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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-22. Речи Елиуя. Двойное введение в них. Одно из них, историческое, написанное прозою, принадлежит автору книги (1-5), другое - самому Елиую (XXXII:6-XXXIII:7). Последнее распадается на три части: 1) обращенное к друзьям объяснение своего прежнего молчания (6-10); 2) причина вмешательства в разговор - неспособность друзей опровергнуть Иова (11-22) и 3) обращенное к Иову увещание внимательно отнестись к его речам (XXXIII:1-7). Последняя часть введения служит переходом к речам Елиуя.

Выступление Елиуя придает действию книги Иова новое направление, приводящее его к развязке. Своею защитою теории земных мздовоздаяний друзья не могли убедить Иова в законности постигших его бедствий (см. толкование XXXII:1). Продолжение речей в том же духе было немыслимо, так как при подобных условиях споры тянулись бы в бесконечность и не была бы выполнена цель книги, - осталось бы неразъясненным, каким образом страждущий праведник Иов, закончивший свою речь свидетельством о своей невинности, поборол искушение, укрепился в вере, как добро восторжествовало над злом. И так как его вера колебалась ложными, односторонними взглядами на отношение Бога к нему и миру вообще, то для ее поддержки требовался их разбор, опровержение. Подобную задачу и берет на себя Елиуй. Так, в противовес заявлению Иова, что Бог, поразивший его бедствиями, враждебен к нему, он указывает на воспитательное значение страданий (XXXIII:8: и д. ); вопреки мнению Иова о божественном произволе, нарушающем правду, доказывает, что произвола нет и быть не может (XXXVI:5: и д. ), и, наконец, рассматривая грех не как тот или другой частный поступок, но как неправоту, испорченность всякого человека, выводит отсюда, что правда Божия может являться наказывающею и карающею всякого человека, хотя бы он не замечал за собою каких-либо особенных частных проступков (XXXVI:7: и д. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The stage is clear, for Job and his three friends have sat down, and neither he nor they have any thing more to say; it is therefore very seasonable for a moderator to interpose, and Elihu is the man. In this chapter we have, I. Some account of him, his parentage, his presence at this dispute, and his sentiments concerning it, ver. 1-5. II. The apology he made for his bold undertaking to speak to a question which had been so largely and learnedly argued by his seniors. He pleads, 1. That, though he had not the experience of an old man, yet he had the understanding of a man, ver. 6-10. 2. That he had patiently heard all they had to say, ver. 11-13. 3. That he had something new to offer, ver. 14-17. 4. That his mind was full of this matter, and it would be a refreshment to him to give it vent, ver. 18-20. 5. That he was resolved to speak impartially, ver. 21, 22. And he did speak so well to this matter that Job made no reply to him, and God gave him no rebuke when he checked both Job himself and his other three friends.
Adam Clarke: Commentary on the Bible - 1831
Elihu comes forward, and empresses his disapprobation both of Job and his three friends - with the one for justifying himself; and with the others for taking up the subject in a wrong point of view, and not answering satisfactorily - and makes a becoming apology for himself, vv. 1-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Job 32:1, Elihu is angry with Job and his three friends; Job 32:6, Because wisdom comes not from age, he excuses the boldness of his youth; Job 32:11, He reproves them for not satisfying Job; Job 32:16, His zeal to speak.
Job 32:1
Carl Friedrich Keil and Franz Delitzsch

Fourth Part - The Unravelment - Job 32-42
The Speeches of Elihu which Prepare the Way for the Unravelment - Job 32-37
Historical Introduction to the Section - Job 32:1-6
A short introduction in historical prose, which introduces the speaker and justifies his appearance, opens the section. It is not, like the prologue and epilogue, accented as prose; but, like the introductions to the speeches and the clause, Job 31:40 extra, is taken up in the network of the poetical mode of accentuation, because a change of the mode of accentuation in the middle of the book, and especially in a piece of such small compass, appeared awkward. The opposition of the three has exhausted itself, so that in that respect Job seems to have come forth out the controversy as conqueror.
John Gill
INTRODUCTION TO JOB 32
Job's three friends being silenced, and having no more to say in reply to him, Elihu, of whose descent some account is given, a bystander and hearer of the whole dispute between them, rises up as a moderator, and expresses some anger both against them and Job, Job 32:1; he makes an apology for engaging in this controversy, by reason of his youth, and they being advanced in years, Job 32:6; but since there is a spirit in man, that gives understanding to men of every age, and old men are not always wise, he desires they would hearken to him while he delivered his sentiments on the subject in debate, Job 32:8; and hopes to be heard patiently, since he had waited until they had said all they had to say, and had closely attended to it, and which fell short of convincing Job; and this he was obliged to say, lest they should be wise in their own conceit, and attribute that to men which belongs to God, Job 32:11; he proposes to take a new method with Job, different from theirs; and now they hearing all this from a young man, they were filled with amazement, and struck with silence; and after he had waited a while to observe whether they would say anything or not, he determined to take his turn, and show his opinion also, Job 32:14; and the rather because he was full of arguments, he was desirous to propose them, and was uneasy until he had brought them out; and which he was resolved to do with all impartiality and integrity, Job 32:18.
32:132:1: Եւ դադարեաց Յոբ ՚ի խօսից։ Լռեցին եւ երեքին բարեկամք նորա այնուհետեւ ՚ի խօսելոյ ընդդէմ Յոբայ. քանզի էր Յոբ՝ արդա՛ր առաջի նոցա։
1 Յոբը դադարեց խօսելուց: Այնուհետեւ նրա երեք բարեկամներն էլ լռեցին ու չխօսեցին Յոբի դէմ, որովհետեւ Յոբն արդար էր նրանց աչքին:
32 Այն ատեն այս երեք մարդիկը Յոբին պատասխան տալէն դադրեցան, վասն զի անիկա իր աչքերուն առջեւ արդար կ’երեւնար։
Լռեցին եւ երեքին բարեկամք նորա այնուհետեւ ի խօսելոյ ընդդէմ Յոբայ. քանզի էր Յոբ արդար [314]առաջի նոցա:

32:1: Եւ դադարեաց Յոբ ՚ի խօսից։ Լռեցին եւ երեքին բարեկամք նորա այնուհետեւ ՚ի խօսելոյ ընդդէմ Յոբայ. քանզի էր Յոբ՝ արդա՛ր առաջի նոցա։
1 Յոբը դադարեց խօսելուց: Այնուհետեւ նրա երեք բարեկամներն էլ լռեցին ու չխօսեցին Յոբի դէմ, որովհետեւ Յոբն արդար էր նրանց աչքին:
32 Այն ատեն այս երեք մարդիկը Յոբին պատասխան տալէն դադրեցան, վասն զի անիկա իր աչքերուն առջեւ արդար կ’երեւնար։
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32:132:1 Когда те три мужа перестали отвечать Иову, потому что он был прав в глазах своих,
32:1 ἡσύχασαν ησυχαζω tranquil; keep quiet δὲ δε though; while καὶ και and; even οἱ ο the τρεῖς τρεις three φίλοι φιλος friend αὐτοῦ αυτος he; him ἔτι ετι yet; still ἀντειπεῖν αντεπω speak against Ιωβ ιωβ Iōb; Iov ἦν ειμι be γὰρ γαρ for Ιωβ ιωβ Iōb; Iov δίκαιος δικαιος right; just ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him
32:1 וַֽ wˈa וְ and יִּשְׁבְּת֡וּ yyišbᵊṯˈû שׁבת cease שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ֭ ˈhā הַ the אֵלֶּה ʔēllˌeh אֵלֶּה these מֵ mē מִן from עֲנֹ֣ות ʕᵃnˈôṯ ענה answer אֶת־ ʔeṯ- אֵת [object marker] אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job כִּ֤י kˈî כִּי that ה֖וּא hˌû הוּא he צַדִּ֣יק ṣaddˈîq צַדִּיק just בְּ bᵊ בְּ in עֵינָֽיו׃ פ ʕênˈāʸw . f עַיִן eye
32:1. omiserunt autem tres viri isti respondere Iob eo quod iustus sibi videreturSo these three men ceased to answer Job, because he seemed just to himself.
1. So these three men ceased to answer Job, because he was righteous in his own eyes.
32:1. But these three men ceased to answer Job, because he considered himself justified.
32:1. So these three men ceased to answer Job, because he [was] righteous in his own eyes.
So these three men ceased to answer Job, because he [was] righteous in his own eyes:

32:1 Когда те три мужа перестали отвечать Иову, потому что он был прав в глазах своих,
32:1
ἡσύχασαν ησυχαζω tranquil; keep quiet
δὲ δε though; while
καὶ και and; even
οἱ ο the
τρεῖς τρεις three
φίλοι φιλος friend
αὐτοῦ αυτος he; him
ἔτι ετι yet; still
ἀντειπεῖν αντεπω speak against
Ιωβ ιωβ Iōb; Iov
ἦν ειμι be
γὰρ γαρ for
Ιωβ ιωβ Iōb; Iov
δίκαιος δικαιος right; just
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
32:1
וַֽ wˈa וְ and
יִּשְׁבְּת֡וּ yyišbᵊṯˈû שׁבת cease
שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ֭ ˈhā הַ the
אֵלֶּה ʔēllˌeh אֵלֶּה these
מֵ מִן from
עֲנֹ֣ות ʕᵃnˈôṯ ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
אִיֹּ֑וב ʔiyyˈôv אִיֹּוב Job
כִּ֤י kˈî כִּי that
ה֖וּא hˌû הוּא he
צַדִּ֣יק ṣaddˈîq צַדִּיק just
בְּ bᵊ בְּ in
עֵינָֽיו׃ פ ʕênˈāʸw . f עַיִן eye
32:1. omiserunt autem tres viri isti respondere Iob eo quod iustus sibi videretur
So these three men ceased to answer Job, because he seemed just to himself.
32:1. But these three men ceased to answer Job, because he considered himself justified.
32:1. So these three men ceased to answer Job, because he [was] righteous in his own eyes.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Обращенные к друзьям речи Иова не встретили с их стороны возражения, так как они поняли бесполезность разубеждать страдальца: он был "прав в глазах своих" и никакие доводы с их стороны не могли заставить его признаться в своей виновности, заслуженности наказаний. И это вполне понятно. Друзья рассматривали божественную правду, как карающую за грех в смысле отдельного проступка, но не за грех в смысле греховности вообще. Но грехов, - отдельных проступков, - Иов за собой не знает.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 So these three men ceased to answer Job, because he was righteous in his own eyes. 2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. 3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. 4 Now Elihu had waited till Job had spoken, because they were elder than he. 5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
Usually young men are the disputants and old men the moderators; but here, when old men were the disputants, as a rebuke to them for their unbecoming heat, a young man is raised up to be the moderator. Divers of Job's friends were present, that came to visit him and to receive instruction. Now here we have,
I. The reason why his three friends were now silent. They ceased to answer him, and let him have his saying, because he was righteous in his own eyes. This was the reason they gave why they said no more, because it was to no purpose to argue with a man that was so opinionative, v. 1. Those that are self-conceited are indeed hard to be wrought upon; there is more hope of a fool (a fool of God's making) than of those who are fools of their own making, Prov. xxvi. 12. But they did not judge fairly concerning Job: he was really righteous before God, and not righteous in his own eyes only; so that it was only to save their own credit that they made this the reason of their silence, as peevish disputants commonly do when they find themselves run a-ground and are not willing to own themselves unable to make their part good.
II. The reasons why Elihu, the fourth, now spoke. His name Elihu signifies My God is he. They had all tried in vain to convince Job, but my God is he that can and will do it, and did it at last: he only can open the understanding. He is said to be a Buzite, from Buz, Nahor's second son (Gen. xxii. 21), and of the kindred of Ram, that is, Aram (so some), whence the Syrians or Aramites descended and were denominated, Gen. xxii. 21. Of the kindred of Abram; so the Chaldee-paraphrase, supposing him to be first called Ram--high, then Abram--a high father, and lastly Abraham--the high father of a multitude. Elihu was not so well known as the rest, and therefore is more particularly described thus.
1. Elihu spoke because he was angry and thought he had good cause to be so. When he had made his observations upon the dispute he did not go away and calumniate the disputants, striking them secretly with a malicious censorious tongue, but what he had to say he would say before their faces, that they might vindicate themselves if they could. (1.) He was angry at Job, because he thought he did not speak so reverently of God as he ought to have done; and that was too true (v. 2): He justified himself more than God, that is, took more care and pains to clear himself from the imputation of unrighteousness in being thus afflicted than to clear God from the imputation of unrighteousness in afflicting him, as if he were more concerned for his own honour than for God's; whereas he should, in the first place, have justified God and cleared his glory, and then he might well enough have left his own reputation to shift for itself. Note, A gracious heart is jealous for the honour of God, and cannot but be angry when that is neglected or postponed, or when any injury is done it. Nor is it any breach of the law of meekness to be angry at our friends when they are offensive to God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job to be a good man, and yet would not say as he said when he thought he said amiss: it is too great a compliment to our friends not to tell them of their faults. (2.) He was angry at his friends because he thought they had not conducted themselves so charitably towards Job as they ought to have done (v. 3): They had found no answer, and yet had condemned Job. They had adjudged him to be a hypocrite, a wicked man, and would not recede from that sentence concerning him; and yet they could not prove him so, nor disprove the evidences he produced of his integrity. They could not make good the premises, and yet held fast the conclusion. They had no reply to make to his arguments, and yet they would not yield, but, right or wrong, would run him down; and this was not fair. Seldom is a quarrel begun, and more seldom is a quarrel carried on to the length that this was, in which there is not a fault on both sides. Elihu, as became a moderator, took part with neither, but was equally displeased with the mistakes and mismanagement of both. Those that in good earnest seek for truth must thus be impartial in their judgments concerning the contenders, and not reject what is true and good on either side for the sake of what is amiss, nor approve or defend what is amiss for the sake of what is true and good, but must learn to separate between the precious and the vile.
Adam Clarke: Commentary on the Bible - 1831
32:1: These three men ceased to answer Job - They supposed that it was of no use to attempt to reason any longer with a man who justified himself before God. The truth is, they failed to convince Job of any point, because they argued from false principles; and, as we have seen, Job had the continual advantage of them. There were points on which he might have been successfully assailed; but they did not know them. Elihu, better acquainted both with human nature and the nature of the Divine law, and of God's moral government of the world, steps in, and makes the proper discriminations; acquits Job on the ground of their accusations, but condemns him for his too great self-confidence, and his trusting too much in his external righteousness; and, without duly considering his frailty and imperfections, his incautiously arraigning the providence of God of unkindness in its dealings with him. This was the point on which Job was particularly vulnerable, and which Elihu very properly clears up.
Because he was righteous tn his own eyes - The Septuagint, Syriac, Arabic, and Chaldee, all read, "Because he was righteous in Their eyes;" intimating, that they were now convinced that he was a holy man, and that they had charged him foolishly. The reading of these ancient versions is supported by a MS. of the thirteenth century, in Dr. Kennicott's collections; which, instead of בעיניו beeinaiv, in His eyes, has בעיניהם beeineyhem, in Their eyes. This is a reading of considerable importance, but it is not noticed by De Rossi. Symmachus translates nearly in the same way: Δια τον αυτον δικαιον φαινεσθαι επ' αυτων; Because he appeared more righteous than themselves.
Albert Barnes: Notes on the Bible - 1834
32:1: So these three men ceased to answer Job - Each had had three opportunities of replying to him, though in the last series of the controversy Zophar had been silent. Now all were silent; and though they do not appear in the least to have been convinced, or to have changed their opinion, yet they found no arguments with which to sustain their views. It was this, among other things, which induced Elihu to take up the subject.
Because he was righteous in his own eyes - Umbreit expresses the sense of this by adding, "and they could not convince him of his unrighteousness." It was not merely because he was righteous in his own estimation, that they ceased to answer him; it was because their arguments had no effect in convincing him, and they had nothing new to say. He seemed to be obstinately bent on maintaining his own good opinion of himself in spite of all their reasoning, and they sat down in silence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:1: to answer: Heb. from answering
righteous: Job 6:29, Job 10:2, Job 10:7, Job 13:15, Job 23:7, Job 27:4-6, Job 29:11-17, Job 31:1-40, Job 33:9
Job 32:2
Carl Friedrich Keil and Franz Delitzsch
32:1
1-3 So these three men ceased to answer Job, because he was righteous in his own eyes. And the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was kindled: against Job was his wrath kindled, because he justified himself at the expense of God. And against his three friends was his wrath kindled, because they found no answer, and condemned Job.
The name of the speaker is אליהוּא (with Mahpach), son of בּרכאל (with Munach) the buwziy (with Zarka). The name Elihu signifies "my God is He," and occurs also as an Israelitish name, although it is not specifically Israelitish, like Elijah (my God is Jehovah). Brach'el (for which the mode of writing בּרכאל with Dag. implic. is also found) signifies "may God bless!" (Olsh. 277, S. 618); for proper names, as the Arabian grammarians observe, can be formed both into the form of assertory clauses (ichbâr), and also into the form of modal (inshâ); the name ברכאל is in this respect distinguished from the specifically Israelitish name בּרכיה (Jehovah blesseth). The accompanying national name defines the scene; for on the one side בּוּז and עוּץ, according to Gen 22:21, are the sons of Nahor, Abraham's brother, who removed with him (though not at the same time) from Ur Casdim to Haran, therefore by family Aramaeans; on the other side, בּוּז, Jer 25:23, appears as an Arab race, belonging to the קצוּצי פאה (comp. Jer 9:25; Jer 49:32), i.e., to the Arabs proper, who cut the hair of their heads short all round (περιτρόχαλα, Herodotus iii. 8), because wearing it long was accounted as disgraceful (vid., Tebrzi in the Hamsa, p. 459, l. 10ff.). Within the Buzite race, Elihu sprang from the family of רם. Since רם is the name of the family, not the race, it cannot be equivalent to ארם (like רמּים, 2Chron 22:5, = ארמים), and it is therefore useless to derive the Aramaic colouring of Elihu's speeches from design on the part of the poet. But by making him a Buzite, he certainly appears to make him an Aramaean Arab, as Aristeas in Euseb. praep. ix. 25 calls him Ἐλιοῦν τὸν Βαραξηιὴλ τὸν Ζωβίτην (from ארם צובה). It is remarkable that Elihu's origin is given so exactly, while the three are described only according to their country, without any statement of father or family. It would indeed be possible, as Lightfoot and Rosenm. suppose, for the poet to conceal his own name in that of Elihu, or to make allusion to it; but an instance of this later custom of Oriental poets is found nowhere else in Old Testament literature.
The three friends are silenced, because all their attempts to move Job to a penitent confession that his affliction is the punishment of his sins, have rebounded against this fact, that he was righteous in his own eyes, i.e., that he imagined himself righteous; and because they now (שׁבת of persons, in distinction from חדל, has the secondary notion of involuntariness) know of nothing more to say. Then Elihu's indignation breaks forth in two directions. First, concerning Job, that he justified himself מאלהים, i.e., not a Deo (so that He would be obliged to account him righteous, as Job 4:17), but prae Deo. Elihu rightly does not find it censurable in Job, that as a more commonly self-righteous man he in general does not consider himself a sinner, which the three insinuate of him (Job 15:14; Job 25:4), but that, declaring himself to be righteous, he brings upon God the appearance of injustice, or, as Jehovah also says further on, Job 40:8, that he condemns God in order that he may be able to maintain his own righteousness. Secondly, concerning the three, that they have found no answer by which they might have been able to disarm Job in his maintenance of his own righteousness at the expense of the divine justice, and that in consequence of this they have condemned Job. Hahn translates: so that they should have represented Job as guilty; but that they have not succeeded in stamping the servant of God as a רשׁע, would wrongly excite Elihu's displeasure. And Ewald translates: and that they had nevertheless condemned him (345, a); but even this was not the real main defect of their opposition. The fut. consec. describes the condemnation as the result of their inability to hit upon the right answer; it was a miserable expedient to which they had recourse. According to the Jewish view, ויּרשׁיעוּ את־איּוב is one of the eighteen תקוני סופרים (correctiones scribarum), since it should be וירשׁיעו את־האלהים. But it is not the friends who have been guilty of this sin of הרשׁיע against God, but Job, Job 40:8, to whom Elihu opposes the sentence אל לא־ירשׁיע, Job 34:12. Our judgment of another such tiqqûn, Job 7:20, was more favourable. That Elihu, notwithstanding the inward conviction to the contrary by which he is followed during the course of the controversial dialogue, now speaks for the first time, is explained by what follows.
John Gill
32:1 So these three men ceased to answer Job,.... His three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who came to visit and comfort him under his afflictions; but unawares were led into a controversy with him, occasioned by some rash and impatient expressions of his; which controversy had been carried on between them a considerable time, but now dropped; they grew weary of it, and now rested themselves as men do on a sabbath, as the word signifies; they set themselves down, and made no reply to Job's vindication of himself, not caring to give themselves any further trouble, or labour the point any more and longer, perceiving it was all to no purpose: or "and these three men ceased", &c. the last words of the preceding chapter are, "the words of Job are ended", Job 31:40; and the copulative "and" connects these with them, and shows that these men also had done speaking; so that the dispute was closed between Job and them, and the way was clear for another disputant that might think fit to enter, as Elihu did, after mentioned
because he was righteous in his own eyes; some take this to express the state of the question between them, rendering the words, "that he was righteous", &c. (f). The notion his friends had of him was, that he was righteous in his own account, and as he professed to be, and might so seem to others; but was a wicked man, and an hypocrite, as his afflictions showed; this point they had been labouring to prove, but, upon Job's long and clear vindication of his integrity, they ceased to defend it: others suppose the words to be an inference of Job's from their silence: "therefore he was righteous", &c. they making no reply to him, he concluded himself to be quit and clear of the charge they had brought against him; but they rather, according to our version, contain a reason why they ceased to answer him; because they thought him self-conceited, self-willed, obstinate, and incorrigible; not open to conviction, stiffly insisting on his own innocence, not allowing that he was guilty of any sin or sins, which were the cause of his afflictions; otherwise, in the article of justification before God, Job was no self-righteous man, nor was he so charged by his friends; to say he was is to abuse his character, and is contrary to that which God himself has given of him; nor would he have so highly commended him as to suggest there was none like him on earth, when of all men in the world there are none more abominable to God than a self-righteous man; see Is 65:4. It is contrary to Job's knowledge of and faith in Christ, as his living Redeemer, Job 19:25; and to many clear and strong expressions, confessing his sin, disclaiming perfection, and declaring himself no self-justiciary, Job 7:20.
(f) "quod ille (tantum) justus in oculis suis", Schmidt.
John Wesley
32:1 Because - So they said: but they could not answer him.
Robert Jamieson, A. R. Fausset and David Brown
32:1 SPEECH OF ELIHU. (Job 32:1-37:24)
Prose (poetry begins with "I am young").
because, &c.--and because they could not prove to him that he was unrighteous.
32:232:2: Եւ բարկացաւ Եղ՚իուս Բարաքիելի Բուզացի, յազգականութենէ Արամայ՝ աշխարհին Աւստացւոց, բարկացա՛ւ Յոբայ յոյժ. զի երեւեցոյց զանձն արդար առաջի Տեառն[9395]։ [9395] Ոմանք. Եւ բարկացեալ Ելիուս Բարաքիէլ։ Յօրինակին. Բարաքիէլի Բաւզացի. այլ ՚ի լուս՛՛. նշանակի համաձայն այլոց Բուզացի, ըստ որում եւ մեք եդաք։
2 Բարկացաւ Բարաքիէլի որդի Եղիուս Բուզացին, Օստացիների աշխարհից, Արամի արենակիցներից. սաստիկ զայրացաւ Յոբի վրայ, քանի որ սա իրեն արդար էր ցոյց տալիս Տիրոջ առաջ:
2 Եւ Արամին* ազգատոհմէն Բուզացի Բարաքիէլին որդիին Եղիուսին բարկութիւնը բորբոքեցաւ։ Անոր բարկութիւնը Յոբին դէմ բորբոքեցաւ, վասն զի Աստուծմէ աւելի ինքզինք կ’արդարացնէր։
Եւ բարկացաւ Եղիուս Բարաքիելի Բուզացի, յազգականութենէ [315]Արամայ` աշխարհին Աւստացւոց``. բարկացաւ Յոբայ յոյժ, զի երեւեցոյց զանձն արդար [316]առաջի Տեառն:

