Յոբ / Job - 30 | swap

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

Job - 30Next >

jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Вторая речь Иова к друзьям. 1-11. Описание современного состояния, - презрения со стороны самых ничтожных людей. 12-28. Болезней. 29-31. Печали. Matthew Henry: Concise Commentary on the Whole Bible - 1706 It is a melancholy "But now" which this chapter begins with. Adversity is here described as much to the life as prosperity was in the foregoing chapter, and the height of that did but increase the depth of this. God sets the one over-against the other, and so did Job, that his afflictions might appear the more grievous, and consequently his case the more pitiable. I. He had lived in great honour, but now he had fallen into disgrace, and was as much vilified, even by the meanest, as ever he had been magnified by the greatest; this he insists much on, ver. 1-14. II. He had had much inward comfort and delight, but now he was a terror and burden to himself (ver. 15, 16) and overwhelmed with sorrow, ver. 28-31. III. He had long enjoyed a good state of health, but now he was sick and in pain, ver. 17-19, 29, 30. IV. Time was when the secret of God was with him, but now his communication with heaven was cut off, ver. 20-22. V. He had promised himself a long life, but now he saw death at the door, ver. 23. One thing he mentions, which aggravated his affliction, that it surprised him when he looked for peace. But two things gave him some relief:-- 1. That his troubles would not follow him to the grave, ver. 24. 2. That his conscience witnessed for him that, in his prosperity, he had sympathized with those that were in misery, ver. 25. Adam Clarke: Commentary on the Bible - 1831 Job proceeds to lament the change of his former condition, and the contempt into which his adversity had brought him,15. Pathetically describes the afflictions of his body and mind, vv. 16-31. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Job 30:1, Job's honour is turned into extreme contempt; Job 30:15, and his prosperity into calamity. Job 30:1 John Gill INTRODUCTION TO JOB 30 Job in this chapter sets forth his then unhappy state and condition, in contrast with his former state of prosperity described in the preceding chapter: things had taken a strange turn, and were just the reverse of what they were before; he that was before in such high esteem and credit with all sorts of men, young and old, high and low, rich and poor, now is had in derision by the meanest and basest of men, whose characters are described, Job 30:1; and the instances of their contempt of him by words and gestures are given, Job 30:9; he who enjoyed so much ease of mind, and health of body, is now filled with distresses of soul, and bodily diseases, Job 30:15; and he who enjoyed so much of the presence of God, and communion with him, and of his love and favour, was now disregarded, and, as he thought, cruelly used by him, who not only had destroyed his substance, but was about to bring him to the grave, Job 30:20; all which came upon him, though he had a sympathizing heart with the poor, and them that were in trouble, and when he expected better things, Job 30:25; and he close the chapter, lamenting his sad and sorrowful circumstances, Job 30:29.
30:130:1: Արդ ծիծաղին զինեւ յետինք։ Արդ խրատեն զիս ՚ի միասին, զորոց պախարակէի զհարս նոցա. զոր ո՛չ համարէի լինել հաւասար շանց արօտականաց իմոց[9363]։ [9363] Ոմանք. Զորս ո՛չ համա՛՛... հաւասար խաշանց արօտա՛՛։ 1 «Ես, որ գրգանքով ամոքում էի, արդ յետին մարդիկ քամահրում են ինձ: Խրատում են ինձ բոլորը մէկտեղ, որոնց հայրերին նախատում էի, որոնց հաւասար չէի համարի շներին անգամ ես իմ հովուական: 30 «Բայց հիմա տարիքով ինձմէ պզտիկ եղողները զիս կը ծաղրեն, Որոնց հայրերը հօտերուս շուներուն հետ դնելու չէի հաճիր. Արդ ծիծաղին զինեւ ^[290]յետինք. արդ խրատեն զիս ի միասին, զորոց պախարակէի զհարս նոցա. զորս`` ոչ համարէի լինել հաւասար շանց արօտականաց իմոց: 30:1: Արդ ծիծաղին զինեւ յետինք։ Արդ խրատեն զիս ՚ի միասին, զորոց պախարակէի զհարս նոցա. զոր ո՛չ համարէի լինել հաւասար շանց արօտականաց իմոց[9363]։ [9363] Ոմանք. Զորս ո՛չ համա՛՛... հաւասար խաշանց արօտա՛՛։ 1 «Ես, որ գրգանքով ամոքում էի, արդ յետին մարդիկ քամահրում են ինձ: Խրատում են ինձ բոլորը մէկտեղ, որոնց հայրերին նախատում էի, որոնց հաւասար չէի համարի շներին անգամ ես իմ հովուական: 30 «Բայց հիմա տարիքով ինձմէ պզտիկ եղողները զիս կը ծաղրեն, Որոնց հայրերը հօտերուս շուներուն հետ դնելու չէի հաճիր. zohrab-1805▾ eastern-1994▾ western am▾	30:130:1 А ныне смеются надо мною младшие меня летами, те, которых отцов я не согласился бы поместить с псами стад моих. 30:1 νυνὶ νυνι right now δὲ δε though; while κατεγέλασάν καταγελαω ridicule μου μου of me; mine ἐλάχιστοι ελασσων inferior; less νῦν νυν now; present νουθετοῦσίν νουθετεω prompt; warn με με me ἐν εν in μέρει μερος part; in particular ὧν ος who; what ἐξουδένουν εξουδενοω set at naught πατέρας πατηρ father αὐτῶν αυτος he; him οὓς ος who; what οὐχ ου not ἡγησάμην ηγεομαι lead; consider εἶναι ειμι be ἀξίους αξιος worthy; deserving κυνῶν κυων dog τῶν ο the ἐμῶν εμος mine; my own νομάδων νομας roaming about for pasture 30:1 וְ wᵊ וְ and עַתָּ֤ה׀ ʕattˈā עַתָּה now שָֽׂחֲק֣וּ śˈāḥᵃqˈû שׂחק laugh עָלַי֮ ʕālay עַל upon צְעִירִ֥ים ṣᵊʕîrˌîm צָעִיר little מִמֶּ֗נִּי mimmˈennî מִן from לְ lᵊ לְ to יָ֫מִ֥ים yˈāmˌîm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָאַ֥סְתִּי māʔˌastî מאס retract אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father לָ֝ ˈlā לְ to שִׁ֗ית šˈîṯ שׁית put עִם־ ʕim- עִם with כַּלְבֵ֥י kalᵊvˌê כֶּלֶב dog צֹאנִֽי׃ ṣōnˈî צֹאן cattle 30:1. nunc autem derident me iuniores tempore quorum non dignabar patres ponere cum canibus gregis meiBut now the younger in time scorn me, whose fathers I would not have set with the dogs of my flock: 1. But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock. But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock: 30:1 А ныне смеются надо мною младшие меня летами, те, которых отцов я не согласился бы поместить с псами стад моих. 30:1 νυνὶ νυνι right now δὲ δε though; while κατεγέλασάν καταγελαω ridicule μου μου of me; mine ἐλάχιστοι ελασσων inferior; less νῦν νυν now; present νουθετοῦσίν νουθετεω prompt; warn με με me ἐν εν in μέρει μερος part; in particular ὧν ος who; what ἐξουδένουν εξουδενοω set at naught πατέρας πατηρ father αὐτῶν αυτος he; him οὓς ος who; what οὐχ ου not ἡγησάμην ηγεομαι lead; consider εἶναι ειμι be ἀξίους αξιος worthy; deserving κυνῶν κυων dog τῶν ο the ἐμῶν εμος mine; my own νομάδων νομας roaming about for pasture 30:1 וְ wᵊ וְ and עַתָּ֤ה׀ ʕattˈā עַתָּה now שָֽׂחֲק֣וּ śˈāḥᵃqˈû שׂחק laugh עָלַי֮ ʕālay עַל upon צְעִירִ֥ים ṣᵊʕîrˌîm צָעִיר little מִמֶּ֗נִּי mimmˈennî מִן from לְ lᵊ לְ to יָ֫מִ֥ים yˈāmˌîm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מָאַ֥סְתִּי māʔˌastî מאס retract אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father לָ֝ ˈlā לְ to שִׁ֗ית šˈîṯ שׁית put עִם־ ʕim- עִם with כַּלְבֵ֥י kalᵊvˌê כֶּלֶב dog צֹאנִֽי׃ ṣōnˈî צֹאן cattle 30:1. nunc autem derident me iuniores tempore quorum non dignabar patres ponere cum canibus gregis mei But now the younger in time scorn me, whose fathers I would not have set with the dogs of my flock: 1. But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock. 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 1-2. Полный контраст счастливому, славному прошлому представляет современное положение Иова. Почитаемый прежде старцами, знатными (XXIX:3-10), он подвергается теперь насмешкам со стороны младших годами и притом подонков населения. Их "отцов я не согласился бы поместить со псами стад своих", - с одними из презреннейших на востоке животными (1: Цар XVII:43; 4: Цар VIII:13; Еккл IX:4). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. 2 Yea, whereto might the strength of their hands profit me, in whom old age was perished? 3 For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. 4 Who cut up mallows by the bushes, and juniper roots for their meat. 5 They were driven forth from among men, (they cried after them as after a thief;) 6 To dwell in the clifts of the valleys, in caves of the earth, and in the rocks. 7 Among the bushes they brayed; under the nettles they were gathered together. 8 They were children of fools, yea, children of base men: they were viler than the earth. 9 And now am I their song, yea, I am their byword. 10 They abhor me, they flee far from me, and spare not to spit in my face. 11 Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me. 12 Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction. 13 They mar my path, they set forward my calamity, they have no helper. 14 They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me. Here Job makes a very large and sad complaint of the great disgrace he had fallen into, from the height of honour and reputation, which was exceedingly grievous and cutting to such an ingenuous spirit as Job's was. Two things he insists upon as greatly aggravating his affliction:-- I. The meanness of the persons that affronted him. As it added much to his honour, in the day of his prosperity, that princes and nobles showed him respect and paid a deference to him, so it added no less to his disgrace in his adversity that he was spurned by the footmen, and trampled upon by those that were not only every way his inferiors, but were the meanest and most contemptible of all mankind. None can be represented as more base than those are here represented who insulted Job, upon all accounts. 1. They were young, younger than he (v. 1), the youth (v. 12), who ought to have behaved themselves respectfully towards him for his age and gravity. Even the children, in their play, played upon him, as the children of Bethel upon the prophet, Go up, thou bald-head. Children soon learn to be scornful when they see their parents so. 2. They were of a mean extraction. Their fathers were so very despicable that such a man as Job would have disdained to take them into the lowest service about his house, as that of tending the sheep and attending the shepherds with the dogs of his flock, v. 1. They were so shabby that they were not fit to be seen among his servants, so silly that they were not fit to be employed, and so false that they were not fit to be trusted in the meanest post. Job here speaks of what he might have done, not of what he did: he was not of such a spirit as to set any of the children of men with the dogs of his flock; he knew the dignity of human nature better than to do so. 3. They and their families were the unprofitable burdens of the earth, and good for nothing. Job himself, with all his prudence and patience, could make nothing of them, v. 2. The young were not fit for labour, they were so lazy, and went about their work so awkwardly: Whereto might the strength of their hands profit me? The old were not to be advised with in the smallest matters, for in them was old age indeed, but their old age was perished, they were twice children. 4. They were extremely poor, v. 3. They were ready to starve, for they would not dig, and to beg they were ashamed. Had they been brought to necessity by the providence of God, their neighbours would have sought them out as proper objects of charity and would have relieved them; but, being brought into straits by their own slothfulness and wastefulness, nobody was forward to relieve them. Hence they were forced to flee into the deserts both for shelter and sustenance, and were put to sorry shifts indeed, when they cut up mallows by the bushes, and were glad to eat them, for want of food that was fit for them, v. 4. See what hunger will bring men to: one half of the world does not know how the other half lives; yet those that have abundance ought to think sometimes of those whose fare is very coarse and who are brought to a short allowance of that too. But we must own the righteousness of God, and not think it strange, if slothfulness clothe men with rags and the idle soul be made to suffer hunger. This beggarly world is full of the devil's poor. 5. They were very scandalous wicked people, not only the burdens, but the plagues, of the places where they lived, arrant scoundrels, the scum of the country: They were driven forth from among men, v. 5. They were such lying, thieving, lurking, mischievous people, that the best service the magistrates could do was to rid the country of them, while the very mob cried after them as after a thief. Away with such fellows from the earth; it is not fit they should live. They were lazy and would not work, and therefore they were exclaimed against as thieves, and justly; for those that do not earn their own bread by honest labour do, in effect, steal the bread out of other people's mouths. An idle fellow is a public nuisance; but it is better to drive such into a workhouse than, as here, into a wilderness, which will punish them indeed, but never reform them. They were forced to dwell in caves of the earth, and they brayed like asses among the bushes, v. 6, 7. See what is the lot of those that have the cry of the country, the cry of their own conscience, against them; they cannot but be in a continual terror and confusion. They groan among the trees (so Broughton) and smart among the nettles; they are stung and scratched there, where they hoped to be sheltered and protected. See what miseries wicked people bring themselves to in this world; yet this is nothing to what is in reserve for them in the other world. 8. They had nothing at all in them to recommend them to any man's esteem. They were a vile kind; yea, a kind without fame, people that nobody could give a good word to nor had a good wish for; they were banished from the earth as being viler than the earth. One would not think it possible that ever the human nature should sink so low, and degenerate so far, as it did in these people. When we thank God that we are men we have reason to thank him that we are not such men. But such as these were abusive to Job, (1.) In revenge, because when he was in prosperity and power, like a good magistrate, he put in execution the laws which were in force against vagabonds, and rogues, and sturdy beggars, which these base people now remembered against him. (2.) In triumph over him, because they thought he had now become like one of them. Isa. xiv. 10, 11. The abjects, men of mean spirits, insult over the miserable, Ps. xxxv. 15. II. The greatness of the affronts that were given him. It cannot be imagined how abusive they were. 1. They made ballads on him, with which they made themselves and their companions merry (v. 9): I am their song and their byword. Those have a very base spirit that turn the calamities of their honest neighbours into a jest, and can sport themselves with their griefs. 2. They shunned him as a loathsome spectacle, abhorred him, fled far from him, (v. 10), as an ugly monster or as one infected. Those that were themselves driven out from among men would have had him driven out. For, 3. They expressed the greatest scorn and indignation against him. They spat in his face, or were ready to do so; they tripped up his heels, pushed away his feet (v. 12), kicked him, either in wrath, because they hated him, or in sport, to make themselves merry with him, as they did with their companions at foot-ball. The best of saints have sometimes received the worst of injuries and indignities from a spiteful, scornful, wicked world, and must not think it strange; our Master himself was thus abused. 4. They were very malicious against him, and not only made a jest of him, but made a prey of him--not only affronted him, but set themselves to do him all the real mischief they could devise: They raise up against me the ways of their destruction; or (as some read it), They cast upon me the cause of their woe; that is, "They lay the blame of their being driven out upon me;" and it is common for criminals to hate the judges and laws by which they are punished. But under this pretence, (1.) They accused him falsely, and misrepresented his former conversation, which is here called marring his path. They reflected upon him as a tyrant and an oppressor because he had done justice upon them; and perhaps Job's friends grounded their uncharitable censures of him (ch. xxii. 6, &c.) upon the unjust and unreasonable clamours of these sorry people; and it was an instance of their great weakness and inconsideration, for who can be innocent if the accusations of such persons may be heeded? (2.) They not only triumphed in his calamity, but set it forward, and did all they could to add to his miseries and make them more grievous to him. It is a great sin to forward the calamity of any, especially of good people. In this they have no helper, nobody to set them on or to countenance them in it, nobody to bear them out or to protect them, but they do it of their own accord; they are fools in other things, but wise enough to do mischief, and need no help in inventing that. Some read it thus, They hold my heaviness a profit, though they be never the better. Wicked people, though they get nothing by the calamities of others, yet rejoice in them. 5. Those that did him all this mischief were numerous, unanimous, and violent (v. 14): They came upon me as a wide breaking in of waters, when the dam is broken; or, "They came as soldiers into a broad breach which they have made in the wall of a besieged city, pouring in upon me with the utmost fury;" and in this they took a pride and a pleasure: They rolled themselves in the desolation as a man rolls himself in a soft and easy bed, and they rolled themselves upon him with all the weight of their malice. III. All this contempt put upon him was caused by the troubles he was in (v. 11): "Because he has loosed my cord, has taken away the honour and power with which I was girded (ch. xii. 18), has scattered what I had got together and untwisted all my affairs--because he has afflicted me, therefore they have let loose the bridle before me," that is, "have given themselves a liberty to say and do what they please against me." Those that by Providence are stripped of their honour may expect to be loaded with contempt by inconsiderate ill-natured people. "Because he hath loosed his cord" (the original has that reading also), that is, "because he has taken off his bridle of restraint from off their malice, they cast away the bridle from me," that is, "they make no account of my authority, nor stand in any awe of me." It is owing to the hold God has of the consciences even of bad men, and the restraints he lays upon them, that we are not continually thus insulted and abused; and, if at any time we meet with such ill treatment, we must acknowledge the hand of God in taking off those restraints, as David did when Shimei cursed him: So let him curse, for the Lord hath bidden him. Now in all this, 1. We may see the uncertainty of worldly honour, and particularly of popular applause, how suddenly a man may fail from the height of dignity into the depth of disgrace. What little cause therefore have men to be ambitious or proud of that which may be so easily lost, and what little confidence is to be put in it! Those that to-day cry Hosannah may to-morrow cry Crucify. But there is an honour which comes from God, which if we secure, we shall find it not thus changeable and loseable. 2. We may see that it has often been the lot of very wise and good men to be trampled upon and abused. And, 3. That those who look only at the things that are seen despise those whom the world frowns upon, though they are ever so much the favourites of Heaven. Nothing is more grievous in poverty than that it renders men contemptible. Turba Remi sequitur fortunam, ut semper odit damnatos--The Roman populace, faithful to the turns of fortune, still persecute the fallen. 4. We may see in Job a type of Christ, who was thus made a reproach of men and despised of the people (Ps. xxii. 6; Isa. liii. 3), and who hid not his face from shame and spitting, but bore the indignity better than Job did. Adam Clarke: Commentary on the Bible - 1831 30:1: But now they that are younger than I have me in derision - Compare this with where he speaks of the respect he had from the youth while in the days of his prosperity. Now he is no longer affluent, and they are no longer respectful. Dogs of my flock - Persons who were not deemed sufficiently respectable to be trusted with the care of those dogs which were the guardians of my flocks. Not confidential enough to be made shepherds, ass-keepers, or camel-drivers; nor even to have the care of the dogs by which the flocks were guarded. This saying is what we call an expression of sovereign contempt. Albert Barnes: Notes on the Bible - 1834 30:1: But now they that are younger than I - Margin, "of fewer days." It is not probable that Job here refers to his three friends. It is not possible to determine their age with accuracy, but in , they claim that there were with them old and very aged men, much older than the father of Job. Though that place may possibly refer not to themselves but to those who held the same opinions with them, yet none of those who engaged in the discussion, except Ehhu , are represented as young men. They were the contemporaries of Job; men who are ranked as his friends; and men who showed that they had had oppoptunities for long and careful observation. The reference here, therefore, is to the fact that while, in the days of his prosperity, even the aged and the honorable rose up to do him Rev_erence, now he was the object of contempt even by the young and the worthless. The Orientals would feel this much. It was among the chief virtues with them to show respect to the aged, and their sensibilites were especially keen in regard to any indignity shown to them by the young. Whose fathers I would have disdained - Who are the children of the lowest and most degraded of the community. How deep the calamity to be so fallen as to be the subject of derision by such men! To have set with the dogs of my flock - To have associated with my dogs in guarding my flock. That is, they were held in less esteem than his dogs. This was the lowest conceivable point of debasement. The Orientals had no language that would express greater contempt of anyone than to call him a dog; compare Deu 23:18; Sa1 17:43; Sa1 24:14; Sa2 3:8; Sa2 9:8; Sa2 16:9; Kg2 8:13; Note Isa 66:3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:1: they that are: Job 19:13-19, Job 29:8-10; Kg2 2:23; Isa 3:5 younger than I: Heb. of fewer days than I whose: Psa 35:15, Psa 35:16, Psa 69:12; Mar 14:65, Mar 15:17-20; Luk 23:14, Luk 23:18, Luk 23:35, Luk 23:39; Act 17:5; Tit 1:12 Job 30:3 Carl Friedrich Keil and Franz Delitzsch 30:1 1 And now they who are younger than I have me in derision, Those whose fathers I disdained To set with the dogs of my flock. 2 Yea, the strength of their hands, what should it profit me? They have lost vigour and strength. 3 They are benumbed from want and hunger, They who gnaw the steppe, The darkness of the wilderness and waste; 4 They who pluck mallows in the thicket, And the root of the broom is their bread. With ועתּה, which also elsewhere expresses the turning-point from the premises to the conclusion, from accusation to the threat of punishment, and such like, Job here begins to bewail the sad turn which his former prosperity has taken. The first line of the verse, which is marked off by Mercha-Mahpach, is intentionally so disproportionately long, to form a deep and long breathed beginning to the lamentation which is now begun. Formerly, as he has related in the first part of the monologue, an object of reverential fear to the respectable youth of the city (Job 29:8), he is now an object of derision (שׂחק על, to laugh at, distinct from שׂחק אל, Job 29:24, to laugh to, smile upon) to the young good-for-nothing vagabonds of a miserable class of men. They are just the same עניּי ארץ, whose sorrowful lot he reckons among the mysteries of divine providence, so difficulty of solution (Job 24:4-8). The less he belongs to the merciless ones, who take advantage of the calamities of the poor for their own selfish ends, instead of relieving their distress as far as is in their power, the more unjustifiable is the rude treatment which he now experiences from them, when they who meanly hated him before because he was rich, now rejoice at the destruction of his prosperity. Younger than he in days (לימים as Job 32:4, with ל of closer definition, instead of which the simple acc. was inadmissible here, comp. on Job 11:9) laugh at him, sons of those fathers who were so useless and abandoned that he scorned (מאס ל, comp. מאס מן, 1Kings 15:26) to entrust to them even a service so menial as that of the shepherd dogs. Schult., Rosenm., and Schlottm. take שׁית עם for שׁית על, praeficere, but that ought to be just simply שׁית על; שׁית עם signifies to range beside, i.e., to place alike, to associate; moreover, the oversight of the shepherd dogs is no such menial post, while Job intends to say that he did not once consider them fit to render such a subordinate service as is that of the dogs which help the shepherds. And even the strength of their (these youths') hands (גּם is referable to the suff. of ידיהם: even; not: now entirely, completely, as Hahn translates), of what use should it be to him: (למּה not cur, but ad quid, quorsum, as Gen 25:32; Gen 27:46.) They are enervated, good-for-nothing fellows: כּלח is lost to them (עלימו trebly emphatic: it is placed in a prominent position, has a pathetic suff., and is על for ל, 1Kings 9:3). The signif. senectus, which suits Job 5:26, is here inapplicable, since it is not the aged that are spoken of, but the young; for that "old age is lost to them" would be a forced expression for the thought - which, moreover, does not accord with the connection - that they die off early. One does not here expect the idea of senectus or senectus vegeta, but vigor, as the Syriac (‛ushino) and Arabic also translate it. May not כּלח perhaps be related to כּח, as שׁלאנן to שׁאנן, the latter being a mixed form from שׁאנן and שׁלו, the former from כּח and לח, fresh juicy vigour, or as we say: pith and marrow (Saft and Kraft)? At all events, if this is somewhat the idea of the word, it may be derived from כּלח = כּלה (lxx συντέλεια), or some other way (vid., on Job 5:26): it signifies full strength or maturity. (Note: From the root Arab. kl (on its primary notion, vid., my review of Bernstein's edition of Kirsch's Syr. Chrestomathie, Ergnzungsblatt der A.L.Z. 1843, Nr. 16 and 17) other derivatives, as Arab. kl', klb, klt, klṯ, klj, kld, klz, etc., develop in general the significations to bring, take, or hold together, enclose, and the like; but Arab. lkḥ in particular the signification to draw together, distort violently, viz., the muscles of the face in grinning and showing the teeth, or even sardonic laughing, and drawing the lips apart. The general signification of drawing together, Arab. šdd, resolves itself, however, from that special reference to the muscles of the face, and is manifest in the IV form Arab. kâlaḥa, to show one's self strict and firm (against any one); also more sensuously: to remain firm in one's place; of the moon, which remains as though motionless in one of its twenty-eight halting-places. Hence Arab. dahrun kâliḥun, a hard season, zmân šdı̂d and kulâḥun, kalâḥi (the latter as a kind of n. propr. invariably ending in i, and always without the article), a hard year, i.e., a year of failure of the crops, and of scarcity and want. If it is possible to apply this to כּלח without the hazardous comparison of Arab. qḥl, qlḥm, etc. so supra, p. 300], the primary signification might perhaps be that of hardness, unbroken strength; Job 5:26, "Thou wilt go to the grave with unbroken strength," i.e., full of days indeed, but without having thyself experienced the infirmities and burdens of the aetas decrepita, as also a shock brought in "in its season" is at the highest point of ripeness; Job 30:2 : "What (should) the strength of their hands profit me? as for them, their vigour is departed." - Fl.) With Job 30:3 begins a new clause. It is גּלמוּד, not גּלמוּדים, because the book of Job does not inflect this Hebraeo-Arabic word, which is peculiar to it (besides only Is 49:21, גּלמוּדה). It is also in Arab. more a substantive (stone, a mass) than an adj. (hard as stone, massive, e.g., Hist. Tamerlani in Schultens: Arab. 'l-ṣchr 'l-jlmûd, the hardest rock); and, similar to the Greek χέρσος (vid., Passow), it denotes the condition or attribute of rigidity, i.e., sterility, Job 3:7; or stiff as death, Job 15:34; or, as here, extreme weakness and incapability of working. The subj.: such are they, is wanting; it is ranged line upon line in the manner of a mere sketch, participles with the demonstrative article follow the elliptical substantival clause. The part. הערקים is explained by lxx, Targ., Saad. (Arab. fârrı̂n), and most of the old expositors, after ערק, Arab. ‛araqa, fut. ya‛riq, fugere, abire, which, however, gives a tame and - since the desert is to be thought of as the proper habitation of these people, be they the Seir remnant of the displaced Horites, or the Hauran "races of the clefts" - even an inappropriate sense. On the contrary, ‛rq in Arab. (also Pael ‛arreq in Syriac) signifies to gnaw; and this Arabic signification of a word exclusively peculiar to the book of Job (here and Job 30:17) is perfectly suitable. We do not, however, with Jerome, translate: qui rodebant in solitudine (which is doubly false), but qui rodunt solitudinem, they gnaw the sunburnt parched ground of the steppe, stretched out there more like beasts than men (what Gecatilia also means by his Arab. lâzmû, adhaerent), and derive from it their scanty food. אמשׁ שׁואה וּמשׁאה is added as an explanatory, or rather further descriptive, permutative to ציּה. The same alliterative union of substantives of the same root occurs in Job 38:27; Zeph 1:15, and a similar one in Nahum 2:11 (בוקה ומבוקה), Ezek 6:14; Ezek 33:29 (שׁמה ומשׁמה); on this expression of the superlative by heaping up similar words, comp. Ew. 313, c. The verb שׁאה has the primary notion of wild confused din (e.g., Is 17:12.), which does not pass over to the idea of desolation and destruction by means of the intermediate notion of ruins that come together with a crash, but by the transfer of what is confusing to the ear to confusing impressions and conditions of all kinds; the desert is accordingly called also תּהוּ, Deut 32:10, from תּהה = שׁאה (vid., Genesis, S. 93). The noun אמשׁ nuon signifies elsewhere adverbially, in the past night, to grow night-like, and in general yesterday, according to which it is translated: the yesterday of waste and desolation; or, retaining the adverbial form: waste and desolation are of yesterday = long since. It is undeniable that מאתמוּל and אתמוּל, Is 30:33; Mic 2:8, are used in the sense pridem (not only to-day, but even yesterday); but our poet uses תּמול, Job 8:9, in the opposite sense, non pridem (not long since, but only of yesterday); and it is more natural to ask whether אמשׁ then has not here the substantival signification from which it has become an adverb, in the signification nightly or yesterday. Since it originally signifies yesterday evening or night, then yesterday, it must have the primary signification darkness, as the Arab. ams is also traceable to the primary notion of the sinking of the sun towards the horizon; so that, consequently, although the usage of Arabic does not allow this sense, (Note: Arab. ams is manifestly connected with Arab. ms', msy, first by means of the IV form Arab. 'msy; it has, however, like this, nothing to do with "darkness." Arab. mas'â' is, according to the original sources of information, properly the whole afternoon until sunset; and this time is so called, because in it the sun Arab. tamsû or tamsı̂, touches, i.e., sinks towards the horizon (from the root Arab. ms with the primary notion stringere, terere, tergere, trahere, prehendere, capere). Just so they say Arab. 'l-šmsu tadluk, properly the sun rubs; Arab. taṣı̂f, connects itself; Arab. tušaffir, goes to the brink (Arab. šufr, šafı̂r), all in the same signification. Used as a substantive, Arab. amsu followed by the genitive is la veille de..., the evening before ... , and then generally, the day before ... , the opposite of Arab. gadu with the same construction, le lendemain de - . It is absolutely impossible that it should refer to a far distant past. On the contrary, it is always used like our "yesterday," in a general sense, for a comparatively near past, or a past time thought of as near, as Arab. gd is used of a comparatively near future, or a future time thought of as near. Zamachschari in the Kesschf on Sur. xvii. 25: It is a duty of children to take care of their aged parents, "because they are so aged, and to-day (el-jauma) require those who even yesterday (bi-l-emsi) were the most dependent on them of all God's creatures." It never means absolutely evening or night. What Gesenius, Thes., cites as a proof for it from Vita Timuri, ii. 428 - a supposed Arab. amsı̂y, vespertinus - is falsely read and explained (as in general Manger's translation of those verses abounds in mistakes); - both line 1 and line 9, Arab. 'msy, IV form of ms', is rhetorically and poetically (as "sister of Arab. kân") of like signification with the general Arab. kân or ṣâr. An Arab would not be able to understand that אמשׁ שׁואה וּמשׁאה otherwise than: "on the eve of destruction and ruin," i.e., at the breaking in of destruction and ruin which is just at hand or has actually followed rapidly upon something else. - Fl.) Tit can be translated (comp. צלמות, Jer 2:6), "the evening darkness (gloominess) of the waste and wilderness" (אמשׁ as regens, Ew. 286, a). The Targ. also translated similarly, but take אמשׁ as a special attribute: חשׁוכא היך רוּמשׁא, "darkness like the late evening." Olshausen's conjecture of ארץ makes it easier, but puts a word that affirms nothing in the place of an expressive one. Job 30:4 tells what the scanty nourishment is which the chill, desolate, and gloomy desert, with its steppes and gorges, furnishes them. מלּוּח (also Talmudic, Syriac, and Arabic) is the orach, and indeed the tall shrubby orach, the so-called sea-purslain, the buds and young leaves of which are gathered and eaten by the poor. That it is not merely a coast plant, but grows also in the desert, is manifest from the narrative b. Kidduschin, 66a: "King Jannai approached כוחלית in the desert, and conquered sixty towns there Ges. translates wrongly, captis LX talentis; and on his return with great joy, he called all the orphans of Israel to him, and said: Our fathers ate מלוחים in their time when they were engaged with the building of the temple (according to Raschi: the second temple; according to Aruch: the tabernacle in the wilderness); we will also eat מלוחים in remembrance of our fathers! And מלוחים were served up on golden tables, and they ate." The lxx translates, ἅλιμα (not: ἄλιμα); as in Athenaeus, poor Pythagoreans are once called ἅλιμα τρώγοντες καὶ κακὰ τοιαῦτα συλλέγοντες. (Note: Huldrich Zwingli, in the Greek Aldine of 1518 (edited by Andrea of Asola), which he has annotated throughout in the margin, one of the choicest treasures of the Zurich town library, explains ἅλιμα by θαλάσσια, which was natural by the side of the preceding περικυκλοῦντες. We shall mention these marginal notes of Zwingli now and again.) The place where they seek for and find this kind of edible plant is indicated by עלי־שׂיח. שׂיח is a shrub in general, but certainly pre-eminently the Arab. šı̂h, that perennial, branchy, woody plant of uncultivated ground, about two-thirds of a yard high, and the same in diameter, which is one of the greatest blessings of Syria and of the steppe, since, with the exception of cow and camel's dung, it is often the only fuel of the peasants and nomads, - the principal, and often in a day's journey the only, vegetation of the steppe, in the shade of which, then everything else is parched, a scanty vegetation is still preserved. (Note: Thus Wetzstein in his Reise in den beiden Trachonon und um das Haurangebirge.) The poor in search of the purslain surround this Arab. šı̂ḥ (shı̂h), and as Job 30:4 continues: the broom-root is their bread. Ges. understands לחמם according to Is 47:14, where it is certainly the pausal form for לחמם ("there is not a coal to warm one's self"), and that because the broom-root is not eatable. But why should broom-root and not broom brushwood be mentioned as fuel? The root of the steppe that serves as fuel, together with the shı̂h, is called gizl (from גזל, to tear out), not retem, which is the broom (and is extraordinarily frequent in the Belka). The Arabs, however, not only call Genista monosperma so, but also Chamaerops humilis, a degenerate kind of which produces a kind of arrow-root which the Indians in Florida use. (Note: The description of these eaters of the steppe plants corresponds exactly to the reality, especially if that race, bodily so inferior, is contrasted with the agricultural peasant, and some allowance is made for the figure of speech Arab. mubâlagat (i.e., a description in colours, strongly brought out), without which poetic diction would be flat and devoid of vividness in the eye of an Oriental. The peasant is large and strong, with a magnificent beard and an expressive countenance, while e.g., the Trachonites of the present day (i.e., the race of the W'ar, יער), both men and women, are a small, unpleasant-looking, weakly race. It is certain that bodily perfection is a plant that only thrives in a comfortable house, and needs good nourishment, viz., bread, which the Trachonite of the present day very rarely obtains, although he levies heavy contributions on the harvest of the villagers. Therefore the roots of plants often serve as food. Two such plants, the gahh (גח) and the rubbe halı̂le (רבּה חלילה), are described by my Reisebericht. A Beduin once told me that it should be properly called rubh lêle (רבח לילה), "the gain of a supper," inasmuch as it often takes the place of this, the chief meal of the day. To the genus rubbe belongs also the holêwâ (חליוא); in like manner they eat the bulbous plant, qotên (קטין); of another, the mesha‛ (משׁע), they eat leaves, stem, and root. I often saw the poor villagers (never Beduins) eat the broad thick fleshy leaves of a kind of thistle (the thistle is called Arab. šûk, shôk), the name of which is ‛aqqub (עקּוּב); these leaves are a handbreadth and a half in length, and half a handbreadth in width. They gather them before the thorns on the innumerable points of the serrated leaves become strong and woody; they boil them in salt and water, and serve them up with a little butter. Whole tribes of the people of the Ruwala live upon the small brown seed (resembling mustard-seed) of the semh (שׂמח). The seeds are boiled up a pulp. - Wetzst.) לחמם in the signification cibus eorum is consequently not incomprehensible. lxx (which throws Job 30:4 into sad confusion): οἳ καὶ ῥΊζας ξύλων ἐμασσῶντο. (Note: Zwingli observes here: Sigma only once. Codd. Anex. and Sinait. have the reading εμασωντο, which he prefers.) All the ancient versions translate similarly. One is here reminded of what Agatharchides says in Strabo concerning the Egyptio-Ethiopian eaters of the rush root and herb. (Note: Vid., Meyer, Botanische Erluterungen zu Strabons Geographie, S. 108ff.) Geneva 1599 30:1 But now [they that are] younger than I (a) have me in derision, whose fathers I would have disdained to have set with the (b) dogs of my flock. (a) That is, my estate is changed and while before the ancient men were glad to revere me, the young men now contemn me. (b) Meaning to be my shepherds or to keep my dogs. John Gill 30:1 But now they that are younger than I have me in derision,.... Meaning not his three friends, who were men in years, and were not, at least all of them, younger than he, see Job 15:10; nor were they of such a mean extraction, and such low-lived creatures, and of such characters as here described; with such Job would never have held a correspondence in the time of his prosperity; both they and their fathers, in all appearance, were both great and good; but these were a set of profligate and abandoned wretches, who, as soon as Job's troubles came upon him, derided him, mocked and jeered at him, both by words and gestures; and which they might do even before his three friends came to him, and during their seven days' silence with him, and while this debate was carrying on between them, encouraged unto it by their behaviour towards him; to be derided by any is disagreeable to flesh and blood, though it is the common lot of good men, especially in poor and afflicted circumstances, and to be bore patiently; but to be so used by junior and inferior persons is an aggravation of it; as Job was, even by young children, as was also the prophet Elisha, 4Kings 2:23; see Job 19:18; whose fathers I would have disdained to have set with the dogs of my flock; either to have compared them with the dogs that kept his flock from the wolves, having some good qualities in them which they had not; for what more loving or faithful to their masters, or more vigilant and watchful of their affairs? or to set them at meat with the dogs of his flock; they were unworthy of it, though they would have been glad of the food his dogs ate of, they living better than they, whose meat were mallows and juniper roots, Job 30:4; and would have jumped at it; as the prodigal in want and famine, as those men were, would fain have filled his belly with husks that swine did eat; but as no man gave them to him, so Job disdained to give the meat of his dogs to such as those; or to set them "over" (m) the dogs of his flock, to be the keepers of them, to be at the head of his dogs, and to have the command of them; see the phrase in 2Kings 3:8; or else to join them with his dogs, to keep his flock with them; they were such worthless faithless wretches, that they were not to be trusted with the care of his flock along with his dogs. It was usual in ancient times, as well as in ours, for dogs to be made use of in keeping flocks of sheep from beasts of prey, as appears from Orpheus (n), Homer (o), Theocritus (p), and other writers: and if the fathers of those that derided Job were such mean, base, worthless creatures, what must their sons be, inferior to them in age and honour, if any degree of honour belonged to them? (m) "super canes", Noldius, p. 739. No. 1825. (n) De Lapidibus, Hypoth. ver. 53, 54. (o) Iliad. 10. , &c. v. 183. & Iliad 12. v. 303. (p) , &c. Idyll. 5. v. 106. & Idyll. 6. v. 9, 10. John Wesley 30:1 Younger - Whom both universal custom, and the light of nature, taught to reverence their elders and betters. Whose fathers - Whose condition was so mean, that in the opinion, of the world, they were unworthy to be my shepherds the companions of my dogs which watch my flocks. Robert Jamieson, A. R. Fausset and David Brown 30:1 (Job 30:1-31) younger--not the three friends (Job 15:10; Job 32:4, Job 32:6-7). A general description: Job 30:1-8, the lowness of the persons who derided him; Job 30:9-15, the derision itself. Formerly old men rose to me (Job 29:8). Now not only my juniors, who are bound to reverence me (Lev 19:32), but even the mean and base-born actually deride me; opposed to, "smiled upon" (Job 29:24). This goes farther than even the "mockery" of Job by relations and friends (Job 12:4; Job 16:10, Job 16:20; Job 17:2, Job 17:6; Job 19:22). Orientals feel keenly any indignity shown by the young. Job speaks as a rich Arabian emir, proud of his descent. dogs--regarded with disgust in the East as unclean (1Kings 17:43; Prov 26:11). They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Ps 59:14-15). Here again we are reminded of Jesus Christ (Ps 22:16). "Their fathers, my coevals, were so mean and famished that I would not have associated them with (not to say, set them over) my dogs in guarding my flock."
