Յոբ / Job - 28 | swap

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

Job - 28Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Продолжение речи Иова. 1-11. Проявление человеческой мудрости в добывании драгоценных металлов и камней. 12-28. Истинная мудрость человеку не доступна. Закончив предшествующую речь описанием гибели грешника, Иов переходит к разъяснению ее причин. Нечестивый гибнет потому, что его благосостояние не прочно в своей основе. Оно создается на почве богатства, обладания золотом и серебром, а эти последние земного происхождения, тленны и неустойчивы. Та мудрость, которая способна обеспечить существование человека и заключается в страхе Божием, недоступна для грешника, так как она известна только Богу и открывается тем, кто внимает Его учению, следовательно, не грешникам. Ввиду подобных соображений Иов и переходит к описанию добывания драгоценных металлов, как проявлению человеческой мудрости. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The strain of this chapter is very unlike the rest of this book. Job forgets his sores, and all his sorrows, and talks like a philosopher or a virtuoso. Here is a great deal both of natural and moral philosophy in this discourse; but the question is, How does it come in here? Doubtless it was not merely for an amusement, or diversion from the controversy; though, if it had been only so, perhaps it would not have been much amiss. When disputes grow hot, better lose the question than lose our temper. But this is pertinent and to the business in hand. Job and his friends had been discoursing about the dispensations of Providence towards the wicked and the righteous. Job had shown that some wicked men live and die in prosperity, while others are presently and openly arrested by the judgments of God. But, if any ask the reason why some are punished in this world and not others, they must be told it is a question that cannot be answered. The knowledge of the reasons of state in God's government of the world is kept from us, and we must neither pretend to it nor reach after it. Zophar had wished that God would show Job the "secrets of wisdom" (ch. xi. 6). No, says Job, "secret things belong not to us, but things revealed," Deut. xxix. 29. And here he shows, I. Concerning worldly wealth, how industriously that is sought for and pursued by the children of men, what pains they take, what contrivances they have, and what hazards they run to get it, ver. 1-11. II. Concerning wisdom, ver. 12. In general, the price of it is very great; it is of inestimable value, ver. 15-19. The place of it is very secret, ver. 14, 20, 22. In particular, there is a wisdom which is hidden in God (ver. 23-27) and there is a wisdom which is revealed to the children of men, ver. 28. Our enquiries into the former must be checked, into the latter quickened, for that is it which is our concern. Adam Clarke: Commentary on the Bible - 1831 Job, in showing the vanity of human pursuits in reference to genuine wisdom, mentions mining for and refining gold and silver, iron and other minerals, the difficulties of mining, produce of grain for bread from the earth, and stones of fire from under it, He speaks of precious stones and gold dust, of the instinct of fowls and wild beasts in finding their way, and of the industry and successful attempts of men in mining and other operations,11 : but shows that with all their industry, skill, and perseverance, they cannot find out true wisdom, of which he gives the most exalted character,22; and shows that God alone, the fountain of wisdom, knows and can teach it,27; and in what this true wisdom consists, R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 28:1, There is a knowledge of natural things; Job 28:12, But wisdom is an excellent gift of God. Job 28:1 John Gill INTRODUCTION TO JOB 28 The design of this chapter is either to show the folly of such who are very diligent in their search and pursuit after earthly things, and neglect an inquiry after that which is infinitely more valuable, true wisdom; or rather to observe, that though things the most secret, and which are hidden in the bowels of the earth, may be investigated and discovered by the sagacity and diligence of men, yet wisdom cannot, especially the wisdom of God in his providences, which are past finding out; and particularly in what concerns the prosperity of the wicked, and the afflictions of the righteous; the reason of which men should be content to be ignorant of for the present, and be studious to possess that wisdom which is attainable, and be thankful for it, if they have it; which lies in the fear of the Lord, and a departure from evil, with which this chapter concludes. It begins with setting forth the sagacity of men in searching and finding out useful metals, and other things the earth produces; the difficulty, fatigue, and labour, that attend such a search, and the dangers they are exposed unto in it, Job 28:1; then it declares the unsearchableness of wisdom, its superior excellency to things the most valuable, and that it is not to be found by sea or land, or among any of the creatures, Job 28:12; and that God only knows its way and place, who has sought it out, prepared and declared it, Job 28:23; and that which he has thought fit to make known of it, and is most for his glory and the good of men, is, that it is to fear God, and depart from evil, Job 28:28.
28:128:1: Զի է՛ տեղի արծաթոյ՝ ուստի լինի, եւ տեղի ոսկւոյ ուստի կղկղի։ 1 «Յայտնի է տեղը արծաթի, որտեղից այն հանւում է, եւ տեղը ոսկու, ուր այն զտւում է: 28 «Արդարեւ արծաթը իր երակը ունի Ու ոսկին իր զտուելու տեղը։ Զի է տեղի արծաթոյ` ուստի լինի, եւ տեղի ոսկւոյ` ուստի կղկղի: 28:1: Զի է՛ տեղի արծաթոյ՝ ուստի լինի, եւ տեղի ոսկւոյ ուստի կղկղի։ 1 «Յայտնի է տեղը արծաթի, որտեղից այն հանւում է, եւ տեղը ոսկու, ուր այն զտւում է: 28 «Արդարեւ արծաթը իր երակը ունի Ու ոսկին իր զտուելու տեղը։ zohrab-1805▾ eastern-1994▾ western am▾	28:128:1 Так! у серебра есть источная жила, и у золота место, {где его} плавят. 28:1 ἔστιν ειμι be γὰρ γαρ for ἀργυρίῳ αργυριον silver piece; money τόπος τοπος place; locality ὅθεν οθεν from which; for which reason γίνεται γινομαι happen; become τόπος τοπος place; locality δὲ δε though; while χρυσίῳ χρυσιον gold piece; gold leaf ὅθεν οθεν from which; for which reason διηθεῖται διηθεω strain through; filter 28:1 כִּ֤י kˈî כִּי that יֵ֣שׁ yˈēš יֵשׁ existence לַ la לְ to † הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver מֹוצָ֑א môṣˈā מֹוצָא issue וּ֝ ˈû וְ and מָקֹ֗ום māqˈôm מָקֹום place לַ la לְ to † הַ the זָּהָ֥ב zzāhˌāv זָהָב gold יָזֹֽקּוּ׃ yāzˈōqqû זקק filter 28:1. habet argentum venarum suarum principia et auro locus est in quo conflaturSilver hath beginnings of its veins, and gold hath a place wherein it is melted. 1. Surely there is a mine for silver, and a place for gold which they refine. Surely there is a vein for the silver, and a place for gold [where] they fine: 28:1 Так! у серебра есть источная жила, и у золота место, {где его} плавят. 28:1 ἔστιν ειμι be γὰρ γαρ for ἀργυρίῳ αργυριον silver piece; money τόπος τοπος place; locality ὅθεν οθεν from which; for which reason γίνεται γινομαι happen; become τόπος τοπος place; locality δὲ δε though; while χρυσίῳ χρυσιον gold piece; gold leaf ὅθεν οθεν from which; for which reason διηθεῖται διηθεω strain through; filter 28:1 כִּ֤י kˈî כִּי that יֵ֣שׁ yˈēš יֵשׁ existence לַ la לְ to † הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver מֹוצָ֑א môṣˈā מֹוצָא issue וּ֝ ˈû וְ and מָקֹ֗ום māqˈôm מָקֹום place לַ la לְ to † הַ the זָּהָ֥ב zzāhˌāv זָהָב gold יָזֹֽקּוּ׃ yāzˈōqqû זקק filter 28:1. habet argentum venarum suarum principia et auro locus est in quo conflatur Silver hath beginnings of its veins, and gold hath a place wherein it is melted. 1. Surely there is a mine for silver, and a place for gold which they refine. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "У серебра есть источная жила", - евр. "моца", - место, из которого что-либо выходит естественным путем (XXXVIII:27; 3: Цар X:28), и "у золота место, где его плавят", - евр. "йазоку". - очищают от примесей (1: Пар XXVIII 18; Пс XI:7; Мал III:3). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Surely there is a vein for the silver, and a place for gold where they fine it. 2 Iron is taken out of the earth, and brass is molten out of the stone. 3 He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death. 4 The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men. 5 As for the earth, out of it cometh bread: and under it is turned up as it were fire. 6 The stones of it are the place of sapphires: and it hath dust of gold. 7 There is a path which no fowl knoweth, and which the vulture's eye hath not seen: 8 The lion's whelps have not trodden it, nor the fierce lion passed by it. 9 He putteth forth his hand upon the rock; he overturneth the mountains by the roots. 10 He cutteth out rivers among the rocks; and his eye seeth every precious thing. 11 He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light. 12 But where shall wisdom be found? and where is the place of understanding? 13 Man knoweth not the price thereof; neither is it found in the land of the living. Here Job shows, 1. What a great way the wit of man may go in diving into the depths of nature and seizing the riches of it, what a great deal of knowledge and wealth men may, by their ingenious and industrious searches, make themselves masters of. But does it therefore follow that men may, by their wit, comprehend the reasons why some wicked people prosper and others are punished, why some good people prosper and others are afflicted? No, by no means. The caverns of the earth may be discovered, but not the counsels of heaven. 2. What a great deal of care and pains worldly men take to get riches. He had observed concerning the wicked man (ch. xxvii. 16) that he heaped up silver as the dust; now here he shows whence that silver came which he was so fond of and how it was obtained, to show what little reason wicked rich men have to be proud of their wealth and pomp. Observe here, I. The wealth of this world is hidden in the earth. Thence the silver and the gold, which afterwards they refine, are fetched, v. 1. There they lay mixed with a great deal of dirt and dross, like a worthless thing, of no more account than common earth; and abundance of them will so lie neglected, till the earth and all the works therein shall be burnt up. Holy Mr. Herbert, in his poem called Avarice, takes notice of this, to shame men out of the love of money:-- Money, thou bane of bliss, thou source of woe, Whence com'st thou, that thou art so fresh and fine? I know thy parentage is base and low; Man found thee poor and dirty in a mine. Surely thou didst so little contribute To this great kingdom which thou now hast got That he was fain, when thou wast destitute, To dig thee out of thy dark cave and grot. Man calleth thee his wealth, who made thee rich, And while he digs out thee falls in the ditch. Iron and brass, less costly but more serviceable metals, are taken out of the earth (v. 2), and are there found in great abundance, which abates their price indeed, but is a great kindness to man, who could much better be without gold than without iron. Nay, out of the earth comes bread, that is, bread-corn, the necessary support of life, v. 5. Thence man's maintenance is fetched, to remind him of his own original; he is of the earth, and is hastening to the earth. Under it is turned up as it were fire, precious stones, that sparkle as fire--brimstone, that is apt to take fire--coal, that is proper to feed fire. As we have our food, so we have our fuel, out of the earth. There the sapphires and other gems are, and thence gold-dust is digged up;, v. 6. The wisdom of the Creator has placed these things, 1. Out of our sight, to teach us not to set our eyes upon them, Prov. xxiii. 5. 2. Under our feet, to teach us not to lay them in our bosoms, nor to set our hearts upon them, but to trample upon them with a holy contempt. See how full the earth is of God's riches (Ps. civ. 24) and infer thence, not only how great a God he is whose the earth is and the fulness thereof (Ps. xxiv. 1), but how full heaven must needs be of God's riches, which is the city of the great King, in comparison with which this earth is a poor country. II. The wealth that is hidden in the earth cannot be obtained but with a great deal of difficulty. 1. It is hard to be found out: there is but here and there a vein for the silver, v. 1. The precious stones, though bright themselves, yet, because buried in obscurity and out of sight, are called stones of darkness and the shadow of death. Men may search long before they light on them. 2. When found out it is hard to be fetched out. Men's wits must be set on work to contrive ways and means to get this hidden treasure into their hands. They must with their lamps set an end to darkness; and if one expedient miscarry, one method fail, they must try another, till they have searched out all perfection, and turned every stone to effect it, v. 3. They must grapple with subterraneous waters (v. 4, 10, 11), and force their way through rocks which are, as it were, the roots of the mountains, v. 9. Now God has made the getting of gold, and silver, and precious stones, so difficult, (1.) For the exciting and engaging of industry. Dii laboribus omnia vendunt--Labour is the price which the gods affix to all things. If valuable things were too easily obtained men would never learn to take pains. But the difficulty of gaining the riches of this earth may suggest to us what violence the kingdom of heaven suffers. (2.) For the checking and restraining of pomp and luxury. What is for necessity is had with a little labour from the surface of the earth; but what is for ornament must be dug with a great deal of pains out of the bowels of it. To be fed is cheap, but to be fine is chargeable. III. Though the subterraneous wealth is thus hard to obtain, yet men will have it. He that loves silver is not satisfied with silver, and yet is not satisfied without it; but those that have much must needs have more. See here, 1. What inventions men have to get this wealth. They search out all perfection, v. 3. They have arts and engines to dry up the waters, and carry them off, when they break in upon them in their mines and threaten to drown the work, v. 4. They have pumps, and pipes, and canals, to clear their way, and, obstacles being removed, they tread the path which no fowl knoweth (v. 7, 8), unseen by the vulture's eye, which is piercing and quick-sighted, and untrodden by the lion's whelps, which traverse all the paths of the wilderness. 2. What pains men take, and what vast charge they are at, to get this wealth. They work their way through the rocks and undermine the mountains, v. 10. 3. What hazards they run. Those that dig in the mines have their lives in their hands; for they are obliged to bind the floods from overflowing (v. 11), and are continually in danger of being suffocated by damps or crushed or buried alive by the fall of the earth upon them. See how foolish man adds to his own burden. He is sentenced to eat bread in the sweat of his face; but, as if that were not enough, he will get gold and silver at the peril of his life, though the more is gotten the less valuable it is. In Solomon's time silver was as stones. But, 4. Observe what it is that carries men through all this toil and peril: Their eye sees every precious thing, v. 10. Silver and gold are precious things with them, and they have them in their eye in all these pursuits. They fancy they see them glittering before their faces, and, in the prospect of laying hold of them, they make nothing of all these difficulties; for they make something of their toil at last: That which is hidden bringeth he forth to light, v. 11. What was hidden under ground is laid upon the bank; the metal that was hidden in the ore is refined from its dross and brought forth pure out of the furnace; and then he thinks his pains well bestowed. Go to the miners then, thou sluggard in religion; consider their ways, and be wise. Let their courage, diligence, and constancy in seeking the wealth that perisheth shame us out of slothfulness and faint-heartedness in labouring for the true riches. How much better is it to get wisdom than gold! How much easier and safer! Yet gold is sought for, but grace neglected. Will the hopes of precious things out of the earth (so they call them, though really they are paltry and perishing) be such a spur to industry, and shall not the certain prospect of truly precious things in heaven be much more so? Adam Clarke: Commentary on the Bible - 1831 28:1: Surely there is a vein for the silver - This chapter is the oldest and finest piece of natural history in the world, and gives us very important information on several curious subjects; and could we ascertain the precise meaning of all the original words, we might, most probably, find out allusions to several useful arts which we are apt to think are of modern, or comparatively modern, invention. The word מוצא motsa, which we here translate vein, signifies literally, a going out; i.e., a mine, or place dug in the earth, whence the silver ore is extracted. And this ore lies generally in veins or loads, running in certain directions. A place for gold where they fine it - This should rather be translated, A place for gold which they refine. Gold ore has also its peculiar mine, and requires to be refined from earthy impurities. Albert Barnes: Notes on the Bible - 1834 28:1: Surely there is a vein for silver - Margin, "mine" Coverdale renders this, "There are places where silver is molten." Prof. Lee renders it, "There is an outlet for the silver," and supposes it means the coming out or separation of the silver from the earthy particles by which it is surrounded in the ore, not the coming out from the mine. The word rendered "vein" (מוצא mô tsâ') means properly a going forth, as the rising of the sun, Psa 19:6; the promulgation of an edict Dan 9:25; then a place of going forth - as a gate, door; Eze 42:11; Eze 43:11, and thence a mine, a vein, or a place of the going forth of metals; that is, a place where they are procured. So the Septuagint here, Ἔστι γὰρ άργυρίῳ τό πος ὅθεν γίνεται Esti gar arguriō topos hothen ginetai - "there is a place for silver whence it is obtained." The idea here is that man had evinced his wisdom in finding out the mines of silver and working them. It was one of the instances of his skill that he had been able to penetrate into the earth, and bring out the ore of the precious metals, and convert it to valuable purposes. And a place for gold - A workshop, or laboratory, for working the precious metals. Job says, that even in his time such a laboratory was a proof of the wisdom of man. So now, one of the most striking proofs of skill is to be found in the places where the precious metals are purified, and worked into the various forms in which they are adapted to ornament and use. Where they fine it - - יזקו yā zoqû. The word used here (זקק zâ qaq) means properly to bind fast, to fetter; and then to compress, to squeeze through a strainer; and hence, to strain, filter; and thence to purify - as wine that is thus filtered, or gold that is purified Mal 3:3. It may refer here to any process of purifying or refining. It is commonly done by the application of heat. One of the instructive uses of the book of Job is the light which it throws incidentally on the state of the ancient arts and sciences, and the condition of society in reference to the comforts of life at the early period of the world when the author lived. In this passage it is clear: (1) that the metals were then in general use, and (2) that they were so worked as to furnish, in the view of Job a striking illustration of human wisdom and skill. Society was so far advanced as to make use not only of gold and silver, but also of copper and brass. The use of gold and silver commonly precedes the discovery of iron, and consequently the mention of iron in any ancient book indicates a considerably advanced state of society. It is of course, not known to what extent the art of working metals was carried in the time of Job, as all that would be indicated here would be that the method of obtaining the pure metal from the ore was understood. It may be interesting, however, to observe, that the art was early known to the Egyptians, and was carried by them to a considerable degree of perfection. Pharaoh arrayed Joseph in vestures of fine linen, and put a chain of gold about his neck; Gen 41:42, and great quantities of gold and silver ornaments were borrowed by the Israelites of the Egyptians, when they were about to go to the promised land. Gold and silver are mentioned as known in the earliest ages; compare Gen 2:11-12; Gen 41:42; Exo 20:23; Gen 23:15-16. Iron is also mentioned as having been early known; Gen 4:22. Tubal Cain was instructor in iron and brass. Gold and silver mines were early worked in Egypt, and if Moses was the compiler of the book of Job, it is possible that some of the descriptions here may have been derived from that country, and at all events the mode of working these precious metals was probably the same in Arabia and Egypt. From the mention of ear rings, bracelets, and jewels of silver and gold, in the days of Abraham, it is evident that the art of metallurgy was known at a very remote period. Workmen are noticed by Homer as excelling in the manufacture of arms, rich vases, and other objects inlaid or ornamented with vessels: Πηλείδης δ ̓ ἆιψ ἄλλα τίθει ταχυτῆτος ἄεθλα, Αργύρεον κρατῆρα τετυγμειον. Pē leidē s d' aips alla tithei tachutē nos aethla, Argirepm kratē ra tetugmeion. Iliad xxiii. 741. His account of the shield of Achilles (Iliad xviii. 474) proves that the art of working in the precious metals was well known in his time; and the skill required to delineate the various objects which he describes was such as no ordinary artisan, even at this time, could be supposed to possess. In Egypt, ornaments of gold and silver, consisting of rings, bracelets, necklaces, and trinkets, have been found in considerable abundance of the times of Osirtasen I, and Thothmes III, the contemporaries of Joseph and of Moses. Diodorus (i. 49) mentions silver mine of Egypt which produced 3, 200 myriads of minae. The gold mines of Egypt remained long unknown, and their position has been ascertained only a few years since by M. Linant and M. Bonomi. They lie in the Bisharee desert, about seventeen days' journey to the South-eastward from Derow. The matrix in which the gold in Egypt was found is quartz, and the excavations to procure the gold are exceedingly deep. The principal excavation is 180 feet deep. The quartz thus obtained was broken by the workmen into small fragments, of the size of a bean, and these were passed through hand mills made of granitic stone, and when reduced to powder the quartz was washed on inclined tables, and the gold was thus separated from the stone. Diodorus says, that the principal persons engaged in mining operations were captives, taken in war, and persons who were compelled to labor in the mines, for offences against the government. They were bound in fetters, and compelled to labor night and day. "No attention," he says, "is paid to these persons; they have not even a piece of rag to cover themselves; and so wretched is their condition, that every one who witnesses it, deplores the excessive misery which they endure. No rest, no intermission from toil, are given either to the sick or the maimed; neither the weakness of age, nor women's infirmities, are regarded; all are driven to the work with the lash, until, at last, overcome with the intolerable weight of their afflictions, they die in the midst of their toil." Diodorus adds, "Nature indeed, I think, teaches that as gold is obtained with immense labor, so it is kept with difficulty, creating great anxiety, and attended in its use both with pleasure and with grief." It was perhaps, in view of such laborious and difficult operations in obtaining the precious metals, and of the skill which man had evinced in extracting them from the earth, that Job alluded here to the process as a striking proof of human wisdom. On the early use of the metals among the ancient Egyptians, the reader may consult with advantage, Wilkinsoh's "Manners and Customs of the Ancient Egyptians," vol. iii. pp. 215ff. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:1: vein: or, mine the silver: Gen 2:11, Gen 2:12, Gen 23:15, Gen 24:22; Kg1 7:48-50, Kg1 10:21; Ch1 29:2-5 where they fine it: Psa 12:6; Pro 17:3, Pro 27:21; Isa 48:10; Zac 13:9; Mal 3:2, Mal 3:3; Pe1 1:7 Job 28:2 Carl Friedrich Keil and Franz Delitzsch 28:1 1 For there is a mine for the silver, And a place for gold which they fine. 2 Iron is taken out of the dust, And he poureth forth stone as copper. 3 He hath made an end of darkness, And he searcheth all extremities For the stone of darkness and of the shadow of death. 4 He breaketh away a shaft from those who tarry above: There, forgotten by every foot, They hang and swing far from men. (Note: Among the expositors of this and the two following strophes, are two acquainted with mining: The director of mines, von Veltheim, whose observations J. D. Michaelis has contributed in the Orient. u. exeg. Bibliothek, xxiii. 7-17; and the inspector of mines, Rudolf Nasse, in Studien und Krit. 1863, 105-111. Umbreit's Commentary contains some observations by von Leonhard; he understands Job 28:4 as referring to the descent upon a cross bar attached to a rope, Job 28:5 of the lighting up by burning poles, Job 28:6 of the lapis lazuli, and Job 28:10 of the earliest mode of "letting off the water.") According to the most natural connection demonstrated by us, Job desires to show that the final lot of the rich man is well merited, because the treasures which he made the object of his avarice and pride, though ever so costly, are still earthy in their nature and origin. Therefore he begins with the most precious metals, with silver, which has the precedence in reference to Job 27:16, and with gold. מוצא without any secondary notion of fulness (Schultens) signifies the issuing place, i.e., the place fro which anything naturally comes forth (Job 38:27), or whence it is obtained (3Kings 10:28); here in the latter sense of the place where a mineral is found, or the mine, as the parall. מקום, the place where the gold comes forth, therefore a gold mine. According to the accentuation (Rebia mugrasch, Mercha, Silluk), it is not to be translated: and a place for the gold where they refine it; but: a place for the gold which they refine. זקק, to strain, filter, is the technical expression for purifying the precious metals from the rock that is mingled with them (Mal 3:3) by washing. The pure gold or silver thus obtained is called מזקּק (Ps 12:7; 1Chron 28:18; 1Chron 29:4). Diodorus, in his description of mining in Upper Egypt (Job 3:11), after having described the operation of crushing the stone to small fragments, (Note: Vid., the whole account skilfully translated in Klemm's Allgem. Cultur-Geschichte, v. 503f.) proceeds: "Then artificers take the crushed stone and lay it on a broad table, which is slightly inclined, and pour water over it; this washes away the earthy parts, and the gold remains on the slab. This operation is repeated several times, the mass being at first gently rubbed with the hand; then they press it lightly with thin sponges, and thus draw off all that is earthy and light, so that the gold dust is left quite clean. And, finally, other artificers take it up in a mass, shake it in an earthen crucible, and add a proportionate quantity of lead, grains of salt, and a little tin and barley bran; they then place a close-fitting cover over the crucible, and cement it with clay, and leave it five days and nights to seethe constantly in the furnace. After this they allow it to cool, and then finding nothing of the flux in the crucible, they take the pure gold out with only slight diminution." The expression for the first of these operations, the separation of the gold from the quartz by washing, or indeed sifting (straining, Seihen), is זקק; and for the other, the separation by exposure to heat, or smelting, is צרף. Job 28:2 From the mention of silver and gold, the description passes on to iron and ore (copper, cuprum = aes Cyprium). Iron is called בּרזל, not with the noun-ending el like כּרמל (thus Ges., Olsh., and others), but probably expanded from בּזּל (Frst), like שׁרבּיט from שׁבּיט = שׁבט, סמפּיר from ספּיר, βάλσαμον from בּשׂם, since, as Pliny testifies, the name of basalt (iron-marble) and iron are related, (Note: Hist. nat. xxxvi. 7, 11: Invenit eadem Aegyptus in Aethiopia quem vocant basalten (basaniten) ferrei coloris atque duritiae, unde et nomen ei dedit (vid., von Raumer, Palstina, S. 96, 4th edition). Neither Seetzen nor Wetzstein has found proper iron-ore in Basan. Basalt is all the more prevalent there, from which Basan may have its name. For there is no special Semitic word for basalt; Botchor calls in the aid of Arab. nw‛ ruchâm 'swd, "a kind of black marble;" but, as Wetzstein informs me, this is only a translation of the phrase of a French dictionary which he had, for the general name of basalt, at least in Syria, is hagar aswad (black stone). Iron is called hadı̂d in Arabic (literally a pointed instrument, with the not infrequent transference of the name of the tool to the material from which it is made). ברזל (פרזל) is known in Arabic only in the form firzil, as the name for iron chains and great smith's shears for cutting iron; but it is remarkable that in Berber, which is related to Egyptian, iron is called even in the present day wazzâl; vid., Lex. geographicum ed. Juynboll, tom. iv. (adnot.) p. 64, l. 16, and Marcel, Vocabulaire Franaisarabe de dialectes vulgaires africains, p. 249: "Fer Arab. ḥdı̂d, hadyd (en berbere Arab. wzzâl, ouezzâl; Arab. 'wzzâl, ôouzzâl)." The Coptic name of iron is benipi (dialect. penipe), according to Prof. Lauth perhaps, as also barôt, ore, connected with ba, the hieroglyph name of a very hard mineral; the black basalt of an obelisk in the British Museum is called bechenen in the inscription. If it really be so, that iron and basalt are homonymous in Semitic, the reason could only be sought for in the dark iron-black colour of basalt, in its hardness, and perhaps also its weight (which, however, is only about half the specific gravity of pure iron), not in the magnetic iron, which has only in more modern times been discovered to be a substantial component part of basalt, the grains of which cannot be seen by the naked eye, and are only detected with the magnetic needle, or by chemical analysis.) and copper is called נחשׁת, for which the book of Job (Job 20:24; Job 28:2; Job 40:18; Job 41:19; comp. even Lev 26:19) always has נחוּשׁה (aereum = aes, Arab. nuhâs). Of the iron it is said that it is procured from the עפר, by which the bowels of the earth are meant here, as the surface of the earth in Job 41:25; and of copper it is said that they pour out the stone into copper (vid., Ges. 139, 2), i.e., smelt copper from it: יצוּק as Job 29:6, fundit, here with a subj. of the most general kind: one pours; on the contrary, Job 41:15. partic. of יצק. Job 28:3 distinctly shows that it is the bowels of the earth from which these metals are obtained: he (man) has made an end of the darkness, since he turns out and lights up the lightless interior of the earth; and לכל־תּכלית, to every extremity, i.e., to the remotest depths, he searches out the stone of deep darkness and of the shadow of death, i.e., hidden in the deepest darkness, far beneath the surface of the earth (vid., on Job 10:22; and comp. Pliny, h. n. xxxiii. proaem. of mining: imus in viscera ejus [terrae] et in sede Manium opes quaerimus). Most expositors (Hirz., Ew., Hahn, Schlottm., and others) take לכל־תלית adverbially, "to the utmost" or "most closely," but vid., on Job 26:10; לתכלית might be used thus adverbially, but לכל־תכלית is to be explained according to לכל־רוח, Ezek 5:10 (to all the winds). Job 28:4 Job now describes the operation of mining more minutely; and it is worthy of observation that the last-mentioned metal, with which the description is closely connected, is copper. נחל, which signifies elsewhere a valley, the bed of a river, and the river itself, like the Arab. wâdin (not from נחל = נהל, to flow on, as Ges. Thes. and Frst, but from נחל, root חל to hollow, whence נחילה = חליל, a flute, as being a hollowed musical instrument), signifies here the excavation made in the earth, and in fact, as what follows shows, in a perpendicular direction, therefore the shaft. Nasse contends for the signification "valley," by which one might very well conceive of "the working of a surface vein:" "By this mode of working, a small shaft is made in the vein (consequently in a perpendicular direction), and the ore is worked from both sides at once. At a short distance from the first shaft a second is formed, and worked in the same way. Since thus the work progresses lengthwise, a cutting becomes formed in the mountain which may well be compared to a deep valley, if, as is generally the case where the stone is firm and the ways are almost perpendicular, the space that is hewn out remains open (that is, not broken in or filled in)." But if נחל everywhere else denotes a valley with its watercourse, it has not necessarily a like signification in mining technology. It signifies, perhaps not without reference to its usual signification, the shafts open above and surrounded by walls of rock (in distinction from the more or less horizontal galleries or pit-ways, as they were cut through the excavated rocks in the gold mines of Upper Egypt, often so crooked that, as Diodorus relates, the miners, provided with lights on their forehead, were always obliged to vary the posture of the body (according to the windings of the galleries); and מעם־גּר, away from him who remains above, shows that one is to imagine these shafts as being of considerable depth,; but what follows even more clearly indicates this: there forgotten (הנּשׁכּחים with the demonstrative art. as Job 26:5; Ps 18:31; Ps 19:11, Ges. 109 ad init.) of (every) foot (that walks above), they hang (comp. Rabb. מדלדּל, pendulus) (Note: Vid., Luzzatto on Is 18:5, where זלזלים, of the trembling and quivering twigs, is correctly traced to זלל = דלל = זלל; on the other hand, Is 14:19, אבני־בור is wrongly translated fundo della fossa, by comparison with Job 28:3. אבן does not signify a shaft, still less the lowest shaft, but stone (rock).) far from men, hang and swing or are suspended: comp. Pliny, h. n. xxxiii. 4, 21, according to Sillig's text: is qui caedit funibus pendet, ut procul intuenti species no ferarum quidem sed alitum fiat. Pendentes majori ex parte librant et linias itineri praeducunt. דּלל has here the primary signification proper also to the Arab. dll, deorsum pendeere; and נוּע is related to נוּד, as nuere, νεύειν, to nutare. The מני of מנּי־רגל, taken strictly, does not correspond to the Greek ὑπό, neither does it form an adverbial secondary definition standing by itself: far away from the foot; but it is to be understood as מן is also used elsewhere after נשׁכח, Deut 31:21; Ps 31:13 : forgotten out of the mouth, out of the heart; here: forgotten away from the foot, so that this advances without knowing that there is a man beneath; therefore: totally vanished from the remembrance of those who pass by above. מאנושׁ is not to be connected with נעוּ (Hahn, Schlottm.), but with דּלּוּ, for Munach is the representative of Rebia mugrasch, according to Psalter, ii. 503, 2; and דלו is regularly Milel, whereas Is 38:14 is Milra without any evident reason. The accentuation here follows no fixed law with equally regulated exceptions (vid., Olsh. 233, c). Moreover, the perception that Job 28:4 speaks of the shaft of the mine, and the descent of the miners by a rope, is due to modern exegesis; even Schultens, who here exclaims: Cimmeriae tenebrae, quas me exsuperaturum vix sperare ausim, perceived the right thing, but only imperfectly as yet. By נחל he understands the course or vein of the metal, where it is embedded; and, since he understands גר after the Arab. ‛garr, foot of the mountain, he translates: rumpit (homo) alveum de pede montis. Rosenm., on the other hand, correctly translates: canalem deorsum actum ex loco quo versatur homo. Schlottm. understands by gr the miner himself dwelling as a stranger in his loneliness; and if we imagine to ourselves the mining districts of the peninsula of Sinai, we might certainly at once conceive the miners' dwellings themselves which are found in the neighbourhood of the shaft in connection with מעם־גר. But in and for itself גר signifies only those settled (above), without the secondary idea of strangers. Geneva 1599 28:1 Surely there is a vein for the silver, (a) and a place for gold [where] they fine [it]. (a) His purpose is to declare that man may attain in this world to various secrets of nature, but man is never able to comprehend the wisdom of God. John Gill 28:1 Surely there is a vein for the silver,.... Silver is mentioned first, not because the most valuable, for gold is preferable to it, as brass is to iron, and yet iron is mentioned first in Job 28:2; but because silver might be first known, or was first in use, especially in the coinage of money; we read of pieces of silver, or shekels of silver, in the times of Abraham, but not of any golden coin, Gen 23:15; and among the old Romans silver was coined before gold (p); it has its name from a word which signifies "desire", because it is desirable to men, it answering to various uses and purposes; and sometimes the desires and cravings of men after it are enlarged too far, and become criminal, and so the root of all evil to them: and now there is a "vein" for it in the earth, or a mine in which it may be dug for, and found, in which it runs as veins in a man's body, in certain ramifications, like branches of trees, as they do; and the inhabitants of Hispaniola, and other parts of the West Indies, when found out by Columbus, which abounded with gold mines, declared that they found by experience that the vein of gold is a living tree, (and so the same, perhaps, may be said of silver,) and that it spreads and springs from the root, which they say extends to the centre of the earth by soft pores and passages of the earth, and puts forth branches, even to the uppermost part of the earth, and ceases not till it discovers itself unto the open air; at which time it shows forth certain beautiful colours instead of flowers, round stones of golden earth instead of fruits, and thin plates instead of leaves (q); so here there is a vein, or a "going out for the silver" (r), by which it makes its way, as observed of the gold, and shows itself by some signs and tokens where it may be found; or rather this egress is made for it, by opening the mine where it is, digging into it, and fetching it out of it, and from whence great quantities are often brought. In Solomon's time it was made as the stones in Jerusalem, 3Kings 10:27; and a place for gold where they fine it; there are particular places for this most excellent of all metals, which has its name in Hebrew from its yellow colour; all countries do not produce it; some are famous for it, and some parts of them, as the land of Havilah, where was gold, and that gold was good, Gen 2:11; and Ophir; hence we often read of the gold of Ophir, so called from the place where it was found, as in this chapter, Job 28:16; and now the Spanish West Indies; but nearer to Job than these gold was found; there were not only mountains that abounded with gold near to Horeb, in the desert of Arabia (s), but it was to be found with the Sabeans (t), the near neighbours of Job; yea, the Ophir before referred to was in Arabia. Some understand this of the place where pure gold is found already refined, and needs no melting and refining; and of such Pliny (u) speaks, and of large lumps and masses of it; but for the most part it lies in ore, which needs refining; and so here it may intend the place where it is found in the ore, and from whence it is taken and had to the place where it is refined; for melting places used to be near where the golden ore was found; and so when Hispaniola was first found by Columbus, the gold that was dug out of the mountains of Cibana, and other places, were brought to two shops, which were erected with all things appertaining to melt and refine it, and cast into wedges; and so early as that, in these two shops, were molten yearly three hundred thousand pound weight of gold (w). (p) Plin. Nat. Hist. l. 33. c. 3. (q) Peter Martyr. Decad. 3. l. 8. (r) "exitus", Pagninus, Montanus, Mercerus, Drusius, Michaelis; "egressio", Vatablus. (s) Hieron. de loc. Heb. fol. 90. A. (t) Plin. Nat. Hist. l. 6. c. 28. (u) Ut supra, (Plin. Nat. Hist. l. 33.) c. 4. (w) P. Martyr. Decad. 1. l. 10. John Wesley 28:1 Surely - Job having in the last chapter discoursed of God's various providences toward wicked men, and shewed that God doth sometimes, for a season, give them prosperity, but afterwards calls them to a sad account, and having shewed that God doth sometimes prosper the wicked all their days, so they live and die without any visible token of God's displeasure, when on the contrary, good men are exercised with many calamities; and perceiving that his friends were, scandalized at these methods of Divine providence, and denied the thing, because they could not understand the reason of such dispensations: in this chapter he declares that this is one of the depths of Divine wisdom, not discoverable by any mortal man, and that although men had some degree of wisdom whereby they could search out many hidden things, as the veins of silver, and gold, yet this was a wisdom of an higher nature, and out of man's reach. The caverns of the earth he may discover, but not the counsels of heaven. Robert Jamieson, A. R. Fausset and David Brown 28:1 JOB'S SPEECH CONTINUED. (Job 28:1-28) vein--a mine, from which it goes forth, Hebrew, "is dug." place for gold--a place where gold may be found, which men refine. Not as English Version, "A place--where," (Mal 3:3). Contrasted with gold found in the bed and sand of rivers, which does not need refining; as the gold dug from a mine does. Golden ornaments have been found in Egypt, of the times of Joseph.
