be thought the words are to be taken in such a sense as that he wished the same evils might be retorted upon his enemies, whether open or secret, which they were the means of bringing upon him, which was contrary to the spirit of Job, Job 31:29. Some consider them not as an imprecation, but as a prediction, "mine enemy shall be as the wicked" (e); and may have respect to his friends, who were so ready to charge him with wickedness, and suggests that in the issue of thin; they would be found, and not he, guilty of sin folly, and to have said the things that were not right, neither of God, nor of him, which had its accomplishment, Job 42:7; and he that riseth up against me as the unrighteous; which is but another way of expressing the same thing; for an enemy, and one that rises up against a man, is the same person; only this the better explains what enemy is intended, even an open one, that rises up in an hostile manner, full of rage and fury; and so a wicked and an unrighteous man are the same, and are frequently put together as describing the same sort of persons, see Is 55:7. (e) "erit ut impius inimieus meus", Pagninus, Montanus, Boldacius; so Junius & Tremellius, Broughton, & Ramban. John Wesley 27:7 Let - I am so far from practicing wickedness, that I abhor the thoughts of it, and if I would wish to be revenged of my enemy, I could wish him no greater mischief than to be a wicked man. Robert Jamieson, A. R. Fausset and David Brown 27:7 Let . . . be--Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.
27:827:8: Եւ զի՞նչ է յոյս ամպարշտի զի յեցեալ կայցէ. վստահացեալ ՚ի Տէր թէ ապրիցէ՞[9333]. [9333] Ոմանք. ՚Ի Տէր, թերեւս ապրիցէ։ 8 Եւ ի՞նչ յոյս ունի ամբարիշտը, որ հաստատ կը մնայ. գուցէ Տիրոջը ապաւինելով կարենայ փրկուե՞լ, 8 Քանզի կեղծաւորին յոյսը ի՞նչ է (թէեւ հարստութիւն ալ դիզած ըլլայ),Երբ Աստուած անոր հոգին առնէ։ Եւ զի՞նչ է յոյս ամպարշտի, ^[251]զի յեցեալ կայցէ. վստահացեալ ի Տէր թերեւս ապրիցէ՞: 27:8: Եւ զի՞նչ է յոյս ամպարշտի զի յեցեալ կայցէ. վստահացեալ ՚ի Տէր թէ ապրիցէ՞[9333]. [9333] Ոմանք. ՚Ի Տէր, թերեւս ապրիցէ։ 8 Եւ ի՞նչ յոյս ունի ամբարիշտը, որ հաստատ կը մնայ. գուցէ Տիրոջը ապաւինելով կարենայ փրկուե՞լ, 8 Քանզի կեղծաւորին յոյսը ի՞նչ է (թէեւ հարստութիւն ալ դիզած ըլլայ),Երբ Աստուած անոր հոգին առնէ։ zohrab-1805▾ eastern-1994▾ western am▾	27:827:8 Ибо какая надежда лицемеру, когда возьмет, когда исторгнет Бог душу его? 27:8 καὶ και and; even τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ἐλπὶς ελπις hope ἀσεβεῖ ασεβης irreverent ὅτι οτι since; that ἐπέχει επεχω fix on; hold on πεποιθὼς πειθω persuade ἐπὶ επι in; on κύριον κυριος lord; master ἆρα αρα.3 is there any chance?; by chance σωθήσεται σωζω save 27:8 כִּ֤י kˈî כִּי that מַה־ mah- מָה what תִּקְוַ֣ת tiqwˈaṯ תִּקְוָה hope חָ֭נֵף ˈḥānēf חָנֵף alienated כִּ֣י kˈî כִּי that יִבְצָ֑ע yivṣˈāʕ בצע cut off כִּ֤י kˈî כִּי that יֵ֖שֶׁל yˌēšel שׁלה be easy אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 27:8. quae enim spes est hypocritae si avare rapiat et non liberet Deus animam eiusFor what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul? 8. For what is the hope of the godless, though he get him gain, when God taketh away his soul? For what [is] the hope of the hypocrite, though he hath gained, when God taketh away his soul: 27:8 Ибо какая надежда лицемеру, когда возьмет, когда исторгнет Бог душу его? 27:8 καὶ και and; even τίς τις.1 who?; what? γάρ γαρ for ἐστιν ειμι be ἐλπὶς ελπις hope ἀσεβεῖ ασεβης irreverent ὅτι οτι since; that ἐπέχει επεχω fix on; hold on πεποιθὼς πειθω persuade ἐπὶ επι in; on κύριον κυριος lord; master ἆρα αρα.3 is there any chance?; by chance σωθήσεται σωζω save 27:8 כִּ֤י kˈî כִּי that מַה־ mah- מָה what תִּקְוַ֣ת tiqwˈaṯ תִּקְוָה hope חָ֭נֵף ˈḥānēf חָנֵף alienated כִּ֣י kˈî כִּי that יִבְצָ֑ע yivṣˈāʕ בצע cut off כִּ֤י kˈî כִּי that יֵ֖שֶׁל yˌēšel שׁלה be easy אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 27:8. quae enim spes est hypocritae si avare rapiat et non liberet Deus animam eius For what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul? 8. For what is the hope of the godless, though he get him gain, when God taketh away his soul? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 8-10. Клятва именем Божиим (ст. 3-4) и ссылка на свидетельство совести (ст. 6) - достаточные доказательства правоты Иова. Но так как они могли быть приняты друзьями за лицемерие, то Иов и указывает теперь на невозможность последнего со своей стороны. Если бы он лицемерил, то не мог бы, умирая ("исторгнет душу" - из тела, ее жилища, - ср. IV:19), питать какую-либо надежду на оправдание (ср. XIII:16), а он в ней уверен (XIX:25-27). Равным образом нечестивый не может рассчитывать, подобно Иову, быть услышанным Богом (ср. XIII:15; XXIII; Пс XVII:42) и находить, как он, свое благо в Боге и к нему обращаться (XVI:19-20; XVII:3). По своему настроению Иов не похож на нечестивого. Adam Clarke: Commentary on the Bible - 1831 27:8: What is the hope of the hypocrite - The word חנף chaneph, which we translate, most improperly, hypocrite, means a wicked fellow, a defiled, polluted wretch, a rascal, a knave, a man who sticks at nothing in order to gain his ends. In this verse it means a dishonest man, a rogue, who by overreaching, cheating, etc., has amassed a fortune. When God taketh away his soul? - Could he have had any well grounded hope of eternal blessedness when he was acquiring earthly property by guilt and deceit? And of what avail will this property be when his soul is summoned before the judgment-seat? A righteous man yields up his soul to God; the wicked does not, because he is afraid of God, of death, and of eternity. God therefore takes the soul away - forces it out of the body. Mr. Blair gives us an affecting picture of the death of a wicked man. Though well known, I shall insert it as a striking comment on this passage: - "How shocking must thy summons be, O death! To him that is at ease in his possessions; Who, counting on long years of pleasures here; Is quite unfurnished for that world to come! In that dread moment how the frantic soul Raves round the walls of her clay tenement; Runs to each avenue, and shrieks for help, But shrieks in vain! How wishfully she looks On all she's leaving, now no longer hers! A little longer, yet a little longer, O, might she stay, to wash away her stains, And fit her for her passage! Mournful sight! Her very eyes weep blood; and every groan She heaves is big with horror. But the foe, Like a stanch murderer, steady to his purpose, Pursues her close, through every lane of life, Nor misses once the track, but presses on; Till, forced at last to the tremendous verge, At once she sinks to everlasting ruin." The Grave. The Chaldee has, What can the detractor expect who has gathered together (ממון דשקר mamon dishkar, the mammon of unrighteousness) when God plucks out his soul? The Septuagint: Τις γαρ εστιν ετι ελπις ασεβει, ὁτι επεχει; Μη πεποιθως επι Κυριον ει αρα σωθησεται; "For what is the hope of the ungodly that he should wait for? shall he, by hoping in the Lord, be therefore saved?" Mr. Good translates differently from all the versions: - "Yet what is the hope of the wicked that he should prosper, That God should keep his soul in quiet?" I believe our version gives as true a sense as any; and the words appear to have been in the eye of our Lord, when he said, "For what is a man profited if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" Mat 16:26. Albert Barnes: Notes on the Bible - 1834 27:8: For what is the hope of the hypocrite? - The same sentiment which Job here advances had before been expressed by Bildad; see it explained in the notes at following It had also been expressed in a similar manner by Zophar (see the notes on , and had been much insisted on in their arguments. Job now says that he fully accords with that belief. He was not disposed to defend hypocrisy; he had no sympathy for it. He knew, as they did, that all the joy of a hypocrite would be temporary, and that when death came it must vanish. He wishes that his remarks should not be construed so as to make him the advocate of hypocrisy or sin, and affirms that he relied on a more solid foundation of peace and joy than the hypocrite could possess. It was by explanations and admissions such as these that the controversy was gradually closed, and when they came fully to understand Job, they felt that they had nothing which they could reply to him. Though he hath gained - - יבצע yı̂ bâ tsa‛. The Vulgate renders this, si avare rapiat - "if he avariciously seizes upon." The Septuagint, ὅτι hoti ἐπἐχει epechei that he persisteth. Dr. Good, "That he should prosper;" and so Wemyss. The Hebrew word (בצע bâ tsa‛) means properly, to cut or dash in pieces; then to tear in pieces, or to plunder or spoil; then to cut off, to bring to an end, etc. It is applied to the action of a weaver, who, when his web is finished, cuts off the thrum that binds it to the beam. The web is then finished; it is all woven, and is then taken from the loom. Hence, it is elegantly used to denote the close of life, when life is woven or finished - by the rapid passing of days like the weavers shuttle , and when it is then, as it were, taken out of the loom; see this figure explained in the notes at Isa 38:12. This is the idea here, that life would be cut off like the weaver's web, and that when that was done the hope of the hypocrite would be of no value. When God taketh away his soul - When he dies. There has been much perplexity felt in regard to the Hebrew word here rendered "taketh away" - ישׁל yē shel. A full explanation may be seen in Schultens and Rosenmuller. Some suppose it is the future from נשל for ישל - meaning to draw out, and that the idea is, that God draws out this life as a sword is drawn out of a sheath. Others, that it is from שלה - to be secure, or tranquil, or at rest: and that it refers to the time when God shall give rest in the grave, or that the meaning of the word שלה here is the same as שלל or נשל - to draw out; see Gesenius on the word שלה. Schnurrer conjectures that it is derived from שאל - to ask, to demand, and that the form here is contracted from the future ישאל. But the common supposition is, that it means to draw out - in allusion to drawing out a sword from a scabbard - thus drawing life or the soul from the body. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:8: Job 11:20, Job 13:16, Job 15:34, Job 20:5, Job 31:3; Isa 33:14, Isa 33:15; Mat 16:26, Mat 23:14; Mar 8:36, Mar 8:37; Luk 9:25, Luk 12:20, Luk 12:21; Ti1 6:9, Ti1 6:10; Jam 5:1-3 Job 27:9 Carl Friedrich Keil and Franz Delitzsch 27:8 8 For what is the hope of the godless, when He cutteth off, When Eloah taketh away his soul? 9 Will God hear his cry When distress cometh upon him? 10 Or can he delight himself in the Almighty, Can he call upon Eloah at all times? 11 I will teach you concerning the hand of God, I will not conceal the dealings of the Almighty. 12 Behold, ye have all seen it, Why then do ye cherish foolish notions? In comparing himself with the רשׁע, Job is conscious that he has a God who does not leave him unheard, in whom he delights himself, and to whom he can at all times draw near; as, in fact, Job's fellowship with God rests upon the freedom of the most intimate confidence. He is not one of the godless; for what is the hope of one who is estranged from God, when he comes to die? He has no God on whom his hope might establish itself, to whom it could cling. The old expositors err in many ways respecting Job 27:8, by taking בצע, abscindere (root בץ), in the sense of (opes) corradere (thus also more recently Rosenm. after the Targ., Syr., and Jer.), and referring ישׁל to שׁלה in the signification tranquillum esse (thus even Blumenfeld after Ralbag and others). נפשׁו is the object to both verbs, and בצע נפשׁ, abscindere animam, to cut off the thread of life, is to be explained according to Job 6:9; Is 38:12. שׁלח נפשׁ, extrahere animam (from שׁלה, whence שׁליח Arab. salan, the after-birth, cogn. שׁלל . Arab. sll, נשׁל Arab. nsl, nṯl, nšl), is of similar signification, according to another figure, wince the body is conceived of as the sheath (נדנה, Dan 7:15) of the soul (Note: On the similar idea of the body, as the kosha (sheath) of the soul, among the Hindus, vid., Psychol. S. 227.) (comp. Arab. sll in the universal signification evaginare ensem). The fut. apoc. Kal ישׁל (= ישׁל) is therefore in meaning equivalent to the intrans. ישּׁל, Deut 28:40 (according to Ew. 235, c, obtained from this by change of vowel), decidere; and Schnurrer's supposition that ישׁל, like the Arab. ysl, is equivalent to ישׁאל (when God demands it), or such a violent correction as De Lagarde's (Note: Anm. zur griech. Uebers. der Proverbien (1863), S. VI.f., where the first reason given for this improvement of the text is this, that the usual explanation, according to which ישׁל and יבצע have the same subj. and obj. standing after the verb, is altogether contrary to Semitic usage. But this assertion is groundless, as might be supposed from the very beginning. Thus, e.g., the same obj. is found after two verbs in Job 20:19, and the same subj. and obj. in Neh 3:20.) (when he is in distress יצק, when one demeans his soul with a curse ישּׁאל בּאלה), is unnecessary. The ungodly man, Job goes on to say, has no God to hear his cry when distress comes upon him; he cannot delight himself (יתענּג, pausal form of יתענג, the primary form of יתענג) in the Almighty; he cannot call upon Eloah at any time (i.e., in the manifold circumstances of life under which we are called to feel the dependence of our nature). Torn away from God, he cannot be heard, he cannot indeed pray and find any consolation in God. It is most clearly manifest here, since Job compares his condition of suffering with that of a חנף, what comfort, what power of endurance, yea, what spiritual joy in the midst of suffering (התענג, as Job 22:26; Ps 37:4, Ps 37:11; Is 55:2; Is 58:13), which must all remain unknown to the ungodly, he can draw from his fellowship with God; and seizing the very root of the distinction between the man who fears God and one who is utterly godless, his view of the outward appearance of the misfortune of both becomes changed; and after having allowed himself hitherto to be driven from one extreme to another by the friends, as the heat of the controversy gradually cools down, and as, regaining his independence, he stands before them as their teacher, he now experiences the truth of docendo discimus in rich abundance. I will instruct you, says he, in the hand, i.e., the mode of action, of God (בּ just as in Ps 25:8, Ps 25:12; Ps 32:8; Prov 4:11, of the province and subject of instruction); I will not conceal עם־שׁדּי אשׁר, i.e., according to the sense of the passage: what are the principles upon which He acts; for that which is with (אם) any one is the matter of his consciousness and volition (vid., on Job 23:10). Job 27:12 is of the greatest importance in the right interpretation of what follows from Job 27:13 onwards. The instruction which Job desires to impart to the friends has reference to the lot of the evil-doer; and when he says: Behold, ye yourselves have beheld (learnt) it all, - in connection with which it is to be observed that אתּם כּלּכם does not signify merely vos omnes, but vosmet ipsi omnes, - he grants to them what he appeared hitherto to deny, that the lot of the evil-doer, certainly in the rule, although not without exceptions, is such as they have said. The application, however, which they have made of this abiding fact of experience, as and remains all the more false: Wherefore then (זה makes the question sharper) are ye vain (blinded) in vanity (self-delusion), viz., in reference to me, who do not so completely bear about the characteristic marks of a רשׁע? The verb הבל signifies to think and act vainly (without ground or connection), 4Kings 17:15 (comp. ἐματαιώθησαν, Rom 1:21); the combination הבל הבל is not to be judged of according to Ges. 138, rem. 1, as it is also by Ew. 281, a, but הבל may also be taken as the representative of the gerund, as e.g., עריה, Hab 3:9. In the following strophe (Job 27:13) Job now begins as Zophar (Job 20:29) concluded. He gives back to the friends the doctrine they have fully imparted to him. They have held the lot of the evil-doer before him as a mirror, that he may behold himself in it and be astounded; he holds it before them, that they may perceive how not only his bearing under suffering, but also the form of his affliction, is of a totally different kind. Geneva 1599 27:8 For what [is] the (f) hope of the hypocrite, though he hath gained, when God taketh away his soul? (f) What advantage has the dissembler to gain, seeing he will lose his own soul? John Gill 27:8 For what is the hope of the hypocrite,.... In religion, who seems to be what he is not, a holy and righteous man; professes to have what he has not, the grace of God; pretends to do what he does not, worship God sincerely and fervently, and does all he does to be seen of men; though such a man may have an hope, as he has, of an interest in the divine layout, and of eternal glory and happiness, what will it signify? what avail will it be unto him? what will it issue in? Job was of the same mind in this with Bildad and Zophar, that such a man's hope is as the spider's web, and as the giving up of the ghost, Job 8:14; however he may please himself with it in this life, it will be of no service to him at death; for it is not like that of the true believer's, that is sure and steadfast, and founded upon the perfect righteousness and sacrifice of Christ; but upon his outward substance, fancying, that because God prospers him in this world, he is highly in his favour, and shall enjoy the happiness of the world to come; and upon his external profession of religion, and found of duties performed by him, but he will find himself mistaken: though he hath gained; great wealth and riches under a guise of religion, and by that means making gain of godliness, and taking the one for the other; so the Targum, "because he hath gathered the mammon of falsehood;'' and also has great gifts, and a great deal of head knowledge, being able to talk of and dispute about most points of religion, and so has gained a great name among men both for knowledge and holiness, and yet all will not stand him in any stead, or be of any advantage to him: when God taketh away his soul? out of his body by death, as a sword is drawn out of its scabbard, and which is as easily done by him; or as a shoe is plucked off from the foot, as Aben Ezra, and what he has a right to do, and will do it: and this taking it away seems to be in a violent manner, though not by what is called a violent death, yet against the will of the person; a good man is willing to die, is desirous of it, and gives up the ghost cheerfully; but an hypocrite is not willing to die, being afraid of death, and therefore his life or soul is taken from him without his consent and will, and not in love but in wrath, as the latter part of this chapter shows. Now Job had an hope which bore him up under all his troubles, and which he retained in the most killing and distressed circumstances, and which continued with him, and supported him in the views of death and eternity, so that he could look upon death, and into another world, with pleasure, and therefore could be no hypocrite, see Job 13:15. John Wesley 27:8 Though - Though they prosper in the world. God, as the judge takes it away, to be tried, and determined to its everlasting state. And what will his hope be then? It will be vanity and a lie; it will stand him in no stead. Robert Jamieson, A. R. Fausset and David Brown 27:8 "What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." UMBREIT'S translation is an unmeaning tautology. "When God cuts off, when He taketh away his life." taketh away--literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21; Ps 104:29; Dan 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 27:10) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."
27:927:9: կամ թէ խնդրուածոց նորա լուիցէ Տէր։ Եթէ ՚ի հասանել ՚ի վերայ նորա տագնապի[9334], [9334] Ոմանք. Լսիցէ Տէր։ 9 կամ թէ Տէր Աստուածն ականջ կը դնի՞ իր խնդրանքներին: 9 Միթէ Աստուած անոր աղաղակը պիտի լսէ՞,Երբ անոր վրայ փորձանք գայ։ կամ թէ խնդրուածոց նորա լուիցէ՞ ^[252]Տէր. եթէ`` ի հասանել ի վերայ նորա տագնապի: 27:9: կամ թէ խնդրուածոց նորա լուիցէ Տէր։ Եթէ ՚ի հասանել ՚ի վերայ նորա տագնապի[9334], [9334] Ոմանք. Լսիցէ Տէր։ 9 կամ թէ Տէր Աստուածն ականջ կը դնի՞ իր խնդրանքներին: 9 Միթէ Աստուած անոր աղաղակը պիտի լսէ՞,Երբ անոր վրայ փորձանք գայ։ zohrab-1805▾ eastern-1994▾ western am▾	27:927:9 Услышит ли Бог вопль его, когда придет на него беда? 27:9 ἦ η.1 surely τὴν ο the δέησιν δεησις petition αὐτοῦ αυτος he; him εἰσακούσεται εισακουω heed; listen to κύριος κυριος lord; master ἢ η or; than ἐπελθούσης επερχομαι come on / against αὐτῷ αυτος he; him ἀνάγκης αναγκη compulsion; necessity 27:9 הַֽ֭ ˈhˈa הֲ [interrogative] צַעֲקָתֹו ṣaʕᵃqāṯˌô צְעָקָה cry יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear אֵ֑ל ʔˈēl אֵל god כִּֽי־ kˈî- כִּי that תָבֹ֖וא ṯāvˌô בוא come עָלָ֣יו ʕālˈāʸw עַל upon צָרָֽה׃ ṣārˈā צָרָה distress 27:9. numquid clamorem eius Deus audiet cum venerit super illum angustiaWill God hear his cry, when distress shall come upon him? 9. Will God hear his cry, when trouble cometh upon him? Will God hear his cry when trouble cometh upon him: 27:9 Услышит ли Бог вопль его, когда придет на него беда? 27:9 ἦ η.1 surely τὴν ο the δέησιν δεησις petition αὐτοῦ αυτος he; him εἰσακούσεται εισακουω heed; listen to κύριος κυριος lord; master ἢ η or; than ἐπελθούσης επερχομαι come on / against αὐτῷ αυτος he; him ἀνάγκης αναγκη compulsion; necessity 27:9 הַֽ֭ ˈhˈa הֲ [interrogative] צַעֲקָתֹו ṣaʕᵃqāṯˌô צְעָקָה cry יִשְׁמַ֥ע׀ yišmˌaʕ שׁמע hear אֵ֑ל ʔˈēl אֵל god כִּֽי־ kˈî- כִּי that תָבֹ֖וא ṯāvˌô בוא come עָלָ֣יו ʕālˈāʸw עַל upon צָרָֽה׃ ṣārˈā צָרָה distress 27:9. numquid clamorem eius Deus audiet cum venerit super illum angustia Will God hear his cry, when distress shall come upon him? 9. Will God hear his cry, when trouble cometh upon him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 27:9: Will God hear his cry when trouble cometh upon him? - Coverdale has rendered this -9 so as to make excellent sense, though not strictly in accordance with the original. "What hope hath the hypocrite though he have great good, and though God give him riches after his heart's desire? Doth God hear him the sooner, when he crieth unto him in his necessity?" The object of the verse is to show the miserable condition of a wicked man or a hypocrite. This is shown by the fact which Job asserts, that God will not hear his cry when he feels his need of aid, and when he is induced to call upon him. This is true only when his object in calling upon God is merely for help. If he has no relentings for his sin, and no real confidence in God; if he calls upon him in trouble, intending to return to his sins as soon as the trouble is over, or if such is the state of his mind that God sees that he would return to his sins as soon as his calamities cease, then he cannot be expected to hear him. But if he comes with a penitent heart, and with a sincere purpose to forsake his sins and to devote himself to God, there is no reason to doubt that he would bear him. The argument of Job is in the main sound. It is, that if a man wishes the favor of God, and the assurance that he will hear his prayer, he must lead a holy life. A hypocrite cannot expect his favor: compare the notes at Isa 1:15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:9: Will God: Job 35:12, Job 35:13; Psa 18:41, Psa 66:18, Psa 109:7; Pro 1:28, Pro 28:9; Isa 1:15; Jer 11:11, Jer 14:12; Eze 8:18; Mic 3:4; Zac 7:13; Joh 9:31; Jam 4:3 his cry: Hos 7:14; Luk 13:25 Job 27:10 John Gill 27:9 Will God hear his cry when trouble cometh, upon him? No, he will not, he heareth not sinners, and such as regard iniquity in their hearts, Ps 66:18; every man has trouble more or less in this life, even the best of men; and generally speaking they have the most, and wicked men the least; but when death comes, he is a king of terrors to them, and they find sorrow and trouble; and especially at the day of judgment, when they will cry for mercy; and hypocrites, as the foolish virgins, will cry, "Lord, Lord, open unto us", Mt 25:11; but when they call for mercy, the Lord will not answer, but laugh at their calamity, and mock when their fear cometh, Prov 1:26; but God hears the cries of his people when in, trouble, whether in, life, or, in death, and is a present help unto them; and when, strength and heart fail, he is their portion, and will be so for evermore; and though sometimes they think he does not hear them, as Job sometimes complains, yet he makes it appear that he does sooner or later, and so Job describes himself as one that "calleth upon God, and he answereth him", Job 12:4; and therefore might conclude he was no hypocrite. Robert Jamieson, A. R. Fausset and David Brown 27:9 (Ps 66:18).