30:230:2: Նաեւ զօրութիւն ձեռաց նոցա ընդէ՞ր էր ինձ։ ※ ՚Ի վերայ նոցա կորեաւ վախճան[9364]. [9364] Այլք. Նոցա ընդէ՞ր էր ինձ։ 2 Իմ ինչի՞ն էր պէտք նրանց ձեռքերի զօրութիւնը փուչ: 2 Անոնց ձեռքերուն ոյժը ինծի ի՞նչ օգուտ ունէր, Անոնց առուգութիւնը կորսուած էր։ Նա եւ զօրութիւն ձեռաց նոցա ընդէ՞ր էր ինձ. ^[291]ի վերայ նոցա կորեաւ վախճան: 30:2: Նաեւ զօրութիւն ձեռաց նոցա ընդէ՞ր էր ինձ։ ※ ՚Ի վերայ նոցա կորեաւ վախճան[9364]. [9364] Այլք. Նոցա ընդէ՞ր էր ինձ։ 2 Իմ ինչի՞ն էր պէտք նրանց ձեռքերի զօրութիւնը փուչ: 2 Անոնց ձեռքերուն ոյժը ինծի ի՞նչ օգուտ ունէր, Անոնց առուգութիւնը կորսուած էր։ zohrab-1805▾ eastern-1994▾ western am▾	30:230:2 И сила рук их к чему мне? Над ними уже прошло время. 30:2 καί και and; even γε γε in fact ἰσχὺς ισχυς force χειρῶν χειρ hand αὐτῶν αυτος he; him ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἀπώλετο απολλυμι destroy; lose συντέλεια συντελεια consummation 30:2 גַּם־ gam- גַּם even כֹּ֣חַ kˈōₐḥ כֹּחַ strength יְ֭דֵיהֶם ˈyᵊḏêhem יָד hand לָ֣מָּה lˈāmmā לָמָה why לִּ֑י llˈî לְ to עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon אָ֣בַד ʔˈāvaḏ אבד perish כָּֽלַח׃ kˈālaḥ כֶּלַח vigour 30:2. quorum virtus manuum erat mihi pro nihilo et vita ipsa putabantur indigniThe strength of whose hands was to me as nothing, and they were thought unworthy of life itself. 2. Yea, the strength of their hands, whereto should it profit me? men in whom ripe age is perished. Yea, whereto [might] the strength of their hands [profit] me, in whom old age was perished: 30:2 И сила рук их к чему мне? Над ними уже прошло время. 30:2 καί και and; even γε γε in fact ἰσχὺς ισχυς force χειρῶν χειρ hand αὐτῶν αυτος he; him ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἀπώλετο απολλυμι destroy; lose συντέλεια συντελεια consummation 30:2 גַּם־ gam- גַּם even כֹּ֣חַ kˈōₐḥ כֹּחַ strength יְ֭דֵיהֶם ˈyᵊḏêhem יָד hand לָ֣מָּה lˈāmmā לָמָה why לִּ֑י llˈî לְ to עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon אָ֣בַד ʔˈāvaḏ אבד perish כָּֽלַח׃ kˈālaḥ כֶּלַח vigour 30:2. quorum virtus manuum erat mihi pro nihilo et vita ipsa putabantur indigni The strength of whose hands was to me as nothing, and they were thought unworthy of life itself. 2. Yea, the strength of their hands, whereto should it profit me? men in whom ripe age is perished. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:2: The strength of their hands profit me - He is speaking here of the fathers of these young men. What was the strength of their hands to me? Their old age also has perished. The sense of which I believe to be this: I have never esteemed their strength even in their most vigorous youth, nor their conduct, nor their counsel even in old age. They were never good for any thing, either young or old. As their youth was without profit, so their old age was without honor. See Calmet. Mr. Good contends that the words are Arabic, and should be translated according to the meaning in that language, and the first clause of the third verse joined to the latter clause of the second, without which no good meaning can be elicited so as to keep properly close to the letter. I shall give the Hebrew text, Mr. Good's Arabic, and its translation: - The Hebrew text is this: - עלימו אבד כלח aleymo abad calach בחסר ובכפן גלמוד becheser ubechaphan galmud. The Arabic version which he translates thus: - "With whom crabbed looks are perpetual, From hunger and flinty famine." This translation is very little distant from the import of the present Hebrew text, if it may be called Hebrew, when the principal words are pure Arabic, and the others constructively so. Albert Barnes: Notes on the Bible - 1834 30:2: Yea, whereto might the strength of their hands profit me - There has been much difference of opinion respecting the meaning of this passage. The general sense is clear. Job means to describe those who were reduced by poverty and want, and who were without respectability or home, and who had no power in any way to affect him. He states that they were so abject and worthless as not to be worth his attention; but even this fact is intended to show how low he was himself reduced, since even the most degraded ranks in life did not show any respect to one who had been honored by princes. The Vulgate renders this, "The strength - virtus - of whose hands is to me as nothing, and they are regarded as unworthy of life." The Septuagint, "And the strength of their hands what is it to me? Upon whom perfection - συντέλεια sunteleia - has perished." Coverdale, "The power and strength of their hands might do me no good, and as for their age, it is spent and passed away without any profit." The literal translation is, "Even the strength of their hands, what is it to me?" The meaning is, that their power was not worth regarding. They were abject, feeble, and reduced by hunger - poor emaciated creatures, who could do him neither good nor evil. Yet this fact did not make him feel less the indignity of being treated by such vagrants with scorn. In whom old age was perished - Or, rather, in whom vigor, or the power of accomplishing, anything, has ceased. The word כלח kelach, means "completion," or the act or power of finishing or completing anything. Then it denotes old age - age as "finished" or "completed;" . Here it means the maturity or vigor which would enable a man to complete or accomplish anything, and the idea is, that in these persons this had utterly perished. Reduced by hunger and want, they had no power of effecting anything, and were unworthy of regard. The word used here occurs only in this book in Hebrew ; , but is common in Arabic; where it refers to the "wrinkles," the "wanness," and the "austere aspect" of the countenance, especially in age. See "Castell's Lex." Geneva 1599 30:2 Yea, whereto [might] the strength of their hands [profit] me, in whom old age was (c) perished? (c) That is, their fathers died of hunger before they came to age. John Gill 30:2 Yea, whereto might the strength of their hands profit me,.... For though they were strong, lusty, hale men, able to do business, yet their strength was to sit still and fold their hands in their bosoms, so that their strength was of no profit or avail to themselves or others; they were so slothful and lazy, that Job could not employ them in any business of his to any advantage to himself; and this may be one reason, among others, why he disdained to set them with the dogs of his flock to keep it; for the fathers seem to be intended all along to Job 30:8; though it matters not much to which of them the words are applied, since they were like father like son: in whom old age was perished? who did not arrive to old age, but were soon consumed by their lusts, or cut off for their sins; and so the strength and labour of their hands, had they been employed, would have been of little worth; because the time of their continuance in service would have been short, especially being idle and slothful: some understand it of a lively and vigorous old age, such as was in Moses; but this being not in them, they were unfit for business, see Job 5:26; or they had not the endowments of old age, the experience, wisdom, and prudence of ancient persons, to contrive, conduct, and manage affairs, or direct in the management of them, which would make up for lack of strength and labour. Ben Gersom, Bar Tzemach, and others, interpret the word of time, or the time of life, that was perished or lost in them; their whole course of life, being spent in sloth and idleness, was all lost time. Robert Jamieson, A. R. Fausset and David Brown 30:2 If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [MAURER]. Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy.
30:330:3: ※ ՚ի կարօտութեան եւ ՚ի սովի անծնունդ։ ※ Որ փախչէին երէկ յանջրդւոյ, յանձկութենէ եւ ՚ի թշուառութենէ[9365]։ [9365] Ոմանք. ՚Ի կարօտութիւն եւ ՚ի սովի։ Ուր Ոսկան. Եւ ՚ի սով անծնունդ։ 3 Եկել է նրանց կեանքի վախճանը. կարօտութեան ու սովամահութեան մէջ են, անծնունդ: Նրանք, որ երէկ անձկութիւնից ու թշուառութիւնից հէնց փախչում էին անջրդի վայրեր: 3 Չքաւորութենէ ու անօթութենէ նիհարցեր էին։Դէպի անապատը՝ մթին, աւերակ ու վայրի տեղերը կը փախչէին։ Ի կարօտութեան եւ ի սովի ^[292]անծնունդ. որ փախչէին երէկ յանջրդւոյ``, յանձկութենէ եւ ի թշուառութենէ: 30:3: ※ ՚ի կարօտութեան եւ ՚ի սովի անծնունդ։ ※ Որ փախչէին երէկ յանջրդւոյ, յանձկութենէ եւ ՚ի թշուառութենէ[9365]։ [9365] Ոմանք. ՚Ի կարօտութիւն եւ ՚ի սովի։ Ուր Ոսկան. Եւ ՚ի սով անծնունդ։ 3 Եկել է նրանց կեանքի վախճանը. կարօտութեան ու սովամահութեան մէջ են, անծնունդ: Նրանք, որ երէկ անձկութիւնից ու թշուառութիւնից հէնց փախչում էին անջրդի վայրեր: 3 Չքաւորութենէ ու անօթութենէ նիհարցեր էին։Դէպի անապատը՝ մթին, աւերակ ու վայրի տեղերը կը փախչէին։ zohrab-1805▾ eastern-1994▾ western am▾	30:330:3 Бедностью и голодом истощенные, они убегают в степь безводную, мрачную и опустевшую; 30:3 ἐν εν in ἐνδείᾳ ενδεια and; even λιμῷ λιμος famine; hunger ἄγονος αγονος the φεύγοντες φευγω flee ἄνυδρον ανυδρος waterless ἐχθὲς χθες yesterday συνοχὴν συνοχη conflict καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness 30:3 בְּ bᵊ בְּ in חֶ֥סֶר ḥˌeser חֶסֶר lack וּ û וְ and בְ vᵊ בְּ in כָפָ֗ן ḵāfˈān כָּפָן hunger גַּ֫לְמ֥וּד gˈalmˌûḏ גַּלְמוּד barren הַֽ hˈa הַ the עֹרְקִ֥ים ʕōrᵊqˌîm ערק gnaw צִיָּ֑ה ṣiyyˈā צִיָּה dry country אֶ֝֗מֶשׁ ˈʔˈemeš אֶמֶשׁ yesterday evening שֹׁואָ֥ה šôʔˌā שֹׁואָה trouble וּ û וְ and מְשֹׁאָֽה׃ mᵊšōʔˈā מְשֹׁואָה desolation 30:3. egestate et fame steriles qui rodebant in solitudine squalentes calamitate et miseriaBarren with want and hunger, who gnawed in the wilderness, disfigured with calamity and misery. 3. They are gaunt with want and famine; they gnaw the dry ground; in the gloom of wasteness and desolation. For want and famine [they were] solitary; fleeing into the wilderness in former time desolate and waste: 30:3 Бедностью и голодом истощенные, они убегают в степь безводную, мрачную и опустевшую; 30:3 ἐν εν in ἐνδείᾳ ενδεια and; even λιμῷ λιμος famine; hunger ἄγονος αγονος the φεύγοντες φευγω flee ἄνυδρον ανυδρος waterless ἐχθὲς χθες yesterday συνοχὴν συνοχη conflict καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness 30:3 בְּ bᵊ בְּ in חֶ֥סֶר ḥˌeser חֶסֶר lack וּ û וְ and בְ vᵊ בְּ in כָפָ֗ן ḵāfˈān כָּפָן hunger גַּ֫לְמ֥וּד gˈalmˌûḏ גַּלְמוּד barren הַֽ hˈa הַ the עֹרְקִ֥ים ʕōrᵊqˌîm ערק gnaw צִיָּ֑ה ṣiyyˈā צִיָּה dry country אֶ֝֗מֶשׁ ˈʔˈemeš אֶמֶשׁ yesterday evening שֹׁואָ֥ה šôʔˌā שֹׁואָה trouble וּ û וְ and מְשֹׁאָֽה׃ mᵊšōʔˈā מְשֹׁואָה desolation 30:3. egestate et fame steriles qui rodebant in solitudine squalentes calamitate et miseria Barren with want and hunger, who gnawed in the wilderness, disfigured with calamity and misery. 3. They are gaunt with want and famine; they gnaw the dry ground; in the gloom of wasteness and desolation. 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 3-8. Над Иовом издеваются лица, не заслуживающие по образу жизни даже названия людей. Жители пустынь, истощенные голодом, они питаются, подобно животным, лебедою (евр. малуах, греч. alima; русск. "зелень подле кустов"; ср. замечания Атенея о бедных пифагорейцах: "alima ywgonteV kai kaka toiauta sullegonteV"), и горькими кореньями дрока. Отверженные обществом, изгнанные из него (ст. 5), они не имеют человеческих жилищ, живут, как животные, в углублениях почвы ("рытвинах потоков"), ущельях скал (ср. XXIV:5-6) и чисто животным образом выражают свои нужды, - "ревут" (ср. VI:5). Adam Clarke: Commentary on the Bible - 1831 30:3: Fleeing into the wilderness - Seeking something to sustain life even in the barren desert. This shows the extreme of want, when the desert is supposed to be the only place where any thing to sustain life can possibly be found. Albert Barnes: Notes on the Bible - 1834 30:3: For want and famine - By hunger and poverty their strength is wholly exhausted, and they are among the miserable outcasts of society. In order to show the depth to which he himself was sunk in public estimation, Job goes into a description of the state of these miserable wretches, and says that he was treated with contempt by the very scum of society, by those who were reduced to the most abject wretchedness, and who wandered in the deserts, subsisting on roots, without clothing, shelter, or home, and who were chased away by the respectable portion of the community as if they were thieves and robbers. The description is one of great power, and presents a sad picture of his own condition. They were solitary - Margin, or, "dark as the night." Hebrew גלמוד galmû d. This word properly means "hard," and is applied to a dry, stony, barren soil. In Arabic it means a hard rock. "Umbreit." In , it is applied to a night in which none are born. Here it seems to denote a countenance, dry, hard, emaciated with hunger. Jerome renders it, "steriles." The Septuagint, ἄγονος agonos - "sterile." Prof. Lee, "Hardly beset." The meaning is, that they were greatly reduced - or dried up - by hunger and want. So Umbreit renders it, "gantz ausgedorrt - altogether dried up." Fleeing into the wilderness - Into the desert or lonely wastes. That is, they "fled" there to obtain, on what the desert produced, a scanty subsistence. Such is the usual explanation of the word rendered "flee" - ערק ‛ â raq. But the Vulgate, the Syriac, and the Arabic, render it "gnawinq," and this is followed by Umbreit, Noyes, Schultens, and Good. According to this the meaning is, that they were "gnawers of the desert;" that is, that they lived by gnawing the roots and shrubs which they found in the desert. This idea is much more expressive, and agrees with the connection. The word occurs in Hebrew only in this verse and in , where it is rendered "My sinews," but which may more appropriately be rendered "My gnawing pains." In the Syriac and Arabic the word means to "gnaw," or "corrode," as the leading signification, and as the sense of the word cannot be determined by its usage in the Hebrew, it is better to depend on the ancient versions, and on its use in the cognate languages. According to this, the idea is, that they picked up a scanty subsistence as they could find it, by gnawing roots and shrubs in the deserts. In the former time - Margin, "yesternight." The Hebrew word (אמשׁ 'emesh) means properly last night; the latter part of the preceding day, and then it is used to denote night or darkness in general. Gesenius supposes that this refers to "the night of desolation," the pathless desert being strikingly compared by the Orientals with darkness. According to this, the idea is not that they had gone but yesterday into the desert, but that they went into the shades and solitudes of the wilderness, far from the homes of men. The sense then is, "They fled into the night of desolate wastes." Desolate and waste - In Hebrew the same word occurs in different forms, designed to give emphasis, and to describe the gloom and solitariness of the desert in the most impressive manner. We should express the same idea by saying that they hid themselves in the "shades" of the wilderness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:3: solitary: or, dark as the night, Job 24:13-16 fleeing into: Job 24:5; Heb 11:38 in former time: Heb. yesternight Job 30:4 John Gill 30:3 For want and famine they were solitary,.... The Targum interprets it, without children; but then this cannot be understood of the fathers; rather through famine and want they were reduced to the utmost extremity, and were as destitute of food as a rock, or hard flint, from whence nothing is to be had, as the word signifies, see Job 3:7; fleeing into the wilderness in former time desolate and waste: to search and try what they could get there for their sustenance and relief, fleeing through fear of being taken up for some crimes committed, or through shame, on account of their miserable condition, not caring to be seen by men, and therefore fled into the wilderness to get what they could there: but since men in want and famine usually make to cities, and places of resort, where provision may be expected; this may be interpreted not of their flying into the wilderness, though of their being there, perhaps banished thither, see Job 30:5; but of their "gnawing" (q), or biting the dry and barren wilderness, and what they could find there; where having short commons, and hunger bitten, they bit close; which, though extremely desolate, they were glad to feed upon what they could light on there; such miserable beggarly creatures were they: and with this agrees what follows. (q) "qui rodebant in solitudine", V. L. "rodentes siccitatem", Schultens. John Wesley 30:3 Solitary - Although want commonly drives persons to places of resort for relief, yet they were so conscious of their own guilt, that they shunned company, and for fear or shame fled into, and lived in desolate places. Robert Jamieson, A. R. Fausset and David Brown 30:3 solitary--literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [UMBREIT]. fleeing--So the Septuagint. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows in Job 30:4. in former time--literally, the "yesternight of desolation and waste" (the most utter desolation; Ezek 6:14); that is, those deserts frightful as night to man, and even there from time immemorial. I think both ideas are in the words darkness [GESENIUS] and antiquity [UMBREIT]. (Is 30:33, Margin).
30:430:4: ※ Որք պատէին խարշափո՛ւն բանջարով. որոց բանջա՛րն իսկ էր կերակուր։ ※ Անարգք եւ արհամարհեալք կարօտեալք յամենայն բարութենէ[9366], [9366] Ոմանք. Որոց բանջար իսկ էր։ Յօրինակին պակասէր. Եւ արհամարհեալք կարօտեալք յամենայն բա՛՛։ Ոսկան. Ամենայն բարութեան։ 4 Նաեւ նրանք, որ խշխշան խոտով էին փաթաթւում, որոնց կերակուրն հէնց խոտն էր, որ կար: 4 Կերակուրի համար մացառներուն քովի մոլոշները* կը քաղէին Ու գիհիի արմատ կը հաւաքէին։ Որք ^[293]պատէին խարշափուն բանջարով,`` որոց բանջարն իսկ էր կերակուր: 30:4: ※ Որք պատէին խարշափո՛ւն բանջարով. որոց բանջա՛րն իսկ էր կերակուր։ ※ Անարգք եւ արհամարհեալք կարօտեալք յամենայն բարութենէ[9366], [9366] Ոմանք. Որոց բանջար իսկ էր։ Յօրինակին պակասէր. Եւ արհամարհեալք կարօտեալք յամենայն բա՛՛։ Ոսկան. Ամենայն բարութեան։ 4 Նաեւ նրանք, որ խշխշան խոտով էին փաթաթւում, որոնց կերակուրն հէնց խոտն էր, որ կար: 4 Կերակուրի համար մացառներուն քովի մոլոշները* կը քաղէին Ու գիհիի արմատ կը հաւաքէին։ zohrab-1805▾ eastern-1994▾ western am▾	30:430:4 щиплют зелень подле кустов, и ягоды можжевельника хлеб их. 30:4 οἱ ο the περικλῶντες περικλειω in; on ἠχοῦντι ηχω who; that ἅλιμα αλιμον be αὐτῶν αυτος he; him τὰ ο the σῖτα σιτος wheat ἄτιμοι ατιμος dishonored δὲ δε though; while καὶ και and; even πεφαυλισμένοι φαυλιζω straitened παντὸς πας all; every ἀγαθοῦ αγαθος good οἳ ος who; what καὶ και and; even ῥίζας ριζα root ξύλων ξυλον wood; timber ἐμασῶντο μασσαομαι gnaw ὑπὸ υπο under; by λιμοῦ λιμος famine; hunger μεγάλου μεγας great; loud 30:4 הַ ha הַ the קֹּטְפִ֣ים qqōṭᵊfˈîm קטף pluck off מַלּ֣וּחַ mallˈûₐḥ מַלּוּחַ salt-herb עֲלֵי־ ʕᵃlê- עַל upon שִׂ֑יחַ śˈîₐḥ שִׂיחַ shrub וְ wᵊ וְ and שֹׁ֖רֶשׁ šˌōreš שֹׁרֶשׁ root רְתָמִ֣ים rᵊṯāmˈîm רֹתֶם broom לַחְמָֽם׃ laḥmˈām לֶחֶם bread 30:4. et mandebant herbas et arborum cortices et radix iuniperorum erat cibus eorumAnd they ate grass, and barks of trees, and the root of junipers was their food. 4. They pluck salt-wort by the bushes; and the roots of the broom their meat. Who cut up mallows by the bushes, and juniper roots [for] their meat: 30:4 щиплют зелень подле кустов, и ягоды можжевельника хлеб их. 30:4 οἱ ο the περικλῶντες περικλειω in; on ἠχοῦντι ηχω who; that ἅλιμα αλιμον be αὐτῶν αυτος he; him τὰ ο the σῖτα σιτος wheat ἄτιμοι ατιμος dishonored δὲ δε though; while καὶ και and; even πεφαυλισμένοι φαυλιζω straitened παντὸς πας all; every ἀγαθοῦ αγαθος good οἳ ος who; what καὶ και and; even ῥίζας ριζα root ξύλων ξυλον wood; timber ἐμασῶντο μασσαομαι gnaw ὑπὸ υπο under; by λιμοῦ λιμος famine; hunger μεγάλου μεγας great; loud 30:4 הַ ha הַ the קֹּטְפִ֣ים qqōṭᵊfˈîm קטף pluck off מַלּ֣וּחַ mallˈûₐḥ מַלּוּחַ salt-herb עֲלֵי־ ʕᵃlê- עַל upon שִׂ֑יחַ śˈîₐḥ שִׂיחַ shrub וְ wᵊ וְ and שֹׁ֖רֶשׁ šˌōreš שֹׁרֶשׁ root רְתָמִ֣ים rᵊṯāmˈîm רֹתֶם broom לַחְמָֽם׃ laḥmˈām לֶחֶם bread 30:4. et mandebant herbas et arborum cortices et radix iuniperorum erat cibus eorum And they ate grass, and barks of trees, and the root of junipers was their food. 4. They pluck salt-wort by the bushes; and the roots of the broom their meat. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:4: Who cut up mallows by the bushes - מלוח malluach, which we translate mallows, comes from מלח melach, salt; some herb or shrub of a salt nature, sea-purslane, or the salsaria, salsola, or saltwort. Bochart says it is the ἁλιμος of the Greeks, and the halimus of the Romans. Some translate it nettles. The Syriac and Arabic omit the whole verse. The halimus, or atriplex halimus, grows near the sea in different countries, and is found in Spain, America, England, and Barbary. The salsaria, salsola, or saltwort, is an extensive genus of plants, several common to Asia, and not a few indigenous to a dry and sandy soil. And juniper roots for their meat - רתמים rethamim. This is variously translated juniper, broom, furze, gorse, or whin. It is supposed to derive its name from the toughness of its twigs, as רתם ratham signifies to bind; and this answers well enough to the broom. Genista quoque vinculi usum praestat, "The broom serves for bands," says Pliny, Hist. Nat. lib. xxiv., c. 9. But how can it be said that the roots of this shrub were eaten? I do not find any evidence from Asiatic writers that the roots of the juniper tree were an article of food; and some have supposed, because of this want of evidence, that the word לחמם lachmam, for their bread, should be understood thus, to bake their bread, because it is well known that the wood of the juniper gives an intense heat, and the coals of it endure a long time; and therefore we find coals of juniper, גחלי רחמים gachaley rethamim, used Psa 120:4 to express severe and enduring punishment. But that the roots of the juniper were used for food in the northern countries, among the Goths, we have a positive testimony from Olaus Magnus, himself a Goth, and archbishop of Upsal, in lib. vii., c. 4, of his Hist. de Gentibus Septentrionalibus. Speaking of the great number of different trees in their woods, he says: "There is a great plenty of beech trees in all the northern parts, the virtue whereof is this: that, being cut between the bark and the wood, they send forth a juice that is good for drink. The fruit of them in famine serves for bread, and their bark for clothing. Likewise also the berries of the juniper, yea, even the roots of this tree are eaten for bread, as holy Job testifies, though it is difficult to come at them by reason of their prickles: in these prickles, or thorns, live coals will last a whole year. If the inhabitants do not quench them, when winds arise they set the woods on fire, and destroy all the circumjacent fields." In this account both the properties of the juniper tree, referred to by Job and David, are mentioned by the Gothic prelate. They use its berries and roots for food, and its wood for fire. Albert Barnes: Notes on the Bible - 1834 30:4: Who cut up mallows - For the purpose of eating. Mallows are common medicinal plants, famous for their emollient or softening properties, and the size and brilliancy of their flowers. It is not probable, however, that Job referred to what we commonly understand by the word mallows. It has been commonly supposed that he meant a species of plant, called by the Greeks Hallimus, a sunfish plant, or "salt wort," growing commonly in the deserts and poor land, and eaten as a salad. The Vulgate renders it simply "herbas;" the Septuagint, ἄλιμα alima. The Hebrew word, according to Umbreit, means a common salad of a saltish taste, whose young leaves being cooked, constituted food for the poorer classes. The Hebrew word מלוח mallû ach is from מלח mâ lach, "salt," and properly refers to a marine plant or vegetable. By the bushes - Or among the bushes; that is, that which grew among the bushes of the desert. They wandered about in the desert that they might obtain this very humble fare. And juniper-roots - The word here rendered "juniper" רתם rethem, occurs only in this place, and in Kg1 19:4-5; Psa 120:4. In each place it is rendered "juniper." In 1 Kings it is mentioned as the tree under which Elijah sat down when he fled into the wilderness for his life; In Psa 120:4, it is mentioned as a material for making coals. "Sharp arrows of the mighty, with coals of juniper." It is rendered "juniper" by Jerome, and by the rabbis. The verb (רתם râ qab) occurs in Mic 1:13, where it is rendered "bind," and means to bind on, to make fast; and probably the plant here referred to received its name in some way from the notion of "binding" - perhaps because its long, flexible, and slender twigs were used for binding, or for "withes." There is no evidence, however, that the "juniper" is in any case intended. It denotes a species of "broom - spartium junceum" of Linn., which grows abundantly in the deserts of Arabia. It is the "Genista raetam" of Forskal. "Flora" Egypt. Arab. p. 214. It has small variegated blossoms, and grows in the water-courses of the Wadys. Dr. Robinson (Bibl. Researches, i. 299) says, "The Retem is the largest and most conspicuous shrub of these de sects, growing thickly in the water-courses and valleys. Our Arabs always selected the place of encampment (if possible) in a place where it grew, in order to be sheltered by it at night from the wind; and, during the day, when they often went on in advance of the camels, we found them not unfrequently sitting or sleeping under a bush of Retem, to protect them from the sun. It was in this very desert, a day's journey from Beersheba, that the prophet Elijah lay down and slept beneath the same shrub. The roots are very bitter, and are regarded by the Arabs as yielding the best charcoal. The Hebrew name רתם rethem, is the same as the present Arabic name." Burckhardt remarks, that he found several Bedouins in the Wady Genne collecting brushwood, which they burned into charcoal for the Egyptian market, and adds that they preferred for this purpose the thick roots of the shrub Rethem, which grew there in abundance. Travels in Syria, p. 483. It could have been only those who were reduced to the utmost penury and want that could have made use of the roots of this shrub for food, and this is doubtless the idea which Job means to convey. It is said to have been occasionally used for food by the poor. See Gesenius, Lex.; Umbreit in loc., and Schultens. A description of the condition of the poor, remarkably similar to this, occurs in Lucan, Lib. vii.; - Cernit miserabile vulgus In pecudum cecidisse cibos, et carpere dumos Et morsu spoliare nemus. Biddulph (in the collection of Voyages from the Library of the Earl of Oxford, p. 807), says he had seen many poor people in Syria gather mallows and clover, and when he had asked them what they designed to do with it, they answered that it was for food. They cooked and ate them. Herodotus, viii. 115, says, that the army of Xerxes, after their defeat, when they had consumed all the grain of the inhabitants in Thessaly, "fed on the natural produce of the earth, stripping wild and cultivated trees alike of their bark and leaves, to such an extremity of famine were they come." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:4: mallows: The Hebrew malluach, in Arabic, malluch, and in Syriac mallucho, is probably the Lalima or Lalimos of the Greeks, and halimus of the Romans, which Dioscorides describes as a kind of bramble, without thorns, the leaves of which are boiled and eaten. juniper roots: The Hebrew rothem, in Arabic, ratim, and in Spanish, retama, most probably signifies the genista or broom, which is very abundant in the deserts of Arabia. for their meat: Kg2 4:38, Kg2 4:39; Amo 7:14; Luk 15:16 Job 30:5 John Gill 30:4 Who cut up mallows by the bushes,.... Which with the Troglodytes were of a vast size (r); or rather "upon the bush" (s) or "tree"; and therefore cannot mean what we call mallows, which are herbs on the ground, and grow not on trees or bushes; and, besides, are not for food, but rather for medicine: though Plutarch (t) says they, were the food of the meaner sort of people; so Horace (u) speaks of them as such; and the word in the original is near in sound to a mallow; but it signifies something salt, wherefore Mr. Broughton renders it "salt herbs"; so Grotius, such as might grow by the seaside, or in salt marshes; and in Edom, or Idumea, where Job lived, was a valley of salt, see 4Kings 14:7. Jarchi says it is the same with what the Syrians in their language call "kakuli", which with them is a kind of pulse; but what the Turks at this day call "kakuli" is a kind of salt herb, like to "alcali", which is the food of camels (x) the Septuagint render the word by "alima"; and, by several modern learned men, what is intended is thought to be the "halimus" of Dioscorides, Galen, and Avicenna; which is like unto a bramble, and grows in hedges and maritime places; the tops of which, when young and tender, are eaten, and the leaves boiled for food, and are eaten by poor people, being what soon filled the belly, and satisfied; and seem to be the same the Moors call "mallochia", and cry about the streets, as food for the poor to buy (y): however it appears upon the whole to be the tops or leaves of some sort of shrub, which Idumean people used to gather and live upon. The following story is reported in the Talmud (z) concerning King Jannai, who "went to Cochalith in the wilderness, and there subdued sixty fortified towns; and, upon his return, he greatly rejoiced, and called all the wise men of Israel, and said unto them, our fathers ate "malluchim" (the word used in this text of Job) at the time they were employed in building the sanctuary; so we will eat "malluchim" on remembrance of our fathers; and they set "malluchim" on tables of gold, and they ate;'' which the gloss interprets herbs; the name of which, in the Syriac language, is "kakuli"; the Targum is, who plucks up thorns instead of eatable herbs. Some (a) render the word "nettles", see Job 30:7; juniper roots for their meat, or "bread" (b); with the roots of which the poor were fed in time of want, as Schindler (v) observes: that bread may be, and has been made out of roots, is certain, as with the West Indians, out of the roots of "ages" and "jucca" (c); and in particular juniper roots in the northern countries have been used for bread (d); and there were a people in Ethiopia above Egypt, who lived upon roots of reeds prepared, and were called "rhisophagi" (e), "root eaters": some render the words, "or juniper roots to heat", or "warm with" (f), as the word is used in Is 47:14; and coals of juniper have in them a very great and vehement heat, see Ps 120:3; but if any part of the juniper tree was taken for this purpose, to warm with when cold, one should think the branches, or the body of the tree, should be cut down, rather than the roots dug up: another sense is given by some (g), that meat or bread is to be understood of the livelihood these persons got by digging up juniper roots, and selling them: there are others that think, that not the roots of juniper, but of "broom" (h), are meant, whose rape, or navew, or excrescence from the roots of it, seem to be more fit food. All this agrees with the Troglodytes, whom Pliny (i) represents as thieves and robbers, and, when pressed with famine, dig up herbs and roots: cutters of roots are reckoned among the worst of men by Manetho (k). (r) Diodorus Siculus, l. 3. p. 175. (s) "super virgulto", Montanus, Schultens; "super arbustum", Bochart. (t) In symposio septem sap. (u) "-----me pascunt olivae. Me cichorea levesque malvae". Carmin. l. 1. Ode. 31. & Epod. Ode. 2. (x) Scheuchzer. Physic. Sacr. vol. 4. p. 760. (y) lbid. vid. Reinesium de Lingua Punic. c. 9. S. 20, 21. (z) T. Bab. Kiddushin, fol. 66. 1. (a) David de Pomis Lexic. fol. 80. 3. (b) "panis eorum", Montanus, Michaelis, Schultens. (v) Lexic. col. 1775. (c) Pet. Martyr. de Angleria, decad. 1. l. 1. (d) Olaus Magnus, de Ritu Gent. Septent. l. 12. c. 4. (e) Diod. Sic. l. 3. p. 159. (f) "Ad calefaciendum se", Pagninus; so Kimchi, Sepher Shorash rad, (g) Hillerus apud Schultens in loc. (h) "radix genistarum", Michaelis, Schultens; so some in Mercerus, Drusius, & Gussetius, p. 839. (i) Nat. Hist. l. 37. c. 8. (k) Apotelesm. l. 5. v. 183. John Wesley 30:4 Who cut - Bitter herbs, which shews their extreme necessity. Juniper - Possibly the word may signify some other plant, for the Hebrews themselves are at a loss for the signification of the names of plants. Robert Jamieson, A. R. Fausset and David Brown 30:4 mallows--rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [MAURER]. by the bushes--among the bushes. juniper--rather, a kind of broom, Spartium junceum [LINNÃ†US], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.
30:530:5: որք եւ զարմատս փայտից ծամէին ՚ի սաստի՛կ սովոյ։ Յարեա՛ն ՚ի վերայ իմ գողք. 5 Անարգներ նրանք, արհամարհուածներ, կարօտ մնացած ամէն բարիքի, նրանք, որ սովից ծառի արմատներ էին ծամծմում: 5 Մարդոց մէջէն կը վռնտուէին։Անոնց ետեւէն գողի ետեւէ պոռալու պէս կը պոռային։ ^[294]Անարգք եւ արհամարհեալք եւ կարօտեալք յամենայն բարութենէ, որք եւ զարմատս փայտից ծամէին ի սաստիկ սովոյ: 30:5: որք եւ զարմատս փայտից ծամէին ՚ի սաստի՛կ սովոյ։ Յարեա՛ն ՚ի վերայ իմ գողք. 5 Անարգներ նրանք, արհամարհուածներ, կարօտ մնացած ամէն բարիքի, նրանք, որ սովից ծառի արմատներ էին ծամծմում: 5 Մարդոց մէջէն կը վռնտուէին։Անոնց ետեւէն գողի ետեւէ պոռալու պէս կը պոռային։ zohrab-1805▾ eastern-1994▾ western am▾	30:530:5 Из общества изгоняют их, кричат на них, как на воров, 30:5 ἐπανέστησάν επανιστημι challenge μοι μοι me κλέπται κλεπτης thief 30:5 מִן־ min- מִן from גֵּ֥ו gˌēw גֵּו community יְגֹרָ֑שׁוּ yᵊḡōrˈāšû גרשׁ drive out יָרִ֥יעוּ yārˌîʕû רוע shout עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon כַּ ka כְּ as † הַ the גַּנָּֽב׃ ggannˈāv גַּנָּב thief 30:5. qui de convallibus ista rapientes cum singula repperissent ad ea cum clamore currebantWho snatched up these things out of the valleys, and when they had found any of them, they ran to them with a cry. 5. They are driven forth from the midst ; they cry after them as after a thief. They were driven forth from among [men], ( they cried after them as [after] a thief: 30:5 Из общества изгоняют их, кричат на них, как на воров, 30:5 ἐπανέστησάν επανιστημι challenge μοι μοι me κλέπται κλεπτης thief 30:5 מִן־ min- מִן from גֵּ֥ו gˌēw גֵּו community יְגֹרָ֑שׁוּ yᵊḡōrˈāšû גרשׁ drive out יָרִ֥יעוּ yārˌîʕû רוע shout עָ֝לֵ֗ימֹו ˈʕālˈêmô עַל upon כַּ ka כְּ as † הַ the גַּנָּֽב׃ ggannˈāv גַּנָּב thief 30:5. qui de convallibus ista rapientes cum singula repperissent ad ea cum clamore currebant Who snatched up these things out of the valleys, and when they had found any of them, they ran to them with a cry. 5. They are driven forth from the midst ; they cry after them as after a thief. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:5: They were driven forth - They were persons whom no one would employ; they were driven away from the city; and if any of them appeared, the hue and cry was immediately raised up against them. The last clause Mr. Good translates, "They slunk away from them like a thief," instead of "They cried after them," etc. Albert Barnes: Notes on the Bible - 1834 30:5: They were driven forth from among men - As vagabonds and outcasts. They were regarded as unfit to live among the civilized and the orderly, and were expelled as nuisances. (They cried after them as after a thief.) - The inhabitants of the place where they lived drove them out with a loud outcry, as if they were thieves and robbers. A class of persons are here described who were mere vagrants and plunderers, and who were not allowed to dwell in civilized society, and it was one of the highest aggravations of the calamities of Job, that he was now treated with derision by such outcasts. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:5: driven: Gen 4:12-14; Psa 109:10; Dan 4:25, Dan 4:32, Dan 4:33 Job 30:6 Carl Friedrich Keil and Franz Delitzsch 30:5 5 They are driven forth from society, They cry after them as after a thief. 6 In the most dismal valleys they must dwell, In holes of the earth and in rocks. 7 Among the bushes they croak, Under nettles are they poured forth, 8 Sons of fools, yea sons of base men: They are driven forth out of the land! - If, coming forth from their lurking-places, they allow themselves to be seen in the villages of the plain or in the towns, they are driven forth from among men, e medio pelluntur (to use a Ciceronian phrase). גּו (Syr. gau, Arab. gaww, guww) is that which is internal, here the circle of social life, the organized human community. This expression also is Hebraeo-Arabic; for if one contrasts a house of district with what is outside, he says in Arabic, jûwâ wa-barrâ, guwwâ wa-berrâ, within and without, or Arab. 'l-jûwâ-nı̂ wa-'l-brrâ-nı̂, el-guwwâni wa'l-berrâni, the inside and the outside. In Job 30:5, כּגּנּב, like the thief, is equivalent to, as after the thief, or since this generic Art. is not usual with us Germ. and Engl.: after a thief; French, on crie aprs eux comme aprs le voleur. In Job 30:6, לשׁכּן is, according to Ges. 132, rem. 1 (comp. on Hab 1:17), equivalent to היוּ לשׁכּן, "they are to dwell" = they must dwell; it might also signify, according to the still more frequent usage of the language, habitaturi sunt; it here, however, signifies habitandum est eis, as לבלום, Ps 32:9, obturanda sunt. Instead of בּערוּץ with Shurek, the reading בּערוץ with Cholem (after the form סגור, Hos 13:8) is also found, but without support. ארוּץ is either a substantive after the form גּבוּל (Ges., as Kimchi), or the construct of ערוּץ = נערץ, feared = fearful, so that the connection of the words, which we prefer, is a superlative one: in horridissima vallium, in the most terrible valleys, as Job 41:22, acutissimae testarum (Ew., according to 313, c). The further description of the habitation of this race of men: in holes (חרי = בּחרי) of the earth (עפר, earth with respect to its constituent parts) and rocks (lxx τρῶγλαι πετρῶν), may seem to indicate the aborigines of the mountains of the district of Seir, who are called החרים, τρωγλοδύνται (vid., Genesis, S. 507); but why not, which is equally natural, חורן, Ezek 47:16, Ezek 47:18, the "district of caverns," the broad country about Bosra, with the two Trachnes (τράχωνες), of which the smaller western, the Leg, is the ancient Trachonitis, and with Ituraea (the mountains of the Druses)? (Note: Wetzstein also inclines to refer the description to the Ituraeans, who, according to Apuleius, were frugum pauperes, and according to others, freebooters, and are perhaps distinguished from the Arabes Trachonitae (if they were not these themselves), as the troglodytes are from the Arabs who dwell in tents (on the troglodytes in Eastern Hauran, vid., Reisebericht, S. 44, 126). "The troglodyte was very often able to go without nourishment and the necessaries of life. Their habitations are not unfrequently found where no cultivation of the land was possible, e.g., in Safa. They were therefore the rearers of cattle or marauders. The cattle-rearing troglodyte, because he cannot wander about from one pasture to another like the nomads who dwell in tents, often loses his herds by a failure of pasture, heavy falls of snow (which often produce great devastation, e.g., in Hauran), epidemics, etc. Losses may also arise from marauding attacks from the nomads. Still less is this marauding, which is at enmity with all the world, likely to make a race prosperous, which, like the troglodyte, being bound to a fixed habitation, cannot escape the revenge of those whom it has injured." - Wetzst.) As Job 6:5 shows, there underlies Job 30:7 a comparison of this people with the wild ass. The פּרא, fer, goes about in herds under the guidance of a so-called leader (vid., on Job 39:5), with which the poet in Job 24:5 compares the bands that go forth for forage; here the point of comparison, according to Job 6:5, is their bitter want, which urges from them the cry of pain; for ינהקוּ, although not too strong, would nevertheless be an inadequate expression for their sermo barbarus (Pineda), in favour of which Schlottmann calls to mind Herodotus' (iv. 183) comparison of the language of the Troglodyte Ethiopians with the screech of the night-owl (τετρίγασι κατάπερ αι ̓ νυκτερίδες). Among bushes (especially the bushes of the shih, which affords them some nourishment and shade, and a green resting-place) one hears them, and hears from their words, although he cannot understand them more closely, discontent and lamentation over their desperate condition: there, under nettles (חרוּל, root חר, Arab. ḥrr, as urtica from urere), i.e., useless weeds of the desert, they are poured forth, i.e., spread about in disorder. Thus most moderns take ספח = שׁפך, Arab. sfḥ, comp. סרוּח, profusus, Amos 6:4, Amos 6:7, although one might also abide by the usual Hebrew meaning of the verb ספח (hardened from ספה), adjungere, associare (vid., Habak. S. 88), and with Hahn explain: under nettles they are united together, i.e., they huddle together. But neither the fut. nor the Pual (instead of which one would expect the Niph. or Hithpa.) is favourable to the latter interpretation; wherefore we decide in favour of the former, and find sufficient support for a Hebr.-Arabic ספח in the signification effundere from a comparison of Job 14:19 and the present passage. Job 30:8, by dividing the hitherto latent subject, tells what sort of people they are: sons of fools, profane, insane persons (vid., on Ps 14:1); moreover, or of the like kind (גּם, not אף), sons of the nameless, ignobilium or infamium, since בלי־שׁם is here an adj. which stands in dependence, not filii infamiae = infames (Hirz. and others), by which the second בני is rendered unlike the first. The assertion Job 30:8 may be taken as an attributive clause: who are driven forth ... ; but the shortness of the line and the prominence of the verb are in favour of the independence of the clause like an exclamation in its abrupt and halting form. נכּאוּ is Niph. of נכא = נכה (נכי), root נך, to hew, pierce, strike. (Note: The root Arab. nk is developed in Hebr. נכה, הכּה, in Arab. naka'a and nakâ, first to the idea of outward injury by striking, hewing, etc.; but it is then also transferred to other modes of inflicting injury, and in Arab. nawika, to being injured in mind. The root shows itself in its most sensuous development in the reduplicated form Arab. naknaka, to strike one with repeated blows, fig. for: to press any one hard with claims. According to another phase, the obscene Arab. nâka, fut. i, and the decent Arab. nakaḥa, signify properly to pierce. - Fl.) On הארץ, of arable land in opposition to the steppe, vid., on Job 18:17. Geneva 1599 30:5 They were (d) driven forth from among [men], (they cried after them as [after] a thief;) (d) Job shows that those who mocked him in his affliction were like their fathers, wicked and lewd fellows, such as he here describes. John Gill 30:5 They were driven from among men,.... From towns and cities, and all civil society, as unfit to be among them; not for any good, it may be observed, but for crimes that they had done, like our felons, and transported persons: they cried after them as after a thief; as they were driven and run along, the people called after them, saying, there goes a thief; which they said by way of abhorrence of them, and for the shame of them, and that all might be warned and cautioned against them; and, generally speaking, such as are idle and slothful, and thereby become miserable, are pilferers and thieves. Robert Jamieson, A. R. Fausset and David Brown 30:5 they cried--that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.