28:228:2: Երկաթ ՚ի հողոյ լինի, եւ պղինձ հանգոյն քարի տաշի։ 2 Երկաթը հողից է դուրս գալիս, պղինձն էլ քարի պէս տաշւում է: 2 Երկաթը հողէն կ’առնուի, Հանքէն պղինձ կ’ելլէ։ Երկաթ ի հողոյ լինի, եւ ^[262]պղինձ հանգոյն քարի տաշի: 28:2: Երկաթ ՚ի հողոյ լինի, եւ պղինձ հանգոյն քարի տաշի։ 2 Երկաթը հողից է դուրս գալիս, պղինձն էլ քարի պէս տաշւում է: 2 Երկաթը հողէն կ’առնուի, Հանքէն պղինձ կ’ելլէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:228:2 Железо получается из земли; из камня выплавляется медь. 28:2 σίδηρος σιδηρος iron μὲν μεν first of all γὰρ γαρ for ἐκ εκ from; out of γῆς γη earth; land γίνεται γινομαι happen; become χαλκὸς χαλκος copper; brass δὲ δε though; while ἴσα ισος equal λίθῳ λιθος stone λατομεῖται λατομεω cut 28:2 בַּ֭רְזֶל ˈbarzel בַּרְזֶל iron מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust יֻקָּ֑ח yuqqˈāḥ לקח take וְ֝ ˈw וְ and אֶ֗בֶן ʔˈeven אֶבֶן stone יָצ֥וּק yāṣˌûq יצק pour נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze 28:2. ferrum de terra tollitur et lapis solutus calore in aes vertiturIron is taken out of the earth, and stone melted with heat is turned into brass. 2. Iron is taken out of the earth, and brass is molten out of the stone. Iron is taken out of the earth, and brass [is] molten [out of] the stone: 28:2 Железо получается из земли; из камня выплавляется медь. 28:2 σίδηρος σιδηρος iron μὲν μεν first of all γὰρ γαρ for ἐκ εκ from; out of γῆς γη earth; land γίνεται γινομαι happen; become χαλκὸς χαλκος copper; brass δὲ δε though; while ἴσα ισος equal λίθῳ λιθος stone λατομεῖται λατομεω cut 28:2 בַּ֭רְזֶל ˈbarzel בַּרְזֶל iron מֵ mē מִן from עָפָ֣ר ʕāfˈār עָפָר dust יֻקָּ֑ח yuqqˈāḥ לקח take וְ֝ ˈw וְ and אֶ֗בֶן ʔˈeven אֶבֶן stone יָצ֥וּק yāṣˌûq יצק pour נְחוּשָֽׁה׃ nᵊḥûšˈā נְחוּשָׁה bronze 28:2. ferrum de terra tollitur et lapis solutus calore in aes vertitur Iron is taken out of the earth, and stone melted with heat is turned into brass. 2. Iron is taken out of the earth, and brass is molten out of the stone. 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 2. Железо добывается из недр земли, и "из камня выплавляется медь", из брошенных в плавильную печь металлических глыб силою огня выплавливается медная масса. Adam Clarke: Commentary on the Bible - 1831 28:2: Iron is taken out of the earth - This most useful metal is hidden under the earth, and men have found out the method of separating it from its ore. Brass is molten out of the stone - As brass is a factitious metal, copper must be the meaning of the Hebrew word נחושה nechusah: literally, the stone is poured out for brass. If we retain the common translation, perhaps the process of making brass may be that to which Job refers; for this metal is formed from copper melted with the stone calamine; and thus the stone is poured out to make brass. Albert Barnes: Notes on the Bible - 1834 28:2: Iron - As has been remarked above, iron was early known, yet probably its common use indicates a more advanced state of civilization than that of gold and silver. The Mexicans were ignorant of the use of iron, though ornaments of gold and silver elegantly worked abounded among them. Iron is less easily discovered than copper, though more abundant, and is worked with more difficulty. Among the ancient nations, copper was in general use long before iron; and arms, vases, statues, and implements of every kind were made of this metal alloyed and hardened with tin, before iron came into general use. Tubal Cain is indeed mentioned Gen 4:22 as the "instructor of every artificer in brass and iron," but no direct mention is made of iron arms Num 35:16 or tools Deu 27:5, until after the departure from Egypt. According to the Arundelian Marbles, iron was known one hundred and eighty-eight years before the Trojan war, about 1370 years B. C.; but Hesiod, Plutarch, and others, limit its discovery to a much later period. Homer, however, distinctly mentions its use, Iliad xxiii. 262: Η δε γυνᾶικα ὲΰζώνα;, πολιον τε σίδηρον. Hē de gunaikas euzō nas, polion te sidē ron. That by the "sideros" of the poet is meant iron, is clear, from a simile which he uses in the Odyssey, derived from the quenching of iron in water, by which he illustrates the hissing produced in the eye of Polyphemus by piercing it with the burning stake: "And as when armorers temper in the ford The keen edged pole-axe or the shining sword, The red-hot metal hisses in the lake, Thus in the eye-ball hissed the plunging stake." Odyssey ix. 391; Pope Iron is mentioned in the time of Og king of Bashan, 1450 B. C. It was at first, however, regarded as of great value, and its use was very limited. It was presented in the temples of Greece as among the most valuable offerings, and rings of iron have been found in the tombs of Egypt that had been worn as ornaments, showing the value of the metal. One of the reasons why this metal comes so slowly into use, and why it was so rare in early times, was the difficulty of smelting the ore, and reducing it to a malleable state "Its gross and stubborn ore," says Dr. Robertson (America, B. iv.) "must feel twice the force of fire, and go through two laborious pocesses, before it becomes fit for use." It was this fact which made it to Job such a proof of the wisdom of man that he had invented the process of making iron, or of separating it from the earthy portions in which it is found. Is taken out of the earth - Margin, "dust." The form in which iron is found is too well known to need description. It is seldom, if ever, found in its purity, and the ore generally has so much the appearance of mere earth, that it requires some skill to distinguish them. And brass - נחוּשׁה nechû shâ h. Brass is early and frequently mentioned in the Bible (Gen 4:22; Exo 25:3; Exo 26:11, et al.), but there is little doubt that copper is meant in these places. Brass is a compound metal, made of copper and zinc - containing usually about one third of the weight in zinc - and it is hardly probable that the art of compounding this was early known; compare the notes at . Dr. Good renders this, "And the rock poureth forth copper." Coverdale, "The stones resolved to metal." Noyes, "The stone is melted into copper." Prof. Lee, "Also the stone (is taken from the earth) from which one fuseth copper." The Hebrew is, literally," And stone is poured out יציק copper." The Septuagint renders it, "And brass is cut like stones;" that is, is cut from the quarry. The word "stone" here in the Hebrew (אבן 'eben) means, doubtless, "ore" in the form of stone; and the fact mentioned here, that such ore is fused into the נחוּשׁה eht nechû shâ h, is clear proof that copper is intended. Brass is never found in ore, and is never compounded in the earth. A similar idea is found in Pliny, who probably uses the word "aes" to denote copper, as it is commonly employed in the ancient writings. Aes fit ex lapide aeroso, quem vocant Cadmiam; et igne lapides in nes solvantur. Nat. Hist. xxxiv. i. 22. On the general subject of ancient metallurgy, see Wilkinsoh's Manners and Customs of the Ancient Egyptians, vol. iii. chapter ix. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:2: Iron: Gen 4:22; Num 31:22; Deu 8:9; Ch1 22:14 earth: or, dust Job 28:3 John Gill 28:2 Iron is taken out of the earth,.... Very easily, and in great plenty, and is more common, being in most countries, is nearer the surface of the earth, and here said to be taken "out of the dust" (x); which, being melted in a furnace, produces iron, a metal very serviceable for various rises, and without which there is scarce any thing to be done, and therefore was with brass of early invention. Tubalcain, son of Lamech, supposed to be the Vulcan of the Heathens, a worker in iron, is said to be the instructor of every artificer in brass and iron, Gen 4:22; and brass is molten out of the stone; out of a brassy stone, called "cadmai", as Pliny says, and also out of another, as he observes (y), called "chalcites", found in Cyprus, where was the first invention of brass, according to him, and hence perhaps copper had its name; but it is plain from Scripture, the places before referred to, that it was invented elsewhere, and long before Cyprus was known; or a "stone melted becomes brass", see Deut 8:9; of these four metals was the image in Nebuchadnezzar's vision, which represented the four monarchies of the world, Babylonian, Persian, Grecian, and Roman, Dan 2:30; and to them are compared, and by them are represented many things in Scripture. (x) "e pulvere", V. L. Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis, Schultens. (y) Nat. Hist. l. 34. c. 1, 2. Robert Jamieson, A. R. Fausset and David Brown 28:2 brass--that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by PLINY [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.
28:328:3: ※ Կա՛րգ եդ խաւարի. եւ զամենայն վախճան ի՛նքն ճշմարտէ, զքա՛ր եւ զխաւար՝ եւ զստուերս մահու. 3 Կարգ է սահմանել խաւարի համար. ինքն է ճշգրտում բոլոր ծիրերը՝ 3 Մարդը խաւարին վախճան կը դնէ Ու ամէն բան կատարելապէս կը քննէ, Շատ ծածուկ պահուած քարերը՝ որոնք մահուան ստուերին մէջ են։ Կարգ`` եդ խաւարի, եւ զամենայն վախճան ինքն ճշմարտէ, ^[263]զքար եւ զխաւար եւ զստուերս մահու: 28:3: ※ Կա՛րգ եդ խաւարի. եւ զամենայն վախճան ի՛նքն ճշմարտէ, զքա՛ր եւ զխաւար՝ եւ զստուերս մահու. 3 Կարգ է սահմանել խաւարի համար. ինքն է ճշգրտում բոլոր ծիրերը՝ 3 Մարդը խաւարին վախճան կը դնէ Ու ամէն բան կատարելապէս կը քննէ, Շատ ծածուկ պահուած քարերը՝ որոնք մահուան ստուերին մէջ են։ zohrab-1805▾ eastern-1994▾ western am▾	28:328:3 {Человек} полагает предел тьме и тщательно разыскивает камень во мраке и тени смертной. 28:3 τάξιν ταξις order; arrangement ἔθετο τιθημι put; make σκότει σκοτος dark καὶ και and; even πᾶν πας all; every πέρας περας extremity; limit αὐτὸς αυτος he; him ἐξακριβάζεται εξακριβαζω stone σκοτία σκοτια darkness καὶ και and; even σκιὰ σκια shadow; shade θανάτου θανατος death 28:3 קֵ֤ץ׀ qˈēṣ קֵץ end שָׂ֤ם śˈām שׂים put לַ la לְ to † הַ the חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole תַּ֭כְלִית ˈtaḵlîṯ תַּכְלִית completeness ה֣וּא hˈû הוּא he חֹוקֵ֑ר ḥôqˈēr חקר explore אֶ֖בֶן ʔˌeven אֶבֶן stone אֹ֣פֶל ʔˈōfel אֹפֶל darkness וְ wᵊ וְ and צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness 28:3. tempus posuit tenebris et universorum finem ipse considerat lapidem quoque caliginis et umbram mortisHe hath set a time for darkness, and the end of all things he considereth, the stone also that is in the dark and the shadow of death. 3. setteth an end to darkness, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death. He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death: 28:3 {Человек} полагает предел тьме и тщательно разыскивает камень во мраке и тени смертной. 28:3 τάξιν ταξις order; arrangement ἔθετο τιθημι put; make σκότει σκοτος dark καὶ και and; even πᾶν πας all; every πέρας περας extremity; limit αὐτὸς αυτος he; him ἐξακριβάζεται εξακριβαζω stone σκοτία σκοτια darkness καὶ και and; even σκιὰ σκια shadow; shade θανάτου θανατος death 28:3 קֵ֤ץ׀ qˈēṣ קֵץ end שָׂ֤ם śˈām שׂים put לַ la לְ to † הַ the חֹ֗שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole תַּ֭כְלִית ˈtaḵlîṯ תַּכְלִית completeness ה֣וּא hˈû הוּא he חֹוקֵ֑ר ḥôqˈēr חקר explore אֶ֖בֶן ʔˌeven אֶבֶן stone אֹ֣פֶל ʔˈōfel אֹפֶל darkness וְ wᵊ וְ and צַלְמָֽוֶת׃ ṣalmˈāweṯ צַלְמָוֶת darkness 28:3. tempus posuit tenebris et universorum finem ipse considerat lapidem quoque caliginis et umbram mortis He hath set a time for darkness, and the end of all things he considereth, the stone also that is in the dark and the shadow of death. 3. setteth an end to darkness, and searcheth out to the furthest bound the stones of thick darkness and of the shadow of death. 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 3. Металлы сокрыты в земле, но человек умеет находить их. Для этого он проникает в недра земли, вносит необходимое при добывании металлов освещения туда, где прежде царила тьма. Adam Clarke: Commentary on the Bible - 1831 28:3: He setteth an end to darkness - As it is likely Job still refers to mining, the words above may be understood as pointing out the persevering industry of man in penetrating into the bowels of the earth, in order to seek for metals and precious stones. Even the stones that lay hidden in the bowels of the earth he has digged for and brought to light, and has penetrated in directions in which the solar light could not be transmitted; so that he appears to have gone to the regions of the shadow of death. Mr. Good translates: "Man delveth into the region of darkness; and examineth, to the uttermost limit, the stones of darkness and death-shade." Albert Barnes: Notes on the Bible - 1834 28:3: He setteth an end to darkness - That is, man does. The reference here is undoubtedly to the operations of mining, and the idea is, that man delves into the darkest regions; he goes even to the outer limits of darkness; he penetrates everywhere. Probably the allusion is derived from the custom of carrying torches into mines. And searcheth out all perfection - Makes a complete search; examines everything; carries the matter to the utmost. The idea is not that he searches out all perfection - as our translation would seem to convey; but that he makes a complete and thorough search - and yet after all he does not come to the true and highest wisdom. The stones of darkness - The last stone, says Herder, in the mining investigations in the time of Job; the corner or boundary stone, as it were, of the kingdom of darkness and night. Prof. Lee supposes that there is allusion here to the fact that stones were used as "weights," and that the idea is, that man had ascertained the "exact weight" of the gross darkness, that is, had taken an accurate admeasurement of it, or had wholly investigated it. But this solution seems far-fetched. Schultens supposes the center of the earth to be denoted by this expression. But it seems to me that the words "stone" and "darkness" are to be separated, and that the one is not used to qualify the other. The sense is, that man searches out everything; he perfectly and accurately penetrates everywhere, and examines all objects; "the stone" (אבן 'eben), that is, the rocks, the mines; "the darkness" (אפל 'ô phel), that is, the darkness of the cavern, the interior of the earth; "and the shadow of death" (צלמות tsalmâ veth), that is, the most dark and impenetrable regions of the earth. So it is rendered by Coverdale: "The stones, the dark, and the horrible shadow." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:3: searcheth: Pro 2:4; Ecc 1:13; Hab 2:13; Mat 6:33; Luk 16:8 the stones: Job 10:21, Job 10:22, Job 12:22, Job 38:16, Job 38:17 Job 28:5 Geneva 1599 28:3 He setteth an end to darkness, (b) and searcheth out all perfection: the stones of darkness, and the shadow of death. (b) There is nothing but it is compassed within certain limits, and has an end, but God's wisdom. John Gill 28:3 He setteth an end to darkness,.... Some understand this and what follows of God, who, by making the luminaries, has fixed the periods and revolutions of light and darkness, of day and night; or who has determined the times before appointed, for the discoveries of things in nature, as mines of gold, silver, and precious stones, how long they should lie in darkness, and then be brought to light, and who searches out the perfection of all things in nature; and makes them known to men, when he himself and his ways are not to be found out unto perfection by men; but rather this is to be understood of the miner that digs for the above metals, who, when he opens a mine, lets in natural light, or carries artificial light along with him, and so puts an end to the darkness which had reigned there before, even from the creation: and searcheth out all perfection; searches thoroughly the mines he opens, and gets all he can out of them, and searches perfectly into the nature of the ore; he finds, and tries, and proves it, what it is, its worth and value: the stones of darkness, and the shadow of death; searches and digs through them, to get at what he is seeking; or brings stones, precious stones, to light, which lay in darkness from the beginning, and in such places which were the shadow of death, and looked dismal and horrible, and even threatened with death, to get into and fetch them out: so spiritual miners, that search into the mines of the Scriptures, should not be discouraged with darkness and difficulties that may attend their search; but should continue it, in order to find out truths that have lain in darkness, more precious than gold and silver, and the richest gems; and such who search for them in like manner as miners do shall find them, Prov 2:4. John Wesley 28:3 Perfection - Whatever is deeply wrought in the deepest caverns. Stones of darkness - The precious stones which lie hid in the dark bowels of the earth, where no living thing can dwell. Robert Jamieson, A. R. Fausset and David Brown 28:3 "Man makes an end of darkness," by exploring the darkest depths (with torches). all perfection--rather, carries out his search to the utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom); that is, the stones, whatever they be, embedded in the darkest bowels of the earth [UMBREIT] (Job 26:10).
28:428:4: զխրամ հեղեղատի ՚ի փոշւոյ։ ※ Եւ որ մոռանան զճանապարհս արդարութեան՝ տկարասցի՛ն ՚ի մարդկանէ։ 4 քարի, խաւարի, մահուան ստուերի, ինչպէս փոշուց է կտրում-բաժանում խրամն հեղեղատի: Ով մոռանում է ճամփան ճշմարիտ, մարդկանց մէջ տկար պիտի լինի նա: 4 Իր բնակած տեղին քով փոս կը բանայ. Ոտք չկոխած տեղը կը կախուին Ու մարդոցմէ հեռու կ’երերան։ զխրամ հեղեղատի ի փոշւոյ. եւ որ մոռանան զճանապարհս արդարութեան` տկարասցին ի մարդկանէ: 28:4: զխրամ հեղեղատի ՚ի փոշւոյ։ ※ Եւ որ մոռանան զճանապարհս արդարութեան՝ տկարասցի՛ն ՚ի մարդկանէ։ 4 քարի, խաւարի, մահուան ստուերի, ինչպէս փոշուց է կտրում-բաժանում խրամն հեղեղատի: Ով մոռանում է ճամփան ճշմարիտ, մարդկանց մէջ տկար պիտի լինի նա: 4 Իր բնակած տեղին քով փոս կը բանայ. Ոտք չկոխած տեղը կը կախուին Ու մարդոցմէ հեռու կ’երերան։ zohrab-1805▾ eastern-1994▾ western am▾	28:428:4 Вырывают рудокопный колодезь в местах, забытых ногою, спускаются вглубь, висят {и} зыблются вдали от людей. 28:4 διακοπὴ διακοπη.1 from; away κονίας κονια the δὲ δε though; while ἐπιλανθανόμενοι επιλανθανομαι forget ὁδὸν οδος way; journey δικαίαν δικαιος right; just ἠσθένησαν ασθενεω infirm; ail ἐκ εκ from; out of βροτῶν βροτος mortal man 28:4 פָּ֤רַץ pˈāraṣ פרץ break נַ֨חַל׀ nˌaḥal נַחַל wadi מֵֽ mˈē מִן from עִם־ ʕim- עִם with גָּ֗ר gˈār גור dwell הַֽ hˈa הַ the נִּשְׁכָּחִ֥ים nniškāḥˌîm שׁכח forget מִנִּי־ minnî- מִן from רָ֑גֶל rˈāḡel רֶגֶל foot דַּ֖לּוּ dˌallû דלל belittle מֵ mē מִן from אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man נָֽעוּ׃ nˈāʕû נוע quiver 28:4. dividit torrens a populo peregrinante eos quos oblitus est pes egentis hominum et inviosThe flood divideth from the people that are on their journey, those whom the foot of the needy man hath forgotten, and who cannot be come at. 4. He breaketh open a shaft away from where men sojourn; they are forgotten of the foot ; they hang afar from men, they swing to and fro. The flood breaketh out from the inhabitant; [even the waters] forgotten of the foot: they are dried up, they are gone away from men: 28:4 Вырывают рудокопный колодезь в местах, забытых ногою, спускаются вглубь, висят {и} зыблются вдали от людей. 28:4 διακοπὴ διακοπη.1 from; away κονίας κονια the δὲ δε though; while ἐπιλανθανόμενοι επιλανθανομαι forget ὁδὸν οδος way; journey δικαίαν δικαιος right; just ἠσθένησαν ασθενεω infirm; ail ἐκ εκ from; out of βροτῶν βροτος mortal man 28:4 פָּ֤רַץ pˈāraṣ פרץ break נַ֨חַל׀ nˌaḥal נַחַל wadi מֵֽ mˈē מִן from עִם־ ʕim- עִם with גָּ֗ר gˈār גור dwell הַֽ hˈa הַ the נִּשְׁכָּחִ֥ים nniškāḥˌîm שׁכח forget מִנִּי־ minnî- מִן from רָ֑גֶל rˈāḡel רֶגֶל foot דַּ֖לּוּ dˌallû דלל belittle מֵ mē מִן from אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man נָֽעוּ׃ nˈāʕû נוע quiver 28:4. dividit torrens a populo peregrinante eos quos oblitus est pes egentis hominum et invios The flood divideth from the people that are on their journey, those whom the foot of the needy man hath forgotten, and who cannot be come at. 4. He breaketh open a shaft away from where men sojourn; they are forgotten of the foot ; they hang afar from men, they swing to and fro. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Шахты или колодцы вырываются вдали от обитаемых мест, и рабочие, спускаясь и них при помощи веревок или других приспособлений, неизбежно должны висеть в воздухе. Adam Clarke: Commentary on the Bible - 1831 28:4: The flood breaketh out from the inhabitant - This passage is very difficult. Some think it refers to mining; others to navigation. If it refer to the former, it may be intended to point out the waters that spring up when the miners have sunk down to a considerable depth, so that the mine is drowned, and they are obliged to give it up. Previously to the invention of the steam-engine this was generally the case: hence ancient mines may be reopened and worked to great advantage, because we have the means now to take off the water which the ancient workers had not. When, therefore, floods break out in those shafts, they are abandoned; and thus they are, Forgotten of the foot - No man treads there any more. The waters increase דלו dallu, they are elevated, they rise up to a level with the spring, or till they meet with some fissure by which they can escape; and thence מאנוש נעו meenosh nau, they are moved or carried away from men; the stream is lost in the bowels of the earth. Mr. Peters thinks that both this verse, and refer to navigation, then in a state of infancy; for the sea is not so much as mentioned; but נחל nachal, a torrent or flood, some river or arm of the sea perhaps of a few leagues over, which, dividing the several nations, must interrupt their hospitality and commerce with each other, unless by the help of navigation. According to this opinion the verse may be translated and paraphrased thus: The flood-rivers and arms of the sea - separateth from the stranger, מעם ג meim gar, divides different nations and peoples: they are forgotten of the foot - they cannot walk over these waters, they must embark in vessels; then they dwindle away, דלו dallu, from the size of men, that is, in proportion to their departure from the land they lessen on the sight; נעו nau, they are tossed up and down, namely, by the action of the waves. This receives some countenance from the psalmist's fine description, Psa 107:26, Psa 107:27, of a ship in a rough sea: They mount up to heaven; they go down again to the depths: their soul is melted because of trouble. They reel to and fro, ינועו yanuu, (the same word as above), they stagger like a drunken man. Mr. Good's translation is singular: - He breaketh up the veins from the matrice, Which, though thought nothing of under the foot, Are drawn forth, are brandished among mankind. This learned man thinks that it applies solely to mining, of which I cannot doubt; and therefore I adopt the first interpretation: but as to agreement among translators, it will be sought in vain. I shall just add Coverdale: With the ryver of water parteth he a sunder the straunge people, that knoweth no good neighbourheade; such as are rude, unmannerly, and boysterous. Albert Barnes: Notes on the Bible - 1834 28:4: The flood breaketh out from the inhabitant - It would be difficult to tell what idea our translators affixed to this sentence, though it seems to be a literal version of the Hebrew. There has been a great variety of rendering given to the passage. Noyes translates it: "From the place where they dwell they open a shaft, Unsupported by the feet, They are suspended, they swing away from men." Herder: "A flood goeth out from the realm of oblivion, They draw it up from the foot of the mountain, They remove it away from men." According to this, the meaning, Herder says, would be, that "the dwelling of the forgotten would be the kingdom of the dead, and at greater depth than the deepest mines have reached. Streams break forth from the river of eternal oblivion beneath, and yet are overcome by the miners, pumped dry, and turned out of the way. "Yet I confess," says he, "the passage remains obscure to my mind." Coverdale renders it, "With the river of water parteth he asunder the strange people, that knoweth no good neighborhood; such as are rude, unmannerly, and boisterous." The Septuagint renders it, "The channels of brooks are choked up with sand; when to such as know not the right way strength is unavailing, and they are removed from among men." The difficulty of interpreting the passage has been felt by every expositor to be great; and there are scarcely two expositions alike. There can be no doubt that Job refers to mining operations, and the whole passage should be explained with reference to such works. But the obscurity may possibly arise from the fact that mining operations were then conducted in a manner different from what they are now, and the allusion may be to some custom which was then well understood, but of which we now know nothing. A plausible interpretation, at least, has been furnished by Gesenius, and one which seems to me to be more satisfactory than any other. An explanation of the words in the passage will bring out this view. The word rendered "breaketh out" (פרץ pâ rats) means to break, rend, tear through - and here refers to the act of breaking through the earth for the purpose of sinking a shaft or pit in a mine. The word rendered "flood" (נחל nachal) means properly a stream or brook; then a valley in which a brook runs along; and here Gesenius supposes it means a shaft or pit of a mine. It may be called a נחל nachal, or valley, from the resemblance to a gully which the water has washed away by a mountain-torrent. From the inhabitant - This conveys evidently no idea as it now stands. The Hebrew is מעם־גר mē‛ı̂ m-gā r. The word גוּר gû r, from which גר gā r is derived, means to sojourn for a time, to dwell, as a stranger or guest; and the phrase here means, "away from any dweller or inhabitant;" that is, from where people dwell, or from the surface of the ground as the home of men; that is, under ground. Or the idea is, that it is done where no one could dwell. It could not be the abode of man. Even the waters forgotten of the foot - The words "even the waters" are supplied by the translators. The Hebrew is מני־רגל הנשׁכחים hanı̂ ś kâ chı̂ ym mı̂ nı̂ y-regel, and refers to being unsupported by the foot. They go into a place where the foot yields no support, and they are obliged to suspend themselves in order to be sustained. They are dried up - דלו dâ lû. The word דלל dâ lal, from which this is derived, means to hang down, to be pendulous, as boughs are on a tree, or as a bucket is in a well. According to this interpretation, the meaning is, that they "hang down" far from men in their mines, and swing to and fro like the branches of a tree in the wind. They are gone away from men - The word נעו nā‛ û, from נוּע nû a‛, means to move to and fro, to waver, to vacillate. Gr. and Latin νεύω neuō, nuo, Germ. nicken, to nod backward and forward. The sense here is, that, far from the dwellings of people, they "wave to and fro" in their deep mines, suspended by cords. They descend by the aid of cords, and not by a firm foothold, until they penetrate the deep darkness of the earth. Other interpretations may be seen, however, defended at length in Schultens, and in Rosenmuller - who has adopted substantially that of Schultens - in Dr. Good, and in other commentaries. Few passages in the Bible are more obscure. Geneva 1599 28:4 The flood breaketh out from the (c) inhabitant; [even the waters] (d) forgotten of the foot: they are dried up, they are gone away from men. (c) Meaning, him that dwells by it. John Gill 28:4 The flood breaketh out from the inhabitant,.... Or, "so that there is no inhabitant" (z); of the mine, as the miner may be said to be, who lives there continually; and, when a flood of water arises, which is an usual thing in mines, he is obliged to flee, and make haste to save his life: even the waters forgotten of the foot; such as never any foot of man touched, or was acquainted with, being subterraneous water, and never seen with the eye of man before, and who before knew not there were such floods underground (a). A like figurative expression in Ps 137:5; they are dried up, they are gone away from men; though such a flood of waters rise apace, and flow in with great force, and threaten the miners' lives, and the ruin of their works; yet they are not discouraged, but by means of engines, pumps, and buckets, and such like things, draw up the waters, and clear the mines of them; and they are gone from the workmen, who return to their work again, and go on with their mining: and so sometimes spiritual miners are interrupted by a flood of Satan's temptations, the world's persecutions, and various afflictions; but, by the assistance of the spirit and grace of God, whereby a standard is lifted up against them, they get clear of them, and receive no hurt by them, but go on cheerfully in the work of the Lord, Is 59:19. (z) "qui accolas non fert", Tigurine version; "dimisso accola", Junius & Tremellius, Piscator; "ut non sit accola", Mercerus. (a) Vid. Senecae Nat. Quaest. l. 5. c. 15. John Wesley 28:4 Breaketh out - While men are searching, water breaks in upon them. Inhabitants - Out of that part of the earth which the miners inhabit. Forgotten - Untrodden by the foot of man. Dried up - They are dried up, (or, drawn up, by engines made for that purpose) from men, from the miners, that they may not be hindered in their work. Robert Jamieson, A. R. Fausset and David Brown 28:4 Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So HERDER]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [UMBREIT].
28:528:5: ※ Երկիր՝ ՚ի նմանէ՛ ելցէ հաց, եւ ՚ի ներքոյ նորա իբրեւ զհուր շրջեցաւ[9342]։ [9342] Ոմանք. Երկիր, եւ ՚ի նմանէ ելցէ։ 5 Գալով այս հողին՝ ապա այնտեղից է ելնում հացը. իսկ իր ընդերքը շուռ-մուռ է տրուած, ինչպէս կրակից: 5 Երկրէն հաց կ’ելլէ Ու անոր տակ կրակի նման բաներ կը գտնուին։ Երկիր` ի նմանէ ելցէ հաց, եւ ի ներքոյ նորա իբրեւ զհուր շրջեցաւ: 28:5: ※ Երկիր՝ ՚ի նմանէ՛ ելցէ հաց, եւ ՚ի ներքոյ նորա իբրեւ զհուր շրջեցաւ[9342]։ [9342] Ոմանք. Երկիր, եւ ՚ի նմանէ ելցէ։ 5 Գալով այս հողին՝ ապա այնտեղից է ելնում հացը. իսկ իր ընդերքը շուռ-մուռ է տրուած, ինչպէս կրակից: 5 Երկրէն հաց կ’ելլէ Ու անոր տակ կրակի նման բաներ կը գտնուին։ zohrab-1805▾ eastern-1994▾ western am▾	28:528:5 Земля, на которой вырастает хлеб, внутри изрыта как бы огнем. 28:5 γῆ γη earth; land ἐξ εκ from; out of αὐτῆς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out ἄρτος αρτος bread; loaves ὑποκάτω υποκατω underneath αὐτῆς αυτος he; him ἐστράφη στρεφω turn; turned around ὡσεὶ ωσει as if; about πῦρ πυρ fire 28:5 אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth מִמֶּ֥נָּה mimmˌennā מִן from יֵֽצֵא־ yˈēṣē- יצא go out לָ֑חֶם lˈāḥem לֶחֶם bread וְ֝ ˈw וְ and תַחְתֶּ֗יהָ ṯaḥtˈeʸhā תַּחַת under part נֶהְפַּ֥ךְ nehpˌaḵ הפך turn כְּמֹו־ kᵊmô- כְּמֹו like אֵֽשׁ׃ ʔˈēš אֵשׁ fire 28:5. terra de qua oriebatur panis in loco suo igne subversa estThe land, out of which bread grew in its place, hath been overturned with fire. 5. As for the earth, out of it cometh bread: and underneath it is turned up as it were by fire. As for the earth, out of it cometh bread: and under it is turned up as it were fire: 28:5 Земля, на которой вырастает хлеб, внутри изрыта как бы огнем. 28:5 γῆ γη earth; land ἐξ εκ from; out of αὐτῆς αυτος he; him ἐξελεύσεται εξερχομαι come out; go out ἄρτος αρτος bread; loaves ὑποκάτω υποκατω underneath αὐτῆς αυτος he; him ἐστράφη στρεφω turn; turned around ὡσεὶ ωσει as if; about πῦρ πυρ fire 28:5 אֶ֗רֶץ ʔˈereṣ אֶרֶץ earth מִמֶּ֥נָּה mimmˌennā מִן from יֵֽצֵא־ yˈēṣē- יצא go out לָ֑חֶם lˈāḥem לֶחֶם bread וְ֝ ˈw וְ and תַחְתֶּ֗יהָ ṯaḥtˈeʸhā תַּחַת under part נֶהְפַּ֥ךְ nehpˌaḵ הפך turn כְּמֹו־ kᵊmô- כְּמֹו like אֵֽשׁ׃ ʔˈēš אֵשׁ fire 28:5. terra de qua oriebatur panis in loco suo igne subversa est The land, out of which bread grew in its place, hath been overturned with fire. 5. As for the earth, out of it cometh bread: and underneath it is turned up as it were by fire. 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 5-6. Так как шахты роются не только в вертикальном по отношению к земле направлении, но и горизонтальном, то внутренность ее оказывается изрытою, как бы прожженною огнем. Здесь, внутри земли, в ее скалах находят прозрачно-синеватый сапфир и золотые песчинки. Adam Clarke: Commentary on the Bible - 1831 28:5: The earth, out of it cometh bread - Or the earth, ממנה mimmennah, from itself, by its own vegetative power, it sends out bread, or the corn of which bread is made. And under it is turned up as it were fire - It seems as if this referred to some combustible fossil, similar to our stone coal, which was dug up out of the earth in some places of Arabia. The Chaldee gives a translation, conformable to a very ancient opinion, which supposed the center of the earth to be a vast fire, and the place called hell. "The earth from which food proceeds, and under which is gehenna, whose cold snow is converted into the likeness of fire; and the garden of Eden, which is the place whose stones are sapphires," etc. The Vulgate has, "The land from which bread has been produced has been destroyed by fire." If this be the meaning of the original, there is probably an allusion to the destruction of Sodom and Gomorrah; and the seventh and eighth verses may be supposed to refer to that catastrophe, there being no place left tangible or visible where those cities once stood: neither fowl nor beast could discern a path there, the whole land being covered with the lake Asphaltites. Albert Barnes: Notes on the Bible - 1834 28:5: As for the earth, out of it cometh bread - That is, it produces food, or the materials for bread. The idea of Job seems to be, that it was proof of great wisdom and skill on the part of man that he had carried the arts of agriculture so far. The earth in producing grain, and the arts of husbandry, were illustrative of wisdom and skill, but they did not impart the wisdom about the government of God which was desired. That was reserved to be imparted more directly by God himself, ff. And under it is turned up as it were fire - That is, on being turned up it discloses precious stones that seem to glow like coals of fire. This is the obvious sense of this passage, though a different interpretation has been given by most expositors. Job is speaking of mining. He describes the search for, gold, and silver, and precious stones. He says that one of the wonders of wisdom in the earth is, that it produces nutritious grain; another, that when the same earth is turned up it seems to rest on a bed of fire. The dark ground is made to glow by the quantity of jewels that are disclosed, and its deep recesses seem to be on fire. There is no reference here, therefore, as it seems to me. to any volcanic agency, or to any belief that the earth rests on a sea of fire. The idea has been expressed in Sergeant's "Mine:" "Wheresoe'er our footsteps turn, Rubies blush and diamonds burn." Luther has given to the passage a different sense. Man bringet auch Feuer unten aus der Eerie, da oben Speise auf wachst - "They bring fire from the earth beneath, where food grows up above." Coverdale, "He bringeth food out of the earth; that which is under he consumeth with fire." Herder, "And underneath it is changed as by fire." Dr. Good, "Below it (the earth) windeth a fiery region." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:5: out of it: Gen 1:11, Gen 1:12, Gen 1:29; Psa 104:14, Psa 104:15; Isa 28:25-29 fire: Eze 28:13, Eze 28:14 Job 28:6 Carl Friedrich Keil and Franz Delitzsch 28:5 5 The earth-from it cometh forth bread, And beneath it is turned up like fire. 6 The place of the sapphire are its stones, And it containeth gold ore. 7 The way, that no bird of prey knoweth, And the eye of the hawk hath not gazed at, 8 Which the proud beast of prey hath not trodden, Over which the lion hath not walked. Job 28:5 is not to be construed as Rosenm.: ad terram quod attinet, ex qua egreditur panis, quod subtus est subvertitur quasi igne; nor with Schlottm.: (they swing) in the earth, out of which comes bread, which beneath one turns about with fire; for Job 28:5 is not formed so that the Waw of ותחתּיה could be Waw apod., and ארץ cannot signify "in the interior of the earth" as locativus; on the contrary, it stands in opposition to תחתיה, that which is beneath the earth, as denoting the surface of the earth (the proper name of which is אדמה, from the root דם, with the primary notion of a flat covering). They are two grammatically independent predicates, the first of which is only the foil of the other: the earth, out of it cometh forth bread (לחם as Ps 104:14), and beneath it (the surface of the earth) = that which lies beneath it (ותחתיה only virtually a subj. in the sense of ותחתּיּותיה, since תּחתּי occurs only as a preposition), is turned about (comp. the construction of the sing. of the verb with the plur. subj. Job 30:15) as (by) fire Instar ignis, scil. subvertentis); i.e., the earth above furnishes nourishment to man, but that not satisfying him, he also digs out its inward parts (comp. Pliny, h. n. xxxiii. proaem.: in sede Manium opes quaerimus, tanquam parum benigna fertilique quaqua calcatur), since this is turned or tossed about (comp. מהפּכה, the special word for the overthrow of Sodom by fire) by mining work, as when fire breaks out in a house, or even as when a volcanic fire rumbles within a mountain (Castalio: agunt per magna spatia cuniculos et terram subeunt non secus ac ignis facet ut in Aetna et Vesuvio). The reading במו (Schlottm.) instead of כמו is natural, since fire is really used to blast the rock, and to separate the ore from the stone; but, with the exception of Jerome, who has arbitrarily altered the text (terra, de qua oriebatur panis in loco suo, igni subversa est), all the old translations reproduce כמו, which even Nasse, in opposition to von Veltheim, thinks suitable: Man's restless search, which rummages everything through, is compared to the unrestrainable ravaging fire. Job 28:6 also consists of two grammatically independent assertions: the place (bed) of the sapphire is its rock. Must we refer לו to ספּיר, and translate: "and it contains fine dust of gold" (Hirz., Umbr., Stick., Nasse)? It is possible, for Theophrastus (p. 692, ed. Schneider) says of the sapphire it is ὥσπερ χρυσόπαστος, as it were covered with gold dust or grains of gold; and Pliny, h. n. xxxvii. 9, 38f.: Inest ei (cyano) aliquando et aureus pulvis qualis in sapphiris, in iis enim aurum punctis conlucet, which nevertheless does not hold good of the proper sapphire, but of the azure stone (lapis lazuli) which is confounded with it, a variegated species of which, with gold, or rather with iron pyrites glittering like gold, is specially valued. (Note: Comp. Quenstedt, Handbuch der Mineralogie (1863), S. 355 and 302.) But Schultens rightly observes: vix cerdiderim, illum auratilem pulvisculum sapphiri peculiari mentione dignum; and Schlottm.: such a collateral definition to ספיר, expressed in a special clause (not a relative one), has something awkward about it. On the other hand, עפרת זהב is a perfectly suitable appellation of gold ore. "The earth, which is in itself black," says Diodorus in the passage quoted before, "is interspersed with veins of marble, which is of such pre-eminent whiteness, that its brilliance surpasses everything that glitters, and from it the overseers of the mine prepare gold with a large number of workmen." And further on, of the heating of this gold ore he says: "the hardest auriferous earth they burn thoroughly in a large fire; thus they make it soft, so that it can be worked by the hand." עפרת זהב is a still more suitable expression for such auriferous earth and ore than for the nuggets of ἄπυρος χρυσός (i.e., unsmelted) of the size of a chestnut, which, according to Diodorus, ii. 50, are obtained in mines in Arabia (μεταλλεύεται). But it is inadmissible to refer לו to man, for the clause would then require to be translated: and gold ore is to him = he has, while it is the rather intended to be said that the interior of the earth has gold ore. לו is therefore, with Hahn and Schlottm., to be referred to מקום: and this place of the sapphire, it contains gold. The poet might have written להּ but לו implies that where the sapphire is found, gold is also found. The following נתיב (with Dech), together with the following relative clause, is connected with אבניה, or even with מקום, which through Job 28:6 is become the chief subj.: the place of the sapphire and of the gold is the rock of the bowels of the earth, - a way, which, etc., i.e., such a place is the interior of the earth, accessible to no living being of the earth's surface except to man alone. The sight of the bird of prey, the עיט, ἀετός, and of the איּה, i.e., the hawk or kite, reaches from above far and wide beneath; (Note: The איה - says the Talmud b. Chullin, 63b - is in Babylon, and seeth a carcase in the land of Israel.) the sons of pride, שׁחץ (also Talmud. arrogance, ferocia, from שׁחץ = Arab. šachaṣa, to raise one's self, not: fatness, as Meier, after Arab. šachuṣa, to be fat, thick), i.e., the beasts of prey, especially the lion, שׁחל (vid., on Job 4:10, from שׁחל, Arab. sḥl, to roar, Arab. of the ass, comp. the Lat. rudere used both of the lion and of the ass), seek the most secret retreat, and shun no danger; but the way by which man presses forward to the treasures of the earth is imperceptible and inaccessible to them. Geneva 1599 28:5 [As for] the earth, out of it cometh (e) bread: and under it is turned up as it were fire. (e) That is, come and underneath is brimstone or coal, which easily conceives fire. John Gill 28:5 As for the earth, out of it cometh bread,.... That is, bread corn, or corn of which bread is made particularly wheat; which falling, or being cast into the earth, rises up and brings forth fruit, and, when ground into flour, makes fine bread; and to this same original the psalmist ascribes bread, which strengthens man's heart, Ps 104:14. The West Indians formerly made their bread of roots of the earth, particularly one called "jucca" (b); so Caesar's soldiers in distress made bread of a root called "chara", steeped in milk (c): and under it is turned up as it were fire; coal, which is fuel for fire; for, as in the earth are mines for gold and silver, iron and brass, out of which they are dug, or the ore of them, so there is coal under the earth; which, when turned up, or dug, is taken for firing; or brimstone, or sulphureous matter, which is easily inflammable; and sometimes the same earth, the surface of which is covered with corn, out of which bread cometh, underneath are coal, or sulphur, and such like combustible matter: some think precious stones are meant, which glitter and sparkle like fire; see Ezek 28:14. (b) P. Martyr, Decad 1. l. 1. (c) Caesar. Comment. Bell. Civil. l. 3. c. 48. John Wesley 28:5 Fire - Coals, and brimstone, and other materials of fire. Unless this refer, as some suppose, to a central fire. Robert Jamieson, A. R. Fausset and David Brown 28:5 Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So PLINY [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [UMBREIT]. English Version is simpler, which means precious stones which glow like fire; and so Job 28:6 follows naturally (Ezek 28:14).