27:1027:10: ո՛չ ունիցի համարձակութիւն առաջի նորա. կամ ՚ի կարդալ նորա առ նա, լուիցէ՞ նմա[9335]։ [9335] Յօրինակին պակասէր. ՚Ի կարդալ նորա առ նա, լուիցէ՞։ 10 Եթէ մի տագնապ երբ հասնի իր վրայ, նա վստահութիւն պիտի չունենայ Աստծու առաջ: Դիմի էլ Նրան՝ ունկն կը դնի՞ արդեօք Նա իրեն: 10 Անիկա Ամենակարողին վրայ պիտի ուրախանա՞յ. Ամէն ժամանակ Աստուծոյ պիտի աղաղակէ՞։ ^[253]ոչ ունիցի համարձակութիւն առաջի նորա. կամ ի կարդալ նորա առ նա` լուիցէ՞ նմա: 27:10: ո՛չ ունիցի համարձակութիւն առաջի նորա. կամ ՚ի կարդալ նորա առ նա, լուիցէ՞ նմա[9335]։ [9335] Յօրինակին պակասէր. ՚Ի կարդալ նորա առ նա, լուիցէ՞։ 10 Եթէ մի տագնապ երբ հասնի իր վրայ, նա վստահութիւն պիտի չունենայ Աստծու առաջ: Դիմի էլ Նրան՝ ունկն կը դնի՞ արդեօք Նա իրեն: 10 Անիկա Ամենակարողին վրայ պիտի ուրախանա՞յ. Ամէն ժամանակ Աստուծոյ պիտի աղաղակէ՞։ zohrab-1805▾ eastern-1994▾ western am▾	27:1027:10 Будет ли он утешаться Вседержителем и призывать Бога во всякое время? 27:10 μὴ μη not ἔχει εχω have; hold τινὰ τις anyone; someone παρρησίαν παρρησια candor; candidly ἔναντι εναντι next to; in the presence of αὐτοῦ αυτος he; him ἢ η or; than ὡς ως.1 as; how ἐπικαλεσαμένου επικαλεω invoke; nickname αὐτοῦ αυτος he; him εἰσακούσεται εισακουω heed; listen to αὐτοῦ αυτος he; him 27:10 אִם־ ʔim- אִם if עַל־ ʕal- עַל upon שַׁדַּ֥י šaddˌay שַׁדַּי Almighty יִתְעַנָּ֑ג yiṯʕannˈāḡ ענג be dainty יִקְרָ֖א yiqrˌā קרא call אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵֽת׃ ʕˈēṯ עֵת time 27:10. aut poterit in Omnipotente delectari et invocare Deum in omni temporeOr can he delight himself in the Almighty, and call upon God at all times? 10. Will he delight himself in the Almighty, and call upon God at all times? Will he delight himself in the Almighty? will he always call upon God: 27:10 Будет ли он утешаться Вседержителем и призывать Бога во всякое время? 27:10 μὴ μη not ἔχει εχω have; hold τινὰ τις anyone; someone παρρησίαν παρρησια candor; candidly ἔναντι εναντι next to; in the presence of αὐτοῦ αυτος he; him ἢ η or; than ὡς ως.1 as; how ἐπικαλεσαμένου επικαλεω invoke; nickname αὐτοῦ αυτος he; him εἰσακούσεται εισακουω heed; listen to αὐτοῦ αυτος he; him 27:10 אִם־ ʔim- אִם if עַל־ ʕal- עַל upon שַׁדַּ֥י šaddˌay שַׁדַּי Almighty יִתְעַנָּ֑ג yiṯʕannˈāḡ ענג be dainty יִקְרָ֖א yiqrˌā קרא call אֱלֹ֣והַּ ʔᵉlˈôₐh אֱלֹוהַּ god בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵֽת׃ ʕˈēṯ עֵת time 27:10. aut poterit in Omnipotente delectari et invocare Deum in omni tempore Or can he delight himself in the Almighty, and call upon God at all times? 10. Will he delight himself in the Almighty, and call upon God at all times? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 27:10: Will he delight himself in the Almighty? - A truly pious man will delight himself in the Almighty. His supreme happiness will be found in God. He has pleasure in the contemplation of his existence, his perfections, his law, and his government. Coverdale renders this, "Hath he such pleasure and delight in the Almighty that he dare alway call upon God?" The idea of Job is that a hypocrite has not his delight in the Almighty; and, therefore, his condition is not such as he would defend or choose. Job bad been charged with defending the character of the wicked and with maintaining that they were the objects of the divine favor. He now says that he maintained no such opinion. He was aware that the only real and solid happiness was to be found in God, and he knew that a hypocrite would not find delight there. This is true to the letter. A hypocrite has no real happiness in God. He sees nothing in the divine perfections to love; nothing in the divine plan affections. The hypocrite, therefore, is a miserable man. He professes to love what he does not love; tries to find pleasure in what his heart hates; mingles with a people with whom he has no sympathy, and joins in services of prayer and praise which are disgusting and irksome to his soul. The pious man rejoices that there is just such a God as Yahweh is. He sees nothing in him which he desires to be changed, and he has supreme delight in the contemplation of his perfections. Will he always call upon God? - That is, he will not always call upon God. This is literally true. The hypocrite pray: (1) when he makes a profession of religion; (2) on some extraordinary occasion - as when a friend is sick, or when he feels that he himself is about to die, but he does not always maintain habits of prayer. He suffers his business to break in upon his times for prayer; neglects secret devotion on the slightest pretence, and soon abandons it altogether. One of the best tests of character is the feeling with which we pray, and the habit which we have of calling on God. The man who loves secret prayer has one of the most certain evidences that he is a pious man; compare the notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:10: delight: Job 22:26, Job 22:27; Psa 37:4, Psa 43:4; Hab 3:18 will he always: Psa 78:34-36; Mat 13:21; Luk 18:1; Act 10:2; Eph 6:18; Th1 5:17 Job 27:11 John Gill 27:10 Will he delight himself in the Almighty?.... That is, the hypocrite; no, he will not; he may seem to delight in, him, but he does not truly and sincerely; not in him as the Almighty, or in his omnipotence, into whose hands it is a fearful thing to fall, and who is able to destroy soul and body in hell; nor his omniscience, who, searches and knows the hearts of all men, and the insincerity of the hypocrite, covert to men soever he is; nor in his holiness, which at heart he loves not; nor in his ways and worship, word, ordinances, and people, though he makes a show of it, Is 58:2; will he always call upon God? God only is to be called upon, and it becomes all men to call upon him for all blessings, temporal and spiritual; and this should be done in faith, with fervency, in sincerity and uprightness of soul, and with constancy, always, at all times both of prosperity and adversity; but an hypocrite does not, and cannot call upon God in a sincere and spiritual manner; nor is he constant in this work, only by fits and starts, when it is for his worldly interest and external honour so to do. Now Job was one that delighted in God, was uneasy at his absence, longed for communion with him, sought earnestly after him, frequently and constantly called upon him, though he was wrongly charged with casting off the fear of God, and restraining prayer before him, and therefore no hypocrite. Some understand (f) all this as affirmed of the hypocrite, setting forth his present seeming state of happiness; as that he has a hope of divine favour, and of eternal felicity; has much peace and tranquillity of mind in life, and at death; is heard of God when trouble comes, and so gets out of it, and enjoys great prosperity; professes much delight and pleasure in God, and his ways, and is a constant caller upon him, and keeps close to the external duties of religion; and yet, notwithstanding all this, is in the issue, when death comes, exceeding miserable, as the following part of the chapter shows. (f) Schultens. John Wesley 27:10 Delight - When he has nothing else to delight in? No: his delight is in the things of the world, which now sink under him. And those who do not delight in God, will not always, will not long, call upon him. Robert Jamieson, A. R. Fausset and David Brown 27:10 Alluding to Job 22:26. always call--He may do so in times of prosperity in order to be thought religious. But he will not, as I do, call on God in calamities verging on death. Therefore I cannot be a "hypocrite" (Job 19:25; Job 20:5; Ps 62:8).
27:1127:11: Այլ պատմեցի՛ց ձեզ զինչ է ՚ի ձեռին Տեառն, եւ որ իցէ՛ յԱմենակալին, ո՛չ ստեցից[9336]։ [9336] Ոսկան. Եւ որ իցէ Ամենակալին։ 11 Կ’ասեմ հիմա ձեզ, թէ այն ի՞նչն է, որ Տիրոջ ձեռքին է, ու չեմ ծածկի ես ձեզնից այն բանը, ինչ որ ձեռքին է Ամենակալի: 11 Աստուծոյ ձեռքին մէջ եղածը ձեզի պիտի սորվեցնեմ. Ամենակարողին քով եղածը պիտի չծածկեմ։ Այլ պատմեցից ձեզ զինչ է ի ձեռին ^[254]Տեառն, եւ որ իցէ յԱմենակալին, ոչ ^[255]ստեցից: 27:11: Այլ պատմեցի՛ց ձեզ զինչ է ՚ի ձեռին Տեառն, եւ որ իցէ՛ յԱմենակալին, ո՛չ ստեցից[9336]։ [9336] Ոսկան. Եւ որ իցէ Ամենակալին։ 11 Կ’ասեմ հիմա ձեզ, թէ այն ի՞նչն է, որ Տիրոջ ձեռքին է, ու չեմ ծածկի ես ձեզնից այն բանը, ինչ որ ձեռքին է Ամենակալի: 11 Աստուծոյ ձեռքին մէջ եղածը ձեզի պիտի սորվեցնեմ. Ամենակարողին քով եղածը պիտի չծածկեմ։ zohrab-1805▾ eastern-1994▾ western am▾	27:1127:11 Возвещу вам, чт{о} в руке Божией; чт{о} у Вседержителя, не скрою. 27:11 ἀλλὰ αλλα but δὴ δη in fact ἀναγγελῶ αναγγελλω announce ὑμῖν υμιν you τί τις.1 who?; what? ἐστιν ειμι be ἐν εν in χειρὶ χειρ hand κυρίου κυριος lord; master ἅ ος who; what ἐστιν ειμι be παρὰ παρα from; by παντοκράτορι παντοκρατωρ almighty οὐ ου not ψεύσομαι ψευδω balk; deceive 27:11 אֹורֶ֣ה ʔôrˈeh ירה teach אֶתְכֶ֣ם ʔeṯᵊḵˈem אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֵ֑ל ʔˈēl אֵל god אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty לֹ֣א lˈō לֹא not אֲכַחֵֽד׃ ʔᵃḵaḥˈēḏ כחד hide 27:11. docebo vos per manum Dei quae Omnipotens habeat nec abscondamI will teach you by the hand of God, what the Almighty hath, and I will not conceal it. 11. I will teach you concerning the hand of God; that which is with the Almighty will I not conceal. I will teach you by the hand of God: [that] which [is] with the Almighty will I not conceal: 27:11 Возвещу вам, чт{о} в руке Божией; чт{о} у Вседержителя, не скрою. 27:11 ἀλλὰ αλλα but δὴ δη in fact ἀναγγελῶ αναγγελλω announce ὑμῖν υμιν you τί τις.1 who?; what? ἐστιν ειμι be ἐν εν in χειρὶ χειρ hand κυρίου κυριος lord; master ἅ ος who; what ἐστιν ειμι be παρὰ παρα from; by παντοκράτορι παντοκρατωρ almighty οὐ ου not ψεύσομαι ψευδω balk; deceive 27:11 אֹורֶ֣ה ʔôrˈeh ירה teach אֶתְכֶ֣ם ʔeṯᵊḵˈem אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֵ֑ל ʔˈēl אֵל god אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with שַׁ֝דַּ֗י ˈšaddˈay שַׁדַּי Almighty לֹ֣א lˈō לֹא not אֲכַחֵֽד׃ ʔᵃḵaḥˈēḏ כחד hide 27:11. docebo vos per manum Dei quae Omnipotens habeat nec abscondam I will teach you by the hand of God, what the Almighty hath, and I will not conceal it. 11. I will teach you concerning the hand of God; that which is with the Almighty will I not conceal. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-12. Чтобы еще более доказать свою правоту, выяснить различие между собою и нечестивыми, Иов переходит к описанию постигающей их участи. Он предлагает друзьям учение о "руке Божией" - об отношениях Бога к грешникам. Как видно из слов: "все вы и сами видели" (ст. 12), а равно и из ст. 13-23, это - те самые взгляды, которые неоднократно высказывались друзьями. И тем не менее они, по его словам, все время "пустословили" ("тагбалу" - от "габал" - "безосновательно думать и поступать" - 4: Цар XVII:15), - безосновательно отождествляли его судьбу с судьбою нечестивого, тогда как они не похожи друг на друга. Matthew Henry: Concise Commentary on the Whole Bible - 1706 11 I will teach you by the hand of God: that which is with the Almighty will I not conceal. 12 Behold, all ye yourselves have seen it; why then are ye thus altogether vain? 13 This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. 14 If his children be multiplied, it is for the sword: and his offspring shall not be satisfied with bread. 15 Those that remain of him shall be buried in death: and his widows shall not weep. 16 Though he heap up silver as the dust, and prepare raiment as the clay; 17 He may prepare it, but the just shall put it on, and the innocent shall divide the silver. 18 He buildeth his house as a moth, and as a booth that the keeper maketh. 19 The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. 20 Terrors take hold on him as waters, a tempest stealeth him away in the night. 21 The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. 22 For God shall cast upon him, and not spare: he would fain flee out of his hand. 23 Men shall clap their hands at him, and shall hiss him out of his place. Job's friends had seen a great deal of the misery and destruction that attend wicked people, especially oppressors; and Job, while the heat of disputation lasted, had said as much, and with as much assurance, of their prosperity; but now that the heat of the battle was nearly over he was willing to own how far he agreed with them, and where the difference between his opinion and theirs lay. 1. He agreed with them that wicked people are miserable people, that God will surely reckon with cruel oppressors, and one time or other, one way or other, his justice will make reprisals upon them for all the affronts they have put upon God and all the wrongs they have done to their neighbours. This truth is abundantly confirmed by the entire concurrence even of these angry disputants in it. But, 2. In this they differed--they held that these deserved judgments are presently and visibly brought upon wicked oppressors, that they travail with pain all their days, that in prosperity the destroyer comes upon them, that they shall not be rich, nor their branch green, and that their destruction shall be accomplished before their time (so Eliphaz, ch. xv. 20, 21, 29, 32), that the steps of their strength shall be straitened, that terrors shall make them afraid on every side (so Bildad, ch. xviii. 7, 11), that he himself shall vomit up his riches, and that in the fulness of his sufficiency he shall be in straits, so Zophar, ch. xx. 15, 22. Now Job held that, in many cases, judgments do not fall upon them quickly, but are deferred for some time. That vengeance strikes slowly he had already shown (ch. xxi. and xxiv.); now he comes to show that it strikes surely and severely, and that reprieves are no pardons. I. Job here undertakes to set this matter in a true light (v. 11, 12): I will teach you. We must not disdain to learn even from those who are sick and poor, yea, and peevish too, if they deliver what is true and good. Observe, 1. What he would teach them: "That which is with the Almighty," that is, "the counsels and purposes of God concerning wicked people, which are hidden with him, and which you cannot hastily judge of; and the usual methods of his providence concerning them." This, says Job, will I not conceal. What God has not concealed from us we must not conceal from those we are concerned to teach. Things revealed belong to us and our children. 2. How he would teach them: By the hand of God, that is, by his strength and assistance. Those who undertake to teach others must look to the hand of God to direct them, to open their ear (Isa. l. 4), and to open their lips. Those whom God teaches with a strong hand are best able to teach others, Isa. viii. 11. 3. What reason they had to learn those things which he was about to teach them (v. 12), that it was confirmed by their own observation--You yourselves have seen it (but what we have heard, and seen and known, we have need to be taught, that we may be perfect in our lesson), and that it would set them to rights in their judgment concerning him--"Why then are you thus altogether vain, to condemn me for a wicked man because I am afflicted?" Truth, rightly understood and applied, would cure us of that vanity of mind which arises from our mistakes. That particularly which he offers now to lay before them is the portion of a wicked man with God, particularly of oppressors, v. 13. Compare ch. xx. 29. Their portion in the world may be wealth and preferment, but their portion with God is ruin and misery. They are above the control of any earthly power, it may be, but the Almighty can deal with them. II. He does it, by showing that wicked people may, in some instances, prosper, but that ruin follows them in those very instances; and that is their portion, that is their heritage, that is it which they must abide by. 1. They may prosper in their children, but ruin attends them. His children perhaps are multiplied (v. 14) or magnified (so some); they are very numerous and are raised to honour and great estates. Worldly people are said to be full of children (Ps. xvii. 14), and, as it is in the margin there, their children are full. In them the parents hope to live and in their preferment to be honoured. But the more children they leave, and the greater prosperity they leave them in, the more and the fairer marks do they leave for the arrows of God's judgments to be levelled at, his three sore judgments, sword, famine, and pestilence, 2 Sam. xxiv. 13. (1.) Some of them shall die by the sword, the sword of war perhaps (they brought them up to live by their sword, as Esau, Gen. xxvii. 40, and those that do so commonly die by the sword, first or last), or by the sword of justice for their crimes, or the sword of the murderer for their estates. (2.) Others of them shall die by famine (v. 14): His offspring shall not be satisfied with bread. He thought he had secured to them large estates, but it may happen that they may be reduced to poverty, so as not to have the necessary supports of life, at least not to live comfortably. They shall be so needy that they shall not have a competency of necessary food, and so greedy, or so discontented, that what they have they shall not be satisfied with, because not so much, or not so dainty, as what they have been used to. You eat, but you have not enough, Hag. i. 6. (3.) Those that remain shall be buried in death, that is, shall die of the plague, which is called death (Rev. vi. 8), and be buried privately and in haste, as soon as they are dead, without any solemnity, buried with the burial of an ass; and even their widows shall not weep; they shall not have wherewithal to put them in mourning. Or it denotes that these wicked men, as they live undesired, so they die unlamented, and even their widows will think themselves happy that they have got rid of them. 2. They may prosper in their estates, but ruin attends them too, v. 16-18. (1.) We will suppose them to be rich in money and plate, in clothing and furniture. They heap up silver in abundance as the dust, and prepare raiment as the clay; they have heaps of clothes about them, as plentiful as heaps of clay. Or it intimates that they have such abundance of clothes that they are even a burden to them. They lade themselves with thick clay, Hab. ii. 6. See what is the care and business of worldly people--to heap up worldly wealth. Much would have more, until the silver is cankered and the garments are moth-eaten, Jam. v. 2, 3. But what comes of it? He shall never be the better for it himself; death will strip him, death will rob him, if he be not robbed and stripped sooner, Luke xii. 20. Nay, God will so order it that the just shall wear his raiment and the innocent shall divide his silver. [1.] They shall have it, and divide it among themselves. In some way or other Providence shall so order it that good men shall come honestly by that wealth which the wicked man came dishonestly by. The wealth of the sinner is laid up for the just, Prov. xiii. 22. God disposes of men's estates as he pleases, and often makes their wills against their wills. The just, whom he hated and persecuted, shall have rule over all his labour, and, in due time, recover with interest what was violently taken from him. The Egyptians' jewels were the Israelites' pay. Solomon observes (Eccl. ii. 26) that God makes the sinners drudges to the righteous; for the sinner he gives travail to gather and heap up, that he may give to him that is good before God. [2.] They shall do good with it. The innocent shall not hoard the silver, as he did that gathered it, but shall divide it to the poor, shall give a portion to seven and also to eight, which is laying up the best securities. Money is like manure, good for nothing if it be not spread. When God enriches good men they must remember they are but stewards and must give an account. What bad men bring a curse upon their families with the ill-getting of good men bring a blessing upon their families with the well-using of. He that by unjust gain increaseth his substance shall gather it for him that will pity the poor, Prov. xxviii. 