30:630:6: որոց տունք իւրեանց էին ծակք վիմաց, ՚ի մէջ արձագանգաց գոչեսցեն[9367]. [9367] Ոմանք. ՚Ի մէջ արձագանգաց։ 6 Գողերն են հիմա վեր կացել իմ դէմ, որոնց տները քարայրներն էին, 6 Սոսկալի ձորերու մէջ կը բնակէին, Հողի ու ապառաժներու ծակտիքներուն մէջ։ Յարեան ի վերայ իմ գողք. որոց տունք իւրեանց էին ծակք վիմաց: 30:6: որոց տունք իւրեանց էին ծակք վիմաց, ՚ի մէջ արձագանգաց գոչեսցեն[9367]. [9367] Ոմանք. ՚Ի մէջ արձագանգաց։ 6 Գողերն են հիմա վեր կացել իմ դէմ, որոնց տները քարայրներն էին, 6 Սոսկալի ձորերու մէջ կը բնակէին, Հողի ու ապառաժներու ծակտիքներուն մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	30:630:6 чтобы жили они в рытвинах потоков, в ущельях земли и утесов. 30:6 ὧν ος who; what οἱ ο the οἶκοι οικος home; household αὐτῶν αυτος he; him ἦσαν ειμι be τρῶγλαι τρωγλη stone 30:6 בַּ ba בְּ in עֲר֣וּץ ʕᵃrˈûṣ עָרוּץ slope נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi לִ li לְ to שְׁכֹּ֑ן šᵊkkˈōn שׁכן dwell חֹרֵ֖י ḥōrˌê חֹר hole עָפָ֣ר ʕāfˈār עָפָר dust וְ wᵊ וְ and כֵפִֽים׃ ḵēfˈîm כֵּף rock 30:6. in desertis habitabant torrentium et in cavernis terrae vel super glareamThey dwelt in the desert places of torrents, and in caves of earth, or upon the gravel. 6. In the clefts of the valleys must they dwell, in holes of the earth and of the rocks. To dwell in the clifts of the valleys, [in] caves of the earth, and [in] the rocks: 30:6 чтобы жили они в рытвинах потоков, в ущельях земли и утесов. 30:6 ὧν ος who; what οἱ ο the οἶκοι οικος home; household αὐτῶν αυτος he; him ἦσαν ειμι be τρῶγλαι τρωγλη stone 30:6 בַּ ba בְּ in עֲר֣וּץ ʕᵃrˈûṣ עָרוּץ slope נְחָלִ֣ים nᵊḥālˈîm נַחַל wadi לִ li לְ to שְׁכֹּ֑ן šᵊkkˈōn שׁכן dwell חֹרֵ֖י ḥōrˌê חֹר hole עָפָ֣ר ʕāfˈār עָפָר dust וְ wᵊ וְ and כֵפִֽים׃ ḵēfˈîm כֵּף rock 30:6. in desertis habitabant torrentium et in cavernis terrae vel super glaream They dwelt in the desert places of torrents, and in caves of earth, or upon the gravel. 6. In the clefts of the valleys must they dwell, in holes of the earth and of the rocks. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:6: To dwell in the cliffs of the valleys - They were obliged to take shelter in the most dangerous, out-of-the-way, and unfrequented places. This is the meaning. Albert Barnes: Notes on the Bible - 1834 30:6: To dwell in the cliffs of the valleys - The word here rendered "cliffs" (ערוץ ‛ â rû ts) denotes rather "horror," or something "horrid," and the sense here is, that they dwelt in "the horrer of valleys;" that is, in horrid valleys. The idea is that of deep and frightful glens, where wild beasts ranged, far from the abodes of men, and surrounded by frightful wastes. The word rendered "valleys" (נחל nachal) means properly a brook, stream, water-course - what is now called a wady; a place where the winter torrents run, but which is usually dry in summer; see the notes at . In caves of the earth - Margin, as in Hebrew "holes." Septuagint "Whose houses are - πρῶγλαι πετρῶν trō glai petrō n - caverns of the rocks;" that is, who are "Troglodytes." Caves furnished a natural dwelling for the poor and the outcast, and it is well known that it was not uncommon in Egypt, and in the deserts of Arabia, to occupy such caves as a habitation; see Diod. Sic. Lib. iii. xiv. and Strabo, Lib. 16, And in the rocks - The caverns of the rocks. Dr. Richardson found a large number of such dwellings in the vicinity of Thebes, many of which were large and beautifully formed and sculptured with many curious devices. Mr. Rich, also, saw a large number of such caves not far from Mousal. Residence in Koordistan, vol. ii. p. 94. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:6: dwell: Jdg 6:2; Sa1 22:1, Sa1 22:2; Isa 2:19; Rev 6:15 caves: Heb. holes Job 30:7 John Gill 30:6 To dwell in the cliffs of the valleys,.... Or "brooks" (l), in such hollow places as were made by floods and streams of waters: in caves of the earth, and in the rocks; where they betook themselves for fear of men, and through shame, being naked and miserable not fit to be seen: Job has respect to the Horites and Troglodytes, his neighbours, who dwelt in such places chiefly. (l) "torrentium", Tigurine version, Pagninus, Montanus, &c. Robert Jamieson, A. R. Fausset and David Brown 30:6 They are forced "to dwell." cliffs of the valleys--rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.
30:730:7: որք ընդ խռուովք վայրենեօք բնակեալ էին։ 7 ձայն էին տալիս արձագանքի մէջ եւ ապրում էին չոր ճիւղերի տակ: 7 Մացառներու մէջ կը կանչվռտէին, Եղիճներու տակ կը հաւաքուէին։ ի մէջ արձագանգաց գոչեսցեն. որք ընդ խռուովք վայրենեօք բնակեալ էին: 30:7: որք ընդ խռուովք վայրենեօք բնակեալ էին։ 7 ձայն էին տալիս արձագանքի մէջ եւ ապրում էին չոր ճիւղերի տակ: 7 Մացառներու մէջ կը կանչվռտէին, Եղիճներու տակ կը հաւաքուէին։ zohrab-1805▾ eastern-1994▾ western am▾	30:730:7 Ревут между кустами, жмутся под терном. 30:7 ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle εὐήχων ευηχης scream; shout οἳ ος who; what ὑπὸ υπο under; by φρύγανα φρυγανον stick ἄγρια αγριος wild διῃτῶντο διαιταω feed in a certain way; diet 30:7 בֵּין־ bên- בַּיִן interval שִׂיחִ֥ים śîḥˌîm שִׂיחַ shrub יִנְהָ֑קוּ yinhˈāqû נהק cry תַּ֖חַת tˌaḥaṯ תַּחַת under part חָר֣וּל ḥārˈûl חָרוּל chickling יְסֻפָּֽחוּ׃ yᵊsuppˈāḥû ספח attach 30:7. qui inter huiuscemodi laetabantur et esse sub sentibus delicias conputabantThey pleased themselves among these kind of things, and counted it delightful to be under the briers. 7. Among the bushes they bray; under the nettles they are gathered together. Among the bushes they brayed; under the nettles they were gathered together: 30:7 Ревут между кустами, жмутся под терном. 30:7 ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle εὐήχων ευηχης scream; shout οἳ ος who; what ὑπὸ υπο under; by φρύγανα φρυγανον stick ἄγρια αγριος wild διῃτῶντο διαιταω feed in a certain way; diet 30:7 בֵּין־ bên- בַּיִן interval שִׂיחִ֥ים śîḥˌîm שִׂיחַ shrub יִנְהָ֑קוּ yinhˈāqû נהק cry תַּ֖חַת tˌaḥaṯ תַּחַת under part חָר֣וּל ḥārˈûl חָרוּל chickling יְסֻפָּֽחוּ׃ yᵊsuppˈāḥû ספח attach 30:7. qui inter huiuscemodi laetabantur et esse sub sentibus delicias conputabant They pleased themselves among these kind of things, and counted it delightful to be under the briers. 7. Among the bushes they bray; under the nettles they are gathered together. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:7: Among the bushes they brayed - They cried out among the bushes, seeking for food, as the wild ass when he is in want of provender. Two MSS. read ינאקו yinaku, they groaned, instead of ינהקו yinhaku, they brayed. Under the nettles - חרול charul, the briers or brambles, under the brushwood in the thickest parts of the underwood; they huddled together like wild beasts. Albert Barnes: Notes on the Bible - 1834 30:7: Among the bushes - Coverdale, "Upon the dry heath went they about crying." The Hebrew word is the same which occurs in , and means bushes in general. They were heard in the shrubbery that grew in the desert. They brayed - ינהקו yinâ haqû. The Vulgate renders this, "They were concealed." The Septuagint, "Amidst sweet sounds they cry out." Noyes, "They utter their cries." The Hebrew word properly means to "bray." It occurs only here and in , where it is applied to the ass. The sense here is, that the voices of this vagrant and wretched multitude was heard in the desert like the braying of asses. Under the nettles - Dr. Good, "Under the briers." Prof. Lee, "Beneath the broom-pea." Noyes, "Under the thorns." The Hebrew word חרול châ rû l, occurs only here and in Zep 2:9, and Pro 24:31, in each of which places it is rendered "nettles." It is probably derived from חרל = חרר, to burn, to glow, and is given to nettles from the burning or prickling sensation which they produce. Either the word nettles, thistles, or thorns, would sufficiently answer to its derivation. It does not occur in the Arabic. Castell. Umbreit renders it, "unter Dornen - under thorns." They were gathered together - Vulgate, "They accounted it a delicacy to be in a thorn-hedge." The word used here (ספח sâ phach) means "to add;" and then to be added or assembled together. The idea is, that they were huddled together quite promiscuously in the wild-growing bushes of the desert. They had no home; no separate habitation. This description is interesting, not only as denoting the depth to which Job had been reduced when he was the object of contempt by such vagrants, but as illustrative of a state of society existing then. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:7: brayed: Job 6:5, Job 11:12; Gen 16:12 the nettles: Charul probably denotes some kind of briar or bramble, so Vulgate renders it by spina or sentis, (Pro 24:31. Zep 2:9). Celsius and Scheuchzer are inclined to think it the paliurus, a shrub growing sometimes to a considerable height in desert places. "One of the inconveniences of the vegetable thickets of Egypt is," says Denon, "that it is difficult to remain in them, as nine tenths of the trees and plants are armed with inexorable thorns, which suffer only an unquiet enjoyment of the shadow which is so constantly desirable. Job 30:8 John Gill 30:7 Among the bushes they brayed,.... Like wild asses; so Sephorno, to which wicked men are fitly compared, Job 11:12; or they "cried", or "groaned" (m), and "moaned" among the bushes, where they lay lurking; either they groaned through cold, or want of food; for the wild ass brays not but when in want, Job 6:5; under the nettles they were gathered together; or "under thistles" (n), as some, or "under thorns", as (o) others; under thorn hedges, where they lay either for shelter, or to hide themselves, or to seize upon a prey that might pass by; and so were such sort of persons as in the parable in Lk 14:23; it not being usual for nettles to grow so high as to cover persons, at least they are not a proper shelter, and much less an eligible one; though some render the words, they were "pricked" (p), blistered and wounded, a word derived from this being used for the scab of leprosy, Lev 13:6; and so pustules and blisters are raised by the sting of nettles: the Targum is, "under thorns they were associated together;'' under thorn hedges, as before observed; and if the juniper tree is meant in Job 30:4, they might be said to be gathered under thorns when under that; since, as Pliny (q) says, it has thorns instead of leaves; and the shadow of it, according to the poet (r), is very noxious and disagreeable. (m) "clamabant", Vatablus, Mercerus; so Ben Gerson; "gemebant", Michaelis; so Broughton. (n) "sub carduis", Vatablus. (o) "Sub sentibus", V. L. "sub vepreto aliquo", Tigurine version; "sub vepribus", Cocceius; "sub spina", Noldius, p. 193. Schultens. (p) "pungebantur", Junius & Tremellius; "se ulcerant", Gussetius, p. 565. so Ben Gersom; "they smarted", Broughton. (q) Nat. Hist. l. 16. c. 24. (r) "Juniperi gravis umbra----" Virgil. Bucolic. Eclog. 10. John Wesley 30:7 Brayed - Like the wild asses, for hunger or thirst. Thorns - Under which they hide themselves, that they might not be discovered when they are sought out for justice. Robert Jamieson, A. R. Fausset and David Brown 30:7 brayed--like the wild ass (Job 6:5 for food). The inarticulate tones of this uncivilized rabble are but little above those of the beast of the field. gathered together--rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes. nettles--or brambles [UMBREIT].
30:830:8: Որդիք անզգամաց եւ անուանարկաց, եւ շիջելափառք յերկրէ[9368]։ [9368] Ոմանք. Եւ անուն անարգաց, եւ շիջե՛՛։ Ուր երկու օրինակք համաձայնք իրերաց. Եւ անուն արկարկաց եւ շիջեալ փառք յերկրէ։ 8 Զաւակներն էին անզգամների, որոնց անունը, ինչպէս եւ փառքը մարել են երկրում: 8 Յիմար ու աննշան մարդոց զաւակներ ըլլալով՝ Երկրէն կը վռնտուէին։ Որդիք անզգամաց եւ անուանարկաց, եւ շիջելափառք յերկրէ: 30:8: Որդիք անզգամաց եւ անուանարկաց, եւ շիջելափառք յերկրէ[9368]։ [9368] Ոմանք. Եւ անուն անարգաց, եւ շիջե՛՛։ Ուր երկու օրինակք համաձայնք իրերաց. Եւ անուն արկարկաց եւ շիջեալ փառք յերկրէ։ 8 Զաւակներն էին անզգամների, որոնց անունը, ինչպէս եւ փառքը մարել են երկրում: 8 Յիմար ու աննշան մարդոց զաւակներ ըլլալով՝ Երկրէն կը վռնտուէին։ zohrab-1805▾ eastern-1994▾ western am▾	30:830:8 Люди отверженные, люди без имени, отребье земли! 30:8 ἀφρόνων αφρων senseless υἱοὶ υιος son καὶ και and; even ἀτίμων ατιμος dishonored ὄνομα ονομα name; notable καὶ και and; even κλέος κλεος renown ἐσβεσμένον σβεννυμι extinguish; quench ἀπὸ απο from; away γῆς γη earth; land 30:8 בְּֽנֵי־ bᵊˈnê- בֵּן son נָ֭בָל ˈnāvāl נָבָל stupid גַּם־ gam- גַּם even בְּנֵ֣י bᵊnˈê בֵּן son בְלִי־ vᵊlî- בְּלִי destruction שֵׁ֑ם šˈēm שֵׁם name נִ֝כְּא֗וּ ˈnikkᵊʔˈû נכא scourge מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 30:8. filii stultorum et ignobilium et in terra penitus non parentesThe children of foolish and base men, and not appearing at all upon the earth. 8. children of fools, yea, children of base men; they were scourged out of the land. They were children of fools, yea, children of base men: they were viler than the earth: 30:8 Люди отверженные, люди без имени, отребье земли! 30:8 ἀφρόνων αφρων senseless υἱοὶ υιος son καὶ και and; even ἀτίμων ατιμος dishonored ὄνομα ονομα name; notable καὶ και and; even κλέος κλεος renown ἐσβεσμένον σβεννυμι extinguish; quench ἀπὸ απο from; away γῆς γη earth; land 30:8 בְּֽנֵי־ bᵊˈnê- בֵּן son נָ֭בָל ˈnāvāl נָבָל stupid גַּם־ gam- גַּם even בְּנֵ֣י bᵊnˈê בֵּן son בְלִי־ vᵊlî- בְּלִי destruction שֵׁ֑ם šˈēm שֵׁם name נִ֝כְּא֗וּ ˈnikkᵊʔˈû נכא scourge מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 30:8. filii stultorum et ignobilium et in terra penitus non parentes The children of foolish and base men, and not appearing at all upon the earth. 8. children of fools, yea, children of base men; they were scourged out of the land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:8: Children of fools - Children of nabal; children without a name; persons of no consideration, and descendants of such. Viler than the earth - Rather, driven out of the land; persons not fit for civil society. Albert Barnes: Notes on the Bible - 1834 30:8: They were children of fools - The word rendered "fools" נבל nâ bâ l, means, (1) stupid, foolish; and (2) abandoned, impious; compare Sa1 25:3, Sa1 25:25. Here it means the worthless, the refuse of society, the abandoned. They had no respectable parentage. Umbreit, "A brood of infamy." Coverdale, "Children of fools and villains." Children of base men - Margin, as in Hebrew, "men of no name." They were men of no reputation; whose ancestors had in no way been distinguished; possibly meaning, also, that they herded together as beasts without even a name. They were viler than the earth - Gesenius renders this, "They are frightened out of the land." The Hebrew word (כאה) means "to chide, to upbraid," and then in the niphal "to be chidden away," or "to be driven off." The sense is, as an impious and low-born race they were driven out of the land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:8: children: Kg2 8:18, Kg2 8:27; Ch2 22:3; Psa 49:10-13; Jer 7:18; Mar 6:24 fools: Pro 1:7, Pro 1:22, Pro 16:22 base men: Heb. men of no name viler: Job 40:4; Psa 15:4; Isa 32:6 Job 30:9 John Gill 30:8 They were children of fools,.... Their parents were fools, or they themselves were such; foolish children, or foolish men, were they that derided Job; and their derision of him was a proof of it: the meaning is not that they were idiots, or quite destitute of reason and natural knowledge, but that they were men of slender capacities; they were "Nabal like", which is the word here used of them; and, indeed, it may easily be concluded, they could not have much knowledge of men and things, from their pedigree, education, and manner of living before described; though rather this may signify their being wicked men, or children of such, which is the sense of the word "fool" frequently in the Psalms of David, and in the Proverbs of Solomon; and men may be fools in this sense, as having no understanding of divine and spiritual things, who yet have wit enough to do evil, though to do good they have no knowledge: yea, children of base men, or "men without a name" (s); a kind without fame, Mr. Broughton renders it; an infamous generation of men, famous for nothing; had no name for blood, birth, and breeding; for families, for power and authority among men, having no title of honour or of office; nor for wealth, wisdom, nor strength, for which some have a name; but these men had no name but an ill one, for their folly and wickedness; had no good name, were of no credit and reputation with men; and perhaps, strictly and literally speaking, were without a name, being a spurious and bastardly breed; or living solitary in woods and deserts, in cliffs and caves; they belonged not to any tribe or nation, and so bore no name: they are viler than the earth; on which they trod, and who are unworthy to tread upon it; and out of which their vile bodies were made, and yet were viler than that which is the basest of the elements, being most distant from heaven, the throne of God (t); they were not so valuable as some parts of the earth, the gold and silver, but were as vile as the dross of the earth, and viler than that; they were crushed and bruised, and "broken" more than the earth, as the word (u) signifies; they were as small and as contemptible as the dust of the earth and the mire of the streets, and more so; or than the men of the earth, as Aben Ezra observes, than the meanest and worst, and vilest of men: Mr. Broughton renders it, "banished from the earth"; smitten, stricken, and driven out of the land where they had dwelt, Job 30:5; whipped out of it, as some translate the word (w), as vagabonds; as a lazy, idle, pilfering set of people, not fit to be in human society; and by such base, mean, lowly people, were Christ and his apostles ill treated; see Mt 23:33. (s) "absque nomine", Pagninus, Montanus, Vatablus; so Beza, Mercerus, Piscator, Drusius, Michaelis, Cocceius. (t) See Weemse's Observat. Natural. c 3. (u) "contriti", Montanus, Bolducius; so the Targum. (w) "Flagellati", Schultens. Robert Jamieson, A. R. Fausset and David Brown 30:8 fools--that is, the impious and abandoned (1Kings 25:25). base--nameless, low-born rabble. viler than, &c.--rather, they were driven or beaten out of the land. The Horites in Mount Seir (Gen 14:6 with which compare Gen 36:20-21; Deut 2:12, Deut 2:22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytÃ&brvbr;, or "dwellers in caves." To these Job alludes here (Job 30:1-8, and Gen 24:4-8, which compare together).
30:930:9: Արդ քնա՛ր եմ ես նոցա, եւ զի՛ս ունին բամբասանս[9369]։ [9369] Ոսկան. Ունին ՚ի բամբա՛՛։ 9 Հիմա քնար եմ դարձել ձեռքներին, եւ իմ մասին են նրանք բամբասում: 9 Ու հիմա ես անոնց խաղը՝ Նաեւ անոնց ծաղրանքի առարկան եղեր եմ։ Արդ քնար եմ ես նոցա, եւ զիս ունին բամբասանս: 30:9: Արդ քնա՛ր եմ ես նոցա, եւ զի՛ս ունին բամբասանս[9369]։ [9369] Ոսկան. Ունին ՚ի բամբա՛՛։ 9 Հիմա քնար եմ դարձել ձեռքներին, եւ իմ մասին են նրանք բամբասում: 9 Ու հիմա ես անոնց խաղը՝ Նաեւ անոնց ծաղրանքի առարկան եղեր եմ։ zohrab-1805▾ eastern-1994▾ western am▾	30:930:9 Их-то сделался я ныне песнью и пищею разговора их. 30:9 νυνὶ νυνι right now δὲ δε though; while κιθάρα κιθαρα harp ἐγώ εγω I εἰμι ειμι be αὐτῶν αυτος he; him καὶ και and; even ἐμὲ εμε me θρύλημα θρυλημα have; hold 30:9 וְ֭ ˈw וְ and עַתָּה ʕattˌā עַתָּה now נְגִינָתָ֣ם nᵊḡînāṯˈām נְגִינָה music הָיִ֑יתִי hāyˈîṯî היה be וָ wā וְ and אֱהִ֖י ʔᵉhˌî היה be לָהֶ֣ם lāhˈem לְ to לְ lᵊ לְ to מִלָּֽה׃ millˈā מִלָּה word 30:9. nunc in eorum canticum versus sum et factus sum eis proverbiumNow I am turned into their song, and am become their byword. 9. And now I am become their song, yea, I am a byword unto them. And now am I their song, yea, I am their byword: 30:9 Их-то сделался я ныне песнью и пищею разговора их. 30:9 νυνὶ νυνι right now δὲ δε though; while κιθάρα κιθαρα harp ἐγώ εγω I εἰμι ειμι be αὐτῶν αυτος he; him καὶ και and; even ἐμὲ εμε me θρύλημα θρυλημα have; hold 30:9 וְ֭ ˈw וְ and עַתָּה ʕattˌā עַתָּה now נְגִינָתָ֣ם nᵊḡînāṯˈām נְגִינָה music הָיִ֑יתִי hāyˈîṯî היה be וָ wā וְ and אֱהִ֖י ʔᵉhˌî היה be לָהֶ֣ם lāhˈem לְ to לְ lᵊ לְ to מִלָּֽה׃ millˈā מִלָּה word 30:9. nunc in eorum canticum versus sum et factus sum eis proverbium Now I am turned into their song, and am become their byword. 9. And now I am become their song, yea, I am a byword unto them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9-10. У этого "отребья земли" (ст. 8) Иов и сделался предметом насмешливых песен (евр. "негинатам" ср. Пс LXVIII:13; Плач III:14). С чувством отвращения (ср. XIX:19) они бегут от страдальца и если приходят к нему, лишь для того, чтобы выразить свое презрение плевком (ср. XVII:6). Adam Clarke: Commentary on the Bible - 1831 30:9: Now am I their song - I am the subject of their mirth, and serve as a proverb or by-word. They use me with every species of indignity. Albert Barnes: Notes on the Bible - 1834 30:9: And now am I their song - See ; compare Psa 69:12, "I was the song of the drunkards;" Lam 3:14, "I was a derision to all my people, and their song all the day." The sense is, that they made Job and his calamities the subject of low jesting, and treated him with contempt. His name and sufferings would be introduced into their scurrilous songs to give them pith and point, and to show how much they despised him now. Yea, I am their by-word - See the notes at . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:9: am I: Job 17:6; Psa 35:15, Psa 35:16, Psa 44:14, Psa 69:12; Lam 3:14, Lam 3:63 Job 30:10 Carl Friedrich Keil and Franz Delitzsch 30:9 9 And now I am become their song, And a by-word to them. 10 They avoid me, they flee far from me, And spare not my face with spitting. 11 For my cord of life He hath loosed, and afflicted me, Therefore they let loose the bridle recklessly. 12 The rabble presses upon my right hand, They thrust my feet away, And cast up against me their destructive ways. The men of whom Job complains in this strophe are none other than those in the preceding strophe, described from the side of their coarse and degenerate behaviour, as Job 24:4-8 described them from the side of the wrong which was practised against them. This rabble, constitutionally as well as morally degraded, when it comes upon Job's domain in its marauding expeditions, makes sport of the sufferer, whose former earnest admonitions, given from sympathizing anxiety for them, seemed to them as insults for which they revenge themselves. He is become their song of derision (נגינתם to be understood according to the dependent passage, Lam 3:14, and Ps 69:13), and is למלּה to them, their θρύλλημα (lxx), the subject of their foolish talk (מלּה - Arab. mille, not = melle, according to which Schultens interprets it, sum iis fastidio). Avoiding him, and standing at a distance from him, they make their remarks upon him; and if they come up to him, it is only for the sake of showing him still deeper scorn: a facie ejus non cohibent sputam. The expositors who explain that, contrary to all decent bearing, they spit in his presence (Eichh., Justi, Hirz., Vaih., Hlgst.), or with Fie! spit out before him (Umbr., Hahn, Schlottm.), overlook the fact of its being מפּני, not לפני. The expression as it stands can only affirm that they do not spare his face with spitting (Jer. correctly: conspuere non veruntur), so that consequently he is become, as he has complained in Job 17:6, a תּפת, an object of spitting (comp. also the declaration of the servant of Jehovah, Is 50:6, which stands in close connection with this declaration of Job, according to previous explanations). Tit now becomes a question, Who is the subj. in Job 30:11? The Chethib יתרו demands an attempt to retain the previous subj. Accordingly, most moderns explain: solvit unusquisque eorum funem suum, i.e., frenum suum, quo continebatur antea a me (Rosenm., Umbr., Stick., Vaih., Hlgst., and others), but it is to be doubted whether יתר can mean frenum; it signifies a cord, the string of a bow, and of a harp. The reconciliation of the signification redundantia, Job 22:20, and funis, is, in the idea of the root, to be stretched tight and long. (Note: The Arab. verb watara shows its sensuous primary signification in Arab. watarun, יתר, cord, bow-string, harp-string (Engl. string): to stretch tight, to extend, so that the thing continues in one line. Hence then Arab. watrun, witrun, separate, unequal, singulus, impar, opp. Arab. šaf‛un, bini, par, just as fard, single, separate, unequal (opp. zaug, a pair, equal number), is derived from farada, properly, so to strain or stretch out, that the thing has no bends or folds; Greek εξαπλοῦν (as in the Shepherd of Hermas: ἐπάνω λεντίου ἐξηπλωμένον λίνον καρπάσινον), an original transitive signification still retained in low Arabic (vid., Bocthor under tendre and Dployer). Then from Arab. watara spring the secondary roots Arab. tatara and tarâ, which proceed from the VIII form (ittatara). The former (tatara) appears only in the Arab. adverb tatran and tatrâ, sigillatim, alii post alios, singly one after another, so that several persons or things form a row interrupted by intervals of space of time; the latter (tara) and its IV form (atra) are equivalent to wâtara, to be active at intervals, with pauses between, as the Arabs explain: "We say Arab. atrâ of a man when he so performs several acts which do not directly follow one another, that there is always a [Arab.] fatrat, intermissio, between two acts." Hence also תּרין, תּרתּין, duals of an assumed sing. תּר, singulus (um), תּרתּ singula, therefore prop. duo singuli (a), duae singulae, altogether parallel to the like meaning thinâni (ithnâni', thinaini (ithnaini), שׁנים; fem. thintâni (ithnatâni), thintaini (ithnataini), שׁתּים instead of שׁנתּים, from an assumed sing. thin-un (ithn-un), thint-un (ithnat-un), from Arab. tanâ, שׁנה, like bin (ibn), bint (ibnat), בּן, בּת (= בּנת, hence בּתּי) from Arab. banâ, בּנה. The significations of watara which Freytag arranges under 1, 2, 3, 4, proceed from the transitive application of יתר, as the Italian soperchiare, soverchiare, from supra, to offend, insult; oltraggiare, outrager, from ultra; ὑβρίζειν from ὑπέρ. Similarly, Arab. tṭâwl ‛lı̂h and ‛stṭâl ‛lı̂h (form VI and X from ṭâl), to act haughtily towards any one, to make him feel one's superiority, properly to stretch one's self out over or against any one. But in another direction the signif. to be stretched out goes into: overhanging, surpassing, projecting, to be superfluous, and to be left over, περιττὸν εἶναι, to exceed a number or bulk, superare (comp. Italian soperchiare as intrans.), περιεῖναι, ὑπερεῖναι; to prove, as result, gain, etc., περιεῖναι, etc. Similar is the development of the meaning of Arab. faḍala and of ṭâ'l, gain, use, from Arab. ṭâl, to be stretched out. In like manner, the German reich, reichlich rich, abundant, comes from the root reichen, recken to stretch, extend. - Fl.) Hirz. therefore imagines the loosing of the cord round the body, which served them as a girdle, in order to strike Job with it. But whether one decides in favour of the Chethib יתרו or of the Keri יתרי, the persons who insult Job cannot in any case be intended. The isolated sing. form of the assertion, while the rabble is everywhere spoken of in the plur., is against it; and also the כּי, which introduces it, and after which Job here allows the reason to come in, why he is abandoned without any means of defence to such brutal misconduct. The subj. of Job 30:11 is God. If יתרו is read, it may not be interpreted: He hath opened = taken off the covering of His string (= bow) (Ew., Hahn, and similarly even lxx, Jer.), for יתר does not dignify the bow, but the string (Arab. muwattar‛, stretched, of a bow); and while פּתח, Ezek. 21:33 (usually שׁלף or הריק), can certainly be said of drawing a sword from its sheath, ערה is the appropriate and usual word (vid., Hab. S. 164) for making bare the bow and shield. Used of the bow-string, פּתּח signifies to loose what is strained, by sending the arrow swiftly forth from it, according to which, e.g., Elizabeth Smith translates: Because He hath let go His bow-string and afflicted me. One cannot, however, avoid feeling that ויּענּני is not a right description of the effect of shooting with arrows, whereas an idea is easily gained from the Keri יתרי, to which the description of the effect corresponds. It has been interpreted: He has loosed my rein or bridle, by means of which I hitherto bound them and held them in check; but יתר in the signification rein or bridle, is as already observed, not practicable. Better Capellus: metaphora ducta est ab exarmato milite, cujus arcs solvitur nervus sicque inermis redditur; but it is more secure, and still more appropriate to the ויענני which follows, when it is interpreted according to Job 4:21 : He has untied (loosened) my cord of life, i.e., the cord which stretched out and held up my tent (the body) (Targ. similarly: my chain and the threads of my cord, i.e., surely: my outward and inward stay of life), and bowled me down, i.e., deprived me of strength (comp. Ps 102:24); or also: humbled me. Even in this his feebleness he is the butt of unbridled arrogance: and they let go the bridle before me (not לפני, in my presence, but מפּני, before me, before whom previously they had respect; מפני the same as Lev 19:32), they cast or shake it off (שׁלּח as Job 39:3, synon. of השׁליך; comp. 3Kings 9:7 with 2Chron 7:20). Is it now possible that in this connection פּרחח can denote any else but the rabble of these good-for-nothing fellows? Ewald nevertheless understands by it Job's sufferings, which as a rank evil swarm rise up out of the ground to seize upon him; Hahn follows Ew., and makes these sufferings the subj., as even in Job 30:11. But if we consider how Ew. translates: "they hung a bridle from my head;" and Hahn: "they have cast a bit before my face," this might make us tired of all taste for this allegorical mode of interpretation. The stump over which they must stumble is Job 30:13, where all climax must be abandoned in order to make the words לא עזר למו intelligible in this allegorical connection. No indeed; פּרחח (instead of which פרחח might be expected, as supra, Job 3:5, כמרירי for כמרירי) is the offspring or rabble of those fathers devoid of morals and honour, those צעירים of Job 30:1, whose laughing-stock Job is now, as the children of priests are called in Talmudic פּרחי כהנּה, and in Arabic farch denotes not only the young of animals, but also a rascal or vagabond. This young rabble rises על־ימין, on Job's right hand, which is the place of an accuser (Ps 109:6), and generally one who follows him up closely and oppresses him, and they press him continually further and further, contending one foot's-breadth after another with him: רגלי שׁלּחוּ, my feet thrust them forth, protrudunt (שׁלּח the same as Job 14:20). By this pressing from one place to another, a way is prepared for the description of their hostile conduct, which begins in Job 30:12 under the figure of a siege. The fut. consec. ויּסלּוּ, Job 30:12, is not meant retrospectively like ויענני, but places present with present in the connection of cause and effect (comp. Ew. 343, a). We must be misled by the fact that ויסלו, Job 19:12 (which see), was said of the host of sufferings which come against Job; here it is those young people who cast up the ramparts of misfortune or burdensome suffering (איד) against Job, which they wish to make him feel. The tradition, supported by the lxx, that Job had his seat outside his domain ἐπὶ τῆς κοπρίας, i.e., upon the mezbele, is excellently suited to this and the following figures. Before each village in Hauran there is a place where the households heap up the sweepings of their stalls, and it gradually reaches a great circumference, and a height which rises above the highest buildings of the village. (Note: One ought to have a correct idea of a Hauranitish mezbele. The dung which is heaped up there is not mixed with straw, because in warm, dry countries no litter is required for the cattle, and comes mostly from single-hoofed animals, since small cattle and oxen often pass the nights on the pastures. It is brought in a dry state in baskets to the place before the village, and is generally burnt once every month. Moreover, they choose days on which the wind if favourable, i.e., does not cast the smoke over the village. The ashes remain. The fertile volcanic ground does not need manure, for it would make the seed in rainy years too luxuriant at the expense of the grain, and when rain fails, burnt it up. If a village has been inhabited for a century, the mezbele reaches a height which far surpasses it. The winter rains make the ash-heaps into a compact mass, and gradually change the mezbele into a firm mound of earth in the interior of which those remarkable granaries, biâr el-ghalle, are laid out, in which the wheat can be completely preserved against heat and mice, garnered up for years. The mezbele serves the inhabitants of the district as a watch-tower, and on close oppressive evenings as a place of assembly, because there is a current of air on the height. There the children play about the whole day long; there the forsaken one lies, how, having been seized by some horrible malady, is not allowed to enter the dwellings of men, by day asking alms of the passers-by, and at night hiding himself among the ashes which the sun has warmed. There the dogs of the village lie, perhaps gnawing at a decaying carcase that is frequently thrown there. Many a village of Hauran has lost its original name, and is called umm el-mezâbil from the greatness and number of these mounds, which always indicate a primitive and extensive cultivation for the villages. And many a more modern village is built upon an ancient mezbele, because there is then a stronger current of air, which renders the position more healthy. The Arabic signification of the root זבל seems to be similarly related to the Hebrew as that of the old Beduin seken (שכן), "ashes," to the Hebrew and Arabic משכן, "a dwelling." - Wetzst.) Notwithstanding, everything is intelligible without this thoroughly Hauranitish conception of the scene of the history. Bereft of the protection of his children and servants, become an object of disgust to his wife, and an abhorrence to his brethren, forsaken by every attention of true affection, Job 19:13-19, Job lies out of doors; and in this condition, shelterless and defenceless, he is abandoned to the hideous malignant joy of those gipsy hordes which wander hither and thither. Geneva 1599 30:9 And now am I their (e) song, yea, I am their byword. (e) They make songs of me, and mock my misery. John Gill 30:9 And now am I their song,.... The subject of their song, of whom they sung ballads about the streets, in public places, and at their festivals and merriments, as Christ the antitype of Job was the song of the drunkard, Ps 69:12; see Lam 3:14; or the meaning may be, they rejoiced in his afflictions and calamities, and made themselves merry with them, which was cruel and inhuman, as David's enemies did in his, and those abject, mean, base people, like those that derided Job: and so the Edomites rejoiced over the children of Judah, in the day of their destruction, and as the inhabitants of Popish countries will rejoice over the witnesses when slain, and make merry, Ps 35:15; yea, I am their byword: all their talk was about him continually, and at every turn would use his name proverbially for an hypocrite, or a wicked man; and thus Christ, of whom Job was a type, became a proverb in the mouth of the Jews, Ps 69:11; and as the Jews themselves now are with others, Jer 24:9. Robert Jamieson, A. R. Fausset and David Brown 30:9 (Job 17:6). Strikingly similar to the derision Jesus Christ underwent (Lam 3:14; Ps 69:12). Here Job returns to the sentiment in Job 30:1. It is to such I am become a song of "derision."
30:1030:10: Գարշեցա՛ն յինէն մեկնեալք ՚ի հեռաստանէ. եւ յերեսաց իմոց թուք ո՛չ խնայէին[9370]։ [9370] Ոմանք. Մեկնեալք ՚ի հեռաստան։ 10 Հեռու մնացին՝ զզուելով ինձնից, եւ չքաշուեցին դէմքիս թքելուց, 10 Ինձմէ գարշելով կը հեռանան քովէս։Երեսս թքնելէ չեն քաշուիր։ Գարշեցան յինէն մեկնեալք ի հեռաստանէ, եւ յերեսաց իմոց թուք ոչ խնայէին: 30:10: Գարշեցա՛ն յինէն մեկնեալք ՚ի հեռաստանէ. եւ յերեսաց իմոց թուք ո՛չ խնայէին[9370]։ [9370] Ոմանք. Մեկնեալք ՚ի հեռաստան։ 10 Հեռու մնացին՝ զզուելով ինձնից, եւ չքաշուեցին դէմքիս թքելուց, 10 Ինձմէ գարշելով կը հեռանան քովէս։Երեսս թքնելէ չեն քաշուիր։ zohrab-1805▾ eastern-1994▾ western am▾	30:1030:10 Они гнушаются мною, удаляются от меня и не удерживаются плевать пред лицем моим. 30:10 ἐβδελύξαντο βδελυσσω abominate; loathsome δέ δε though; while με με me ἀποστάντες αφιστημι distance; keep distance μακράν μακραν far away ἀπὸ απο from; away δὲ δε though; while προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἐφείσαντο φειδομαι spare; refrain πτύελον πτυελος saliva; spittle 30:10 תִּֽ֭עֲבוּנִי ˈtˈiʕᵃvûnî תעב be abhorrent רָ֣חֲקוּ rˈāḥᵃqû רחק be far מֶ֑נִּי mˈennî מִן from וּ֝ ˈû וְ and מִ mi מִן from פָּנַ֗י ppānˈay פָּנֶה face לֹא־ lō- לֹא not חָ֥שְׂכוּ ḥˌāśᵊḵû חשׂך withhold רֹֽק׃ rˈōq רֹק spittle 30:10. abominantur me et longe fugiunt a me et faciem meam conspuere non verenturThey abhor me, and flee far from me, and are not afraid to spit in my face. 10. They abhor me, they stand aloof from me, and spare not to spit in my face. They abhor me, they flee far from me, and spare not to spit in my face: 30:10 Они гнушаются мною, удаляются от меня и не удерживаются плевать пред лицем моим. 30:10 ἐβδελύξαντο βδελυσσω abominate; loathsome δέ δε though; while με με me ἀποστάντες αφιστημι distance; keep distance μακράν μακραν far away ἀπὸ απο from; away δὲ δε though; while προσώπου προσωπον face; ahead of μου μου of me; mine οὐκ ου not ἐφείσαντο φειδομαι spare; refrain πτύελον πτυελος saliva; spittle 30:10 תִּֽ֭עֲבוּנִי ˈtˈiʕᵃvûnî תעב be abhorrent רָ֣חֲקוּ rˈāḥᵃqû רחק be far מֶ֑נִּי mˈennî מִן from וּ֝ ˈû וְ and מִ mi מִן from פָּנַ֗י ppānˈay פָּנֶה face לֹא־ lō- לֹא not חָ֥שְׂכוּ ḥˌāśᵊḵû חשׂך withhold רֹֽק׃ rˈōq רֹק spittle 30:10. abominantur me et longe fugiunt a me et faciem meam conspuere non verentur They abhor me, and flee far from me, and are not afraid to spit in my face. 10. They abhor me, they stand aloof from me, and spare not to spit in my face. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:10: They abhor me - What a state must civil society be in when such indignities were permitted to be offered to the aged and afflicted! Albert Barnes: Notes on the Bible - 1834 30:10: They abhor me - Hebrew, They regard me as abominable. They flee far from me - Even such an impious and low born race now will have nothing to do with me. They would consider it no honor to be associated with me, but keep as far from me as possible. And spare not to spit in my face - Margin, "withhold not spittle from." Noyes renders this "Before my face;" and so Luther Wemyss, Umbreit, and Prof. Lee. The Hebrew may mean either to spit in the face, or to spit "in the presence" of anyone. It is quite immaterial which interpretation is adopted, since in the view of Orientals the one was considered about the same as the other. In their notions of courtesy and urbanity, he commits an insult of the same kind who spits in the presence of another which he would if he spit on him. Are they not right? Should it not be so considered every where? Yet how different their views from the more refined notions of the civilized Occidentals! In America, more than in any other land, are offences of this kind frequent and gross. Of nothing do foreigners complain of us more, or with more justice; and much as we boast of our intelligence and refinement, we should gain much if in this respect we would sit down at the feet of a Bedouin Arab, and incorporate his views into our maxims of politeness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:10: abhor me: Job 19:19, Job 42:6; Psa 88:8; Zac 11:8 flee far: Job 19:13, Job 19:14; Psa 88:8; Pro 19:7; Mat 26:56 spare not to spit in my face: Heb. withhold not spittle from my face, Num 12:14; Deu 25:9; Isa 50:6; Mat 26:67, Mat 27:30 Job 30:11 John Gill 30:10 They abhor me,.... As it is no wonder they should, since his inward and most intimate friends did, Job 19:19; they abhorred him, not for any evil in him; Job was ready enough to abhor that himself, and himself for it, as he did when sensible of it, Job 42:6; but for the good that was in him, spoken or done by him; which carried in it a reproof to them they could not bear; see Amos 5:10; they abhorred him also because of his present meanness and poverty, and because of his afflictions and distresses; and particularly the diseases of his body; so Christ was abhorred by the Scribes, Pharisees and elders of the people, the three shepherds his soul loathed, and their soul abhorred him for his meanness and for his ministry: and even by the whole nation of the Jews, by the body of the people, particularly when they preferred Barabbas, a thief and a murderer, to him, Mk 15:7; see Zech 11:8; they flee from me; as from some hideous monster, or infectious person, as if he had the plague on him, or some nauseous disease, the stench of which they could not bear; so Christ his antitype was used by: his people; when they saw him in his afflictions they hid their faces from him, did not care to look at him, or come nigh him, Is 53:3; and spare not to spit in my face; not in his presence only, as some think, which is too low a sense, but literally and properly in his face, when they vouchsafed to come near him; in this opprobrious way they used him, than which nothing was a greater indignity and affront; and we need not scruple to interpret it in this sense of Job, since our Lord, whose type he was in this and other things, was so treated, Is 50:6. John Wesley 30:10 Spit - Not literally, for they kept far from him, but figuratively, they use all manner of reproachful expressions, even to my face. Herein, also we see a type of Christ, who was thus made a reproach of men, and despised of the people. Robert Jamieson, A. R. Fausset and David Brown 30:10 in my face--rather, refrain not to spit in deliberate contempt before my face. To spit at all in presence of another is thought in the East insulting, much more so when done to mark "abhorrence." Compare the further insult to Jesus Christ (Is 50:6; Mt 26:67).