28:628:6: ※ Տեղի շափիղ՚այի քարինք նորա՝ եւ հող նորա ոսկի՛[9343]։ [9343] Ոմանք. Տեղի է. շափւղա քարինք նորա։ 6 Նրա քարերը շափիւղայ ունեն, իսկ հողը՝ ոսկի: 6 Անոր քարերը շափիւղաներու տեղ են Ու հոն ոսկիի աւազ կայ։ Տեղի շափիղայի քարինք նորա` եւ հող նորա ոսկի: 28:6: ※ Տեղի շափիղ՚այի քարինք նորա՝ եւ հող նորա ոսկի՛[9343]։ [9343] Ոմանք. Տեղի է. շափւղա քարինք նորա։ 6 Նրա քարերը շափիւղայ ունեն, իսկ հողը՝ ոսկի: 6 Անոր քարերը շափիւղաներու տեղ են Ու հոն ոսկիի աւազ կայ։ zohrab-1805▾ eastern-1994▾ western am▾	28:628:6 Камни ее место сапфира, и в ней песчинки золота. 28:6 τόπος τοπος place; locality σαπφείρου σαπφειρος sapphire οἱ ο the λίθοι λιθος stone αὐτῆς αυτος he; him καὶ και and; even χῶμα χωμα gold piece; gold leaf αὐτῷ αυτος he; him 28:6 מְקֹום־ mᵊqôm- מָקֹום place סַפִּ֥יר sappˌîr סַפִּיר lapis lazuli אֲבָנֶ֑יהָ ʔᵃvānˈeʸhā אֶבֶן stone וְ wᵊ וְ and עַפְרֹ֖ת ʕafrˌōṯ עָפָר dust זָהָ֣ב zāhˈāv זָהָב gold לֹֽו׃ lˈô לְ to 28:6. locus sapphyri lapides eius et glebae illius aurumThe stones of it are the place of sapphires, and the clods of it are gold. 6. The stones thereof are the place of sapphires, and it hath dust of gold. The stones of it [are] the place of sapphires: and it hath dust of gold: 28:6 Камни ее место сапфира, и в ней песчинки золота. 28:6 τόπος τοπος place; locality σαπφείρου σαπφειρος sapphire οἱ ο the λίθοι λιθος stone αὐτῆς αυτος he; him καὶ και and; even χῶμα χωμα gold piece; gold leaf αὐτῷ αυτος he; him 28:6 מְקֹום־ mᵊqôm- מָקֹום place סַפִּ֥יר sappˌîr סַפִּיר lapis lazuli אֲבָנֶ֑יהָ ʔᵃvānˈeʸhā אֶבֶן stone וְ wᵊ וְ and עַפְרֹ֖ת ʕafrˌōṯ עָפָר dust זָהָ֣ב zāhˈāv זָהָב gold לֹֽו׃ lˈô לְ to 28:6. locus sapphyri lapides eius et glebae illius aurum The stones of it are the place of sapphires, and the clods of it are gold. 6. The stones thereof are the place of sapphires, and it hath dust of gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:6: The stones - the place of sapphires - In the language of mineralogists, the gangue, matrix, or bed in which the sapphire is found. For a description of this stone, see on(note). Dust of gold - Or rather, gold dust. Albert Barnes: Notes on the Bible - 1834 28:6: The stones of it are the place - Among the stones of the earth sapphires are found. "The situation of the sapphire is in alluvial soil, in the vicinity of rocks, belonging to the secondary floetz trap formation, and imbedded in gneiss." Jameson. "The sapphire occurs in considerable abundance in the granitic alluvion of Matura and Saffragam, in Ceylon." Davy. Sapphires - Compare the note at Isa 54:11. The sapphire is a precious stone, usually of a blue color, though it is sometimes yellow, red, violet. green, or white. In hardness it is inferior to the diamond only: "In unroll'd tufts, flowers purpled, blue and white, Like sapphire, pearl, in rich embroidery." Shakespeare "He tinctures rubies with their rosy hue, And on the sapphire spreads a heavenly blue." Blackmore The mineral is, next to the diamond, the most valuable of the precious stones. The most highly prized varieties are the crimson and carmine red; these are the "Oriental ruby" of the traveler, and next to the diamond are the most valuable jewels hitherto discovered. The blue varieties - the sapphire of the jeweler - are next in value to the red. The yellow varieties - the "Oriental Topaz" of the jeweler - are of less value than the blue or true sapphire. Edinburgh Encyclopedia, article "Mineralogy." And it hath dust of gold - Margin, or "gold ore." Literally, "The dusts of gold are in it." Gold is often found in the form of dust. It is obtained by washing it from the sand, and passing it over a fleece of wool, to which the gold adheres. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:6: sapphires: Job 28:16; Exo 24:10; Sol 5:14; Isa 54:11; Rev 21:19 dust of gold: or, gold ore Job 28:7 Geneva 1599 28:6 The stones of it [are] the place (f) of sapphires: and it hath dust of gold. (f) He alludes to the mines and secrets of nature, which are under the earth, into which neither souls nor beasts can enter. John Gill 28:6 The stones of it are the place of sapphires,.... In some parts of the earth its stones are a quarry of sapphires, put here for all precious stones: this is a most excellent precious stone, of a sky colour, with golden specks, and was one of the stones in the breast plate of the high priest; and by which are represented the pavement under the feet of the God of Israel, the throne of Christ, his bowels and affections for his people, the comeliness of them, and the glory of his church in the latter day, Ex 24:10; and it hath dust of gold; some parts of the earth abound with the dust of gold; its dust is gold, or it hath gold as plenty as dust; though some think this refers to the sapphire in the preceding clause, which, as Pliny says (d), has "pulvis aureus", dust of gold, in it, and shines and sparkles with golden points, or specks; and so say other writers (e); but the word used rather signifies clods, lumps, masses of gold, which better agree with the earth; and, besides, no very good reason can be given why there should be such a particular description of the sapphire; whereas the earth is the original of that, and of all the other things before spoken of. (d) Nat. Hist. l. 37. c. 9. (e) Ruaeus de Gemmis, l. 2. c. 2. John Wesley 28:6 Sapphires - Of precious stones; the sapphire, is one of the most eminent, being put for all the rest. In some parts of the earth, the sapphires are mixed with stones, and cut out of them and polished. Hath - The earth continueth. Dust - Distinct from that gold which is found in the mass, both sorts of gold being found in the earth. Robert Jamieson, A. R. Fausset and David Brown 28:6 Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, UMBREIT refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.
28:728:7: Շաւի՛ղ է զոր ո՛չ ծանեաւ թռչուն, եւ ո՛չ դիտեաց զնա ա՛կն անգեղ։ 7 Շաւիղ կայ՝ երբեք ծանօթ չէ թռչնին, եւ ոչ էլ անգղի աչքն է այն տեսել, 7 Յափշտակող թռչունը անոր շաւիղը ճանչցաւ Ու անգղին աչքը զանիկա չտեսաւ։ Շաւիղ է զոր ոչ ծանեաւ թռչուն, եւ ոչ դիտեաց զնա ակն անգեղ: 28:7: Շաւի՛ղ է զոր ո՛չ ծանեաւ թռչուն, եւ ո՛չ դիտեաց զնա ա՛կն անգեղ։ 7 Շաւիղ կայ՝ երբեք ծանօթ չէ թռչնին, եւ ոչ էլ անգղի աչքն է այն տեսել, 7 Յափշտակող թռչունը անոր շաւիղը ճանչցաւ Ու անգղին աչքը զանիկա չտեսաւ։ zohrab-1805▾ eastern-1994▾ western am▾	28:728:7 Стези {туда} не знает хищная птица, и не видал ее глаз коршуна; 28:7 τρίβος τριβος path οὐκ ου not ἔγνω γινωσκω know αὐτὴν αυτος he; him πετεινόν πετεινος bird καὶ και and; even οὐ ου not παρέβλεψεν παραβλεπω he; him ὀφθαλμὸς οφθαλμος eye; sight γυπός γυψ vulture 28:7 נָ֭תִיב ˈnāṯîv נָתִיב path לֹֽא־ lˈō- לֹא not יְדָ֣עֹו yᵊḏˈāʕô ידע know עָ֑יִט ʕˈāyiṭ עַיִט bird of prey וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁ֝זָפַ֗תּוּ ˈšzāfˈattû שׁזף catch sight עֵ֣ין ʕˈên עַיִן eye אַיָּֽה׃ ʔayyˈā אַיָּה black bird 28:7. semitam ignoravit avis nec intuitus est oculus vulturisThe bird hath not known the path, neither hath the eye of the vulture beheld it. 7. That path no bird of prey knoweth, neither hath the falcon’s eye seen it: There is a path which no fowl knoweth, and which the vulture' s eye hath not seen: 28:7 Стези {туда} не знает хищная птица, и не видал ее глаз коршуна; 28:7 τρίβος τριβος path οὐκ ου not ἔγνω γινωσκω know αὐτὴν αυτος he; him πετεινόν πετεινος bird καὶ και and; even οὐ ου not παρέβλεψεν παραβλεπω he; him ὀφθαλμὸς οφθαλμος eye; sight γυπός γυψ vulture 28:7 נָ֭תִיב ˈnāṯîv נָתִיב path לֹֽא־ lˈō- לֹא not יְדָ֣עֹו yᵊḏˈāʕô ידע know עָ֑יִט ʕˈāyiṭ עַיִט bird of prey וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁ֝זָפַ֗תּוּ ˈšzāfˈattû שׁזף catch sight עֵ֣ין ʕˈên עַיִן eye אַיָּֽה׃ ʔayyˈā אַיָּה black bird 28:7. semitam ignoravit avis nec intuitus est oculus vulturis The bird hath not known the path, neither hath the eye of the vulture beheld it. 7. That path no bird of prey knoweth, neither hath the falcon’s eye seen it: 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 7-8. Они сокрыты в такой глубине, что ее не могут просмотреть дальнозоркий орел (синодальное: "хищная птица") и коршун, не бывали в этих отдаленных местностях и везде рыскающие шакалы и львы. Adam Clarke: Commentary on the Bible - 1831 28:7: There is a path which no fowl knoweth - The instinct of birds is most surprising. They traverse vast forests, etc., in search of food, at a great distance from the place which they have chosen for their general residence; and return in all weathers, never missing their track: they also find their own nest without ever mistaking another of the same kind for it. Birds of passage, also, after tarrying in a foreign clime for six or seven months, return to their original abode over kingdoms and oceans, without missing their way, or deviating in the least from the proper direction; not having a single object of sight to direct their peregrinations. In such cases even the keen scent of the vulture, and the quick, piercing sight of the eagle, would be of no use. It is possible that Job may here refer to undiscovered mines and minerals; that notwithstanding man had already discovered much, yet much remained undiscovered, especially in the internal structure and contents of the earth. Since his time innumerable discoveries have been made; and yet how little do we know! Our various conflicting and contradictory theories of the earth are full proofs of our ignorance, and strong evidences of our folly. The present dogmatical systems of geology itself are almost the ne plus ultra of brain-sick visionaries, and system-mad mortals. They talk as confidently of the structure of the globe, and the manner and time in which all was formed, as if they had examined every part from the center to the circumference; though not a soul of man has ever penetrated two miles in perpendicular depth into the bowels of the earth. And with this scanty, defective knowledge, they pretend to build systems of the universe, and blaspheme the revelation of God! Poor souls! All these things are to them a path which no fowl knoweth, which the vulture's eye hath not seen, on which the lion's whelps have not trodden, and by which the fierce lion have not passed. The wisdom necessary to such investigations is out of their reach; and they have not simplicity of heart to seek it where it may be found. One of the Chaldee Targums gives a strange turn to this verse: - "The path of the tree of life Sammael, (Satan), though flying like a bird, hath not known; nor hath the eye of Eve beheld it. The children of men have not walked in it; nor hath the serpent turned towards it." Albert Barnes: Notes on the Bible - 1834 28:7: There is a path which no fowl knoweth - That is, a path in searching for gold and precious stones. The miner treads a way which is unseen by the bird of keenest vision. He penetrates into the deep darkness of the earth. The object of Job is to show the wisdom and the intrepidity of man in penetrating these dark regions in searching for sapphires and gold. The most far-sighted birds could not find their way to them. The most intrepid and fearless beasts of prey dared not adventure to those dangerous regions. The word rendered "fowl" (עיט ‛ ayı̂ ṭ) means either a ravenous beast, Jer 12:9, or more commonly a ravenous bird; see the notes at Isa 46:11. According to Bochart, Hieroz. P. 11. L. 11. c. viii. p. 195, the word here denotes a rapacious bird of any kind; a bird which has a keen vision. Which the vulture's eye hath not seen - The vulture is distinguished for the remarkable keenness of its vision. On the deserts of Arabia, it is said, when a camel dies, there is almost immediately discerned far in the distant sky, what seems at first to be a mere speck. As it draws nearer it is perceived to be a vulture that had marked the camel as he fell, and that comes to prey upon it. This bird is proverbial for the keenness of its sight. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:7: a path: Job 28:21-23, Job 11:6, Job 38:19, Job 38:24; Rom 11:33 Job 28:9 John Gill 28:7 There is a path which no fowl knoweth,.... A path made by miners to the gold, silver, brass, and iron ores; to the places where gems and precious stones lie; the way to which was never seen, and could never have been discovered by the most sharp-sighted fowl, as "the eagle" (d); which some think is particularly intended; and the Greek word for an eagle seems to be derived from the word used in the text: this fowl, the king of birds, as it is the swiftest, it is the most quick-sighted of any; but, though it is eager, and looks out sharp after its prey, and which it beholds at a great distance, and in the most secret lurking places, and flies unto it, and seizes upon it at once, yet it never could look into the bowels of the earth, or discover a track leading thereunto; in this it is outdone by the diligent and laborious miner, who is not at a loss to make his way into the inmost and darkest recesses of the earth: which the vulture's eye hath not seen; which is next to the eagle, and some of them are of the species of it, and is a very sharp-sighted creature, even to a proverb, as well as voracious, which makes it diligent to search everywhere for its prey; and yet this creature's sharp and piercing eye never saw the path the miners make by digging into the earth, in order to get metals and minerals from it. Some understand this path of subterraneous paths in nature, made of God, through which rivers of water pass that were never seen by creatures of the quickest sight; it may rather be applied to the paths of God in providence, which are unsearchable and past finding out, by men of the most sagacious and penetrating capacities, though they will hereafter be made manifest; and also to his paths of love, grace, and mercy towards the sons of men, which are the deep things of God, searched into and revealed by his Spirit, or otherwise could not be known; as well as to the ways and paths of righteousness and holiness, of faith and truth, of the word and ordinances God has revealed, as his mind and will his people should walk in, which otherwise would not be known, and are not by carnal men; and especially to the principal way and path, Christ Jesus, who is the way to the Father, the way to everlasting happiness, the way of life and salvation, the high way and way of holiness, in which men, though fools, shall not err, and of which some things are said in Is 35:8; which greatly agree with what are said of this path, here and in Job 28:8, this way of peace is not known by carnal men, nor the things of it discerned by natural men, though ever so sagacious; see Rom 3:17. (d) "ad id alludit aquiae Graecum vocabulum" Bochart. Hierozoic par. 1. l. 1. c. 9. col. 59. Broughton renders it "a kite". John Wesley 28:7 A path - In the bowels of the earth. Vulture's eye - Whose eye is very quick, and strong, and searcheth all places for its prey. Robert Jamieson, A. R. Fausset and David Brown 28:7 fowl--rather, "ravenous bird," or "eagle," which is the most sharp-sighted of birds (Is 46:11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight.
28:828:8: Եւ ո՛չ կոխեցին զնա որդիք ամբարտաւանից. ո՛չ անց ՚ի նա առեւծ։ 8 ուր ոտք չի դրել մարդն ամբարտաւան, որտեղով առիւծ չի անցել անգամ: 8 Վայրենի գազանները* հոն ոտք կոխած չեն, Առիւծը անկէ անցած չէ։ Եւ ոչ կոխեցին զնա որդիք ամբարտաւանից, ոչ անց ի նա առեւծ: 28:8: Եւ ո՛չ կոխեցին զնա որդիք ամբարտաւանից. ո՛չ անց ՚ի նա առեւծ։ 8 ուր ոտք չի դրել մարդն ամբարտաւան, որտեղով առիւծ չի անցել անգամ: 8 Վայրենի գազանները* հոն ոտք կոխած չեն, Առիւծը անկէ անցած չէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:828:8 не попирали ее скимны, и не ходил по ней шакал. 28:8 οὐκ ου not ἐπάτησαν πατεω trample αὐτὴν αυτος he; him υἱοὶ υιος son ἀλαζόνων αλαζων braggart οὐ ου not παρῆλθεν παρερχομαι pass; transgress ἐπ᾿ επι in; on αὐτῆς αυτος he; him λέων λεων lion 28:8 לֹֽא־ lˈō- לֹא not הִדְרִיכֻ֥הוּ hiḏrîḵˌuhû דרך tread בְנֵי־ vᵊnê- בֵּן son שָׁ֑חַץ šˈāḥaṣ שַׁחַץ greatness לֹֽא־ lˈō- לֹא not עָדָ֖ה ʕāḏˌā עדה stride עָלָ֣יו ʕālˈāʸw עַל upon שָֽׁחַל׃ šˈāḥal שַׁחַל young lion 28:8. non calcaverunt eam filii institorum nec pertransivit per eam leaenaThe children of the merchants have not trodden it, neither hath the lioness passed by it. 8. The proud beasts have not trodden it, nor hath the fierce lion passed thereby. The lion' s whelps have not trodden it, nor the fierce lion passed by it: 28:8 не попирали ее скимны, и не ходил по ней шакал. 28:8 οὐκ ου not ἐπάτησαν πατεω trample αὐτὴν αυτος he; him υἱοὶ υιος son ἀλαζόνων αλαζων braggart οὐ ου not παρῆλθεν παρερχομαι pass; transgress ἐπ᾿ επι in; on αὐτῆς αυτος he; him λέων λεων lion 28:8 לֹֽא־ lˈō- לֹא not הִדְרִיכֻ֥הוּ hiḏrîḵˌuhû דרך tread בְנֵי־ vᵊnê- בֵּן son שָׁ֑חַץ šˈāḥaṣ שַׁחַץ greatness לֹֽא־ lˈō- לֹא not עָדָ֖ה ʕāḏˌā עדה stride עָלָ֣יו ʕālˈāʸw עַל upon שָֽׁחַל׃ šˈāḥal שַׁחַל young lion 28:8. non calcaverunt eam filii institorum nec pertransivit per eam leaena The children of the merchants have not trodden it, neither hath the lioness passed by it. 8. The proud beasts have not trodden it, nor hath the fierce lion passed thereby. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:8: The lion's whelps - The lion that ventures into the most dangerous places in pursuit of prey, has not dared to go where man has gone in pursuit of precious stones and gold. On the words used here to designate the lion, see Bochart Hieroz P. 1. Lib. iii. c. 1. John Gill 28:8 The lion's whelps have not trodden it, nor the fierce lion passed by it. Or "upon it" (e); such creatures that are exceeding fierce and cruel, hungry and voracious, eager after their prey, range here and there in pursuit of it, search every hole and corner, and rove in dens and caves of the earth; yet these never traversed such ways and paths the miners make to get out the wealth and riches of the earth. Wicked men are sometimes compared to lions, for their cruelty and oppression exercised on the saints, breathing out threatenings and slaughter against them, Ps 57:4; and particularly tyrannical princes and persecutors, as the kings of Assyria and Babylon, and Nero the Roman emperor, Jer 1:17; these never trod the way of holiness, nor walked in the path of truth, nor knew the wisdom of God in a mystery, nor the Lord of life and glory, and the way of life and salvation by him; which is a way the unclean walk not in, or persons of such a temper and disposition; see Is 35:8. The former clause may be rendered, as it is by some, "the children of pride" (f), and as it is in Job 41:34, which is the only place besides this where it is used; and so the Septuagint version, "the children of proud men": and may be accommodated to self-righteous persons, who are proud boasters of themselves and of their works, and go about to establish their own righteousness, and despise and will not submit unto the righteousness of Christ; these tread not in nor walk upon the good old way, and the only way of life, righteousness, and salvation, by Christ. (e) "super eam", Schultens. (f) "filii superbiae", Montanus, Beza, Bolducius, Vatablus. John Wesley 28:8 Lion - Which rangeth all places for prey. The birds and beasts have often led men to such places as otherwise they should never have found out; but they could not lead them to these mines, the finding out of them is a special gift of God. Robert Jamieson, A. R. Fausset and David Brown 28:8 lion's whelps--literally, "the sons of pride," that is, the fiercest beasts. passed--The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.
28:928:9: Յապառաժն ձգեաց զձեռն իւր. տապալեա՛ց զլերինս ՚ի հիմանէ։ 9 Մարդ ձեռքն է գցել ապառաժներին, հիմքից սասանել բարձրաբերձ լեռներ: 9 Մարդը իր ձեռքը կ’երկնցնէ ապառաժներուն Ու լեռները հիմէն կը տապալէ։ Յապառաժն ձգեաց զձեռն իւր, տապալեաց զլերինս ի հիմանէ: 28:9: Յապառաժն ձգեաց զձեռն իւր. տապալեա՛ց զլերինս ՚ի հիմանէ։ 9 Մարդ ձեռքն է գցել ապառաժներին, հիմքից սասանել բարձրաբերձ լեռներ: 9 Մարդը իր ձեռքը կ’երկնցնէ ապառաժներուն Ու լեռները հիմէն կը տապալէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:928:9 На гранит налагает он руку свою, с корнем опрокидывает горы; 28:9 ἐν εν in ἀκροτόμῳ ακροτομος extend χεῖρα χειρ hand αὐτοῦ αυτος he; him κατέστρεψεν καταστρεφω overturn δὲ δε though; while ἐκ εκ from; out of ῥιζῶν ριζα root ὄρη ορος mountain; mount 28:9 בַּֽ֭ ˈbˈa בְּ in † הַ the חַלָּמִישׁ ḥallāmîš חַלָּמִישׁ flint שָׁלַ֣ח šālˈaḥ שׁלח send יָדֹ֑ו yāḏˈô יָד hand הָפַ֖ךְ hāfˌaḵ הפך turn מִ mi מִן from שֹּׁ֣רֶשׁ ššˈōreš שֹׁרֶשׁ root הָרִֽים׃ hārˈîm הַר mountain 28:9. ad silicem extendit manum suam subvertit a radicibus montesHe hath stretched forth his hand to the flint, he hath overturned mountains from the roots. 9. He putteth forth his hand upon the flinty rock; he overturneth the mountains by the roots. He putteth forth his hand upon the rock; he overturneth the mountains by the roots: 28:9 На гранит налагает он руку свою, с корнем опрокидывает горы; 28:9 ἐν εν in ἀκροτόμῳ ακροτομος extend χεῖρα χειρ hand αὐτοῦ αυτος he; him κατέστρεψεν καταστρεφω overturn δὲ δε though; while ἐκ εκ from; out of ῥιζῶν ριζα root ὄρη ορος mountain; mount 28:9 בַּֽ֭ ˈbˈa בְּ in † הַ the חַלָּמִישׁ ḥallāmîš חַלָּמִישׁ flint שָׁלַ֣ח šālˈaḥ שׁלח send יָדֹ֑ו yāḏˈô יָד hand הָפַ֖ךְ hāfˌaḵ הפך turn מִ mi מִן from שֹּׁ֣רֶשׁ ššˈōreš שֹׁרֶשׁ root הָרִֽים׃ hārˈîm הַר mountain 28:9. ad silicem extendit manum suam subvertit a radicibus montes He hath stretched forth his hand to the flint, he hath overturned mountains from the roots. 9. He putteth forth his hand upon the flinty rock; he overturneth the mountains by the roots. 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 9-11. При добывании металлов и драгоценных камней человек не стесняется пространственными расстояниями (ст. 7-8), не имеют для него значения и другие трудности, препятствия. Он разбивает гранитные камни, производит, где нужно, обвалы, "в скалах просекает каналы" (евр. "jeorim"), - галереи, чтобы было возможно следить за рудными жилами металла, и отводить в сторону мешающую работе воду. Adam Clarke: Commentary on the Bible - 1831 28:9: He putteth forth his hand upon the rock, - Still there appears to be a reference to mining. Man puts his hand upon the rock, he breaks that to pieces, in order to extract the metals which it contains. He overturneth the mountains - He excavates, undermines, or digs them away, when in search of the metals contained in them: this is not only poetically, but literally, the case in many instances. Albert Barnes: Notes on the Bible - 1834 28:9: He putteth forth his hand - That is, the miner in securing the precious metals and gems. Upon the rock - Margin, "flint." The word used here (חלמישׁ challâ mı̂ ysh) occurs also in Psa 104:8. Deu 8:15; Deu 32:13. It means "flint, silex;" and the idea is, that the miner approaches the hardest substances. He penetrates even the flint in searching for precious stones. Dr. Good renders it, "Sparry ore." Michaelis renders the same word in Deu 7:15, porphyry, or red granite. The idea is that nothing, however difficult, not even cutting down the hardest rocks, deters the miner from pursuing his work. He overturneth the mountains by the roots - That is, he digs under them, and they fall. The root of a mountain means its base or foundation. The following passage from Pliny (Hist. Nat. xxxiii. c. iv. 21) furnishes an admirable illustration of this passage: Tamen in silice facilior existimatur labor. Est namque terra ex quodam argillae genere glarae mixta, Candidam vocant, prope inexpugnabilis. Cuneis earn ferreis aggrediuntur, et iisdem mallets; nihilque durius putant, nisi quod inter omnia auri lama durissima est. Peracto opere cervices fornicum ab ultimo caedunt, dantque signun ruinrae, eamque solus intelligit in cacumine montis pervigil. Hic voce, ictuque, repente operarios Rev_ocari jubet, pariterque ipse devolat. Mons fractus cadit in scse Iongo fragore, qui concipi humana mente non possit, et flatu incredibili. Spectant victores ruinam naturae. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:9: rock: or, flint he overturneth: Nah 1:4-6 Job 28:10 Carl Friedrich Keil and Franz Delitzsch 28:9 9 He layeth his hand upon the pebbles; He turneth up the mountains from the root. 10 He cutteth canals through the rocks; And his eye seeth all kinds of precious things. 11 That they may not leak, he dammeth up rivers; And that which is hidden he bringeth to light. 12 But wisdom, whence is it obtained? And where is the place of understanding? Beneath, whither no other being of the upper world penetrates, man puts his hand upon the quartz or rock. חלּמישׁ (perhaps from חלם, to be strong, firm: Arabic, with the reduplication resolved, chalnubûs, like עכּבישׁ, Arab. ‛ancabûth, vid., Jesurun, p. 229) signifies here the quartz, and in general the hard stone; שׁלח יד בּ something like our "to take in hand" of an undertaking requiring strong determination and courage, which here consists in blasting and clearing away the rock that contains no ore, as Pliny, h. n. xxxiii. 4, 21, describes it: Occursant ... silices; hos igne et aceto rumpunt, saepius vero, quoniam id cuniculos vapore et fumo strangulat, caedunt fractariis CL libras ferri habentibus egeruntque umeris noctibus ac diebus per tenebras proxumis tradentes; lucem novissimi cernunt. Further: he (man, devoted to mining) overturns (subvertit according to the primary signification of הפך, Arab. 'fk, 'ft, to turn, twist) mountains from the roots. The accentuation הפך with Rebia mugrasch, משׁרשׁ with Mercha, is false; it is, according to Codd. and old editions, to be accented הפך with Tarcha, משׁרשׁ with Munach, and to be translated accordingly: subvertit a radice montes (for Munach is the transformation of a Rebia mugrasch), not a radice montium. Blasting in mining which lays bare the roots (the lowest parts) of the mountains is intended, the conclusion of which - the signal for the flight of the workmen, and the effective crash - is so graphically described by Pliny in the passage cited above: Peracto opere cervices fornicum ab ultumo cadunt; dat signum ruina eamque solus intellegit in cacumine ejus montis vigil. Hic voce, nutu evocari jubet operas pariterque ipse devolat. Mons fractus cadit ab sese longe fragore qui concipi humana mente non possit eque efflatu incredibili spectant victores ruinam naturae. The meaning of Job 28:10 depends upon the signification of the יארים. It is certainly the most natural that it should signify canals. The word is Egyptian; aur in the language of the hieroglyphs signifies a river, and especially the Nile; wherefore at the close of the Laterculus of Eratosthenes the name of the king, Φρουορῶ (Φουορῶ), is explained by ἤτοι Νεῖλος. If water-canals are intended, they may be either such as go in or come away. In the first case it may mean water let in like a cataract over the ruins of the blasted auriferous rock, the corrugi of Pliny: Alius par labor ac vel majoris impendi: flumina ad lavandam hanc ruinam jugis montium obiter duxere a centesimo plerumque lapide; corrugos vocant, a corrivatione credo; mille et hic labores. But בּקּע is not a suitable word for such an extensive and powerful flooding with water for the purpose of washing the gold. It suits far better to understand the expression of galleries or ways cut horizontally in the rock to carry the water away. Thus von Veltheim explains it: "The miner makes ways through the hard rock into his section in which the perpendicular shaft terminates, guides the water which is found in abundance at that depth through it [i.e., the water as the bottom of the pit that hinders the progress of the work], and is able [thus Job 28:10 naturally is connected with what precedes] to judge of the ore and fragments that are at the bottom, and bring them to the light. This mode of mining by constantly forming one gallery under the other [so that a new gallery is made under the pit that is worked out by extending the shaft, and also freeing this from water by making another outlet below the previous one] is the oldest of all, of which anything certain is known in the history of mining, and the most natural in the days when they had no notion of hydraulics." This explanation is far more satisfactory than that of Herm. Sam. Reimarus, of the "Wolfenbtteler Fragmente" (in his edition of the Neue Erkl. des B. Hiob, by John Ad. Hoffmann, 1734, iv. S. 772): "He breaks open watercourses in the rocks. What the miners call coming upon water, is when they break into a fissure from which strong streams of water gush forth. The miner not only knows how to turn such water to good account, but it is also a sign that there are rich veins of ore near at hand, as there is the most water by these courses and fissures. Hence follows: and then his eye sees all kinds of precious things." But there is no ground for saying that water indicates rich veins of ore, and בקע is much more appropriate to describe the designed formation of courses to carry off the water than an accidental discovery of water in course of the work; moreover, יארים is as appropriate to the former as it is inappropriate to the latter explanation, for it signifies elsewhere the arms of the Nile, into which the Nile is artificially divided; and therefore it may easily be transferred to the horizontal canals of the mine cut through the hard rock (or through the upper earth). Nevertheless, although the water plays an important part in mining operations, by giving rise to the greatest difficulties, as it frequently happens that a pit is deluged with water, and must be abandoned because no one can get down to it: it is improbable that Job 28:10 as well as Job 28:11 refers to this; we therefore prefer to understand יארים as meaning the (horizontal) courses (galleries or drifts) in which the ore is dug, - a rendering which is all the more possible, since, on the one hand, in Coptic jaro (Sahidic jero) signifies the Nile of Egypt (phiaro ente chêmi); on the other, ior (eioor) signifies a ditch, διώρυξ (comp. Is 33:21, יארים, lxx διώρυχες), vid., Ges. Thes. Thus also Job 28:10 is consistently connected with what precedes, since by cutting these cuniculi the courses of the ore (veins), and any precious stones that may also be embedded there, are laid bare. Job 28:11 Contrary to the correct indication of the accentuation, Hahn translates: he stops up the droppings of the watercourses; מבּכי has Dech, and is therefore not to be connected with what follows as a genitive. But Reimarus' translation: from the drops he connects the streams, is inadmissible. "The trickling water," he observes, "is carefully caught in channels by the miners for use, and is thus brought together from several parts of the reservoir and the water-wheel. What Pliny calls corrugus, corrivatio,." On the contrary, Schlottm. remarks that חבשׁ cannot signify such a connection, i.e., gathering together of watercourses; it occurs elsewhere only of hunting, i.e., binding up wounds. Nevertheless, although חבשׁ cannot directly signify "to collect," the signification coercere (Job 34:17), which is not far from this idea, - as is evident from the Arab. ḥibs (ḥabs), a dam or sluice for collecting water, and Arab. maḥbas 'l-mâ', a reservoir, cistern, - is easily transferable to water, in the sense of binding = catching up and accumulating. But it is contrary to the form of the expression that מבכי, with this use of חבש, should denote the materia ex qua, and that נהרות should be referred to the miry ditches in which "the crushed ore is washed, for the purpose of separating the good from the worthless." On the contrary, from the form of the expression, it is to be translated: a fletu (not e fletu) flumina obligat, whether it be that a fletu is equivalent to ne flent s. stillent (Simeon Duran: שׁלא יזלו), or obligat equivalent to cohibet (Ralbag: מהזּלה). Thus von Veltheim explains the passage, since he here, as in Job 28:10, understands the channels for carrying off the water. "The miner covers the bottom with mire, and fills up the crevices so exactly i.e., he besmears it, where the channel is broken through, with some water-tight substance, e.g., clay, that it may entirely carry off the water that is caught by it out of the pit in which the shaft terminates, and not let it fall through the fissures crevices to the company of miners below to the vein that lies farther down; then the miner can descend still deeper since the water runs outwards and does not soak through, and bring forth the ore that lies below the channel." This explanation overlooks the fact that יארים is used in Job 28:10, whereas Job 28:11 has נהרות. It is not probable that these are only interchangeable expressions for the channels that carry off the water. יארים is an appropriate expression for it, but not נהרות, which as appropriately describes the conflux of water in the mine itself. The meaning of Job 28:11 is, that he (the miner) binds or stops the watercourses which his working out of the pit has interfered with and injured, so that they may not leak, i.e., that they may not in the least ooze through, whether by building up a wall or by collecting the water that streams forth in reservoirs (Arab. mahbas) or in the channels which carry it outwards, - all these modes of draining off the water may be included in Job 28:11, only the channel itself is not, with von Veltheim, to be understood by נהרות, but the concourse of the water which, in one way or the other, is rendered harmless to the pit-work, so that he (the miner), as Job 28:11 says, can bring to light (אור = לאור) whatever precious things the bowels of the earth conceals (תּעלמהּ, according to Kimchi and others, with euphonic Mappik, as according to the Masora כבכורהּ Is 28:4, גשׁמהּ Ezek 22:24, and also וגלהּ Zech 4:2, only לתפארת הקריאה ולא לכינוי, i.e., they have Mappik only for euphony, not as the expression of the suff.). Job 28:12 With the question in Job 28:12 the description of mining attains the end designed: man can search after and find out silver, gold, and others metals and precious stones, by making the foundations of the earth accessible to him; but wisdom, whence shall be obtain it, and which (ואי־זה, according to another reading ואיזה) is the place of understanding? החכמה has the art. to give prominence to its transcendency over the other attainable things. חכמה is the principal name, and בּינה interchanges with it, as תּבוּנה, Prov 8:1, and other synonyms in which the Chokma literature abounds elsewhere in Prov 1-9. בינה is properly the faculty of seeing through that which is distinguishable, consisting of the possession of the right criteria; חכמה, however, is the perception, in general, of things in their true nature and their final causes. Geneva 1599 28:9 He putteth forth his hand upon the (g) rock; he overturneth the mountains by the roots. (g) After he has declared the wisdom of God in the secrets of nature he describes his power. John Gill 28:9 He putteth forth his hand upon the rock,.... The discourse is carried on concerning the miner, and digger in the earth for metals and precious stones; who meeting with a rock or flint, and a ridge of them, is not discouraged, but goes to work therewith, and with his hammer in his hand lays upon the rock or flint, and beats it to pieces, and with proper instruments cuts through it; and using fire and vinegar, as Pliny (g) observes, makes his way into it, and oftentimes by splitting it discovers gold (h) or silver, or precious stones, in it: he overturneth the mountains by the roots; or turns them up from the roots; he roots them up, he undermines them; he turns up the earth at the roots of them, to get what is hid at the bottom, or in the bowels of them. Some understand this, and what is said in the following verses, of God, and of wonderful things done by him; so Jarchi, Aben Ezra, and others; and to whom indeed such things are sometimes ascribed in Scripture: he touches the hills, and they smoke, Ps 104:32; lays his hand on the rock, and removes it out of its place, Job 14:18; it was he that smote and opened the rock at Horeb, and the waters gushed out, Ex 17:6; yea, turned the rock into standing water, and the flint into a fountain of water, Ps 114:8, and he, in a figurative sense, has laid his hand on the rock Christ, and smote him with the rod of justice, whereby the blessings of grace come flowing down upon his people; and he it is that puts forth his hand of powerful and efficacious grace upon the rocky hearts of men, and with the hammer of his word breaks them to pieces, Jer 23:29, and takes away the stony heart, and gives an heart of flesh, Ezek 11:19, and he also, in a literal sense, overturns hills and mountains by their roots, through storms, and tempests, and earthquakes; and figuratively, kingdoms and states, that lie in the way of his interest; for what are these mountains before the great Zerubbabel? they soon and easily become a plain; and so breaks through all difficulties, which proverbially may be signified by removing mountains, that seem to obstruct and hinder the conversion and salvation of his people; he makes those mountains a way, and his highways are exalted; see Song 2:8; but the former sense is best, and most agreeable to the context. (g) Nat. Hist. l. 33. c. 4. "----Montem rumpit aceto", Juvenal. Sat. 10. v. 153. (h) lbid. John Wesley 28:9 He, &c. - This and the two next verses mention other eminent works of God, who overturneth rocks, and produceth new rivers. Robert Jamieson, A. R. Fausset and David Brown 28:9 rock--flint. He puts forth his hand to cleave the hardest rock. by the roots--from their foundations, by undermining them.