32:2: Եւ բարկացաւ Եղ՚իուս Բարաքիելի Բուզացի, յազգականութենէ Արամայ՝ աշխարհին Աւստացւոց, բարկացա՛ւ Յոբայ յոյժ. զի երեւեցոյց զանձն արդար առաջի Տեառն[9395]։
[9395] Ոմանք. Եւ բարկացեալ Ելիուս Բարաքիէլ։ Յօրինակին. Բարաքիէլի Բաւզացի. այլ ՚ի լուս՛՛. նշանակի համաձայն այլոց Բուզացի, ըստ որում եւ մեք եդաք։
2 Բարկացաւ Բարաքիէլի որդի Եղիուս Բուզացին, Օստացիների աշխարհից, Արամի արենակիցներից. սաստիկ զայրացաւ Յոբի վրայ, քանի որ սա իրեն արդար էր ցոյց տալիս Տիրոջ առաջ:
2 Եւ Արամին* ազգատոհմէն Բուզացի Բարաքիէլին որդիին Եղիուսին բարկութիւնը բորբոքեցաւ։ Անոր բարկութիւնը Յոբին դէմ բորբոքեցաւ, վասն զի Աստուծմէ աւելի ինքզինք կ’արդարացնէր։
zohrab-1805▾ eastern-1994▾ western am▾
32:232:2 тогда воспылал гнев Елиуя, сына Варахиилова, Вузитянина из племени Рамова: воспылал гнев его на Иова за то, что он оправдывал себя больше, нежели Бога,
32:2 ὠργίσθη οργιζω impassioned; anger δὲ δε though; while Ελιους ελιους the τοῦ ο the Βαραχιηλ βαραχιηλ the Βουζίτης βουζιτης from; out of τῆς ο the συγγενείας συγγενεια relatives Ραμ ραμ the Αυσίτιδος αυσιτις territory; estate ὠργίσθη οργιζω impassioned; anger δὲ δε though; while τῷ ο the Ιωβ ιωβ Iōb; Iov σφόδρα σφοδρα vehemently; tremendously διότι διοτι because; that ἀπέφηνεν αποφαινω of himself; his own δίκαιον δικαιος right; just ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
32:2 וַ wa וְ and יִּ֤חַר yyˈiḥar חרה be hot אַ֨ף׀ ʔˌaf אַף nose אֱלִיה֣וּא ʔᵉlîhˈû אֱלִיהוּא Elihu בֶן־ ven- בֵּן son בַּרַכְאֵ֣ל baraḵʔˈēl בַּרַכְאֵל Barakel הַ ha הַ the בּוּזִי֮ bbûzˈî בּוּזִי Buzite מִ mi מִן from מִּשְׁפַּ֪חַ֫ת mmišpˈaḥˈaṯ מִשְׁפַּחַת clan רָ֥ם rˌām רָם Ram בְּ֭ ˈbᵊ בְּ in אִיֹּוב ʔiyyôv אִיֹּוב Job חָרָ֣ה ḥārˈā חרה be hot אַפֹּ֑ו ʔappˈô אַף nose עַֽל־ ʕˈal- עַל upon צַדְּקֹ֥ו ṣaddᵊqˌô צדק be just נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul מֵ mē מִן from אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
32:2. et iratus indignatusque Heliu filius Barachel Buzites de cognatione Ram iratus est autem adversus Iob eo quod iustum se esse diceret coram DeoAnd Eliu the son of Barachel the Buzite of the kindred of Ram, was angry and was moved to indignation: now he was angry against Job, because he said he was just before God.
2. Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God.
32:2. And Eliu the son of Barachel the Buzite, of the kindred of Ram, was angry and indignant. But he was angry against Job because he described himself to be just in the presence of God.
32:2. Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God:

32:2 тогда воспылал гнев Елиуя, сына Варахиилова, Вузитянина из племени Рамова: воспылал гнев его на Иова за то, что он оправдывал себя больше, нежели Бога,
32:2
ὠργίσθη οργιζω impassioned; anger
δὲ δε though; while
Ελιους ελιους the
τοῦ ο the
Βαραχιηλ βαραχιηλ the
Βουζίτης βουζιτης from; out of
τῆς ο the
συγγενείας συγγενεια relatives
Ραμ ραμ the
Αυσίτιδος αυσιτις territory; estate
ὠργίσθη οργιζω impassioned; anger
δὲ δε though; while
τῷ ο the
Ιωβ ιωβ Iōb; Iov
σφόδρα σφοδρα vehemently; tremendously
διότι διοτι because; that
ἀπέφηνεν αποφαινω of himself; his own
δίκαιον δικαιος right; just
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
32:2
וַ wa וְ and
יִּ֤חַר yyˈiḥar חרה be hot
אַ֨ף׀ ʔˌaf אַף nose
אֱלִיה֣וּא ʔᵉlîhˈû אֱלִיהוּא Elihu
בֶן־ ven- בֵּן son
בַּרַכְאֵ֣ל baraḵʔˈēl בַּרַכְאֵל Barakel
הַ ha הַ the
בּוּזִי֮ bbûzˈî בּוּזִי Buzite
מִ mi מִן from
מִּשְׁפַּ֪חַ֫ת mmišpˈaḥˈaṯ מִשְׁפַּחַת clan
רָ֥ם rˌām רָם Ram
בְּ֭ ˈbᵊ בְּ in
אִיֹּוב ʔiyyôv אִיֹּוב Job
חָרָ֣ה ḥārˈā חרה be hot
אַפֹּ֑ו ʔappˈô אַף nose
עַֽל־ ʕˈal- עַל upon
צַדְּקֹ֥ו ṣaddᵊqˌô צדק be just
נַ֝פְשֹׁ֗ו ˈnafšˈô נֶפֶשׁ soul
מֵ מִן from
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
32:2. et iratus indignatusque Heliu filius Barachel Buzites de cognatione Ram iratus est autem adversus Iob eo quod iustum se esse diceret coram Deo
And Eliu the son of Barachel the Buzite of the kindred of Ram, was angry and was moved to indignation: now he was angry against Job, because he said he was just before God.
32:2. And Eliu the son of Barachel the Buzite, of the kindred of Ram, was angry and indignant. But he was angry against Job because he described himself to be just in the presence of God.
32:2. Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. На смену замолчавшим трем старшим друзьям является четвертый младший Елиуй, - представитель нового, до сих пор еще никем не раскрытого взгляда. Его имя, означающее: "мой Бог он", встречается среди имен народа еврейского (1: Цар I:1; 1: Пар XII:20), а имя предка "Вуз" известно, во-первых, как имя второго сына Нахора, брата Авраама (Быт XXII:21) и, во-вторых, как имя одного из арабских племен (Иер XXV:23). В племени Вуза Елиуй принадлежал к поколению Рама. Выслушанные Елиуем речи Иова и трех друзей не только не удовлетворили его, но и возбудили в нем чувства негодования. Он "воспылал гневом" на Иова за то, что последний, считая себя невинным, обвинял Бога в неправосудии (IX), и на друзей - за то, что они, обличая Иова в грехах, не смогли опровергнуть его свидетельств о своей невинности, - доказать правоту своих взглядов (ср. ст. 12, 15).
Adam Clarke: Commentary on the Bible - 1831
32:2: Then was kindled the wrath - This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends.
Elihu the son of Barachel the Buzite - Buz was the second son of Nahor, the brother of Abram, Gen 22:21.
Of the kindred of Ram - Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jer 25:23, which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district. Instead of the kindred of Ram, the Chaldee has of the kindred of Abraham. But still the question has been asked, Who was Elihu? I answer, He was "the son of Barachel the Buzite, of the kindred of Ram:" this is all we know of him. But this Scriptural answer will not satisfy those who are determined to find out mysteries where there are none. Some make him a descendant of Judah; St. Jerome, Bede, Lyranus, and some of the rabbins, make him Balaam the son of Beor, the magician; Bishop Warburton makes him Ezra the scribe; and Dr. Hodges makes him the second person in the glorious Trinity, the Lord Jesus Christ, and supposes that the chief scope of this part of the book was to convict Job of self-righteousness, and to show the necessity of the doctrine of justification by faith! When these points are proved, they should be credited.
Because he justified himself rather than God - Literally, he justified his soul, נפשו naphhso, before God. He defended, not only the whole of his conduct, but also his motives, thoughts, etc.
Albert Barnes: Notes on the Bible - 1834
32:2: Then was kindled the wrath - Wrath or anger is commonly represented as kindled, or as burning.
Of Elihu - The name Elihu (אליהוא 'ĕ lı̂ yhû') means, "God is he;" or, since the word He (הוא hû') is often used by way of eminence to denote the true God or Yahweh, the name is equivalent to saying, "God is my God," or "my God is Yahweh." On what account this name was given to him, is now unknown. The names which were anciently given, however, were commonly significant, and it was not unusual to incorporate the name of God in those given to human beings. See the notes at Isa 1:1. This name was probably given as an expression of piety on the part of his parents.
The son of Barachel - The name Barachel ברכאל bâ rak'ê l means "God blesses," and was also probably given as expressive of the piety of his parents, and as furnishing in the name itself a valuable motto which the child would remember. Nothing more is known of him than the name; and the only propriety of remarking on the philology of the names arises from the fact that they seem to indicate the existence of piety, or of the knowledge of God, on the part of the ancestors of Elihu.
The Buzite - Buz was the second son of Nahor, the brother of Abraham, Gen 22:20-21. A city of the name Buz is mentioned in Jer 25:23, in connection with Dedan and Tema, cities of Arabia, and it is probable that Barachel, the father of Elihu, was of that city. If this name was given to the place after the son of Nahor, it will follow that Elihu, and consequently Job, must have lived after the time of Abraham.
Of the kindred of Ram - Of Ram nothing is certainly known. The Chaldee renders this גניסת מן אברחם, of the race of Abraham. Some have supposed that the Ram mentioned here is the same as the ancestor of David mentioned in Rut 4:19, and in the genealogical table in Mat 1:3-4, under the name of Aram. Others suppose that he was of the family of Nahor, and that the name is the same as ארם 'ă râ m mentioned in Gen 22:21. Thus, by aphaeresis the Syrians are called רמים rammı̂ ym, Ch2 22:5, instead of ארמים 'ă rammı̂ ym, as they are usually denominated; compare Kg2 8:29. But nothing certain is known of him who is mentioned here. It is worthy of observation that the author of the book of Job has given the genealogy of Elihu with much greater particularity than he has that of either Job or his three friends. Indeed, he has not attempted to trace their genealogy at all. Of Job he does not even mention the name of his father; of his three friends he mentions merely the place where they dwelt. Rosenmuller infers, from this circumstance, that Elihu is himself the author of the book, since, says he, it is the custom of the Turks and Persians, in their poems, to weave in, near the end of the poem, the name of the author in an artificial manner. The same view is taken by Lightfoot, Chronica temporum et ord. Text. V. T. A circumstance of this kind, however, is too slight an argument to determine the question of the authorship of the book. It may have been that Elihu was less known than either of the other speakers, and hence, there was a propriety in mentioning more particularly his family. Indeed, this fact is morally certain, for he is not mentioned, as the others are, as the "friend" of Job.
Because he justified himself - Margin, his soul. So the Hebrew; the word נפשׁ nephesh, soul, being often used to denote oneself.
Rather than God - Prof. Lee renders this, "justified himself with God;" and so also Umbreit, Good, and some others. And so the Vulgate renders it: - coram Deo. The Septuagint renders it, ἐναντίον κυρίου enantion kuriou - against the Lord; that is, rather than the Lord. The proper translation of the Hebrew (מאלהים mē'ĕ lô hı̂ ym) is undoubtedly more than God: and this was doubtless the idea which Elihu intended to convey. He understood Job as vindicating himself rather than God; as being more willing that aspersions should be cast on the character and government of God, than to confess his own sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:2: kindled: Psa 69:9; Mar 3:5; Eph 4:26
Buzite: Gen 22:21
because: Job 10:3, Job 27:2, Job 34:5, Job 34:6, Job 34:17, Job 34:18, Job 35:2, Job 40:8; Luk 10:29
himself: Heb. his soul
Job 32:3
Geneva 1599
32:2 Then was kindled the wrath of Elihu the son of Barachel the (a) Buzite, of the kindred of (b) Ram: against Job was his wrath kindled, because he justified himself (c) rather than God.
(a) Which came from Buz, the son of Nahor, Abraham's brother.
(b) Or, as the Chaldee translation reads, Abram.
(c) By making himself innocent, and by charging God of rigour.
John Gill
32:2 Then was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both against Job and his three friends, for reasons after given; who this person was is not easy to say; they debase him too much, who make him to be Balaam the soothsayer, according to the tradition of the Jews (g); for neither the time he lived in, nor his character, will agree with him; this man living before the times of Balaam; and being also a holy good man, which all his discourses show: and they too much exalt him who make him to be Christ; for though some phrases, being strained, may seem to agree with him, and some things in the signification of his name, and the names of his ancestors, may be thought to answer to him; Elihu signifying, "my God is he"; the son of Barachel, "the son of the blessed God"; of the kindred of Ram, of the high and holy line; the Buzite, one "despised" and reproached; yet there are other things that cannot be said of him, as particularly in Job 32:22; besides, the Messiah seems to be spoken of by him as another person, Job 33:23; it is very probable that he was one of Job's relations that was come to visit him in his melancholy circumstances, had been a bystander, and an hearer of the whole dispute between Job and his friends, with the management of which he was not a little displeased; he is described by his descent, when Job's other three friends are not, because he was a young man, and not known as they were: and this serves to show the truth of this history, that it is not a mere apologue, or moral fable, but a real fact; though who his father Barachel the Buzite was cannot easily be determined; it is probable he was a descendant of Buz, the son of Nahor, Abraham's brother, Gen 22:20; of this opinion are Aben Ezra and Ben Gersom; unless it can be thought he was so called from the city Buz, of which he might be an inhabitant, mentioned along with Dedan and Tema, Jer 25:23, places in Edom or Idumea, where or near to which Job lived:
of the kindred of Ram; according to the Targum, of the kindred of Abraham, in which it is followed by other Jewish writers (h); and some even take him to be Isaac, the son of Abraham (i); Aben Ezra thinks he is the same with Ram the father of Amminadab, Ruth 4:19; but he is abundantly too late for this man to be of his kindred; others take him to be the same with Aram, the son of Kemuel, a brother of Buz, Gen 22:21; these names being used for one another, either by adding or removing a letter; see Mt 1:3; compared with Ruth 4:19;
against Job was his wrath kindled, because he justified himself rather than God; not that he made himself more just than God, he could never think or say so, see Job 4:17; nor that he was just before him or by him; for he was so in an evangelic, though not in a legal sense; and Elihu would not have been displeased with him for asserting that; he did not deny that Job was a righteous man in the sight of God; nor that he was righteous, and in the right in the sight of God, with respect to the controversy between him and his friends; nor did he blame him for justifying himself from their charges; but that he justified himself "more" than God; so the Jewish writers (k) generally render it: he spent more time, and insisted longer on his own justification than upon the justification of God in the dealings of his providence with him; he was more careful of his own character and reputation than he was of the honour of God, and the glory of his justice; he said more for himself than he did for God; and this displeased Elihu; it gave this good man some concern, that, though Job did not directly charge God with unrighteousness in his dealings with him, yet by consequence; and he expressed himself in such language that would bear such a construction, whether it was his real sense or not; and to hear him complain so heavily of God, and at the same time enlarge so much on his own innocence, and to importune in so bold and daring a manner to have a hearing of his cause; these things being observed by Elihu, raised his choler and indignation.
(g) T. Hieros. Sotah, fol. 20. 4. Hieron. Quaest. seu Traditiones in Gen. fol. 69. D. so Bolducius. (h) Jarchi, Bar Tzemach, &c. (i) T. Hieros. Sotah, fol. 20. 4. (k) Jarchi, Aben Ezra. Ben Gersom.
John Wesley
32:2 The Buzite - Of the posterity of Buz, Nahor's son, Gen 22:21. Ram - Or, of Aram; for Ram and Aram are used promiscuously; compare 4Kings 8:28; 2Chron 22:5. His pedigree is thus particularly described, partly for his honour, as being both a wise and good man, and principally to evidence the truth of this history. He justified - Himself not without reflection upon God, as dealing severely with him, he took more care to maintain his own innocency, than God's glory. The word Elihu signifies, my God is he. They had all tried in vain to convince Job: but my God is he who both can and will do it.
Robert Jamieson, A. R. Fausset and David Brown
32:2 Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26).
Barachel--meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters.
Buzite--Buz was son of Nahor, brother of Abraham. Hence was named a region in Arabia-Deserta (Jer 25:23).
Ram--Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led LIGHTFOOT to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book.
rather than God--that is, was more eager to vindicate himself than God. In Job 4:17, Job denies that man can be more just than God. UMBREIT translates, "Before (in the presence of) God."
32:332:3: Եւ ՚ի վերայ երեցուն բարեկամացն բարկացաւ յոյժ, զի ո՛չ կարացին տալ պատասխանի ընդդէմ Յոբայ. եւ եդեալ զնա լինե՛լ ամպարիշտ[9396]։ [9396] Ոմանք. Եւ ՚ի վերայ երեցունց բա՛՛... եւ եդին լինել զնա ամպա՛՛։
3 Նա սաստիկ բարկացաւ նաեւ նրա երեք բարեկամների վրայ, քանի որ Յոբի պատասխանը չէին կարողացել տալ, նրա ամբարիշտ լինելը ցոյց չէին տուել:
3 Նաեւ իր բարկութիւնը բորբոքեցաւ անոր երեք բարեկամներուն դէմ, որովհետեւ պատասխան չգտան, թէեւ Յոբը յանցաւոր հանեցին։
Եւ ի վերայ երեցուն բարեկամացն բարկացաւ յոյժ, զի ոչ կարացին տալ պատասխանի ընդդէմ Յոբայ. եւ եդեալ զնա լինել ամպարիշտ:

32:3: Եւ ՚ի վերայ երեցուն բարեկամացն բարկացաւ յոյժ, զի ո՛չ կարացին տալ պատասխանի ընդդէմ Յոբայ. եւ եդեալ զնա լինե՛լ ամպարիշտ[9396]։
[9396] Ոմանք. Եւ ՚ի վերայ երեցունց բա՛՛... եւ եդին լինել զնա ամպա՛՛։
3 Նա սաստիկ բարկացաւ նաեւ նրա երեք բարեկամների վրայ, քանի որ Յոբի պատասխանը չէին կարողացել տալ, նրա ամբարիշտ լինելը ցոյց չէին տուել:
3 Նաեւ իր բարկութիւնը բորբոքեցաւ անոր երեք բարեկամներուն դէմ, որովհետեւ պատասխան չգտան, թէեւ Յոբը յանցաւոր հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
32:332:3 а на трех друзей его воспылал гнев его за то, что они не нашли, что отвечать, а между тем обвиняли Иова.
32:3 καὶ και and; even κατὰ κατα down; by τῶν ο the τριῶν τρεις three δὲ δε though; while φίλων φιλος friend ὠργίσθη οργιζω impassioned; anger σφόδρα σφοδρα vehemently; tremendously διότι διοτι because; that οὐκ ου not ἠδυνήθησαν δυναμαι able; can ἀποκριθῆναι αποκρινομαι respond ἀντίθετα αντιθετος Iōb; Iov καὶ και and; even ἔθεντο τιθημι put; make αὐτὸν αυτος he; him εἶναι ειμι be ἀσεβῆ ασεβης irreverent
32:3 וּ û וְ and בִ vi בְּ in שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three רֵעָיו֮ rēʕāʸw רֵעַ fellow חָרָ֪ה ḥārˈā חרה be hot אַ֫פֹּ֥ו ʔˈappˌô אַף nose עַ֤ל ʕˈal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not מָצְא֣וּ māṣᵊʔˈû מצא find מַעֲנֶ֑ה maʕᵃnˈeh מַעֲנֶה answer וַ֝ ˈwa וְ and יַּרְשִׁ֗יעוּ yyaršˈîʕû רשׁע be guilty אֶת־ ʔeṯ- אֵת [object marker] אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job
32:3. porro adversum amicos eius indignatus est eo quod non invenissent responsionem rationabilem sed tantummodo condemnassent IobAnd he was angry with his friends, because they had not found a reasonable answer, but only had condemned Job.
3. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
32:3. Moreover, he was indignant with his friends because they had not found a reasonable response, except in so far as they condemned Job.
32:3. Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job.
Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job:

32:3 а на трех друзей его воспылал гнев его за то, что они не нашли, что отвечать, а между тем обвиняли Иова.
32:3
καὶ και and; even
κατὰ κατα down; by
τῶν ο the
τριῶν τρεις three
δὲ δε though; while
φίλων φιλος friend
ὠργίσθη οργιζω impassioned; anger
σφόδρα σφοδρα vehemently; tremendously
διότι διοτι because; that
οὐκ ου not
ἠδυνήθησαν δυναμαι able; can
ἀποκριθῆναι αποκρινομαι respond
ἀντίθετα αντιθετος Iōb; Iov
καὶ και and; even
ἔθεντο τιθημι put; make
αὐτὸν αυτος he; him
εἶναι ειμι be
ἀσεβῆ ασεβης irreverent
32:3
וּ û וְ and
בִ vi בְּ in
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
רֵעָיו֮ rēʕāʸw רֵעַ fellow
חָרָ֪ה ḥārˈā חרה be hot
אַ֫פֹּ֥ו ʔˈappˌô אַף nose
עַ֤ל ʕˈal עַל upon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
מָצְא֣וּ māṣᵊʔˈû מצא find
מַעֲנֶ֑ה maʕᵃnˈeh מַעֲנֶה answer
וַ֝ ˈwa וְ and
יַּרְשִׁ֗יעוּ yyaršˈîʕû רשׁע be guilty
אֶת־ ʔeṯ- אֵת [object marker]
אִיֹּֽוב׃ ʔiyyˈôv אִיֹּוב Job
32:3. porro adversum amicos eius indignatus est eo quod non invenissent responsionem rationabilem sed tantummodo condemnassent Iob
And he was angry with his friends, because they had not found a reasonable answer, but only had condemned Job.
32:3. Moreover, he was indignant with his friends because they had not found a reasonable response, except in so far as they condemned Job.
32:3. Also against his three friends was his wrath kindled, because they had found no answer, and [yet] had condemned Job.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:3: They had found no answer - They had condemned Job; and yet could not answer his arguments on the general subject, and in vindication of himself.
Albert Barnes: Notes on the Bible - 1834
32:3: Because they had found no answer, and yet had condemned Job - They held Job to be guilty, and yet they were unable to adduce the proof of it, and to reply to what he had said. They still maintained their opinion, though silenced in the argument. They were in that state of mind, not uncommon, in which they obstinately held on to an opinion which they could not vindicate, and believed another to be guilty, though they could not prove it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:3: because: Job 32:1, Job 24:25, Job 25:2-6, Job 26:2-4
and yet: Job 8:6, Job 15:34, Job 22:5-30; Act 24:5, Act 24:13
Job 32:4
John Gill
32:3 Also against his three friends was his wrath kindled,.... He did not take part with either side, but blamed both, and took upon him to be a moderator between them, and deal impartially with them: what highly displeased him, and raised his spirit against the three friends of Job, was,
because they had found no answer; they were at a loss for one, for a sufficient one; they had all of them been answering him in their turns again and again, but with nothing to the purpose, not with anything conclusive and convincing; and particularly they could find and give no answer to Job's last vindication of himself:
and yet had condemned Job; as a very wicked man, and an hypocrite, for no other reason but because he was afflicted; and they still persisted in their sentiment, though Job had so fully cleared himself, and put them to entire silence; this exasperated Elihu, to observe these men to retain so unreasonable a sentiment, to pronounce such a rash sentence, and yet could make no reply to Job's defence of himself. Jarchi says, this place is one of the corrections of the Scribes, it having been formerly written "God" instead of "Job"; as if the sense was, that Elihu was provoked with them, because by their silence they had condemned the Lord, not vindicating his honour and glory as became them; but Aben Ezra declares his ignorance of that correction, and observes, that they that say so knew what was hid from him.
John Wesley
32:3 No answer - To Job's arguments as to the main cause. Condemned - As a bad man.
Robert Jamieson, A. R. Fausset and David Brown
32:3 Though silenced in argument, they held their opinion still.
32:432:4: Եւ Եղ՚իուս հանդարտեաց ՚ի տալոյ պատասխանի Յոբայ. զի ծերագոյն քան զնա էին աւուրբք։
4 Սակայն Եղիուսը յապաղեց Յոբի պատասխանը տալու, քանի որ միւսներն իրենից աւելի տարեց էին:
4 Եղիուս Յոբին խօսքերուն լմննալուն սպասեր էր, որովհետեւ անոնք իրմէ ծեր էին։
Եւ Եղիուս հանդարտեաց տալոյ պատասխանի Յոբայ, զի ծերագոյն քան զնա էին աւուրբք:

32:4: Եւ Եղ՚իուս հանդարտեաց ՚ի տալոյ պատասխանի Յոբայ. զի ծերագոյն քան զնա էին աւուրբք։
4 Սակայն Եղիուսը յապաղեց Յոբի պատասխանը տալու, քանի որ միւսներն իրենից աւելի տարեց էին:
4 Եղիուս Յոբին խօսքերուն լմննալուն սպասեր էր, որովհետեւ անոնք իրմէ ծեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
32:432:4 Елиуй ждал, пока Иов говорил, потому что они летами были старше его.
32:4 Ελιους ελιους though; while ὑπέμεινεν υπομενω endure; stay behind δοῦναι διδωμι give; deposit ἀπόκρισιν αποκρισις response Ιωβ ιωβ Iōb; Iov ὅτι οτι since; that πρεσβύτεροι πρεσβυτερος senior; older αὐτοῦ αυτος he; him εἰσιν ειμι be ἡμέραις ημερα day
32:4 וֶֽ wˈe וְ and אֱלִיה֗וּ ʔᵉlîhˈû אֱלִיהוּא Elihu חִכָּ֣ה ḥikkˈā חכה wait אֶת־ ʔeṯ- אֵת [object marker] אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job בִּ bi בְּ in דְבָרִ֑ים ḏᵊvārˈîm דָּבָר word כִּ֤י kˈî כִּי that זְֽקֵנִים־ zᵊˈqēnîm- זָקֵן old הֵ֖מָּה hˌēmmā הֵמָּה they מִמֶּ֣נּוּ mimmˈennû מִן from לְ lᵊ לְ to יָמִֽים׃ yāmˈîm יֹום day
32:4. igitur Heliu expectavit Iob loquentem eo quod seniores se essent qui loquebanturSo Eliu waited while Job was speaking because they were his elders that were speaking.
4. Now Elihu had waited to speak unto Job, because they were elder than he.
32:4. Therefore, Eliu waited while Job was talking, for these were his elders that were speaking.
32:4. Now Elihu had waited till Job had spoken, because they [were] elder than he.
Now Elihu had waited till Job had spoken, because they [were] elder than he:

32:4 Елиуй ждал, пока Иов говорил, потому что они летами были старше его.
32:4
Ελιους ελιους though; while
ὑπέμεινεν υπομενω endure; stay behind
δοῦναι διδωμι give; deposit
ἀπόκρισιν αποκρισις response
Ιωβ ιωβ Iōb; Iov
ὅτι οτι since; that
πρεσβύτεροι πρεσβυτερος senior; older
αὐτοῦ αυτος he; him
εἰσιν ειμι be
ἡμέραις ημερα day
32:4
וֶֽ wˈe וְ and
אֱלִיה֗וּ ʔᵉlîhˈû אֱלִיהוּא Elihu
חִכָּ֣ה ḥikkˈā חכה wait
אֶת־ ʔeṯ- אֵת [object marker]
אִ֭יֹּוב ˈʔiyyôv אִיֹּוב Job
בִּ bi בְּ in
דְבָרִ֑ים ḏᵊvārˈîm דָּבָר word
כִּ֤י kˈî כִּי that
זְֽקֵנִים־ zᵊˈqēnîm- זָקֵן old
הֵ֖מָּה hˌēmmā הֵמָּה they
מִמֶּ֣נּוּ mimmˈennû מִן from
לְ lᵊ לְ to
יָמִֽים׃ yāmˈîm יֹום day
32:4. igitur Heliu expectavit Iob loquentem eo quod seniores se essent qui loquebantur
So Eliu waited while Job was speaking because they were his elders that were speaking.
32:4. Therefore, Eliu waited while Job was talking, for these were his elders that were speaking.
32:4. Now Elihu had waited till Job had spoken, because they [were] elder than he.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. Сознавая промахи друзей и Иова, Елиуй тем не менее молчал, потому что не желал из уважения к старшим прерывать их рассуждения (XXIX:21). Его речь начинается лишь после того, как сделалось ясным, очевидным прекращение разговора, явилась возможность принять участие в споре без нарушения восточных правил приличия.
Albert Barnes: Notes on the Bible - 1834
32:4: Now Elihu had waited - Margin, as in Hebrew, expected Job in words. The meaning is plain, that he had waited until all who were older than himself had spoken.
Because they were elder than he - Margin, as in Hebrew, older for days. It appears that they were all older than he was. We have no means of determining their respective ages, though it would seem probable that Eliphaz was the oldest of the three friends, as he uniformly spoke first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:4: waited till Job had spoken: Heb. expected Job in words, Job 32:11, Job 32:12; Pro 18:13
elder: Heb. elder for days
Job 32:5
Carl Friedrich Keil and Franz Delitzsch
32:4
4-6 And Elihu had waited for Job with words, for they were older than he in days. And Elihu saw that there was no answer in the mouth of the three men, then his wrath was kindled. And Elihu the son of Barachel the Buzite began, and said.
He had waited (perf. in the sense of the plusquamperf., Ew. 135, a) for Job with words (בּדברים as elsewhere בּמלּים, בּמלּין), i.e., until Job should have spoken his last word in the controversial dialogue. Thus he considered it becoming on his part, for they (המּה, illi, whereas אלּה according to the usage of the language is hi) were older (seniores) than he in days (לימים as Job 32:6, less harsh here, instead of the acc. of closer definition, Job 15:10, comp. Job 11:9). As it now became manifest that the friends made no reply to Job's last speeches for want of the right solution of problem, and therefore also Job had nothing further to say, he believes that he may venture, without any seeming want of courtesy, to give utterance to his long-restrained indignation; and Elihu (with Mahpach) the son of Barach'el (Mercha) the Buzite (with Rebia parvum) began and spoke (ויּאמר not with Silluk, but Mercha mahpach., and in fact with Mercha on the accented penult., as Job 3:2, and further).
Geneva 1599
32:4 Now Elihu had waited till Job had spoken, because (d) they [were] elder than he.
(d) That is, the three mentioned before.
John Gill
32:4 Now Elihu had waited till Job had spoken,.... Made an end of speaking, until he had thus expressed himself, "the words of Job are ended", Job 31:40, and waited likewise until his three friends had said all they had to say, and which is here supposed and implied, as appears by what follows:
because they were elder than he; it may be added, from the original text, "in", or "as two days" (l); they had lived longer in the world than he, and therefore did not take upon him to speak till they had done; he, as became a young man, was swift to hear, and slow to speak; that they were old men, appears from what Eliphaz says, Job 15:10.
(l) "diebus", Beza, Montanus, Mercerus; "quod ad dies", Schultens.
John Wesley
32:4 'Till Job - And his three friends.
Robert Jamieson, A. R. Fausset and David Brown
32:4 had spoken--Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.
32:532:5: ※ Եւ ետես Եղ՚իուս եթէ ※ ո՛չ գոյ պատասխանի ՚ի բերան երեցունց արանցն, եւ սրտմտեցաւ բարկութիւն նորա։
5 Տեսաւ Եղիուսը, որ այն երեք մարդկանց բերանում պատասխան չկայ, ու նրա բարկութիւնը բորբոքուեց:
5 Բայց երբ Եղիուս տեսաւ թէ այն երեք մարդոց բերանը ա՛լ պատասխան չմնաց, իր բարկութիւնը բորբոքեցաւ։
Եւ ետես Եղիուս եթէ ոչ գոյ պատասխանի ի բերան երեցունց արանցն, եւ սրտմտեցաւ բարկութիւն նորա:

32:5: ※ Եւ ետես Եղ՚իուս եթէ ※ ո՛չ գոյ պատասխանի ՚ի բերան երեցունց արանցն, եւ սրտմտեցաւ բարկութիւն նորա։
5 Տեսաւ Եղիուսը, որ այն երեք մարդկանց բերանում պատասխան չկայ, ու նրա բարկութիւնը բորբոքուեց:
5 Բայց երբ Եղիուս տեսաւ թէ այն երեք մարդոց բերանը ա՛լ պատասխան չմնաց, իր բարկութիւնը բորբոքեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:532:5 Когда же Елиуй увидел, что нет ответа в устах тех трех мужей, тогда воспылал гнев его.
32:5 καὶ και and; even εἶδεν οραω view; see Ελιους ελιους since; that οὐκ ου not ἔστιν ειμι be ἀπόκρισις αποκρισις response ἐν εν in στόματι στομα mouth; edge τῶν ο the τριῶν τρεις three ἀνδρῶν ανηρ man; husband καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργὴ οργη passion; temperament αὐτοῦ αυτος he; him
32:5 וַ wa וְ and יַּ֤רְא yyˈar ראה see אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu כִּ֘י kˈî כִּי that אֵ֤ין ʔˈên אַיִן [NEG] מַעֲנֶ֗ה maʕᵃnˈeh מַעֲנֶה answer בְּ֭ ˈbᵊ בְּ in פִי fˌî פֶּה mouth שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יִּ֥חַר yyˌiḥar חרה be hot אַפֹּֽו׃ פ ʔappˈô . f אַף nose
32:5. cum autem vidisset quod tres respondere non potuissent iratus est vehementerBut when he saw that the three were not able to answer, he was exceedingly angry.
5. And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled.
32:5. But when he saw that these three were not able to respond, he was extremely angry.
32:5. When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled.
When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled:

32:5 Когда же Елиуй увидел, что нет ответа в устах тех трех мужей, тогда воспылал гнев его.
32:5
καὶ και and; even
εἶδεν οραω view; see
Ελιους ελιους since; that
οὐκ ου not
ἔστιν ειμι be
ἀπόκρισις αποκρισις response
ἐν εν in
στόματι στομα mouth; edge
τῶν ο the
τριῶν τρεις three
ἀνδρῶν ανηρ man; husband
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργὴ οργη passion; temperament
αὐτοῦ αυτος he; him
32:5
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
אֱלִיה֗וּא ʔᵉlîhˈû אֱלִיהוּא Elihu
כִּ֘י kˈî כִּי that
אֵ֤ין ʔˈên אַיִן [NEG]
מַעֲנֶ֗ה maʕᵃnˈeh מַעֲנֶה answer
בְּ֭ ˈbᵊ בְּ in
פִי fˌî פֶּה mouth
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יִּ֥חַר yyˌiḥar חרה be hot
אַפֹּֽו׃ פ ʔappˈô . f אַף nose
32:5. cum autem vidisset quod tres respondere non potuissent iratus est vehementer
But when he saw that the three were not able to answer, he was exceedingly angry.
32:5. But when he saw that these three were not able to respond, he was extremely angry.
32:5. When Elihu saw that [there was] no answer in the mouth of [these] three men, then his wrath was kindled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:5: his wrath: Job 32:2; Exo 32:19
Job 32:6
John Gill
32:5 When Elihu saw that there was no answer in the mouth of these three men,.... That could be called an answer; nay, when he perceived they were quite nonplussed and silenced, though men of years and experience, and reputed wise and knowing:
then his wrath was kindled; his spirit was stirred up; his heart was hot within him; he burned with anger against those men; he was all on fire, as it were, and wanted to vent his resentment.
32:632:6: Կրկնեալ անդրէն Եղիուսայ Բարաքիելի Բուզացւոյ՝ ասէ՛. Մանո՛ւկ եմ ես ժամանակաւ, եւ դուք էք ծերագո՛յնք. վասն որոյ լո՛ւռ եղէ, երկուցեալ պատմել զանձին իմոյ զիմաստութիւն[9397]։ [9397] Ոմանք. Պատմել ձեզ զանձին։
6 Բարաքիէլի որդի Եղիուս Բուզացին նորից խօսեց ու ասաց. «Ես երիտասարդ եմ տարիքով, իսկ դուք՝ աւելի երէց: Դրա համար ես լուռ եմ մնացել՝ վախենալով ինքս իմ իմաստութիւնն յայտնելուց:
6 Այն ատեն Բուզացի Բարաքիէլին որդին Եղիուս պատասխանեց.«Ես տարիքով փոքր եմ ու դուք աւելի ծեր էք,անոր համար ետ կեցայ ու կարծիքս ձեզի յայտնելու վախցայ.
Կրկնեալ անդրէն Եղիուսայ Բարաքիելի Բուզացւոյ, ասէ. Մանուկ եմ ես ժամանակաւ, եւ դուք էք ծերագոյնք. վասն որոյ լուռ եղէ, երկուցեալ պատմել զանձին իմոյ զիմաստութիւն:

32:6: Կրկնեալ անդրէն Եղիուսայ Բարաքիելի Բուզացւոյ՝ ասէ՛. Մանո՛ւկ եմ ես ժամանակաւ, եւ դուք էք ծերագո՛յնք. վասն որոյ լո՛ւռ եղէ, երկուցեալ պատմել զանձին իմոյ զիմաստութիւն[9397]։
[9397] Ոմանք. Պատմել ձեզ զանձին։
6 Բարաքիէլի որդի Եղիուս Բուզացին նորից խօսեց ու ասաց. «Ես երիտասարդ եմ տարիքով, իսկ դուք՝ աւելի երէց: Դրա համար ես լուռ եմ մնացել՝ վախենալով ինքս իմ իմաստութիւնն յայտնելուց:
6 Այն ատեն Բուզացի Բարաքիէլին որդին Եղիուս պատասխանեց.«Ես տարիքով փոքր եմ ու դուք աւելի ծեր էք,անոր համար ետ կեցայ ու կարծիքս ձեզի յայտնելու վախցայ.
zohrab-1805▾ eastern-1994▾ western am▾
32:632:6 И отвечал Елиуй, сын Варахиилов, Вузитянин, и сказал: я молод летами, а вы старцы; поэтому я робел и боялся объявлять вам мое мнение.
32:6 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιους ελιους the τοῦ ο the Βαραχιηλ βαραχιηλ the Βουζίτης βουζιτης say; speak νεώτερος νεος new; young μέν μεν first of all εἰμι ειμι be τῷ ο the χρόνῳ χρονος time; while ὑμεῖς υμεις you δέ δε though; while ἐστε ειμι be πρεσβύτεροι πρεσβυτερος senior; older διὸ διο therefore ἡσύχασα ησυχαζω tranquil; keep quiet φοβηθεὶς φοβεω afraid; fear τοῦ ο the ὑμῖν υμιν you ἀναγγεῖλαι αναγγελλω announce τὴν ο the ἐμαυτοῦ εμαυτου myself ἐπιστήμην επιστημη acquaintance with
32:6 וַ wa וְ and יַּ֤עַן׀ yyˈaʕan ענה answer אֱלִיה֖וּא ʔᵉlîhˌû אֱלִיהוּא Elihu בֶן־ ven- בֵּן son בַּֽרַכְאֵ֥ל bˈaraḵʔˌēl בַּרַכְאֵל Barakel הַ ha הַ the בּוּזִ֗י bbûzˈî בּוּזִי Buzite וַ wa וְ and יֹּ֫אמַ֥ר yyˈōmˌar אמר say צָ֘עִ֤יר ṣˈāʕˈîr צָעִיר little אֲנִ֣י ʔᵃnˈî אֲנִי i לְ֭ ˈl לְ to יָמִים yāmîm יֹום day וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you יְשִׁישִׁ֑ים yᵊšîšˈîm יָשִׁישׁ aged עַל־ ʕal- עַל upon כֵּ֖ן kˌēn כֵּן thus זָחַ֥לְתִּי zāḥˌaltî זחל glide away וָֽ wˈā וְ and אִירָ֓א׀ ʔîrˈā ירא fear מֵ mē מִן from חַוֹּ֖ת ḥawwˌōṯ חוה make known דֵּעִ֣י dēʕˈî דֵּעַ knowledge אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
32:6. respondensque Heliu filius Barachel Buzites dixit iunior sum tempore vos autem antiquiores idcirco dimisso capite veritus sum indicare vobis meam sententiamThen Eliu the son of Barachel the Buzite answered, and said: I am younger in days, and you are more ancient, therefore hanging down my head, I was afraid to shew you my opinion.
6. And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I held back, and durst not shew you mine opinion.
32:6. And so Eliu the son of Barachel the Buzite responded by saying: I am younger in years, and you are more ancient; therefore, I kept my head low, for I was afraid to reveal to you my opinion.
32:6. And Elihu the son of Barachel the Buzite answered and said, I [am] young, and ye [are] very old; wherefore I was afraid, and durst not shew you mine opinion.
And Elihu the son of Barachel the Buzite answered and said, I [am] young, and ye [are] very old; wherefore I was afraid, and durst not shew you mine opinion:

32:6 И отвечал Елиуй, сын Варахиилов, Вузитянин, и сказал: я молод летами, а вы старцы; поэтому я робел и боялся объявлять вам мое мнение.
32:6
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιους ελιους the
τοῦ ο the
Βαραχιηλ βαραχιηλ the
Βουζίτης βουζιτης say; speak
νεώτερος νεος new; young
μέν μεν first of all
εἰμι ειμι be
τῷ ο the
χρόνῳ χρονος time; while
ὑμεῖς υμεις you
δέ δε though; while
ἐστε ειμι be
πρεσβύτεροι πρεσβυτερος senior; older
διὸ διο therefore
ἡσύχασα ησυχαζω tranquil; keep quiet
φοβηθεὶς φοβεω afraid; fear
τοῦ ο the
ὑμῖν υμιν you
ἀναγγεῖλαι αναγγελλω announce
τὴν ο the
ἐμαυτοῦ εμαυτου myself
ἐπιστήμην επιστημη acquaintance with
32:6
וַ wa וְ and
יַּ֤עַן׀ yyˈaʕan ענה answer
אֱלִיה֖וּא ʔᵉlîhˌû אֱלִיהוּא Elihu
בֶן־ ven- בֵּן son
בַּֽרַכְאֵ֥ל bˈaraḵʔˌēl בַּרַכְאֵל Barakel
הַ ha הַ the
בּוּזִ֗י bbûzˈî בּוּזִי Buzite
וַ wa וְ and
יֹּ֫אמַ֥ר yyˈōmˌar אמר say
צָ֘עִ֤יר ṣˈāʕˈîr צָעִיר little
אֲנִ֣י ʔᵃnˈî אֲנִי i
לְ֭ ˈl לְ to
יָמִים yāmîm יֹום day
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
יְשִׁישִׁ֑ים yᵊšîšˈîm יָשִׁישׁ aged
עַל־ ʕal- עַל upon
כֵּ֖ן kˌēn כֵּן thus
זָחַ֥לְתִּי zāḥˌaltî זחל glide away
וָֽ wˈā וְ and
אִירָ֓א׀ ʔîrˈā ירא fear
מֵ מִן from
חַוֹּ֖ת ḥawwˌōṯ חוה make known
דֵּעִ֣י dēʕˈî דֵּעַ knowledge
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
32:6. respondensque Heliu filius Barachel Buzites dixit iunior sum tempore vos autem antiquiores idcirco dimisso capite veritus sum indicare vobis meam sententiam
Then Eliu the son of Barachel the Buzite answered, and said: I am younger in days, and you are more ancient, therefore hanging down my head, I was afraid to shew you my opinion.
32:6. And so Eliu the son of Barachel the Buzite responded by saying: I am younger in years, and you are more ancient; therefore, I kept my head low, for I was afraid to reveal to you my opinion.
32:6. And Elihu the son of Barachel the Buzite answered and said, I [am] young, and ye [are] very old; wherefore I was afraid, and durst not shew you mine opinion.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Преклонение пред мудростью и житейским опытом старших (VIII:8-9; XII:12; XV:9-10) побуждало Елиуя не объявлять до времени своего взгляда (ср. Сир XXXII:9-11). Решение вопроса он предоставлял пожилым (ст. 7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not show you mine opinion. 7 I said, Days should speak, and multitude of years should teach wisdom. 8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. 9 Great men are not always wise: neither do the aged understand judgment. 10 Therefore I said, Hearken to me; I also will show mine opinion. 11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. 12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words: 13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man. 14 Now he hath not directed his words against me: neither will I answer him with your speeches.
Elihu here appears to have been,
I. A man of great modesty and humility. Though a young man, and a man of abilities, yet not pert, and confident, and assuming: his face shone, and, like Moses, he did not know it, which made it shine so much the brighter. Let it be observed by all, especially by young people, as worthy their imitation, 1. What a diffidence he had of himself and of his own judgment (v. 6): "I am young, and therefore I was afraid, and durst not show you my opinion, for fear I should either prove mistaken or do that which was unbecoming me." He was so observant of all that passed, and applied his mind so closely to what he heard, that he had formed in himself a judgment of it. He neither neglected it as foreign, nor declined it as intricate; but, how clear soever the matter was to himself, he was afraid to deliver his mind upon it, because he differed in his sentiments from those that were older than he. Note, It becomes us to be suspicious of our own judgment in matters of doubtful disputation, to be swift to hear the sentiments of others and slow to speak our own, especially when we go contrary to the judgment of those for whom, upon the score of their learning and piety, we justly have a veneration. 2. What a deference he paid to his seniors, and what great expectations he had from them, (v. 7): I said, Days should speak. Note, Age and experience give a man great advantage in judging of things, both as they furnish a man with so much the more matter for his thoughts to work upon and as they ripen and improve the facilities he is to work with, which is a good reason why old people should take pains both to learn themselves and to teach others (else the advantages of their age are a reproach to them), and why young people should attend on their instructions. It is a good lodging with an old disciple, Acts xxi. 16; Tit. ii. 4. Elihu's modesty appeared in the patient attention he gave to what his seniors said, v. 11, 12. He waited for their words as one that expected much from them, agreeably to the opinion he had of these grave men. He gave ear to their reasons, that he might take their meaning, and fully understand what was the drift of their discourse and what the force of their arguments. He attended to them with diligence and care, and this, (1.) Though they were slow, and took up a great deal of time in searching out what to say. Though they had often to seek for matter and words, paused and hesitated, and were unready at their work, yet he overlooked that, and gave ear to their reasons, which, if really convincing, he would not think the less so for the disadvantages of the delivery of them. (2.) Though they trifled and made nothing of it, though none of them answered Job's words nor said what was proper to convince him, yet he attended to them, in hopes they would bring it to some head at last. We must often be willing to hear what we do not like, else we cannot prove all things. His patient attendance on their discourses he pleads, [1.] As that which entitled him to a liberty of speech in his turn and empowered him to require their attention. Hanc veniam petimusque damusque vicissim--This liberty we mutually allow and ask. Those that have heard may speak, and those that have learned may teach. [2.] As that which enabled him to pass a judgment upon what they had said. He had observed what they aimed at, and therefore knew what to say to it. Let us be thoroughly apprized of the sentiments of our brethren before we censure them; for he that answers a matter before he hears it, or when he has heard it only by halves, it is folly and shame to him, and bespeaks him both impertinent and imperious.
II. A man of great sense and courage, and one that knew as well when and how to speak as when and how to keep silence. Though he had so much respect to his friends as not to interrupt them with his speaking, yet he had so much regard to truth and justice (his better friends) as not to betray them by his silence. He boldly pleads,
1. That man is a rational creature, and therefore that every man has for himself a judgment of discretion and ought to be allowed a liberty of speech in his turn. He means the same that Job did (ch. xii. 3, But I have understanding as well as you) when he says (v. 8), But there is a spirit in man; only he expresses it a little more modestly, that one man has understanding as well as another, and no man can pretend to have the monopoly of reason or to engross all the trade of it. Had he meant I have revelation as well as you (as some understand it), he must have proved it; but, if he meant only I have reason as well as you, they cannot deny it, for it is every man's honour, and it is no presumption to claim it, nor could they gainsay his inference from it (v. 10): Therefore hearken to me. Learn here, (1.) That the soul is a spirit, neither material itself nor dependent upon matter, but capable of conversing with things spiritual, which are not the objects of sense. (2.) It is an understanding spirit. It is able to discover and receive truth, to discourse and reason upon it, and to direct and rule accordingly. (3.) This understanding spirit is in every man; it is the light that lighteth every man, John i. 9. (4.) It is the inspiration of the Almighty that gives us this understanding spirit; for he is the Father of spirits and fountain of understanding. See Gen. ii. 7; Eccl. xii. 7; Zech. xii. 1.
2. That those who are advanced above others in grandeur and gravity do not always proportionably go beyond them in knowledge and wisdom (v. 9): Great men are not always wise; it is a pity but they were, for then they would never do hurt with their greatness and would do so much the more good with their wisdom. Men should be preferred for their wisdom, and those that are in honour and power have most need of wisdom and have the greatest opportunity of improving in it; and yet it does not follow that great men are always wise, and therefore it is folly to subscribe to the dictates of any with an implicit faith. The aged do not always understand judgment; even they may be mistaken, and therefore must not expect to bring every thought into obedience to them: nay, therefore they must not take it as an affront to be contradicted, but rather take it as a kindness to be instructed, by their juniors: Therefore I said, hearken to me, v. 10. We must be willing to hear reason from those that are every way inferior to us, and to yield to it. He that has a good eye can see further upon level ground than he that is purblind can from the top of the highest mountain. Better is a poor and wise child then an old and foolish king, Eccl. iv. 13.
3. That it was requisite for something to be said, for the setting of this controversy in a true light, which, by all that had hitherto been said, was but rendered more intricate and perplexed (v. 13): "I must speak, lest you should say, We have found out wisdom, lest you should think your argument against Job conclusive and irrefragable, and that Job cannot be convinced and humbled by any other argument than this of yours, That God casteth him down and not man, that it appears by his extraordinary afflictions that God is his enemy, and therefore he is certainly a wicked man. I must show you that this is a false hypothesis and that Job may be convinced without maintaining it." Or, "Lest you should think you have found out the wisest way, to reason no more with him, but leave it to God to thrust him down." It is time to speak when we hear errors advanced and disputed for, especially under pretence of supporting the cause of God with them. It is time to speak when God's judgments are vouched for the patronizing of men's pride and passion and their unjust uncharitable censures of their brethren; then we must speak on God's behalf.
Adam Clarke: Commentary on the Bible - 1831
32:6: I am young - How young he was, or how old they were, we cannot tell; but there was no doubt a great disparity in their ages; and among the Asiatics the youth never spoke in the presence of the elders, especially on any subject of controversy.
Albert Barnes: Notes on the Bible - 1834
32:6: And Elihu - "said, I am young" Margin, few of days. The Hebrew is, "I am small (צעיר tsâ‛ı̂ yr) of days;" that is, I am inexperienced. We have no means of ascertaining his exact age, though it is evident that there was a considerable disparity between them and him.
And ye are very old - ישׁישׁים yâ shı̂ yshiym. The word used here is probably derived from the obsolete root שוש, "to be white, hoary"; and hence, to be hoary-headed, or aged; compare Ch2 36:17. The whole of the discourses of the friends of Job seem to imply that they were aged men. They laid claim to great experience, and professed to have had opportunities of long observation, and it is probable that they were regarded as sages, who, by the long observation of events, had acquired the reputation of great wisdom.
Wherefore I was afraid - He was timid, bashful, diffident.
And durst not show you mine opinion - Margin, feared. He had that diffidence to which modesty prompts in the presence of the aged. He had formed his opinion as the argument proceeded, but he did not deem it proper that one so young should interfere, even when he thought he perceived that others were wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:6: I am: Lev 19:32; Rom 13:7; Ti1 5:1; Tit 2:6; Pe1 5:5
young: Heb. few of days
ye are: Job 15:10
durst not: Heb. feared, Job 15:7; Sa1 17:28-30
Job 32:7
Carl Friedrich Keil and Franz Delitzsch
32:6
6b I am young in days, and ye are hoary,
Therefore I stood back and was afraid
To show you my knowledge.
7 I thought: Let age speak,
And the multitude of years teach wisdom.
Tit becomes manifest even here that the Elihu section has in part a peculiar usage of the language. זחל in the signification of Arab. zḥl, cogn. with Arab. dḥl, דּחל, to frighten back;
(Note: The lexicographers explain the Arab. zḥl by zâla (זול), to stand away from, back, to retreat, or tanahha, to step aside; Piel, Hiph., to push any one aside, place anything back; Hithpa., to keep one's self on one side; adj. זחל, זחיל, זחוּל, etc., standing back. Thus the town of Zahla in the plain of the Lebanon takes its name from the fact that it does not stand out in the plain, but is built close at the foot of the mountain in a corner, and consequently retreats. And zuhale (according to the Kamus) is an animal that creeps backwards into its hole, e.g., the scorpion; and hence, improperly, a man who, as we say with a similar figure, never comes out of his hole, always keeps in his hole, i.e., never leaves his dwelling, as zuhal in general signifies a man who retires or keeps far from active life; in connection with which also the planet Saturn is called Zuhal, the retreating one, on account of its great distance from the rest. Slippery (of ground) is זחלוּל, because it draws the foot backwards (muzhil) by its smoothness, and thus causes the walker to fall. A further formation is זחלק, to be slippery, and to slip in a slippery place; beside which, זלק, a word of similar meaning, is no longer used in Syria. According to this Arabic primary notion of zḥl, it appears זחלי ארץ, Mic 7:17, is intended to describe the serpents not as creeping upon the earth, but as creeping into the earth (comp. the name of the serpent, achbi' at el-ard, those that hide themselves in the earth); but in Talmud. and Aram. זחל used of animals has the general signification to creep, and of water, to glide (flow gently down). The primary notion, to glide (to slip, creep, flow gently, labi), is combined both in the derivatives of the root זח and in those of the root זל with the notion of a departing and retreating motion. - Wetzst. and Fl.)
and דּע for דּעת (here and Job 32:10, Job 32:17; Job 36:3; Job 37:16) occurs nowhere else in the Old Testament; על־כּן (comp. לכן, Job 42:3) is used only by Elihu within the book of Job. ימים, days = fulness of days, is equivalent to advanced age, old age with its rich experience. רב with its plural genitive is followed (as כל sa( d usually is) by the predicate in the plur.; it is the attraction already described by מספר, Job 15:10; Job 21:21, Ges. 148, 1.
John Gill
32:6 And Elihu the son of Barachel the Buzite answered and said,.... Since there was no answer in them, he takes upon him to give one himself; but first makes an apology on account of his youth:
I am young, and ye are very old; or "few of days"; a few days, comparatively speaking, had he lived in the world; or "small", or "little as two days" (m); he had been but a little time in it, and so could be thought to have but little knowledge and experience; whereas they were old, even very old; with them were the aged and the grayheaded, Job 15:10; in whom it might have been expected was much wisdom and knowledge:
wherefore I was afraid, and durst not show mine opinion; declare what knowledge he had of the things in dispute, lest it should appear mean, small, and contemptible; or give his sentiments concerning them, lest he should speak wrongly, and not only give offence, but do more harm than good: the first of these words, in the Arabic language (n), as Aben Ezra observes, signifies to go back; it is used of worms, which, through fear, withdraw themselves from men; so mean an opinion had he of himself, and such a sense of his own weakness, that it not only kept him back, but even caused him to draw back, and keep out of the dispute, and at a distance from it, instead of being forward to engage in it: one Jewish commentator (o) paraphrases it
"I humbled myself as one that goes on his belly;''
referring to worms that go low and creep upon their belly, or to the prostrate posture of men that humble themselves to their superiors.
(m) "minimus ego diebus", Montanus; "parvus diebus sum", Mercerus. (n) "recessit suo loco", Castel. col. 1036. (o) Sephorno.
John Wesley
32:6 Afraid - Of being thought forward and presumptuous.
Robert Jamieson, A. R. Fausset and David Brown
32:6 was afraid--The root meaning in Hebrew is "to crawl" (Deut 32:24).
32:732:7: Ասացի թէ բազմաժամանակեայք իցեն որ խօսիցին, եւ բազում ամօք գիտիցեն զիմաստութիւն[9398]։ [9398] Ոմանք. Թէ բազում ժամանակեայք են որ խօսի՛՛։
7 Ասացի, թէ շատ տարեց մարդիկ են նրանք, որ խօսում են, ու տարիներից ի վեր ճանաչել են իմաստութիւնը:
7 Ըսի թէ՝ ‘Երկար կեանքը* թող խօսի Ու տարիներուն շատութիւնը թող իմաստութիւնը գիտցնէ’,
Ասացի թէ` Բազմաժամանակեայք իցեն որ խօսիցին, եւ բազում ամօք գիտիցեն զիմաստութիւն:

32:7: Ասացի թէ բազմաժամանակեայք իցեն որ խօսիցին, եւ բազում ամօք գիտիցեն զիմաստութիւն[9398]։
[9398] Ոմանք. Թէ բազում ժամանակեայք են որ խօսի՛՛։
7 Ասացի, թէ շատ տարեց մարդիկ են նրանք, որ խօսում են, ու տարիներից ի վեր ճանաչել են իմաստութիւնը:
7 Ըսի թէ՝ ‘Երկար կեանքը* թող խօսի Ու տարիներուն շատութիւնը թող իմաստութիւնը գիտցնէ’,
zohrab-1805▾ eastern-1994▾ western am▾
32:732:7 Я говорил сам себе: пусть говорят дни, и многолетие поучает мудрости.
32:7 εἶπα επω say; speak δὲ δε though; while ὅτι οτι since; that ὁ ο the χρόνος χρονος time; while ἐστὶν ειμι be ὁ ο the λαλῶν λαλεω talk; speak ἐν εν in πολλοῖς πολυς much; many δὲ δε though; while ἔτεσιν ετος year οἴδασιν οιδα aware σοφίαν σοφια wisdom
32:7 אָ֭מַרְתִּי ˈʔāmartî אמר say יָמִ֣ים yāmˈîm יֹום day יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak וְ wᵊ וְ and רֹ֥ב rˌōv רֹב multitude שָׁ֝נִ֗ים ˈšānˈîm שָׁנָה year יֹדִ֥יעוּ yōḏˌîʕû ידע know חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
32:7. sperabam enim quod aetas prolixior loqueretur et annorum multitudo doceret sapientiamFor I hoped that greater age would speak, and that a multitude of years would teach wisdom.
7. I said, Days should speak, and multitude of years should teach wisdom.
32:7. For I had hoped that greater age would speak, and that a multitude of years would teach wisdom.
32:7. I said, Days should speak, and multitude of years should teach wisdom.
I said, Days should speak, and multitude of years should teach wisdom:

32:7 Я говорил сам себе: пусть говорят дни, и многолетие поучает мудрости.
32:7
εἶπα επω say; speak
δὲ δε though; while
ὅτι οτι since; that
ο the
χρόνος χρονος time; while
ἐστὶν ειμι be
ο the
λαλῶν λαλεω talk; speak
ἐν εν in
πολλοῖς πολυς much; many
δὲ δε though; while
ἔτεσιν ετος year
οἴδασιν οιδα aware
σοφίαν σοφια wisdom
32:7
אָ֭מַרְתִּי ˈʔāmartî אמר say
יָמִ֣ים yāmˈîm יֹום day
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
וְ wᵊ וְ and
רֹ֥ב rˌōv רֹב multitude
שָׁ֝נִ֗ים ˈšānˈîm שָׁנָה year
יֹדִ֥יעוּ yōḏˌîʕû ידע know
חָכְמָֽה׃ ḥoḵmˈā חָכְמָה wisdom
32:7. sperabam enim quod aetas prolixior loqueretur et annorum multitudo doceret sapientiam
For I hoped that greater age would speak, and that a multitude of years would teach wisdom.
32:7. For I had hoped that greater age would speak, and that a multitude of years would teach wisdom.
32:7. I said, Days should speak, and multitude of years should teach wisdom.
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Adam Clarke: Commentary on the Bible - 1831
32:7: Days should speak - That is, men are to be reputed wise and experienced in proportion to the time they have lived. The Easterns were remarkable for treasuring up wise sayings: indeed, the principal part of their boasted wisdom consisted in proverbs and maxims on different subjects.
Albert Barnes: Notes on the Bible - 1834
32:7: I said, Days should speak - The aged ought to speak. They have had the advantage of long observation of the course of events; they are acquainted with the sentiments of past times; they may have had an opportunity of conversing with distinguished sages, and it is to them that we look up for counsel. This was eminently in accordance with the ancient Oriental views of what is right; and it is a sentiment which accords with what is obviously proper, however little it is regarded in modern times. It is one of the marks of urbanity and true politeness; of the pRev_alence of good breeding, morals, and piety, and of an advanced state of society, when respect is shown to the sentiments of the aged. They have had the opportunity of long observation. They have conversed much with people. They have seen the results of certain courses of conduct, and they have arrived at a period of life when they can look at the reality of things, and are uninfluenced now by passion. Returning respect for the sentiments of the aged, attention to their counsels, veneration for their persons, and deference for them when they speak, would be an indication of advancement in society in modern times; and there is scarcely anything in which we have deteriorated from the simplicity of the early ages, or in which we fall behind the Oriental world, so much as in the lack of this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:7: Job 8:8-10, Job 12:12; Kg1 12:6-8; Psa 34:11, Psa 34:12; Pro 1:1-4, Pro 16:31; Heb 5:12
Job 32:8
Geneva 1599
32:7 I said, Days (e) should speak, and multitude of years should teach wisdom.
(e) Meaning, the ancient, who have experience.
John Gill
32:7 I said, days should speak,.... That is, men of days, of many days, who have lived many days and years in the world: man in common is but of few days, even the most that men arrive to are but few; and some indeed are very few, in comparison of whom others may be said to be men of days, or to have lived many days; and to such it belongs to speak, it is their place, nor should they be prevented or interrupted; it should be allowed them to speak, nor should they be hindered; and it is their duty to speak and instruct juniors, and all that are under them; and it might be reasonably expected, that when they speak it will be to the purpose, and to profit and edification:
and multitude of years should teach wisdom; that is, such over whom many have passed; these it may be thought, having had an opportunity of making their observation on things, and of increasing experience, and of treasuring up a stock of knowledge, they should be very capable of, and indeed the only fit persons to teach others wisdom; either natural wisdom, or the knowledge of natural things; or divine wisdom, the knowledge of God, of his perfections and providences; and inward, spiritual, and evangelical wisdom, which lies in the knowledge of a man's self; in the knowledge of God in Christ; in the knowledge of Christ and of the Gospel of Christ, and the truths of it: this was a sentiment Elihu had entertained of ancient men, and this had restrained him from entering sooner into this debate between Job and his friends; they all being his superiors in age, and, as from thence he judged, in wisdom and knowledge also.
Robert Jamieson, A. R. Fausset and David Brown
32:7 Days--that is, the aged (Job 15:10).
32:832:8: Եւ ո՛չ այնպէս. այլ ոգի՛ է մարդկան, եւ շունչ Ամենակալի՛ է որ ուսուցանէ։
8 Սակայն այդպէս էլ չէ. մարդիկ հոգի ունեն. Ամենակալի շունչն է, որ ուսուցանում է դրանք:
8 Բայց մարդուն ներսիդին հոգի կայ Ու Ամենակարողին շունչը անոնց իմանալու կարողութիւն կու տայ։
[317]Եւ ոչ այնպէս. այլ ոգի է մարդկան``, եւ շունչ Ամենակալի է որ ուսուցանէ:

32:8: Եւ ո՛չ այնպէս. այլ ոգի՛ է մարդկան, եւ շունչ Ամենակալի՛ է որ ուսուցանէ։
8 Սակայն այդպէս էլ չէ. մարդիկ հոգի ունեն. Ամենակալի շունչն է, որ ուսուցանում է դրանք:
8 Բայց մարդուն ներսիդին հոգի կայ Ու Ամենակարողին շունչը անոնց իմանալու կարողութիւն կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:832:8 Но дух в человеке и дыхание Вседержителя дает ему разумение.
32:8 ἀλλὰ αλλα but πνεῦμά πνευμα spirit; wind ἐστιν ειμι be ἐν εν in βροτοῖς βροτος breath δὲ δε though; while παντοκράτορός παντοκρατωρ almighty ἐστιν ειμι be ἡ ο the διδάσκουσα διδασκω teach
32:8 אָ֭כֵן ˈʔāḵēn אָכֵן surely רֽוּחַ־ rˈûₐḥ- רוּחַ wind הִ֣יא hˈî הִיא she בֶ ve בְּ in אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man וְ wᵊ וְ and נִשְׁמַ֖ת nišmˌaṯ נְשָׁמָה breath שַׁדַּ֣י šaddˈay שַׁדַּי Almighty תְּבִינֵֽם׃ tᵊvînˈēm בין understand
32:8. sed ut video spiritus est in hominibus et inspiratio Omnipotentis dat intellegentiamBut, as I see, there is a spirit in men, and the inspiration of the Almighty giveth understanding.
8. But there is a spirit in man, and the breath of the Almighty giveth them understanding.
32:8. But I see now that there is only breath in men, and that it is the inspiration of the Almighty that gives understanding.
32:8. But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding.
But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding:

32:8 Но дух в человеке и дыхание Вседержителя дает ему разумение.
32:8
ἀλλὰ αλλα but
πνεῦμά πνευμα spirit; wind
ἐστιν ειμι be
ἐν εν in
βροτοῖς βροτος breath
δὲ δε though; while
παντοκράτορός παντοκρατωρ almighty
ἐστιν ειμι be
ο the
διδάσκουσα διδασκω teach
32:8
אָ֭כֵן ˈʔāḵēn אָכֵן surely
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
הִ֣יא hˈî הִיא she
בֶ ve בְּ in
אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ man
וְ wᵊ וְ and
נִשְׁמַ֖ת nišmˌaṯ נְשָׁמָה breath
שַׁדַּ֣י šaddˈay שַׁדַּי Almighty
תְּבִינֵֽם׃ tᵊvînˈēm בין understand
32:8. sed ut video spiritus est in hominibus et inspiratio Omnipotentis dat intellegentiam
But, as I see, there is a spirit in men, and the inspiration of the Almighty giveth understanding.
32:8. But I see now that there is only breath in men, and that it is the inspiration of the Almighty that gives understanding.
32:8. But [there is] a spirit in man: and the inspiration of the Almighty giveth them understanding.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Объясняющие молчание Елиуя соображения оказались, однако, недостаточно основательными и убедительными. Мудрость находится в зависимости не от возраста, а от обитающего в человеке "духа и дыхания Вседержителя" (Быт II:7), она - принадлежность человека вообще, как разумного существа, но не одних стариков (ср. Пс CXVIII:100; Дан II:21).
Adam Clarke: Commentary on the Bible - 1831
32:8: But there is a spirit in man - Mr. Good translates: -
"But surely there is an afflation in mankind,
And the inspiration of the Almighty actuateth them."
Coverdale, thus: -
Every man (no doute) hath a mynde; but it is the inspyracion of the Almightie that geveth understondinge.
I will now offer my own opinion, but first give the original text: רוח היא באנוש ונשמת שדי תבינם ruach hi beenosh venishmath shaddai tebinem. "The spirit itself is in miserable man, and the breath of the Almighty causeth them to understand," How true is it that in God we live, move, and have our being! The spirit itself is in man as the spring or fountain of his animal existence, and by the afflatus of this spirit he becomes capable of understanding and reason, and consequently of discerning Divine truth. The animal and intellectual lives are here stated to be from God; and this appears to be an allusion to man's creation, Gen 2:7 : "And God breathed into man's nostrils the breath of lives," נשמת חיים nishmath chaiyim, i.e., animal and intellectual, and thus he became a living soul, נפש חיה nephesh chaiyah, a rational animal. When man fell from God, the Spirit of God was grieved, and departed from him; but was restored, as the enlightener and corrector, in virtue of the purposed incarnation and atonement of our Lord Jesus; hence, he is "the true Light that lighteth every man that cometh into the world," Joh 1:9. That afflatus is therefore still continued to אנוש enosh, man, in his wretched, fallen state; and it is by that Spirit, the רוח אלהים Ruach Elohim, "the Spirit of the merciful or covenant God," that we have any conscience, knowledge of good and evil, judgment in Divine things, and, in a word, capability of being saved. And when, through the light of that Spirit, convincing of sin, righteousness, and judgment, the sinner turns to God through Christ, and finds redemption in his blood, the remission of sins; then it is the office of that same Spirit to give him understanding of the great work that has been done in and for him; "for the Spirit itself (αυτο το Πνευμα, Rom 8:16, the same words in Greek as the Hebrew רוח היא ruach hi of Elihu) beareth witness with his spirit that he is a child of God." It is the same Spirit which sanctifies, the same Spirit that seals, and the same Spirit that lives and works in the believer, guiding him by his counsel till it leads him into glory. In this one saying, independently of the above paraphrase, Elihu spoke more sense and sound doctrine than all Job's friends did in the whole of the controversy.
Albert Barnes: Notes on the Bible - 1834
32:8: But there is a spirit in man - This evidently refers to a spirit imparted from above; a spirit from the Almighty. The parallelism seems to require this, for it responds to the phrase "the inspiration of the Almighty" in the other hemistich. The Hebrew expression here also seems to require this interpretation. It is, הוא רוח rû ach hû', the Spirit itself; meaning the very Spirit that gives wisdom, or the Spirit of inspiration. He had said, in the pRev_ious verse, that it was reasonable to expect to find wisdom among the aged and the experienced. But in this he had been disappointed. He now finds that wisdom is not the attribute of rank or station, but that it is the gift of God, and therefore it may be found in a youth. All true wisdom, is the sentiment, is from above; and where the inspiration of the Almighty is, no matter whether with the aged or the young, there is understanding. Elihu undoubtedly means to say, that though he was much younger than they were, and though, according to the common estimate in which the aged and the young were held, he might be supposed to have much less acquaintance with the subjects under consideration, yet, as all true wisdom came from above, he might be qualified to speak. The word "spirit" here, therefore, refers to the spirit which God gives; and the passage is a proof that it was an early opinion that certain men were under the teachings of divine inspiration. The Chaldee renders it נבואתא רוח, a spirit of prophecy.
And the inspiration of the Almighty - The breathing" of the Almighty - שׁדי נשׁמה neshâ mâ h Shadday. The idea was, that God breathed this into man, and that this wisdom was the breath of God; compare Gen 2:7; Joh 20:22. Septuagint, πνοή pnoē, breath, breathing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:8: the inspiration: Job 4:12-21, Job 33:16, Job 35:11, Job 38:36; Gen 41:39; Kg1 3:12, Kg1 3:28, Kg1 4:29; Pro 2:6; Ecc 2:26; Dan 1:17, Dan 2:21; Co1 2:10-12, Co1 12:8; Ti2 3:16; Jam 1:5
Job 32:9
Carl Friedrich Keil and Franz Delitzsch
32:8
8 Still the spirit, it is in mortal man,
And the breath of the Almighty, that giveth them understanding.
9 Not the great in years are wise,
And the aged do not understand what is right.
10 Therefore I say: O hearken to me,
I will declare my knowledge, even I.
The originally affirmative and then (like אוּלם) adversative אכן also does not occur elsewhere in the book of Job. In contradiction to biblical psychology, Rosenm. and others take Job 32:8 as antithetical: Certainly there is spirit in man, but ... . The two halves of the verse are, on the contrary, a synonymous ("the spirit, it is in man, viz., that is and acts") or progressive parallelism) thus according to the accents: "the spirit, even that which is in man, and ... "). It is the Spirit of God to which man owes his life as a living being, according to Job 33:4; the spirit of man is the principle of life creatively wrought, and indeed breathed into him, by the Spirit of God; so that with regard to the author it can be just as much God's רוּח or נשׁמה, Job 34:14, as in respect of the possessor: man's רוח or נשׁמה. All man's life, his thinking as well as his bodily life, is effected by this inwrought principle of life which he bears within him, and all true understanding, without being confined to any special age of life, comes solely from this divinely originated and divinely living spirit, so far as he acts according to his divine origin and basis of life. רבּים are here (as the opposite of צעירים, Gen 25:23) grandes = grandaevi (lxx πολυχρόνιοι). לא governs both members of the verse, as Job 3:10; Job 28:17; Job 30:24. Understanding or ability to form a judgment is not limited to old age, but only by our allowing the πνεῦμα to rule in us in its connection with the divine. Elihu begs a favourable hearing for that of which he is conscious. דּע, and the Hebr.-Aramaic הוּה, which likewise belong to his favourite words, recur here.
Geneva 1599
32:8 But [there is] a spirit in man: (f) and the inspiration of the Almighty giveth them understanding.
(f) It is a special gift of God that man has understanding and comes neither from nature nor by age.
John Gill
32:8 But there is a spirit in man,.... This seems to be a correction of his former sentiment; the consideration of which gave him encouragement, though young, to declare his opinion, since there is a spirit in men, both young and old; and wherever that be, there is an ability to speak and a capacity of teaching wisdom; which is not tied to age; but may he found in young men as well as in old men: some by this understand the rational soul, or spirit, which is immaterial, immortal, is of God, and is in man; and the rather it is thought this is meant, because it is in every man, whereby he has knowledge of many things, natural and divine, and particularly is capable of trying and judging things, of discerning the difference between one thing and another, and of reasoning and discoursing upon them; and this being observed by Elihu, and he being conscious to himself of having such a spirit in him, was emboldened to engage in the debate, though a young man; but if such a spirit is meant, the words may be rendered to such a sense, verily, truly, indeed "there is such a rational spirit in man", which makes him capable of knowing many things, "but the inspiration of the Almighty", &c. (p); it is not owing to the rational powers and faculties of the soul of man, and the use of them, that a man becomes capable of teaching others wisdom; but to his soul or spirit being inspired by the Almighty; and such an one, be he young or old, that God breathes into, and he is under his inspiration, he is the man fit to engage in such work: though I rather think, that in this first clause the spirit of God is meant, and so Jarchi; who is an uncreated, infinite, and eternal Spirit; is of God, and is put into men; for he is not in men naturally, nor in everyone; and where he is, he is given, and there he abides; and it is from him men have their wisdom and knowledge; it is he that makes men know themselves, that searches the deep things of God, and reveals them to men, and that is the spirit of wisdom and revelation in the knowledge of Christ, and leads into all truth, as it is in him; though rather the spirit in his gifts, than in his spiritual saving grace, is here meant; and so does not point to every good man in common, but to such who are favoured with the gifts of the spirit superior to others; and so the Targum interprets it of the spirit of prophecy; and on whomsoever this rests, whether on young or old, he is fit to teach men wisdom:
and the inspiration of the Almighty giveth them understanding; not the soul of man, or breath of God inspired by him, which is the candle of the Lord, searching the inward parts of men; for that leaves him without understanding of things of the greatest importance: rather, as the Targum, the Word of God, the essential Word, the Son of God, who gives an understanding of the best things, 1Jn 5:20; but, better, the Spirit of God, by whom the Scriptures were inspired, and who is breathed into men, Jn 20:22; and is a spirit of understanding to them; for though a man has an understanding of natural things, yet not of things spiritual; to have an understanding of them is the special gift of God, and is in particular the work of the Spirit of God: Elihu now having some reason to believe that he had the Spirit of God, and was under his inspiration, and was favoured with knowledge and understanding by him, is encouraged, though young, to interpose in this dispute between Job and his friends, and declare his opinion on the matter in debate; and which leads him to make an observation somewhat different from his former sentiment, as follows.
(p) So Vatablus, Beza.
John Wesley
32:8 Spirit - The spirit of God. Giveth - To whom he pleaseth.
Robert Jamieson, A. R. Fausset and David Brown
32:8 Elihu claims inspiration, as a divinely commissioned messenger to Job (Job 33:6, Job 33:23); and that claim is not contradicted in Job 42:4-5. Translate: "But the spirit (which God puts) in man, and the inspiration . . . is that which giveth," &c.; it is not mere "years" which give understanding (Prov 2:6; Jn 20:22).
32:932:9: Ո՛չ բազմաժամանակեա՛յք են իմաստունք, եւ ո՛չ ծերք գիտեն զիրաւունս։
9 Միայն տարեց մարդիկ չէ, որ իմաստուն են, ոչ էլ ծերերն են միայն, որ ճշմարիտը գիտեն:
9 Միշտ մեծերը իմաստուն չեն ըլլար Ու ծերերը շիտակը չեն հասկնար։
Ոչ բազմաժամանակեայք են իմաստունք, եւ ոչ ծերք գիտեն զիրաւունս:

32:9: Ո՛չ բազմաժամանակեա՛յք են իմաստունք, եւ ո՛չ ծերք գիտեն զիրաւունս։
9 Միայն տարեց մարդիկ չէ, որ իմաստուն են, ոչ էլ ծերերն են միայն, որ ճշմարիտը գիտեն:
9 Միշտ մեծերը իմաստուն չեն ըլլար Ու ծերերը շիտակը չեն հասկնար։
zohrab-1805▾ eastern-1994▾ western am▾
32:932:9 Не многолетние {только} мудры, и не старики разумеют правду.
32:9 οὐχ ου not οἱ ο the πολυχρόνιοί πολυχρονιος be σοφοί σοφος wise οὐδ᾿ ουδε not even; neither οἱ ο the γέροντες γερων aged οἴδασιν οιδα aware κρίμα κριμα judgment
32:9 לֹֽא־ lˈō- לֹא not רַבִּ֥ים rabbˌîm רַב much יֶחְכָּ֑מוּ yeḥkˈāmû חכם be wise וּ֝ ˈû וְ and זְקֵנִ֗ים zᵊqēnˈîm זָקֵן old יָבִ֥ינוּ yāvˌînû בין understand מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
32:9. non sunt longevi sapientes nec senes intellegunt iudiciumThey that are aged are not the wise men, neither do the ancients understand judgment.
9. It is not the great that are wise, nor the aged that understand judgment.
32:9. The wise are not the aged, nor do the elders understand judgment.
32:9. Great men are not [always] wise: neither do the aged understand judgment.
Great men are not [always] wise: neither do the aged understand judgment:

32:9 Не многолетние {только} мудры, и не старики разумеют правду.
32:9
οὐχ ου not
οἱ ο the
πολυχρόνιοί πολυχρονιος be
σοφοί σοφος wise
οὐδ᾿ ουδε not even; neither
οἱ ο the
γέροντες γερων aged
οἴδασιν οιδα aware
κρίμα κριμα judgment
32:9
לֹֽא־ lˈō- לֹא not
רַבִּ֥ים rabbˌîm רַב much
יֶחְכָּ֑מוּ yeḥkˈāmû חכם be wise
וּ֝ ˈû וְ and
זְקֵנִ֗ים zᵊqēnˈîm זָקֵן old
יָבִ֥ינוּ yāvˌînû בין understand
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
32:9. non sunt longevi sapientes nec senes intellegunt iudicium
They that are aged are not the wise men, neither do the ancients understand judgment.
32:9. The wise are not the aged, nor do the elders understand judgment.
32:9. Great men are not [always] wise: neither do the aged understand judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:9: Great men are not always wise - This is a true saying, which the experience of every age and every country increasingly verifies. And it is most certain that, in the case before us, the aged did not understand judgment; they had a great many wise and good sayings, which they had collected, but showed neither wisdom nor discretion in applying them.
Albert Barnes: Notes on the Bible - 1834
32:9: Great men are not always wise - Though wisdom may in general be looked for in them, yet it is not universally true. Great men here denote those who are distinguished for rank, age, authority.
Neither do the aged understand judgment - That is, they do not always understand it. The word judgment here means right, truth. They do not always understand what is the exact truth in regard to the divine administration. This is an apology for what he was about to say, and for the fact that one so young should speak. Of the truth of what he here said there could be no doubt, and hence, there was a propriety that one who was young should also be allowed to express his opinion on important subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:9: Great: Jer 5:5; Mat 11:25; Joh 7:48; Co1 1:26, Co1 1:27, Co1 2:7, Co1 2:8; Jam 2:6, Jam 2:7
neither: Job 12:20; Ecc 4:13
Job 32:10
John Gill
32:9 Great men are not always wise,.... Men of grandeur and dignity, as Job's friends might be, the rich, the honourable, and noble; the apostle is thought to refer to this, at least to express the sentiment contained in it, 1Cor 1:26; or the great in quantity, the many, the multitude; and therefore are not to be followed in principle or practice; or that are great in years, well stricken in age, have lived long in the world, so some versions (q); or are doctors, teachers of others, masters in Israel, as Nicodemus, and yet ignorant; all these may be wise in natural, civil, and worldly things, though this is not always the case; but not wise and knowing in divine and spiritual things, particularly in those respecting the causes and reasons of God's providential dealings with men, afflicting the righteous, and suffering the wicked to prosper, which is more fully explained in the next clause:
neither do the aged understand judgment; what is right and wrong, the difference between truth and error, and particularly the judgments of God, which are unsearchable, and his ways past finding out; even so to understand them as to observe and acknowledge his sovereignty, wisdom, truth, and faithfulness in them.
(q) Sept. "longaevi", V. L. Mr. Broughton renders it, "as men of not great time may be wise, as the old understand the right."
John Wesley
32:9 Judgment - What is just and right.
Robert Jamieson, A. R. Fausset and David Brown
32:9 Great--rather, "old" (Job 32:6). So Hebrew, in Gen 25:23. "Greater, less" for the older, the younger.
judgment--what is right.
32:1032:10: Վասն որոյ ասացի. Լուարո՛ւք ինձ, եւ պատմեցից ձեզ զոր գիտեմ[9399]. [9399] Ոմանք. Ասացի ձեզ լու՛՛... զոր գիտեմս։
10 Դրա համար էլ ասացի. “ Լսեցէ՛ք ինձ, ու ես կը յայտնեմ ձեզ, ինչ որ գիտեմ, ակա՛նջ դրէք իմ խօսքերին.
10 Անոր համար ըսի. ‘Ինծի մտիկ ըրէք’,Որպէս զի ես ալ իմ գիտցածս ըսեմ’։
Վասն որոյ ասացի. Լուարուք ինձ եւ պատմեցից ձեզ զոր գիտեմ:

32:10: Վասն որոյ ասացի. Լուարո՛ւք ինձ, եւ պատմեցից ձեզ զոր գիտեմ[9399].
[9399] Ոմանք. Ասացի ձեզ լու՛՛... զոր գիտեմս։
10 Դրա համար էլ ասացի. “ Լսեցէ՛ք ինձ, ու ես կը յայտնեմ ձեզ, ինչ որ գիտեմ, ակա՛նջ դրէք իմ խօսքերին.
10 Անոր համար ըսի. ‘Ինծի մտիկ ըրէք’,Որպէս զի ես ալ իմ գիտցածս ըսեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
32:1032:10 Поэтому я говорю: выслушайте меня, объявлю вам мое мнение и я.
32:10 διὸ διο therefore εἶπα επω say; speak ἀκούσατέ ακουω hear μου μου of me; mine καὶ και and; even ἀναγγελῶ αναγγελλω announce ὑμῖν υμιν you ἃ ος who; what οἶδα οιδα aware
32:10 לָכֵ֣ן lāḵˈēn לָכֵן therefore אָ֭מַרְתִּי ˈʔāmartî אמר say שִׁמְעָה־ šimʕā- שׁמע hear לִּ֑י llˈî לְ to אֲחַוֶּ֖ה ʔᵃḥawwˌeh חוה make known דֵּעִ֣י dēʕˈî דֵּעַ knowledge אַף־ ʔaf- אַף even אָֽנִי׃ ʔˈānî אֲנִי i
32:10. ideo dicam audite me ostendam vobis etiam ego meam scientiamTherefore I will speak: Hearken to me, I also will shew you my wisdom.
10. Therefore I said, Hearken to me; I also will shew mine opinion.
32:10. Therefore, I will speak. Listen to me, and so I will show you my wisdom.
32:10. Therefore I said, Hearken to me; I also will shew mine opinion.
Therefore I said, Hearken to me; I also will shew mine opinion:

32:10 Поэтому я говорю: выслушайте меня, объявлю вам мое мнение и я.
32:10
διὸ διο therefore
εἶπα επω say; speak
ἀκούσατέ ακουω hear
μου μου of me; mine
καὶ και and; even
ἀναγγελῶ αναγγελλω announce
ὑμῖν υμιν you
ος who; what
οἶδα οιδα aware
32:10
לָכֵ֣ן lāḵˈēn לָכֵן therefore
אָ֭מַרְתִּי ˈʔāmartî אמר say
שִׁמְעָה־ šimʕā- שׁמע hear
לִּ֑י llˈî לְ to
אֲחַוֶּ֖ה ʔᵃḥawwˌeh חוה make known
דֵּעִ֣י dēʕˈî דֵּעַ knowledge
אַף־ ʔaf- אַף even
אָֽנִי׃ ʔˈānî אֲנִי i
32:10. ideo dicam audite me ostendam vobis etiam ego meam scientiam
Therefore I will speak: Hearken to me, I also will shew you my wisdom.
32:10. Therefore, I will speak. Listen to me, and so I will show you my wisdom.
32:10. Therefore I said, Hearken to me; I also will shew mine opinion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Придя к такому взгляду, Елиуй и решается принять участие в разговоре.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:10: Co1 7:25, Co1 7:40
Job 32:11
John Gill
32:10 Therefore I said, hearken to me,.... Thou O Job, and every one of you his friends, for the word is singular; though I am but a young man, yet if I have the Spirit of God, and am under the inspiration of the Almighty, I may be able to say something to you worth your hearing:
I also will show mine opinion; for though for a while he was timorous and fearful of doing it, lest he should mistake and expose himself, yet having duly weighed and considered the above things, he was determined to do it.
Robert Jamieson, A. R. Fausset and David Brown
32:10 Rather, "I say."
opinion--rather, "knowledge."
32:1132:11: ※ ունկնդիք բանից իմոց. Ասացից ձեզ լու ՚ի լու, մինչեւ քննիցէք զբանս[9400]. [9400] Ոմանք. Ունկնդիր լերուք բանից ի՛՛։
11 կ’ասեմ ի լուր ամենքիդ, մինչեւ որ քննէք խօսքերս, թէ ձեր չափ բան գիտեմ”:
11 Ահա ես ձեր խօսքերուն սպասեցի, Ձեր փաստերուն ականջ դրի, Մինչեւ որ անոր խօսքերը քննեցիք։
[318]ունկն դիք բանից իմոց. ասացից ձեզ լու ի լու``, մինչեւ քննիցէք զբանս:

32:11: ※ ունկնդիք բանից իմոց. Ասացից ձեզ լու ՚ի լու, մինչեւ քննիցէք զբանս[9400].
[9400] Ոմանք. Ունկնդիր լերուք բանից ի՛՛։
11 կ’ասեմ ի լուր ամենքիդ, մինչեւ որ քննէք խօսքերս, թէ ձեր չափ բան գիտեմ”:
11 Ահա ես ձեր խօսքերուն սպասեցի, Ձեր փաստերուն ականջ դրի, Մինչեւ որ անոր խօսքերը քննեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
32:1132:11 Вот, я ожидал слов ваших, вслушивался в суждения ваши, доколе вы придумывали, чт{о} сказать.
32:11 ἐνωτίζεσθέ ενωτιζομαι give ear μου μου of me; mine τὰ ο the ῥήματα ρημα statement; phrase ἐρῶ ερεω.1 state; mentioned γὰρ γαρ for ὑμῶν υμων your ἀκουόντων ακουω hear ἄχρι αχρι up to; until οὗ ος who; what ἐτάσητε εταζω word; log
32:11 הֵ֤ן hˈēn הֵן behold הֹוחַ֨לְתִּי hôḥˌaltî יחל wait, to hope לְֽ lᵊˈ לְ to דִבְרֵיכֶ֗ם ḏivrêḵˈem דָּבָר word אָ֭זִין ˈʔāzîn אזן listen עַד־ ʕaḏ- עַד unto תְּב֥וּנֹֽתֵיכֶ֑ם tᵊvˌûnˈōṯêḵˈem תְּבוּנָה understanding עַֽד־ ʕˈaḏ- עַד unto תַּחְקְר֥וּן taḥqᵊrˌûn חקר explore מִלִּֽין׃ millˈîn מִלָּה word
32:11. expectavi enim sermones vestros audivi prudentiam vestram donec disceptaremini sermonibusFor I have waited for your words, I have given ear to your wisdom, as long as you were disputing in words.
11. Behold, I waited for your words, I listened for your reasons, whilst ye searched out what to say.
32:11. For I have endured your words; I have paid attention to your deliberations, while you were being argumentative with words.
32:11. Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.
Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say:

32:11 Вот, я ожидал слов ваших, вслушивался в суждения ваши, доколе вы придумывали, чт{о} сказать.
32:11
ἐνωτίζεσθέ ενωτιζομαι give ear
μου μου of me; mine
τὰ ο the
ῥήματα ρημα statement; phrase
ἐρῶ ερεω.1 state; mentioned
γὰρ γαρ for
ὑμῶν υμων your
ἀκουόντων ακουω hear
ἄχρι αχρι up to; until
οὗ ος who; what
ἐτάσητε εταζω word; log
32:11
הֵ֤ן hˈēn הֵן behold
הֹוחַ֨לְתִּי hôḥˌaltî יחל wait, to hope
לְֽ lᵊˈ לְ to
דִבְרֵיכֶ֗ם ḏivrêḵˈem דָּבָר word
אָ֭זִין ˈʔāzîn אזן listen
עַד־ ʕaḏ- עַד unto
תְּב֥וּנֹֽתֵיכֶ֑ם tᵊvˌûnˈōṯêḵˈem תְּבוּנָה understanding
עַֽד־ ʕˈaḏ- עַד unto
תַּחְקְר֥וּן taḥqᵊrˌûn חקר explore
מִלִּֽין׃ millˈîn מִלָּה word
32:11. expectavi enim sermones vestros audivi prudentiam vestram donec disceptaremini sermonibus
For I have waited for your words, I have given ear to your wisdom, as long as you were disputing in words.
32:11. For I have endured your words; I have paid attention to your deliberations, while you were being argumentative with words.
32:11. Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
11-12. Перемена прежнего взгляда Елиуя на мудрость (ст. 7) произошла под влиянием речей друзей. Внимательно вслушиваясь в их рассуждения и оценивая их аргументы, он не нашел в них ничего убедительного, опровергающего, Иова ("никто из вас не обличает Иова"). Слабые в этом отношении, друзья проявили свое умственное бессилие, недостаток мудрости и в том, что не смогли ответить на все положения Иова ("никто не отвечает на его слова"). Старцы, носители и выразители мудрости, оказались далеко не мудрыми.
Adam Clarke: Commentary on the Bible - 1831
32:11: I waited for your words; I gave ear to your reasons - Instead of תבונותיכם tebunotheychem, your reasons, תכונותיכם techunotheychem, your arguments, is the reading of nine of Kennicott's and De Rossi's MSS. The sense, however, is nearly the same.
Whilst ye searched out what to say - עד תחקרון מלין ad tachkerun millin; "Whilst ye were searching up and down for words." A fine irony, which they must have felt.
Albert Barnes: Notes on the Bible - 1834
32:11: I gave ear to your reasons - Margin, "understandings." The meaning is, that he had given the most respectful attention to the views which they had expressed, implying that he had been all along present, and had listened to the debate.
Whilst ye searched out what to say - Margin, as in Hebrew, words. It is implied here that they had bestowed much attention on what they had said. They had carefully sought out all the arguments at their command to confute Job, and still had been unsuccessful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:11: I waited for: Job 32:4, Job 29:21, Job 29:23
reasons: Heb. understandings, Instead of tevoonotheychem, nine manuscripts read techoonotheychem, "your arguments;" but the sense is nearly the same.
whilst: Ad tachkeroon millin, "whilst ye were searching for words;" a fine irony, which they must have felt. Job 5:27; Pro 18:17, Pro 28:11; Ecc 12:9, Ecc 12:10
what to say: Heb. words
Job 32:12
Carl Friedrich Keil and Franz Delitzsch
32:11
11 Behold, I waited upon your words,
Hearkened to your perceptions,
While ye searched out replies.
12 And I attended closely to you,
Yet behold: there was no one who refuted Job,
Who answered his sentences, from you.
13 Lest ye should say: "We found wisdom,
God is able to smite him, not man!"
14 Now he hath not arranged his words against me,
And with your sentences I will not reply to him.
He has waited for their words, viz., that they might give utterance to such words as should tend to refute and silence Job. In what follows, עד still more emphatically than ל refers this aim to that to which Elihu had paid great attention: I hearkened to your understandings, i.e., explanations of the matter, that, or whether, they came forth, (I hearkened) to see if you searched or found out words, i.e., appropriate words. Such abbreviated forms as אזין = אאזין (comp. מזין = מיזין for מעזין, Prov 17:4, Ges. 68, rem. 1, if it does not signify nutriens, from זוּן) we shall frequently meet with in this Elihu section. In Job 32:12, Job 32:12 evidently is related as an antecedent to what follows: and I paid attention to you (עדיכם contrary to the analogy of the cognate praep. instead of עדיכם, moreover for עליכם, with the accompanying notion: intently, or, according to Aben-Duran: thoroughly, without allowing a word to escape me), and behold, intently as I paid attention: no one came forward to refute Job; there was no one from or among you who answered (met successfully) his assertions. Every unbiassed reader will have an impression of the remarkable expressions and constructions here, similar to that which one has in passing from the book of the Kings to the characteristic sections of the Chronicles. The three, Elihu goes on to say, shall not indeed think that in Job a wisdom has opposed them - a false wisdom, indeed - which only God and not any man can drive out of the field (נדף, Arab. ndf, discutere, dispellere, as the wind drives away chaff or dry leaves); while he has not, however (ולא followed directly by a v. fin. forming a subordinate clause, as Job 42:3; Ps 44:18, and freq., Ew. 341, a), arrayed (ערך in a military sense, Job 33:5; or forensic, Job 23:4; or even as Job 37:19, in the general sense of proponere) words against him (Elihu), i.e., utterances before which he would be compelled to confess himself affected and overcome. He will not then also answer him with such opinions as those so frequently repeated by them, i.e., he will take a totally different course from theirs in order to refute him.
Geneva 1599
32:11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out (g) what to say.
(g) To prove that Job's affliction came for his sins.
John Gill
32:11 Behold, I waited for your words,.... With great desire, with great eagerness and earnestness, in hope of meeting with arguments fully satisfying and convincing; he waited for them, as for the rain, and the latter rain, to be revived, refreshed, and edified therewith; and he patiently waited until they had done speaking:
I gave ear to your reasons, or "understandings" (r); endeavoured to get into the sense and meaning of their words; not only attended to what they did say, but to what he thought they meant to say: some are not so happy in their expressions; and yet, by what they do say, with close attention it may be understood what they aim at, what is their drift and design; this Elihu was careful to attain unto, not barely to hear their words, but penetrate, if possible, into their meaning:
whilst ye searched out what to say; for they did not make their replies to Job immediately, and say what came uppermost at once, but they took time to think of things, and to search out for the most forcible arguments to refute Job, and strengthen their cause; it is very probable they made a pause at the end of every speech of Job's, and considered what was proper to be said in reply, and, perhaps, consulted each other.
(r) "usque ad intellignetias vestras", Pagninus, Montanus, Cocceius, Schultens; "usque ad sensa vestra", Beza, Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
32:11 Therefore Elihu was present from the first.
reasons--literally, "understandings," that is, the meaning intended by words.
whilst--I waited until you should discover a suitable reply to Job.
32:1232:12: թէ ձեւք չափ իմանայցեմ։ ※ Եւ ահա չէ՛ր որ յանդիմանէր զՅոբ, եւ տայր պատասխանի բանից նորա ՚ի ձէնջ[9401]։ [9401] Ոմանք. Եւ ձեւք չափ իմանայցեմ... եւ ահա ո՛չ էր որ յանդի՛՛։
12 Ահա ձեր մէջ ոչ ոք չկար, որ յանդիմանէր Յոբին, նրա խօսքերի պատասխանը տար:
12 Ես ձեզի աղէկ ուշադրութիւն ըրի Եւ ձեզմէ մէկը չկար, որ Յոբը յանդիմանէր Ու անոր խօսքերուն պատասխան տար։
[319]թէ ձեւք չափ իմանայցեմ.`` եւ ահա չէր որ յանդիմանէր զՅոբ, եւ տայր պատասխանի բանից նորա ի ձէնջ:

32:12: թէ ձեւք չափ իմանայցեմ։ ※ Եւ ահա չէ՛ր որ յանդիմանէր զՅոբ, եւ տայր պատասխանի բանից նորա ՚ի ձէնջ[9401]։
[9401] Ոմանք. Եւ ձեւք չափ իմանայցեմ... եւ ահա ո՛չ էր որ յանդի՛՛։
12 Ահա ձեր մէջ ոչ ոք չկար, որ յանդիմանէր Յոբին, նրա խօսքերի պատասխանը տար:
12 Ես ձեզի աղէկ ուշադրութիւն ըրի Եւ ձեզմէ մէկը չկար, որ Յոբը յանդիմանէր Ու անոր խօսքերուն պատասխան տար։
zohrab-1805▾ eastern-1994▾ western am▾
32:1232:12 Я пристально смотрел на вас, и вот никто из вас не обличает Иова и не отвечает на слова его.
32:12 καὶ και and; even μέχρι μεχρι up to; as far as ὑμῶν υμων your συνήσω συνιημι comprehend καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἦν ειμι be τῷ ο the Ιωβ ιωβ Iōb; Iov ἐλέγχων ελεγχω convict; question ἀνταποκρινόμενος ανταποκρινομαι respond against ῥήματα ρημα statement; phrase αὐτοῦ αυτος he; him ἐξ εκ from; out of ὑμῶν υμων your
32:12 וְ wᵊ וְ and עָֽדֵיכֶ֗ם ʕˈāḏêḵˈem עַד unto אֶתְבֹּ֫ונָ֥ן ʔeṯbˈônˌān בין understand וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אֵ֣ין ʔˈên אַיִן [NEG] לְ lᵊ לְ to אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove עֹונֶ֖ה ʕônˌeh ענה answer אֲמָרָ֣יו ʔᵃmārˈāʸw אֵמֶר word מִכֶּֽם׃ mikkˈem מִן from
32:12. et donec putabam vos aliquid dicere considerabam sed ut video non est qui arguere possit Iob et respondere ex vobis sermonibus eiusAnd as long as I thought you said some thing, I considered: but, as I see, there is none of you that can convince Job, and answer his words.
12. Yea, I attended unto you, and, behold, there was none that convinced Job, or that answered his words, among you.
32:12. And as long as I supposed that you were saying something, I considered; but now I see that there is none of you that is able to argue with Job and to respond to his words.
32:12. Yea, I attended unto you, and, behold, [there was] none of you that convinced Job, [or] that answered his words:
Yea, I attended unto you, and, behold, [there was] none of you that convinced Job, [or] that answered his words:

32:12 Я пристально смотрел на вас, и вот никто из вас не обличает Иова и не отвечает на слова его.
32:12
καὶ και and; even
μέχρι μεχρι up to; as far as
ὑμῶν υμων your
συνήσω συνιημι comprehend
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἦν ειμι be
τῷ ο the
Ιωβ ιωβ Iōb; Iov
ἐλέγχων ελεγχω convict; question
ἀνταποκρινόμενος ανταποκρινομαι respond against
ῥήματα ρημα statement; phrase
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
ὑμῶν υμων your
32:12
וְ wᵊ וְ and
עָֽדֵיכֶ֗ם ʕˈāḏêḵˈem עַד unto
אֶתְבֹּ֫ונָ֥ן ʔeṯbˈônˌān בין understand
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֵ֣ין ʔˈên אַיִן [NEG]
לְ lᵊ לְ to
אִיֹּ֣וב ʔiyyˈôv אִיֹּוב Job
מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove
עֹונֶ֖ה ʕônˌeh ענה answer
אֲמָרָ֣יו ʔᵃmārˈāʸw אֵמֶר word
מִכֶּֽם׃ mikkˈem מִן from
32:12. et donec putabam vos aliquid dicere considerabam sed ut video non est qui arguere possit Iob et respondere ex vobis sermonibus eius
And as long as I thought you said some thing, I considered: but, as I see, there is none of you that can convince Job, and answer his words.
32:12. And as long as I supposed that you were saying something, I considered; but now I see that there is none of you that is able to argue with Job and to respond to his words.
32:12. Yea, I attended unto you, and, behold, [there was] none of you that convinced Job, [or] that answered his words:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:12: Yea, I attended unto you - Instead of ועדיכם veadeychem, and unto you, one MS. reads the above letters with points that cause it to signify and your testimonies; which is the reading of the Syriac, Arabic, and Septuagint.
Behold, there was none of you that convinced Job - Confuted Job. They spoke multitudes of words, but were unable to overthrow his arguments.
Albert Barnes: Notes on the Bible - 1834
32:12: There was none of you that convinced Job - There was no one to produce conviction on his mind, or rather, there was no one to reprove him by answering him - ענה מוכיח mô kiyach ‛ â nâ h. They were completely silenced: and had nothing to reply to the arguments which he had advanced, and to his reflections on the divine government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:12: unto you: Weadeychem is rendered "and your testimonies," by the Syriac, Arabic, and LXX, and one of De Rossi's manuscripts (874) is so pointed as to require this reading.
behold: Job 32:3; Ti1 1:7
Job 32:13
John Gill
32:12 Yea, I attended unto you,.... Very closely, with great application and diligence, endeavouring to get, as it were, within them, and thoroughly understand the meaning of what they said:
and, behold, there was none of you that convinced Job; which was not owing to his obstinacy, but to want of proof in them, their words and arguments; they had charged Job highly, as particularly Eliphaz, Job 22:5; but then they failed in their proof; they produced nothing to support their allegations:
or that answered his words; the arguments and reasons he gave in proof of his own innocence and uprightness, or the instances he produced, showing that God often afflicted good men, and suffered the wicked to prosper; and therefore no argument could be drawn from God's dealings with men, proving they were either of this or the other character, good or bad men.
John Wesley
32:12 Convinced - By solid and satisfactory answers.
32:1332:13: ※ Զի մի՛ ասիցէք. Գտա՛ք զիմաստութիւն ՚ի Տէր յաւելեալք[9402]. [9402] Ոմանք. ՚Ի Տեառնէ յաւելեալք։
13 Չլինի, թէ ասէք՝ Տիրոջ իմաստութեանը բան ենք աւելացրել:
13 Չըլլայ որ ըսէք՝ ‘Իմաստութիւն գտանք. Աստուած է որ անոր կրնայ յաղթել եւ ո՛չ թէ մարդը’։
Զի մի՛ ասիցէք. Գտաք [320]զիմաստութիւն ի Տէր յաւելեալք:

32:13: ※ Զի մի՛ ասիցէք. Գտա՛ք զիմաստութիւն ՚ի Տէր յաւելեալք[9402].
[9402] Ոմանք. ՚Ի Տեառնէ յաւելեալք։
13 Չլինի, թէ ասէք՝ Տիրոջ իմաստութեանը բան ենք աւելացրել:
13 Չըլլայ որ ըսէք՝ ‘Իմաստութիւն գտանք. Աստուած է որ անոր կրնայ յաղթել եւ ո՛չ թէ մարդը’։
zohrab-1805▾ eastern-1994▾ western am▾
32:1332:13 Не скажите: мы нашли мудрость: Бог опровергнет его, а не человек.
32:13 ἵνα ινα so; that μὴ μη not εἴπητε επω say; speak εὕρομεν ευρισκω find σοφίαν σοφια wisdom κυρίῳ κυριος lord; master προσθέμενοι προστιθημι add; continue
32:13 פֶּן־ pen- פֶּן lest תֹּ֣֭אמְרוּ ˈtˈōmᵊrû אמר say מָצָ֣אנוּ māṣˈānû מצא find חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom אֵ֖ל ʔˌēl אֵל god יִדְּפֶ֣נּוּ yiddᵊfˈennû נדף scatter לֹא־ lō- לֹא not אִֽישׁ׃ ʔˈîš אִישׁ man
32:13. ne forte dicatis invenimus sapientiam Deus proiecit eum non homoLest you should say: We have found wisdom, God hath cast him down, not man.
13. Beware lest ye say, We have found wisdom; God may vanquish him, not man:
32:13. So that you will not say, “We have found wisdom,” God has thrown him down, not man.
32:13. Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
Lest ye should say, We have found out wisdom: God thrusteth him down, not man:

32:13 Не скажите: мы нашли мудрость: Бог опровергнет его, а не человек.
32:13
ἵνα ινα so; that
μὴ μη not
εἴπητε επω say; speak
εὕρομεν ευρισκω find
σοφίαν σοφια wisdom
κυρίῳ κυριος lord; master
προσθέμενοι προστιθημι add; continue
32:13
פֶּן־ pen- פֶּן lest
תֹּ֣֭אמְרוּ ˈtˈōmᵊrû אמר say
מָצָ֣אנוּ māṣˈānû מצא find
חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom
אֵ֖ל ʔˌēl אֵל god
יִדְּפֶ֣נּוּ yiddᵊfˈennû נדף scatter
לֹא־ lō- לֹא not
אִֽישׁ׃ ʔˈîš אִישׁ man
32:13. ne forte dicatis invenimus sapientiam Deus proiecit eum non homo
Lest you should say: We have found wisdom, God hath cast him down, not man.
32:13. So that you will not say, “We have found wisdom,” God has thrown him down, not man.
32:13. Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13-14. В свое оправдание друзья не могут сказать, что опровергнуть, разубедить Иова - выше сил человека. Сделать это может один только Бог. Если бы речи Иова были обращены к нему, Елиую, то он нашелся бы сказать, что следует.
Adam Clarke: Commentary on the Bible - 1831
32:13: We have found out wisdom - We by dint of our own wisdom and understanding, have found out the true system of God's providence; and have been able to account for all the sufferings and tribulations of Job. Had they been able to confute Job, they would have triumphed over him in their own self-sufficiency.
God thrusteth him down, not man - This is no accidental thing that has happened to him: he is suffering under the just judgments of God, and therefore he must be the wicked man which we supposed him to be.
Albert Barnes: Notes on the Bible - 1834
32:13: Lest ye should say, We have found out wisdom - That is, this has been permitted and ordered in such a manner that it might be manifest that the truths which are to convince him come from God and not from man. You were not permitted to refute or convince him, for if you had been you would have been lifted up with pride, and would have attributed to yourselves what belongs to God. This is in accordance with the entire drift of the book, which is to introduce the Almighty himself to settle the controversy when human wisdom failed. They could not arrogate to themselves the claim that they had found out wisdom. They had been completely silenced by Job; they had no power to drive him from his positions; they could not explain the divine dealings so as to settle the great inquiry in which they had been engaged. Elihu proposes to do it, and to do it in such a way as to show that it could be accomplished only by that wisdom which is from above.
God thrusteth him down, not man - These are the words of Elihu. The meaning is, "God only can drive Job from his position, and show him the truth, and humble him. The wisdom of man fails. The aged, the experienced, and the wise have been unable to meet his arguments and bring him down from the positions which he has taken. That work can be done only by God himself, or by the wisdom which he only can give." Accordingly Elihu, who proposes to meet the arguments of Job, makes no appeal to experience or observation; he does not ground what he says on the maxims of sages or the results of reflection, but proposes to adduce the precepts of wisdom which God had imparted to him; , . Other interpretations have, however, been given of this verse, but the above seems to me the most simple, and most in accordance with the scope of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:13: Lest: Gen 14:23; Jdg 7:2; Isa 48:5, Isa 48:7; Zac 12:7
We: Job 12:2, Job 15:8-10; Isa 5:21; Jer 9:23; Eze 28:3; Co1 1:19-21, Co1 1:27-29; Co1 3:18
God: Job 1:21, Job 2:10, Job 4:9, Job 6:4, Job 19:6, Job 19:21; Joh 19:11
Job 32:14
Geneva 1599
32:13 Lest ye should say, We have (h) found out wisdom: God thrusteth him down, not man.
(h) Flatter yourselves as though you had overcome him.
John Gill
32:13 Lest ye should say, we have found out wisdom,.... They were left to themselves, and not directed to take the proper methods of convincing Job, and answering his arguments; lest they should be wise in their own conceits, and attribute too much to themselves; or Elihu told them this, that they had not convicted Job, though they had condemned him, nor answered his arguments, though they had left off speaking; and this he was obliged to say, and that for the reason before observed: for all wisdom is of God, and not to be found out or acquired by men; not natural wisdom, that is not of men, but of God, and especially supernatural wisdom, or the knowledge of divine and spiritual things, and the reason of God's dealings with the sons of men in the different manner he does, see Job 28:12;
God thrusteth him down, not man: some think Elihu says this in reference to himself, whom God would make use of as an instrument to convince Job and answer his arguments; and that he would ascribe this not to himself, but to God; they took a natural way to convince Job, which failed, that they might not be proud of their own wisdom; he should take a more divine and spiritual method, and, if he succeeded, he should give all the glory to God, and ascribe nothing to himself: as in the conviction and conversion of a sinner, though ministers are instruments, it is not by might or power of men, but by the Spirit of the Lord of Hosts; it is God that thrusts down man from a vain opinion he has of himself; that convinces him of sin, that takes him off of his own righteousness, and humbles him, and lays him low at his feet: but they rather seem to be the words of Job's friends, as related by Elihu; and the sense is in connection with the former, either that they found it was the wisest method they could take with Job to be silent, and leave him to himself, lest they should add to his afflict; on; to which Jarchi inclines, who paraphrases it,
"we found wisdom by our silence, that we may not provoke him any more;''
which, if their sense, shows more tenderness and compassion than they had hitherto expressed, and answers pretty much to the advice given 2Cor 2:6; or else their meaning is, that they found it the best and wisest way to leave him with God, he being so obstinate and incorrigible that none but God could move him; it was not in the power of men, or of words used by men, to make him sensible of things; or rather the meaning is, Elihu was obliged to tell them, that none of them had convinced Job, or answered his arguments, lest they should say, we have found out a wise and strong argument, proving the charge brought against him, that he must be a wicked man and an hypocrite, since God has so sorely afflicted him, and thrust him down from all his grandeur and dignity; which no man could ever have done, and God would not, if he had not been the man we suppose him to be; now Elihu's view is to observe to them, that there was nothing in this argument convincing, in which they imagined so much wisdom lay. Job's afflictions, indeed, were of God, and not men; and which he often owns himself; but this was no proof or argument of his being a wicked man: Mr. Broughton renders the words,
"the Omnipotent doth toss him, not man.''
John Wesley
32:13 Left - God thus left you to your own weakness, lest you should ascribe the conquering or silencing of Job to your own wisdom. God - This is alleged by Elihu, in the person of Job's three friends; the sense is, the judgments which are upon Job, have not been brought upon him by man originally, but by the hand of God, for his gross, though secret sins: but, saith Elihu, this argument doth not satisfy me, and therefore bear with me if I seek for better.
Robert Jamieson, A. R. Fausset and David Brown
32:13 This has been so ordered, "lest you should" pride yourselves on having overcome him by your "wisdom" (Jer 9:23, the great aim of the Book of Job); and that you may see, "God alone can thrust him down," that is, confute him, "not man." So Elihu grounds his confutation, not on the maxims of sages, as the friends did, but on his special commission from God (Job 32:8; Job 33:4, Job 33:6).
32:1432:14: եւ ա՛ռն միում համարձակեցէք խօսել բանս այսպիսիս[9403]։ [9403] Ոմանք. Համարձակիցէք խօսել բանս այնպիսիս։
14 Դուք էք մի մարդու համարձակութիւն տուել այսպիսի խօսքեր ասելու»:
14 Անիկա իր խօսքերը ինծի դէմ չպատրաստեց, Ես ալ ձեր խօսքերուն համեմատ անոր պատասխան պիտի չտամ։
եւ առն միում համարձակեցէք խօսել բանս այսպիսիս:

32:14: եւ ա՛ռն միում համարձակեցէք խօսել բանս այսպիսիս[9403]։
[9403] Ոմանք. Համարձակիցէք խօսել բանս այնպիսիս։
14 Դուք էք մի մարդու համարձակութիւն տուել այսպիսի խօսքեր ասելու»:
14 Անիկա իր խօսքերը ինծի դէմ չպատրաստեց, Ես ալ ձեր խօսքերուն համեմատ անոր պատասխան պիտի չտամ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1432:14 Если бы он обращал слова свои ко мне, то я не вашими речами отвечал бы ему.
32:14 ἀνθρώπῳ ανθρωπος person; human δὲ δε though; while ἐπετρέψατε επιτρεπω turn over; permit λαλῆσαι λαλεω talk; speak τοιαῦτα τοιουτος such; such as these ῥήματα ρημα statement; phrase
32:14 וְ wᵊ וְ and לֹא־ lō- לֹא not עָרַ֣ךְ ʕārˈaḵ ערך arrange אֵלַ֣י ʔēlˈay אֶל to מִלִּ֑ין millˈîn מִלָּה word וּ֝ ˈû וְ and בְ vᵊ בְּ in אִמְרֵיכֶ֗ם ʔimrêḵˈem אֵמֶר word לֹ֣א lˈō לֹא not אֲשִׁיבֶֽנּוּ׃ ʔᵃšîvˈennû שׁוב return
32:14. nihil locutus est mihi et ego non secundum vestros sermones respondebo illiHe hath spoken nothing to me, and I will not answer him according to your words.
14. For he hath not directed his words against me; neither will I answer him with your speeches.
32:14. He has said nothing to me, and I will not respond to him according to your words.
32:14. Now he hath not directed [his] words against me: neither will I answer him with your speeches.
Now he hath not directed [his] words against me: neither will I answer him with your speeches:

32:14 Если бы он обращал слова свои ко мне, то я не вашими речами отвечал бы ему.
32:14
ἀνθρώπῳ ανθρωπος person; human
δὲ δε though; while
ἐπετρέψατε επιτρεπω turn over; permit
λαλῆσαι λαλεω talk; speak
τοιαῦτα τοιουτος such; such as these
ῥήματα ρημα statement; phrase
32:14
וְ wᵊ וְ and
לֹא־ lō- לֹא not
עָרַ֣ךְ ʕārˈaḵ ערך arrange
אֵלַ֣י ʔēlˈay אֶל to
מִלִּ֑ין millˈîn מִלָּה word
וּ֝ ˈû וְ and
בְ vᵊ בְּ in
אִמְרֵיכֶ֗ם ʔimrêḵˈem אֵמֶר word
לֹ֣א lˈō לֹא not
אֲשִׁיבֶֽנּוּ׃ ʔᵃšîvˈennû שׁוב return
32:14. nihil locutus est mihi et ego non secundum vestros sermones respondebo illi
He hath spoken nothing to me, and I will not answer him according to your words.
32:14. He has said nothing to me, and I will not respond to him according to your words.
32:14. Now he hath not directed [his] words against me: neither will I answer him with your speeches.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:14: He hath not directed - I am no party in this controversy; I have no party feeling in it: he has not spoken a word against me, therefore I have no cause of irritation. I shall speak for truth; not for conquest or revenge. Neither will I answer him with your speeches; your passions have been inflamed by contradiction, and you have spoken foolishly with your lips.
Albert Barnes: Notes on the Bible - 1834
32:14: Now, he hath not directed his words against me - Margin, "ordered." The meaning of this expression is, "I can approach this subject in a wholly dispassionate and unprejudiced manner. I have had none of the provocations which you have felt; his harsh and severe remarks have not fallen on me as they have on you, and I can come to the subject with the utmost coolness." The object is to show that he was not irritated, and that he would be under no temptation to use words from the influence of passion or any other than those which conveyed the simple truth. He seems disposed to admit that Job had given some occasion for severe remarks, by the manner in which be had treated his friends.
Neither will I answer him with your speeches - They also had been wrong. They had given way to passion, and had indulged in severity of language, rather than pursued a simple and calm course of argument. From all this, Eliha says he was free, and could approach the subject in the most calm and dispassionate manner. He had had no temptation to indulge in severity of language like theirs, and he would not do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:14: directed: Heb. ordered
Job 32:15
Geneva 1599
32:14 Now (i) he hath not directed [his] words against me: neither will I answer (k) him with your speeches.
(i) That is, Job.
(k) He uses almost the same arguments but without taunting and reproaches.
John Gill
32:14 Now he hath not directed his words against me,.... That is, Job had not directed his speech to him, or levelled his arguments against him; he had not set himself and his words in battle array against him, as the word signifies; he had not lashed and irritated him as he had them; and therefore he came into the dispute calm and unprovoked, having nothing in view but truth, the glory of God, and the good of Job; and therefore hoped for better success than they had had:
neither will I answer him with your speeches; he proposed to take a new and different method from them, as he did; for he never charges Job with any sin or sins, or a course of living in a sinful manner, before those afflictions came upon him, and as the cause of them; he only takes notice of what was amiss in him since his afflictions, and what dropped from him in the heat of this controversy, rash and unbecoming speeches, which reflected upon the honour and justice of God; and if he made use of any words and arguments similar to theirs, yet to another purpose, and in a milder and gentler manner.
Robert Jamieson, A. R. Fausset and David Brown
32:14 I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.
32:1532:15: Զարհուրեցան՝ եւ ո՛չ եւս ետուն պատասխանի. հնացուցին յինքեանց զբանս[9404]. [9404] Ոմանք. Հնացուցին զինքեանս։
15 Զարհուրեցին ու պատասխան չտուին այլեւս: Բառերը պակասեցին նրանց:
15 Անոնք ապշեցան, ա՛լ պատասխան չտուին, Անոնց խօսքերը հատան
Զարհուրեցան` եւ ոչ եւս ետուն պատասխանի. [321]հնացուցին յինքեանց զբանս:

32:15: Զարհուրեցան՝ եւ ո՛չ եւս ետուն պատասխանի. հնացուցին յինքեանց զբանս[9404].
[9404] Ոմանք. Հնացուցին զինքեանս։
15 Զարհուրեցին ու պատասխան չտուին այլեւս: Բառերը պակասեցին նրանց:
15 Անոնք ապշեցան, ա՛լ պատասխան չտուին, Անոնց խօսքերը հատան
zohrab-1805▾ eastern-1994▾ western am▾
32:1532:15 Испугались, не отвечают более; перестали говорить.
32:15 ἐπτοήθησαν πτοεω frighten οὐκ ου not ἀπεκρίθησαν αποκρινομαι respond ἔτι ετι yet; still ἐπαλαίωσαν παλαιοω antiquate; grow old ἐξ εκ from; out of αὐτῶν αυτος he; him λόγους λογος word; log
32:15 חַ֭תּוּ ˈḥattû חתת be terrified לֹא־ lō- לֹא not עָ֣נוּ ʕˈānû ענה answer עֹ֑וד ʕˈôḏ עֹוד duration הֶעְתִּ֖יקוּ heʕtˌîqû עתק advance מֵהֶ֣ם mēhˈem מִן from מִלִּֽים׃ millˈîm מִלָּה word
32:15. extimuerunt non responderunt ultra abstuleruntque a se eloquiaThey were afraid, and answered no more, and they left off speaking.
15. They are amazed, they answer no more: they have not a word to say.
32:15. Then they were filled with dread, and so they no longer responded, and they withdrew from their speechmaking.
32:15. They were amazed, they answered no more: they left off speaking.
They were amazed, they answered no more: they left off speaking:

32:15 Испугались, не отвечают более; перестали говорить.
32:15
ἐπτοήθησαν πτοεω frighten
οὐκ ου not
ἀπεκρίθησαν αποκρινομαι respond
ἔτι ετι yet; still
ἐπαλαίωσαν παλαιοω antiquate; grow old
ἐξ εκ from; out of
αὐτῶν αυτος he; him
λόγους λογος word; log
32:15
חַ֭תּוּ ˈḥattû חתת be terrified
לֹא־ lō- לֹא not
עָ֣נוּ ʕˈānû ענה answer
עֹ֑וד ʕˈôḏ עֹוד duration
הֶעְתִּ֖יקוּ heʕtˌîqû עתק advance
מֵהֶ֣ם mēhˈem מִן from
מִלִּֽים׃ millˈîm מִלָּה word
32:15. extimuerunt non responderunt ultra abstuleruntque a se eloquia
They were afraid, and answered no more, and they left off speaking.
32:15. Then they were filled with dread, and so they no longer responded, and they withdrew from their speechmaking.
32:15. They were amazed, they answered no more: they left off speaking.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17. Вмешательство Елиуя в разговор в данную минуту, но не ранее объясняется двум причинами. Одна заключается в прекращении спора Иова с друзьями. Елиуй начинает речь, не боясь прервать рассуждения других и тем нарушить обычай вежливости. Для соблюдения его им сделано все от него зависящее. Он ждал, не ответят ли друзья на последние речи Иова, но ответа не последовало, - знак, что ему можно начать слова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 They were amazed, they answered no more: they left off speaking. 16 When I had waited, (for they spake not, but stood still, and answered no more;) 17 I said, I will answer also my part, I also will show mine opinion. 18 For I am full of matter, the spirit within me constraineth me. 19 Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. 20 I will speak, that I may be refreshed: I will open my lips and answer. 21 Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. 22 For I know not to give flattering titles; in so doing my maker would soon take me away.
Three things here apologize for Elihu's interposing as he does in this controversy which had already been canvassed by such acute and learned disputants:--
1. That the stage was clear, and he did not break in upon any of the managers on either side: They were amazed (v. 15); they stood still, and answered no more, v. 16. They not only left off speaking themselves, but they stood still, to hear if any of the company would speak their minds, so that (as we say) he had room and fair play given him. They seemed not fully satisfied themselves with what they had said, else they would have adjourned the court, and not have stood still, expecting what might further be offered. And therefore I said (v. 17), "I will answer also my part. I cannot pretend to give a definitive sentence; no, the judgment is the Lord's, and by him it must be determined who is in the right and who is in the wrong; but, since you have each of you shown your opinion, I also will show mine, and let it take its fate with the rest." When what is offered, even by the meanest, is offered thus modestly, it is a pity but it should be fairly heard and considered. I see no inconvenience in supposing that Elihu here discovers himself to be the penman of this book, and that he here writes as an historian, relating the matter of fact, that, after he had bespoken their attention in the foregoing verses, they were amazed, they left off whispering among themselves, did not gainsay the liberty of speech he desired, but stood still to hear what he would say, being much surprised at the admirable mixture of boldness and modesty that appeared in his preface.
2. That he was uneasy, and even in pain, to be delivered of his thoughts upon this matter. They must give him leave to speak, for he cannot forbear; while he is musing the fire burns (Ps. xxxix. 3), shut up in his bones, as the prophet speaks, Jer. xx. 9. Never did nurse, when her breasts were gorged, so long to have them drawn as Elihu did to deliver his mind concerning Job's case, v. 18-20. If any of the disputants had hit that which he thought was the right joint, he would contentedly have been silent; but, when he thought they all missed it, he was eager to be trying his hand at it. He pleads, (1.) That he had a great deal to say: "I am full of matter, having carefully attended to all that has hitherto been said, and made my own reflections upon it." When aged men are drawn dry, and have spent their stock, in discoursing of the divine Providence, God can raise up others, even young men, and fill them with matter for the edifying of his church; for it is a subject that can never be exhausted, though those that speak upon it may. (2.) That he was under a necessity of saying it: "The spirit within me not only instructs me what to say, but puts me on to say it; so that if I have not vent (such a ferment are my thoughts in) I shall burst like bottles of new wine when it is working," v. 19. See what a great grief it is to a good minister to be silenced and thrust into a corner; he is full of matter, full of Christ, full of heaven, and would speak of these things for the good of others, but he may not. (3.) That it would be an ease and satisfaction to himself to deliver his mind (v. 20): I will speak, that I may be refreshed, not only that I may be eased of the pain of stifling my thoughts, but that I may have the pleasure of endeavouring, according to my place and capacity, to do good. It is a great refreshment to a good man to have liberty to speak for the glory of God and the edification of others.
3. That he was resolved to speak, with all possible freedom and sincerity, what he thought was true, not what he thought would please (v. 21, 22): "Let me not accept any man's person, as partial judges do, that aim to enrich themselves, not to do justice. I am resolved to flatter no man." He would not speak otherwise than he thought, either, (1.) In compassion to Job, because he was poor and in affliction, would not make his case better than he really took it to be, for fear of increasing his grief; "but, let him bear it as he can, he shall be told the truth." Those that are in affliction must not be flattered, but dealt faithfully with. When trouble is upon any it is foolish pity to suffer sin upon them too (Lev. xix. 17), for that is the worst addition that can be to their trouble. Thou shalt not countenance, any more than discountenance, a poor man in his cause (Exod. xxiii. 3), nor regard a sad look any more than a big look, so as, for the sake of it, to pervert justice, for that is accepting persons. Or, (2.) In compliment to Job's friends, because they were in prosperity and reputation. Let them not expect that he should say as they said, any further than he was convinced that they say right, nor applaud their dictates for the sake of their dignities. No, though Elihu is a young man, and upon his preferment, he will not dissemble truth to court the favour of great men. It is a good resolution he has taken up--"I know not to give flattering titles to men; I never used myself to flattering language;" and it is a good reason he gives for that resolution--in so doing my Maker would soon take my away. It is good to keep ourselves in awe with a holy fear of God's judgments. He that made us will take us away in his wrath is we do not conduct ourselves as we should. He hates all dissimulation and flattery, and will soon put lying lips to silence and cut off flattering lips, Ps. xii. 3. The more closely we eye the majesty of God as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.
Adam Clarke: Commentary on the Bible - 1831
32:15: They were amazed - Mr. Good translates: "They (the speeches) are dissipated; they no longer produce effect; the words have flirted away from them." Your words, being without proper reference and point, are scattered into thin air: there is nothing but sound in them; they are quite destitute of sense. But I prefer the words as spoken of Job's friends. They took their several parts in the controversy as long as they could hope to maintain their ground: for a considerable time they had been able to bring nothing new; at last, weary of their own repetitions, they gave up the contest.
Albert Barnes: Notes on the Bible - 1834
32:15: They were amazed - There also are the words of Elihu, and are designed to express his astonishment that the three friends of Job did not answer him. He says that they were completely silenced, and he repeats this to call attention to the remarkable fact that men who began so confidently, and who still held on to their opinion, had not one word more to say. There is some reason to suppose, from the change of person here from the second to the third, that Elihu turned from them to those who were present, and called their attention to the fact that the friends of Job were completely silenced. This supposition, however, is not absolutely necessary, for it is not uncommon in Hebrew poetry to change from the second person to the third, especially where there is any censure or rebuke implied; compare .
They left off speaking - Margin, "removed speeches from themselves." The marginal reading accords with the Hebrew. The sense is the same as in the common version, though the Hebrew is more poetic. It is not merely that they ceased to speak, but that they put words at a great distance from them. They could say absolutely nothing. This fact, that they were wholly silent, furnished an ample apology for Elihu to take up the subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:15: amazed: Job 6:24, Job 6:25, Job 29:22; Mat 7:23, Mat 22:22, Mat 22:26, Mat 22:34, Mat 22:46
left off speaking: Heb. removed speeches from themselves
Job 32:16
Carl Friedrich Keil and Franz Delitzsch
32:15
15 They are amazed, they answer no more,
Words have fled from them.
16 And I waited, for they spake not,
For they stand still, they answer no more.
17 Therefore I also will answer for my part,
I will declare my knowledge, even I.
In order to give a more rapid movement and an emotional force to the speech, the figure asyndeton is introduced in Job 32:15, as perhaps in Jer 15:7, Ew. 349, a. Most expositors render העתּיקוּ passively, according to the sense: they have removed from them, i.e., are removed from them; but why may העתיק not signify, like Gen 12:8; Gen 26:22, to move away, viz., the tent = to wander on (Schlottm.)? The figure: words are moved away (as it were according to an encampment broken up) from them, i.e., as we say: they have left them, is quite in accordance with the figurative style of this section. It is unnecessary to take והוחלתּי, Job 32:16, with Ew. (342, c) 2 and Hirz. as perf. consec. and interrogative: and should I wait, because they speak no more? Certainly the interrog. part. sometimes disappears after the Waw of consequence, e.g., Ezek 18:13, Ezek 18:24 (and will he live?); but by what would והוחלתי be distinguished as perf. consec. here? Hahn's interpretation: I have waited, until they do not speak, for they stand ... , also does not commend itself; the poet would have expressed this by עד לא ידברו, while the two כי, especially with the poet's predilection for repetition, appear to be co-ordinate. Elihu means to say that he has waited a long time, surprised that the three did not speak further, and that they stand still without speaking again. Therefore he thinks the time is come for him also to answer Job. אענה cannot be fut. Kal, since where the 1 fut. Kal and Hiph. cannot be distinguished by the vowel within the word (as in the Ayin Awa and double Ayin verbs), the former has an inalienable Segol; it is therefore 1 fut. Hiph., but not as in Eccles 5:19 in the signification to employ labour upon anything (lxx περισπᾶν), but in an intensive Kal signification (as הזעיק for זעק, Job 35:9, comp. on Job 31:18): to answer, to give any one an answer when called upon. Ewald's supposedly proverbial: I also plough my field! (192, c, Anm. 2) does unnecessary violence to the usage of the language, which is unacquainted with this הענה, to plough. It is perfectly consistent with Elihu's diction, that חלקי beside אני as permutative signifies, "I, my part," although it might also be an acc. of closer definition (as pro parte mea, for my part), or even - which is, however, less probable - acc. of the obj. (my part). Elihu speaks more in the scholastic tone of controversy than the three.
John Gill
32:15 They were amazed,.... They were like persons thunderstruck, quite surprised and astonished to hear a young man talk after this manner:
they answered no more; as they had ceased to answer Job, they did not undertake to answer Elihu, who had plainly told them their arguments were not convincing, their answers were no answers, and that they had done a wrong thing in condemning Job without proof; and that which they thought their greatest wisdom, and strongest argument, had no wisdom nor strength in it; namely, which was taken from his sore afflictions by the hand of God:
they left off speaking; or words departed from them, as Jarchi; their speech left them, they seemed deprived of it: Mr. Broughton renders the whole,
"they shrink away, do speak no more, speeches be departed from them.''
Robert Jamieson, A. R. Fausset and David Brown
32:15 Here Elihu turns from the friends to Job: and so passes from the second person to the third; a transition frequent in a rebuke (Job 18:3-4).
they left off--Words were taken from them.
32:1632:16: հանդարտեցին եւ ո՛չ խօսեցան. զի կացին եւ ո՛չ ետուն պատասխանի։
16 Համբերեցին ու չխօսեցին, որովհետեւ մնացին առանց պատասխանի:
16 Ու ես սպասեցի, մինչեւ որ ա՛լ բան մը չըսին, Մունչ կեցան ու ա՛լ չկրկնեցին։
հանդարտեցին եւ`` ոչ խօսեցան, զի կացին եւ ոչ ետուն պատասխանի:

32:16: հանդարտեցին եւ ո՛չ խօսեցան. զի կացին եւ ո՛չ ետուն պատասխանի։
16 Համբերեցին ու չխօսեցին, որովհետեւ մնացին առանց պատասխանի:
16 Ու ես սպասեցի, մինչեւ որ ա՛լ բան մը չըսին, Մունչ կեցան ու ա՛լ չկրկնեցին։
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32:1632:16 И как я ждал, а они не говорят, остановились и не отвечают более,
32:16 ὑπέμεινα υπομενω endure; stay behind οὐ ου not γὰρ γαρ for ἐλάλησαν λαλεω talk; speak ὅτι οτι since; that ἔστησαν ιστημι stand; establish οὐκ ου not ἀπεκρίθησαν αποκρινομαι respond
32:16 וְ֭ ˈw וְ and הֹוחַלְתִּי hôḥaltˌî יחל wait, to hope כִּי־ kî- כִּי that לֹ֣א lˈō לֹא not יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak כִּ֥י kˌî כִּי that עָ֝מְד֗וּ ˈʕāmᵊḏˈû עמד stand לֹא־ lō- לֹא not עָ֥נוּ ʕˌānû ענה answer עֹֽוד׃ ʕˈôḏ עֹוד duration
32:16. quoniam igitur expectavi et non sunt locuti steterunt nec responderunt ultraTherefore because I have waited, and they have not spoken: they stood, and answered no more:
16. And shall I wait, because they speak not, because they stand still, and answer no more?
32:16. Therefore, because I have waited and they have not been speaking, for they stood firm and did not respond at all,
32:16. When I had waited, (for they spake not, but stood still, [and] answered no more;)
When I had waited, ( for they spake not, but stood still, [and] answered no more:

32:16 И как я ждал, а они не говорят, остановились и не отвечают более,
32:16
ὑπέμεινα υπομενω endure; stay behind
οὐ ου not
γὰρ γαρ for
ἐλάλησαν λαλεω talk; speak
ὅτι οτι since; that
ἔστησαν ιστημι stand; establish
οὐκ ου not
ἀπεκρίθησαν αποκρινομαι respond
32:16
וְ֭ ˈw וְ and
הֹוחַלְתִּי hôḥaltˌî יחל wait, to hope
כִּי־ kî- כִּי that
לֹ֣א lˈō לֹא not
יְדַבֵּ֑רוּ yᵊḏabbˈērû דבר speak
כִּ֥י kˌî כִּי that
עָ֝מְד֗וּ ˈʕāmᵊḏˈû עמד stand
לֹא־ lō- לֹא not
עָ֥נוּ ʕˌānû ענה answer
עֹֽוד׃ ʕˈôḏ עֹוד duration
32:16. quoniam igitur expectavi et non sunt locuti steterunt nec responderunt ultra
Therefore because I have waited, and they have not spoken: they stood, and answered no more:
32:16. Therefore, because I have waited and they have not been speaking, for they stood firm and did not respond at all,
32:16. When I had waited, (for they spake not, but stood still, [and] answered no more;)
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Adam Clarke: Commentary on the Bible - 1831
32:16: When I had waited - I waited to hear if they had any thing to reply to Job; and when I found them in effect speechless, then I ventured to come forward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:16: Job 13:5; Pro 17:28; Amo 5:13; Jam 1:19
Job 32:17
John Gill
32:16 When one had waited,.... To observe whether they would make any reply to what he had said, or any objection to his engaging in the controversy:
for they spake not; were as mute as fishes:
but stood still; like statues, had no power to move, neither to sit down nor to depart, but were as if all life, sense, and motion, were gone from them:
and answered no more; or not at all; for it does not appear that they had given him any answer before, as well as not now.
32:1732:17: Կրկնեալ անդրէն Եղիուսայ ասէ. Դարձեալ խօսեցայց[9405] [9405] Ոմանք. Եղիուսայ Բուզացւոյ ասէ։
17 Եղիուսը նորից խօսեց ու ասաց.
17 Ես ալ իմ կարգիս պատասխան տամ, Ես ալ իմ կարծիքս յայտնեմ։
[322]Կրկնեալ անդրէն Եղիուսայ ասէ. Դարձեալ խօսեցայց:

32:17: Կրկնեալ անդրէն Եղիուսայ ասէ. Դարձեալ խօսեցայց[9405]
[9405] Ոմանք. Եղիուսայ Բուզացւոյ ասէ։
17 Եղիուսը նորից խօսեց ու ասաց.
17 Ես ալ իմ կարգիս պատասխան տամ, Ես ալ իմ կարծիքս յայտնեմ։
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32:1732:17 то и я отвечу с моей стороны, объявлю мое мнение и я,
32:17 ὑπολαβὼν υπολαμβανω take up; suppose δὲ δε though; while Ελιους ελιους tell; declare
32:17 אַעֲנֶ֣ה ʔaʕᵃnˈeh ענה answer אַף־ ʔaf- אַף even אֲנִ֣י ʔᵃnˈî אֲנִי i חֶלְקִ֑י ḥelqˈî חֵלֶק share אֲחַוֶּ֖ה ʔᵃḥawwˌeh חוה make known דֵעִ֣י ḏēʕˈî דֵּעַ knowledge אַף־ ʔaf- אַף even אָֽנִי׃ ʔˈānî אֲנִי i
32:17. respondebo et ego partem meam et ostendam scientiam meamI also will answer my part, and will shew my knowledge.
17. I also will answer my part, I also will shew mine opinion.
32:17. I also will answer in my turn, and I will reveal my knowledge.
32:17. [I said], I will answer also my part, I also will shew mine opinion.
I said, I will answer also my part, I also will shew mine opinion:

32:17 то и я отвечу с моей стороны, объявлю мое мнение и я,
32:17
ὑπολαβὼν υπολαμβανω take up; suppose
δὲ δε though; while
Ελιους ελιους tell; declare
32:17
אַעֲנֶ֣ה ʔaʕᵃnˈeh ענה answer
אַף־ ʔaf- אַף even
אֲנִ֣י ʔᵃnˈî אֲנִי i
חֶלְקִ֑י ḥelqˈî חֵלֶק share
אֲחַוֶּ֖ה ʔᵃḥawwˌeh חוה make known
דֵעִ֣י ḏēʕˈî דֵּעַ knowledge
אַף־ ʔaf- אַף even
אָֽנִי׃ ʔˈānî אֲנִי i
32:17. respondebo et ego partem meam et ostendam scientiam meam
I also will answer my part, and will shew my knowledge.
17. I also will answer my part, I also will shew mine opinion.
32:17. I also will answer in my turn, and I will reveal my knowledge.
32:17. [I said], I will answer also my part, I also will shew mine opinion.
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Adam Clarke: Commentary on the Bible - 1831
32:17: I will answer also my part - אענה חלקי aaneh chelki, "I will recite my portion." We have already seen that the book of Job is a sort of drama, in which several persons have their different parts to recite. Probably the book was used in this way, in ancient times, for the sake of public instruction. Eliphaz, Zophar, and Bildad, had recited their parts, and Job had responded to each: nothing was brought to issue. Elihu, a bystander, perceiving this, comes forward and takes a part, when all the rest had expended their materials: yet Elihu, though he spoke well, was incapable of closing the controversy; and God himself appears, and decides the case.
Albert Barnes: Notes on the Bible - 1834
32:17: I also will show mine opinion - In this language, as in , there is a delicate expression of modesty in the Hebrew which does not appear in our translation. It is אף־אני 'aph 'ă nı̂ y - even I. "Even one so young, and so humble as I, may be permitted to express my sentiments, when the aged and the great have nothing more to say. It will be no improper intrusion for even me to speak when no other one more aged and honorable desires to." In all this we may discern a degree of courtesy, and a delicate sense of propriety, which may be commended to the imitation of all, and especially to the young. In the manners of the pious men whose biography is recorded in the Bible, there is a degree of refinement, delicacy, and courtesy, in their treatment of others, such as will seldom be found even in the most elevated walks of life, and such as religion only can produce. The outward form may be obtained by the world; the living principle is found only in the heart which is imbued with love to God and man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:17: Job 32:10, Job 33:12, Job 35:3, Job 35:4
Job 32:18
John Gill
32:17 I said, I will answer also my part,.... Or take his turn in giving an answer to Job; what they had given being quite insufficient and unsuitable:
I also will show mine opinion; knowledge, or sentiment; this for a while he was fearful of doing, but, upon a thorough and serious consideration of things, he determined upon it, and now repeats it, to assure he would do it; the reasons of which follow.
Robert Jamieson, A. R. Fausset and David Brown
32:17 my part--for my part.
opinion--knowledge.
32:1832:18: զի լի՛ եմ բանիւք. քանզի սատակէ՛ զիս ոգի որովայնի.
18 «Դարձեալ խօսելու եմ, որովհետեւ լեցուն եմ խօսքերով, որովհետեւ շունչս իմ ներսում ինձ սպանում է,
18 Վասն զի խօսքերով լեցուն եմ, Իմ ներսիդիս եղած հոգին զիս կը ստիպէ։
Զի լի եմ բանիւք, քանզի [323]սատակէ զիս ոգի որովայնի:

32:18: զի լի՛ եմ բանիւք. քանզի սատակէ՛ զիս ոգի որովայնի.
18 «Դարձեալ խօսելու եմ, որովհետեւ լեցուն եմ խօսքերով, որովհետեւ շունչս իմ ներսում ինձ սպանում է,
18 Վասն զի խօսքերով լեցուն եմ, Իմ ներսիդիս եղած հոգին զիս կը ստիպէ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1832:18 ибо я полон речами, и дух во мне теснит меня.
32:18 πάλιν παλιν again λαλήσω λαλεω talk; speak πλήρης πληρης full γάρ γαρ for εἰμι ειμι be ῥημάτων ρημα statement; phrase ὀλέκει ολεκω for με με me τὸ ο the πνεῦμα πνευμα spirit; wind τῆς ο the γαστρός γαστηρ stomach; pregnant
32:18 כִּ֭י ˈkî כִּי that מָלֵ֣תִי mālˈēṯî מלא be full מִלִּ֑ים millˈîm מִלָּה word הֱ֝צִיקַ֗תְנִי ˈhᵉṣîqˈaṯnî צוק oppress ר֣וּחַ rˈûₐḥ רוּחַ wind בִּטְנִֽי׃ biṭnˈî בֶּטֶן belly
32:18. plenus sum enim sermonibus et coartat me spiritus uteri meiFor I am full of matter to speak of, and the spirit of my bowels straiteneth me.
18. For I am full of words; the spirit within me constraineth me.
32:18. For I am full of words, and the feeling in my gut inspires me.
32:18. For I am full of matter, the spirit within me constraineth me.
For I am full of matter, the spirit within me constraineth me:

32:18 ибо я полон речами, и дух во мне теснит меня.
32:18
πάλιν παλιν again
λαλήσω λαλεω talk; speak
πλήρης πληρης full
γάρ γαρ for
εἰμι ειμι be
ῥημάτων ρημα statement; phrase
ὀλέκει ολεκω for
με με me
τὸ ο the
πνεῦμα πνευμα spirit; wind
τῆς ο the
γαστρός γαστηρ stomach; pregnant
32:18
כִּ֭י ˈkî כִּי that
מָלֵ֣תִי mālˈēṯî מלא be full
מִלִּ֑ים millˈîm מִלָּה word
הֱ֝צִיקַ֗תְנִי ˈhᵉṣîqˈaṯnî צוק oppress
ר֣וּחַ rˈûₐḥ רוּחַ wind
בִּטְנִֽי׃ biṭnˈî בֶּטֶן belly
32:18. plenus sum enim sermonibus et coartat me spiritus uteri mei
For I am full of matter to speak of, and the spirit of my bowels straiteneth me.
32:18. For I am full of words, and the feeling in my gut inspires me.
32:18. For I am full of matter, the spirit within me constraineth me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
18-20. Другая причина - это подготовленность Елиуя к речи. Его сознание переполнено мыслями, которые уже облеклись в словесную форму ("я полон речами"). Они бродят, рвутся наружу, подобно вину, готовому прорвать мехи (Ср. Пс XLIV:2). Елиуй выскажется, и ему будет легче.
Adam Clarke: Commentary on the Bible - 1831
32:18: I am full of matter - מלים millim, "I am full of Words," or sayings; i.e., wise sentences, and ancient opinions.
The spirit within me constraineth me - How similar to the words of St. Paul! The love of Christ constraineth us. Elihu considered himself under the influence of that Spirit of God which gives understanding, and felt anxiously concerned for the welfare both of Job and his friends.
Albert Barnes: Notes on the Bible - 1834
32:18: For I am full of matter - Margin, as in Hebrew words." The three friends of Job had been silenced. They had not one word more to say. Elihu says that the Rev_erse was true of him. He was full of words, and felt constrained to speak. It was not because he forced himself to do it, nor because he did it as a mere matter of duty, but he was so impressed with the subject that it would be a relief for him to give utterance to his views.
The spirit within me - Referring, probably, to the conviction that it was the divine Spirit which urged him to speak; see the notes at ; compare . A similar constraint in regard to the necessity of speaking, when under the influence of the Holy Spirit, is expressed in Jer 20:9, "His word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay;" compare Introduction to Isaiah, Section 7. The phrase "within me" is in the margin, as in Hebrew my belly - where the belly is spoken of as the seat of the mind; see . We speak of the head as the seat of the intellect, and the heart as the seat of the affections. The Hebrews were much in the habit of representing the region of the heart as the seat of all mental operations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:18: matter: Heb. words
the spirit: Psa 39:3; Jer 20:9; Eze 3:14-27; Act 4:20; Co2 5:13, Co2 5:14
within me: Heb. of my belly
Job 32:19
Carl Friedrich Keil and Franz Delitzsch
32:18
18 For I am full of words,
The spirit of my inner nature constraineth me.
19 Behold, my interior is like wine which is not opened,
Like new bottles it is ready to burst.
20 I will speak, that I may gain air,
I will open my lips and reply.
21 No, indeed, I will accept no man's person,
And I will flatter no man.
22 For I understand not how to flatter;
My Maker would easily snatch me away.
The young speaker continues still further his declaration, promising so much. He has a rich store of מלּים, words, i.e., for replying. מלתי defective for מלאתי, like יצתי for יצאתי, Job 1:21; whereas מלוּ, Ezek 28:6, is not only written defectively, but is also conjugated after the manner of a Lamed He verb, Ges. 23, 3, 74, rem. 4, 75, 21, c. The spirit of his inner nature constrains him, since, on account of its intensity and the fulness of this interior, it struggles to break through as through a space that is too narrow for it. בּטן, as Job 15:2, Job 15:35, not from the curved appearance of the belly, but from the interior of the body with its organs, which serve the spirit life as the strings of a harp; comp. Arab. batn, the middle or interior; bâtin, inwardly (opposite of zâhir, outwardly). His interior is like wine לא יפּתח, which, or (as an adverbial dependent clause) when it is not opened, i.e., is kept closed, so that the accumulated gas has no vent, lxx δεδεμένος (bound up), Jer. absque spiraculo; it will burst like new bottles. יבּקע is not a relative clause referring distributively to each single one of these bottles (Hirz. and others), and not an adverbial subordinate clause (Hahn: when it will explode), but predicate to בטני: his interior is near bursting like new bottles (אבות masc. like נאדות, Josh 9:13), i.e., not such as are themselves new (ἀσκοὶ καινοὶ, Mt 9:17, for these do not burst so easily), but like bottles of new wine, which has to undergo the action of fermentation, lxx ὥσπερ φυσητὴρ (Cod. Sinait.1 φυσητής) χαλκέως, i.e., חרשׁים whence it is evident that a bottle and also a pair of bellows were called אוב). Since he will now yield to his irresistible impulse, in order that he may obtain air or free space, i.e., disburdening and ease (וירוח לּי), he intends to accept no man's person, i.e., to show partiality to no one (vid., on Job 13:8), and he will flatter no one. כּנּה signifies in all three dialects to call any one by an honourable name, to give a surname, here with אל, to speak fine words to any one, to flatter him. This Elihu is determined he will not do; for לא ידעתּי אכנּה, I know not how to flatter (French, je ne sais point flatter), for כנּות or לכנּות; comp. the similar constructions, Job 23:3 (as Esther 8:6), Job 10:16, 1Kings 2:3; Is 42:21; Is 51:1, Ges. 142, 3, c; also in Arabic similar verbs, as "to be able" and "to prepare one's self," are thus connected with the fut. without a particle between (e.g., anshaa jef‛alu, he began to act). Without partiality he will speak, flattery is not his force. If by flattery he should deny the truth, his Maker would quickly carry him off. כּמעט followed by subjunct. fut.: for a little (with disjunctive accent, because equivalent to haud multum abest quin), i.e., very soon indeed, or easily would or might ... ; ישּׂני (as Job 27:21) seems designedly to harmonize with עשׂני.
Geneva 1599
32:18 For I am full of (l) matter, the spirit within me constraineth me.
(l) I have conceived in my mind a great store of reasons.
John Gill
32:18 For I am full of matter,.... Or "full of words" (y); not of mere words, such that have nothing solid and substantial in them; this is the character of a fool, Eccles 10:14; nor was Elihu a loquacious talkative man, as Job is charged to be, a man full of talk, Job 11:2; but he was full of words, which had fulness of matter in them, which were to the purpose, and contained strong reasonings and solid arguments; his mind was full of them, and he could easily fill his mouth with them, and was not easy until he had uttered them: so an able minister of the word may be said to be full of words, of the wholesome words of our Lord Jesus, of useful doctrines, when the word of Christ dwells richly in him, and he has a rich treasure in an earthen vessel, is full of the blessing of the Gospel of Christ; has a large knowledge of Gospel truths, a real experience of them in the heart, great gifts to express them to others, and is full of power and of the Spirit of God to declare them, as this good man was:
the spirit within me constraineth me, or "the spirit of my belly" (z); alluding to wind pent up therein, which, unless expelled, gives great uneasiness and pain: he either means the Spirit of God within him, as in Job 32:8, by whom the prophets were inspired and spoke, by whom ordinary ministers of the word are qualified for their work, and by whom they are led into all truth, and who presses and obliges them to speak what they know; there is a necessity upon them to preach the Gospel wholly and faithfully, and a woe unto them if they do not: or else his own spirit, influenced and actuated by the Spirit of God; as the spirit of the Apostle Paul was stirred up in him to speak, when he saw the idolatry and superstition of the people of Athens, Acts 17:16; so love to God and Christ, and the souls of men, the honour of God, and interest of religion, constrain the ministers of Christ to speak in his name, notwithstanding all the opposition made unto them, and reproach cast upon them.
(y) "plenus sum sermonibus", V. L. Pagninus, Montanus, Tigurine version, Beza, Junius & Tremellius, Piscator. (z) "spiritus ventris mei", Beza, Junius & Tremellius, Cocceius, Schultens.
Robert Jamieson, A. R. Fausset and David Brown
32:18 "I am full of words," whereas the friends have not a word more to say.
the spirit-- (Job 32:8; Job 33:4; Jer 20:9; Acts 18:5).
32:1932:19: եւ որովայն իմ իբրեւ զտիկ քաղցուո՛յ կապեալ՝ եռայ, կամ իբրեւ զփուքս դարբնաց ուռուցեալ[9406]։ [9406] Ոմանք. Իբրեւ զտիկ քաղցուի... զփւքս դարբնի ու՛՛։
19 որովայնս տիկի մէջ դրուած ու կապուած նոր գինու պէս եռում է, կամ դարբինների փուքսի պէս ուռել է:
19 Ահա որովայնս չբացուած գինիի պէս է, Նոր տիկերու պէս պատռելու վրայ է։
Եւ որովայն իմ իբրեւ զտիկ քաղցուոյ կապեալ` եռայ, կամ իբրեւ [324]զփուքս դարբնաց ուռուցեալ:

32:19: եւ որովայն իմ իբրեւ զտիկ քաղցուո՛յ կապեալ՝ եռայ, կամ իբրեւ զփուքս դարբնաց ուռուցեալ[9406]։
[9406] Ոմանք. Իբրեւ զտիկ քաղցուի... զփւքս դարբնի ու՛՛։
19 որովայնս տիկի մէջ դրուած ու կապուած նոր գինու պէս եռում է, կամ դարբինների փուքսի պէս ուռել է:
19 Ահա որովայնս չբացուած գինիի պէս է, Նոր տիկերու պէս պատռելու վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
32:1932:19 Вот, утроба моя, как вино неоткрытое: она готова прорваться, подобно новым мехам.
32:19 ἡ ο the δὲ δε though; while γαστήρ γαστηρ stomach; pregnant μου μου of me; mine ὥσπερ ωσπερ just as ἀσκὸς ασκος wineskin; skin γλεύκους γλευκος sweet wine ζέων ζεω zesty δεδεμένος δεω bind; tie ἢ η or; than ὥσπερ ωσπερ just as φυσητὴρ φυσητηρ coppersmith ἐρρηγώς ρηγνυμι gore; burst
32:19 הִנֵּֽה־ hinnˈē- הִנֵּה behold בִטְנִ֗י viṭnˈî בֶּטֶן belly כְּ kᵊ כְּ as יַ֥יִן yˌayin יַיִן wine לֹא־ lō- לֹא not יִפָּתֵ֑חַ yippāṯˈēₐḥ פתח open כְּ kᵊ כְּ as אֹבֹ֥ות ʔōvˌôṯ אֹוב bag חֲ֝דָשִׁ֗ים ˈḥᵃḏāšˈîm חָדָשׁ new יִבָּקֵֽעַ׃ yibbāqˈēₐʕ בקע split
32:19. en venter meus quasi mustum absque spiraculo quod lagunculas novas disrumpitBehold, my belly is as new wine which wanteth vent, which bursteth the new vessels.
19. Behold, my belly is as wine which hath no vent; like new bottles it is ready to burst.
32:19. Yes, my stomach is like fermenting wine without a vent, which bursts the new containers.
32:19. Behold, my belly [is] as wine [which] hath no vent; it is ready to burst like new bottles.
Behold, my belly [is] as wine [which] hath no vent; it is ready to burst like new bottles:

32:19 Вот, утроба моя, как вино неоткрытое: она готова прорваться, подобно новым мехам.
32:19
ο the
δὲ δε though; while
γαστήρ γαστηρ stomach; pregnant
μου μου of me; mine
ὥσπερ ωσπερ just as
ἀσκὸς ασκος wineskin; skin
γλεύκους γλευκος sweet wine
ζέων ζεω zesty
δεδεμένος δεω bind; tie
η or; than
ὥσπερ ωσπερ just as
φυσητὴρ φυσητηρ coppersmith
ἐρρηγώς ρηγνυμι gore; burst
32:19
הִנֵּֽה־ hinnˈē- הִנֵּה behold
בִטְנִ֗י viṭnˈî בֶּטֶן belly
כְּ kᵊ כְּ as
יַ֥יִן yˌayin יַיִן wine
לֹא־ lō- לֹא not
יִפָּתֵ֑חַ yippāṯˈēₐḥ פתח open
כְּ kᵊ כְּ as
אֹבֹ֥ות ʔōvˌôṯ אֹוב bag
חֲ֝דָשִׁ֗ים ˈḥᵃḏāšˈîm חָדָשׁ new
יִבָּקֵֽעַ׃ yibbāqˈēₐʕ בקע split
32:19. en venter meus quasi mustum absque spiraculo quod lagunculas novas disrumpit
Behold, my belly is as new wine which wanteth vent, which bursteth the new vessels.
32:19. Yes, my stomach is like fermenting wine without a vent, which bursts the new containers.
32:19. Behold, my belly [is] as wine [which] hath no vent; it is ready to burst like new bottles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:19: My belly is as wine which hath no vent - New wine in a state of effervescence.
Like new bottles - Bottles, or rather bags, made of goat-skins. The head and shanks being cut off, the animal is cased out of the skin. The skin is then properly dressed; the anus and four shank holes properly tied up; and an aperture left at the neck or in some other place for the liquor to be poured in, and drawn out. One of these now lies before me, well tanned, and beautifully ornamented, and capable of holding many gallons. They are used, not only to carry wine and water, but for butter, and also for various dry goods. I have mentioned this in another place. When the wine is in a state of fermentation, and the skin has no vent, these bottles or bags are ready to burst; and if they be old, the new wine destroys them, breaks the old stitching, or rends the old skin. Our Lord makes use of the same figure, Mat 9:17 (note); where see the note.
Albert Barnes: Notes on the Bible - 1834
32:19: Behold, my belly is as wine which hath no vent - Margin, as in Hebrew, "is not opened" - לאיפתח lo' yipâ thach. The repherence is to a bottle, in which there is no opening, or no vent phor the phermenting wine to work itselph ophph. It is usual to leave a small hole in barrels and casks when wine, cider, or beer is phermenting. This is necessary in order to pRev_ent the cask phrom bursting. Elihu compares himselph to a bottle in which new wine bad been put, and where there was no vent phor it, and when in consequence it was ready to burst. That new wine is here intended is apparent phrom the connection, and has been so understood by the ancient versions. So Jerome renders it, Mustum, must, or new wine. The Septuagint, ἀσκὸς γλεύκους ζέων δεδέυενος askos gleukous zeō n dedemenos - "a bottle filled with sweet wine, fermenting, bound;" that is, which has no vent.
It is ready to burst like new bottles - The Septuagint renders this, "As the torn (ἐῤῥηγώς errē gō s) bellows of a smith." Why this version was adopted. it is not easy to say. The comparison would be pertinent, but the version could not be made from the present Hebrew text. It is possible that the copy of the Hebrew text which the Septuagint had may have read: הרשים - "artificers," instead of: הדשים - new, and then the meaning would be, "as the bottles, or skins of artificers;" that is, as their bellows, which were doubtless at first merely the skins of animals. The reference of Elihu, however, is undoubtedly to skins that were used as bottles, and new skins are mentioned here as ready to burst, not because they were more likely to burst than old ones - for that was by no means the case - but because new and unfermented wine would naturally be placed in them, thus endangering them. Bottles in the east, it is well known, are usually made of the skins of goats; see the notes at Mat 9:17.
The process of manufacturing them at present is this: The skins of the goats are striped off whole except at the neck. The holes at the feet and tail are sewed up. They are first stuffed out full, and strained by driving in small billets and chips of oak wood; and then are filled with a strong infusion of oak bark for a certain time, until the hair becomes fixed, and the skin sufficiently tanned. They are sold at different prices, from fifteen up to fifty piastres. Robinson's Bibli. Research. ii. 440. Elihu, perhaps, could not have found a more striking illustration of his meaning. lie could no longer restrain himself, and he gave utterance, therefore, to the views which he deemed so important. The word "belly" in this verse (בטן beṭ en) is rendered by Umbreit and Noyes, bosom. It not improbably has this meaning and the reference is to the fact that in the East the words are uttered forth much more ab imo pectore, or are much more guttural than with us. The voice seems to come from the lower part of the throat, or from the bosom, in a manner which the people of Western nations find it difficult to imitate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:19: hath no vent: Heb. is not opened
new: Mat 9:17
Job 32:20
John Gill
32:19 Behold, my belly is as wine, which hath no vent,.... Or, "is not opened" (a), like a bottle of wine, as Ben Gersom, which is stopped close, and the wine in it new; which is most apt to ferment, and should have vent given it; so the Targum,
"as new wine, which is not opened:''
in the same manner Jarchi and Bar Tzemach interpret it; in these words Elihu illustrates, by a metaphor taken from new wine put into bottles and tightly stopped, what he had before more literally and properly expressed, and so in the following clause:
Tit is ready to burst like new bottles; or perhaps it may be better rendered, "like bottles of new wine" (b); for new bottles are not so apt to burst as old ones, and especially when they have new wine in them; the bottles of the ancients, and in the eastern countries, being made of skin, which better agrees with what our Lord says, Mt 9:17; by his belly he means his mind, which was full of matter, and that matter he compares to new wine in bottles, tightly stopped, which need vent, and are in danger of bursting: the doctrine of the Gospel is like to wine, Song 7:9; to wine neat and clean, being free from all human mixtures; to wine of a good flavour and pleasant taste, as the Gospel is to those whose taste is changed; to generous wine, which revives, and refreshes, and comforts; all which effects the doctrines of the Gospel have, when attended with a divine influence: and it may be compared to new wine; not that it is a new and upstart doctrine, it is the everlasting Gospel, made known immediately on the fall of Adam, and was ordained before the world for our glory; but because it is newly, or of late, under the Gospel dispensation, more clearly revealed: ministers of the word are like vessels, into which it is put; they are but vessels, even earthly vessels, and have nothing but what is put into them; and they are like vessels stopped up, when they are straitened in themselves, or shut up by the Lord, that they cannot come forth freely in their ministry, and when any outward restraint is laid upon them by persecuting magistrates, and when there is no open door for them in Providence; which gives them great pain and uneasiness, and, let the consequence be what it will, they are weary of forbearing, and cannot stay, but must speak the things they see and know; see Jer 20:9.
(a) "quod non est apertum", Pagninus, Michaelis, Schultens. (b) "sicut utres vino nova repleti", Piscator.
John Wesley
32:19 Bottles - Bottles of new wine.
Robert Jamieson, A. R. Fausset and David Brown
32:19 belly--bosom: from which the words of Orientalists in speaking seem to come more than with us; they speak gutturally. "Like (new) wine (in fermentation) without a vent," to work itself off. New wine is kept in new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the old friends (Mt 9:7).
32:2032:20: Խօսեցայց զի հանգեայց. բացեա՛լ զշրթունս իմ.
20 Շրթներս բաց անելով՝ խօսելու եմ, որ հանգստանամ.
20 Պէտք է խօսիմ, որպէս զի շունչ առնեմ, Շրթունքներս բանամ ու պատասխան տամ։
Խօսեցայց զի հանգեայց, բացեալ զշրթունս [325]իմ:

32:20: Խօսեցայց զի հանգեայց. բացեա՛լ զշրթունս իմ.
20 Շրթներս բաց անելով՝ խօսելու եմ, որ հանգստանամ.
20 Պէտք է խօսիմ, որպէս զի շունչ առնեմ, Շրթունքներս բանամ ու պատասխան տամ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2032:20 Поговорю, и будет легче мне; открою уста мои и отвечу.
32:20 λαλήσω λαλεω talk; speak ἵνα ινα so; that ἀναπαύσωμαι αναπαυω have respite; give relief ἀνοίξας ανοιγω open up τὰ ο the χείλη χειλος lip; shore
32:20 אֲדַבְּרָ֥ה ʔᵃḏabbᵊrˌā דבר speak וְ wᵊ וְ and יִֽרְוַֽח־ yˈirwˈaḥ- רוח be spacious לִ֑י lˈî לְ to אֶפְתַּ֖ח ʔeftˌaḥ פתח open שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip וְ wᵊ וְ and אֶֽעֱנֶֽה׃ ʔˈeʕᵉnˈeh ענה answer
32:20. loquar et respirabo paululum aperiam labia mea et respondeboI will speak and take breath a little: I will open my lips, and will answer.
20. I will speak, that I may be refreshed; I will open my lips and answer.
32:20. I should speak, but I will also breathe a little; I will open my lips, and I will answer.
32:20. I will speak, that I may be refreshed: I will open my lips and answer.
I will speak, that I may be refreshed: I will open my lips and answer:

32:20 Поговорю, и будет легче мне; открою уста мои и отвечу.
32:20
λαλήσω λαλεω talk; speak
ἵνα ινα so; that
ἀναπαύσωμαι αναπαυω have respite; give relief
ἀνοίξας ανοιγω open up
τὰ ο the
χείλη χειλος lip; shore
32:20
אֲדַבְּרָ֥ה ʔᵃḏabbᵊrˌā דבר speak
וְ wᵊ וְ and
יִֽרְוַֽח־ yˈirwˈaḥ- רוח be spacious
לִ֑י lˈî לְ to
אֶפְתַּ֖ח ʔeftˌaḥ פתח open
שְׂפָתַ֣י śᵊfāṯˈay שָׂפָה lip
וְ wᵊ וְ and
אֶֽעֱנֶֽה׃ ʔˈeʕᵉnˈeh ענה answer
32:20. loquar et respirabo paululum aperiam labia mea et respondebo
I will speak and take breath a little: I will open my lips, and will answer.
32:20. I should speak, but I will also breathe a little; I will open my lips, and I will answer.
32:20. I will speak, that I may be refreshed: I will open my lips and answer.
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Adam Clarke: Commentary on the Bible - 1831
32:20: I will open my lips and answer - In the preceding verse Elihu compares himself to a skin-bottle, in which the wine was in a state of fermentation, and the bottle ready to burst for want of vent. He carries on the metaphor in this verse: the bottle must be opened to save it from bursting; I will Open my mouth.
Albert Barnes: Notes on the Bible - 1834
32:20: I will speak, that I may be refreshed - Margin, "breathe." The meaning is, that he would then have room to breathe again; he would feel relieved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:20: I will speak: Job 13:13, Job 13:19, Job 20:2, Job 21:3
be refreshed: Heb. breathe
I will open: Pro 8:6, Pro 8:7
Job 32:21
John Gill
32:20 I will speak, that I may be refreshed,.... That his mind might be made easy; the matter it was full of lay with much weight upon it, pressed him hard, and gave him pain; and therefore he determines to speak his mind, and disburden himself: so a minister of the word speaks sometimes to the refreshment of others, the Gospel being a word in season to weary souls, bread to the hungry, drink to the thirsty, even wine to them that are of an heavy heart; and especially it is refreshing when the love of God is shed abroad in the heart through it, and the presence of God is enjoyed under it; and sometimes he speaks to the refreshment of himself with others, Rom 15:32; and whether it be so, one or the other, yet a faithful minister eases his mind, discharges his conscience, and is clear from the blood of all, when he truly and fully declares the whole counsel of God, so far as he is acquainted with it:
I will open my lips and answer; speak freely and boldly what was upon his mind, and he had to say, and which he judged would be a sufficient answer to Job; the opening of his lips is a phrase used by him in allusion to the opening of a bottle, full of new wine, the metaphor before expressed by him.
Robert Jamieson, A. R. Fausset and David Brown
32:20 refreshed--literally, "that there may be air to me" (1Kings 16:23).
32:2132:21: եւ ՚ի մարդոյ ո՛չ ամաչեցից, եւ ՚ի մարդկանէ ո՛չ պատկառեցից։
21 ոչ մէկից չեմ ամաչելու, մարդկանցից էլ չեմ պատկառելու,
21 Աղէ՜, մէկո՛ւն աչառութիւն պիտի չընեմ Ու մարդո՛ւ մը շողոքորթութիւն պիտի չընեմ
Եւ ի մարդոյ ոչ ամաչեցից, եւ ի մարդկանէ ոչ պատկառեցից:

32:21: եւ ՚ի մարդոյ ո՛չ ամաչեցից, եւ ՚ի մարդկանէ ո՛չ պատկառեցից։
21 ոչ մէկից չեմ ամաչելու, մարդկանցից էլ չեմ պատկառելու,
21 Աղէ՜, մէկո՛ւն աչառութիւն պիտի չընեմ Ու մարդո՛ւ մը շողոքորթութիւն պիտի չընեմ
zohrab-1805▾ eastern-1994▾ western am▾
32:2132:21 На лице человека смотреть не буду и никакому человеку льстить не стану,
32:21 ἄνθρωπον ανθρωπος person; human γὰρ γαρ for οὐ ου not μὴ μη not αἰσχυνθῶ αισχυνω shame; ashamed ἀλλὰ αλλα but μὴν μην surely; certainly οὐδὲ ουδε not even; neither βροτὸν βροτος not μὴ μη not ἐντραπῶ εντρεπω defer; humiliate
32:21 אַל־ ʔal- אַל not נָ֭א ˈnā נָא yeah אֶשָּׂ֣א ʔeśśˈā נשׂא lift פְנֵי־ fᵊnê- פָּנֶה face אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אֶל־ ʔel- אֶל to אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind לֹ֣א lˈō לֹא not אֲכַנֶּֽה׃ ʔᵃḵannˈeh כנה honour
32:21. non accipiam personam viri et Deum homini non aequaboI will not accept the person of man, and I will not level God with man.
21. Let me not, I pray you, respect any man’s person; neither will I give flattering titles unto any man.
32:21. I will not esteem the reputation of a man, and I will not equate God with man.
32:21. Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
Let me not, I pray you, accept any man' s person, neither let me give flattering titles unto man:

32:21 На лице человека смотреть не буду и никакому человеку льстить не стану,
32:21
ἄνθρωπον ανθρωπος person; human
γὰρ γαρ for
οὐ ου not
μὴ μη not
αἰσχυνθῶ αισχυνω shame; ashamed
ἀλλὰ αλλα but
μὴν μην surely; certainly
οὐδὲ ουδε not even; neither
βροτὸν βροτος not
μὴ μη not
ἐντραπῶ εντρεπω defer; humiliate
32:21
אַל־ ʔal- אַל not
נָ֭א ˈnā נָא yeah
אֶשָּׂ֣א ʔeśśˈā נשׂא lift
פְנֵי־ fᵊnê- פָּנֶה face
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind
לֹ֣א lˈō לֹא not
אֲכַנֶּֽה׃ ʔᵃḵannˈeh כנה honour
32:21. non accipiam personam viri et Deum homini non aequabo
I will not accept the person of man, and I will not level God with man.
32:21. I will not esteem the reputation of a man, and I will not equate God with man.
32:21. Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. Полная беспристрастность суждений Елиуя. Если он будет говорить против истины, то пусть Бог поразит его смертью.
Adam Clarke: Commentary on the Bible - 1831
32:21: Let me not - accept any man's person - I will speak the truth without fear or favor.
Neither let me give flattering titles - I will not give epithets to any man that are not descriptive of his true state. I will not beguile him by telling him he is what he is not. אכנה acanneh, from כנה canah, is generally supposed to signify to surname, to put a name to or upon a name, as the French word surnom implies. It means to give proud titles to persons who are worthless. It is well known that the Arabs make court to their superiors by carefully avoiding to address them by their proper names, instead of which they salute them with some title or epithet expressive of respect - Scott See below. Titles expressive of office, ecclesiastical, civil, or military, are always proper, and never forbidden, because they serve for distinction; but the Asiatic titles are in general bombastically and sinfully complimentary. The reader will find several specimens at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
32:21: Let me not, I pray you - This is not to be regarded as an address to them, or a prayer to God, but as an expression of his determination. It is similar to the phrase which we use when we say, "may I never do this;" implying the strongest possible purpose not to do it. Elihu means to say that on no account would he use partiality or flattery in what he said.
Accept any man's person - Treat any with partiality. That is, "I will not be influenced by rank, age, wealth, or personal friendship, in what I say. I will state the truth impartially, and will deliver my sentiments with entire freedom;" see the phrase explained in the notes at .
Neither let me give flattering titles unto man - The word used here (כנה kâ nâ h - not used in the Qal, but found only in the Piel), means to address in a friendly and soothing manner; to speak kindly to anyone, Isa 44:5; Isa 45:4; and then to flatter. That is, undoubtedly, its meaning here. Elihu says he did not know how to flatter anyone. He meant to state the exact truth; to treat each one impartially; and not to be influenced by the rank or wealth of those whom he addressed. He meant to deal in plain and simple truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:21: accept: Job 13:8, Job 34:19; Lev 19:15; Deu 1:17, Deu 16:19; Pro 24:23; Mat 22:16
flattering: Sa2 14:17, Sa2 14:20; Act 12:22, Act 12:23, Act 24:2, Act 24:3
Job 32:22
Geneva 1599
32:21 Let me not, I pray you, accept any man's person, (m) neither let me give flattering titles unto man.
(m) I will neither have regard for riches, credit, nor authority but will speak the very truth.
John Gill
32:21 Let me not, I pray you, accept any man's person,.... Neither the person of Job, because of his poverty and affliction, indulging too much to pity and commiseration, and affecting to get a good name from others for it; nor the persons of his three friends, on account of their wealth and grandeur; for neither the persons of the poor, nor of the rich, are to be regarded in judgment, or in the decision of any matter between them, but truth and justice are to be attended to; see Ex 23:3. Elihu was determined with himself not to respect the person of any, and he hopes that Job and his friends would bear with him, and excuse him on that account:
neither let me give flattering titles unto men; he does not mean titles of civil honour and respect, which belong to men, and are in common use among men, according to the different stations of life, men are in; for honour is to be given to whom it is due; and it is no piece of flattery to give men their proper and usual titles, as it was not in the Evangelist Luke, and in the Apostle Paul, Lk 1:3; but he means such titles that do not belong to men, and are unsuitable unto them, and only given them by way of flattery; as to call a man wise and prudent when he is the reverse; or a holy, just, and good man, when he is a very wicked one. Elihu was resolved not to act such a part, and he hopes the persons he had to deal with would not take it amiss that he spake his mind plainly and freely, and called a spade a spade; not must they or any other expect to be complimented by him with the characters of wise and prudent, just and good, if they did not appear to him to be so. According to Ben Gersom the sense is, that he would not hide a man's name under epithets, but call him by his proper name; he would not do as they had done by Job, who, under covert names, meant him; as when they described a wicked man, and an hypocrite, designed him, but did not say so express words; now Elihu suggests, that, should Job or they appear to him to have acted a wrong part, he should tell them plainly of it, and say, thou art the man.
Robert Jamieson, A. R. Fausset and David Brown
32:21 "May I never accept," &c. Elihu alludes to Job's words (Job 13:8, Job 13:10), wherein he complains that the friends plead for God partially, "accepting His person." Elihu says he will not do so, but will act impartially between God and Job. "And I will not give flattery," &c. (Prov 24:23).
32:2232:22: Քանզի ո՛չ գիտեմ աչառել երեսաց. ապա թէ ոչ՝ եւ զի՛ս ցեց կերիցէ[9407]։[9407] Ոմանք. Աչառեալ երեսաց։
22 քանզի երեսպաշտութիւն անել չգիտեմ, այլապէս ցեցն ինձ կ’ուտի»:
22 Քանզի չեմ գիտեր շողոքորթութիւն ընել. Զիս Ստեղծողը շուտով զիս պիտի վերջացնէր։
Քանզի ոչ գիտեմ աչառել երեսաց, ապա թէ ոչ` [326]եւ զիս ցեց կերիցէ:

32:22: Քանզի ո՛չ գիտեմ աչառել երեսաց. ապա թէ ոչ՝ եւ զի՛ս ցեց կերիցէ[9407]։
[9407] Ոմանք. Աչառեալ երեսաց։
22 քանզի երեսպաշտութիւն անել չգիտեմ, այլապէս ցեցն ինձ կ’ուտի»:
22 Քանզի չեմ գիտեր շողոքորթութիւն ընել. Զիս Ստեղծողը շուտով զիս պիտի վերջացնէր։
zohrab-1805▾ eastern-1994▾ western am▾
32:2232:22 потому что я не умею льстить: сейчас убей меня, Творец мой.
32:22 οὐ ου not γὰρ γαρ for ἐπίσταμαι επισταμαι well aware; stand over θαυμάσαι θαυμαζω wonder πρόσωπον προσωπον face; ahead of εἰ ει if; whether δὲ δε though; while μή μη not καὶ και and; even ἐμὲ εμε me σῆτες σης moth ἔδονται εσθιω eat; consume
32:22 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not יָדַ֣עְתִּי yāḏˈaʕtî ידע know אֲכַנֶּ֑ה ʔᵃḵannˈeh כנה honour כִּ֝ ˈki כְּ as מְעַ֗ט mᵊʕˈaṭ מְעַט little יִשָּׂאֵ֥נִי yiśśāʔˌēnî נשׂא lift עֹשֵֽׂנִי׃ ʕōśˈēnî עשׂה make
32:22. nescio enim quamdiu subsistam et si post modicum tollat me factor meusFor I know not how long I shall continue, and whether after a while my Maker may take me away.
22. For I know not to give flattering titles; would my Maker soon take me away.
32:22. For I do not know how long I will continue, and whether, after a while, my Maker might take me away.
32:22. For I know not to give flattering titles; [in so doing] my maker would soon take me away.
For I know not to give flattering titles; [in so doing] my maker would soon take me away:

32:22 потому что я не умею льстить: сейчас убей меня, Творец мой.
32:22
οὐ ου not
γὰρ γαρ for
ἐπίσταμαι επισταμαι well aware; stand over
θαυμάσαι θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
εἰ ει if; whether
δὲ δε though; while
μή μη not
καὶ και and; even
ἐμὲ εμε me
σῆτες σης moth
ἔδονται εσθιω eat; consume
32:22
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
יָדַ֣עְתִּי yāḏˈaʕtî ידע know
אֲכַנֶּ֑ה ʔᵃḵannˈeh כנה honour
כִּ֝ ˈki כְּ as
מְעַ֗ט mᵊʕˈaṭ מְעַט little
יִשָּׂאֵ֥נִי yiśśāʔˌēnî נשׂא lift
עֹשֵֽׂנִי׃ ʕōśˈēnî עשׂה make
32:22. nescio enim quamdiu subsistam et si post modicum tollat me factor meus
For I know not how long I shall continue, and whether after a while my Maker may take me away.
32:22. For I do not know how long I will continue, and whether, after a while, my Maker might take me away.
32:22. For I know not to give flattering titles; [in so doing] my maker would soon take me away.
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Adam Clarke: Commentary on the Bible - 1831
32:22: My Maker would soon take me away - Were I to copy this conduct while under the influence which I now feel, God might justly consume me as in a moment. He is my Maker; he made me to know truth, to tell truth, and to live according to truth; for he is the God of truth: I shall, therefore through his help, speak the Truth, the Whole Truth, and Nothing but the Truth.
We find from the above that vain titles of ceremony, expressive of the most eminent qualities, were given to worthless men, from time immemorial; and no wonder, for hypocrisy entered into man at the same time that sin entered into the world.
Of the flattering titles used in the East, I shall give a few specimens from the (Arabic) Kooayid us Sultanet Shah Jehan, or, "The Rules observed during the Reign of the Mogul Emperor Shah Jehan."
Speaking of the emperor, he is entitled,
"The Sun which illuminates the firmament in the universe of royalty and dominion; the Moon, which irradiates the sky of monarchy and felicity; the King who in pomp resembles Gem-sheed. His hand is boundless as the ocean in bestowing bounties, being the key of the gates of kindness and liberality!" Again: -
"The Sun of the heaven of prosperity and empire, the Shadow of God, the Asylum of the Universe, the splendor of whose instructive front causes light and gladness to the world and to mankind."
"The just and vigilant Monarch; the Asylum of Truth, the Refuge of the World; the Diffuser of Light, the Solver of all human difficulties."
"The Lord of the Age, who is endowed with such perfect excellence, both in internal and external qualifications, that on all occasions he holds fast the thread of good counsel, prudence, and purity of morals."
"The faculty of apprehension is possessed by him in such a degree, that before the matter ha s scarcely obtained utterance he comprehends the purport, and gives answers with the tongue of inspiration."
Addresses to Persons of Distinction
"Let them convey to the presence of glorious empire, the Sultan, in pomp like Solomon, the center of the universe, powerful as heaven!"
"Let them who kiss the carpet of the palace, in pomp like heaven, convey this letter to his majesty, whose sight is as creative as alchymy, king of kings, the asylum of the world!"
"To the exalted presence, which gratifies the desires of all people, the most beneficent of the age, the vizier, protector of the universe, may the Almighty perpetuate his fortune!"
"May this letter be dignified in the presence of Naweeb Saheb, diffuser of benefits, of exalted pomp, the respectable, the discriminator of ranks! May his power increase!"
"Let them convey this to the perusal of his excellency, conversant in realities and mysteries, the support of excellencies, the cream of his contemporaries, and the cherisher of the poor!"
These are a specimen of the flattering titles given in the East to persons in eminent stations. Their kings they clothe in all the attributes of the Deity, when both in their public and private character they are corrupt and unholy, rascals in grain, and the ruthless oppressors of suffering humanity.
Albert Barnes: Notes on the Bible - 1834
32:22: For I know not to give flattering titles - I do not know how to flatter. It is not in my character; it has not been my habit. "In so doing." These words are not in the Hebrew, and they greatly mar the sense, and give a different idea from that which was intended by the speaker.
My Maker would soon take me away - Or, rather, "My Maker will soon take me away." That is, "I know that I must soon be removed, and must stand before my Maker. I must give an account for all that I say. Knowing that I am to go to the realities of another state of being, I cannot flatter people. I must tell them the exact and simple truth." There could be no better pRev_entive of flattery than this. The conviction that we are soon to appear before God, where all are on a level, and where every mask will be stripped off, and everything appear as it is, would pRev_ent us from ascribing to others qualities which we know they do not possess, and from giving them titles which will only exalt them in their own estimation, and hide the truth from their minds. Titles which properly belong to men, and which pertain to office, religion does not forbid us to confer - for the welfare of the community is promoted by a proper respect for the names and offices of those who rule. But no good end is answered in ascribing to men titles as mere matters of distinction, which serve to keep before them the idea of their own talents or importance; or which lead them to forget that they like others are soon to be "taken away," and called to give up their account in another world. The deep conviction that we are all soon to try the realities of a bed of death and of the grave, and that we are to go to a world where there is no delusion, and where the ascription of qualities to us here which do not belong to us will be of no avail, would prompt to a wish to state always the simple truth. Under that conviction, we should never so ascribe to another any quality of beauty, strength, or talent, any name or title, as to leave him for one moment under a deception about himself. If this rule were followed, what a change would it produce in the social, the political, the literary, and even the religious world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:22: I know not: That is, I cannot, Job 17:5; Psa 12:2, Psa 12:3; Pro 29:5; Th1 2:5; Gal 1:10
Geneva 1599
32:22 For I know not to give flattering (n) titles; [in so doing] my maker would soon take me away.
(n) The Hebrew word signifies to change the name as to call a fool a wise man: meaning, that he would not cloak the truth to flatter men.
John Gill
32:22 For I know not to give flattering titles,.... He had not been brought up in such a manner, nor taught to use them; he had not been inured to them, nor did he know or approve of them; nor could he in conscience give them;
in so doing, my Maker would soon take me away; it being such a piece of wickedness, so abominable to him, and so highly resented by him, that I might justly expect he would, as he could, strike me dead at once; just as Ananias and Sapphira were struck dead for lying, Acts 5:5, or he knew that it would be but a short time at most, and he should be taken out of the world by death, when he must appear before his Maker, his Judge, to whom he must give an account of his words, as well as actions; the awe of this being continually on his mind would not admit him to flatter any man. Some render it, "will burn me" (c), as in 2Kings 5:21; so Aben Ezra and Ben Gersom, that is, in hell fire; see Ps 12:2.
(c) "comburet me", Pagninus.
John Wesley
32:22 I know not - The more closely we eye the majesty of God as our maker, the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.
Robert Jamieson, A. R. Fausset and David Brown
32:22 take me away--as a punishment (Ps 102:24).