30:1130:11: ※ Զի բացեալ զկապարճս իւր խոցոտեա՛ց զիս, եւ սա՛նձս երեսաց իմ առաքեաց[9371]։ [9371] Այլք. Երեսաց իմոց։ 11 քանի որ Տէրն էլ կապարճը բացել, խոցոտել էր ինձ, սանձ գցել դէմքիս: 11 Քանի որ Աստուած իմ կապս թուլցնելով՝ զիս խոնարհեցուց։Անոնք իմ ներկայութեանս երասանակը կը թողուն։ ^[295]Զի բացեալ զկապարճս իւր խոցոտեաց զիս. եւ սանձս երեսաց իմ առաքեաց: 30:11: ※ Զի բացեալ զկապարճս իւր խոցոտեա՛ց զիս, եւ սա՛նձս երեսաց իմ առաքեաց[9371]։ [9371] Այլք. Երեսաց իմոց։ 11 քանի որ Տէրն էլ կապարճը բացել, խոցոտել էր ինձ, սանձ գցել դէմքիս: 11 Քանի որ Աստուած իմ կապս թուլցնելով՝ զիս խոնարհեցուց։Անոնք իմ ներկայութեանս երասանակը կը թողուն։ zohrab-1805▾ eastern-1994▾ western am▾	30:1130:11 Так как Он развязал повод мой и поразил меня, то они сбросили с себя узду пред лицем моим. 30:11 ἀνοίξας ανοιγω open up γὰρ γαρ for φαρέτραν φαρετρα he; him ἐκάκωσέν κακοω do bad; turn bad με με me καὶ και and; even χαλινὸν χαλινος bridle τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ἐξαπέστειλαν εξαποστελλω send forth 30:11 כִּֽי־ kˈî- כִּי that יִתְרִ֣ייתרו yiṯrˈî יֶתֶר sinew פִ֭תַּח ˈfittaḥ פתח open וַ wa וְ and יְעַנֵּ֑נִי yᵊʕannˈēnî ענה be lowly וְ֝ ˈw וְ and רֶ֗סֶן rˈesen רֶסֶן bridle מִ mi מִן from פָּנַ֥י ppānˌay פָּנֶה face שִׁלֵּֽחוּ׃ šillˈēḥû שׁלח send 30:11. faretram enim suam aperuit et adflixit me et frenum posuit in os meumFor he hath opened his quiver, and hath afflicted me, and hath put a bridle into my mouth. 11. For he hath loosed his cord, and afflicted me, and they have cast off the bridle before me. Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me: 30:11 Так как Он развязал повод мой и поразил меня, то они сбросили с себя узду пред лицем моим. 30:11 ἀνοίξας ανοιγω open up γὰρ γαρ for φαρέτραν φαρετρα he; him ἐκάκωσέν κακοω do bad; turn bad με με me καὶ και and; even χαλινὸν χαλινος bridle τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ἐξαπέστειλαν εξαποστελλω send forth 30:11 כִּֽי־ kˈî- כִּי that יִתְרִ֣ייתרו yiṯrˈî יֶתֶר sinew פִ֭תַּח ˈfittaḥ פתח open וַ wa וְ and יְעַנֵּ֑נִי yᵊʕannˈēnî ענה be lowly וְ֝ ˈw וְ and רֶ֗סֶן rˈesen רֶסֶן bridle מִ mi מִן from פָּנַ֥י ppānˌay פָּנֶה face שִׁלֵּֽחוּ׃ šillˈēḥû שׁלח send 30:11. faretram enim suam aperuit et adflixit me et frenum posuit in os meum For he hath opened his quiver, and hath afflicted me, and hath put a bridle into my mouth. 11. For he hath loosed his cord, and afflicted me, and they have cast off the bridle before me. 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 11. Причина такого отношения заключается в страданиях Иова. Бог "развязал повод мой", точнее, "веревку" (евр. "итри"), - жизненную силу (ср. Иер X:20; Еккл XII:6), отнял бодрость, крепость сил. И люди, видя бедственное положение страдальца, не имеют ни малейшей сдержанности в издевательствах ("сбросили узду") по адресу того, который ранее пользовался уважением (ср. XII:5). Перевод LXX, славянский, Вульгата и некоторые новейшие экзегеты (Эвальд), читая вместо "итри" "итро" - "колчан свой", переводят все место так: "Бог открыл колчан свой" т. е. поразил Иова стрелами Своего гнева (ср. VI:4; XVI:13). Но и при подобном переводе смысл данного стиха не изменяется: болезнями, страданиями отнята у Иова крепость сил. Adam Clarke: Commentary on the Bible - 1831 30:11: Because he hath loosed my cord - Instead of יתרי yithri, my cord, which is the keri or marginal reading, יתרו yithro, his cord, is the reading of the text in many copies; and this reading directs us to a metaphor taken from an archer, who, observing his butt, sets his arrow on the string, draws it to a proper degree of tension, levels, and then loosing his hold, the arrow flies at the mark. He hath let loose his arrow against me; it has hit me; and I am wounded. The Vulgate understood it in this way: Pharetram enim suam aperuit. So also the Septuagint: Ανοιξας γαρ φαρετραν αυτου; "He hath opened his quiver." They have also let loose the bridle - When they perceived that God had afflicted me, they then threw off all restraints; like headstrong horses, swallowed the bit, got the reins on their own neck, and ran off at full speed. Albert Barnes: Notes on the Bible - 1834 30:11: Because he hath loosed my cord - According to this translation, the reference here is to God, and the sense is, that the reason why he was thus derided and contemned by such a worthless race was, that God had unloosened his cord. That is, God had rendered him incapable of vindicating himself, or of inflicting punishment. The figure, according to this interpretation, is taken from a bow, and Job means to say that his bow was relaxed, his vigor was gone, and they now felt that they might insult him with impunity. But instead of the usual reading in the Hebrew text יתרי yithriy - "my nerve," another reading יתרוּ yithriv - "his nerve," is found in the qeri (margin). This reading has been adopted in the text by Jahn, and is regarded as genuine by Rosenmuller, Umbreit, and Noyes. According to this, the meaning is, that the worthless rabble that now treated him with so much contempt, had relaxed all restraint, and they who had hitherto been under some curb, now rushed upon him in the most unbridled manner. They had cast off all restraint arising from respect to his rank, standing, moral worth, and the dread of his power, and now treated him with every kind of indignity. And afflicted me - By the disrespect and contempt which they have evinced. They have also let loose the bridle before me - That is, they have cast off all restraint - repeating the idea in the first member of the verse. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:11: loosed: Job 12:18, Job 12:21; Sa2 16:5-8 let loose: Psa 35:21; Mat 26:67, Mat 26:68, Mat 27:39-44; Jam 1:26 Job 30:12 Geneva 1599 30:11 Because he hath loosed my (f) cord, and afflicted me, (g) they have also let loose the bridle before me. (f) God has taken from me the force, credit, and authority with which I kept them in subjection. (g) He said that the young men when they saw him, hid themselves as in (Job 29:8), and now in his misery they were impudent and licentious. John Gill 30:11 Because he hath loosed my cord,.... Not his silver cord, for then he must have died immediately, Eccles 12:6; though it may be understood of the loosening of his nerves through the force of his disease, and the afflictions he endured from God and man, see Job 30:17; or rather of the shattered state and condition of his family and substance; which, while he enjoyed, he had respect and reverence from men; but now all being loosed, scattered, and destroyed, he was treated with derision and scorn; or, better still, of his power and authority as a civil magistrate, by which, as with a cord, he bound many to subjection and obedience to him, and which commanded reverence of him; but this being now loosed and removed from him, persons of the baser sort behaved in an insolent manner towards him; there is a "Keri", or a marginal reading of this clause, which we follow; but the "Cetib", or written text, is "his cord"; and so Mr. Broughton renders it, "he hath loosed his string"; which he explains of the string or rein of his government, that holdeth base men from striving with the mighty, and which comes to the same sense; for the power and authority Job had as a governor were of God, and which he had now loosened; the allusion may be to the string of a bow, which being loosed, it cannot cast out the arrow; and respect may be had to what Job had said, Job 29:20, "my bow was renewed in my hand"; it then abode in strength, and its strength was renewed; but now he had lost his power and strength, at least it was greatly weakened, that he could not defend himself, nor punish the wicked: and afflicted me; that is, God, who is also understood in the preceding clause, though not expressed. Job's afflictions were many, and there were second causes of them, who were the movers, instruments, and means of them, as Satan, the Sabeans and Chaldeans, yet they were of God, as the appointer, orderer, and sender of them; and so Job understood them, and always as here ascribed them to him; wherefore there was a just cause for them, and an end to be answered by them, and it became Job patiently to bear them, and to wait the issue of them: now, on this account, the above persons were emboldened and encouraged to use Job in the ill manner they did: they have also let loose the bridle before me; the restraints that were upon them when Job was in his prosperity, and had the reins of government in his hand; these they now cast off, and showed no manner of reverence of him, nor respect for him; and the bridle that was upon their mouths, which kept them from speaking evil of him while he was in power, now they slipped it from them, and gave themselves an unbounded liberty in deriding, reproaching, and reviling him; see Ps 39:1; and this they did before him, in his presence and to his face, who before were mute and silent. John Wesley 30:11 He - God. Cord - Hath slackened the string of my bow, and so rendered my bow and arrows useless; he hath deprived me of my strength or defence. Let loose - They cast off all former restraints of humanity, or modesty, and do those things before mine eyes, which formerly they trembled lest they should come to my ears. Robert Jamieson, A. R. Fausset and David Brown 30:11 He--that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri). my cord--image from a bow unstrung; opposed to Job 29:20. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [UMBREIT].
30:1230:12: Յարեա՛ն ՚ի վերայ աջոյ շառաւեղի. զոտս իւր ձգեաց՝ եւ ճանապա՛րհ արար ՚ի վերայ իմ։ 12 Վեր են կացել արդ ողջ սերունդներով, ոտքերն են պարզել ու ճամփայ ելել՝ յարձակուեն վրաս: 12 Աջ կողմէս լակոտներ կ’ելլեն, Անոնք ոտքերս յառաջ կը հրեն Ու ինծի դէմ իրենց կորստեան ճամբաներ կը պատրաստեն։ Յարեան ի վերայ աջոյ շառաւեղի. զոտս իւր ձգեաց` եւ ճանապարհ արար ի վերայ իմ: 30:12: Յարեա՛ն ՚ի վերայ աջոյ շառաւեղի. զոտս իւր ձգեաց՝ եւ ճանապա՛րհ արար ՚ի վերայ իմ։ 12 Վեր են կացել արդ ողջ սերունդներով, ոտքերն են պարզել ու ճամփայ ելել՝ յարձակուեն վրաս: 12 Աջ կողմէս լակոտներ կ’ելլեն, Անոնք ոտքերս յառաջ կը հրեն Ու ինծի դէմ իրենց կորստեան ճամբաներ կը պատրաստեն։ zohrab-1805▾ eastern-1994▾ western am▾	30:1230:12 С правого боку встает это исчадие, сбивает меня с ног, направляет гибельные свои пути ко мне. 30:12 ἐπὶ επι in; on δεξιῶν δεξιος right βλαστοῦ βλαστος.1 challenge πόδα πους foot; pace αὐτῶν αυτος he; him ἐξέτειναν εκτεινω extend καὶ και and; even ὡδοποίησαν οδοποιεω in; on ἐμὲ εμε me τρίβους τριβος path ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him 30:12 עַל־ ʕal- עַל upon יָמִין֮ yāmîn יָמִין right-hand side פִּרְחַ֪ח pirḥˈaḥ פִּרְחַח [uncertain] יָ֫ק֥וּמוּ yˈāqˌûmû קום arise רַגְלַ֥י raḡlˌay רֶגֶל foot שִׁלֵּ֑חוּ šillˈēḥû שׁלח send וַ wa וְ and יָּסֹ֥לּוּ yyāsˌōllû סלל build עָ֝לַ֗י ˈʕālˈay עַל upon אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path אֵידָֽם׃ ʔêḏˈām אֵיד calamity 30:12. ad dexteram orientis calamitatis meae ilico surrexerunt pedes meos subverterunt et oppresserunt quasi fluctibus semitis suisAt the right hand of my rising, my calamities forthwith arose: they have overthrown my feet, and have overwhelmed me with their paths as with waves. 12. Upon my right hand rise the rabble; they thrust aside my feet, and they cast up against me their ways of destruction. Upon [my] right [hand] rise the youth; they push away my feet, and they raise up against me the ways of their destruction: 30:12 С правого боку встает это исчадие, сбивает меня с ног, направляет гибельные свои пути ко мне. 30:12 ἐπὶ επι in; on δεξιῶν δεξιος right βλαστοῦ βλαστος.1 challenge πόδα πους foot; pace αὐτῶν αυτος he; him ἐξέτειναν εκτεινω extend καὶ και and; even ὡδοποίησαν οδοποιεω in; on ἐμὲ εμε me τρίβους τριβος path ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him 30:12 עַל־ ʕal- עַל upon יָמִין֮ yāmîn יָמִין right-hand side פִּרְחַ֪ח pirḥˈaḥ פִּרְחַח [uncertain] יָ֫ק֥וּמוּ yˈāqˌûmû קום arise רַגְלַ֥י raḡlˌay רֶגֶל foot שִׁלֵּ֑חוּ šillˈēḥû שׁלח send וַ wa וְ and יָּסֹ֥לּוּ yyāsˌōllû סלל build עָ֝לַ֗י ˈʕālˈay עַל upon אָרְחֹ֥ות ʔorḥˌôṯ אֹרַח path אֵידָֽם׃ ʔêḏˈām אֵיד calamity 30:12. ad dexteram orientis calamitatis meae ilico surrexerunt pedes meos subverterunt et oppresserunt quasi fluctibus semitis suis At the right hand of my rising, my calamities forthwith arose: they have overthrown my feet, and have overwhelmed me with their paths as with waves. 12. Upon my right hand rise the rabble; they thrust aside my feet, and they cast up against me their ways of destruction. 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 12-14. Субъектом данных стихов являются не вышеописанные лица, а постигшие Иова болезни. За справедливость этого ручается одинаковое с настоящими описание страданий в XVI:9, 12-14. Сказав о последних в ст. 11, как причине издевательства, Иов переходит теперь к их описанию. Показатели божественного гнева, обвинители Иова в грехах (X:15, 17; XVI:8) и потому называемые стоящими по правую сторону (ср. Пс CVIII:6; Зах III:1), они при своем множестве ("исчадие", точнее, "толпа") отличаются такою необыкновенною силою ("сбивают с ног"), что одни, без посторонней помощи, могут погубить Иова (с. 13). Adam Clarke: Commentary on the Bible - 1831 30:12: Upon my right hand rise the youth - The word פרחח pirchach, which we translate youth, signifies properly buds, or the buttons of trees. Mr. Good has younglings. Younkers would be better, were it not too colloquial. They push away my feet - They trip up my heels, or they in effect trample me under their feet. They rush upon and overwhelm me. They are violently incensed against me. They roll themselves upon me, התגלגלו hithgalgalu, velut unda impellit undam, as waves of the sea which wash the sand from under the feet, and then swamp the man to the bottom; see Albert Barnes: Notes on the Bible - 1834 30:12: Upon my right hand rise the youth - The right hand is the place of honor, and therefore it was felt to be a greater insult that they should occupy even that place. The word rendered "youth" (פרחח pirchach) occurs nowhere else in the Hebrew Scriptures. It is probably from פרח pâ rach, "to sprout, germinate, blossom"; and hence, would mean "a progeny," and would be probably applied to beasts. It is rendered by Jerome, "calamities;" by the Septuagint, "Upon the right hand of the progeny, or brood (βλαστοῦ blastou), they rise," where Schleusner conjectures that βλαστοι _ blastoi should be read, "On the right hand rise a brood or progeny." Umbreit renders it, "eine Brut ... a brood." So Rosenmuller, Noyes, and Schultens. The idea then is, that this rabble rose up, even on his right hand, as a brood of wild animals - a mere rabble that impeded his way. They push away my feet - Instead of giving place for me, they jostle and crowd me from my path. Once the aged and the honorable rose and stood in my presence, and the youth retired at my coming, but now this worthless rabble crowds along with me, jostles me in my goings, and shows me no manner of respect; compare . And they raise up against me the ways of their destruction - They raise up against me destructive ways, or ways that tend to destroy me. The figure is taken from an advancing army, that casts up ramparts and other means of attack designed for the destruction of a besieged city. They were, in like manner, constantly making advances against Job, and pressing on him in a manner that was designed to destroy him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:12: rise: Job 19:18; Isa 3:5 they raise up: Job 19:12 Job 30:13 Geneva 1599 30:12 Upon [my] right [hand] rise the youth; they push away my feet, and they raise up against me the (h) ways of their destruction. (h) That is, they sought by all means how they might destroy me. John Gill 30:12 Upon my right hand rise the youth,.... "Springeth", as Mr. Broughton translates the word; such as were just sprung into being, as it were; the word (n) seems to have the signification of young birds that are not fledged; have not got their feathers on them, but are just got out of the shell, as it were; and such were these young men: some render the word the "flower" (o); as if the flower of men, the chief and principal of them, were meant, such as were Job's three friends, who are here distinguished from the mean and baser sort before spoken of; but the word even in this sense signifies young men, who are like buds and flowers just sprung out, or who are beardless boys, or whose beards are just springing out; so the young priests are in the Misnah (p) called "the flowers of the priesthood": now such as these rose up, not in reverence to Job, as the aged before did, but in an hostile way, to oppose, resist, reproach, and deride him; they rose up on his right hand, took the right hand of him, as if they were his superiors and betters; or they stood at his right hand, took the right hand to accuse him, as Satan did at Joshua's; see Ps 109:6; they push away my feet; they brought heavy charges and violent accusations against him, in order to cast him down, and trample upon him; nor would they suffer him to stand and answer for himself; he could have no justice done him, and so there was no standing for him. If this was to be understood literally, of their pushing at him to throw him down to the ground, or of an attempt trip up his heels, so that his feet were almost gone, and his steps had well nigh slipped, it was very rude and indecent treatment of him indeed: and they raise up against me the ways of their destruction; as, in besieging a town, mounts, forts, and batteries are raised to destroy it, so those persons made use of all ways and means to destroy Job; or they trod upon him, and made him as a path or causeway to walk upon, in order utterly to destroy him. Mr. Broughton renders the words, "they cast upon me the causes of their woe", imputed all their calamities and miseries to him, reproached him on that account, and now were resolved to revenge themselves on him. (n) "pullities", Schultens. (o) "Flos", Schmidt, Michaelis. (p) Misn. Sanhedrin, c. 1. sect. 7. John Wesley 30:12 Right hand - This was the place of adversaries or accusers in courts of justice. The youth - Heb. young striplings, who formerly hid themselves from my presence, Job 29:8. Push - Metaphorically, they endeavour to overwhelm me. Ways - Cause - ways, or banks: so it is a metaphor from soldiers, who cast up banks, against the city which they besiege. Destruction - To destroy me. Robert Jamieson, A. R. Fausset and David Brown 30:12 youth--rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zech 3:1; Ps 109:6). push . . . feet--jostle me out of the way (Job 24:4). ways of--that is, their ways of (that is, with a view to my) destruction. Image, as in Job 19:12, from a besieging army throwing up a way of approach for itself to a city.
30:1330:13: ※ Ընդ շաւիղս կորստեան նոցա շփեցան շաւիղք իմ։ Մերկացո՛յց զպատմուճան իմ. նետի՛ւք իւրովք խոցոտեաց զիս[9372]. [9372] Ոմանք. Շփոթեցան շաւիղք իմ։ 13 Ու խաչուել են ճամփաներս կորստաբեր ուղիների հետ նրանց: 13 Անոնք շաւիղներս կ’աւրեն, վիշտս կ’աւելցնեն Ու անոնց դէմ ինծի օգնութիւն ընող մը չկայ։ Ընդ շաւիղս կորստեան նոցա շփեցան շաւիղք իմ. մերկացոյց զպատմուճան իմ: 30:13: ※ Ընդ շաւիղս կորստեան նոցա շփեցան շաւիղք իմ։ Մերկացո՛յց զպատմուճան իմ. նետի՛ւք իւրովք խոցոտեաց զիս[9372]. [9372] Ոմանք. Շփոթեցան շաւիղք իմ։ 13 Ու խաչուել են ճամփաներս կորստաբեր ուղիների հետ նրանց: 13 Անոնք շաւիղներս կ’աւրեն, վիշտս կ’աւելցնեն Ու անոնց դէմ ինծի օգնութիւն ընող մը չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	30:1330:13 А мою стезю испортили: всё успели сделать к моей погибели, не имея помощника. 30:13 ἐξετρίβησαν εκτριβω path μου μου of me; mine ἐξέδυσεν εκδυω disrobe; take off γάρ γαρ for μου μου of me; mine τὴν ο the στολήν στολη robe 30:13 נָתְס֗וּ nāṯᵊsˈû נתס tear נְֽתִיבָ֫תִ֥י nᵊˈṯîvˈāṯˌî נְתִיבָה path לְ lᵊ לְ to הַוָּתִ֥י hawwāṯˌî הַוָּה destruction יֹעִ֑ילוּ yōʕˈîlû יעל profit לֹ֖א lˌō לֹא not עֹזֵ֣ר ʕōzˈēr עזר help לָֽמֹו׃ lˈāmô לְ to 30:13. dissipaverunt itinera mea insidiati sunt mihi et praevaluerunt et non fuit qui ferret auxiliumThey have destroyed my ways, they have lain in wait against me, and they have prevailed, and there was none to help. 13. They mar my path, they set forward my calamity, men that have no helper. They mar my path, they set forward my calamity, they have no helper: 30:13 А мою стезю испортили: всё успели сделать к моей погибели, не имея помощника. 30:13 ἐξετρίβησαν εκτριβω path μου μου of me; mine ἐξέδυσεν εκδυω disrobe; take off γάρ γαρ for μου μου of me; mine τὴν ο the στολήν στολη robe 30:13 נָתְס֗וּ nāṯᵊsˈû נתס tear נְֽתִיבָ֫תִ֥י nᵊˈṯîvˈāṯˌî נְתִיבָה path לְ lᵊ לְ to הַוָּתִ֥י hawwāṯˌî הַוָּה destruction יֹעִ֑ילוּ yōʕˈîlû יעל profit לֹ֖א lˌō לֹא not עֹזֵ֣ר ʕōzˈēr עזר help לָֽמֹו׃ lˈāmô לְ to 30:13. dissipaverunt itinera mea insidiati sunt mihi et praevaluerunt et non fuit qui ferret auxilium They have destroyed my ways, they have lain in wait against me, and they have prevailed, and there was none to help. 13. They mar my path, they set forward my calamity, men that have no helper. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:13: They mar my path - They destroy the way-marks, so that there is no safety in travelling through the deserts, the guide-posts and way-marks being gone. These may be an allusion here to a besieged city: the besiegers strive by every means and way to distress the besieged; stopping up the fountains, breaking up the road, raising up towers to project arrows and stones into the city, called here raising up against it the ways of destruction, preventing all succor and support. They have no helper - "There is not an adviser among them." - Mr. Good. There is none to give them better instruction. Albert Barnes: Notes on the Bible - 1834 30:13: They mar my path - They break up all my plans. Perhaps here, also, the image is taken from war, and Job may represent himself as on a line of march, and he says that this rabble comes and breaks up his path altogether. They break down the bridges, and tear up the way, so that it is impossible to pass along. His plans of life were embarrassed by them, and they were to him a perpetual annoyance. They set forward my calamity - Luther renders this part of the verse, "It was so easy for them to injure me, that they needed no help." The literal translation of the Hebrew here would be, "they profit for my ruin;" that is, they bring as it were profit to my ruin; they help it on; they promote it. A similar expression occurs in Zac 1:15, "I was but a little displeased, and they helped forward the afliction;" that is, they aided in urging it forward. The idea here is, that they hastened his fall. Instead of assisting him in any way, they contributed all they could to bring him down to the dust. They have no helper - Very various interpretations have been given of this phrase. It may mean, that they had done this alone, without the aid of others; or that they were persons who were held in abhorrence, and whom no one would assist; or that they were worthless and abandoned persons. Schultens has shown that the phrase, "one who has no helper," is proverbial among the Arabs, and denotes a worthless person, or one of the lowest class. In proof of this, he quotes the Hamasa, which he thus translates, Videmus vos ignobiles, pauperes, quibus nullus ex reliquis hominibus adjutor. See, also, other similar expressions quoted by him from Arabic writings. The idea here then is, probably, that they were so worthless and abandoned that no one would help them - an expression denoting the utmost degradation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:13: they set forward: Psa 69:26; Zac 1:15 Job 30:14 Carl Friedrich Keil and Franz Delitzsch 30:13 13 They tear down my path, They minister to my overthrow, They who themselves are helpless. 14 As through a wide breach they approach, Under the crash they roll onwards. 15 Terrors are turned against me, They pursue my nobility like the wind, And like a cloud my prosperity passed away. - They make all freedom of motion and any escape impossible to him, by pulling down, diruunt, the way which he might go. Thus is נתסוּ (cogn. form of נתץ, נתע, נתשׁ) to be translated, not: they tear open (proscindunt), which is contrary to the primary signification and the usage of the language. They, who have no helper, who themselves are so miserable and despised, and yet so feelingless and overbearing, contribute to his ruin. הועיל, to be useful, to do any good,to furnish anything effective (e.g., Is 47:12), is here united with ל of the purpose; comp. עזר ל, to help towards anything, Zech 1:15. היה (for which the Keri substitutes the primary form הוּה), as was already said on Job 6:2, is prop. hiatus, and then barathrum, pernicies, like הוּה in the signification cupiditas, prop. inhiatio. The verb הוה, Arab. hwy, also signifies delabi, whence it may be extended (vid., on Job 37:6) in like manner to the signification abyss (rapid downfall); but a suitable medium for the two significations, strong passion (Arab. hawa) and abyss (Arab. hâwije, huwwe, mahwa), is offered only by the signification of the root flare (whence hawâ, air). לא עזר למו is a genuine Arabic description of these Idumaean or Hauranite pariahs. Schultens compares a passage of the Hamsa: "We behold you ignoble, poor, laisa lakum min sâir-in-nâsi nasirun, i.e., without a helper among the rest of men." The interpretations of those who take למו for לו, and this again for לי (Eichh., Justi), condemn themselves. It might more readily be explained, with Stick.: without any one helping them, i.e., with their own strong hand; but the thought thus obtained is not only aimless and tame, but also halting and even untrue (vid., Job 19:13). Job 30:14 The figure of a siege, which is begun with Job 30:12 and continued in Job 30:13, leaves us in no doubt concerning פּרץ רחב and שׁאה. The Targ. translates: like the force of the far-extending waves of the sea, not as though פּרץ could in itself signify a stream of water, but taking it as = פרץ מים, 2Kings 5:20 (synon. diffusio aquarum). Hitzig's translation: (Note: Vid., Deutsche Morgenlnd. Zeitschr. ix. (1855), S. 741, and Proverbs, S. 11.) "like a broad forest stream they come, like a rapid brook they roll on," gives unheard-of significations to the doubtful words. In Job 16:14 we heard Job complain: He (Eloah) brake through me על־פני־פרץ פרץ, breach upon breach, - by the divine decrees of sufferings, which are completed in this ill-treatment which he receives from good-for-nothing fellows, he is become as a wall with a wide-gaping breach, through which they rush in upon him (instar rupturae, a concise mode of comparison instead of tanquam per rupt.), in order to get him entirely into their power as a plaything for their coarse passions. שׁאה is the crash of the wall with the wide breaches, and תּחת שׁאה signifies sub fragore in a local sense: through the wall which is broken through and crashes above the assailants. There is no ground in Job 30:15 for dividing, with Umbreit, thus: He hath turned against me! Terrors drove away, etc., although this would not be impossible according to the syntax (comp. Gen 49:22, בּנות צעדה). It is translated: terrors are turned against me; so that the predicate stands first in the most natural, but still indefinite, personal form, Ges. 147, a, although בּלּהות might also be taken as the accus. of the object after a passive, Ges. 143, 1. The subj. of Job 30:15 remains the same: they (these terrors) drive away my dignity like the wind; the construction is like Job 27:20; Job 14:19; on the matter, comp. Job 18:11. Hirz. makes כּרוּח the subj.: quasi ventus aufert nobilitatem meam, in which case the subj. would be not so much ventus as similitudo venti, as when one says in Arabic, 'gani kazeidin, there came to me one of Zeid's equals, for in the Semitic languages כּ has the manner of an indeclinable noun in the signification instar. But the reference to בלהות is more natural; and Hahn's objection, that calamity does not first, if it is there, drive away prosperity, but takes the place of that which is driven away, is sophisticated and inadequate, since the object of the driving away here is not Job's prosperity, but Job's נדיבה, appearance and dignity, by which he hitherto commanded the respect of others (Targ. רבּנוּתי). The storms of suffering which pass over him take this nobility away to the last fragment, and his salvation - or rather, since this word in the mouth of an extra-Israelitish hero has not the meaning it usually otherwise has, his prosperous condition (from Arab. wasi‛a, amplum esse) - is as a cloud, so rapidly and without trace (Job 7:9; Is 44:22), passed away and vanished. Observe the music of the expression כּעב עברה, which cannot be reproduced in translation. Geneva 1599 30:13 They mar my path, they set forward my calamity, they have no (i) helper. (i) They need no one to help them. John Gill 30:13 They mar my path,.... Hindered him in the exercise of religious duties; would not suffer him to attend the ways and worship of God, or to walk in the paths of holiness and righteousness; or they reproached his holy walk and conversation, and treated it with contempt, and triumphed over religion and godliness: they set forward my calamity; added affliction to affliction, increased his troubles by their reproaches and calumnies, and were pleased with it, as if it was profitable as well as pleasurable to them, see Zech 1:15; they have no helper; either no person of note to join them, and, to abet, assist, and encourage them; or they needed none, being forward enough of themselves to give him all the distress and disturbance they could, and he being so weak and unable to resist them; nor there is "no helper against them" (q); none to take Job's part against them, and deliver him out of their hands, see Eccles 4:1. (q) "adversus illos", Beza, Schmidt, Michaelis; so Noldius, p. 514. John Wesley 30:13 Mar - As I am in great misery, so they endeavour to stop all my ways out of it. Set forward - Increasing it by their invectives, and censures. Even they - Who are themselves in a forlorn and miserable condition. Robert Jamieson, A. R. Fausset and David Brown 30:13 Image of an assailed fortress continued. They tear up the path by which succor might reach me. set forward-- (Zech 1:15). they have no helper--Arabic proverb for contemptible persons. Yet even such afflict Job.
30:1430:14: մատուցեալ որպէս եւ կամի։ Ցաւօք վարակեալ եմ[9373]. [9373] Ոմանք. Մատուցեալ յիս որպէս եւ կա՛՛։ 14 Մերկացրեց Տէրն ինձ իմ պատմուճանից, խոցոտեց անձս իր սուր նետերով՝ մօտենալով ինձ, ինչպէս կամեցաւ: 14 Լայն խրամատէ մը գալու պէս կը յարձակին, Աւերակներու տակէն վրաս կը դիմեն։ նետիւք իւրովք խոցոտեաց զիս, մատուցեալ որպէս եւ կամի: 30:14: մատուցեալ որպէս եւ կամի։ Ցաւօք վարակեալ եմ[9373]. [9373] Ոմանք. Մատուցեալ յիս որպէս եւ կա՛՛։ 14 Մերկացրեց Տէրն ինձ իմ պատմուճանից, խոցոտեց անձս իր սուր նետերով՝ մօտենալով ինձ, ինչպէս կամեցաւ: 14 Լայն խրամատէ մը գալու պէս կը յարձակին, Աւերակներու տակէն վրաս կը դիմեն։ zohrab-1805▾ eastern-1994▾ western am▾	30:1430:14 Они пришли ко мне, как сквозь широкий пролом; с шумом бросились на меня. 30:14 βέλεσιν βελος missile αὐτοῦ αυτος he; him κατηκόντισέν κατακοντιζω me κέχρηταί χραομαι resort to; treat μοι μοι me ὡς ως.1 as; how βούλεται βουλομαι want ἐν εν in ὀδύναις οδυνη pain πέφυρμαι φυρομαι soaked; mix 30:14 כְּ kᵊ כְּ as פֶ֣רֶץ fˈereṣ פֶּרֶץ breach רָחָ֣ב rāḥˈāv רָחָב wide יֶאֱתָ֑יוּ yeʔᵉṯˈāyû אתה come תַּ֥חַת tˌaḥaṯ תַּחַת under part שֹׁ֝אָ֗ה ˈšōʔˈā שֹׁואָה trouble הִתְגַּלְגָּֽלוּ׃ hiṯgalgˈālû גלל roll 30:14. quasi rupto muro et aperta ianua inruerunt super me et ad meas miserias devoluti suntThey have rushed in upon me, as when a wall is broken, and a gate opened, and have rolled themselves down to my miseries. 14. As through a wide breach they come: in the midst of the ruin they roll themselves . They came [upon me] as a wide breaking in [of waters]: in the desolation they rolled themselves: 30:14 Они пришли ко мне, как сквозь широкий пролом; с шумом бросились на меня. 30:14 βέλεσιν βελος missile αὐτοῦ αυτος he; him κατηκόντισέν κατακοντιζω me κέχρηταί χραομαι resort to; treat μοι μοι me ὡς ως.1 as; how βούλεται βουλομαι want ἐν εν in ὀδύναις οδυνη pain πέφυρμαι φυρομαι soaked; mix 30:14 כְּ kᵊ כְּ as פֶ֣רֶץ fˈereṣ פֶּרֶץ breach רָחָ֣ב rāḥˈāv רָחָב wide יֶאֱתָ֑יוּ yeʔᵉṯˈāyû אתה come תַּ֥חַת tˌaḥaṯ תַּחַת under part שֹׁ֝אָ֗ה ˈšōʔˈā שֹׁואָה trouble הִתְגַּלְגָּֽלוּ׃ hiṯgalgˈālû גלל roll 30:14. quasi rupto muro et aperta ianua inruerunt super me et ad meas miserias devoluti sunt They have rushed in upon me, as when a wall is broken, and a gate opened, and have rolled themselves down to my miseries. 14. As through a wide breach they come: in the midst of the ruin they roll themselves . 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 14. И ничто не препятствует им в этом: они устремляются на Иова, как воины на осаждаемый город, после того как в его стенах сделан широкий пролом (ср. XVI:14). - "...С шумом бросились на меня", точнее: "среди обломков (разрушающихся стен) они низвергаются". Adam Clarke: Commentary on the Bible - 1831 30:14: They came upon me as a wide breaking in - They storm me on every side. In the desolation they rolled themselves - When they had made the breach, they rolled in upon me as an irresistible torrent. There still appears to be an allusion to a besieged city: the sap, the breach, the storm, the flight, the pursuit, and the slaughter. See the following verse,(note). Albert Barnes: Notes on the Bible - 1834 30:14: They came upon me as a wide breaking-in of waters - The Hebrew here is simply, "Like a wide breach they came," and the reference may be, not to an inundation, as our translators supposed, but to an irruption made by a foe through a breach made in a wall. When such a wall fell, or when a breach was made in it, the besieging army would pour in in a tumultuous manner, and cut down all before them; compare Isa 30:13. This seems to be the idea here. The enemies of Job poured in upon him as if a breach was made in a wall. Formerly they were restrained by his rank and office, as a besieging army was by lofty walls; but now all these restraints were broken down, and they poured in upon him like a tumultuous army. In the desolation they rolled themselves upon me - Among the ruins they rolled tumultuous along; or they came pitching and tumbling in with the ruins of the wall. The image is taken from the act of sacking a city, where the besieging army, having made a breach in the wall, would seem to come tumbling into the heart of the city with the ruins of the wall. No time would be wasted, but they would follow suddenly and tumultuously upon the breach, and roll tumultuously along. The Chaldee renders this as if it referred to the rolling and tumultuous waves of the sea, and the Hebrew would admit of such a construction, but the above seems better to accord with the image which Job would be likely to use. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:14: as a wide: Job 22:16; Psa 18:4, Psa 69:14, Psa 69:15; Isa 8:7, Isa 8:8 Job 30:15 Geneva 1599 30:14 They came [upon me] as a wide breaking in [of waters]: in the (k) desolation they rolled themselves [upon me]. (k) By my calamity they took an opportunity against me. John Gill 30:14 They came upon me as a wide breaking in of waters,.... As when a wide breach is made in the banks of a river, or of the sea, the waters rush through in great abundance, with great rapidity and swiftness; and with a force irresistible; and in like manner did Job's enemies rush in upon him in great numbers, overwhelming him in an instant, and he not able to oppose them; or as, when a wide breach is made in the wall of a city besieged, the besiegers pour themselves in, and bear down all before them: and thus Job in a like violent manner was run upon, and bore down by the persons before described: in the desolation they rolled themselves upon me; as when a breach is made in a bank of a river, or of the sea, the waters roll themselves, one wave and flood over another; or, as when a breach is made in a wall, "in the broken place they tumble"; as Mr. Broughton renders it; the soldiers tumble one over another in haste, to get possession and seize the plunder: in such like manner did Job's enemies roll themselves on him, in order to crush and destroy him; and it may be rendered, "because of the desolation" (r), because of bringing calamity on him in order to make him desolate; they came pouring in upon him with all their numbers, force, and strength, to bear him down, and crush him to the earth, as grass may be rolled upon, and beaten down by heavy bodies. (r) "pro desolatione", Pagninus, Montanus; "propter vestalionem", Noldius, p. 3. No. 1864. John Wesley 30:14 Waste place - In the waste place; in that part of the bank which was broken down. They rolled - As the waters, come rolling in at the breach. Robert Jamieson, A. R. Fausset and David Brown 30:14 waters--(So 2Kings 5:20). But it is better to retain the image of Job 30:12-13. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (Is 30:13) [MAURER]. in the desolation--"Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.