28:1028:10: Զպոյտ գետոց պատառեաց. զամենայն պատուականս ետես ակն իմ[9344]։ [9344] Ոմանք. Զպտոյտս գետոց պա՛՛... զամենայն զպատուական։ ՚Ի լուս՛՛. ՚ի վերայ՝ ակն իմ. նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. ակն նորա։ 10 Պատառոտել է գետի յորձանքներ: Բոլոր պատուական այս բաները ես աչքովս եմ տեսել: 10 Ապառաժները ճեղքելով՝ անոնց մէջէն վտակներ կ’անցընէ. Անոր աչքը կը տեսնէ ամէն թանկագին բան։ ^[264]Զպտոյտս գետոց պատառեաց``, զամենայն պատուականս ետես ակն նորա: 28:10: Զպոյտ գետոց պատառեաց. զամենայն պատուականս ետես ակն իմ[9344]։ [9344] Ոմանք. Զպտոյտս գետոց պա՛՛... զամենայն զպատուական։ ՚Ի լուս՛՛. ՚ի վերայ՝ ակն իմ. նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. ակն նորա։ 10 Պատառոտել է գետի յորձանքներ: Բոլոր պատուական այս բաները ես աչքովս եմ տեսել: 10 Ապառաժները ճեղքելով՝ անոնց մէջէն վտակներ կ’անցընէ. Անոր աչքը կը տեսնէ ամէն թանկագին բան։ zohrab-1805▾ eastern-1994▾ western am▾	28:1028:10 в скалах просекает каналы, и все драгоценное видит глаз его; 28:10 δίνας δινη though; while ποταμῶν ποταμος river ἔρρηξεν ρηγνυμι gore; burst πᾶν πας all; every δὲ δε though; while ἔντιμον εντιμος valued; valuable εἶδέν οραω view; see μου μου of me; mine ὁ ο the ὀφθαλμός οφθαλμος eye; sight 28:10 בַּ֭ ˈba בְּ in † הַ the צּוּרֹות ṣṣûrôṯ צוּר rock יְאֹרִ֣ים yᵊʔōrˈîm יְאֹר stream בִּקֵּ֑עַ biqqˈēₐʕ בקע split וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְ֝קָ֗ר ˈyqˈār יְקָר preciousness רָאֲתָ֥ה rāʔᵃṯˌā ראה see עֵינֹֽו׃ ʕênˈô עַיִן eye 28:10. in petris rivos excidit et omne pretiosum vidit oculus eiusIn the rocks he hath cut out rivers, and his eye hath seen every precious thing. 10. He cutteth out channels among the rocks; and his eye seeth every precious thing. He cutteth out rivers among the rocks; and his eye seeth every precious thing: 28:10 в скалах просекает каналы, и все драгоценное видит глаз его; 28:10 δίνας δινη though; while ποταμῶν ποταμος river ἔρρηξεν ρηγνυμι gore; burst πᾶν πας all; every δὲ δε though; while ἔντιμον εντιμος valued; valuable εἶδέν οραω view; see μου μου of me; mine ὁ ο the ὀφθαλμός οφθαλμος eye; sight 28:10 בַּ֭ ˈba בְּ in † הַ the צּוּרֹות ṣṣûrôṯ צוּר rock יְאֹרִ֣ים yᵊʔōrˈîm יְאֹר stream בִּקֵּ֑עַ biqqˈēₐʕ בקע split וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְ֝קָ֗ר ˈyqˈār יְקָר preciousness רָאֲתָ֥ה rāʔᵃṯˌā ראה see עֵינֹֽו׃ ʕênˈô עַיִן eye 28:10. in petris rivos excidit et omne pretiosum vidit oculus eius In the rocks he hath cut out rivers, and his eye hath seen every precious thing. 10. He cutteth out channels among the rocks; and his eye seeth every precious thing. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:10: He cutteth out rivers among the rocks - He cuts canals, adits, etc., in the rocks, and drives levels under ground, in order to discover loads or veins of ore. These are often continued a great way under ground; and may be poetically compared to rivers, channels, or canals. His eye seeth every precious thing - He sinks those shafts, and drives those levels, in order to discover where the precious minerals lie, of which he is in pursuit. Albert Barnes: Notes on the Bible - 1834 28:10: He cutteth out rivers among the rocks - That is, in his operations of mining, he cuts channels for the water to flow off through the rocks. This was done, as it is now, for the purpose of drawing off the water that accumulates in mines. His eye seeth every precious thing - Every valuable mineral or precious stone that lies imbedded in the rocks. It is evident from this, that mining operations were carried to a considerable extent in the time of Job. The art of thus penetrating the earth, and laying open its secret treasures, indicate an advanced stage of society - a stage much removed from barbarism. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:10: every precious thing: Pro 14:23, Pro 24:4; Hab 3:9 Job 28:11 John Gill 28:10 He cutteth out rivers among the rocks,.... By cleaving rocks asunder in order to find out things of value in the cliffs of them; or by cutting his way through them, the miner opens a course for rivers and floods of water, to drain off from his mines, and so can go on with his works more comfortably, and with success; though sometimes they sink through high rocks, till they go so far below their basis, that they can go no further for water, in some places forty or fifty fathom deep (i): and his eye seeth every precious thing; in the cliffs of the rock, or at the bottom of the rivers and floods, as they go off, or in the mines he digs, even gold or silver, or precious stones: hence came the fable of Lynceus, and from him the phrase of Lyncean eyes (k), who was said to see all things under the earth, because he was the first that searched for metals, as brass, silver, &c. and in search of them carried lamps, or links, under the earth (l). This verse is also by some ascribed to God, who is said to cleave the fountain and the flood, and to dry up mighty rivers; and also to open rivers in high places, in hills, mountains, and rocks, as well as sometimes in the middle of the valleys, Ps 74:15; and who, in a spiritual sense, has cut out and opened the river of his pure love and grace, which flows from the throne of God and the Lamb; and the fulness of grace in Christ, which is as rivers of water in a dry land; and the graces of the Spirit in his people, which flow out of them as rivers of living water; and his word and ordinances in his church, which are the rivers of pleasure he makes his saints to drink of in it: and his eye of omniscience, which sees all things in particular, sees all the precious things in nature; the precious things of heaven, and earth, and sea; the precious things brought forth by the sun and moon; and the precious tidings of the ancient mountains and everlasting hills, the gold, silver, and precious stones that lie hid in the bowels of them, Deut 33:13; and who also sees all precious persons, and things, in a spiritual sense; he beholds his precious Son, his precious blood, righteousness, and sacrifice, with delight and pleasure; and his eye of love, grace, and mercy, upon the precious sons of Zion, comparable to fine gold, jewels, and precious stones; and sees all the precious graces of the Spirit in them, with acceptance and good will. (i) Philos. Transaet. abridged, vol. 2. p. 469. (k) Horat. Sermon. l. 1. Satyr. 2. v. 90. (l) Palaephat. de Incredib. c. 10. John Wesley 28:10 Seeth - Even those which no human art or industry was ever able to discover. Robert Jamieson, A. R. Fausset and David Brown 28:10 He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.
28:1128:11: Զխորս գետոց յայտնեա՛ց. եւ եցոյց զզօրութիւն իւր ՚ի լոյս[9345]։ [9345] Ոսկան. Զզօրութիւն իւր լոյս։ 11 Գետերի խորքն է երեւան հանել, իր զօրութիւնը ցոյց տուել լոյսին: 11 Գետերը վազելէն կ’արգիլէ Ու գաղտուկ եղածը երեւան կը հանէ։ ^[265]Զխորս գետոց յայտնեաց, եւ եցոյց զզօրութիւն իւր ի լոյս: 28:11: Զխորս գետոց յայտնեա՛ց. եւ եցոյց զզօրութիւն իւր ՚ի լոյս[9345]։ [9345] Ոսկան. Զզօրութիւն իւր լոյս։ 11 Գետերի խորքն է երեւան հանել, իր զօրութիւնը ցոյց տուել լոյսին: 11 Գետերը վազելէն կ’արգիլէ Ու գաղտուկ եղածը երեւան կը հանէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1128:11 останавливает течение потоков и сокровенное выносит на свет. 28:11 βάθη βαθος depth δὲ δε though; while ποταμῶν ποταμος river ἀνεκάλυψεν ανακαλυπτω uncover ἔδειξεν δεικνυω show δὲ δε though; while ἑαυτοῦ εαυτου of himself; his own δύναμιν δυναμις power; ability εἰς εις into; for φῶς φως light 28:11 מִ֭ ˈmi מִן from בְּכִי bbᵊḵˌî בְּכִי weeping נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream חִבֵּ֑שׁ ḥibbˈēš חבשׁ saddle וְ֝ ˈw וְ and תַעֲלֻמָ֗הּ ṯaʕᵃlumˈāh תַּעֲלֻם [uncertain] יֹ֣צִא yˈōṣi יצא go out אֹֽור׃ פ ʔˈôr . f אֹור light 28:11. profunda quoque fluviorum scrutatus est et abscondita produxit in lucemThe depths also of rivers he hath searched, and hidden things he hath brought forth to light. 11. He bindeth the streams that they trickle not; and the thing that is hid bringeth he forth to light. He bindeth the floods from overflowing; and [the thing that is] hid bringeth he forth to light: 28:11 останавливает течение потоков и сокровенное выносит на свет. 28:11 βάθη βαθος depth δὲ δε though; while ποταμῶν ποταμος river ἀνεκάλυψεν ανακαλυπτω uncover ἔδειξεν δεικνυω show δὲ δε though; while ἑαυτοῦ εαυτου of himself; his own δύναμιν δυναμις power; ability εἰς εις into; for φῶς φως light 28:11 מִ֭ ˈmi מִן from בְּכִי bbᵊḵˌî בְּכִי weeping נְהָרֹ֣ות nᵊhārˈôṯ נָהָר stream חִבֵּ֑שׁ ḥibbˈēš חבשׁ saddle וְ֝ ˈw וְ and תַעֲלֻמָ֗הּ ṯaʕᵃlumˈāh תַּעֲלֻם [uncertain] יֹ֣צִא yˈōṣi יצא go out אֹֽור׃ פ ʔˈôr . f אֹור light 28:11. profunda quoque fluviorum scrutatus est et abscondita produxit in lucem The depths also of rivers he hath searched, and hidden things he hath brought forth to light. 11. He bindeth the streams that they trickle not; and the thing that is hid bringeth he forth to light. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:11: He bindeth the floods - Prevents the risings of springs from drowning the mines; and conducts rivers and streams from their wonted course, in order to bring forth to light what was hidden under their beds. The binding or restraining the water, which, at different depths, annoys the miner, is both difficult and expensive: in some cases it may be drawn off by pipes or canals into neighboring water courses; in others, it is conducted to one receptacle or reservoir, and thence drawn off. In Europe it is generally done by means of steam-engines. What method the ancients had in mining countries, we cannot tell; but they dug deep in order to find out the riches of the earth. Pliny says, nervously, Imus in viscera terrae; et in sede manium opes quaerimus. "We descend into the bowels of the earth; and seek for wealth even in the abodes of departed spirits." The manes or ghosts of the dead, or spirits presiding over the dead, were supposed to have their habitation in the center of the earth; or in the deepest pits and caves. Ovid, speaking of the degeneracy of men in the iron age, Met. lib. i., ver. 137, says: - Nec tantum segetes alimentaque debita dives Poscebatur humus; sed itum est in viscera terrae: Quasque recondiderat, Stygiisque admoverat umbris, Effodiuntur opes, irritaenenta malorum. Jamque nocens ferrum, ferroque nocentius aurum Prodierat: prodit bellum, quod pugnat utroque; Sanguineaque manu crepitantia concutit arma. "Nor was the ground alone required to bear Her annual income to the crooked share: But greedy mortals, rummaging her store, Digg'd from her entrails first the precious ore; And that alluring ill to sight display'd, Which, next to hell, the prudent gods had laid. Thus cursed steel, and more accursed gold, Gave mischief birth, and made that mischief bold; And double death did wretched man invade, By steel assaulted, and by gold betray'd." Dryden. By binding the floods from overflowing, some have supposed that there is an allusion to the flux and reflux of the sea. In its flowing it is so bound, has its bounds assigned by the Most High, that it does not drown the adjacent country; and in its ebbing the parts which are ordinarily covered with the water are brought to view. Albert Barnes: Notes on the Bible - 1834 28:11: He bindeth the floods from overflowing - Margin, Weeping The Hebrew also is "from weeping" מבכי mı̂ bekı̂ y; referring to the water which trickles down the shaft of the mine. The idea is, that even the large streams which break out in such mines, the fountains and springs which the miner encounters in his operations, he so effectually restrains that they do not even trickle down or "weep" on the sides of the shaft, but it is left perfectly dry. This is necessary in opening mines of coal or minerals, and in making tunnels or other excavations. Yet anyone who has passed into a coal mine, through a tunnel, or into any one of the deep natural caves of the earth, will see how difficult it is to close all the places where water would trickle down. It is in fact seldom done; and if done literally in the time of Job, it indicates a very advanced state of the art of mining. In sinking a shaft, it is often necessary to pass at different depths through strata of earth where the water oozes out in abundance, and where the operations would be necessarily suspended if it could not be stopped or drawn off. The machinery necessary for this constitutes a considerable part of the expense of mining operations. And the thing that is hid he bringeth forth to light - The concealed treasures; the gold and gems that are buried deep in the earth. He brings them out of their darkness, and converts them to ornament and to use. This ends the description which Job gives of the operations of mining in his time. We may remark in regard to this description: (1) That the illustration was admirably chosen. His object was to show that true wisdom was not to be found by human science, or by mere investigation. He selects a case, therefore, where man had shown the most skill and wisdom, and where he had penetrated farthest into darkness. He penetrated the earth; drove his shaft through rocks; closed up gushing fountains, and laid bare the treasures that had been buried for generations in the regions of night. Yet all this did not enable him fully to explain the operations of the divine government. (2) The art of mining was carried to a considerable degree of perfection in the time of Job. This is shown by the fact that his description would apply very well to that art even as it is practiced now. Substantially the same things were done then which are done now, though we cannot suppose with the same skill, or to the same extent, or with the same perfection of machinery. (3) The time when Job lived was in a somewhat advanced period of society. The art of working metals to any considerable extent indicates such an advance. It is not found among barbarous tribes, and even where the art is to a considerable extent known, it is long before men learn to sink shafts in the earth, or to penetrate rocks, or to draw off water from mines. (4) We see the wisdom and goodness which God has shown in regard to the things that are most useful to man. Those things which are necessary to his being, or which are very desirable for his comfort, are easily accessible; those which are less necessary, or whose use is dangerous, are placed in deep, dark, and almost inaccessible places. The fruits of the earth are near to man; water flows every where, and it is rare that he has to dig deep for it; and when found by digging, it is a running fountain, not soon exhausted like a mine of gold; and iron, also, the most valuable of the metals, is usually placed near the surface of the earth. But the pearl is at the bottom of the ocean; diamonds and other precious stones are in remote regions or imbedded in rocks; silver runs along in small veins, often in the fissures of rocks, and extending far into the bowels of the earth. The design of placing the precious metals in these almost inaccessible fissures of the rocks, it is not difficult to understand. Had they been easily accessible, and limited in their quantity, they would long since have been exhausted - causing at one time a glut in the market, and at others absolute want. As they are now, they exercise the utmost ingenuity of man, first to find them, and then to procure them; they are distributed in small quantities, so that their value is always great; they furnish a convenient circulating medium in all countries; they afford all that is needful for ornament. (5) There is another proof of wisdom in regard to their arrangement in the earth, which was probably unknown in the time of Job. It is the fact that the most useful of the metals are found in immediate connection with the fuel required for their reduction, and the limestone which facilitates that reduction. This is now perfectly understood by mineralogists, and it is an instance of the goodness of God, and of the wisdom of his arrangements, which ought not to be disregarded or overlooked. They who wish to examine this subject more at length, may find some admirable views in Buckland's Geology and Mineralogy (Bridgewater Treatises), vol. i. pp. 392-415. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:11: bindeth: Job 26:8; Isa 37:25, Isa 44:27 overflowing: Heb. weeping and the thing: Isa 45:2, Isa 45:3; Co1 4:5 Job 28:12 John Gill 28:11 He bindeth the floods from overflowing,.... As the miner finds ways and means of cutting through rocks, and draining and carrying off the waters in his mine; so he makes use of other methods of restraining and keeping back the waters from coming into and overflowing his works, and even "from weeping" (m), as in the original text; he binds them up so firmly, and stops every avenue and passage so close, that the waters cannot so much as ooze, or distil and drop as a tear from the eye: and the thing that is hid bringeth he forth to light; the several metals and minerals, gems and precious stones, that lay hid in the bosom of the earth, are fetched out, and brought to light by the diligence and labours of the miner; the same that are called stones of darkness, and of the shadow of death, Job 28:3. This verse is likewise by several interpreted of God, and of what is done by him in the things of nature and providence; he it is that at first shut up the sea with doors; made the cloud its garment, and thick darkness its swaddling bands, in which he wrapped and bound it, as an infant, and still sets bars and doors to it, and says, hitherto shalt thou come, and no further, Job 38:8; and, in a spiritual sense, he restrains the floods of affliction from overflowing and overwhelming his people; and, when the temptations of Satan come in like a flood upon them, his Spirit sets up a standard against them, which keeps them from doing them any harm; and, when the wrath of persecutors rises up against them, and threatens them with destruction, he withholds those proud waters from going over their souls and overwhelming them: and so likewise it is he that bringeth hidden things to light, things in nature men had never seen or known before; things in providence, dark and intricate; things in grace, out of the sight of the most penetrating understanding: he reveals the secrets of his love and grace to them that fear him; the glorious scheme of salvation by Christ, which was hid in himself, in the thoughts, purposes, and counsels of his heart; the mysteries of his Gospel, hid from the wise and prudent, Mt 11:25; and life and immortality itself, or the way to it, which he has brought to light through the Gospel; yea, he brings to light all the hidden things of a man's heart, and sets them before him, and convinces him of them in a loving way; and if not now, he will hereafter "bring to light the hidden things of darkness, and will make manifest the counsels of the hearts", 1Cor 4:5; but, as before observed, it is best to understand the whole paragraph of miners; of their sagacity in opening mines, and searching into the bowels of the earth, where none were ever before them; and of their indefatigableness, industry, and labour therein, and of the success that attends them; Job's design being to show, that things rich and valuable, and most remote from the sight of men, may, by diligent application, be investigated and obtained; yet such wisdom is not attainable as to understand the reason of the various dealings of God with the sons of men, both good and bad; and therefore, after all he had said on the above subject, still the question is as follows. (m) "a fletu", Montanus, Bolducius, Junius & Tremellius, Michaelis, Schultens; so Broughton; "a stillatione", Vatablus, Mercerus, Drusius. Robert Jamieson, A. R. Fausset and David Brown 28:11 floods--"He restrains the streams from weeping"; a poetical expression for the trickling subterranean rills, which impede him; answering to the first clause of Job 28:10; so also the two latter clauses in each verse correspond.
28:1228:12: Իսկ իմաստութիւն ուստի՞ գտաւ, կամ զի՞նչ տեղի իցէ հանճարոյ։ 12 Այդ որտեղի՞ց է իմաստութիւնը, եւ ո՞րն է տեղը խելք ու հանճարի: 12 Բայց իմաստութիւնը ո՞ւր կը գտնուի Ու հանճարին տեղը ո՞ւր է։ Իսկ իմաստութիւն ուստի՞ գտաւ, կամ զի՞նչ տեղի իցէ հանճարոյ: 28:12: Իսկ իմաստութիւն ուստի՞ գտաւ, կամ զի՞նչ տեղի իցէ հանճարոյ։ 12 Այդ որտեղի՞ց է իմաստութիւնը, եւ ո՞րն է տեղը խելք ու հանճարի: 12 Բայց իմաստութիւնը ո՞ւր կը գտնուի Ու հանճարին տեղը ո՞ւր է։ zohrab-1805▾ eastern-1994▾ western am▾	28:1228:12 Но где премудрость обретается? и где место разума? 28:12 ἡ ο the δὲ δε though; while σοφία σοφια wisdom πόθεν ποθεν from where; how can be εὑρέθη ευρισκω find ποῖος ποιος of what kind; which δὲ δε though; while τόπος τοπος place; locality ἐστὶν ειμι be τῆς ο the ἐπιστήμης επιστημη acquaintance with 28:12 וְֽ֭ ˈwˈ וְ and הַ ha הַ the חָכְמָה ḥoḵmˌā חָכְמָה wisdom מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תִּמָּצֵ֑א timmāṣˈē מצא find וְ wᵊ וְ and אֵ֥י ʔˌê אֵי where זֶ֝ה ˈzeh זֶה this מְקֹ֣ום mᵊqˈôm מָקֹום place בִּינָֽה׃ bînˈā בִּינָה understanding 28:12. sapientia vero ubi invenitur et quis est locus intellegentiaeBut where is wisdom to be found, and where is the place of understanding? 12. But where shall wisdom be found? and where is the place of understanding? But where shall wisdom be found? and where [is] the place of understanding: 28:12 Но где премудрость обретается? и где место разума? 28:12 ἡ ο the δὲ δε though; while σοφία σοφια wisdom πόθεν ποθεν from where; how can be εὑρέθη ευρισκω find ποῖος ποιος of what kind; which δὲ δε though; while τόπος τοπος place; locality ἐστὶν ειμι be τῆς ο the ἐπιστήμης επιστημη acquaintance with 28:12 וְֽ֭ ˈwˈ וְ and הַ ha הַ the חָכְמָה ḥoḵmˌā חָכְמָה wisdom מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תִּמָּצֵ֑א timmāṣˈē מצא find וְ wᵊ וְ and אֵ֥י ʔˌê אֵי where זֶ֝ה ˈzeh זֶה this מְקֹ֣ום mᵊqˈôm מָקֹום place בִּינָֽה׃ bînˈā בִּינָה understanding 28:12. sapientia vero ubi invenitur et quis est locus intellegentiae But where is wisdom to be found, and where is the place of understanding? 12. But where shall wisdom be found? and where is the place of understanding? 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 12. Земля и земное дают знание о земном; но то, что сверх земли, землею не дается. Она не может сообщить премудрости, (евр. "хокма"), знания вещей в их сущности, последних основаниях, и того высшего религиозно-нравственного видения, которое указывает нормы человеческого существования. Adam Clarke: Commentary on the Bible - 1831 28:12: But where shall wisdom be found? - It is most evident that the terms wisdom and understanding are used here in a widely different sense from all those arts and sciences which have their relation to man in his animal and social state, and from all that reason and intellect by which man is distinguished from all other animals. Now as these terms חכמה chochmah, wisdom, and בינה binah, understanding or discernment, are often applied in the sacred writings in their common acceptations, we must have recourse to what Job says of them, to know their meaning in this place. In he says, The fear of the Lord is Wisdom, and to depart from evil is Understanding. We know that the fear of the Lord is often taken for the whole of that religious reverence and holy obedience which God prescribes to man in his word, and which man owes to his Maker. Hence the Septuagint render חכמה chochmah, wisdom, by θεοσεβια, Divine worship; and as to a departure from evil, that is necessarily implied in a religious life, but it is here properly distinguished, that no man might suppose that a right faith, and a proper performance of the rites of religious worship, is the whole of religion. No. They must not only worship God in the letter, but also in the spirit; they must not only have the form, but also the power of godliness: and this will lead them to worship God in spirit and truth, to walk in his testimonies, and abstain from every appearance of evil; hence they will be truly happy: so that wisdom is another word for happiness. Now these are things which man by study and searching could never find out; they are not of an earthly origin. The spirit of a man, human understanding, may know the things of a man - those which concern him in his animal and social state: but the Spirit of God alone knows the things of God; and therefore Wisdom - all true religion - must come by Divine revelation, which is the mode of its attainment. Wisdom finds out the thing, and understanding uses and applies the means; and then the great end is obtained. Albert Barnes: Notes on the Bible - 1834 28:12: But where shall wisdom be found? - That is, the full understanding of the plans of God - for this is the point of inquiry. The object of Job is to show that it is not to be found in the most profound science; by penetrating to the farthest extent of which man was capable in the earth, nor by any human investigations whatever. None of these things Rev_ealed the great plans of the Almighty in reference to his moral government, and particularly to the points which engrossed the attention of Job and his friends. Where true wisdom is to be found he proceeds to state in the subsequent verses. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:12: Job 28:20, Job 28:28; Kg1 3:9; Psa 51:6; Pro 2:4-6, Pro 3:19; Ecc 7:23-25; Co1 1:19, Co1 1:20; Col 2:3; Jam 1:5, Jam 1:17 Job 28:13 Geneva 1599 28:12 But where shall wisdom be found? (h) and where [is] the place of understanding? (h) Though God's power and wisdom may be understood in earthly things, yet his heavenly wisdom cannot be attained to. John Gill 28:12 But where shall wisdom be found?.... Though there is a vein for silver, a track where that lies, and is to be come at, and a place where gold is found, and where it may be refined, and parts of the earth, out of which brass and iron, and bread corn, may be produced, and even from whence may be fetched brilliant gems and precious stones; which, though attended with many difficulties, in cutting through rocks, draining rivers, and restraining the waters, yet are got over through the art and skill, industry, diligence, and labour of men; so that their eyes behold every precious thing their minds desire, and they bring to light what have been laid up in darkness from the creation of the world: but, though these things may be found by search and labour, the question is, what vein is there for wisdom, or where is the place in which that may be found? by which may be meant the wisdom of God, as a perfection in him; which, though displayed in some measure in the works of creation and providence, yet not completely, and especially in his dealings with the children of men; in all which there is undoubtedly the wisdom of God; yet it is such a depth as is unfathomable by mortals: such are God's dealings with men in a way of distinguishing grace and mercy, as that he should take no notice of any of the whole body of apostate angels that sinned against him, but doomed them all to destruction; and yet there should be a philanthropy, a love of men in him, and such as to give his Son to die for them, and redeem them from ruin and destruction; also that he should make a difference among men, and ordain some to eternal life, while others are foreordained to condemnation and death, when all were in the same situation, condition, and circumstances; and such likewise were his dealings with the Israelites, and other nations of the world, part of which Job was not a stranger to; as his choosing them to be his peculiar people before all others, and bestowing peculiar favours upon them, not because they were more in quantity, or better in quality, but because this was his pleasure; when he suffered all other nations to walk in their own ways, for many hundreds of years, and winked at the times of their ignorance; and yet, after a long course of time, rejected the people of the Jews, and wrote a "loammi", or "not my people", Hos 1:9, on them, and took out from the Gentiles a people for his name; so that they, who were not a people, were called the people of God, and the Jews were broken off, and the Gentiles grafted in; and when the fulness of them is brought in, there will be a turn again, and then all Israel shall be saved: upon all which the apostle breaks out in this exclamation, which may serve as a comment on this text, "oh the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out!" Rom 11:33; particularly here may be meant the wisdom of God in his dealings with men, good and bad, in afflicting good men, and in suffering the wicked to prosper: this is a fact Job had fully proved, and it cannot be denied; and there is, no doubt, much of the wisdom of God herein; he does all things well and wisely; as he cannot do an unjust thing, so neither an unwise one; though his wisdom is unsearchable, his judgments are a great deep, and not to be fathomed by men, not only not by weak men and wicked men, but even by the wisest and best of men, as Asaph and Jeremiah: and this being the case, Job suggests to his friends, that the dealings of God with him, and the reasons of them, and his wisdom in them, were not to be searched out by them; and that they should forbear imputing his afflictions to hypocrisy, or to secret sins indulged by him; but to leave all, without making rash censures and wrong constructions, until the time should come when the judgments of God should be made manifest; such wisdom and knowledge, as to account for God's different dealings with men, being too wonderful, too high to attain unto, and quite out of their reach. The Jews, as particularly Jarchi, understand by wisdom the law, not to be found in the depth or in the sea; and illustrate the words by Deut 30:11; but it is much better to interpret it of the Gospel, to which the apostle applies the above passage, Rom 10:6; in which there is a glorious display of the wisdom of God, in all the truths and doctrines of it; that it is a mysterious wisdom, hidden wisdom, hid from the wise and prudent, and not to be attained unto by the light nature and carnal reason; it contains the deep things of God, which the Spirit of God alone searches and reveals; but why may not Christ, the Wisdom of God, be thought of? since many things are said in the following verses, as are of Wisdom, as a divine Person, in Prov 8:13; in whom all the treasures of wisdom and knowledge are hid, and on whom the spirit of wisdom and counsel rests, as Mediator; and who, as a divine Person, is the only wise God, and our Saviour: and to this question in Job's time, "where shall wisdom be found?" the only answer to be given is, that he, the Logos, or Wisdom, was with God, as one brought up with him, rejoicing always before him and that he lay in his bosom, Prov 8:30; and to the same question in our time it must be returned, that he is in heaven at the right hand of God; but that there is no coming at the true knowledge of him by the light of nature, or by the law of Moses, but by means of the Gospel, and through the spirit of wisdom and revelation in the knowledge of him. The first of these senses, respecting the wisdom of God in his different dealings with men, good and bad, is most generally given into by interpreters, and seems to suit well with the preceding dispute between Job and his friends: but if we look forward in the chapter, we shall find this question repeated, and an answer given to it as in the negative, so in the affirmative, that God knows the place of it; that he has searched it out, seen it, and declared it; and it is this, "the fear of the Lord, that is wisdom; and to depart from evil is understanding", Job 28:20; by which it should seem, that this wisdom is supernatural wisdom, or understanding in men; which lies in the fear of God, and the effects of it; in a spiritual knowledge of God and Christ, or of God in Christ; and in that godliness which is profitable in all things; and in that wisdom which comes from above, and is opposed to that which is earthly, sensual, and devilish, and is not to be found in carnal hearts, nor its worth known by carnal men, nor to be obtained by any thing in nature ever so valuable, but is the gift of God, the wisdom he makes men to know, in the hidden part, Ps 51:6; and where is the place of understanding? to attain to the understanding of the mysteries of Providence, or of Christ, or of the Gospel; or to have a spiritual understanding of divine things, and experience of them, which only is the gift of God, 1Jn 5:20; for, by wisdom and understanding are meant one and the same, as they often are, whether understood as a thing or person; see Prov 1:2. John Wesley 28:12 That wisdom - Man hath one kind of wisdom, to discover the works of nature, and to perform the operations of art; but as for that sublime wisdom which consists in the knowledge of God and ourselves, no man can discover this, but by the special gift of Cod. Robert Jamieson, A. R. Fausset and David Brown 28:12 Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom is conceived as a person (Job 28:12-27) distinct from God (Job 28:23; also in Prov 8:23, Prov 8:27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurchasable by man. In Job 28:28, the only aspect of it, which relates to, and may be understood by, man, is stated. understanding--insight into the plan of the divine government.
28:1328:13: Ո՛չ գիտէ մարդ զճանապարհս նորա, եւ ո՛չ գտաւ ՚ի մէջ մարդկան։ 13 Բայց մահկանացուն չգիտէ ուղին դէպ իմաստութիւն. չի էլ երեւում սա մարդկանց միջին: 13 Մարդը անոր յարգը չի գիտեր Ու կենդանիներուն երկրին մէջ չի գտնուիր։ Ոչ գիտէ մարդ ^[266]զճանապարհս նորա, եւ ոչ գտաւ ^[267]ի մէջ մարդկան: 28:13: Ո՛չ գիտէ մարդ զճանապարհս նորա, եւ ո՛չ գտաւ ՚ի մէջ մարդկան։ 13 Բայց մահկանացուն չգիտէ ուղին դէպ իմաստութիւն. չի էլ երեւում սա մարդկանց միջին: 13 Մարդը անոր յարգը չի գիտեր Ու կենդանիներուն երկրին մէջ չի գտնուիր։ zohrab-1805▾ eastern-1994▾ western am▾	28:1328:13 Не знает человек цены ее, и она не обретается на земле живых. 28:13 οὐκ ου not οἶδεν οιδα aware βροτὸς βροτος way; journey αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not εὑρεθῇ ευρισκω find ἐν εν in ἀνθρώποις ανθρωπος person; human 28:13 לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man עֶרְכָּ֑הּ ʕerkˈāh עֵרֶךְ arrangement וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִ֝מָּצֵ֗א ˈṯimmāṣˈē מצא find בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the חַיִּֽים׃ ḥayyˈîm חַי alive 28:13. nescit homo pretium eius nec invenitur in terra suaviter viventiumMan knoweth not the price thereof, neither is it found in the land of them that live in delights. 13. Man knoweth not the price thereof; neither is it found in the land of the living. Man knoweth not the price thereof; neither is it found in the land of the living: 28:13 Не знает человек цены ее, и она не обретается на земле живых. 28:13 οὐκ ου not οἶδεν οιδα aware βροτὸς βροτος way; journey αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not εὑρεθῇ ευρισκω find ἐν εν in ἀνθρώποις ανθρωπος person; human 28:13 לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know אֱנֹ֣ושׁ ʔᵉnˈôš אֱנֹושׁ man עֶרְכָּ֑הּ ʕerkˈāh עֵרֶךְ arrangement וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִ֝מָּצֵ֗א ˈṯimmāṣˈē מצא find בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the חַיִּֽים׃ ḥayyˈîm חַי alive 28:13. nescit homo pretium eius nec invenitur in terra suaviter viventium Man knoweth not the price thereof, neither is it found in the land of them that live in delights. 13. Man knoweth not the price thereof; neither is it found in the land of the living. 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 13-14. Премудрости не найдет человек на земле, если бы даже предложил за обладание ею все свои сокровища и исследовал земной шар во всех направлениях: поверхность земли ("земля живых" ср. Пс XXVI:13; Ис XXXVIII:11), подземные воды (евр. "тегом", ср. Быт XLIX:25) и омывающий землю океан. Adam Clarke: Commentary on the Bible - 1831 28:13: Man knoweth not the price thereof - It is of infinite value; and is the only science which concerns both worlds. Without it, the wisest man is but a beast; with it, the simplest man is next to an angel. Neither is it found in the land of the living - The world by wisdom, its wisdom, never knew God. True religion came by Divine revelation: that alone gives the true notion of God, his attributes, ways, designs, judgments, providences, etc., whence man came, what is his duty, his nature, and his end. Literature, science, arts, etc., etc., can only avail man for the present life, nor can they contribute to his true happiness, unless tempered and directed by genuine religion. Albert Barnes: Notes on the Bible - 1834 28:13: Man knoweth not the price thereof - The word rendered "price" (ערך ‛ ê rek) means properly that which is set in a pile or row, or which is arranged in order. Here it means preparation, equipment - that is, anything put in order, or ready, Jdg 17:10. It is also used in the sense of estimation or valuation, Lev 5:15, Lev 5:18. The word "price" here, however, seems to form no proper answer to the question in the pRev_ious verse, as the question is, "where" wisdom is to be found, not what is its "value." Many expositors have, therefore, introduced a different idea in their interpretation. Dr. Good renders it, "Man knoweth not its source." Prof. Lee, "Man knoweth not its equal." Herder, "Man knoweth not the seat thereof." Coverdale, "No man can tell how worthy a thing she is." The Septuagint renders it, "Man knoweth not - όδὸν άυτῆς hodon autē s - her way." But the word used here is not employed to denote a "place" or "way," and the true interpretation doubtless is, that Job does not confine himself to a strict answer of the question proposed in , but goes on to say that man could not buy it; he could neither find it, nor had he the means of purchasing it with all the wealth of which he was the owner. Neither is it found in the land of the living - That is, it is not found among human beings. We must look to a higher source than man for true wisdom; compare Isa 38:11; Isa 53:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:13: knoweth: Job 28:15-19; Psa 19:10, Psa 119:72; Pro 3:14, Pro 3:15, Pro 8:11, Pro 8:18, Pro 8:19, Pro 16:16, Pro 23:23; Ecc 8:16, Ecc 8:17 in the land: Job 28:21, Job 28:22; Psa 52:5; Isa 38:11, Isa 53:8 Job 28:14 Carl Friedrich Keil and Franz Delitzsch 28:13 13 A mortal knoweth not its price, And it is not found in the land of the living. 14 The abyss saith: It is not in me, And the sea saith: It is not with me. 15 Pure gold cannot be given for it, And silver cannot be weighed as its price; 16 And it is not outweighed with fine gold of Ophir, With the precious onyx and the sapphire. Tit is self-evident that wisdom is found nowhere directly present and within a limited space, as at the bottom of the sea, and cannot be obtained by a direct exchange by means of earthly treasures. It is, moreover, not this self-evident fact that is denied here; but the meaning is, that even if a man should search in every direction through the land of the living, i.e., (as e.g., Ps 52:7) the world - if he should search through the תּהום, i.e., the subterranean waters that feed the visible waters (vid., Gen. 39:25) - if he should search through the sea, the largest bounded expanse of this water that wells up from beneath - yea, even if he would offer all riches and precious things to put himself in possession of the means and instruments for the acquirement of wisdom, - wisdom, i.e., the profoundest perception of the nature of things, would still be beyond him, and unattainable. ערך, Job 28:13, an equivalent (from ערך, to range beside, to place at the side of), interchanges with מחיר (from מחר, cogn. מהר, מכר, mercari). סגור is זהב סגוּר, 3Kings 6:20 and freq., which hardly signifies gold shut up = carefully preserved, rather: closed = compressed, unmixed; Targ. דּהב סנין, aurum colatum (purgatum). Ewald compares Arab. sajara, to seethe, heat; therefore: heated, gained by smelting. On the other hand, כּתם from כתם, Arab. ktm, occulere, seems originally to denote that which is precious, then precious gold in particular, lxx χρυσίῳ Ωφείρ, Cod. Vat. and Cod. Sinaiticus, Σωφίρ (Egyptized by prefixing the Egyptian sa, part, district, side, whence e.g., sa-rees, the upper country, and sa-heet, the lower country, therefore = sa-ofir, land of Ophir). שׁהם is translated here by the lxx ὄνυξ (elsewhere σαρδόνυξ or σάρδιος), of which Pliny, h. n. xxxvii. 6, 24, appealing to Sudeines, says, in gemma esse candorem unguis humanii similitudinem; wherefore Knobel, Rdiger, and others, compare the Arab. sâhim, which, however, does not signify pale, but lean, and parched by the heat, with which, in hot countries at least, not pallor, but, on the contrary, a dark brown-black colour, is identified (Fl.). Arab. musahham, striped (Mich.), would be more appropriate, since the onyx is marked through by white veins; but this is a denom. from sahm, a dart, prop. darted, and is therefore wide of the mark. On the etymology of ספּיר, vid., Jesurun, p. 61. Nevertheless both שׁהם and ספּיר are perhaps foreign names, as the name of the emerald (vid., ib. p. 108), which is Indian (Sanskr. marakata, or even marakta); and, on the other hand, it is called in hieroglyph (determined by the stone) uot, the green stone (in Coptic p. auannēse, the green colour) (Lauth). The transcendent excellence of wisdom above the most precious earthly treasures, which the author of the introduction to the book of Proverbs briefly describes, Job 3:14, is now drawn out in detail. Geneva 1599 28:13 Man knoweth not (i) the price thereof; neither is it found in the land of the living. (i) It is too high a thing for man to attain to in this world. John Gill 28:13 Man knoweth not the price thereof,.... The worth and value of it, what price to set upon it, or offer and give for it; nor does he know where to find an equivalent to it, or what is a valuable consideration for it: as for the wisdom of God in his dealings with men, if a man was to give all the substance of his house to know the secret reasons of them, it would utterly be condemned; yea, if he had all the riches in the world in his possession, and would offer them on that consideration, he would not be able to attain the knowledge of them: or "the order thereof" (o); the order of divine Providence, the wise disposal of thing, and the reasons thereof. In the first sense it is applicable to all the things before mentioned; to spiritual wisdom in men, supernatural grace, experimental religion, and real godliness; the worth of which is not known by carnal men, they despise it, and scoff at it; and to the Gospel, which is reckoned foolishness by them, and is of no account; and so is Christ himself rejected and disallowed of men, though chosen of God, and precious both to him and them that believe, who only know the price and value of him: neither is it found in the land of the living; meaning not wisdom, though that in every sense is not from below, or earthly, but from above, and heavenly, but the price of it; and the sense is, that there is nothing in the whole globe that is equal to its worth, or can be proposed as a valuable consideration for it. (o) "ordinem ejus", Montanus, Bolducius. John Wesley 28:13 Found - Among men upon earth, but only among those blessed spirits that dwell above. Robert Jamieson, A. R. Fausset and David Brown 28:13 Man can fix no price upon it, as it is nowhere to be found in man's abode (Is 38:11). Job implies both its valuable worth, and the impossibility of buying it at any price.