8. (2.) We will suppose them to have built themselves strong and stately houses; but they are like the house which the moth makes for herself in an old garment, out of which she will soon be shaken, v. 18. He is very secure in it, as a moth, and has no apprehension of danger; but it will prove of as short continuance as a booth which the keeper makes, which will quickly be taken down and gone, and his place shall know him no more. 3. Destruction attends their persons, though they lived long in health and at ease (v. 19): The rich man shall lie down to sleep, to repose himself in the abundance of his wealth (Soul, take thy ease), shall lie down in it as his strong city, and seem to others to be very happy and very easy; but he shall not be gathered, that is, he shall not have his mind composed, and settled, and gathered in, to enjoy his wealth. He does not sleep so contentedly as people think he does. He lies down, but his abundance will not suffer him to sleep, at least not so sweetly as the labouring man, Eccl. v. 12. He lies down, but he is full of tossings to and fro till the dawning of the day, and then he opens his eyes and he is not; he sees himself, and all he has, hastening away, as it were, in the twinkling of an eye. His cares increase his fears, and both together make him uneasy, so that, when we attend him to his bed, we do not find him happy there. But, in the close, we are called to attend his exit, and see how miserable he is in death and after death. (1.) He is miserable in death. It is to him the king of terrors, v. 20, 21. When some mortal disease seizes him what a fright is he in! Terrors take hold of him as waters, as if he were surrounded by the flowing tides. He trembles to think of leaving this world, and much more of removing to another. This mingles sorrow and wrath with his sickness, as Solomon observes, Eccl. v. 17. These terrors put him either [1.] Into a silent and sullen despair; and then the tempest of God's wrath, the tempest of death, may be said to steal him away in the night, when no one is aware or takes any notice of it. Or, [2.] Into an open and clamorous despair; and then he is said to be carried away, and hurled out of his place as with a storm, and with an east wind, violent, and noisy, and very dreadful. Death, to a godly man, is like a fair gale of wind to convey him to the heavenly country, but, to a wicked man, it is like an east wind, a storm, a tempest, that hurries him away in confusion and amazement, to destruction. (2.) He is miserable after death. [1.] His soul falls under the just indignation of God, and it is the terror of that indignation which puts him into such amazement at the approach of death (v. 22): For God shall cast upon him and not spare. While he lived he had the benefit of sparing mercy; but now the day of God's patience is over, and he will not spare, but pour out upon him the full vials of his wrath. What God casts down upon a man there is no flying from nor bearing up under. We read of his casting down great stones from heaven upon the Canaanites (Josh. x. 11), which made terrible execution among them; but what was that to his casting down his anger in its full weight upon the sinner's conscience, like the talent of lead? Zech. v. 7, 8. The damned sinner, seeing the wrath of God break in upon him, would fain flee out of his hand; but he cannot: the gates of hell are locked and barred, and the great gulf fixed, and it will be in vain to call for the shelter of rocks and mountains. Those who will not be persuaded now to fly to the arms of divine grace, which are stretched out to receive them, will not be able to flee from the arms of divine wrath, which will shortly be stretched out to destroy them. [2.] His memory falls under the just indignation of all mankind (v. 23): Men shall clap their hands at him, that is, they shall rejoice in the judgments of God, by which he is cut off, and be well pleased in his fall. When the wicked perish there is shouting, Prov. xi. 10. When God buries him men shall hiss him out of his place, and leave on his name perpetual marks of infamy. In the same place where he has been caressed and cried up he shall be laughed at (Ps. lii. 7) and his ashes shall be trampled on. Adam Clarke: Commentary on the Bible - 1831 27:11: I will teach you by the hand of God - Relying on Divine assistance, and not speaking out of my own head, or quoting what others have said I will teach you what the mind of the Almighty is, and I will conceal nothing. Job felt that the good hand of his God was upon him, and that therefore he should make no mistake in his doctrines. In this way the Chaldee understood the words, ביד אל beyad El, by the hand of God, which it translates בנבואת אלהא binbuath Elaha, by the prophecy of God. Those who reject the literal meaning, which conveys a very good sense, may adopt the translation of Mr. Good, which has much to recommend it: "I will teach you concerning the dealings of God." Albert Barnes: Notes on the Bible - 1834 27:11: I will teach you by the hand of God - Margin, "or, being in." Coverdale, "In the name of God." So Tindal, Noyes, "Concerning the hand of God." Good, "Concerning the dealings of God." The Chaldee renders it אלהא בנביאת - "By the prophecy of God." Luther, "I will teach you by the hand of God." The idea evidently is, that Job would instruct them by what God had done. He would appeal to his works, and to the dispensations of his providence; and by the indications of wisdom and skill which were to be found there, he would derive important lessons for their instruction on the great principles of his administration. Accordingly, in the remainder of this chapter, he makes his appeal to what actually occurs in the dispensations of Providence, and in the next, he refers to various scientific subjects, evincing the wisdom which God had shown in the mineral kingdom. The hand is the instrument by which we accomplish anything, and hence, it is used here to denote what God does. That which is with the Almighty will I not conceal - That is, I will appeal to his works, and show what traces of wisdom there are in them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:11: teach: Job 4:3, Job 4:4, Job 6:10; Isa 8:11 by the hand: or, being in the hand, etc that which: Job 32:8-10; Deu 4:5; Psa 71:17; Act 20:20 Job 27:12 Geneva 1599 27:11 I will teach you by the hand of (g) God: [that] which [is] with the Almighty will I not conceal. (g) That is, what God reserves for himself, and of which he gives not knowledge to all. John Gill 27:11 I will teach you by the hand of God,.... To serve God, and speak truth, says one of the Jewish commentators (g); rather the works of God, and methods of his providence, with wicked men and hypocrites; the wisdom of God in his dispensations towards them; the reasons why he suffers them to live in outward prosperity and happiness, and what in the issue will be their case and circumstances; wherefore some render the words, "I will teach you the hand of God", or "of", or "concerning the hand of God" (h); and so Mr. Broughton, of God, his hand; not his works of nature which his hand had wrought, of which he had discoursed in the preceding chapter; but his works of providence, and those more mysterious ones relating to the afflictions of the godly, and the prosperity of the wicked. Job had been a teacher and instructor of others in the times of his prosperity, and his words had upheld, strengthened, and comforted many, Job 4:3; and he was not the less qualified for, nor the less capable of such an office now in his adversity, which had been a school to him, in which he had learned many useful lessons himself, and so was in a better capacity of teaching others. Thus some render the words, "I will teach you", being in or "under the hand of God" (i); under his mighty hand, his afflicting, chastising hand, which had touched him, and pressed him sore, and yet had guided and instructed him in many things, and particularly relating to the subject he proposed to instruct his friends in; who, though they were men of knowledge, and in years, yet he apprehended needed instruction; and he undertook to give them some by the good hand of God upon him, through his help and assistance, and under the influences and teachings of his spirit. The Targum is, "I will teach you by the prophecy of God;'' see Ezek 1:3; that which is with the Almighty will I not conceal; meaning not the secret purposes and decrees of God within himself, which cannot be known, unless he reveals them; rather secret truths, which are not obvious to everyone, the mysteries of the kingdom, the wisdom of God in a mystery, the knowledge of which the Lord vouchsafes to some of his people in a very peculiar manner; though the mysteries of Providence seem chiefly intended, which those that carefully observe attain to an understanding of, so as to be capable of instructing others; and indeed what is in reserve with God for men among his treasures, whether of grace or glory for his own peculiar people, or especially of wrath and vengeance for wicked men and hypocrites, may be here designed; and whatever knowledge men have of the mysteries of nature, providence, and grace, which may be profitable unto others, and make for the glory of God, should not be concealed from men, see Job 6:10. (g) Simeon Bar Tzemach. (h) "manum Dei", Beza, Cocceius; "de manu Dei", Mercerus, Piscator, Drusius, Schmidt, Michaelis, Schultens. (i) "In plaga Dei fortis versans", Junius & Tremellius. Robert Jamieson, A. R. Fausset and David Brown 27:11 These words are contrary to Job's previous sentiments (see on Job 21:22-33; Job 24:22-25). Job 21:22-33; Job 24:22-25). They therefore seem to be Job's statement, not so much of his own sentiments, as of what Zophar would have said had he spoken when his turn came (end of the twenty-sixth chapter). So Job stated the friends' opinion (Job 21:17-21; Job 24:18-21). The objection is, why, if so, does not Job answer Zophar's opinion, as stated by himself? The fact is, it is probable that Job tacitly, by giving, in the twenty-eighth chapter, only a general answer, implies, that in spite of the wicked often dying, as he said, in prosperity, he does not mean to deny that the wicked are in the main dealt with according to right, and that God herein vindicates His moral government even here. Job therefore states Zophar's argument more strongly than Zophar would have done. But by comparing Job 27:13 with Job 20:29 ("portion," "heritage"), it will be seen, it is Zophar's argument, rather than his own, that Job states. Granting it to be true, implies Job, you ought not to use it as an argument to criminate me. For (Job 28:1-28) the ways of divine wisdom in afflicting the godly are inscrutable: all that is sure to man is, the fear of the Lord is wisdom (Job 28:28). by the hand--rather, concerning the hand of God, namely, what God does in governing men. with the Almighty--the counsel or principle which regulates God's dealings.
27:1227:12: Ահաւասիկ ամենեքին իսկ գիտէք. զի սնոտիս զսնոտւովք պատէք[9337]։ [9337] Ոմանք. Ահաւադիկ ամենեքին... զի սնոտի սնոտւովք պա՛՛։ 12 Ահա բոլորդ հէնց քաջ գիտէք, որ ունայն բաներին ունայնութիւն էք աւելացնում դուք: 12 Ահա դուք ամէնքդ ալ տեսաք Ու ինչո՞ւ այդպէս բոլորովին ունայնացեր էք։ Ահաւասիկ ամենեքին իսկ գիտէք, զի՞ սնոտիս զսնոտւովք պատէք: 27:12: Ահաւասիկ ամենեքին իսկ գիտէք. զի սնոտիս զսնոտւովք պատէք[9337]։ [9337] Ոմանք. Ահաւադիկ ամենեքին... զի սնոտի սնոտւովք պա՛՛։ 12 Ահա բոլորդ հէնց քաջ գիտէք, որ ունայն բաներին ունայնութիւն էք աւելացնում դուք: 12 Ահա դուք ամէնքդ ալ տեսաք Ու ինչո՞ւ այդպէս բոլորովին ունայնացեր էք։ zohrab-1805▾ eastern-1994▾ western am▾	27:1227:12 Вот, все вы и сами видели; и для чего вы столько пустословите? 27:12 ἰδοὺ ιδου see!; here I am δὴ δη in fact πάντες πας all; every οἴδατε οιδα aware ὅτι οτι since; that κενὰ κενος hollow; empty κενοῖς κενος hollow; empty ἐπιβάλλετε επιβαλλω impose; cast on 27:12 הֵן־ hēn- הֵן behold אַתֶּ֣ם ʔattˈem אַתֶּם you כֻּלְּכֶ֣ם kullᵊḵˈem כֹּל whole חֲזִיתֶ֑ם ḥᵃzîṯˈem חזה see וְ wᵊ וְ and לָמָּה־ lāmmā- לָמָה why זֶּ֝֗ה ˈzzˈeh זֶה this הֶ֣בֶל hˈevel הֶבֶל breath תֶּהְבָּֽלוּ׃ tehbˈālû הבל be vain 27:12. ecce vos omnes nostis et quid sine causa vana loquiminiBehold you all know it, and why do you speak vain things without cause? 12. Behold, all ye yourselves have seen it; why then are ye become altogether vain? Behold, all ye yourselves have seen [it]; why then are ye thus altogether vain: 27:12 Вот, все вы и сами видели; и для чего вы столько пустословите? 27:12 ἰδοὺ ιδου see!; here I am δὴ δη in fact πάντες πας all; every οἴδατε οιδα aware ὅτι οτι since; that κενὰ κενος hollow; empty κενοῖς κενος hollow; empty ἐπιβάλλετε επιβαλλω impose; cast on 27:12 הֵן־ hēn- הֵן behold אַתֶּ֣ם ʔattˈem אַתֶּם you כֻּלְּכֶ֣ם kullᵊḵˈem כֹּל whole חֲזִיתֶ֑ם ḥᵃzîṯˈem חזה see וְ wᵊ וְ and לָמָּה־ lāmmā- לָמָה why זֶּ֝֗ה ˈzzˈeh זֶה this הֶ֣בֶל hˈevel הֶבֶל breath תֶּהְבָּֽלוּ׃ tehbˈālû הבל be vain 27:12. ecce vos omnes nostis et quid sine causa vana loquimini Behold you all know it, and why do you speak vain things without cause? 12. Behold, all ye yourselves have seen it; why then are ye become altogether vain? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:12: Ye yourselves have seen it - Your own experience and observation have shown you that the righteous are frequently in affliction, and the wicked in affluence. Why then are ye thus altogether vain? - The original is very emphatical: הבל תהבלו hebel tehbalu, and well expressed by Mr. Good: "Why then should ye thus babble babblings!" It our language would allow it, we might say vanitize vanity. Albert Barnes: Notes on the Bible - 1834 27:12: Behold, all ye yourselves have seen it - You have had an opportunity of tracing the proofs of the wisdom of God in his works. Why then are ye thus altogether vain - Why is it that you maintain such opinions - that you evince no more knowledge of his government and plans - that you argue so inconclusively about him and his administration! Why, since you have had an opportunity of observing the course of events, do you maintain that suffering is necessarily a proof of guilt, and that God deals with all people, in this life, according to their character? A close observation of the course of events would have taught you otherwise. Job proceeds to state what he supposes to be the exact truth on the subject, and particularly aims, in the following chapter, to show that the ways of God are inscrutable, and that we cannot be expected to comprehend them, and are not competent to pronounce upon them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:12: ye yourselves: Job 21:28-30; Ecc 8:14, Ecc 9:1-3 altogether: Job 6:25-29, Job 13:4-9, Job 16:3, Job 17:2, Job 19:2, Job 19:3, Job 21:3, Job 26:2-4 Job 27:13 Geneva 1599 27:12 Behold, all ye yourselves (h) have seen [it]; why then are ye thus altogether (i) vain? (h) That is, these secret judgments of God and yet do not understand them. (i) Why do you then maintain this error? John Gill 27:12 Behold, all ye yourselves have seen it,.... As they were men of observation, at least made great pretensions to it, as well as of age and experience, they must have seen and observed somewhat at least of the above things; they must have seen the wicked, as David afterwards did, spreading himself like a green bay tree, and the hypocrites in easy and flourishing circumstances, and good men labouring under great afflictions and pressures, and Job himself was now an instance of that before their eyes: why then are ye thus altogether vain? or "become vain in vanity" (k); so exceeding vain, so excessively trifling, as to speak and act against the dictates of their own conscience, against their own sense, and what they saw with their own eyes, and advance notions so contrary thereunto; as to affirm that evil men are always punished of God in this life, and good men are succeeded and prospered by him; and so from Job's afflictions drew so vain and empty a conclusion, that he must be a wicked man and an hypocrite. (k) "vanitate vanescitis", Pagninus, Junius & Tremellius, Michaelis, Schultens; "vel evanescitis", Montanus, Bolducius, Beza, Mercerus, Drusius, Piscator, Cocceius. John Wesley 27:12 Have seen - I speak what is confirmed by your own, as well as others experiences. Vain - To condemn me for a wicked man, because I am afflicted. Robert Jamieson, A. R. Fausset and David Brown 27:12 "Ye yourselves see" that the wicked often are afflicted (though often the reverse, Job 21:33). But do you "vainly" make this an argument to prove from my afflictions that I am wicked?
27:1327:13: Ա՛յս մա՛սն է մարդոյ ամպարշտի ՚ի Տեառնէ. ստացուած հզօրաց եկեսցէ ՚ի վերայ նորա յԱմենակալէն[9338]։ [9338] Ոմանք. Եկեսցէ ՚ի վերայ նոցա։ 13 Այս է բաժինը ամբարիշտ մարդու՝ Տիրոջից գծուած. Ամենակալի կամքով անպայման զօրաւորների ունեցուածքը հէնց իրենց դէմ կ’ելնի: 13 Ասիկա է ամբարիշտ մարդուն բաժինը Աստուծոյ առջեւ Ու բռնաւորներուն Ամենակարողէն առնելու ժառանգութիւնը Այս մասն է մարդոյ ամպարշտի ^[256]ի Տեառնէ, ստացուած հզօրաց եկեսցէ ի վերայ նորա յԱմենակալէն: 27:13: Ա՛յս մա՛սն է մարդոյ ամպարշտի ՚ի Տեառնէ. ստացուած հզօրաց եկեսցէ ՚ի վերայ նորա յԱմենակալէն[9338]։ [9338] Ոմանք. Եկեսցէ ՚ի վերայ նոցա։ 13 Այս է բաժինը ամբարիշտ մարդու՝ Տիրոջից գծուած. Ամենակալի կամքով անպայման զօրաւորների ունեցուածքը հէնց իրենց դէմ կ’ելնի: 13 Ասիկա է ամբարիշտ մարդուն բաժինը Աստուծոյ առջեւ Ու բռնաւորներուն Ամենակարողէն առնելու ժառանգութիւնը zohrab-1805▾ eastern-1994▾ western am▾	27:1327:13 Вот доля человеку беззаконному от Бога, и наследие, какое получают от Вседержителя притеснители. 27:13 αὕτη ουτος this; he ἡ ο the μερὶς μερις portion ἀνθρώπου ανθρωπος person; human ἀσεβοῦς ασεβης irreverent παρὰ παρα from; by κυρίου κυριος lord; master κτῆμα κτημα acquisition; possession δὲ δε though; while δυναστῶν δυναστης dynasty; dynast ἐλεύσεται ερχομαι come; go παρὰ παρα from; by παντοκράτορος παντοκρατωρ almighty ἐπ᾿ επι in; on αὐτούς αυτος he; him 27:13 זֶ֤ה׀ zˈeh זֶה this חֵֽלֶק־ ḥˈēleq- חֵלֶק share אָדָ֖ם ʔāḏˌām אָדָם human, mankind רָשָׁ֥ע׀ rāšˌāʕ רָשָׁע guilty עִם־ ʕim- עִם with אֵ֑ל ʔˈēl אֵל god וְֽ wᵊˈ וְ and נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage עָ֝רִיצִ֗ים ˈʕārîṣˈîm עָרִיץ ruthless מִ mi מִן from שַּׁדַּ֥י ššaddˌay שַׁדַּי Almighty יִקָּֽחוּ׃ yiqqˈāḥû לקח take 27:13. haec est pars hominis impii apud Deum et hereditas violentorum quam ab Omnipotente suscipientThis is the portion of a wicked man with God, and the inheritance of the violent, which they shall receive of the Almighty. 13. This is the portion of a wicked man with God, and the heritage of oppressors, which they receive from the Almighty. This [is] the portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty: 27:13 Вот доля человеку беззаконному от Бога, и наследие, какое получают от Вседержителя притеснители. 27:13 αὕτη ουτος this; he ἡ ο the μερὶς μερις portion ἀνθρώπου ανθρωπος person; human ἀσεβοῦς ασεβης irreverent παρὰ παρα from; by κυρίου κυριος lord; master κτῆμα κτημα acquisition; possession δὲ δε though; while δυναστῶν δυναστης dynasty; dynast ἐλεύσεται ερχομαι come; go παρὰ παρα from; by παντοκράτορος παντοκρατωρ almighty ἐπ᾿ επι in; on αὐτούς αυτος he; him 27:13 זֶ֤ה׀ zˈeh זֶה this חֵֽלֶק־ ḥˈēleq- חֵלֶק share אָדָ֖ם ʔāḏˌām אָדָם human, mankind רָשָׁ֥ע׀ rāšˌāʕ רָשָׁע guilty עִם־ ʕim- עִם with אֵ֑ל ʔˈēl אֵל god וְֽ wᵊˈ וְ and נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage עָ֝רִיצִ֗ים ˈʕārîṣˈîm עָרִיץ ruthless מִ mi מִן from שַּׁדַּ֥י ššaddˌay שַׁדַּי Almighty יִקָּֽחוּ׃ yiqqˈāḥû לקח take 27:13. haec est pars hominis impii apud Deum et hereditas violentorum quam ab Omnipotente suscipient This is the portion of a wicked man with God, and the inheritance of the violent, which they shall receive of the Almighty. 13. This is the portion of a wicked man with God, and the heritage of oppressors, which they receive from the Almighty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 13. Воспроизводя в настоящем случае слова Софара (XX:29), Иов и в дальнейшем описании гибели нечестивых повторяет взгляды друзей и таким образом впадает в самопротиворечие, так как ранее настаивал на безнаказанности грешников (XXI:7: и д. ). Но признать доводы друзей, воспользоваться их аргументами побудило Иова желание придти на основании однородных положений к противоположным выводам. Оружие друзей он обращает против них же самих. "Они поставляли пред его глазами, как зеркало, участь нечестивого, чтобы он увидел в нем самого себя и убоялся. Он в свою очередь поставляет это зеркало пред их глазами, чтобы они заметили, насколько различен характер не только его поведения в страданиях, но и этих последних". Adam Clarke: Commentary on the Bible - 1831 27:13: This is the portion of a wicked man - Job now commences his promised teaching; and what follows is a description of the lot or portion of the wicked man and of tyrants. And this remuneration shall they have with God in general, though the hand of man be not laid upon them. Though he does not at all times show his displeasure against the wicked, by reducing them to a state of poverty and affliction, yet he often does it so that men may see it; and at other times he seems to pass them by, reserving their judgment for another world, that men may not forget that there is a day of judgment and perdition for ungodly men, and a future recompense for the righteous. Albert Barnes: Notes on the Bible - 1834 27:13: This is the portion of a wicked man with God - There has been much diversity of view in regard to the remainder of this chapter. The difficulty is, that Job seems here to state the same things which had been maintained by his friends, and against which he had all along contended. This difficulty has been felt to be very great, and is very great. It cannot be denied, that there is a great resemblance between the sentiments here expressed and those which had been maintained by his friends, and that this speech, if offered by them, would have accorded entirely with their main position. Job seems to abandon all which he had defended, and to concede all which he had so warmly condemned. One mode of explaining the difficulty has been suggested in the "Analysis" of the chapter. It was proposed by Noyes, and is plausible, but, perhaps, will not be regarded as satisfactory to all. Dr. Kennicott supposes that the text is imperfect, and that these verses constituted the third speech of Zophar. His arguments for this opinion are: (1) That Eliphaz and Bildad had each spoken three times, and that we are naturally led to expect a third speech from Zophar; but, according to the present arrangement, there is none. (2) That the sentiments accord exactly with what Zophar might be expected to advance, and are exactly in his style; that they are expressed in "his fierce manner of accusation," and are "in the very place where Zophar's speech is naturally expected." But the objections to this view are insuperable. They are: (1) The entire lack of any authority in the manuscripts, or ancient versions, for such an arrangement or supposition. All the ancient versions and manuscripts make this a part of the speech of Job. (2) If this had been a speech of Zophar, we should have expected a reply to it, or an allusion to it, in the speech of Job which follows. But no such reply or allusion occurs. (3) If the form which is usual on the opening of a speech, "And Zophar answered and said," had ever existed here, it is incredible that it should have been removed. But it occurs in no manuscript or version; and it is not allowable to make such an alteration in the Scripture by conjecture. Wemyss, in his translation of Job, accords with the view of Kennicott, and makes these verses -23 to be the third speech of Zophar. For this, however, he alleges no authority, and no reasons except such as had been suggested by Kennicott. Coverdale, in his translation of the Bible (1553 a. d.), has inserted the word "saying" at the close of , and regards what follows to the end of the chapter as an enumeration or recapitulation of the false sentiments which they had maintained, and which Job regards as the "vain" things which they had maintained. In support of this view the following reasons may be alleged: (1) It avoids all the difficulty of transposition, and the necessity of inserting an introduction, as we must do, if we suppose it to be a speech of Zophar. (2) It avoids the difficulty of supposing that Job had here contradicted the sentiments which he had before advanced, or of conceding all that his friends had maintained. (3) It is in accordance with the practice of the speakers in this book, and the usual practice of debaters, who enumerate at considerable length the sentiments which they regard as erroneous and which they design to oppose. (4) It is the most simple and natural supposition, and, therefore, most likely to be the true one. Still, it must be admitted, that the passage is attended with difficulty; but the above solution is, it seems to me, the most plausible. This is the portion - This is what he receives; to wit, what he states in the following verses, that his children would be cut off. And the heritage of oppressors - What tyrants and cruel people must expect to receive at the hand of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:13: the portion: Job 20:29, Job 31:3; Psa 11:6; Ecc 8:13; Isa 3:11; Pe2 2:9 the heritage: Job 15:20-35, Job 20:19-29; Psa 12:5; Pro 22:22, Pro 22:23; Mal 3:5; Jam 5:4-6 Job 27:14 Carl Friedrich Keil and Franz Delitzsch 27:13 13 This is the lot of the wicked man with God, And the heritage of the violent which they receive from the Almighty: 14 If his children multiply, it is for the sword, And his offspring have not bread enough. 15 His survivors shall be buried by the pestilence, And his widows shall not weep. 16 If he heapeth silver together as dust, And prepareth garments for himself as mire: 17 He prepareth it, and the righteous clothe themselves, And the innocent divide the silver among themselves. 