30:1530:15: դարձեալ են յիս ցաւք։ Գնա՛ց յինէն յոյս իբրեւ զհողմ, եւ իբրեւ զմէգ փրկութիւն իմ։ 15 Ախտերով եմ վարակուած. ցաւերս յետ են դարձել: Քամու պէս անցաւ յոյսը ինձանից, եւ մշուշի պէս՝ իմ փրկութիւնը: 15 Արհաւիրքները իմ վրաս դարձան Ու հովի պէս իմ պատիւս կը հալածեն Ու ազատութիւնս ամպի պէս անցաւ։ Ցաւօք վարակեալ եմ, դարձեալ են յիս ցաւք. գնաց յինէն յոյս իբրեւ զհողմ, եւ իբրեւ զմէգ փրկութիւն իմ: 30:15: դարձեալ են յիս ցաւք։ Գնա՛ց յինէն յոյս իբրեւ զհողմ, եւ իբրեւ զմէգ փրկութիւն իմ։ 15 Ախտերով եմ վարակուած. ցաւերս յետ են դարձել: Քամու պէս անցաւ յոյսը ինձանից, եւ մշուշի պէս՝ իմ փրկութիւնը: 15 Արհաւիրքները իմ վրաս դարձան Ու հովի պէս իմ պատիւս կը հալածեն Ու ազատութիւնս ամպի պէս անցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	30:1530:15 Ужасы устремились на меня; как ветер, развеялось величие мое, и счастье мое унеслось, как облако. 30:15 ἐπιστρέφονται επιστρεφω turn around; return δέ δε though; while μου μου of me; mine αἱ ο the ὀδύναι οδυνη pain ᾤχετό οιχομαι of me; mine ἡ ο the ἐλπὶς ελπις hope ὥσπερ ωσπερ just as πνεῦμα πνευμα spirit; wind καὶ και and; even ὥσπερ ωσπερ just as νέφος νεφος cloud mass ἡ ο the σωτηρία σωτηρια safety μου μου of me; mine 30:15 הָהְפַּ֥ךְ hohpˌaḵ הפך turn עָלַ֗י ʕālˈay עַל upon בַּלָּ֫הֹ֥ות ballˈāhˌôṯ בַּלָּהָה terror תִּרְדֹּ֣ף tirdˈōf רדף pursue כָּ֭ ˈkā כְּ as † הַ the רוּחַ rûˌₐḥ רוּחַ wind נְדִבָתִ֑י nᵊḏivāṯˈî נְדִיבָה willingness וּ֝ ˈû וְ and כְ ḵᵊ כְּ as עָ֗ב ʕˈāv עָב cloud עָבְרָ֥ה ʕāvᵊrˌā עבר pass יְשֻׁעָתִֽי׃ yᵊšuʕāṯˈî יְשׁוּעָה salvation 30:15. redactus sum in nihili abstulisti quasi ventus desiderium meum et velut nubes pertransiit salus meaI am brought to nothing: as a wind thou hast taken away my desire: and my prosperity hath passed away like a cloud. 15. Terrors are turned upon me, they chase mine honour as the wind; and my welfare is passed away as a cloud. Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud: 30:15 Ужасы устремились на меня; как ветер, развеялось величие мое, и счастье мое унеслось, как облако. 30:15 ἐπιστρέφονται επιστρεφω turn around; return δέ δε though; while μου μου of me; mine αἱ ο the ὀδύναι οδυνη pain ᾤχετό οιχομαι of me; mine ἡ ο the ἐλπὶς ελπις hope ὥσπερ ωσπερ just as πνεῦμα πνευμα spirit; wind καὶ και and; even ὥσπερ ωσπερ just as νέφος νεφος cloud mass ἡ ο the σωτηρία σωτηρια safety μου μου of me; mine 30:15 הָהְפַּ֥ךְ hohpˌaḵ הפך turn עָלַ֗י ʕālˈay עַל upon בַּלָּ֫הֹ֥ות ballˈāhˌôṯ בַּלָּהָה terror תִּרְדֹּ֣ף tirdˈōf רדף pursue כָּ֭ ˈkā כְּ as † הַ the רוּחַ rûˌₐḥ רוּחַ wind נְדִבָתִ֑י nᵊḏivāṯˈî נְדִיבָה willingness וּ֝ ˈû וְ and כְ ḵᵊ כְּ as עָ֗ב ʕˈāv עָב cloud עָבְרָ֥ה ʕāvᵊrˌā עבר pass יְשֻׁעָתִֽי׃ yᵊšuʕāṯˈî יְשׁוּעָה salvation 30:15. redactus sum in nihili abstulisti quasi ventus desiderium meum et velut nubes pertransiit salus mea I am brought to nothing: as a wind thou hast taken away my desire: and my prosperity hath passed away like a cloud. 15. Terrors are turned upon me, they chase mine honour as the wind; and my welfare is passed away as a cloud. 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 15. Xотя болезнь еще не погубила Иова, но результаты ее на лицо. Он в страхе от приближающейся смерти ("ужасы устремились"; ср. XVIII:14; XXVII:20); в зависимости от бедствий, былое величие и счастье исчезло (ст. 1, 11) бесследно, как ветер и облако (ср. VII:9; Ис XLIV:22). Matthew Henry: Concise Commentary on the Whole Bible - 1706 15 Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud. 16 And now my soul is poured out upon me; the days of affliction have taken hold upon me. 17 My bones are pierced in me in the night season: and my sinews take no rest. 18 By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat. 19 He hath cast me into the mire, and I am become like dust and ashes. 20 I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not. 21 Thou art become cruel to me: with thy strong hand thou opposest thyself against me. 22 Thou liftest me up to the wind; thou causest me to ride upon it, and dissolvest my substance. 23 For I know that thou wilt bring me to death, and to the house appointed for all living. 24 Howbeit he will not stretch out his hand to the grave, though they cry in his destruction. 25 Did not I weep for him that was in trouble? was not my soul grieved for the poor? 26 When I looked for good, then evil came unto me: and when I waited for light, there came darkness. 27 My bowels boiled, and rested not: the days of affliction prevented me. 28 I went mourning without the sun: I stood up, and I cried in the congregation. 29 I am a brother to dragons, and a companion to owls. 30 My skin is black upon me, and my bones are burned with heat. 31 My harp also is turned to mourning, and my organ into the voice of them that weep. In this second part of Job's complaint, which is very bitter, and has a great many sorrowful accents in it, we may observe a great deal that he complains of and some little that he comforts himself with. I. Here is much that he complains of. 1. In general, it was a day of great affliction and sorrow. (1.) Affliction seized him, and surprised him. It seized him (v. 16): The days of affliction have taken hold upon me, have caught me (so some); they have arrested me, as the bailiff arrests the debtor, claps him on the back, and secures him. When trouble comes with commission it will take fast hold, and not lose its hold. It surprised him (v. 27): "The days of affliction prevented me," that is, "they came upon me without giving me any previous warning. I did not expect them, nor make any provision for such an evil day." Observe, He reckons his affliction by days, which will soon be numbered and finished, and are nothing to the ages of eternity, 2 Cor. iv. 17. (2.) He was in great sorrow by reason of it. His bowels boiled with grief, and rested not, v. 27. The sense of his calamities was continually preying upon his spirits without any intermission. He went mourning from day to day, always sighing, always weeping; and such cloud was constantly upon his mind that he went, in effect, without the sun, v. 28. He had nothing that he could take any comfort in. He abandoned himself to perpetual sorrow, as one that, like Jacob, resolved to go to the grave mourning. He walked out of the sun (so some) in dark shady places, as melancholy people use to do. If he went into the congregation, to join with them in solemn worship, instead of standing up calmly to desire their prayers, he stood up and cried aloud, through pain of body, or anguish of mind, like one half distracted. If he appeared in public, to receive visits, when the fit came upon him he could not contain himself, nor preserve due decorum, but stood up and shrieked aloud. Thus he was a brother to dragons and owls (v. 29), both in choosing solitude and retirement, as they do (Isa. xxxiv. 13), and in making a fearful hideous noise as they do; his inconsiderate complaints were fitly compared to their inarticulate ones. 2. The terror and trouble that seized his soul were the sorest part of his calamity, v. 15, 16. (1.) If he looked forward, he saw every thing frightful before him: if he endeavoured to shake off his terrors, they turned furiously upon him: if he endeavoured to escape from them, they pursued his soul as swiftly and violently as the wind. He complained, at first, of the terrors of God setting themselves in array against him, ch. vi. 4. And still, which way soever he looked, they turned upon him; which way soever he fled, they pursued him. My soul (Heb., my principal one, my princess); the soul is the principal part of the man; it is our glory; it is every way more excellent than the body, and therefore that which pursues the soul, and threatens that, should be most dreaded. (2.) If he looked back, he saw all the good he had formerly enjoyed removed from him, and nothing left him but the bitter remembrance of it: My welfare and prosperity pass away, as suddenly, swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he found his spirit quite sunk and unable to bear his infirmity, not only wounded, but poured out upon him, v. 16. He was not only weak as water, but, in his own apprehension, lost as water spilt upon the ground. Compare Ps. xxii. 14, My heart is melted like wax. 3. His bodily diseases were very grievous; for, (1.) He was full of pain, piercing pain, pain that went to the bone, to all his bones, v. 17. It was a sword in his bones, which pierced him in the night season, when he should have been refreshed with sleep. His nerves were affected with strong convulsions; his sinews took no rest. By reason of his pain, he could take no rest, but sleep departed from his eyes. His bones were burnt with heat, v. 30. He was in a constant fever, which dried up the radical moisture and even consumed the marrow in his bones. See how frail our bodies are, which carry in themselves the seeds of our own disease and death. (2.) He was full of sores. Some that are pained in their bones, yet sleep in a whole skin, but, Satan's commission against Job extending both to his bone and to his flesh, he spared neither. His skin was black upon him, v. 30. The blood settled, and the sores suppurated and by degrees scabbed over, which made his skin look black. Even his garment had its colour changed with the continual running of his boils, and the soft clothing he used to wear had now grown so stiff that all his garments were like his collar, v. 18. It would be noisome to describe what a condition poor Job was in for want of clean linen and good attendance, and what filthy rags all his clothes were. Some think that, among other diseases, Job was ill of a quinsy or swelling in his throat, and that it was this which bound him about like a stiff collar. Thus was he cast into the mire (v. 19), compared to mire (so some); his body looked more like a heap of dirt than any thing else. Let none be proud of their clothing nor proud of their cleanness; they know not but some disease or other may change their garments, and even throw them into the mire, and make them noisome both to themselves and others. Instead of sweet smell, there shall be a stench, Isa. iii. 24. We are but dust and ashes at the best, and our bodies are vile bodies; but we are apt to forget it, till God, by some sore disease, makes us sensibly to feel and own what we are. "I have become already like that dust and ashes into which I must shortly be resolved: wherever I go I carry my grave about with me." 4. That which afflicted him most of all was that God seemed to be his enemy and to fight against him. It was he that cast him into the mire (v. 19), and seemed to trample on him when he had him there. This cut him to the heart more than any thing else, (1.) That God did not appear for him. He addressed himself to him, but gained no grant--appealed to him, but gained no sentence; he was very importunate in his applications, but in vain (v. 20): "I cry unto thee, as one in earnest, I stand up, and cry, as one waiting for an answer, but thou hearest not, thou regardest not, for any thing I can perceive." If our most fervent prayers bring not in speedy and sensible returns, we must not think it strange. Though the seed of Jacob did never seek in vain, yet they have often thought that they did and that God has not only been deaf, but angry, at the prayers of his people, Ps. lxxx. 4. (2.) That God did appear against him. That which he here says of God is one of the worst words that ever Job spoke (v. 21): Thou hast become cruel to me. Far be it from the God of mercy and grace that he should be cruel to any (his compassions fail not), but especially that he should be so to his own children. Job was unjust and ungrateful when he said so of him: but harbouring hard thoughts of God was the sin which did, at this time, most easily beset him. Here, [1.] He thought God fought against him and stirred up his whole strength to ruin him: With thy strong hand thou opposest thyself, or art an adversary against me. He had better thoughts of God (ch. xxiii. 6) when he concluded he would not plead against him with his great power. God has an absolute sovereignty and an irresistible strength, but he never uses either the one or the other for the crushing or oppressing of any. [2.] He thought he insulted over him (v. 22): Thou lifted me up to the wind, as a feather or the chaff which the wind plays with; so unequal a match did Job think himself for Omnipotence, and so unable was he to help himself when he was made to ride, not in triumph, but in terror, upon the wings of the wind, and the judgments of God did even dissolve his substance, as a cloud is dissolved and dispersed by the wind. Man's substance, take him in his best estate, is nothing before the power of God; it is soon dissolved. 5. He expected no other now than that God, by these troubles, would shortly make an end of him: "If I be made to ride upon the wind, I can count upon no other than to break my neck shortly;" and he speaks as if God had no other design upon him than that in all his dealings with him: "I know that thou wilt bring me, with so much the more terror, to death, though I might have been brought thither without all this ado, for it is the house appointed for all living," v. 23. The grave is a house, a narrow, dark, cold, ill-furnished house, but it will be our residence, where we shall rest and be safe. It is our long home, our own home; for it is our mother's lap, and in it we are gathered to our fathers. It is a house appointed for us by him that has appointed us the bounds of all our habitations. It is appointed for all the living. It is the common receptacle, where rich and poor meet; it is appointed for the general rendezvous. We must all be brought thither shortly. It is God that brings us to it, for the keys of death and the grave are in his hand, and we may all know that, sooner or later, he will bring us thither. It would be well for us if we would duly consider it. The living know that they shall die; let us, each of us, know it with application. 6. There were two things that aggravated his trouble, and made it the less tolerable:-- (1.) That it was a very great disappointment to his expectation (v. 26): "When I looked for good, for more good, or at least for the continuance of what I had, then evil came"--such uncertain things are all our worldly enjoyments, and such a folly is it to feed ourselves with great expectations from them. Those that wait for light from the sparks of their creature comforts will be wretchedly disappointed and will make their bed in the darkness. (2.) That is was a very great change in his condition (v. 31): "My harp is not only laid by, and hung upon the willow-trees, but it is turned to mourning, and my organ into the voice of those that weep." Job, in his prosperity, had taken the timbrel and harp, and rejoiced at the sound of the organ, ch. xxi. 12. Notwithstanding his gravity and grace, he had found time to be cheerful; but now his tune was altered. Let those therefore that rejoice be as though they rejoiced not, for they know not how soon their laughter will be turned into mourning and their joy into heaviness. Thus we see how much Job complains of; but, II. Here is something in the midst of all with which he comforts himself, and it is but a little. 1. He foresees, with comfort, that death will be the period of all his calamities (v. 24): Though God now, with a strong hand, opposed himself against him, "yet," says he, "he will not stretch out his hand to the grave." The hand of God's wrath would bring him to death, but would not follow him beyond death; his soul would be safe and happy in the world of spirits, his body safe and easy in the dust. Though men cry in his destruction (though, when they are dying, there is a great deal of agony and out-cry, many a sigh, and groan, and complaint), yet in the grave they feel nothing, they fear nothing, but all is quiet there. "Though in hell, which is called destruction, they cry, yet not in the grave; and, being delivered from the second death, the first to me will be an effectual relief." Therefore he wished he might be hidden in the grave, ch. xiv. 13. 2. He reflects with comfort upon the concern he always had for the calamities of others when he was himself at ease (v. 25): Did not I weep for him that was in trouble? Some think he herein complains of God, thinking it very hard that he who had shown mercy to others should not himself find mercy. I would rather take it as a quieting consideration to himself; his conscience witnessed for him that he had always sympathized with persons in misery and done what he could to help them, and therefore he had reason to expect that, at length, both God and his friends would pity him. Those who mourn with them that mourn will bear their own sorrows the better when it comes to their turn to drink of the bitter cup. Did not my soul burn for the poor? so some read it, comparing it with that of St. Paul, 2 Cor. xi. 29, Who is offended, and I burn not? As those who have been unmerciful and hard-hearted to others may expect to hear of it from their own consciences, when they are themselves in trouble, so those who have considered the poor and succoured them shall have the remembrance thereof to make their bed easy in their sickness, Ps. xli. 1, 3. Adam Clarke: Commentary on the Bible - 1831 30:15: Terrors are turned upon me - Defence is no longer useful; they have beat down my walls. They pursue my soul as the wind - I seek safety in flight, my strong holds being no longer tenable; but they pursue me so swiftly, that it is impossible for me to escape. They follow me like a whirlwind; and as fast as that drives away the clouds before it, so is my prosperity destroyed. The word נדבתי nedibathi, which we translate my soul, signifies properly my nobility, my excellence: they endeavor to destroy both my reputation and my property. Albert Barnes: Notes on the Bible - 1834 30:15: Terrors are turned upon me - As if they were all turned upon him, or made to converge toward him. Everything suited to produce terror seemed to have a direction given it toward him. Umbreit, and some others, however, suppose that God is here referred to, and that the meaning is," God is turned against me terrors drive as a storm against me." The Hebrew will bear either construction; but it is more emphatic and impressive to suppose it means that everything adapted to produce terror seemed to be turned against him. They pursue my soul as the wind - Margin, my principal one. The word "they" here, refers to the terrors. In the original text, the word תרדף tirâ daph agrees with בלהה ballâ hâ h, terrors understood, for this word is often used as a collective noun, and with a singular verb, or it may agree with אהת כל - "each one of the terrors persecutes me." There is more difficulty about the word rendered "soul" in the text, and "principal one" in the margin - נדיבה nedı̂ ybâ h. It properly means willingness, voluntariness, spontaneity; then a free-will offering, a voluntary sacrifice; then largeness, abundance. Rosenmuller renders it, "My vigor." Noyes, "My prosperity," and so Coverdale. Jerome, "My desire," and the Septuagint, "My hope passes away as the wind." Schultens translates it, "They persecute my generous spirit as the wind." It seems probable that the word refers to a generous, noble nature; to a large and liberal soul, evincing its magnanimity in acts of generosity and hospitality; and the idea seems to be, that his enemies rushed against that generous nature like a tempest. They wholly disregarded it, and a nature most generous and noble was exposed to the fury of the storm. And my welfare - Hebrew my salvation; or my safety. As a cloud - As a cloud vanishes and wholly disappears. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:15: Terrors: Job 6:4, Job 7:14, Job 9:27, Job 9:28, Job 10:16; Psa 88:15 soul: Heb. principal one as a cloud: Isa 44:22; Hos 6:4, Hos 13:3 Job 30:16 John Gill 30:15 Terrors are turned upon me,.... Not the terrors of a guilty conscience, for Job had a clear one, and held fast his integrity; nor the terrors of a cursing and condemning law, for he knew he was justified by his living Redeemer, and his sins forgiven for his sake; nor the terrors of death, for that he had made familiar to him, and greatly desired it; nor the terrors of a future judgment, for there was nothing he was more solicitous for than to appear before the judgment seat of God, and take his trial there; but the afflictions that were upon him from the hand of God that was turned on him, who now hid his face from him, and withheld the influences of his grace and layout, and appeared as an enemy, and as a cruel one to him; the reason of all which he knew not, and this threw him into consternation of mind, and filled him with terror. Some (s) read the words "my glory is turned into terrors;'' instead of being in the honour and glory, prosperity and happiness, he had been in, he was now possessed of terrors and distresses of various kinds: others render the words, "he is turned against me, as terrors", or "into terrors", or "with them" (t); God cannot be turned or changed in his nature, in his will, counsel, purposes, and decrees, nor in his love and affection to his people; but he may turn in the outward dispensations of his providence according to his unchangeable will, as from evil to good, Jon 3:9; so from doing good to evil, Is 63:10; this is complained of by the church, Lam 3:3; and deprecated by Jeremiah, Jer 17:17; or there is "a turn, terrors are upon me"; there was a very visible turn in Job's affairs in many respects, in his health, substance, and family, and particularly in this; while he was in his office as a civil magistrate, and in all the glory of it, he was a terror to evil doers; and young men, when he appeared, hid themselves for fear of him; but now those impudently rise up against him, and are terrors to him: or there is an "overthrow" (u), an overturning of things, as of his civil and temporal affairs, so of his spiritual ones; instead of that peace, serenity, and tranquillity of mind he had enjoyed; now nothing but terror and distress of mind on account of his afflictions and troubles: they pursue my soul as the wind; terrors one after another; they pursued him closely, with great swiftness, and with a force irresistible, like the wind; they pursued his soul, his life, and threatened the taking away of it: the word for soul is not the usual word for it; it signifies "my principal one", as in the margin, as the soul is the principal part of man, the immortal breath of God, the inhabitant in the tenement of the body, the jewel in the cabinet, immaterial and immortal, and of more worth than the whole world; or "my princely one", being of a princely original, is from God, the Father of spirits, of a noble extract: Mr. Broughton renders it my "nobility", having princely rule and government in the body; that using the members of the body as its instruments; and especially it may be said to have such rule, when grace is implanted in it, as a ruling governing principle; and the Targum is, my principality or government: it may be rendered, "my free" (w), liberal, ingenuous, and munificent one: Job had such a generous and beneficent soul; but now all means of exercising generosity and liberality were cut off from him; and particularly he had find a free ingenuous one, as he was actuated by the free spirit of God, Ps 51:12, where this word is used; but now terrors pursuing him, a spirit of bondage unto fear was brought upon him: some (x) consider it as an apostrophe to God, "thou pursues, my soul, O God", &c. but rather the meaning is, a distress or affliction pursued it, or everyone of the above terrors: and my welfare passeth away as a cloud; or "my salvation" (y); not spiritual and eternal salvation, that was firm and stable, being fixed by the unalterable decree of God, secured in the covenant of grace, and engaged for to be wrought out by his living. Redeemer, and of which he had an application by the Spirit of God, and was possessed of the blessings of it; and though the joys and comforts of it, and views of interest in it, may go off for a while, yet Job seems to have had a strong faith of interest in it, and a lively and well grounded hope of its being his, Job 13:15; but his temporal salvation, health, and happiness, were gone suddenly, swiftly, utterly, entirely, totally, as a cloud dissolved into rain, or dissipated by the rays of the sun, or driven away with the wind, so as to be seen no more; nor had he any hope of its being restored to him: some understand this, as Sephorno, of the salvation with which he had saved others; but it was no more in the power of his hands, and the remembrance of it was gone from those who shared in it; see Hos 6:4. (s) So some in Bar Tzemach in loc. (t) "conversus est contra me, sicut terrores", Schmidt; "in meros terrores, vel cum terroribus", Michaelis. (u) "Eversio", Schultens. (w) "principalem meam", Mercerus; "meam principem", Vatablus, Piscator; "meam spontaneam", Pagninus, Montanus, Michaelis; "meam ultroneam", Drusius; "generosum meam spiritum", Schultens. (x) Schmidt. (y) "salus mea", Pagninus, Montanus, &c. John Wesley 30:15 Terrors - If he endeavoured to shake them off, they turned furiously upon him: if he endeavoured to out run them, they pursued his soul, as swiftly and violently as the wind. Robert Jamieson, A. R. Fausset and David Brown 30:15 they--terrors. soul--rather, "my dignity" [UMBREIT]. welfare--prosperity. cloud-- (Job 7:9; Is 44:22).
30:1630:16: Եւ արդ զինեւ՛ զեղծցի անձն իմ։ ※ Ունին զիս աւուրք ցաւոց. 16 Հոգիս է լցուել բերնէ ի բերան: Ինձ համակել են ցաւալից օրեր: 16 Հիմա հոգիս իմ ներսիդիս կը հալի, Տրտմութեան օրերը զիս պաշարեցին։ Եւ արդ զինեւ զեղցի անձն իմ. ունին զիս աւուրք ցաւոց: 30:16: Եւ արդ զինեւ՛ զեղծցի անձն իմ։ ※ Ունին զիս աւուրք ցաւոց. 16 Հոգիս է լցուել բերնէ ի բերան: Ինձ համակել են ցաւալից օրեր: 16 Հիմա հոգիս իմ ներսիդիս կը հալի, Տրտմութեան օրերը զիս պաշարեցին։ zohrab-1805▾ eastern-1994▾ western am▾	30:1630:16 И ныне изливается душа моя во мне: дни скорби объяли меня. 30:16 καὶ και and; even νῦν νυν now; present ἐπ᾿ επι in; on ἐμὲ εμε me ἐκχυθήσεται εκχεω pour out; drained ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἔχουσιν εχω have; hold δέ δε though; while με με me ἡμέραι ημερα day ὀδυνῶν οδυνη pain 30:16 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now עָ֭לַי ˈʕālay עַל upon תִּשְׁתַּפֵּ֣ךְ tištappˈēḵ שׁפך pour נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul יֹ֭אחֲז֣וּנִי ˈyōḥᵃzˈûnî אחז seize יְמֵי־ yᵊmê- יֹום day עֹֽנִי׃ ʕˈōnî עֳנִי poverty 30:16. nunc autem in memet ipso marcescit anima mea et possident me dies adflictionisAnd now my soul fadeth within myself, and the days of affliction possess me. 16. And now my soul is poured out within me; days of affliction have taken hold upon me. And now my soul is poured out upon me; the days of affliction have taken hold upon me: 30:16 И ныне изливается душа моя во мне: дни скорби объяли меня. 30:16 καὶ και and; even νῦν νυν now; present ἐπ᾿ επι in; on ἐμὲ εμε me ἐκχυθήσεται εκχεω pour out; drained ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἔχουσιν εχω have; hold δέ δε though; while με με me ἡμέραι ημερα day ὀδυνῶν οδυνη pain 30:16 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now עָ֭לַי ˈʕālay עַל upon תִּשְׁתַּפֵּ֣ךְ tištappˈēḵ שׁפך pour נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul יֹ֭אחֲז֣וּנִי ˈyōḥᵃzˈûnî אחז seize יְמֵי־ yᵊmê- יֹום day עֹֽנִי׃ ʕˈōnî עֳנִי poverty 30:16. nunc autem in memet ipso marcescit anima mea et possident me dies adflictionis And now my soul fadeth within myself, and the days of affliction possess me. 16. And now my soul is poured out within me; days of affliction have taken hold upon me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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 16. Далее, под влиянием страданий душа Иова полна горести и печали: "изливается душа моя" (ср. Пс XLI:4-6; Плач II:19), и нет надежды на ослабление скорби; она объяла, крепко держит его. Albert Barnes: Notes on the Bible - 1834 30:16: And now my soul is poured out upon me - So in Psa 42:4, "I pour out my soul in me." We say that one is dissolved in grief. The language is derived from the fact that the soul in grief seems to lose all firmness or consistence. The Arabs style a fearful person, one who has a watery heart, or whose heart melts away like water. Noyes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:16: my soul: Psa 22:14, Psa 42:4; Isa 53:12 have taken hold: Psa 40:12 Job 30:17 Carl Friedrich Keil and Franz Delitzsch 30:16 16 And now my soul is poured out within me, Days of suffering hold me fast. 17 The night rendeth my bones from me, And my gnawers sleep not. 18 By great force my garment is distorted, As the collar of my shirt it encompasseth me. 19 He hath cast me into the mire, And I am in appearance as dust and ashes. With this third ועתּה (Job 30:1, Job 30:9) the elegiac lament over the harsh contrast between the present and the past begins for the third time. The dash after our translation of the second and fourth strophes will indicate that a division of the elegy ends there, after which it begins as it were anew. The soul is poured out within a man (עלי as Job 10:1, Psychol. S. 152), when, "yielding itself without resistance to sadness, it is dejected to the very bottom, and all its organization flows together, and it is dissolved in the one condition of sorrow" - a figure which is not, however, come about by water being regarded as the symbol of the soul (thus Hitzig on Ps 42:5), but rather by the intimate resemblance of the representation of a flood of tears (Lam 2:19): the life of the soul flows in the blood, and the anguish of the soul in tears and lamentations; and since the outward man is as it were dissolved in the gently flowing tears (Is 15:3), his soul flows away as it were in itself, for the outward incident is but the manifestation and result of an inward action. ימי־עני we have translated days of suffering, for עני, with its verb and the rest of its derivatives, is the proper word for suffering, and especially the passion of the Servant of Jehovah. Days of suffering - Job complains - hold him fast; עחז unites in itself, like החזיק, the significations prehendere and prehensum tenere. In Job 30:17 we must not, with Arnh. and others, translate: by night it (affliction) pierces ... , for עני does not stand sufficiently in the foreground to be the subject of what follows; it might sooner be rendered: by night it is pierced through (Targ., Rosenm., Hahn); but why is not לילה to be the subject, and נקּר consequently Piel (not Niph.)? The night has been personified already, Job 3:2; and in general, as Herder once said, Job is the brother of Ossian for personifications: Night (the restless night, Job 7:3, in which every malady, or at least the painful feeling of it, increases) pierces his bones from him, i.e., roots out his limbs (synon. בּדּים, Job 18:13) so inwardly and completely. The lepra Arabica (Arab. 'l-brṣ, el-baras) terminates, like syphilis, with an eating away of the limbs, and the disease has its name Arab. juḏâm from jḏm, truncare, mutilare: it feeds on the bones, and destroys the body in such a manner that single limbs are completely detached. In Job 30:17, lxx (νεῦρα), Parchon, Kimchi, and others translate ערקי according to the Targum. ערקין (= גּידים), and the Arab. ‛rûq, veins, after which Blumenf.: my veins are in constant motion. But ערקי in the sense of Job 30:3 : my gnawers (Jer. qui me comedunt, Targ. דּמעסּן יתי, qui me conculcant, conterunt), is far more in accordance with the predicate and the parallelism, whether it be gnawing pains that are thought of - pains are unnatural to man, they come upon him against his will, he separates them from himself as wild beasts - or, which we prefer, those worms (רמּה, Job 7:5) which were formed in Job's ulcers (comp. Aruch, ערקא, a leech, plur. ערקתא, worms, e.g., in the liver), and which in the extra-biblical tradition of Job's decease are such a standing feature, that the pilgrims to Job's monastery even now-a-days take away with them thence these supposedly petrified worms of Job. (Note: In Mugir ed-dn's large history of Jerusalem and Hebron (kitâb el-ins el-gelı̂l), in an article on Job, we read: God had so visited him in his body, that he got the disease that devours the limbs (tegedhdhem), and worms were produced (dawwad) in the wounds, while he lay on a dunghill (mezbele), and except his wife, who tended him, no one ventured to come too near him. In a beautiful Kurdic ballad "on the basket dealer" (zembilfrosh), which I have obtained from the Kurds in Salihje, are these words: Veki Gergis beshara beri Jusuf veki abdan keri Bikesr' Ejub kurman deri toh anin ser sultaneti to men chalaski 'j zahmeti. "When they divided Gergs with a saw And sold Joseph like a slave, When worms fed themselves in Job's body, Then Thou didst guide them by a sure way: Thou wilt also deliver me from need." More concerning these worms of Job in the description of the monastery of Job. - Wetzst.) Job 30:18 would be closely and naturally connected with what precedes if לבוּשׁי could be understood of the skin and explained: By omnipotence (viz., divine, as Job 23:6, Ew. 270a) the covering of my body is distorted, as even Raschi: משׁתנה גלד אחר גלד, it is changed, by one skin or crust being formed after another. But even Schultens rightly thinks it remarkable that לבושׁ, Job 30:18, is not meant to signify the proper upper garment but the covering of the skin, but כּתּנת, Job 30:18, the under garment in a proper sense. The astonishment is increased by the fact that התהפּשׂ signifies to disguise one's self, and thereby render one's self unrecognisable, which leads to the proper idea of לבושׁ, to a clothing which looks like a disguise. It cannot be cited in favour of this unusual meaning that לבושׁ is used in Job 41:5 of the scaly skin of the crocodile: an animal has no other לבושׁ but its skin. Therefore, with Ew., Hirz., and Hlgst., we take לבושׁ strictly: "by (divine) omnipotence my garment is distorted (becomes unlike itself), like the collar of my shirt it fits close to me." It is unnecessary to take כּפי as a compound praep.: according to (comp. Zech 2:4; Mal 2:9 : "according as"), in the sense of כּמו, as Job 33:6, since פּי כּתּנת is, according to the nature of the thing mentioned, a designation of the upper opening, by means of which the shirt, otherwise only provided with armholes (distinct from the Beduin shirt thôb, which has wide and long sleeves), is put on. Also, Ps 133:2, פּי מדּותיו signifies not the lower edge, but the opening at the head פּי הראשׁע, Ex 28:32) or the collar of the high priest's vestment (vid., the passage cited). Thus even lxx ὥσπερ τὸ περιστόμιον τοῦ χιτῶνός μου, and Jer.: velut capitio tunicae meae. True, Schlottm. observes against this rendering of Job 30:18, that it is unnatural according to substance, since on a wasted body it is not the outer garment that assumes the appearance of a narrow under one, but on the contrary the under garment assumes the appearance of a wide outer one. But this objection is not to the point. If the body is wasted away to a skeleton, there is an end to the rich appearance and beautiful flow which the outer garment gains by the full and rounded forms of the limbs: it falls down straight and in perpendicular folds upon the wasted body, and contributes in no small degree to make him whom one formerly saw in all the fulness of health still less recognisable than he otherwise is. יאזרני, cingit me, is not merely the falling together of the outer garment which was formerly filled out by the members of the body, but its appearance when the sick man wraps himself in it: then it girds him, fits close to him like his shirt-collar, lying round about the shrivelled figure like the other about a thin neck. On the terrible wasting away which is combined with hypertrophical formations in elephantiasis, vid., Job 7:15, and especially Job 19:20. The subject of Job 30:19 is God, whom Job 30:18 also describes as efficient cause: He has cast me into, or daubed (Note: The reading wavers between הרני and הרני, for the latter form of writing is sometimes found even out of pause by conjunctive accents, e.g., 1Kings 28:15; Ps 118:5.) me with, mud, and I am become as (כּ instead of the dat., Ew. 221, a) dust and ashes. This is also intended pathologically: the skin of the sufferer with elephantiasis becomes first an intense red, then assumes a black colour; scales like fishes' scales are formed upon it, and the brittle, dark-coloured surface of the body is like a lump of earth. Geneva 1599 30:16 And now my soul is (l) poured out upon me; the days of affliction have taken hold upon me. (l) My life fails me, and I am as half dead. John Gill 30:16 And now my soul is poured out upon me,.... Either in prayer to God for help and deliverance; or rather he was dissolved as it were in floods of tears, because of his distress and anguish; or his spirits were sunk, his strength and courage failed, and his heart melted, and was poured out like water; yea, his soul was pouring out unto death, and he was, as he apprehended, near unto it; his body was so weakened and broken by diseases, that it was like a vessel full of holes, out of which the liquor runs away apace; so his life and soul were going away from him, his vital spirits were almost exhausted: the days of affliction have taken hold upon me; afflictions seize on good men as well as others, and on them more than others; and there are certain times and seasons for them, appointed and ordered by the Lord; and there is a limited time, they are not to continue always, only for some days, for a time, and but a little time, and then they will have an end; but till that time comes, there can be no deliverance from them; being sent they come, coming they seized on Job, they laid hold on him, they "caught" him, as Mr. Broughton renders it, and held him fast, and would not let him go; nor could he get clear of them till God delivered him, who only can and does deliver out of them in his own time and way. Robert Jamieson, A. R. Fausset and David Brown 30:16 Job's outward calamities affect his mind. poured out--in irrepressible complaints (Ps 42:4; Josh 7:5).
30:1730:17: գիշերի ոսկերք իմ խարշեցան, եւ ջիլք իմ լուծեալ են։ 17 Գիշերը ոսկորներս են խաշւում. ջղերս են քայքայուել: 17 Իմ ցաւս գիշերը ոսկորներս ծակեց Ու ջիղերս հանգստութիւն չունեցան։ Գիշերի ոսկերք իմ խարշեցան, եւ ջիղք իմ լուծեալ են: 30:17: գիշերի ոսկերք իմ խարշեցան, եւ ջիլք իմ լուծեալ են։ 17 Գիշերը ոսկորներս են խաշւում. ջղերս են քայքայուել: 17 Իմ ցաւս գիշերը ոսկորներս ծակեց Ու ջիղերս հանգստութիւն չունեցան։ zohrab-1805▾ eastern-1994▾ western am▾	30:1730:17 Ночью ноют во мне кости мои, и жилы мои не имеют покоя. 30:17 νυκτὶ νυξ night δέ δε though; while μου μου of me; mine τὰ ο the ὀστᾶ οστεον bone συγκέκαυται συγκαιω the δὲ δε though; while νεῦρά νευρον of me; mine διαλέλυται διαλυω dissipate; disperse 30:17 לַ֗יְלָה lˈaylā לַיְלָה night עֲ֭צָמַי ˈʕᵃṣāmay עֶצֶם bone נִקַּ֣ר niqqˈar נקר bore out מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon וְ֝ ˈw וְ and עֹרְקַ֗י ʕōrᵊqˈay ערק gnaw לֹ֣א lˈō לֹא not יִשְׁכָּבֽוּן׃ yiškāvˈûn שׁכב lie down 30:17. nocte os meum perforatur doloribus et qui me comedunt non dormiuntIn the night my bone is pierced with sorrows: and they that feed upon me, do not sleep. 17. In the night season my bones are pierced in me, and the that gnaw me take no rest. My bones are pierced in me in the night season: and my sinews take no rest: 30:17 Ночью ноют во мне кости мои, и жилы мои не имеют покоя. 30:17 νυκτὶ νυξ night δέ δε though; while μου μου of me; mine τὰ ο the ὀστᾶ οστεον bone συγκέκαυται συγκαιω the δὲ δε though; while νεῦρά νευρον of me; mine διαλέλυται διαλυω dissipate; disperse 30:17 לַ֗יְלָה lˈaylā לַיְלָה night עֲ֭צָמַי ˈʕᵃṣāmay עֶצֶם bone נִקַּ֣ר niqqˈar נקר bore out מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon וְ֝ ˈw וְ and עֹרְקַ֗י ʕōrᵊqˈay ערק gnaw לֹ֣א lˈō לֹא not יִשְׁכָּבֽוּן׃ yiškāvˈûn שׁכב lie down 30:17. nocte os meum perforatur doloribus et qui me comedunt non dormiunt In the night my bone is pierced with sorrows: and they that feed upon me, do not sleep. 17. In the night season my bones are pierced in me, and the that gnaw me take no rest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17. Даже ночь не приносит успокоения (ср. VII:3: и 9): "ночь сверлит во мне кости мои" и "гложущие" (евр. "оркай"; ср. ст. 3; русс. "жилы"), т. е. черви (ср. VII:5), не засыпают" - не дают покоя. Albert Barnes: Notes on the Bible - 1834 30:17: My bones are pierced in me - The bones are often represented in the Scriptures as the seat of acute pain; Psa 6:2; Psa 22:14; Psa 31:10; Psa 38:3; Psa 42:10; Pro 14:30; compare . The meaning here is, that he had had shooting or piercing pains in the night, which disturbed and pRev_ented his rest. It is mentioned as a special aggravation of his sufferings that they were "in the night" - a time when we expect repose. And my sinews take no rest - See the word here rendered sinews explained in the note at ver. 3. The word literally means gnawers, and hence, the teeth. The Vulgate renders it, qui me comedunt, non dormiunt, "they who devour me do not slumber." The Septuagint, νευρά μον neura mou - my sinews, or arteries. Schleusner. Luther, "They who gnaw me." Coverdale, Sinews. I see no reason to doubt that the teeth or the jaws are meant, and that Job refers to the violent pain in the tooth, among the acutest pains to which the body is subject. The idea is, that every part of the body was diseased and filled with pain. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:17: My bones: Job 33:19-21; Psa 6:2-6, Psa 38:2-8 in the night season: Job 7:4; Psa 22:2; Isa 38:13 Job 30:18 Geneva 1599 30:17 (m) My bones are pierced in me in the night season: and my sinews take no rest. (m) Meaning sorrow. John Gill 30:17 My bones are pierced in me in the night season,.... Such was the force of his disease, that it pierced and penetrated even into his bones, and the marrow of them; and such the pain that he endured in the muscles and tendons about them, and especially in the joints of them, that it was as if all his bones were piercing and breaking to pieces; he was in a like condition the sick man is described in Job 33:19; and as David and Hezekiah were, Ps 6:2; and what aggravated his case was, that this was "in the night season", when he should have got some sleep and rest, but could not for his pain: some render the words by supplying them thus; God, or the disease, or the pain, pierced my bones in the night season; or "the night pierced my bones from me"; so Mr. Broughton; but rather they may be rendered, and the sense be, "in the night season everyone of my bones pierce "the flesh" that is upon me:'' his flesh was almost wasted and consumed, through the boil and ulcers on him, and he was reduced to a mere skeleton; and when he laid himself down on his bed, these pierced through his skin, and stuck out, and gave him exquisite pain: and my sinews take no rest; being contracted; or his nerves, as the word in the Arabic language signifies, as is observed by Aben Ezra, Jarchi, Donesh, and others; which were loosened, and the animal spirits were sunk, and he so low and dispirited, that he could get no rest: or the pulsatile veins and arteries, as Ben Gersom and Elias Levita (a), in which the pulse beats, and which beats with less strength when persons are asleep than when awake; but such was the force of Job's disease, that it beat even in the night, when on his bed, so strongly, that he could take no rest for it; the pulse beats, as physicians say (b), sixty times in a minute, and double the number in a burning fever, and which might be Job's case. Some take the word in the sense of fleeing or gnawing (c), as it is used Job 30:3; and interpret it either of his enemies, who pursued after him, and had no rest in their beds, but went out in the night to inquire and hear what they could learn concerning him and his illness, whether it was become greater (d); or who devoured him by their calumnies and detractions, and could not sleep unless they did mischief to him; see Prov 4:16; or of the worms with which his body was covered, and which were continually gnawing, never rested, nor suffered him to take any rest; the Targum is, they that gnash at me rest not. (a) In Tishbi, p. 67. So Lud. Capellus in loc. (b) Scheuchzer. Physic. Sacr. vol. 4. p 764. (c) "et rodentia mea", Schultens; "fugientia membra mea", so some in Michaelis. (d) Vid. Bar Tzemach in loc. Robert Jamieson, A. R. Fausset and David Brown 30:17 In the Hebrew, night is poetically personified, as in Job 3:3 : "night pierceth my bones (so that they fall) from me" (not as English Version, "in me"; see Job 30:30). sinews--so the Arabic, "veins," akin to the Hebrew; rather, "gnawers" (see on Job 30:3), namely, my gnawing pains never cease. Effects of elephantiasis.