28:1428:14: ※ Անդունդք ասացին թէ չէ՛ առ իս, եւ ծով ասաց թէ չէ՛ ընդ ինեւ։ 14 Անդունդը ասաց. “Ինձ մօտ դա չկայ”, իսկ ծովը ասաց. “Իմ խորքում չէ դա”: 14 Անդունդը կ’ըսէ. ‘Անիկա իմ մէջս չէ’Ու ծովը կ’ըսէ. ‘Իմ քովս չէ’։ Անդունդք ասացին թէ` չ է առ իս, եւ ծով ասաց թէ` չ է ընդ ինեւ: 28:14: ※ Անդունդք ասացին թէ չէ՛ առ իս, եւ ծով ասաց թէ չէ՛ ընդ ինեւ։ 14 Անդունդը ասաց. “Ինձ մօտ դա չկայ”, իսկ ծովը ասաց. “Իմ խորքում չէ դա”: 14 Անդունդը կ’ըսէ. ‘Անիկա իմ մէջս չէ’Ու ծովը կ’ըսէ. ‘Իմ քովս չէ’։ zohrab-1805▾ eastern-1994▾ western am▾	28:1428:14 Бездна говорит: не во мне она; и море говорит: не у меня. 28:14 ἄβυσσος αβυσσος abyss εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be ἐν εν in ἐμοί εμοι me καὶ και and; even θάλασσα θαλασσα sea εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my 28:14 תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean אָ֭מַר ˈʔāmar אמר say לֹ֣א lˈō לֹא not בִי־ vî- בְּ in הִ֑יא hˈî הִיא she וְ wᵊ וְ and יָ֥ם yˌom יָם sea אָ֝מַ֗ר ˈʔāmˈar אמר say אֵ֣ין ʔˈên אַיִן [NEG] עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company 28:14. abyssus dicit non est in me et mare loquitur non est mecumThe depth saith: It is not in me: and the sea saith: It is not with me. 14. The deep saith, It is not in me: and the sea saith, It is not with me. The depth saith, It [is] not in me: and the sea saith, [It is] not with me: 28:14 Бездна говорит: не во мне она; и море говорит: не у меня. 28:14 ἄβυσσος αβυσσος abyss εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be ἐν εν in ἐμοί εμοι me καὶ και and; even θάλασσα θαλασσα sea εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my 28:14 תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean אָ֭מַר ˈʔāmar אמר say לֹ֣א lˈō לֹא not בִי־ vî- בְּ in הִ֑יא hˈî הִיא she וְ wᵊ וְ and יָ֥ם yˌom יָם sea אָ֝מַ֗ר ˈʔāmˈar אמר say אֵ֣ין ʔˈên אַיִן [NEG] עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company 28:14. abyssus dicit non est in me et mare loquitur non est mecum The depth saith: It is not in me: and the sea saith: It is not with me. 14. The deep saith, It is not in me: and the sea saith, It is not with me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 14 The depth saith, It is not in me: and the sea saith, It is not with me. 15 It cannot be gotten for gold, neither shall silver be weighed for the price thereof. 16 It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. 17 The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. 18 No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. 19 The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. Job, having spoken of the wealth of the world, which men put such a value upon and take so much pains for, here comes to speak of another more valuable jewel, and that is, wisdom and understanding, the knowing and enjoying of God and ourselves. Those that found out all those ways and means to enrich themselves thought themselves very wise; but Job will not own theirs to be wisdom. He supposes them to gain their point, and to bring to light what they sought for (v. 11), and yet asks, "Where is wisdom? for it is not here." This their way is their folly. We must therefore seek it somewhere else, and it will be found nowhere but in the principles and practices of religion. There is more true knowledge, satisfaction, and happiness, in sound divinity, which shows us the way to the joys of heaven, than in natural philosophy or mathematics, which help us to find a way into the bowels of the earth. Two things cannot be found out concerning this wisdom:-- I. The price of it, for that is inestimable; its worth is infinitely more than all the riches in this world: Man knows not the price thereof (v. 13), that is, 1. Few put a due value upon it. Men know not the worth of it, its innate excellency, their need of it, and of what unspeakable advantage it will be to them; and therefore, though they have many a price in their hand to get this wisdom, yet they have no heart to it, Prov. xvii. 16. The cock in the fable knew not the value of the precious stone he found in the dunghill, and therefore would rather have lighted on a barley-corn. Men know not the worth of grace, and therefore will take no pains to get it. 2. None can possibly give a valuable consideration for it, with all the wealth this world can furnish them with. This Job enlarges upon v. 15, &c., where he makes an inventory of the bona notabilia--the most valuable treasures of this world. Gold is five times mentioned; silver comes in also; and then several precious stones, the onyx and sapphire, pearls and rubies, and the topaz of Ethiopia. These are the things that are highest prized in the world's markets: but if a man would give, not only these, heaps of these, but all the substance of his house, all he is worth in the world, for wisdom, it would utterly be contemned. These may give a man some advantage in seeking wisdom, as they did to Solomon, but there is no purchasing wisdom with these. It is a gift of the Holy Ghost, which cannot be bought with money, Acts viii. 20. As it does not run in the blood, and so come to us by descent, so it cannot be got for money, nor does it come to us by purchase. Spiritual gifts are conferred without money and without price, because no money can be a price for them. Wisdom is likewise a more valuable gift to him that has it, makes him richer and happier, than gold or precious stones. It is better to get wisdom than gold. Gold is another's, wisdom our own; gold is for the body and time, wisdom for the soul and eternity. Let that which is most precious in God's account be so in ours. See Prov. iii. 14, &c. II. The place of it, for that is undiscoverable. Where shall wisdom be found? v. 12. He asks this, 1. As one that truly desired to find it. This is a question we should all put. While the most of men are asking, "Where shall money be found?" we should ask, Where may wisdom be found? that we may seek it and find it, not vain philosophy, or carnal policy, but true religion; for that is the only true wisdom, that is it which best improves our faculties and best secures our spiritual and eternal welfare. This is that which we should cry after and dig for, Prov. ii. 3, 4. 2. As one that utterly despaired of finding it any where but in God, and any way but by divine revelation: It is not found in this land of the living, v. 13. We cannot attain to a right understanding of God and his will, of ourselves and our duty and interest, by reading any books or men, but by reading God's book and the men of God. Such is the degeneracy of human nature that there is no true wisdom to be found with any but those who are born again, and who, through grace, partake of the divine nature. As for others, even the most ingenious and industrious, they can tell us no tidings of this lost wisdom. (1.) Ask the miners, and by them the depth will say, It is not in me, v. 14. Those who dig into the bowels of the earth, to rifle the treasures there, cannot in these dark recesses find this rare jewel, nor with all their art make themselves masters of it. (2.) Ask the mariners, and by them the sea will say, It is not in me. It can never be got either by trading on the waters or diving into them, can never be sucked from the abundance of the seas or the treasures hidden in the sand. Where there is a vein for the silver there is no vein for wisdom, none for grace. Men can more easily break through the difficulties they meet with in getting worldly wealth than through those they meet with in getting heavenly wisdom, and they will take more pains to learn how to live in this world than how to live for ever in a better world. So blind and foolish has man become that it is in vain to ask him, Where is the place of wisdom, and which is the road that leads to it? Adam Clarke: Commentary on the Bible - 1831 28:14: The depth saith, It is not in me - Men may dig into the bowels of the earth, and there find gold, silver, and precious stones; but these will not give them true happiness. The sea saith, It is not with me - Men may explore foreign countries, and by navigation connect as it were the most distant parts of the earth, and multiply the comforts and luxuries of life; but every voyage and every enjoyment proclaim, True happiness is not here. Albert Barnes: Notes on the Bible - 1834 28:14: The depth saith - This is a beautiful personification. The object of this verse and the following is, to show that wisdom cannot be found in the deepest recesses to which man can penetrate, nor purchased by anything which man possesses. It must come from God only. The word "depth" here (תהום tehô m) means properly a wave, billow, surge; then a mass of waters, a flood, or the deep ocean, Deu 8:7; Gen 7:11; Psa 36:6; and then a gulf, or abyss. It refers here to the sea, or ocean; and the idea is, that its vast depths might be sounded, and true wisdom would not be found there. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:14: Rom 11:33, Rom 11:34 Job 28:15 John Gill 28:14 The depth saith, it is not in me,.... That is, the deep places of the earth, that are dug in it, the mines, and the like, could they speak, they would say there are no metal, nor minerals, no rich treasures of gold and silver ore, of pearls and precious stones, in the bowels of it, that are of the value of wisdom, or to be compared to it: and the sea saith, it is not with me; had that a voice to speak, it would freely declare, that there is nothing in its vast compass, at the bottom of it, or to be got out of it, as corals that grow in it, and pearls fished from thence, after mentioned, that are a sufficient price for wisdom. Some understand these words, the former part of miners and colliers, and such sort of men, that dig and live in the depths of the earth; and the latter part of mariners, that are employed on the sea, who are generally ignorant and carnal men, and void of the knowledge of wisdom in every view of it; but the sense first given is best. John Wesley 28:14 The depth - This is not to he found in any part of the sea, though a man may dig or dive ever so deep to find it, nor to be learned from any creature.
28:1528:15: ※ Ո՛չ տացի գրաւական ընդ նորա, եւ ո՛չ կշռեսցի արծաթ ընդ գնոց նորա[9346]։ [9346] Ոմանք. Ընդ գնոյ նորա։ 15 Դրա փոխարէն գրաւ չի դրւում, ու չի կշռւում դրա գնով մէկ՝ որեւէ արծաթ: 15 Զուտ ոսկիով ծախու չ’առնուիր Ու անոր արժէքին համար արծաթ չի կշռուիր Ոչ տացի ^[268]գրաւական ընդ նորա, եւ ոչ կշռեսցի արծաթ ընդ գնոց նորա: 28:15: ※ Ո՛չ տացի գրաւական ընդ նորա, եւ ո՛չ կշռեսցի արծաթ ընդ գնոց նորա[9346]։ [9346] Ոմանք. Ընդ գնոյ նորա։ 15 Դրա փոխարէն գրաւ չի դրւում, ու չի կշռւում դրա գնով մէկ՝ որեւէ արծաթ: 15 Զուտ ոսկիով ծախու չ’առնուիր Ու անոր արժէքին համար արծաթ չի կշռուիր zohrab-1805▾ eastern-1994▾ western am▾	28:1528:15 Не дается она за золото и не приобретается она за вес серебра; 28:15 οὐ ου not δώσει διδωμι give; deposit συγκλεισμὸν συγκλεισμος against; instead of αὐτῆς αυτος he; him καὶ και and; even οὐ ου not σταθήσεται ιστημι stand; establish ἀργύριον αργυριον silver piece; money ἀντάλλαγμα ανταλλαγμα in exchange αὐτῆς αυτος he; him 28:15 לֹא־ lō- לֹא not יֻתַּ֣ן yuttˈan נתן give סְגֹ֣ור sᵊḡˈôr סְגֹור enclosure תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִ֝שָּׁקֵ֗ל ˈyiššāqˈēl שׁקל weigh כֶּ֣סֶף kˈesef כֶּסֶף silver מְחִירָֽהּ׃ mᵊḥîrˈāh מְחִיר price 28:15. non dabitur aurum obrizum pro ea nec adpendetur argentum in commutatione eiusThe finest gold shall not purchase it, neither shall silver be weighed in exchange for it. 15. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be gotten for gold, neither shall silver be weighed [for] the price thereof: 28:15 Не дается она за золото и не приобретается она за вес серебра; 28:15 οὐ ου not δώσει διδωμι give; deposit συγκλεισμὸν συγκλεισμος against; instead of αὐτῆς αυτος he; him καὶ και and; even οὐ ου not σταθήσεται ιστημι stand; establish ἀργύριον αργυριον silver piece; money ἀντάλλαγμα ανταλλαγμα in exchange αὐτῆς αυτος he; him 28:15 לֹא־ lō- לֹא not יֻתַּ֣ן yuttˈan נתן give סְגֹ֣ור sᵊḡˈôr סְגֹור enclosure תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִ֝שָּׁקֵ֗ל ˈyiššāqˈēl שׁקל weigh כֶּ֣סֶף kˈesef כֶּסֶף silver מְחִירָֽהּ׃ mᵊḥîrˈāh מְחִיר price 28:15. non dabitur aurum obrizum pro ea nec adpendetur argentum in commutatione eius The finest gold shall not purchase it, neither shall silver be weighed in exchange for it. 15. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. 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 15-19. Как превышающая своею ценностью все земное (ст. 13; ср. Притч III:14-15), премудрость не может быть приобретена за богатства и драгоценности: за самое чистое золото (евр. "дегор" ст. 15, ср. 3: Цар VI:30; 20-21), за ониксы (евр. "тогам" - берилл, смарагд), за кристаллы (евр. "зекукит", - стекла, причисляемые в древности к драгоценным предметам; кристаллы - евр. "габиш" упоминаются ниже, в ст. 18), за перлы (евр. "рамот", ср. Иез XXVII:16), за кристаллы (синодальное - "жемчуг") и красный коралл (евр. "пениним", русское рубин) и за топаз эфиопский (евр. "тедат", - Исx XXVIII:17; Иер XXVIII:18), алмаз желто-оранжевого цвета, находимый, по свидетельству Плиния в Эфиопии, и на островах Красного моря (отсюда его индийское, созвучное еврейскому "питедат", название "pita"). Adam Clarke: Commentary on the Bible - 1831 28:15: It cannot be gotten for gold - Genuine religion and true happiness are not to be acquired by earthly property. Solomon made gold and silver as plentiful as the stones in Jerusalem, and had all the delights of the sons of men, and yet he was not happy; yea, he had wisdom, was the wisest of men, but he had not the wisdom of which Job speaks here, and therefore, to him, all was vanity and vexation of spirit. If Solomon, as some suppose, was the author of this book, the sentiments expressed here are such as we might expect from this deeply experienced and wise man. Albert Barnes: Notes on the Bible - 1834 28:15: It cannot be gotten for gold - Margin, "fine gold shall not be given for it." The word which is here rendered "gold." and in the margin "fine gold" (סגור segô r), is not the common word used to denote this metal. It is derived from סגר sâ gar, to "shut," to "close," and means properly that which is "shut up" or "enclosed;" and hence, Gesenius supposes it means pure gold, or the most precious gold, as that which is shut up or enclosed with care. Dr. Good renders it "solid gold," supposing it means that which is condensed, or beaten. The phrase occurs in nearly the same form סגור זהב zâ hâ b sâ gû r, "gold shut up," Margin,) in Kg1 6:20-21; Kg1 7:49-50; Kg1 10:21; Ch2 4:21-22; Ch2 9:20, and undoubtedly denotes there the most precious kind of gold. Its relation to the sense of the verb "to shut up" is not certain. Prof. Lee supposes that the idea is derived from the use of the word, and of similar words in Arabic, where the idea of heating, fusing, giving another color, changing the shape, and thence of fixing, retaining, etc., is found; and that the idea here is that of fused or purified gold. Michaelis supposes that it refers to "native" gold that is pure and unadulterated, or the form of gold called "dendroides," from its shooting out in the form of a tree - "baumartig gewachsenes Gold" (from the Arabic, "a tree"). It is not known, however, that the Hebrew word סגר was always used to denote a tree. There can be no doubt that the word denotes "gold" of a pure kind, and it may have been given to it because gold of that kind was carefully "shut up" in places of safe keeping; but it would seem more probable to me that it was given to it for some reason now unknown. Of many of the names now given by us to objects which are significant, and which are easily understood by us, it would be impossible to trace the reason or propriety, after the lapse of four thousand years. Neither shall silver be weighed - That is, it would be impossible to weigh out so much silver as to equal its value. Before the art of coining was known, it was common to weigh the precious metals that were used as a medium of trade; compare Gen 23:16. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:15: It cannot be gotten for gold: Heb. Fine gold shall not be given for it, Job 28:18; Pro 3:13-15, Pro 8:10, Pro 8:17, Pro 8:19, Pro 16:16 Job 28:16 Geneva 1599 28:15 It cannot be gotten for (k) gold, neither shall silver be weighed [for] the price thereof. (k) It can neither be bought for gold nor precious stones, but is only the gift of God. John Gill 28:15 It cannot be gotten for gold,.... Having in general said that there is nothing in the whole compass of the terraqueous globe, nothing that is upon the surface of the earth, or in the bowels of it, or in the vast ocean, that is an equivalent price for wisdom, Job descends to particulars, and instances first in gold, that being the most valuable of metals; the word here used for it signifies "shut up" (w), because it is first shut up in the earth, out of which it is dug, and when taken from thence, and refined, and made into coins or vessels, it is shut up among the treasures of men; the words may be more literally rendered, "gold shall not be given instead of it" (x); as a sufficient price, or valuable consideration for it: neither shall silver be weighed for the price thereof; in former times this metal used to be delivered, in buying and selling, not by the number and value of pieces, but by weight, in rude masses and lumps, and even when coined into shekels; see Gen 23:16. (w) Sept. "conclusum", Tigurine version; "clausum", Bolducius. (x) "non dabitur pro ea", V. L. Montanus, Schultens. Robert Jamieson, A. R. Fausset and David Brown 28:15 Not the usual word for "gold"; from a Hebrew root, "to shut up" with care; that is, purest gold (3Kings 6:20, Margin). weighed--The precious metals were weighed out before coining was known (Gen 23:16).
28:1628:16: ※ Եւ ո՛չ բարձցի ընդ ոսկւոյն Սովփերայ. ընդ եղնգանն պատուականի՝ եւ ընդ շափիղ՚այի։ 16 Սոփերի ոսկու հետ չի դրուի այն նժարի վրայ, ոչ էլ պատուական եղնգաքարի ու շափիւղայի: 16 Ո՛չ Ոփիրի ոսկիով կը փոխուի, Ո՛չ ալ պատուական եղնգնաքարով ու շափիւղայով։ Ոչ ^[269]բարձցի ընդ ոսկւոյն Սովփերայ``, ընդ եղնգանն պատուականի եւ ընդ շափիղայ: 28:16: ※ Եւ ո՛չ բարձցի ընդ ոսկւոյն Սովփերայ. ընդ եղնգանն պատուականի՝ եւ ընդ շափիղ՚այի։ 16 Սոփերի ոսկու հետ չի դրուի այն նժարի վրայ, ոչ էլ պատուական եղնգաքարի ու շափիւղայի: 16 Ո՛չ Ոփիրի ոսկիով կը փոխուի, Ո՛չ ալ պատուական եղնգնաքարով ու շափիւղայով։ zohrab-1805▾ eastern-1994▾ western am▾	28:1628:16 не оценивается она золотом Офирским, ни драгоценным ониксом, ни сапфиром; 28:16 καὶ και and; even οὐ ου not συμβασταχθήσεται συμβασταζω gold piece; gold leaf Ωφιρ ωφιρ in ὄνυχι ονυξ precious καὶ και and; even σαπφείρῳ σαπφειρος sapphire 28:16 לֹֽא־ lˈō- לֹא not תְ֭סֻלֶּה ˈṯsulleh סלה pay בְּ bᵊ בְּ in כֶ֣תֶם ḵˈeṯem כֶּתֶם gold אֹופִ֑יר ʔôfˈîr אֹופִיר [land of gold] בְּ bᵊ בְּ in שֹׁ֖הַם šˌōham שֹׁהַם carnelian יָקָ֣ר yāqˈār יָקָר rare וְ wᵊ וְ and סַפִּֽיר׃ sappˈîr סַפִּיר lapis lazuli 28:16. non conferetur tinctis Indiae coloribus nec lapidi sardonico pretiosissimo vel sapphyroIt shall not be compared with the dyed colours of India, or with the most precious stone sardonyx, or the sapphire. 16. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire: 28:16 не оценивается она золотом Офирским, ни драгоценным ониксом, ни сапфиром; 28:16 καὶ και and; even οὐ ου not συμβασταχθήσεται συμβασταζω gold piece; gold leaf Ωφιρ ωφιρ in ὄνυχι ονυξ precious καὶ και and; even σαπφείρῳ σαπφειρος sapphire 28:16 לֹֽא־ lˈō- לֹא not תְ֭סֻלֶּה ˈṯsulleh סלה pay בְּ bᵊ בְּ in כֶ֣תֶם ḵˈeṯem כֶּתֶם gold אֹופִ֑יר ʔôfˈîr אֹופִיר [land of gold] בְּ bᵊ בְּ in שֹׁ֖הַם šˌōham שֹׁהַם carnelian יָקָ֣ר yāqˈār יָקָר rare וְ wᵊ וְ and סַפִּֽיר׃ sappˈîr סַפִּיר lapis lazuli 28:16. non conferetur tinctis Indiae coloribus nec lapidi sardonico pretiosissimo vel sapphyro It shall not be compared with the dyed colours of India, or with the most precious stone sardonyx, or the sapphire. 16. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:16: The gold of Ophir - Gold is five times mentioned in this andand and four of the times in different words. I shall consider them all at once. 1. סגור Segor, from סגר sagar, to shut up. Gold. in the mine, or shut up in the ore; native gold washed by the streams out of the mountains, etc.; unwrought gold.2. כתם Kethem, from כתם catham, to sign or stamp: gold made current by being coined, or stamped with its weight or value; what we would call standard or sterling gold.3. זהב Zahab, from זהב zahab, to be Lear, bright, or resplendent: the untarnishing metal; the only metal that always keeps its lustre. But probably here it means gold chased, or that in which precious stones are set; burnished gold. 4. פז Paz, from פז paz, to consolidate, joined here with כלי keley, vessels, ornaments, instruments, etc.: hammered or wrought gold; gold in the finest forms, and most elegant utensils. This metal is at once the brightest, most solid, and most precious, of all the metals yet discovered, of which we have no less than forty in our catalogues. In these verses there are also seven kinds of precious stones, etc., mentioned: onyx, sapphire, crystal, coral, pearls, rubies, and topaz. These I shall also consider in the order of their occurrence.1. שהם shoham, the Onyx, from ονυξ, a man's nail, hoof of a horse, because in color it resembles both. This stone is a species of chalcedony; and consists of alternate layers of white and brown chalcedony, under which it generally ranges. In the Vulgate it is called sardonyx, compounded of sard and onyx. Sard is also a variety of chalcedony, of a deep reddish-brown color, of which, and alternate layers of milk-white chalcedony, the sardonyx consists. A most beautiful block of this mineral sardonyx, from Iceland, now lies before me. 2. ספיר sappir, the Sapphire stone, From ספר saphar, to count, number; probably from the number of golden spots with which it is said the sapphire of the ancients abounded. Pliny says, Hist. Nat. lib. xxxvii., cap. 8: Sapphirus aureis punctis collucet: coeruleae et sapphiri, raraque cum purpura: optimae apud Medos, nusquam tame perlucidae. "The sapphire glitters with golden spots. Sapphires are sometimes of an azure, never of a purple color. Those of Media are the best, but there are none transparent." This may mean the blood stones; but see below. What we call the sapphire is a variety of the perfect corundum; it is in hardness inferior only to the diamond. It is of several colors, and from them it has obtained several names. 1. The transparent or translucent is called the white sapphire. 2. The blue is called the oriental sapphire. 3. The violet blue, the oriental amethyst. 4. The yellow, the oriental topaz. 5. The green, the oriental emerald. 6. That with pearly reflections, the opalescent sapphire. 7. When transparent, with a pale, reddish, or bluish reflection, it is called the girasol sapphire. 8. A variety which, when polished, shows a silvered star of six rays in a direction perpendicular to the axis, is called asteria. When the meaning of the Hebrew word is collated with the description given by Pliny, it must be evident that a spotted opaque stone is meant, and consequently not what is now known by the name sapphire. I conjecture, therefore, that lapis lazuli, which is of a blue color, with golden-like spots, formed by pyrites of iron, must be intended. The lapis lazuli is that from which the beautiful and unfading color called ultramarine is obtained.3. זכוכית zechuchith, Crystal, or glass, from זכה zachah, to be pure, clear, transparent. Crystal or crystal of quartz is a six-sided prism, terminated by six-sided pyramids. It belongs to the siliceous class of minerals: it is exceedingly clear and brilliant, insomuch that this property of it has become proverbial, as clear as crystal.4. ראמות ramoth, Coral, from ראם raam, to be exalted or elevated; probably from this remarkable property of coral, "it always grows from the tops of marine rocky caverns with the head downwards." Red coral is found in the Mediterranean, about the isles of Majorca and Minorca, on the African coast, and in the Ethiopic ocean. 5. גביש gabish, Pearls, from גבש gabash, in Arabic, to be smooth, to shave off the hair; and hence גביש gabish, the pearl, the smooth round substance; and also hail or hailstones, because of their resemblance to pearls. The pearl is the production of a shell-fish of the oyster kind, found chiefly in the East Indies, and called berberi; but pearls are occasionally found in the common oyster, as I have myself observed, and in the muscle also. They are of a brilliant sparkling white, perfectly round in general, and formed of coats in the manner of an onion. Out of one oyster I once took six pearls. When large, fine, and without spots, they are valuable. I have seen one that formed the whole body of a Hindoo idol, Creeshna, more than an inch in length, and valued at 300 guineas. 6. פנינים peninim, Rubies, from פנה panah, he turned, looked, beheld. The oriental ruby is blood-red, rose-red, or with a tinge of violet. It has occasionally a mixture of blue, and is generally in the form of six-sided prisms. It is a species of the sapphire, and is sometimes chatoyant in its appearance, i.e., has a curious kind of reflection, similar to the cat's eye: and as this is particularly striking, and changes as you turn the stone, hence probably the name peninim, which you derive from פנה panah, to turn, look, behold, etc. But some learned men are of opinion that the magnet or loadstone is meant, and it is thus called because of the remarkable property it has of turning north and south. And this notion is rendered the more likely, because it agrees with another word in this verse, expressive of a different property of the magnet, viz., its attractive influence: for the Hebrew words משך חכמה מפנינים meshech chochmah mippeninim, which we render, The price of wisdom is above rubies, is literally, The Attraction of wisdom is beyond the peninim, the loadstone; for all the gold, silver, and precious stones, have strong influence on the human heart, attracting all its passions strongly; yet the attraction of wisdom - that which insures a man's happiness in both worlds - is more powerful and influential, when understood, than all of these, and even than the loadstone, for that can only attract iron; but, through desire of the other, a man, having separated himself from all those earthly entanglements, seeketh and intermeddleth with All Wisdom. The attractive property of the loadstone must have been observed from its first discovery; and there is every reason to believe that the magnet and its virtues were known in the East long before they were discovered in Europe. 7. פטדה pitdah, the Topaz. This word occurs only in Exo 28:17; Exo 39:10; Eze 28:13, and in the present place; in all of which, except that of Ezekiel, where the Septuagint is all confusion, the Septuagint and Vulgate render the word always τοπαζιον, topazius, the Topaz. This stone is generally found in a prismatic form, sometimes limpid and nearly transparent, or of various shades of yellow, green, blue, lilac, and red. I have thus given the best account I can of the stones here mentioned, allowing that they answer to the names by which we translate them. But on this point there is great uncertainty, as I have already had occasion to observe in other parts of this work. Beasts, birds, plants, metals, precious stones, unguents, different kinds of grain, etc., are certainly mentioned in the sacred writings; but whether we know what the different Hebrew terms signify, is more than we can certainly affirm. Of some there is little room to doubt; of others conjecture must in the present state of our knowledge, supply the place of certainty. See Philip's Elementary Introduction to Mineralogy; an accurate work, which I feel pleasure in recommending to all students in the science. Albert Barnes: Notes on the Bible - 1834 28:16: The gold of Ophir - Uniformly spoken of as the most precious gold; see the notes at . With the precious onyx - The onyx is a semi-pellucid gem, with variously colored veins or zones. It is a variety of the chalcedony. The Arabic word denotes that which was of two colors, where the white predominated. The Greeks gave the name "onyx" ὄνυξ onux to the gem from its resemblance to the color of the thumbnail; see Passow. Or the sapphire - See the notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:16: the gold: Ch1 29:4; Psa 45:9; Isa 13:12 onyx: Exo 28:20; Eze 28:13 Job 28:17 John Gill 28:16 It cannot be valued with the gold of Ophir,.... Which is often spoken of in Scripture as choice gold, if not the best; See Gill on Job 22:24; the sense is, that the gold of Ophir is not of the value of wisdom, or of the same worth with that, and so not sufficient to purchase it: with the precious onyx and sapphire: two precious stones that were in the breastplate of the high priest, of which See Gill on Ex 28:9; see Gill on Ex 28:18, and See Gill on Ex 28:20; but not so precious, or of such value as wisdom. Pliny (y) speaks of the onyx stone as in Arabia, near which Job lived, and who doubtless was acquainted with it and its worth, and also with the sapphire he makes mention of before; see Gill on Job 28:6. The word for "valued" is by some rendered "strowed" (z), as goods are when they are exposed to sale; but wisdom should not be laid, or put on a level with these, though so excellent and precious. (y) Nat. Hist. l. 37. c. 6. (z) "verbum significat sternere", Michaelis. Robert Jamieson, A. R. Fausset and David Brown 28:16 gold of Ophir--the most precious (See on Job 22:24 and Ps 45:9). onyx-- (Gen 2:12). More valued formerly than now. The term is Greek, meaning "thumb nail," from some resemblance in color. The Arabic denotes, of two colors, white preponderating.
28:1728:17: ※ Ո՛չ զուգեսցի ընդ նմա ոսկի եւ ապակի. եւ ՚ի գինս նորա անօթք ոսկեղէնք։ 17 Չեն համեմատ նրա հետ ոսկի, ոչ էլ ապակի, ու չի ճարուի նրա գնով անօթ ոսկեղէն: 17 Ոսկին ու ակնվանին չեն կրնար անոր հաւասարիլ։Զուտ ոսկիէ ամաններով չեն փոխանակուիր։ Ոչ զուգեսցի ընդ նմա ոսկի եւ ^[270]ապակի, եւ ի գինս նորա անօթք ոսկեղէնք: 28:17: ※ Ո՛չ զուգեսցի ընդ նմա ոսկի եւ ապակի. եւ ՚ի գինս նորա անօթք ոսկեղէնք։ 17 Չեն համեմատ նրա հետ ոսկի, ոչ էլ ապակի, ու չի ճարուի նրա գնով անօթ ոսկեղէն: 17 Ոսկին ու ակնվանին չեն կրնար անոր հաւասարիլ։Զուտ ոսկիէ ամաններով չեն փոխանակուիր։ zohrab-1805▾ eastern-1994▾ western am▾	28:1728:17 не равняется с нею золото и кристалл, и не выменяешь ее на сосуды из чистого золота. 28:17 οὐκ ου not ἰσωθήσεται ισοω he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ὕαλος υαλος glass καὶ και and; even τὸ ο the ἄλλαγμα αλλαγμα he; him σκεύη σκευος vessel; jar χρυσᾶ χρυσεος of gold; golden 28:17 לֹא־ lō- לֹא not יַעַרְכֶ֣נָּה yaʕarᵊḵˈennā ערך arrange זָ֭הָב ˈzāhāv זָהָב gold וּ û וְ and זְכֹוכִ֑ית zᵊḵôḵˈîṯ זְכֹוכִית transparent וּ û וְ and תְמ֖וּרָתָ֣הּ ṯᵊmˌûrāṯˈāh תְּמוּרָה exchange כְּלִי־ kᵊlî- כְּלִי tool פָֽז׃ fˈāz פַּז topaz 28:17. non adaequabitur ei aurum vel vitrum nec commutabuntur pro ea vasa auriGold or crystal cannot equal it, neither shall any vessels of gold be changed for it. 17. Gold and glass cannot equal it: neither shall the exchange thereof be jewels of fine gold. The gold and the crystal cannot equal it: and the exchange of it [shall not be for] jewels of fine gold: 28:17 не равняется с нею золото и кристалл, и не выменяешь ее на сосуды из чистого золота. 28:17 οὐκ ου not ἰσωθήσεται ισοω he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ὕαλος υαλος glass καὶ και and; even τὸ ο the ἄλλαγμα αλλαγμα he; him σκεύη σκευος vessel; jar χρυσᾶ χρυσεος of gold; golden 28:17 לֹא־ lō- לֹא not יַעַרְכֶ֣נָּה yaʕarᵊḵˈennā ערך arrange זָ֭הָב ˈzāhāv זָהָב gold וּ û וְ and זְכֹוכִ֑ית zᵊḵôḵˈîṯ זְכֹוכִית transparent וּ û וְ and תְמ֖וּרָתָ֣הּ ṯᵊmˌûrāṯˈāh תְּמוּרָה exchange כְּלִי־ kᵊlî- כְּלִי tool פָֽז׃ fˈāz פַּז topaz 28:17. non adaequabitur ei aurum vel vitrum nec commutabuntur pro ea vasa auri Gold or crystal cannot equal it, neither shall any vessels of gold be changed for it. 17. Gold and glass cannot equal it: neither shall the exchange thereof be jewels of fine gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:17: The gold and the crystal - A crystal, in chemistry, is an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, terminated by a number of plane and smooth surfaces. It is round in various forms and sizes, and is composed of a great variety of substances. The common "rock crystal" is a general name for all the transparent crystals of quartz, particularly of limpid or colorless quartz. "Webster." The word used here (זכוּכית zekû kı̂ yth) occurs nowhere else in the Bible. It is from זכה zâ kâ h, to be clean, pure; and is given to the crystal on account of its transparency. In Arabic the word means either glass or crystal. Jerome translates it, "vitrum" - glass; the Septuagint ὕαλος hualos - crystal, or the "lapis crystallinus." Hesychius says that the crystal denotes λαμπρὸν κρύος lampron kruos - "clear ice" or, λίθον τίμιον lithon timion - "a precious stone." There is no reason to suppose that "glass" was known so early as this, and the probability is that the word here denotes something like the rock crystal, having a strong resemblance to the diamond, and perhaps then regarded as nearly of equal value. It cannot be supposed that the relative value of gems was then understood as it is now. Jewels of fine gold - Margin, "vessels." The Hebrew word כלי kelı̂ y properly means vessels, or instruments. It may refer here, however, to ornaments for the person, as it was in that way chiefly that gold was employed. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:17: crystal: Eze 1:22; Rev 4:6, Rev 21:11, Rev 22:1 jewels: or, vessels Job 28:18 Carl Friedrich Keil and Franz Delitzsch 28:17 17 Gold and glass are not equal to it, Nor is it exchanged for jewels of gold. 18 Pearls and crystal are not to be mentioned, And the acquisition of wisdom is beyond corals. 19 The topaz of Ethiopia is not equal to it, Tit is not outweighed by pure fine gold. 20 Whence, then, cometh wisdom, And which is the place of understanding? Among the separate חפצים, Prov 3:15, which are here detailed, apart from זהב, glass has the transparent name זכוּכית, or, as it is pointed in Codd., in old editions, and by Kimchi, זכוכית, with Cholem (in the dialects with ג instead of )כ. Symm. indeed translates crystal, and in fact the ancient languages have common names for glass and crystal; but the crystal is here called זכוּבישׁ, which signifies prop., like the Arab. 'gibs, ice; κρύσταλλος also signifies prop. ice, and this only in Homer, then crystal, exactly as the cognate קרח unites both significations in itself. The reason of this homonymy lies deeper than in the outward similarity, - the ancients really thought the crystal was a product of the cold; Pliny, xxxvii. 2, 9, says: non alibi certe reperitur quam ubi maxume hibernae nives rigent, glaciemque esse certum est, unde nomen Graeci dedere. The Targ. translates גבישׁ by פּנינים, certainly in the sense of the Arabico-Persic bullûr (bulûr), which signifies crystal, or even glass, and moreover is the primary word for βήρυλλος, although the identical Sanskrit word, according to the laws of sound, vaidurja (Pali, velurija), is, according to the lexicons, a name of the lapis lazuli (Persic, lagurd). Of the two words ראמות and פּננים, the one appears to mean pearls and the other corals; the ancient appellations of these precious things which belong to the sea are also blended; the Persic mergân (Sanskr. mangara) unites the signification pearl and coral in itself. The root פן, Arab. fn, which has the primary notion of pushing, especially of vegetation (whence Arab. fann, a branch, shoot, prop. motion; French, jet), and Lam 4:7, where snow and milk, as figures of whiteness (purity), are placed in contrast with פנינים as a figure of redness, favour the signification corals for פנינים. The Coptic be nôni, which signifies gemma, favours (so far as it may be compared) corals rather than pearls. And the fact that ראמות, Ezek 27:16, appears as an Aramaean article of commerce in the market of Tyre, is more favourable to the signification pearls than corals; for the Babylonians sailed far into the Indian Ocean, and brought pearls from the fisheries of Bahrein, perhaps even from Ceylon, into the home markets (vid., Layard, New Discoveries, 536). The name is perhaps, from the Western Asiatic name of the pearl, (Note: Vid., Zeitschr. fr d. Kunde des Morgenlandes, iv. 40f. The recently attempted explanation of κοράλλιον from גּורל (to which κλῆρος the rather belongs), in the primary signification lappillus (Arab. ‛garal), is without support.) mutilated and Hebraized. (Note: Two reasons for פנינים = pearls (in favour of which Bochart compares the name of the pearl-oyster, πίννα) and ראמות = corals, which are maintained by Carey, are worthy of remark. (1.) That פנינים does not signify corals, he infers from Lam 4:7, for the redness of corals cannot be a mark of bodily beauty; "but when I find that there are some pearls of a slightly reddish tinge, then I can understand and appreciate the comparison." (2.) That ראמות signifies corals, is shown by the origin of the word, which properly signifies reêm-(wild oxen) horns, which is favoured by a mention of Pliny, h. n. xiii. 51: (Tradidere) juncos quoque lapideos perquam similes veris per litora, et in alto quasdam arbusculas colore bubuli cornus ramosas et cacuminibus rubentes. Although Pliny there speaks of marine petrified plants of the Indian Ocean (not, at least in his sense, of corals), this hint of a possible derivation of ראמות is certainly surprising. But as to Lam 4:7, this passage is to be understood according to Song 5:10 (my friend is צח ואדום). The white and red are intended to be conceived of as mixed and overlapping one another, as our Germ. popular poetry speaks of cheeks which "shine with milk and purple;" and as in Homer, Il. iv. 141-146, the colour of the beautifully formed limbs of Menelaus is represented by the figure (which appears hideous to us): ὡς δ ̓ ὅτε τίς τ ̓ ἐλέφαντα γυνὴ φοίνικι μιήνͅ (ebony stained with purple).) The name of the פּטדּה of Ethiopia appears to be derived from to'paz by transposition; Pliny says of the topaz, xxxvii. 8, 32, among other passages; Juba Topazum insulam in rubro mari a continenti stadiis CCC abesse dicit, nebulosam et ideo quaesitam saepius navigantibus; ex ea causa nomen accepisse: topazin enim Troglodytarum lingua significationem habere quaerendi. This topaz, however, which is said to be named after an island of the same name, the Isle of Serpents in Agatharchides and Diodorus, is, according to Pliny, yellowish green, and therefore distinct from the otherwise so-called topaz. To make a candid confession, we grope about everywhere in the dark here, and the ancient versions are not able to help us out of our difficulty. (Note: The Targ. translates שׁהם by פּנינים, βήρυλλος; ספיר by שׁבזיזא (Arab. sbz, vid., Pott in the Zeitschr.f. K. d. M. iv. 275); פז by אובריזין, ὄβρυζον; ראמות by סנדלכין, σανδαράχη, red gold-pigment (vid., Rdiger-Pott, as just quoted, S. 267); גבישׁ again by בּירוּלין in the sense of the Arabico-Persic bullûr, Kurd. bellûr, crystal; פנינים by מרגלין, μαργαρῖται; פטדה by מרגּלא ירקא (the green pearl); כתם by פטלון (perhaps פּטלון, πέταλον, in the sense of lamina auri).) The poet lays everything under contribution to illustrate the thought, that the worth of wisdom exceeds the worth of the most valuable earthly thing; besides which, in משׁך חכמה מפנינים, "the acquisition or possession (from משׁך, Arab. msk, to draw to one's self, to take hold of) of wisdom is above corals," there is an indication that, although not by the precious things of the earth, still in some way or other, wisdom can be possessed, so that consequently the question repeated at the end of the strophe will not remain unanswered. This is its meaning: now if wisdom is not to be found in any of the places named, and is not to be attained by any of the means mentioned, whence can man hope to attain it, and whither must he turn to find it? for its existence is certain, and it is an indisputable need of man that he should partake of it. John Gill 28:17 The gold and the crystal cannot equal it,.... Crystal was found in an island of the Red sea, situated before Arabia, called Neron, and in another, which from a gem found in it bears the name of Topazion, and may be thought therefore to be well known by Job; and though it is not now of so much account, it formerly was very valuable. Pliny (a) makes mention of a crystal vessel, sold for 150,000 sesterces, about 1250 pounds sterling; and of two crystal cups broke by Nero in his fury, on hearing of some losses, to punish the then present age, that no other men might drink out of them: some render it "amber", which is found in Prussia, and being at a great distance from Job's country, might be the more valuable there; and Pliny (b) speaks of it as had in as great esteem as gems: the Septuagint, Vulgate Latin versions, and others, translate it "glass" (c) which had its original from Phoenicia, near Judea; so Pliny says (d) from the lake Cendevia, within the roots of Mount Carmel, in Phoenicia, near Judea, springs the river Belus, from whence glass came first; and he speaks of Sidon (a city in Phoenicia) as famous for it; and Tacitus (e) observes, that the river Belus glides in the Jewish sea, and about the mouth of it sand is gathered and mixed with nitre, and boiled into glass; and this being near the country where Job dwelt, it is thought be had knowledge of it; and from this passage some (f) have concluded the great antiquity of glass; and if it is true what Aelianus (g) relates, that when the monument of the ancient Belus (the first king of Babylon) was dug up by Xerxes, the son of Darius, that there was found a glass urn, where lay a body in oil, it must be in use before the times of Job. An Arabic chronologer (h) affirms what be had from men conversant in history, that in Egypt, after the flood, there were men learned in various sciences, and among the rest in alchemy, and had knowledge of burning glasses; though the invention of these, and of a glass globe, is ascribed to Archimedes (i), who lived somewhat later than two hundred years before Christ. There was great plenty of glass very early in Ethiopia, after mentioned, in which they enclosed their dead, that they might be seen through it (k); and if it was in use in Job's time, and especially if it was then a late invention, it might be highly valued, and therefore placed here with things of the greatest worth. In the times of Nero, Pliny says (l) two small glass cups were sold for six thousand sesterces, or forty five pounds sterling, and according to others near fifty pounds; and the same writer relates, that in the times of Tiberias an art was found out to make glass flexible and malleable; but was ordered to be destroyed, lest the value of gold, silver, and brass, should be lessened by it. The Targum renders the word here used a looking glass; See Gill on Josh 11:8. Some think the diamond or adamant is meant, and others that it is a general name for all sorts of precious stones, they being clear, transparent, and lucid, as the word signifies: and the exchange of it shall not be for jewels of fine gold; set in fine gold; or "vessels" of it, more valuable than gold itself, being made of gold, purified, refined, and wrought by art into curious forms; and yet wisdom is so valuable as not to be exchanged for these. Mr. Broughton takes this fine gold, or gold of Phaz, to be the same with Fess in Barbary, which had its name from a heap of gold there found when its foundation was laid; for "fess" with the Arabs signifies gold (m). (a) Ut supra, (Nat. Hist. l. 37.) c. 2. (b) Ib. c. 5. (c) Sept. "vitrum", V. L. Tigurine version, Cocceius. (d) Ut supra, (Nat. Hist.) l. 36. c. 26. Joseph. de Bello Jud. l. 2. c. 10. sect. 2. (e) Hist. l. 5. c. 7. (f) Neri Praefat. ad. lib. de re vitriaria. (g) Var. Hist. l. 12. c. 3. (h) Abulpharag. Hist. Dynast. p. 33. (i) Vid. Fabritii Bibliothec. Gr. l. 3. c. 22. sect. 11. 15. (k) Diodor. Sic. l. 2. p. 102. Herodot. Thalia, sive, l. 3. c. 24. (l) Ut supra. (Nat. Hist. l. 36. c. 26.) (m) Leo African. Descript. Africae, l. 3. p. 273. Robert Jamieson, A. R. Fausset and David Brown 28:17 crystal--Or else glass, if then known, very costly. From a root, "to be transparent." jewels--rather, "vessels."