18 He hath built as a moth his house, And as a hut that a watchman setteth up. We have already had the combination אדם רשׁע for אישׁ רשׁע in Job 20:29; it is a favourite expression in Proverbs, and reminds one of ἄνθρωπος ὁδίτης in Homer, and ἄνθρωπος σπείρωϚ, ἐχθρός, ἔμπορος, in the parables Matt 13. Psik (Pasek) stands under רשׁע, to separate the wicked man and God, as in Prov 15:29 (Norzi). למו, exclusively peculiar to the book of Job in the Old Testament (here and Job 29:21; Job 38:40; Job 40:4), is ל rendered capable of an independent position by means of מו = מה, Arab. mâ. The sword, famine, and pestilence are the three punishing powers by which the evil-doer's posterity, however numerous it may be, is blotted out; these three, חרב, רעב, and מות, appear also side by side in Jer 15:2; מות, instead of ממותי, diris mortibus, is (as also Jer 18:21) equivalent to דּבר in the same trio, Jer 14:12; the plague is personified (as when it is called by an Arabian poet umm el-farit, the mother of death), and Vavassor correctly observes: Mors illos sua sepeliet, nihil praeterea honoris supremi consecuturos. Bttcher (de inferis, 72) asserts that במות can only signify pestilentiae tempore, or better, ipso mortis momento; but since בּ occurs by the passive elsewhere in the sense of ab or per, e.g., Num 36:2; Hos 14:4, it can also by נקבר denote the efficient cause. Olshausen's correction במות לא יקברו, they will not be buried when dead (Jer 16:4), is still less required; "to be buried by the pestilence" is equivalent to, not to be interred with the usual solemnities, but to be buried as hastily as possible. Job 27:15 (common to our poet and the psalm of Asaph, 78:64, which likewise belongs to the Salomonic age) is also to be correspondingly interpreted: the women that he leaves behind do not celebrate the usual mourning rites (comp. Gen 23:2), because the decreed punishment which, stroke after stroke, deprives them of husbands and children, prevents all observance of the customs of mourning, and because the shock stifles the feeling of pity. The treasure in gold which his avarice has heaped up, and in garments which his love of display has gathered together, come into the possession of the righteous and the innocent, who are spared when these three powers of judgment sweep away the evil-doer and his family. Dust and dirt (i.e., of the streets, חוצות) are, as in Zech 9:3, the emblem of a great abundance that depreciates even that which is valuable. The house of the ungodly man, though a palace, is, as the fate of the fabric shows, as brittle and perishable a thing, and can be as easily destroyed, as the fine spinning of a moth, עשׁ (according to the Jewish proverb, the brother of the סס), or even the small case which it makes from remnants of gnawed articles, and drags about with it; it is like a light hut, perhaps for the watchman of a vineyard (Is 1:8), which is put together only for the season during which the grapes are ripening. (Note: The watchman's hut, for the protection of the vineyards and melon and maize fields against thieves, herds, or wild beasts, is now called either ‛arı̂she and mantara (מנטרה) if it is only slightly put together from branches of trees, or chême (הימה) if it is built up high in order that the watcher may see a great distance. The chême is the more frequent; at harvest it stands in the midst of the threshing-floors (bejâdir) of a district, and it is constructed in the following manner: - Four poles (‛awâmı̂d) are set up so as to form the corners of a square, the sides of which are about eight feet in length. Eight feet above the ground, four cross pieces of wood ('awrid) are tightly bound to these with cords, on which planks, if they are to be had, are laid. Here is the watcher's bed, which consists of a litter. Six or seven feet above this, cross-beams are again bound to the four poles, on which boughs, or reeds (qasab), or a mat (hası̂ra, חצירה) forms a roof (sath, שׂטח), from which the chême has its name; for the Piel-forms ערּשׁ, חיּם, and שׂטּח signify, "to be stretched over anything after the manner of a roof." Between the roof and the bed, three sides of the che=me are hung round with a mat, or with reeds or straws (qashsh, קשׁ) bound together, in order both to keep off the cold night-winds, and also to keep the thieves in ignorance as to the number of the watchers. A small ladder, sullem (סלּם), frequently leads to the bed-chamber. The space between the ground and this chamber is closed only on the west side to keep off the hot afternoon sun, for through the day the watcher sits below with his dog, upon the ground. Here is also his place of reception, if any passers-by visit him; for, like the village shepherd, the field-watcher has the right of showing a humble hospitality to any acquaintances. When the fruits have been gathered in, the chême is removed. The field-watchman is now called nâtûr (Arab. nâṭûr), and the verb is natar, נטר, "to keep watch," instead of which the quadriliteral nôtar, נוטר (from the plur. Arab. nwâṭı̂r, "the watchers"), has also been formed. In one part of Syria all these forms are written with צ (d) instead of ט fo da, and pronounced accordingly. The נצר in this passage is similarly related to the נטר in Song 1:6; Song 8:11-12. - Wetzst.) Geneva 1599 27:13 This [is] the (k) portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty. (k) Thus will God order the wicked, and punish him even to his posterity. John Gill 27:13 This is the portion of a wicked man with God,.... Not to be punished in this life, but after death. This is what Job undertook to teach his friends, and is the purport of what follows in this chapter. A wicked man is not only one that has been so from the womb, and is openly and notoriously a wicked man, but one also that is so secretly, under a mask of sobriety, religion, and godliness, and is an hypocrite, for of such Job speaks in the context; and the portion of such a man is not what he has in this life, which is oftentimes a very affluent one as to the things of this world, but what he has after death, which is banishment from the presence of God, the everlasting portion of his people, a part in the lake which burns with fire and brimstone, the wrath of God to the uttermost, the second death, and a dwelling with devils and wicked men, such as himself, even a portion with hypocrites, which of all is the most dreadful and miserable, Mt 24:51; and this is "with God", is appointed by him; for God has appointed the wicked, the vessels of wrath, fitted by their sins for destruction to the day of evil, to everlasting ruin and destruction; and it is prepared by him for them, as for the devil and his angels, and for them it is reserved among his treasures, even blackness of darkness, damnation, wrath, and vengeance: and the heritage of oppressors, which they shall receive of the Almighty; these are such who are either oppressors of the poor in their natural and civil rights, taking from or denying to them what of right is their due; or oppressors of the saints in their religious rights and privileges, furious persecutors of them; and who, being powerful, are terrible, as the word signifies: there is an "heritage", or an inheritance for those, which is entailed upon them, and will descend unto them, as the firstborn of their father the devil, as children of disobedience, and so of wrath, and like an inheritance will endure: and this they "shall receive"; it is future, it is wrath to come, and it is certain there is no escaping it; it is their due desert, and they shall receive it; it is in the hands of the almighty God, and he will render it to them, and they shall most assuredly inherit it. Robert Jamieson, A. R. Fausset and David Brown 27:13 (See on Job 27:11).
27:1427:14: Զի եթէ բազում ծնանիցին նմա որդիք, ՚ի սպանո՛ւմն եղիցին, եւ եթէ յերիտասարդութիւն հասցեն՝ մուրացիկ շրջեսցին[9339]։ [9339] Ոմանք. Յերիտասարդութիւն հասանիցեն։ 14 Ու եթէ անգամ բազում զաւակներ ունենան նրանք՝ պիտի սպանուեն, իսկ թէ պատահի՝ չափահաս դառնան, մուրացկանութեամբ պիտի դեգերեն: 14 Եթէ անոր տղաքը շատնան, սուրի համար է Ու անոր սերունդը հացով պիտի չկշտանայ։ Զի եթէ բազում ծնանիցին նմա որդիք` ի սպանումն եղիցին, եւ ^[257]եթէ յերիտասարդութիւն հասանիցեն` մուրացիկ շրջեսցին: 27:14: Զի եթէ բազում ծնանիցին նմա որդիք, ՚ի սպանո՛ւմն եղիցին, եւ եթէ յերիտասարդութիւն հասցեն՝ մուրացիկ շրջեսցին[9339]։ [9339] Ոմանք. Յերիտասարդութիւն հասանիցեն։ 14 Ու եթէ անգամ բազում զաւակներ ունենան նրանք՝ պիտի սպանուեն, իսկ թէ պատահի՝ չափահաս դառնան, մուրացկանութեամբ պիտի դեգերեն: 14 Եթէ անոր տղաքը շատնան, սուրի համար է Ու անոր սերունդը հացով պիտի չկշտանայ։ zohrab-1805▾ eastern-1994▾ western am▾	27:1427:14 Если умножаются сыновья его, то под меч; и потомки его не насытятся хлебом. 27:14 ἐὰν εαν and if; unless δὲ δε though; while πολλοὶ πολυς much; many γένωνται γινομαι happen; become οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him εἰς εις into; for σφαγὴν σφαγη slaughter ἔσονται ειμι be ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even ἀνδρωθῶσιν ανδροω beg 27:14 אִם־ ʔim- אִם if יִרְבּ֣וּ yirbˈû רבה be many בָנָ֣יו vānˈāʸw בֵּן son לְמֹו־ lᵊmô- לְמֹו to חָ֑רֶב ḥˈārev חֶרֶב dagger וְ֝ ˈw וְ and צֶאֱצָאָ֗יו ṣeʔᵉṣāʔˈāʸw צֶאֱצָאִים offspring לֹ֣א lˈō לֹא not יִשְׂבְּעוּ־ yiśbᵊʕû- שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread 27:14. si multiplicati fuerint filii eius in gladio erunt et nepotes eius non saturabuntur paneIf his sons be multiplied, they shall be for the sword, and his grandsons shall not be filled with bread. 14. If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread. If his children be multiplied, [it is] for the sword: and his offspring shall not be satisfied with bread: 27:14 Если умножаются сыновья его, то под меч; и потомки его не насытятся хлебом. 27:14 ἐὰν εαν and if; unless δὲ δε though; while πολλοὶ πολυς much; many γένωνται γινομαι happen; become οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him εἰς εις into; for σφαγὴν σφαγη slaughter ἔσονται ειμι be ἐὰν εαν and if; unless δὲ δε though; while καὶ και and; even ἀνδρωθῶσιν ανδροω beg 27:14 אִם־ ʔim- אִם if יִרְבּ֣וּ yirbˈû רבה be many בָנָ֣יו vānˈāʸw בֵּן son לְמֹו־ lᵊmô- לְמֹו to חָ֑רֶב ḥˈārev חֶרֶב dagger וְ֝ ˈw וְ and צֶאֱצָאָ֗יו ṣeʔᵉṣāʔˈāʸw צֶאֱצָאִים offspring לֹ֣א lˈō לֹא not יִשְׂבְּעוּ־ yiśbᵊʕû- שׂבע be sated לָֽחֶם׃ lˈāḥem לֶחֶם bread 27:14. si multiplicati fuerint filii eius in gladio erunt et nepotes eius non saturabuntur pane If his sons be multiplied, they shall be for the sword, and his grandsons shall not be filled with bread. 14. If his children be multiplied, it is for the sword; and his offspring shall not be satisfied with bread. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 14-15. Меч, голод и сопровождающая его моровая язва ("mmavet", синодальное "смерть") - три бедствия (Чис XXVI:25-26; 2: Цap XXIV:13; Иep XIV:12; XV:2; XVIII:21), от которых гибнет многочисленное потомство нечестивых (ср. V:20-21; XV:22-23). Непрерывный ряд бедствий лишает вдов возможности выполнить погребальный обряд оплакивания мертвецов (Быт XXIII:2; Пс LXXVII:64). Adam Clarke: Commentary on the Bible - 1831 27:14: If his children be multiplied - As numerous families were supposed to be a proof of the benediction of the Almighty, Job shows that this is not always the case; for the offspring of the wicked shall be partly cut off by violent deaths, and partly reduced to great poverty. Albert Barnes: Notes on the Bible - 1834 27:14: If his children be multiplied, it is for the sword - That is, they shall be slain in war. The first calamities which it is here said would come upon a man, relate to his family -18; the next are those that would come upon himself, -23. All the sentiments here expressed are found in the various speeches of the friends of Job, and, according to the interpretation suggested above, this is designed to represent their sentiments. They maintained that if a wicked man was blessed with a numerous family, and seemed to be prosperous, it was only that the punishment might come the more heavily upon him, for that they certainly would be cut off; see -20; . And his offspring shall not be satisfied with bread - This sentiment was advanced by Zophar, ; see the notes at that verse. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:14: children: Job 21:11, Job 21:12; Deu 28:32, Deu 28:41; Kg2 9:7, Kg2 9:8, Kg2 10:6-10; Est 5:11, Est 9:5-10; Psa 109:13; Hos 9:13, Hos 9:14; Luk 23:29 his offspring: Sa1 2:5 Job 27:15 John Gill 27:14 If his children be multiplied,.... As it is possible they may; this is one external blessing common to good men and bad men. Haman, that proud oppressor, left ten sons behind him, and wicked Ahab had seventy, Esther 9:12, Tit is for the sword; for them that kill with the sword, as the Targum; to be killed with it, as in the two instances above; Haman's ten sons were slain by the sword of the Jews, Esther 9:13, and Ahab's seventy sons by the sword of Jehu, or those he ordered to slay them, 4Kings 10:7. The children of such wicked persons are oftentimes put to death, either by the sword of the enemy, fall in battle in an hostile way, which is one of God's four sore judgments, Ezek 14:21; or, leading a most wicked life, commit such capital crimes as bring them into the hand of the civil magistrate, who bears not the sword in vain, but is the minister of God, a revengeful executioner of wrath on wicked men; or else they die by the sword of the murderer, being brought into the world for such, and through their riches become their prey, Hos 9:13; or if neither of these is the case, yet they at last, let them prosper as they will, fall a sacrifice to the glittering sword of divine justice, whetted and drawn in wrath against them; the sword of the enemy seems chiefly intended: and his offspring shall not be satisfied with bread; such of them as die not by the sword shall perish by famine, which is another of God's sore judgments; though this may respect the grandchildren of wicked men, whom God visits to the third and fourth generation; the Targum paraphrases it, his children's children, and so Sephorno; to which agrees the Vulgate Latin version: the sense is, that the posterity of such wicked men, when they are dead and gone, shall be so reduced as to beg their bread, and shall not have a sufficiency of that for the support of nature, but shall die for want of food. Robert Jamieson, A. R. Fausset and David Brown 27:14 His family only increases to perish by sword or famine (Jer 18:21; Job 5:20, the converse).
27:1527:15: Եւ որ զնովաւն իցեն մահուա՛մբ վախճանեսցին. այրեաց նոցա մի՛ ոք ողորմեսցի։ 15 Ովքեր որ նրա շուրջը կը լինեն՝ մահով կը մեռնեն. նրանց այրիներին մէ՛կը չի գթայ: 15 Անոր մնացորդները ժանտախտով պիտի թաղուին, Բայց անոր որբեւայրիները պիտի չլան։ Եւ որ զնովաւն իցեն` մահուամբ վախճանեսցին, ^[258]այրեաց նոցա մի՛ ոք ողորմեսցի: 27:15: Եւ որ զնովաւն իցեն մահուա՛մբ վախճանեսցին. այրեաց նոցա մի՛ ոք ողորմեսցի։ 15 Ովքեր որ նրա շուրջը կը լինեն՝ մահով կը մեռնեն. նրանց այրիներին մէ՛կը չի գթայ: 15 Անոր մնացորդները ժանտախտով պիտի թաղուին, Բայց անոր որբեւայրիները պիտի չլան։ zohrab-1805▾ eastern-1994▾ western am▾	27:1527:15 Оставшихся по нем смерть низведет во гроб, и вдовы их не будут плакать. 27:15 οἱ ο the δὲ δε though; while περιόντες περιειμι he; him ἐν εν in θανάτῳ θανατος death τελευτήσουσιν τελευταω meet an end χήρας χηρα widow δὲ δε though; while αὐτῶν αυτος he; him οὐθεὶς ουδεις no one; not one ἐλεήσει ελεεω show mercy; have mercy on 27:15 שְׂ֭רִידָיושׂרידו ˈśrîḏāʸw שָׂרִיד survivor בַּ ba בְּ in † הַ the מָּ֣וֶת mmˈāweṯ מָוֶת death יִקָּבֵ֑רוּ yiqqāvˈērû קבר bury וְ֝ ˈw וְ and אַלְמְנֹתָ֗יו ʔalmᵊnōṯˈāʸw אַלְמָנָה widow לֹ֣א lˈō לֹא not תִבְכֶּֽינָה׃ ṯivkˈeʸnā בכה weep 27:15. qui reliqui fuerint ex eo sepelientur in interitu et viduae illius non plorabuntThey that shall remain of him, shall be buried in death, and his widows shall not weep. 15. Those that remain of him shall be buried in death, and his widows shall make no lamentation. Those that remain of him shall be buried in death: and his widows shall not weep: 27:15 Оставшихся по нем смерть низведет во гроб, и вдовы их не будут плакать. 27:15 οἱ ο the δὲ δε though; while περιόντες περιειμι he; him ἐν εν in θανάτῳ θανατος death τελευτήσουσιν τελευταω meet an end χήρας χηρα widow δὲ δε though; while αὐτῶν αυτος he; him οὐθεὶς ουδεις no one; not one ἐλεήσει ελεεω show mercy; have mercy on 27:15 שְׂ֭רִידָיושׂרידו ˈśrîḏāʸw שָׂרִיד survivor בַּ ba בְּ in † הַ the מָּ֣וֶת mmˈāweṯ מָוֶת death יִקָּבֵ֑רוּ yiqqāvˈērû קבר bury וְ֝ ˈw וְ and אַלְמְנֹתָ֗יו ʔalmᵊnōṯˈāʸw אַלְמָנָה widow לֹ֣א lˈō לֹא not תִבְכֶּֽינָה׃ ṯivkˈeʸnā בכה weep 27:15. qui reliqui fuerint ex eo sepelientur in interitu et viduae illius non plorabunt They that shall remain of him, shall be buried in death, and his widows shall not weep. 15. Those that remain of him shall be buried in death, and his widows shall make no lamentation. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:15: Those that remain of him - שרידיו seridaiv, his remains, whether meaning himself personally, or his family. Shall be buried in death - Shall come to utter and remediless destruction. Death shall have his full conquest over them, and the grave its complete victory. These are no common dead. All the sting, all the wound, and all the poison of sin, remains: and so evident are God's judgments in his and their removal, that even widows shall not weep for them; the public shall not bewail them; for when the wicked perish there is shouting. Mr. Good, following the Chaldee, translates: Entombed in corruption, or in the pestilence. But I see no reason why we should desert the literal reading. Entombed in corruption gives no nervous sense in my judgment; for in corruption are the high and the low, the wicked and the good, entombed: but buried in death is at once nervous and expressive. Death itself is the place where he shall lie; he shall have no redemption, no resurrection to life; death shall ever have dominion over him. The expression is very similar to that in Luk 16:22 (note), as found in several versions and MSS.: The rich man died, and was buried in hell; and, lifting up his eyes, being in torment, he saw, etc. See my note there. Albert Barnes: Notes on the Bible - 1834 27:15: Those that remain of him - Those that survive him. Shall be buried in death - Hebrew "shall be buried BY death" (במות bamâ veth), that is. "Death shall be the grave-digger" - or, they shall have no friends to bury them; they shall be unburied. The idea is highly poetical, and the expression is very tender. They would have no one to weep over them, and no one to prepare for them a grave; there would be no procession, no funeral dirge, no train of weeping attendants; even the members of their own family would not weep over them. To be unburied has always been regarded as a dishonor and calamity (compare the notes at Isa 14:19), and is often referred to as such in the Scriptures; see Jer 8:2; Jer 14:16; Jer 16:4, Jer 16:6. The passage here has a striking resemblance to Jer 22:18-19 - "They shall not lament for him, saying, Ah! my brother! or, Ah! sister! They shall not lament for him, saying, Ah! lord! or, Ah! his glory! With the burial of an ass shall he be buried, Drawn out and east beyond the gates of Jerusalem." And his widows shall not weep - The plural here - "widows" - is a proof that polygamy was then practiced. It is probable that Job here alludes to the shrieks of domestic grief which in the East are heard in every part of the house among the females on the death of the master of the family, or to the train of women that usually followed the corpse to the grave. The standing of a man in society was indicated by the length of the train of mourners, and particularly by the number of wives and concubines that followed him as weepers. Job refers to this as the sentiment of his friends, that when a wicked man died, he would die with such evident marks of the divine displeasure, that even his own family would not mourn for him, or that they would be cut off before his death, and none would be left to grieve. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:15: Those: Kg1 14:10, Kg1 14:11, Kg1 16:3, Kg1 16:4, Kg1 21:21-24 his widows: Psa 78:64; Jer 22:18 Job 27:16 Geneva 1599 27:15 Those that remain of him shall be buried in death: and his widows (l) shall not weep. (l) No one will lament him. John Gill 27:15 Those that remain of him,.... Of the wicked man after his death; or such that remain, and have escaped the sword and famine: shall be buried in death: the pestilence, emphatically called death by the Hebrews, as by us the mortality, see Rev_ 6:8. This is another of God's sore public judgments wicked men, and is such a kind of death, by reason of the contagion of it, that a person is buried as soon as dead almost, being infectious to keep him; and so Mr. Broughton translates the words, "his remnant shall be buried as soon as they are dead;'' or the disease of which such die being so very infectious sometimes, no one dares to bury them for fear of catching it, and so they lie unburied; which some take to be the sense of the phrase, either that they shall be hurried away to the grave, and so not be embalmed and lie in state, and have an honourable and pompous funeral, or that they shall have none at all, their death will be all the burial they shall have: or else the sense is, they shall die such a death as that death shall be their grave; and they shall have no other, as the men of the old world that were drowned in the flood, Gen 7:23; and Pharaoh and his host in the Red sea, Ex 15:4; and Korah, Dathan, and Abiram, who were swallowed up in the earth, Num 16:27; and such as are devoured by wild beasts; and if this last could be thought to be meant, we have all the four sore judgments of God in this verse and Job 27:14, sword, famine, pestilence, and evil beasts, see Ezek 14:21, and his widows shall not weep; leaving more than one behind him, polygamy being frequent in those times; or else these are his sons' wives, left widows by them, as Bar Tzemach thinks, they being the persons immediately spoken of, dying by various deaths before mentioned; but whether they be his widows, or theirs, they shall weep for neither of them; either because they themselves will be cut off with them; or their husbands dying shameful deaths, lamentation would be forbidden; or they would not be able to weep through the astonishment and stupor they should be seized with at their death; or having lived such miserable and uncomfortable lives with them, they should be so far from lamenting their death, that they should, as Jarchi interprets it, rejoice at it; the Septuagint version is, "no one shall have mercy on their widows.'' John Wesley 27:15 Remain - Who survive that sword and famine. Widows - For they had many wives. Weep - Because they also, as well as other persons, groaned under their tyranny, and rejoice in their deliverance from it. Robert Jamieson, A. R. Fausset and David Brown 27:15 Those that escape war and famine (Job 27:14) shall be buried by the deadly plague--"death" (Job 18:13; Jer 15:2; Rev_ 6:8). The plague of the Middle Ages was called "the black death." Buried by it implies that they would have none else but the death plague itself (poetically personified) to perform their funeral rites, that is, would have no one. his--rather, "their widows." Transitions from singular to plural are frequent. Polygamy is not implied.