30:1830:18: Բազո՛ւմ զօրութեամբ ձեռն արկ զպատմուճանաւ իմով, եւ իբրեւ զժապաւէն պատմուճանի իմոյ շո՛ւրջ կալաւ զիս։ 18 Տէրն իր զօրութեամբ ձեռքը գցել է իմ պատմուճանին ու պատմուճանիս ժապաւէնի պէս պատել է շուրջս: 18 Իր մեծ զօրութիւնովը իմ հանդերձս փոխեց Ու իմ պատմուճանիս օձիքին պէս պատեց զիս։ Բազում զօրութեամբ ձեռն արկ զպատմուճանաւ իմով, եւ իբրեւ զժապաւէն պատմուճանի իմոյ շուրջ կալաւ զիս: 30:18: Բազո՛ւմ զօրութեամբ ձեռն արկ զպատմուճանաւ իմով, եւ իբրեւ զժապաւէն պատմուճանի իմոյ շո՛ւրջ կալաւ զիս։ 18 Տէրն իր զօրութեամբ ձեռքը գցել է իմ պատմուճանին ու պատմուճանիս ժապաւէնի պէս պատել է շուրջս: 18 Իր մեծ զօրութիւնովը իմ հանդերձս փոխեց Ու իմ պատմուճանիս օձիքին պէս պատեց զիս։ zohrab-1805▾ eastern-1994▾ western am▾	30:1830:18 С великим трудом снимается с меня одежда моя; края хитона моего жмут меня. 30:18 ἐν εν in πολλῇ πολυς much; many ἰσχύι ισχυς force ἐπελάβετό επιλαμβανομαι take hold / after μου μου of me; mine τῆς ο the στολῆς στολη robe ὥσπερ ωσπερ just as τὸ ο the περιστόμιον περιστομιον the χιτῶνός χιτων shirt μου μου of me; mine περιέσχεν περιεχω constrain; contain με με me 30:18 בְּ bᵊ בְּ in רָב־ rov- רֹב multitude כֹּ֖חַ kˌōₐḥ כֹּחַ strength יִתְחַפֵּ֣שׂ yiṯḥappˈēś חפשׂ search לְבוּשִׁ֑י lᵊvûšˈî לְבוּשׁ clothing כְּ kᵊ כְּ as פִ֖י fˌî פֶּה mouth כֻתָּנְתִּ֣י ḵuttontˈî כֻּתֹּנֶת tunic יַֽאַזְרֵֽנִי׃ yˈaʔazrˈēnî אזר put on 30:18. in multitudine eorum consumitur vestimentum meum et quasi capitio tunicae sic cinxerunt meWith the multitude of them my garment is consumed, and they have girded me about, as with the collar of my coat. 18. By the great force is my garment disfigured: it bindeth me about as the collar of my coat. By the great force [of my disease] is my garment changed: it bindeth me about as the collar of my coat: 30:18 С великим трудом снимается с меня одежда моя; края хитона моего жмут меня. 30:18 ἐν εν in πολλῇ πολυς much; many ἰσχύι ισχυς force ἐπελάβετό επιλαμβανομαι take hold / after μου μου of me; mine τῆς ο the στολῆς στολη robe ὥσπερ ωσπερ just as τὸ ο the περιστόμιον περιστομιον the χιτῶνός χιτων shirt μου μου of me; mine περιέσχεν περιεχω constrain; contain με με me 30:18 בְּ bᵊ בְּ in רָב־ rov- רֹב multitude כֹּ֖חַ kˌōₐḥ כֹּחַ strength יִתְחַפֵּ֣שׂ yiṯḥappˈēś חפשׂ search לְבוּשִׁ֑י lᵊvûšˈî לְבוּשׁ clothing כְּ kᵊ כְּ as פִ֖י fˌî פֶּה mouth כֻתָּנְתִּ֣י ḵuttontˈî כֻּתֹּנֶת tunic יַֽאַזְרֵֽנִי׃ yˈaʔazrˈēnî אזר put on 30:18. in multitudine eorum consumitur vestimentum meum et quasi capitio tunicae sic cinxerunt me With the multitude of them my garment is consumed, and they have girded me about, as with the collar of my coat. 18. By the great force is my garment disfigured: it bindeth me about as the collar of my coat. 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 18. Синодальное чтение представляет неточный перевод подлинного текста. Буквальный перевод его такой: "всемогуществом (предполагается, Бога) обезображена одежда моя; Он жмет меня, подобно воротнику хитона моего". Так как евр. "лебуши" ("одежда моя") употребляется в значении "кожа" (XLI:5), то Иов хочет сказать, что изъязвленная червями (ст. 17) и вообще болезнью его кожа приняла безобразный вид. Adam Clarke: Commentary on the Bible - 1831 30:18: Is my garment changed - There seem to be here plain allusions to the effect of his cruel disease; the whole body being enveloped with a kind of elephantine hide, formed by innumerable incrustations from the ulcerated surface. It bindeth me about - There is now a new kind of covering to my body, formed by the effects of this disease; and it is not a garment which I can cast off; it is as closely attached to me as the collar of my coat. Or, my disease seizes me as a strong armed man; it has throttled me, and cast me in the mud. This is probably an allusion to two persons struggling: the stronger seizes the other by the throat, brings him down, and treads him in the dirt. Albert Barnes: Notes on the Bible - 1834 30:18: By the great force of my disease - The words "of my disease" are not in the Hebrew. The usual interpretation of the passage is, that in consequence of the foul and offensive nature of his malady, his garment had become discolored or defiled - changed from being white and clear to filthiness and offensiveness. Some have understood it as referring to the skin, and as denoting that it was so affected with the leprosy, that he could scarcely be recognized. Umbreit supposes it to mean, "Through the omnipotence of God has my white robe of honor been changed into a narrow garment of grief" - trauerkleid. Dr. Good renders it, "From the abundance of the acrimony;" that is, of the fierce or acrimonious humor, "it is changed into a garment for me." Coverdale, "With all their power have they changed my garment, and girded me therewith, as it were with a coat." Prof. Lee, "With much violence doth my clothing bind me." According to Schultens, it means, "My affliction puts itself on in the form of my clothing;" and the whole passage, that without and within, from the head to the feet, he was entirely diseased. His affliction was his outer garment, and it was his inner garment - his mantle and his tunic. The Hebrew is difficult. The phrase rendered "by the great force," means, literally, "by the multitude of strength" - and may refer to the strength of disease, or to the strength of God, or to the force with which his garment girded him. The word rendered "is changed" - יתחפשׂ yitchâ phaś, is from חפשׂ châ phaś, to seek, to search after in the Qal; in the Hithpael, the form used here, to let oneself be sought; to hide oneself; to disguise one's self; Kg1 20:38. According to this, it would mean that his garment was disquised; that is, its appearance was changed by the force of his disease. Gesenius. Jerome renders it, "In their multitude, my garment is consumed; the Septuagint, "With great force he took hold of my garment." Of these various interpretations, it is impossible to determine which is the correct one. The pRev_ailing interpretation seems to be, that by the strength of his disease his garment was changed in its appearance, so as to become offensive, and yet this is a somewhat feeble sense to give to the passage. Perhaps the explanation of Schultens is the best, "By the greatness of power, pain or disease has become my garment; it girds me about like the mouth of my tunic." He has shown, by a great variety of instances, that it is common in Arabic poetry to compare pain, sickness, anxiety, etc., to clothing. It bindeth me about as the collar of my coat - The collar of my tunic, or under garment. This was made like a shirt, to be gathered around the neck, and the idea is, that his disease fitted close to him, and was gathered close around him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:18: By the great: Job 2:7, Job 7:5, Job 19:20; Psa 38:5; Isa 1:5, Isa 1:6 Job 30:19 John Gill 30:18 By the great force of my disease is my garment changed,.... Either the colour of it, through the purulent matter from his ulcers running down upon it, or penetrating through it; or by reason of it he was obliged to shift himself, and to have a change of raiment very frequently; or the supplement, "of my disease", may be left out, and the sense be, with great force, through main strength, and with much difficulty, his garment was changed, was got off from him, sticking so close to him, and another put on: Tit bindeth me about as the collar of my coat; his disease encompassed him about on all sides as the collar or edge of his coat encompassed his neck, and cleaved as close, and was as tight unto him as that, and threatened him perhaps with a suffocation or strangling; see Job 7:15; the allusion is to garments used in the eastern countries, which were only open at top and bottom; at the top there was a hole to put the head through when put on, and a binding about it, and a button to it, or some such thing, which kept it tight about the neck; see Ex 28:32. Robert Jamieson, A. R. Fausset and David Brown 30:18 of my disease--rather, "of God" (Job 23:6). garment changed--from a robe of honor to one of mourning, literally (Job 2:8; Jn 3:6) and metaphorically [UMBREIT]. Or rather, as SCHUTTENS, following up Job 30:17, My outer garment is changed into affliction; that is, affliction has become my outer garment; it also bindeth me fast round (my throat) as the collar of the inner coat; that is, it is both my inner and outer garment. Observe the distinction between the inner and outer garments. The latter refers to his afflictions from without (Job 30:1-13); the former his personal afflictions (Job 30:14-23). UMBREIT makes "God" subject to "bindeth," as in Job 30:19.
30:1930:19: Համարի զիս հանգոյն կաւոյ. ՚ի հող եւ ՚ի մոխիր է բաժին իմ։ 19 Մի կաւի տեղ է ընդունում նա ինձ. հողն ու մոխիրն են բաժինս դարձել: 19 Զիս ցեխի մէջ նետեց, Ես հողի ու մոխիրի նմանեցայ։ Համարի զիս հանգոյն կաւոյ, ի հող եւ ի մոխիր է բաժին իմ: 30:19: Համարի զիս հանգոյն կաւոյ. ՚ի հող եւ ՚ի մոխիր է բաժին իմ։ 19 Մի կաւի տեղ է ընդունում նա ինձ. հողն ու մոխիրն են բաժինս դարձել: 19 Զիս ցեխի մէջ նետեց, Ես հողի ու մոխիրի նմանեցայ։ zohrab-1805▾ eastern-1994▾ western am▾	30:1930:19 Он бросил меня в грязь, и я стал, как прах и пепел. 30:19 ἥγησαι ηγεομαι lead; consider δέ δε though; while με με me ἴσα ισος equal πηλῷ πηλος mud; clay ἐν εν in γῇ γη earth; land καὶ και and; even σποδῷ σποδος ashes μου μου of me; mine ἡ ο the μερίς μερις portion 30:19 הֹרָ֥נִי hōrˌānî ירה cast לַ la לְ to † הַ the חֹ֑מֶר ḥˈōmer חֹמֶר clay וָ֝ ˈwā וְ and אֶתְמַשֵּׁ֗ל ʔeṯmaššˈēl משׁל say proverb כֶּ ke כְּ as † הַ the עָפָ֥ר ʕāfˌār עָפָר dust וָ wā וְ and אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 30:19. conparatus sum luto et adsimilatus favillae et cineriI am compared to dirt, and am likened to embers and ashes. 19. He hath cast me into the mire, and I am become like dust and ashes. He hath cast me into the mire, and I am become like dust and ashes: 30:19 Он бросил меня в грязь, и я стал, как прах и пепел. 30:19 ἥγησαι ηγεομαι lead; consider δέ δε though; while με με me ἴσα ισος equal πηλῷ πηλος mud; clay ἐν εν in γῇ γη earth; land καὶ και and; even σποδῷ σποδος ashes μου μου of me; mine ἡ ο the μερίς μερις portion 30:19 הֹרָ֥נִי hōrˌānî ירה cast לַ la לְ to † הַ the חֹ֑מֶר ḥˈōmer חֹמֶר clay וָ֝ ˈwā וְ and אֶתְמַשֵּׁ֗ל ʔeṯmaššˈēl משׁל say proverb כֶּ ke כְּ as † הַ the עָפָ֥ר ʕāfˌār עָפָר dust וָ wā וְ and אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 30:19. conparatus sum luto et adsimilatus favillae et cineri I am compared to dirt, and am likened to embers and ashes. 19. He hath cast me into the mire, and I am become like dust and ashes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19. Окрашенная в начале болезни в красный цвет, она стала теперь черною и чешуйчатою, приняла вид струпа землянистого, грязноватого цвета (Делич). Albert Barnes: Notes on the Bible - 1834 30:19: He hath cast me into the mire - That is, God has done it. In this book the name of God is often understood where the speaker seems to avoid it, in order that it may not be needlessly repeated. On the meaning of the expression here, see the notes at . And I am become like dust and ashes - Either in appearance, or I am regarded as being as worthless as the mire of the streets. Rosenmuller supposes it means, "I am more like a mass of inanimate matter than a living man." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:19: cast me: Job 9:31; Psa 69:1, Psa 69:2; Jer 38:6 dust: Job 2:8, Job 42:6; Gen 18:27 Job 30:20 Geneva 1599 30:19 (n) He hath cast me into the mire, and I am become like dust and ashes. (n) That is, God has brought me into contempt. John Gill 30:19 He hath cast me into the mire,.... As Jeremiah was literally; here it is to be understood in a figurative sense; not of the mire of sin, into which God casts none, men fall into it of themselves, but of the mire of affliction and calamity; see Ps 40:2; and which Job here ascribes to God; and whereby he was in as mean, abject, and contemptible a condition, as if he had been thrown into a kennel, and rolled in it; and he speaks of it as an act of God, done with contempt of him, and indignation at him, as he apprehended it. Some Jewish writers (e) interpret it, "he taught me in the mire", or "it taught me"; his disease, his ulcers taught him to sit down in the mire, or in the midst of ashes, Job 2:8; but though this reading might admit of a good sense, as that Job was taught, as every good man is, many useful lessons in and by afflictions; yet it seems to be a sense foreign from the words: and I am become like dust and ashes; a phrase by which Abraham expresses his vileness, meanness, and unworthiness in the sight of God, Gen 18:27; Job, through the force of his disease, looked like a corpse, or one half dead, and was crumbling and dropping into the dust of death and the grave, and looked livid and ash coloured; and even in a literal sense was covered with dust and ashes, when he sat among them, Job 2:8; though here it chiefly respects the miserable, forlorn, and contemptible condition in which he was. (e) Vid. Jarchi & Bar Tzemach in loc. Robert Jamieson, A. R. Fausset and David Brown 30:19 God is poetically said to do that which the mourner had done to himself (Job 2:8). With lying in the ashes he had become, like them, in dirty color.
30:2030:20: ※ Աղաղակեցի առ քեզ՝ եւ ո՛չ լուիցես ինձ. կացին եւ հայեցան յիս[9374]։ [9374] Բազումք. Եւ ո՛չ լսիցես ինձ։ Ոսկան. Կացի, եւ ո՛չ հայեցար յիս։ 20 Քեզ դիմեցի ես, բայց չլսեցիր. կանգնեցին նրանք ու դիտեցին ինձ: 20 Ես քեզի կ’աղաղակեմ ու ինծի պատասխան չես տար. Կը կանգնիմ ու դուն ինծի ուշադրութիւն չես ըներ։ Աղաղակեցի առ քեզ` եւ ոչ ^[296]լուիցես ինձ, կացին եւ հայեցան`` յիս: 30:20: ※ Աղաղակեցի առ քեզ՝ եւ ո՛չ լուիցես ինձ. կացին եւ հայեցան յիս[9374]։ [9374] Բազումք. Եւ ո՛չ լսիցես ինձ։ Ոսկան. Կացի, եւ ո՛չ հայեցար յիս։ 20 Քեզ դիմեցի ես, բայց չլսեցիր. կանգնեցին նրանք ու դիտեցին ինձ: 20 Ես քեզի կ’աղաղակեմ ու ինծի պատասխան չես տար. Կը կանգնիմ ու դուն ինծի ուշադրութիւն չես ըներ։ zohrab-1805▾ eastern-1994▾ western am▾	30:2030:20 Я взываю к Тебе, и Ты не внимаешь мне, стою, а Ты {только} смотришь на меня. 30:20 κέκραγα κραζω cry δὲ δε though; while πρὸς προς to; toward σὲ σε.1 you καὶ και and; even οὐκ ου not εἰσακούεις εισακουω heed; listen to μου μου of me; mine ἔστησαν ιστημι stand; establish καὶ και and; even κατενόησάν κατανοεω take note of με με me 30:20 אֲשַׁוַּ֣ע ʔᵃšawwˈaʕ שׁוע cry אֵ֭לֶיךָ ˈʔēleʸḵā אֶל to וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַעֲנֵ֑נִי ṯaʕᵃnˈēnî ענה answer עָ֝מַ֗דְתִּי ˈʕāmˈaḏtî עמד stand וַ wa וְ and תִּתְבֹּ֥נֶן ttiṯbˌōnen בין understand בִּֽי׃ bˈî בְּ in 30:20. clamo ad te et non exaudis me sto et non respicis meI cry to thee, and thou hearest me not: I stand up, and thou dost not regard me. 20. I cry unto thee, and thou dost not answer me: I stand up, and thou lookest at me. I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me: 30:20 Я взываю к Тебе, и Ты не внимаешь мне, стою, а Ты {только} смотришь на меня. 30:20 κέκραγα κραζω cry δὲ δε though; while πρὸς προς to; toward σὲ σε.1 you καὶ και and; even οὐκ ου not εἰσακούεις εισακουω heed; listen to μου μου of me; mine ἔστησαν ιστημι stand; establish καὶ και and; even κατενόησάν κατανοεω take note of με με me 30:20 אֲשַׁוַּ֣ע ʔᵃšawwˈaʕ שׁוע cry אֵ֭לֶיךָ ˈʔēleʸḵā אֶל to וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַעֲנֵ֑נִי ṯaʕᵃnˈēnî ענה answer עָ֝מַ֗דְתִּי ˈʕāmˈaḏtî עמד stand וַ wa וְ and תִּתְבֹּ֥נֶן ttiṯbˌōnen בין understand בִּֽי׃ bˈî בְּ in 30:20. clamo ad te et non exaudis me sto et non respicis me I cry to thee, and thou hearest me not: I stand up, and thou dost not regard me. 20. I cry unto thee, and thou dost not answer me: I stand up, and thou lookest at me. 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 20-23. Современное жестокое отношение Бога к Иову лишает его возможности надеяться на облегчение своего положения и в будущем (ср. VII:5-10). Безучастный и равнодушный к молитве Иова (ст. 20; ср. XIX:7; ср. XXII:27), Бог по-прежнему дает ему чувствовать всю силу своего могущества (ст. 21; ср. X:16, XVI:9; XIX:11); постигшими бедствиями он схвачен, как сильным ветром, брошен на землю и смят (ст. 22). Естественным следствием всего этого, заключительным актом вражды будет смерть, - низведение в шеол, - "дом собрания всех живущих" (ст. 23, ср. III:18: и д. ). Adam Clarke: Commentary on the Bible - 1831 30:20: I cry unto thee - I am persecuted by man, afflicted with sore disease, and apparently forsaken of God. I stand up - Or, as some translate, "I persevere, and thou lookest upon me." Thou seest my desolate, afflicted state; but thine eye doth not affect thy heart. Thou leavest me unsupported to struggle with my adversities. Albert Barnes: Notes on the Bible - 1834 30:20: I cry unto thee, and thou dost not hear me - This was a complaint which Job often made, that he could not get the ear of God; that his prayer was not regarded, and that he could not get his cause before him; compare , ff, and . I stand up - Standing was a common posture of prayer among the ancients; see Heb 11:21; Kg1 8:14, Kg1 8:55; Neh 9:2. The meaning is, that when Job stood up to pray, God did not regard his prayer. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:20: I cry: Job 19:7, Job 27:9; Psa 22:2, Psa 80:4, Psa 80:5; Lam 3:8, Lam 3:44; Mat 15:23 Job 30:21 Carl Friedrich Keil and Franz Delitzsch 30:20 20 I cry to Thee for help, and Thou answerest not; I stand there, and Thou lookest fixedly at me. 21 Thou changest Thyself to a cruel being towards me, With the strength of Thy hand Thou makest war upon me. 22 Thou raisest me upon the stormy wind, Thou causest me to drive along And vanish in the roaring of the storm. 23 For I know: Thou wilt bring me back to death, Into the house of assembly for all living. If he cries for help, his cry remains unanswered; if he stands there looking up reverentially to God (perhaps עמד, with משּׁוּע to be supplied, has the sense of desisting or restraining, as Gen 29:35; Gen 30:9), the troubling, fixed look of God, who looks fixedly and hostilely upon him, anything but ready to help (comp. Job 7:20; Job 16:9), meets his upturned eye. התבּנן, to look consideringly upon anything, is elsewhere joined with אל, על, עד, or even with the acc; here, where a motionless fixed look is intended, with בּ (= fi). It is impossible to draw the לא, Job 30:20, over to ותּתבּנן (Jer., Saad., Umbr., Welte, and others), both on account of the Waw consec. (Ew. 351a), and on account of the separation by the new antecedent עמדתּי. On the reading of two Codd. ותתכנן ("Thou settest Thyself against me"), which Houbigant and Ew. prefer, Rosenm. has correctly pronounced judgment: est potius pro mendo habenda. Instead of consolingly answering his prayer, and instead of showing Himself willing to help, God, who was formerly so kind towards him, changes towards him, His creature, into a cruel being, saevum (אכזר in the book of Job only here and Job 41:2, where it signifies "foolhardy;" comp. לאויב in the dependent passage, Is 63:10), and makes war upon him (שׂטם as Job 16:9) by causing him to feel the strength of His omnipotent hand (עצם יד as Deut 8:17, synon. חזק). Tit is not necessary in Job 30:22 to forsake the accentuation, and to translate: Thou raisest me up, Thou causest me go in the wind (Ew., Hirz., and others); the accentuation of רוח is indeed not a disjunctive Dech, but a conjunctive Tarcha, but preceded by Munach, which, according to the rule, Psalter ii. 500, 5, here, where two conjunctives come together, has a smaller conjunctive value. Therefore: elevas me in ventum, equitare facis me, viz., super ventum (Dachselt), for one does not only say הרכּיב על, 1Chron 13:7, or ל, Ps 66:12, but also אל, 2Kings 6:3; and accordingly תּשּׂאני אל־רוּח is also not to be translated: Thou snatchest me into the wind or storm (Hahn, Schlottm.), but: Thou raisest me up to the wind or storm, as upon an animal for riding (Umbr., Olsh.). According to Oriental tradition, Solomon rode upon the east wind, and in Arabic they say of one who hurried rapidly by, racab al-genâhai er-rih, he rides upon the wings of the wind; in the present passage, the point of comparison is the being absolutely passively hurried forth from the enjoyment of a healthy and happy life to a dizzy height, whence a sudden overthrow threatens him who is unwillingly removed (comp. Ps 102:11, Thou hast lifted me up and hurled me forth). The lot which threatens him from this painful suspense Job expresses (Job 30:22) in the puzzling words: וּתמגגני תשׁיּה. Thus the Keri, after which lxx transl. (if it has not read מישׁוּעה), καὶ ἀπέῤῥηιψάς με ἀπὸ σωτηρίας. The modern expositors who follow the Keri, by taking ותמגגני for ותמגג לי (according to Ges. 121, 4), translate: Thou causest counsel and understanding (Welte), happiness (Blumenf.), and the like, to vanish from me; continuance, existence, duration would be better (vid., Job 6:13, and especially on Job 26:3). The thought it appropriate, but the expression is halting. Jerome, who translates valide, points to the correct thing, and Buxtorf (Lex. col. 2342f.) by interpreting the not less puzzling Targum translation in fundamento = funditus or in essentia = essentialiter, has, without intending it, hit upon the idea of the Hebr. Keri; תשׁיּה is intended as a closer defining, or adverbial, accusative: Thou causest me to vanish as to existence, ita ut tota essentia pereat h.e. totaliter et omnino. Perhaps this was really the meaning of the poet: most completely, most thoroughly, altogether, like the Arab. ḥaqqan. But it is unfavourable to this Keri, that תושׁיה (from the verb ושׁי), as might be expected, is always written plene elsewhere; the correction of the תשׁוה is violent, and moreover this form, correctly read, gives a sense far more consistent with the figure, Job 30:22. Ges., Umbr., and Carey falsely read תּשׁוּה, terres me; this verb is unknown in Hebr., and even in Chaldee is only used in Ithpeal, אשׁתּוי (= Hebr. חרד); for a similar reason Bttcher's תּשׁוה (which is intended to mean: in despair) is also not to be used. Even Stuhlmann perceived that תשׁוה is equivalent to תּשׁוּאה; it is, with Ew. and Olsh., to be read תּשׁוּה (not with Pareau and Hirz. תּשׁוה without the Dag.), and this form signifies, as תשׁואה, Job 36:29, from שׁוא = שׁאה, from which it is derived by change of consonants, the crash of thunder, or even the rumbling or roar as of a storm or a falling in (procellae sive ruinae). The meaning is hardly, that he who rides away upon the stormy wind melts and trickles down like drops of rain among the pealing of the thunder, when the thunder-storm, whose harbinger is the stormy wind, gathers; but that in the storm itself, which increases in fury to the howling of a tempest, he dissolves away. תּשׁוּה for בּתּשׁוּה, comp. Ps 107:26 : their soul melted away (dissolved) בּרעה. The compulsory journey in the air, therefore, passes into nothing or nearly nothing, as Job is well aware, Job 30:23 : "for I know: (without כּי, as Job 19:25; Ps. 9:21) Thou wilt bring me back to death" (acc. of the goal, or locative without any sign). If תּשׁיבני is taken in its most natural signification reduces, death is represented as essentially one with the dust of death (comp. Job 1:21 with Gen 3:19), or even with non-existence, out of which man is come into being; nevertheless השׁיב can also, by obliterating the notion of return, like redigere, have only the signification of the turn of destiny and change of condition that is effected. The assertion that שׁוּב always includes an "again," and retains it inexorably (vid., Khler on Zech 13:7, S. 239), is untenable. In post-biblical Hebrew, at least, it is certain that שׁוּב signifies not only "to become again," but also "to become," as Arab. ‛âd is used as synon. of jâ'in, devenir. (Note: Vid., my Anekdota der mittelalterlichen Scholastik unter Juden und Moslemen, S. 347.) With מות, the designation of the condition, is coupled the designation of the place: Hades (under the notion of which that of the grave is included) is the great involuntary rendezvous of all who live in this world. John Gill 30:20 I cry unto thee, and thou dost not hear me,.... Which added greatly to his affliction, that though he cried to the Lord for help and deliverance, yet he turned a deaf ear to him; and though he heard him, as undoubtedly he did, he did not answer him immediately; at least not in the way in which he desired and expected he would: crying is expressive of prayer, and supposes distress, and denotes vehemence of spirit: I stand up; in prayer, standing being a prayer gesture, as many observe from Jer 15:1; See Gill on Mt 6:5; or he persisted in it, he continued praying, was incessant in it, and yet could obtain no answer; or this signifies silence, as some (f) interpret it; he cried, and then ceased, waiting for an answer; but whether he prayed, or whether he was silent, it was the same thing: and thou regardest me not; the word "not" is not in this clause, but is repeated from the preceding, as it is by Ben Gersom and others; but some read it without it, and give the sense either thus, thou considerest me whether it is fit to receive my prayer or not, so Sephorno; or to renew my strokes, to add new afflictions to me, as Jarchi and Bar Tzemach; or thou lookest upon me as one pleased with the sight of me in such a miserable condition, so far from helping me; wherefore it follows. (f) Jarchi, Ben Gersom, and Bar Tzemach. John Wesley 30:20 I stand - I pray importunately and continually. Robert Jamieson, A. R. Fausset and David Brown 30:20 stand up--the reverential attitude of a suppliant before a king (3Kings 8:14; Lk 18:11-13). not--supplied from the first clause. But the intervening affirmative "stand" makes this ellipsis unlikely. Rather, as in Job 16:9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown: eye me sternly.
30:2130:21: ※ Պատահեցա՛ր ինձ անողորմ, հզօ՛ր ձեռամբ հարեր զիս։ 21 Իմ նկատմամբ դու անողորմ եղար. ինձ հզօր ձեռքովդ հարուածեցիր դու: 21 Դուն ինծի հանդէպ անգութ եղար,Ձեռքիդ զօրութիւնովը թշնամիի պէս կը վարուիս ինծի հետ։ Պատահեցար ինձ անողորմ, հզօր ձեռամբ հարեր զիս: 30:21: ※ Պատահեցա՛ր ինձ անողորմ, հզօ՛ր ձեռամբ հարեր զիս։ 21 Իմ նկատմամբ դու անողորմ եղար. ինձ հզօր ձեռքովդ հարուածեցիր դու: 21 Դուն ինծի հանդէպ անգութ եղար,Ձեռքիդ զօրութիւնովը թշնամիի պէս կը վարուիս ինծի հետ։ zohrab-1805▾ eastern-1994▾ western am▾	30:2130:21 Ты сделался жестоким ко мне, крепкою рукою враждуешь против меня. 30:21 ἐπέβης επιβαινω mount; step on δέ δε though; while μοι μοι me ἀνελεημόνως ανελεημονως hand κραταιᾷ κραταιος dominant με με me ἐμαστίγωσας μαστιγοω scourge; whip 30:21 תֵּהָפֵ֣ךְ tēhāfˈēḵ הפך turn לְ lᵊ לְ to אַכְזָ֣ר ʔaḵzˈār אַכְזָר cruel לִ֑י lˈî לְ to בְּ bᵊ בְּ in עֹ֖צֶם ʕˌōṣem עֹצֶם might יָדְךָ֣ yāḏᵊḵˈā יָד hand תִשְׂטְמֵֽנִי׃ ṯiśṭᵊmˈēnî שׂטם bear grudge 30:21. mutatus es mihi in crudelem et in duritia manus tuae adversaris mihiThou art changed to be cruel toward me, and in the hardness of thy hand thou art against me. 21. Thou art turned to be cruel to me: with the might of thy hand thou persecutest me. Thou art become cruel to me: with thy strong hand thou opposest thyself against me: 30:21 Ты сделался жестоким ко мне, крепкою рукою враждуешь против меня. 30:21 ἐπέβης επιβαινω mount; step on δέ δε though; while μοι μοι me ἀνελεημόνως ανελεημονως hand κραταιᾷ κραταιος dominant με με me ἐμαστίγωσας μαστιγοω scourge; whip 30:21 תֵּהָפֵ֣ךְ tēhāfˈēḵ הפך turn לְ lᵊ לְ to אַכְזָ֣ר ʔaḵzˈār אַכְזָר cruel לִ֑י lˈî לְ to בְּ bᵊ בְּ in עֹ֖צֶם ʕˌōṣem עֹצֶם might יָדְךָ֣ yāḏᵊḵˈā יָד hand תִשְׂטְמֵֽנִי׃ ṯiśṭᵊmˈēnî שׂטם bear grudge 30:21. mutatus es mihi in crudelem et in duritia manus tuae adversaris mihi Thou art changed to be cruel toward me, and in the hardness of thy hand thou art against me. 21. Thou art turned to be cruel to me: with the might of thy hand thou persecutest me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:21: Thou art become cruel to me - Thou appearest to treat me with cruelty. I cry for mercy, trust in thy goodness, and am still permitted to remain under my afflictions. Thou opposest thyself - Instead of helping, thou opposest me; thou appearest as my enemy. Albert Barnes: Notes on the Bible - 1834 30:21: Thou art become cruel to me - Margin, turned to be. This language, applied to God, seems to be harsh and irRev_erent, and it may well be inquired whether the word cruel does not express an idea which Job did not intend. The Hebrew word אכזר 'akzâ r, is from an obsolete root כזר - not found in Hebrew. The Arabic root, nearly the same as this, means to break with violence; to rout as an enemy; then to be enraged. In the Syriac, the primary idea is, that of a soldier, and thence it may refer to such acts of violence as a soldier commonly commits. The word occurs in Hebrew in the following places, and is translated in the following manner. It is rendered "cruel" in Deu 32:33; ; Pro 5:9; Pro 11:17; Pro 12:10; Pro 17:11; Pro 27:4; Isa 13:9; Jer 6:23; Jer 50:42; Jer 30:14; and fierce in . Jerome renders it, mutatus mihi in crudelem - "thou art changed so as to become cruel to me;" the Septuagint renders it, ἀνελεημόως aneleē monō s - unmerciful; Luther, Du bist mir verwandelt in einem Grausamen - "thou art changed to me into a cruel one;" and so Umbreit, Noyes, and translators generally. Perhaps the word fierce, severe or harsh, would express the idea; still it must be admitted that Job, in the severity of his sufferings, is often betrayed into language which cannot be a model for us, and which we cannot vindicate. With thy strong hand - Margin, the strength. So the Hebrew. The hand is the instrument by which we accomplish anything; and hence, anything which God does is traced to his hand. Thou opposest thyselph against me - - תשׂטמני tiś â ṭ amē niy. The word שׂטם ś â ṭ am, means to lie in wait for anyone; to lay snares; to set a trap; see , where the same word occurs, and where it is rendered "who hateth me," but where it would be better rendered he pursues, or persecutes me. The meaning is, that God had become his adversary, or had set himself against him. There was a severity in his dealings with him as if he had become a foe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:21: become cruel: Heb. turned to be cruel, Job 7:20, Job 7:21, Job 10:14-17, Job 13:25-28, Job 16:9-14, Job 19:6-9; Psa 77:7-9; Jer 30:14 thy strong hand: Heb. the strength of thy hand, Job 6:9, Job 23:6; Psa 89:13; Pe1 5:6 Job 30:22 Geneva 1599 30:21 Thou art become (o) cruel to me: with thy strong hand thou opposest thyself against me. (o) He does not speak this way to accuse God, but to declare the vehemency of his affliction, by which he was carried beside himself. John Gill 30:21 Thou art become cruel to me,.... Or "turned", or "changed" (g), to be cruel to me. Job suggests that God had been kind and gracious to him, both in a way of providence, and in showing special love and favour to him, in a very distinguishing manner; but now he intimates his affections were changed and altered, and these were alienated from him, and his love was turned into an hatred of him; this is one of the unbecoming expressions which dropped from his lips concerning God; for the love of God to his people is never changed; it remains invariable and unalterable, in all dispensations, in every state and condition into which they come; there may be some of God's dispensations towards them, which may have the appearance of severity in them; and he may make use of instruments to chastise them, which may use them cruelly; but even then his heart yearns towards them, and, being full of compassion, delivers out of their hands, and saves them, Jer 30:14; with thy strong hand thou opposest thyself against me; God has a strong hand and arm, and none like him, and sometimes he puts forth the strength of it, and exerts his mighty power in afflicting his people, and his hand presses them sore, and they can scarcely stand up under it; and then it becomes them to humble themselves under the mighty hand of God, and patiently bear it; and sometimes they take him to be their adversary, an enemy unto them, and filled with hatred of them, indignation against them, setting himself with all his might and main to ruin and destroy them; and this is a sad case indeed, to have such apprehensions of God, though unjust ones; for, as if God be for us, who shall be against us? so if he be against us, it signifies little who is for us; for there is no contending with him, Job 9:3. (g) "mutatus es", V. L. Tigurine version; "versus es", Beza, Piscator; so Drusius, Cocceius, Vatablus, Michaelis, Mercerus, Schultens. John Wesley 30:21 Turned - As if thou hadst changed thy very nature, which is kind, and merciful, and gracious.
30:2230:22: ※ Կարգեցեր զիս ՚ի ցա՛ւս, եւ ընկեցեր զիս ՚ի փրկութենէ։ 22 Ցաւի մէջ դրիր ինձ, զրկեցիր փրկութեան միջոցից: 22 Զիս վերցնելով հովին վրայ կը հեծցնես Ու զիս մրրիկով կը հատցնես։ ^[297]Կարգեցեր զիս ի ցաւս, եւ ընկեցեր զիս ի փրկութենէ: 30:22: ※ Կարգեցեր զիս ՚ի ցա՛ւս, եւ ընկեցեր զիս ՚ի փրկութենէ։ 22 Ցաւի մէջ դրիր ինձ, զրկեցիր փրկութեան միջոցից: 22 Զիս վերցնելով հովին վրայ կը հեծցնես Ու զիս մրրիկով կը հատցնես։ zohrab-1805▾ eastern-1994▾ western am▾	30:2230:22 Ты поднял меня и заставил меня носиться по ветру и сокрушаешь меня. 30:22 ἔταξας τασσω arrange; appoint δέ δε though; while με με me ἐν εν in ὀδύναις οδυνη pain καὶ και and; even ἀπέρριψάς απορριπτω toss away με με me ἀπὸ απο from; away σωτηρίας σωτηρια safety 30:22 תִּשָּׂאֵ֣נִי tiśśāʔˈēnî נשׂא lift אֶל־ ʔel- אֶל to ר֖וּחַ rˌûₐḥ רוּחַ wind תַּרְכִּיבֵ֑נִי tarkîvˈēnî רכב ride וּ֝ ˈû וְ and תְמֹגְגֵ֗נִי ṯᵊmōḡᵊḡˈēnî מוג faint תּוּשִׁיָּֽהתשׁוה tûšiyyˈā תּוּשִׁיָּה effect 30:22. elevasti me et quasi super ventum ponens elisisti me valideThou hast lifted me up, and set me as it were upon the wind, and thou hast mightily dashed me. 22. Thou liftest me up to the wind, thou causest me to ride ; and thou dissolvest me in the storm. Thou liftest me up to the wind; thou causest me to ride [upon it], and dissolvest my substance: 30:22 Ты поднял меня и заставил меня носиться по ветру и сокрушаешь меня. 30:22 ἔταξας τασσω arrange; appoint δέ δε though; while με με me ἐν εν in ὀδύναις οδυνη pain καὶ και and; even ἀπέρριψάς απορριπτω toss away με με me ἀπὸ απο from; away σωτηρίας σωτηρια safety 30:22 תִּשָּׂאֵ֣נִי tiśśāʔˈēnî נשׂא lift אֶל־ ʔel- אֶל to ר֖וּחַ rˌûₐḥ רוּחַ wind תַּרְכִּיבֵ֑נִי tarkîvˈēnî רכב ride וּ֝ ˈû וְ and תְמֹגְגֵ֗נִי ṯᵊmōḡᵊḡˈēnî מוג faint תּוּשִׁיָּֽהתשׁוה tûšiyyˈā תּוּשִׁיָּה effect 30:22. elevasti me et quasi super ventum ponens elisisti me valide Thou hast lifted me up, and set me as it were upon the wind, and thou hast mightily dashed me. 22. Thou liftest me up to the wind, thou causest me to ride ; and thou dissolvest me in the storm. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:22: Thou liftest me up to the wind - Thou hast so completely stripped me of all my substance, that I am like chaff lifted up by the wind; or as a straw, the sport of every breeze; and at last carried totally away, being dissipated into particles by the continued agitation. Albert Barnes: Notes on the Bible - 1834 30:22: Thou liftest me up to the wind - The sense here is, that he was lifted up as stubble is by a tempest, and driven mercilessly along. The figure of riding upon the wind or the whirlwind, is common in Oriental writers, and indeed elsewhere. So Milton says, "They ride the air in whirlwind." So Addison, speaking of the angel that executes the commands of the Almighty, says, "Rides in the whirlwind, and directs the storm." Coverdale renders this verse, "In times past thou didst set me up on high, as it were above the wind, but now hast thou given me a very sore fall." Rosenmuller thinks that the image here is not taken from straw or chaff that is driven by the wind, but that the meaning of Job is, that he is lifted up and borne aloft like a cloud. But the image of chaff or straw taken up by the whirlwind and driven about, seems best to accord with the scope of the passage. The idea is, that the tempest of calamity had swept everything away, and had driven him about as a worthless object, until he was wasted away and ruined. It is possible that Job refers in this passage to the sand-storm which occurs sometimes in the deserts of Arabia. The following description of such a storm by Mr. Bruce (vol. 4:pp. 553, 554), will furnish an illustration of the force and sublimity of the passage. It is copied from Taylor's Fragments, in Calmet's Dictionary, vol. 3:235: "On the fourteenth," says Bruce, "at seven in the morning, we left Assa Nagga, our course being due north. At one o'clock we alighted among some acacia trees at Waadiel Halboub, having gone twenty-one miles. We were here at once surprised and terrified by a sight, surely one of the most magnificent in the world. In that vast expanse of desert from west and to northwest of us, we saw a number of prodigious pillars of sand at different distances, at times moving with qreat celerity, at others stalking on with a majestic slowness; at intervals we thought they were coming in a very few minutes to overwhelm us, and small quantities of sand did actually more than once reach us. Again they would retreat so as to be almost out of sight - their tops reaching to the very clouds. There the tops often separated from the bodies; and these, once disjoined, dispersed in the air, and did not appear more. Sometimes they were broken near the middle, as if struck with a large cannon shot. About noon they began to advance with considerable swiftness upon us, the wind being very strong at north. Eleven of them ranged alongside of us about the distance of three miles. The greatest diameter of the largest appeared to me at that distance as if it would measure two feet. They retired from us with a wind at southeast, leaving an im pression upon my mind to which I can give no name, though surely one ingredient in it was fear, with a considerable deal of wonder and astonishment. It was in vain to think of flying; the swiftest horse, or fastest sailing ship, could be of no use to carry us out of this danger, and the full persuasion of this riveted me as if to the spot where I stood, and let the camels gain on me so much in my state of lameness, that it was with some difficulty I could overtake them. "The whole of our company were much disheartened, except Idris, and imagined that they were advancing into whirlwinds of moving sand, from which they should never be able to extricate themselves; but before four o'clock in the afternoon these phantoms of the plain had all of them fallen to the ground and disappeared. In the evening we came to Waadi Dimokea, where we passed the night, much disheartened, and our fear more increased, when we found, upon wakening in the morning, that one side was perfectly buried in the sand that the wind had blown above us in the night. "The sun shining through the pillars, which were thicker, and contained more sand, apparently, than any of the preceding days, seemed to give those nearest us an appearance as if spotted with stars of gold. I do not think at any time they seemed to be nearer than two miles. The most remarkable circumstance was, that the sand seemed to keep in that vast circular space, surrounded by the Nile on our left, in going round by Chaigie toward Dougola, and seldom was observed much to the eastward of a meridian, passing along the Nile through the Magizan, before it takes that turn; whereas the simoom was always on the opposite side of our course, coming upon us from the southeast. "The same appearance of moving pillars of sand presented themselves to us this day in form and disposition like those we had seen at Waadi Halboub, only they seemed to be more in number, and less in size. They came several times in a direction close upon us, that is, I believe, within less than two miles. They began, immediately after sunrise, like a thick wood, and almost darkened the sun; his rays shining through them for near an hour, gave them an appearance of pillars of fire." "If my conjecture," says Taylor, "be admissible, we now see a magnificence in this imagery, not apparent before: we see how Job's dignity might be exalted in the air; might rise to great grandeur, importance, and even terror, in the sight of beholders; might ride upon the wind, which bears it about, causing it to advance or to recede; and, after all, when the wind diminishes, might disperse, dissipate, melt this pillar of sand into the undistinguished level of the desert. This comparison seems to be precisely adapted to the mind of an Arab; who must have seen, or have been informed of, similar phenomena in the countries around him." And dissolvest my substance - Margin, or wisdom. The word rendered "dissolvest," means to melt, to flow down, and then to cause to melt, to cause to pine away and perish; Isa 64:7. It is applied to a host or army that appears to melt away; Sa1 14:16. It is also applied to one who seems to melt away with fear and terror; Exo 15:15; Jos 2:9, Jos 2:24. Here the meaning probably is, that God caused Job to melt away, as it were, with terrors and alarms. He was like one caught up in a whirlwind, and driven along with the storm, and who, in such circumstances, would be dissolved with fear. The word rendered "substance" (תשׁיה tû shı̂ yâ h) has been very variously interpreted. The word, as it is written in the text, means help, deliverance, purpose, enterprise, counsel, or understanding; see ; ; . But by some, and among others. Gesenius, Umbreit, and Noyes, it is supposed that it should be read as a verb, תשוה from שוה - to fear. According to this, the meaning is, "thou terrifiest me." This agrees better with the connection; is more abrupt and emphatic, and is probably the true interpretation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:22: liftest me: Job 21:18; Psa 1:4; Isa 17:13; Jer 4:11, Jer 4:12; Eze 5:2; Hos 4:19, Hos 13:3 to ride: Psa 18:10, Psa 104:3 substance: or, wisdom Job 30:23 Geneva 1599 30:22 Thou liftest me up to the (p) wind; thou causest me to ride [upon it], and dissolvest my substance. (p) He compares his afflictions to a tempest or whirlwind. John Gill 30:22 Thou liftest me up to the wind,.... Of affliction and adversity, to be carried up with it, and tossed about by it, as chaff or stubble, or a dry leaf, being no more able to stand up against it than such things are to oppose the wind; though some interpret this of God's lifting him up in his state of prosperity, in which he was very visible and conspicuous to all, and enjoyed much light and comfort; but then he raised him to such an estate, with a view to cast him down, and that his fall and ruin might be the greater; and so this is observed as a proof of his being become cruel to him: thou causest me to ride upon it; seemingly in great pomp and state, but in great uncertainty and danger, being at best in a slippery place, in very fickle circumstances, as the event showed; or rather the sense is, that he was swiftly carried into destruction, as if he rode on the wings of the wind to it, and was hurried thither at once, as soon as he was taken up with the tempest of adversity: and dissolvest my substance; his outward substance, his wealth and riches, his family, and the health of his body, all which as it were melted away, or were carried away as with a flood; and so as the metaphor of a tempestuous wind is used in the former clause, here that of an overflowing flood, which removed from him what seemed to be the most solid and substantial: the word is sometimes used for wisdom, and even sound wisdom, Prov 2:7; wherefore some have interpreted it of his being at his wits' end, of losing his reason and understanding, and which were at least disturbed and confounded by his afflictions; but his discourses and speeches show the contrary, and he himself denies that wisdom was driven from him, Job 6:13. John Wesley 30:22 Thou - Thou exposest me, to all sorts of storms and calamities; so that I am like chaff or stubble lifted up to the wind, and violently tossed hither and thither in the air. Substance - By which, my body is almost consumed, and my heart is melted within me. Robert Jamieson, A. R. Fausset and David Brown 30:22 liftest . . . to wind--as a "leaf" or "stubble" (Job 13:25). The moving pillars of sand, raised by the wind to the clouds, as described by travellers, would happily depict Job's agitated spirit, if it be to them that he alludes. dissolvest . . . substance--The marginal Hebrew reading (Keri), "my wealth," or else "wisdom," that is, sense and spirit, or "my hope of deliverance." But the text (Chetib) is better: Thou dissolvest me (with fear, Ex 15:15) in the crash (of the whirlwind; see on Job 30:14) [MAURER]. UMBREIT translates as a verb, "Thou terrifiest me."