28:1828:18: Բարձրութիւնք եւ խորութիւնք ո՛չ յիշեսցին. ※ եւ ձգեաց զիմաստութիւն քան զներքսագոյնս[9347]։ [9347] Բազումք. Քան զներքնագոյնս։ 18 Բարձրութիւններ[25], խորութիւններ թող չյիշուեն է՛լ. խորքում է փռել Նա ճշմարտութիւնն:[25] 25. Յունարէն՝ երկնային մարմիններ: 18 Բուստն ու բիւրեղը անոր քով չեն յիշուիր։Իմաստութեան գինը յակինթներուգինէն աւելի բարձր է։ ^[271]Բարձրութիւնք եւ խորութիւնք ոչ յիշեսցին. եւ ձգեաց զիմաստութիւն քան զներքսագոյնս: 28:18: Բարձրութիւնք եւ խորութիւնք ո՛չ յիշեսցին. ※ եւ ձգեաց զիմաստութիւն քան զներքսագոյնս[9347]։ [9347] Բազումք. Քան զներքնագոյնս։ 18 Բարձրութիւններ[25], խորութիւններ թող չյիշուեն է՛լ. խորքում է փռել Նա ճշմարտութիւնն: [25] 25. Յունարէն՝ երկնային մարմիններ: 18 Բուստն ու բիւրեղը անոր քով չեն յիշուիր։Իմաստութեան գինը յակինթներուգինէն աւելի բարձր է։ zohrab-1805▾ eastern-1994▾ western am▾	28:1828:18 А о кораллах и жемчуге и упоминать нечего, и приобретение премудрости выше рубинов. 28:18 μετέωρα μετεωρος and; even γαβις γαβις not μνησθήσεται μιμνησκω remind; remember καὶ και and; even ἕλκυσον ελκυω draw; drag σοφίαν σοφια wisdom ὑπὲρ υπερ over; for τὰ ο the ἐσώτατα εσωτατος innermost 28:18 רָאמֹ֣ות rāmˈôṯ רָאמֹות [uncertain] וְ֭ ˈw וְ and גָבִישׁ ḡāvîš גָּבִישׁ rock-crystal לֹ֣א lˈō לֹא not יִזָּכֵ֑ר yizzāḵˈēr זכר remember וּ û וְ and מֶ֥שֶׁךְ mˌešeḵ מֶשֶׁךְ bag חָ֝כְמָ֗ה ˈḥoḵmˈā חָכְמָה wisdom מִ mi מִן from פְּנִינִֽים׃ ppᵊnînˈîm פְּנִינִים corals 28:18. excelsa et eminentia non memorabuntur conparatione eius trahitur autem sapientia de occultisHigh and eminent things shall not be mentioned in comparison of it: but wisdom is drawn out of secret places. 18. No mention shall be made of coral or of crystal: yea, the price of wisdom is above rubies. No mention shall be made of coral, or of pearls: for the price of wisdom [is] above rubies: 28:18 А о кораллах и жемчуге и упоминать нечего, и приобретение премудрости выше рубинов. 28:18 μετέωρα μετεωρος and; even γαβις γαβις not μνησθήσεται μιμνησκω remind; remember καὶ και and; even ἕλκυσον ελκυω draw; drag σοφίαν σοφια wisdom ὑπὲρ υπερ over; for τὰ ο the ἐσώτατα εσωτατος innermost 28:18 רָאמֹ֣ות rāmˈôṯ רָאמֹות [uncertain] וְ֭ ˈw וְ and גָבִישׁ ḡāvîš גָּבִישׁ rock-crystal לֹ֣א lˈō לֹא not יִזָּכֵ֑ר yizzāḵˈēr זכר remember וּ û וְ and מֶ֥שֶׁךְ mˌešeḵ מֶשֶׁךְ bag חָ֝כְמָ֗ה ˈḥoḵmˈā חָכְמָה wisdom מִ mi מִן from פְּנִינִֽים׃ ppᵊnînˈîm פְּנִינִים corals 28:18. excelsa et eminentia non memorabuntur conparatione eius trahitur autem sapientia de occultis High and eminent things shall not be mentioned in comparison of it: but wisdom is drawn out of secret places. 18. No mention shall be made of coral or of crystal: yea, the price of wisdom is above rubies. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:18: No mention shall be made of coral - That is, as a price by which to purchase wisdom, or in comparison with wisdom. The margin here is, "Ramoth" - retaining the Hebrew word ראמה râ'mâ h. Jerome renders it, "excelsa" - exalted or valuable things. So the Septuagint, Μετέωρα Meteō ra - exalted or sublime things; as if the word were from רום, to be exalted. According to the rabbis, the word here means "red coral." It occurs also in Eze 27:16, where it is mentioned as a valuable commodity in merchandise in which Syria traded with Tyre, and occurs in connection with emeralds, purple, broidered work, fine linen, and agate. The coral is a well known marine substance, not valued now as if it were a precious stone, but probably in the time of Job regarded as of value sufficient to be reckoned with gems. It was not rare, though its uses were not known. As a beautiful object, it might at that time deserve to be mentioned in connection with pearls. It is now found in abundance in the Red Sea, and probably that which was known to Job was obtained there. Shaw says, "In rowing gently over it (the port Tor), while the surface of the sea was calm, such a diversity of "Madrepores Furuses," and other marine vegetables, presented themselves to the eye, that we could not forbear taking them, as Pliny (L. xiii. cap. 25) had done before us, for a forest under water. The branched Madrepores particularly contributed very much to authorize the comparison, for we passed over several that were eight or ten feet high, growing sometimes pyramidical like the cypress, and at other times had their branches more open and diffused, like the oak; not to speak of others which, like the creeping plants, spread themselves over the bottom of the sea;" Travels, p. 384, Ed. Oxford, 1738. It should be added, however, that there is no absolute certainty that Job referred here to coral. The Hebrew word would suggest simply that which was "exalted in value," or of great price; and it is not easy to determine to what particular substance Job meant to apply it. Or of pearls - גבישׁ gâ bı̂ ysh. This word occurs nowhere else, though אלגבישׁ 'elgâ bı̂ ysh, is found in Eze 13:11, Eze 13:13; Eze 38:22, where it means hail-stones, or pieces of ice. Perhaps the word here means merely "crystal" - resembling ice. So Umbreit Gesenius, and others, understand it. Prof. Lee supposes that the word used here denotes that which is "aggregated" and then what is "massive," or "vast;" see his note on this place. Jerome renders it, "eminentia" - exalted, lofty things; the Septuagint retains the word without attempting to translate it - γαβὶς gabis - and the fact that they have not endeavored to render it, is a strong circumstance to show that it is now hopeless to attempt to determine its meaning. Above rubies - The ruby is a precious stone of a carmine red color, sometimes verging to violet. There are two kinds of rubies, the oriental or corundum, and the spinelle. The ruby is next in hardness to the diamond, and approaches it in value. The oriental ruby is the same as the sapphire. The ruby is found in the kingdom of Pegu, in the Mysore country, in Ceylon, and in some other places, and is usually imbedded in gneiss. It is by no means certain, however, that the word used here (פנינים pâ nı̂ ynı̂ ym) means rubies. Many of the rabbis suppose that "pearls" are meant by it; and so Bochart, Hieroz. ii. Lib. v. c. 6, 7, understands it. John D. Michaelis understands it to mean "red corals," and Gesenius concurs with this opinion. Umbreit renders it, "Perlen" - "pearls." The word occurs in Pro 3:15; Pro 8:11; Pro 20:15; Pro 31:10; Lam 4:7. In the Proverbs, as here, it is used in comparison with wisdom, and undoubtedly denotes one of the precious gems. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:18: coral: or, Ramoth, Eze 27:16 pearls: Mat 7:6, Mat 13:45, Mat 13:46; Ti1 2:9; Rev 17:4, Rev 18:12, Rev 21:21 rubies: Pro 3:15, Pro 31:10; Lam 4:7 Job 28:19 Geneva 1599 28:18 No mention shall be made of coral, or of (l) pearls: for the price of wisdom [is] above rubies. (l) Which was thought to be a king of precious stone. John Gill 28:18 No mention shall be made of coral, or of pearls,.... Coral is a marine plant, is as hard as a stone, and of such value as to be reckoned among precious stones; See Gill on Ezek 27:16. In Arabia Felix, on the shore of the Red sea, is a place called Coralia (n); it may be from coral found there. Pearls are from shellfish taken out of the sea, though these seem rather intended in the next clause: the words "ramoth" and "gabish" are left untranslated by some, and by others are taken for precious stones, though unknown, so called because they are found in high places, which both words signify. The Targum renders the first by "sandalchin", and seems to be the same with the sardonyx, a precious stone found in Arabia, and which found there is by Pliny (o) said to excel. Junius and Tremellius render it by "sandastros"; which, as Pliny says (p), some call "Garamantis", being bred in a place of that name in India; and he also observes, that it is found in Arabia towards the south, and has shining golden drops in the body of it; it is a sort of a carbuncle. "Gabish" seems to have some affinity with "chabazios", mentioned by Orpheus (q) as a precious stone; but whatever precious stones are meant, as it is hard to determine what, they are not to be spoken of with wisdom, or to be compared to it: for the price of wisdom is above rubies; or rather pearls, as Bochart (r) seems to have abundantly proved, who renders the words, "the extraction of wisdom is greater than the extraction of pearls;'' and so the Targum; there being, as he thinks, an allusion to the extraction of pearls out of the sea by divers into it (s); who get them through much art, difficulty, and danger; and he observes, that there is a double extraction, or drawing them out, first of the shellfish out of the sea, and then of the pearls out of the shells; but the drawing out of wisdom, or the attainment of that; is more difficult, and superior to it, as well as attended with greater advantage; see Prov 3:15 and See Gill on Lam 4:7; and though of pearls some are very large, Oviedo (t) speaks of one that weighed thirty one carats, and another twenty six; some as big as hazel nuts, and even as a middling walnut, and of very great price, as that bought by Pope Paul at 44,000 ducats (u); that by Philip the Second, of the size of a pigeon's egg, valued at an hundred forty four thousand ducats; that drank by Cleopatra at a draught, reckoned worth eighty thousand pounds sterling; and that of the emperor of Persia, bought at 110,400 pounds (w); yet the price of wisdom is above them. (n) Plin. Nat. Hist. l. 6. c. 28. (o) Ib. l. 37. c. 6. (p) Ib. c. 7. (q) , p. 240. (r) Hierozoic. par. 2. l. 5. c. 6. col. 681, &c. (s) Of fishing for pearls in this way, see the Account of it in Vartoman. Navigat. l. 3. c. 2. in P. Martyr. Decad. 3. l. 2. and Oviedo de Occident. Ind. c. 4. and with nets, Aelian. de Animal. l. 15. c. 8. Vid. Plin. Nat. Hist. l. 9. c. 35. (t) Ut supra. (Oviedo de Occident. Ind. c. 4.) (u) P. Martyr, Decad. 3. l. 10. (w) See Chambers's Dictionary on the word "Pearl". Robert Jamieson, A. R. Fausset and David Brown 28:18 Red coral (Ezek 27:16). pearls--literally, "what is frozen." Probably crystal; and Job 28:17 will then be glass. rubies--UMBREIT translates "pearls" (see Lam 4:1; Prov 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (Lam 4:1), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.
28:1928:19: Ո՛չ հաւասարեսցէ նմա տպազիոնն Եթւովպացւոց. ընդ ոսկւոյ սրբոյ ո՛չ բարձցի[9348]։ [9348] Ոսկան. Ընդ ոսկւոյ սօփերայ ո՛չ բարձցի։ 19 Չի չափուի հետը եւ տպազիոնը այն եթովպացւոց, ոսկիների հետ չի դրուի երբեք նժարի վրայ: 19 Եթովպիայի տպազիոնին գինը անոր չի հաւասարիր Ու զուտ ոսկիով չի փոխուիր։ Ոչ հաւասարեսցէ նմա տպազիոնն Եթովպացւոց, ընդ ոսկւոյ սրբոյ ոչ ^[272]բարձցի: 28:19: Ո՛չ հաւասարեսցէ նմա տպազիոնն Եթւովպացւոց. ընդ ոսկւոյ սրբոյ ո՛չ բարձցի[9348]։ [9348] Ոսկան. Ընդ ոսկւոյ սօփերայ ո՛չ բարձցի։ 19 Չի չափուի հետը եւ տպազիոնը այն եթովպացւոց, ոսկիների հետ չի դրուի երբեք նժարի վրայ: 19 Եթովպիայի տպազիոնին գինը անոր չի հաւասարիր Ու զուտ ոսկիով չի փոխուիր։ zohrab-1805▾ eastern-1994▾ western am▾	28:1928:19 Не равняется с нею топаз Ефиопский; чистым золотом не оценивается она. 28:19 οὐκ ου not ἰσωθήσεται ισοω he; him τοπάζιον τοπαζιον topaz Αἰθιοπίας αιθιοπια gold piece; gold leaf καθαρῷ καθαρος clean; clear οὐ ου not συμβασταχθήσεται συμβασταζω compared with 28:19 לֹֽא־ lˈō- לֹא not יַ֭עַרְכֶנָּה ˈyaʕarᵊḵennā ערך arrange פִּטְדַת־ piṭᵊḏaṯ- פִּטְדָּה chrysolyte כּ֑וּשׁ kˈûš כּוּשׁ Cush בְּ bᵊ בְּ in כֶ֥תֶם ḵˌeṯem כֶּתֶם gold טָ֝הֹ֗ור ˈṭāhˈôr טָהֹר pure לֹ֣א lˈō לֹא not תְסֻלֶּֽה׃ פ ṯᵊsullˈeh . f סלה pay 28:19. non adaequabitur ei topazium de Aethiopia nec tincturae mundissimae conponeturThe topaz of Ethiopia shall not be equal to it, neither shall it be compared to the cleanest dyeing. 19. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold: 28:19 Не равняется с нею топаз Ефиопский; чистым золотом не оценивается она. 28:19 οὐκ ου not ἰσωθήσεται ισοω he; him τοπάζιον τοπαζιον topaz Αἰθιοπίας αιθιοπια gold piece; gold leaf καθαρῷ καθαρος clean; clear οὐ ου not συμβασταχθήσεται συμβασταζω compared with 28:19 לֹֽא־ lˈō- לֹא not יַ֭עַרְכֶנָּה ˈyaʕarᵊḵennā ערך arrange פִּטְדַת־ piṭᵊḏaṯ- פִּטְדָּה chrysolyte כּ֑וּשׁ kˈûš כּוּשׁ Cush בְּ bᵊ בְּ in כֶ֥תֶם ḵˌeṯem כֶּתֶם gold טָ֝הֹ֗ור ˈṭāhˈôr טָהֹר pure לֹ֣א lˈō לֹא not תְסֻלֶּֽה׃ פ ṯᵊsullˈeh . f סלה pay 28:19. non adaequabitur ei topazium de Aethiopia nec tincturae mundissimae conponetur The topaz of Ethiopia shall not be equal to it, neither shall it be compared to the cleanest dyeing. 19. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:19: The topaz of Ethiopia - The country called Cush, which we call Ethiopia, is supposed to be that which extends from the eastern coast of the Red Sea, and stretches towards Lower Egypt. Diodorus Siculus says that the topaz was found in great abundance, as his description intimates, in an island in the Red Sea called Ophiodes, or the isle of serpents, Hist. lib. iii., p. 121. His account is curious, but I greatly doubt its correctness; it seems too much in the form of a legend: yet the reader may consult the place. See also Clarke on(note). Albert Barnes: Notes on the Bible - 1834 28:19: The topaz - The topaz is a precious stone, whose colors are yellow, green, blue, and red. Its natural place is in various primitive rocks, such as the topaz-rock, gneiss, and clay-slate. It is found in the granite and gneiss districts of Mar and Cairnaorta, in Cornwall, in Brazil, and in various other places. The most valuable stones of this kind now known are those which are found in Brazil. This gem is much prized by jewelers, and is considered as one of the more beautiful ornamental stones. The Hebrew word פטדה pı̂ ṭ dâ h, occurs in Exo 28:17; Exo 39:10; Eze 28:13. and in this place only. It is uniformly rendered topaz. It is not improbable that the English word "topaz," and the Greek τοπάζιον topazion, are derived from this, by a slight transposition of the letters - טפדה. The Vulgate and the Septuagint render this "topaz." Of Ethiopia - Hebrew כוּשׁ kû sh - "Cush." Coverdale here renders it, "India." On the meaning of this word, and the region denoted by it, see the notes at Isa 11:11. It may mean either the part of Africa now known as Ethiopia, or Abyssinia and Nubia; the southern part of Arabia, or the Oriental Cush in the vicinity of the Tigris. It is better, since the word has such ambiguity, to retain the original, and to translate it "Cush." For anything that appears, this may have denoted, in the time of Job, the southern part of Arabia. It is known that the topaz was found there. Thus, Pliny says, Lib. xxxvii. 32, Reperta est - in Arabiae insula, quae Citis vocatur; in qua Troglodytae praedones, diutius fame - prossi cum herbas radicesque effoderant, eruerunt topazion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:19: topaz: Exo 28:17, Exo 39:10; Eze 28:13; Rev 21:20 Job 28:20 John Gill 28:19 The topaz of Ethiopia shall not equal it,.... Not Ethiopia Abyssinia, or that which lies beyond Egypt in Africa; for, as Ludolphus (x) says, there are no gems found there, or very rarely; but Cush, as the word is, or Arabia Chusaea, the same with the country of Midian, and the parts adjacent; see Hab 3:7; hence Zipporah, the wife of Moses, who was of that country, is called an Ethiopian woman, Num 12:1; and this was near Job's country, who knew the produce of it; and here the topaz is found, as many writers observe. Diodorus Siculus says (y), in Ophiodes, an island in the Arabian gulf, belonging to the Troglodytes, the topaz is found, which is a very clear stone, pleasant to the sight, like to glass, and affording a wonderful golden colour; and with him Strabo (z) agrees, who relates there is an island called Ophiodes, from its being freed from serpents by the king's orders, which killed men that came there for topazes; which, he says, is a clear stone of a golden colour, and so refulgent, that it is not easy to see it in the daytime, being so surrounded with light; but at night it is seen by those that gather it, who set a vessel for a sign, and then dig for it in the daytime; and, he adds, a multitude of men are hired by the kings of Egypt, to gather and keep these stones, and men from stealing them; and, according to Archelaus (a), the topaz is found in Chitis, an island in Arabia, where the Troglodytes digging for herbs and roots find it; and, as Juba relates (b), there is an island called Topazion, in the Red sea, three hundred furlongs (about 73 miles) from the continent, which is cloudy, and is therefore often sought for by navigators; whence he says it had its name Topazion, which in the language of the Troglodytes signifies to seek, and the topaz itself in their language so signifies; in the Samaritan version of Ex 39:10; it is called Dachetah, from the Arabic word (c) "Dachatz", the language of the Troglodytes, which signifies to seek and search by removing the earth with the foot. This island seems to be the same with Topazos, which Pliny (d) says is an island of the Arabians, and gave name to a gem, meaning the topaz; but the truth rather is, that the gem gave name to the island: upon the whole, it is no wonder, as Braunius (e) observes, that this gem should be called by Job the Arabian topaz. The Targum here calls it a green pearl; and some have thought the emerald is meant, which is of that colour; and the emeralds of Ethiopia are praised by some, according to Juba (f); and in Egypt were emerald mines the Ethiopians laid a claim to (g); and there were emeralds also in Arabia, as the above Juba relates; however, be this what it may, as it is most likely to be the topaz, it is not equal in value to wisdom, no, not the largest topaz ever known; not even that of the great Mogul, which weighs more than an hundred fifty seven carats, valued at 271,500 French pounds (h); and according to Tavernier (i) it weighs almost an hundred fifty eight carats, and was bought at Goa for almost 272,000 florins: neither shall it be valued with pure gold; that is most refined and freed from dross; they are not to be laid together as of equal value; See Gill on Job 28:16, where the same word is used. (x) Hist. Ethiop. l. 1. c. 7. (y) Bibliothec. l. 3. p. 172. (z) Geograph. l. 16. p. 529. (a) Apud Plin. Nat. Hist. l. 37. c. 8. (b) Apud ib. (c) Vid. Castel. Lex. Heptaglott. col. 686, 693. (d) Nat. Hist. l. 6. c. 29. (e) De Vest. Sacerdot. Heb. p. 649. (f) Apud Plin. Nat. Hist. l. 37. c. 5. (g) Heliodor. Ethiop. l. 8. 1. & 9. 6. (h) Scheuchzer. Physic. Sacr p. 747. (i) Apud Braunium de Vest. Sacerdot. Heb. p. 649, 650. Robert Jamieson, A. R. Fausset and David Brown 28:19 Ethiopia--Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.
28:2028:20: ※ Իսկ իմաստութիւն ուստի՞ գտաւ, եւ զի՞նչ իցէ տեղի հանճարոյ։ 20 Այդ որտեղի՞ց է իմաստութիւնը, եւ ո՞րն է տեղը խելք ու հանճարի: 20 Ուրեմն իմաստութիւնը ուրկէ՞ կու գայ Ու հանճարին տեղը ո՞ւր է։ Իսկ իմաստութիւն ուստի՞ գտաւ, եւ զի՞նչ իցէ տեղի հանճարոյ: 28:20: ※ Իսկ իմաստութիւն ուստի՞ գտաւ, եւ զի՞նչ իցէ տեղի հանճարոյ։ 20 Այդ որտեղի՞ց է իմաստութիւնը, եւ ո՞րն է տեղը խելք ու հանճարի: 20 Ուրեմն իմաստութիւնը ուրկէ՞ կու գայ Ու հանճարին տեղը ո՞ւր է։ zohrab-1805▾ eastern-1994▾ western am▾	28:2028:20 Откуда же исходит премудрость? и где место разума? 28:20 ἡ ο the δὲ δε though; while σοφία σοφια wisdom πόθεν ποθεν from where; how can be εὑρέθη ευρισκω find ποῖος ποιος of what kind; which δὲ δε though; while τόπος τοπος place; locality ἐστὶν ειμι be τῆς ο the συνέσεως συνεσις comprehension 28:20 וְֽ֭ ˈwˈ וְ and הַ ha הַ the חָכְמָה ḥoḵmˌā חָכְמָה wisdom מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תָּבֹ֑וא tāvˈô בוא come וְ wᵊ וְ and אֵ֥י ʔˌê אֵי where זֶ֝֗ה ˈzˈeh זֶה this מְקֹ֣ום mᵊqˈôm מָקֹום place בִּינָֽה׃ bînˈā בִּינָה understanding 28:20. unde ergo sapientia veniet et quis est locus intellegentiaeWhence then cometh wisdom? and where is the place of understanding? 20. Whence then cometh wisdom? and where is the place of understanding? Whence then cometh wisdom? and where [is] the place of understanding: 28:20 Откуда же исходит премудрость? и где место разума? 28:20 ἡ ο the δὲ δε though; while σοφία σοφια wisdom πόθεν ποθεν from where; how can be εὑρέθη ευρισκω find ποῖος ποιος of what kind; which δὲ δε though; while τόπος τοπος place; locality ἐστὶν ειμι be τῆς ο the συνέσεως συνεσις comprehension 28:20 וְֽ֭ ˈwˈ וְ and הַ ha הַ the חָכְמָה ḥoḵmˌā חָכְמָה wisdom מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תָּבֹ֑וא tāvˈô בוא come וְ wᵊ וְ and אֵ֥י ʔˌê אֵי where זֶ֝֗ה ˈzˈeh זֶה this מְקֹ֣ום mᵊqˈôm מָקֹום place בִּינָֽה׃ bînˈā בִּינָה understanding 28:20. unde ergo sapientia veniet et quis est locus intellegentiae Whence then cometh wisdom? and where is the place of understanding? 20. Whence then cometh wisdom? and where is the place of understanding? 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 20. Если человек не и состоянии своими силами найти мудрость на земле, в бездне и море (ст. 13-14), не может приобрести ее за земные сокровища (ст. 14-19), то каким же образом можно ее постигнуть, к кому за этим следует обратиться? Matthew Henry: Concise Commentary on the Whole Bible - 1706 20 Whence then cometh wisdom? and where is the place of understanding? 21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. 22 Destruction and death say, We have heard the fame thereof with our ears. 23 God understandeth the way thereof, and he knoweth the place thereof. 24 For he looketh to the ends of the earth, and seeth under the whole heaven; 25 To make the weight for the winds; and he weigheth the waters by measure. 26 When he made a decree for the rain, and a way for the lightning of the thunder: 27 Then did he see it, and declare it; he prepared it, yea, and searched it out. 28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. The question which Job had asked (v. 12) he asks again here; for it is too worthy, too weighty, to be let fall, until we speed in the enquiry. Concerning this we must seek till we find, till we get some satisfactory account of it. By a diligent prosecution of this enquiry he brings it, at length, to this issue, that there is a twofold wisdom, one hidden in God, which is secret and belongs not to us, the other made known by him and revealed to man, which belongs to us and to our children. I. The knowledge of God's secret will, the will of his providence, is out of our reach, and what God has reserved to himself. It belongs to the Lord our God. To know the particulars of what God will do hereafter, and the reasons of what he is doing now, is the knowledge Job first speaks of. 1. This knowledge is hidden from us. It is high, we cannot attain unto it (v. 21, 22): It is hid from the eyes of all living, even of philosophers, politicians, and saints; it is kept close from the fowls of the air; though they fly high and in the open firmament of heaven, though they seem somewhat nearer that upper world where the source of this wisdom is, though their eyes behold afar off (ch. xxxix. 29), yet they cannot penetrate into the counsels of God. No, man is wiser than the fowls of heaven, and yet comes short of this wisdom. Even those who, in their speculations, soar highest, and think themselves, like the fowls of the air, above the heads of other people, yet cannot pretend to this knowledge. Job and his friends had been arguing about the methods and reasons of the dispensations of Providence in the government of the world. "What fools are we" (says Job) "to fight in the dark thus, to dispute about that which we do not understand!" The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can undertake to give the rationale of Providence, or account for the maxims, measure, and methods of God's government, those arcana imperii--cabinet counsels of divine wisdom? Let us then be content not to know the future events of the Providence until time discover them (Acts i. 7) and not to know the secret reasons of Providence until eternity discover them. God is now a God that hideth himself (Isa. xlv. 15); clouds and darkness are round about him. Though this wisdom be hidden from all living, yet destruction and death say, We have heard the fame of it. Though they cannot give an account of themselves (for there is no wisdom, nor device, nor knowledge at all in the grave, much less this), yet there is a world on the other side death and the grave, on which those dark regions border, and to which we must pass through them, and there we shall see clearly what we are now in the dark about. "Have a little patience," says Death to the inquisitive soul: "I will fetch thee shortly to a place where even this wisdom will be found." When the mystery of God shall be finished it will be laid open, and we shall know as we are known; when the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God does, though we know not now, John xiii. 7. 2. This knowledge is hidden in God, as the apostle speaks, Eph. iii. 9. Known unto God are all his works, though they are not known to us, Acts xv. 18. There are good reasons for what he does, though we cannot assign them (v. 23): God understands the way thereof. Men sometimes do they know not what, but God never does. Men do what they did not design to do; new occurrences put them upon new counsels, and oblige them to take new measures. But God does all according to the purpose which he purposed in himself, and which he never alters. Men sometimes do that which they cannot give a good reason for, but in every will of God there is a counsel: he knows both what he does and why he does it, the whole series of events and the order and place of every occurrence. This knowledge he has in perfection, but keeps to himself. Two reasons are here given why God must needs understand his own way, and he only:-- (1.) Because all events are now directed by an all-seeing and almighty Providence, v. 24, 25. He that governs the world is, [1.] Omniscient; for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view. We do not understand our own way, much less can we understand God's way, because we are short-sighted. How little do we know of what is doing in the world, much less of what will be done? But the eyes of the Lord are in every place; nay, they run to and fro through the earth. Nothing is, or can be, hidden from him; and therefore the reasons why some wicked people prosper remarkably and others are remarkably punished in this world, which are secret to us, are known to him. One day's events, and one man's affairs, have such a reference to, and such a dependence upon, another's, that he only to whom all events and all affairs are naked and open, and who sees the whole at one entire and certain view, is a competent Judge of every part. [2.] He is omnipotent. He can do every thing, and is very exact in all he does. For proof of this Job mentions the winds and waters, v. 25. What is lighter than the wind? Yet God hath ways of poising it. He knows how to make the weight for the winds, which he brings out of his treasuries (Ps. cxxxv. 7), keeping a very particular account of what he draws out, as men do of what they pay out of their treasuries, not at random, as men bring out their trash. Nothing sensible is to us more unaccountable than the wind. We hear the sound of it, yet cannot tell whence it comes, nor whither it goes; but God gives it out by weight, wisely ordering both from what point it shall blow and with what strength. The waters of the sea, and the rain-waters, he both weighs and measures, allotting the proportion of every tide and every shower. A great and constant communication there is between clouds and seas, the waters above the firmament and those under it. Vapours go up, rains come down, air is condensed into water, water rarefied into air; but the great God keeps an exact account of all the stock with which this trade is carried on for the public benefit and sees that none of it be lost. Now if, in these things, Providence be so exact, much more in dispensing frowns and favours, rewards and punishments, to the children of men, according to the rules of equity. (2.) Because all events were from eternity designed and determined by an infallible prescience and immutable decree, v. 26, 27. When he settled the course of nature he foreordained all the operations of his government. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightning. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Ps. cxxxv. 7; Jer. x. 13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Eccl. iii. 14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, &c., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Prov. viii. 22, &c. Before the earth was, then was I by him, John i. 1, 2. II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (v. 28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Prov. iii. 18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Prov. ii. 6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;" or, "Go down to the deep, to draw it up thence." No, the word is nigh thee, Deut. xxx. 14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic. vi. 8. Unto you, O men! I call, Prov. viii. 4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, ch. i. 1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Matt. xxv. 24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Acts ix. 5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Prov. xvi. 6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere--Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious. Adam Clarke: Commentary on the Bible - 1831 28:20: Whence then cometh wisdom? - Nearly the same words as in(note), where see the note. Albert Barnes: Notes on the Bible - 1834 28:20: Whence then cometh wisdom? - This question is now repeated from , in order to give it greater emphasis. It is designed to fix the attention on the inquiry as one which found no solution in the discoveries of science, and whose solution was hidden from the most penetrating human intellect. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:20: Job 28:12; Pro 2:6; Ecc 7:23, Ecc 7:24; Co1 2:6-15; Jam 1:5, Jam 1:17 Job 28:21 John Gill 28:20 Whence then cometh wisdom? and where is the place of understanding? The same questions as in Job 28:12; repeated to set forth the superior excellency of wisdom, and to carry on the discourse, and lead on to other things concerning it. See Gill on Job 28:12. John Wesley 28:20 Whence, &c. - By a diligent inquiry, we find at length, that there is a twofold wisdom; one hid in God, which belongs not to us, the other revealed to man, which belongs to us and to our children. Robert Jamieson, A. R. Fausset and David Brown 28:20 Job 28:12 repeated with great force.