27:1627:16: Եւ եթէ ժողովեսցէ իբրեւ զհող զարծաթ, եւ հանգոյն կաւոյ պատրաստեսցէ զոսկի, 16 Ու եթէ անգամ հողի պէս արծաթ հաւաքեն նրանք կամ կաւի նման պատրաստեն ոսկի՝ 16 Թէեւ հողի պէս արծաթ դիզէ Ու տիղմի պէս հանդերձներ պատրաստէ Եւ եթէ ժողովեսցէ իբրեւ զհող զարծաթ, եւ հանգոյն կաւոյ պատրաստեսցէ ^[259]զոսկի: 27:16: Եւ եթէ ժողովեսցէ իբրեւ զհող զարծաթ, եւ հանգոյն կաւոյ պատրաստեսցէ զոսկի, 16 Ու եթէ անգամ հողի պէս արծաթ հաւաքեն նրանք կամ կաւի նման պատրաստեն ոսկի՝ 16 Թէեւ հողի պէս արծաթ դիզէ Ու տիղմի պէս հանդերձներ պատրաստէ zohrab-1805▾ eastern-1994▾ western am▾	27:1627:16 Если он наберет кучи серебра, как праха, и наготовит одежд, как брение, 27:16 ἐὰν εαν and if; unless συναγάγῃ συναγω gather ὥσπερ ωσπερ just as γῆν γη earth; land ἀργύριον αργυριον silver piece; money ἴσα ισος equal δὲ δε though; while πηλῷ πηλος mud; clay ἑτοιμάσῃ ετοιμαζω prepare χρυσίον χρυσιον gold piece; gold leaf 27:16 אִם־ ʔim- אִם if יִצְבֹּ֣ר yiṣbˈōr צבר heap כֶּ ke כְּ as † הַ the עָפָ֣ר ʕāfˈār עָפָר dust כָּ֑סֶף kˈāsef כֶּסֶף silver וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the חֹ֗מֶר ḥˈōmer חֹמֶר clay יָכִ֥ין yāḵˌîn כון be firm מַלְבּֽוּשׁ׃ malbˈûš מַלְבּוּשׁ garment 27:16. si conportaverit quasi terram argentum et sicut lutum praeparaverit vestimentaIf he shall heap together silver as earth, and prepare raiment as clay, 16. Though he heap up silver as the dust, and prepare raiment as the clay; Though he heap up silver as the dust, and prepare raiment as the clay: 27:16 Если он наберет кучи серебра, как праха, и наготовит одежд, как брение, 27:16 ἐὰν εαν and if; unless συναγάγῃ συναγω gather ὥσπερ ωσπερ just as γῆν γη earth; land ἀργύριον αργυριον silver piece; money ἴσα ισος equal δὲ δε though; while πηλῷ πηλος mud; clay ἑτοιμάσῃ ετοιμαζω prepare χρυσίον χρυσιον gold piece; gold leaf 27:16 אִם־ ʔim- אִם if יִצְבֹּ֣ר yiṣbˈōr צבר heap כֶּ ke כְּ as † הַ the עָפָ֣ר ʕāfˈār עָפָר dust כָּ֑סֶף kˈāsef כֶּסֶף silver וְ֝ ˈw וְ and כַ ḵa כְּ as † הַ the חֹ֗מֶר ḥˈōmer חֹמֶר clay יָכִ֥ין yāḵˌîn כון be firm מַלְבּֽוּשׁ׃ malbˈûš מַלְבּוּשׁ garment 27:16. si conportaverit quasi terram argentum et sicut lutum praeparaverit vestimenta If he shall heap together silver as earth, and prepare raiment as clay, 16. Though he heap up silver as the dust, and prepare raiment as the clay; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16-17. Богатство нечестивого, в виде громадного количества серебра ("кучи серебра, как прах"; ср. Зах IX:3) и множества блестящих, пышных одежд (ср. Нав VII:21; 4: Цар VII:8), перейдет к праведникам (ср. XV:29; Пс XLVIII:11). Adam Clarke: Commentary on the Bible - 1831 27:16: Though he heap up silver - Though he amass riches in the greatest abundance, he shall not enjoy them. Unsanctified wealth is a curse to its possessor. Money, of all earthly possessions, is the most dangerous, as it is the readiest agent to do good or evil. He that perverts it is doubly cursed, because it affords him the most immediate means of sinful gratification; and he can sin more in an hour through this, than he can in a day or week by any other kind of property. On the other hand, they who use it aright have it in their power to do the most prompt and immediate good. Almost every kind of want may be speedily relieved by it. Hence, he who uses it as he ought is doubly blessed; while he who abuses it is doubly cursed. Albert Barnes: Notes on the Bible - 1834 27:16: Though he heap up silver as the dust - That is, in great quantities - as plenty as dust; compare Kg1 10:27, "And the king made silver to be in Jerusalem as stones." And prepare raiment - Oriental wealth consisted much in changes of raiment. Sir John Chardin says that in the East it is common to gather together immense quantities of furniture and clothes. According to D'Herbelot, Bokteri, an illustrious poet; of Cufah in the ninth century, had so many presents made him in the course of his life, that when he died he was found possessed of an hundred complete suits of clothes, two hundred shirts, and five hundred turbans. compare Ezr 2:69, and Neh 7:70 see Bochart IIieroz. P. II. Lib. iv. c. xxv. p. 617. This species of treasure is mentioned by Virgil; Dives equom, dives pictai vestis et auri. Aeneid ix. 26. The reason why wealth consisted so much in changes of raiment, is to be found in the fondness for display in Oriental countries, and in the fact that as fashions never change there, such treasures are valuable until they are worn out. In the ever-varying fashions of the West such treasures are comparatively of much less value. As the clay - As the dust of the streets; or as abundant as mire. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:16: heap up: Job 22:24; Kg1 10:27; Hab 2:6; Zac 9:3 prepare raiment: D'Herbelot tells us, that Bokhten, an illustrious poet of Cufah, in the 9th century, had so many presents made him, that at his death he was found possessed of 100 suits of clothes, 200 shirts, and 500 turbans. Mat 6:19; Jam 5:2 Job 27:17 John Gill 27:16 Though he heap up silver as the dust,.... Which, as it denotes the great abundance of it collected together, so it expresses the bias and disposition of such a man's mind, that he cannot be content without amassing great quantities of it, and also his diligence and success therein, see 3Kings 10:27; and prepare raiment as the clay; not merely, for use, but pomp and show, to fill his wardrobes with; and formerly, raiment was part of the treasure of great men: the phrase signifies that he might have such a variety of raiment, and such large quantities of it, that he would value it no more than so much clay; or else that his riches, consist of what it would, would be both polluting and troublesome to him; the Septuagint version reads "gold" instead of "raiment", as in Zech 9:3, where like expressions are used of Tyre. John Wesley 27:16 As clay - In great abundance. Robert Jamieson, A. R. Fausset and David Brown 27:16 dust . . . clay--images of multitudes (Zech 9:3). Many changes of raiment are a chief constituent of wealth in the East.
27:1727:17: զայն ամենայն արդա՛րք ստասցին, եւ զինչս նորա ճշմարիտք կալցին։ 17 դրանք բոլորը արդարներին լոկ բաժին կը դառնան, ու արդար մարդիկ կը տիրեն նրանց ունեցուածքներին: 17 Անիկա պիտի պատրաստէ, բայց արդարը պիտի հագնի Ու անմեղը արծաթը պիտի բաժնէ։ զայն ամենայն արդարք ստասցին, եւ զինչս նորա ճշմարիտք կալցին: 27:17: զայն ամենայն արդա՛րք ստասցին, եւ զինչս նորա ճշմարիտք կալցին։ 17 դրանք բոլորը արդարներին լոկ բաժին կը դառնան, ու արդար մարդիկ կը տիրեն նրանց ունեցուածքներին: 17 Անիկա պիտի պատրաստէ, բայց արդարը պիտի հագնի Ու անմեղը արծաթը պիտի բաժնէ։ zohrab-1805▾ eastern-1994▾ western am▾	27:1727:17 то он наготовит, а одеваться будет праведник, и серебро получит себе на долю беспорочный. 27:17 ταῦτα ουτος this; he πάντα πας all; every δίκαιοι δικαιος right; just περιποιήσονται περιποιεω preserve; acquire τὰ ο the δὲ δε though; while χρήματα χρημα proceeds; fund αὐτοῦ αυτος he; him ἀληθινοὶ αληθινος truthful; true καθέξουσιν κατεχω retain; detain 27:17 יָ֭כִין ˈyāḵîn כון be firm וְ wᵊ וְ and צַדִּ֣יק ṣaddˈîq צַדִּיק just יִלְבָּ֑שׁ yilbˈāš לבשׁ cloth וְ֝ ˈw וְ and כֶ֗סֶף ḵˈesef כֶּסֶף silver נָקִ֥י nāqˌî נָקִי innocent יַחֲלֹֽק׃ yaḥᵃlˈōq חלק divide 27:17. praeparabit quidem sed iustus vestietur illis et argentum innocens dividetHe shall prepare indeed, but the just man shall be clothed with it: and the innocent shall divide the silver. 17. He may prepare it, but the just shall put it on, and the innocent shall divide the silver. He may prepare [it], but the just shall put [it] on, and the innocent shall divide the silver: 27:17 то он наготовит, а одеваться будет праведник, и серебро получит себе на долю беспорочный. 27:17 ταῦτα ουτος this; he πάντα πας all; every δίκαιοι δικαιος right; just περιποιήσονται περιποιεω preserve; acquire τὰ ο the δὲ δε though; while χρήματα χρημα proceeds; fund αὐτοῦ αυτος he; him ἀληθινοὶ αληθινος truthful; true καθέξουσιν κατεχω retain; detain 27:17 יָ֭כִין ˈyāḵîn כון be firm וְ wᵊ וְ and צַדִּ֣יק ṣaddˈîq צַדִּיק just יִלְבָּ֑שׁ yilbˈāš לבשׁ cloth וְ֝ ˈw וְ and כֶ֗סֶף ḵˈesef כֶּסֶף silver נָקִ֥י nāqˌî נָקִי innocent יַחֲלֹֽק׃ yaḥᵃlˈōq חלק divide 27:17. praeparabit quidem sed iustus vestietur illis et argentum innocens dividet He shall prepare indeed, but the just man shall be clothed with it: and the innocent shall divide the silver. 17. He may prepare it, but the just shall put it on, and the innocent shall divide the silver. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:17: The just shall put it on - Money is God's property. "The silver is mine, and the gold is mine, saith the Lord;" and though it may be abused for a time by unrighteous hands, God, in the course of his providence, brings it back to its proper use; and often the righteous possess the inheritance of the wicked. Albert Barnes: Notes on the Bible - 1834 27:17: The just shall put it on - The righteous shall wear it. It shall pass out of the hands of him who prepared it, into the hands of others. The meaning is, that the wicked, though they become rich, would not live to enjoy their ill-gotten gains. These two verses contain a beautiful illustration of what Dr. Jebb calls the introverted parallelism - where the fourth member answers to the first, and the third to the second: "Though he heap up silver as the dust, And prepare raiment as the clay, The just shall put it (raiment) on, And the innocent shall divide the silver." A similar instance occurs in Mat 7:6 : "Give not that which is holy unto the dogs, Neither cast ye your pearls before swine, Lest they (the swine) trample them under their feet. And (the dogs) turn again and rend you." For a full illustration of the nature of Hebrew poetry, the reader may consult DeWette, Einleitung in die Psalmen, translated in the Biblical Repository, vol. iii. pp. 445ff, and Nordheimer's Hebrew Grammar, vol. ii. pp. 319ff; see also the Introduction to Job, Section V. The innocent shall divide the silver - That is, the righteous shall come into possession of it, and divide it among themselves. The wicked who had gained it shall not be permitted to enjoy it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:17: but the just: Pro 13:22, Pro 28:8; Ecc 2:26 Job 27:18 John Gill 27:17 He may prepare it,.... Raiment; beginning with that first which was mentioned last, which is frequent in the Hebrew and eastern languages; such things may be done, and often are, by wicked men: but the just shall put it on; the wicked man will either have no heart, or have no time, to wear it, at least to wear it out, and so a just man shall have it, as the Israelites put on the raiment of the Egyptians, which they begged or borrowed, and spoiled them of, Ex 12:35; and oftentimes so it is in Providence, that the wealth of wicked men is by one means or another transferred into the families of good men, who enjoy it, and make a better use of it, Prov 13:22; and the innocent shall divide the silver; have a part of it at least, or divide the whole between his children, or give a part of it to the poor; so money that is ill gotten, or ill used, is taken away, and put into the hands of one that will have mercy on the poor, and liberally distribute it to them, Prov 28:8. Robert Jamieson, A. R. Fausset and David Brown 27:17 Introverted parallelism. (See Introduction). Of the four clauses in the two verses, one answers to four, two to three (so Mt 7:6).
27:1827:18: Եղեւ տուն նորա իբրեւ զցեց, եւ իբրեւ զսարդիոստայն[9340]։ [9340] Ոմանք. Եւ եղեւ տուն նորա իբրեւ ցեց։ 18 Դարձել է նրանց տունը ցեցի կեր, սարդոստայնի բոյն: 18 Իրեն տուն մը կը շինէ սարդի ոստայնի պէս Ու այգիի պահապանին շինած խրճիթին պէս։ Եղեւ տուն նորա իբրեւ զցեց եւ իբրեւ ^[260]զսարդիոստայն: 27:18: Եղեւ տուն նորա իբրեւ զցեց, եւ իբրեւ զսարդիոստայն[9340]։ [9340] Ոմանք. Եւ եղեւ տուն նորա իբրեւ ցեց։ 18 Դարձել է նրանց տունը ցեցի կեր, սարդոստայնի բոյն: 18 Իրեն տուն մը կը շինէ սարդի ոստայնի պէս Ու այգիի պահապանին շինած խրճիթին պէս։ zohrab-1805▾ eastern-1994▾ western am▾	27:1827:18 Он строит, как моль, дом свой и, как сторож, делает себе шалаш; 27:18 ἀπέβη αποβαινω step off; step away δὲ δε though; while ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as σῆτες σης moth καὶ και and; even ὥσπερ ωσπερ just as ἀράχνη αραχνη spider's web 27:18 בָּנָ֣ה bānˈā בנה build כָ ḵā כְּ as † הַ the עָ֣שׁ ʕˈāš עָשׁ moth בֵּיתֹ֑ו bêṯˈô בַּיִת house וּ֝ ˈû וְ and כְ ḵᵊ כְּ as סֻכָּ֗ה sukkˈā סֻכָּה cover of foliage עָשָׂ֥ה ʕāśˌā עשׂה make נֹצֵֽר׃ nōṣˈēr נצר watch 27:18. aedificavit sicut tinea domum suam et sicut custos fecit umbraculumHe hath built his house as a moth, and as a keeper he hath made a booth. 18. He buildeth his house as the moth, and as a booth which the keeper maketh. He buildeth his house as a moth, and as a booth [that] the keeper maketh: 27:18 Он строит, как моль, дом свой и, как сторож, делает себе шалаш; 27:18 ἀπέβη αποβαινω step off; step away δὲ δε though; while ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as σῆτες σης moth καὶ και and; even ὥσπερ ωσπερ just as ἀράχνη αραχνη spider's web 27:18 בָּנָ֣ה bānˈā בנה build כָ ḵā כְּ as † הַ the עָ֣שׁ ʕˈāš עָשׁ moth בֵּיתֹ֑ו bêṯˈô בַּיִת house וּ֝ ˈû וְ and כְ ḵᵊ כְּ as סֻכָּ֗ה sukkˈā סֻכָּה cover of foliage עָשָׂ֥ה ʕāśˌā עשׂה make נֹצֵֽר׃ nōṣˈēr נצר watch 27:18. aedificavit sicut tinea domum suam et sicut custos fecit umbraculum He hath built his house as a moth, and as a keeper he hath made a booth. 18. He buildeth his house as the moth, and as a booth which the keeper maketh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 18. Равным образом и жилище нечестивого так же непрочно, как постройка моли (ср. IV:19; VII:14), как сделанный на время шалаш сторожа (ср. Иc I:8; XXIV:20). Adam Clarke: Commentary on the Bible - 1831 27:18: He buildeth his house as a moth - With great skill, great pains, and great industry; but the structure, however skillful, shall be dissolved; and the materials, however costly, shall be brought to corruption. To its owner it shall be only a temporary habitation, like that which the moth makes in its larve or caterpillar state, during its change from a chrysalis to a winged insect. As a booth that the keeper maketh - A shed which the watchman or keeper of a vineyard erects to cover him from the scorching sun, while watching the ripening grapes, that they may be preserved from depredation. Travellers in the East have observed that such booths or sheds are made of the lightest and most worthless materials; and after the harvest or vintage is in, they are quite neglected, and by the winter rains, etc., are soon dissolved and destroyed. Albert Barnes: Notes on the Bible - 1834 27:18: He buildeth his house as a moth - The house which the moth builds is the slight fabric which it makes for its own dwelling in the garment which it consumes. On this verse compare . The dwelling of the moth is composed of the materials of the garment on which it feeds, and there may be an allusion here not only to the fact that the house which the wicked reared for themselves would be temporary, and that it would soon pass away like the dwelling of the moth, but that it was obtained - like the dwelling of the moth - at the expense of others. The idea of frailty, however, and of its being only a very temporary habitation, is probably the main thought in the passage. The allusion here is to the moth-worm as it proceeds from the egg, before it is changed into the chrysalis, aurelia, or nymph. "The young moth, upon leaving the egg which a papilio has lodged upon a piece of stuff, or a skin well dressed, and commodious for her purpose, immediately finds a habitation and food in the nap of the stuff, or hair of the skin. It gnaws and lives upon the nap, and likewise builds with it its apartment, accommodated both with a front door and a back one: the whole is well fastened to the ground of the stuff, with several cords and a little glue. The moth sometimes thrusts her head out of one opening, and sometimes out of the other, and perpetually demolishes all about her; and when she has cleared the place about her, she draws out all the stakes of the tent, after which she carries it to some little distance, and then fixes it with her slender cords in a new situation." Burder. It is to the insect in its larvae or caterpillar state that Job refers here, and the slightness of the habitation will be easily understood by anyone who has watched the operations of the silkworm, or of the moths that appear in this country. The idea is, that the habitation which the wicked constructed was temporary and frail, and would soon be left. The Chaldee and Syriac render this "the spider;" and so does Luther - Spinne. The slight gossamer dwelling of the spider would well correspond with the idea here expressed by Job. And as a booth - A tent, or cottage. That the keeper maketh - That one who watches vineyards or gardens makes as a temporary shelter from the storm or the cold at night. Such edifices were very frail in their structure, and were designed to be only temporary habitations; see the subject explained in the notes at Isa 1:8. Niebuhr, in his description of Arabia, p. 158, says, "In the mountains of Yemen they have a sort of nest on the trees, where the Arabs sit to watch the fields after they have been planted. But in the Kehama, where they have but few trees, they build a light kind of scaffolding for this purpose." Mr. Southey opens the fifth part of his Curse of Kehama with a similar allusion: "Evening comes on: - arising from the stream Homeward the tall flamingo wings his flight; And when hc sails athwart the setting beam, His scarlet plumage glows with deeper light. The watchman, at the wish'd approach of night Gladly forsakes the field, where he all day, To scare the winged plunderers from their prey, With shout and sling, on yonder clay-built height, Hath borne the sultry ray. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:18: as a moth: Job 8:14, Job 8:15; Isa 51:8 as a booth: Isa 1:8, Isa 38:12; Lam 2:6 Job 27:19 Geneva 1599 27:18 He buildeth his house as a (m) moth, and as a booth [that] the keeper maketh. (m) Which breeds in another man's possessions or garment, but is soon shaken out. John Gill 27:18 He buildeth his house as a moth,.... Which builds its house in a garment by eating into it, and so destroying it, and in time eats itself out of house and home, and however does not continue long in it, but is soon and easily shook out, or brushed off; so a wicked man builds himself an house, a stately palace, like Arcturus (l); so some render the words from Job 9:9, a palace among the stars, an heavenly palace and paradise, and expects it will continue for ever; but as he builds it with the mammon of unrighteousness, and to the prejudice and injury of others, and with their money, or what was due to them, so by his sins and iniquities he brings ruin and destruction upon himself and his family, so that his house soon falls to decay, and at least he and his posterity have but a short lived enjoyment of it. This may be applied in a figurative sense to the hypocrite's hope and confidence, which is like a spider's web, a moth eaten garment, and a house built upon the sand; the Septuagint version here adds, "as a spider", Job 8:13; and as a booth that the keeper maketh; either a keeper of sheep, who sets up his tent in a certain place for a while, for the sake of pasturage, and then removes it, to which the allusion is, Is 38:12; or a keeper of fruit, as the Targum, of gardens and orchards, that the fruit is not stolen; or of fig trees and vineyards, as Jarchi and Bar Tzemach, which is only a lodge or hut pitched for a season, until the fruit is gathered in, and then is taken down, see Is 1:8; and it signifies here the short continuance of the house of the wicked man, which he imagined would continue for ever, Ps 49:11. (l) "quasi Arcturi", Junius & Tremellius; so Aben Ezra. John Wesley 27:18 A moth - Which settleth itself in a garment, but is quickly and unexpectedly dispossessed of its dwelling, and crushed to death. A booth - Which the keeper of a garden or vineyard suddenly rears up in fruit - time, and as quickly pulls down again. Robert Jamieson, A. R. Fausset and David Brown 27:18 (Job 8:14; Job 4:19). The transition is natural from "raiment" (Job 27:16) to the "house" of the "moth" in it, and of it, when in its larva state. The moth worm's house is broken whenever the "raiment" is shaken out, so frail is it. booth--a bough-formed hut which the guard of a vineyard raises for temporary shelter (Is 1:8).