30:2330:23: Գիտեմ զի մա՛հ սատակեսցէ զիս. զի բնակութիւն ամենայն մահկանացուի երկի՛ր է։ 23 Գիտեմ, որ մահը ինձ պիտի ջնջի, քանզի երկիրն է տունը ամենայն մահկանացուի: 23 Ստոյգ գիտեմ թէ զիս մահուան պիտի տանիս, Բոլոր ապրողներուն համար սահմանուած տունը։ Գիտեմ զի մահ սատակեսցէ զիս, զի բնակութիւն ամենայն մահկանացուի երկիր է: 30:23: Գիտեմ զի մա՛հ սատակեսցէ զիս. զի բնակութիւն ամենայն մահկանացուի երկի՛ր է։ 23 Գիտեմ, որ մահը ինձ պիտի ջնջի, քանզի երկիրն է տունը ամենայն մահկանացուի: 23 Ստոյգ գիտեմ թէ զիս մահուան պիտի տանիս, Բոլոր ապրողներուն համար սահմանուած տունը։ zohrab-1805▾ eastern-1994▾ western am▾	30:2330:23 Так, я знаю, что Ты приведешь меня к смерти и в дом собрания всех живущих. 30:23 οἶδα οιδα aware γὰρ γαρ for ὅτι οτι since; that θάνατός θανατος death με με me ἐκτρίψει εκτριβω house; household γὰρ γαρ for παντὶ πας all; every θνητῷ θνητος mortal γῆ γη earth; land 30:23 כִּֽי־ kˈî- כִּי that יָ֭דַעְתִּי ˈyāḏaʕtî ידע know מָ֣וֶת mˈāweṯ מָוֶת death תְּשִׁיבֵ֑נִי tᵊšîvˈēnî שׁוב return וּ û וְ and בֵ֖ית vˌêṯ בַּיִת house מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חָֽי׃ ḥˈāy חַי alive 30:23. scio quia morti tradas me ubi constituta domus est omni viventiI know that thou wilt deliver me to death, where a house is appointed for every one that liveth. 23. For I know that thou wilt bring me to death, and to the house appointed for all living. For I know [that] thou wilt bring me [to] death, and [to] the house appointed for all living: 30:23 Так, я знаю, что Ты приведешь меня к смерти и в дом собрания всех живущих. 30:23 οἶδα οιδα aware γὰρ γαρ for ὅτι οτι since; that θάνατός θανατος death με με me ἐκτρίψει εκτριβω house; household γὰρ γαρ for παντὶ πας all; every θνητῷ θνητος mortal γῆ γη earth; land 30:23 כִּֽי־ kˈî- כִּי that יָ֭דַעְתִּי ˈyāḏaʕtî ידע know מָ֣וֶת mˈāweṯ מָוֶת death תְּשִׁיבֵ֑נִי tᵊšîvˈēnî שׁוב return וּ û וְ and בֵ֖ית vˌêṯ בַּיִת house מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חָֽי׃ ḥˈāy חַי alive 30:23. scio quia morti tradas me ubi constituta domus est omni viventi I know that thou wilt deliver me to death, where a house is appointed for every one that liveth. 23. For I know that thou wilt bring me to death, and to the house appointed for all living. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:23: Thou wilt bring me to death - This must be the issue of my present affliction: to God alone it is possible that I should survive it. To the house appointed for all living - Or to the house, מועד moed, the rendezvous, the place of general assembly of human beings: the great devourer in whose jaws all that have lived, now live, and shall live, must necessarily meet. " - O great man-eater! Whose every day is carnival; not sated yet! Unheard of epicure! without a fellow! The veriest gluttons do not always cram! Some intervals of abstinence are sought To edge the appetite: thou seekest none. Methinks the countless swarms thou hast devour'd, And thousands that each hour thou gobblest up, This, less than this, might gorge thee to the full. But O! rapacious still, thou gap'st for more, Like one, whole days defrauded of his meals, On whom lank hunger lays her skinny hand, And whets to keenest eagerness his cravings; As if diseases, massacres, and poisons, Famine, and war, were not thy caterers." The Grave. Albert Barnes: Notes on the Bible - 1834 30:23: For I know that thou wilt bring me to death - This is the language of despair. Occasionally Job seems to have had an assurance that his calamities would pass by, and that God would show himself to be his friend on earth (compare the notes at ), and at other times he utters the language of despair. Such would be commonly the case with a good man afflicted as he was, and agitated with alternate hopes and fears. We are not to set these expressions down as contradictions. All that inspiration is responsible for, is the fair record of his feelings; and that he should have alternate hopes and fears is in entire accordance with what occurs when we are afflicted. Here the view of his sorrows appears to have been so overwhelming, that he says he knew they must terminate in death. The phrase "to death" means to the house of the dead, or to the place where the dead are. Umbreit. And to the house appointed for all living - The grave; compare Heb 9:27. That house or home is "appointed" for all. It is not a matter of chance that we come there, but it is because the Great Arbiter of life has so ordained. What an affecting consideration it should be, that such a house is designated for all! A house so dark, so gloomy, so solitary, so repulsive! For all that sit on thrones; for all that move in the halls of music and pleasure; for all that roll along in splendid carriages; for all the beautiful, the happy, the vigorous, the manly; for all in the marts of business, in the low scenes of dissipation, and in the sanctuary of God; for every one who is young, and every one who is aged, this is the home! Here they come at last; and here they lie down in the narrow bed! God's hand will bring them all there; and there will they lie until his voice summons them to judgment! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:23: the house: Job 14:5, Job 21:33; Gen 3:19; Sa2 14:14; Ecc 8:8, Ecc 9:5, Ecc 12:5-7; Heb 9:27 Job 30:24 John Gill 30:23 For I know that thou wilt bring me to death,.... Quickly and by the present affliction upon him; he was assured, as he thought, that this was the view and design of God in this providence, under which he was to bring him to death and the grave; that he would never take off his hand till he had brought him to the dust of death, to that lifeless dust from whence he had his original; otherwise, that he would he brought thither, sooner or later, was no great masterpiece of knowledge; every man knows this will be the case with him as with all; death is become necessary by sin, which brought it into the world, and the sentence of it on all men in it, and by the decree and appointment of God, by which it is fixed and settled that all should die; and this is confirmed by all experience in all ages, a very few excepted, only two persons, Enoch and Elijah, Gen 5:24, sometimes the death of persons is made known to them by divine revelation, as to Aaron and Moses, Num 20:12; and sometimes it may be gathered to be nigh from the symptoms of it on the body; from growing diseases, and the infirmities of old age; but Job concluded it from the manner of God's dealing with him, as he thought in wrath and indignation, determining to make an utter end of him: and to the house appointed for all living; the grave, which is the house for the body when dead to be brought unto and lodged in; as the "house not made with hands, eternal in the heavens", 2Cor 5:1, is for the soul in its separate state, until the resurrection morn; which house or grave is man's "long home", Eccles 12:5; and this is prepared and appointed for all men living, since all must die; and all that die have a house or grave, though that is sometimes a watery, and not an earthy one; however the dust of everybody has a receptacle provided for it, where it is reserved until the time of the resurrection, and then it is brought forth, Rev_ 20:13; and this is by divine appointment; the word used signifies both an appointed time and place, and is often used of the Jewish solemnities, which were fixed with respect to both; and also of the people or congregation that attended them; the grave is the general rendezvous of mankind, and both the time when and the place where the dead are gathered and brought unto it are fixed by the determinate will and counsel of God. John Wesley 30:23 House appointed - The grave is a narrow, dark, cold house, but there we shall rest and be safe. It is our home, for it is our mother's lap, and in it we are gathered to our fathers. It is an house appointed for us, by him that has appointed the bounds of all our habitations. And it is appointed for all living. It is the common receptacle for rich and poor: we must all be brought thither, and that shortly. Robert Jamieson, A. R. Fausset and David Brown 30:23 This shows Job 19:25 cannot be restricted to Job's hope of a temporal deliverance. death--as in Job 28:22, the realm of the dead (Heb 9:27; Gen 3:19).
30:2430:24: Երանի՛ թէ կարէի զանձն իմ վարժել, կամ աղաչել զա՛յլ՝ եւ առնէր ինձ զայն։ 24 Ու երանի թէ կարողանայի իմ հոգին կրթել եւ կամ ուրիշին խնդրել, աղաչել, որ նոյնը անէր: 24 Անիկա աւերմունքին վրայ ձեռք պիտի չերկնցնէ, Եթէ կորստեան ատեն անոր աղաչեն։ ^[298]Երանի թէ կարէի զանձն իմ վարժել, կամ աղաչել զայլ` եւ առնէր ինձ զայն: 30:24: Երանի՛ թէ կարէի զանձն իմ վարժել, կամ աղաչել զա՛յլ՝ եւ առնէր ինձ զայն։ 24 Ու երանի թէ կարողանայի իմ հոգին կրթել եւ կամ ուրիշին խնդրել, աղաչել, որ նոյնը անէր: 24 Անիկա աւերմունքին վրայ ձեռք պիտի չերկնցնէ, Եթէ կորստեան ատեն անոր աղաչեն։ zohrab-1805▾ eastern-1994▾ western am▾	30:2430:24 Верно, Он не прострет руки Своей на дом костей: будут ли они кричать при своем разрушении? 30:24 εἰ ει if; whether γὰρ γαρ for ὄφελον οφελον obliged δυναίμην δυναμαι able; can ἐμαυτὸν εμαυτου myself χειρώσασθαι χειροομαι or; than δεηθείς δεω bind; tie γε γε in fact ἑτέρου ετερος different; alternate καὶ και and; even ποιήσει ποιεω do; make μοι μοι me τοῦτο ουτος this; he 30:24 אַ֣ךְ ʔˈaḵ אַךְ only לֹא־ lō- לֹא not בְ֭ ˈv בְּ in עִי ʕˌî עִי heap יִשְׁלַח־ yišlaḥ- שׁלח send יָ֑ד yˈāḏ יָד hand אִם־ ʔim- אִם if בְּ֝ ˈbᵊ בְּ in פִידֹ֗ו fîḏˈô פִּיד decay לָהֶ֥ן lāhˌen לְ to שֽׁוּעַ׃ šˈûₐʕ שׁוּעַ [uncertain] 30:24. verumtamen non ad consumptionem eorum emittis manum tuam et si corruerint ipse salvabisBut yet thou stretchest not forth thy hand to their consumption: and if they shall fall down thou wilt save. 24. Surely against a ruinous heap he will not put forth his hand; though in his destruction, a cry because of these things. Howbeit he will not stretch out [his] hand to the grave, though they cry in his destruction: 30:24 Верно, Он не прострет руки Своей на дом костей: будут ли они кричать при своем разрушении? 30:24 εἰ ει if; whether γὰρ γαρ for ὄφελον οφελον obliged δυναίμην δυναμαι able; can ἐμαυτὸν εμαυτου myself χειρώσασθαι χειροομαι or; than δεηθείς δεω bind; tie γε γε in fact ἑτέρου ετερος different; alternate καὶ και and; even ποιήσει ποιεω do; make μοι μοι me τοῦτο ουτος this; he 30:24 אַ֣ךְ ʔˈaḵ אַךְ only לֹא־ lō- לֹא not בְ֭ ˈv בְּ in עִי ʕˌî עִי heap יִשְׁלַח־ yišlaḥ- שׁלח send יָ֑ד yˈāḏ יָד hand אִם־ ʔim- אִם if בְּ֝ ˈbᵊ בְּ in פִידֹ֗ו fîḏˈô פִּיד decay לָהֶ֥ן lāhˌen לְ to שֽׁוּעַ׃ šˈûₐʕ שׁוּעַ [uncertain] 30:24. verumtamen non ad consumptionem eorum emittis manum tuam et si corruerint ipse salvabis But yet thou stretchest not forth thy hand to their consumption: and if they shall fall down thou wilt save. 24. Surely against a ruinous heap he will not put forth his hand; though in his destruction, a cry because of these things. 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 24. Со смертью Иова окончится, конечно, насилие со стороны Бога ("не прострет руки Своей"; ср. II:5; XXIII:2), и превращающиеяся в прах ("при своем разрушении") кости не будут заявлять о притеснении. Но какая польза от этого, когда в шеоле и так все успокаиваются (III:17)? Таков смысл синодального чтения, не передающего мысли подлинника. По мнению Делича и других экзегетов, он должен быть переведен так: "не простирает ли руки погибающий? находящийся в несчастии не издает ли крика?" Иов уверен в неизбежности смерти (ст. 23) и тем не менее не может не молить о помиловании. Его вопли - проявление неистребимого в человеке чувства самосохранения. Adam Clarke: Commentary on the Bible - 1831 30:24: He will not stretch out his hand to the grave - After all that has been said relative to the just translation and true meaning of this verse, is it not evident that it is in the mouth of Job a consolatory reflection? As if he said, Though I suffer here, I shall not suffer hereafter. Though he add stroke to stroke, so as to destroy my life, yet his displeasure shall not proceed beyond the grave. Though they cry in his destruction - Mr. Good translates: Surely there, in its ruin, is freedom. In the sepulcher there is freedom from calamity, and rest for the weary. Albert Barnes: Notes on the Bible - 1834 30:24: Howbeit he will not stretch out his hand to the grave - Margin, heap. In our common version this verse conveys no very clear idea, and it is quite evident that our translators despaired of giving it a consistent sense, and attempted merely to translate it literally. The verse has been rendered by every expositor almost in his own way; and though almost no two of them agree, yet it is remarkable that the versions given are all beautiful, and furnish a sense that agrees well with the scope of the passage. The Vulgate renders it, "But not to their consumption wilt thou send forth their hand; and if they fall, thou wilt save them." The Septuagint," For O that I could lay violent hands on myself, or beseech another, and he would do it for me Luther renders it, "Yet he shall not stretch out the hand to the charnelhouse, and they shall not cry before his destruction." Noyes: "When he stretcheth out his hand, prayer availeth nothing, When he bringeth destruction, vain is the Cry for help." Umbreit renders it: Nur mog' er nicht an den zerstorten HaufenHand anlegen! Oder mussen jene selbst in ihremTode schreien? "Only if he would not lay his hand upon theHeaps of the destroyed! Or must these also cry out in their death?" According to this interpretation, Job speaks here in bitter irony. "I would gladly die," says he, "if God would only suffer me to be quiet when I am dead." He would be willing that the edifice of the body should be taken down, provided the ruins might rest in peace. Rosenmuller gives the same sense as that expressed by Noyes. Amidst this variety of interpretation, it is by no means easy to determine on the true meaning of the passage. The principal difficulty in the exposition lies in the word בעי be‛ı̂ y, rendered in the text "in the grave," and in the margin "heap." If that word is compounded of the preposition ב be and עי ‛ı̂ y, it means literally, "in ruins, or in rubbish" - for so the word עי ‛ı̂ y is used in Mic 1:6; Jer 26:18; Mic 3:12; Psa 79:1; Neh 4:2, Neh 4:10. But Gesenius supposes it to be a single word, from the obsolete root בעה, Chaldee בעא, "to pray, to petition"; and according to this the meaning is, "Yea, prayer is nought when he stretches out his hand; and in his (God's) destruction, their cry availeth not." Prof. Lee understands the word (בעי be‛ı̂ y) in the same sense, but gives a somewhat different meaning to the whole passage. According to him the meaning is, "Nevertheless, upon prayer thou wilt not lay thine hand; surely, when he destroyeth, in this alone there is safety." Schultens accords very nearly in the sentiment expressed by Umbreit, and renders it, "Yet not even in the tomb would he relax his hand, if in its destruction an alleviation were there." This sentiment is very strong, and borders on impiety, and should not be adopted if it is possible to avoid it. It looks as if Job felt that God was disposed to pursue his animosity even into the regions of the dead, and that he would have pleasure in carrying on the work of destruction and affliction in the ruins of the grave. After the most careful examination which I have been able to give of this difficult passage, it seems probable to me that the following is the correct sense. Job means to state a general and important principle - that there was rest in the grave. He said he knew that God would bring him down there, but that would be a state of repose. The hand of God producing pain, would not reach there, nor would the sorrows experienced in this world be felt there, provided there had been a praying life. Notwithstanding all his afflictions, therefore, and his certain conviction that he would die, he had unwavering confidence in God. Agreeably to this, the following paraphrase will convey the true sense. "I know that he will bring me to the grave. Nevertheless (אך 'ak), over the ruins (בעי be‛ı̂ y) - of my body, the ruins in the grave - "he will not stretch out his hand" - to afflict me there or to pursue those who lie there with calamity and judgment; if in his destruction (בפידו bepı̂ ydô) - in the destruction or desolation which God brings upon people - among them (להן lâ hê n) - among those who are thus consigned to the ruins of the grave - there is prayer (שׁוע shû a‛); if there has been supplication offered to him, or a cry for mercy has gone up before him." This paraphrase embraces every word of the original; saves the necessity of attempting to change the text, as has been often done, and gives a meaning which accords with the scope of the passage, and with the uniform belief of Job, that God would ultimately vindicate him, and show that he himself was right in his government. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:24: grave: Heb. heap they cry: Jdg 5:31; Psa 35:25; Mat 27:39-44 Job 30:25 Carl Friedrich Keil and Franz Delitzsch 30:24 24 Doth one not, however, stretch out the hand in falling, Doth he not raise a cry for help on that account in his ruin? 25 Or have I not wept for him that was in trouble, Hath not my soul grieved for the needy? - 26 For I hoped for good, then evil came; I waited for light, and darkness came. 27 My bowels boiled without ceasing, Days of misery met me. Most of the ancient versions indulge themselves in strange fancies respecting Job 30:24 to make a translatable text, or find their fancies in the text before them. The translation of the Targum follows the fancies of the Midrash, and places itself beyond the range of criticism. The lxx reads בי instead of בעי, and finds in Job 30:24 a longing for suicide, or death by the hand of another. The Syriac likewise reads בי, although it avoids this absurdity. Jerome makes an address of the assertion, and, moreover, also moulds the text under the influence of the Midrash. Aq., Symm., and Theod. strive after a better rendering than the lxx, but (to judge from the fragment in the Hexapla) without success. Saadia and Gecatilia wring a sense out of Job 30:24, but at the expense of the syntax, and by dragging Job 30:24 after it, contrary to the tenor of the words. The old expositors also advance nothing available. They mostly interpret it as though it were not להן, but להם (a reading which has been forced into the Midrash texts and some Codd. instead of the reading of the text that is handed down to us). Even Rosenm. thinks להן might, like the Ara. להון, be equivalent to להם; and Carey explains the enallage generis from the perhaps existing secondary idea of womanly fear, as 2Kings 4:6, הנּה instead of המּה is used of the two assassins to describe them as cowards. But the Hebr. להן is fem.; and often as the enallage masc. pro fem. occurs, the enallage fem. pro masc. is unknown; הנּה, 2Kings 4:6, is an adv. of place (vid., moreover, Thenius in loc.). It is just as absolutely inadmissible when the old expositors combine שׁוּע with ושׁע (ושׁע), or as e.g., Raschi with שׁעשׁע, and translate, "welfare" or "exhilaration" (refreshing). The signif. "wealth" would be more readily admissible, so that שׁוּע, as Aben-Ezra observes, would be the subst. to שׁוע, Job 34:19; but in Job 36:19 (which see), שׁוּע (as שׁוע Is 22:5) signifies a cry of distress (= שׁוע), and an attempt must be made here with this meaning before every other. On the other hand comes the question whether בעי is not perhaps to be referred to the verb בּעה, whether it be as subst. after the form מרי (Ralbag after the Targ.) or as part. pass. (Saad. Arab. gı̂r ‛nnh lı̂s 'l-mbtgan, "only that it is not desired"). The verb does not, indeed, occur elsewhere in the book of Job, but is very consistent with its style, which so abounds in Aramaisms, and is at the same time so coloured with Arabic that we should almost say, its Hauranitish style. (Note: The Arab. verb bg' is still extensively used in Syria, and that in two forms: Arab. bg' ybgy and bg' ybg'. In Damascus the fut. i is alone used; whereas in Hauran and the steppe I have only found fut. a. Thus e.g., the Hauranite poet Ksim el-Chinn says: "The gracious God encompass thee with His favour and whatever thy soul desires (wa-l-nefsu ma tebghâ), it must obtain its desire" (tanûlu munâhû, in connection with which it is to be observed that Arab. bâl, fut. u is used here in the signification adipisci, comp. Fleischer on Job 15:29 [supra i. 270, note]). - Wetzst.) Thus taking בעי as one word, Ralbag transl.: prayer stretched not forth the hand, which is intended to mean: is not able to do anything, cannot cause the will of God to miscarry. This meaning is only obtained by great violence; but when Renan (together with Bckel and Carey, after Rosenm.) translates: Vaines prires!..il tend sa main; quoi bon protester contre ses coups? the one may be measured with the other. If בעי is to be derived from בעי, it must be translated either: shall He, however, without prayer (sine imploratione), or: shall He, however, unimplored (non imploratus), stretch out His hand? The thought remains the same by both renderings of בעי, and suits as a vindication of the cry for help in the context. But בּעה, in the specific signification implorare, deprecari, is indeed the usage of the Targum, although strange to the Hebr., which is here so rich in synonyms; then, in the former case, לא for בלא is harsh, and in the other, בעי as part. pass. is too strong an Aramaism. We must therefore consider whether בעי as עי with the praep. בּ gives a suitable sense. Since שׁלח יד בּ, e.g., Job 28:9 and elsewhere, most commonly means "to lay the hand on anything, stretch out the hand to anything," it is most natural to take בעי in dependence upon ישׁלח ידו, and we really gain an impressive thought, if we translate: Only may He not stretch out His hand (to continue His work of destruction) to a heap of rubbish (which I am already become); but by this translation of Job 30:24, Job 30:24 remains a glaring puzzle, insoluble in itself and in respect of the further course of the thought, for Schlottmann's interpretation, "Only one does not touch ruins, or the ruin of one is the salvation of another," which is itself puzzling, is no solution. The reproach against the friends which is said to lie in Job 30:24 is contrary to the character of this monologue, which is turned away from his human opponents; then שׁוּע does not signify salvation, and there is no "one" and "another" to be found in the text. We must therefore, against our inclination, give up this dependent relation of בעי, so that בעי signifies either, upon a heap of rubbish, or, since this ought to be על־עי: by the falling in; עי (from עוה = ‛iwj) can mean both: a falling in or overthrow (bouleversement) as an event, and ruins or rubbish as its result. Accordingly Hirz. translates: Only upon the ruins (more correctly at least: upon ruins) one will not stretch out his hand, and Ew.: Only - does not one stretch out one's hand by one's overthrow? But this "only" is awkward. Hahn is of opinion that אך לא may be taken in the signification not once, and translates: may one not for once raise one's hand by one's downfall; but even this is lame, because then all connection with what precedes is wanting; besides, אך לא does not signify ne quidem. The originally affirmative אך has certainly for the most part a restrictive signification, which, as we observed on Job 18:21, is blended with the affirmative in Hebr., but it is also, as more frequently אכן, used adversatively, e.g., Job 16:7, and in the combination אך לא this adversative signification coincides with the restrictive, for this double particle signifies everywhere else: only not, however not, Gen 20:12; 3Kings 11:39; 4Kings 12:14; 4Kings 13:6; 4Kings 23:9, 4Kings 23:26. It would be more natural to translate, as we have stated above: only may be not, etc., but Job 30:24 puts in its veto against this. If, as Hirz., Ew., and Hahn also suppose, לא, Job 30:24, is equivalent to הלא, so that the sentence is to be spoken with an interrogative accent, we must translate אך as Jer. has done, by verumtamen. He knows that he is being hurried forth to meet death; he knows it, and has also already made himself so familiar with this thought, that the sooner he sees an end put to this his sorrowful life the better - nevertheless does one not stretch out one's hand when one is falling? This involuntary reaction against destruction is the inevitable result of man's instinct of self-preservation. It needs no proof that שׁלח יד can signify "to stretch out one's hand for help;" ישׁלח is used with a general subj.: one stretches out, as Job 17:5; Job 21:22. With this determination of the idea of Job 30:24, Job 30:24 is now also naturally connected with what precedes. It is not, however, to be translated, as Ew. and Hirz.: if one is in distress, is not a cry for help heard on account of it? If אם were intended hypothetically, a continuation of the power of the interrogative לא from Job 30:24 would be altogether impossible. Hahn and Loch-Reischl rightly take אם in the sense of an. It introduces another turn of the question: Does one, however, not stretch out one's hand to hasten the fall, or in his downfall (raise) a cry for help, or a wail, on that account? Dderlein's conjecture, לחן for להן (praying "for favour"), deserves respectful mention, but it is not needed: להן signifies neutrally: in (under) such circumstances (comp. בּהם, Job 22:21; Is 64:5), or is directly equivalent to להן, which (Ruth 1:13) signifies propterea, and even in biblical Chaldee, beside the Chaldee signif. sed, nisi, retains this Hebrew signif. (Dan 2:6, Dan 2:9; Dan 4:24). פּיד, which signifies dying and destruction (Talmud. in the peculiar signif.: that which is hewn or pecked open), synon. of איד, has been already discussed on Job 12:5. Job 30:25 The further progress of the thoughts seems to be well carried out only by our rendering of Job 30:24. The manifestation of feeling - Job means to say - which he himself felt at the misfortune of others, will be still permitted to him in his own misfortune, the seeking of compassion from the sympathising: or have I not wept for the hard of day? i.e., him whose lot in life is hard (comp. Arab. qası̂y, durus, miser); did not my soul grieve for the needy? Here, also, לא from Job 30:25 continues its effect (comp. Job 3:10; Job 28:17); עגם is ἅπ. γεγρ., of like signification with אגם, whence אגם Is 19:10, אגמה (sadness) b. Mod katan 14b, Arab. agima, to feel disgust. If the relation of Job 30:25 to Job 30:24 is confirmatory, Job 30:26 and what follows refers directly to Job 30:24 : he who felt sympathy with the sufferings of others will nevertheless dare in his own affliction to stretch out his hand for help in the face of certain ruin, and pour forth his pain in lamentation; for his affliction is in reality inexpressibly great: he hoped for good (for the future from his prosperous condition, in which he rejoiced), (Note: lxx Aldina: ἐγὼ δὲ ἀπέχων ἀγαθοῖς, which Zwingli rightly corrects ἐπέχων (Codd. Vat., Alex., and Sinait.).) then came evil; and if I waited for light, deep darkness came. Ewald (232, h) regards ואיחלה as contracted from ואיחלה, but this shortening of the vowel is a pure impossibility. The former signifies rather καὶ ἤλπιζον or ἐβουλόμην ἐλπίζειν, the latter καὶ ἤλπισα, and that cohortative fut. logically forms a hypothetical antecedent, exactly like Job 19:18, if I desire to rise (אקומה), they speak against me (vid., Ew. 357, b). In feverish heat and anxiety his bowels were set boiling (רתח as Job 41:23, comp. Talmud. רתחן, a hot-headed fellow), and rested not (from this boiling). The accentuation Tarcha, Mercha, and Athnach is here incorrect; instead of Athnach, Rebia mugrasch is required. Days of affliction came upon him (קדּם as Ps 18:6), viz., as a hostile power cutting off the previous way of his prosperity. Geneva 1599 30:24 Howbeit he will not stretch out [his] hand (q) to the grave, though they cry in his destruction. (q) No one can deliver me from there, though they lament my death. John Gill 30:24 Howbeit he will not stretch out his hand to the grave,.... Or, "verily" (h), truly he will not, &c. I am well assured he never will, meaning either he never would stretch out his hand to shut up the grave; or rather keep it shut, and prevent Job from going down into it; or to open it, and fetch him out of it when in it: God is indeed able to do either of these, and has done it; sometimes, when persons are brought as it were to the gates of death and the grave, he says to them, Return; yea, when they are brought to the dust of death, he prevents them going into the grave, by restoring them to life before carried thither, as the Shunammite's son, 4Kings 4:32; Jairus's daughter, Mk 5:41; and the widow's son of Nain, even when he was carrying to his grave, Lk 7:12; some have been laid in the grave, and God has stretched out his hand, and raised them up again; as the man that was laid in Elisha's grave, 4Kings 13:21, and Lazarus after he had lain in the grave some days, Jn 11:39; but such things are not usually done; in common, when a man dies, and is laid in the grave, he rises not again, till the heavens be no more; and this Job was persuaded would be his case: though they cry in his destruction; that is, though the friends and relations of the sick person, or the poor that he has been kind and bountiful unto, should cry unto God, while he is destroying him by the diseases upon him, and which threaten him with destruction, that he would spare his useful and valuable life; yet he is inexorable, and will not hear, but go on with what he intends to do, and takes him off by death, and lays him in the grave, "the pit of destruction", Ps 55:23, so called because it wastes and consumes bodies laid in it; and when once laid there, all cries for a restoration to life again are vain and fruitless. Some take these words as expressed in a way of solace, as if Job comforted himself with this thought under his present afflictions, that, when once he was brought to death and the grave, there would be an end of all his sorrow; the hand of the Lord, that was now stretched out on him in a terrible way, would be no longer stretched out on him; he would then cease to afflict him, and he should be where the weary are at rest; and so the last clause is read with an interrogation, "is there any cry", or "do any cry, in his destruction?" (i); no, when death has done its office, and the body is laid in the grave, there is no more pain nor sorrow, nor crying; all tears are wiped away, and there is no more sense of afflictions and sufferings; they are all at an end. Mr. Broughton renders these words as to the sense the same, and as in connection with the following ones, "and prayed I not when plague was sent? when hurt came to any, thereupon cried I not?" and so do some others (k). (h) "verum", Mercerus; profecto, Drusius, Bolducius; "sane", Tigurine version. (i) "aut clamant aliqui post obitum suum?" Tigurine version; "si in contritione ejus eis clamor?" Montanus, Bolducius. (k) Junius & Tremellius. John Wesley 30:24 To the grave - The hand of God's wrath will not follow me beyond death; I shall then be safe and easy: Tho' men cry in his destruction: tho' most men cry and are affrighted, while they are dying, while the body is sinking into destruction; yet I desire it, I have nothing to fear therein, since I know that my redeemer liveth. Robert Jamieson, A. R. Fausset and David Brown 30:24 Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after death answers antithetically to the raising "the cry" of prayer in the second clause. MAURER gives another translation which accords with the scope of Job 30:24-31; if it be natural for one in affliction to ask aid, why should it be considered (by the friends) wrong in my case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, Job 30:20; Lam 1:17)? If one be in his calamity (destruction) is there not therefore a "cry" (for aid)? Thus in the parallelism "cry" answers to "stretch--hand"; "in his calamity," to "in ruin." The negative of the first clause is to be supplied in the second, as in Job 30:25 (Job 28:17).
30:2530:25: Եւ ես ՚ի վերայ ամենայն տկարի լայի, եւ հեծեծէի յորժամ տեսանէի զայր ՚ի վիշտս, 25 Ես, որ հեծեծում ու ողբում էի դժբախտի վրայ, երբ տեսնում էի մարդուն վշտի մէջ: 25 Դժբաղդութեան մէջ եղողին համար չէի՞ լար. Աղքատին համար հոգիս չէ՞ր նեղանար։ Եւ ես ի վերայ ամենայն տկարի լայի, եւ հեծեծէի յորժամ տեսանէի զայր ի վիշտս: 30:25: Եւ ես ՚ի վերայ ամենայն տկարի լայի, եւ հեծեծէի յորժամ տեսանէի զայր ՚ի վիշտս, 25 Ես, որ հեծեծում ու ողբում էի դժբախտի վրայ, երբ տեսնում էի մարդուն վշտի մէջ: 25 Դժբաղդութեան մէջ եղողին համար չէի՞ լար. Աղքատին համար հոգիս չէ՞ր նեղանար։ zohrab-1805▾ eastern-1994▾ western am▾	30:2530:25 Не плакал ли я о том, кто был в горе? не скорбела ли душа моя о бедных? 30:25 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on παντὶ πας all; every ἀδυνάτῳ αδυνατος impossible; disabled ἔκλαυσα κλαιω weep; cry ἐστέναξα στεναζω groan δὲ δε though; while ἰδὼν οραω view; see ἄνδρα ανηρ man; husband ἐν εν in ἀνάγκαις αναγκη compulsion; necessity 30:25 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not בָ֭כִיתִי ˈvāḵîṯî בכה weep לִ li לְ to קְשֵׁה־ qᵊšē- קָשֶׁה hard יֹ֑ום yˈôm יֹום day עָֽגְמָ֥ה ʕˈāḡᵊmˌā עגם be grieved נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul לָ lā לְ to † הַ the אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 30:25. flebam quondam super eum qui adflictus erat et conpatiebatur anima mea pauperiI wept heretofore for him that was afflicted, and my soul had compassion on the poor. 25. Did not I weep for him that was in trouble? was not my soul grieved for the needy? Did not I weep for him that was in trouble? was [not] my soul grieved for the poor: 30:25 Не плакал ли я о том, кто был в горе? не скорбела ли душа моя о бедных? 30:25 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on παντὶ πας all; every ἀδυνάτῳ αδυνατος impossible; disabled ἔκλαυσα κλαιω weep; cry ἐστέναξα στεναζω groan δὲ δε though; while ἰδὼν οραω view; see ἄνδρα ανηρ man; husband ἐν εν in ἀνάγκαις αναγκη compulsion; necessity 30:25 אִם־ ʔim- אִם if לֹ֣א lˈō לֹא not בָ֭כִיתִי ˈvāḵîṯî בכה weep לִ li לְ to קְשֵׁה־ qᵊšē- קָשֶׁה hard יֹ֑ום yˈôm יֹום day עָֽגְמָ֥ה ʕˈāḡᵊmˌā עגם be grieved נַ֝פְשִׁ֗י ˈnafšˈî נֶפֶשׁ soul לָ lā לְ to † הַ the אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor 30:25. flebam quondam super eum qui adflictus erat et conpatiebatur anima mea pauperi I wept heretofore for him that was afflicted, and my soul had compassion on the poor. 25. Did not I weep for him that was in trouble? was not my soul grieved for the needy? 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 25-26. И с другой стороны, они - протест правды против очевидной несправедливости. По своему прежнему поведению, сочувствию и состраданию к несчастным (ст. 25; ср. XXIX:12: и д. XXXI:19) Иов заслуживает не вражды и наказания смертью, а помилования, сохранения жизни (ср. Пс XL:2-4). И между тем его удел - одни бедствия. Adam Clarke: Commentary on the Bible - 1831 30:25: Did not I weep for him that was in trouble? - Mr. Good translates much nearer the sense of the original, לקשה יום liksheh yom. "Should I not then weep for the ruthless day?" May I not lament that my sufferings are only to terminate with my life? Or, Did I not mourn for those who suffered by times of calamity? Was not my soul grieved for the poor? Did I not relieve the distressed according to my power; and did I not sympathize with the sufferer? Albert Barnes: Notes on the Bible - 1834 30:25: Did not I weep ... - Job here appeals to his former life, and says that it had been a characteristic of his life to manifest compassion to the afflicted and the poor. His object in doing this is, evidently, to show how remarkable it was that he was so much afflicted. "Did I deserve," the sense is, "such a hard lot? Has it been brought on me by my own fault, or as a punishment for a life where no compassion was shown to others?" So far from it, he says, that his whole life had been distinguished for tender compassion for those in distress and want. In trouble - Margin, as in Hebrew, hard of day. So we say, "a man has a hard time of it," or has a hard lot. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:25: Did not I: Psa 35:13, Psa 35:14; Jer 13:17, Jer 18:20; Luk 19:41; Joh 11:35; Rom 12:15 in trouble: Heb. hard of day was: Job 31:16-21; Psa 12:1; Pro 14:21, Pro 14:31, Pro 17:5, Pro 19:17, Pro 28:8; Isa 58:7, Isa 58:8; Dan 4:27; Co2 9:9 Job 30:26 John Gill 30:25 Did not I weep for him that was in trouble?.... In outward trouble, whether personal in his own body, or in his family, or in his worldly affairs, or from wicked men, the men of the world; or in inward trouble, in soul trouble, on account of indwelling sin, the breakings forth of it, the lowness of grace, as to exercise, the hidings of God's face, and the temptations of Satan: or "for him that is hard of day" (l); with whom times are hard, the days are evil, with respect either to things temporal or spiritual; now Job had a sympathizing heart with such persons; he wept with them that wept; his bowels yearned towards them; he felt their sufferings and their sorrows, which is a Godlike frame of soul; for God, in all the afflictions of his people, is afflicted; a disposition of mind like that of the living Redeemer, who cannot but be touched with the feeling of the infirmities of saints, having been in all points tempted as they; and is a fruit of the Spirit of God, and very becoming the relation the saints stand in to one another, being members of the same body, and of each other; and therefore, when one member suffers, all the rest should sympathize with it, and, being brethren, should be loving, pitiful, and courteous to each other; and should consider that they also are in the body, and liable to the same distresses, whether outward or inward: was not my soul grieved for the poor? in general, and especially for the Lord's poor, for such in all ages have been chosen and called by him; for these Job was grieved at heart, when he saw their distress through poverty; and he not only expressed his concern for them by tears and words, but by distributing liberally to their necessities, Job 31:17; and by which he showed his grief was real, hearty, and sincere, as here expressed; his soul was grieved, and he was sorry at his very heart for them: some render the words, "was not my soul like a pool of water?" (m) not only his head and his eyes, as Jeremiah's on another account, but his soul melted, and flowed like water with grief for them; and others, as Mr. Broughton, "did not my soul burn for the poor?" with sorrow for them, and an ardent desire to relieve them; see 2Cor 9:12; now this was the frame of Job's mind in the time of his prosperity, very different from that in Amos 6:4; and was certain and well known; he could appeal to all that knew him for the truth of it, it being what, none could deny that had any knowledge of him; yea, he could appeal to an omniscient God, he was now speaking to, for the truth of it; nay, it is delivered in the form of an oath, "if I did not weep", &c. (n), as in Job 31:16. (l) "ob durum die", Montanus, Mercerus, Drusius; "cui dura crant tempora", Junius & Tremellius; "ei cui durus dies", Cocceius. (m) "restagnavit", some in Mercerus. (n) "si non deflevi", Tigurine version; "si non flevi", Piscator. John Wesley 30:25 Did not I - Have I now judgment without mercy, because I afforded no mercy to others in misery? No; my conscience acquits me from this inhumanity: I did mourn over others in their miseries. Robert Jamieson, A. R. Fausset and David Brown 30:25 May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (literally, "hard of day"; those who had a hard time of it).