28:2128:21: Ղօղեա՛լ է ՚ի մարդկանէ, եւ ՚ի թռչնոց երկնից ծածկեցաւ։ 21 Թաքնուած է այն բոլոր մարդկանցից, ծածկուած՝ երկնի ամէն թռչունից: 21 Բոլոր ապրողներուն աչքերէն ծածկուած Ու երկնքի թռչուններէն պահուած է։ Ղօղեալ է ի մարդկանէ, եւ ի թռչնոց երկնից ծածկեցաւ: 28:21: Ղօղեա՛լ է ՚ի մարդկանէ, եւ ՚ի թռչնոց երկնից ծածկեցաւ։ 21 Թաքնուած է այն բոլոր մարդկանցից, ծածկուած՝ երկնի ամէն թռչունից: 21 Բոլոր ապրողներուն աչքերէն ծածկուած Ու երկնքի թռչուններէն պահուած է։ zohrab-1805▾ eastern-1994▾ western am▾	28:2128:21 Сокрыта она от очей всего живущего и от птиц небесных утаена. 28:21 λέληθεν λανθανω go unnoticed; unaware πάντα πας all; every ἄνθρωπον ανθρωπος person; human καὶ και and; even ἀπὸ απο from; away πετεινῶν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐκρύβη κρυπτω hide 28:21 וְֽ֭ ˈwˈ וְ and נֶעֶלְמָה neʕelmˌā עלם hide מֵ mē מִן from עֵינֵ֣י ʕênˈê עַיִן eye כָל־ ḵol- כֹּל whole חָ֑י ḥˈāy חַי alive וּ û וְ and מֵ mē מִן from עֹ֖וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens נִסְתָּֽרָה׃ nistˈārā סתר hide 28:21. abscondita est ab oculis omnium viventium volucres quoque caeli latetIt is hid from the eyes of all living, and the fowls of the air know it not. 21. Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. Seeing it is hid from the eyes of all living, and kept close from the fowls of the air: 28:21 Сокрыта она от очей всего живущего и от птиц небесных утаена. 28:21 λέληθεν λανθανω go unnoticed; unaware πάντα πας all; every ἄνθρωπον ανθρωπος person; human καὶ και and; even ἀπὸ απο from; away πετεινῶν πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐκρύβη κρυπτω hide 28:21 וְֽ֭ ˈwˈ וְ and נֶעֶלְמָה neʕelmˌā עלם hide מֵ mē מִן from עֵינֵ֣י ʕênˈê עַיִן eye כָל־ ḵol- כֹּל whole חָ֑י ḥˈāy חַי alive וּ û וְ and מֵ mē מִן from עֹ֖וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens נִסְתָּֽרָה׃ nistˈārā סתר hide 28:21. abscondita est ab oculis omnium viventium volucres quoque caeli latet It is hid from the eyes of all living, and the fowls of the air know it not. 21. Seeing it is hid from the eyes of all living, and kept close from the fowls of the air. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 21-22. Подготавливая ответ на данный вопрос, Иов еще раз заявляет, что ни одно живое существо, даже везде летающие и обладающие более зорким, чем человек, взглядом птицы ничего не могут сообщить о премудрости. Но в то время как видимая природа все же свидетельствует о премудрости, до подземного мрака доходит о ней лишь один слух (ст. 22). Albert Barnes: Notes on the Bible - 1834 28:21: It is hid from the eyes of all living - That is, of all people, and of all animals. Man has not found it by the most sagacious of all his discoveries, and the keenest vision of beasts and fowls has not traced it out. And kept close - Hebrew "concealed." From the fowls of the air - Compare the notes at . Umbreit remarks, on this passage, that there is attributed to the fowls in Oriental countries a deep knowledge, and an extraordinary gift of divination, and that they appear as the interpreters and confidants of the gods. One cannot but reflect, says he, on the personification of the good spirit of Ormuzd through the fowls, according to the doctrine of the Persians (Compare Creutzer's Symbolik Thes 1. s. 723); upon the ancient fowlking (Vogelkonig) Simurg upon the mountain Kap, representing the highest wisdom of life; upon the discourses of the fowls of the great mystic poet of the Persians, Ferideddin Attar, etc. Among the ancient Greeks and Romans, also, a considerable part of their divinations consisted in observing the flight of birds, as if they were endowed with intelligence, and indicated coming events by the course which they took; compare also, Ecc 10:20, where wisdom or intelligence is ascribed to the birds of the air. "Curse not the king, no, not in thy thought; and curse not the rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:21: hid: Psa 49:3, Psa 49:4; Mat 11:25, Mat 13:17, Mat 13:35; Co1 2:7-10; Col 2:3 from the fowls: Job 28:7 air: or, heaven Job 28:22 Carl Friedrich Keil and Franz Delitzsch 28:21 21 It is veiled from the eyes of all living, And concealed from the fowls of heaven. 22 Destruction and death say: With our ears we heard a report of it. - 23 Elohim understandeth the way to it, And He - He knoweth its place. 24 For He looketh to the ends of the earth, Under the whole heaven He seeth. No living created being (כּל־חי, as Job 12:10; Job 30:23) is able to answer the question; even the birds that fly aloft, that have keener and farther-seeing eyes than man, can give us no information concerning wisdom; and the world at least proclaims its existence in a rich variety of its operations, but in the realm of Abaddon and of death below (comp. the combination שׁאול ואבדון, Prov 15:11, ᾅδου καὶ τοῦ θανάτου, Rev_ 1:18) it is known only by an indistinct hearsay, and from confused impressions. Therefore: no creature, whether in the realm of the living or the dead, can help us to get wisdom. There is but One who possesses a perfect knowledge concerning wisdom, namely Elohim, whose gave extends to the ends of the earth, and who sees under the whole heaven, i.e., is everywhere present (תּחת, definition of place, not equivalent to אשׁר תּחת; comp. on Job 24:9), who therefore, after the removal of everything earthly (sub-celestial), alone remains. And why should He with His knowledge, which embraces everything, not also know the way and place of wisdom? Wisdom is indeed the ideal, according to which He has created the world. Geneva 1599 28:21 Seeing it is hid from the eyes of all living, and kept close from the (m) fowls of the air. (m) Meaning that there is no natural means by which man can attain heavenly wisdom: which he means by the souls, that fly high. John Gill 28:21 Seeing it is hid from the eyes of all living,.... Meaning not the beasts of the field, as some interpret it; this makes the sentiment jejune and trifling; but rational creatures, men, so the Septuagint, Eve is said to be the mother of, Gen 3:20; wisdom, as a perfection in God, displayed in his works of creation and providence, is but imperfectly known by men; and the secret reasons of his providential dealings with men, good and bad, are hid from all at present; and as for spiritual wisdom or godliness, and the Gospel of Christ, and Christ himself, they are hid from the eyes of all natural and carnal men, though ever so wise and prudent in other things: and kept close from the fowls of the air, or "heaven" (k); either the devils so called, because they dwell in the air, and are the posse or power of the air, Eph 2:2; and because of their ravenous and cruel disposition, and swiftness to do mischief; see Lk 8:5; or rather the holy angels, as Jarchi, whose habitation is in heaven, and who are swift to do the will of God, and are represented as having wings like fowls; though these know much, yet the wisdom of God in his providence, in the doctrines of the Gospel, and Christ himself, the Wisdom of God, are in a good measure hid from them; at least their knowledge is imperfect, and they are desirous of prying more into these things, 1Pet 1:12, unless men of the most piercing and penetrating geniuses, that soar aloft in the things of nature, and make the greatest discoveries therein, and yet know nothing of divine and spiritual things, of the arcanas of Providence or of grace, should be meant. (k) "caeli", Pagninus, Montanus, &c. John Wesley 28:21 Hid - The line and plummet of human reason, can never fathom the abyss of the Divine counsels. Who can account for the maxims, measures and methods of God's government? Let us then be content, not to know the future events of providence, 'till time discover them: and not to know the secret reasons of providence, 'till eternity brings them to light. Robert Jamieson, A. R. Fausset and David Brown 28:21 None can tell whence or where, seeing it, &c. fowls--The gift of divination was assigned by the heathen especially to birds. Their rapid flight heavenwards and keen sight originated the superstition. Job may allude to it. Not even the boasted divination of birds has an insight into it (Eccles 10:20). But it may merely mean, as in Job 28:7, It escapes the eye of the most keen-sighted bird.
28:2228:22: Կորուստ եւ մահ ասացին. Լուա՛ք զփառաւորութենէ նորա։ 22 Կորուստը, մահը ասացին. “Շատ ենք մենք լսել նրա համբաւի մասին”: 22 Կորուստն ու մահը կ’ըսեն.‘Մենք անոր համբաւը մեր ականջներովը լսեր ենք’։ Կորուստ եւ մահ ասացին. Լուաք^[273] զփառաւորութենէ նորա: 28:22: Կորուստ եւ մահ ասացին. Լուա՛ք զփառաւորութենէ նորա։ 22 Կորուստը, մահը ասացին. “Շատ ենք մենք լսել նրա համբաւի մասին”: 22 Կորուստն ու մահը կ’ըսեն.‘Մենք անոր համբաւը մեր ականջներովը լսեր ենք’։ zohrab-1805▾ eastern-1994▾ western am▾	28:2228:22 Аваддон и смерть говорят: ушами нашими слышали мы слух о ней. 28:22 ἡ ο the ἀπώλεια απωλεια destruction; waste καὶ και and; even ὁ ο the θάνατος θανατος death εἶπαν επω say; speak ἀκηκόαμεν ακουω hear δὲ δε though; while αὐτῆς αυτος he; him τὸ ο the κλέος κλεος renown 28:22 אֲבַדֹּ֣ון ʔᵃvaddˈôn אֲבַדֹּון destruction וָ֭ ˈwā וְ and מָוֶת māwˌeṯ מָוֶת death אָ֣מְר֑וּ ʔˈāmᵊrˈû אמר say בְּ֝ ˈbᵊ בְּ in אָזְנֵ֗ינוּ ʔoznˈênû אֹזֶן ear שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear שִׁמְעָֽהּ׃ šimʕˈāh שֵׁמַע hearsay 28:22. perditio et mors dixerunt auribus nostris audivimus famam eiusDestruction and death have said: With our ears we have heard the fame thereof. 22. Destruction and Death say, We have heard a rumour thereof with our ears. Destruction and death say, We have heard the fame thereof with our ears: 28:22 Аваддон и смерть говорят: ушами нашими слышали мы слух о ней. 28:22 ἡ ο the ἀπώλεια απωλεια destruction; waste καὶ και and; even ὁ ο the θάνατος θανατος death εἶπαν επω say; speak ἀκηκόαμεν ακουω hear δὲ δε though; while αὐτῆς αυτος he; him τὸ ο the κλέος κλεος renown 28:22 אֲבַדֹּ֣ון ʔᵃvaddˈôn אֲבַדֹּון destruction וָ֭ ˈwā וְ and מָוֶת māwˌeṯ מָוֶת death אָ֣מְר֑וּ ʔˈāmᵊrˈû אמר say בְּ֝ ˈbᵊ בְּ in אָזְנֵ֗ינוּ ʔoznˈênû אֹזֶן ear שָׁמַ֥עְנוּ šāmˌaʕnû שׁמע hear שִׁמְעָֽהּ׃ šimʕˈāh שֵׁמַע hearsay 28:22. perditio et mors dixerunt auribus nostris audivimus famam eius Destruction and death have said: With our ears we have heard the fame thereof. 22. Destruction and Death say, We have heard a rumour thereof with our ears. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:22: Destruction and death say, We have heard the fame thereof - אבדון ומות Abaddon vamaveth, the destroyer, and his offspring death. This is the very name that is given to the devil in Greek letters Αβαδδων, Rev 9:11, and is rendered by the Greek word Απολλυων, Apollyon, a word exactly of the same meaning. No wonder death and the devil are brought in here as saying they had heard the fame of wisdom, seeingdefines it to be the fear of the Lord, and a departure from evil; things point blank contrary to the interests of Satan, and the extension of the empire of death. Albert Barnes: Notes on the Bible - 1834 28:22: Destruction - This is a personification which is exceedingly sublime. Job had spoken of the wonderful discoveries made by science, but none of them had disclosed true wisdom. It had not been discovered in the shaft which the miner sank deep in the earth; in the hidden regions which he laid open to day, nor by the birds that saw to the farthest distance, or that were regarded as the interpreters of the will of the gods. It was natural to ask whether it might not have been discovered in the vast profound of the nether world - the regions of death and of night; and whether by making a bold appeal to the king that reigned there, a response might not be heard that would be more satisfactory. In , the appeal had been made to the sea - with all its vast stores; here the appeal is to far deeper regions - to the nether world of darkness and of death. On the word used here (אבדון 'ă baddô n), "destruction," see the notes at . It is employed here, as in that place, to denote the nether world - the abode of departed spirits - the world where those are who have been destroyed by death, and to which the destruction of the grave is the entrance. And death - Death is used here to denote "Sheol," or the abode of the spirits of the dead. The sense is, that those deep and dark regions had simply heard the distant report of wisdom but they did not understand it, and that if one went down there it would not be fully Rev_ealed to him. Perhaps there is an allusion to the natural expectation that, if one could go down and converse with the dead, he could find out much more than can be known on earth. It was to be presumed that they would understand much more about the unseen and future world, and about the plans and government of God, than man can know here. It was on this belief, and on the hope that some league or alliance could be made with the dead, inducing them to communicate what they knew, that the science of necromancy was founded; see the notes at Isa 8:19. We have heard the fame thereof - We have heard the report of it, or a rumor of it. The meaning is, that they did not understand it fully, and that if man could penetrate to those dark regions, he could not get the information which he desired. Wisdom is still at such an immense distance that it is only a report, or rumor of it, which has reached us. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:22: Destruction: Job 28:14; Psa 83:10-12 Job 28:23 John Gill 28:22 Destruction and death say,.... Meaning the dead that are in the pit of destruction, the grave; not their dead bodies there, devoid of life and sense, and know not anything, but their souls; either the damned in hell, or the saints in heaven: the Targum is, the house of destruction, and the angel of death; or rather it regards such as are dead, who while alive had only a report of this wisdom; wherefore if their records and writings, or traditions handed down from them, are inquired into, the result of the information they will give concerning it will amount to no more than this: we have heard the fame thereof with our ears; it has been reported to us there is such wisdom, but what it is we know not; and this is all that we can say about it. John Wesley 28:22 Death - The grave, the place of the dead, to 'which these things are here ascribed, as they are to the depths, and to the sea, by a common figure. Though they cannot give an account of it themselves yet there is a world, on which these dark regions border, where we shall see it clearly. Have patience, says death: I will fetch thee shortly to a place where even this wisdom shall be found. When the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God doth, though we know not now. Robert Jamieson, A. R. Fausset and David Brown 28:22 That is, the abodes of destruction and of the dead. "Death" put for Sheol (Job 30:23; Job 26:6; Ps 9:13). We have [only] heard--the report of her. We have not seen her. In the land of the living (Job 28:13) the workings of Wisdom are seen, though not herself. In the regions of the dead she is only heard of, her actings on nature not being seen (Eccles 9:10).
28:2328:23: Եւ Տէր դիւրաւ ընծայեցոյց զճանապարհս նորա[9349]։ [9349] Ոմանք. Զճանապարհ նորա։ 23 Տէրը հեշտութեամբ պատրաստեց նրա ճանապարհները, քանզի նրա տեղն Ինքը լոկ գիտէ. 23 Աստուած կը ճանչնայ անոր ճամբան Ու անոր տեղը ինք գիտէ։ Եւ ^[274]Տէր դիւրաւ ընծայեցոյց`` զճանապարհս նորա. եւ ինքն գիտէ զտեղի նորա: 28:23: Եւ Տէր դիւրաւ ընծայեցոյց զճանապարհս նորա[9349]։ [9349] Ոմանք. Զճանապարհ նորա։ 23 Տէրը հեշտութեամբ պատրաստեց նրա ճանապարհները, քանզի նրա տեղն Ինքը լոկ գիտէ. 23 Աստուած կը ճանչնայ անոր ճամբան Ու անոր տեղը ինք գիտէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:2328:23 Бог знает путь ее, и Он ведает место ее. 28:23 ὁ ο the θεὸς θεος God εὖ ευ well συνέστησεν συνιστημι introduce; establish αὐτῆς αυτος he; him τὴν ο the ὁδόν οδος way; journey αὐτὸς αυτος he; him δὲ δε though; while οἶδεν οιδα aware τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him 28:23 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) הֵבִ֣ין hēvˈîn בין understand דַּרְכָּ֑הּ darkˈāh דֶּרֶךְ way וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he יָדַ֥ע yāḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] מְקֹומָֽהּ׃ mᵊqômˈāh מָקֹום place 28:23. Deus intellegit viam eius et ipse novit locum illiusGod understandeth the way of it, and he knoweth the place thereof. 23. God understandeth the way thereof, and he knoweth the place thereof. God understandeth the way thereof, and he knoweth the place thereof: 28:23 Бог знает путь ее, и Он ведает место ее. 28:23 ὁ ο the θεὸς θεος God εὖ ευ well συνέστησεν συνιστημι introduce; establish αὐτῆς αυτος he; him τὴν ο the ὁδόν οδος way; journey αὐτὸς αυτος he; him δὲ δε though; while οἶδεν οιδα aware τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him 28:23 אֱ֭לֹהִים ˈʔᵉlōhîm אֱלֹהִים god(s) הֵבִ֣ין hēvˈîn בין understand דַּרְכָּ֑הּ darkˈāh דֶּרֶךְ way וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he יָדַ֥ע yāḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] מְקֹומָֽהּ׃ mᵊqômˈāh מָקֹום place 28:23. Deus intellegit viam eius et ipse novit locum illius God understandeth the way of it, and he knoweth the place thereof. 23. God understandeth the way thereof, and he knoweth the place thereof. 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 23-24. Полнота знания мудрости принадлежит только одному вездесущему (Вар III:31-32) и всеведущему Богу. Adam Clarke: Commentary on the Bible - 1831 28:23: God understandeth the way thereof - It can only be taught by a revelation from himself. Instead of הבין hebin, understandeth, six MSS. have הכין hechin, disposed or established. This reading is also supported by the Septuagint; Ὁ Θεος ευ συνεστησεν αυτης ὁδον, "God hath well established her way:" falsely rendered bene cognovit, hath well known, in the Latin version of the Septuagint in the London Polyglot; but bene constituit, hath well established, in the Complutensian, Antwerp, and Paris Polyglots. Albert Barnes: Notes on the Bible - 1834 28:23: God understandeth the way thereof - These are doubtless the words of Job. The meaning is, that the reason of the divine dispensations could be known only to God himself. He had given no clew by which man could discover this. He might carry his investigations far into the regions of science; he could penetrate the earth, and look on the stars, but still all his investigations fell short of disclosing the reasons of the divine dispensations. The secret was lodged in his bosom, and he only could communicate it where and when he pleased. It may be added here, that this is as true now as it was in the time of Job. Man has carried the investigations of science almost infinitely further than he had then, but still by the investigations of science he has by no means superseded the necessity of Rev_elation, or shed light on the great questions that have, in all ages, so much perplexed the race. It is only by direct communication, by his word and by his Spirit, that man can be made to understand the reason of the divine doings, and nothing is better established by the course of events than the truth on which Job here so much insists, that science cannot answer the questions of so much interest to man about the divine government. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:23: Psa 19:7, Psa 147:5; Pro 2:6, Pro 8:14; Mat 11:27; Luk 10:21, Luk 10:22; Act 15:18; Rom 11:33; Co1 1:30; Jde 1:25 Job 28:24 Geneva 1599 28:23 God understandeth the (n) way thereof, and he knoweth the place thereof. (n) He makes God the only author of this wisdom, and the giver of it. John Gill 28:23 God understandeth the way thereof,.... And he only; not the way that men can come at the knowledge of wisdom, which at present appears to be past finding out; but rather the way which wisdom itself takes, and is in the deep, and its footsteps not known by any other, and the grounds and reasons of its taking such a course it does; which are only understood by the Lord: it may be applied to spiritual wisdom in men, and the way to come at it; which God only knows and instructs in, and is his special and peculiar gift; and to Christ, the wisdom of God, and the way which he has taken in the council and covenant of grace and peace, for the salvation of his people; and which he took in time, in the assumption of human nature, and by sufferings and death to obtain it for them: and he knoweth the place thereof; the seat of wisdom within himself, the source of all his dealings with men, his sovereign will and pleasure in his own heart; the place of spiritual wisdom and knowledge, the heart of a regenerate man, where his Gospel is, and has come with power, and took place and works effectually; and where Christ, the Logos, the Wisdom of God is, even with himself, and in his bosom, as in the times of Job, and now at his right hand, in human nature. John Wesley 28:23 God - God alone. The way - The methods which he takes in the management of all affairs, together with its grounds and ends in them. The place - Where it dwells, which is only in his own mind. Robert Jamieson, A. R. Fausset and David Brown 28:23 God hath, and is Himself, wisdom.
28:2428:24: Քանզի ինքն գիտէ զտեղի նորա, եւ ինքն տեսանէ զամենայն առ ՚ի ներքոյ երկնից։ Քանզի ինքն գիտէ զամենայն[9350] [9350] Ոմանք. Զամենայն զառ ՚ի ներքոյ։ 24 Ինքը ամէն բան երկնքի ներքոյ տեսնում է անձամբ: Գիտէ ամէն ինչ, որ ստեղծել է աշխարհի վրայ՝ 24 Քանզի մինչեւ երկրի ծայրերը կը դիտէ Ու բոլոր երկնքի տակ եղածը կը տեսնէ։ ^[275]եւ ինքն`` տեսանէ զամենայն առ ի ներքոյ երկնից: 28:24: Քանզի ինքն գիտէ զտեղի նորա, եւ ինքն տեսանէ զամենայն առ ՚ի ներքոյ երկնից։ Քանզի ինքն գիտէ զամենայն[9350] [9350] Ոմանք. Զամենայն զառ ՚ի ներքոյ։ 24 Ինքը ամէն բան երկնքի ներքոյ տեսնում է անձամբ: Գիտէ ամէն ինչ, որ ստեղծել է աշխարհի վրայ՝ 24 Քանզի մինչեւ երկրի ծայրերը կը դիտէ Ու բոլոր երկնքի տակ եղածը կը տեսնէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:2428:24 Ибо Он прозирает до концов земли и видит под всем небом. 28:24 αὐτὸς αυτος he; him γὰρ γαρ for τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven πᾶσαν πας all; every ἐφορᾷ επειδον look on; have regard εἰδὼς οιδα aware τὰ ο the ἐν εν in τῇ ο the γῇ γη earth; land πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make 28:24 כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he לִ li לְ to קְצֹות־ qᵊṣôṯ- קָצָה end הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth יַבִּ֑יט yabbˈîṭ נבט look at תַּ֖חַת tˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יִרְאֶֽה׃ yirʔˈeh ראה see 28:24. ipse enim fines mundi intuetur et omnia quae sub caelo sunt respicitFor he beholdeth the ends of the world: and looketh on all things that are under heaven. 24. For he looketh to the ends of the earth, and seeth under the whole heaven; For he looketh to the ends of the earth, [and] seeth under the whole heaven: 28:24 Ибо Он прозирает до концов земли и видит под всем небом. 28:24 αὐτὸς αυτος he; him γὰρ γαρ for τὴν ο the ὑπ᾿ υπο under; by οὐρανὸν ουρανος sky; heaven πᾶσαν πας all; every ἐφορᾷ επειδον look on; have regard εἰδὼς οιδα aware τὰ ο the ἐν εν in τῇ ο the γῇ γη earth; land πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make 28:24 כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he לִ li לְ to קְצֹות־ qᵊṣôṯ- קָצָה end הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth יַבִּ֑יט yabbˈîṭ נבט look at תַּ֖חַת tˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יִרְאֶֽה׃ yirʔˈeh ראה see 28:24. ipse enim fines mundi intuetur et omnia quae sub caelo sunt respicit For he beholdeth the ends of the world: and looketh on all things that are under heaven. 24. For he looketh to the ends of the earth, and seeth under the whole heaven; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:24: For he looketh to the ends of the earth - His knowledge is unlimited, and his power infinite. Albert Barnes: Notes on the Bible - 1834 28:24: For he looketh to the ends of the earth - That is, God sees and knows everything. He looks upon the whole universe. Man sees objects dimly; he sees but a few, and he little understands the bearing of one thing or another. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:24: Ch2 16:9; Pro 15:3; Zac 4:10; Rev 5:6 Job 28:25 John Gill 28:24 For he looketh to the ends of the earth,.... In this and some following verses, reasons and are given, which abundantly show that God must know the way and place of wisdom; since all the parts and places of the earth, even to the ends of it, are seen by him, and all creatures and things in it; nor is there anything in heaven, earth, and hell, that is hid from him; and therefore if there is a way to it, or a place for it, he must needs know it; where its direction is, or where it steers its course, and takes up its abode and seeth under the whole heaven; the fowls of the air, the beasts of the field, the inhabitants of the world, and all that is done in it; everything falls under the eye of his omniscience, and under the notice of his providence, which extends to all creatures and things throughout the whole earth, and under the compass of the heavens; and since all places and persons are obvious to his view, and all subject to his all wise and disposing providence, and are ordered, directed, and governed, according to his sovereign will and pleasure; the path of wisdom, and the place of understanding, he must be acquainted with; and particularly his all seeing eye, and all powerful providence, are concerned in the following things, and in which there are wonderful proofs of his knowledge and wisdom. John Wesley 28:24 For - He, and he only knows it, because his providence, is infinite and universal, reaching to all places, and times, past, present, and to come; whereas the most knowing men have narrow understandings, and the wisdom, and justice, and beauty of God's works are not fully seen 'till all the parts of them be laid together. Robert Jamieson, A. R. Fausset and David Brown 28:24 "Seeth (all that is) under," &c.
28:2528:25: զոր արար յերկրի, զկշիռ հողմոյ, եւ զչափ ջրոց զոր արար։ 25 կշիռը հողմի, չափը ջրերի, որ Ինքն է կարգել: 25 Երբ հովին կշիռ կը դնէր Ու ջուրերը չափով կը չափէր ^[276]Քանզի ինքն գիտէ զամենայն զոր արար յերկրի, զկշիռ հողմոյ եւ զչափ ջրոց զոր արար: 28:25: զոր արար յերկրի, զկշիռ հողմոյ, եւ զչափ ջրոց զոր արար։ 25 կշիռը հողմի, չափը ջրերի, որ Ինքն է կարգել: 25 Երբ հովին կշիռ կը դնէր Ու ջուրերը չափով կը չափէր zohrab-1805▾ eastern-1994▾ western am▾	28:2528:25 Когда Он ветру полагал вес и располагал воду по мере, 28:25 ἀνέμων ανεμος gale σταθμὸν σταθμος water τε τε both; and μέτρα μετρον measure 28:25 לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָ lā לְ to † הַ the ר֣וּחַ rˈûₐḥ רוּחַ wind מִשְׁקָ֑ל mišqˈāl מִשְׁקָל weight וּ֝ ˈû וְ and מַ֗יִם mˈayim מַיִם water תִּכֵּ֥ן tikkˌēn תכן estimate בְּ bᵊ בְּ in מִדָּֽה׃ middˈā מִדָּה measured stretch 28:25. qui fecit ventis pondus et aquas adpendit mensuraWho made a weight for the winds, and weighed the waters by measure. 25. To make a weight for the wind; yea, he meteth out the waters by measure. To make the weight for the winds; and he weigheth the waters by measure: 28:25 Когда Он ветру полагал вес и располагал воду по мере, 28:25 ἀνέμων ανεμος gale σταθμὸν σταθμος water τε τε both; and μέτρα μετρον measure 28:25 לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לָ lā לְ to † הַ the ר֣וּחַ rˈûₐḥ רוּחַ wind מִשְׁקָ֑ל mišqˈāl מִשְׁקָל weight וּ֝ ˈû וְ and מַ֗יִם mˈayim מַיִם water תִּכֵּ֥ן tikkˌēn תכן estimate בְּ bᵊ בְּ in מִדָּֽה׃ middˈā מִדָּה measured stretch 28:25. qui fecit ventis pondus et aquas adpendit mensura Who made a weight for the winds, and weighed the waters by measure. 25. To make a weight for the wind; yea, he meteth out the waters by measure. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 25-27. Она известна Ему со времени творения мира. Когда Господь "ветру полагал вес", т. е. определял степень его силы и слабости, распределял по земле водную массу, устанавливал законы явления дождя, тогда Он "видел премудрость" (ст. 27), - созерцал ее, как идеал, прототип создаваемого; "явил" - проявил, осуществил в созданной природе, последняя стала ее раскрытием; "приготовил", - установил в качестве незыблемого закона, определив тем самым характер дальнейшего существования всего сотворенного, и, наконец, "испытал" способности к дальнейшему саморазвитию (ср. Притч VIII:22-30; Прем IX:9). Adam Clarke: Commentary on the Bible - 1831 28:25: To make the weight for the winds - God has given an atmosphere to the earth, which, possessing a certain degree of gravity perfectly suited to the necessities of all animals, plants, vegetables, and fluids, is the cause in his hand of preserving animal and vegetative life through the creation; for by it the blood circulates in the veins of animals, and the juices in the tubes of vegetables. Without this pressure of the atmosphere, there could be no respiration; and the elasticity of the particles of air included in animal and vegetable bodies, without this superincumbent pressure, would rupture the vessels in which they are contained, and destroy both kinds of life. So exactly is this weight of the winds or atmospheric air proportioned to the necessities of the globe, that we find it in the mean neither too light to prevent the undue expansion of animal and vegetable tubes, nor too heavy to compress them so as to prevent due circulation. See at the end of the chapter,(note). And he weigheth the waters by measure - He has exactly proportioned the aqueous surface of the earth to the terrene parts, so that there shall be an adequate surface to produce, by evaporation, moisture sufficient to be treasured up in the atmosphere for the irrigation of the earth, so that it may produce grass for cattle, and corn for the service of man. It has been found, by a pretty exact calculation, that the aqueous surface of the globe is to the terrene parts as three to one; or, that three-fourths of the surface of the globe is water, and about one-fourth earth. And other experiments on evaporation, or the quantity of vapours which arise from a given space in a given time, show that it requires such a proportion of aqueous surface to afford moisture sufficient for the other proportion of dry land. Thus God has given the waters by measure, as he has given the due proportion of weight to the winds. Albert Barnes: Notes on the Bible - 1834 28:25: To make the weight for the winds - That is, to weigh the winds and to measure the waters - things that it would seem most difficult to do. The idea here seems to be, that God had made all things by measure and by rule. Even the winds - so fleeting and imponderable - he had adjusted and balanced in the most exact manner, as if he had "weighed" them when he made them. The air has "weight," but it is not probable that this fact was known in the time of Job, or that he adverted to it here. It is rather the idea suggested above, that the God who had formed everything by exact rule. and who had power to govern the winds in the most exact manner, must be qualified to impart wisdom. And he weigheth the waters - Compare the notes at Isa 40:12. The word rendered "weigheth" in this place (תכן tâ kan) means either to "weigh," or to "measure," Isa 40:12. As the "measure" here is mentioned, it rather means probably to adjust, to apportion, than to weigh. The waters are dealt out by measure; the winds are weighed. The sense is, that though the waters of the ocean are so vast, yet God has adjusted them all with infinite skill, as if he had dealt them out by measure; and having done this, he is qualified to explain to man the reason of his doings. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:25: To make the weight: etc. God has given an atmosphere to the earth, which, possessing a certain degree of gravity perfectly suited to the necessities of all animals, vegetables, and fluids, should be the cause, in His hands, of preserving animal and vegetable life; for by it the blood circulates in the veins of animals, and the juices in the tubes of vegetables. Without this atmospheric pressure there could be no respiration; and the elasticity of the particles of air in animal and vegetable bodies, would rupture the vessels in which they are contained, and destroy both kinds of life. Psa 135:7; Isa 40:12 he weigheth: He has exactly proportioned the aqueous surface of the earth to the terrene parts, for the purpose of evaporation, etc. Job 28:26 Carl Friedrich Keil and Franz Delitzsch 28:25 25 When He appointed to the wind its weight, And weighed the water according to a measure, 26 When He appointed to the rain its law, And the course to the lightning of the thunder: 27 Then He saw it and declared it, Took it as a pattern and tested it also, 28 And said to man: Behold, the fear of the Lord is wisdom, And to depart from evil is understanding. Tit is impracticable to attach the inf. לעשׂות to Job 28:24 as the purpose, because it is contrary to the meaning; but it is impossible, according to the syntax, to refer it to Job 28:27 as the purpose placed in advance, or to take it in the sense of perfecturus, because in both instances it ought to have been יתכּן instead of תּכּן, or at least ותכּן with the verb placed first (vid., Job 37:15). But even the temporal use of ל in לפנות at the turn (of morning, of evening, e.g., Gen 24:63) cannot be compared, but לעשׂות signifies perficiendo = quum perficeret (as e.g., 2Kings 18:29, mittendo = quum mitteret), it is a gerundival inf. Ngelsb. S. 197f., 2nd edition); and because it is the past that is spoken of, the modal inf. can be continued in the perf., Ges. 132, rem. 2. The thought that God, when He created the world, appointed fixed laws of equable and salutary duration, he particularizes by examples: He appointed to the wind its weight, i.e., the measure of its force or feebleness; distributed the masses of water by measure; appointed to the rain its law, i.e., the conditions of its development and of its beginning; appointed the way, i.e., origin and course, to the lightning (חזיז from חזז, Arab. ḥzz, secare). When He thus created the world, and regulated what was created by laws, then He perceived (ראהּ with He Mappic. according to the testimony of the Masora) it, wisdom, viz., as the ideal of all things; then He declared it, enarravit, viz., by creating the world, which is the development and realization of its substance; then He gave it a place הכינהּ (for which Dderl. and Ewald unnecessarily read הבינהּ), viz., to create the world after its pattern, and to commit the arrangement of the world as a whole to its supreme protection and guidance; then He also searched it out or tested it, viz., its demiurgic powers, by setting them in motion to realize itself. If we compare Prov 8:22-31 with this passage, we may say: the חכמה is the divine ideal-world, the divine imagination of all things before their creation, the complex unity of all the ideas, which are the essence of created things and the end of their development. "Wisdom," says one of the old theologians, (Note: Vid., Jul. Hamberger, Lehre Jak. Bhme's, S. 55.) "is a divine imagination, in which the ideas of the angels and souls and all things were seen from eternity, not as already actual creatures, but as a man beholds himself in a mirror." It is not directly one with the Logos, but the Logos is the demiurg by which God has called the world into existence according to that ideal which was in the divine mind. Wisdom is the impersonal model, the Logos the personal master-builder according to that model. Nevertheless the notions, here or in the alter cognate portion of Scripture, Prov 8:22-31, are not as yet so distinct as the New Testament revelation of God has first of all rendered possible. In those days, when God realized the substance of the חכמה, this eternal mirror of the world, in the creation of the world, He also gave man the law, corresponding to which he corresponds to His idea and participates in wisdom. Fearing the supreme Lord (אדני) only here in the book of Job, one of the 134 ודאין, i.e., passages, where אדני is not merely to be read instead of יהוה, but is actually written), (Note: Vid., Buxtorf's Tiberias, p. 245; comp. Br's Psalterium, p. 133.) and renouncing evil (סוּר מרע, according to another less authorized mode of writing מרע), - this is man's share of wisdom, this is his relative wisdom, by which he remains in connection with the absolute. This is true human φιλοσοφία, in contrast to all high-flown and profound speculations; comp. Prov 3:7, where, in like manner, "fear Jehovah" is placed side by side with "depart from evil," and Prov 16:6, according to which it is rendered possible סור מרע, to escape the evil of sin and its punishment by fearing God. "The fear of God is the beginning of wisdom" (Prov 1:7; comp. Ps 111:10) is the symbolum, the motto and uppermost principle, of that Israelitish Chokma, whose greatest achievement is the book of Job. The whole of Job 28:1 is a minute panegyric of this principle, the materials of which are taken from the far-distant past; and it is very characteristic, that, in the structure of the book, this twenty-eighth chapter is the clasp which unites the half of the δέσις with the half of the λύσις, and that the poet has inscribed upon this clasp that sentence, "The fear of God is the beginning of wisdom." But, moreover, Job's closing speech, which ends in this celebration of the praise of the חכמה, also occupies an important position, which must not be determined, in the structure of the whole. After Job has refuted Bildad, and, continuing his description, has celebrated in such lofty strains the majesty of God, it can hardly be expected that the poet will allow Zophar to speak fore the third time. Bildad is unable to advance anything new, and Zophar has already tried his utmost to terrify Job for the second time; besides, Job's speech furnishes no material for a reply (a motive which is generally overlooked), unless the controversy were designed to ramble on into mere personalities. Accordingly the poet allows Job to address the friends once more, but no longer in the extreme and excited tone of the previous dialogue, but, since the silence of the friends must produce a soothing impression on Job, tempering him to gentleness and forbearance, in a tone of confession conscious of victory, yet altogether devoid of haughty triumph, - a confession in which only one single word of reproach (Job 27:12) escapes him. Job 27:1 contain this confession - Job's final address to his friends. Job once again most solemnly asserts his innocence before the friends; all attempts on the part of the friends to entice or to extort from him a confession which is against his conscience, have therefore been in vain: joyous and victorious he raises his head, invincible, even to death, in the conviction of that which is a fact of his consciousness that cannot be got rid of by denial. He is not an evil-doer; accordingly he must stand convicted as an evil-doer who treats him as such. For although he is not far from death, and is in sore vexation, he has not manifested the hopelessness and defection from God in which the evil-doer passes away. Job has indeed even expressed himself despondingly, and complained of God's wrath; but the true essence of his relation to God came to light in such words as Job 16:19-21; Job 17:9; Job 19:25-27. If the friends had not been blind to such brilliant aspirations of his life in God, how could they regard him as a godless man, and his affliction as the punishment of such an one! His affliction has, indeed, no connection with the terrible end of the evil-doer. Job here comes before the friends with the very doctrine they have so frequently advanced, but infatuated with the foolish notion that it is suited to his case. He here gives it back to them, to show them that it is not suited to him. He also does not deny, that in the rule the evil-doer meets a terrible end, although he has hitherto disputed the assertion of the friends, because of the exclusiveness with which it was maintained by them. His counter-assertion respecting the prosperity of the evil-doer, which from the beginning was not meant by him so exclusively as the friends meant theirs respecting the misfortune of the evil-doer, is here indirectly freed from the extreme appearance of exclusiveness by Job himself, and receives the necessary modification. Job does not deny, yea, he here brings it under the notice of the friends, that the sword, famine, and pestilence carry off the descendants of the evil-doer, and even himself; that his possessions at length fall into the hands of the righteous, and contain within themselves the germ of destruction from the very first; that God's curse pursues, and suddenly destroys, the godless rich man himself. Thus it comes to pass; for while silver and other precious things come from the depths of the earth, wisdom, whose worth far transcends all earthly treasures, is to be found with no created being, but is with God alone; and the fear of God, to avoid evil, is the share of wisdom to which man is directed according to God's primeval decree. The object of the section, Job 28:1, is primarily to confirm the assertion concerning the judgment that befalls the evil-doer, Job 27:13-23; the confirmation is, however, at the same time, according to the delicately laid plan of the poet, a glorious general confession, in which Job's dialogue with the friends comes to a close. This panegyric of wisdom (similar to Paul's panegyric of charity, 1Cor 13:1-13) is the presentation of Job's predominant principle, and as such, is like a song of triumph, with which, without vain-glory, he closes the dialogue in the most appropriate manner. If God's life has such a basis, it is not possible that his affliction should be the punishment of an ungodly man. And if the fear of God is the wisdom appointed to man, he also teaches himself that, though unable to see through the mystery of his affliction, he must still hold on to the fear of God, and teaches the friends that they must do the same, and not lay themselves open to the charge of injustice and uncharitableness towards him, the suffering one, in order to solve the mystery. Job's conclusion, which is first intended to show that he who does not fear God is overtaken by the merited fate of a fool who rebels against God's moral government, shows at the same time that the afflictive lot of those who fear God must be judged of in an essentially different manner from that of the ungodly. We may imagine what impression these last words of Job to the friends must have made upon them. Since they were obliged to be silent, they will not have admitted that they are vanquished, although the drying up of their thoughts, and their involuntary silence, is an actual proof of it. But does Job make them feel this oppressively? Now that they are become so insignificant, does he read them a severe lecture? does he in general act towards them as vanquished? No indeed, but solemnly, and without vaunting himself over his accusers, he affirms his innocence; earnestly, but in a winning manner, he admonishes them, by tempering and modifying what was vehement and extreme in his previous replies. He humbly submits himself to the divine wisdom, by setting the fear of God, as man's true wisdom, before himself and the friends as their common aim. Thus he utters "the loftiest words, which must surprise the opponents as they exhibit him as the not merely mighty, but also wonderfully calm and modest conqueror, who here for the first time wears the crown of true victory, when, in outward victory conquering himself, he struggles on towards a more exalted clearness of perception." John Gill 28:25 To make the weight for the wind,.... He indeed makes the wind itself, holds it in his fists, and brings it forth out of his treasures, and lets it go, or restrains it, at his pleasure; he gives it an inclination to this or that or the other point of the heavens, and a force to blow with, greater or lesser, as he pleases, either for the good and benefit of men, or for the punishment of them; he raises the stormy wind, which fulfils his word and his will; and he makes it subside and become a calm when he thinks fit; he can make it heavier or lighter, add to or take from its weight, so that it becomes more or less pressing on bodies it meets with; he can make a rough wind, and stay that in the day of his east wind; he can make the rain in some sense a weight to it; he can wet its wings with it, and bear it down and cause it to rest and be still; and he that knows from whence it comes, and whither it goes, though we do not, being wholly under his direction, must know the way and place of wisdom: and he weigheth the waters by measure; or, "in a measure" (k); in the hollow of his hand, where he poises them; see Is 40:12; some, because there is a seeming impropriety in weighing by, or with a measure, render it "out of a measure" (l) Mr. Broughton translates the words, "and held the waters in a measure"; in his hand, as before, or in the sea; weight and measure being both applied to the waters, may denote the perfect and exact knowledge God has of them, and of his great and diligent concern in Providence about them, he ordering and disposing of them according to his will; and which is greatly the sense of the word used for weighing; and so the Targum paraphrases it, "the waters he prepares (orders or disposes of) by measure.'' These waters, as they seem to be distinguished from rain in Job 28:26, may design the waters of the sea and rivers; with these the earth at first was covered, which being ordered off of it, and a place provided for them, they were gathered into it, and measured and bounded in it by shores and sand, that they might not overflow the earth; which is a wonderful instance of the providence of God, in weighing and measuring the waters; of which also there was a singular instance at the general deluge, when the windows of heaven were opened, and the fountains of the great deep broke up, which overflowed the whole earth, and the highest mountains in it; and after a time went off at the command of God, and the earth was dry as before: the tides, the ebbing and flowing of the sea, and the flux and reflux of rivers, from and to the same place, are surprising things, and wholly owing to the power and providence of God; the causes and reasons of which are unknown to us, but are well known to him, who weighs and measures the waters, which flow in a regular course; and who therefore must know the way and place of wisdom and understanding. (k) "in mensura", V. L. Pagninus, Montanus, Bolducius, Beza. (l) "Ex mensura", Junius & Tremellius, Piscator, Mercerus. John Wesley 28:25 Winds - God manageth them all by weight, appointing to every wind that blows, its season, its proportion, its bounds, when, and where, and how much, and how long each shall blow. He only doth all these things, and he only knows why he doth them. He instanceth in some few of God's works, and those which seem to be most trivial, and uncertain, that thereby he might more strongly imply that God doth the same in other things which are more considerable, that he doth all things in the most exact order, and weight, and measure. The waters - Namely, the rain - waters, which God layeth up in his store - houses, the clouds, and thence draws them forth, and sends them down upon the earth in such times and proportions as he thinks fit. Measure - For liquid things are examined by measure, as other things are by weight: and here is both weight and measure to signify with what perfect wisdom God governs the world. Robert Jamieson, A. R. Fausset and David Brown 28:25 God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters, fixing their bounds, with wisdom as His counsellor (Prov 8:27-31; Is 40:12).