27:1927:19: ※ Մեծատուն ննջեաց, եւ ո՛չ եւս յաւելցէ յառնել. զաչս իւր եբա՛ց՝ եւ ո՛չ եւս իցէ։ 19 Քնում է հարուստ, բայց արթնանում է ոչ իբր մեծատուն, աչքերն է բացում, տեսում ամէն բան չքացած ընդմիշտ: 19 Հարուստը կը պառկի ու չ’ամփոփուիր. Աչքերը կը բանայ ու* ոչինչ կ’ըլլայ։ Մեծատուն ննջեաց` եւ ոչ եւս յաւելցէ յառնել, զաչս իւր եբաց` եւ ոչ եւս իցէ: 27:19: ※ Մեծատուն ննջեաց, եւ ո՛չ եւս յաւելցէ յառնել. զաչս իւր եբա՛ց՝ եւ ո՛չ եւս իցէ։ 19 Քնում է հարուստ, բայց արթնանում է ոչ իբր մեծատուն, աչքերն է բացում, տեսում ամէն բան չքացած ընդմիշտ: 19 Հարուստը կը պառկի ու չ’ամփոփուիր. Աչքերը կը բանայ ու* ոչինչ կ’ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	27:1927:19 ложится спать богачом и таким не встанет; открывает глаза свои, и он уже не тот. 27:19 πλούσιος πλουσιος rich κοιμηθεὶς κοιμαω doze; fall asleep καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him διήνοιξεν διανοιγω open thoroughly / wide καὶ και and; even οὐκ ου not ἔστιν ειμι be 27:19 עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich יִ֭שְׁכַּב ˈyiškav שׁכב lie down וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵאָסֵ֑ף yēʔāsˈēf אסף gather עֵינָ֖יו ʕênˌāʸw עַיִן eye פָּקַ֣ח pāqˈaḥ פקח open וְ wᵊ וְ and אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG] 27:19. dives cum dormierit nihil secum auferet aperit oculos suos et nihil invenietThe rich man when he shall sleep shall take away nothing with him: he shall open his eyes and find nothing. 19. He lieth down rich, but he shall not be gathered; he openeth his eyes, and he is not. The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he [is] not: 27:19 ложится спать богачом и таким не встанет; открывает глаза свои, и он уже не тот. 27:19 πλούσιος πλουσιος rich κοιμηθεὶς κοιμαω doze; fall asleep καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him διήνοιξεν διανοιγω open thoroughly / wide καὶ και and; even οὐκ ου not ἔστιν ειμι be 27:19 עָשִׁ֣יר ʕāšˈîr עָשִׁיר rich יִ֭שְׁכַּב ˈyiškav שׁכב lie down וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵאָסֵ֑ף yēʔāsˈēf אסף gather עֵינָ֖יו ʕênˌāʸw עַיִן eye פָּקַ֣ח pāqˈaḥ פקח open וְ wᵊ וְ and אֵינֶֽנּוּ׃ ʔênˈennû אַיִן [NEG] 27:19. dives cum dormierit nihil secum auferet aperit oculos suos et nihil inveniet The rich man when he shall sleep shall take away nothing with him: he shall open his eyes and find nothing. 19. He lieth down rich, but he shall not be gathered; he openeth his eyes, and he is not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 - 1903-1914 19. Синодальное чтение с его мыслью о быстром исчезновении богатства нечестивого едва ли может быть признано правильным: речь об этом шла уже в 16-17: ст. Перевод LXX: "plousioV koimhqhsetai kai ouk prosdesei", которому следует Пешито, древнеиталийский текст, Делич, Эвальд и др., содержит указание на внезапную, быструю смерть грешника. Естественность такого понимания доказывается, между прочим, тем, что друзья, взгляд которых повторяет Иов, заканчивали описание участи беззаконников изображением его смерти (XV:32; XVIII:13-14; XX:23-25). Adam Clarke: Commentary on the Bible - 1831 27:19: The rich man shall lie down - In the grave. But he shall not be gathered - Neither have a respectable burial among men, nor be gathered with the righteous in the kingdom of God. It may be that Job alludes here to an opinion relative to the state of certain persons after death, prevalent in all nations in ancient times, viz., that those whose funeral rites had not been duly performed, wander about as ghosts, and find no rest. He openeth his eyes - In the morning of the resurrection. And he is not - He is utterly lost and undone for ever. This seems to be the plain sense of the passage; and so all the versions appear to have understood it; but Reiske and some others, by making יאסף yeaseph an Arabic word, signifying, not the idea of gathering, but care, anxiety, etc., have quite altered this sense of the passage; and Mr. Good, who copies them, translates thus: Let the rich man lie down, and care not. I see no manner of occasion to resort to this interpretation, which, in my judgment, gives a sense inferior to that given above, or to the following: The rich man shall lie down - go to his rest, fully persuaded that his property is in perfect safety; but he shall not be gathered, or he shall not gather - make any farther addition to his stores: he openeth his eyes in the morning, when he is not - marauders in the night have stripped him of all his property, as in the case of Job himself; a case quite probable, and not unfrequent in Arabia, when a hostile tribe makes a sudden incursion, and carries off an immense booty. But I prefer the first meaning, as it is obtained without crucifying the text. Coverdale translates: When the rich man dyeth, he carieth nothinge with him: he is gone in the twincklinge of an eye. Albert Barnes: Notes on the Bible - 1834 27:19: The rich man - That is, the rich man who is wicked. Shall lie down - Shalt die - for so the connection demands. But he shall not be gathered - In an honorable burial. The slain in battle are gathered together for burial; but he shall be unburied. The expressions "to be gathered," "to be gathered to one's fathers," frequently occur in the Scriptures, and seem to be used to denote a peaceful and happy death and an honorable burial. There was the idea of a happy union with departed friends; of being honorably placed by their side in the grave, and admitted to companionship with them again in the unseen world; compare Gen 25:8; Gen 35:29; Gen 49:29, Gen 49:33; Num 27:13; Deu 32:50; Jdg 2:10; Kg2 22:20. Among the ancients, the opinion pRev_ailed that the souls of those who were not buried in the customary manner, were not permitted to enter Hades, or the abodes of the dead, but were doomed to wander for an hundred years upon the banks of the river Styx. Thus, Homer (Iliad, 23:71, following) represents the spirit of Patroclus as appearing to Achilles, and praying him that he would commit his body with proper honors to the earth. So Palinurus is represented by Virgil (Aeneid, vi. 365) as saying, "Cast earth upon me, that I may have a calm repose in death." The Hindoos, says Dr. Ward, believe that the souls of those who are unburied wander about and find no rest. It is possible that such views may have pRev_ailed in the time of Job. The sentiment here is, that such an honored death would be denied the rich man of oppression and wickedness. He openeth his eyes, and he is not - That is, in the twinkling of an eye he is no more. From the midst of his affluence he is suddenly cut off, and hurried away in a moment. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:19: shall lie: Job 14:13-15, Job 21:23-26, Job 21:30, Job 30:23 gathered: Gen 49:10; Jer 8:2; Mat 3:12, Mat 23:37 he openeth: Job 20:7-9; Psa 58:9, Psa 73:19, Psa 73:20 he is not: Job 8:22, Job 14:10, Job 14:12, Job 24:24 *marg. Job 27:20 Carl Friedrich Keil and Franz Delitzsch 27:19 19 He lieth down rich, and doeth it not again, He openeth his eyes and-is no more. 20 Terrors take hold of him as a flood; By night a tempest stealeth him away. 21 The east wind lifteth him up, that he departeth, And hurleth him forth from his place. 22 God casteth upon him without sparing, Before His hand he fleeth utterly away. 23 They clap their hands at him, And hiss him away from his place. The pointing of the text ולא יאסף is explained by Schnurr., Umbr., and Stick.: He goes rich to bed and nothing is taken as yet, he opens his eyes and nothing more is there; but if this were the thought intended, it ought at least to have been ואין נאסף, since לא signifies non, not nihil; and Stickel's translation, "while nothing is carried away," makes the fut. instead of the praet., which was to be expected, none the more tolerable; also אסף can indeed signify to gather hastily together, to take away (e.g., Is 33:4), when the connection favours it, but not here, where the first impression is that רשׁע is the subj. both to ולא יאסף and to ואיננו. Bttcher's translation, "He lieth down rich and cannot be displaced," gives the words a meaning that is ridiculed by the usage of the language. On the other hand, ולא יאסף can signify: and he is not conveyed away (comp. e.g., Jer 8:2; Ezek 29:5; but not Is 57:1, where it signifies to be swept away, and also not Num 20:26, where it signifies to be gathered to the fathers), and is probably intended to be explained after the pointing that we have, as Rosenm. and even Ralbag explain it: "he is not conveyed away; one opens his eyes and he is not;" or even as Schlottm.: "he is not conveyed away; in one moment he still looks about him, in the next he is no more;" but the relation of the two parts of the verse in this interpretation is unsatisfactory, and the preceding strophe has already referred to his not being buried. Since, therefore, only an unsuitable, and what is more, a badly-expressed thought, is gained by this reading, it may be that the expression should be regarded with Hahn as interrogative: is he not swept away? This, however, is only a makeshift, and therefore we must see whether it may not perhaps be susceptible of another pointing. Jerome transl.: dives cum dormierit, nihil secum auferet; the thought is not bad, but מאוּמה is wanting, and לא alone does not signify nihil. Better lxx (Ital., Syr.): πλούσιος κοιμηθήσεται καὶ ου ̓ προσθήσει. This translation follows the form of reading יאסף = יוסיף, gives a suitable sense, places both parts of the verse in the right relation, and accords with the style of the poet (vid., Job 20:9; Job 40:5); and accordingly, with Ew., Hirz., and Hlgst., we decide in favour of this reading: he lieth down to sleep rich, and he doeth it no more, since in the night he is removed from life and also from riches by sudden death; or also: in the morning he openeth his eyes without imagining it is the last time, for, overwhelmed by sudden death, he closes them for ever. Job 27:20 and Job 27:20 are attached crosswise (chiastisch) to this picture of sudden destruction, be it by night or by day: the terrors of death seize him (sing. fem. with a plur. subj. following it, according to Ges. 146, 3) like a flood (comp. the floods of Belial, Ps 18:5), by night a whirlwind (גּנבתּוּ סוּפה, as Job 21:18) carrieth him away. The Syriac and Arabic versions add, as a sort of interpolation: as a fluttering (large white) night-moth, - an addition which no one can consider beautiful. Job 27:21 extends the figure of the whirlwind. In Hebrew, even when the narrative has reference to Egyptian matters (Gen 41:23), the קדים which comes from the Arabian desert is the destructive, devastating, and parching wind κατ ̓ εξοχὴν. (Note: In Syria and Arabia the east wind is no longer called qadı̂m, but exclusively sharqı̂ja, i.e., the wind that blows from the rising of the sun (sharq). This wind rarely prevails in summer, occurring then only two or three days a month on an average; it is more frequent in the winter and early spring, when, if it continues long, the tender vegetation is parched up, and a year of famine follows, whence in the Lebanon it is called semûm (שׂמוּם), which in the present day denotes the "poisonous wind" (= nesme musimme), but originally, by alliance with the Hebr. שׁמם, denoted the "devastating wind." The east wind is dry; it excites the blood, contracts the chest, causes restlessness and anxiety, and sleepless nights or evil dreams. Both man and beast feel weak and sickly while it prevails. Hence that which is unpleasant and revolting in life is compared to the east wind. Thus a maid in Hauran, at the sight of one of my Damascus travelling companions, whose excessive ugliness struck her, cried: billâh, nahâr el-jôm aqshar (Arab. 'qšr), wagahetni (Arab. w-jhṫnı̂) sharqı̂ja, "by God, it is an unhealthy day to-day: an east wind blew upon me." And in a festive dance song of the Merg district, these words occur: wa rudd lı̂ hômet hodênik seb‛ lejâlı̂ bi-‛olı̂ja wa berd wa sherd wa sharqı̂ja ... "And grant me again to slumber on thy bosom, Seven nights in an upper chamber, And (I will then endure) cold, drifting snow, and east wind." During the harvest, so long as the east wind lasts, the corn that is already threshed and lying on the threshing-floors cannot be winnowed; a gentle, moderate draught is required for this process, such as is only obtained by a west or south wind. The north wind is much too strong, and the east wind is characterized by constant gusts, which, as the Hauranites say, "jôchotû tibn wa-habb, carried away chaff and corn." When the wind shifts from the west to the east, a whirlwind (zôba‛a, זובעה) not unfrequently arises, which often in summer does much harm to the threshing-floors and to the cut corn that is lying in swaths (unless it is weighted with stones). Storms are rare during an east wind; they come mostly with a west wind (never with a south or north wind). But if an east wind does bring a storm, it is generally very destructive, on account of its strong gusts; and it will even uproot the largest trees. - Wetzst.) וילך signifies peribit (ut pereat), as Job 14:20; Job 19:10. שׂער (comp. סערה, O storm-chased one) is connected with the accus. of the person pursued, as in Ps 58:10. The subj. of וישׁלך, Job 27:22, is God, and the verb stands without an obj.: to cast at any one (shoot), as Num 35:22 (for the figure, comp. Job 16:13); lxx correctly: ἐπιῤῥίψει (whereas Job 18:7, σφάλαι = ותכשׁילהו). The gerundive with יברח lays stress upon the idea of the exertion of flight: whithersoever he may flee before the hand of God, every attempt is in vain. The suff. êmo, Job 27:22, both according to the syntax and the matter, may be taken as the plural suff.; but the fact that כּפּימו can be equivalent to כּפּיו (comp. Ps 11:7), עלימו to עליו (comp. Job 20:23; Job 22:2), as למו is equivalent to לו ot tn (vid., Is 44:15; Is 53:8), is established, and there is no reason why the same may not be the case here. The accumulation of the terminations êmo and ômo gives a tone of thunder and a gloomy impress to this conclusion of the description of judgment, as these terminations frequently occur in the book of Psalms, where moral depravity is mourned and divine judgment threatened (e.g., in Ps 17:1-15; 49; 58:1-59:17; 73). The clapping of hands (שׂפק כּפּים = ספק, Lam 2:15, comp. תּקע, Nahum 3:19) is a token of malignant joy, and hissing (שׁרק, Zeph 2:15; Jer 49:17) a token of scorn. The expression in Job 27:23 is a pregnant one. Clapping of hands and hissing accompany the evil-doer when merited punishment overtakes him, and chases him forth from the place which he hitherto occupied (comp. Job 8:18). Earlier expositors have thought it exceedingly remarkable that Job, in Job 27:13-23, should agree with the assertions of the three friends concerning the destiny of the ungodly and his descendants, while he has previously opposed them on this point, Job 12:6, Job 12:21, Job 12:24. Kennicott thinks the confusion is cleared away by regarding Job 26:2-27:12 as Job's answer to the third speech of Bildad, Job 27:13. as the third speech of Zophar, and Job 28:1 (to which the superscription Job 27:1 belongs) as Job's reply thereto; but this reply begins with כּי, and is specially appropriate as a striking repartee to the speech of Zophar. Stuhlmann (1804) makes this third speech of Zophar begin with Job 27:11, and imagines a gap between Job 27:10 and Job 27:11; but who then are the persons whom Zophar addresses by "you"? The three everywhere address themselves to Job, while here Zophar, contrary to custom, would address himself not to him, but, according to Stuhlmann's exposition, to the others with reference to Job. Job 28 Stuhlmann removes and places after Job 25:1-6 as a continuation of Bildad's speech; Zophar's speech therefore remains unanswered, and Zophar may thank this critic not only for allowing him another opportunity of speaking, but also for allowing him the last word. Bernstein (Keil-Tzschirner's Analekten, Bd. i. St. 3) removes the contradiction into which Job seems to fall respecting himself in a more thorough manner, by rejecting the division Job 27:7-28:28, which is certainly indissolubly connected as a whole, as a later interpolation; but there is no difference of language and poetic spirit here betraying an interpolator; and had there been one, even he ought indeed to have proceeded on the assumption that such an insertion should be appropriate to Job's mouth, so that the task of proving its relative fitness, from his standpoint at least, remains. Hosse (1849) goes still further: he puts Job 27:10; Job 31:35-37; Job 38:1, etc., together, and leaves out all that comes between these passages. There is then no transition whatever from the entanglement to the unravelment. Job's final reply, Job 27:1, with the monologue Job 29:1, in which even a feeble perception must recognise one of the most essential and most beautiful portions of the dramatic whole, forms this transition. Eichhorn (in his translation of Job, 1824), who formerly (Allgem. Bibliothek der bibl. Lit. Bd. 2) inclined to Kennicott's view, and Bckel (2nd edition, 1804) seek another explanation of the difficulty, by supposing that in Job 27:13-23 Job reproduces the view of the friends. But in Job 27:11 Job announces the setting forth of his own view; and the supposition that with זה חלק אדם רשׁע he does not begin the enunciation of his own view, but that of his opponents, is refuted by the consideration that there is nothing by which he indicates this, and that he would not enter so earnestly into the description if it were not the feeling of his heart. Feeling the worthlessness of these attempted solutions, De Wette (Einleitung, 288), with his customary spirit of criticism with which he depreciates the sacred writers, turns against the poet himself. Certainly, says he, the division Job 27:11-28:28 is inappropriate and self-contradictory in the mouth of Job; but this wan to clearness, not to say inconsistency, must be brought against the poet, who, despite his utmost endeavour, has not been able to liberate himself altogether from the influence of the common doctrine of retribution. This judgment is erroneous and unjust. Umbreit (2nd edition, S. 261 [Clark's edition, 1836, ii. 122]) correctly remarks, that "without this apparent contradiction in Job's speeches, the interchange of words would have been endless;" in other words: had Job's standpoint been absolutely immoveable, the controversy could not possibly have come to a well-adjusted decision, which the poet must have planned, and which he also really brings about, by causing his hero still to retain an imperturbable consciousness of his innocence, but also allowing his irritation to subside, and his extreme harshness to become moderated. The latter, in reference to the final destiny of the godless, is already indicated in Job 24, but is still more apparent here in Job 27, and indeed in the following line of thought: "As truly as God lives, who afflicts me, the innocent one, I will not incur the guilt of lying, by allowing myself to be persuaded against my conscience to regard myself as an evil-doer. I am not an evil-doer, but my enemy who regards me and treats me as such must be accounted wicked; for how unlike the hopelessness and estrangement from God, in which the evil-doer dies, is my hope and entreaty in the midst of the heaviest affliction! Yea, indeed, the fate of the evil-doer is a different one from mine. I will teach it you; ye have all, indeed, observed it for yourselves, and nevertheless ye cherish such vain thoughts concerning me." What is peculiar in the description that then follows - a description agreeing in its substance with that of the three, and similar in its form - is therefore this, that Job holds up the end of the evil-doer before the friends, that form it they may infer that he is not an evil-doer, whereas the friends held it up before Job that he might infer from it that he is an evil-doer, and only by a penitent acknowledgment of this can he escape the extreme of the punishment he has merited. Thus in Job 27:1 Job turns their own weapon against the friends. But does he not, by doing so, fall into contradiction with himself? Yes; and yet not so. The Job who has become calmer here comes into contradiction with the impassioned Job who had, without modification, placed the exceptional cases in opposition to the exclusive assertion that the evil-doer comes to a fearful end, which the friends advance, as if it were the rule that the prosperity of the evil-doer continues uninterrupted to the very end of his days. But Job does not come into collision with his true view. For how could he deny that in the rule the retributive justice of God is manifest in the cast of the evil-doer! We can only perceive his true opinion when we compare the views he here expresses with his earlier extreme antitheses: hitherto, in the heat of the controversy, he has opposed that which the friends onesidedly maintained by the direct opposite; now he has got upon the right track of thought, in which the fate of the evil-doer presents itself to him from another and hitherto mistaken side, - a phase which is also but imperfectly appreciated in Job 24; so that now at last he involuntarily does justice to what truth there is in the assertion of his opponent. Nevertheless, it is not Job's intention to correct himself here, and to make an admission to the friends which has hitherto been refused. Hirzel's explanation of this part inclines too much to this erroneous standpoint. On the contrary, our rendering accords with that of Ewald, who observes (S. 252f. 2nd edition, 1854) that Job here maintains in his own favour, and against them, what the friends directed against him, since the hope of not experiencing such an evil-doer's fate becomes strong in him: "Job is here on the right track for more confidently anticipating his own rescue, or, what is the same thing, the impossibility of his perishing just as if he were an evil-doer." Moreover, how well designed is it that the description Job 27:23. is put into Job's mouth! While the poet allows the friends designedly to interweave lines taken from Job's misfortunes into their descriptions of the evil-doer's fate, in Job's description not one single line is found which coincides with his own lot, whether with that which he has already experience, or even with that which his faith presents to him as in prospect. And although the heavy lot which has befallen him looks like the punitive suffering of the evil-doer, he cannot acknowledge it as such, and even denies its bearing the marks of such a character, since even in the midst of affliction he clings to God, and confidently hopes for His vindication. With this rendering of Job 27:13. all doubts of its genuineness, which is indeed admitted by all modern expositors, vanish; and, far from charging the poet with inconsistency, one is led to admire the undiminished skill with which he brings the idea of the drama by concealed ways to its goal. But the question still comes up, whether Job 28:1, opening with כּי, does not militate against this genuineness. Hirzel and others observe, that this כי introduces the confirmation of Job 27:12: "But wherefore then do ye cherish such vain imaginations concerning me? For human sagacity and perseverance can accomplish much, but the depths of divine wisdom are impenetrable to man." But how is it possible that the כי, Job 28:1, should introduce the confirmation of Job 27:12, passing over Job 27:13? If it cannot be explained in any other way, it appears that Job 27:13 must be rejected. There is the same difficulty in comprehending it by supplying some suppressed thought, as e.g., Ewald explains it: For, as there may also be much in the divine dealings that is dark, etc.; and Hahn: Because evil-doers perish according to their desert, it does not necessarily follow that every one who perishes is an evil-doer, and that every prosperous person is godly, for - the wisdom of God is unsearchable. This mode of explanation, which supposes, between the close of Job 27:1 and the beginning of Job 28:1, what is not found there, is manifestly forced; and in comparison with it, it would be preferable, with Stickel, to translate כי "because," and take Job 28:1-2 as the antecedent to Job 28:3. Then after Job 27:1 a dash might be made; but this dash would indicate an ugly blank, which would be no honour to the poet. Schlottmann explains it more satisfactorily. He takes Job 27:13. as a warning addressed to the friends, lest they bring down upon themselves, by their unjust judgment, the evil-doer's punishment which they have so often proclaimed. If this rendering of Job 27:13. were correct, the description of the fate of the evil-doer would be influenced by an underlying thought, to which the following statement of the exalted nature of the divine wisdom would be suitably connected as a confirmation. We cannot, however, consider