30:2630:26: եւ ունէի ՚ի բարութեան. եւ ահաւասիկ պատահեցին ինձ առաւել աւուրք չարեաց[9375]։ [9375] Ոմանք. Եւ ունէի ՚ի բարութիւն։ 26 Ես յոյս ունէի բարութիւն տեսնել, մինչդեռ չար օրեր են ինձ պատահել: 26 Բայց երբ ես բարիք կը յուսայի՝ չարիքը հասաւ Ու երբ լոյսին կը սպասէի՝ խաւարը եկաւ։ ^[299]Եւ ունէի ի բարութեան, եւ ահաւասիկ պատահեցին ինձ առաւել աւուրք չարեաց: 30:26: եւ ունէի ՚ի բարութեան. եւ ահաւասիկ պատահեցին ինձ առաւել աւուրք չարեաց[9375]։ [9375] Ոմանք. Եւ ունէի ՚ի բարութիւն։ 26 Ես յոյս ունէի բարութիւն տեսնել, մինչդեռ չար օրեր են ինձ պատահել: 26 Բայց երբ ես բարիք կը յուսայի՝ չարիքը հասաւ Ու երբ լոյսին կը սպասէի՝ խաւարը եկաւ։ zohrab-1805▾ eastern-1994▾ western am▾	30:2630:26 Когда я чаял добра, пришло зло; когда ожидал света, пришла тьма. 30:26 ἐγὼ εγω I δὲ δε though; while ἐπέχων επεχω fix on; hold on ἀγαθοῖς αγαθος good ἰδοὺ ιδου see!; here I am συνήντησάν συνανταω meet with μοι μοι me μᾶλλον μαλλον rather; more ἡμέραι ημερα day κακῶν κακος bad; ugly 30:26 כִּ֤י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good קִ֭וִּיתִי ˈqiwwîṯî קוה wait for וַ wa וְ and יָּ֣בֹא yyˈāvō בוא come רָ֑ע rˈāʕ רַע evil וַֽ wˈa וְ and אֲיַחֲלָ֥ה ʔᵃyaḥᵃlˌā יחל wait, to hope לְ֝ ˈl לְ to אֹ֗ור ʔˈôr אֹור light וַ wa וְ and יָּ֥בֹא yyˌāvō בוא come אֹֽפֶל׃ ʔˈōfel אֹפֶל darkness 30:26. expectabam bona et venerunt mihi mala praestolabar lucem et eruperunt tenebraeI expected good things, and evils are come upon me: I waited for light, and darkness broke out. 26. When I looked for good, then evil came; and when I waited for light, there came darkness. When I looked for good, then evil came [unto me]: and when I waited for light, there came darkness: 30:26 Когда я чаял добра, пришло зло; когда ожидал света, пришла тьма. 30:26 ἐγὼ εγω I δὲ δε though; while ἐπέχων επεχω fix on; hold on ἀγαθοῖς αγαθος good ἰδοὺ ιδου see!; here I am συνήντησάν συνανταω meet with μοι μοι me μᾶλλον μαλλον rather; more ἡμέραι ημερα day κακῶν κακος bad; ugly 30:26 כִּ֤י kˈî כִּי that טֹ֣וב ṭˈôv טֹוב good קִ֭וִּיתִי ˈqiwwîṯî קוה wait for וַ wa וְ and יָּ֣בֹא yyˈāvō בוא come רָ֑ע rˈāʕ רַע evil וַֽ wˈa וְ and אֲיַחֲלָ֥ה ʔᵃyaḥᵃlˌā יחל wait, to hope לְ֝ ˈl לְ to אֹ֗ור ʔˈôr אֹור light וַ wa וְ and יָּ֥בֹא yyˌāvō בוא come אֹֽפֶל׃ ʔˈōfel אֹפֶל darkness 30:26. expectabam bona et venerunt mihi mala praestolabar lucem et eruperunt tenebrae I expected good things, and evils are come upon me: I waited for light, and darkness broke out. 26. When I looked for good, then evil came; and when I waited for light, there came darkness. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 30:26: When I looked for good - When I supposed that respect would be shown me; or when I looked forward to an honored old age. I expected to be made happy and prosperous through life, as the result of my uprightness and benevolence; but, instead of that, calamity came and swept all my comforts away. He experienced the instability which most people are called to experience, and the divine dealings with him showed that no reliance could be placed on confident plans of happiness in this life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:26: When I looked: Job 3:25, Job 3:26, Job 29:18; Jer 8:15, Jer 14:19, Jer 15:18; Mic 1:12 light: Job 18:6, Job 18:18, Job 23:17; Psa 97:11; Isa 50:10 Job 30:27 Geneva 1599 30:26 When I looked for good, then (r) evil came [unto me]: and when I waited for light, there came darkness. (r) Instead of comforting they mocked me. John Gill 30:26 When I looked for good,.... As he thought he might reasonably expect it, since he had shown such a sympathizing spirit to persons in trouble, and such pity and mercy to the poor: in the time of his prosperity, he looked for a continuance of the good things he enjoyed, and expected to have had them for many years to come, and to have died in the possession of them, Job 29:18; and even in his adversity, though he had received evil things at the hand of God, which he took patiently; yet at first he did not think they would always continue, but that there would be a turn of affairs, and he should again receive good at his hands; and he had been looking for it, as good men have reason to expect it; since God is good and does good, and especially to his own people, and has laid up goodness for them that fear him, and such an one Job was; and has promised good things unto them, both temporal and spiritual; for godliness and godly men have the promise of this life, and of that which is to come: but Job was disappointed in his expectation; for, says he, then evil came unto me, the evil of affliction, one upon the back of another, even when in the height of his prosperity; and since repeated evil, new afflictions, came upon him by the appointment, order, and direction of God: and when I waited for light; for the light of outward prosperity, such as he had formerly enjoyed; and for the light of God's countenance, which he most earnestly sought after, and longed for, and was in a waiting posture for it, as good men have reason to be; since light is sown for them in the purposes and decrees of God, in his counsel and covenant, in his Gospel, and the promises of it; and therefore should wait for the springing of it up, as the husbandman does for the springing up of the corn sown in the earth, and lying under the clods; and seeing that to the upright there arises light in darkness; and though God hides his face from them, for a moment, he will have mercy on them, and therefore should wait his time to be gracious to them; but Job had waited long, and, as he thought, to no purpose: for there came darkness; the darkness of adversity, still thicker and darker, and no appearance of spiritual light and favour, or any discoveries of the love of God to him, or enjoyment of his presence; see Jer 8:15. John Wesley 30:26 Upon me - Yet trouble came upon myself, when I expected it not. Robert Jamieson, A. R. Fausset and David Brown 30:26 I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c. light-- (Job 22:28).
30:2730:27: Որովայն իմ եռայ, եւ ո՛չ դադարեսցէ. ժամանեցին ինձ աւուրք աղքատութեան[9376]։ [9376] Ոմանք. Որովայն իմ եռաց։ Ուր Ոսկան. մեռաւ. եւ ոչ։ 27 Իմ որովայնը եռեւեփում է ու չի հանդարտւում. թշուառ օրերն են հասել ինձ վրայ: 27 Փորոտիքս եռաց ու չհանդարտեցաւ։Թշուառութեանս օրերը ինծի հասան։ Որովայն իմ եռայ, եւ ոչ դադարեսցէ. ժամանեցին ինձ աւուրք աղքատութեան: 30:27: Որովայն իմ եռայ, եւ ո՛չ դադարեսցէ. ժամանեցին ինձ աւուրք աղքատութեան[9376]։ [9376] Ոմանք. Որովայն իմ եռաց։ Ուր Ոսկան. մեռաւ. եւ ոչ։ 27 Իմ որովայնը եռեւեփում է ու չի հանդարտւում. թշուառ օրերն են հասել ինձ վրայ: 27 Փորոտիքս եռաց ու չհանդարտեցաւ։Թշուառութեանս օրերը ինծի հասան։ zohrab-1805▾ eastern-1994▾ western am▾	30:2730:27 Мои внутренности кипят и не перестают; встретили меня дни печали. 30:27 ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐξέζεσεν εκζεω and; even οὐ ου not σιωπήσεται σιωπαω still προέφθασάν προφθανω anticipate; spring forth με με me ἡμέραι ημερα day πτωχείας πτωχεια bankruptcy 30:27 מֵעַ֖י mēʕˌay מֵעִים bowels רֻתְּח֥וּ ruttᵊḥˌû רתח boil וְ wᵊ וְ and לֹא־ lō- לֹא not דָ֗מּוּ ḏˈāmmû דמם rest קִדְּמֻ֥נִי qiddᵊmˌunî קדם be in front יְמֵי־ yᵊmê- יֹום day עֹֽנִי׃ ʕˈōnî עֳנִי poverty 30:27. interiora mea efferbuerunt absque ulla requie praevenerunt me dies adflictionisMy inner parts have boiled without any rest, the days of affliction have prevented me. 27. My bowels boil, and rest not; days of affliction are come upon me. My bowels boiled, and rested not: the days of affliction prevented me: 30:27 Мои внутренности кипят и не перестают; встретили меня дни печали. 30:27 ἡ ο the κοιλία κοιλια insides; womb μου μου of me; mine ἐξέζεσεν εκζεω and; even οὐ ου not σιωπήσεται σιωπαω still προέφθασάν προφθανω anticipate; spring forth με με me ἡμέραι ημερα day πτωχείας πτωχεια bankruptcy 30:27 מֵעַ֖י mēʕˌay מֵעִים bowels רֻתְּח֥וּ ruttᵊḥˌû רתח boil וְ wᵊ וְ and לֹא־ lō- לֹא not דָ֗מּוּ ḏˈāmmû דמם rest קִדְּמֻ֥נִי qiddᵊmˌunî קדם be in front יְמֵי־ yᵊmê- יֹום day עֹֽנִי׃ ʕˈōnî עֳנִי poverty 30:27. interiora mea efferbuerunt absque ulla requie praevenerunt me dies adflictionis My inner parts have boiled without any rest, the days of affliction have prevented me. 27. My bowels boil, and rest not; days of affliction are come upon me. 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 27. Под влиянием этой явной несправедливости Иов приходит в состояние крайнего возбуждения ("мои внутренности кипят"; ср. Ис XVI:11; Иер XXXI:20; Плач I:20; II:11), впадает в глубокую печаль. Adam Clarke: Commentary on the Bible - 1831 30:27: My bowels boiled - This alludes to the strong commotion in the bowels which every humane person feels at the sight of one in misery. Albert Barnes: Notes on the Bible - 1834 30:27: My bowels boiled - Or rather, My bowels boil - for he refers to his present circumstances, and not to the past. It is clear that by this phrase he designs to describe deep affliction. The bowels, in the Scriptures, are represented as the seat of the affections. By this is meant the upper bowels, or the region of the heart and the lungs. The reason is, that deep emotions of the mind are felt there. The heart beats quick; or it is heavy and pained; or it seems to melt within us in the exercise of pity or compassion; compare the notes at Isa 16:11. The idea here is, that the seat of sorrow and of grief was affected by his calamities. Nor was the feeling slight. His emotions he compared with agitated, boiling water. It is possible that there is an allusion here to the inflammatory nature of his disease, producing internal heat and pain; but it is more probable that he refers to the mental anguish which he endured. The days of affliction pRev_ented me - literally, "have anticipated me" - for so the word pRev_ent was formerly used, and so it is uniformly used in the Bible; see the notes at ; compare Psa 59:10; lxxix. 8; Psa 88:13; Psa 119:148; Th1 4:15. There is in the Hebrew word (קדם qâ dam) the idea that days of anguish came in an unexpected manner, or that they anticipated the fulfillment of his plans. All his schemes and hopes of life had been anticipated by these overwhelming sorrows. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:27: Psa 22:4; Jer 4:19, Jer 31:20; Lam 1:20, Lam 2:11 Job 30:28 John Gill 30:27 My bowels boiled, and rested not,.... All contained within him, his heart, lungs, and liver, in a literal sense, through a violent fever burning within him; or figuratively, being under great distress and trouble, by reason of his afflictions, outward and inward, see Jer 4:19; the days of affliction prevented me; came sooner upon him than he thought; he did not expect the evil days to come, and the years draw nigh in which he should have no pleasure, until he was more advanced in years, and the time of his dissolution was at hand; they came at once, and unawares, upon him, when he looked not for them: some render the word "met me" (o), unexpectedly; or rather, they "rushed upon me" (p), in an hostile way; came in troops, and invaded and surrounded him, see Job 19:12. (o) "occurrerunt mihi", Piscator, Cocceius. (p) "Incursarunt me", Schultens. John Wesley 30:27 Affliction - Came upon me suddenly, and unexpectedly, when I promised myself peace and prosperity. Robert Jamieson, A. R. Fausset and David Brown 30:27 bowels--regarded as the seat of deep feeling (Is 16:11). boiled--violently heated and agitated. prevented--Old English for "unexpectedly came upon" me, "surprised" me.
30:2830:28: Նեղեալ շրջեցայց առանց բերանակապի. կացի՛ ՚ի մէջ եկեղեցւոյ աղաղակ բարձեալ։ 28 Պիտի շրջեմ ես նեղացած սրտով, անսանձ բերանով. ու հաւաքոյթի մէջտեղում կանգնած՝ ձայնս բարձրացնեմ: 28 Սեւցած պտըտեցայ, բայց՝ ոչ արեւէն։Ելայ ու ժողովուրդին մէջ աղաղակեցի։ ^[300]Նեղեալ շրջեցայց առանց բերանակապի``. կացի ի մէջ եկեղեցւոյ աղաղակ բարձեալ: 30:28: Նեղեալ շրջեցայց առանց բերանակապի. կացի՛ ՚ի մէջ եկեղեցւոյ աղաղակ բարձեալ։ 28 Պիտի շրջեմ ես նեղացած սրտով, անսանձ բերանով. ու հաւաքոյթի մէջտեղում կանգնած՝ ձայնս բարձրացնեմ: 28 Սեւցած պտըտեցայ, բայց՝ ոչ արեւէն։Ելայ ու ժողովուրդին մէջ աղաղակեցի։ zohrab-1805▾ eastern-1994▾ western am▾	30:2830:28 Я хожу почернелый, но не от солнца; встаю в собрании и кричу. 30:28 στένων στενω travel; go ἄνευ ανευ without φιμοῦ φιμος stand; establish δὲ δε though; while ἐν εν in ἐκκλησίᾳ εκκλησια assembly κεκραγώς κραζω cry 30:28 קֹדֵ֣ר qōḏˈēr קדר be dark הִ֭לַּכְתִּי ˈhillaḵtî הלך walk בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not חַמָּ֑ה ḥammˈā חַמָּה heat קַ֖מְתִּי qˌamtî קום arise בַ va בְּ in † הַ the קָּהָ֣ל qqāhˈāl קָהָל assembly אֲשַׁוֵּֽעַ׃ ʔᵃšawwˈēₐʕ שׁוע cry 30:28. maerens incedebam sine furore consurgens in turba clamaviI went mourning without indignation; I rose up, and cried in the crowd. 28. I go mourning without the sun: I stand up in the assembly, and cry for help. I went mourning without the sun: I stood up, [and] I cried in the congregation: 30:28 Я хожу почернелый, но не от солнца; встаю в собрании и кричу. 30:28 στένων στενω travel; go ἄνευ ανευ without φιμοῦ φιμος stand; establish δὲ δε though; while ἐν εν in ἐκκλησίᾳ εκκλησια assembly κεκραγώς κραζω cry 30:28 קֹדֵ֣ר qōḏˈēr קדר be dark הִ֭לַּכְתִּי ˈhillaḵtî הלך walk בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not חַמָּ֑ה ḥammˈā חַמָּה heat קַ֖מְתִּי qˌamtî קום arise בַ va בְּ in † הַ the קָּהָ֣ל qqāhˈāl קָהָל assembly אֲשַׁוֵּֽעַ׃ ʔᵃšawwˈēₐʕ שׁוע cry 30:28. maerens incedebam sine furore consurgens in turba clamavi I went mourning without indignation; I rose up, and cried in the crowd. 28. I go mourning without the sun: I stand up in the assembly, and cry for help. 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 28. Он ходит "почернелым", евр. "кодер", - скорбный, с поникшею головой (Пс XXXIV:14; XXXVII:7; XLI:10; XLII:2) "без солнца", без надежды на какое-либо улучшение своей участи, и громко заявляет о своем горе пред собравшимися к нему для утешения. Adam Clarke: Commentary on the Bible - 1831 30:28: I went mourning without the sun - חמה chammah, which we here translate the sun, comes from a root of the same letters, which signifies to hide, protect, etc., and may be translated, I went mourning without a protector or guardian; or, the word may be derived from חם cham, to be hot, and here it may signify fury, rage, anger; and thus it was understood by the Vulgate: Maerens incedebam, sine furore, I went mourning without anger; or, as Calmet translates, Je marchois tout triste, mais sans me laisser aller a l'emportement; "I walked in deep sadness, but did not give way to an angry spirit." The Syriac and Arabic understood it in the same way. Albert Barnes: Notes on the Bible - 1834 30:28: I went mourning - Or rather, "I go," in the present tense, for he is now referring to his present calamities, and not to what was past. The word rendered "mourning," however (קדר qâ dar), means here rather to be dark, dingy, tanned. It literally means to be foul or turbid, like a torrent, ; then to go about in filthy garments, as they do who mourn, ; Jer 14:2; then to be dusky, or of a dark color, or to become dark. Thus, it is applied to the sun and moon becoming dark in an eclipse, or when covered with clouds, Jer 4:28; Joe 2:10; Joe 3:15; Mic 3:6. Here it refers to the fact that, by the mere force of his disease, his skin had become dark and swarthy, though he had not been exposed to the burning rays of the sun. The wrath of God had burned upon him, and he had become black under it. Jerome, however, renders it moerens, mourning. The Septuagint, "I go groaning (στένων stenō n) without restraint, or limit" - ἄνευ φιμοῦ aneu fimou. The Chaldee translates it אוכם, "black." Without the sun - Without being exposed to the sun; or without the agency of the sun. Though not exposed, he had become as dark as if he had been a day-laborer exposed to a burning sun. I stood up - Or, I stand up. And cried in the congregation - I utter my cries in the congregation, or when surrounded by the assembled people. Once I stood up to counsel them, and they hung upon my lips for advice; now I stand up only to weep over my accumulated calamities. This indicates the great change which had come upon him, and the depth of his sorrows. A man will weep readily in private; but he will be slow to do it, if he can avoid it, when surrounded by a multitude. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:28: Psa 38:6, Psa 42:9, Psa 43:2; Isa 53:3, Isa 53:4; Lam 3:1-3 Job 30:29 Carl Friedrich Keil and Franz Delitzsch 30:28 28 I wandered about in mourning without the sun; I rose in the assembly, I gave free course to my complaint. 29 I am become a brother of the jackals And a companion of ostriches. 30 My skin having become black, peels off from me, And my bones are parched with dryness. 31 My harp was turned to mourning, And my pipe to tones of sorrow. Several expositors (Umbr., Vaih., Hlgst.) understand קדר of the dirty-black skin of the leper, but contrary to the usage of the language, according to which, in similar utterances (Ps 35:14; Ps 38:7; Ps 42:10; Ps 43:2, comp. supra, Job 5:11), it rather denotes the dirty-black dress of mourners (comp. Arab. qḏḏr, conspurcare vestem); to understand it of the dirty-black skin as quasi sordida veste (Welte) is inadmissible, since this distortion of the skin which Job bewails in Job 30:30 would hardly be spoken of thus tautologically. קדר therefore means in the black of the שׂק, or mourning-linen, Job 16:15, by which, however, also the interpretation of בּלא חמּה, "without sunburn" (Ew., Hirz.), which has gained ground since Raschi's day (לא שׁשׁזפתני השׁמשׁ), is disposed of; for "one can perhaps say of the blackness of the skin that it does not proceed from the sun, but not of the blackness of mourning attire" (Hahn). קדר also refutes the reading בלא חמה in lxx Complut. (ἄνευ θυμοῦ), (Note: Whereas Codd. Alex., Vat., and Sinait., ἄνευ φιμοῦ, which is correctly explained by κημοῦ in Zwingli's Aldine, but gives no sense.) Syr., Jer. (sine furore), which ought to be understood of the deposition of the gall-pigment on the skin, and therefore of jaundice, which turns it (especially in tropical regions) not merely yellow, but a dark-brown. Hahn and a few others render בלא חמה correctly in the sense of בחשׁך, "without the sun having shone on him." Bereft of all his possessions, and finally also of his children, he wanders about in mourning (הלּך as Job 24:10; Ps 38:7), and even the sun had clothed itself in black to him (which is what קדר השׁמשׁ means, Joel 2:10 and freq.); the celestial light, which otherwise brightened his path, Job 29:3, was become invisible. We must not forget that Job here reviews the whole chain of afflictions which have come upon him, so that by Job 30:28 we have not to think exclusively, and also not prominently, of the leprosy, since הלכתי indeed represents him as still able to move about freely. In Job 30:28 the accentuation wavers between Dech, Munach, Silluk, according to which בּקּהל אשׁוּע belong together, which is favoured by the Dagesh in the Beth, and Tarcha, Munach, Silluk, according to which (because Munach, according to Psalter ii. 503, 2, is a transformation of Rebia mugrasch) קמתּי בּקּהל belong together. The latter mode of accentuation, according to which בקהל must be written without the Dag. instead of בּקהל (vid., Norzi), is the only correct one (because Dech cannot come in the last member of the sentence before Silluk), and is also more pleasing as to matter: I rose (and stood) in the assembly, crying for help, or more generally: wailing. The assembly is not to be thought of as an assembly of the people, or even tribunal (Ew.: "before the tribunal seeking a judge, with lamentations"), but as the public; for the thought that Job sought help against his unmerited sufferings before a human tribunal is absurd; and, moreover, the thought that he cried for help before an assembly of the people called together to take counsel and pronounce decisions is equally absurd. Welte, however, who interprets: I was as one who, before an assembled tribunal, etc., introduces a quasi of which there is no trace in the text. בּקּהל must therefore, without pressing it further, be taken in the sense of publice, before all the world (Hirz.: comp. בקהל, ἐν φανερῷ, Prov 26:26); אשׁוּע, however, is a circumstantial clause declaring the purpose (Ew. 337, b; comp. De Sacy, Gramm. Arabe ii. 357), as is frequently the case after קום, Job 16:8; Ps 88:11; Ps 102:14 : surrexi in publico ut lamentarer, or lamentaturus, or lamentando. In this lament, extorted by the most intense pain, which he cannot hold back, however many may surround him, he is become a brother of those תּנּים, jackals (canes aurei), whose dolorous howling produces dejection and shuddering in all who hear it, and a companion of בּנות יענה, whose shrill cry is varied by wailing tones of deep melancholy. (Note: It is worth while to cite a passage from Shaw's Travels in Barbary, ii. 348 (transl.), here: "When the ostriches are running and fighting, they sometimes make a wild, hideous, hissing noise with their throats distended and beaks open; at another time, if they meet with a slight opposition, they have a clucking or cackling voice like our domestic fowls: they seem to rejoice and laugh at the terror of their adversary. During the loneliness of the night however, as if their voice had a totally different tone, they often set up a dolorous, hideous moan, which at one time resembles the roar of the lion, and at another is more like the hoarser voice of other quadrupeds, especially the bull and cow. I have often heard them groan as if they were in the greatest agonies." In General Doumas' book on the Horse of the Sahara, I have read that the male ostrich (delı̂m), when it is killed, especially if its young ones are near, sends forth a dolorous note, wile the female (remda), on the other hand, does not utter a sound; and so, when the ostrich digs out its nest, one hears a languishing and dolorous tone all day long, and when it has laid its egg, its usual cry is again heard, only about three o'clock in the afternoon.) The point of comparison is not the insensibility of the hearers (Sforno), but the fellowship of wailing and howling together with the accompanying idea of the desert in which it is heard, which is connected with the idea itself (comp. Mic 1:8). Job 30:30 Now for the first time he speaks of his disfigurement by leprosy in particular: my skin (עורי, masc., as it is also used in Job 19:26, only apparently as fem.) is become black (nigruit) from me, i.e., being become black, has peeled from me, and my bones (עצמי, construed as fem. like Job 19:20; Ps 102:6) are consumed, or put in a glow (חרה, Milel, from חרר, as Ezek 24:11) by a parching heat. Thus, then, his harp became mournful, and his pipe (ועגבי with ג raphatum) the cry of the weepers; the cheerful music (comp. Job 21:12) has been turned into gloomy weeping and sobbing (comp. Lam 5:15). Thus the second part of the monologue closes. It is somewhat lengthened and tedious; it is Job's last sorrowful lament before the catastrophe. What a delicate touch of the poet is it that he makes this lament, Job 30:31, die away so melodiously! One hears the prolonged vibration of its elegiac strains. The festive and joyous music is hushed; the only tones are tones of sadness and lament, mesto, flebile. Geneva 1599 30:28 I went mourning (s) without the sun: I stood up, (t) [and] I cried in the congregation. (s) Not delighting in any worldly thing, no not so much as in the use of the sun. (t) Lamenting them that were in affliction and moving others to pity them. John Gill 30:28 I went mourning without the sun,.... So overwhelmed with grief, that he refused to have any comfort from, or any advantage by the sun; hence Mr. Broughton renders it, "out of the sun"; he did not choose to walk in the sunshine, but out of it, to indulge his grief and sorrow the more; or he went in black attire, and wrapped and covered himself with it, that he might not see the sun, or receive any relief by it: or "I go black, but not by the sun" (q); his face and his skin were black, but not through the sun looking upon him and discolouring him, as in Song 1:6; but through the force of his disease, which had changed his complexion, and made him as black as a Kedarene, or those that dwell in the tents of Kedar, Song 1:5; and he also walked without the sun of righteousness arising on him, with healing in his wings, which was worst of all: I stood up, and I cried in the congregation: either in the congregation of the saints met together for religious worship, where he cried unto God for help and deliverance, and for the light of his countenance, Job 30:20; or such was the extreme anguish of his soul, that when a multitude of people got about him to see him in his distressed condition, he could not contain himself, but burst out before them in crying and tears, though he knew it was unbecoming a man of his age and character; or he could not content himself to stay within doors and soothe his grief, but must go abroad and in public, and there expressed with strong cries and tears his miserable condition. (q) "non propter solem", Vatablus; "non a sole", Junius & Tremellius, Drusius, Mercerus; "non ob solem", Piscator. John Wesley 30:28 Without the sun - Heb. black, not by the sun. My very countenance became black, tho' not by the sun, but by the force of my disease. Robert Jamieson, A. R. Fausset and David Brown 30:28 mourning--rather, I move about blackened, though not by the sun; that is, whereas many are blackened by the sun, I am, by the heat of God's wrath (so "boiled," Job 30:27); the elephantiasis covering me with blackness of skin (Job 30:30), as with the garb of mourning (Jer 14:2). This striking enigmatic form of Hebrew expression occurs, Is 29:9. stood up--as an innocent man crying for justice in an assembled court (Job 30:20).
30:2930:29: Եղբայր եղէ համբարուաց, եւ ընկեր ջայլեմանց։ 29 Համբարուների[26] եղբայր եմ դարձել, ջայլամին՝ ընկեր:[26] 26. Առասպելական ճիւաղ: 29 Չագալներուն՝ եղբայր, Ջայլամներուն ընկեր եղայ։ Եղբայր եղէ համբարուաց, եւ ընկեր ջայլեմանց: 30:29: Եղբայր եղէ համբարուաց, եւ ընկեր ջայլեմանց։ 29 Համբարուների[26] եղբայր եմ դարձել, ջայլամին՝ ընկեր: [26] 26. Առասպելական ճիւաղ: 29 Չագալներուն՝ եղբայր, Ջայլամներուն ընկեր եղայ։ zohrab-1805▾ eastern-1994▾ western am▾	30:2930:29 Я стал братом шакалам и другом страусам. 30:29 ἀδελφὸς αδελφος brother γέγονα γινομαι happen; become σειρήνων σειρην partner δὲ δε though; while στρουθῶν στρουθος sparrow 30:29 אָ֭ח ˈʔāḥ אָח brother הָיִ֣יתִי hāyˈîṯî היה be לְ lᵊ לְ to תַנִּ֑ים ṯannˈîm תַּן jackal וְ֝ ˈw וְ and רֵ֗עַ rˈēₐʕ רֵעַ fellow לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בַּת daughter יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain] 30:29. frater fui draconum et socius strutionumI was the brother of dragons, and companion of ostriches. 29. I am a brother to jackals, and a companion to ostriches. I am a brother to dragons, and a companion to owls: 30:29 Я стал братом шакалам и другом страусам. 30:29 ἀδελφὸς αδελφος brother γέγονα γινομαι happen; become σειρήνων σειρην partner δὲ δε though; while στρουθῶν στρουθος sparrow 30:29 אָ֭ח ˈʔāḥ אָח brother הָיִ֣יתִי hāyˈîṯî היה be לְ lᵊ לְ to תַנִּ֑ים ṯannˈîm תַּן jackal וְ֝ ˈw וְ and רֵ֗עַ rˈēₐʕ רֵעַ fellow לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בַּת daughter יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain] 30:29. frater fui draconum et socius strutionum I was the brother of dragons, and companion of ostriches. 29. I am a brother to jackals, and a companion to ostriches. 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 29. Эти заявления носят характер жалоб, и в них Иов уподобился шакалам, издающим во время ночи полный ужаса вой, и страусам, у которых похожий на свист крик сменяется жалобными стонами (ср. Мих I:8). Adam Clarke: Commentary on the Bible - 1831 30:29: I am a brother to dragons - By my mournful and continual cry I resemble תנים tannim, the jackals or hyenas. And a companion to owls - בנות יענה benoth yaanah, to the daughters of howling: generally understood to be the ostrich; for both the jackal and the female ostrich are remarkable for their mournful cry, and for their attachment to desolate places - Dodd. Albert Barnes: Notes on the Bible - 1834 30:29: I am a brother to dragons - That is, my loud complaints and cries resemble the doleful screams of wild animals, or of the most frightful monsters. The word "brother" is often used in this sense, to denote similarity in any respect. The word "dragons" here (תנין tannı̂ yn), denotes properly a sea-monster, a great fish, a crocodile; or the fancied animal with wings called a dragon; see the notes at Isa 13:22. Gesenius, Umbreit, and Noyes, render this word here jackals - an animal between a dog and a fox, or a wolf and a fox; an animal that abounds in deserts and solitudes, and that makes a doleful cry in the night. So the Syriac renders it an animal resembling a dog; a wild dog. Castell. This idea agrees with the scope of the passage better than the common reference to a sea-monster or a crocodile. "The Deeb, or Jackal," says Shaw, "is of a darker color than the fox, and about the same bigness. It yelps every night about the gardens and villages, feeding upon roots, fruit, and carrion." Travels, p. 247, Ed. Oxford, 1738. That some wild animal, distinguished for a mournful noise, or howl, is meant, is evident; and the passage better agrees with the description of a jackal than the hissing of a serpent or the noise of the crocodile. Bochart supposes that the allusion is to dragons, because they erect their heads, and their jaws are drawn open, and they seem to be complaining against God on account of their humble and miserable condition. Taylor (Concord.) supposes it means jackals or thoes, and refers to the following places where the word may be so used; Psa 44:19; Isa 13:22; Isa 34:13; Isa 35:7; Isa 43:20; Jer 11:11; Jer 10:22; Jer 49:33; Jer 51:37; Lam 4:3; Mic 1:8; Mal 1:3. And a companion to owls - Margin, ostriches. The word companion here is used in a sense similar to brother in the other member of the parallelism, to denote resemblance. The Hebrew, here rendered owls, is, literally, daughters of answering, or clamor - יענה בנות benô th ya‛ ă nâ h. The name is given on account of the plaintive and mournful cry which is made. Bochart. Gesenius supposes, however, that it is on account of its greediness and gluttony. The name "daughters of the ostrich." denotes properly the female ostrich. The phrase is, however, put for the ostrich of both sexes in many places; see Gesenius on the word יענה ya‛ ă nâ h; compare the notes at Isa 13:21. For a full examination of the meaning of the phrase, see Bochart, Hieroz. P. ii. L. 2. cap. xiv. pp. 218-231; see also -17. There can be little doubt that the ostrich is here intended, and Job means to say that his mourning resembled the doleful noise made by the ostrich in the lonely desert. Shaw, in his Travels, says that during the night "they (the ostriches) make very doleful and hideous noises; which would sometimes be like the roaring of a lion; at other times it would bear a nearer resemblance to the hoarser voice of other quadrupeds, particularly of the bull and the ox. I have often heard them groan as if they were in the greatest agonies." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:29: a brother: Job 17:14; Psa 102:6; Isa 13:21, Isa 13:22, Isa 38:14; Mic 1:8; Mal 1:3 owls: or, ostriches, Benoth yaanah, in Arabic, bintu naamatin, not owls, but ostriches, so called from their doleful and hideous noises. "I have often," says Dr. Shaw, "heard them groan as if they were in the greatest agonies. Job 30:30 Geneva 1599 30:29 I am a brother to (u) dragons, and a companion to owls. (u) I am like the wild beasts that desire solitary places. John Gill 30:29 I am a brother to dragons, and a companion to owls. Or ostriches, as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; either he was obliged to dwell with such persons as were comparable to these creatures for their devouring words, hissing noise, and venomous speeches, or for want of compassion, and for their cruelty, as David is said to be among lions, Ps 57:4; or also, he was like unto them, being solitary and alone, all his friends and acquaintance standing at a distance from him, as these creatures love lonesome and desolate places; or because of the wailing and howling noise they make, to which his mournful notes bore some resemblance; see Gill on Mic 1:8; or because, when these creatures cry and howl, and make a noise, no mercy is shown to them, none pities or regards them; and so it was with him; though he stood and cried in ever so public a manner, none had any compassion on him. John Wesley 30:29 A brother - By imitation of their cries: persons of like qualities are often called brethren. Dragon - Which howl and wail mournfully in the deserts. Robert Jamieson, A. R. Fausset and David Brown 30:29 dragons . . . owls--rather, "jackals," "ostriches," both of which utter dismal screams (Mic 1:8); in which respect, as also in their living amidst solitudes (the emblem of desolation), Job is their brother and companion; that is, resembles them. "Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [BOCHART].
30:3030:30: Մորթ իմ սեւացա՛ւ սաստկագոյն, եւ ոսկերք իմ ՚ի տօթոյ։ 30 Սաստիկ սեւացել է մորթս հիմա, ու ոսկորներս այրուել են տօթից: 30 Մորթս վրաս սեւցաւ, Ոսկորներս տաքութենէն այրեցան։ Մորթ իմ սեւացաւ սաստկագոյն, եւ ոսկերք իմ ի տօթոյ: 30:30: Մորթ իմ սեւացա՛ւ սաստկագոյն, եւ ոսկերք իմ ՚ի տօթոյ։ 30 Սաստիկ սեւացել է մորթս հիմա, ու ոսկորներս այրուել են տօթից: 30 Մորթս վրաս սեւցաւ, Ոսկորներս տաքութենէն այրեցան։ zohrab-1805▾ eastern-1994▾ western am▾	30:3030:30 Моя кожа почернела на мне, и кости мои обгорели от жара. 30:30 τὸ ο the δὲ δε though; while δέρμα δερμα skin μου μου of me; mine ἐσκότωται σκοτοω obscure; darken μεγάλως μεγαλως greatly τὰ ο the δὲ δε though; while ὀστᾶ οστεον bone μου μου of me; mine ἀπὸ απο from; away καύματος καυμα heat 30:30 עֹ֖ורִי ʕˌôrî עֹור skin שָׁחַ֣ר šāḥˈar שׁחר be black מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon וְ wᵊ וְ and עַצְמִי־ ʕaṣmî- עֶצֶם bone חָ֝֗רָה ˈḥˈārā חרר be hot מִנִּי־ minnî- מִן from חֹֽרֶב׃ ḥˈōrev חֹרֶב dryness 30:30. cutis mea denigrata est super me et ossa mea aruerunt prae caumateMy skin is become black upon me, and my bones are dried up with heat. 30. My skin is black, from me, and my bones are burned with heat. My skin is black upon me, and my bones are burned with heat: 30:30 Моя кожа почернела на мне, и кости мои обгорели от жара. 30:30 τὸ ο the δὲ δε though; while δέρμα δερμα skin μου μου of me; mine ἐσκότωται σκοτοω obscure; darken μεγάλως μεγαλως greatly τὰ ο the δὲ δε though; while ὀστᾶ οστεον bone μου μου of me; mine ἀπὸ απο from; away καύματος καυμα heat 30:30 עֹ֖ורִי ʕˌôrî עֹור skin שָׁחַ֣ר šāḥˈar שׁחר be black מֵ mē מִן from עָלָ֑י ʕālˈāy עַל upon וְ wᵊ וְ and עַצְמִי־ ʕaṣmî- עֶצֶם bone חָ֝֗רָה ˈḥˈārā חרר be hot מִנִּי־ minnî- מִן from חֹֽרֶב׃ ḥˈōrev חֹרֶב dryness 30:30. cutis mea denigrata est super me et ossa mea aruerunt prae caumate My skin is become black upon me, and my bones are dried up with heat. 30. My skin is black, from me, and my bones are burned with heat. 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 30. См. 19. Adam Clarke: Commentary on the Bible - 1831 30:30: My skin is black - By continual exposure to the open air, and parching influence of the sun. My bones are burned with heat - A strong expression, to point out the raging fever that was continually preying upon his vitals. Albert Barnes: Notes on the Bible - 1834 30:30: My skin is black upon me; - see . It had become black by the force of the disease. My bones are burnt with heat - The bones, in the Scriptures, are often represented as the seat of pain. The disease of Job seems to have pervaded the whole body. If it was the elephantiasis (see the notes at -8), these effects would be naturally produced. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:30: my skin: Psa 119:83; Lam 3:4, Lam 4:8, Lam 5:10 my bones: Psa 102:3 Job 30:31 Geneva 1599 30:30 My skin is black upon me, and my bones are burned with (x) heat. (x) With the heat of affliction. John Gill 30:30 My skin is black upon me,.... Either through deep melancholy, as may be observed in persons of such a disposition, through grief and trouble; or rather through the force of his disease, the burning ulcers and black scabs with which he was covered, as the Jews were through famine, in their captivity, Lam 4:8; and my bones are burnt with heat; with the heat of a burning fever; which not only made his inwards boil, but reached to his bones, and dried up the marrow of them. Galen says (r) that bones may become so dry as to be crumbled into sand: the Syriac version is "my bones are burnt as his who is in a hot wind;'' such as were common in the eastern countries, which killed men at once, and they became as black as a coal (s). (r) Apud Bartholin. de Cruce, sect. 12. p. 107. (s) See Gill on Job 27:21. Robert Jamieson, A. R. Fausset and David Brown 30:30 upon me--rather, as in Job 30:17 (see on Job 30:17), "my skin is black (and falls away) from me." my bones-- (Job 19:20; Ps 102:5).
30:3130:31: Դարձա՛ւ ՚ի սուգ քնար իմ, եւ սիրտ իմ եւ երգ իմ ՚ի լալիւն[9377]։[9377] Ոմանք. ՚Ի սուգ քնար իմ. սիրտ իմ։ 31 Քնարս է սուգ դարձել, սիրտս եւ երգս՝ լացուկոծի մէջ» 31 Ատոր համար իմ քնարս սուգի փոխուեցաւ Ու իմ սրինգս՝ լալկաններու ձայնի։ Դարձաւ ի սուգ քնար իմ, ^[301]եւ սիրտ իմ`` եւ երգ իմ ի լալիւն: 30:31: Դարձա՛ւ ՚ի սուգ քնար իմ, եւ սիրտ իմ եւ երգ իմ ՚ի լալիւն[9377]։ [9377] Ոմանք. ՚Ի սուգ քնար իմ. սիրտ իմ։ 31 Քնարս է սուգ դարձել, սիրտս եւ երգս՝ լացուկոծի մէջ» 31 Ատոր համար իմ քնարս սուգի փոխուեցաւ Ու իմ սրինգս՝ լալկաններու ձայնի։ zohrab-1805▾ eastern-1994▾ western am▾	30:3130:31 И цитра моя сделалась унылою, и свирель моя голосом плачевным. 30:31 ἀπέβη αποβαινω step off; step away δὲ δε though; while εἰς εις into; for πάθος παθος experience; emotionalism μου μου of me; mine ἡ ο the κιθάρα κιθαρα harp ὁ ο the δὲ δε though; while ψαλμός ψαλμος psalm μου μου of me; mine εἰς εις into; for κλαυθμὸν κλαυθμος weeping ἐμοί εμοι me 30:31 וַ wa וְ and יְהִ֣י yᵊhˈî היה be לְ֭ ˈl לְ to אֵבֶל ʔēvˌel אֵבֶל mourning rites כִּנֹּרִ֑י kinnōrˈî כִּנֹּור cither וְ֝ ˈw וְ and עֻגָבִ֗י ʕuḡāvˈî עוּגָב flute לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound בֹּכִֽים׃ bōḵˈîm בכה weep 30:31. versa est in luctum cithara mea et organum meum in vocem flentiumMy harp is turned to mourning, and my organ into the voice of those that weep. 31. Therefore is my harp to mourning, and my pipe into the voice of them that weep. My harp also is [turned] to mourning, and my organ into the voice of them that weep: 30:31 И цитра моя сделалась унылою, и свирель моя голосом плачевным. 30:31 ἀπέβη αποβαινω step off; step away δὲ δε though; while εἰς εις into; for πάθος παθος experience; emotionalism μου μου of me; mine ἡ ο the κιθάρα κιθαρα harp ὁ ο the δὲ δε though; while ψαλμός ψαλμος psalm μου μου of me; mine εἰς εις into; for κλαυθμὸν κλαυθμος weeping ἐμοί εμοι me 30:31 וַ wa וְ and יְהִ֣י yᵊhˈî היה be לְ֭ ˈl לְ to אֵבֶל ʔēvˌel אֵבֶל mourning rites כִּנֹּרִ֑י kinnōrˈî כִּנֹּור cither וְ֝ ˈw וְ and עֻגָבִ֗י ʕuḡāvˈî עוּגָב flute לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound בֹּכִֽים׃ bōḵˈîm בכה weep 30:31. versa est in luctum cithara mea et organum meum in vocem flentium My harp is turned to mourning, and my organ into the voice of those that weep. 31. Therefore is my harp to mourning, and my pipe into the voice of them that weep. 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 31. Для Иова не существует радостей: веселая музыка (ср. XXI:22) превратилась в горестный плач (ср. Пс XXIX:12; Плач V:15; Ам VIII:10). Adam Clarke: Commentary on the Bible - 1831 30:31: My harp also is turned to mourning - Instead of the harp, my only music is my own plaintive cries. And my organ - What the עגב uggab was, we know not; it was most probably some sort of pipe or wind instrument. His harp, כנור kinnor, and his pipe, עגב uggab, were equally mute, or only used for mournful ditties. This chapter is full of the most painful and pathetic sorrow; but nevertheless tempered with a calmness and humiliation of spirit, which did not appear in Job's lamentations previously to the time in which he had that remarkable revelation mentioned in the nineteenth chapter. After he was assured that his Redeemer was the living God, he submitted to his dispensations, kissed the rod, and mourned not without hope, though in deep distress, occasioned by his unremitting sufferings. If the groaning of Job was great, his stroke was certainly heavy. Albert Barnes: Notes on the Bible - 1834 30:31: My harp also is turned to mourning - What formerly gave cheerful sounds, now gives only notes of plaintiveness and lamentation. The harp was probably an instrument originally designed to give sounds of joy. For a description of it, see the notes at Isa 5:12. And my organ - The form of what is here called the organ, is not certainly known. The word עגב ‛ û gâ b is doubtless from עגב ‛ â gab, "to breathe, to blow"; and most probably the instrument hero intended was the pipe. For a description of it, see the notes at Isa 5:12. This instrument, also, was played, as would appear, on joyous occasions, but Job now says that it was turned to grief. All that had been joyous with him had fled. His honor was taken away; his friends were gone; they who had treated him with Rev_erence now stood at a distance, or treated him with contempt; his health was departed, and his former appearance, indicating a station of affluence, was changed for the dark complexion produced by disease, and the instruments of joyousness now gave forth only notes of sorrow. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:31: Psa 137:1-4; Ecc 3:4; Isa 21:4, Isa 22:12, Isa 24:7-9; Lam 5:15; Dan 6:18 John Gill 30:31 My harp also is turned to mourning,.... Which he used, as David, either in religious worship, expressing praise to God thereby, or for his recreation in an innocent way; but now it was laid aside, and, instead of it, nothing was heard from him, or in his house, but the voice of mourning: and my organ into the voice of them that weep; another instrument of music, which had its name from the pleasantness of its sound, and was of early use, being first invented by Jubal, Gen 4:21; but not that we now so call, which is of late invention: those instruments which Job might have and use, both in a civil and in a religious way, were now, through afflictions, become useless to him, and neglected by him; or these expressions in general may signify, that, instead of mirth and joy he was wont to have, there were nothing now to be heard but lamentation and woe; see Lam 5:15. Robert Jamieson, A. R. Fausset and David Brown 30:31 organ--rather, "pipe" (Job 21:12). "My joy is turned into the voice of weeping" (Lam 5:15). These instruments are properly appropriated to joy (Is 30:29, Is 30:32), which makes their use now in sorrow the sadder by contrast.

Յոբ / Job - 30 | 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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

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

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

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

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

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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