28:2628:26: Ինքն ետես եւ համարեցաւ. եւ զճանապարհ նորա արձակմամբ բարբառոյ[9351]։ [9351] Ոմանք. Բարբառոց։ 26 Նա Ինքն է տեսել ու մէկ-մէկ հաշուել: Եւ ճանապարհ է սահմանել ամպի որոտման ձայնով: 26 Երբ անձրեւին օրէնք Ու որոտումներուն ճամբայ կ’որոշէր Ինքն ետես եւ համարեցաւ, եւ զճանապարհ նորա արձակմամբ բարբառոյ: 28:26: Ինքն ետես եւ համարեցաւ. եւ զճանապարհ նորա արձակմամբ բարբառոյ[9351]։ [9351] Ոմանք. Բարբառոց։ 26 Նա Ինքն է տեսել ու մէկ-մէկ հաշուել: Եւ ճանապարհ է սահմանել ամպի որոտման ձայնով: 26 Երբ անձրեւին օրէնք Ու որոտումներուն ճամբայ կ’որոշէր zohrab-1805▾ eastern-1994▾ western am▾	28:2628:26 когда назначал устав дождю и путь для молнии громоносной, 28:26 ὅτε οτε when ἐποίησεν ποιεω do; make οὕτως ουτως so; this way ὑετὸν υετος rain ἠρίθμησεν αριθμεω number καὶ και and; even ὁδὸν οδος way; journey ἐν εν in τινάγματι τιναγμα voice; sound 28:26 בַּ ba בְּ in עֲשֹׂתֹ֣ו ʕᵃśōṯˈô עשׂה make לַ la לְ to † הַ the מָּטָ֣ר mmāṭˈār מָטָר rain חֹ֑ק ḥˈōq חֹק portion וְ֝ ˈw וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way לַ la לְ to חֲזִ֥יז ḥᵃzˌîz חֲזִיז storm-cloud קֹלֹֽות׃ qōlˈôṯ קֹול sound 28:26. quando ponebat pluviis legem et viam procellis sonantibusWhen he gave a law for the rain, and a way for the sounding storms. 26. When he made a decree for the rain, and a way for the lightning of the thunder: When he made a decree for the rain, and a way for the lightning of the thunder: 28:26 когда назначал устав дождю и путь для молнии громоносной, 28:26 ὅτε οτε when ἐποίησεν ποιεω do; make οὕτως ουτως so; this way ὑετὸν υετος rain ἠρίθμησεν αριθμεω number καὶ και and; even ὁδὸν οδος way; journey ἐν εν in τινάγματι τιναγμα voice; sound 28:26 בַּ ba בְּ in עֲשֹׂתֹ֣ו ʕᵃśōṯˈô עשׂה make לַ la לְ to † הַ the מָּטָ֣ר mmāṭˈār מָטָר rain חֹ֑ק ḥˈōq חֹק portion וְ֝ ˈw וְ and דֶ֗רֶךְ ḏˈereḵ דֶּרֶךְ way לַ la לְ to חֲזִ֥יז ḥᵃzˌîz חֲזִיז storm-cloud קֹלֹֽות׃ qōlˈôṯ קֹול sound 28:26. quando ponebat pluviis legem et viam procellis sonantibus When he gave a law for the rain, and a way for the sounding storms. 26. When he made a decree for the rain, and a way for the lightning of the thunder: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:26: When he made a decree for the rain - When he determined how that should be generated, viz., By the heat of the sun evaporation is produced: the particles of vapor being lighter than the air on the surface, ascend into the atmosphere, till they come to a region where the air is of their own density; there they are formed into thin clouds, and become suspended. When, by the sudden passages of lightning, or by winds strongly agitating these clouds, the particles are driven together and condensed so as to be weightier than the air in which they float, then they fall down in the form of rain; the drops being greater or less according to the force or momentum, or suddenness, of the agitation by which they are driven together as well as to the degree of rarity in the lower regions of the atmosphere through which they fall. A way for the lightning of the thunder - ודרך לחזיז קולות vederech lachaziz koloth. קול kol signifies voice of any kind; and koloth is the plural and is taken for the frequent claps or rattlings of thunder. חז chaz signifies to notch, indentate, or serrate, as in the edges of the leaves of trees; חזיז chaziz must refer to the zigzag form which lightning assumes in passing from one cloud into another. We are informed that "this is a frequent occurrence in hot countries." Undoubtedly it is; for it is frequent in cold countries also. I have seen this phenomenon in England in the most distinct manner for hours together, with a few seconds of interval between each flash. Nothing can better express this appearance than the original word. Albert Barnes: Notes on the Bible - 1834 28:26: When he made a decree for the rain - A statute or law (חק chô q) by which the rain is regulated. It is not sent by chance or hap-hazard. It is under the operation of regular and settled laws. We cannot suppose that those laws were understood in the time of Job, but the fact might be understood that the rain was regulated by laws, and that fact would show that God was qualified to impart wisdom. His kingdom was a kingdom of settled law and not of chance or caprice, and if the rain was regulated by statute, it was fair to presume that he did not deal with his people by chance, and that afflictions were not sent without rule; compare the notes at . And a way - A path through which the rapid lightning should pass - referring, perhaps, to the apparent "opening" in the clouds in which the lightning seems to move along. The lightning of the thunder - The word "lightning" here (חזיז chă zı̂ yz) properly means "an arrow," from הזז hā zaz, obsolete, to pierce through, to transfix, to performate; and hence, the lightning - from the rapidity with which it passes - like an arrow. The word "thunder" (קולות qô lô t) means voices, and hence, "thunder," as being by way of eminence the voice of God; compare Psa 29:3-5. The whole expression here means "the thunder-flash." Coverdale renders this, "when he gave the mighty floods a law;" but it undoubtedly refers to the thunderstorm, and the idea is, that he who controls the rapid lightning, regulating its laws and directing its path through the heavens, is qualified to communicate truth to people, and can explain the great principles on which his government is administered. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:26: he made: Job 36:26, Job 36:32, Job 38:25; Psa 148:8; Jer 14:22; Amo 4:7; Zac 10:1 a way: Job 37:3; Psa 29:3-10 Job 28:27 John Gill 28:26 When he made a decree for the rain, and a way for the lightning of the thunder. Decreed within himself that he would give it; for rain is his gift alone, and which none of the vanities of the Gentiles can give, and a wonderful blessing to the earth it is; and which God bestows on all sorts of men, both good and bad, and causes it to fall sometimes on one place and sometimes on another, sometimes in greater, sometimes in lesser showers; and according to his sovereign pleasure he gives or withholds it; the effects of which are quickly seen. Mr. Broughton renders the clause, "he made a bound for the rain, and a way for the lightning of thunder", or "the lightning and the thunder", as Ben Gersom, who thinks the copulative "and", is wanting. Thunder is from God, it is his voice, and the word here used is in the plural number, "voices" (m), signifying various claps of thunder; and lightning generally accompanies it, which, though first perceived, they are both at once the eye doing its office quicker than the ear; and a cloud also is usual; and so some render the word for lightning, as in Zech 10:1; it may signify the way of the lightning out of the thunder cloud, and attending claps of thunder; the thunder breaks the cloud and makes a path for the lightning: the Targum is, "a path for the lightnings, which run with the voices or thunders;'' but, though the course or path the lightning steers is very quick and very extensive from east to west, and cannot be traced by us. God that made it knows it, and he knows the path and place of wisdom. Sephorno interprets this of the thunder and lightnings at the giving of the law, which he understands by wisdom, as do other Jewish writers: Pliny (n) speaks of thunder and lightning as chance matters; but Seneca (o) more truly ascribes them to divine power and Providence, as here. (m) "vocum", Piscator, Mercerus, Drusius. (n) Nat. Hist. l. 2. c. 43. (o) Nat. Quaest. l. 2. c. 13. 31. John Wesley 28:26 When - At the first creation, when he settled that course and order which should he continued. A decree - An appointment and as it were a statute law, that it should fall upon the earth, in such times, and places, and proportions. Robert Jamieson, A. R. Fausset and David Brown 28:26 The decree regulating at what time and place, and in what quantity, the rain should fall. a way--through the parted clouds (Job 38:25; Zech 10:1).
28:2728:27: Յայնժամ ետես զնա՝ եւ պատմեա՛ց զնմանէ։ Պատրաստեալ քննեաց, 27 Այն ժամանակ էլ տեսել է Ինքը իմաստութիւնը ու նրա մասին յայտնել է մարդուն.: 27 Այն ատեն տեսաւ զանիկա ու յայտնեց Պատրաստեց զանիկա ու նաեւ քննեց Յայնժամ ետես զնա` եւ պատմեաց զնմանէ. պատրաստեալ քննեաց: 28:27: Յայնժամ ետես զնա՝ եւ պատմեա՛ց զնմանէ։ Պատրաստեալ քննեաց, 27 Այն ժամանակ էլ տեսել է Ինքը իմաստութիւնը ու նրա մասին յայտնել է մարդուն.: 27 Այն ատեն տեսաւ զանիկա ու յայտնեց Պատրաստեց զանիկա ու նաեւ քննեց zohrab-1805▾ eastern-1994▾ western am▾	28:2728:27 тогда Он видел ее и явил ее, приготовил ее и еще испытал ее 28:27 τότε τοτε at that εἶδεν οραω view; see αὐτὴν αυτος he; him καὶ και and; even ἐξηγήσατο εξηγεομαι expound; explain αὐτήν αυτος he; him ἑτοιμάσας ετοιμαζω prepare ἐξιχνίασεν εξιχνιαζω explore; trace 28:27 אָ֣ז ʔˈāz אָז then רָ֭אָהּ ˈrāʔāh ראה see וַֽ wˈa וְ and יְסַפְּרָ֑הּ yᵊsappᵊrˈāh ספר count הֱ֝כִינָ֗הּ ˈhᵉḵînˈāh כון be firm וְ wᵊ וְ and גַם־ ḡam- גַּם even חֲקָרָֽהּ׃ ḥᵃqārˈāh חקר explore 28:27. tunc vidit illam et enarravit et praeparavit et investigavitThen he saw it, and declared, and prepared, and searched it. 27. Then did he see it, and declare it; he established it, yea, and searched it out. Then did he see it, and declare it; he prepared it, yea, and searched it out: 28:27 тогда Он видел ее и явил ее, приготовил ее и еще испытал ее 28:27 τότε τοτε at that εἶδεν οραω view; see αὐτὴν αυτος he; him καὶ και and; even ἐξηγήσατο εξηγεομαι expound; explain αὐτήν αυτος he; him ἑτοιμάσας ετοιμαζω prepare ἐξιχνίασεν εξιχνιαζω explore; trace 28:27 אָ֣ז ʔˈāz אָז then רָ֭אָהּ ˈrāʔāh ראה see וַֽ wˈa וְ and יְסַפְּרָ֑הּ yᵊsappᵊrˈāh ספר count הֱ֝כִינָ֗הּ ˈhᵉḵînˈāh כון be firm וְ wᵊ וְ and גַם־ ḡam- גַּם even חֲקָרָֽהּ׃ ḥᵃqārˈāh חקר explore 28:27. tunc vidit illam et enarravit et praeparavit et investigavit Then he saw it, and declared, and prepared, and searched it. 27. Then did he see it, and declare it; he established it, yea, and searched it out. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:27: Then did he see it, and declare it - When he had finished all his creative operations, and tried and proved his work, חקרה chakarah, investigated and found it to be very good; then he gave the needful revelation to man; for, Albert Barnes: Notes on the Bible - 1834 28:27: Then did he see it - That is, then did he see wisdom. When in the work of creation he gave laws to the rain and the thunder storm; when he weighed out the winds and measured out the waters, then he saw and understood the principles of true wisdom. There is a remarkable similarity between the expression here and Pro 8:27-30, "When he prepared the heavens, I (wisdom) was there; when he set a compass upon the face of the depth; when he established the clouds above; when he strengthened the foundations of the deep; when he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth; then I was by him as one brought up with him; I was daily his delight, rejoicing always before him." And declare it - Margin, "number." The word (ספר sâ phar) means, however, rather to "declare," or to "narrate;" and the idea is, that even then he made known to intelligent beings the true principles of wisdom, as consisting in the fear of the Lord, and in suitable veneration for the Most High. "In what way" this was made known, Job does not say; but there can be no doubt of the fact to which he adverts, that even in his time the great principles of all real wisdom were made known to created intelligences, as consisting in profound veneration of God, in a willingness to bow under his dispensations, and to confide in him. He prepared it - Made it a matter of "thought" and "inquiry" to find out what was real wisdom, and communicated it in a proper way to his creatures. The idea is, that it was not the result of chance, nor did it spring up of its own accord, but it was a matter of "intelligent investigation" on the part of God to know what constituted true wisdom. Probably, also, Job here means to refer to the attempts of man to investigate it, and to say that its value was enhanced from the fact that it had even required "the search of God" to find it out. Beautiful eulogiums of Wisdom may be seen in the Apocryphal book Ecclesiasticus, of which the following is a specimen: Wisdom shall praise herself, And shall glory in the midst of her people. In the congregation of the Most High shall she open her mouth, And triumph before his power. I came out of the mouth of the Most High, And covered the earth as a cloud. I dwell in high places, And my throne is in a cloudy pillar. I alone compassed the circuit of heaven, And walked in the bottom of the deep. In the waves of the sea, and in all the earth, And in every people and nation, I got a possession. He created me from the beginning, before the world, And I shall never fall. Ecclus. 24 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:27: declare it: or, number it he prepared it: Psa 19:1; Pro 8:22-29 Job 28:28 John Gill 28:27 Then did he see it, and declare it,.... His own wisdom, when he made and executed his decrees concerning rain, lightning, and thunder; he saw it in himself, and as it appeared in the works of his hands, which he looked on and approved of, and saw that all was very good; and he declared it to others, by his works of nature and providence; for they declare the glory of God, and particularly the glory of his wisdom: he prepared it, yea, and searched it out; he prepared it in his counsels, according to which he wrought all things in the creation, and still does in Providence; and his searching out denotes his perfect knowledge of it, and the way and course of it, or he takes with it, though it is unsearchable, and past finding out by us. Mr. Broughton understands this of a person, as do some others, even Christ, the Wisdom of God; rendering the words, "then he saw her, and showed her", &c. and so the passages in Prov 8:27, may be a comment on these words and the foregoing; for when the above decrees were formed in the divine mind, then he "saw" his Wisdom, his Logos, his eternal Son; for he was by him, and with him, and in him, lying in his bosom; he looked at him in creation, and made man after his image, the idea he had formed of his human nature, and made all things for his sake; and he viewed him with the utmost delight and pleasure, as being the express image of his person; he declared him to be his only begotten Son, saying, "this day I have begotten thee", Ps 2:7; be made him known to the angels, as the Targum here expresses it, and what he designed to do by him, and with him; which occasioned the revolt of many of them from him; and he declared him to Adam as soon as there was an opportunity and occasion for it; he prepared him in his eternal purposes to be the Redeemer and Saviour of his people, to be the Head of the church, and the Judge of quick and dead; he searched him out in his infinite wisdom, and found him, singled him out, laid help on him with his holy oil anointed him, and appointed him to be the ransomer of his chosen ones, Job 33:24. John Wesley 28:27 It - Wisdom, which is the subject of the present discourse. This God saw within himself; he looked upon it in his own mind, as the rule by which he would proceed in the creation and government of all things. Declare - Or reveal it. Prepared - He had it in readiness for doing all his works, as if he had been for a long time preparing materials for them. So it is a speech of God after the manner of men. Searched - Not properly; for so searching implies ignorance, and requires time and industry, all which is repugnant to the Divine perfections; but figuratively, he did, and doth, all things with that absolute and perfect wisdom, so exactly, and perfectly, as if he had bestowed a long time in searching, to find them out. Robert Jamieson, A. R. Fausset and David Brown 28:27 declare--manifest her, namely, in His works (Ps 19:1-2). So the approval bestowed by the Creator on His works (Gen 1:10, Gen 1:31); compare the "rejoicing" of wisdom at the same (Prov 8:30; which UMBREIT translates; "I was the skilful artificer by His side"). prepared--not created, for wisdom is from everlasting (Prov 8:22-31); but "established" her as Governor of the world. searched . . . out--examined her works to see whether she was adequate to the task of governing the world [MAURER].
28:2828:28: եւ ասէ՛ ցմարդ. Ահա աստուածպաշտութի՛ւն է իմաստութիւն, եւ մեկնե՛լ ՚ի չարեաց է հանճար։ 28 Պատրաստել, քննել ու ասել է Նա. “ Աստուածպաշտութիւնն է իմաստութիւն, ու չարիքներից հեռու մնալը՝ խելացիութիւն”»: 28 Ու մարդուն ըսաւ.‘Ահա Տէրոջը վախն է իմաստութիւնը Ու չարութենէ ետ քաշուիլը հանճարն է’»։ եւ ասէ ցմարդ. Ահա ^[277]աստուածպաշտութիւն է իմաստութիւն, եւ մեկնել ի չարեաց է հանճար: 28:28: եւ ասէ՛ ցմարդ. Ահա աստուածպաշտութի՛ւն է իմաստութիւն, եւ մեկնե՛լ ՚ի չարեաց է հանճար։ 28 Պատրաստել, քննել ու ասել է Նա. “ Աստուածպաշտութիւնն է իմաստութիւն, ու չարիքներից հեռու մնալը՝ խելացիութիւն”»: 28 Ու մարդուն ըսաւ.‘Ահա Տէրոջը վախն է իմաստութիւնը Ու չարութենէ ետ քաշուիլը հանճարն է’»։ zohrab-1805▾ eastern-1994▾ western am▾	28:2828:28 и сказал человеку: вот, страх Господень есть истинная премудрость, и удаление от зла разум. 28:28 εἶπεν επω say; speak δὲ δε though; while ἀνθρώπῳ ανθρωπος person; human ἰδοὺ ιδου see!; here I am ἡ ο the θεοσέβειά θεοσεβεια divine reverence; awe of God ἐστιν ειμι be σοφία σοφια wisdom τὸ ο the δὲ δε though; while ἀπέχεσθαι απεχομαι abstain ἀπὸ απο from; away κακῶν κακος bad; ugly ἐστιν ειμι be ἐπιστήμη επιστημη acquaintance with 28:28 וַ wa וְ and יֹּ֤אמֶר׀ yyˈōmer אמר say לָֽ lˈā לְ to † הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind הֵ֤ן hˈēn הֵן behold יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord הִ֣יא hˈî הִיא she חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and ס֖וּר sˌûr סור turn aside מֵ mē מִן from רָ֣ע rˈāʕ רַע evil בִּינָֽה׃ ס bînˈā . s בִּינָה understanding 28:28. et dixit homini ecce timor Domini ipsa est sapientia et recedere a malo intellegentiaAnd he said to man: Behold the fear of the Lord, that is wisdom: and to depart from evil, is understanding. 28. And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. And unto man he said, Behold, the fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding: 28:28 и сказал человеку: вот, страх Господень есть истинная премудрость, и удаление от зла разум. 28:28 εἶπεν επω say; speak δὲ δε though; while ἀνθρώπῳ ανθρωπος person; human ἰδοὺ ιδου see!; here I am ἡ ο the θεοσέβειά θεοσεβεια divine reverence; awe of God ἐστιν ειμι be σοφία σοφια wisdom τὸ ο the δὲ δε though; while ἀπέχεσθαι απεχομαι abstain ἀπὸ απο from; away κακῶν κακος bad; ugly ἐστιν ειμι be ἐπιστήμη επιστημη acquaintance with 28:28 וַ wa וְ and יֹּ֤אמֶר׀ yyˈōmer אמר say לָֽ lˈā לְ to † הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind הֵ֤ן hˈēn הֵן behold יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear אֲ֭דֹנָי ˈʔᵃḏōnāy אֲדֹנָי Lord הִ֣יא hˈî הִיא she חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and ס֖וּר sˌûr סור turn aside מֵ mē מִן from רָ֣ע rˈāʕ רַע evil בִּינָֽה׃ ס bînˈā . s בִּינָה understanding 28:28. et dixit homini ecce timor Domini ipsa est sapientia et recedere a malo intellegentia And he said to man: Behold the fear of the Lord, that is wisdom: and to depart from evil, is understanding. 28. And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. 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 28. Осуществив при творении мира содержание премудрости, - совокупности Своих идей о нем, Господь указал, в чем состоит норма человеческой жизни. Соответствуя ей, человек соответствует своей идее и принимает участие в общемировой премудрости. - "Вот, страх Господень..." см. толкование I:1. Adam Clarke: Commentary on the Bible - 1831 28:28: Unto man he said - לאדם laadam, unto man, he said: This probably refers to the revelation of his will which God gave to Adam after his fall. He had before sought for wisdom in a forbidden way. When he and Eve saw that the tree was pleasant to the eyes, and a tree to be desired to make one wise, they took and did eat, Gen 3:6. Thus they lost all the wisdom that they had, by not setting the fear of the Lord before their eyes; and became foolish, wicked, and miserable. Hear, then, what God prescribes as a proper remedy for this dire disease: The fear of the Lord, that is wisdom; it is thy only wisdom now to set God always before thy eyes, that thou mayest not again transgress. Depart from evil is understanding - Depart from the evil within thee, and the evil without thee; for thy own evil, and the evil that is now, through thee, brought into the world, will conspire together to sink thee into ruin and destruction. Therefore, let it be thy constant employment to shun and avoid that evil which is everywhere diffused through the whole moral world by thy offense; and labor to be reconciled to him by the righteousness and true holiness, that thou mayest escape the bitter pains of an eternal death. See the note on From what has been observed on and from the doctrine of the atmosphere in general, I can safely draw the following conclusions: - 1. From the gravity and elasticity of the air, we learn that it closely invests the earth, and all bodies upon it, and binds them down with a force equal to 2160 pounds on every square foot. Hence it may properly be termed the belt or girdle of the globe. 2. It prevents the arterial system of animals and plants from being too much distended by the impetus of the circulating juices, or by the elastic power of the air so plenteously contained in the blood, and in the different vessels both of plants and animals. 3. By its gravity it prevents the blood and juices from oozing through the pores of the vessels in which they are contained; which, were it not for this circumstance, would infallibly take place. Persons who ascend high mountains, through want of a sufficiency of pressure in the atmosphere, become relaxed, and spit blood. Animals, under an exhausted receiver, swell, vomit, and discharge their faeces. 4. It promotes the mixture of contiguous fluids; for when the air is extracted from certain mixtures, a separation takes place, by which their properties, when in combination, are essentially changed. 5. To this principle we owe winds in general, so essential to navigation, and so necessary to the purification of the atmosphere. The air is put into motion by any alteration of its equilibrium. 6. Vegetation depends entirely gravity and elasticity of the air. Various experiments amply prove that plants in vacuo never grow. 7. Without air there could be no evaporation from the sea and rivers; and, consequently, no rain; nor could the clouds be suspended, so necessary to accumulate and preserve, and afterwards to distil, these vapours, in the form of dew, rain, snow, and hail, upon the earth. 8. Without air, all the charms of vocal and instrumental sounds would become extinct; and even language itself would cease. 9. Without it heat could not be evolved, nor could fire exist; hence a universal rigour would invest the whole compass of created nature. 10. Without air, animal life could never have had a being; hence God created the firmament or atmosphere before any animal was produced. And without its continual influence animal life cannot be preserved; for it would require only a few moments of a total privation of the benefits of the atmosphere to destroy every living creature under the whole heaven. 11. It has been found, by repeated experiments, that a column or rod of quicksilver, about twenty-nine inches and a half high, and one inch in diameter, weighs about fifteen pounds; and such a column is suspended in an exhausted tube by the weight of the atmosphere; hence it necessarily follows, that a column of air, one square inch in diameter, and as high as the atmosphere, weighs about fifteen pounds at a medium. Thus it is evident that the atmosphere presses with the weight of fifteen pounds on every square inch; and, as a square foot contains one hundred and forty-four square inches, every such foot must sustain a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds, as has been before stated. And from this it will follow, that a middle-sized man, whose surface is about fifteen square feet, constantly sustains a load of air equal to thirty-two thousand four hundred pounds! But this is so completely counterbalanced by the air pressing equally in all directions, and by the elasticity of the air included in the various cavities of the body, that no person in a pure and healthy state of the atmosphere feels any inconvenience from it; so accurately has God fitted the weight to the winds. It has been suggested that my computation of 15 square feet for the surface of a middle-sized man, is too much; I will, therefore, take it at 14 square feet. From this computation, which is within the measure, it is evident that every such person sustains a weight of air equal, at a medium, to about 30,240 lbs. troy, or 24,882 1/2 lbs. avoirdupois, which make 1,777 stone, 4 lbs. equal to eleven Tons, two Hundred and eighteen pounds and a half. 12. Though it may appear more curious than useful, yet from the simple fact which I have completely demonstrated myself by experiment, that the atmosphere presses with the weight or fifteen pounds on every square inch, we can tell the quantum of pressure on the whole globe, and weigh the whole atmosphere to a pound! The polar and equatorial circumference of the earth is well known. Without, therefore, entering too much into detail, I may state that the surface of the terraqueous globe is known to contain about five thousand, five hundred, and seventy-five Billions of square Feet; hence, allowing fifteen pounds to each square inch, and two thousand one hundred and sixty pounds to each square foot, the whole surface must sustain a pressure from the atmosphere equal to twelve Trillions and forty-two thousand billions of Pounds! or six thousand and twenty-one Billions of Tons! And this weight is the weight of the whole atmosphere from its contact with every part of the earth's surface to its utmost highest extent! Experiments also prove that the air presses equally in all directions, whether upwards, downwards, or laterally; hence the earth is not incommoded with this enormous weight, because its zenith and nadir, north and south pressure, being perfectly equal, counterbalance each other! This is also the case with respect to the human body, and to all bodies on the earth's surface. To make the foregoing calculations more satisfactory, it may be necessary to add the following observations: - A bulk of atmospheric air, equal to one quart, when taken near the level of the sea, at a temperature of 50 Fahrenheit, weighs about 16 grains, and the same bulk of rain water, taken at the same temperature, weighs about 14,621 grains: hence rain water is about 914 times specifically heavier than air. I have already shown that the pressure of the atmosphere is equal to about 15 lbs. troy on every square inch; and that this pressure is the same in all directions; and thence shown that on this datum the whole weight of the atmosphere may be computed. I shall re-state this from a computation of the earth's surface in square miles, which is recommended to me as peculiarly accurate. A square mile contains 27,878,400 square feet. The earth's surface, in round numbers, is 200,000,000, or two hundred millions, of square miles. Now, as from the preceding data it appears that there is a pressure of 19,440 lbs. troy on every square yard, the pressure or weight of the whole atmosphere, circumfused round the whole surface of the earth, amounts to 12,043,468,800,000,000,000, or, twelve Trillions forty-three thousand four hundred and sixty-eight Billions, eight hundred thousand Millions of pounds. Though we cannot tell to what height the atmosphere extends, the air growing more and more rare as we ascend in it; yet we can ascertain, as above, the quantum of weight in the whole of this atmosphere, which the terraqueous globe sustains equally diffused over its surface, as well as over the surfaces of all bodies existing on it. At first view, however, it is difficult for minds not exercised in matters of philosophy to conceive how such an immense pressure can be borne by animal beings. Though this has been already explained, let the reader farther consider that, as fishes are surrounded by water, and live and move in it, which is a much denser medium than our atmosphere; so all human beings and all other animals are surrounded by air, and live and move in it. A fish taken out of the water will die in a very short time: a human being, or any other animal, taken out of the air, or put in a place whence the air is extracted, will die in a much shorter time. Water gravitates towards the center of the earth, and so does air. Hence, as a fish is pressed on every side by that fluid, so are all animals on the earth's surface by atmospheric air. And the pressure in both cases, on a given surface, is as has been stated above; the air contained in the vessels and cells of animal bodies being a sufficient counterpoise to the air without. Having said thus much on the pressure of the atmosphere, as intimated by Job, the reader will permit me to make the following general reflections on the subject, of which he may make what use he may judge best. It is generally supposed that former times were full of barbaric ignorance; and that the system of philosophy which is at present in repute, and is established by experiments, is quite a modern discovery. But nothing can be more false than this; as the Bible plainly discovers to an attentive reader that the doctrine of statics, the circulation of the blood, the rotundity of the earth, the motions of the celestial bodies, the process of generation, etc., were all known long before Pythagoras, Archimedes, Copernicus, or Newton were born. It is very reasonable to suppose that God implanted the first principles of every science in the mind of his first creature; that Adam taught them to his posterity, and that tradition continued them for many generations with their proper improvements. But many of them were lost in consequence of wars, captivities, etc. Latter ages have re-discovered many of them, principally by the direct or indirect aid of the Holy Scriptures; and others of them continue hidden, notwithstanding the accurate and persevering researches of the moderns. Albert Barnes: Notes on the Bible - 1834 28:28: And unto man he said - At what time, or how, Job does not say. Prof. Lee supposes that this refers to the instruction which God gave in Paradise to our first parents; but it may rather be supposed to refer to the universal tenor of the divine communications to man, and to all that God had said about the way of true wisdom. The meaning is, that the substance of all that God had said to man was, that true wisdom was to be found in profound veneration of him. The fear of the Lord, that is wisdom - The word "Lord" here is improperly printed in small capitals, as if the word were יהוה yehovâ h. The original word is, however, אדני 'ǎ donā y; and the fact is worthy of notice, because one point of the argument respecting the date of the book turns on the question whether the word Yahweh occurs in it; see the notes at . The fear of the Lord is often represented as true wisdom; Pro 1:7; Pro 14:27; Pro 15:33; Pro 19:23; Psa 111:10, et al. The meaning here is, that real wisdom is connected with a proper veneration for God, and with submission to him. We cannot understand his ways. Science cannot conduct us up to a full explanation of his government, nor can the most profound investigations disclose all that we would wish to know about God. In these circumstances, true wisdom is found in humble piety; in Rev_erence for the name and perfections of God; in that veneration which leads us to adore him, and to believe that he is right, though clouds and darkness are round about him. To this conclusion Job, in all his perplexities, comes, and here his mind finds rest. And to depart from evil is understanding - To forsake every evil way must be wise. In doing that, man knows that he cannot err. He walks safely who abandons sin, and in forsaking every evil way he knows that he cannot but be right. He may be in error when speculating about God, and the reasons of his government; he may be led astray when endeavoring to comprehend his dealings; but there can be no such perplexity in departing from evil. There he knows he is right. There his feet are on a rock. It is better to walk surely there than to involve ourselves in perplexity about profound and inscrutable operations of the divine character and government. It may be added here, also, that he who aims to lead a holy life, who has a virtuous heart, and who seeks to do always what is right, will have a clearer view of the government and truth of God, than the most profound intellect can obtain without a heart of piety; and that without that, all the investigations of the most splendid talents will be practically in vain. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:28: unto man: Deu 29:29; Pro 8:4, Pro 8:5, Pro 8:26-32 fear: Deu 4:6; Psa 111:10; Pro 1:7, Pro 9:10; Ecc 12:13; Jam 3:13-17 to depart: Psa 34:14; Pro 3:7, Pro 13:14, Pro 16:17; Isa 1:16; Ti2 2:19; Pe1 3:11 Geneva 1599 28:28 And unto man he said, Behold, the (o) fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding. (o) He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil. John Gill 28:28 And unto man he said,.... What follows; unto Adam, so some render it, as Mr. Broughton; taking what is after delivered to be said to the first man; either by suggesting it to his mind and conscience, and inscribing it on his heart, where the law of God was written, and by which he was directed to fear God and avoid evil; or by the express command he gave him not to eat of the fruit of the tree of knowledge; thereby instructing him to fear him, and abstain from evil; which, had he done, would have been his highest wisdom, and a proof of it, and of his understanding; but it seems best to understand it in general of the sons of men, as the Targum and others: this is the substance of what God says in his works, which are done that men might fear him, and stand in awe of him, Ps 33:6; and in his word, and by his prophets, and their ministry in all ages; whereby it appears, that this is the whole of men, to fear God and keep his commandments, Eccles 12:14. Some render the words, "but unto men he said" (p); though he knows his own wisdom, and the way and place of it, the course it steers in Providence, and has seen, observed, and shown it; has prepared, disposed, ordered, and searched it out, and perfectly knows it, and the causes and reasons of it; yet he has not thought fit to make these known clearly to men; who therefore must be content they should be secrets to them, and attend to the wisdom which is revealed, and is of the greatest importance and consequence to them; namely, what follows, behold, the fear of the Lord, that is wisdom; by which is meant, not a fear of his wrath, and of eternal damnation, but an affection for God with reverence of him; such as is peculiar to children, a godly filial fear; and which is consistent with strong faith, great joy, and true courage; is opposite to pride and self-confidence, and takes in the whole worship of God both external and internal: and it is called the fear of the Lord, because he is the object and author of it; it is not from nature, or in men naturally, but comes from the grace of God, and is a gift of it; it is wrought in conversion, and is increased by the discoveries of the love and goodness of and is that wisdom which God makes his people know, in the hidden part; no man is wise till he fears the Lord; and when that grace is put into him, he begins to be wise, for this is the beginning of wisdom, Prov 1:7; and is a principal part of it, and very profitable to men, both for this life, and for that to come; and therefore it is their highest wisdom to be concerned for it: the heart of God is towards them that fear him; his eye is upon them; his hand communicates to them; his secret with them; he sets a guard of angels about them; causes the sun of righteousness to arise on them, and he has laid up much for them, for time and eternity: and to depart from evil is understanding; this is the fruit and effect of the fear of the Lord, through which men have an hatred of sin, and an aversion to it, and are careful not to commit it; through it they depart from evil, and abstain from all appearance of it; see Prov 8:13; and it puts them upon a regard to God and his commandments, and to all that is good, and which is an evidence and proof of a good understanding, Ps 111:10. Now Job suggests by this, that his friends should be solicitous about, and satisfied with, such wisdom and understanding as this, and not pry into the secrets of Providence, and the wisdom of that, which are not to be found out; and so cease to charge him with being an hypocrite, and a wicked man, because of the dealings of God with him, which were not to be accounted for: and by this Job appears to be a good man, and had an experience what he here expresses; that he was one that feared God and eschewed evil, according to the testimony given of him, Job 1:1; and this he gave proof of his former life and conversation; of which an account is given in the following chapter. (p) , Sept. "dixit autem", Tigurine version, Beza; "dixit vero", Junius & Tremellius, Piscator. John Wesley 28:28 Man - Unto Adam in the day in which he was created. And in him, to all his posterity. Said - God spake it, at first to the mind of man, in which he wrote this with his own finger, and afterwards by the holy patriarchs, and prophets, and other teachers, whom he sent into the world to teach men true wisdom. Behold - Which expression denotes the great importance of this doctrine, and withal man's backwardness to apprehend it. The fear of the Lord - True religion. Wisdom - In man's wisdom, because that, and that only, is his duty, and safety, and happiness, both for this life and for the next. Evil - From sin, which is called evil eminently, as being the chief evil, and the cause of all other evils. Religion consists of two branches, doing good, and forsaking evil; the former is expressed in the former clause of this verse, and the latter in these words; and this is the best kind of knowledge or wisdom to which man can attain in this life. The design of Job in this close of his discourse, is not to reprove the boldness of his friends, in prying into God's secrets, and passing such a rash censure upon him, and upon God's carriage towards him; but also to vindicate himself from the imputation of hypocrisy, which they fastened upon him, by shewing that he had ever esteemed it to be his best wisdom, to fear God, and to depart from evil. Robert Jamieson, A. R. Fausset and David Brown 28:28 Rather, "But unto man," &c. My wisdom is that whereby all things are governed; Thy wisdom is in fearing God and shunning evil, and in feeling assured that My wisdom always acts aright, though thou dost not understand the principle which regulates it; for example, in afflicting the godly (Jn 7:17). The friends, therefore, as not comprehending the Divine Wisdom, should not infer Job's guilt from his sufferings. Here alone in Job the name of God, Adonai, occurs; "Lord" or "master," often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Prov 8:22-31; Jn 1:3; Ecclesiasticus 24:1-34).

Յոբ / Job - 28 | 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

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

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

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

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

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

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

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

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

Adam Clarke: Commentary on the Bible - 1831