this rendering as correct. The picture ought to have been differently drawn, if it had been designed to serve as a warning to the friends. Tit has a different design. Job depicts the revelation of the divine justice which is exhibited in the issue of the life of the evil doer, to teach the friends that they judge him and his lot falsely. To this description of punishment, which is intended thus and not otherwise, Job 28:1 with its confirmatory כי must be rightly connected. If this were not feasible, one would be disposed, with Pareau, to alter the position of Job 28:1, as if it were removed from its right place, and put it after Job 26:1. But we are cautioned against such a violent measure, by the consideration that it is not evident from Job 26:1 why the course of thought in Job 28:1, which begins with כי, should assume the exact form in which we find it; whereas, on the other hand, it was said in Job 27:1 that the ungodly heaps up silver, כסף, like dust, but that the innocent who live to see his fall divide this silver, כסף, among themselves; so that when in Job 28:1 it continues: כי ישׁ לכסף מוצא, there is a connection of thought for which the way has been previously prepared. If we further take into consideration the fact of Job 28:1 being only an amplification of the one closing thought to which everything tends, viz., that the fear of God is man's true wisdom, then Job 28:1, also in reference to this its special point, is suitably attached to the description of the evil-doer's fate, Job 27:13 The miserable end of the ungodly is confirmed by this, that the wisdom of man, which he has despised, consists in the fear of God; and Job thereby at the same time attains the special aim of his teaching, which is announced at Job 27:11 by אורה אתכם ביד־אל: viz., he has at the same time proved that he who retains the fear of God in the midst of his sufferings, though those sufferings are an insoluble mystery, cannot be a רשׁע. This design of the conformation, and that connection of thought, which should be well noted, prove that Job 28:1 stands in its original position. And if we ponder the fact, that Job has depicted the ungodly as a covetous rich man who is snatched away by sudden death from his immense possession of silver and other costly treasures, we see that Job 28:1 confirms the preceding picture of punitive judgment in the following manner: silver and other precious metals come out of the earth, but wisdom, whose value exceeds all these earthly treasures, is to be found nowhere within the province of the creature; God alone possesses it, and from God alone it comes; and so as man can and is to attain to it, it consists in the fear of the Lord, and the forsaking of evil. This is the close connection of Job 28:1 with what immediately precedes, which most expositors since Schultens have missed, by transferring the central point to the unsearchableness of the divine wisdom which rules in the world; whereas Bouiller correctly observes that the whole of Job 28:1 treats not so much of the wisdom of God as of the wisdom of man, which God, the sole possessor of wisdom, imparts to him: omnibus divitiis, fluxis et evanidis illis possessio praeponderat sapientiae, quae in pio Dei cultu et fuga mali est posita. The view of von Hofmann (Schriftbeweis, i. 96, 2nd edit.) accords with this: "If Job 28:1, where a confirmatory or explanatory כי forms the transition, is taken together with Job 28:12, where another part of the speech is introduced with a Waw, and finally with Job 28:28, where this is rounded off, as forming the unity of one thought: it thus proves that the final destruction of the godless, who is happy and prosperous in worldly things, is explained by the fact that man can obtain every kind of hidden riches by his own exertion and courage, but not the wisdom which is not indigenous to this outward world, but is known to God alone, and is to be learned from Him only; and the teaching concerning it is: behold, the fear of God, that is wisdom, and to depart from evil is understanding." Before we now pass on to the detailed exposition of Job 28:1, we may perhaps here, without anticipating, put the question. Whence has the poet obtained the knowledge of the different modes of mining operations which is displayed in Job 28:1, and which has every appearance of being the result of personal observation? Since, as we have often remarked already, he is well acquainted with Egypt, it is most natural that he derived this his knowledge from Egypt and the Sinaitic peninsula. The ruins of mines found there show that the Sinaitic peninsula has been worked as a mining district from the earliest times. The first of these mining districts is the Wadi Nasb, where Lepsius (Briefe, S. 338) found traces of old smelting-places, and where also Graul and his companions, having their attention drawn to it by Wilkinson's work, searched for the remains of a mine, and found at least traces of copper slag, but could see nothing more (Reise, ii. 202). E. Rppell explored the spot at the desire of the Viceroy Mehemed Ali, and Russegger with less successful result (vid., the particular sin Ritter's Erdkunde, xiv. 784-788). (Note: The valley is not called Wadi nahas (Copper valley), which is only a supposition of Rppell, but Wadi nasb, Arab. naṣb, which, according to Reinaud, signifies valley of statues of columns. Thirty hours' journey from Suez, says a connoisseur in the Historisch-politische Bltter, 1863, S. 802f., lies the Wadi nesb [a pronunciation which assumes the form of writing Arab. nsb]; it is rare that the ore is so easy to get, and found in such abundance, for the blocks containing the copper are in many places 200 feet in diameter, and the ore is almost in a pure state. The mineral (the black earth containing the copper) abounds in the metal ... . Besides this, iron-ore, manganese, carbonate of lead, and also the exceeding precious cinnabar, have been discovered on Sinai.) A second mining district is denoted by the ruins of a temple of Hathor, on the steep terrace of the rising ground Sarbut (Serbt) el-chdim, which stretches out into a spacious valley. This field of ruins, with its many lofty columns within the still recognisable area of a temple, and round about it, gives the impression of a large burying-ground, and it is described and represented as such by Carsten Niebuhr (Reise, 235, Tafel xliv.). In February 1854, Graul (Reise, ii. 203) and Tischendorf spent a short time upon this eminence of the desert, which is hard to climb, and abounds in monuments. It produced a strong impression upon us - says the latter (Aus dem heiligen Lande, S. 35) - as we tarried in the midst of the grotesque forms of these monuments, while the setting sun cast its deep red gleam over the wild terrific-looking copper rocks that lay around in their varied shades, now light, now dark. That these copper rocks were worked in ancient days, is proved by the large black heaps of slag which Lepsius (Briefe, S. 338) discovered to the east and west of the temple. Moreover, in the inscriptions Hathor bears the by-name "Queen of Mafkat," i.e., the copper country (mafka, copper, with the feminine post-positive article t). It even bears this name on the monuments in the Wadi maghra, one of the side-gorges of the Wadi mucatteb (i.e., the Written Valley, valley full of inscriptions). These signs of another ancient mining colony belong almost entirely to the earliest Egyptian antiquity, while those on Sarbut el-chdim extend back only to Amenemha III, consequently to the last dynasty of the old kingdom. Even the second king of the fifth dynasty, Snefru, and indeed his predecessor (according to Lepsius, his successor) Chufu - that Che'ops who built the largest pyramid - appear here as conquerors of foreign peoples, and the mountainous district dedicated to Hathor is also called Mafka.t. The remains of a mine, discovered by J. Wilson, at the eastern end of the north side of the Wady mucatteb, also belongs to this copper country: they lie near the road, but in back gorges; there is a very high wall of rock of granite or porphyry, which is penetrated by dark seams of metal, which have been worked out from above downwards, thus forming artificial caverns, pits, and shafts; and it may be inferred that the yield of ore was very abundant, and, from the simplicity of the manner of working, that it is of very great antiquity. This art of mining thus laid open, as Ritter says, (Note: In the essay on the Sinaitic peninsula in Piper's Ev. Jahrbuch, 1852. The mining district that J. Wilson saw (1843-44) is not one that was unknown up to that time, but one of the places of the Wadi maghra recognised as favouring the ancient Egyptian system of excavation.) furnishes the most important explanation of Job's remarkable description of mining operations. As to Egypt itself, it has but few places where iron-ore was obtained, and it was not very plentiful, as iron occurs much more rarely than bronze on the tombs, although Wilkinson has observed important copper mines almost as extensive as the copper country of Sinai: we only, however, possess more exact information concerning the gold mines on the borders of Upper Egypt. Agatharchides mentions them in his Periplus; and Diodorus (iii. 11ff.) gives a minute description of them, from which it is evident that mining in those days was much the same as it was with us about a hundred years ago: we recognise in it the day and night relays, the structure of shafts, the crushing and washing apparatus, and the smelting-place. (Note: Thus Klemm, Allgem. Cultur-Geschichte, v. 304.) There are the gold mines of Nubia, the name of which signifies the gold country, for NOYB is the old Egyptian name for gold. From the time of Sethoshi I, the father of Sesostris, we still possess the plan of a gold mine, which Birch (Upon a historical tablet of Rameses II of the XIX dynasty, relating to the gold mines of Aethiopia) has first of all correctly determined. Moreover, on monuments of all ages frequent mention is made of other metals (silver, iron, lead), as of precious stones, with which e.g., harps were ornamented; the diamond can also be traced. In the Papyrus Prisse, which Chabas has worked up under the title Le plus ancien livre du monde, Phtha-hotep, the author of this moral tractate, iv. 14, says: "Esteem my good word more highly than the (green) emerald, which is found by slaves under the pebbles." (Note: According to a contribution from Prof. Lauth of Munich.) The emerald-hills near Berenice produced the emerald. But if the scene of the book of Job is to be sought in Idumaea proper (Gebal) or in Hauran, there were certainly mines that were nearer than the Egyptian. In Phunon (Phinon), between Petra and Zoar, there were pits from which copper (χαλκοῦ μέταλλα, aeris metalla) was obtained even to the time of Moses, as may be inferred from the fact of Moses having erected the brazen serpent there (Num 21:9., comp. 33:42f.), and whither, during the persecutions of the Christians in the time of the emperors, many witnesses for the faith were banished, that they might fall victims to the destructive labour of pit life (Athanasius extravagantly says: ἔνθα καὶ φονεῦς καταδικαζόμενος ὀλίγας ἡμέρας μόγις δύναται ζῆσαι). (Note: Vid., Genesis, S. 512; Ritter, Erdkunde, xiv. 125-127; as also my Kirchliches Chronikon des petrischen Arabiens in the Luth. Zeitschr. 1840, S. 133.) But Edrsi also knew of gold and silver mines in the mountains of Edom, the 'Gebel esh-Sher (Arab. 'l-šrât), i.e., חר שׂעיר. According to the Onomasticon, דּי זהב, Deut 1:1 (lxx καταχρύσεα), indicates such gold mines in Arabia Petraea; and Jerome (under Cata ta chrysea) (Note: Opp. ed. Vallarsi, iii. 183. The text of Eusebius is to be amended according to that of Jerome; vid., Ugolini, Thes. vol. v. col. cxix.f. What Ritter says, Erdkunde, xiv. 127, is disfigured by mischievous mistakes.) observes on that passage: sed et metallo aeris Phaeno, quod nostro tempore corruit, montes venarum auri plenos olim fuisse vicinos existimant. Eupolemus' account (in Euseb. praep. ix. 30) of an island Aurfee', rich in gold, in the Red Sea, does not belong here; for by the red sea, ἐρυθρὰ θάλασσα, (Note: On the meaning of this appellation, vid., Genesis, S. 630.) Tit is not the Arabian Gulf that is meant; and the reference of the name of the range of hills Tell ed-dhahab in ancient Gilead to gold mines rests only on hearsay up to the present time. But it is all the more worthy of mention that traces of former copper mines are still found on the Lebanon (vid., Knobel on Deut 8:9); that Edrsi (Syria, ed. Rosenm. p. 12) was acquainted with the existence of a rich iron mine near Beirut; and that, even in the present day, the Jews who dwell in Deir el-kamar, on the Lebanon, work the iron on leases, and especially forge horse-shoes from it, which are sent all over Palestine. (Note: Schwarz, Das h. Land (1852), S. 323. The Egyptian monuments mention a district by the name of Asj, which paid native iron as tribute; vid., Brugsch, Geogr. der Nachbarlnder Aegyptens, S. 52.) The poet of the book of Job might therefore have learned mining in its diversified modes of operation from his own observation, both in the kingdom of Egypt, which he had doubtless visited, and also in Arabia Petraea and in the Lebanon districts, so as to be able to put a description of them into the mouth of his hero. It is unnecessary, with Stickel, to give the preference to the mining of Arabia proper, where iron and lead are still obtained, and where, according to ancient testimony, even gold is said to have been worked at one time. "Since he places his hero in the country east of Jordan, the poet may in Job 28:2 have thought chiefly of the mines of the Iron mountain (τὸ σιδηροῦν καλοῦμενον ὄρος, Jos. Bell. iv. 8, 2), which is also called the 'cross mountain,' el-mi‛râd, because it runs from west to east, while the Gebel 'Agln stretches from north to south. It lies between the gorges of the Wd Zerk and Wd 'Arabn, begins at the mouths of the two Wds in the Ghr, and ends in the east with a precipitous descent towards the town of Gerash, which from its height, and being seen from afar, is called the Negde (נגדּח). The ancient worked-out iron mines lie on the south declivity of the mountain south-west of the village of Burm, and about six miles from the level bed of the Wd Zerk. The material is a brittle, red, brown, and violet sandstone, which has a strong addition of iron. It also contains here and there a large number of small shells, where it is then considerably harder. Of these ancient mines, some which were known in Syria under the name of the 'rose mines,' ma‛âdin el-ward, were worked by Ibrahim Pasha from 1835 till 1839; but when, in 1840, Syria reverted to Turkey, this mining, which had been carried on with great success, because there was an abundance of wood for the smelting furnaces, ceased. A large forest, without a proprietor, covers the back and the whole north side of this mountain down to the bed of the Wd 'Arabn; and as no tree has been cut down in it for centuries, the thicket, with the fallen and decaying stems, gives one an idea of a primeval forest. We passed through the forest from Kefrengi to Burm in June 1860. Except North Gilead, in which the Iron mountain is situated, no other province of Basan admits of a mine; they are exclusively volcanic, their mountains are slag, lava, and basalt; and probably the last-mentioned kind of stone owes its name to the word Basa'ltis, the secondary form of Basa'ltis (= Basan)." - Wetzst. Geneva 1599 27:19 The rich man shall lie down, but (n) he shall not be gathered: he openeth his eyes, and he [is] not. (n) He means that the wicked tyrants will not have a quiet death, nor be buried honourably. John Gill 27:19 The rich man shall lie down, but he shall not be gathered,.... That is, the wicked rich man; and the sense is, either he shall lie down upon his bed, but shall not be gathered to rest, shall get no sleep, the abundance of his riches, and the fear of losing them, or his life for them, will not suffer him to compose himself to sleep; or else it expresses his sudden loss of them, he "lies down" at night to take his rest, "and it is not gathered", his riches are not gathered or taken away from him, but remain with him: he openeth his eyes: in the morning, when he awakes from sleep: and it is not; by one providence or another he is stripped of all substance; or rather this is to be understood of his death, and of what befalls him at that time: death is often in Scripture signified by lying down, sleeping, and taking rest, as on a bed, see Job 14:10; rich men die as well as others; their riches cannot profit them, or be of any avail to them to ward off the stroke of death, and their death is miserable; he is "not gathered", or "shall not gather" (m), he cannot gather up his riches, and carry it with him, Ps 49:15, Ti1 6:7; "he openeth his eyes" in another world, "and it is not", his riches are not with him; or, as the Vulgate Latin version, "he shall find nothing"; or rather the meaning is, he is "not gathered"; to his grave, as Jarchi and Ben Gersom; and so Mr. Broughton, "he is not taken up", that is, as he interprets it, to be honestly buried. He is not buried in the sepulchres of his ancestors, which is often in Scripture signified by a man being gathered to his people, or to his fathers; but here it is suggested, that, notwithstanding all his riches, he should have no burial, or, what is worse than that, when he dies he should not be gathered to the saints and people of God, or into God's garner, into heaven and happiness: "but he openeth his eyes"; in hell, as the rich man is said to do, and finds himself in inexpressible torment: "and he is not"; on earth, in his palace he built, nor among his numerous family, friends, and acquaintance, and in the possession of his earthly riches, but is in hell in the most miserable and distressed condition that can be conceived of. Some think this last clause respects the suddenness of his death, one "opens his eyes", and looks at him, "and he is not"; he is dead, in the twinkling of an eye, and is no more in the land of the living; but the former sense is best. (m) "nihil secum auferet", V. L. John Wesley 27:19 Lie down - In death. Not gathered - Instead of that honourable interment with his fathers, his carcase shall lie like dung upon the earth. One openeth his eyes - That is, while a man can open his eyes, in the twinkling of an eye. He is as if he had never been, dead and gone, and his family and name extinct with him. Robert Jamieson, A. R. Fausset and David Brown 27:19 gathered--buried honorably (Gen 25:8; 4Kings 22:20). But UMBREIT, agreeably to Job 27:18, which describes the short continuance of the sinner's prosperity, "He layeth himself rich in his bed, and nothing is robbed from him, he openeth his eyes, and nothing more is there." If English Version be retained, the first clause probably means, rich though he be in dying, he shall not be honored with a funeral; the second, When he opens his eyes in the unseen world, it is only to see his destruction: the Septuagint reads for "not gathered," He does not proceed, that is, goes to his bed no more. So MAURER.
27:2027:20: ※ Պատահեսցին նմա իբրեւ զջուր ցաւք. գիշերի ծածկեաց զնա մութ[9341]։ [9341] Բազումք. Պատահեցին նմա։ 20 Ցաւեր պիտի գան վրան՝ ջրի պէս, գիշերուայ խաւարն պիտ ծածկի նրան: 20 Արհաւիրքը ջուրերու պէս անոր պիտի հասնի։Գիշերով փոթորիկը պիտի յափշտակէ զանիկա։ Պատահեցին նմա իբրեւ զջուր ցաւք, գիշերի ծածկեաց զնա մութ: 27:20: ※ Պատահեսցին նմա իբրեւ զջուր ցաւք. գիշերի ծածկեաց զնա մութ[9341]։ [9341] Բազումք. Պատահեցին նմա։ 20 Ցաւեր պիտի գան վրան՝ ջրի պէս, գիշերուայ խաւարն պիտ ծածկի նրան: 20 Արհաւիրքը ջուրերու պէս անոր պիտի հասնի։Գիշերով փոթորիկը պիտի յափշտակէ զանիկա։ zohrab-1805▾ eastern-1994▾ western am▾	27:2027:20 Как в{о}ды, постигнут его ужасы; в ночи похитит его буря. 27:20 συνήντησαν συνανταω meet with αὐτῷ αυτος he; him ὥσπερ ωσπερ just as ὕδωρ υδωρ water αἱ ο the ὀδύναι οδυνη pain νυκτὶ νυξ night δὲ δε though; while ὑφείλατο υφαιρεω he; him γνόφος γνοφος gloom 27:20 תַּשִּׂיגֵ֣הוּ taśśîḡˈēhû נשׂג overtake כַ֭ ˈḵa כְּ as † הַ the מַּיִם mmayˌim מַיִם water בַּלָּהֹ֑ות ballāhˈôṯ בַּלָּהָה terror לַ֝֗יְלָה ˈlˈaylā לַיְלָה night גְּנָבַ֥תּוּ gᵊnāvˌattû גנב steal סוּפָֽה׃ sûfˈā סוּפָה storm 27:20. adprehendit eum quasi aqua inopia nocte opprimet eum tempestasPoverty like water shall take hold on him, a tempest shall oppress him in the night: 20. Terrors overtake him like waters; a tempest stealeth him away in the night. Terrors take hold on him as waters, a tempest stealeth him away in the night: 27:20 Как в{о}ды, постигнут его ужасы; в ночи похитит его буря. 27:20 συνήντησαν συνανταω meet with αὐτῷ αυτος he; him ὥσπερ ωσπερ just as ὕδωρ υδωρ water αἱ ο the ὀδύναι οδυνη pain νυκτὶ νυξ night δὲ δε though; while ὑφείλατο υφαιρεω he; him γνόφος γνοφος gloom 27:20 תַּשִּׂיגֵ֣הוּ taśśîḡˈēhû נשׂג overtake כַ֭ ˈḵa כְּ as † הַ the מַּיִם mmayˌim מַיִם water בַּלָּהֹ֑ות ballāhˈôṯ בַּלָּהָה terror לַ֝֗יְלָה ˈlˈaylā לַיְלָה night גְּנָבַ֥תּוּ gᵊnāvˌattû גנב steal סוּפָֽה׃ sûfˈā סוּפָה storm 27:20. adprehendit eum quasi aqua inopia nocte opprimet eum tempestas Poverty like water shall take hold on him, a tempest shall oppress him in the night: 20. Terrors overtake him like waters; a tempest stealeth him away in the night. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-22. Образное выражение мысли о смерти грешника. Он гибнет подобно тому, как гибнут от всесокрушающих вод (XIV:19), от всеуносящего с собой потопа (Ис XXVIII:2), от ветра (евр. "кадим" - самум), не только палящего ("kauswn" LXX), обжигающего (Быт XLI:23), но и уничтожающего (евр. "вейелак" ср. XIV:20; XIX:10), вырывающего с корнем (евр. "зеар", ср. Пс LVII:10). Все усилия спастись от гибели напрасны (ст. 22; ср. XX:24). Adam Clarke: Commentary on the Bible - 1831 27:20: Terrors take hold on him as waters - They come upon him as an irresistible flood; and he is overwhelmed as by a tempest in the night, when darkness partly hides his danger, and deprives him of discerning the way to escape. Albert Barnes: Notes on the Bible - 1834 27:20: Terrors-take hold on him as waters - That is, as suddenly and violently as angry floods; compare the notes at . A tempest stealeth him away - He is suddenly cut off by the wrath of God. A tempest comes upon him as unexpectedly as a thief or robber comes at night. Death is often represented as coming upon man with the silence of a thief, or the sudden violence of a robber at midnight; see the note at ; compare Mat 24:42-44. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:20: Terrors: Job 15:21, Job 18:11, Job 22:16; Psa 18:4, Psa 42:7, Psa 69:14, Psa 69:15; Jon 2:3 a tempest: Job 20:23, Job 21:18; Exo 12:29; Kg2 19:35; Dan 5:30 Job 27:21 John Gill 27:20 Terrors take hold on him as waters,.... The terrors of death, and of an awful judgment that is to come after it; finding himself dying, death is the king of terrors to him, dreading not only the awful stroke of death itself, but of what is to follow upon it; or rather these terrors are those that seize the wicked man after death; perceiving what a horrible condition he is in, the terrors of a guilty conscience lay hold on him, remembering his former sins with all the aggravating circumstances of them; the terrors of the law's curses lighting upon him, and of the wrath and fury of the Almighty pouring out on him and surrounding him, and devils and damned spirits all about him. These will seize him "as waters", like a flood of waters, denoting the abundance of them, "terror on every side", a "Magormissabib", Jer 20:3, will he be, and coming with great rapidity, with an irresistible force, and without ceasing, rolling one after another in a sudden and surprising manner: a tempest stealeth him away in the night; the tempest of divine wrath, from which there is no shelter but the person, blood, and righteousness of Christ; this comes like a thief, suddenly and unexpectedly, and steals the wicked man out of this world; or rather from the judgment seat, and carries him into the regions of darkness, of horror and black despair, where he is surrounded with the aforesaid terrors; this is said to be in the night, to make it the more shocking and terrible, see Lk 12:19; and may have respect to that blackness that attends a tempest, and to that blackness of darkness reserved for wicked men, Jude 1:13. John Wesley 27:20 Terrors - From the sense of approaching death or judgment. Waters - As violently and irresistibly, as a river breaking its banks, or deluge of waters bears down all before it. A tempest - God's wrath cometh upon him like a tempest, and withal unexpectedly like a thief in the night. Robert Jamieson, A. R. Fausset and David Brown 27:20 (Job 18:11; Job 22:11, Job 22:21). Like a sudden violent flood (Is 8:7-8; Jer 47:2): conversely (Ps 32:6).
27:2127:21: ※ Առցէ՛ զնա խորշակ եւ գնայցէ. 21 Պիտ խլի նրան խորշակն ու գնայ, 21 Արեւելեան հովը պիտի քշէ զանիկա ու ան պիտի երթայ Ու փոթորիկի պէս զանիկա իր տեղէն պիտի վերցնէ։ Առցէ զնա խորշակ եւ գնասցէ, եւ հոսեսցէ զնա ի տեղւոջէ իւրմէ: 27:21: ※ Առցէ՛ զնա խորշակ եւ գնայցէ. 21 Պիտ խլի նրան խորշակն ու գնայ, 21 Արեւելեան հովը պիտի քշէ զանիկա ու ան պիտի երթայ Ու փոթորիկի պէս զանիկա իր տեղէն պիտի վերցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	27:2127:21 Поднимет его восточный ветер и понесет, и он быстро побежит от него. 27:21 ἀναλήμψεται αναλαμβανω take up; take along αὐτὸν αυτος he; him καύσων καιω burn καὶ και and; even ἀπελεύσεται απερχομαι go off; go away καὶ και and; even λικμήσει λικμαω winnow αὐτὸν αυτος he; him ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him 27:21 יִשָּׂאֵ֣הוּ yiśśāʔˈēhû נשׂא lift קָדִ֣ים qāḏˈîm קָדִים east וְ wᵊ וְ and יֵלַ֑ךְ yēlˈaḵ הלך walk וִֽ֝ ˈwˈi וְ and ישָׂעֲרֵ֗הוּ yśāʕᵃrˈēhû שׂער whirl מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 27:21. tollet eum ventus urens et auferet et velut turbo rapiet eum de loco suoA burning wind shall take him up, and carry him away, and as a whirlwind shall snatch him from his place. 21. The east wind carrieth him away, and he departeth; and it sweepeth him out of his place. The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place: 27:21 Поднимет его восточный ветер и понесет, и он быстро побежит от него. 27:21 ἀναλήμψεται αναλαμβανω take up; take along αὐτὸν αυτος he; him καύσων καιω burn καὶ και and; even ἀπελεύσεται απερχομαι go off; go away καὶ και and; even λικμήσει λικμαω winnow αὐτὸν αυτος he; him ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him 27:21 יִשָּׂאֵ֣הוּ yiśśāʔˈēhû נשׂא lift קָדִ֣ים qāḏˈîm קָדִים east וְ wᵊ וְ and יֵלַ֑ךְ yēlˈaḵ הלך walk וִֽ֝ ˈwˈi וְ and ישָׂעֲרֵ֗הוּ yśāʕᵃrˈēhû שׂער whirl מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 27:21. tollet eum ventus urens et auferet et velut turbo rapiet eum de loco suo A burning wind shall take him up, and carry him away, and as a whirlwind shall snatch him from his place. 21. The east wind carrieth him away, and he departeth; and it sweepeth him out of his place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:21: The east wind carrieth him away - Such as is called by Mr. Good, a levanter, the euroclydon, the eastern storm of Act 27:14. Albert Barnes: Notes on the Bible - 1834 27:21: The east wind carrieth him away - He is swept off as by the violence of a tempest. Severe storms are represented in this book as coming from the East; compare the notes at . The ancients believed that people might be carried away by a tempest or whirlwind; compare Isa 41:16; see also Homer, Odyssey xx. 63ff: "Snatch me, ye whirlwinds far from human race, Test through the void illimitable space; Or if dismounted from the rapid cloud, Me with his whelming wave let Ocean shroud!" Pope Compare the notes at . The parallelism here would seem to imply that the wind referred to was violent, but it is possible that the allusion may be to the burning winds of the desert, so well known in the East, and so frequently described by travelers. The Vulgate here renders the Hebrew word קדים qâ dı̂ ym, ventus urens, "burning wind;" the Septuagint in like manner, καύσων kausō n; the Syriac simply wind. This east wind, or burning wind, is what the Arabians call Samum. It is a hot wind which passes over the desert, and which was formerly supposed to be destructive of life. More recent travelers however, tell us that it is not fatal to life, though exceedingly oppressive. And as a storm - See Psa 58:9. Hurleth him out of his place - Takes him entirely away, or removes him from the earth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:21: east wind: Jer 18:17; Hos 13:15 a storm: Exo 9:23-25; Psa 11:6, Psa 58:9, Psa 83:15; Nah 1:3-8; Mat 7:27 Job 27:22 John Gill 27:21 The east wind carrieth him away,.... Which is very strong and powerful, and carries all before it; afflictions are sometimes compared to it, Is 27:8; and here either death, accompanied with the wrath of God, which carries the wicked man, sore against his will, out of the world, from his house, his family, his friends, his possessions, and estates, and carries him to hell to be a companion with devils, and share with them in all the miseries of that dreadful state and place. The Septuagint and Vulgate Latin versions render it, "a burning wind", such as are frequent in the eastern countries, which carry a man off at once, so that he has only time at most to say, I burn, and immediately drops down dead, as Thevenot, and other travellers, relate; which is thus described; "it is a wind called "Samiel", or poison wind, a very hot one, that reigns in summer from Mosul to Surrat, but only by land, not upon the water; they who have breathed that wind fall instantly dead upon the place, though sometimes they have time to say that they burn within. No sooner does a man die by this wind but he becomes as black as a coal; and if one take him by his leg, arm, or any other place, his flesh comes from the same, and is plucked off by the hand that would lift him up (n):'' and again, it is observed, that in Persia, if a man, in June or July, breathes in certain hot south winds that come from the sea, he falls down dead, and at most has no more time than to say he burns (o). Wicked men are like chaff and stubble, and they can no more resist death than either of these can resist the east wind; and they are as easily burnt up and consumed with the burning wind of God's wrath as they are by devouring flames; and though wicked men and hypocrites may think all will be well with them if they have but time to say, Lord have mercy on us; they may be carried off with such a burning wind, or scorching disease, as to be able only to say, that they burn, and not in their bodies only, but in their souls also, feeling the wrath of God in their consciences: or this may have respect to the devouring flames of hell they are surrounded with upon dying, or immediately after death, see Is 33:14; and he departeth; out of the world, not willingly, but, whether he will or not, he must depart; or rather he will be bid to depart, and he will depart from the bar of God, from his presence, into everlasting fire prepared for the devil and his angels: an as a storm hurleth him out of his place: this is done either at death, when as a storm hurls a tree, or any other thing, out of its place, so is the sinner forced out of his place in a tempestuous manner, through the power and wrath of God, so that his place knows him no more; and he is hurried into hell and everlasting destruction, just as the sinning angels were hurled out of heaven, and cast down into hell, and there will be no place found in heaven for them any more; or rather this will be his case at judgment, which immediately follows, where the wicked shall not stand, or be able to justify themselves, and make their case good; but with the storm of divine wrath and vengeance shall be hurled from thence, and go, being driven, into everlasting punishment. (n) Thevenot's Travels into the Levant, par. 2. B. 1. ch. 12. p. 54. (o) Thevenot's Travels into the Levant, par. 2. B. 3. ch. 5. p. 135. John Wesley 27:21 East - wind - Some terrible judgment, fitly compared to the east - wind, which in those parts was most vehement, and pernicious. Carrieth him - Out of his palace wherein he expected to dwell forever; whence he shall be carried either by an enemy, or by death. Robert Jamieson, A. R. Fausset and David Brown 27:21 (Job 21:18; Job 15:2; Ps 58:9).
27:2227:22: եւ հոսեսցէ զնա ՚ի տեղւոջէ իւրմէ. 22 պիտ քշի նրան տեղից հարազատ, շպրտի նրան ու չխնայի: Փախչելով պիտի փախչի խորշակից: 22 Ամենակարողը իր նետերը անոր դէմ պիտի նետէ ու պիտի չխնայէ. Ան ալ պիտի ջանայ անոր ձեռքէն փախչիլ։ Եւ ընկեսցէ զնա` եւ մի՛ խնայեսցէ. ի ձեռանէ նորա փախստիւ փախիցէ: 27:22: եւ հոսեսցէ զնա ՚ի տեղւոջէ իւրմէ. 22 պիտ քշի նրան տեղից հարազատ, շպրտի նրան ու չխնայի: Փախչելով պիտի փախչի խորշակից: 22 Ամենակարողը իր նետերը անոր դէմ պիտի նետէ ու պիտի չխնայէ. Ան ալ պիտի ջանայ անոր ձեռքէն փախչիլ։ zohrab-1805▾ eastern-1994▾ western am▾	27:2227:22 Устремится на него и не пощадит, как бы он ни силился убежать от руки его. 27:22 καὶ και and; even ἐπιρρίψει επιρριπτω fling on ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even οὐ ου not φείσεται φειδομαι spare; refrain ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him φυγῇ φυγη flight φεύξεται φευγω flee 27:22 וְ wᵊ וְ and יַשְׁלֵ֣ךְ yašlˈēḵ שׁלך throw עָ֭לָיו ˈʕālāʸw עַל upon וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַחְמֹ֑ל yaḥmˈōl חמל have compassion מִ֝ ˈmi מִן from יָּדֹ֗ו yyāḏˈô יָד hand בָּרֹ֥וחַ bārˌôₐḥ ברח run away יִבְרָֽח׃ yivrˈāḥ ברח run away 27:22. et mittet super eum et non parcet de manu eius fugiens fugietAnd he shall cast upon him, and shall not spare: out of his hand he would willingly flee. 22. For shall hurl at him, and not spare: he would fain flee out of his hand. For [God] shall cast upon him, and not spare: he would fain flee out of his hand: 27:22 Устремится на него и не пощадит, как бы он ни силился убежать от руки его. 27:22 καὶ και and; even ἐπιρρίψει επιρριπτω fling on ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even οὐ ου not φείσεται φειδομαι spare; refrain ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him φυγῇ φυγη flight φεύξεται φευγω flee 27:22 וְ wᵊ וְ and יַשְׁלֵ֣ךְ yašlˈēḵ שׁלך throw עָ֭לָיו ˈʕālāʸw עַל upon וְ wᵊ וְ and לֹ֣א lˈō לֹא not יַחְמֹ֑ל yaḥmˈōl חמל have compassion מִ֝ ˈmi מִן from יָּדֹ֗ו yyāḏˈô יָד hand בָּרֹ֥וחַ bārˌôₐḥ ברח run away יִבְרָֽח׃ yivrˈāḥ ברח run away 27:22. et mittet super eum et non parcet de manu eius fugiens fugiet And he shall cast upon him, and shall not spare: out of his hand he would willingly flee. 22. For shall hurl at him, and not spare: he would fain flee out of his hand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 27:22: God shall cast upon him - Or, rather, the storm mentioned above shall incessantly pelt him, and give him no respite; nor can he by any means escape from its fury. Albert Barnes: Notes on the Bible - 1834 27:22: For God shall cast upon him - That is, God shall bring calamities upon him, or cast his thunderbolts upon him, and shall not pity him. He would fain flee - He would gladly escape from the wrath of God, but he is unable to do it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:22: For God: Exo 9:14; Deu 32:23; Jos 10:11 not spare: Deu 29:20; Eze 9:5, Eze 9:6; Rom 8:32; Pe2 2:4, Pe2 2:5 he would fain flee: Heb. in fleeing he would flee, Job 20:24; Exo 14:25-28; Jdg 4:17-21; Isa 10:3; Amo 2:14, Amo 9:1-3 Job 27:23 John Gill 27:22 For God shall cast upon him, and not spare,.... Cast his sins upon him, which will lie as an intolerable weight upon his conscience; and his wrath upon him, which being poured out like fire, he will not be able to bear it; and deserved punishment on him, which, like a talent of lead, will bear him down to the lowest hell; and this will be done without showing any mercy at all; for, though the wicked have much of sparing mercy in this world, they have none in the next; there is sparing mercy now, but none in hell; God, that spared not the angels that sinned, nor the old world, nor Sodom and Gomorrah, will not spare them, 2Pet 2:4; he that made them will have no mercy on them; and he that formed them will show them no favour: he would fain flee out of his hands; in whose hands he is, not as all men are, being the works of his hands, and supported by him; much less as his people are, secure there; but in his hands as an awful and terrible Judge, condemning him for his sins, and sentencing him to everlasting punishment; and a fearful thing it is to fall into the hands of the living and almighty God: there is no getting out of them, though "fleeing, he flees", as the phrase is, with all his might and main, with all the swiftness he can; it is all to no purpose; he is where he was, and must continue in the torment and misery he is in to all eternity; his worm of conscience will never die, nor the fire of divine wrath be ever quenched; though he will desire death ten thousand times over, he shall not find it, it shall flee from him, Rev_ 9:6. John Wesley 27:22 Cast - His darts or plagues one after another. Would flee - He earnestly desires to escape the judgments of God, but in vain. Those that will not be persuaded to fly to the arms of Divine grace, which are now stretched out to receive them, will not be able to flee from the arms of Divine wrath, which will shortly be stretched out to destroy them. Robert Jamieson, A. R. Fausset and David Brown 27:22 cast--namely, thunderbolts (Job 6:4; Job 7:20; Job 16:13; Ps 7:12-13).
27:2327:23: եւ ընկեսցէ զնա՝ եւ մի՛ խնայեսցէ. ՚ի ձեռանէ նորա փախստիւ փախիցէ։ ※ Ծափ զծափի՛ հարցէ ՚ի վերայ նորա, ※ եւ քարշեսցէ՛ զնա ՚ի տեղւոջէ իւրմէ։ 23 Ծափ պիտի զարնի սա նրա դիմաց, եւ քարշ պիտի տայ տեղից հարազատ»: 23 Անոր համար ծափ պիտի զարնեն Ու անոր եղած տեղէն անոր դէմ պիտի սուլեն»։ Ծափ զծափի ^[261]հարցէ ի վերայ նորա, եւ քարշեսցէ զնա`` ի տեղւոջէ իւրմէ: 27:23: եւ ընկեսցէ զնա՝ եւ մի՛ խնայեսցէ. ՚ի ձեռանէ նորա փախստիւ փախիցէ։ ※ Ծափ զծափի՛ հարցէ ՚ի վերայ նորա, ※ եւ քարշեսցէ՛ զնա ՚ի տեղւոջէ իւրմէ։ 23 Ծափ պիտի զարնի սա նրա դիմաց, եւ քարշ պիտի տայ տեղից հարազատ»: 23 Անոր համար ծափ պիտի զարնեն Ու անոր եղած տեղէն անոր դէմ պիտի սուլեն»։ zohrab-1805▾ eastern-1994▾ western am▾	27:2327:23 Всплеснут о нем руками и посвищут над ним с места его! 27:23 κροτήσει κροτεω in; on αὐτοῦ αυτος he; him χεῖρας χειρ hand αὐτοῦ αυτος he; him καὶ και and; even συριεῖ συριζω he; him ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him 27:23 יִשְׂפֹּ֣ק yiśpˈōq שׂפק clap hands עָלֵ֣ימֹו ʕālˈêmô עַל upon כַפֵּ֑ימֹו ḵappˈêmô כַּף palm וְ wᵊ וְ and יִשְׁרֹ֥ק yišrˌōq שׁרק whistle עָ֝לָ֗יו ˈʕālˈāʸw עַל upon מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 27:23. stringet super eum manus suas et sibilabit super illum intuens locum eiusHe shall clasp his hands upon him, and shall hiss at him, beholding his place. 23. Men shall clap their hands at him, and shall hiss him out of his place. Men shall clap their hands at him, and shall hiss him out of his place: 27:23 Всплеснут о нем руками и посвищут над ним с места его! 27:23 κροτήσει κροτεω in; on αὐτοῦ αυτος he; him χεῖρας χειρ hand αὐτοῦ αυτος he; him καὶ και and; even συριεῖ συριζω he; him ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him 27:23 יִשְׂפֹּ֣ק yiśpˈōq שׂפק clap hands עָלֵ֣ימֹו ʕālˈêmô עַל upon כַפֵּ֑ימֹו ḵappˈêmô כַּף palm וְ wᵊ וְ and יִשְׁרֹ֥ק yišrˌōq שׁרק whistle עָ֝לָ֗יו ˈʕālˈāʸw עַל upon מִ mi מִן from מְּקֹמֹֽו׃ mmᵊqōmˈô מָקֹום place 27:23. stringet super eum manus suas et sibilabit super illum intuens locum eius He shall clasp his hands upon him, and shall hiss at him, beholding his place. 23. Men shall clap their hands at him, and shall hiss him out of his place. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 23. Люди, свидетели гибели грешника "всплеснут руками", изумятся (Плач II:15; Наум III:19) и посвищут в знак презрения, насмешки (3: Цар IX; Иер XLIX:17; Соф II:15). Adam Clarke: Commentary on the Bible - 1831 27:23: Men shall clap their hands at him - These two verses refer to the storm, which is to sweep away the ungodly; therefore the word God, in and men in this verse, should be omitted.: "For it shall fall upon him, and not spare: flying from its power he shall continue to fly. It shall clap its hands against him, and hiss, וישרק veyishrok, shriek, him out of his place." Here the storm is personified and the wicked actor is hissed and driven by it from off the stage. It seems it was an ancient method to clap the hands against and hiss a man from any public office, who had acted improperly in it. The populace, in European countries, express their disapprobation of public characters who have not pleased them in the same manner to the present day, by hisses, groans, and the like. Albert Barnes: Notes on the Bible - 1834 27:23: Men shall clap their hands at him - That is, they shall combine to drive him out of the world, and rejoice when he is gone. The same sentiment was also expressed by Bildad, : "He shall be driven fromm light into darkness, And chased out of the world." There can be no doubt, I think, that Job alludes to that sentiment, and that his object in quoting it is to show its incorrectness. He does not indeed go into a formal reply to it in the following chapters, but he seems to consider that he had already replied to it by the statements which he had made, and which showed the incorrectness of the views which his friends had taken. He had demonstrated in the pRev_ious chapters that their main position was incorrect, and he asks (in of this chapter), how it was possible that they could hold such sentiments as these, in the midst of all the facts which surrounded them? The whole current of events was against their opinion, and in the close of this chapter he enumerates the sentiments which they had advanced, which he regarded as so strange, and which he felt that he had now shown to be erroneous. In deed, they seem to have regarded themselves as confuted, for they were silent. Job had attacked and overthrown their main position, that people were treated according to their character in this life, and that consequently extraordinary sufferings were proof of extraordinary guilt, and, that being overthrown, they had nothing more to say. Having silenced them, and shown the error of the opinions which he has here enumerated, be proceeds in the following chapters to state his own views on important topics connected with the providence of God, mainly designed to show that we are not to expect fully to comprehend the reason of his dispensations. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 27:23: clap: Est 9:22-25; Pro 11:10; Lam 2:15; Rev 18:20 hiss him: Kg1 9:8; Jer 19:8; Mic 6:16; Zep 2:15 John Gill 27:23 Men shall clap their hands at him,.... In a way of joy and triumph, scorn and derision, see Lam 2:15; either at the time of his death, being glad they are rid of him, Ps 52:5; or rather hereafter, to all eternity, while the wrath and vengeance of God is pouring on him; and this will be done by all righteous men evermore; not pleasing themselves with the shocking scene, nor indulging any evil passion in them, from which they will be entirely free; but rejoicing in the glory of divine justice, which will be displayed in the everlasting destruction of wicked men, see Rev_ 18:20; and this need not be restrained to good men only, but ascribed to angels also; for it may be rendered impersonally, "hands shall be clapped at him"; or joy be expressed on this occasion by all in heaven, angels and saints, who will all approve and applaud the divine procedure against wicked men as right and just; yea, this may express the glorying of divine justice, and its triumph in the condemnation and destruction of sinners; and shall hiss him out of his place; from the bar and tribunal of God, where he stood and was condemned; and, as he goes to everlasting punishment, expressing abhorrence and detestation of him and his crimes, and as pleased with the righteous judgment of God upon him. Now this is the wicked man's portion, and the heritage he shall have of God at and after death, though he has been in flourishing circumstances in life; all which Job observes, to show that he was no friend nor favourer of wicked men, nor thought well of them and their ways, though he observed the prosperity they are attended with in their present state; and as for himself, he was not, and would not, be such a wicked man, and an hypocrite, on any account whatever, since he was sure he must then be miserable hereafter, to all intents and purposes. John Wesley 27:23 Clap - In token of their joy at the removal of such a publick pest, by way of astonishment: and in contempt and scorn, all which this gesture signifies in scripture use. His - In token of detestation and derision. Robert Jamieson, A. R. Fausset and David Brown 27:23 clap . . . hands--for joy at his downfall (Lam 2:15; Nahum 3:19). hiss--deride (Jer 25:9). Job alludes to Bildad's words (Job 18:18). In the twenty-seventh chapter Job had tacitly admitted that the statement of the friends was often true, that God vindicated His justice by punishing the wicked here; but still the affliction of the godly remained unexplained. Man has, by skill, brought the precious metals from their concealment. But the Divine Wisdom, which governs human affairs, he cannot similarly discover (Job 28:12, &c.). However, the image from the same metals (Job 23:10) implies Job has made some way towards solving the riddle of his life; namely, that affliction is to him as the refining fire is to gold.

Յոբ / Job - 27 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834